Sambodhi 2007 Vol 31

Author(s): J B Shah
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/520781/1

Page #1
SAMBODHI Indological Research Journal of L.D.I.I. VOI. XXXI 2007 EDITOR JITENDRA B. SHAH saMskRti TEM bhAratIya 19 L. D. INSTITUTE OF INDOLOGY AHMEDABAD

Page #2
Trade terms for L. D. Series Publications : (1) Gross purchase exceeding Rs. 5000/- or on purchase of 20 copies of any title or 25 copies of assorted title at a time. 30% (2) 30% 40% Book-Sellers and the Institutions on any purchase Gross purchase exceeding Rs. 10,000/- or on the purchase of one copy of all available titles. Packing and forwarding free by rail for order at a time exceeding Rs. 10,000/Research Journal-"Sambodhi" (a) Price (Excluding Postage) per vol. Rs. 150/(b) Price (Excluding Postage) per back vol. up to XXI Rs. 100/On Purchase of 5 copies or more of the same volume 20% On Purchase of 10 copies or more of the same volume 25% Our general practice is to send the proforma invoice on inquiry for our publications and dispatch the books on receiving the payment by D. D. in favour of the Institution. Distributors o Ahmedabad 3. Chennai Saraswati Putstak Bhandar, Motilal Banarasi Dass Hathi Khana, Ratan Pole, 120, Royapetth High Road, Ahmedabad - 380 001. Mylapore, Chennai-600 004. Phone : 25356692 Phone : (044) 24982315 Mumbai Delhi Hindi Granth Karyalay Motilal Banarasi Dass Hira Baug, C. P. Tank, 41/U-S, Banglow Road. Mumbai-400 004. Jawahar Nagar, Phone : (022) 23516583 Delhi-110 007, 23513526 Phone : (011) 23858335 Varanasi 23854826 Motilal Banarasi Dass Chowk, Varanasi-221 001 Phone : 352331 Phone : (0542) 2412131 3095108

Page #3
SAMBODHI Indological Research Journal of L.D.I.I. VOI. XXXI EDITOR JITENDRA B. SHAH Alle 12.3 bhAratIya valapatamAna saMskRti ahamadAbAda vidyAmAvara * L. D. INSTITUTE OF INDOLOGY AHMEDABAD 2007

Page #4
SAMBODHI VOI. XXXI, 2007 Editor : 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 : Sarvodaya Offset 13, Gajanand Estate, Near Idgah Police Chowky, Ahmedabad-16.

Page #5
1. SANSKRIT, WOMEN, SUDRAS AND MLECCHAS 2. HARIBHADRASURI (ACARYA) ON YOGA 3. 4. 5. 6. 9. 10. CONTENTS 11. 7. saMskRta chandaH zAstra meM hemacandrAcArya kA pradAna 8. zekhAvATI meM rAgamAlA citraNa rAjasthAna kI loka citrakalA gujarAta ke caulukya-solaMkI kAlIna abhilekhoM meM somezvara deva kA mahattvapUrNa pradAna vaidhi' 'azvinau' (azvinA) EDITIONS OF SANSKRIT DRAMAS AND THE PROBLEM OF PRAKRIT SARASVATI AND SARASVATAS (PEOPLE ON HER BANK) 12. ON THE FIRST SENTENCE OF VYUTPATTIVADA: A CASE STUDY IN TWENTIETH CENTURY SCHOLARSHIP PROF.G.C. PANDE'S CONTRIBUTION TO JAINA THOUGHT yogasAdhanA 13. kAvya prakAza ane raghuvaMza 14. dudhAcAryakRta samayasAramA AtmatattvanI vicAraNA 15. kAzyapa H pANinIya pAtupAThanA eka aprasiddha vRttikAra 16. cArvAkadarzana ane jainadarzana ARVIND SHARMA HEENA KOTAK RABINDRA KUMAR PANDA GAURI MAHULIKAR ACHYUTANANDA DASH MUKUL RAJ MEHTA manasukha moliyA anila guptA tanUjA siMha vibhUti vi0 bhaTTa maNibhAI I. prajApati mahendrakumAra e. dave jAgRti paMDyA koDilA hemacaMda zAha nIlAMjanA zAha jitendra bI. zArda 1 4 15 22 29 53 67 75 80 85 99 106 112 119 124 158

Page #6
Statement about ownership and other particulars about Sambodhi, the Yearly Research Journal of the L. D. Institute of Indology, Ahmedabad to be published in the first issue every year after the last day of March. FORM IV (See Rule 8) 1. Place of publication 2. Periodicity of its publication Printer's Name Nationality Address Ahmedabad Yearly Sarvodaya Offset Indian Idgah Police Chowky, Ahmedabad. Jitendra B. Shah Indian Director L. D. Institute of Indology, Ahmedabad - 380 009. 4. Publisher's Name Nationality Address 5. Editors' Name Nationality Address Dr. Jitendra B. Shah Indian L. D. Institute of Indology, Ahmedabad - 380 009. 6. Nil Name and addresses of Individuals who own the newspaper and partners or shareholders holding more than one-percent of the total Shares. I, Jitendra B. Shah, hereby declare that the particulars given above are true to the best of my knowledge and belief. Jitendra B. Shah Director

Page #7
Language, Religion, and Society: SANSKRIT, WOMEN, SUDRAS AND MLECCHAS ARVIND SHARMA A good example of the choreographic interaction between language, religion and society is provided by the role of Sanskrit in the context of the religious standing of women and sudras in Hinduism. It appears that around the fourth century B.C. the religious tradition we now describe as the Hindu took a momentous decision: that of denying women and sudras access to Vedic Sanskritic learning, thus establishing a clear point of intersection between language, religion and society. The language in this case was Vedic Sanskrit, the religion Hinduism and the society consisting of the male members of the four varnas on the one hand and sudras and women on the other. According to A.S. Altekar it all began with a key development in the linguistic sphere. He states that "the introduction of the non-Aryan wife into the Aryan household is the key to the general deterioration in the position of women, that gradually and imperceptibly started at about 1,000 B.C., and became quite marked in about 500 years. The non-Aryan wife with her ignorance of Sanskrit language and Hindu religion could not enjoy the same religious privileges as the Aryan consort"! but neither could she be ignored as she was often the favourite wife of her husband, he may have often attempted to associate her with religious sacrifices"2 leading to "grave mistakes and anomalies."3 In the meantime the ritual had gown more complex so even the Aryan wife may have had difficulty in keeping pace with it. 4 "How then was the situation to be retrieved? Eventually it was felt that the object could be gained by declaring the whole class of women to be ineligible for Vedic studies and religious duties."S It is also possible that the geographical spread of Vedic culture to other

Page #8
ARVIND SHARMA SAMBODHI parts of India created similar linguistic problems so far as Vedic ritual was concerned for "there is no doubt that the sudra existed as a tribe in the fourth century B.C.". In both the cases, however, the exclusion is not from Sanskrit as such as from Vedic or liturgical Sanskrit. The religious consequence of this linguistic arrangement meant that although women and sudras were entitled to the various samskaras mentioned in smrti literature, these had to be administered without the use of Vedic mantras. This is clearly laid down in the Manusmrti (11.66 and X.126). This religious consequence, itself the outcome of a linguistic development, produced an important social consequence, and led to a society which consisted of two groups: (1) all male members of the three higher varnas on the one hand and (2) sudras and women on the other. Here again an important point must be borne in mind: that the Vedic exclusion of women and sudras did not involve their soteriological exclusion. What it meant was that women and s'udras could not seek their salvation through sruti literature but the same was available to them through smrti literature. Thus there are three dichotomies which parallel each other: a linguistic dichotomy in terms of Vedic and non-Vedic Sanskrit; a religious dichotomy in terms of whether the sacraments were administered with or without mantras and a social dichotomy in terms of the dvija or the twice-born or non-dvija to nontwice-born community. One point is of particular interest in terms of this broad alignment: that it represents a combination of exclusion and inclusion. Thus in terms of language: a group was excluded from Vedic but not classical Sanskrit; in terms of religion women and sudras were excluded from having sacraments performed with Vedic mantras but not from sacraments per se and finally, in terms of society, while the male members of the three higher varnas enjoyed certain privileges, the rest of society had its raft of religious beliefs and practices, and was not excluded form either a role in religious life or from salvation. Perhaps because of this partial nature of the exclusion along the language, religion, society axis, this separation was never final in the sense that although effectively in place, it was subject to constant contestation. Thus even the liturgical texts are not entirely free form references to the presence of women and sudras and to the recursive tendencies in the matter, the separation of sacred knowledge in terms of religion is challenged in the life of Sankara and the writings of Bhavabhuti and in

Page #9
Vol. XXXI, 2007 SANSKRIT, WOMEN, SUDRAS AND MLECCHAS 3 matters of society even the august Baudhayana Sutra provides that in determining what is dharma one may consult the male members of the three higher varnas or, women and members of all the varnas. Thus while the line of division based on language, religion and society which arose around the fourth century B.C. and persists to this day in Hindu society illustrates the interaction between languages, religion and society; it at the same time forces the conclusion that the division was never quite neat and might even be called messy. There was a line of fracture running through language, religion and society, but while there was a fracture it could be argued that it was fracture without fragmentation. It also generates a healing possibility, that once Vedic language and learning, once denied to them, again becomes accessible to women and sudras the logic of the triple alignment of language, religion and society may close the gap, which had opened up more than a millennia ago, for good. REFERENCES: 1. A.S. Altekar, The Position of Women in Hindu Civilization (Delhi: Motilal Banarsidass, 1995) p. 345-346. 2. Ibid. 3. Ibid. 4. Ibid., p. 346. 5. Ibid. 6. Ram Sharan Sharma, sudras in Ancient India (Delhi: Motilal Banarsidass, 1980) p. 34. OOO

Page #10
HARIBHADRASURICACARYA) ON YOGA* HEENA KOTAK Introduction Jainism, one of the major philosophical systems, has preserved archaic type of spirituality based mainly on practising penance (tapa). Philosophical theories are much more emphasized and explained in Jainism though all religions and philosophical systems have expanded them. Philosophy and Yoga-sadhana have not developed independently of each other because all systems of philosophy have some corresponding yoga techniques for the practical application of their doctrines. The experimental method of yoga requires to be more emphasized because that alone can open up its great treasures. A system for practical realization results from yogic practices and that pragmatic system and technique is Yoga. Yoga, according to Jainism, is the cause of emancipation (Moksa)? . Jain Yoga mainly comprises complete course of moral disciplines leading to the purification of the mind. It emphasizes mainly on Knowledge (Jnana), faith in the teachings of the Jain tirthankaras (sraddha) and Right Conduct (caritra). The word Jain and Jainism are derived from the Sanskrit root- ji which meaiis to conquer. A Jain is one who believes in conquering the flesh in order to attain that Supreme purity which leads to infinite knowledge, infinite happiness and infinite power.2 Lord Mahavira has developed the system of Jain Yoga by making additions in the very structure of Jain Yoga which came down from Parsvanatha. Thereafter, Umasvati compiled all Jain doctrines and Yogic concepts -in Tattvarthasutras, the authentic treatise for Jainas. Then, Haribhadrasuri or * Paper has been presented in the National seminar organized by SKSD Jain Academy, The M. S. University of Baroda.

Page #11
Vol. XXXI, 2007 HARIBHADRASURICACARYA) ON YOGA Haribhadracarya newly expanded and explained the term Yoga. Hence, to gauge the contribution of Jains in the field of Yogic practices, it is necessary to understand Haribhadrasuri's works on Yoga since they were also written in Prakrta language so that in ancient time people easily understood the doctrines of Yoga. Contribution of Haribhadrasuri Haribhadrasuri lived most probably in the gth century. He was a Brahmin priest and well-versed in Sanskrit language and literature. A Jain nun named Yakini Mahattara indirectly suggested him a course of being initiated in the Jain order of Monks. Hence, he considered himself a spiritual son of that nun. He was also known as Bhavavirahasuri, because he blessed his devotees with the words - "to exert himself for the dissociation of mundane life". He reputedly wrote no fewer than 1440 works which mainly deal with religious stories, philosophical treatises and discourses, exhortations on right conduct, behavior and Yoga. They were compiled in Sanskrit as well as in Praksta languages, in facile style, in easy and flowing language. He is clear in his exposition and his works are rarely abstruse. Haribhadra's chief works on Yoga are four in number - 1) The Yogabindu, 2) The Yogadrstisamuccaya, 3) The Yoga Sataka, and 4) The Yogavimsati. The Yogabindu has 527 verses and the Yogadrstisamuccaya has 227 verses, both are in Sanskrit language. The Yoga Sataka has 100 gathas and the Yogavimsati has 20 gathas -both are in Prakrta language. Jain Yoga, in its higher aspects, resembles some Hindu counterpart, and Haribhadrasuri has made use of some of the codifications of Patanjali, a compiler of Yogasutras?. He defines that all proper conduct is Yoga which result in concentration removing modifications of the mind. By his adamant will, fearless actions and creativity, Haribhadra successfully attempted to synthesize all doctrines of Yoga in his own style, which could prepare his works on Yoga and that prove him a Yogi. In him, we found more insight in these theories after his study in Jainism, in detail. His aim to compose Yogic works was to enhance the purity of conduct and thought, known as samyak caritra. In Jain philosophy, the mingling together of the Karmas i.e. the Ajiva with an individual Soul (i.e. the Jiva), is beginningless even then there are means viz.

Page #12
6 HEENA KOTAK Samyak Jnana, Samyak Darsana and Samyak Caritra, through which these two become dissociated from each other, and one attains emancipation (Moksa). Moksa is achieved through the triratna the three jewels of right faith, right knowledge and right conduct. The three together make a single unit. Right faith is unshaken faith in the teachings of the Jains; Right knowledge is the understanding of their principles; Right Conduct is practical living in accordance with those principles. It comprises five vows (vratas) viz. Ahimsa, Satya, Asteya brahmacarya and aparigraha. When these vratas are applied without limitations they are known as Mahavratas, the supreme vows taken by the monks. And Haribhadrasuri emphasizes much on the observation of Right Conduct (samyak caritra) to cultivate virtues and discrimination (viveka). According to Jain philosophy, Samyak Jnana, the knowledge of a person of right attitude was considered as valid knowledge (pramana). When the problem of pramana presented itself before the Jain thinkers, the term Jnana was replaced by the word pramana. Jainas regard valid knowledge as Pramana1. Knowledge is capable of prompting action, and it leads to the selection of good and the avoidance of evil. A Study of Yoga Sataka - SAMBODHI Among his chief works on Yoga, here I present the study of the Yoga Sataka (YS), composed in Prakrta, edited by Munipunyavijayaji in 19565. The study discloses the Yogic concepts of YS compared to Hindu Yoga of Maharsi Patanjali mainly i.e. Astangayoga. YS ascribes Yogic practices for common people of that time since it is found in prakrta. Therefore, there is a lack of higher or subtle Yogic concepts and the core of Yoga, in an independent style, is found. The YS mainly includes the following topics 1. Two forms of Yoga, 2. Adhikarins of Yoga, 3. Preliminary Preparation, 4. The means to realize a higher Yogic state, 5. Achievements 6. Introspection, 7. Sukla dhyana and 8. Importance of Guru. In the benedictory verse (gatha) of YS, Haribhadrasuri pays homage to Lord

Page #13
Vol. XXXI, 2007 HARIBHADRASURICACARYA) ON YOGA Mahavira as a prince of Yogis. The word Yogadhyayana, in the first verse, reveals a sign of independent approach to Yoga because there is no such tradition called Yogadhyayana in Jainism. This word suggests that it is necessary to study all systems of Yoga and to take the best of them. [1] Two forms of Yoga Having classified into two forms, Yoga is explained as the Niscaya Yoga and the Vyavahara Yoga. (a) The Niscaya Yoga : In an individual Soul, the unity of three attributes viz. samyak jnana, samyak darsana and samyak caritra, leads a sadhaka to Moksa. This is a higher stage of Yoga. Sadhaka can reach this stage only through Vyavahara-Yoga. (b) The Vyavahara-Yoga : In this stage, there is relation of an individual Soul with the respective cause of the three attributes which includes the attendance on the preceptor, the obeying of the spiritual injunctions and prohibitions as per the capacity of a sadhaka. Consequently, there is realization of the three attributes of the most perfect type. There, a sadhaka attains the stage of Niscaya Yoga. [2] Adhikarins of Yoga - YS mentions the following chief characteristics for getting eligibility in the path of Yoga. 1 .The attendance onto the preceptor, 2. A desire to listen to the duly performed injunctions, 3.The obeying of the scriptural injunctions and prohibitions as per one's capacity. Sadhaka, performing these three characteristics, called a yogin. Here, a sadhaka is advised to make effort according to his qualification and capacity. The preceptor should administer befitting discourses for these yogins practicing sadhana differently. Thus, according to the capacity, sadhakas are classified in to three a) The Apunarbandhaka is one who commits a sinful act with not such

Page #14
HEENA KOTAK SAMBODHI strong feeling, who attaches not undue value to this frightful worldly life and who maintains proprieties in whatever he does. b) The Samyagdrsti has a desire to listen to scriptural discourses, a sense of attachment for religious things, a vow to offer as far as it lies in one's competence etc. - humble services to the preceptor and the deities To classify this class of sadhaka, it is denoted that if there is the antipathy against the prohibited things and the attachment towards the enjoined things, mentioned in scriptures, the sadhaka remains impure. Secondly, a pure sadhaka ( technically called samayika) implies an identical attitude of neither antipathy nor attachment towards both i.e. the prohibited and enjoined things. The mental states of this pure samayika is the concentrated state of mind (ekagrata) identified by Vyasa in his bhasya on Yogasutras. In this state of citta, the purification of citta is begun basically though there is impurity in citta in some extent. c) The Caritrin traverses the path of emancipation which, however, is the same thing as the path of righteousness. As contrasted to a caritrin, the earlier two sadhakas have simply set their eyes on the path of Moksa. Similarly in PYS ( Patanjali's Yoga Sutra), it is found that there are mainly three classes of Yogins according to the means employed for achieving higher stages in Yoga Sadhana, viz. mild (mrdu), middling (madhyama) and intense (uttama). One employs mild means, moderate means and intense means When a caritrin attains a higher stage, he is called vitaraga i.e. having vairagya in Hindu tradition. Absolute freedom from attachment is necessary for liberation. And Patanjali states vairagya in the Yogasutras as a higher means to reach the path of Yogao. The state, pertaining to the samyak caritra, is the highest stage in the path of Yoga. Samyak caritra presupposes Sanyak darsana and Samyak jnana. Samyak darsana is a kind of purified state of consciousness that enables the soul to realize and to comprehend tlie right thing as it is. And in the absence of samyak darsana, the knowledge cannot be apprehended. The samyak darsana turns the Soul in the right direction, samyaka jnana illumines the path and samyak caritra leads to the Highest Goal.

Page #15
Vol. XXXI, 2007 HARIBHADRASURICACARYA) ON YOGA [3] Preliminary preparation . As a preliminary preparation, some duties like charity to poor and helpless persons, worship of the preceptor, deities and guests, should be performed by an Apunarbandhaka. Haribhadrasuri states them by the word lokadharma, which is the basis of true Yoga and subtler stages of Yoga, and ultimately it leads to Moksa. Secondly, for the samyagdrsti sadhaka, there are instructions about Anuvratas viz. Ahimsa, Satya, Asteya, Brahmacarya and Aparigraha10. These five constitute Yamc, the first subservient of astangayoga of Patanjali. Thirdly, for the caritrin, there are instructions related to various sub-stages through which he has to pass. Further, the instructions for a householder and for a monk, leading to the path of Yoga, are enumerated. A sadhaka should not be misguided because to impart the instructions to ineligible persons or to impart improper instructions, becomes a cause of bondage. Hence, a practitioner should not be misguided. Equal importance is given to the routine prescribed for the sadhaka. Without interruption, he should regularly practise Yogic sadhana, which strengthens good habits, disciplines the mind, gives rhythms to life, bestows harmony in physical and mental actions, lastly it brings concentration of the mind. These benefits are the result of taking interest in practice done by a sadhaka and his regularity in Yogic sadhana. A sadhaka is strictly advised to do Yogic efforts and followed routine prescribed for the sadhaka according to his capacity and fitness. And such practises become Yoga. [4] Means to bring spiritual development Then Haribhadra describes rules, principles and means, both external and internal by which sadhaka can bring about his spiritual development from his existing stage to the next higher stages, (a) He should purify his body through blameless movement, his speech through blameless utterances and his mind through noble thoughts- these all constitute purification, because body, speech and mind become fit for Yoga by pleasing constitution, tone and dreams, (b) He should proceed on to a higher stage of spiritual development in presence of a competent preceptor with due ceremonies like salutation etc. at right place and right time, (c) At the arrival of feelings of apathy for the spiritual development, one should choose a safe place to spell a formula (mantra).

Page #16
10 HEENA KOTAK SAMBODHI Some suggestions for progressive sadhakas to achieve the higher stages are: a) He must introspect his behavior and nature, b) He must dispassionately listen to one's comment on himself, c) He must pay attention to the process of purification of body, speech and mind, and d) He should see minutely the outward signs of his progress and purity. Moreover, there are the means to be employed by the developed sadhaka i.e. Samyagdrsti and Caritrin. He should keep company with those who are superior to him in spiritual development. He should reflect on the nature of worldly existence and the passions, which binds the Soul. He should resort external means like penance, self-surrender to the preceptor etc. for the removal of inauspicious Karmas like fear etc. The diet, pure in itself, acquired through pure means yielding pure results is Sarvasampatkaribhiksa. Here is a glimpse into the mode of proper eating. The unsuitable diet leads to defective results in Yogic sadhana. [5] Introspection : Having known thoroughly the meaning of scriptures, sadhaka should take resort to introspective self-inspection to find out the inner flaws of attachment, aversion and infatuation. Here introspection is believed as the best means. Consequently, the peace of mind, increasing awareness, clarity in thoughts, pious emotions and steady & balanced personality are the sure signs of inner progress. [6] Achievements Because of the Yogic powers, there is usually no dearth of pious actions. One, in possession of such powers, comes to acquire even supra-natural capacities, which are certainly much higher achievements than mere pious actions. Supra-natural capacities like, that for procuring precious stones, that for healing patients by sheer touch- are a result of the further progress in Yogic powers. Having possessed these Yogic powers, there is the annihilation of the evil deeds and accumulation of good deeds. Consequently, One gradually moves easily towards the path of Moksa. Patanjali mentions some achievements through the steadiness in the vow of non-stealing (Asteya)11. with steadfastness in non-stealing, all treasures wait upon him.

Page #17
Vol. XXXI, 2007 HARIBHADRASURICACARYA) ON YOGA Patanjali devotes a special chapter viz. vibhutipada to the description of certain occult powers, which result from the concentration of the mind on different objects. [7] sukla dhyana Haribhadra cursorily mentions the performance of sukla dhyana; with gradual progress, sadhaka becomes an omniscient. Similar idea is found, in the commentary of vyasa on Yogasutras that by cultivating habits of friendliness, compassion, contentment and indifference towards happiness, misery, virtue & vice, the quality of essential purity (sattva guna) manifest themselves. Thence, the mind becomes pure, it becomes one-pointed ness and attains the state of steadiness 12 [8] Importance of Guru In the path of Yoga, sadhaka himself cannot discriminate as to where he stands and what are his qualifications to which stage of Yoga. Hence, all systems of Yoga suggest that sadhaka must approach on to appropriate Guru. Without the proper guidelines from a spiritual Guru, it must be dangerous to trend the path of Yoga. The PYS believes God as a teacher of ancient teachers. The ancient teachers are limited by time. He, for whom time is not a limiting condition, is the teacher of even these ancient teachers. And that God is the object signified by the sacred syllable Om13 Conclusion Having thoroughly studied, in detail, the YS, I have stated the important rules & methods for performing Yoga sadhana. Though the study of YS of Haribhadra is the main aim to prepare this article, side by side, I compare YS with the PYS, an outstanding Yogic text of Hindu philosophical system, wherever the similarity is found either in rules or in methods. The essential characteristics of the Jain concepts of pathway to emancipation establish the form of Yoga. And the unity of the three viz. samyak jnana, samyak darsana and samyak caritra, constitutes the pathway to emancipation. We arrive at the conclusion that Haribhadra tried to follow the Jain

Page #18
HEENA KOTAK SAMBODHI tradition of Yoga in YS, there is an independent view of yogic methods therein because they contain practical truths and not because they belong to his accepted religion. Throughout hundred of verses of the YS, Haribhadra states the rules & methods at length so that common people understand how they can begin their journey to the path of Yoga, and the beginning stage can be easily grasped. It is interesting to note that there is similarity between the main features of Hindu yoga and Jaina Yoga. The simultaneous development in the same cultural background is found due to the common origin in the very ancient times in India. It means the roots of these two traditions are found in the very ancient usages of the words like tapa and dhyana. Though the basic concepts remained the same, their expressions differed. According to M.R.Yardi14, as a safeguard against the evil tendencies in man, Yoga enjoins the practice of abstinences (yama), they are also found in Vedanta and figure prominently in the Jaina (and Buddhist) where they are known as Right Conduct (caritra). And Haribhadra defines that proper conduct is Yoga which results in the concentration of mind removing modifications in citta and the involvement of a cessation of mental functions leads the soul to Moksa. Similarly in Hindu Yoga, to control the modifications of the citta is Yoga. Jainism believes in the logical dichotomy between two eternal but antagonist principles viz. the Self (Jiva) and the Karmic matter (ajiva), the same dichotomy is also found in the Yoga system under the categories of Purusa and Prakrti with their conjunction as the cause of bondage and their separation as the cause of liberation. Secondly, the number of selves in the universe is supposed to be infinite and their essential nature (svarupa) is regarded as totally different from that of matter which contaminates the self. According to the Jainism, the self, journeying through life, gathers karmas in himself and becomes contaminated with particles of his karmas. The main difference between the Hindu Yoga & Jainism is that the latter holds that the karmic matter flows continuously in to the self in a physical sense; in Hindu yoga the relationship between the self and the bondage lasts until the dawn of discriminating knowledge. The self is ever pure and undefiled but his intrinsic light is shrouded by the veil of ignorance (avidya) due to his conjunction with mind. This fundamental difference in their doctrines is reflected in their

Page #19
Vol. XXXI, 2007 HARIBHADRASURI(ACARYA) ON YOGA 13 different approach to the problem of evil. Liberation, according to the Jainism, follows only from the total arrestment of life's process which can be achieved by practising the five rules of conduct viz. ahimsa, satya, asteya, brahmacarya and aparigraha. These figure in the PYS as an aid to Yoga. In Hindu yoga, the process towards the liberation becomes a psychological problem of how to dispel ignorance and the whole chain of wrong thinking proceeding from it. While talking about the Jain Yoga, it becomes clear that Jainism does not mean only sectarianism but also the Jain spiritual tradition. It may be said that Haribhadra follows methods of Yoga which are most probably similar(not same) to the Patanjali Yoga sutras. He has justified them because they all contained practical truths based on experience and results attaining therefrom. Furthermore, it is equally more applicable to his other Yoga works i.e. Yogabindu and Yogadrstisamuccaya which have been prepared for scholars. Thus, these Yogic works of Haribhadra reveal personality of Haribhadrasuri as an integrator of all religions and all aspects and even all traditions. NOTES & REFERENCES: 1. Dasgupta S.N.: A History of Indian Philosophy, Vol. 1; Cambridge University Press, 1922; p.199. 2. Swami Prabhavananda : Spiritual Heritage of India; Sri Ramakrishna Math, Mylapore, Madras, P. 155. 3. Haribhadrasuri denotes the three definitions of Yoga :- a) According to the Yoga Sutras of Patanjali, the restraint of the mental states is Yoga; b) According to the Buddhism, to perform virtuous acts; c) According to Jainism, to unite the Soul with Moksa. The YS (22)tallakkhaNayogAo u cittavittINirohao ceva / taha kusalapavittIe mokkheNa u joyaNAo tti // 22 // 4. Dasgupta S.N. : Op.cit.; p. 183. 5. Haribhadrasuris Yoga Sataka with auto-commentary edited by Muniraja Sri Punyavijayaji, Pub. By L.D. Bharatiya Sanskriti Vidyamandir, Ahmedabad-9, 1965. L.D. Series No. 4. 6. Zaveri Indulal : Yoga Sataka (Gujarati Edition); Pub. By Gujarat Vidyapitha, Ahmedabad; 1956; pp. 2-3.

Page #20
14 7. Patanjali's Yoga Sutras (with the commentary of Vyasa and the gloss of Vacaspati Misra); Edited by Ramaprasad, II edition, 1978; Pub. by Oriental Books Reprint Corporation, New Delhi; p. 1. kSiptaM mUDhaM vikSiptamekAgraM niruddhamiti cittabhUmayaH / tatra vikSipte cetasi vikSepopasarjanIbhUtaH samAdhirna yogapakSe vartate / yastvekAgre cetasi sadbhUtamarthaM pradyotayati kSiNeti ca klezAnkarmabandhanAni zlathayati nirodhamabhimukhaM karoti sa saMprajJAto yoga ityAkhyAyate // 8. Patanjali's Yogasutras (1.22): mRdumadhyAdhimAtratvAttato'pi vizeSaH ||22|| 9. Ibid. abhyAsavairAgyAbhyAM tannirodhaH // 12 // 10. Ibid. (II. 30): HEENA KOTAK ahiMsAsatyAsteyabrahmacaryAparigrahA yamAH // 30 // 11. Ibid. asteyapratiSThAyAM sarvaratnopasthAnam // 12. Ibid. p.59: zukladharma upajAyate tatazca cittaM prasIdati / prasannamekAgraM sthitipadaM labhate / 13. Ibid I.27 - tasya vAcakaH praNavaH // ; 1.28 tajjapastadarthabhAvanam // SAMBODHI 14. Yardi M.R. : The Yoga of Patanjali, Bhandarkar Oriental Series No. 12, Bhandarkar Oriental Research Institute, Poona, 1979, p. 42. 000

Page #21
EDITIONS OF SANSKRIT DRAMAS AND THE PROBLEM OF PRAKRIT RABINDRA KUMAR PANDA When we are here to reflect on the problems and issues relating to the manuscript traditions of the Natyasastra, Drama and stage performance, I thought it necessary to draw the attention of the scholars to a'pertinent problem that is seriously affecting the Sanskrit studies in general and the drama literature in particular. The problem is about the editions of the Sanskrit dramas. A cursory survey makes us aware of the fact that most of the Sanskrit dramas are just the Student- editions and they are not critical. Even the best of the dramas like the Mrcchakatika, Malatimadhava, Uttararamacarita, Mudraraksasa, Venisamhara etc., are not available in the form of critical editions. Many scholars feel that they are to be critically edited as the texts are in need of improvement particularly in the Prakrit portions. The Prakrit portions in the Sanskrit dramas have created problems for the editions who have not taken serious interest to take care of the Prakrit language, The question arises: Why is it so? Is it the reason that scholars are under the impression that manuscript material is completely exhausted.There is no availability of fresh material and attempts for preparing the critical editions of the prominent dramas will not produce any significant result. So we have to be therefore satisfied with the texts at present available with us. Or is it the reason that we do neither feel the need of their critical editions nor their importance for the study of other aspects of Sanskrit literature? Or is it a completely a missing point vanished from the minds of the scholars?

Page #22
16 RABINDRA KUMAR PANDA SAMBODHI Or the works are underway but I do not have the pertinent information in the absence of any reference spurce? These are the questions which disturbed me and made me motivated to undertake an investigation. The investigation made me fully aware of the fact that it is a thought provoking problem and is to be addressed in some detail. The main problem is about the Prakrit portions which are not presented in the proper form. It isrevidently clear from the following remark of A. M. Ghatage: "In spite of the great number of editions of Sanskrit dramas issued in India, very few show any merit in preparing the Prakrit passages in a critical form"! He, in his illuminating paper, gives a brief account of the good editions with regard to Prakrit. From this we know that in the field of Sanskrit studies, the drama attracted the attention of scholars very early and the study of Prakrit at this stage was chiefly confined to the study of the dramatic dialects. The Prakrit passages form a considerable part of Sanskrit dramas and show a number of dialects .It was mainly the work of Pischel who first brought to light the importance of proper understanding of the Prakrits of Sans'krit dramas. So Pischel published the Bengali recension of Abhijnanasakuntalam with particular care bestowed on the Prakrit passages. This recension preserves the Prakrit passages in a far better condition than the Devanagari recension. Then Malavikagnimitra and Vikramorvasiyam of Kalidasa were prepared by S.P. Pandit who presented the Prakrit passages with care. But the other dramas did not get the competent scholars. The most unfortunate is the Mrcchakatika of Shudraka. Mrcchakatika, as we know, is a creation of outstanding brilliance, a real drama of life, a remarkable composition with distinct dramatic qualities which deviates from the beaten track. The play as a whole responds so much to the modern taste with its story-element and characters being refreshingly unsteriotyped, and the stage technique and approach is thoroughly unconventional. A true humanist, a keen observer of men and society Shudraka with his rare dramatic genius has drawn his characters from all walks of life, ordinary and downtrodden, so long unheard and unsung in our literary productions. It is significant to note that while occidental critics have all praise for the drama, Indian critics have not given the drama it's due and seems to have paid greater attention to masterpieces of Bhasa, Kalidasa and Bhavabhuti. No doubt

Page #23
Vol. XXXI, 2007 EDITIONS OF SANSKRIT DRAMAS AND... 17 Mrcchakatika has attracted the attention of scholars and it has been studied from different angles but a critical edition is still a desideratum have consulted seven editions2. Biswanatha Banerjee wrongly informs that there is availability of three critical editions3 but on checking it was confirmed that none of them is a critical one. The need for preparing a critical edition, therefore, arises particularly for the reason that there are some problems with regard to Prakrit language. One of the peculiarities of Sudraka's style, as we know, is an extensive use of Prakrit dialects, which the poet handles with all the ease of a master. Of the thirty chara, cters which the Mrcchakatika contains, only 6 speak Sanskrit, while 15 speak pure Sauraseni, and 7, pure Magadhi. Of the remaining three, the Dyutakara speaks Sauraseni, but in two places he uses the nominative singular form in T of the Magadhi, instead of that in 371 of Sauraseni. So also Samvahaka almost invaribly speaks Magadhi, but on two occasions the Apabhraisa ending in 3 occurs in his speech and the Sauraseni ending is occasionally to be observed in his speech; while Mathura alone speaks a mixed dialect. There is an equally large protion of Prakrit verses in the play, there being about 99 Prakrit verses in a total of about 377. This shows that the play was written when the sauraseni and the Magadhi dialects were thoroughly understood by the audience and were consequently in vogue in plays. We have the reason to believe that the Prakrit languages underwent a rapid change after the commencement of the Christian era. We know that the Magadhi in this play is not quite the same as that is found in the grammar. The ending in Dani prescribed in it for the indeclinable in tva, the optional forms of aham, the nominative singular of nouns in 37 and the past pass, participle do not occur in the play; while the change of the Sanskrit & into FT the Apabrarmsa ending in the 3 of the nominative singular forms, which occur in the play, are not noticed in the grammar. Hemacandra, a grammarian of 12th century, says that a is changed to sta as is borne out by the Girnar inscription, and the Apabhramsa ending in 3 is also noticed by himj but on the other hand, almost all the other variations from Vararuci, which are to be seen in his grammar, do not occur in the Mrcchakatika. We must therefore suppose either that the last two peculiarities were developments that occurred some centuries after Vararuci, and certainly long before the period to which the dialects of Hemacandra's grammar belong, or that they were provincialisms which were not noticed by Vararuci. The 3 is probably peculiar to

Page #24
RABINDRA KUMAR PANDA SAMBODHI the Deccan; for, the old Marathi has this ending. We are not, however, in a position to determine the point. In any case, it is clear that the Mrcchakatika dialects belong to a period prior to the sixth century A. D.; for, Hemacandra formulated his grammar from his knowledge of the Jaina Prakrit literature, which was written before the sixth century or even earlier. The peculiar language of Mathur/ is not at all inexplicable. There cannot be two dialects, current in the same part of the country, with a sharp line between them. There will always be people who speak a language composed of a varying proportion of each of them. The very fact that Samvahaka, Dyutakara and Mathura speak mixed dialects, which do not confirm to any strict rules of Prakrit grammar, shows that Sudraka moved in the midst of living Prakrit languages and wrote them as he heard them spoken about him. It is rightly by H. M. Sarma "various Prakritic dialects used in the piece are free from artificialities noticeable in those of other dramatists. Their evidence is riot invalidated by the mere statement of Prof. Levi that the older :Prakrit - grammarians take no notice of them. Their works have no pretensions to comprehensiveness. They treat of those words which have regular formation and are well-known."4 S.R.Banerjee also rightly remarks; "In the whole terrain of Sanskrit dramas, the major dialects which are found used -are Sauraseni and Magadhi. Even Maharastri is not frequently found in the dramas unless it is verse or a song. It is only in the Mrcchakatika we have some sub dialects, such as Dhakki or Takki, Pracya Avanti, Chandali Sakari. But unfortunately the features of these sub dialects given by grammarians do not tally with the texts of the Mrcchakatika. Though the features of the sub dialects are not very many to form a separate language, they sufficiently represent some features which characterize them as a separate language. The question is: How these grammarians could collect the features of their sub dialects? In this connection it can also be said that how Vararuci could ignore the sub dialects of the Mscchakatika when he belonged to the 5th or 6th cen. A.D. much long after the composition of Mrcchakatika we have not yet tried to solve this problem of the features of Prakrit as found in Sanskrit dramas before the advent of Vararuci."5 It appears from all these anomalies that a through study of all these sub

Page #25
Vol. XXXI, 2007 EDITIONS OF SANSKRIT DRAMAS AND... 19 dialects as given by later Prakrit grammarians should be investigated. How far the sub dialects used in the Mrcchakatika is regarded as embodying the features of these dialects is to be investigated. Sudraka's use of the various types of Prakrits and their varieties is a unique feature. We do not know of any extant Sanskrit play exhibiting like the variety of Prakrits found' in Sudraka's composition "which seems almost as if intended to illustrate the precepts of the Natyasastra in this regard.' The multifarious kinds of Prakrit and the subtle speeches couched in an inimitable Prakrit appear to have offered different shades of meanings and must have been understood and appreciated by the general audience for whom the drama was intended. Sudraka's wealth of the Prakrits and his use of a number of unfamiliar local words supposed to be of indigenous origin is perhaps a good sign of the popularity of Sudraka's drama. There must have been a good trad among the people which was subsequently lost. We have in the drama such v and observations in Prakrit which express the intended ideas not only forcefully but also attractively. If these words or expressions are not read in their original forms none can really relish the charms or the excellence of the sarne. The usu.al practice in our teaching of our drama in colleges and universities is to avoid the Prakrit portions and read instead their Sanskrit renderings (chhaya). It will really be an unfortunate case if this practice is followed in reading Sudraka's composition. To read his Prakrit passages in Sanskrit chhaya is to deny oneselfthe eosjecjt sgirit and a real relish of the excellence of such passages. Generally most of the teachers do not know what they are missing in addition to this loss of Prakrit good edition of the text of Sudraka's drama is wanting. It is a long feat desideratum to have a standard edition of the text incorporating all possible variant readings to. allow the readers to choose the readings themselves for a correct interpretation.". The love of the editors for Prakrit is also evidently clear from the following remark of M.R.Kale who have prepared a good edition of the play. "The Prakrit passages, which prove a hindrance to the reader in the class, have been printed bellow the text, as in my other editions of Sanskrit plays, along with the text," only the Sanskrit rendering being given above; the utility of this contrivance has been established in actual use."7 He further remarks ; " His (Shudraka's) constructions are ordinarily simple and straightforward; the ambiguity that is sometimes met with is frequently due to defective prakrit

Page #26
20 RABINDRA KUMAR PANDA SAMBODHI renderings as they are found in MSS."8 Ghatage enlightens us by saying that "Fairly good from the Prakrit point of view is the edition of Mrcchakatika by Godbole (BSS, 1886) though a more critical edition of this all important drama for Prakrits is urgently needed."9 Similarly "the editions of Malatimadhava by Bhandarkar, Mudraraksasa by Telang, Ratnavali by Cappeller in the second edition of Bohtlingk's Chrestomathie where the usual chaya is replaced by a Prakrit -Sanskrit index. S. Konow has prepared an admirable edition of the Karpuramanjari of Rajasekhara. S. R. Banerji brings to light one more problem in connection with the Sanskrit dramas. "The names of dialects and sub dialects given by Sanskrit dramaturgists and rhetoricians in their respective treatises are another problem. The problem arises because the names of the speakers used some languages are prescribed by them are not always found in the existing Sanskrit dramas, except a few speaking Sauraseni and Magadhi. We will be surprised to know that fisherman will speak Magadhi is not sanctioned by any Sanskrit dramaturgist. But, at a much later time in the 14th cent. A.D. in Simhabhupala's (1330) Rasarnavasudhakara it is said that dhivara will speak in Magadhi (dhivaradyatinicesu magadhi ca niyujyate). Whether Simhabhupala was carried out by Sakuntala or by some other grammar is only a speculation. But Bharata in his Natyasastra has not really mentioned about dhivara speaking Magadhi. However, it is necessary that these aspects of Prakrit dialects and sub dialects are to be reinvestigated in the light of the documentary evidence."9 At the end let me conclude the paper with the following valuable remark of Prof.Ghatage: "As compared to the vast number of editions of Sanskrit dramas there are very, few good ones for the Prakrit passages, even for the best known plays. It is to be hoped that future editors would give greater attention to this aspect of their work andmake up for the deficiency which is so keenly felt."10 References: 1. Ghatage, A.M.," A Brief Sketch of Prakrit Studies," in Progress of Indie Studies, Edited by R.N. Dandekar, Bhandarkar Oriental Research Institute, Poona, 1985,p.154 2 (a). Mrcchakatika Edited by Stanzler. Bonn, 1847,

Page #27
Vol. XXXI, 2007 EDITIONS OF SANSKRIT DRAMAS AND... (b).The Mrcchakatika of Sudraka, with the Commentary Rajavithika, Edited by Rangacharya B. Raddi, and with Introduction and Notes in English V. G. Paranjape, First edition, Nirnaya Sagar Press, 1909 21 (c) The Mrcchakatika of Sudraka with the commentary of Prthvidhara, Edited by Pandit Hirananda Mularaja Sarma Sastri and Kasinatha Pandurang Parab, Second Edition, Nirnaya Sagar Press, Bombay, 1910 (d) Mrechakatika with the commentaries of Laladiksita and Pritvidhara, Edited by N. B Godabole, Bombay, 1896 (e) Mrcchakatika with English Trans. and Notes, Edited by R. D. Karmarkar,, Poona, 1956 (f) Mrechakatika Edited by N.R.Nerurkar (g) Mrcchakatika with the commentary of Pritvidhara, Eng. Trans and Notes, edited by M. R. Kale, Booksellers' Publishing Co.,Delhi, New Edition,1962 3. Banerjee, Biswanatha, Shudraka, Sahitya Akademi, Delhi, 1999, p. 109. 4. Sarma, H.M. op.cit. Preface, p.VII 5. Banerjee, S.R., "New Vistas in Prakrit Studies" in New Horizons of Research in Indology, Ed. V.N. Jha, Centre of Advanced Study in Sanskrit, University of Poona, 1989, p.229 6. Banerjee, Biswanatha, op. cit., Prefatory Note, pp.VII-VIII. 7. Kale, M.R., op.cit, Preface, p.3. 8. Ibid, hitroduction, p.58. 9. Ghatage, A.M., op.cit, p. 154 10. 1bid. p. 156. mmm

Page #28
SARASVATI AND SARASVATAS (PEOPLE ON HER BANK) GAURI MAHULIKAR "The Sarasvati River is no longer a myth, nor a legend; but Ground Truth") India's culture and civilization, both flourished along the bank of Sarasvati, a few thousand years ago. This is authenticated by the Vedic texts, and later supplemented by the Epics and the Puranas. All ancient civilizations flourished along the banks of great rivers. As the great Nile was the backbone of Egyptian civilization, SindhuSarasvati was the backbone of the Vedic Civilization. The name Sarasvati itself proves that it was a mighty river with Sarasvati flowing water. ( + 377 = F , FH + agu + Shq = fract) The Rgveda (RV) glorifies this river in three entire hymns. (RV. V1.61, VII.95, 96) Besides this, the name Sarasvati occurs in the RV12 times. In all the mandalas, except the fourth mandala of Vamadeva, the Sarasvati occurs. Sarasvati is addressed as the Best River, Best Mother and Best Goddess. (RV. II. 41.16 H T , 31 ani, aface) She is swollen by other rivers, that is many smaller streams and tributary rivers merge in her.(RV. II.52.6 firef: f9-0411) In the later Vedic literature, names of these rivers are given. Yajurveda mentions five such rivers.? Uvata, the commentator says that these are: Drisadvati, a rocky stream having large stones at the bottom, Shutudri, (modern Sutlej) Chandrabhaga (modern Chenab), Vipas-t (modern Vyas/Bias) and Iravati, modern Ravi. In the hymn to nvers,(RV. X. 75) Sarasvati is placed between Yamuna and Shutudri. This, according to the present day geography of India, is the place of river Ghaggar, or Sarsuti (Internet information, http:// wikipedia.org) Even without merging with other rivers, Sarasvati was undoubtedly, the majestic stream surpassing all other waters. (RV. VII.95.1) She is 'Sindhumata'. From mountains, Himalayas, she flowed to the Western ocean, fertilizing the land on both her banks and nourishing many people, residing along her banks. King Chitra and many others were residing on the banks of Sarasvati, who

Page #29
Vol. XXXI, 2007 SARASVATI AND SARASVATAS (PEOPLE ON HER BANK) bestowed great treasures on them. (RV. VIII. 21.18) There often comes a reference that Sarasvati brought up and prospered 'five tribes' (RV. VI.21.12 ft) Historically and sociologically, the names of these five tribes are important. Offcourse scholars don't agree on who these five are. They could be, the Bharatas, Kurus, Purus, Matsyas and Pancalas. According to some, they are Bharatas, Kurus, Matsyas, Pusamas and Videghas; while some feel they are the five sons of Yayati viz; Anu, Puru, Yadu, Druhyu and Turvasu.3 All these royal families flourished along Sarasvati river. 23 In the RV, Bharatas formed a very famous warrior class. They were the descendants and adherents of Visvamitra Indra showered his special blessings on them and demolished the cities of asuras for them.4 Divodas and Sudas were the glorious kings of Bharata clan. Tritsus are said to be the family priests of the Bharatas5. Tritsu is another name of the Vasisthas. Bharatas lived on the bank of Sarasvati and worshipped a female goddess called Bharati, who has close affinity to Sarasvati. In fact, in later mythology, Bharati becomes a synonym of Sarasvati. Bharatas were associated with Sarasvati, Drishadvati and a small river Apaya (RV. III. 23.4) Apaya, which is not mentioned elsewhere, appears to have been a little stream in the same neighbourhood, near the earlier settlements of the Aryans. Griffith feels that Bharatas are apparently the same as Tritsus and that Tritsus were a tribe, of which Sudas was the king.6 The RV describes the battle between Bharatas and a federation often kings, comprising of Puru, Yadu, Kuru etc; but it seems, Bharatas got mingled and merged with the Kuru-Pancalas at later stage.7 Kurus undoubtedly belonged to this land of Kurukshetra and ruled over the north-west part of India from very ancient times. Prof. Zimmer is inclined to identify Vaikamna tribe with the Kuru-Krivis.8 Kavasa Ailusa, the seer of RV. X. 30-34 hymns, who was the priest of king Kurusravana, is closely associated with Sarasvati. Being a son of a sudra maid, Ilusa, he was regarded unfit for the sacrifices. He was abandoned by the Angirasas from the sacrifice on the bank of Sarasvati and was thrown in the woods in a thirsty condition. There Kavasa recited a hymn to Apam Napat (RV. X. 30). Sarasvati was pleased and rushed towards him. Later on others, having realized his greatness, absorbed him in the main stream. Apart from the portion of the myth, this account proves that not only kings or priests, but even the so called Sudra' class resided along the banks of Sarasvati and all got name and fame. The Ait. Br. (8.21) informs that the priest Tura Kavaseya anointed Janamejaya Pariksita. This proves that Kavasa and his descendents Kavaseyas were the family prists of the Kurus. The 9

Page #30
GAURI MAHULIKAR SAMBODHI kingdom of the Kurus stretched from Sarasvati to Ganga, according to the Mahabharata. 10 It was divided into three parts: 1) Kuru-jangala, wild and woody region 2) Kuru proper on the banks of Sarasvati and 3) Kurukshetra, which is situated at the south of Sarasvati and north of Drsadvati. This holy land is also known as 'Samantapancaka' or 'Uttara Vedih' of Brahmall According to Rahul Samkrityana, Purus were the people even before the Rgvedic age. 12 As Bharatas were closely associated with Bharati, Purus were associated with Parusni. In fact, Bharata and Kusika were the branches of Puru.13 Purus are mentioned along with Yadus, Turvasus, Anus and Druhyus mRV.L. 108.8. In RV.1.1.9. there is a mention of Pancajana'. Corresponding to these five people. Sayana's explaination that they are four varnas, with an addition of Nisada', the indigenous barbarious tribe, is doubtful, because, during Vedic times, caste distinctions were not in vogue. Druhyus are etymologically the 'haters'. Bhrgu was their priest. Gandharas are stated to be the descendents of Druhyus. (Matsya Purana 48.6, Vayu P, 99.9.) The Pancajanas, comprising of Ami, Druhyu, Puru, Turvasu and Yadu, with some other kings like Bheda, Aja, Sigru etc. tribes, attacked Sudas of Bharata clan and there ensued a great battle between them RV. has recorded this historical event in a picturesque manner in three hymns; VII. 18, VII.33 and VII.83. This 'Dasarajnayuddha' is important from sociological point of view as well. Sudas was a king of north Pancala region, an Aryan and Alia, descendent of Pururavas. It was part of his conquests westward into Punjab, that he fought against the federation often kings. This, in a way, refutes the Aryan invasion theory, that states that Aryans entered India from north-west direction and proceeded eastwards, Here we find the reversal of that. Yadu and Turvasu, normally come in pair. Kanva was their priest. Turvasus are etymologically explained as, those who grab others' things quickly. (TT CITETIT 44cterft afg sfa)14 Yadus are called so because they too, try to grab others' belongings. This is derived from yat'15 It is easily noticed that "Pancajanas' are portrayed as enemies, who attacked Sudas of Bharata clan. Indra and Varuna helped Sudas at the behest of Vasistha. Among the federated allies, there are some non-Aryan names too. (RV.VII. 18,19) The important point is that all types of tribes and people dwelt on the banks of Sarasvati and her tributaries and thus helped the enrichment of Indian civilization.

Page #31
Vol. XXXI, 2007 SARASVATI AND SARASVATAS (PEOPLE ON HER BANK) 25 Kalyanaraman has placed these five kings geographically, (for details, see ibharati yahoo.group) Purus are usually located on the Sarasvati river or the central region. The Yadus are placed in the south and west in Gujarat, Rajasthan, and Maharashtra upto Mathura in the north. The Anus are placed in the north. The Druhyus are in the west and the Turvasus in the southeast. These are the directions given to them in the Visnu Purana.IV. 10.16. In the RV VII.95.2, Sarasvati is said to pour for Nahusa king her milk and fatness/nourishment. According to Griffith, Nahusas are the prople living on the bank of Sarasvatil6, while Kalyanaraman feels that both Dasyus and Aryans are called Nahusa in the RV VII.6.5, VII.95.2.) Among the seers, Vasistha's fondness for Sarasvati is evident from two full hymns dedicated to her in his mandala. Sage Grtsamada too, seeks her blessings in the form of good progeny. He praises the river as best mother and pleads, "we are of no repute, give us renown. In you, O Sarasvati, all generations have their stay. Be pleased and grant us progeny." (RV. II.41.16-17 311ach in afara hrafa 3799 in ga A prazastimamba naskRdhri tve vizvA sarasvati zitAyUMSi devyAm zunahotreSu matsva prajAM devi didiDDhi na) Significantly, Sarasvati is connected with fertility. She is asked to place the embryo and is invoked for safe pregnancy. (RF.X.I 84.2) Incidentally, the Persian counterpart of Sarasvati, viz, Harhvaiti or Aredvi Sura Anahita, is invoked by Zoroastrian women even today, for conferring upon them a child and for safe delivery.(Aban Yasht 5.87.)17 Though all those residing on the banks of Sarasvati can be called Saraswatas, this term has a special connotation today. Sarasvati, mother of life sustaining water, 'Sindhumata' continued to bestow life and treasures to the people on her bank for thousands of years; but after the desiccation of the river which extended over a period of 400 years, between 1900-1500 B.C., people started migrating eastward, northward and southward. Archaeology has provided Carbon 14 dates for the settlements on the banks of Sarasvati river. 18 Swami Sadyojata Maharaj has rightly observed that today's Saraswat Samaj lived on the bank of Sarasvati and the disappearance of this river led to mass migrations to various parts of the country, giving rise to smaller denominations and backgrounds. Subsequent historical occurances and onslaughts resulted into further fragmentation of the community. 19 To put it more precisely, Brahmins living in the north of the Vindhyas were called Gaudas and those living in the south were called Dravidas. Their subdivisions

Page #32
26 GAURI MAHULIKAR SAMBODHI are:20 quemits-Areata, Carignac, (aantot) tits, (a ) Front, fferat forferde-faer) yousias- HERIE, 3177, sfas, aparte, rett It appears that the migration of the Saraswatas took place along the Arabian sea towards the coastal regions, specially Goa21. As the southern Brahmins had domiciled in the south for a long time, the Saraswatas, who migrated to south newly, were called by the locals as its HRA. Thus the prefix "Gauda' for the original residents of Sarasvati. Dr. Suryakanth Kamath records that Kripalani from Sind, Airi from Haryana, Somaiya from Kutch and Rawal from Rajasthan are all Saraswat surnames. 22 Banabhatta refers to Saraswata in a different context. He mentions Sarasvati as a goddess, and not a river. Once in Brahmaloka, while Brahma was seated with Indra etc. gods and was having some discussions with sages, sage Durvasas made some mistake in 'Samagayana' Young and beautiful Sarasvati, daughter of Brahma could not control her laughter at this mistake by a senior sage. As a result the hot-tempered sage cursed her to go to Bhuloka. Accordingly she descended on the earth, on the bank of river Sona, along with Savitri. There she fell in love with a sage called Dadhica and delivered a son Saraswata23 Kalidasa mentions Sarasvati at Brahmavarta and refers to Balarama's pilgrimage along Sarasvati 24, but doesn't mention people on her banks. The Croats (of erstwhile Yugoslavia) claim that they are Saraswatas ! The Behistun (Iran) inscription of Darius refers to the region called Hravat (Haraquaiti), which is a phonetic transform from Sarasvati. Sarasvati-Haraquaiti-HarvatCroat! (See for details, http://sarasvati.simplenet.com) 25 CONCLUSION: "River Sarasvati is neither a legend, nor a myth, but a ground truth, a river which was flowing for thousands of years prior to Vedic times. Indian Civilization is an indigenous evolution and cultural continuity is established from the Vedic times to the present day. After the desiccation of Sarasvati, Indians moved to other parts of the world. Now the search and discovery of Sarasvati has revealed a thread of essential unity, a bond among the people of India. This is the unity of an integral society, a resurgent nation and a unified culture, which can be found from Himalayas to the Indian Ocean."26 In fact the Indian concept of a river is that of a sustaining mother. The word

Page #33
Vol. XXXI, 2007 SARASVATI AND SARASVATAS (PEOPLE ON HER BANK) 27 payas', meaning both water and milk, has been appropriately used in relation to a river.27 Normally Vedic seers seem to be advancing from physical and naturalistic conception of the gods to the ethical and spiritual, says Sri Aurobindo.28, but Sarasvati is seen not only as goddess of Inspiration, which is her advanced spiritual form; but also as one of the seven rivers of the early Aryan world. (Today, on this holy land when people from all corners of India have gathered to pay their respect to this river, I would like to end my paper with few Rgvedic verses, SAvakA na: sarasvatI vAjebhiH vAjinIvatI yajJaM vaSTa dhiyAvasu codayitrI sunRtAnAM cetantI sumatInAM yajJaM dadhe sarasvatI maho arNaH sarasvatI pra cetayati ketunA dhiyo vizvA virAjati) O Notes and References 1. Kalyanaraman, S., The River Sarasvati- Legend, Myth and Reality, (Ed.) Pikale, S.V., All India Saraswat Foundation, Mumbai, 1999, p.1 2. YV. 34.11 3. Khan. Mohammad, Ismail, Sarasvati in Sanskrit Literature, Crescent Publication, Ghaziabad, 1978,p.17,18 4. Dowson, John, A Classical Dictionary of Hindu Mythology and Religion, Geography, History and Literature, Heritage Publication, Delhi, 1992, p.93. 5. Macdonell, A. A. and Keith, A.B. Vedic Index of Names and Subjects, MLBD, Delhi, 1958, vol. II, p.94,95 6. Griffith, Ralph, The Hymns of the Rgveda, MLBD, Delhi, 1999(1973), p. 351. 7. Khan, M.I. op.cit. p. 18.Kalyanaraman, op.cit. p.20. 8. Griffith, op.cit. p. 342. 9. Aitareya Brahmana, 2.19. Also Joshi, Mahadevashastri, (Ed.) Bharatiya Sanskritikosa, vol. 2, Pune, 1985, p. 194 10M>/;. I. 109.1 11. ibid. HI. 83.4. 12. Rgvedic Arya, Allahabad, 1957, p. 18 13. Upadhyaya, Chandra Shekhar and Anil Kumar, (Ed.) Vaidika Kosa, Nag Publication, Delhi, 1995, vol. 2, p. 936. u Ibid. p. 643.

Page #34
28 GAURI MAHULIKAR SAMBODHI 15. Ibid vol. 3, p. 1099 16. Griffith, op.cit p.m. 17. Dermestetar, J.Sacred Books of the East, Delhi, 1988 (1887), vol. 23, for details. 18. Kalyanraman, op.cit. p.6. 19. Ibid. Message of the Swamiji at the beginning. 20. SkandaP. Sahyadrikhanda, Uttarardha, 1-3. 21. Kalyanraman. Op.cit. p.20. 22. Ibid. p. 19. quotation from Kamath's work. 23. Harsacarita, First Ucchvasa 24 Meghaduta, 1.51,52. 25. Kalyanaraman, op.cit. p. 16 26. Kalyanaraman, S. Sarasvati, vol 3, River, Babasaheb Apte Smarak Samiti, Bangalore, 2003, p. 161. 27. C. Shivaramamurti, Some Aspects of Indian Culture, Delhi, 1994 (1969), p.15. 28. The Secret of the Veda, Pondicherry, 1999 (1956), p.92 000

Page #35
ON THE FIRST SENTENCE OF VYUTPATTIVADA: A CASE STUDY IN TWENTIETH CENTURY SCHOLARSHIP ACHYUTANANDA DASH Without entering into the controversies on the date of the author of Vyutpattivada, Gadadhara Bhattacarya Cakravartti, we may just accept, for present purpose, the date that is somehow consensually agreed upon by historians i.e., 1604 -1709 A.D'. Gadadhara Bhattacarya as he is popularly known lived a complete life of 105 years, complete in every sense-academic, social, spiritual, moral and religious as well. He is considered as the final authority on the NavyaNyaya tradition even though the trend continued with all its vigour and dynamism until late 20th century. His scholarship was highly appreciated by both, the grammatical as well as the logical schools of Indian intellectualism, seemingly rivals. He is the founder of the sub-school namely Prakarata-vada as against the other sub-school of Samsargata-vada on sabdabodha, though the seeds (of Prakarata-vadd) are found in the works of Raghunatha Siromani, the radical reformer of Navya-Nyaya school of philosophy. Gadadhara Bhattacarya is famous for his sixty-four Vada-granthas apart from his Tika-granthas on Tattvacintamani, and the commentaries viz. Aloka and Didhiti on Tattvacintamani itself. He is also the author of commentaries on Nyaya-Kusumanjali, Kavyaprakasa, Bauddhadhikkara-Didhiti, Muktavali etc. some of which are not available now. Out of all his works, it is the Vyutpattivada, that strides the fame of Gadadhara to the maximum height. It is proved to be the milestone in the field of Sabdabodha establishing the theory of Samsargamaryada, the most logical, precise and pragmatic doctrine on linguistic understanding as far as the presentation of the verbal cognitive relation is concerned. Vyutpattivada continued to be in higher teaching/learning curricula of Sastric tradition since its inception and as many

Page #36
30 ACHYUTANANDA DASH as ten commentaries and several translations are available on this work, that not only shows its popularity and authenticity but also it depicts how the traditional intellectuals in 20th century took up the work seriously carrying the trend forward. It is unfortunate rather irony that some of the modern scholars think that the traditional scholarship died in 18th or 19th century, nothing new emerged after that, without knowing the significant contributions of the latter period. Here it is an attempt to end the myth and presenting the vibrating traditional intellectualism that is being carried on uninterrupted till this date. This will be just a case study on the sastric trends in 20th Century. Before we attempt on exploring the first sentence of Vyutpattivada as a case study on the 20th century scholarship, it would be worth mentioning the commentarial literature and bibliographic information available on it. The Commentaries on Vyutpattivada available are as follows: i) Krsnabhatti by Krsnabhatta (19th C) ii) Gudharthatattvaloka by Sri Dharmadatta (Bacca) Jha (20th C) iii) Prakasa by Sri Laksminatha Jha (20tl C) iv) Dipika by Sri Sivadatta Misra (20th v) Arthadipika by Sri Sasinatha Jha vi) Jaya by vii) Saslrarthakala by viii) Adarsa by ix) Nauka by x) Tarani by The date of these authors of the commentaries on Vyutpattivada can be fixed exactly with details of their life and work. However, I do not want to go into details. of that because, the present paper intends to explore their minds rather than their personal life. These apart, Pt. Rama Prasad Tripathi, a foremost grammarian of 20th century has given a fair treatment of the theories and principles on sabdabodha in a paper entitled Vyutpattivada itself, published in 'Nyaya-Satram". Pt. Gopal Mishra has also published Vyutpattivada (Prathamakaraka Pub. by Rajasthani Granthagara, Jodhapur) recently that assesses the doctrines on Sabdabodha. Dr. V. P. Bhatta (Pune) has brought out the translation and study on th SAMBODHI (20 Jayadeva Misra (20 C) Sri Venimadhava Sastri(20' C) Sri Sudarsana Sastri (20th C) Sri Khuddi Jha (20th C) Sri Ugrananda Jha (20th C)

Page #37
Vol. XXXI, 2007 ON THE FIRST SENTENCE OF VYUTPATTIVADA:... 31 Vyutpattivada entitled NAVYA-NYAYA THEORIES OF VERBAL COGNITION (in two volumes) published by Eastern Book Linkers, New Delhi. Dr. Sacchidananda Mishra has written a commentary in lucid Hindi published in two volumes by Bharatiya Vidya Prakashan, Delhi recently. Dr.Vaidyanatha Jha also has published a Hindi commentary up to the end of Prathamakaraka published by Hamsa Prakashan, Jaipur. The present author has also prepared a critical edition of Vyutpattivada with seven commentaries (the first volume being only up to Abhedanvaya-bodhaprakarana) which is published by New Bharatiya Book Corporation, New Delhi. The First Sentence of Vyutpattivada: "Sabdabodhe caikapadarthe parapadarthasya samsargah samsargamaryadaya bhasate" i.e. "However, in the sentential cognition the relation of the denoted sense of one word with the denoted sense of another word appears through the principle of (syntactico-semantic) expectancy'. Here the following terms are significant, and before we explore the theoretical foundation of the sabdabodha based on this sentence, it will be worth examining the terms used here. (a) Sabdabodha : Etymologically this means 'the cognition caused by sentence' (sabdaj jayamano bodhah sabdabodhah?). We shall, therefore, translate this term as 'sentential cognition'. However, this term carries a lot more meaning including the principles used for the analysis of the 'sentential cognition and thus it would be worth using as it is to preserve its technical precision. (b) ca = tu, However / but. This refers to the prior cognitive relations namely sannikarsabhasya samsarga in perceptual cognition (pratyaksa}, paramarsabhasya samsarga in inferential cognition (anumana) and sadrsya-bhasya samsarga in analogous cognition (upamana). The sabda-pramana comes after the cognitive mechanisms called pratyaksa, anumana and upamana. Therefore, almost all commentators interpret ca denotative of the same sense denoted by tu. Padartha' = Denoted sense of a word. Padartha has been defined variously in the school of Indian semantics and Epistemology. In the school of NyayaVaisesika philosophy, the term "padartha' is used mainly in two sense (a) padartha = word-meaning and (b) padartha = category. Therefore, in the (c)

Page #38
32 ACHYUTANANDA DASH SAMBODHI context of sabdabodha we take it to mean padabhidheyah, i.e., 'the denoted sense of a word' or vrttya padopasthapyatvam or padatatparya-visayatvam (that which is being presented by the word through its potency called vrtti? or intended reference of the word potency). Simply speaking, we can say that padartha means here 'word-meaning' or 'reference', but not the referent. In the context of sabdabodha, we deal with the word meaning, i.e., the denoted sense of the word, but not with the referents or things as such directly. Gadadhara seems to be very particular about this while introducing the samsargamaryada-vada, the doctrine of (syntactico-semantic) expectancy. (d) Samsargamaryada. Samsargamaryada is a technical term with reference to the conceptual framework of sentential cognition. Literally it may be translated as 'the boundary or limit of relation . However, this literal translation seems to be incongruous with the conceptual framework of saabdabodha. Therefore, we translate the term as 'the governing principle of syntactico-semantic expectancy'. According to the commentators, the term Samsargamaryada is rudha (having a 'connotative meaning as opposed to 'etymological meaning') in the sense "akanksa" (expectancy)'. In fact, the term is used, for the first time, by Raghunatha Siromani in his Akhyatavada. Interestingly, Raghunatha uses both sambandhamaryada as well as Samsargamaryada" possibly without the technical sense as explained by latter commentators. However, Gadadhara uses only 'samsargamaryada in such a technical flavour that led many modern thinkers to think that it is he who founded the Samsargamaryada-vada, the doctrine of sabdabodha advocated by the followers of the school of Navya Nyaya. The component term 'maryada' means "limit' or 'appropriateness of the samsarga (relation). Therefore, the term 'samsargamaryada' should mean etymologically 'the limit or appropriateness of relation'. The relation plays the vital role in any cognitive structure be it the mode of its representation or be it the sole cause of the distinct nature of the particular cognitive instance. This concept is found in Gangesa's Tattvacintamani but, to the best of my knowledge, he neither used the term 'sambandhamaryada" nor 'samsargamaryada". Gangesa citing the views of others refutes the theory that the relation' (samsarga) is aharyal and goes on to advocate the appropriateness of relation (yathocita samsarga"3) in sabdabodha. The term yathocita-samsarga' (appropriate relation) possibly led Raghunatha to think

Page #39
Vol. XXXI, 2007 ON THE FIRST SENTENCE OF VYUTPATTIVADA:... = 33 and to coin the term samsarga-maryada' which was latter on developed to an autonomous school on sabdabodha in Navya Nyaya, known as Samsarga-maryadavada'. The 'relation' that plays the vital role in the sabdabodha would be 'appropriate' only through 'akanksa' (syntactic expectancy), one of the four auxiliary causal conditions. Therefore, the commentators explaining the term say: samsarga-maryada-sabda akamksayam rudhah14 i.e., the word samsargamaryada is ascribed to (rudha conventional meaning of a word, opposite to yaugika etymological meaning) in the sense akanksa (expectancy). Krsnabhatta, commenting upon Vyutpattivada glosses the term as: samabhivyaharajnanakaryatavacchedakakotipravista-sambandhata 15 i.e., the relationship included in the layer stratum of delimiter of effect-ness of the co-referential cognition. This definition of samsargamaryada needs some more explanation. Sabdabodha as we know is 'sentential cognition' produced by words being syntactically connected. It is produced by the samabhivyahara-jnana (perception of syntactically co-related words). In fact, the perception of syntactically co-related words (samabhivyaharajnana) is nothing but the syntactic expectancy of two or more words in a wellformed sentence. Sabdabodha (sentential cognition) is a product (karya) and substantial parts of the cognitive structure are caused by the 'sentence' (sabda = apta-vakya). The effect, namely the cognitive structure of appropriately related padarthas are delimited by some abstract property (kincid dharma-vacchinna) of respective padarthas and/or delimited by some relation (kincit sambandhdvacchinna). This refers to an abstract stratum above the strata of padartha and samsarga, which incorporates the delimiting (avacchedaka) properties. According to Krsnabhatta, the concept samsargamaryada belongs to that stratum of abstract relational property (avacchedaka-koti-pravistasambandhata). This higher-level abstract relational property indicates the logical precise nature of Navya Nyaya. This is evident through out almost all higher texts in Navya Nyaya and needless to say, it is Vyutpattivada, that belongs to the same category of texts. = Exploring the Issues: Vyutpatti-vada is a text on sabdabodha. Gadadhara, the author of this work, gives here an exhaustive exposition of the cognitive mechanism and cognitive structure of sabdabodha that incorporates many techniques and methods explicating the conceptual framework. The term vyutpatti means 'production,

Page #40
34 ACHYUTANANDA DASH SAMBODHI origin, derivation especially in grammatical sense, etymology, proficiency especially in literature or science, and comprehensive learning or scholarship' in general sense. It is simply difficult to translate the term. Traditionally speaking, comprehensive study of kavya etc. (literary works) and sastra makes a person vyutpanna (a scholar). Sastra generally means all scientific literature, but in present context it refers to panini's Grammar and Nyaya-Vaisesika school of thought. Thus, popularly it is said "kanadam paniniyam ca sarva-sastropakarakam" i.e., 'the school of Kanada and Panini are useful for all schools of thought. Pt. Venimadhava Sastri in his commentary Sastrarthakala gives a simple etymology of Vyutpattivada : "vyutpattir vadatiti vyutpatti-vada16 i.e., that tells the vyutpatti is called Vyutpatti-vada. This is a compound term like that of kumbhakara" by Panini's rule "karmany an"8. Pt. Sivadatta Misra says: 'the knowledge of "cause and effect' between the 'syntactic expectancy (akanksa) and sabdabodha' is vyutpatti and any activity leading towards that end (viz, vyutpatti) is the meaning of the word vada' 19. Though 'vada' generally means activity leading to cognition, according to Gotama, the Sutrakara of Nyaya-Darsana2, still, in the present context, it means as above, in accordance with the nature of qualified cognition, opines Sivadatta21 Sivadatta's explanation of the term "Vyutpatti-vada' highlights the thesis that sabdabodha is the result (karya) and the knowledge of syntactic expectancy (akanksa-jnana) is the cause (karana) and there is a karya-karanabhava between them. Let us consider the sentence "nilo ghatah' to explain the karya-karana-bhava (cause-effect relationship between akanksa-jnana and sabdabodha: (1) nilo ghatah Adj (sg) N Nom(sg) A blue pot. This sentence generates a sentential cognition as 'nilabhinno ghatah (A pot not different from / identical with blue-possessor). This cognition is caused by the above sentence and thus, needless to say that, the sentence is the 'cause' and the sentential cognition is its 'product'. In this sabdabodha, ghata appears as the chief qualificandum (mukhya-visesya), 'V' in our PSV-model of cognitive representation, and the colour-possessive' (nila) is its qualifier (prakara) 'P'. The qualifier (prakara) qualifies the qualificandum (visesya) through the relation 'R' abheda (identity), which is not presented by any word. Abheda appears here

Page #41
Vol. XXXI, 2007 ON THE FIRST SENTENCE OF VYUTPATTIVADA:... 35 through samsargamaryada, the principle of syntactico-semantic expectancy. This samsarga or 'relation' plays the vital role in the complex structure of the sentential cognition. As we know every relation has at least a relational subjunct (anuyogin) and a relational adjunct (pratiyogin), and here, in present context, nila is the relational adjunct (pratiyogin) and ghata is the relational subjunct (anuyogin). Taking all these complex properties, viz., the prakara, visesya, anuyogin, pratiyogin etc., and above all, their mutual relations together into consideration if we want to present the whole situation in accordance with pariskara-prakriya (PP) of Navya-Nyaya the cognitive structure will be represented in the sabdabodha (that uses many cliche's) as: nilarupasraya-prakaraka-abheda-samsargakaghatavisesyaka-sabdabodhah', i.e., the sentential cognition (sabdabodha), in which ghata (pot) is [represented as]the chief qualificandum (mukhyavisesya) and which has the relation viz. 'identity' with the qualifier (prakara) which is blue-possessive. We must note here that, since this sabdabodha is caused by the above sentence, the sabdabodha is the effect (karya) and the syntactic expectancy of the words in the sentence, or simply speaking the sentence itself is its karana. Many a times in presenting the sabdabodha, the sastrakaras incorporate the karyakaranabhava as well into the body of the sabdabodha which again adds to the complexities of the cognitive structure. Let us see the following diagram: abheda nilarupasraya ghatah sabda vodha karyam Vakyam karana nilah ghatah Diagram 1 Here we clearly see two strata, one is the sentence (vakyam) stratum and the other is the sabdabodh stratum that is the stratum of cognitive event caused by the

Page #42
36 ACHYUTANANDA DASH SAMBODHI sentence. It should be noted here that according to the school of Nyaya, vakya (sentence) as whole is not the cause of sabdabodh (or vakyartha-bodha), but the words' in the sentence are the cause. The words should have mutual expectancy (akanksa), semantic competency (yogyata), and contiguity (asatti) to generate sabdabodha. The speaker's intention (tatparya) also, sometime, plays a role in sabdabodha. Moreover, it should be noted that the mere existence of words would not cause sabdabodha, unless they are known23. Words cause sabdabodha, if and only if their meanings are known as well. It means we must have prior knowledge of the words and their 'meanings and the relation between word and meaning. First-of-all, we hear the sentence and whenever we clearly cognise individual words therein immediately we remember their meanings. This remembrance of individual word meaning is called the intermediary cause (dvaram) of sabdabodha. Once we remember the individual word-meanings, they finally give rise to sabdabodha being related to each other through the principle called samsargamaryada. Therefore, Gadadhara tries to emphasise this principle of samsargamaryada that governs sabdabodha. The sabdabodha generated through this process is certainly a 'new knowledge' (apurvam jnanam) and that newness comes from the relations that bring together the word-meanings' into a compact 'understanding' The question may be raised here that since the comprehension of the words (pada-jnanam} along with the auxiliary means like akanksa, yogyata, asatti, and tatparya-jnanam24 are capable of causing the sabdabodha, what purpose solves the introduction of the principle viz. samsargamaryada, the so called sophisticated principle of sabdabodha? In other words, did Gadadhara contribute anything significantly by introducing the samargamaryada leading it to a doctrine (a vada i.e. samsargamaryada-vada) par excellence in the field of sabdabodha? The answer is an emphatic 'Yes'. First of all, all the listed auxiliary means stating with akanksa etc. are 'external' means as far as the 'cause' (karana, i.e. sabda) and the effect (karya, i.e. sabdabodha) is concerned. If something 'external and something else 'internal come together and make the wholesome of the causal paraphernalia (karana-samagri) then it leads to a criticism of ardha-jaratiyatvam, which is not appreciable at all in the sastric tradition. Moreover, there is bit uncertainty about the nature of akanksa (mutual expectancy) whether it is subjective (atma-nistha)

Page #43
Vol. XXXI, 2007 ON THE FIRST SENTENCE OF VYUTPATTIVADA:... 37 or objective (visaya-/ artha- nistha) 25. Even if it is to be taken either way, it will be an 'external causal aid, which will lead to the same objection as stated above. The causal aid has to be part and parcel of the sabda (the word / sentence) to cause the sabdabodha (the result). The akanksa (mutual expectancy) between words in a sentence is possible if and only if the word (pada) is defined in terms of its caseending (vibhaktyanta)26, though acceptable to the old school of Nyaya, it is not acceptable to the Navya-Naiyayikas. Therefore, the neo school of Nyaya had to introduce a doctrine of sabdabodha that is comprehensive and free of any error giving a sound logical stand on sabdabodha. It is on this ground Gadadhara introduces the principle of samsargamaryada that incorporates all the auxiliary causes and at the same time that gives a logical foundation of sabdabodha. This is the governing principle of sabdabodha that belongs to the very cause i.e. the sabda and thus it is not 'external'. The term samsargamaryada itself literally tells the limitations or the boundaries of the cognitive relations of sabdabodha. And the limitations incorporate yogyata (competency) asatti (contiguity) and even tatparyajnanam (the speaker's intention) as well. Because, without the competency of the word meanings no appropriate relation can be established and without the contiguity of the words, the meanings in the sentential cognitive structure cannot be defined in a well-knit manner. Therefore, the principle samsargamaryada takes care of everything required for sabdabodha. There is no doubt that this is the most significant development in the field of sabdabodha. Moreover, we do not find anywhere Gadadhara talking about any other causal mechanism of sabdabodha, like the one given by Visvanatha27 and others, which suffers from lapses. This is something very significant in the traditional doctrines of sabdabodha and par excellent in compare and contrast to the anvitabhidhana-vada or abhihitanvayavada of the Mimamsakas or even the sphotavada of the Vaiyakaranas. Coming back to the karya-karanabhava between the sabda (sentence, in present context) and sabdabodha, it may be pointed out that, many a time the sastrakaras introduce pariskara prakriya (PP) at each level and that makes the cognitive representation and the text describing the same more complex. At such levels we should try to look into the text more carefully to distinguish the karya (product) and the karana (cause) and their related properties. For instance, take the above example into consideration again, we may find the karana stratum presented as:

Page #44
38 ACHYUTANANDA DASH as: SAMBODHI "prathamanta-nilapada-samabhivyahrta-prathamanta-ghatapadajanya upasthitih karanam", i.e., the cause (of above sabdabodha) is the cognition brought about by the word ghata ending in nominative case-ending and being contiguous to the word nila ending in nominative case-ending. In the same manner the karya (the cognitive event) stratum may be presented "nilarupasraya-prakaraka-abheda-samsargaka-ghatavisesyaka-sabdabodhah karyam", i.e., the cognitive effect (of above vakya) is the sabdabodha in which the ghata appears as the [chief] qualificandum having the relation 'identity' with the qualifier being possessive of blue colour". Here we may just underline the word 'samabhivyahrta' i.e., having samabhivyahara (mutual expectancy of words) that plays an important role in the above explanation. Some scholars feel that this term refers to the same idea presented by the term 'samsargamaryada' used in Vyutpattivada by Gadadhara. But that is not true. The term, samabhivyahara is an earlier term used in almost all the schools of thoughts like Mimamsa, Vedanta, and Nyaya. This is used at the word (pada) level or in the karana stratum only. That refers to the co-referential or syntactic nature of words in a sentence; whereas, samsargamaryada is used at the level of 'word-meaning' (padartha) which governs the appropriateness of the relation that causes the sabdabodha. Some commentators even go a step higher to this as we have already seen earlier. Therefore, those who think samabhivyahara means the same as that of the term samsargamaryada have to rethink on their notion. The significance of this new term, introduced by Raghunatha, namely samsargamaryada, lies in giving technical explanation to the cognitive experience caused by sabda. Someone may argue that 'why to coin a new term like samsargamaryada if it means the same as akanksa (syntactic expectancy)"? To that we can say that, even though akanksa has long been accepted as an auxiliary cause for sabdabodha, still it does not refer to the 'principle' that governs the 'relation' of padarthas that is the nucleus in sentential cognition. Moreover, it should not be confused that samsargamaryada means just akanksa, even though some commentators say so. It is just a short cut way of mentioning the technicality that governs the cognitive mechanism as has been explained above. The technicality, introduced through the term samsargamaryada, checks the relations that may be apparent otherwise. For instance, take nila-ghata as a mundane

Page #45
Vol. XXXI, 2007 ON THE FIRST SENTENCE OF VYUTPATTIVADA:... 39 reality, not being presented by the sentence: 'nilo ghatah'. Nila just refers to 'blue colour' which is a guna (the second category in Nyaya-Vaisesika school of thought) and ghata refers to the substance (dravya, the first category in the system), and they have the relation called 'samavaya' (inherence), which is an 'ontological relation' not presented by samsargamaryada. The cognition of nila-ghata (blue pot), in this case, is a perceptual cognition but not a sentential cognition. Because, all the padarthas (entities) viz. riila, samavaya and ghata, in the perceptual cognition, are presented by sense-organ-and-object-contact alone. Ghata is perceived by eye through 'contact' (samyoga). Because, the 'eye' (the instrument of perception) and the 'pot', both are substances (dravyas)28, and according to NyayaVaisesika system, two substances may be related by 'contact' (samyoga) as per the principle: dravyayor eva ogah, i.e., 'contact exists only between two substances'. The nila-rupa is also perceived by eye through the ontological relation called samyukta-samavaya i.e., contact-cum-inherence, (because, eye is in contact with the pot and the 'blue' colour is inherent in it being a 'guna'), which is a 'chain relation' (and this relation is also not presented by samsargamaryada but appears by perception alone, known in the system as sannikarsa). In this case the 'relation', that makes the complex perceptual cognition (savikalpaka-pratyaksa) as we have seen, is samavaya (inherence). The relation samavaya is also perceived by eye through the sannikarsa called indriyasambaddha-visesanata (qualifier-ness being a relatum of the sense-organ) or just visesana-visesyabhava-sannikarsa (the relation, called qualifier-qualificand-ness). Since this is an instance of perceptual cognition, the relation (viz. samavaya) is an ontological relation. Therefore, the perceptual cognition of 'nila-ghata' is different from that of the sentential cognition generated by the sentence "nilah- ghatah according to the given technical process in which samsargamaryada plays an important role for governing the relation. Thus, Gadadhara's contribution to the science of sabdabodha by way of the introducing samsargamaryada as a technical term is highly commendable. At this stage, it may be noted that, the padarthas apparent in the sabdabodha are only presented by pada-vrtti (relation between word and meaning) alone, not otherwise. Pada stands for minimum meaningful phonetic unit (saktam padam not necessarily a finished word (te vibhaktyantah padam29) as held by the old school of Nyaya or Vyakarana. This distinction is required to determine the padartha (wordmeaning) and samsarga (relation) in a sabdabodha that constitute it. The relation

Page #46
40 ACHYUTANANDA DASH SAMBODHI is always to be akanksa-bhasya or apparent by samsarga-maryada and the padarthas would always be either prakara 'P' (relational qualifier) or vibesya V (relational qualified); never otherwise. Let us consider again (la) nilah ghatah and (1 b) nilaghatah (2a) rajnah purusah and (2b) rajapurusah Here, it is clear that (la) is a case of non-compound formation and (lb) is a compound form; in the same manner, (2a) is non-compound form and (2b) is a compound form. The question in this case is: Do they mean the same? In other words, are they synonymous? Do (la) and (2a) represent the same sabdabodha as that of by (1 b) and (2b) respectively? These questions carry a great value in this context, because, those are hotly debated upon by Gadadhara and the others in the Navya-Nyaya sabdabodha tradition. Let us consider the sabdabodha of these sentences here since they carry a greater significance in the forthcoming discussion of the sastric frarnework presented by Gadadhara. (la) nilah ghatah is a simple sentence having only two words according to ne grammar; nilah is adjective and ghatah is noun. But in the sabdabodha framework of sastric analysis of the sentence (1 a), there are four padas viz. nila a, su, ghata, and sU. Here sU, the nominal ending or case-suffix in the singular number according to Paninian grammar, has a meaning and thus, is a pada ccording to the definition "saktam padam". As stated above, the first step toward representing sabdabodha is that, each and every pada should represent its meaning through its vrtti. In the next step, the padarthas so presented will become related to each other through the principle of samsargamaryada. That is called the vakyarthbodha or sabdabodha of the sentence in question. Let us apply this principle in the present sentence. The word nila in this context means nilatva-vat, (the substance coloured with blue, but not just the blue colour'), according to the principle: gune sukladayah pumsi gunilingas tu tadvati, i.e., the colour representative words like sukla (white) etc. In other words all colour-words in Sanskrit like krsna, rakta, pita (black, red, yellow) etc. denote respective colours, only if they are in masculine gender and their denoted meanings (padarthas) fall under the guna category in Nyaya-Vaisesika system. However, if the gender of the colour-words agrees with that of the substantives, then they would represent their meanings as qualifiers to the substantives. Here, nila is a qualifier to the ghata, because that (nilah) agrees with the ghata as far as their gender is concerned, and thus it means nilatvavat "blue

Page #47
Vol. XXXI, 2007 ON THE FIRST SENTENCE OF VYUTPATTIVADA:... possessive'. The nominative suffix sU (added to the adjective nila) means abheda "identity'. The nominative base ghata means 'pot' and the nominative (sg) suffix added to it i.e., SU only in the sense 'sadhutva' (correctness of the word) or it has the same sense as that of the nominative base as per Panini 2.3.4630. Now, the meanings so represented are 'nilatvavat', 'abheda', 'ghatah' and their mutual relations are apparent through samsargamaryada and that gives the sabdabodha in following manner. The relation between nilatvavat and abheda is prakarata and that gives the khanda-sabdabodha (partial sentential cognitive structure) as nilatvavatprakaraka-abheda which is again related to ghatah by the relation asrayata, that finally makes the sabdabodha as: nilatvavat-prakaraka-abhedasrayah ghatah, i.e., the pot which is possessive of the identity whose relational adjunct-ness is bluepossessiveness. This is an elaborate description of sabdabodha of (la) that is how sometime described by the Naiyayikas. Often they say that the sabdabodha of (la) is nilabhedavan ghatah. The point must be underlined here is: 'abheda, which appears as the meaning of visesana-vibhakti (the case-ending, sU added to the adjectival term nila) is in fact a padartha (word meaning) but not 'a relation' as such represented by samsargamaryada, The relations represented by samsargamaryada, are as we have seen prakarata and asrayata. This is roughly known as Prakarata-vada in the latter tradition, and we will discuss this in detail in due course. Let us see the following diagram: prakarata asrayata prakarata abhed nilatvavad ghatah nilatvavad abhed s hatak nila ghata nilah ghatah ghatak Diagram 2

Page #48
ACHYUTANANDA DASH SAMBODHI We can examine the sabdabodha of (Ib) as well to note what difference it makes from that of (la): This is the case of the compound word 'nilaghatah. Here, we do not find the case endings after each component word and thus, grammatically speaking, this is only one word. However, from the sabdabodha point of view, there are two words viz. nila and ghatah, each denoting its meaning "nila' and 'ghatah' respectively. The relation that is apparent between them is abheda" (identity), which governs the sabdabodha: inilabhinno ghatah'. Here, the relation abheda' is represented by samsarga-maryada, hence it is called akanksabhasya; but it is not the meaning of any word (as it was the case in the earlier instance) and therefore, in this case it is not a padartha which is vrtti-bhasya. This is precisely known in the latter tradition as Samsargatavada. To make the concepts more clear let us see the following diagram: abheda nilatvavad ghatah nila-ghatah Diagram 3 Diagram 2 is for explaining (la), which represents abheda as prakara (being represented meaning of a linguistic element) and diagram 3 is for explaining (lb), which, represents abheda as samsarga. In the same manner, case (2a) and (2b) can be explained. Let us see the two sabdabodhas. rajnah purusah N Gen(sg) "N Nom(sg) The king's man. According to the technique of sabdabodha there are four padas here viz. rajan, nas, purusa and sU. The meaning of the pratipadika (nominal base) rajan is 'king', the meaning of the genitive ending 'ras' is 'svatva' (that possessed by or belonging to

Page #49
Vol. XXXI, 2007 ON THE FIRST SENTENCE OF VYUTPATTIVADA:... oneself, property), purusa means 'man'. The relation between raja' and 'svatva' is nirupitava and the relation between svatva and purusa is asrayata. Needless to say, nirupitatva and asrayata are not presented by any word (pada-apratipadyd) and thus they are akanksa-bhasya or apparent by samsargamaryada. This makes the sabdabodha rajanirupitasvatvasrayah purusah". Here, svatva appears as a padartha and thus it is a prakara (qualifier) and it is not akanksabhasya. Now let us see the sabdabodha of (2b), which is a case of compound form of the above: 'raja-purusah'. There are only two words here "rajan' and 'purusah'. They mean the same as stated above. Since there is no word to represent the meaning svatvasraya here, it appears as the samsarga between 'rajan' and 'purusa' and needless to say that the is samsarga is akanksabhasya. It is just a 'relation' here unlike in the above case. Therefore, just rajasvatvavan purusah is the sabdabodha of (2a). If svatva alone is considered to be the relation, then the sabdabodha will be in the form of 'svatvasambandhena rajavisistah purusah'. Let us see this in the following diagram: nirupita asraya | raja svatva purusah rajan nas SU purus rajnah rajaah purusah purusah Diagram 4 svatvavan raja swatvaoan p D urusah raja purusah rajan purus rajapursah Diagram 5

Page #50
ACHYUTANANDA DASH SAMBODHI Diagram 3 is for explaining (2a), which represents svatva as prakara and diagram 4 is for explaining (2b), that represents the same as samsarga. The main difference between (la) and (2a) is that in (la) abheda appears as prakara and in (2a) svatva appears as prakara. Similarly the difference between (Ib) and (2b) is that, in (Ib) abheda appears as samsarga and in (2b) svatva appears as samsarga. In this context, we must keep in mind that abheda plays an important role in (la) and (Ib) whereas svatva plays important role in (2a) and (2b). The earlier case that deals with abheda as relation is known in as 'Abhedanvaya-bodha-prakarana' in the first karaka (Prathama karaka) section of Vyutpatti-vada. The rest of text that discusses on bheda (meaning the relations other than abheda) is known as Bhedanvaya-bodha-prakarana' in the Prathama Karaka section of Vyutpatti-vada. Vyutpattivada (W) is a work on sabdabodha. Therefore, almost all commentators give the sabdabodha of the first sentence of W., and it is worth examining. Let us see it: "sabdabodhe caikapadarthe 'parapadarthasya samsargah samsargamaryadaya bhasate" is the first sentence of W. Here, as per the methodology of sabdabodha, first of all the pada-vibhaga is made at the first instance, separating the pratipadika and the sup-pratyaya of the nominative words, and the dhatu and the akhyata-pratyaya of the verbal words. Thereafter, the wordmeanings are presented and then their relations represented the principle of samsargamaryada. The related whole is called the sabdabodha. The denoted meanings of the pratipadikas (in Sanskrit) are presented by the words mostly as they are, i.e. as they appear in the form of pratipadikas. The meanings of the case-endings carry great importance in sabdabodha. The commentators explain the 'meaning of the case-ending' more carefully. Now let us see the consensus view on the sabdabodha of the first sentence of Gadadhara in W. >* The seventh case-ending (saptami) added to 'sabdabodha' means nirupitatvam31 (conditioning-ness); > the particle 'ca' here means the same as that of the particle tu cas tv arthe) 32, > the seventh case-ending added to ekapadarthe means anuyogitvam (the state of being relational subjunct); > the sixth case-ending after aparapadartha means pratiyogitvam (the state of being relational adjunct); > the word ending in nominal case-suffix su i.e., samsargah is the chief

Page #51
Vol. XXXI, 2007 ON THE FIRST SENTENCE OF VYUTPATTIVADA:... 45 qualificand and it means, abhedadi-sambandhas (all relations starting with 'identity' etc.); ^ the term samsargamaryada means akanksa (syntactico-semantic expectancy) and the instrumental case-ending added to that means prayojyatvam (conducive-ness). > The only verbal form here is bhasate and the verbal base bhas- means visayata (objectivity) and the akhyata-pratyaya (verbal suffix) te means asrayata. Now let us just relate all the padarthas in an order that keeps the mukhya-. visesya (chief qualificand, samsargah in present case) at the end, and that will give the sabdabodha:ekapadarthanuyogiko 'parapadarthapratiyogiko'bhedadisambandhah sabdabodhanirupitakanksaprayojya-visayatasrayah, i.e., the relation viz. 'identity etc. -- which has the denoted sense of a word (in the sentence) as its relational subjunct and (also) which has the denoted sense of another word (in the sentence) as its relational adjunct; - is the possessor of objectivity produced by the syntactico-semantic expectancy, conditioning the sabdabodha. The commentators exercise a lot in explaining the first sentence of W. It will be a difficult task to elaborate all the issues here brought under the discussion on the first sentence of W. by the commentators33. Therefore, we need not go into all the details here. However there are some interesting points raised by the commentators, which we may briefly discuss. 2. Scanning the Topics: 1. Mangalacaranam Title of the text: Vyutpattivada 3. The sentence Why to start with this sentence? Justifiability of the sentence. Analysis of the sentence taking each constituent clause: 4. Concluding Remarks Mangalacaranam It is but natural that the traditional commentators first of all would raise the

Page #52
46 ACHYUTANANDA DASH question if there is no conventional invocation of 'desired god' (istadevata). The question is why mangalacaranam is not done violating the age old tradition of sistacara. In the present case, one argues that since Gadadhara is the author of 64 Vada-granthas and he has done so in the first Vada and thus he need not repeat it again here. The other argument is that he does adhere to the sistacara by invoking a vastu-nirdesatmakam mangalacaranam. On The Title of Vyutpattivada: There are two possible compound formation is available for the term Vyutpattivada one in Upapada-samasa and the other is Sasthi-tatpurusa. Most of the commentators argue in favour of Upapada-samasa and that follows as: Vyutpattir vadatiti Vyutpattivadah (by 'karmany an' P.3.2.1) 35. However Pt. Ramprasad Tripathi argues in favour of sasthitatpurusa-samasa giving the laukikavigraha as: Vyutpattinam vadah36. SAMBODHI What does the term vyutpatti signify? Etymologically Vyutpatti means visista-jnanam i.e., qualified / complex cognitive instance and the term is grammatically derived as: = ut + padA+ KtiN = utpattih gatih, jnanam, pratipattih vi + utpatti vyutpattih visista-jnanam. This refers to the complex cognitive episode caused by sabda and its operation (vyapara). How does the qualified complex cognitive instance occur? To that the commentators give two main principles as: Vaisistyam ca\ (i) karya-karana-bhava-mulakatvam = = (ii) pratibadhya-pratibandhaka-bhava-mulakatvam Thus Pt. Shivadatta Mishra says:Sabdabodha-akanksa-jnanayor karyakaranabhava-jnanam vyutpattih37. However, both these principles are applied for causing the complex cognitive episode. There are other views on vyutpatti as well. The knowledge of word-meaning-relation or the signification function is called vyutpatti38. As per the school of Grammar the differentiating or distinguishing skill of the stem and suffix of a word is called vyutpatti39. According to Gadadhara, however, the term vyutpatti refers to 'the particular syntactico-semantic principles' (Vyutpattir niyama-visesah) in the context of sabdabodha. There are many such principles introduced in VV. For instance:

Page #53
Vol. XXXI, 2007 ON THE FIRST SENTENCE OF VYUTPATTIVADA:... (a) padarthah padarthena anveti na tu tad ekadesena ity eka vyutpattih (b) pratiyogyabhavanvyau tulyayogaksemau ity apara vyutpaltih, so on and so forth. It also sometime fascinates the commentators to examine the justifiability of the sentence40. Bacca Jha, the all-time greatest amongst the commentators on the Navya-Nyaya in 20th century, suggests: Let the text begin with the sentence: "tatra sabdabodhe 'pi samsarga bhasate sa ca ... ..." This prima facie argument is based on the two-fold sentential cognitive relations as has been introduced by Gadadhara (W-1.2.1) viz. (a) abheda and (b) bheda are the main theme of discussion in this text. Therefore, it is obvious that the text should begin with that invocation. Thereafter Bacca Jha justifies the 'first sentence on the basis of the principle that reads as: "avantara-dharma-prakarakajijnasam prati samanya-dharma-prakaraka-jnanasya karanatvat", (The knowledge of things general in nature is cause of the inquisitive query for the things specific in nature.) Since the text W deals with the classification of the relations of sentential cognitive instances, Bacca Jha feels quite appropriately to introduce the very foundation of the issue. He thus classifies the relation into two: (i) Vrtti-bhasya-samsarga (Functional Relation) & (ii) akanksa-bhasya-samsarga (Cognitive Relation) It may be noted here that the 'functional relation' is just to present the wordmeanings where as the 'cognitive relation' presents the cognitive structure of sabdabodha. The doctrine of Samsargamaryada precisely deals with the 'cognitive relation', which is the main theme of Vyutpattivada. Gadadhara has authored another work Saktivada by name, which deals with the 'functional relations' and thus there should be no confusion at all about the classification of the relations. According to Bacca Jha, the first sentence of Vyutpattivada is introduced to apply the Sentential Cognitive Relation exclusively and at the same time to exclude all the Functional Relations. He says: "Vrttivisayaka-sakala-sambandhasamgrahakam akanksa-bhasya-nikhilasambandha-samgrahakam paricayakam aha : Sabdabodhe ca ... ..." The question is -Why this distinction is required? Let us examine the sabdabodha of ghatah alone:

Page #54
ACHYUTANANDA DASH SAMBODHI samavaya ghatatva - samavaya -ghata ekatvam ghata ghatah samavaya! = vrtti-bhasya-sassarga*l samavaya? = akanksa-bhasya-samsarga. The vrtti-bhasya-samsarga presents the 'word-meaning and the akarksabhasya-samsarga gives the sabdabodha. The First Sentence, therefore, is accepted as the first principle (vyutpatti = niyama-visesa) in sabdabodha. Why the principle namely: "Sabdabodhe caikapadarthe 'parapadarthasya sassargah sassargamaryadaya bhasate" is accorded with? There is a very lengthy sastrartha (sastric debate) seen on this question. That follows mainly on the following lines: (a) To refute the thesis Anvitabhidhana-vada of the Prabhakaras (b) To refute the thesis Abhihitanvaya-vada of the Bhattas. (c) To refute the thesis Sphota-vada of the Grammarians. This is very significant in establishing the Samsargamaryada-vada of the Naiyayikas and that is achieved by the reinterpretation of the particle ca in the first sentence of W. The Dynamism of the particle ca : All commentators opine that ca is used in the same sense that of the particle tu. The particle tu means 'to distinguish', 'to differentiate something / some concept from the other'or 'to contradict the others views'.

Page #55
Vol. XXXI, 2007 ON THE FIRST SENTENCE OF VYUTPATTIVADA:... The distinction of sentential cognitive structure (sabdabodha) is presented at least in three levels: (a) Distinction of the cognitive mechanism and cognitive structure of (Sabdabodha) from the other cognitive mechanisms and structures namely pratyaksa, anumana, upamana etc. (b) Distinction of the methodology and process adopted for the presentation of Sabdabodha in Nyaya school of thought from those of the others like Prabhakaras, Bhattas, Vaiyakaranas etc. (c) There is also a distinguishing feature of the theories in the sub-schools in Navya-Nyaya systems itself, namely the school of Prakarata-vada and Sassargatavada that has occupied a lot of space in the dialectics. The debate on " ekapadarthe aparapadarthasya samsargah" is also very interesting as far as the intricacies on the presentation and mutual relation of the word-meanings are concerned. That leads to invoke many principles like: Principle 1: "dharma-visistah samsargah akanksa-bhasyah, vaisistyam ca svavacchinnanuyogita nirupakatvam, svetara-dharmavacchinna-pratiyogita nirupakatvam iti ritya". Principle 2: upasthiti-visayata-visistah sassargah akarksa-bhasyah, vaisistyam ca svaprayojyasabdabodhiyavisesyatanirupakalvam svanirupitatvabhavopasthitiyavisayataprayojyasabdabodhiyavisayatap rayojyaprakarakatanirupakatvam iti sainbandhadvayena. These and the other principles and their validity along with their applicability and necessity are discussed in due course. Therefore, I do not want to elaborate on them here. Concluding Remark: The whole debate on the first sentence of W can be taken as an instance of the seriousness of the Pundits and in-depth inquisition of sastric studies ev second half of the 20th century. Here the commentators leave no stone unturned to defend their thesis on the sentential cognitive episode according to the school of Nyaya. There are many principles being introduced for the first time in their effort to do so. The validity and applicability of these principles in a broader

Page #56
50 ACHYUTANANDA DASH SAMBODHI perspective and in the light of advancement of Modern Linguistics is yet to be examined. This itself in my view will be an independent project for a serious scholar in the field. Moreover, as has been clear from the above discussion that the minute observations on each and every issue by the commentators give ample evidences on the 20th century scholarship authenticating the uninterrupted age old sastric trend. Note and References: 1. Vange Navya-Nyaya Caerca by D.C.Bhattacharya, 2. Vyutpattivada by Pt. Ramaprasad Tripathi, Nyaya-Satram, Ed. by Prof. R.V.Tripathi, Samskrit Parisad, Dr. H.S.Gour University, Sagar, 1984. 3. "NK. p. 873. 4. 'Atra cas tv arthe" W-A. p.2; 'ca-sabdas tv arthe" W-J. p.2. 5. It should be noted that, I shall use 'padartha-V for 'word meaning' and 'padartha 2' for "category in the system of Nyaya- Vaisesika philosophy. 6. Cf. 'padarthatvam hi vrttya padopasthapyatvam pada-tatparya-visayatvam va" TC. Vol. IV. pt. II. p. 803. 7. "vrttis ca sabdabodhahetupadarthopasthity-anukula-pada-padarthayoh sambandhah" TC. Vol. IV, pt. II, p. 627. 8. "Encyclopaedia of Indian Philosophies-The Philosophy of Grammarians"(1990) translates samsargamaryada as 'association of word meanings' (p.10, 98) or 'the power of association' (p.96). Matilal (1968: 152) translates it 'relational seam'. 9. "sansargamaryadasabda akanksayam rudhah". See Tippani on W-S. p. 10. 10. AV. TC/IV-pt. ii. p. 884, p.906. 11. AV. TC/IV.pt.ii. p.964, 991;NanV. TC/IV-pt.ii. 1039 12. aharya is derived from the verbal root a+hr-'to fetch / to bring to produce'. In dramaturgy it means 'the decoration or adventitious beauty. But in the context of sabdabdha the 'relation', though not presented by any word, still can not be aharya in any of these senses. Thus Gangesa suggests that samsarga should not be considered as aharya. See TC. Vol. IV, pt. I. p.46. 13. TC vol.I. Pt-i. p. 118. 14. W-K. p.1. 15. Krsnabhasta further says" padad upasthapitarthasayiva prakarataya visesyatdya ca bhanopagame niilo ghata ityadau nilarupasrayaprakarakdbhedasamsargaka-ghata

Page #57
Vol. XXXI, 2007 ON THE FIRST SENTENCE OF VYUTPATTIVADA:... vicesyaka-sabdabddhitva-vacchinnam prati prathamanta-nilapadasamabhivyahrtaprathamantaghatapadajanyopasthiti-tvena samabhivyahara-ruipakanksajnanasya karanata" W-K. p. 1. 16. W-S. p. 1. 17. kumbham karotlti. 18P.3.2.1. 18. P.3.2.1. 19. sabdabodha-akanksa-jnanayoh karya-karanabhavajnanam vyutpattih lad-anukulavyaparo vadapadarthatr W-D. p.l. 20. "tattvabubhutsoh katha vadah" NS. 21. yady api jnananukulavyaparo vadapadarthah, tattvabubhutsoh kathaya vadapadarthatvat, talhapi visistavacakapadanam iti nyayenanukulavyapara eva tadartha iti'. W-D. p. 1. 22. Please see more details of the sabdabodha model presented in the Introduction to Vyutpattivada-Vol. I, ed. by Dash, A. New Delhi, 2004. 23. padajnanam tu karanam dvaram tatra padarthadhih / sabdabodhah phalam tatra saktidhih sahakarini \ \ KM. P. 24. Tatparya-jnana is not the minimum and necessary requirement for sabdabdha, it is useful only when there is uncertainty or indecisive nature of sentential meaning not suitable to the context. 25. The questions are raised by Kesava Misra in his Tarka-bhasa. 26. "te vibhakty antah padam" (N.S. 2.2.58). This corresponds the Paninian sutra 'sup-tin-antam padam' (P. 1.4.14). 27. see fn no. 23. 28. The eye is considered as a taijasa-padartha (solar entity) and ghata is a parthiva-padartha (earth entity) and both being dravyas (substances) they have a relation called samyoga (contact). 29. See NS. 2.2.60., also Cf." sup-tinantam padam " P. 1.4.14. 30. pratipadikartha-lingga-pariniana-vacana-matre prathama, P.2.3.46. 31. Venimadhava suklah contradicts this view in his W-S, and he proposes that 'abhivyapakatvam' should be taken as the meaning of the seventh case-ending (saptamyarthah). 32. W-S, p.2; cf. sabdabdhe cety atraca-sabdas tu-sabdarthako 'numityadibhyo vailaksanyam dyotayati, In the sentence "sabdabodhe ca' the word 'ca' is in the sense of the word 'tu' that indicates the difference (of sabdabodha) from anumiti (inference) etc. W-S. P.8.

Page #58
ACHYUTANANDA DASH SAMBODHI 33. In my opinion if all the arguments and points raised and discussed by the commentators on the first sentence on W are brought together then it would be a monograph of at least 150-200 pages. 34. See W-S 1.1.1. 35. W-S II.I. 36. See an article by Pt.R.P.Tripathi in Nyayasatram, Pub. Sanskrit Parishad, Sagar. His argument includes the following three points: (i) sasthi-samasad upapada-samaso vipratisedhena (ii) vibhasa sasthisamasah (iii) gatikarakopapadanam krdbhyah samasavacanam viprati-sedhena 37. W-D 1.1.1. 38. pada-padartha-sambandha-jnanam vyutpattih, Sabda-sakti-graha ity arthah. See also NK. P. 850. 39. prakrti-pratyayayoh bheda-jnanam vyutpattih. 40. The author of Dipika: Sivadatta Misra says: nanu granthanAmanirdezana vyutpattivAdo mayA nirUpayate iti pratijJA labhyate, vyutpattivAdapadArthazcoktavyApAraH, tAdRzavyApArazca "abhedazca prAtipadikArthe ..." ityAdigranthenaiva tadupayogitaiva "sa ca kvacidabhedaH kvacicca tadatirikta eva" ityAdi granthasandarbheNa saMbandhadvaividhyamapi vaktumucitam / parantu zAbdavodhe cetyAdigranthastu arthAntaragrasta eva, apratijJAtatvAt / 41. This is according to the sutra of Gotamajatyakrtivyaktayah padarthah (NS. 2.2.68). 000

Page #59
PROF.G.C. PANDE'S CONTRIBUTION TO JAINA THOUGHT MUKUL RAJ MEHTA Prof. G.C. Pande has presented his thoughts regarding almost all Indian Philosophical schools. Jainism, being an important part of Indian history culture and philosophy, has also attracted Prof. G.C. Pande to think and write something on it. I understand that his first work related to Jainism, appeared in April, 1963 in the form of an article entitled - "The Life Of The Upper Classes In The Earliest Jaina Literature". It was published by Rajasthan Jaina Sabha in Mahavir Jayanti Smarika, which was edited by Pt. Chain Sukhdas Nyayatirth. Prof. Pande's view in the article is that the earliest Jinist texts are so exclusively occupied with the life of the ascetic that it is impossible to glean from them any considerable information regarding secular culture. There is also the additional difficulty that information about secular society is fuller in those parts of the canon which abound in myths and legends of a very uncertain chronological position. Consequently to build a composite picture of society by utilizing all the information scattered in the Jinist canon would hardly be a permissible procedure; it may give us a picture not true of any particular time or place. It must be remembered that the Jinist canon took its present shape in the period from c.300 B.C. to the fifth century A.D., a period of much political, and hence probably much social change.2 A lecture on "Role of The Idea of Kriyavada in Jaina Logic" was delivered by Prof. Pande in the University of Rajasthan in 1974. Prof. Pande delivered two lectures on Jainism, which were held under the auspices of Shri Raj Krishen Jaina memorial Lectures Committee, University of Delhi, on 3rd and 4th February, 1977. The lectures entitled "Jaina Ethical Tradition And It's Relevance" and "The Jaina Conception Of Knowledge And Reality And It's Relevance To Scientific Thought"

Page #60
54 MUKUL RAJ MEHTA SAMBODHI were well attended and highly appreciated by the newly and fast emerging Indological circles of Delhi.These lectures were published by university of Delhi in 1977 in a book form entitled "R.K. Jaina Memorial Lectures on Jainism", which is a rare book now a days. In the same month and same year (that is February, 1977). Prof. Pande delivered three lectures in the L.D. Lecture series at L.D. Institute of Indology, Ahmedabad. These lectures were published by the institute in 1978 in a book form entitled "Sramana Tradition : It's History And Contribution To Indian Culture". The first lecture deals with the Sramanic outlook on life and its impact on Vedic thought as developed in the Upanisads. The second lecture brings out clearly the salient features of moral and social outlook of Sramanism. The learned scholar maintains that the Dharma which Asoka sought to preach in his edicts represents the quintessence of the Sramanic ethos for lay life. He concludes the lecture by declaring that Sramanism constitutes a system of universal, rational and ethical religion which is wholly non-sectarian, as applicable and relevant today as it was 2500 years ago. The third lecture is devoted to the Sramanic critique of Brahmamism. The author acquaints us with the rational Sramanic criticism of casteism, validity of the Vedas and idea of God. His concluding words are memorable. He says: Sramanic atheism is not a variety of irreligion. It faces the evil and suffering of life squarely and attributes it to human failings rather than to the mysterious design of an unknown being. It stresses the inexorableness of the moral law. No prayers and worship are of any avail against the force of Karman. It emphasizes self reliance in the quest of salvation. Man needs to improve himself by a patient training of the will and the purification of feelings. Such purification leads to an inward illumination of which the power is innate in the soul or mind. This is quite different from the Vedic view where illumination comes from outside, either from an eternally revealed word or from the grace of God.S His introduction to the three lectures is thought-provoking and illuminating. Therein he clearly brings out the distinction between culture and civilization, and shows how they are inextricably intertwined in the historical process. Again, he successfully attempts to demonstrate the origin, development and dialectical interweaving of two attitudes of Pravrtti and Nivrtti in Indian Culture.4 xx weltanschauung On the invitation by Prakrit Bharati Sansthan, Prof. Pande delivered six

Page #61
Vol. XXXI, 2007 PROF.G.C. PANDE'S CONTRIBUTION TO JAINA THOUGHT 55 lectures in the Centre for Jaina Studies, University of Rajasthan , Jaipur, in 1984. These lectures were on the topics like- 1- The Vedic Hiererchical Theory And It's Jaina Critique, 2-Political Ideas And The Ethos. 3-The Jaina Puranic Tradition. 4. The Tradition of Niti. 5-The Jaina Niti Tradition: Hemachandra and 6-Concluding Reflections. These lectures were published in a book form entitled "Jaina Political Thought" from Prakrit Bharati Sansthan and Centre for Jaina Studies jointly in 1984. This book was well appreciated by scholars, being a rare book of it's own kind. Prof. Pande says regarding his approach on the subject that "By Jaina political thought I mean political thought consistent with the basic principles of Jaina religion and philosophy. The political ideas expressed in avowedly political works by Jaina authors claim to belong to this category but do not exhaust it. Reflection on political reality and ideals in the light of the Jaina tradition indeed constitute an inexhaustible vein because it includes within itself creative possibilities". Prof. Pande says " It may be objected that my definition of Jaina political thought is too wide. A good deal of political thought being purely secular and technical would be consistent with Jainism or for the matter of that with any religion".5 In the present paper I would like to mention some thoughts of Prof. G.C. Pande regarding Jainism on the basis of his own comprehensive article entitled "The Jaina Ethical Tradition and It's Relevance." The origin of the Jaina tradition has been generally attributed in critical scholarship to a reforming or protestant movement from within the earliest Vedic tradition. He had argued nearly 55 years ago (at the age of 24) that we ought to accept the existence of an ascetic tradition in India prior to the sixth century B.C., a tradition which was contemporary with but independent of the Vedic tradition. Since then several scholars have tended to identify this hypothetical non-Vedic ascetic tradition with the Jaina tradition prior to Mahavira and Parsva.? The resultant is only a reaffirmation of Jaina tradition views under the aegis of supposedly historical scholarship. Prof. Pande says "Personally I would like to sound a note of caution from the point of view of critical history. I have no doubt that the Jaina tradition goes beyond Parsva but how far and in what shape, remains wholly speculative. Vedic texts do refer to ascetics who appear to have been different from the usual seers and sages but we cannot identify them further. The important thing to note in this context is that the

Page #62
56 MUKUL RAJ MEHTA SAMBODHI Vedic tradition accepted asceticism only gradually and with some reluctance". Prof. Pande says that it is thus fair to assume that while the older Vedic tradition emphasized the values of social obligations and their fulfillment through ritual and sacrament preparing man for wisdom ultimately, there existed by its side another tradition, less known and fugitive, the tradition of Sramanism which was characterized by its doctrine of Samsara and its attendant attitudes of pessimism and mendicancy. Now an analysis of the earliest portions of the Jaina canon reveals that Sramanism thus characterized could well summarize the original Nirgrantha doctrine. In this sense it would be correct to say that the Jaina tradition gives us the earliest and most authentic version of an ancient Sramanic stream of thought which can be distinguished from the well known orthodox Vedic tradition. How challenging the situation was, we must seek to realize through an effort of the imagination in view of the habit acquired by our later experience of treating such contradiction as part of a syncretic harmony where the orthodox and the heterodox, Vedic and non-Vedic tradition cooperate as elements of a larger and catholic Indian tradition. Theory and practice of Jaina ethics would not be intelligible unless it is placed in this socio-historical milieu. The Nirgranthas challenged the absoluteness of social obligations, relating them to the lower, egoistical nature and passions of man. Against these social obligations they placed the obligation of man to follow his own spiritual nature. The Jainas, however, strongly held that action has reality and relative freedom and that it needs to be regulated by principles which can be discovered through spiritual intuition and through the tradition of wisdom in which such intuition has found expression. Regarding the analysis of action, Prof. Pande tells that the Jaina view is said to be the affirmation of the soul, affirmation of action, affirmation of the world. 8 Action or Kriya has its source in the innate spontaneity or power (virya) of the soul. This purely spiritual power of the soul provides the appreciative focus (upayoga) to the mental activity which includes diverse cognitive states and impulses and their resultant disposition and effects. Mental activity in turn induces physical motion and the result is the inflow of material particles, in particular, of the infinite and ubiquitous subtle particles of Karman which contact the soul and cover up its parts in diverse ways. This is the process of Yoga and Bandha.10 From the innate freedom of the spiritual will to its getting helplessly caught in the meshes

Page #63
Vol. XXXI, 2007 PROF.G.C. PANDE'S CONTRIBUTION TO JAINA THOUGHT 57 of Karman, this is the process of action which generates Samsara. Right conduct is the reversal of this process, leading from bondage to freedom. It follows, thus, that action is a real complex of spiritual, mental and physical elements with a variables degree of freedom such that the complex may be tending towards its erosion or enhancement." In as far as the soul forgets its true nature and follows the directive of desires and passions, it moves downwards and outwards into the vortex of matter and into greater ignorance, bondage and suffering. At every level action remains the expression of the soul's energy and its power to cause a real change (Parinama) to itself and its environments. 12 When the soul acts through a passion-tainted mind, it gets involved in the obstructive accumulations of matter but it can start shedding this burden and move inwards and upwards. Action is conceived as twofold, as motion (Parispanda) and as change of state (Parinama). 13 The soul in its state of freedom has an innate upward motion14 and a pure change of state in terms of the operation of its infinite qualities of power, knowledge and bliss. In the state of bondage the soul is the cause of its own good and evil mental transformations and the motions of the physical body are appropriated by it. The basic activity of the soul is its casual functioning in relation to its own states, the making of the soul of itself through its own functioning. 15 In all its psychic activity through which the soul determines itself, it functions through its own power and remains within a process of self-determination though its resultant accumulation of matter functions as a concomitant causal factor.16 At the same time, action effects a real change in the world. Although action simultaneously connects the soul and the world, it does not require that the soul should abandon its autonomy wholly. The reality of action and the autonomy of the soul in this regard, are thus fundamental Jaina tenets and form the basis of Jaina ethics. Although common sense does not doubt the everyday experience of the reality of free will and of human action affecting the environment, a number of schools and sects in the days of Mahavira and later questioned the truth of such assumptions and advocated naturalistic, deterministic and illusionistic views. The Jainas vigorously contested these. Regarding the doctrine of Karman, Prof. Pande says that the general answer to the moral question accepted by all the non-materialistic schools was in terms of the law of Karman. The doctrine of Karman extended the causal law to the moral realm. It held that good and evil deeds have a necessary causal connection with the

Page #64
58 MUKUL RAJ MEHTA SAMBODHI experience of happiness and unhappiness. Since this is intended in a more than psychological sense there was obviously need for a mediating agency which would connect Karman with its result which might be separated from it widely in time and space. Brahmanical systems tended to postulate God as the agency which rewards or punishes good and evil deeds. Jainism, like Buddhism, however, attributed an unseen power to Karman itself which brought about its results at the appropriate time. One implication of this doctrine is that the distinction of good and evil must be held to be objective and independent of subjective relativity. Another implication is that action must be held to create an unconscious and persistent force which remains connected with the psyche of the agent and has the capacity of directing it into situations appropriate to its own fruition and controlling the affective reactions of the experience arising from such situations. Beginning as a state of the mind or Bhavakarman, action generates a bodily resultant, Dravyakarman or Pudgalakarman." That good and evil are originally distinct states of the mind, is commonly accepted by the Jainas and the Buddhists.18 The distinction is not one of obedience or disobedience to a divinely proclaimed law but one of innate quality which may be subjectively perceived in terms of emotional direction. The Jainas and the Buddhists, however, differ in relation to the nature of the force generated by action. The Buddhists think of it as an unconscious psychic force, a latent disposition-Vasana or Samskara-which is responsible for the projection of the world which is appropriate to the psyche. It is in the idealistic school of Buddhism that this doctrine becomes fully consistent and reaches its highest effectiveness. The Jainas, however, think of the resultant of psychic action in terms of an accumulation of matter which is absorbed by the soul. This matter is subtle and invisible consisting of extremely minute particles which form infinite aggregate (Vargana). These attach themselves to different points on the location of the soul.19 These Karmic material aggregates are of eight basic types (mula-prakrti) and mature on different occasions.20 Their maturing obscures or distorts the faculties of the soul. This materialistic interpretation of Karman is quite distinctive of the Jaina tradition. It has been condemned as primitive and, then again, admired as scientific. The infinite will or Virya of the pure spirit is reduced and transformed in the state of bondage to the threefold Yoga viz., physical, mental and vocal activity which constantly depends on the operation of material factors. There can

Page #65
Vol. XXXI, 2007 PROF.G.C. PANDE'S CONTRIBUTION TO JAINA THOUGHT 59 be no doubt this way of looking at Karman as involving an unconscious force arising out of the soul's willingness, but limiting its freedom, linking together the psychic and physical processes and determining the course of experience in terms of its affective dimension, is a plausible hypothesis seeking to explain the facts of moral life.21 Free will and determinism are, however, so interlocked that the total rejection of either involves the other in difficulties. The Jaina answer to the paradox of action is itself dialectical. To be is to change and yet persist22 and the soul is as much subject to this law as matter. The soul and matter are directly the causes of their own changes and are in this sense free from heteronomous determination or interaction with something absolutely distinct.23 Nevertheless they have a beginning less association and their changes provide occasions for the changes of each other. In this sense just as reality involves change as well as persistence, action involves autonomy as well as heteronomy. The distinction of two levels, Vyavahara-naya and Niscaya-naya, is accepted but both are accepted as real. The soul's association with matter is as real as its dissociation in liberation. While wrong action strengthens this bondage, right action tends towards liberation. In the state of liberation this duality of right and wrong action is ended and replaced by a kind of action which does not produce any Karmic results. The effort at withdrawal from Samsara constitute the next level. This efforts, as is well known, is twofold. It involves restraint or Samvara and rejection or Nirjara. This process, again, may be practiced in a whole time and wholehearted manner, or under the constraint of ordinary worldly life, thus giving rise to the two streams of morality, that of the householder and that of the ascetic. Above these two lies the level of Paramartha or Niscayanaya. To this level belongs the life of the perfected ones where the soul shines forth in the glory of its innate omniscience and wholly passionless and selfless spontaneity. If the soul is externally entangled at the first level functioning as a Bahiratman, and seeks to withdraw into itself as an Antaratman at the second level, it can only be described as functioning spiritually and yet cosmically at the third level, the level of Paramatman. The meaning and relevance of ethics varies at these three levels of the soul. According to Prof. Pande, the Jainas formulate quite clearly that desire and aversion, pleasure and pain, are not pure psychic elements; on the contrary, they

Page #66
MUKUL RAJ MEHTA SAMBODHI depend on bodily structures and objects and their presence misdirects the psyche into the ways of spiritual evil. Since sensuous desire and pleasures are radically evil, the moral quest becomes a negative spiritual quest. To understand the evil implied in psychophysical activity and experience and seek to abandon it, this becomes the objective of the wise man. But the Jainas go beyond mere askesis and consider bodily life as an ultimate evil which must be shed through the destruction of Karman or Nirjara. Nirjara is attained by external asceticism including the mortification of the flesh and the practice of virtues, study, renunciation and meditation. lon. Speaking about the spiritual development, Prof. Pande says that moral life in the usual sense is only a prelude to spiritual transcendence. Training in the practice of virtues, the strenuous abandonment of all natural life, total transcendence into the pure perfection of the spirit-these are the three stages of ethico-spiritual development. The Jainas have mapped out this whole development into fourteen stages called the Gunasthanas. Gunas stand for specific characteristics of the Jivas as constituted by faith, knowledge and conduct while Sthana indicates a stage of purity. Guna-sthanas, thus, stand for particular stages of purity through which the character of the soul evolves. False belief is rejected in the second stage while self-control becomes habitual from the sixth. Passions are left behind beginning from the eleventh stage and activity finally in the last stage. The four causes of bondage-lack of right belief, lack of self-control, passion and activity- are gradually shed in this process. These factors are abandoned in this order is not necessary since the order of the Gunasthanas need not be chronological. In the ultimate analysis the concept of the good is the concept of what ought to be attained while the concept of evil is the concept of what ought to be abandoned or avoided. This knowing and avoiding are together termed 'comprehension' or 'Parijna? The good ultimately is the spirit, and the evil, the contact of the spirit with matter. Out of this contact arise desires and passions, delusion, egoism, activities motivated by them, and violence. All these constitute and generate evil. On the other hand, nonviolence, restraint and self-control, equanimity between self and others, rational discrimination, dispassion, etc. constitute virtues. All these could be described under the subjugation of the body, senses and the mind and detachment from their bondage. Further, Prof. Pande says that such a notion of morality does not distinguish

Page #67
Vol. XXXI, 2007 PROF.G.C. PANDE'S CONTRIBUTION TO JAINA THOUGHT 61 it from spirituality. It is often assumed that morality characterizes social behavior while spirituality relates to man's inner personal life. Alternatively one could say that morality regulates man's relations with other men and is an essential stand of the social order. Spirituality, on the other hand, characterizes man's relation with himself or God. Jainism conceives the operation of moral rules to extend to man's relations with subhuman and superhuman living beings as well as to his dealings with himself at different levels. Regarding Caritra and Jnana, Prof. Pande says that Jainism rejects the notion of revelation as the source of moral knowledge just as it rejects sensation and calculation as the means of discovering what is good for man. The source of morality or Caritra is in knowledge and faith which are the natural powers of the soul. The source of evil is the Karmic obscuration of these powers. The ultimate form of this knowledge is Kevala-jnana and from that arises the tradition of scriptural knowledge or Srutanjnana. Of these, Sruta-jnana is verbal knowledge, conceptual and indirect. On this view right action depends on right knowledge i.e., what we ought to do comes to be indirectly a function of what there is. In fact, the function of knowledge is only to remove the obstruction in the way of action taking place in accordance with the nature of its subject as well as its direct and indirect subjects. Dharma or moral law is nothing but the natural form of action or Caritra. Caritra is action and being in accordance with nature. From the Jaina Tattva point of view, Prof. Pande's vision is that of the nine Padarthas, sin and virtue are held to be reducible to Asrava and Bandha which are psychospiritual relations and processes. Asrava and Bandha are only the Vailbhavika paryayas of the Jiva while Samvara, Nirjara and Moksa are its Svabhava paryaya. Soul and matter are the only two substantial reals. All the other categories, Padarthas or Tattvas, are only their relations and changes produced by such relations. One might go further and say that the soul is the only moral and spiritual category. When the soul acts independently by its own nature, it acts rightly. When it acts under the influence of matter, it acts wrongly and dependently and enters that self-perpetuating cycle of evil which is called Samsara. Prof. Pande says that Jaina ethics, thus, is squarely grounded on Jaina metaphysics. It rejects the inevitability and ultimacy of sensuous values and does not accept ordinary common sense or social opinion as the basis of moral judgement. Jaina ethics is not the abstraction of an actual social ethics. Nor does

Page #68
62 MUKUL RAJ MEHTA SAMBODHI Jaina ethics have a theological basis as in the case of the Vedic tradition. The contrast with Buddhism, again, is worth mentioning. For the Buddhists right and wrong are dispositions of the will and are discoverable by anyone in terms of the emotional tone which accompanies the acts of the will. Ethics here has a purely psychological basis. The Akusala hetus or wrong motives are parallel to the Kasayas of the Jainas but whereas the Jainas look forward to the soul realizing its true nature, the Buddhists deny the soul itself and are left with a classification of psychic states on the basis of their intrinsic nature as good and evil. Explaining the concept of Himsa, Prof. Pande tells that the forcible, and distorting impact of the activity of one substance upon another is the basic meaning of violence. Matter does violence to the soul by obscuring its faculties and leading it in time to participate in a similar species of causal activity in relation to other souls. This activity being an activity of the soul, has a necessary moral character while being of the nature of forcible intervention in the being of other souls, regardless of their feelings or nature becomes ethically evil. This is 'Himsa,' an activity of the soul induced by matter and heedless of the true nature the soul and of the sameness of this nature for all the souls. Prof. Pande justifies the Jaina rejection of God by describing Jaina point of view. He mentions that freedom, immortality and God represent three necessary presuppositions of morality. Freedom and immortality are obviously well preserved in Jainism. God, however, is rejected, His place being taken up, partly by Karma and partly by the perfected soul in the state of omniscience and functioning as a moral teacher. The theory of Karma postulates a sufficient causal connection between present good and evil actions and their distant consequences in terms of happiness and unhappiness. This connection in the absence of an all powerful divine agency remains mysterious to the understanding. Of the two functions of God for the moral life, viz. ensuring a just order where men get their deserts and presenting a realized moral ideal of perfection, while the first function is thus reserved for 'Karma' in Jaina theory, the second is performed by the soul itself in its ideal of perfect state, exemplified objectively in the lives of the saints. The normal danger of the acceptance of God in theistic religion is that it slackens the moral will and effort on account of the sense of sin or diffidence or the desire to rely on God and place one's burden on Him. This danger is altogether avoided by Jainism which makes a clarion call for total self-reliance "You are your own friend.

Page #69
Vol. XXXI, 2007 PROF.G.C. PANDE'S CONTRIBUTION TO JAINA THOUGHT - 63 Why do you seek a friend from outside?" Regarding Anuvrata and Mahavrata, Prof. Pande says that If the Jaina monk seeks to live by a total denial of property, sex, egoistic family relationships and violence, the Jaina laity has always been a prosperous and powerful community where rulers, ministers and merchants have lived a full and successful life. The doctrine of Anuvratas is consistent with the bodily and social needs of men and also serves to train them towards the Mahavratas in due course of time. Of all the Mahavratas the first and the greatest is Ahimsa. It has been called the ultimate essence of Dharma or righteousness by the Hindus, Buddhists and the Jainas alike. And yet it remains undisputed that the Jainas have laid the greatest stress on it. Regarding Ahimsa and Vrata, Prof. Pande's view is that the Jaina doctrine of Ahimsa is distinguished by its apparent extremism arising from the peculiar Jaina doctrines of the soul and Karman. Ahimsa has been described as the chief of the Vratas? Vrata again has been defined as a deliberately adopted rule laying down what is to be done and how it is to be done, thus excluding what is not to be done. The Vrata' thus becomes in effect an avoidance or a Virati'. It has described as a psychic state consisting in withdrawal or 'Nivrttiparinama'. It is not, however, wholly a negative concept. Deliberately engaging in good action in accordance with a rule also falls within the scope of Vrata. That is why Vratas are not subsumed within "Samvara'. Vratas include positive actions (Parispandatmaka). From the standpoint of 'Niscayanaya', Vrata' is really a withdrawal of the will from alien objects and willing the self and dwelling within it. Externally it implies compassion on beings while subjectively it means the abandonment of the passions. In this sense, Vrata is the same as the purification of conduct-Caritra'. According to the range of the objects to which the Vrata applies, it is divided into the two categories of Mahavrata' and 'Anuvrata'. Thus, 'Ahimsa' as an 'Anuvrata' implies withdrawal from gross violence and behaviour, whereas as a "Mahavrata" it implies withdrawal from all evil of the nature of violence at any level-mental, vocal or physical-whether done personally or caused to be done by another or approved. 'Himsa' has been defined as destruction of life through 'Pramada'. The emergence of 'Pramada', of 'Raga', 'Dvesa' etc., itself has also been called 'Himsa'. Such psychic states are truly suicidal and with this violence to one's own nature we have the starting point of all violence to others. The excessive attention given

Page #70
64 MUKUL RAJ MEHTA SAMBODHI by the Jainas to details of bodily behaviour is due to their doctrine that souls are to be encountered almost anywhere. This has even been ridiculed and it has been asked - "There are living beings in water, on land, in the sky; the whole world is agitated by the waves of living beings, how can the monks be free from Himsa?" This has been answered by drawing a distinction between gross and microscopic living beings. The microscopic beings are not easily injured and it is other kind of living beings which need to be protected. Regarding Jaina vegetarianism, Prof. Pande tells that apart from the control of violent emotions or actions towards other human beings, the principle of Ahimsa in Jainism implies vegetarianism. There can, however, be no doubt that the use of meat for the sake of pleasure or habit or normally, is clearly contrary to the teachings of Buddha as well as Mahavira. It is also clear that the Jaina monks strenuously avoided the use of meat on principle. 24 Nor can there be any doubt that Jainism has been a principal factor in the spread of vegetarianism in India. Prof. Pande concludes his article, giving his view on Jaina Ahimsa from social point of view, saying that it is obvious that the practice of Ahimsa presupposes a person and a context where the loss of material things, social position or even life would be acceptable in view of a superior consciousness and its ideals. This is a context where the egoistic and acquisitive attitude are subordinated to the attitudes of transcendence, acceptance and giving up. Now the political context is inherently different. The state is not a person but an impersonal machinery charged with the duty of maintaining order and security and authorized to use violence as an ultimate resort. The spread of pacifism can become effective only if human nature is sufficiently educated morally and spiritually not to seek the settlement of disputes even at the expense of others. In other words, unless the Jaina ideal or equality between oneself and another is distributively realized in a society, the ideal of non-violence can not be effectively adopted collectively. "Darmasya tattvam nihitam guhayam." REFERENCES 1. As for example in Dr. J.C. Jain Life in Ancient India as depicted in the Jain Canons (Bombay 1947). 2. Mahavir Jayanti Smarika, Page 22.

Page #71
Vol. XXXI, 2007 PROF.G.C. PANDE'S CONTRIBUTION TO JAINA THOUGHT 65 3. Sanghasen Singh, HOD, Buddhist Studies, University of Delhi. 4. Shramanic Tradition: It's History And Contribution To Indian Culture Preface. By Nagin J. Shah, Director, L.D.Institute Of Indology 5. Jaina Political Thought, Approach, page 1 6. Studies in the Origins of Buddhism. 7. e.g., Dr. H.L. Jain Bharatiya Samskrti men Jaina Dharma ka Yogadana (1962). 8. Ayaranga, 1.1.5-"Se ayavai logavai, Kammavai, Kiriyavai" Cf. Silanka's comment on this"Tatha ya eva karmavadi sa eva Kryavadi, yatah Karma yoganimittam badhyate, yogasca vyaparah, sa ca KryarupahH..Kryam atmaparinati-rupam." (p.20, Bombay, 1935). 9. Cf. "Ogadha-gadha-nicido puggala-Kayehim savvado logo suhumehi badarehiya Appaoggehim joggehim". (Pravacanasara, II.76). The question has been raised--how can 'amurta' soul be bound by 'murta' karma-pudgalas? In answer, the contact of soul and matter in experience is adduced by Kundakunda. Amrtacandra goes to the heart of the matter and says that the bondage is really in terms of psychological identity (Pravacanasara p.216). The tainting (uparaga) of the soul by the passions is bhava-bandha, the attachment of more material particles to the pre-existing ones in the soul on this account is dravya-bandha; Pudgala-jiva-bandha is the 'copervasion' (anyonyavagaha) of spirit and matter (Ibid., p.219). 10. Akalanka on Tattvarthasutra (6.1-2: Kayavanmanah-karma-yogah, sa asravah)"Viryantaraya-jnanavarana-ksya-Ksayopasamapeksena atmanatmaparinamah pudgalena ca svaparinamah vyatvayena ca niscayavyavahara-nayapeksaya kryata ti karma..Kriyaparinaminah atmanah trividha-vargana-lambanapeksah pradesaparispandah". (Tattvarthavartika, Vol.II pp. 504-505); Bhagavati, 3.3-names of types of Kriya Kayiki, Adhikaraniki, Pradvesiki, Paritapaniki and Pranatipatiki. 11. "Atmaparinamena yoga-bhava-laksanena kriyata iti karma. Tadatmanosvatantrikarane mulakaranam. Tadudayapaditah pudgala-parinamah atmanah sukhaduhkhabaladhanahetuh audarikasariradih Isatkarma nokarmetyucyate." (Akalanka op.cit, Vol. II, p. 488). 12. (Pravacanasara, 2.88) 13. Sometimes Kriya is identified with Parispanda and contrasted with Parinama which is called the alternative modality (Bhava) of substance (dravya)-Akalanka, op.cit II, p.481. Kundakunda identifies Karma, Parinama, Kriya (Pravacanasara, 2.29-30).

Page #72
66 MUKUL RAJ MEHTA SAMBODHI 14. "Siddhyatamurdhva-gatireva"H.(Akalanka op.cit Vol.II.p.490) 15. Pravacanasara, II. 92-99. 16. Samayasara (3.96). Later (3.122) 17. Cf. Samayasara, 3.88-91-; Cf. Amrtacandra ad Pravacanasara, 2.30. 18. The Buddhists use the word cetana, while the Jainas speak of Bhava. 19. Pravacanasara, 2.86: 20. These are Jnanavarana, Darsanavarana Vedaniva, Mohaniya. Ayus Nama, Gotra, and Antaraya. These are subdivided into 148 Uttara prakrtis-See Glasenapp, The Doctrine of Karman in Jaina Philosophy, pp. 5ff, (Bombay, 1942). 21. Cf. "Hwe can say that the Sankhya-Yoga (the Vedantin also included) admit only material Karman and not its spiritual counterpart as well while the Buddhist admits only the spiritual counterpart and not the material Karman. Karman, in the ultimate analysis, is a link between spirit and matter and lasts as long as the worldly existence lasts." (Nathmal Tatia, Studies in Jaina Philosophy, p.208) 22. 'Utpada-vyaya-dhrauya-yuktam sat (Tattvartha, 5.30) 23. Cf. Samayasara. 3.81-83. 24. Prof. S.B. Deo, History of Jaina Monachism p. 173, agrees with the commentators. ODO

Page #73
saMskRta chandaHzAstra meM hemacandrAcArya kA pradAna manasukha moliyA kalikAlasarvajJa hemacandracArya ne vyAkaraNazAstra, kAvyazAstra, chandaHzAstra, nyAyazAstra, yogazAstra Adi zAstroM ke atirikta mahAkAvya, purANa, muktaka, stotra kAvya Adi aneka kSetroM meM sAhityasarjana kiyA hai / kisI eka hi vyakti dvArA bahuvidha sAhityasarjana kI yaha ghaTanA virala hai| prastuta Alekha meM chando'nuzAsana ke pariprekSya meM saMskRta ke chandaHzAstra meM hemacandrAcArya ke pradAna ko adhyayana kA viSaya banAyA gayA hai| chando'nuzAsana ke maGgala zloka ke anusAra isa grantha kI racanA siddhahaimazabdAnuzAsana aura kAvyAnuzAsana ke bAda kI gaI hai| isake antaraGga pramANa se jJAta hotA hai ki kumArapAla ke rAjyArohaNa ke bAda isakI racanA huI hai| usakA svanAkAla I0 sa0 1143 ke AsapAsa taya hotA hai| piGgalAcArya ke chandaHzAstra kA anusaraNa karate hue hemacandrAcArya ne isa grantha ko ATha adhyAyoM meM bA~Ta hai| piGgalAcArya ke chandaHzAstra meM kevala saMskRta ke chandoM kA hI vivaraNa hai, lekina chando'nuzAsana meM saMskRta, prAkRta aura apabhraMza tInoM bhASAoM ke chandoM ko saMgrahIta kiyA gayA hai| prAkata aura apabhraMza chandoM ke satra aura vRtti saMskRta meM haiM, kevala udAharaNa ke padya hI prAkRta va apabhraMza meM haiN| prathama adhyAya meM chandaHzAstrIya saMjJAoM kA nidarzana kiyA gayA hai aura antima adhyAya meM prastArAdi cha: pratyayoM kA vivaraNa hai| zeSa adhyAyoM meM chandoM kA sodAharaNa lakSaNavidhAna diyA gayA hai| dUsare aura tIsare adhyAya meM saMskRta chandoM kA nirUpaNa hai| caturtha adhyAya meM prAkRta aura paJcama adhyAya se saptama adhyAya taka apabhraMza ke chanda prApta hote haiN| chando'nuzAsana meM prArambhika maGgala zloka ko chor3akara pUrA grantha sUtrabaddha hai / sUtroM kI saMkhyA 745 hai| inameM se dUsare adhyAya ke 401, tIsare adhyAya ke 73 aura cauthe adhyAya ke 9 sUtroM ko milAkara kula 483 sUtroM meM 497 saMskRta chanda prApta hote haiN| kisI bhI chanda ke nirUpaNa meM sabase pahale usakA lakSaNa sUtra ke rUpa meM diyA gayA hai aura usa sUtra kI vRtti meM sUtra kA artha spaSTa kiyA gayA hai| taduparAnta chanda kA udAharaNa, anya AcAryoM ke mata aura hemacandrAcArya kA apanA nirIkSaNa prApta hotA hai / udAharaNArtha bhujaGgaprayAta chanda kA nirUpaNa prastuta hai /

Page #74
manasukha moliyA SAMBODHI yIrbhujaGgaprayAtam // chando'nuzAsanam, 2.170 yIriti catvAro yagaNAH / yathAna sUriH surANAM gururnAsurANAM purANAM ripurnApi nApi svayambhUH / khalA eva vijJAzcaritre khalAnAM bhujaGgaprayAtaM bhujaGgA vidanti // 2.170.1 aprameyeti bharataH // 2170.1 piGgalAcArya ne apane chandaHzAstra meM sUtrazailI kA prayoga kiyA hai / piGgala ke paravartI AcAryoM ne sUtrazailI kA tyAga karake naI zailI kA AviSkAra kiyA hai, jisameM chanda kA lakSaNa svayaM hI chanda kA lakSya bana jAtA hai| chanda ke laghu-guru varNasvarUpa ke anusAra eka pAda meM chanda kA lakSaNa prastuta kiyA jAtA hai, jaise "uktA vasantatilakA tabhajA jagau ga:"2 ityAdi / jayadeva, jayakIrti, kedAra bhaTTa Adi AcAryoM ne isa zailI ko pracalita kiyA hai| lekina hemacandrAcArya ne apane pUrvavartI AcAryoM se alaga hokara sUtrazailI ko punarjIvita kiyA hai| kevala sUtra racanA se saMtuSTa na hokara unhoMne 'chandazcUDAmaNi' nAmaka svopajJa vRtti aura udAharaNa ke padyoM kI racanA bhI kI hai| hemacandrAcArya kI yaha sUtra zailI atyanta lAghavapUrNa aura piGgalAcArya kI zailI se bhI adhika pariSkRta hai| isakI kucha vizeSatAe~ dhyAnArha haiM / jaise ki, (1) hemacandrAcArya gaNanirdeza ke lie piGgalaprayukta 'mayarasatajabhana' aSTagaNa ko svIkAra karate haiM, lekina gaNasaMkhyA ke nirdeza ke lie svara prayoga kI yojanA karate haiM / gaNa ke akSara meM prayukta svara gaNasaMkhyA kA vAcaka banatA hai / a, A, i, I Adi svara kramazaH eka, do, tIna, cAra Adi saMkhyA kA bodha karAte haiM / tadanusAra yadi cAra ma gaNa kA prayoga karanA hai to m meM cauthA svara I milAkara mI saMjJA prayukta hogii| isa prayukti se sUtroM meM lAghava siddha huA hai / 'zazikalA' chanda meM pandraha akSara aura 'nanananasa' gaNavidhAna hotA hai / cAra na gaNa ke lie hemacandrAcArya ne nI saMjJA kA prayoga karake sUtra ko atisaMkSipta rUpa diyA hai, jaise nIsau zazikalA / yaha prayukti viduSI, toTaka' Adi kaI chandoM meM pAI jAtI hai| (2) sUtrazailI meM lAghava siddhi ke lie hemacandrAcArya ne dUsarI prayukti kA prayoga yatinirdeza ke lie kiyA hai| pUrvavartI AcArya yatividhAna ke lie vividha pratIkoM kA prayoga karate the / jaise cAra ke lie veda, samudra, yuga ityAdi, pA~ca ke lie indriya, prANa, bhUta, bANa ityAdi / lekina hemacandrAcArya ne varNamAlA ke vyaJjanoM kA upayoga karake yati kA nirdeza kiyA hai| k, kha, ga, gha, G Adi varNa kramazaH eka, do, tIna, cAra, pA~ca Adi akSaroM ke sthAna para yati ke bodhaka haiN| satraha akSara ke mandAkrAntA chanda meM pAda ke bIca cAra aura cha: akSaroM ke bAda yati hai| sUtra meM cAra ke lie gha aura cha: ke lie ca saMjJA ke prayoga se chanda kA lakSaNa diyA gayA hai, "mo bhanau tau gau mandAkrAntA ghcaiH|"8 isa taraha zAlinI, puTa,10 praharSiNI' Adi chandoM ke udAharaNa draSTavya haiM /

Page #75
Vol. XXXI, 2007 saMskRta chandaHzAstra meM hemacandrAcArya kA pradAna 69 (3) hemacandrAcArya ne pANini aura piGgala kI sUtraparamparA ke anusAra adhikAra aura anuvRtti kA prayoga kiyA hai| pUre chando'nuzAsana meM nadI ke pravAha kI taraha dhArAvAhika anuvRtti hai aura kahIM bhI maNDUkapluti yA siMhAvalokita nahIM hai / chanda ke gaNavidhAna aura yatividhAna donoM kI anuvRtti dekhI jAtI hai| sUtra 2.220 se 2.229 taka daza sUtroM meM yatinirdezaviSayaka anuvRtti sabase lambI hai| (4) yati ke vidyamAna rahane se yA usake abhAva se eka hI gaNa vidhAna rahate hue bhI chanda meM jo parivartana ho jAtA hai usake bAre meM hemacandrAcArya ke vicAra bahuta spaSTa haiM / isa viSaya meM kahIM bhI saMdigdhatA nahIM hai / bAraha akSaroM se yukta tayataya gaNavidhAna puSpavicitrA chanda hai, kintu yadi usameM cha: akSaroM ke bAda yati hai to vaha maNimAlA kahalAtA hai| tyau tyau puSpavicitrA // chando'nuzAsanam, 2.289 sA maNimAlA caiH // 2.290 yati ke svIkAra se chanda parivartana ke aneka udAharaNa prApta hote haiN| jaise pratyavabodha-zrI:,12 pramuditavadanA-prabhA,13 zarabhalalita-zarabhA,14 avitatha-kokilaka'5 ityAdi / chando'nuzAsana ko saMskRta chandaHzAstra ke 'sarvasaGgrahakoza' ke rUpa meM prastuta karane meM hemacandrAcArya kA mahanIya pradAna hai| unhoMne samakAlIna sAhityika aura chandaHzAstrIya granthoM meM upalabdha sabhI chandoM kA saMniveza isa grantha meM kiyA hai| jo chanda bilakula alpapracalita yA aprayukta the, unheM bhI yahA~ sthAna diyA gayA hai| nATyazAstra, vRttajAtisamuccaya, svayambhUcchandas, jAnAzrayI, ratnamaJjUSA, kavidarpaNa, vRttaratnAkara Adi granthoM meM upalabdha sabhI chanda chando'nuzAsana meM eka hI jagaha saMgRhIta milate haiN| kaI chanda aise haiM jo chando'nuzAsana meM pahalI bAra milate haiN| ye chanda yA to AcArya ne svayaM diye haiM yA una granthoM se saMgRhIta kiye haiM jo kAlavazAt naSTa ho gaye haiM aura Aja prApta nahIM hote haiN| aise chandoM kI saMkhyA bahuta bar3I hai| vistArabhaya se kevala bAraha se teraha akSaroM ke chandoM kI sUci prastuta hai| akSarasaMkhyA gaNavidhAna sthAna nararara 2.188 jasasaya 2.193 mamajajaga chanda-nAma (1) meghAvalI (2) kola: (3) zreyAMmAlA (4) kSmA (5) layaH (6) abhrakam (7) koDhumbhaH nanamaraga 2.201 2.203 2.208 2.215 nasajajaga tabhajajaga matasaraga 2.216

Page #76
manasukha moliyA SAMBODHI vajra9 10 ye sabhI chanda hemacandrAcArya ke pUrvavartI kisI bhI chandaHzAstrIya grantha meM upalabdha nahIM haiM / ataH ye chanda hemacandrAcArya kA saMskRta chandaHzAstra ko ananya pradAna hai / svopajJavRtti meM hemacandrAcArya ne kaI AcAryoM ke mata unake nAmanirdeza ke sAtha yA nAmanirdeza ke binA 'kecit', 'anyeSAm', 'anyasya' Adi zabdoM se prastuta kiye haiM / AcArya dvArA uddhRta kaI nirdeza aise haiM, jo Ajakala kisI bhI chandaHzAstrIya grantha meM prApya nahIM haiN| ye nirdeza chandaHzAstra kI kaI lupta kar3iyoM kI ora saMketarUpa haiM / nayanaya gaNavidhAna ko hemacandrAcArya kusumavicitrA kahate haiM, aura usakI vRtti meM likhate haiM, "anyoM ke matAnusAra isa chanda kA nAma madanavikArA yA gajalulita hai|"16 madanavikArA nAma to jayakIrti ke chando'nuzAsana meM prApta hotA hai, lekina isa chanda ko gajalulita nAma se lakSita karanevAlA koI bhI nirdeza kahIM se upalabdha nahIM hai / isase pattA calatA hai ki hemacandrAcArya ke samakSa chandaHzAstra ke kucha aise grantha vidyamAna the, jo Aja prApya nahIM hai| isa prakAra ke kaI nirdeza chando'nazAsana meM haiM, jinake mUlasrota kA pattA nahIM calatA hai / udAharaNa ke lie nimnalikhita chandoM ko dekhie / chanda-nAma akSarasaMkhyA gaNavidhAna anya AcAryoM kA mata (1) abhimukhI nalaga mRgacapalA8 (2) madhukarikA tanaga (3) rukmavatI bhamasaga (4) kalahaMsa nabhajaya chando'nuzAsana meM bharatamuni kA nirdeza 34 bAra huA hai / nATyazAstra ke pATha kI samIkSA meM hemacandrAcArya kRta ye nirdeza mahattvapUrNa haiM / abhinavaguptAcArya kI abhinavabhAratI aura hemacandrAcArya kI svopajJavRtti chandazcUDAmaNi se nATyazAstra kI do bhinna paramparAoM kA pattA calatA hai| hemacandra ke nirdeza ke anusAra nATyazAstra ke dUSita pATha kI sudhAraNA kI jA sakatI hai| ina nirdezoM se nATyazAstra kA kucha aMza lupta hone kA AdhAra bhI milatA hai| sumukhI chanda kI vRtti meM hemacandra likhate haiM, "bharata ke matAnusAra yaha lalitA chanda hai / "22 nATyazAstra ke upalabdha saMskaraNoM meM yaha bhaga gaNamApa kA chanda milatA hai, jise supratiSThA nAma diyA gayA hai / 23 lekina eka bhI saMskaraNa meM usakA lalitA nAma prApya nahIM hai| isase anumAna kara sakate haiM ki hemacandrAcArya ke samakSa nATyazAstra kA aisA saMskaraNa rahA hogA, jisameM bhaga gaNamApa ke isa chanda ke lie lalitA nAmAbhidhAna hogaa| lekina Aja hameM vaha pATha upalabdha nahIM hai| svayambhUviracita svayambhUcchandas kA prakAzana I0 sa0 1962 meM rAjasthAna prAcyavidyA pratiSThAna, jodhapura se huA hai| isa grantha kA kucha aMza khaNDita hai| isake khaNDitAMza kA samarthana chando'nuzAsana se bhI hotA hai / hemacandrAcArya ne teraha akSaroM aura nasatataga gaNavidhAna yukta chanda ko vidyunmAlikA kahA hai / 24 yaha chanda hemacandra ke pUrvavartI anya granthoM meM nahIM hai / lekina svayambhUcchanda ke Arambha meM truTita padya meM nasatataga gaNavidhAna hai / ataH kaha sakate haiM ki hemacandrAcArya ke isa chanda kA mUlasrota subhAvA0 mukhara

Page #77
Vol. XXXI, 2007 saMskRta chandaHzAstra meM hemacandrAcArya kA pradAna svayambhUcchandas hai / svayambhUcchandas ke isa truTita padya ke pUrva bhAga meM nirUpita kaI chanda lupta hone kI sambhAvanA hai, lekina ina lupta chandoM kI prApti chando'nuzAsana se ho sakatI haiM / chando'nuzAsana meM vidyunmAlikA se pUrvanirUpita laya chanda anyatra prApya nahIM hai| sambhava hai ki usakA mUlasrota svayambhUcchandasa ho / isa prakAra hemacandrAcArya ne lupta chandoM ko apane isa vizAlakAya grantha meM sthAna dekara unheM surakSita rakhA hai| hemacandrAcArya kA eka anya ullekhanIya pradAna zeSajAti ke chandoM kA nirUpaNa hai / sAmAnyataH ekAkSarA uktA se chabbIsa akSaroM kI utkRti jAti ke varNavRttoM ke bAda daNDaka chanda kA nirUpaNa hotA lekina hemacandrAcArya ne ina donoM ke bIca zeSa jAti ke ATha chandoM ko sthAna diyA hai. jinakI akSarasaMkhyA 27 se lekara 45 taka hai / 25 ye chanda 27 yA usase adhika akSarayukta hone para bhI daNDaka nahIM haiM, kyoMki daNDaka chanda meM nizcita akSarasamUha yA gaNa kA Avartana hotA hai, jo zeSa jAti ke chandoM meM nahIM hai| hemacandrAcArya ne daNDaka chanda ke bhI bheda-prabhedoM kI carcA kI hai aura usake untIsa prakAra lakSita kiye haiM / 26 daNDaka aura zeSa jAti ke atyanta dIrgha aura durUha chandoM ke udAharaNoM kI racanA atyanta zramasAdhya hai, lekina hemacandrAcArya ne apanI kavi pratibhA se ina dIrgha chandoM ke udAharaNa bhI race haiN| hemacandrAcArya ne chanda ke gaNavidhAna kA hI nirdeza nahIM kiyA hai, usake antaraGga svarUpa ko bhI sUkSma dRSTi se parakhA hai / varNavRtta aura mAtrAvRtta chandoM ke pArasparika sambandha ko prakaTa karane meM unakI sUkSma dRSTi kA pattA calatA hai / gyAraha akSara kA bhramaravilasita chanda varNavRtta hai aura mAtrAvRtta kI dRSTi se vaha vAnavAsikA bhI hai / isa prakAra ke sUkSma nirIkSaNa hemacandra kA nijI pradAna hai / jaise, chanda-nAma akSarasaMkhyA gaNavidhAna sthAna (1) rathoddhatA ranaralagA aparAntikA (2) bhadrikA 11 nanaralagA uttarAntikA (3) toTaka sasasasa mAtrAsamaka (4) dodhaka bhabhabhagaga upacitrA hemacandrAcArya ne mAtrAvRtta chandoM ke prastAra kA gaNita dekara pratyeka mAtrAvRtta meM nihita vividha varNasvarUpoM kI sambhAvanAoM kA saMketa diyA hai| udAharaNa ke lie vaitAlIya aura AryA chanda ke prastAra kI carcA karate haiM / vaitAlIya chanda meM viSama pAda kI cha: aura sama pAda kI ATha mAtrAoM ke bAda ralaga gaNamApa meM pA~ca akSara Ate haiM / viSama pAda kI ina cha: mAtrAoM ke ATha varNasvarUpa aura samapAda kI ATha mAtrAoM ke teraha varNasvarUpa banate haiM / hemacandrAcArya ne isake prastAra kI ginatI karake 10,816 vikalpoM kI sUcanA dI hai|32 isa prakAra mAtrAvRtta AryA chanda ke pUrvArdha meM 30 aura uttarArdha meM 27 mAtrAe~ hotI haiM / chanda ke niyamAnusAra AryA meM kama se kama 30 aura adhika se adhika 55 akSara A sakate haiM / ina akSaroM ke laghuguru svarUpabheda se AryA ke 8,19,20,000 vikalpa banate haiM / 33 AryA ke pathyA

Page #78
72 manasukha moliyA SAMBODHI AryA, vipulA AryA, gIti, upagIti, udgIti, AryAgIti Adi prakAroM ke vivaraNa ke bAda hemacandrAcArya ne pratyeka prakAra ke solaha prabhedoM kA sodAharaNa nirUpaNa kiyA hai / hemacandrAcArya ke pUrvavartI granthoM meM mAtrA vRttoM kA itanA sUkSmAtisUkSma vivecana prApya nahIM hai| hemacandrAcArya ne chandoM ke udAharaNa ke lie vividha padyoM kI racanA kI hai| ye udAharaNa unakI kavipratibhA ke paricAyaka haiM / inameM kahIM prakRti kA sundara citraNa hai, kahIM zRMgArAdi rasa kA nirUpaNa hai, kahIM siddharAja jayasiMha, kuMmArapAla yA caulukya vaMza kI prazasti hai to kahIM jinadharma ke siddhAntoM aura tIrthaMkaro kI mahimA kA gauravagAna hai / yahA~ kevala do udAharaNa prastuta haiM / bhadrikA chanda - parihara nitarAM parApadaM kuru jinavacane'nurAgitAm / iti tava carataH pare bhave bhavati sapadi bhadrikA gatiH // chando'nuzAsanam, 2.143.1 ramyanitambAM navatanulatikAM sambhRtatRSNAM gajagatirucirAm / vindhyadharitrI tava nRpa ripavaH samprati bharjunaM tu nijalalanAm // uparyukta, 2.186.1 isa prakAra chando'nuzAsana meM chandoM kI saMkhyA, sUtrazailI kA lAghava, anya AcAryoM ke mata kA nirdeza, chandoM ke nirUpaNa kA krama, varNavRtta aura mAtrAvRtta ke pArasparika sambandha kI parakha, kAvyatvapUrNa udAharaNoM Adi aneka dRSTiyoM se hemacandrAcArya ne saMskRta chandaHzAstra meM mahattvapUrNa pradAna kiyA hai / sandarbhasUcI: lalanA chanda 1. vAcaM dhyAtvA''rhatIM siddhazabdakAvyAnuzAsanaH / kAvyopayoginAM vakSye chandasAmanuzAsanam // 1.1, chando'nuzAsanam, hemacandrAcArya, saM0 pro0 eca0 DI0 velaNakara, sindhI-jaina granthamAlA kramAMka-49, bhAratIya vidyAbhavana, mumbaI, I0 saM0 1962 / 2. vRttaratnAkaraH, kedAra bhaTTa, saM0 zrIdharAnanda zAstrI, motIlAla banArasIdAsa, dillI, dvitIyAvRtti, I0 sa0 1975, 3.78 3. samAnenaikAdiH // chando'nuzAsanam, 1.4, glau mAdayo dAdayazca samAnena lakSitA ekAdisaMkhyA bhavanti / yAvatitha: samAnaH tAvatithA gAdayo'pi gRhyante / ga gA gi gI gu gU ga ga glU gla / evaM lAdayo'pi // 1.4.1 4. chando'nuzAsanam, 2.243 5. silgA viduSI / / uparyukta, 2.131 6. sIstoTakam / uparyukta, 2.162

Page #79
Vol. xxXI, 2007 saMskRta chandaHzAstra meM hemacandrAcArya kA pradAna 7. tryAdirgAdiH // uparyukta, 1.17 8. uparyukta, 9. mAttau gau zAlinI dhaiH // uparyukta, 2.135 10. nau myau puTo jaiH // uparyukta, 2.164 11. mnau jau gaH praharSiNI gaiH // uparyukta, 2.197 12. bhatnA gau zrIH // 2.132 yatiniyamAbhAve idameva pratyavabodhaH / / 2.132.1 13. nau rau pramuditavadanA // 2.181 sA prabhA chaiH // 2.182 14. nbhantA gau zarabhalalitam // 2.239 taccharabhA ghacaiH / / 2.240 15. njabhjajA lgAvitatham // 2. 297 tatkokilakaM chacaiH // 2.298 16. nyau nyau kusumavicitrA / uparyukta, 2.168 iyaM madanavikArA gajalulitaM vA'nyeSAm / / 2.168.1 17. chando'nuzAsanam, jayakIrti, 'jayadAmana' ke antargata prakAzita, saM0 pro0 eca0 DI0 velaNakara, haritoSA samiti, vilsana kaoNleja, mumbaI, I0 sa0 1949, 2.136 18. nlagA abhimukhI // chandonuzAsanam, hemacandrAcArya, 2.32 mRgacapaletyanyaH / kamalamukhIti bharataH // 2.32.1 19. lagA madhukarikA // 2.65 vajramityanyaH // 2.65.1 20. bhmasgA rukmavatI / / 2.113 campakamAlA subhAveti cAnye // 2.113-1 21. nabhajyA kalahaMsA // 2.160 puSpasamRddhiriti bharataH / drutapadA mukharaM cetyanye / / 2.160-1 22. bhagau sumukhI // 2.16 laliteti bharataH / / 2.16-1 23. nATyazAstra (bhAga-4), 32.56, saM0 je0 esa0 padezAstrI, gAyakavADa orienTala sIrIjha, prAcyavidyA mandira, var3odarA, I0 saM0 1964, nATyazAstra, 32.58, saM0 paMDita kedAranAtha, kAvyamAlA sIrIjha, nirNayasAgara mudraNAlaya, mumbaI, I0 sa0 1983, nATyazAstra, 32.55, saM0 baTukanAtha zarmA aura baladeva upAdhyAya, kAzI saMskRta sIrIjha kramAMka-60, caukhambA saMskRta saMsthAna, vArANasI, I0 sa0 1980 24. nasau tau go vidyunmAlikA // chandonuzAsanam (hemacandrAcArya), 2.209 25. uparyukta, 2.381-386

Page #80
74 manasukha moliyA SAMBODHI 26. uparyukta, 2.387-401 27. manalagA bhramaravilasitam / / 2.138 vAnavAsikeyam / / 2.138.1 28. nA rathoddhatA // 2.141 ____ aparAntikeyam // 2.141.1 29. nau ralgA bhadrikA // 2.143 ___ aparavaktramiti bharataH / uttarAntikeyam // 2.143-1 30. sIstoTakam / 2.162 mAtrAsamakamidam // 2.162.1 31. bhirgo dodhakam // 2.130 upacitreyam // 2.130.1 32. anaujapAde'STau vikalpAH / yukpAde trayodaza / aSTabhistrayodazaguNinAzcaturuttaraM zataM vaitAlIyapUrvArdha bhedA bhavanti / uttarArdhe'pi tAvanta eva / anyo'nyatADanAyAM jAtAni daza sahasrANi aSTau zatAni SoDazAdhikAni // uparyukta, 3.53.1 33. atra pUrvArdhe prathame ce vikalpAzcatvAraH / dvitIye paJca, tRtIye catvAraH, caturthe paJca, paJcame catvAraH, SaSThe dvau, saptame catvAraH, aSTame gurureka eva / anyonyatADanAyAM dvAdazasahasrANyaSTau zatAni / evamaparArdhe'pi / navaraM SaSThe laghunyekasminnaika eva vikalpaH / anyo'nyatA'nAyAM SaTsahasrANi catvAri zatAni, ubhayadalavikalpatADanAyAm aSTau koTayaH ekonaviMzatirlakSAH viMzatiH sahasrANi // uparyukta, 4.1.1 000

Page #81
zekhAvATI meM rAgamAlA citraNa anila guptA kAvya meM jahA~ 'rAga' zabda kA artha 'prIti', 'anurAga' Adi se hotA hai| vahIM saMgIta meM rAga se tAtparya "svaroM kI viziSTa racanA" se hai, jisake dvArA vibhinna rasoM ke viziSTa bhAvoM kA prakAzana kiyA jAtA hai| saMgIta ke kSetra meM jisa-citta-raMjaka-dhvani kI pratiSThA hai, usa dhvani vizeSa ke vAcaka 'rAga' zabda kA udgama 'raMj' dhAtu se huA hai| pANinIya vyAkaraNa meM do sthaloM para 'raMjarAge' raMgane ke artha meM 'raMj' dhAtu se prayoga batAyA gayA / isI raMj dhAtu meM dhaJ pratyaya jur3akara 'rAga' saMjJA banatA hai jisakA artha raMga hai / saMgIta kA rAga hameM apane raMga meM raMga letA hai| premI aura premAspada kA 'rAga' yA 'anurAga' bhI yahI kArya karatA hai| rAgoM kA citraNa : kalA saundarya-vidhAna sabase pahale kalAkAra ke hRdaya meM hotA hai, vaha bAhya saundarya se anubhUta hotA hai, tatpazcAt saMracanA kI bhUmikA se usI saundarya AsvAdaka ke hRdaya meM praveza pAtA hai| ata:kalA saundarya bAhyajagata se uThakara kalAkAra ke mAnasa se hote hue AsvAdaka ke mAnasa taka praveza pAtA hai aura kula milAkara yahA~ se vahA~ taka apanA eka kSetra nirUpita karatA hai jisameM usakI eka akhaNDa sattA hotI hai| kalA saundarya ke sambandha meM vizva kavi ravIndra nAtha Taigora ne kahA hai - "jo sat hai, jo sundara hai, vahI kalA hai| sRSTi meM cAroM ora eka cira saundarya parilakSita ho rahA hai, eka cirantana satya kA AbhAsa mila rahA hai, isI kA vyaktIkaraNa, isI ko kalpanA ke unmukta paMkho dvArA cAroM aura prakaTa kara denA hI kalA hai / kalA svayaM saundarya kI preraNA se prakaTa hotI hai / kalAkAra ke bhItara asphuTa rUpa se vidyamAna saundaryabhAsa hI mUrti hokara kalAgata saundarya kahalAtA hai| arthAt sabhI kalAoM kA mUla saundarya, bhAva aura rasa hai / kalAkAra ke anusAra mAdhyama badala jAtA hai| saMgIta svara ke mAdhyama se saundarya, rasa aura bhAvAbhivyakti karatA hai / kavitA zabdoM ke mAdhyama se yaha abhivyakti karatI hai to citrakAra isI abhivyakti ke lie raMga-rekhAoM ko mAdhyama banAtA hai /

Page #82
76 anila guptA SAMBODHI saMgIta aura kavitA zravya aura citra dRzya kalA hai| zravya ko dRzya karane kA prayAsa rAgamAlA citroM meM huA hai| jahA~ zabda rUka jAte haiM citra ki bhASA vahIM se prArambha ho jAtI hai| donoM kA uddezya - abhivyakti rahA hai| saMgIta meM rAga rAginiyoM kA svarUpa madhyakAla meM hI nizcita ho pAyA / ataH isase pUrva rAga mAlA citroM ke nirmANa kI kalpanA nahIM kI jA sakatI / rAgamAlA citra paramparA meM prema ke saMyoga aura viyoga donoM pakSa hai, rasa hai, bhAva hai, usa svara vizeSa kA rUpa hai| rAgamAlA citroM ke sambandha meM kaI bhrAntiyA~ hai / kaI bAra svayaM saMgItakAra kisI citra meM prayukta pratIkoM ko galata mAnate haiM / eka hI rAga alaga-alaga zailI meM alaga-alaga pratIkoM dvArA bhI citrita huA hai| zailIgata vibhinnatA ko to sthAnIya prabhAva ke kAraNa svIkArA jA sakatA hai para pratIkoM kA parivartana to usa rAga rAginI vizeSa kA svarUpa hI badala degaa| 1: nizcita rUpa se yaha galata hai| isakA kAraNa jAnane kA prayAsa kiyA jAye to adhyayana se yaha spaSTa ho jAtA hai ki saMgIta va kalA ke kSetra bhinna-bhinna hai / saMgIta zAstra kI sthApanA karanevAle manISi saMgItakAra rahe haiM para citra nirmANa karane kA kArya citrakAroM kA thA / citrakAra ke sAmane AdhAra pahale se hI nizcita thA usakA kAma una AdhAroM para saMyojana taiyAra karanA thA jo usane dakSatA se kara diyA / para jaba pratIka Adi hI vibhinna sthAnoM para alaga-alaga ho to nizcata rUpa se citrakAra kA isameM koI doSa nahIM hai| vibhinna matoM se rAga-rAganiyoM ke aneka bhinna-bhinna vargIkaraNa milate haiM / yadyapi ina vargIkaraNoM meM rAga-rAganiyoM meM kucha antara avazya pratIta hotA hai paraMtu rAgoM kA puruSocita mardAnApana aura vIratA tathA rAginiyoM meM striyoMcita komalatA, mArdavatA ityAdi Aropita kI gaI hai isase inakA saundarya vRddhigata huA hai / eka kuTumba kA AbhAsa hameM ina vargIkaraNa meM milatA hai / zAyada isI kAraNa se inhIM rAga-rAginiyoM kI rAgamAlA banAI gaI / mukhyataH pramukha rAga chaH prakAra ke haiM jo chaH mausamoM kA pratinidhitva karate haiN| ina pramukha rAgoM kI pA~ca-pA~ca striyoM haiM (jo nimna rAgoM kA pratinidhitva karatI haiM) ataeva rAginiyoM kI kula saMkhyA tIsa hai / isake alAvA kucha anya laghu rAga haiM jinheM una rAgoM kA putra kahA jAtA hai / citroM kA mUla uddezya vAtAvaraNa va bhAvanAoM ke anurUpa liyA jAtA thA, jo usa rAga yA rAginI dvArA udvelita kiyA jAtA thA / udAharaNArtha prema bhAvanA kA rAdhA kRSNa ke citroM dvArA pradarzita kiyA jAnA / ata: kaI bAra rAdhA va kRSNa ko nAyaka va nAyikA ke rUpa meM bhI varNita kiyA jAtA hai / bhArata ke matAnusAra rAga kA vargIkaraNa : rAga rAginI 1. bhairava- 1. madhumAdhavI, 2. lalitA, 3. barArI, 4. bhairavI, 5. bahulI 2. mAlakausa- 1. gujarI, 2. vidhAvatI, 3. tor3I, 4. khambhAvatI, 5. kukubha

Page #83
Vol. XXXI, 2007 zekhAvATI meM rAgamAlA citraNa 77 OM 35 3. hiMDola- 1. rAmakalI, 2. mAlavI, 3. AsAvarI, 4. devArI, 5. kekI 4. dIpaka- 1. kedArI, 2. gaurA, 3. rUdrAvatI, 4. kAmoda, 5. gurjarI . 5. zrI- 1. saindhavI, 2. kAphI, 3. DhumarI, 4. vicitrayA, 5. sohanI 6. megha- 1. mallArI, 2. sAMragA, 3. dezI, 4. rativallabhA, 5. kAnarA zekhAvATI meM prApta bhittI citroM ke AdhAra para rAgamAlA ke rAga-rAginiyoM kA varNana isa prakAra rAga rAga megha : nAyikA Asana para baiThI hai, nAyaka sitAra bajAkara gIta gA rahA hai / AkAza meM varSA kI jhar3I lagI huI hai tathA pAsa meM eka pakSI citrita hai nAyikA saMgIta kA Ananda le rahI hai| rAga dIpaka : nAyaka-nAyikA Asana para AliMganabaddha hokara baiThe hai / do dAsiyA~ cAmara dulA rahI hai tathA saMgItakAra sitAra bajA rahe haiM / nAyaka-nAyikA ke donoM aura dIpaka cala rahe haiN| rAga hiNDolA : nAyaka phUla liye khar3A hai| pIche tIna dAsiyA~ paMkhA va cAmara dulA rahI haiM / sAmane nAyaka tabalA bajA rahA hai / rAga bhairava : ziva-pArvatI Asana para baiThe haiM tathA pIche dAsiyA~ paMkhA cAmara dulA rahI hai| sAmane nAyaka tabalA bajA rahA hai / rAja zrI : rAjA-rAnI ke sammukha saMgIta prastuta karatA huA sitAra-vAdaka evaM Dholaka maMjIre liye anya sAjinde, dAsiyA~ Adi / rAginI rAginI dhanaserI : nAyikA Asana para baiThI tabalA bajA rahI hai tathA sAmane nAyaka sitAra bajA rahA hai| jisake Age dAsI phUla liye khar3I hai / nAyikA ke pIche dAsI paMkhA jhala rahI hai| per3oM kI DAla para tote baiThe dikhAye gaye haiN| nAyikA Asana para baiThI sAraMgI bajA rahI hai tathA pAsa meM do hiraNa khar3e saMgIta se AkarSita ho rahe hai| rAginI AsAvarI : pAnI ke pAsa uThI pahAr3I para nAyikA bIna bajA rahI hai| citra ke bAMyI ora sAMpa hai tathA dAyIM aura hiraNa citrita kiyA gayA hai / rAginI bhAvanA/ rAginI gAvatA : saMgIta laya para mugdha hokara nAyikA, dAsI kA sahArA lekara chata se utara rahI hai| nAyikA ke hAtha meM chatra hai| pAsa meM tAnapurA bajAtA nAyaka / bhavana ke dvAra para dvArapAla

Page #84
78 anila guptA SAMBODHI baiThA hai| (isa prakAra kI koI rAga nahIM haiM) rAginI kukubha : nAyikA donoM hAthoM se mayUroM ko dAnA de rahI hai| rAginI prabhAta : citra meM nAyikA vastra dhAraNa kara rahI hai tathA nikaTa eka nAyikA apane lahaMge ko pakar3akara nRtya ke liye utsuka dikhAI detI haiN| citra ke bAMyI ora saMgItajJa tAnapurA liye khar3A hai| rAginI gulakalI : nAyikA Asana para baiThI huI hai tathA saMgItajJa ko madirA de rahI hai / rAginI pUravA : nAyikA palaMga para zayana kara rahI hai tathA do dAsiyA~ cAmara DhulA rahI hai / saMgItajJa Dholaka bajA rahA hai| rAginI jalagI : nAyikA Asana para baiThI sitAra bajA rahI hai tathA dAsI maMjIre bajA rahI hai| nAyaka per3a para baiThA sAraMgI bajA rahA hai tathA pakSI cahaka rahe haiM / (isa prakAra kI koI rAga zAstrIya rAgoM meM nahIM hai|) rAga jejevantI : nAyaka-nAyikA Asana para baiThe haiM tathA nAyaka kA hAtha nAyikA ke kaMdhe para hai| eka dAsI caMvara dulA rahI hai tathA do dAsiyA~ vAdyayaMtra bajA rahI hai| ina rAga-rAginI ke citroM ko dekhane se jJAta hotA hai ki usa samaya zekhAvATI meM paryApta zAstrIya rAgoM kA vikAsa nahIM huA thA / jo saMgItajJa thor3A bahuta jAnate the unhoMne apane mana se vahI rAga banA DAlI tathA citrakAroM ko batAyI jisake phalasvarUpa citrakAroM ne jaisA cAhA vaisA rAga-rAginI kA citra banA diyA / isa tattha kA eka pramANa yaha bhI hai ki rAmagaDha kI chatariyoM meM eka hI rAga kA alagaalaga rUpa meM citraNa huA hai / sandarbhagranthasUcI: 1. saM0 kalikA prasAda : bRhad hindI koSa, pR0 951 2. DA0 vizvanAtha zukla : rAga zabda vyutpatti aura paribhASA, saMgIta, (1972), pR0 257 3. ku0 zakuntalA zarmA : Adhunika kAvya meM saundarya bhAvanA, pR0 29 4. DA0 choTelAla dIkSitaH tulasI kA saundarya bodha, pR0 12 5. DA0 sumahendra : rAgamAlA citra &.O.C. Gangoli : Ragas and Raginis, (Vol. 1) 7. Klaus Ebling : Ragmala, Span, pp. 20-26 100

Page #85
Vol. XXXI, 2007 nagara fr zekhAvATI meM rAgamAlA citraNa VAIRIBE ramanadhanasarI ka 44 rAginI dhanaserI rAginI AsAvarI 79 1 Zhen Wu nI hai SH

Page #86
rAjasthAna kI loka citrakalA tanUjA siMha loka kalAoM ke adhyayana viSaya para dhyAna kucha aisI paramparAoM kI ora jAtA hai jo ki anapar3ha kRSaka tathA grAmINa logoM meM maukhika rUpa se calatI thIM aura ina paramparAoM meM eka ora mAnava sabhyatA ke vikAsa kA itihAsa chipA huA thA to dUsarI ora atyanta bhAvuka aura sarala kalAtmakatA thii| isIlie ye paramparAyeM jahA~ eka ora AkarSaNa kA viSaya banIM vahIM dUsarI ora kalAvidoM ne bhI inameM ruci lenA Arambha kara diyaa| isake sAtha hI maukhika paramparA meM cale Aye huye gItoM kA adhyayana bhI Arambha huA / isa adhyayana ke samaya hI vidvAnoM kA dhyAna una kalAkRtiyoM kI ora gayA jo isa maukhika sAhitya se juDI huI thI aura taba yaha mAnA jAne lagA ki logoM meM eka aisI citra zailI bhI pracalita hai jise loka kalA kahA jA sakatA hai / _ 'loka' zabda kA artha eka sthAna para rahanevAle mAnava samUha se aura 'loka kalA' kA artha usa samUha kI paramparAgat kalA se lagAyA hai kintu dekhA gayA hai ki isakA sambandha kisAnoM kI kalA se hai, ataH'loka' zabda kA artha kRSaka samudAya se hI liyA jAtA hai| hindI meM 'loka' zabda kA prayoga hotA hai| kucha vidvAnoM ke matAnusAra loka zabda kA artha janapada athavA grAma nahIM hai balki nagaroM aura grAmoM meM phailI huI vaha samUcI janatA hai jisake vyavahArika jJAna kA AdhAra pothiyA~ nahIM haiM tathA anya vidvAnoM ke anusAra loka kalA janasAmAnya vizeSataH grAmINajanoM kI sAmUhika anubhUti kI abhivyakti hai| anya vidvAnoM ke niSkarSa yahI haiM ki pustakIya jJAna se bhinna vyAvahArika jJAna para AdhArita sAmAnya janasamudAya kI abhivyakti hI loka kalA hai| loka kalA kI utpatti ke sambandha meM vicAra kiyA jAya to isakI utpatti AdimakAla se huI hai / prAgaitihAsika manuSya apanI Adima avasthA meM jisa samaya khetI karane lagA, usakI kalAoM meM sthiratA AyI / usI samaya usameM 'loka bhAvanA' kA janma huaa| phira bhI yaha nizcita rUpa se nahIM kahA jA sakatA ki loka kalA ke utpanna hote hI Adima kalA samApta ho gayI / bahuta samaya taka Adima kalA aura loka kalA sAtha-sAtha calatI rahIM / usa samaya kI kalAkRtiyoM meM donoM zailiyoM kA mizrita rUpa bhI dikhAI detA hai| phira bhI isa kalA kI utpatti kaI varSoM pUrva kI mAnI jAtI hai | loka kalA kI utpatti dhArmika bhAvanAoM, andha vizvAsoM, bhaya nivAraNa, alaMkaraNa pravRtti tathA jAtigata bhAvanAoM kI rakSA ke vicAra se huI / yoM to Adima sabhyatA meM bhI aneka devI devatA the aura

Page #87
Vol. xxxI, 2007 rAjasthAna kI loka citrakalA 81 ve jyoM ke tyoM kRSaka sabhyatA meM hI apanA liye gaye / kintu inake atirikta aneka devI devatAoM kA bhI AviSkAra huaa| pahale jahA~ prakRti kI zaktiyoM ko unake prAkRtika athavA bhayaMkara rUpa meM kalpita kiyA jAtA thA vahA~ aba unhoMne sarala mAnavIya rUpa grahaNa kiyA / jaise-jaise mAnava sabhyatA kA vikAsa hotA gayA, loka kalAyeM bhI vikasita hotI gayIM / ye vikasita AkRtiyA~ yadyapi pratIkAtmaka hotI haiM phira bhI inameM atyadhika alaMkAritA A gayI hai / sabhyatA ke kAraNa kucha naI vastuoM aura naye devatAoM kA bhI samAveza ho gayA / manuSya kA mAnasika saMgaThana Aja bhI usI prakAra kA hai jaisA Adima kAla meM thA aura bauddhika dRSTi se vikAsa hone para usake bhAvoM kI gaharAI kama hotI gayI hai, phira bhI kabhI-kabhI bhAvAveza meM vaha apane Adima rUpa meM hI calA jAtA hai / loka kalA kI pahalI vizeSatA yaha hai ki usameM sthAnIyatA hotI hai| kisI kSetra meM rahanevAle logoM kI AdateM vahA~ kI jalavAyu ke anusAra banA karatI haiM / isa prakAra jalavAyu se prabhAvita hone ke kAraNa jo AdateM aura vicAradhArAyeM banatI haiM unakA prabhAva sAmAjika saMgaThana, rIti-rivAjoM aura dhArmika vizvAsoM para par3atA hai| sthAnIya vizeSatAoM ke kAraNa kalA meM rUpAtmaka, takanIkI aura viSayagata vizeSatAe~ utpanna hotI haiM / loka kalA kI dUsarI vizeSatA jAti athavA kabIloM se sambandhita hai| vibhinna kSetroM meM rahanevAle logoM ke jo nizcita vyavasAya hote haiM unameM unakI jAtigata bhAvanAoM kA nirmANa hotA hai| kisI vizeSa vyavasAya meM lage hue vyaktiyoM kA prakRti ke jina upakaraNoM se sambandha rahatA hai unhIM se sambandhita unake kalA-rUpa hote haiM / loka kalA kI tIsarI vizeSatA rUr3hivAditA hai| loka kalAkAra paramparA meM vizvAsa karatA hai / nayI paramparAoM ko apanAne meM vaha hicakatA hai aura prAcIna paramparAoM kI andhI anukRti karatA calatA hai| use Dara rahatA hai ki paramparA chor3ane athavA tor3ane se usakA vyavasAya, usakA jIvana aura usakA mAnasika stara, sabhI kucha asta-vyasta ho jAyegA / vaha yaha bhI samajhatA hai ki usapara devatA kA kopa hogA / isa prakAra hameM loka kalAoM meM hajAroM varSa se paramparA ke rUpa meM bahuta adhika samaya taka rUr3higrasta rahane ke kAraNa loka kalA zIghra hI nahIM bdltii| isake sAtha jur3e huye vizvAsa bhI sthira rahate haiM / rAjasthAnI loka kalAoM ke jo mahatvapUrNa pakSa hamAre sammukha Ate haiM una sabameM kucha na kucha paramparAgata tatva avazya hote haiM / ina tatvoM kI upasthiti ke abhAva meM kalAkRti ko samajhanA kaThina hI nahIM, kabhI-kabhI asambhava bhI rahatA hai| aise tatvoM meM pahalA sthAna kalAtmaka mAdhyama kA hai| saMgIta kI dhvaniyA~, nRtya kI mudrAe~ aura gati, nATaka kA abhinaya, kAvya kI bhASA, mUrti kI dhAtue~ aura citrakalA ke rUpa evaM raMga ye saba aise mAdhyama haiM jo kalAoM ke Arambhika yuga se aba taka kisI na kisI rUpa meM paramparAgata paddhatiyoM ko lekara hI cala rahe haiN| takanIka ke sAtha-sAtha inameM kucha vikAsa bhI huA hai tathApi inameM jisa bhautika sAmagrI kA niyamana hotA hai usameM vizeSa parivartana nahIM AyA / citrakalA meM kisI prakAra ke dharAtala para kisI vizeSa mAdhyama meM ikaraMgI athavA bahuraMgI ubharI huI athavA citrita AkRtiyoM kA prayoga jaise sahasroM varSoM pUrva hotA thA vaise hI Aja bhI hotA hai / bhavana nirmANa kI kalA meM bhI paramparAgata mAdhyama kisI na kisI rUpa meM avazya cala rahe haiM / ina samasta kalAoM

Page #88
82 tanUjA siMha SAMBODHI ke bhautika mAdhyama prAyaH aisI sAmagrI para AdhArita haiM jinake prayoga kI AvazyakatA manuSya ko aba taka rahI hai aura Age bhI rahegI / sabhyatA ke vikAsa meM parivartana AyA hai va citrakalA bhI prabhAvita rahI hai| citra meM AkRtiyoM, raMgo kI mAtrA ke mAdhyama se rUpa aura ghaTanAoM ko prastuta kiyA jAtA hai| rAjasthAna kI loka citrakalAyeM tatkAlIna va vartamAna mAnava ke saundarya bodha, pariSkRta abhiruci, klpa nAzIla evaM urvara mastiSka ke paricAyaka haiM parantu yaha kaha pAnA duSkara hai ki isa purAnI sAmagrI kA unakI dhArmika AsthAoM, vizvAsa evaM paramparAoM se kitanA sambandha hai / prAya: dekhA gayA hai ki yahA~ kI loka citrakalA ke do svarUpa mile haiM / eka loka kalAtmakatA tathA dUsarA darabArI kalAe~ janajIvana kA abhinna aMga haiM / evaM ve grAmINoM ke Antarika saundarya, kalAtmaka abhivyakti, loka raMjakatA Adi kI paricAyaka haiM sAtha hI ye kalAe~ unake sAmAjika, dhArmika evaM sAMskRtika jIvana se jur3I vibhinna paramparAoM, vizvAsoM, aMdhavizvAsoM kI sarala svAbhAvika abhivyakti haiM / rAjasthAnI loka citrakalAyeM eka samRddhizAlI paramparA rahI hai jise vargIkRta kiyA jA sakatA hai / rAjasthAna meM bhitti citraNa kI paramparA Adima kAla se rahI hai / bharatapura ke darra tathA koTA ke AlaNiyA~ ke zailAzrayoM ke rekhAMkanoM meM Adima svarUpa haiN| vartamAna meM savAImAdhopura ke mINA jAti jaise jInApura, kuzalatA, begamapurA, ekaDA, gaMbhIrA Adi meM lokakalAoM meM mAMDane dikhate haiN| holI evaM dIpAvalI jaise tyauhAroM se pUrva mahilAyeM apane gharoM ko miTTI se lIpanA-potanA zuru kara detI haiM tathA khar3iyA miTTI se dIvAra para, cabUtaroM para, anAja kI koThI, cUlhA, cakkI Adi dainika jIvana ke upayoga meM AnevAlI sAmagrI para aneka rUpAkAra ukeratI haiM / mINA jAti ke vyaktiyoM meM pakSI mora se adhika lagAva rahA hai, isaliye mA~DanA meM mora, billiyoM ko jor3A, hAthI, ghoDA, baila, siMha, cir3iyA, murgA, panihArina, ghur3asavAra Adi dIvAra para adhika banAte haiM / zAdI ke avasara para hAthI, ghor3e, U~Ta, zera, char3IdAra, ca~varadhAriNI, panihArina aura ghara ke andara gaNeza, riddhi-siddhI, lakSmI, svAstika, kalaza, phUla-pattI ko banAnA zubha mAnA gayA hai / ina citroM meM kAle raMga se rekhAMkana va andara anya raMgoM kA prayoga kiyA jAtA hai| ___ gA~vo meM abhI bhI rakSA ke liye yakSamUrti ke samAna hI devatA kA aMkana patha kA rakSaka ke rUpa meM kiyA jAtA hai / gA~va se bAhara jAne se pUrva pUjA kI jAtI hai jisake cAroM ora citra bane hote haiN| eka ora kAlA-gorA bhairUMjI tathA dUsarI ora kAvar3iyA vIra (zravaNakumAra) va eka ora gaMgAdhara tathA ghaTa ke donoM ora do A~kheM inheM sajIvatA pradAna karatI haiM / choTI jAtiyoM ke loga jo mandiroM meM praveza se vaMcita haiM ve devare svayaM banA lete haiM / ataH vibhinna sthAnoM para rAmadeva jI, teliyoM kA, kumbhakAroM kA, bhairUM jI kA, tejAjI Adi ke devare bane milate haiN| devare ke pIche kI choTI dIvAra para gaNeza jI, durgA, kAlA-gorA, bhairUM jI ke sAtha kuttA va tejAjI ke sAtha sarpa bane rahate haiM / ye amUrta, arddha amUrta citra bhakta ke liye AsthAvAna haiM / isI prakAra sAjhI pUjana kI paramparA bhArata ke anya rAjyoM kI bhAMti rAjasthAna meM bhI pracalita hai| eka hI jAti kI kaI kanyAyeM milakara rekhAoM ko ubhArakara kA~ca, paMkha, cUr3I, kaur3I, patthara, kapar3A, kAgaja, lAkha, phUla Adi kA prayoga kara AkRti banAtI haiM /

Page #89
rAjasthAna kI loka citrakalA rAjasthAna meM ghara kI dIvAroM ko alaMkRta karane ke sAtha hI ghara kI dehalI, A~gana, cauka, pUjA kA sthAna Adi para bhI mAMDaNe banAye jAte / kevala gehU~, cUnA athavA khar3iyA se gobara lipI sataha para vibhinna avasaroM para alaga-alaga namUnoM se alaMkaraNa kiyA jAtA hai| vivAha para gaNeza jI, lakSmI jI ke paira, svAstika Adi zubha pratIkoM ke sAtha gAlIcA, mora, moranI, gamale, kaliyA~, bandanavAra, bacce ke janma para galIcA, phUla svAstika, rakSA bandhana para zravaNakumAra, gaNagaura para miThAI, ghevara, lahariyA, tIja para ghevara, lahariyA cauka phUla Adi, holI aura dIpAvalI para bar3e namUne mAMDe jAte haiN| holI para caMga, r3hapa, r3holaka Adi dIpAvalI para dIpaka, thAlI, pAna supArI, miThAIyA~ Adi kI AkRti meM bar3e mA~Dane banAye jAte haiM | isake atirikta rAjasthAna meM lagabhaga pA~ca sau varSa purAtana paTa-citraNa paramparA dekhane ko milatI haiM1deg / udayapura, bhIlavAr3A va zAhapurA kasboM ke chIpA jAti ke citere Aja bhI paTa-citraNa karate haiM / ise rAjasthAnI bhASA meM 'phaDa' bhI kahA jAtA hai| yaha phar3a cAraNa (bhopoM) ke liye banAI jAtI hai jo ki jIvikopArjana hetu hai| bhope paTacitra ko lakar3I para lapeTa kara gA~voM meM pAramparika vastroM ko pahana kara rAvaNa hatthA 19 yA jantara 12 vAdya yantra kI dhuna ke sAtha nAcate va gAte haiM / yahA~ loka nATya, vAdya, gAyana, vAdana, maukhika sAhitya, citrakalA va loka dharma vijJApana kalA kA saMgama dekhane va sunane ko milatA hai| phar3a citraNa ko taiyAra karane kI vidhi meM moTe do sUtI kapar3e para gehU~ yA cAvala ke mA~Da meM goMda milAkara kalapha lagA kara sataha taiyAra hone para ghoTI se ghoTakara samatala kiyA jAtA hai phira lagabhaga sAta raMgoM ke prayoga meM gerU, hiramica, pyor3I, sindUra, kAjala, cUnA va nIla Adi kA adhika prayoga kiyA jAtA hai / sataha para halke pIle raMga se sarvaprathama rekhAMkana kara khAkA banAyA jAtA hai va rekhAoM dvArA kucha bhAgoM meM vibhAjana kara caukhAnoM meM mAnavAkRtiyoM, pazu-pakSI, prakRti ke AkAroM ko saMjoyA jAtA hai / sindUrI raMga zarIra meM, phira harA va lAla raMga kapar3oM meM, bhUrA vAstu-nirmANa meM evaM antima rekhAe~ kevala kAle raMga se kI jAtI haiN| raMgo ko gAr3hA TemparA raMgo kI taraha prayoga kiyA jAtA hai | adhikatara loka devatAoM, loka nAyakoM jaise pAbUjI, devanArAyaNa, rAmadeva ke atirikta zrIrAma-kRSNa va mAtAjI kI phar3a banAne kA bhI pracalana hai / jisameM devatAoM ke jIvana kI asaMkhya ghaTanAoM va unase sambandhita camatkAroM ke byauroM ko citrita kiyA jAtA hai / jisameM pramukha AkRti ko sabase bar3A banAkara pradhAnatA va kendratva diyA jAtA hai| deviyoM ko nIlA, deva ko lAla, rAkSasa ko kAlA, sAdhu sapheda yA pIle yA sindUrI va lAla raMga ko vIratA kA paricAyaka hai| ye sabhI AkRtiyA~ gatizIla mudrA meM AkarSita karatI haiN| cehare eka cazma tIkhe nAka nakza jaina zailI ke samAna hote haiM / isake atirikta kAgaja para bane devI-devatAoM ke citroM ko vibhinna utsavoM va tyauhAroM para pUjA jAtA haiM / isa prakAra ke citra vibhinna meloM meM bikate haiM tathA miTTI ke bane khilaune evaM kATha kI banI kaThaputaliyoM para citrakArI kA kArya deza va videzoM meM bhI sarAhanIya rahA hai / Vol. XXXI, 2007 83 isIliye rAjasthAnI loka citrakalAyeM hRdaya kA dhana haiN| kalAkAra ne sarala mAdhyama tathA saralatama vidhi se hRdaya kI bhAvanAoM ko vyakta kiyA hai| isI se loka kalA meM sahaja saMbodhatA rahI hai isI se usakI apIla sIdhI hotI hai, loka citrakalA meM rasa hotA hai| loka kalAkAra prakRti ke unmukta kSetra meM rahA hai aura vahA~ usakI svacchandavRtti nirantara Ananda kA anubhava karatI rahI hai| isakI AkRtiyA~

Page #90
84 tanUjA siMha SAMBODHI itanI sundara bhale hI na hoM parantu unake pIche chipe bhAva hote haiM, vizvAsa hote haiM jo sAmAjika bhAvanAoM kA vikAsa evaM pariSkAra hai, paramparAgata rUpa meM jo vizvAsa cale A rahe haiM unakI rakSA hotI hai| isa prakAra loka citrakalAe~ hamArI jAtigata rakSA kA sAdhana bhI haiM ye jIvana ko sundara evaM alaMkAra pUrNa banAtI haiM aura manuSya ke bhAvajagata evaM prakRti ke zAzvata sambandha ko nirantara navIna preraNA detI haiM / loka kalA ne vartamAna kalAoM ko bhI prabhAvita kiyA hai| aneka kalAkAra loka zailiyoM se preraNA lekara apanI kalA zailI kA vikAsa kara rahe haiM / ata: loka kalAoM ke samyaka adhyayana ke dvArA hama deza kI kalA paramparAoM kA jJAna prApta kara sakate haiM / loka kalAkAra prakRti kI anukRti hI nahIM karatA varan navIna rUpoM kI udbhAvanA ke dvArA saundarya ke vividha pakSoM kA udghATana karatA hai / isa prakAra samasta loka kalAoM kA sthAna saMskRti meM atyanta mahatvapUrNa hai| hamArI loka kalAyeM Aja apane gauravazAlI atIta ke kAraNa hI nahIM, apanI vartamAna lokapriyatA evaM upayogitA ke kAraNa bhI upAdeya tathA mahattvapUrNa haiM tathA rASTrIya sukhasamRddhi aura sAMskRtika cetanA ke jAgaraNa meM loka kalAoM dvArA sahAyatA ho sakatI hai| sandarbhasUcI: 1. varmA, avinAza bahAdura-bhAratIya citrakalA kA itihAsa, barelI, 1989 pR0 saM0 10-20 2. enasAiklopIDiyA oNpha varlDa, phoka ArTa, pR0 saM0 452-53 3. bAharI, haradeva-prAcIna bhAratIya saMskRti koza vaidika kAla se 12vIM zatAbdI taka, naI dillI, 1988, pR0 saM0 345 4. upAdhyAya, kRSNadeva, 'bhojapurI loka gItoM meM kalA' sammelana patrikA (kalA aGka) (sampA0 zAstrI rAmapratApa tripAThI, prayAga, 1972) pR0 saM0 241. 5. gairolA vAcaspati-'bhAratIya citrakalA kA saMkSipta itihAsa, ilAhAbAda, 1985 pR0 saM0 103-108. 6. agravAla, girrAja kizora-kalA samIkSA alIgar3ha, 1977, pR0 saM0 188-195 7. sampAdaka DaoN. jayasiMha nIraja, DaoN0 bI0 ela0 zarmA-rAjasthAna kI sAMskRtika paramparA, jayapura 2003, pR0 saM0 94 8. brajamohana siMha paramAra-noha saMskRti : tithikrama, rAjasthAna bhAratI, aMka 1, 1969 9. eka sthAna jise IToM yA miTTI se UMcAI para banA cabUtarA jisameM devatA ko pratiSThita karanA / 10. sampAdaka, DaoN. jayasiMha nIraja evaM DaoN0 bI0ela0 zarmA, rAjasthAna kI sAMskRtika paramparA, jayapura 2003, pR0 saM0 94-95 11. yaha rAjasthAna kA bahupracalita loka vAdya hai| jise nAriyala para khAla mar3hakara bA~sa kI DaNDI lagAkara khUTiyA lagA dI jAtI hai| aura nau tAra bA~dha diye jAte haiN| ye tAra sTIla ke na hokara, bAloM ke bane hote haiM tathA gaja calAkara dhvani utpanna kI jAtI hai| gaja ko ghor3e kI pU~cha ke bAloM se banAyA jAtA hai phira ghugharU ityAdi se alaMkRta karate haiN| 12. isa vAdya kI AkRti vINA ke samAna hI hotI hai| 000

Page #91
gujarAta ke caulukya-solaMkI kAlIna abhilekhoM meM somezvara deva kA mahattvapUrNa pradAna vibhUti vi0 bhaTTa 13 vIM zatAbdI meM gujarezvara rAjapurohita-rAjakavi somezvaradeva gujarezvara caulukya rAjA bhImadeva (2), caulukyavaMza kI dusarI zAkhA vAghelA-solaMkI vaMza ke ArNorAja- lavaNaprasAda(bhUNapasAka)- vIradhavala- vIsaladeva evaM gujarezvaramaMtrIvara prAgvAT kulake jaina vaNika vastupAla-tejapAla ke samakAlIna eka vidvAna brAhmaNa the / 'vasiSTha kula aura gulecA' (vA ?) gotra ke somezvaradevane aura usake apane pUrvajoMne apane apane samakAlIna gujarezvara mUlarAjAdi ke apane vaMzaparaMparAgata paurohityAdi karmoM se sanmAna, samRddhi aura pratiSThA meM abhivRddhi kI aura unake sArasvata maNDala-rAjyameM abhivRddhi (saMpatti aura rAjya kI) kI aura rakSaNa kiyA / isaliye yaha purohita apane pUrvajoM sahita rAjAoM se saMpUjita aura sanmAnita the| unake caraNAraviMda kI rAjAoM pUjA karate the| usane jyAdA se jyAdA 25 (san-1220-1244) sAla dholakA (dhavalakkaka) meM aura kamase kama 11 (san 1244-1255) sAla aNahilapura (aNa0pA0) meM apanI kArakirdI kA jIvana vyatIta kiyaa| uparokta ye tInoM kula ke- caulukya, vAghelA aura prAgvATa ke sAtha yaha gulecA (vA) kula-ye cAroM kula ko somezvarane apanI vidvattA aura dhArmika vizAla bhAvanA se suzobhita aura gauravAnvita kiyaa| ye cAroM kula ke rAjapuruSoM vaMzaparaMparA se gujarezvara rAjadhAnI aNa0 pA0 meM hI rahate hoNge| aura apane paraspara kauTumbika saMbaMdha bhI samakAlIna honese parApUrva se calatA AyA hogA / lekina bhImadeva (2) ne dotIna bAra rAjya ga~vAyA aura punaH prApta kiyaa| isa bIca ke rAjakIya aMdhakAra kAla ko naSTa nahIM hone denevAlI bAta somezvaradevane apanI kRtiyoM meM aura apane dusare mahAkAvya "surathotsava" ke aMtima sargakaviprazasti varNana meM likhI nahIM hotI to bhImadeva-2 ke uttarakAlIna aura vIsaladeva kA gurjarezvara hone ke bIca ke kAla para koi nizcita prakAza nahIM paDa sakatA thA / hame kucha bhI jJAta nahIM hotA / alabatta vividha jaina prabaMdhAdi aura kiMvadantI yoM meM hI sirpha yaha bAta raha jAtI / usakI zilAoM para likhita prazasti (1) arbudagiri, (2) zatruJjaya, (3) giranAra, (4) gaNezara aura (5) darbhAvatI (DabhoI) meM Aja bhI surakSita hai, jo somezvaradeva kI racanA ke sAkSIbhUta hai aura vahA~ kI una ghaTanAoM kA sAkSIbhUta vidvAna

Page #92
86 vibhUti vi0 bhaTTa SAMBODHI aura maMtrI vastupAla-tejapAla kA paramamitra thA / vi0 saM0 1287 phAlguna kRSNa 3 ravivAra kI arbudagiri para ke jagaprasiddha deulavAra(Da) delavADA meM tejapAlane neminAtha prAsAda kA nirmANa karavAyA thaa| jo Aja bhI gujarAta kI asmitA kA sAkSIbhUta aura 'tejaHpAla prazasti' yA 'neminAtha prazasti' yA lUNavasahikA prazasti se pahacAnI jAtI hai| bhImadeva (2) ke mahAmaNDalezvara (sAmanta) kI rAjadhAnI caMdrAvatI sthita rAjA somasiMha kI anumati se tejapAlane apanI patnI anupamAdevI aura usake putra lUNasiha ke puNyopArjana hetu yaha jinaprAsAda bnvaayaa| isake nirvAha hetu vahA~ ke rAjA somasiMha ne ubANI (bAsaTha paraganemeM se eka) gA~va kI bheTa-dAna diyA thA / __ isa zilAlekha (zi0 le0) kI do nakala bhinna kAla dikhAtI hai| isake bAre meM aneka vidvAnoMnezrI pro0 kAthavaTe, pro0 lyuDarsa, pro0 kilhorna, zrI. gi0 va0 AcArya, munizrI jinavijayajI, zrI ela0 bI0 gAMdhI, DaoN0 bI0 je0 sAMDesarA, Do0 ana0 e0 AcArya ityAdine usa samayakI aitihAsika rAjakIya ityAdi vibhinna dRSTi se carcA kI haiN| itane sAre vidvAnoM kI isI somezvara kI racanA para carcA hone se isa iSTApUrta karAnevAlA aura usakI prazasti karanevAlA kavi-donoM kA mahattva bahuta bar3ha jAtA hai| aura isa prazasti kI lokaprasiddhi isaliye siddha hotI hai ki isakI pANDulipi-hastalikhita rupameM vi0 sa0 1742 kI bhI upalabdha hotI hai / (lA0 da0 vidyAmandira pAMDulipi, naM0 527) aise jagaprasiddha iSTApUrto karAnevAloM ko najarameM rakhate hue kavi somezvara bola uThA kuru sukRtaM sukRta sukRtaM, nityameva kuru sukRtaM / yena bhavati zubhaM zubhaM zubhaM nityameva bhavati zubhaM // isa prazastimeM somezvaradevane bhAvapUrvaka alaGkata saMskRta meM, 74 zlokoM 13 prakAra ke vividha chaMdo meM maMtrI ke samagra parivAra ke sadasyoM, tejapAla kI patnI anupamAdevI ke pitRkula prAgvATa vaMza ke rAjAoM kI rAjadhAnI 'caMdrAvatI' arbudagiri meM basI huI hai| vahA~ anupamAdevI ke pitA gAgA ke sAtha putra 'dharaNiga' aura mAtA tribhuvanadevI thii| unakI putrI anupamA devI, jo maMtrI tejapAla kI patnI thI, unakA putra lAvaNyasiMha yA lUNasiMha guNavAn aura dhanika thA (zlo0 50-57) / anupamAdevI patnI aura putra lAvaNyasiMha ke kalyANa ke liye tejapAlane arbudagiri para neminAtha prAsAda banavAyA (zlo0 58-60) / AbU ke rAjavaMza kI bAteM jAnane ke liye yahI prazastikA sabhI AdhAra lete haiM / prazasti ke maMgalAcaraNa meM bhI zliSTa aura virodhAbhAsI padoM kI paraMparA meM devI sarasvatI, gaNeza aura neminAtha kI vaMdanA kavine kuzalatA va khUbI se kI hai jisameM jaina aura brAhmaNA dharma ke devoM ko lAgU kI jAya (zlo0 1) usake para pro0 lyUTharsa aura muni puNyavijayajI ityAdi kA dhyAna par3A thaa| yahIM se hI kavi kI kRti kA mahattva zuru hotA hai| usameM 'prakope zAMto'pi', 'nimIlitAkSo'pi samagradarzI' meM dikhAi detA hai| neminAtha ke Age bhavya maMDapa, bAvana jinAlaya, donoM bAjU para 52 balAnaka aura khattaka krvaaye| Age ke bhAga meM vastupAla ke agrima do bhrAtA lUNiga aura malladeva (mallideva) kI (zlo0 8-13)

Page #93
Vol. XXXI, 2007 gujarAta ke caulukya - solaMkI kAlIna abhilekhoM meM... 87 aura vastupAla-tejapAla darzana hetu ye cAroM hastinyArUDha hai / unake bAyeM aura dAyeM unakI sAta bahanoM kI nAmollekha sahita mUrtiyA~ karavAyI / (zlo0 14-23) ina kauTumbika vyaktiyoM meM maMtrIyoM ke pUrvajo, bhrAtAoM apanI patnI-putroM sahita saba samAviSTa kiye gaye haiM / ___ maMtrIo ke kula pUrvajoM ke pahale unake svAmI 'caulukya kula kI dusarI zAkhA' kahate haiM / usakA nAmAntara na batAte hue 'caulukya' kahate haiM aura usameM arNorAja-- lAvaNaprasAda- vIradhavala ke paricaya dete hue likhA gayA hai ki vIradhavala ke saudhAMgaNameM azvoM-hAthI ke samUha jItakara maMtrIne arpaNa karane ke liye bAMdhe gaye the| (zlo0 25-27) viSayAntara ke liye 'itazca' kahakara himAlaya ke putra arbuda meM zreSTha vasiSTha kula ke yajJa kuMDa meM se paramAra vaMza kI utpatti batAkara usa vaMza kI rAjaparaMparA unake parAkramoM yA vizeSatAoM ke sAtha varNana kiyA gayA hai / ( zlo0 30-42) vasiSTha kula ke 'paramAra' vaMza ke zrI dhUmarAja indra jaisA parAkramI thA (zlo0 33) / usake bAda dhaMdhuka, dhruvabhaTa (zlo0 34) ityAdi rAjAo zatrurUpa hAthI ke samUha ko parAjita karanevAle huvoM / rAmadeva nAmaka suMdara aura kAmadeva ko jItanevAlA putra isI kula meM huA / usake putra yazodhavalane caulukya kumArapAla prati AkramaNa karate hue mAlavapati ko jaldI se rokA, ballAla ko AlabdhavAn = pakaDA thA 6 / jo gujarezvara kumArapAla kA sAmanta thA / yazodhavala ke putra dhArAvarSane koMkaNa nareza kI saMpatti grahaNa kI aura usakI patnIoM ko rulavAyI / yaha rAjA kA nAma mallikArjuna thaa| isa rAjAoM kA vaMzavRtta aura parAkramoM ke bAre meM carcA karate hue sabhI itihAsavidoMne somezvara ke ina zlo0 32-39 zlokoM, 'surathotsava' ke aMtima sarga ke kucha zlokoM evaM 'kIrtikaumudI' ke dvitIya sarga ke zlokoM kA mukhyatayA AdhAra liyA hai yahI kavi kI mahattA hai; aura vizeSatA yaha ki sabhI zlokoM anyonya pUraka bane hai kahIM punarAvRtti nahIM / dhArAvarSa ke parAkramoM (zlo0 36-39) ke bAda usakA choTA bhAI prahlAdanadeva thaa| jo pAlhanapura (u0-guja0) kA sthApaka aura somezvaradeva ke pitA kumAra(2) kA guru thaa| usakI talavArane zrI gujarezvara (ajayapAla) ko sAmaMtasiMha ke sAtha ke yuddha meM rakSaNa kiyA thA aura apane kula ko uttama cAritrase ujAgara kiyA thA / jaise bhakta prahlAdane kiyA / (zlo0 38) / dhArAvarSa ke putra zrI somadeva ne pitA kA zaurya aura vidyA tathA kAkA kI dAnazIlatA grahaNa kI, rAjA ke kara se brAhmaNoM ko mukti dilAyI aura zatruoM ko jItakara apanI samRddhi aura gaurava bddhaayaa| usakA putra somasiMha aura usakA putra kRSNarAja yazasvI aura parAkramI rAjA hue / (zlo0 39-42) yaha somasiMha bhImadeva kA sAmanta thA, jisane tejapAla ko arbuda giri para neminAtha prAsAda banAne kI anumati dI aura eka gA~va bheTa-dAna diyA thA / yahA~ taka somezvarane apane samayataka kI bAta karake choDa diyA / aura maMtrI vastupAla-tejapAla kA jo paricaya kIrtikaumudI meM bAkI rakhA vahI bAta yahA~ kucha zlokoM meM kI hai| maMtrIoM kI sAta bahane, guruparaMparA ityAdi aura prAgvATavaMza kI paraMparA, unake guNa-parAkramoM kI kucha vizeSatA, iSTApUrto kA nirUpaNa kiyA hai / isa siddhahasta kavi ke kucha zloka usakI anya kRtiyoM aura prabandho meM bhI ullikhita haiM / 10 phira bhI sAmAnya tayA usakI koi kRti meM viSaya yA zloka kA punarAvartana yA atizaya vistAra ke doSa nahIM hai / Abu ke paramAra rAjA yazodhavala gujarezvara kumArapAla

Page #94
88 vibhUti vi0 bhaTTa SAMBODHI kA sAmaMta, somadeva kA putra somasiMha aura mevAr3a ke guhilavaMza kA rAjA raNasiMha the donoM bhImadeva (2) ke sAmaMta the| nemi-ambikA kI kRpA se arbudAcala jaisI acala amara rahanekA aura kalyANakAriNI hone ke AzIrvAda se yaha prazasti pUrNa hotI hai / isa 74 zlokoM kI prazasti meM vividha prakAra ke 13 chaMdo kA prayoga huA hai| anuprAsa, yamakAdi zabdAlaMkAra ke binA koI zlo nahIM hai aura upamA, utprekSA, rUpakAdi arthAlaMkAra ke prayoga karane kI koI taka chUTI nahIM hai / chaMda-alaMkArAdi se vibhUSita 'kavi samaya', paurANika-aitihAsika ullekhoM se bharI huI isa prazasti ke bAre meM paM0 zrI vizvezvaranAtha reu, zrI gaurIzaMkara ojhA, pro0 gAMgulI, zrI azokakumAra majhUmadAra, zrI du0 ke0 zAstrI ityAdi aneka itihAsavidoM ne isa prazasti ke AdhAra para hI carcA kI hai| isa kavi kI yahI mahattA aura prazasti kA bar3A mahattva hai isaliye anusnAtaka abhyAsa meM ise paDhIpaDhAyI jAtI hai| zrI nAgendagacchIya zrI vijayasenasUrine vi0saM0 1287 varSe phAlguna vada 3 ravi dine pratiSThA kI thI / zatrujjaya (pAlitANA) girizikharopari pratolikA = saMJcArapAjA prazasti 25 :- zatrujaya parvata para maMtrI vastupAla-tejapAlane kula bAraha saMpUrNa aura terahavI AdhI yAtrA kI / vastupAla-tejapAlane bhavya jinaprAsAda ke sAmane prAsAda kI dono bAju para 'vAghaNapola' nAmaka choTA Ane-jAne kA rAstA-pratolI banavAyI thii| isake bAre meM zilAlekha kI noMdha milatI thI para zi0le0 nahIM milate / isakA anveSaNa kIM sAloM se pro0 kAthavaTe aura zrI vallabhajI AcArya- kucha noMdha dI thii| bAda meM zrI puNyavijayajIne zatrujaya ke ye donoM zi0 le0 kA vyavasthita saMzodhana-saMpAdana kArya ke sAtha usakA gurjara sArAMza bhI prakaTa kiyaa| isakI vyavasthita carcA aura mahattA isa lekhikAne kI hai / 13 ye donoM zi0 le0 vi0 saM0 1288, poSa suda 15, zukra, yAni janavarI 9, I0 san 1232 hai| pahalA zi0 le0 padyAtmaka aura dusarA gadyapadyAtmaka / donoM zi0 le0 ke AraMbha eka sarikhe gadyAtmaka varNana se haiN| inameM pratolikA ke bAre meM vizeSa bAta jAnane ko milatI hai| bAkI jo zlokoM donoM zi0 le0 meM hai ve usa samaya ke pracalita somezvara aura usake samakAlIna vizeSa to mAladhArI zrI narendraprabhasUri aura anya kavi ke zlokoM uddhRta kiye haiM / inameM jaina yAtrAdhAma meM jainakavi ke uparAMta somezvaradeva brAhmaNa kavi ke zlokoM kI pasaMdagI kI gayI hai yahI kavi kI baDI mahattA aura prasiddhi kI dyotaka hai| inameM zloMko kA kartRtva prastuta nahIM kiye haiM lekina prasiddhi se pahacAna kI gayI hai| (pahale zi0le0 ke padya bhAgameM kula 13 zlokoM meM se 2 zloka kavi somezvaradevane uddhRta kiye haiM / ) 1 deva svAthIkaSTa... zlo0 3 prabandha koza, zlo0 168, pR0 59 meM somezvara kartRka hai lekina vahI zloka narendraprabhasUriskRta giranAra prazasti le0 4, zlo0 9, sukI0 ka0 pR0 52 aura yahI kavi kI dUsarI va0 prazasti, zlo0 27, su0 kI0 ka0, pR0 32 para uddhRta hai / 2 dusthatvena karthyamAna... zlo0 10 = A0 pra0 zlo0 45,

Page #95
Vol. XXXI, 2007 gujarAta ke caulukya solaMkI kAlIna abhilekhoM meM... 3 zlo0 53 tena bhrAtRyugena yA... zlo0 11 = AbU kI tejapAla prazasti, zlo0 66 evaM va0 pra0 le0 3 zlo0 53, 4 somezvara kRta kSoNIpITharmiyadrajaH kaNa - zlo0 12 5 yArvAddanduvadunArko... zlo013 = va0 pra0 la0 3, zlo0 54. 6 etAmalikhat vAjaDatanu- zlo0 14 = A0 pra0 zlo0 56. isake uparAMta anya samakAlIna kavi ke zloka ke kartA samaja sakate haiM / 14 = 89 zi0 le02 gadyapadyAtmaka hai / yahA~ bIca bIca meM gadyabhAga ke bAda zlokAMka 1 se likhA gayA hai / anusaMdhAna kI suvidhA ke khAtira pahalA maMgalAcaraNa kA zlo01 hI hai lekina bAda meM zlokAnuM saMkhyA anusaMdhAna meM hI Age cAlu rakhI gaI hai| isameM kula 13 zloka meM se somezvara kRta karIba 6 zloka uddhRta kiye gaye haiM : : (1) 1 (pU) lAvaNyAMga - zizurapi = va0 pra0 le0 3, zlo - 50, prabandha koSa, zlo - 25, pR0 41, 238, pR0 101, (2) 1 (7) aya meM phalavatI piturAzA = va0 pra0 le0 3, zlo0 54, jaina prabandhoM meM bhI / (3) 4 (10) yaH zaizavevinaya - 0 (zlo010) = A0 pra0 zlo0 45, (4) 6 (12) zrI bandhanoddhuratarairapi ( zlo0 12) = A0 pra0 zlo0 46, (5) 7 (13) prasAdAdAdinAthasya = va0 pra0 lekhAMka - 3, zlo0 18, A0 pra0 zlo0 74, (6) 8 (14) paMkti - 20 = A0 pra0 zlo0 56, paraMtu isa dvitIya zi0 le0 kI paMkti meM miti varSa nahIM hai / isa dvitIya zi0 le0 meM bhI anya kaviyoM ke 4 zloka milate haiM / maGgalAcaraNa kA pUrvArdha devaH sa vaH...... zrI udayaprabhasUri, upadezamAlA karNikA zlo0 2 kA pUrvArdha, sukIka0 pR0 78 ityAdi 15 / isakA zlo0 5, 7 aura 8 anukrama meM narendraprabhasUri, va0pra0 le0 1, zlo0 36, 21 aura zlo0 22 hai / isa taraha vi0 saM0 1288 ke ye donoM zi0 le0 meM anya samakAlIna jaina kaviyoM ke zlokoM bhI somezvara ke zlokoM kI taraha uddhRta hone se yahA~ brAhmaNa kavi kI mahattA, prasiddhi aura lokapriyatA siddha karate haiM / ujjayanta- giranAra - raivataka parvata para vastupAla maMtrIne saMmetamahAtIrthAvatAra evaM aSTApada mahAtIrthAvatAra prAsAdAdi bIsa tIrthaMkaro se alaMkRta naye maMDapAdi karavAye / isake upalakSameM 10 zilAlekha haiM / ina meM se naM 1, 5 aura 6 saMmetamahAtIrthAvatAra prAsAda ke bAre meM aura naM0 2, 3 aura 4 aSTApadamahAtIrthAvatAra prAsAda ke bAre meM hai| somezvarane ye donoM mahAtIrthoM ke bAre meM kucha likhA ho yaha nizcita nahIM kaha sakate, lekina ina che zilAlekho meM se uparokta donoM mahAtIrthAvatAra ke AraMbha kA gadya bhAga ke bAda pahale zilAlekha ke 9 zloka aura tIsare zilAlekho meM 16 zloka somezvaradeva racita hai / 16 zatruJcaya zilAlekho

Page #96
90 vibhUti vi0 bhaTTa SAMBODHI kI taraha giranAra ke sabhI (cha) zilAlekho kA AraMbhika gadyabhAga samAna bAteM batAte haiM / sabhI gadyAMza ke AraMbha meM maMgalAcaraNa kA eka zloka hai| unake kartRtva ke liye kucha kahanA muzkila hai| vo zilAlekha devanAgarI lipi meM suvAcya aura akhaMDa svarUpa meM surakSita hai| prathama zilAlekho meM se kucha zloka somezvara kI anya kRtiyoM meM yA prabandhoM meM dikhAi dete haiM lekina tRtIya zilAlekho meM AyA huA koi zloka somezvarakI apanI kRti yA prabandho meM khAsa karake nahIM dikhAi diye / aura maMgalAcaraNa ke koI zloka bhI anyatra nahIM mile haiN| zilAlekha-1, zloka-7 meM 'lavaNaprasAda putra zrI karaNe lavaNasiMha janako'sau / ' meM 'lavaNa' kA yamaka hai vaise yamakAnuprAsa lagabhaga sabhI zlokoM meM haiM / isa zilAlekho meM vastupAla kA usakI patnI lalitAdevI aura putra jayaMtasiMha kA evaM laghu bhrAtA tejapAla kA prazaMsAyukta ullekha hai| tIsare meM tejapAla kA aura vizeSarUpa meM vastupAla kI garIboM ke azru pochanevAlA, udAra dAnavIra, dhArmika ityAdi guNoM kI prazaMsA somezvarane kI hai kyoMki dono prAsAdoM kA nirmAtA maMtrI vastupAla hai| yahA~ somezvarane maMtrIoM kI tatkAlIna vartamAna ucca paristhiti kA nirUpaNa kiyA hai| una zlokoM kI pasaMdagI ina jaina zilAlekha meM hui vahI kavi kI mahattA hai / isa giranAra ke prathama zilAlekha meM somezvarane sarvaprathama lavaNaprasAda ko sarvezvara pada dhAraka aura vIradhavala ko yuvarAja kahA hai17 yaha somezvarakI mahattvapUrNa vigata denevAlI bAta hui hai| lavaNaprasAda ke putra vIradhavala ke samayameM lavaNasiMha (lAvaNyasiMha) aura usake cAcA tejapAla maMtrI staMbhatIrtha meM mudrAvyApAra karate the usa samaya meM vastupAla ke udAra-dAnI ityAdi guNasaMkIrtana kiyA gayA hai aura sabase mahattva kI bAta somezvarane kI hai ki maMtrI vastupAlane siMdhudeza ke kinAre hAthI aura azvoM kA samUha jItakara apane svAmI vIradhavala ko samarpita kiyA thA / 18 isakA samarthana somezvararacita A0 pra0 meM bhI milatA hai| yaha somezvarane sarvaprathama kahI / yahI kavi kI mahattA hai / zi0 le0 1, zlo0 -8 meM vastupAlameM ziva kI aSTamUrti kI bhAvanA somezvarane kaise prakaTa kI hai yaha vaidyanAtha prAsAdaprazasti ke Arambhika zlokoM ke saMdarbha meM samajI jAtI hai / isa zilAlekha 1 meM 9 zlokoM meM 5 prakAra ke chaMdoM kA aura zilAlekha 3 meM 16 zloMkoM meM 7 prakAra ke chaMdoM kA prayoga kiyA gayA hai / 19 isameM kavi kA sudIrdha chaMdaHprayoga karane kI abhiruci aura kuzalatA kA paricaya dhyAna meM Aye binA nahIM rahatA / zilAlekha naM0 1, zloka 6 = A0 pra0 zloka-47 zilAlekha naM0 1, zloka 7 = pra0 le0 3, zloka-49 zilAlekha naM0 1, zloka 9 = A0 pra0 zloka-44 zilAlekha naM0 4, su0 u0 sarga 15, zloka0 17 meM samAna bhAva kI0 kau0 3 / 36 meM bhI hameM milatA hai| zilAlekha-3, zloka- 9 meM somezvarane apane ko sAMtvana dete hue kahate haiM ki vastupAla jaba taka astitva meM hai taba taka gharameM kharca kI ciMtA kyoM karanI? ina donoM zilAlekha meM koI bAta yA zloka

Page #97
91 Vol. XXXI, 2007 gujarAta ke caulukya - solaMkI kAlIna abhilekhoM meM... punarAvartita nahIM hai yahI kavi kI mahattA-siddhi hai / ___ gaNezara zilAlekha20 meM vastupAlane gANaulI (gANagApura ?) yA gaNadevI ? meM apane puNyopArjana hetu gaNeza maNDapa, usa ke agra bhAgameM toraNa aura pratolI dvAra, durga aura prapA ityAdi ISTAMtapUrta krvaaye| dhavalakkaka-dholakA ke najadIka hone se yahA~ vastupAla-somezvara kA vahA~ AnA-jAnA AsAna hogA / zloka 5 meM "karmanirmala matiH sauvastikaH zaMsati" karma aura mati se nirmala purohita somezvara hI ho sakatA hai / isaliye yahA~ bhI somezvara kI mahattA dikhAI detI hai / sudIrdha padAvalI aura vividha chaMda se vibhUSita yaha khaNDita zilAlekha vi0 saM0 1291 vaizAkha suda 14 guruvAra tA0 3 maI, 1235 kI kavine sirpha isa gA~va kI, yA zatrujayAdi zilAlekha meM sirpha iSTApUrtoM kI tatsthAnIya hI sukRtoM kI prazasti kI hai| sabhI meM sabhI parAkramoM yA ISTApUrtoM kI prazasti nahIM kI hai| isaliye kahIM bhI punarAvRtti nahIM hotI, paraMtu AnupUraka anusaMdhAna hI dikhAyI detA hai yahI usakI baDI mahattA aura siddhi __ vIradhavalane goganArAyaNa maMdira banavAyA thA usakI prazasti bhI somezvara ke pAsa karavAyI thI aisI Note milatI hai lekina yaha upalabdha nahIM / prabaMdhoM meM somezvara ne 108 zlokoM kI prazasti sabhA meM kahI thI / aura usake pratispardhI harihara kavine vahI zloka phira se kahe the| hariharane kahA 'ye zloka ujjayinI ke sarasvatI maMdira kI divAra para hai|' lekina usakA koI patA nahIM / lekina vi0 saM0 11961203 ke dohada ke zilAlekha meM siddharAjane gogganArAyaNa devakI pUjA kI aura dAna diyA (gu0 ai0 le0 naM0 144 ka, gu0 ma0 rA0 i0 pR0 266) / zAyada yahI maMdira kA vIravalane jIrNoddhAra karavAyA hogaa| zrI vaidyanAthaprAsAda jIrNoddhAra prazasti yA darbhAvatI kI vIsaladeva prAsAda jIrNoddhAra prazasti21 gujarezvara vIsaladeva vAghelAne darbhAvatI gA~va kI sImameM AyA huA baidyanAtha mahAdeva ke bhavya prAsAda kA jIrNoddhAra karavAyA usakI smRti meM somezvara kavine alaMkRta saMskRta padyAtmaka sudIrdha prazasti kI racanA kI thii| prAcIna devanAgarI meM karIba unasATha paMkti meM 116 zlokoM meM likhI huyI yaha do taktIyoM meM vibhAjita rUpa meM upalabdha hai| isa jIrNa zilAlekha kA bahuta kama bhAga abhI paDha sakane kI sthiti meM upalabdha hai| arbudAdi anya prazastiyoM meM AraMbha meM gadyabhAga meM donoM maMtrI, unakA parivAra, rAjA kA usake kula sahita paricaya jaisA yahA~ padyAMza meM nahIM hai| lekina unakI anyatra upalabdha prazastiyA~ aura su0 kI0 ka0 ityAdi sAhityase patA calatA hai ki aNa0 pA0, bhRgukSetra, sAmbhakapura, sAmbhatIrtha, dhavalakkaka kI taraha darbhAvatI (DabhoI) meM bhI donoM maMtrIne dharmasthAna, jIrNoddhAra, prAsAda nirmANAdi karavAye the| hameM darbhavatI ke saMdarbha meM vizeSa22noMdha "zrI vaidyanAthavaravezmani darbhAvatyAM, yAn durbhadI subhaTavarma nRpo jahAra / 22 tAna viMzati dyutimatastapanIya kumbhAnAropayat prabhudito hRdi vastupAlaH / " yahI bAta vastupAla ke guru

Page #98
92 udayaprabhusUrine su0 kI0 ka0 meM vibhUti vi0 bhaTTa 'zrI mAlavendra subhaTena 3 suvarNa kumbhAnuttAritAn punarapi kSitipAla maMtrI / zrI vaidyanAtha surasadvAni darbhavatyAmekaviMzatimapi prasabhaM vyadhatta // 175 // hai | SAMBODHI ina saMdarbhoM se spaSTa pratIta hotA hai ki somezvaradeva ke paraM mitra - maMtrIne vaidyanAtha prAsAda ke zikhara para jo karIba 21 suvarNakumbhoM phirase pratiSThita karavAye aura apanI tathA prAsAda kI mahimA baDhAyI / aura unake mRtyu bAda gurjarezvara vIsaladevane bhI isa vaidyanAtha prAsAda kA jIrNoddhAra karavA ke yahI prAsAda ke sAtha saMbaMdhita adhikArIvarga ko usakI dekhabhAla karane kA sauMpa diyaa| usakI mahimA baDhAne ke liye apane paraM mitra vastupAla ke avasAnabAda karIba 14-15 sAla ke bAda saM0 1311 meM aNa0 pA0 kA gurjarezvara vIsalAdeva ke isa bhavya kArya kI smRti meM somezvarane isa zilAlekha meM prazasti nirmANa kI / usase kavine gujarAta kI, maMtrIkI aura apanI zAna aura mahattA baDhAyI / lekina isa prAsAda ke zikhara ke zikhara para vastupAla ke suvarNakuMbha punarsthApana kArya ke sAtha isa vaidyanAtha prAsAda jIrNoddhAra prazasti kA AnupUrvI sivA koI saMbaMdha nahIM hai yaha usameM kI AMtarika ghaTanA ke nirUpaNa se spaSTa patA calatA hai / isa prazasti meM maMtrI yugala, lavaNa0 vIra0 ke mRtyu bAda kI aura kavi ke apane jamAne taka kI aitihAsika mahattvapUrNa ghaTanAoM kA prauDha saMskRta zailI meM nidarzana kiyA hai / yahA~ prAraMbha ke maMgalAcaraNa ke tIna khaMDita zlokoM meM se pratIta hotA hai ki " aSTAbhistanubhiH..." aSTamUrti zrI vaidyanAtha mahAdeva kI stuti hai / usake saMdarbha meM somezvarane "spaSTaM dhUrjaTimUrtayaH kRtapadAH zrI vastupAla ! tvayi" (gi0 zi0 le0 3 / 8. 4013, pR0 51) arthAt ziva kI aSTamUrti ke guNoMne vastupAla meM Azraya liyA / yaha yAda AtA hai / dhavala ke putra hote hue bhI kRSNarAjane (kRSNa kA) anukaraNa karake apane rAjya ko niSkaMTaka kiyA / zloka 4 se caulukya kI anya zAkhA vAghelA vaMza kI vaMzAvalI kA paricaya dene se pahale kA jIrNabhAga meM caulukya vaMza kA pahalA rAjA kA ullekha ho sakatA hai kyoMki jisa rAjA ko gurjararAjya lakSmIne svayaM apanA varaNa kiyA thA / yahA~ jaisA hI mUlarAja kA paricaya somezvaraneM 'kIrtikaumudI' meM bhI diyA hai (kI0 kau0 2 / 2) / vAghelA vaMza kA Adi puruSa arNorAjane gurjarezvara kumArapAla ko yuddha meM bahuta saMgIna madada kI thI usakI kadra karane ke liye kumArapAla ne arNorAja ko bhImapallI gA~va bheTa meM diyA thA / lavaNaprasAda ke pitA arNorAja ke parAkramoM (zloka 6 - 11 ) vistRta rocakatA pUrNa varNita huve haiM / arNorAjane rAvaNa jaisA parAkramI raNasiMha ko rANAMgaNa meM parAjita kiyA / yaha raNasiMha aura isa yuddha ke bAre meM somezvarane apanI kI0 kau0 meM bhI batAyA hai (2 / 66) sarvaprathama yaha bAta somezvarane hI yahA~ batAyI hai, jo anyatra kisIne nahI dI hai / isakI carcA aneka itihAsakAroMne kI hai / yaha raNasiMha ke yuddha ke bAre meM, raNasiMha ke liye matabheda hai / zAyada vaha mevADa kA guhilavaMza kA raNasiMha ho sakatA hai| jo bhImadeva kA vizvAsu 1

Page #99
Vol. XXXI, 2007 gujarAta ke caulukya - solaMkI kAlIna abhilekhoM meM... sAmaMta thA (du0 ke zAstrI, gu0 bha0 rA0 i0 pR0 424) / lavaNaprasAdane bhI gurjararAjya ke rakSaNakArya aura parAkrama kiye / usakA rAjya rAmarAjya se bhI adhika (lokapriya) thA / (zloka012) usane vardhamAna (vaDhavANa) gA~va ke najadIka yuddha karake pratispardhI kA garva utArA thA / usane apanI teja talavAra se yuddhayajJa meM naDUla ke nAyaka ko esA balapUrvaka prahAra kiyA thA ki usa bhayase abhI bhI yaha parvata kaMpAyamAna hai| usane turuSka rAja ke AkramaNa ko avaruddha karake apane rAjya kA rakSaNa kiyA thA / vaha dhArAdhIzvara, dakSiNezvara aura marUbhUpoM kI vizAla senA jalapravAha ke rUpa evaM trAsa kesAmane bar3e parvatarUpa hokara gurjara rAjya ko surakSita kiyA (zloka 18, zloka- 45) / isa yaddhayajJa meM usane apanI prANAhati dekara mRtyurUpa kara (Tax) de diyA / isake putra vIradhavalane bhI mAlavA aura dakSiNa ke rAjAoM ke AkramaNa se apane rAjya ko bacAyA thaa| (zlo0 45) somezvarane kI0 kau0 meM (sarga 4-6) lavaNaprasAdavIradhavala ke ye saMyukta parAkrama kA vistRta varNana kiyA hai yaha eka-dusare ke pUraka hai, punarAvartana nhiiN| isa parAkrama ko mukhya ghaTanA ke rUpa meM arisiMha aura hariharane apane mahAkAvya nATaka kI racanA kI hai / 24 aura zrI0 ka0 mA0 munzIne carcA kI hai| aisA aitihAsika nirUpaNa sabase prathama, vyavasthita aura vizvAsapAtra hone se kai itihAsakAra vidvAnoMne usa para kAphI samIkSA kI hai yaha somezvara ko mahattA denevAlI bAta siddha hotI hai| devagiri ke yAdavarAja siMghana ke AkramaNa ko lavaNaprasAdane pIche haThAyA thA (zloka0 20) usako yAda karake vIradhavalane acAnaka hallA karake narmadAtaTa para basA huA bhaDoMca kA rAjA zaMkha (siMghanarAjaputre) kA gA~va le liyA thaa| isakA saMdarbha AMbegA~va ke zaka saM0 1162 (san 1231) ke zilAlekha meM nirdiSTa siMghana ke AkramaNa ke anusaMdhAna meM hogA / ye sabhI yuddhoM kA vistRta aitihAsika vivecana zrI durgAzaMkara ke0 zAstrIne kiyA hai / 25 lavaNaprasAdane vaDhavAna najadIka yuddha meM zatru ko mArakara pIche haTAyA aura usI nagara ke najadIka meM vizAla bhavya maMdira zrI kAttikeya kumAra kA banavAyA thaa| yaha mandira sAgara jaisA atyanta samRddha aura amRta barasAne vAle caMdra se bhI jyAdA tejasvI aura U~cA thaa| yahA~ isakA zloka ke zabdoM para samajhane ke liye najara karate haiM : savidhe vardhamAna [sya] sparddhamAnaM payodhinA / adhaHkRta sudhAsAraM yaH kumAramakArayat // 21 // isase vizAla aura amRtajalavAlA baDA jalAzaya lavaNaprasAdane karavAyA aisA bhI abhipreta hotA zlo0 24 meM 'narmadAtaTa niviSTa viSayA' isa padase anumAna karake bhaDoMca-bhRgukaccha jo gujarAta ke dakSiNa bhAgameM yuddha lavaNaprasAda ke saMdarbha meM hone kA anumAna hai| narmadA taTa ke pradeza ke rAjA siMghana ke AkramaNa ko lavaNaprasAdane pIche haThAyA thA / zloka 25 meM dazaratha rAjA ke putra kAkutstha jaisA, pRthvI kA pAlana karanevAlA vIradhavalane zatru rAjAoM kA abhimAna nigIraNa kara diyA aura usake zubhrapavitra yaza ke pUrameM kulaTAoM kI abhisaraNa kalA kAmavimukha samAna hone se lupta hone lagI thI / arthAt ye donoM pitA-putra ke rAjyameM sAmAjika paristhiti rAmarAjya jaisI thii| corI, zatru kA AkramaNa ityAdikA

Page #100
94 vibhUti vi0 bhaTTa SAMBODHI bhaya nahIM aura kisI cIja kI kamI nahI thI usakA kAraNa rAjA kI dAnavIratA-dharmavIratA thii| jayasiMha se lekara gujarAta ke pratyeka rAjAne mAlavA yA dhArAdhIzvara ke aura dakSiNa ke mAravADa ke rAjAoM ke AkramaNoM kA sAmanA kiyA, vijaya bhI pAyI thI usI taraha apane pitA aura donoM jaina maMtrIoM ke bAda vIsaladevane vIratApUrvaka yuddha meM sAmanA karake dhArAnareza aura dakSiNa ke rAjA ko parAsta kiyA thaa| (zloka 45.)aura usane siMdhu tIra para vIravrata dhAraNa kiyA (zloka 52-59) karIba 21 zlokoM (zloka 80102) meM vIsaladeva ke guNa-parAkramoM aura sukRtoM kI prasaMzA hai / vaha apane bala -parAkrama se gujarezvara banA / usake rAjyameM jainadharma jaisA hI zaiva, smArta dharma kA vikAsa aura Adara thA / usane kucha zivamaMdira naye banavAye aura purAne maMdiroM kA jIrNoddhAra karavAyA thA / (zloka0 92) usako Do0 zrI sAMDesarA sUryamaMdira se pahacAna dete haiN|26 hamArI prastUta prazasti kA sAdeba kA putra vAmadevane mUlasthAna nAmakA sUryamaMdira banAyA hai (zloka 111) yahI malanAtha vaidyanAtha kA bhavya prAsAda hogA. jisakA prAsAda aura prAkAra kA jIrNoddhAra vIsaladevane karavAyA ho aisA pUrvApara zlokoM ke saMdarbha meM anumAna kara sakate hai / dusarA haraziva maMdira kailAsa zikhara jaisA U~cA, tejasvI maMdira aura prAkAra-kille kA jIrNoddhAra kAmadeva ke naye avatArarUpa (vIsaladeva) ne karavAyA thA / (zloka 94-98) / vaha brAhmaNoM ko nityadAna karatA thA isaliye kalpalatA kI vahA~ nitya abhivRddhi hotI thii| usake rAjya meM sabhI brAhmaNoM ke veda maMtroccAra se, yajJa maMtroM se aura prasaMzA ke ucca svara sunAI dete the / vIsaladeva vyAkaraNazAstra (zloka97) Ayurveda (zloka-98) aura nItizAstra kA jJAtA aura cAritryazIla thA / aisA ye tUTaka zlokoM se pratIta hotA hai / isameM zliSTa padAvalI bhI prayukta kI gaI hai| lavaNaprasAda-vIsaladeva ke kula pUrvajoM ke nAma-parAkrama para vizeSa dhyAna kendrita huA hai aura bhImadevAdi evaM maMtrI paraMparA kA saMdarbha bhI denA sthAnasaMkoca aura aprastata samajakara somezvarane hai| aura vastupAla ke mRtyubAda karIba 22 sAla ke bAda kI somezvara kI yaha prazastistavanA meM prauDhi aura alaMkRta zailI jyAdA samRddha hai| isake pahale kI usakI racanAoM meM se bhI kucha bAta yahA~ samAviSTa ho yaha bhI svAbhAvika hai| (1) vaidyanAtha prAsAda prazasti (vai0 pra0), zloka0 15, kI0 kau0 2011 kI, (2) vai0 pra0,zloka-40 ke bAda kA lATa-godhraha rAjAoM kI caDAi- AkramaNa kA ullekha, kI0 kau0 sarga 4 kI aura (3) vai0 pra0 zloka0 24 = kI0 kau0 4 / 49-53 kI yAda dilAnevAle haiN| vaidyanAtha pra0 ke zloka isI kavi kI anya kRtioM meM upalabdha hone se isa prazasti ke kucha tUTaka zloka pUre par3ha sakate haiM, jaise (1) vai0 pra0 zloka-6 = kI0 kau0 2 / 2, (2) vai0 pra0 zloka 9 = kI0 kau0 2 / 63, (3) vai0 pra0 zloka 18 = va0 pra0 kI0 kau0 2 / 69, (4) vi0 pra0 zlo0 25 = A0 pra0 zlo0 27, lekhAMka 3, zloka 9, gi0 pra evaM purAtana prabandhasaMgraha meM somezvara ke mukha se bolA gayA hai / isI vai0 pra0 ke do zloka jalhaNa kI 'sUkti muktAvalI' meM uddhRta kiyA hai aisA mAnA jAtA hai lekina isa khaMDita prazasti meM DhUMDhanA bahuta muzkila hai / prAgvATa vaMza ke caMDasiMha kA putra... ga ko rAjAne kille kA rakSaka, "vaidyezitrI" nAma kA thA. Da diyA

Page #101
Vol. XXXI, 2007 gujarAta ke caulukya - solaMkI kAlIna abhilekhoM meM... 95 usakI niyukti kI thI (zloka 109) / usakA maMtrI-jisakI satkIti samagra pRthvI para phaila gayI haiusakA varNana kaise kiyA jAya ? jisameM guphA yA bakhola jaisA khokhalA bhAga nahIM hai api tu bulaMda majabUta prAkAra jisane banAyA vaha svargaloka meM prAkAra banAne kI paddhati apanAyI thI vaise vizvakarmA jaisA jisakA sthapati thA / aMta meM zrI vaidyanAtha prabhu se vIsaladeva ko parAdhInatA rahita aura putroM sahita kalpAyu dene kI prArthanA kavi somezvarane jisane ardha yAma (prahara) meM 'mahAprabandha' kI racanA kI thI, jisake caraNAravinda kI pUjA caulukya rAjAoM karate the-usane kI hai| usake bAda prazasti uTuMkita karanevAlA zilpI-salATa kA ullekha AtA hai| aMta meM gadyameM saMvat 1311 jyeSTha zukla 15 budha dine arthAt san 1253 ke me mAsa kI tArIkha 14 vI hai usa samaya aNahilavADa meM gujarezvara vIradhavala ke putra vIsaladeva kA rAjya thA / yahA~ 116 zlokoM meM se karIba 49 zlokoM meM se zrI hIrAnaMda zAstrIne 9 prakAra ke chaMda ke prayoga dikhAye haiM / yaha kavi kI kAvya prauDhi evam rasAtmakatA aura alaMkAra priyatA kA bhI dyotaka siddha hotA27 hai / aMtima zloka meM zIghra kavi ke rUpa meM kavine apanA nAmollekha kiyA hai| isa kavine graMthakAra prazasti apane (1) 'surathotsava' mahAkAvya ke aMtima sarga meM (2) 'ullAgharAghava' nATaka ke aMta aura pratyeka aMka ke aMta meM dI hai| (3) vastupAla prazasti lekhAMka3 kI likhita prazasti dI haiM / isakI ye prazastiyA~ mahattva kI aitihAsika, rAjakIya ityAdi ghaTanAyeM saba se prathama aura vizvAsapAtra varNana ke sAtha kavine isaliye dI hai usakA aura apane kI0 kau0 surathotsava-mahAkAvyoM, nATaka, subhASita, zataka kAvya ityAdi sAhitya svarUpoM dvArA somezvarane saMskRta aura sAhitya ke itihAsa evaM rAjakIya, sAMskRtika , aitihAsika ityAdi vibhinna dRSTi se mahattvapUrNa yogadAna diyA hai / isakI kRtiyoM ke bAre meM kaI vidvAnone bhI vistRta carcA karane meM isa kavi kI kRtiyoM kA AdhAra liyA hai| ataH samagra bhAratIya dRSTi se gujarAta ke tatkAlIna itihAsa aura saMskRti kI dRSTi se bhI isa kavi kA nAma hamezA yAda rhegaa| ___ ina saba ke phala svarUpa satkRtyoM kI paraMparA racanevAle dhArmika-vIra rAjapuruSoM apane karmoM-prArthanA, vidvAnoM kA sanmAna, udAra dAna ityAdi se apane caritra se hI amarakIrti ke zAzvata pAtra hote haiM usI taraha unake guNoM se prabhAvita hokara unakI kIrti ke guNagAna karate haiM ve bhI unake sAtha amara ho jAte haiM / jaise rAjA yA dAnezvara prabhu kA aMza mAnA jAtA hai, guru ke bhakta bhI unake guNagAna gAte rahane se IzvararUpa mAnakara pUje jAte haiM vaisA hI yahA~ huA hai / 28 sandarbhasUcI : 1. bho0 je0 sAMDesarA (Ed.) somezvaradeva kRta 'ullAgharAghava nATaka', prastAvanA, zloka-8, G.O.S., Baroda, 1961 2. vibhUti vi0 bhaTTa, 'kIrtikaumudI eka parizIlana', (ko0 kau0 pa0), ahamadAbAda, 1986, pR0 36-38 gi0 va. AcArya (saMpA0) 'gujarAta nA aitihAsika lekho' (gu0 ai0 lo0) bhA02, 1935, muMbaI, lekha naM0 267, bhA-3- 1942, lekha naM0 206, vibhUti vi0 bhaTTa, 'somezvaranI kRtio nuM aitihAsika ane sAMskRtika adhyayana (so

Page #102
96 vibhUti vi0 bhaTTa SAMBODHI kR0), amadAvAda-1986, pR0 96-105 3a. gu0 e0 le0 bhA03, lekha naM0 209, zloka-14-16; arbudagiri kI neminAtha prAsAda yA tejapAla prazasti (A0 pra0) zlo0 28, saMpA0 muni puNyavijaya; sukRta kIrtikallolinyAdi vastupAla prazasti- saMgraha (su0 kI0 ka0) bomve, 1961; giranAraprazasti lekhAMka-3, zloka-14-16, pR0 50, so0 kR0 pR0 105 4. muni jinavijaya (saMpA0) somezvara deva, 'karNAmRta prapA subhASitAvalI,' jodhapura, 1960, pR0 21. 4a. paM0 zivadatta enDa ke0 pI0 paraba (saMpA0) kAvyamAlA sirIjha, bombe 1902, somezvaradeva, 'surathotsava mahAkAvya' (su0 u0), zloka-34; pro0 o0 bI0 kAthavaTe (saMpAdaka), somezvara deva, 'kIrtikaumudI', bombe 1883 (kI0 ko0) sarga ra, zloka-47-48; kI0 kau0pa0 pR0 33; gu0 ai0 le0 naM0 147, zrIpAlakRta 'vaDanagara prAkAra prazasti', zloka- 15 du0 ke zAstrI, 'gujarAtano madhyakAlIna rAjapUta itihAsa' (gu0 ma0 rA0 i0), amadAvAda, 1953, pR0 344-50, so0 kR0 pR0 105 6. su0 u0 15 / 32, gu0 ma0 rA0 i0 pR0 350, kI0 kau0 pa0, pR- 32-34 7. su0 u0, 15 / 31-32, 36-38, kI0 kau0 pa0 pR0 35, 'gu0 ma0 e0 i0 pR0 350, 395-402' gu0 ai0 le0 bhA-3, naM0 209, naM0 203, 7a. kI0 kau0 parizIlana, pra0 67-73, mevADa ke guhilavaMza ke rAjA raNasiMha ko lavaNaprasAda ke pitA arNozArane parAjita kiyA jo bhImadeva (2) kA sAmaMta thA / su0 u0 15 / 39-kumArane kaTukezvara mahAdeva kI ArAdhanA karake ajayapAla ko bcaayaa| su0 kI0 ka0 zlo0 14-16, pR050 guNavasahi prAsAda nirmANa karane kI anumati tejapAla maMtrI ko yahI sAmaMtasiMha ne dI thI. jisane ajayapAla caulakya rAjA ko yuddha meM bacAne meM sahAyatA dI thii| gu0 ma0 rA0 i0 pR0 395. sa0 10. A0 pra0 zloka0 31 su0 u0 4 / 68, 47 =gi0 pra0 zi0 le0 1, zloka 6 (le0 naM0 38 / 1-6), so0 kR0 pR0 105 meM karIba 9 zloka anya kRtiyoM meM Aye haiM isakI noMdha hai| 11. so0 kR0 pR0 96-105 zrI puNyavijayajI (saMpA0) mahAvIra jaina vidyAlaya suvarNa mahotsava aMka, bhAga-2, "puNyazloka mahAmAtya vastupAlanA be aprasiddha zilAlekho tathA prazasti lekho", (ma0 jai0 vi0 su0), mumbaI, 1968, pR0 302-308 12.a. pR0 302-308, somezvaradeva kRta 'vastupAla prazasti lekhAMka-3 (54 zlokavAlA); du0 ke0 zAstrI uparyukta; 13. vibhUti vi0 bhaTTa, 'phArbasa traimAsika'. "zatrujaya paranA be zilAlekhoM", aMka-4, julAI- sapTe, 1977, puNyavijaya (saMpA0) su0 kI0 ka0, 'zatrujaya padyA (pAjA) zilAlekha', pR0 75, 'vastupAla tIrthayAtrA lekha' meM vastupAlane vi0 sa0 1249-1288 paryaMta 13 yAtrA karane kA pramANa hai| 14. (1) zatru0 zi0 le0 1, zloka -2 svairaM bhrAmyatu nAma0 = mAladhArI narendraprabhasUri, va0pra0 zlo024; su0 kI0 kI0 ka, pR0 32, (2) zatru0 zi0 le01 zlo0 3 = deva svarnAtha ! kaSTaM = mAladhArI narendraprabhasUri ,va0 pra0 zlo0 27; su0 STaM kI0 ka0 pR0 32, (3) zatru0 zi0 le01 zlo0 4 = vizve'smin kasya = caMdraprabhasUri, jitakalpavRtti, zlo0 38; su0 kI0 ka0, pR0 97 (4) zatru0 zi0 le01 zlo 5 = sa0 eSa0 niHzeSa vipakSa0 = mala0 narendraprabhasUri, va0 pra0 zloka0 36; su0

Page #103
Vol. xxxI, 2007 gujarAta ke caulukya - solaMkI kAlIna abhilekhoM meM... zi0 naM. 2 kI0 ka0 pR0 33 zatru0 zi0 le01, zlo 7 = zlAghyo na vIradhavala0 = mala0 narendraprabhasUri, va0 pra0 zloka 21; su0 kI0 ka0 pR0 32 zatru0 zi0 le01, zlo 8 = anaMtaprAgalbhyaH [sa]jayati = mala0 narendraprabhasUri, va0 pra0 zloka 22; su0 kI0 ka0 pR0 32 zi0 le01, zlo 1 = va0 pra01, zloka0 27. zi0 naM0 2 zloka 1 AraMbhika maMgalAcaraNa kA = udayaprabhasUri, upadezamAlA karNikA, zlo02 kA pUrvArdha (2) zatru0 zi0 naM. 2 zloka 3 tyAgAridhini = maladhArI narendraprabhasUri, va0 pra0 zlo0103; su0 kI0 ka0 pR0 29 zloka 3(6) malladeva iti devatAdhipa = udayaprabhAcAryakRta su0 kI0 ka0, zlo0 114, pR0 10. (4) zatru0 zi0 naM. 2 zloka 3(9) teja:pAla sacitilako = maladhArI narendraprabhasUri, va0 . pra0 zlo0 27; su0 kI0 ka0 pR0 25 16. gi0 va0 AcArya, gu0 e0 le0 naM0 207 aura 209; bho0 ja0 sAM0 ma0 va0 sA0 maM0 ahamadAbAda-1957, pR0 76; muni zrIpuNyavijaya(saMpA) su0kI0ka0 pR044-45, 49-50; vibhUti vi0 bhaTTa, so0kR0, pR0 108-114 17. du0 ke0 zAstrI, gu0 ma0 rA0 i0, pR0 427 18. gu0 ai0 le0 bhA03, le0 naM0 209, zlo0 14-16, gu0 e0 le0 bhA-2, le0 naM0 167, zlo0 28, AshokKumar Majumdar, Chaulukayas of Gujarat', Bombay, 1956 pp. 163ff. zi0le0 1, zlo0 2, 3 aura 5 meM zArdUlavikrIDita, (2) zlo0 6,7, aura 9 meM AryA, (3) zlo07 aura 10 vasaMtatilakA, (4) zlo0 3 sragdharA, (5) zlo0 4 zikhariNI (6) zlo0 6 rathoddhatA, (7) zlo0 13 upajAti chaMda meM haiN| 20. Angls of Blhandarkar Oriental Reasearch Institute, Poone, Vol-9, le0 naM0 2, pR0 180, su0 kI0 ka0, pR0 76 / 3.4; bho0 ja0 sAM0, ma0 va0 sA0 maM0 pR0 108; Do0 hIrAnanda zAstrI, ruinsa opha DabhoI or darbhAvatI, gA0 o0 si0 baroDA, 1940, Page, 12-18, gu0 e0 le0 bhA0 3, naM0 215; bho0 ja0 sAM0 uparyukta, pR0 179, vibhUti vi0 bhaTTa, so0 kR0 pR0 114-119 __ su0 kI0 ka0 mAladhArI zrI narendraprabhasUri, va0 pra0 zlo0 48, pR0 26, bho0 ja0 sAM0 uparyukta, pR0 185 (subhaTavarmA suvarNakalaza le gayA thA / ) 23. somezvaradeva, su0 u0, 15/35-36; kI0 kau0 4 / 49-65, su0 kI0 ka0 zlo0 175, pR0 16; du0 ke0 zAstrI, uparyukta, pR0 414-15,25 ityAdi / vibhUti vi0 bhaTTa kI0 kau0 pa0 pR0 15, 17, 38-40 24. harihara, zaMkhaparAbhava vyAyoga, gA0 o0 sirIjha, baroDA, pR0 15; arisiMha, hammIrabhadamardana, aM02, pR011, ka0 mA0 munzI, 'cakravartIgUrjaro', mumbaI, pR0 343 25. du0 ke0 zAstrI, uparyukta, pR0 429-431, 336 ityAdi, DaoN0 hIrAcaMda, uparyukta, pR0 9; bhoja0sAM0 uparyukta, pR0 180

Page #104
vibhUti vi0 bhaTTa SAMBODHI 26. bhoja0sAM0, uparyukta, saurASTra ke thAna (sthAna) meM Aja bhI usa bhavya pUrva sUryamaMdira ke kucha avazeSa vidyamAna hai / (pR0 180) / yahI mUlasthAna-vaidyanAtha kA bhavya prAsAda hogA jisakA prAsAda aura prAkAra kA kIsaladevane jIrNoddhAra karavAyA ho aisA pUrvApara zlokoM ke saMdarbha se lagatA hai| 27. vaidyanAtha prAsAda jIrNoddhAra prazasti Aja bhI DabhoI (DI0 vaDodarA) ke hirA bhAgola ke daravAje ke aMdarunI bhAga meM khaNDita, jIrNa aura durvAcca sthiti meM hai| usake sAmane vastupAlane jaina prAsAda banavAyA thaa| usakI prazasti bhI darbhAvatI prazasti se prasiddha thii| vastupAlakA darbhAvatI kA satkArya prAya: sarva jaina kaviyoM ne vastupAla kI prazastiyo meM ullekha kiyA hai| zrI jinaharSagaNi, 'vastupAlacarita' meM isa kI prazasti ke zlokoM ke sAtha isa vaidyanAtha prAsAda ke kucha zloka (prastAva 3, zlo0 362-379) bhI milate haiM / bho0 ja0 sAM0, uparyukta, pR0 180, 184, 186 28. Indian History & Culture Society ke National Seminar, 19-22, Nov. 2003, veMkaTezvara yuni0, tirUpati meM par3hA gayA lekha /

Page #105
vaidika 'azvinau' (azvinA ) maNibhAI I. prajApati madha' jevA mIThA 'azvinau' : vaidika RSi 'azvinau' (azvinIkumAro) devanI stutinA mAdhyamathI paryAvaraNanI madhuratA ane suMdaratAnI maMgaLa kAmanA vyakta kare che H madhumatI'roSadhIrdyAva' Apo' madhu'manno bhavatva'ntari'kSam / kSetrasya patibaMdhumAro astvaritryano anyavenuM carema // atharva. (20/143/8) 'azvinau'nI stutino A ja maMtra RgvedaH 4-57-3 rUpe maLe che. azvina devonuM badhuM ja madhura (madhu) che : sarve hatu madhuram / e mAdhvI, madhupA che, emano ratha paNa madhuvAdI che. madhamAkhIone paNa teo madhu pradAna kare che, sarvatra madhuratA varasAvIne teo sauno upacAra kare che, AphatamAMthI mukta kare che. azvinau to 'madhuvidyA'nA prakhara zAtA-paMDita che ! 'azvinau' (azvinIkumAro)no janma H mAtA 'rAMdala'nA putraH vaidika sAhityamAM azvinaunA janmanI kathA kaMIka AvI che. tvaSTA devanI putrI saraNyanAM lagna sUryadeva (vivasvAna) sAthe thayAM. sUryano tApa sahana na thatAM saraNya potAnI mAyAzaktithI potAnI pratimUrti (chAyA) mUkIne piyara cAlI gaI. sUryadevane A bAbatanI khabara na paDI, jyAre sUryanuM teja sahana thaI zake teTaluM ochuM thayuM tyAre saraNya sUryanA ghera pAchI pharI. sUrye tene mAyAvI zakti mAnI teno svIkAra na karyo, AthI saraphyU have pRthvI upara azvinI (ghoDI) rUpe rahevA lAgI. chAyAe sUryane sAcI sthitino khyAla ApatAM sUryadeva pastAyA ne saraNyane manAvavA atha thaIne pRthvI para AvyA. A azva-azvinInA be joDiyA putro eTale azvinIkumAro ! A saraNya eTale purANonI saMjJA ke rakSA ane A ja devI Aje lokadevI rUpe 'rAMdala' nAme khAsa karIne saurASTra vistAramAM vyApaka pramANamAM pUjAya che. (purANomAM saMjJA ane chAyA bannene sUrya-patnIo mAnI che), Aje paNa 'rAMdala teDavA'nI vidhimAM rAMdalano (saMjJAno) zaNagArelo loTo mUkI, bAjumAM azvArohI sUryanI mUrti mUkAya che. rAtre strIo mAtAjIne rIjhAvavA, ghoDI svarUpe hamacI khUMde che, ghoDo khUMde che ! joke, vedamAM azvinaunAM mAtA-pitA aneka batAvyAM che, jemake ghuloka ane samudra vagere.

Page #106
100 maNibhAI I. prajApati SAMBODHI azvinI'nAM vaidika sUkto : "RgvadImAM sUkta-saMkhyA ane nAmollekhanI dRSTie Indra, agni ane soma pachI caturtha sthAne ghu-sthAnIya yugala-deva "azvinau' Ave che. RgvadamAM emanAM 50 jeTalAM svataMtra sUkto che, jyAre atharvavedamAM pAMca (kAMDa : 20, sUkta : 139thI 143) sUkto che. azvinInuM bhautika svarUpa-vaiziSTaca: vaidika RSioe mahadaMze prAkRtika tattvonuM devIkaraNa karyuM che, jemake indri, agni, varuNa, vanaspati vagere. paraMtu azvinonuM spaSTarUpe koI prAkRtika dezya ke tattva spaSTa thatuM nathI. azvinomAM koI prAkRtika tattva zodhavAnI mathAmaNa abhyAsIoe karI, to aneka ane paraspara viruddha evA mata astitvamAM AvyA ne kyo mata sAco ne kyo khoTo e saMdeha banI rahyo ! vaidika RSioe Rgvada, atharvavedamAM azvinonuM je vistArathI varNana karyuM che, tenA AdhAre to azvinonuM eka bhavya daivI kakSAnuM, chatAM mAnavIya ujvaLa vyaktitva niSpanna thAya che. e be joDiyA bhAI to Wonderfed Pair of Heroes che. Twin (yugma) svarUpa hoI temanI tulanA be netra, be hAtha, be paga vagere sAthe karAI che. teo ghutimAnuM, zubhaspatI (atharvava 20-125-5, yuvAna, purANa, zaktimAna ane svarNima che. sAce ja, teo to "Amcient Heroes of the Aryans, Young and hanetsome' che. gaMbhIra prajJA ane oja emanA vyaktitvanAM uvaLa pAsAM che. tethI temanA mATe vAravAra "pravetasA' vizeSaNa prayojAyuM che. temanAM bIjAM be mukhya vizeSaNa che "rastrA' ane "nA satyA'. "dagna eTale "darzanIya', jemake nU no raddhi puvIra vRdanta strA (atharva. 20-143-6); "nAsayA" eTale "ne asatya' arthAtu satyaniSTha." azvinone ratha garUDa jevo vegIlo (pRthunava) ane svarNima che : A gui yuvatani tiSThAtho azvinA . (atharva. 20-140-3), vaLI hiSyana puru, thene... (atharva. 20-143-4). temano ratha traNa cakrovALo, trikoNAkAra ane traNa beThakovALo che : trivadhULa trivRtA rathe vivaLa tuvRtA thatimA (R. 1-111-1). Avo ratha ane koI devano nathI. rathanI trIjI beThaka temanI patnI sUryA mATe che. emanA rathane azva, haMsa, gRdhra, mahiSa, gardala vagere kheMce che. Rgvada, atharvaveda ane aitareya brAhmaNamAM ullekha che ke sUryA ane soma (caMdramA)nA vivAha-prasaMge gardabho dvArA kheMcAtA ratha upara besIne azvinoe eka ratha-doDa-spardhAmAM vijaya meLavyo hato ane sUryaputrI sUryAne rathamAM besADI pati somanA ghera te laI gayA hatA H sUrya vati.... (atharva. 20-143-1). doDa spardhAmAM vijayI banelA azvinothI prabhAvita thaIne sUryAe azvinonuM varaNa karyuM hatuM evI vigato paNa maLe che. sUryA temane vare che ane temanA ratha ArohaNa kare che, evAM varNano thayAM che (R. 7-69-4, 573-5 vagere). sAyaNe evI purANakathA noMdhI che ke savitae potAnI putrI sUryAne somarAjA sAthe paraNAvavAno vicAra karyo. tyAM "azvinau' paNa AvyA. tethI rathanI hariphAI yojavAmAM AvI. emAM azvino vijayI thayA, tethI sUryA temanI patnI thaI (R. 1-116-7). Ama, sUryAnA be pati che : soma ane azvinI. patnI sUryA to haMmeza uSakALe azcinone jagADe che - pravIdhoSo zvanA pravi sUnu madi (atharva. 20-142-2). temano ratha eka ja divasamAM ghuloka ane pRthvIlokanI parikramA

Page #107
Vol. XXXI, 2007 vaidika 'azvinau' (agninA) karI zakato. te sUryanI parikramA paNa karato. te ghuloka ane pRthvIlokathI AvI pahoMcIne lokone sahAya kare che : A no yArta vivo acchA pRthivyA hinthayana suvRtA rathana / (atharva. 20-143-5) 101 azvino sarvagAmI che. temanI upasthiti svarga, vAyu, oSadhi, gRha, parvata, upara nIce sarvatra batAvI che (R. 1-44.5; 7-703; 8-8-4) temano AvirbhAva-kALa uSAnA Agamana ane sUryodayanI vacceno che. tuSo yAmi mAnunA saM sUryana rovase / (atharva. 20-142-3). te ratha 52 besI uSAnuM anusaraNa kare che. temanuM savana paNa uSaHkALanuM che. prakAza sAthe saMbaMdha hovAthI te aMdhakAra ane durAtmAne bhagADe che. azvinono saMbaMdha 'madhu' sAthe che, tethI teo madhuLi, mAdhvI, madhupA vagere kahevAyA che. temano ratha temaja 2tha kheMcanAra pazu-paMkhIo paNa madhuthI sIMcAyelAM che. teo upAsako ane madhamAkhIone paNa madhu pradAna kare che. 'madhu'no artha Ama to madha (Sweethoney) thAya, paNa teno artha somarasa paNa karI zakAya. Ama chatAM azvinonAM sUktomAM aneka sthaLe madhu ane somane alaga alaga paNa batAvyAM che. azvino madhupAna kare che ane yajJa-prasaMge temane somarasanuM pAna karavA paNa nimaMtraNa apAya che. atharvavedanAM sUktomAM to moTebhAge azvinono saMbaMdha soma sAthe batAvyo che, jemake atharva. 20-139-4, 20-140-4 vagere. sau devo paNa temane somarasanA pAna mATe nimaMtre che : A nUnaM yAtamazvine'mA ha'vyAni vAM hitA / krame sosAso baMdhi tuvaMze yavima jveSu vAmatha // (atharva 20-141-4) 'azvinau' H devonA vaidyarAja (Physicians) : saivyA miSanA veda, brAhmaNagraMtho temaja purANomAM 'azvinau' (azvinIkumAro)ne devonA vaidarAja batAvyA che (kau. brA. 18/1, R. 8-18-8 vagere) Rgveda-atharvavedanAM aneka azvinasUktomAM temane vaidarAja tarIke navAjayA che, jemake : yannAsA mukhyatho yA Teva miSakhyathaH / (atharva. 20-140-1), arthAt hai nAsatya devo ! tame amArAM bharaNa-poSaNa karo cho, kAraNa ke tame amArAM bhiSak cikitsA-karma karo cho.' devo, manuSyo ane upAsakonAM duHkha-darda dUra karavA te svarga, pRthvI ane jaLa-traNeya sthAnonI auSadhio laIne Ave che, ane tridhAtu eTale ke vAta, pitta ane kaphane sama karI Arogya bakSe che - trino' azvinA di'vyAni maSe'jA triH pArthi'vAni triruM dattama'dbhyaH / omAna za yormamAya munane tridhAtu zarma vataM zubhaspatI // (R. 1-34-6) azvino ahIMnI ane dUranI auSadhi lAvI saunuM rakSaNa kare che, evA bhAvArthanA RgvedaatharvavedanA maMtro samAna che, jemake sarakhAvo R. 8-9-15, atharva. 20-141-5. Ama, azvinA potAnA upacArathI AMkho ApavAnuM (R. 1-116-16), mAMdAne sAjA karavAnuM ane apaMgane svastha

Page #108
102 SAMBODHI maNibhAI I. prajApati karavAnuM kAma kare che (R. 10-39-3 vagere). vaidya tarIke temaNe karela adbhuta cikitsAnAM keTalAMka udAharaNo paNa sUktomAM noMdhAyAM che, jemake (1) RSi-kavi cyavana vRddha thaIne khakhaDI gayA tyAre putroe temano tiraskAra karyo, ghara bahAra kADhI mUkyA. avananI prArthanAthI prasanna thayelA azvinoe cyavananuM vRddhatva dUra karI temane tAjA-mAjA yuvAna banAvI dIdhI, dIrdhAyuSya ApyuM; eTaluM ja nahi, temane patnI sukanyA paNa lAvI ApI. avana-sukanyAnI A kathA to purANomAM khUba jANItI che. azvina-sUktomAM A kathAno nirdeza maLe che, jemake - cUrva sevAnaM naroDamumun ! (R. 7-71-5), vaLI daSTavyaH R. 1-116-10. azvinoe kaline paNa yauvana ApyuM hatuM (R. 10-39-9). (2) atri RSine AgathI bhabhakatA khADAmAM nAkhavAmAM AvyA hatA, to azvino tyAM pahoMcI gayA ne himavarSA karIne Aga bUjhAvI atrine bacAvyA hatA - niraMdatamaH: padf ni. nahuza zithire dhAtakuntaH I (28. 7-71-5) (3) RjAsvane cakSu pradAna karyA (4) parAvRktano aMdhApo maTADyo. (5) vizvalA nAmaka eka zUravIra yuvatIno paga yuddha daramiyAna kapAI gayo, to azvinoe ene lokhaMDano paga banAvI Apyo ne tene yuddha mATe sakSama banAvI. (6) dadhIci RSi pAsethI "madhuvidyA zIkhavA mATe temaNe dadhIcane azvanuM mAthuM lagADeluM, pratyAropaNa kareluM - AthaLAyazvinA dhIre, artha prayatam (R.1-117-22) (7) eka kavi-rAjavInI putrI vaddhimatI niHsaMtAna hatI, to azvinoe tenuM vAjhiyAmeNuM bhAgyuM ne tene eka putra Apyo, vaLI temaNe vaLyA gAyane paNa dUdha-jharatI karelI! (8) kavinI putrI ghoSA rogathI pIDAtI hatI, koI teno hAtha paNa jhAlatuM nahotuM, paraMtu azvinoe teno roga dUra karI pati meLavI Apyo. sAhasika yuvAno azvinonAM anya adbhuta kAryo: azvinau to prakAza-zakti-puMja-svarUpa sAkSAt sUryadeva-sUryadevanA putro, tethI emanAmAM janmajAta prajJA ane prakAza-pratApa che. emanuM yauvana ciraMjIva che. Indra kevaLa yuddhadevatA che, paraMtu azvinIkumAro to saMkaTa-musIbatamAM paDela aneka vyaktione AphatamAMthI bahAra lAvI rakSA kare che. zUravIra ane sarasenApati jevA IndranI paNa te rakSA kare che. namuci rAkSasano saMhAra karI temaNe IndranuM rakSaNa karyuM hatuM.

Page #109
103 Vol. XXXL, 2007 vaidika 'zvanI' (ajA ) yuvaM surAmazvinA namucAvAsure sacA / vipipAnA sumAtA nuM varmasthAvatam II (atharva. 20-125-4) te to haMmeza prakAza mATe, baLa mATe, manuSyonI rakSA mATe temaja sukha-kuzalatA mATe potAno prabhAva pragaTa kare che : pra dunA prazavase ka 1SaDhiya zarmaLe I J TrAya pratA (atharva. 20142-5). azvinonAM parAkramI ane kalyANakArI keTalAMka karma (1) vatsaRSine vizALa ghara ApIne zatruothI temanI rakSA karI hatI (atharva. 20-1391) (2) rAjA tujhano putra bhujayuH tugra rAjAe nirUpAya thaI potAnA putra bhujayune yuddha mATe sAgaramAM javAnI AjJA karI, paNa tenI naukA madhadariye DUbI gaI. tyAre azvinI prathama AkAzamAM uDatA ratha dvArA ane pachI jaLamAM cAlanArA ratha (vahANa ?) dvArA tenI najIka pahoMcyA ane tenuM rakSaNa karyuM (R. 1-116-4) (3) rAjA pedue azvinonI stuti karI ane prasanna thayelA temaNe eka sapheda ghoDo Apyo ane e ghoDAnI madadathI pedu ghaNAM yuddha jItyo (R. 7.71-5). (4) RSa-kavi vaMdanane rAkSasoe eka UMDA khADAmAM nAkhyo, paNa azvinoe tene bahAra kADhyo. (5) bhane bAMdhIne UMDA jaLamAM nAkhI devAyo hato. kSatavikSata ane jaLamAM DUbIne te navadivasa sudhI tyAM mRtavat paDI rahyo, paNa azvinoe tene zodhIne bacAvyo. (6) vimada nAmanA eka kavi-RSine eka kanyA varI. vimada potAnI A navavadhU sAthe ghera jato hato, tyAre mArgamAM keTalAka IrSALuoe tenA para humalo karyo, paNa azvinoe tene bacAvyo. (7) turvaNa nAmanA rAjAne saMgrAmabhUmimAM azvinoe sAsanI preraNA ApI hatI (atharva. 20-141-3). (8) azvinI to premI-premikAne joDavAnuM paNa kAma kare che. azvinaunI oLakha aMge vividha mataH azvinI kayA prAkRtika dazya ke tattvanuM pratinidhitva kare che, e bAbatane kendramAM rAkhI vidvAnoe vividha mata prastuta karyA che, tethI azvinonuM arthaghaTana bhAre gUMcavAyuM che. AvA keTalAka matono nirdeza ahIM karIe : (1) "azvonI sAthe saMbaMdha hovAthI temane azvanI kahevAmAM Ave che. evo prAcIna AcArya

Page #110
104 maNibhAI I. prajApati SAMBODHI aurNavAbhano mata yAske saMkyo chema: zvinI ti mauvAma: ( nim 12.2). (2) azvinA ghusthAnIya ane prakAzanA deva gaNAyA che. "zvanau' ghasanA putro che, teo potAnA azvo para AkAzamAM gati kare che ane temanI bahena ukta che. A badhI vigato grIkapurANakathAmAM AvatA jhIasaranA be putro ane helenAnA bhAIo sAthe sAmya dharAve che. uparAMta leTeviyAnI purAkathAmAM prasiddha evA be devaputro ghoDA para savAra thaIne sUryanI putrIne prema karavA Ave che tenI sAthe paNa sAmya che. leTiviyAnI purAkathA pramANe savArano tAro sUryanI putrIne jovA Ave che. jevI rIte be azvinA eka sUryAne paraNe tevI rIte leTiviyAnA devaputro sUryanI eka putrI sAthe vivAha kare che. (Macdonell, Vedic Mythology, p. 53) (3) "rasa ane prakAza vaDe je sarvatra vyApI jAya te azvinI che, evo yAskano mata che. yAskanA spaSTa mata pramANe azvinau morning twilight che. yAskAcArye anya purAgAmIonA mato TAMkyA che : keTalAka temane ghuloka-pRthvI, keTalAka divasa-rAta (mahorAtrI) keTalAka sUrya-caMdra, to aitihAsiko temane puNyakarmo karanAra be rAjAo kahe che (nirukta) (5) rotha, luDavica, hillebATa ane hArDa vagere temane sUrya ane caMdramA gaNAve che. (6) hopakinsa kahe che ke prAtaHkALa pUrve ardha-aMdhakAra ane ardha-prakAza arthAt je sAMdhya-teja che, te azvinI che. (7) olDanabarga temane "prabhAtano tAro mAne che. (zukrano tAro?). (8) gelDanarano mata che ke "azvino e koI prAkRtika tattva nathI, paraMtu zuddha bhAratIya ane aNInA vakhate AphatamAMthI ugAranAra be saMto che. (Vedische studies II.31) (9) anya arthaghaTano maMtrapATha karatA be RSio, pati-patnInuM yugala, suMdara mukhavALI be strIo, rAtrino putra ane uSAno putra, vRkSa paranAM be paMkhIo vagere. (10) vebara azvinAne mithuna-rAzinA be tArA Stars of Gemini) mAne che. (11) vaDera nAmanA vidvAna vaLI noMdhe che : ApaNA vaidika pUrvajo jyAre uttarapruvamAM rahetA hatA, tyAre emaNe be dazyo joyelAM Astronomical and meterological light. A dazyonuM rUpakAtmaka varNana azvinIkumAronA pratIko dvArA karAyuM che. (12) zroDarano mata che ke azvinA to sUryanA adRzya thayelA prakAzane zodhanArA ane punaHsthApita karanArA ke ugAranArA che. (13) pro. jI. sI. jhAlA aniaune Morning twilight (prAtaHkALano sAMdhyaprakAza)

Page #111
Vol. XXXL, 2007 vaidika mano' () 105 Passe saa 9 (Asvina in the Rgveda and other Indological Essays, P. 109-III) (14) eka vidvAna to, vividha tarka rajU karIne thanA eTale prApaISAnI, ema siddha kare che. emanI dRSTie thanA e zarIra rUpI azva para beThelA be savAro prANa ane apAna vAyu che. azva e prANazakti ane kriyAzaktinuM pratIka che. azvinAne madha sAthe gADha saMbaMdha che. madhu eTale soma ane soma eTale retasu - somo vai reta: prANa ane apAna evA azvinonI upAsanA karI - eTale ke prANAyAmamAMthI soma eTale vIrya zarIramAM teja utpanna kare che. vyavana RSine AvA prANAyAmathI navayauvana prApta thayuM hatuM. azvinAno tricakrI ratha che. A traNa cakro eTale IDA, piMgalA ane suSummA e traNa nADIo. tethI azvinI prANa ane apAna che, te prANazaktinA svAmI che ane tethI te rogIne nIrogI kare che, vRddhane yuvAna banAve che. ane bhavasAgaramAM DUbatAne bacAve che. vastutaH vaidika sUktomAMthI saraLatAthI samajAya che ke "azvinI' to zUravIra ane sAhasika be navayuvAno che. jANe svargamAMthI utarI AvatA be phirastA ! "azvinaunuM kalpanA-sabhara bhavya rUpaka : asahAya vyaktine mana Akasmika Avela be azvinIkumAro svargamAMthI jhaDapathI AvI pahoMcelA be daivI phirastAo jevA lAge. azvinI sahAya mATe tvarita Ave che, jANe tIvragativALA ghoDe ke rathe besIne na AvyA hoya ! emanA rathane be nahi, paNa traNa cakra che. A traNa cakro eTale be azvino ane trIjI emanI patnI sUrya-putrI, athavA tIvragati darzAvavA trIjuM caka paNa batAvyuM ! azvino eTalA pratApI ane tejasvI-zaktisaMpanna che ke pariNAme temane prakAza svarUpa sUrya-sUryAnA putro ja kavie batAvI dIdhA. sUryanuM sthAna UMce ghulokamAM che, tethI azvinone paNa ghulokamAMthI prakAza jeTalI jhaDapathI nIce AvatA batAvyA. AvA azvino madha jevA mIThA kema na lAge? A yuvAno sAhasika ane vaidyarAja jevA che. "azvinIkumAro'nuM AvuM kaMIka arthaghaTana na karI zakAya?

Page #112
pAtaMjala yogasUtra, zrImadbhAgavata tathA viSNupurANa antargata yoga-sAdhanA mahendrakumAra e. dave AtmAno paramAtmA sAthe saMyoga tenuM nAma yoga. AjathI hajAro varSa pahelA maMtrayogane nArada, pulasya, gArgyu, vAlmIki, bhRgu, bRhaspatie anusaryo hato. teoe yoga dvArA anerI siddhio hAMsala karI hatI. varSonI sAdhanA bAda temanI sAme jIvananAM ane jagatanAM je rahasyo pragaTa thayAM te temaNe loka kalyANa mATe yogavidyArUpe rajU karyA. hinduonA dhArmika sAhityamAM purANonuM pramukha sthAna che. purANa, dharmazAstra ane tanjha A traNeya tenA dhArmika kRtyonA pathadarzaka che. bhAgavata purANamAM to aneka sthaLe yoga-sAdhanAnuM atyaMta vizada varNana maLe che. dhAtu yar ne "dha" pratyaya lAgIne banela yoga zabdano prayoga svataMtra rUpamAM tathA karma, jJAna ane bhaktipUrvaka thayo che. pAtaMjala yogasUtra' mujaba "citta vRttino nirodha te yoga jIvananA pratyeka kAryanI saphaLatA mATe paNa yogane Avazyaka mAnyo che. uparAMta pAramArthika lAbha mATe paNa yoganuM mahattvapUrNa sthAna rahyuM che. yogano udeza bahirmukha indriyone sAMsArika viSayothI haTAvI temane aMtarmukha karavAno che. bhAgavatapurANamAM "dehAdi nA apAyela rUpaka mujaba A zarIra ratha che, indriyo emAM azva che, mana indriyonuM svAmI che, ane teja lagAma che, zabdAdi viSaya ja mArga che, buddhi A rathanI sArathi che, dazaprANa enI dhUsarI che. dharma-adharmarUpI be cakro che, jIva rathI che, praNava tenuM dhanuSya che, jIvAtmA bANa che, tathA tenuM lakSya che-paramAtmA. kaThopaniSad 3-3 *ane 4 mujaba A indriyarUpI azvone lagAma dvArA suniyamita nahIM karAya to te potAnI IcchA mujaba rathane kyAMya paNa laI jaI zake che. Ama 'bhAgavatapurANa" mujaba upaniSadamAM prApta yogamAM paraMparA jaNAya che. to vaLI baLadeva upAdhyAya bhAgavadyogane paurANika yogano aMzamAtra gaNI teno aitihAsika dRSTikoNa tapAsI tene aupaniSadiyoga tathA pAtaMjalayoganA madhyakALamAM mUke che.? bhAgavatano yoga bhaktinA aMzarUpe upadiSTa karAyo che. anya viSayomAMthI manane vALI prabhumaya karavAthI paramAnaMda prApta thAya che. bhAgavatapurANa 20-84-36 mujaba 'viropazamoDya' arthAta 'cittanuM upazama te ja yoga." yogasAdhake dhIre-dhIre pramAdarahita banI manane badhI bAjuthI AkRSTa

Page #113
Vol. XXXL, 2007 yoga-sAdhanA 107 karI bhagavAnamaya banAvavAnuM bhAgavatapurANa 11.13.13-14 mAM kahyuM che. yoga-sAdhaka ajJAnajanita potAnA kartutvarUpI ahaMkArano paNa tyAga kare che... Ama paramArtha jJAna prApta thavA uparAMta te yogI A zarIrano satata svIkAra karato nathI. vArAhopaniSamAM paNa yoga avasthAnI vyAkhyAo ApelI che to bhAgavatapurANamAM aSTAMgayoga sAdhanAnuM varNana maLe che uparAMta nAradanuM jIvanavRttAMta dhruvanuM vRtAnta'tathA bhAgavatapurANa 10-13 tathA 19nuM kapilAkhyAna uparAMta kRSNanA jIvanaprasaMgomAM yoganuM apratyakSa varNana maLe che. uparAMta bhAgavatapurANa 1-9 tathA 4-4mAM anukrame bhIkha dvArA dehatyAga ane satI dvArA dehatyAga vageremAM yoga dvArA dehatyAga paNa varNavAyo che. aSTAMgayoga : maharSi pataMjali yogadarzanamAM tathA bhAgavatapurANamAM10 aSTAMga yoganuM vizada varNana maLe che. A aSTAMgayogane nIce mujaba vistRta samajIzuM. (1) yama : maharSi pataMjalie pAMca prakAranA yamano nirdeza karyo che11 jayAre darzanopaniSaddamAM daza prakAranA yama ApyA che jyAre bhAgavatukAre bAra yama ApyA che. 13 Ama bhAgavatakAre Apela vadhArAnA sAta yama e kavinuM maulika sarjana jaNAya che. yoga sUtramAM yamanuM phaLadarzana karAvyuM che. jema ke brahmacaryanI pratiSThAthI vIryalAbha prApta thAya che ahiMsAthI hiMsakajIva paNa vairabhAva rahita thaI jAya che15 asteyathI sarvaratno tathA aparigrahathI yogInA pUrvajanma5 tathA vartamAnanAM saghaLAM vRttAntonuM jJAna thAya che? (2) niyamaH maharSi pataMjali pAMca prakAranA niyamono nirdeza kare che.17 "viSNupurANa' mAM paNa pAMca niyamo ApyA che. 18 jayAre bhAgavatapurANamAM zauca (bahAra tathA aMdaranI pavitratA, japa, tapa, havana zraddhA atithi sevA vagere bAra niyama ApyA che. 19 Ama bhAgavatapurANamAM je vadhArAnA sAta niyama che. te bhAgavadkAranuM maulika sarjana che. pataMjali yogasUtra" mujaba zauvat svAM puNA parisaMsa: . (2-40) arthAt zarIramAM apavitratA buddhi hovAthI zaucano sAdhaka saMsAranA saMsargathI vimukha thaI jAya che jayAre yogasUtra 2-42 mujaba saMtoSAt uttama suraunAma: | jyAre "tapa" thI zArirIka azuddhi dUra thaI kAyA tathA indriyo saMbaMdhI siddhio prApta thAya che, tathA svAdhyAyathI ISTadevanI siddhi prApta thAya che jayAre yogasUtra 2-4, mujaba Izvara-praNidhAnathI sAdhakane samAdhinI siddhi prApta thAya che. (3) Asana : bhAgavatapurANa 11-14-32 mujaba samatola sthAna para TaTTAra thaIne sukhapUrvaka besavuM te Asana. jyAre pataMjali yogasUtra mujaba sthira thaI sukhapUrvaka besavuM te Asana.21 jyAre bhAgavata mujaba pavitra ane ekAMta sthaLe vidhipUrvaka Asana lagAvIne besavuM joIe. uparAMta bhAgavatapurANa rU-28-8 mAM muktAsana tathA svastikAsana ane tarkamudrAsanano ullekha karAyo che. jayAre viSNupurANa 6-7-39 mujaba yama-niyama nAmanA guNothI yukta hoI saMyamI thayelA yogIe bhadrAsanAdi koI paNa Asane besI yogAbhyAsa karavo. jayAre bhA.pu.4

Page #114
108 mahendrakumAra e. dave SAMBODHI 6-34 mujaba bhagavAna zaMkara DAbo paga jamaNI jaMghA para tathA DAbA hAtha DAbo ghuTana para rAkhI, hAthanA kAMDAmAM rudrAkSanI mALA dhAraNa karI tarkamudrAmAM virAjamAna thayA hovAnuM varNana che. Ama dhyAna sAdhavA mATe AvI Asana sthiratA keLavavI khUba ja jarUrI che. Ama yogamArgamAM dhyAna sahAyaka Asano tathA Arogyavardhaka AsanonA aneka prakAra che, je hAlamAM svAthyavardhaka sAbita thayA che. (4) prANAyAma : viSNupurANa mujaba "abhyAsa dvArA vAyune vaza karavAnI prakriyA te prANAyAma.... 23 pAtaMjala yogasUtra mujaba Asanasiddhi uparAMta zvAsa-prazvAsanI gatino viccheda te prANAyAma.24 to bhA.pu.rU-28-22 mujaba prANAyAmamAM nAsikA para dRSTi sthira karI be hAtha khoLAmAM rAkhavA joIe. prANAyAmamAM pUraka, kuMbhaka, recaka nAmanA traNa prakAranI zvAsa prakriyA thAya che. tenAthI ja prANavAyunI mArga-zodhananI prakriyA thAya che. 25 viSNupurANe jene sabIja tathA abIja kahyA che. tevA japa tathA dhyAna sAthe karela prANAyAma sagarbha tathA japa-dhyAna vinA karela prANAyAma te agarbha che. purANomAM agarbha karatAM sagarbha prANAyAmane zreSTha mAnyo che. 26 bhA.pura1-17 mujaba praNava ke brahmabIjanuM smaraNa karIne prANAyAma karavA joIe. Ama prANa eTale "jIvanazakti', ane teno AyAma eTale vistAra. lAMbA zvAso-ucchavAsanI prakriyA eTale prANAyAma. prANa ane mana eka-bIjA sAthe joDAyelAM hovAthI prANAyAmathI prANa ane mana sthira thAya che. Ama prANAyAmanA abhyAsathI zArIrika, mAnasika tathA AdhyAtmika vikAsa thAya che. (5) pratyAhAra : sAdhanAnI saMbhavatAnA dvAra samI indriyone vaza karavA pratyAhAra jarUrI che. te te viSayomAMthI Indriyone saMkelI levI te pratyAhAra.27 pAtaMjala yogasUtra 2-14 mujaba prANAyAmano abhyAsa karavAthI mana tathA indriyo zuddha thaI jAya che, tyArabAda indriyone manamAM vilina karanAra abhyAsanuM nAma ja pratyAhAra. jayAre bhA.5.-7-23 mujaba je samaye indriyo viSayothI bilakula uparAma pAme che. arthAt viSayo tarapha jatI nathI tyAre daSTA svarUpa je AtmA che te ja paramAtmA. jemAM vRttio ekAgra thaI gADha nidrAmAM jAya che tyAre avidyAdi paMcakaleza vilIna thaI jAya che. ahIM mana dvArA buddhinI sahAyatAthI indriyone te te viSayomAMthI sameTI manamAM sthira karavAno prayatna karavo joIe. je pramANe indriyo rahetI nathI. A jJAnendriyo AMkha, kAna, nAka, jIbha ane tvacArUpI pAMca hovAthI pratyAhAranA pAMca prakAra che. TUMkamAM pratyAhAra eTale "geTave oNpha adhyAtma." viSNupurANa 6-7-45 mujaba prANAyAmathI vAyune tathA pratyAhArathI indriyone vaza karyA pachI ja yogIe cittane zubha kAryomAM sthApI devuM. () dhAraNA: bhA.pu. rU-28-6 mujaba dhAnAnuM praveze manasA pradhAnam | arthAta mUlAdhArAdi kendro paikInA koI ekamAM manasahita prANone sthira karavA te dhAraNA. cittane eka sthAne rokavuM te dhAraNA.28 viSNupurANa mujaba cittamAM bhagavAnanuM dhyAna te dhAraNA'. 29 bhAgavatamAM bhagavAnanA sthULa tathA sUkSmasvarUpane anulakSIne vairAja dhAraNA tathA aMtaryAmI dhAraNA jevA be prakAre dhAraNA vihata che. jala, agni, vAyu, AkAza, mahat tathA prakRti jevAM sapta AvaraNothI

Page #115
Vol. XXXL, 2007 yoga-sAdhanA 109. AvRtta A brahmAMDarUpI zarIramAM rahela je virATasvarUpa che te dhAraNAno Azraya che. aMtaryAmI dhAraNA prabhunA sUkSmarUpanI dhAraNA che. zarIramAM hRdayanI kamaLasvarUpe kalpanA karAya che. A khIleluM kamaLa che ke jemAM ATha daLa hoya che tathA aneka pAMdaDIo hoya che. A kamaLanI pAMdaDIo para sUrya-candra tathA agnino nyAsa karI agninA madhyamAM bhagavAnanI dhAraNA karavI joIe. Ama dhAraNA eTale mananI ekAgratA. caMcaLa mananI sthiratA mATenuM sAdhana te dhAraNA. (7) dhyAna : dhAraNA eTale mananI ekAgratA, jyAre dhyAna eTale mananI lInatA. manane je vastumAM ekAgra karyuM hoya temAM mana lIna thaI jAya tyAre dhyAnanI sthiti Ave che. dhAraNAno abhyAsa paripakava banatAM dhyAnanI sthiti prApta thAya che. Ama dhyeya vastu sAthe cittano tAla te dhyAna. dhyAna dvArA sAdhaka gahana jJAna pAmI zake che. tenI dRSTi pUlathI sUkSma tarapha kendrita thAya che. 31 jemAM paramezvaranA rUpanI pratiti thAya te dhyAna ane te yama, niyamAdi cha aMgothI niSpanna thAya che. pataMjali yogasUtra mujaba dhyeyavastumAM cittanI ekAgratA te dhyAna. 3 dhyAnanA abhyAsa dvArA sAdhakano prabhumAM prema thaI jAya che. tenuM hRdaya bhaktithI dravita thaI jAya che. zarIramAM AnaMdAtirekathI romAMca thaI jAya che tathA utkaMThAvaza potAnA AMsuthI te vAraMvAra potAnA zarIrane navaDAve che. 4 TUMkamAM, sapuruSane potAno AtmA mAnI sthULa zarIra bhUlI satparuSamaya thavuM. bhagavAna, saMto-bhaktonA mahimAno vicAra karavo te paNa dhyAna che. (8) samAdhi : pataMjali mujaba cittadhyayAkAramAM pariNita thAya, sAdhakamAM svarUpa abhAva vartAya ane te dhyeyathI bhinna na rahe tevI avasthA te samAdhi. bhA.pu.mujaba A avasthAmAM sAdhakanuM citta saMkalpa-vikalpanI vRttiothI rahita thaI jAya che tathA sukha duHkhathI alaga evA prabhumAM sthita thaI jAya che te samaye te potAno kartavyabhAva choDI paramAtmAne prApta karI le che. pa "dhyAna karavA yogya svarUpanuM chevaTe koIpaNa kalpanAthI rahitasvarUpa grahaNa karavuM te ja mana dvArA dhyAnathI siddha karAtI samAdhi kahevAya che."36 Ama samAdhithI dhyAna karatAM paNa AgaLanI eka ucca avasthA prApta thaI zake che. A cittane bhagavAnanI mUrtimAM ekAgra karavA rUpI yogasAdhanAmAM zarIranA roga, cittanI niSkriyatA, saMzaya, pramAda (bedarakArI), ALasa, avirati (citta pAMca viSayamAM lapeTAyeluM rahe te.) brAntidarzana (koI nAstikane thatuM jJAna) alabdhabhUmikatva (dhyAna adhUruM mUke te) jevA nava aMtarAyo naDe che. jo ke A aMtarAyo kevaLa yogasAdhanAnA ja nathI. dareka kSetre jIvananI saphaLatAmAM paNa e aMtarAyarUpa nIvaDe che.

Page #116
110 mahendrakumAra e. dave SAMBODHI pATI5: 1. yogazcittavRtti nirodhaH / yogasUtra -1/2 2. bhAgavatpurANam - 7/15, 41.42 3. AcArya baladeva upAdhyAya : 'purANa vimarza' pR. 9 4. bhAgavadpurANam - 2.2-19 bhAgavadpurANam - 1.6-20 6. vArAhopaniSad - pR.71-95, ana - pR. 515 7. bhAgavadpurANam - 4.8 - 44 8. bhAgavad purANam - 3.33 9. yamaniyamAsana prANAyAma pratyAhAra dhAraNA dhyAna samAdhayo'STAvaMgAni - || yogasUtra - 2-29 10. bhAgavad purANam - 1-2, 3-5, 3.28 11. ahiMsA satyAsteya brahmacaryA parigrahA yamAH / yogasUtra 2-30, vi. pu. 6-7-36 12. ahiMsAsatyamasteyaM brahmacarya dayArjavam / kSamAdhRtirmitAhAraH zaucaMceti yamAdazaH // darzanopaniSad - 1.6 13. ahiMsA satyamasteyamasaGgo hIra saJcayaH / AstikyaM brahmacarya va maunaM sthairya kSamA'bhayam // bhA. pU. 9-33 14. brahmacarya pratiSThAyAM vIryalAbhaH / yogasUtra 2.38 15. ahiMsA pratiSThAyAM tatsannidhau vairatyAgaH / yogasUtra - 2-35 16. yogasUtra - 2 / 37-38 17. zaucasaMtoSatapaH svAdhyAyezvarapraNidhAnAni niyamAH / yogasUtra 2.32 yogasutra of Patanjali-P.57 18. svAdhyAya zauca saMtoSa tapAMsi niyatAtmavAn / vi.pu.6.7.37 19. bhA. pu. 11-19-34 20. kAryendriyamasiddhirazuddhiH kSayAttapasaH / tathA 'svAdhyAyAdiSTa devatA samprayogaH' / yogasUtra 2-43-44 21. sthira sukhamAsanam / yogasUtra 2-46 22. zucau vivikta AsIno vidhivatkalpitAsane / bhA.pu. 2-1-16 23. prANAkhyamanilaM vazyamabhyAsAkturute tu yat / prANAkhyamasya vijJeya..... // vi.pu.-6-7-40 24. tasmin satizvAsa prazvAsa yoH gati vicchedaH prANAyAmaH / yo. sU. - 2-49 25. prANasyazodhayen mArga pUraka kumbhakaraicaikaH / (bhA.pu. 3-28-9) 26. zivapurANa - uttarakhaMDa - 37-34 27. viSNupurANa - 6-7-43 28. dezabandhazcittasya dhAraNA / (yo. sU.-3-1) 29. vi. pu. - 6-7-77

Page #117
Vol. xxXI, 2007 yoga-sAdhanA 111 30. bhA. pu. -11/14-36-37 31. sthUla larjitamAtmAnaM zanaiH sUkSmaM dhiyA nayet / bhA.pu. 5-26-39 32. vi. pu. 6-7-89 33. tatra pratyekatAnatA dhyAnam / yo.sU.-3-2 34. bhA. pu. - 3-28-24 35. bhA. pu. - 3-28-26 36. vi. pu. 6-7-90 37. vyAdhi-styAna-saMzaya-pramAda-Alasya-avirati-bhrAntidarzana-alabdhabhUmikatva-anavasthitvAni-citte vikSepAste 'ntarAyAH / pA. yogasUtra 1-30

Page #118
kAvya prakAza ane raghuvaMza jAgRti paMDyA AcArya mammaTaracita kAvyaprakAza' saMskRta sAhityazAstrIya graMthomAM sImAcihnarUpa gaNAya che. temAM kAvyazAstrane lagatAM vibhinna pAsAMono talasparzI abhyAsa karAyo che. dasa ullAsomAM vibhAjita A graMthamAM kAvyalakSaNa, kAvya hetu, kAvyaprayojana, kAvyaprakAra, doSa, guNa, alaMkAra ityAdi viSayo AvarI levAyA che. graMthakAre temAM je te siddhAMta rajU karatI kArikA, vivecanAtmaka vRtti tathA samarthanarUpe udAharaNo ApIne viSayane vizeSa grAhya banAvyo che. A udAharaNo temaNe judI judI sAhityakRtiomAMthI pasaMda karIne TAMkyA che. saMskRta sAhityakAromAM kAlidAsa mUrdhanya sthAna dharAve che ane temanI sAhityaracanAomAM "raghuvaMza e uttamottama sarjana gaNAyuM che. paMca mahAkAvyomAM sthAna pAmela "raghuvaMza'mAMthI keTalAMka paDyo AcArya mammaTe potAnA kAvyaprakAza mAM judA judA saMdarbhamAM prastuta karyA che. prastuta lekhamAM, te paDyo kayA saMdarbhamAM prastuta karyA che, teno vicAra karAyo che. sAthe ja, je te padya anya AlaMkArike prastuta karyuM che ke kema, tathA jo prastuta karyuM hoya to teno saMdarbha mammaTane anurUpa ja che ke kema? te jaNAvavAno paNa prayAsa karAyo che. ApaNe A paghone akArAdi krame rajU karIzuM. 1. atithiM nAma kAkutsthAt putramApa kumudvtii| pazcimAta yAminIyAmAt prasAdamiva cetanA // 1 kAvyaprakAza nA dasamA ullAsamAM mammaTe alaMkAradoSone pRthapha nirdezyA nathI paNa pote nirdiSTa je te kAvyadoSamAM ja temano aMtarbhAva vicAryo che. te paikI upamAdoSono aMtarbhAva darzAvatI vakhate teo jaNAve che ke, je rIte upasAgata liMgabheda ke vacanabheda doSa vicArAya che, te rIte, kAla, puruSa, vidhi Adigata bheda paNa doSarUpa gaNAya che. A prakAranI racanAmAM asmalita rIte pratIti thatI nathI hotI tethI te doparUpa che ane teno aMtarbhAva bhagnaprakramatAmAM thaI jAya che. tenA udAharaNarUpe mammaTa "raghuvaMza' mAMthI uparano zloka TAMke che. A udAharaNamAM upamAnavAkyamAM "cetanA prasAda pAme che'- retanA pramukhoti ema vartamAnakALano prayoga che, jayAre upameyavAkyamAM "pAmI' - mApa - ema bhUtakALa prayojAyo che tethI

Page #119
Vol. XXXL, 2007 kAvya prakAza ane raghuvaMza 113 kAlagata bheda rahelo che, je doSarUpa che ane te prakramabhaMga doSamAM ja aMtabhUta thaI jAya che. hemacandranA "kAvyAnuzAsanamAM paNa A zloka A ja saMdarbhamAM prApta thAya che. paraMtu temaNe A prakAranA upamAdoSane ananvita nAme doSamAM aMtarbhata karela che. hemacandra pramANe ananvita doSa tyAre thAya che, jyAre padArthono paraspara saMbaMdha na rahe. e rIte, kALa-puruSa vagere gata bheda hotAM upameya ane upamAnarUpa artho vacce saMbaMdha jaLavAto nathI, je doSarUpa gaNAya. tenA udAharaNarUpe hemacandra A padya Ape che. ahIM eka vigata noMdhanIya che ke, mammaTe alaMkAradoSone je te doSamAM aMtarbhAvita thatA hoya te aMgenI samagra carcA alaMkAranirUpaNane aMte ApI che, jyAre hemacandra to je te doSanA saMdarbhamAM ja te doSa dvArA gatArtha thatI vigatono vicAra karyo che. A padyanA pAThAMtarano vicAra karIe to, "kAvyaprakAza" tathA "kAvyAnuzAsana'mAM ekasarakho ja pATha maLe che, jene zrI revAprasAdajIe mAnya rAkhyo che, jayAre "raghuvaMza'nI nirNayasAgara AvRttimAM eka pAThAMtara maLe che. temAM kApa' ne sthAne 'prApa' pATha maLe che. jo ke, tenAthI arthamAM khAsa koI phera paDato nathI. 2. kAtayaM kevalA nItiH zauryaM zvApadaceSTitam / ataH siddhi sametAbhyAmubhAbhyAmanviyeSa saH // 5 kAvyaprakAzanA sAtamAM ullAsamAM prakrAntArthaka tat zabdane udAhRta karatAM A padya TAMkavAmAM AvyuM che. vAyagata avisRSTavidheyAMza doSanuM nirUpaNa karatA mammaTa jaNAve che ke, vAkyamAM jo at no prayoga karavAmAM Ave to tat no prayoga paNa karavo joIe. e niyama jaLavAya nahIM to te doSarUpa gaNAya. tema chatAM, tenA keTalAka apavAda che. te aMge mammaTa kahe che ke, jo tat zabdano prayoga prakaraNa prApta vigata, prasiddha bAbata ke pachI anubhUta arthano bodha karAvavA mATe thayo hoya to ya nA prayoganI jarUra nathI. te paikI prakrAntArthaka eTale ke prakaraNaprApta artha jaNAvavA mATe tat no prayoga karAyo hoya tevuM udAharaNa ApatAM uparanuM padya Ave che. mahimabhaTTa tathA hemacandra paNa A ja saMdarbhamAM A padya uddhata kare che. A zlokamAM koIpaNa pAThAntara upalabdha nathI. 3. kva sUryaprabhavo vaMzaH kva cAlpaviSayA matiH / titIrSu rdustaraM mohAduDupenAsmi sAgaram // 'kAvyaprakAzanA dasamAM ullAsamAM vAkyarthagata nidarzanAnA udAharaNarUpe A padya uddhata karAyuM che. 10

Page #120
114 jAgRti paMDyA be bAbato vacceno azakya saMbaMdha jyAre upamAmAM pariName tyAre nidarzanA alaMkAra bane che. 'raghuvaMza'mAMthI uddhRta uparanA zlokamAM - 'sUryamAMthI udbhavela vaMza kyAM, ne kyAM mArI alpaviSayavALI buddhi ?!' e eka vAkya tathA 'mohane kAraNe huM nAnA hoDakA vaDe sAgara taravA icchuM chuM' e bIjuM vAkya paraspara saMbaddha nathI. tema chatAM, 'alpabuddhi vaDe sUryavaMzanuM varNana te nAnA hoDakA dvArA sAgara taravA samAna che' evo upamAno artha temAMthI prApta thAya che. tethI te nidarzanAnuM udAharaNa bane che. SAMBODHI hemacandranA 'kAvyAnuzAsana'11 tathA vizvanAthanA 'sAhityadarpaNa'12mAM paNa A ja saMdarbhamAM A padya prApta thAya che. jo ke, hemacandre iSTa arthanI siddhi mATe je dRSTAMta apAya tene nidarzana kahe che, jyAre vizvanAtha mammaTane anusarIne saMbhavita ke asaMbhavita vastusaMbaMdhamAM rahela biMbAnubiMbabhAvamAM nidarzanA alaMkAra mAne che. teo paNa aneka vAkyanA nirdazanAnA udAharaNa tarIke uparano zloka TAMke che. A zlokamAM paNa koI ja pAThAMtara prApta thatuM nathI. 4. gRhiNI sacivaH sakhI mithaH priyaziSyA lalite kalAvidhau / karuNAvimukhena mRtyunA haratA tvAM bata kiM na me hRtam // 13 'kAvyaprakAza'nA dasamA ullAsamAM vizeSa alaMkAranA tRtIya prakA2ne samajAvatAM, A udAharaNa rajU karAyuM che. 14 vizeSa alaMkAranuM nirUpaNa karatAM mammaTa jaNAve che ke, jyAre prasiddha AdhAra vagara A dheya raheluM che evuM varNana karAyuM hoya, eka vastune eka ja samaye aneka sthaLe tenA te ja rUpe rahelI hoya te rIte varNavavAmAM Ave tathA koI eka kArya karatI vyakti te ja prayatna dvArA anya koI azakya kAryane siddha karato varNavAya tyAre ema traNa prakAre vizeSa alaMkAra bane che. te paikI tRtIya bhedane nirUpatAM udAharaNarUpe uparanuM padya Ave che. temAM, indumatIharaNarUpa eka kArya karatA mRtyue te ja prayatnathI azakya evA saciva vagerenA haraNarUpa anya kAryo karyAM che tethI vizeSano trIjo prakAra bane che. temAM vyaMgya evAM kAryAntaranuM nirUpaNa che. 'sAhityadarpaNa'15mAM paNa A ja saMdarbhamAM A zloka ApavAmAM Avyo che. ahIM, AraMbha karela koI eka kAryanA prayatna thakI aneka kAryo je thAya che, temAM daiva javAbadAra che, eTalI vigata 'kAvya prakAza' karatAM vizeSa che. A padyamAM keTalAka pAThAMtara maLe che. jema ke, 'kAvyaprakAza'mAM 'savI' pATha che, je 'raghuvaMza'nI nirNayasAgaranI AvRttimAM maLe che paraMtu zrI revAprasAdajI16nI AvRttimAM 'savA' evuM pAThAntara prApta

Page #121
115 Vol. XXXL, 2007 kAvya prakAza ane raghuvaMza thAya che. vaLI, mammaTa vata evo pATha Ape che, jyAre "raghuvaMza'nI banne AvRttiomAM "vara' evo pATha maLe che. sAhityadarpaNa'mAM vizvanAtha "savI' ane 'vaevAM pAThAMtara svIkAre che. 5. jugopAtmAnamatrasto bheje dharmamanAturaH / agRnurAdade so'rthAnasaktaH sukhamanvabhUt // 17 kAvyaprakAzanA sAtamA ullAsamAM avimRSTa vidheyAMza doSane nirUpatAM A padya ApavAmAM AvyuM che. 18 jyAre vidheya aMzanuM prAdhAnya nirdiSTa na hoya tyAre te doSarUpa gaNAya che. vaLI, niSedhavAcaka nanno prayoga hoya tyAre, kAM to niSedhanuM prAdhAnya darzAvavA prasajya pratiSedhano prayoga saMbhave che, athavA niSedha pradhAna na hotAM, paryadAsarUpe niSedha nirUpAya che. jyAre A niyamano bhaMga thAya eTale ke niSedhanuM prAdhAnya abhipreta hoya tyAre tene gauNa banAvI devAmAM Ave ke niSedhanI apradhAnatA hotAM tene pradhAnatayA darzAvavAmAM Ave to te doSarUpa gaNAya che. mammara jaNAve che ke, jayAre nagna no prayoga samAsamAM thAya tyAre te gauNa banI jAya che. raghuvaMzamAMthI uparanuM padya TAMkI mammara kahe che ke, temAM atratatva evo samAsa banAvyo che tethI te anuvAda che ane uddezyarUpa che ane te pachI vagere vidheyavAcI pada darzAvyAM hoI navanuM gauhatva doSarUpa nathI. hemacandra19 tathA vizvanAtha A ja saMdarbhamAM A zloka uddhata kare che. A padyamAM be pAThAMtara jovA maLe che. kAvyaprakAzamAM "soDanA : evo pATha maLe che, je zrI revAprasAdajInI AvRttimAM paNa jovA maLe che, paraMtu "raghuvaMzanI nirNayasAgara AvRttimAM "oDamalata? evo pATha prApta thAya che. hemacandra ane vizvanAthamAM mammaTa pramANe ja pAThAMtara maLe che. paraMtu "kAvyAnuzAsana'mAM zlokanI bIjI paMktimAM vRdhvADakoDathanasaMvata: ema vAMcavA maLe che. ahIM mudraNadoSane lIdhe prathama avagraha vadhArAno hoya tema jaNAya che. 6. jyAvandhaniSpandabhujena yasya vinizvasadvaktraparaMpareNa / kArAgRhe nirjitavAsavena lakezvareNoSitamA prasAdAt // 22 A padya paNa "kAvyaprakAza'nA sAtamA ullAsamAM prApta thAya che. 23 doSo kyAreka vizeSa saMdarbhamAM adoSarUpa jaNAya che. te aMge carcA karatAM, mammaTa keTalAMka udAharaNo Ape che. vyA eTale dhanuSyanI paNacha. tethI dhanurthI kahetAM, punarukti ke kathitapadatva doSa saMbhave. paraMtu dhanurvA kahevAthI dhanuSya upara caDAvelI paNacha evo artha svIkAratAM, doSatva rahetuM nathI. paNa

Page #122
116 jAgRti paMDacA jo'caDAvelI paNacha' evo artha abhipreta na hoya to to kevaLa byA zabdano ja prayoga karAya, jenA udAharaNarUpe uparano zloka TAMkavAmAM Avyo che. SAMBODHI temAM khyA paNacha dvArA bhujAnA baMdhanano artha che tethI dhanuSya para caDAvelI paNacha evo artha nathI ane tethI ja khyA ema svataMtra padano nirdeza che. A padya anya AlaMkArikomAM prApta thatuM nathI. A zlokamAM jaNAtAM pAThAMtaro A pramANe che 'kAvyaprakAza' mAM 'vinizvasa.' evo pATha maLe che, paraMtu 'raghuvaMza'nI banne AvRttiomAM 'vini:zvasa'0 evo pATha che, je khAsa judo nathI. vaLI, bIjI paMktimAM 'kAvyaprakAza' timAprasAvata e pramANe pATha Ape che, je 'raghuvaMza'nI nirNayasAgara AvRttimAM paNa vAMcavA maLe che, jyAre zrI revAprasAdajI24 'SitamAprasAvat' e pramANe vAMce che. 7. rAmamanmatha zareNa tADitA duHsahena hRdaye nizAcarI / gandhavadrucandanocitA jIvitezavasatiM jagAma sA // 25 'kAvyaprakAza'nA sAtamA ullAsamAM amataparArtha nAme vAyadoSanA udAharaNarUpe A zloka prastuta karAyo che.26 mammaTa jaNAve che ke, prastuta rasanA virodhI rasano vyaMjaka evo bIjo artha jo vAkyamAM Ave to te doSarUpa gaNAya. tenA udAharaNarUpa A padyamAM prakRtarasane viSe viruddha evA zRMgAranA vyaMjaka rUpa anya artha rajU thayela che. hemacandra27 temanA 'kAvyAnuzAsana'mAM A padya ApyuM che. temAM rasadoSonA nirUpaNa prasaMge, anaMgatvadoSanA udAharaNa tarIke A zloka uddhRta thayo che, jemAM prakRta evA karuNane viruddha evo zRMgAra nirUpAyo che, je prakRtane puSTa karanAra nathI tethI te doSarUpa che. A rIte mammaTa ane hemacandra banne AlaMkAriko A padyane doSanA saMdarbhamAM ja rajU kare che. temAM rajUAtano viSaya eka ja hovA chatAM rajUAta potapotAnI rIte karAI che. mammaTa tene vAyadoSa gaNAve che, to hemacandra spaSTa rIte rasadoSarUpe ja tane nirUpe che. vizvanAthe28 paNa A padya temanA 'sAhityadarpaNa'mAM uddhRta karyuM che, paraMtu tyAM saMdarbha judo ja che. temaNe maraNa nAme vyabhicAribhAvane udAhRta karatI vakhate A padya rajU karyuM che. tetrIsa vyabhicAribhAvo paikI eka te maraNa, jemAM vAstavika mRtyu nahIM paNa mRtyunI pUrvAvasthA abhipreta che. te vyAdhi, abhighAta vagere aneka kAraNothI saMbhave che. A padya dareka AlaMkArike potapotAnI rIte prastuta karela che. paraMtu te darekamAM pATha samAna ja che. temAM koI ja pAThAMtara je te alaMkAragraMtha athavA to 'raghuvaMza'nI koipaNa AvRttimAM upalabdha nathI.

Page #123
Vol. XXXL, 2007 kAvya prakAza ane raghuvaMza 117 A rIte, mammaTanA "kAvyaprakAza'mAM kAlidAsanA "raghuvaMza'mAMthI kula sAta padyo udAharaNarUpe teno nirdeza thayo che, to kyAreka je te doSanA udAharaNa tarIke tene TAMkavAmAM AvyAM che. kyAreka vaLI doSanA abhAvane samajAvatAM teno ullekha karAyo che. vaLI, sAmAnyatayA je te padya eka karatAM vadhu AlaMkArikomAM eka ja saMdarbhamAM prApta thatuM jaNAya che. tema chatAM kyAreka AlaMkAriko taddana judA ja saMdarbhamAM je te padyane ghaTAvatA hoya tevuM paNa bane che. A sadaMrbhamAM chelluM padya dhyAnArya che. A abhyAsa - dvArA eTaluM spaSTa thAya che ke, sAhityano viniyoga sAhityazAstrIya siddhAMtonA nirUpaNamAM bhinna bhinna rIte thato hoya che, sAthe ja te sAhityazAstrIya siddhAMtone AdhAre anya sAhitya racAtuM rahe che. AthI, sAhitya ane sAhityazAstra banemAM prApta je te pAThAMtarono abhyAsa paNa atre karAyo che. pAdaTIpa : 1. "raghuvaMza' (nirNayasAgara AvRtti, saMpA. kAzInAtha pAMDuraMga paraba, paMcama saMskaraNa, 1907) 17.1 2. "kAvyaprakAza' (saMpA. zrI raghunAtha karamAkara, prakA. bhAMDArakara prAcya vidyAmaMdira, pUnA. saptama AvRtti, 1965) ullAsa - 10, pR. 778 kAlapuruSavidhyAdibhede'pi na tathA pratItiraskhalitarUpatayA vizrAntimAsAdayatItyasAvapi bhagnaprakramatayaiva vyAptaH / 3. "kAvyAnuzAsana' - (saMpAdakazrI rasikalAla parIkha, prakAzaka, mahAvIra jaina vidyAlaya, muMbaI. prathama AvRtti, 1938) kAlapuruSavidhyAdibhede'pi na tathA pratItiraskhalitarUpA bhavatItyasAvapyanancitasyaiva viSayaH / 4. "kAlidAsa-granthAvalI'- prakA. kAzI hindu - vizvavidyAlaya, vArANasI, 1986, pR. 298. 5. "raghuvaMza' - 17.47 6. "kAvyaprakAza'- 7.52 uparanI vRtti, pR. 307 7. "vyaktiviveka'- (saMpA. zrI revAprasAda dvivedI, prakA. caukhaMbA saMskRta sIrijha oNphisa, vArANasI, 1964) - vimarza - 2, pR. 199 8. "kAvyAnuzAsana'- adhyAya-3, sUtra 6 uparanI vRtti, pR. 246. 9. "raghuvaMza' - 1.2 10. "kAvyaprakAza' - ullAsa - 10, sU. 149 uparanI vRtti 11. "kAvyAnuzAsana'- adhyAya-6, sUtra-6 uparanI vRtti, pR. 354 12. "sAhityadarpaNa'- (saMpA. zrI kRSNamohana zAstrI, prakA.-caukhaMbA saMskRta sIrijha oNphisa, vArANasI, dvitIya saMskaraNa, 1955)-10.51 13. "raghuvaMza'- 8.67 14. "kAvyaprakAza'-10, sUtra 203 uparanI vRtti, pR. 743 15. "sAhityadarpaNa'- 10.73, 74 A uparanI vRtti, pR. 804 16. "kAlidAsa granthAvalI'- pR.212

Page #124
118 jAgRti paMDyA SAMBODHI 17. "raghuvaMza' - 1.21 18. "kAvyaprakAza'- 7. sUtra 7ra uparanI vRtti, pR. 292 19. "kAvyAnuzAsana' - adhyAya - 3, sUtra - 6 uparanI vRtti, pR. 244 20. "sAhityadarpaNa- 7.3 uparanI vRtti, pR. 482 21. 'kAlidAsagranthAvalI" - mR. 147 22. "raghuvaMza' - 6.40 23. "kAvyaprakAza'- 7. sUtra 77 uparanI vRtti, pR. 408 24. "kAlidAsa-granthAvalI'- mR. 191 25. "raghuvaMza' - 11.20 26. "kAvyaprakAza'-7. sUtra - 75 uparanI vRtti, pR. 377-378 27. "kAvyAnuzAsana' - adhyAya-3, sUtra - 2 uparanI vRtti, pR. 168 28. "sAhityadarpaNa'- 3.155 A uparanI vRtti, pR. 168

Page #125
kuMdakuMdAcAryamRta samayasAramAM AtmatattvanI vicAraNA kokilA hemacaMda zAha 'namaH samayasArAya svAnubhUtyA cakAsate / ' - amRtacaMdrAcArya-AtmakhyAti AcArya kuMdakuMda vikrama saMvatanI zarUAtamAM thaI trayA che. digaMbara jainaparaMparAmAM AcArya kuMdakuMdanuM sthAna niyamasAra, paMcAstikAya saMgraha aSTapAhuDa Adi prakhyAta che. temanA dareka graMthanuM prayojana ekamAtra avinAzI Atmika sukhanI prAptimAM ja raheluM che temaNe potAnA graMthomAM tIrthaMgaroe prarUpelA uttama siddhAMtone jALavI rAkhyA che. jainadarzanamAM jJAnanI pratiSThA che. dareka mAnavI sukhane cAhe che, duHkha dUra karavA prayatna kare che, sukha prApti ane du:khanA nAza mATe vizeSa jJAna hovuM jarUrI che. e mATe prathama tattvanI vicAraNA karavAnI jarUra che. zrImadrAjacaMdranA zabdomAM ''huM koNa chuM, kyAMthI thayo zuM svarUpa che mAruM kharuM ?" nigaMtha pravacanamAM jJAnanuM mAhAtmya darzAvatAM kahyuM che. 'jeNe AtmA jANyo teNe sarva jANyuM' ane 'jaba jAnyo nija rUpako taba jAnyo saba loka" AtmA samasta padArthono prakAzaka che mokSalakSI AtmasAdhanAmAM bodhidurlabha bhAvanAnuM mahattva che A bhAvanAno saMbaMdha Atmatattva sAthe che. bodhi eTale AtmAnuM jJAna arthAt samyaktva, samyaktva vinA mokSaprApti nathI. tethI ja bodhi 52 jainadharmamAM ghaNo bhAra mUkavAmAM Avyo che. bodhi prApta thatAM deha ane AtmAnI bhinnatA spaSTa thAya che. tethI ja jinezvaranI stuti vakhate paNa bodhi prApti mATe prArthanA karAya che. logassasUtramAM bodhilAbha mATe prArthanA karavAmAM Ave che. uvasagahara sUtramAM paNa bodhinI mAgaNI karAI che. samyakdarzana eTale dehathI, bhinna caitanyasvarUpa AtmatattvanI oLakhANa arthAt 'darzanamoha vyatIta thaI upajayo bodha je, deha bhinna kevalacaitanyanuM jJAna' jIvAdi tattvonuM sAcuM svarUpa zuM che te na jANavAthI saMsAranI cAra gatimAM jIva du:khI thaI rahyo che Ama, duHkhanuM kAraNa che sva-rUpanuM ajJAna samayasAra AtmaviSayaka graMtha che. samayasAranuM prayojana spaSTa karatAM kahyuM che ke te sva-paranA kalyANa arthe che anAdikAlIna mohanA nAza mATe ja che, ajJAna dUra karavA mATe ja che AtmAno svabhAva anaMta, AnaMda sukharUpa che. te sukha bodhilAbhathI prApta thAya che. samayasAra mULa prAkRta bhASAmAM racAyela graMtha che jenI 415 gAthAo che. prathama 38 gAthAomAM

Page #126
120 kokilA hemacaMda zAha SAMBODHI jIvanuM svarUpa kahyuM che. ane tyArabAda jIva-ajIva adhikAra, kartA karma adhikAra, puNyapApa adhikAra, Agnava adhikAra, saMvara adhikAra nirjarA adhikAra, baMdha adhikAra ane mokSa adhikAranuM varNana adhikAra, baMdha adhikAra ane mokSa adhikAranuM varNana che. chelle, (398-314 gAthA) sarvavizuddha adhikAra che. A alaukika zAstrAra zrI amRtacaMdrAcArye "AtmakhyAti' nAmanI ane zrI jayasenAcArye tAtparyavRtti' nAmanI saMskRta TIkA lakhI che amRtacaMdrAcAryanA zabdomAM "A zAstra AnaMdamaya vijJAnadhana AtmAne pratyakSa dekhADanAruM, advitIya jagata cahyu che. je koI tenA paragaMbhIra ane sUjha bhAvone hRdayagata karaze tene te cakSu AtmAnuM pratyakSa darzana karAvaze. jayasenAcArya samayasAranA abhyAsanuM phaLa batAvatA kahe che "je koI A prAbhRtano abhyAsa karaze, paThana karaze, zravaNa karaze, prasiddhi karaze, te avinAzI jJAnAtmaka bhAvane pAmI mokSa pAmaze." Ama, samayasAra eTale zuddha AtmAno mahimA kahenAra zAstra A uttama graMthamAM nizcaya ane vyavahAranayanuM suMdara vizleSaNa karyuM che. vyavahAra ane nizcaya baMne nayonuM prayojana che. vyavahAranaya vyavahAra mATe che ane nizcayanaya tattvane darzAve che. nizcaya vyavahAranI saMdhipUrvaka yathArtha mokSamArganI AvI saMkalanAbaddha prarUpaNA kadAca bIjA koIpaNa graMthamAM jovA maLatI nathI. parathI bhinna potAnuM svarUpa tenuM bhAna te nizcaya ane puruSArtha vaDe mokSamArga sAdhavo te vyavahAra. puruSArthavaDe bhavano cheda karo evI parama adbhuta vAta che. prathama, huM siddha svarUpa chuM, paramAtmA jevo ja huM chuM tevI dRSTi te nizcaya ane temAM bhAvavaMdanarUpa svabhAvamAM ekAgra thaIne prayatna karavo AtmAnI zuddha dazA pAmATeno te mokSano upAya te vyavahAra. siddha svarUpane dhyAvIne anaMta jIvo siddhA thayA che, Ama mokSamArganuM nirUpaNa be prakAre thAya che paNa mokSamArga be nathI. "eka hoya traNa kALamAM paramArthano paMtha." samayasAra graMthanI zarUAta "vaMditu savya siddha' ema kahI karI che-"huM dhruva acaLa ane anupama gatine prApta thayela evA sarvasiddhone namaskArI zrutakevaLIoe kahela A samayAra nAmanA prAbhUtane kahIza." Ama siddha paramAtmAne bhAvathI AtmAmAM sthApyA e ja dharmanI zarUAta che. AtmAnI pUrNa zuddhajJAna AnaMdamaya dazA te siddhapada che. AtmA svabhAvamAM AvI jAya pachI tene kaMI vizeSa, prApta karavAnuM rahetuM nathI. "huM caitanya svarUpI AtmA chuM." evo bodha thavo e ja dharmanI sAcI ArAdhanA che "vatyu sahAvo dhammo." AtmAnuM aizvarya eTale anaMta jJAna, anaMta darzana, anaMta AnaMda ane anaMta vIrya. AtmAnA potAnA ja A guNo che. A guNo bahArathI meLavavAnA nathI, tene pragaTAvavAnA che. AtmAnA svabhAva ADe rahela AvaraNo dUra thatAM te pragaTa thAya che. prazamarasanuM sukha pratyakSa che. AtmA ja paramAtmA che, paramAtmA kyAMya bahAra nathI, aMtaranuM ja eka svarUpa che. Ama, bhAvastuti ane dravyastutinA mAdhyamathI AtmAmAM siddhatvanI sthApanA karI AcArya A mahAnagraMthano prAraMbha kare che. AtmA nirAkuLa caitanya AnaMdamUrti che. paMDita banArasIdAsajI samayasAra nATakamAM kahe che. "cetanarUpa anUpama amUrata siddhasamAna sadA pada mero." zrImad rAjacaMdra kahe ce ""AtmA sata caitanyamaya sarvAbhAsarahita (Atmasiddhi-101) tAtparya che. bahirmukhatA choDI aMtarmukha thavuM jarUrI che. je dvArA paramAtmapaNuM pragaTa thAya. AcArya pUjayapAde samAdhizatakamAM AtmAnI traNa avasthA bAtavI

Page #127
121 Vol. XXXL, 2007 kuMdakuMdAcAryakRta samayasAramAM AtmatattvanI vicAraNA che. (1) bahirAtmA - bAhya deha Adi padArthone ja je AtmA mAne te bahirAtmadazA (2) aMtaramAM dehAdithI bhinna jJAnAnaMda svarUpa AtmAnuM jene bhAna che te aMtarAtmadazA (3) A caitanyazakti jANIne jeNe parama sarvajJapada pragaTa karyuM che te paramAtmadazA je upAdeya che. ""upaje moha vikalpathI samasta A saMsAra, aMtarmukha avalokatAM vilaya thatAM nahIM vAra zuddhacaitanyadhananI prasiddhi arthe AcArya kuMdakuMda samayasAramAM aneka viSayonuM nirUpaNa karyuM che. jIva ane pudgalanuM nimitta naimerikapaNuM, ajJAnIne rAgadveSanuM kartAbhoktApaNuM, guNasthAna kramArohamAM bhAva ane dravyanuM nimitta naimittikapaNuM vikArUpe pariNamavAmAM ajJAnIno potAno ja doSa, mithyAtvavAdInuM jaDapaNuM tema ja cetana paNuM, puNya ane pApanuM baMdhasvarUpaNuM, tema ja mokSamArgamAM caraNAnuyoganuM sthAna ItyAdi, aneka viSayo samayasAramAM prarUpyA che. samayasAramAM "samaya" eTale AtmA - samaya zabdano artha A pramANe che. "sama" upasarga che teno artha "eka sAthe' evo che ane aya' - gamanAtha dhAtu che jeno artha "gamanache. ane "jJAna" paNa che. tethI eka sAthe jANavuM ane pariNamavuM evI be kriyAo jemAM hoya te "samaya" kahevAya che. A jIva nAmano padArtha eka ja vakhate pariName paNa che ane jANe paNa che tethI te samaya che. amRtacaMdrAcArye samayanI vyAkhyA ApatAM kahyuM che zIva nAma pavArtha saH samaya: ' temanA graMthanI AdimAM maMgaLa arthe ISTadevane namaskAra karatAM kahe che namaH samayasara' arthAt jIva nAmano padArtha temAM karmarahita zuddha AtmA tene namaskAra jeno svabhAva cetanAguNarUpa che. Ama, zuddha AtmAne ja ISTadeva siddha karI tene namaskAra karyA che. Ama, samaya eTale jIva, AtmA, "Soul' - sAta bolathI je kahevAmAM Avyo evo jIva nAmano padArtha te samaya che - (1) utpAda, vyaya, drauvyayukta sattAthI sahita che. (2) darzanajJAna svarUpa pariNamana sahita che. (3) anaMtadharmomAM rahela eka dharmIpaNAne lIdhe tenuM dravyapaNuM pragaTa che. (4) akramavartI ane kramavartI evA guNa paryAyo sahita che. (5) svaparasvarUpane prakAzavAnuM sAmarthya hovAthI tene samastarUpane prakAzanAru ekarUpapaNuM che. (6) paradravyothI bhinna che kAraNa ke jJAtA daSTA teno asAdhAraNaguNa che. (7) eka TakotkIrNa caitanyasvarUpa ja rahevAno svabhAva che. A graMthamAM AcArya mULa navatattvanuM zuddha nayathI nirUpaNa karyuM che je thakI nizcaya samyadarzana, jJAna cAritrarUpa mokSamArga pragaTa thAya che. parathI bhinna ane svathI abhinna evA Atmatattvane jANavuM, enI upAsanA, ArAdhanA e ja samyadarzana jJAna cAritra che. AtmA viSe sarva darzanakAronI bhinna bhinna mAnyatA pravarte che. jainadarzanamAM navatattvomAM cetanarUpa jIva che. jyAre A jIva darzana-jJAna cAritramAM sthita thavAmAM potAnA svarUpane ekatArUpe eka ja vakhate jANe tathA pariName te "sva samaya arthAt je AtmA parathI bhinna thaI potanA darzana, jJAna svabhAvamAM ekatva pAme che tene "sva samaya'

Page #128
122 kokilA hemacaMda zAha SAMBODHI jANavo. A svasamaya e pariNamanarUpa che - ane jayAre jIva potAnA zuddha svarUpathI mukta thaIne anyapaNe rAgadveSarUpe pariName te parasamaya che. jIvAjIvAdhikAranA adhyayanathI e spaSTa karyuM che ke Atmadravya bIjA dravyathI bhinna che. jyAM sudhI AtmA potAne parano kartA bhoktA mAnato rahe che tyAM sudhI vAstavika bhedavijJAnanuM jJAna thatuM nathI. dharmanuM mUla samyadarzana che. samyadarzana vinA vrata kare, sAmAyika kare e badhuM vyartha che. jIva cetana che sukhano khajAno che jJAnavaDe svaparane jANI rAgadveSa dUra karI zakAya. samayasAra gAthA 118mAM kahyuM che jJAnIne karmabaMdha nathI kAraNake temAM rAgadveSano abhAva che. samyakdaSTi AtmA navIna karmo bAMdhato nathI ane sattAmAM rahelA pUrvakarmone mAtra jANe che. tethI ja jJAnano mahimA che AcArya kuMdakuMde AtmAne rAgAdi bhAvothI bhinna batAvI tenuM mamatva choDavAnuM kahyuM che ane te pachI rAgAdibhAvonA kartutva ane bhoitvano InkAra karyo che. rAjacaMdra kahe che - chUTe dehAdhyAsa to nahIM kartA tuM karma, nahIM bhoktA tuM tehano e ja dharmano marma." saMvarAdhikAramAM bhedavijJAnanuM mahattva darzAvatAM kahyuM che ke saMpUrNa karmonA saMvara mATe bhedavijJAna utkRSTa upAya che saMparNa samayasAra bhedavijJAna mATe ja samarpita che paraMtu saMvarAdhikAramAM bhedavijJAnano vizeSa mahimA batAvyo che. samyakraSTi jIva iMdriyo dvArA cetana acetana dravyono je upara bhoga kare che te sarva nirjarAnA nimitta che Ama AmravanA sthAno nirjarAnA sthAno banI jAya che. "hota AsavA parisavAmAM AcArAMgasUtramAM paNa Ama ja kahyuM che Asrava para vijaya meLavavAnI zakti viSe zaMkA nathI - bhale vartamAna kALamAM kevaLajJAna zakya na ho paNa sacittaAnaMdasvarUpI AtmAno anubhava to zakya che jethI Atmika zAMtinI adbhuta dazA pragaTa thAya che jJAnIne je bhedajJAna thAya che te sadaiva yathAvat rahe che ane tethI kevaLajJAna prApta thAya ja che. jJAnano mahimA eTalA mATe ja che ke jJAnI karmo karato hovA chatAM paNa tene karmabaMdha nathI. kartA ane bhoktA AtmA potAnA bhAvathI thAya che. mohathI AcchAdita jIva saMsAramAM paribhramaNa kare che banArasIdAse paNa sarasa vAta karI che ke jJAnI bhogonA bhoktA hovA chatAM paNa karmabaMdha nathI karatA mokSa eTale duHkhano abhAva ane samyakTarzana vinA te zakya nathI "mokSa kahyo nija zuddhatA tethI ja zrImad rAjacaMdra kahe che. koTi varSanuM svapna paNa jAgRta thatAM samAya tema vibhAva anAdino jJAna thatAM dUra thAya." tethI ja Atma jJAna mATe prayatna karavo joIe. Ama, jainaparaMpAramAM AtmAnA zuddha svarUpano prakAza karanAra jJAnanI pratiSThA che. chelle, zudranayanuM mahattva batAvyuM che. jJAna ane Seya sarvathA bhinna che zuddha bhAva upAdeya che. zuddhanayano Azraya laI jJAnI jana je rAgAdithI mukta che te baMdhathI rahita samayanA sArane, zuddhAtmAne jue che anubhave che. zuddhanaya eTale trikALI jJAyakane jANanAra A tmA tenuM je lakSa kare, jJAna kare te samadarzanane pAme, Ama AcArya kuMdakuMda AtmAnA adbhuta vaibhavanI vAta karI che. A samayamAmRtazAtra zuddha paramAtmAne sAkSAt dekhADe che. je A zAstra bhaNIne teno artha

Page #129
Vol. XXXL, 2007 kuMdakuMdAcAryakata samayasAramAM AtmatattvanI vicAraNA 123 samajaze te zuddha AtmAne pAmaze mATe tenAM abhyAsa ane zravaNathI avinAzI sukhanI prApti thAya ema upadeza che. jayasenAcArya samayasAranA abhyAsanuM phaLa batAvatAM kahyuM che ke je koI A prAbhRtano abhyAsa karaze te avinAzI jJAnAtmaka bhAvane pAmI mokSa pAmaze tathI ja AtmatattvanI vicAraNA dvArA svAnubhUtirUpa samyakTarzana prApta thAya che. je avyAbAdha sukhaprApti karAve che ema AcArya kuMdakuMda A graMthanA mahimArUpe kahe che chelle, adhyAtmasaMta zrImad rAjacaMdranA zabdomAM "he kuMdakudAdi AcAryo ! tamArA vacano paNa svarUpAnuM saMdhAnane viSe A pAmarane parama upakAbhUta thayA che te mATe huM tamane atizaya bhaktithI namaskAra karuM chuM." ApaNe paNa svarUpanA jJAna dvArA paramAtmA pada pAmIe. "paramAtmAne dhyAvavAthI paramAtmA thavAya che." caitanya svarUpa AtmAmAM asAdhAraNa jJAnadarzanAdi guNo che je bIjA dravyomAM hotA nathI. zuddhAtmA eTale jJAnalakSaNa caitanyanI zuddhatAvALo AtmA ke jenI pariNati je para tarapha hatI te have sva tarapha dRSTi kare che A apUrvakaraNa avasthA prApta thatA rAgadveSanI graMthino bheda thatA - samyattvanI prApti thAya che. arthAt sva-svarUpanuM jJAna thAya che. A sUtramabodha dvArA AtmAne potAnuM svarUpa samajAya che. "huM koNa chuM" - anAdikALathI cAlyuM AvatuM mithyAtva TaLI jAya che. ane paramaAnaMdano anubhava thAya che. kharekhara, "zuddha, buddha caitanyadhana svayaMjayAtisukhadhAma, bIjuM kahIe keTaluM kara vicAra to pAma."

Page #130
kAzyapa : pANinIya dhAtupAThanA eka aprasiddha vRttikAra nIlAMjanA zAha pANinIya dhAtupATha e pANinIya vyAkaraNazAstranuM eka mahattvanuM aMga che. lagabhaga 1950 jeTalA dhAtuonA svarUpa ane artha vagere darzAvatA A dhAtupATha para prAcIna kALathI aneka vyAkhyAo lakhAtI AvI che, paNa hAla A dhAtupATha para kSIrasvAmI racita "kSIrataraMgiNI' (I. sa. nI agiyAramI sadI), maitreyarakSite lakhela "dhAtupradIpa' (I. sa. nI bAramI sadI), devakRta "deva' paranI lIlAzukaracita puruSakAra TIkA (I. sa. nI teramI sadI) ane sAyaNaracita "mAdhavIyA dhAtuvRtti" (I. sa. nI caudamI sadI)-A cAra prAcIna vyAkhyAo prakAzita svarUpe upalabdha thAya che. uparyukta vyAkhyAomAM, vedagraMthonA prasiddha bhASyakAra sAyaNe racelI "mAdhavIyA dhAtuvRtti' (mA. dhA. vR.) khAsa noMdhapAtra che, kAraNake pUrvavartI vyAkhyAkAro karatAM, temaNe badhA ja dhAtusUtronuM vadhAre vistArapUrvaka ane sarvAgINa vivecana karyuM che. te uparAMta potAnA pUrvavartI aneka aprasiddha vaiyAkaraNonA mata, te te dhAtusUtronA saMdarbhamAM temanA nAma sAthe TAMkyA che ane jarUra lAgI tyAM te aMge potAno abhiprAya paNa Apyo che. AvA aprasiddha vyAkhyAkAro, jevA ke Atreya, kAzyapa, sammatAkAra, zivasvAmI, kauzika, dhanapAla, sudhAkara vagerenA je mata sAyaNe TAMkyA che, temAM Atreya ane kAzyapanA, badhA karatAM ghaNI vadhAre mata maLe che. A lekhamAM "mA.dhA.vR." mAM maLatA kAzyapanA matono nirdeza ane temanI carcA karavAmAM AvI che. noMdhavuM ghaTe ke pANinie aSTAdhyAyInA tRSikRzize : vAsthastha ! (1.2.25) sUtramAM kAzyapa nAmanA koI pUrvAcAryano AdarapUrvaka ullekha karyo che paNa pANini pUrve thaI gayelA e kAzyapa nAmanA AcArya ane pANinIya dhAtupAThanI vyAkhyAnA kartA A kAzyapa baMne judA haze ema lAge che. pANinIya dhAtupATha paranA "kSI.ta. temaja dhA.pra." vageremAM kAzyapanA koI matano ullekha nathI. temaja yudhiSThira mImAMsake hiMdImAM lakhelA "saMskRta vyAkaraNazAstranA itihAsa' (bhA.2, pra.114)mAM paNa pANinIya dhAtupAThanA vyAkhyAtA tarIke kAzyapanuM mAtra nAma ja maLe che. Ama A prakhara vaiyAkaraNa vize kyAMyathI paNa mAhitI maLatI nathI. A lekhamAM, 'mAdhavIyA dhAtuvRtti mAM 62 jeTalAM dhAtusUtromAM kAzyapanA ja 65 mata maLe che temane "kSI. ta." mAM, "dhA. pra" mAM ane puruSakAra TIkAmAM, te te dhAtu vize maLatA mata sAthe sarakhAvyA che. te uparAMta jyAM jarUra lAgI, tyAM mahAbhASyanAM vArtiko temaja tenA paranI kaiyaTanI pradIpa TIkA,

Page #131
Vol. XXX1, 2007 kAzyapa H pANinIya dhAtupAThanA eka aprasiddha vRttikAra ane 'si.kau'mAM maLato te dhAtu vizeno mata darzAvyo che. pANinIya sivAyanA Itara vyAkaraNa saMpradAyanA dhAtupAThane, A Concordance of Sanskrit Dhatupathas - e pustakane AdhAre noMdhyA che. 1. nAdhRnAthayAgvopatAvaizreyAMzI:ju / nAte / (pR.2) ....atra kAzyapaH nAdhaterNopadezatvamayuktam, gaNakAravRttikArAdInAmaniSTatvAt / 125 svAdigaNanA A noMdh dhAtu bAbata sAyaNe kAzyapanA mata TAMkyo che ke tenuM khopavezatva ayogya che. kAzyapano A mata samajavA mATe maitreya ane AbharaNakArano tene khopareza dhAtu gaNAvato mata samajavo jarUrI che. maitreya 'dhA. pra.' (pR.4) mAM nAdhR no khopaveza tarIke pATha Ape che. ane tenA samarthanamAM, bhASyanuM 'kho': naH (6.1.15) sUtra paranuM avataraNa Ama TAMke che H sarve nAya khopavezAH / kRtinanvinanidhinATinAmRtRvarNam / ane pachI te enA AdhAre 'jo naiH / ' sUtrathI La kArano na karIne, 35savisamAkSe'pi / (8.4.64) sUtrathI hatva nuM vidhAna karI prajJAdhate rUpa siddha kare che. kAzyapa A matanuM khaMDana karatAM kahe che ke che nArR opaveza che ja nahIM, kAraNake bhASyamAM spaSTa rIte khopaveza nathI evA je dhAtuo gaNAvyA che, temAM nAdhR no samAveza karyo che : smRti...nAthunAdhRttuvarNam| te uparAMta gaNakAra ane kAzikAvRttikAra paNa khopaveza nathI tevA dhAtuomAM nArR ne gaNAve che, mATe teo paNa maitreyanA mata sAthe saMmata nathI. sAyaNa paNa kAzyapanI jema ja A matanuM khaMDana karatAM noMdhe che ke zrIkara paNa ema ja mAne che ane zAkaTAyana ane nyAsakAra paNa uparyukta paryAdAsa vAkyano smRti nanti....nAdhRtRvarnam / ema pATha karI, temAM nAdhR no samAveza kare che, mATe te paNa nAdhR ne khopaveza mAnatA nathI. noMdhavuM ghaTe ke 'kSI.ta'. (pR.15) mAM paNa nArR ne khoddeza gaNAvyo nathI, kAraNake bhASyamAM khopaveza mATenA varjya dhAtuomAM tenI gaNanA thaI che, ane tethI tenuM va.kA.e.va.nuM pranAdhate rUpa ApyuM che. Ama kAzyapanA, nAdhR dhAtu oddeza nathI te matane sAyaNa, kAzikAkAra, zAkyAyana, nyAsakAra, kSIrasvAmI vagerenuM samarthana maLI rahe che. mULa vAta e lAge che ke maitreye je payusivAkya TAMkyuM che temAM nAdhR no pATha nathI, mATe temaNe tene popaveza dhAtu mAnyo che. 2. 2 jIt yurM mud IDAyAmeva / te, pUrvate pUrvate, pote / (pR. 11) atra kaiyaTapuruSakAramaitreyAdiSu tRtIyo na paThyate / sammatA - moghavistAra- cAndreSu tu trayo'pi paThyante / guda krIDA 'guda vihAra' iti carake / maitreyakAzyapau guda ityapi pRthak dhAturiti / sAyaNe noMdhyuM che ke kaiyaTa, puruSakAra ane maitreya vagere gurUM no pATha nathI karatA, to sammatAkAra, movistara ane cAndo prathama traNano pATha kare che. gurU no pATha nathI karatA, jyAre maitreya ane kAzyapa gurU ne judo dhAtu mAne che ane jaNAve che ke IDAyAmeva mAMno vAra dhAtuonA anekArthano jJApaka che. sAyaNe kahyuM che tema maitreyanA 'dhA. pra' (pra.5.) mAM gurU ne judo dhAtu gaNavA vizeno nirdeza maLato nathI. kAzyapa A dhAtusUtramAM mAtra prathama traNa dhAtuono ja pATha kare che ane gurU ne judo dhAtu

Page #132
s nIlAMjanA zAha SAMBODHI gaNe che te matane samarthana maLe tevo mata "kSI.ta." (pR.19) mAM maLe che H 3padhyAyAstu putra zrI DAyAM wvAre va ra dhAtu ti vyArthina, tati saMkhyA upAdhyAyo du DAyAm ane zudra pAvihAre ema be judA dhAtuM darzAve che. ema kahI zakAya ke kAzyape paNa A sUtramAM gu pATha nathI karyo, tethI lAge che ke guda pAvihAra e arthamAM emaNe judo dhAtu darzAvyo haze noMdhavuM ghaTe ke zAkaTAyana ane hemacaMdra pura no #kAyA e arthamAM pATha kare che. (Palsule, P. 172) carake paNa gu nA be artha krIDA ane pAyavihAra darzAvyA che. 3. yuti kSAra . -oti... (pR. da6) sArathima, nirveza: Dyuvera .. sakArAditve prayojanaM madhuzcyotatIti madhuzcyut-kvip, asmAt......madhugiti rUpasiddhiriti vRttinyAsapadamaJjarIsammatAkAramaitreyAdibhiruktam / ...gata va vRttivAlivirodhAt tAvyakhArivAni svAminAzyapavuau ..........vadhutyatra saMyoticakSatAM nara ti jharatve madhuDita sAt | sAyaNa, ahIM kAzyapanA matanI zA mATe upekSA kare che te samajavA AkhI prakriyA samajavI jarUrI che. gvAdigaNano A tir dhAtu sakArAdi che teno vRtva thI nirdeza thAya che. sakArAditva karavAnuM prayojana e che ke madhu coratIti madhurabyun + fkhara + viva6 parathI madhu zabda banI zake. - sAyaNe noMdhyA pramANe na mu ne (8.2.3) sUtra para kAzikAvRttimAM spaSTa lakhyuM che ke sakArAdi karavAnuM prayojana madhu zabda siddha karavAnuM che. "mA.dhA.vR." mAM prastuta dhAtusUtranI vyAkhyAmAM temaja kAzikAvRttimAM tenI prakriyA darzAvI che, jene Ama samajAvI zakAya. madhurabyuta, vinta:, madhuccatama vaNe rUti ur eTale madhuradyuta + fban + vivadhU -thayuM. vijhavat (6.4.155) paranA vArtikathI. dino lopa thatAM madhum + fban vivat rahyuM. tyArabAda tazava4. I (1.3.8) sUtrathI no, vepRca . (6.1.67) sUtrathI lU no ane hatnatyam I thI no lopa thayo ane 3paze. | (1.3.2) thI rU no lopa thatAM, vivam no lopa thayo ane madhum + fbat rahyuM. tyArabAda prathato ! (1.1.62) sUtrathI te prAtipadikane vivat ne mAnIne beniTi | (6.4.51) sUtrathI gar no lopa thatAM madhu rahyuM. te prAtipadikane svonama (4.1.2) sUtrathI 3 pratyaya lAgatAM madhu + su thayuM. pratyayano da myo . (6.1.68) sUtrathI lopa thatAM, madhu rahyuM. 6 no lopa saMyomAntIA (8.2.23) sUtrathI thatAM madhur rahe che. temAM vRtva asiddha thatAM za no rasa thayo, ane 0 I (8.2.29) sUtrathI lU no lopa thatAM madhur rahe che. jo purA (8.2.30) sUtrathI 6 no thaIne vRttAM nazo . (8.2.39) sUtrathI lU no jU thatAM madhunuM rahyuM. - sAyaNe noMdhe che ke A sakArAdi dhAtu vRtva ne lIdhe pravuti thAya che tema vRttikAra temaja tenA TIkAkAro saMmata eTalA mATe thAya che ke jethI madhu jevAM ISTarUpanI siddhi thAya.

Page #133
127 Vol. XXXI, 2007 kAzyapa : pANinIya dhAtapAThanA eka aprasiddha vRttikAra sAyaNe noMdhyA pramANe kSIrasvAmI ane kAzyapa ene mULathI ja tAlavyombAri gaNe che eTale tir pATha kare che ane sakArAdi gaNatA nathI. sAyaNa nIce pramANe AkhI prakriyA ApI darzAve che ke ema karavAthI madhu evuM aniSTarUpa thaze. madhuram sudhI to upara pramANenI prakriyA thaze paNa pachI saMyottarNa | sUtrathI prathama 2 kArano ane pachI 6 kArano lopa thaze. tyArapachI je madhuza raheze tenA zuM kArano traNa prazna - ucchazAM : . (8.2.36) sUtrathI 6 kAra thaze ane sanAM nam ! (8.2.39) sUtrathI teno thatAM madhuduM zabda thaze A AkhI prakriyA na mu ne sUtra paranI vyAkhyAmAM kAzikAvRttimAM ane nyAsamAM paNa TUMkAmAM darzAvI che. sAyaNe noMdhyA pramANe kSIrasvAmI A dhAtuno tAlavyAdi pATha kare che, paNa uparyukta prayoga bAbata carcA karI nathI. Ama sAyaNane, kAzyapano mata na svIkAravA mATe pUratuM kAraNa maLI rahyuM che ane tene vRttikAra, nyAsakAra vagerenuM sabaLa samarthana paNa maLI rahe che. 4. piya tyAm kSedhati . (pR. 68). ___keciduditaM paThanti / yadAha kAzyapaH- "ukAraH 'udito vA' iti vizeSaNArthaH" iti / taraGgiNI cAyamudiditi, tavRttivirodhAdupekSyam / / gvAdigaNanA A dhAtu vize kAzyapa kahe che A udita hoya ane tethI tene "lito vA' ! (7.2.59) sUtra lAgu paDe e badhuM, vizeSaNa jevuM che eTale ke khAsa mahattvanuM nathI. sAyaNa, 'kSI.ta." (pR.24)mAM Ano uSadhu pATha Apyo che teno virodha karatAM kahe che ke pAva upaleze(7.2.10) sUtra paranI kAzikAvRttimAM ApelI anilkArikAmAM spaSTa jaNAvyuM che ke A kArikAmAM vuSyati ane ziSyati ema, e dhAtuono zyana thI nirdeza karyo che tethI nikA mAM temane rUDha lAgIne vadhatam sidhitam thaze. have jo Itat mAnIe to rato vA (7.2.59) sUtrathI IDAgamano vikalpa AvatAM, yasya viSaI I (7.2.15) sUtrathI rUd no niSThAmAM pratiSedha thaze, mATe A dhAtuno ti pATha svIkArI zakAya nahIM. sAyaNe potAnA samarthanamAM kahyuM che ke nyAsa (bhA.2.5.543) ane padamaMjarI (bhA.ra.pR.506) paNa AnA udittvane anArSa gaNAve che. maitreya dhA.pra." (pR.8) mAM vadhu pATha ApIne noMdhe che ke viyoramanAImacchatA tathA vavRtta (7.2.20) nichAyAM sidhimijuvAhita{! daiva' paranI puruSakAra TIkA (pR.79) vidhu pATha ApIne eja jaNAve che ke cAsamAM A dhAtunA udittvane anArSa kahyuM che. Ama kAzyape AnA uditvane vizeSaNArthaka kahyuM che te ucita che. che. gati gari vanyane 1 sati ati (pR. 73) atra dhanapAlaH - tAntaM dramiDAH paThanti, AryAstu dAntamiti, ubhayamiti maitreyasvAmikAzyapasammatAkArAdayaH /

Page #134
nIlAMjanA zAha svAdi gaNanA A dhAtu vizenA sAyaNe TAMkelA dhanapAlanA mata pramANe dramiDo ati ane Aryo avi pATha kare che, jyAre maitreya, kSIrasvAmI, kAzyapa ane sammatAkAra vagere baMne pATha Ape che. kSI. ta. (pR.27) mAM A baMne pATha ApI, ati pAchoDanArtha:, anya 'ati' rUti vandhane petuH / ema kahyuM che, jyAre puruSakAra TIkA (pR.68) mAM kSIrasvAmIno mata teH poDanArthaH / ema maLe che. tenA ane dhanapAlanA matane vAMcatAM lAge che ke ghaNuM kharuM dramiDo tAnta pATha kare che, tethI kSIrasvAmI paNa kavi nahIM paNa ati no pATha anArSa mAnatA haze (mudraNadoSano saMbhava jaNAya che). 'dhA-pra.' (pR.9) mAM paNa baMne pATha maLe che noMdhavuM ghaTe ke cAndra, kAzakRtsna, kAtaMtra ane hemacaMdranA vyAkaraNa temaja 'kavi' (pR.29, 31)mAM paNa baMdhananA arthamAM uparyukta baMne pATha maLe che. 'si.ko.' nA uNAdi prakaraNamAM annadbhU. / (1.93) sUtramAM aTM (paganI beDI) e nipAtita zabdane ati dhAtu parathI vyutpanna thayela darzAvyo che, e noMdhavuM ghaTe. Ama sAyaNa ane kAzyapanA matane aneka vaiyAkaraNonuM samarthana maLI rahe che. 128 6. nahi vanaiveze / T'ti (pR. 71) atyAdaya paJcaite na tiviSayAH iti kAzyapaH / SAMBODHI svAdigaNanA A dhAtusUtramAM sAyaNa kAzyapano mata noMdhe che ke atyAyaH eTale ati-mati, rUti, vivi ane miti ane hi e pAMca dhAtuo ti++ viSayaka nathI. sAyaNe noMdhe che ke sammatA TIkAmAM paNa vivi, miti prakRtithI tiGga viSayaka nathI ema kahyuM che jyAre bIjA vaiyAkaraNo uparyukta badhAja dhAtuone tiviSayaka kahe che. kAzyapa eka bAju ati-ati baMneno pATha kare che ane bIjI bAjue badhA dhAtuo sAthe emane paNa tiviSayaka gaNatA nathI, eTaluM ja nahIM enuM kAraNa paNa ApatA nathI. 'si.kau.' (pR.58) mAM hi dhAtunA saMdarbhamAM 'bAlamanoramA' TIkAmAM paNa kAzyapano A mata maLe che. 7. zIvjha mecane / zIte / (pR. 76 ) dantyAdiriti dhanapAlakAzyapau; ata eva SopadezalakSaNe sRpisRji...sIkRsekRvarjam 'iti peThatuH / puruSakArastu tanna mRSyati, yadAha - sIkR ityAryA iti dhanapAlaH, tatra AdyaH pakSaH zIkara iti prayogAnuguNaH / yogapi oddezalakSaLe 'sIkR' pAH so'vyevaM pratyutttaH' kRti / svAdi gaNano zI dhAtu, je tAlavyAdi che, teno kAzyapa ane dhanapAla 'sI' ema dantyAdi pATha kare che ane tenA samarthanamAM kahe che ke dhAtvAveH 1H / (6.1.64) sUtra para SopadezalakSaNamAM je varjya dhAtuonI yAdI che, temAM saunlR ema pATha che. prathama to ApaNe e noMdhavuM joIe ke bhASyamAM je varjya dhAtuonI yAdI che, temAM sau no pATha nathI se" no cheH rRpivRnispRsyAsetRvarnam / dhanapAla kahe che Aryo sau no pATha kare che, te paNa puruSakArane mAnya nathI. 'deva' paranI puruSakAra TIkA (pR.42) mAM kahyuM che, ke SopadezalakSaNanA paryAdAsavAkyamAM dhanapAle je saunlR pATha kahyo che, tenuM khaMDana thAya che, kAraNake zau parathI banelo zI: zabda prayogAnuguNa che.

Page #135
Vol. XXX1, 2007 kAzyapa : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 'kSI.ta.' (pR.29) ane 'dhA.pra.' (pR.11) mAM mAtra 'zau' pATha ja maLe che. te uparAMta zAkaTAyana, hemacaMdra ane cAndra vaiyAkaraNo paNa zI pATha Ape che, mAtra bopadeva kavi. (pR.14) mAM secana arthamAM saunlR pATha Ape che. dhanapAla ane kAzyapa daMtyAdi saunlR pATha Ape che tenuM kAraNa e hoI zake ke temaNe raghuvaMza, vageremAM ene prayojAto joyo haze, jemake 'raghuvaMza'mAM saurASTrarmandri (1.42) maLe che to 'raghuvaMza' (9.68) mAM satuSArazIro vanAnita / ane 'kirAtArjunIya' (5.15) mAM vitatazIrarAzimi:.....ambumiH / ema paNa maLe che. 8. zrloI sAte / te / (pR. 77) saGghAto granthaH / sa ceha granthyamAnavyApAra iti zrAtivadakarmaka iti svAmyAdayaH / kAzyapAdayastu granthitRvyApAra iti madhnAtivat sakarmakaH / zlokairupastauti upazlokayati / 129 sAyaNa noMdhe che ke khvAdigaNanA A dhAtuno artha je, 'saMghAta' Apyo che, teno arthe kSIrasvAmI vagere prasthyamAnavyApAraH evo kare che ane tene zrAti nI mAphaka akarmaka darzAve che. zrA pA svAdigaNano dhAtu che tenuM va.kA.nuM rUpa trAti thAya che. jo ke noMdhavuM ghaTe ke Avo koI mata 'kSI.ta.' (pR.30) mAM maLyo nathI. temAM zloklR satkRte / saMhanane saMnyamAne ca| ema ja maLe che. keTalAka loko teno pranthamAnavyApAra evo je artha kare che, teno 'sarjanavyApAra' artha karI zakAya. kAzyapa vagereno mata judo che. te loko 'saMghAta' no artha prasthitRvyApAra eTale ke ''sarjaka vyApAra" kare che te, tene majJAti nI mAphaka sakarmaka mAne che ane ro pastauti 35znoti / evuM zlovRnA khij nA rUpanuM dRSTAMta paNa tenA samarthanamAM Ape che. 'dhA.pra.' (pR.11) mAM A dhAtusUtranI vyAkhyAmAM A artha vize nirdeza nathI. sAyaNe A baMne mata ApyA che paNa baMnemAMthI pote kayA matanI tarapheNa kare che te darzAvyuM nathI. 1. keLa chejha zobhAyoH / kete thete / (pR. 77) zabdotsAha iti kecit / yadAha kAzyapaH- drekate - zabdanotsAhaM karoti / svAdigaNanA A dhAtuno artha sAyaNa zabda ane utsAha kare che. keTalAka loko zabda(thI) utsAha Apavo ema kare che. sAyaNe noMdhyuM che ke cAMdravaiyAkaraNa ane 'kSI.ta.'kAra (pR.30) 'zabdanuM auddhatya' ema artha kare che, jyAre kAzyapa 'zabdathI utsAha kare che, vadhAre che,' ema artha kare che, je kadAca vadhAre baMdha bese che. gujarAtI zabda 'dekAro' A dhAtu parathI Avyo jaNAya che. 20. agni nakSane / adbhute (pR. 78) aJcikISate / anusvAraparasavarNayoH pUrvatrAsiddhatvAt 'na ndrAH' iti niSedhAt kakArAdirdvitIyaikAca dvirucyate / na ca 'pUrvatrAsiddhIyamadvirvacane' iti asiddhatvaniSedhaH / 'na ndrAH' ityasya niSedharUpatvAdityatatau sthApitam / AhuzcAtra svAmikAzyapAdayo'pi - 'na ndrAH' iti niSedhAt kAderdvirvacanam" / svAdigaNanA A dhAtunA sanantarUpa agviIpate bAbata, sAyaNa potAnA matanA samarthanamAM kAzyapano mata TAMke che. sAyaNe A rUpane samajAvatAM A prakriyA darzAvI che. arjAi vit dhAtu che mATe

Page #136
130 nIlAMjanA zAha SAMBODHI litonuF I sUtrathI (8.3.24) nuK Agama thatAM nathI| sUtrathI teno anusvAra thayo. tethI manusvArasya. | (8.4.58) sUtra lAgu paDatAM, parasavarNa Adeza thavA Ave, paNa pUrvatrAhima | (8.2.1) sUtrane lIdhe manusvArtha sUtra asiddha thaI jAya, tethI "na drA' (6.1.3) sUtra lAgu paDe ane tethI ajAdinA dvitIya ekAca samudAyanA saMyoganI AdinA 1, 6, 7 nuM dvitva thatuM nathI. paNa anAdvitIyA (6.1.2) sUtrathI kAra jenA AdimAM che te ekAcu bevaDAya che tethI vUiSane rUpa bane che. sAyaNa e paNa spaSTa kare che ke ahIM 'pUrvatrasiddhI madirvarane' | (paribhASAsaMgraha, pR.364) e paribhASAthI asiddhatvano niSedha thato nathI. potAnA A matanA samarthanamAM sAyaNa kAzyapa uparAMta "kSI.ta." (pR.30) mAMno mata TAMke che. 22. nI bunI barnane trajha, rniti . RjJAkhyA (pR. 88) AnRje iti sammatAtaraGgiNyoH tadasat: numvidhAvupadazivad vacanAt / ata eva kAzyapamaitreyAdayaH sarva Amameva udAjahuH / gvAdigaNanA A Ina dhAtunuM parokSa bhUtakALamAM RgnAzva rUpa thAya che. sammatAkAra ane lI.ta. kAranA mata pramANe Ananne rUpa thAya. tenuM sAyaNa khaMDana kare che ane tenA samarthanamAM, kAzyapa ane maitreya vagereno mata Ape che. sAyaNanI dalIla A pramANe che to gun dhAtoHA (7.1.58) sUtra para vArtika che : dvidhAvupaziva vavanAt. eno artha e che ke je tir dhAtuone nukU Agama lAge che, temane te pachI mULa dhAtuo jema ja gaNavA. rUnAza ! (3.1.36) sUtrathI je IjAdi dhAtuonI gurumAn saMjJA thaI che, temane nid mAM mAm pratyaya lAgIne RjJAkhya rUpa thAya. "kSI.ta." (pR.38)mAM ApeluM mAtRnne rUpa barAbara nathI. ema sAyaNe jaNAvyuM che, paNa kAraNa ApyuM nathI. A saMdarbhamAM "dhA.pra." mAM maitreye, uparyukta dhAtusUtra paranI vyAkhyAmAM kareluM vidhAna mahattvanuM che. ritu mAtRnne ti pratyutAntiA tatra dhimati(u.2.6) kRti dhagrahonAnitya samiti jJAtinA nitya mati na AvatIti yathAvazva samAdhayama maitreya rUpa ApanArAonI dalIla samajAve che. zvamavati sUtramAM zvinuM grahaNa karyuM che, te darzAve che ke gAma anitya che A sUtrathI bdhi dhAtuthI para AvelA tinA pratyayane ti kahyo che. tethI mAm vikalpa thAya. maitreyane paNa A bAbata saMmata lAgatI nathI. te spaSTa che kAraNa temaNe kahyuM che ke game tema samAdhAna karavuM paDe. sAyaNe zvamavati (1.2.6) paranA dhAtusUtra (pR.499)mAM noMdhyuM che ke A sUtramAM kinvavidhAna karyuM che tethI nyAsakAra vagere gAma no vikalpa Icche che, paNa te barAbara nathI, kAraNake A sUtra paranA mahAbhASyanA vArtikamAM kahyuM che: rUlpezajInDoviyatvAn muvo vuche nityasvIrANAM divAnartham | Ama spaSTa thAya che ke mAm anitya nathI mATe dhimati sUtramAMnA kintavidhAnanA AdhAre manuSya rUpa thaI na zake. 12. dhraja dhaji dhRja dhRji dhvaja dhvaji gatau / dhrajati dharjati dhvajati / (pR.98) taraGgiNIkAzyapasammatAsu-Adyau vrajavrajI iti dantyoSThayAdI paThyate /

Page #137
Vol. XXXI, 2007 kAzyapa H pANinIya dhAtupAThanA eka aprasiddha vRttikAra anyatra sarvatra tavargIyAdI eva / svAdigaNanA A dhAtu vize sAyaNa noMdhe che ke dhAtusUtramAMnA prajJa ni e be dhAtuono pATha, 'kSI.ta.' kAra, kAzyapa ane sammatAkAra vrajJa vrutti ema kare che, paNa 'kSI.ta.' (pR.45) mAM vRtta, gi, prajJa dhvani tau / ema dhAtusUtra maLe che. 'dhA.pra.' ke puruSakAramAM paNa A dhAtusUtramAM, vrajJa vRtti evo pATha maLato nathI. kadAca kAzyape ke sammatAkAre Avo pATha Apyo hoya e zakya che. sAyaNe pote vana vrana tau / ema dhAtusUtra (pR.102)mAM ApyuM che. 22. 4 = / pate / (pR. 204) 131 vipUrvo'yamiti svAmikAzyapau / maitreyAdayastu kevalamevodAjahuH / svAdigaNanA A dhAtu vize sAyaNa kSIrasvAmI ane kAzyapanA mata noMdhe che ke te baMne, A dhAtu vi upasarga pUrvaka ja prayojAya ema mAne che, eTale jyete ema va. kA. e. va. nuM rUpa thAya. noMdhavuM ghaTe ke 'kSI.ta.' (pR.50) mAM sAyaNanI jema ja A dhAtuno pATha maLe che, vipUrvaka pATha maLato nathI. dhA. pra. (pR.23)mAM paNa kevaLa chta dhAtuno pATha maLe che. kAzyape koI kRtimAM AdhAtune vipUrvaka prayojAto joyo haze, tethI Avo mata darzAvyo hoya ema banI zake. A dhAtusUtra heTha vivAdhAyAm / dhAtusUtra pachI tarata ja Ave che, tethI ja dhAtuno artha paNa vivAdhA thAya che. saMskRta sAhityamAM A dhAtu bahu ocho prayojAyelo jovA maLe che. 4. kruddhi sAte / kruDate / (pR. 204) atra kAzyapaH- 'AryAstu na paThanti / dramiDAstu taM paThanti' iti / bhASyAdau tu huNDetyavigItamudAhrIyate / sAyaNe noMdhyA pramANe kAzyapa mAne che ke Aryo A dhAtuno pATha karatA nathI, paNa dramiDo teno pATha kare che. sAyaNe noMdhyuM che ke mahAbhASyamAM teno pATha che, te vAta sAcI che. tionuma. / (7.1.58) sUtranA dRSTAMta tarIke 'DA dukhkhA' zabdo ApyA che. vadhArAmAM kahI zakAya ke 'kAzikA' mAM saMyone guru | (1.4.11) ane gureza hataH / (3.3.103) sUtranA dRSTAMta tarIke paNa uparyukta be zabdo ApyA che. vaLI bopadevanA sivAyanA badhAMja vyAkaraNo jevAM ke cAndra, jainendra, kAzakRtsna kAtaMtra, hemacaMdranA vyAkaraNomAM paNa A dhAtuno 'saMghAta' nA arthamAM pATha karyoche (Palsule, P.197). gujarAtI bhASAmAM nANAMnI Apa-le karavA mATenI zAhukArI ciThThIne 'huMDI' kahevAmAM Ave che te zabda Aja dhAtu parathI Avyo haze ema lAge che. dramiDomAM A dhAtu ane tenA parathI banelA zabdo kadAca vadhAre pracalita haze. zma. truTa vinodane / noti (pR.166) etadAdayaH pAThatyantASTavargatRtIyAntAH iti kauzikakAzyapanandi dramiDAH, te cAsmAdanantare piTahaTI ca peThuH / sAyaNa A dhAtusUtramAM noMdhe che ke kauzika, kAzyapa, nandi ane dramiDo kahe che ke A luTa dhAtuthI

Page #138
132 nIlAMjanA zAha SAMBODHI zarU karIne pad #AyAM vAriA e dhAtu sudhInA dhAtuo varganA tRtIya akSaranA antavALA che eTale ke rakta ne badale DAnta che. vaLI e loko, piTa ane dara dhAtu ke, jemano sAyaNa tuTa pahelAM pATha kare che, temano tuTa pachI pATha kare che, tethI temano paNa suTa ane patra vaccenA badhA dhAtuomAM samAveza thaI gayo. ane te paNa DAnta thAya. AmAMnA prathama dhAtu tuTa nI vAta karIe to "kSI.ta.'(pR.56) mAM kahyuM che ke dramiDo eno tuTuM pATha kare che. puruSakAra (pR.58) mAM DAnta pATha ApIne lIlAzuka kahe che ke tAntoDari tu haze . sAyaNe paNa "zizupAlavadha" (3.72) mAMthI nAta nA dRSTAMta tarIke 'nonamunAnagRhattaram' paMkti TAMkI che. kAzyapa vagerenA matane samarthana Ape tevI eka noMdha "kSI.ta." (pR.56) mAM maLe che. viTa dhatisUtra AgaLa temAM kahyuM che : 3no pati nandI I fTa upa rUtye peti | 16. sphuTivizaraNe / sphoTati / (pR. 114) svAmIkAzyapau tu sphuTi sphuTa sphaTeti trIn dhAtun paThataH / sphuNTati, sphoTati sphaTati ityAdi / A dhAtusUtra aMge sAyaNa kahe che ke kSIrasvAmI ane kAzyapa Ta Ta ane Ta ema ahIM traNa dhAtuono pATha kare che. noMdhavuM ghaTe ke "kSI.ta." (pR.58) mAM A dhAtusUtramAM RTa ane puSTi ema be dhAtuno pATha che paNa temAM noMdha maLe che : ra ta naktisvAmI ! "dhA.pra." (pR.27) mAM mAtra Toti maLe che. sAyaNe noMdhyA pramANe cAndro rUTa no pATha kare che. "kavi' (pR.24) mAM bopadeve kuTi vizaRche ema ApyuM che. A uparathI jaNAya che ke moTA bhAganA vaiyAkaraNo kuTira ane Ta no pATha kare che, jyAre skarTa no pATha, khAsa karIne kSIrasvAmI, nadi ane kAzyapa karatA jaNAya che hemacaMdra paNa vizaraNanA arthamAM rUTa no pATha kare che (Palsule, P. 93). 27. ti, te diy by HUAtha ! tepa tepa (g. 227) ___ 'tapiM tipiM cApi' ityaniTkArikAsu pAThAt tipireko'nudAtaH, RditpavargAntAtmanepaditvasAmyAcceha pAThaH / kSIrasvAminA svayaM seDudAhRtaH, tat kAzyapavRttinyAsapadamaJjarIvirodhAt, 'tapiM tipi' iti vyAghrabhUtivacanavirodhAccopekSyam / gvAdigaNanA A dhAtusUtramAM je ti eTale ke tifpa no samAveza thayo che te vize sAyaNanuM kahevuM che ke prastuta sUtranA cAra dhAtuomAMthI eka tifpa dhAtu anudAtta che paNa te aivit che, pavanta che ane AtmapadI che, mATe teno ahIM pATha karyo che. kSI.ta." (pR.62)mAM A dhAtune se kahyo che teno virodha karatAM sAyaNa kahe che ke vyAghabhUtie 3paze (7.2.10) sUtra paranI aniTu dhAtuone gaNAvatI kArikA "tapa" tipi" vApi...'mAM tiSino samAveza karyo che. mATe te (7.2.10) ani che se nathI. te dhAtu anudAtta che, tema A sUtra paranI "kAzikA' nyAsa ane 'pada maMjarI' mAM spaSTa kahyuM che: ta itipim ta pa nIvena rekhAnudAjona fkatAnuM pratIdi nivoti Ama A dhAtune anudAtta mAnavAmAM kAzyapane kAzikAkAra, nyAsakAra ane padamaMjarIkAra haradattanuM samarthana sAMpaDe che.

Page #139
133 Vol. XXXL, 2007. kAzyapa : pANinIya dhAtupAThanA eka aprasiddha vRttikAra Aja dhAtusUtranA saMdarbhamAM sAyaNe kAzyapano eka bIjo mata TAMkyo che : gi rUti pa: 1 sAyaNe e spaSTa nathI karyuM ke kAzyapa diy, re dhAtu ne A dhAtusUtranA dhAtuomAM umere che ke pachI tiy tene badale vi Te no pATha sUcave che. kAzyape sUcavelA A dhAtuono pATha dhAtupAThanA koI vyAkhyAkAre A sUtramAM karyo nathI. 28. prabhu pramAve e zramane 1 (pR. 222) zrambhu pramAde / tAlavyoSmAdiH / evaM kAzyapaH / dantyAdiriti candraH / svAmI caivaM paThitvA matAntareNa sransviti dantyAntatvamapyAha / maitreyasya tvayameva pakSaH / sAyaNa noMdhe che ke badhA A dhAtuno pATha judI judI rIte kare che. sAyaNanI jema kAzyapa zapu pATha kare che, cAndra vaiyAkaraNo pu pATha kare che, "kSI.ta." (pR.66) mAM strabhu pramAke . ema pATha che. ane pachI temAM stranuM rUtye ! ema kahyuM che, jyAre dhA.pra." (pR.31) mAM stranuM pramAke ! ema dhAtusUtra maLe che. maitreya stranuM pramAde pATha ApIne, A Rju ne nIvavu(7.4.84) sUtrathI nIgAgama na thAya ema kahe che, kAraNake stranuM banyu dhvaju adha:patane / dhAtusUtramAM je stranuM che tene ja dhvansa nA sAhacaryathI nIgAgama thAya. A carcAno sAyaNe paNa nirdeza karyo che, paNa ahIM kAzyapa zam pATha Ape che tethI e carcA aprastuta che. A uparAMta sAyaNe khAsa noMdhyuM che ke vau utaravasthApa: 1 (3.2.143) sUtranA dhAtuomAM pu vizvAse' ema kAzikAmAM kahyuM che. 'mu pramAdde no pATha nathI. TUMkAmAM ema lAge che ke mAtra sAyaNa kAzyapane anusarIne pramAdanA arthamAM zram no pATha kare che, moTAbhAganA dhAtupAThanA vyAkhyAkAro pramAdanA arthamAM stranu no pATha karatA jaNAya che. 22. paUA vyavahAre sutI pa aa paute 1 (pR. 226) atra svAmikAzyapasammatAkAravAsudevAdayaH paNAyate ityAyAntAdAtmanepadamudAharanti tadasat, yadasyAnudAttetvaM vyavahArArthasyAyAbhAvAt stutyarthasyArddhadhAtuka Aya vikalpanAt prakRtAveva caritArtham / avayave cAcaritArthaM liGgaM samudAyasya vizeSakam, yathAjugupsate iti / spaSTaM caiva 'gupUdhupa' ityatra nyAsapadamaJjaryAdiSu |.....tthaa-sudhaakrkaashyptrngginniikaaraashc vicchestudAdipAThAlliGgAt sArvadhAtuke'pi vikalpamAhuH / sAyaNa spaSTa kare che ke kAzikAmAM jaNAvyuM che ke stutyarthana paninA sahivattavarthaH pafH pratyayamutvAti . gupU dhUpa vicchei . (3.1.28) sUtrathI gupa, dhUpa, viSThi, paNa, pana A dhAtuone Aya pratyaya lAge che. mAyAvaya mardhadhAtu vA (3.1.31) sUtrathI A pratyaya ArdhadhAtukamAM vikalpa lAge che. stutyarthanA pana nuM sAhacarya hovAthI A pratyaya vyavahAra arthamAM paLa ne na lAgI zake mATe pAte rUpa asat che.

Page #140
134 nIlAMjanA zAha SAMBODHI kAzyapa vagere mAne che ke gAyatta paNa dhAtunuM AtmapadamAM prayojAI, pAyate rUpa thaI zake. kSI.ta." (pR.70) mAM avayaveDA vRta samudrAyaNa vizeSa bhavati | e mahAbhASya(3.1.5)nuM vidhAna TAMkI panAyate rUpa ApyuM che. sAyaNe noMdhyo che, tevo mata "kSI.ta." mAM maLato nathI. temaNe paNa vyavahArArthamAM paNa na mAya na lAge tema ja kahyuM che. sAyaNa A matanuM khaMDana kare che. A baMne dhAtuo anuvAta che mATe dhAtu AtmapadI thAya te sAcuM paNa paga dhAtune vyavahAra arthamAM gAya pratyaya lAgato nathI, ane stutyarthamAM AdhadhAtukamAM te vikalpe lAge che mATe tenuM anudAttatva prakRtimAM ja caritArtha thAya che ane pate rUpa bane che. ahIM avayavamAM ja liMga caritArtha thaI jAya che, mATe te samudAyane na lAgI zake, kAraNake avayavamAM liMga caritArtha na thatuM hoya to ja te samudAyane lAgI zake mATe pAyo rUpa na banI zake. gupUdhUpa ! A sUtra para 'padamaMjarI' mAM ane nyAsa mAM Aja kahyuM che : yo hi taNAnuvazva: sa bAyapratyayarahite paLato caritArthaH.....tena AyapratyayAdAtmanepadaM na bhavati, tasya dhAtvantarAt / 2. Aja dhAtusUtranA saMdarbhamAM sAyaNe kAzyapa, sudhAkara ane taraMgiNIkArano eka bIjo mahattvano abhiprAya darzAvyo che. temanuM kahevuM che ke A gupUdhUpaDA sUtramAM je vi idhAtuno pATha che teno tudAdigaNamAM paNa pATha karyo che. tene tudAdino vikaraNa pratyaya zaH lAgIne vichati rUpa bane che. teno artha thAya e thayo ke mAtra AdhadhAtukamAM nahIM, paNa sArvadhAtukamAM paNa A mudUdhUpa vagere dhAtuone gAya pratyaya vikalpa lAgI zake. A bAbatanA samarthanamAM sAyaNe sacoTa dalIlo karI che ke jo sArvadhAtukamAM A dhAtuone nitya mAya pratyaya lAgato hota to tudAdimAM vichi no pATha na karata. temaNe darzAvyuM che ke tema pATha karavAnuM kAraNa svarabheda paNa nathI, kAraNake gvAdimAM ane tudAdimAM vikaraNAtta dhAtu udAtta rahe che. A pachI sArvadhAtukamAM gAya pratyaya vikalpa lAgI zake che, tevA mata maiyaTa, padamaMjarIkAra, Atreya, maitreya, puruSakAra vagere darzAve che tema paNa sAyaNe jaNAvyuM che. guqdhUpa ! (3.1.28) sUtra paranI TIkAmAM haradatta padamaMjarImAM jaNAve che. tu sArvadhAtuDathI pratyacaiva tuladvipAsAmarthyana vijyamaduH AyAya ArdhadhAtu vA I'(3.1.31) sUtra paranA mahAbhASya paranI "pradIpa vyAkhyAmAM paNa e ja mata Apyo che. noMdhavuM ghaTe ke Avo mata darzAvavA chatAM, haradatta vagere vaiyAkaraNo || dhAtunuM tat (va.kA.) mAM mAtra gopati rUpa Ape che, paNa mAya pratyayanA vikalpanuM rUpa ApatA nathI. 20. mA zani rUchAyAm mAzaM? (pR.ThThA) AGa zasI iti pAThAdayamAparva eva prayoktavyaH / tathA ca kAzyapaH- 'ayamAyUrva eva prayoktavyaH' iti / sammatAyAM-na ca kevalo nApyupasargAntarapUrvaH / / - sAyaNa spaSTa kahe che ke A zA dhAtu AdhUrvaka ja prayojAvo joIe ane temaNe potAnA matanA samarthanamAM kAzyapa ane sammatAkArano mata TAMkyo che, je baMne ema ja kahe che. A dhAtu ekalo paNa na prayojAya ane bIjA koI upasarga sAthe paNa na prayojAya. kSIrasvAmI (pRSTha-84) ane maitreya

Page #141
kAzyapa H pANinIya dhAtupAThanA eka aprasiddha vRttikAra Vol. XXXI, 2007 (pR.44) sAyaNanI jemaja A dhAtunuM rUpa Ape che. 26. gRhU prahaLe / mahaMte / (pR. 168) lahU iti svAmikAzyapasammatAkArAdayaH paThanti tadapi grAhyam / tathA ca 'akSeSu glahaH' ityatra vRttiH glahiH prakRtyantaram / sAyaNe noMdhyuM che ke 'kSI.ta.' (pR.96) mAM jU maLe che, paNa temAM hUhU prahaLe / tate .....a rUti candrakUI / kharekhara ema maLe che. 'dhA.pra.' (pR.46) mAM mRdu pradaLe / emaja dhAtusUtra che, paNa te pachInA bIjA dhAtusUtramAM ha tye / tathA 2 akSepu 4: I (rU.rU.70) phatyatra [tti: prabhRtyantaramastItyuttam / ema kahyuM che. akSevu. / sUtra paranI 'padamaMjarI' mAM A sUtranA dRSTAMta tarIke 'zizupAlavadha' (8.32) no prayoga Apyo che H ....vyAtyukSImisaraLa hriAmavIvyan / ema lAge che ke moTAbhAganA vaiyAkaraNo ttattta ne judo dhAtu mAnatA lAge che, kAraNake uparyukta sUtra paranI nyAsa TIkAmAM paNa kahyuM che: anya ddei pratyantaramADhuH / kAzyapa vagere vaiyAkaraNo paNa uparyukta sUtrane AdhAre ja gRhU~ ne badale ttatta dhAtu sUcavatA jaNAya che. kharekhara to, maitreye darzAvyA pramANe mRdU ane hrada e baMne judA dhAtuo jaNAya che. 1 22. yuSi vAntivarane / yuMSate / (pR.62) ghaSItyadupadhaM peThatuzcandrakAzyapau / svAmI ghaseti dantyAntamadupadhaM papATha / yathA vayaM tathA devamaitreyadurgAH / 135 sAyaNe noMdhyA pramANe kAzyapa ane cAndra vaiyAkaraNo Si ema pATha karIne yaMte ema rUpa Ape che ane kSIrasvAmI pakSa pATha Ape che. kharekhara kSI.ta. (pR.96) mAM to vRtti raLe / vaMsate ema pATha maLe che. deva, maitreya ane durga, sAyaNanI jemaja vrutti pATha kare che. puruSakAra TIkA (pR.102)mAM A dhAtunA svarUpa vizenA uparyukta badhA mata TUMkamAM darzAvyA che. noMdhavuM ghaTe ke 'kAntikaraNa' nA arthamAM A dhAtu sAhityamAM bhAgye ja prayojAyelo jovA maLe che. 22. takSa tvacane / takSati / (pR.272) tvacanaM saMvaraNa miti durgakAzyapamaitreyAH / tvaco grahaNamiti svAmI / sAyaNa A dhAtunA artha bAbata vaiyAkaraNonA judA judA mata darzAve che. takSa no artha tvacana e bAbatamAM lagabhaga badhA saMmata che, paNa 'tvattana' eTale ema durga, kAzyapa ane maitreya (pR.47) mAne che, jyAre kSI.ta. (pR.97) mAM teno artha tvaco pradaLam eTale ke chAla levI, utAravI ema thAya. 'kavi' (pR.22)mAM bopadeva paNa eja pramANe artha Ape che. bAkInA moTAbhAganA vaiyAkaraNo tvapana no artha 'saMvara'(eTale 'AcchAdana') Ape che. A bAbatanI vigate carcA 'puruSakAra' (pR.107) mAM maLe che. temAM e jaNAvyuM che ke durga, dhanapAla ane zAkaTAyana paNa saMvaraLa artha Ape che. temAM A saMdarbhamAM eka agatyanA muddAno nirdeza karyo che. 'tvatta saMvarane'| e dhAtusUtra tudAdigaNamAM mA.dhA.vR.(pR.466)mAM maLe che, mATe saMvaLa e

Page #142
136 nIlAMjanA zAha SAMBODHI artha dhAtupAThasiddha hovAthI aMtaraMga che, jyAre 'vavo prahAm' e artha prerakamAM kuvRttisiddha che, kemake satyApapaza0I (3.1.25) sUtra paranI kAzikAmAM svayaM gRti svayaMti . ema samajAvyo che. tethI te artha bahiraMga che. Ama kAzyapa vana no artha saMvaraNa le che, te bAbatamAM tene durga, dhanapAla jevA vaiyAkaraNono sAtha maLe che, ane te artha aMtaraMga che. mATe paNa te bahiraMga artha karatAM baLavattara che. e muddo paNa tenI tarapheNamAM Ave che. 24. brabhu vizvAse vizva (pR. 287). ___ zrambhate iti tAlavyAdiH kAzyapAdimate pramAde gataH / kAzyapa mAne che ke ema A dhAtuno pATha che ane tenA artha pramAda thAya che. tenA A matanI carcA zramu pramAve che (mA.dhA.vR.pR.121) nA saMdarbhamAM thaI che. raka. maratoSanirAmane pazu saMpati mAratItyA (u.218) viSNuM vijJapayati, santoSayatItyarthaH / prajJapayati rUpaM darzayatItyarthaH / kAzyapasammatAkArAdayo'pIti maitreyAdyaGgIkRto nizAmana pATha eva jyAyAn / A dhAtusUtramAM je nizApu evo jJA dhAtuno artha darzAvato je pATha che, te aMge vaiyAkaraNomAM matabheda pravarte che. sAyaNe ahIM darzAvyuM che ke kAzyapa, sammatAkAra vagere nizAmaneSa pAThanI tarapheNa kare che, jayAre keTalAka nizApu pATha sUcave che. kAzyapano A mata samajavA sAyaNe A dhAtusUtranI vRtimAM karelI carcA samajavI jarUrI che. puruSakAra' TIkAmAM (pR.16)mAM paNa A bAbatanI carcA maLe che. A dhAtusUtramAM je nizAneSa zabda che, te caurAdi gaNanA rAma tala mAnone A dhAtusUtramAMnA zama dhAtu parathI Avela hoI, teno artha Alocana eTale ke cakSurvijJAna thAya che, te bAbatamAM deva, maitreya, puruSakAra badhA saMmata thAya che. have, glAduthApA sIzyamAna: I (1.4.34) sUtramAMnA sIgamanaH ne kAzikAmAM jJAtimirthamApa: vauyitumaketa: ema samajAve che. "nizAmaneSa' e jJAna dhAtuno eka artha darzAve che jo teno artha vavajJAna karIe to pachI A sthamAna rUpa joDe meLa kema besADyo? A mATe vaiyAkaraNo potapotAnI rIte, baMne vacce meLa besADyA potAnI rIte prayatna kare che. nAsakAra prathama e samajUtI Ape che ke sIzyamAnaH gvAdigaNanA ghaTAdi jJA nuM hetumatu lakhavuM nuM rUpa che ane te nizAmanano artha jJAna kare che. athavA pachI vikalpa jJA mitro e caurAdika dhAtunA (sannatta karmaNi vartamAna kRdanta)rUpa tarIke oLakhAve che. sAyaNe noMdhyuM che ke nyAsakAranA mate caurAdika jJa| dhAtu jJAna ane jJAnano artha darzAve che tethI jJApanano artha hoya tyAre, jJAti ane jJAti ema baMne rUpa thAya che. deva deva' (pR. 16) mAM jaNAve che ke mAraNa vagere arthamAM ghaTAdi jJA nuM jJApati rUpa

Page #143
137 Vol. XXXL, 2007 kAzyapa : pANinIya dhAtupAThanA eka aprasiddha vRttikAra thAya che, 'jJA bindra' dhAtu jJApana ane mAraNa vagere artha darzAve che, tethI jJAti nI mAphaka jJA rUpa paNa thaI zake che. maitreya "dhA. pra." (pR. pa6) mAM, nizAmaneSa pATha ApIne kahe che ke A jJA dhAtu mAraNa vagerenA arthamAM mita thAya che ane tethI jJAti, marathati nizAmati vagere rUpo thAya che. goDacatra jJApatyartham thAya che. te jaNAve che ke sImanaH rUpa e caurAdika jJa5 minna dhAtunuM che. kAzyapa, sammatAkAra vagere paNa maitreye aMgIkAra karelA nizAna pAThane ja sAro mAne che. haradatta snAyahUMphA sUtra paranI "padamaMjarI' mAM kahe che ke sIsthamAnaH rUpane kAzikAmAM vadhatuma9taH ema samajAvyuM che, mATe nizAnano artha ahIM jJAnamAtra thAya che cakSurvijJAna nahIM. te kahe che ke jya tyAvArtha.. vagere kema prayojAya che? mATe ahIM A sUtramAM nizApu pATha levo joIe, ane zISyamAnaH e prayoga curAdi jJA mitra dhAtuno che. sAyaNe bIjA keTalAkano mata noMdhyo che. te vaiyAkaraNo nizAna no artha jJAnamAtra kare che, jJApati prayoga caurAdika jJA niyone dhAtunuM rUpa che kAraNake dhAtuo aneka artha darzAvatA hoya che : anekArthatAGgIkAre jJAna iva mAraNatoSaNayorapi jJApayatIti syAt / A dhAtusUtranI vyAkhyAnA aMte sAyaNa haradattanI nizApu pATha mATenI dalIlonuM khaMDana kare cheH sImAnaH prayoga e curAdi 11 fmannA dhAtuno che, tethI kaMI jJAti prayoganA AdhAre tame nizAnevuM pAThane svIkAro te barAbara nathI ane jJAti prayoganI siddhi bIjI rIte paNa thaI zake che. te upara darzAvyuM che. Ama sAyaNa nizamane pATha mATe je Agraha rAkhe che. temAM ene kAzyapa, sammatAkAra, bodhinyAsa, maitreya vagerenuM sabaLa samarthana maLI rahe che. bodhinyAse to kahyuM ja che ke prAcIno nizAnevu pAThane IcchatA nathI. ra6. rAmu svara dhvana I ati vanati, dhvati (pR. 204) viSNavanaM sazabdabhojanam / tathA ca vRttau abhyavahArakriyAvizeSo'bhidhIyate yatra svananamasti, sazabda bhuGkte ityarthaH iti / pinAkI tu bhuJjAnaH kiMcicchabdaM karoti' iti / kAzyapastu bhojanamAha / / gvAdi gaNanA A vana dhAtu parathI banelA viMpvana zabdanA artha vizenI A carcA che. "kAzikA'mAM veza vanaHA (8.3.68) sUtranI samajUtImAM kahyuM che ke A zabda vizeSa prakAranI jamavAnI kriyA sUcave che, eTale ke avAja karatAM jame che. pinAkI evo ja artha kare che, jyAre kAzyapa eno artha mAtra bhojana kare che. bovinyAsa A badhA artha Ape che. noMdhavuM ghaTe ke A A sUtra paranI nyAsa TIkA ane "padamaMjarI' viMvana no artha "sazabda bhojana kare che. 27. pAna ane A pratnati (pR. 207) vadhune ti mApa: 1 (pR.207) gvAdigaNanA A dhAtuno kAzyapa "baMdhana' artha kare che. "dhA. pra" (pR.59) ane "kSI.ta." (pR.122) mAM sAyaNanI jema "gandha artha Apyo che.

Page #144
138 nIlAMjanA zAha SAMBODHI bopadevanA "kavi' (pR.45) mAM tenA saMpAdaka jo pATha ApIne pachI pAdaTIpamAM noMdhe che ke keTalIka hastapratomAM vadhe pATha maLe che. je kAzyapanA matane Teko Ape che. 28. Tu vana Aireche . vamavi . (g-23) vAntavAn-Aditazca iti cakArasyAnuktasamuccayArthatvAt niSThAyAmaniTtvamiti vRttau / bhASyavArtikiyoranuktamapIdaM prayogabAhulyAduktam iti haradattaH / tadevaM kAzyapAdInAmuditpAThaH pratyuktaH / A dhAtunA svarUpa vize kAzyapano mata e che ke Tu vadhu AiLe ema dhAtusUtra che. sAyaNa tene svIkAratA nathI. te A bAbatamAM "kAzikA'no mata TAMke che : Atiza ! (7.2.16) sUtrathI mahita dhAtuone niSThAmAM IDAgama thato nathI. A sUTa para "kAzikA' mAM lakhyuM che ke voDanuktApurvayArthaH tethI Adit dhAtuone je niyama lAgu paDe te zvam ane van dhAtune paNa lAgu paDe, mATe niSThAnA rUpamAM temane paNa iDAgama na thAya. tethI kAzikAmAM zAzvataH ane vAta: e be niSThAnAM rUpa ApyA che. sAyaNa te uparAMta potAnA samarthanamAM 'padamaMjarI' nA kartA haradattane TAMke che: gAzvataH, vAntaH tiA mAthavatti yoranupvIdulyAkurum A uparAMta ziSTa sAhityamAM paNa vama nA niSThAnA rUpa tarIke vAntaH maLe che .....vananirvAsitavAntavRSTi ! (pUrvamegha, zlo.20) tethI sAyaNa kAzyapanA ti pAThane svIkAravA taiyAra nathI. jo vit svIkArIe to vamita: niSThAnuM rUpa thAya. ema jaNAya che ke "kSI.ta." kAra (pR. 124) A dhAtune niSThAmAM IDAgama na thAya ema mAnatA nathI. temaNe Tu vama pATha ApIne vamata: evuM niSThAnuM rUpa ApyuM che ane e paNa noMdhyuM che ke dritye vAlvI vamitvA | 21. maLyuM tau vAvane ghA azvati . (.rara) acu ityeke tu maitreyaH / kSIrasvAmI tu aJcu gatau aJci gatau' iti dvau dhAtU papATha / atra idittvaprayojanam 'aJcita' ityAdau nalopAbhAvamAha / kAzyapasammatAkArAstvasya idittvaM nAnumanyante / gvAdigaNanA A dhAtunA svarUpa vizenA mato sAyaNe noMdhyA che. temaNe noMdhyuM che tema maitreya "dhA. pra.'(pR.62) mAM "manyu' pATha, ApIne navuM rUtyeA ema jaNAve che jayAre "kSI.ta." (pR. 129) mAM vi ane navu e baMne dhAtuono pATha che, sAyaNe noMdhyA pramANe azva pATha nathI. va ema Iditu pATha karavAthI na lopano abhAva thAya che e IdittvanuM prayojana che. jo Idita na hoya to niti harta | (6.4.24) sUtrathI niSThAnA rUpomAM 7 no lopa thavA Ave ane tethI zvataH vagere rUpa niSThAmAM na thAya, ane tene badale mata: rUpa niSThAmAM thAya. kAzyapa, maitreya, sammatAkAra vagere A dhAtunA va e Idit pAThane svIkAratA nathI. zAkaTAyana paNa Udit pakSanI ja tarapheNa kare che, paNa te anyU ema Udita pATha kare che. kavi' (pR.16) mAM paNa pATha ja maLe che.

Page #145
Vol. XXXL, 2007 kAzyapa : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 139 30. lAza ne . rAti (pR. rara7) ...amAvanAra svAmiAthupAvati patA, tadanArSaM pratIyate; yadAha 'upasargasyAyatau' ityatra haradattaH- ayatiranudAttet iti / sAyaNe pote kaya vaya....ttiI (pR.136)-e dhAtusUtra | vikSepa pachI Ape che ane tene anudAjendra gaNAve che, jayAre kSIrasvAmI (pR.133) ane kAzyapa tene tAjhu TAne 1 pachI mUke che. sAyaNanI dalIla e lAge che ke dikSa zabde (pR.221) thI zarU karIne dU saMvarane 1 (pR.229) sudhInA badhA dhAtuo udAtta che (dilaya: 39ttA: svaritetara, pR.230). to pachI A maya vaya-bAya tiau (pR.136) e dhAtusUtramAMnA A dhAtuo anudAta che. te uparAMta 35thAya . (8.2.19) sUtra paranI 'padamaMjarI' mAM paNa kahyuM che ke patinuAta che. tethI e dhAtusUtrane sArR pachI na mUkAya, ema sAyaNa mAne che. maitreya "dhA. pra." (pR.133) mAM sAyaNanA krama pramANe A sUtra Ape che. TUMkAmAM kAzyapanA A matane sAyaNa anArSa gaNe che. rU. aza vAghanaspanayo | ati (pR.228) atra svAmikAzyapAdayaH- pAzAdi darzanAt pazeti paThanti / pAzAdayo'pi caurAdikena bandhanArthenApi siddhAH / pazuzabdastu pazeryutpAdayiSyate / gvAdigaNanA A dhAtusUtramAM vyAkhyAmAM sAyaNa noMdhe che ke kSIrasvAmI ane kAzyapa pAra vagere zabdo parathI paNa dhAtuno pATha kare che. sAyaNe noMdhyuM che tevo pATha "kSI.ta." (pR.133) mAM nathI. temAM to sAyaNa pramANe ja pATha che, paNa paNa vadhe ! pAzayati | 55 rU pApa: pApa: ema curAdi gaNanA paza dhAtuno nirdeza maLe che. - sAyaNanI dalIla e che ke ahIM paNa no pATha, karavAnI jarUra eTalA mATe nathI ke pAza vagere zabdo to caurAdika paNa vadhune 1 dhAtu parathI paNa siddha thaI zake che te ja rIte pazu e zabda paNa caurAdika paNa dhAtu parathI ane pASANa vagere zabdo caurAdika paga nupat ! dhAtu parathI paNa vyutpanna thaI zake che. Ama, sAyaNa, pA no pATha A dhAtustramAM karavAnA kAzyapanA matane svIkAratA nathI. noMdhavuM ghaTe ke sAyaNanI jema ja hemacaMdra paNa aza no pATha vAdhanasparzana nA arthamAM kare che, jayAre kAzakRtna ane kAtaMtra vyAkaraNa vageremAM A arthamAM pavano pATha che (Palsule, P. 186). sAyaNe vadhArAmAM noMdhyuM che ke durga, zAkaTAyana vagere paNa A aza pAThane samarthana Ape che. puruSakAra' (pR.100) mAM A dhAtunA saMdarbhamAM ApelA dRSTAMto paNa sAyaNanA pAThane samarthana Ape che : pratispazo vivRtta tUgatama: I (Rvedra H 4.4.3); thato vratani paze(traveH 2.22.11); gapasapeza: Hza: I mamaroza (2.8.23); zabdavidyeva no bhAti rAjanItirapaspazA / (zizupAlavadha 2.112) rUra. lai ai zabdasahyAtiyaH I yAtti. (pR.246) ___yattu maitreyasammatAkArakAzyapAdibhiruktam-punaH pAThaphalaM dhAtvAdeH SaH saH iti satvAbhAvaH iti tat

Page #146
140 nIlAMjanA zAha SAMBODHI ajdantyaparAH sAdayaH SopadezAH iti lakSaNasyAvyAptiprasaGgAdupekSyam / pAThe SopadezAnAM prayoge sAditvAdajdantyaparatvaM hi lakSaNam / sAyaNa A baMne dhAtuo mATe kahe che ke baMneno artha ekasarakho ja che, te uparAMta baMnenuM rUpa sthAti thAya che. tethI prazna e thAya che ke to pachI be dhAtuno pATha karavAnuM prayojana zuM che ? A prayojana sAyaNe TUMkAmAM ane "puruSakAra' (pR.14)mAM saheja vigate samajAvyuM che. lai dhAtu popaNa na hovAthI, tenAM sannanta rUpomAM ane adyatana bhUtakALanAM vaDA rUpomAM, nAzapratyayo: I (8.3.59) sUtra lAgavAthI no thato nathI. tethI tikSyAti ane atipat jevAM rUpo thAya che, jyAre rai je popaveza che tenAM te rUpa tisthAti ane pratisthAt ema thAya che. have maitreya, sammatAkAra, kAzyapa vagere kahe che ke pharIthI pATha karyo, eno artha e che ke te dhAtune dhAvA.(6.1.64) sUtrathI je 5 no sa thavo joIe te nahIM thAya, tethI vartamAnakALamAM yAti ne badale cAyati thaze. sAyaNa, kAzyapa vagerenA A matanuM khaMDana karatAM kahe che ke dhAtvA | sUtra paranA bhASyamAM a tyAra sAyaH popaveza: evuM je lakSaNa kahyuM che, te A mata mAnavAthI stra dhAtune lAgu nahIM paDe, mATe te barAbara nathI. TUMkAmAM, kAzyapa vagere sai dhAtunAM rUpomAM je sattApAva darzAve che te popavezatakSaNa viruddha thAya che, mATe te svIkArI zakAya tema nathI. rU3. yama viparItamaithune . yamati (pRra7) jabha ca iti dhanapAlakAzyapau / japa jabha ca iti zAkaTAyana : / gvAdigaNanA A dhAtusUtramAM dhanapAla ane kAzyapa ema uparAMta nama no pATha kare che. puruSakAra (pR.91) mAM paNa dhanapAlano mata e ja pramANe maLe che. sAyaNe noMdhyA pramANe zAkrAyana nA gama 7ema baMne dhAtuno pATha kare che "kSI.ta." (pR.161) mAM jJama ra ta ta aa ema maLe che. Ama dhanapAla ane kAzyapa uparAMta zAkaTAyana ane daurgo paNa nama ne A dhAtusUtramAM umere che. sAyaNanA mata pramANe, A sUtramAM nAma no pATha nyAsakAra ane padamaMjarIkArane abhimata nathI, kAraNake suparinagama ! (3.1.24) sUtramAM ane dhanamorA (7.1.62) sUtramAM gama sAthe cama no pATha nathI. sAyaNe bIjI dalIla e karI che ke par 35zeI (7.2.10) sUtra para vyAghabhUtinI je aniTu dhAtuo vizenI je kArikA maLe che, temAM yama sAthe nama no nirdeza nathIH ramatu mAntargatha maithune stitastRtIyo tapavatare ! Ama nama no A dhAtusUtramAM yama sAthe samAveza karavA jatAM uparyukta kArikA sAthe virodha Ave che. puruSakAra TIkA (pR.91) mAM paNa naraithune nAstIti te ema kahyuM che, kAraNake dhanamoH ! (7.62) sUtra paranI cAsanI vyAkhyAmAM sama kRmi vinAne kahyuM che. sAyaNa pAse kAzyapanA matanuM khaMDana karavA mATe sabaLa kAraNo che e sAcuM, paNa noMdhavuM joIe

Page #147
Vol. XXXL, 2007 141. kAzyapa : pANinIya dhAtupAThanA eka aprasiddha vRttikAra ke kAzyapane zAkaTAyana, daurgo uparAMta kAzakRmbhakAranuM samarthana paNa sAMpaDe che, temAM (1.3.58) kahyuM che ke rAma nama maithune ! rU4. vihata nivAse repano ghA (u. 282) cikitsati / indurapi guptijAvanudAttetau na kitiH, tasya cikitsatItyeva prayogaH iti / evaM svAmikAzyapAdayo'pi / A dhAtu nitya sannanta che. sAyaNa ene paraspaupadI mAne che. AbharaNakAra ene AtmAnapadI mAne che. tenI dalIla nIce mujaba cheH puSyi : 5 (3.1.5) sUtra para bhASyavArtika cheH pazvinuvazvakarAmatmane pArtham . te kahe che ke uparyukta vArtikamAM gupaviSa ema je bahuvacana che, te arthApekSa nathI, paNa traNe dhAtuone anulakSIne che, kAraNake tyAM vityanu pAlikhrityum | ema kahyuM che. tethI ti no parasmapadamAM pATha thayo hovA chatAM te AtmAnapadI che. sAyaNa tenA matanuM khaMDana karatAM lakhe cheH jai tu manAtha jiti: pavito nAyamanudAt | haradatto'pi gupAdiSviti bahuvacanaM mAnbadhasUtrAbhiprAyaM kitistu parasmaipadI / indurapi guptijAvanudAttetau na kitiH tI vikritItveva prayoga:' rUti ! parva svAminArAyoDapa . Ama sAyaNa taiyaTa, haradatta ane anunyAsakAra indumitrano abhiprAya ApI, ti parasmapadI hovAnuM samarthana kare che. te umere che ke kSIrasvAmI ane kAzyapa paNa tene paramaipadI mAne che. rU. sADA rUchAyAm mAzAte ! (pR. 332-332) atra AtreyamaitreyasvAmIkAzyapA amumuditaM paThitvA 'nAglopizAsvRditAm' ityatrAsyApi sAmAnyena grahaNAt AzazAsadityupadhAhasvaniSedho bhavatIti / sAyaNa, adAdi gaNanA A dhAtusaMbaMdhamAM, Atreya, maitreya, kSIrasvAmI ane kAzyapano mata nodhe che. teo A dhAtuno udita pATha karIne, pachI nApiI (7.4.2) sUtramAM AnuM sAmAnyapaNe grahaNa kare che ane pachI jaNAve che ema karavAthI, upadhACsvano niSedha thavAthI, sukuM nA canta rUpomAM bArAzAt jevAM rUpa banI zake. nAtopa | sUtrano artha e che ke jemanA aMgamAM, pratyAhAranA koI akSarano lopa thayo che, tevA dhAtuonA zAn ane dvita dhAtuonA cakSaraka rUpomAM paramAM hoya to upadhA svano niSedha thAya che. A sUtramAM zAnuM anuzirtha uparAMta A nAkarANu chAyAm nuM grahaNa karavAno e badhAno mata che. Atreya ane maitreya, Ama karavAnuM bIjuM eka prayojana e darzAve che ke Ama karavAthI tvapa chandrasi' . (7.1.38) sUtrathI cam nA apavAdamAM RtvA Adeza thAya tyAre A dhAtunAM AzIrvA ane mAzAsitvA ema baMne rUpo thAya ane niSThAmAM carcA viSao I (7.2.15) sUtrathI IDu na thavAthI nArIti vagere rUpo thaI zake. sAyaNe noMdhyuM che tevo kSIrasvAmIno mata "kSI.ta." (pR.178)mAM maLato nathI. maitreyanA "dhA. pra." (pR.78) mAM A mata maLe che, ke nAsto i sUtramAM gADarazApu nuM grahaNa karavuM. sAyaNa A matanuM

Page #148
142 nIlAMjanA zAha SAMBODHI khaMDana kare che ane kahe che ke vardhamAna, samatAkAra, haradatta ane garga vagere, Ano anudita pATha kare che ane spaSTa kare che nA blopa' sUtramAM zANu e anuzAsanArthaka udit dhAtunuM ja grahaNa che mATe A dhAtunuM sunuM caDanta rUpa zizasat evuM upadhAtRtvavALuM rUpa thavuM joIe. Ama te Atreya, maitreya ane kAzyapa vagerenA matanuM khaMDana kare che ane nAnA sUtramAM A dhAtunA samAvezane mAnya rAkhatA nathI, tethI A dhAtunA luDu nA caDajo rUpomAM upadhAhasvatva thavuM joIe ema e mAne che. 36. zani vaI (9 rUrUka) pitte ! sapUrva' ta zAyayana: I '3mayaa' ti sammatA | avayave iti kAzyapaH / 'ayaM zijazca dvAvavyakte zabde' iti kAzyapaH / sAyaNa adAdigaNanA A ni dhAtu no artha "varNa kare che, zAkaTAyane "samparcana' (joDANa karavuM, mizrIkaraNa) kare che, sammatAkAra "varNa ane "samparcana' artha kare che, jyAre kAzyapa "avayava artha ApIne kahe che ke A ni ane zijJi baMne dhAtuo "avyakta zabdano artha darzAve che. kSI.ta." mAM ni dhAtunuM juduM sUtra nathI. zini savyaje zatre e sUtramAM zini ni ti kauzivaH ema kahyuM che. dhA.pra" (pR.18)mAM no artha "varNa darzAvyo che, tenA artha bAbate carcA nathI. A dhAtuno "avayava' artha karanAra kAzyapa ekalA che. kAzyapa teno bIjo artha "avyakta zabda' paNa kare che. temAM temane bIjA vaiyAkaraNo uparAMta kAzakRtnakAra (pR.167) nuM samarthana paNa maLI rahe che, jayAre hemacaMdra, sammatAkAra, bopadeva, maitreya vagere "varNa artha karavAmAM sAyaNanI sAthe che. kAzyape pina dhAtuno je "avyakta zabda' evo artha Apyo che, tenA uparathI "rU pIMjavuM', pIMjAro vagere zabdo gujarAtImAM AvyA jaNAya che. 37. zvamAM prAthane (pR.37) - zreNiti Azvasta:- niSThAyAmiTaM necchanti kAzakRtsnAH iti svAmIkAzyapau / Aditazca ityatra vRttikArazcakArasyAnuktasamuccayArthatvAd aniTtvam iti / Atreyamaitreyau tu Azvasita itITaM cAhatuH / adAdigaNanA A dhAtunA niSThAnA rUpa vize matabheda che. mAhitazrA (7.2.16) sUtrano artha che ke je mali dhAtu che tene niSThAmAM iDAgama thato nathI. vRttikAra sUtramAMnA 2 kArane anukta samuccayArthe grahaNa karIne kAzvata: evuM IDAgama vinAnuM rUpa Ape che. kSIrasvAmIe paNa kAzakRntrakArano mata TAMkI, eja rUpa ApyuM che. te ja pramANe kAzyapa paNa A dhAtunA niSThAnAM rUpamAM anitva mAne che. maitreya (dho.pra.' pR.84) niSThAmAM ne icche che ane tethI zvasta: tiH ema iMDAgama vagaranuM ane iMDAgama sahitanuM e baMne rUpo Ape che. Atreyano mata maitreya jevo che. 38. drA TartAi radriti . (pR.372 ) daridrAJcakAra-kAsyanekAca iti vaktavyaM 'culumpAdyartham' ityAmpratyayaH / atra kAzyapaH- Amo vikalpamuktvA dadaridrau dadaridravAn' ityudAjahAra /

Page #149
Vol. XXXL, 2007 kAzyapa : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 143 evaM taraGgiNIkAro'pi / adAdi gaNanA A dhAtune ti eTale ke parokSa bhUtakALamAM mAm nitya thAya ke vikalpa thAya e vizenI carcAmAM sAyaNe kAzyapano mata Apyo che ke mAno vikalpa paNa hoI zake. te mata samajavA A dhAtune lagatAM keTalAMka sUtrono nirdeza Avazyaka che. Rtya | (3.1.34) sUtra para eka vArtika che: sthAva: rUti vajIvya, vuluHgharthanA teno artha e che ke jhASTra dhAtunI sAthe kanek dhAtuonuM grahaNa karavAnuM, jethI rUtupAgyeAra jevAM rUpo banI zake. te vArtikamAM vRddhiAzvAra rUpa paNa ApyuM che, tethI mAm pratyayavALuM rUpa maLyuM. tyArabAda sAyaNa, je vaiyAkaraNo A dhAtumAM mAm pratyayane vikalpa mAne che, temanI dalIla Ape cheH "kSI.ta.' (pR.196)mAM, driA rUlyam dvivAra, radvA ema baMne rUpa maLe che. temaNe A bAbata kaMI carcA karI nathI. tyArabAda pArAyaNikonI dalIla Ama cheH mAt au patta: I (7.1.34) sUtrathI AkArAnta aMga pachI AvelA pat (ti) nA pratyayane sthAne maukAra Adeza thAya che. A sUtramAM mokArathI paNa pa dhAtunAM liTranAM rUpo papa vagere siddha thAta, chatAM sUtramAM maukAranuM grahaNa karyu che, tenuM kAraNa t dristhA (6.4.114) paranA vArtika: dvittirArdhadhAtu nopo vaccaHA mAM maLe che. tenAthI AdhadhAtukamAM mAn no lopa thaIne dviau rUpa bane che. Ama pArAyaNiko A dhAtumAM kAma pratyayane vikalpa mAne che. sAyaNe noMdhyuM che ke vaTveno. (7.2.67) paranI "kAzikA' mAM vidvAtetu - kRtyAmAM vitavya ddhiAzvaratA ema kahIne pachI abhyapagamavAdIono mata Apyo che, je pramANe, drArArdhadhAtu to siddhaza pratyavidhI . vArtikane AdhAre haridravAna rUpa banI zake ane Ama temaNe sAm no abhAva kahyo che. haradatte vasvAn sUtra paranI 'padamaMjarI' mAM Aja vAta kahI che. A dalIlanuM mULa mAt ja at sUtra che. Atreya to A bAbatamAM mAm ne nitya mAne che. uparyukta carcAthI spaSTa thAya che ke sAyaNa pote paNa driA dhAtunA ratanAM rUpomAM mAm no vikalpa hoI zake evA kAzyapa vagerenA mata sAthe kadAca sahamata haze. rU. | pAtranapUra I pirti (u.387) hasvAnto'yaM dhAtuH iti vardhamAnakAzyapAbharaNapuruSakArAH / svAmI tu dIrghAntaM paThitvA hRsvAntaH kecit iti / Atreyamaitreyau tu hasvAntaM paThitvA dIrghAntameke iti / ....vRttikArasya tu dIrghAnta eveSTaH |...tthaa vRttinyAsapadamaJjarIpradIpakArAdayo'pi / kiJca apANinIyazcahasvAntaH / juhotyAdigaNanA A dhAtuno sAyaNa " ema dIrdhAnta pATha kare che. kSIrasvAmIe "kSI.ta." (pR.199) mAM teno dIrdhAnta pATha ApI, nandI teno hRsvAnta pATha kare che ema kahyuM che. maitreya "dhA..' (pR.86)mAM hRsvAnta pATha ApI, keTalAka, dIrdhAnta pATha kare che ema noMdhe che, jayAre vardhamAna, kAzyapa, AbharaNakAra ane puruSakAra TIkAnA kartA (pR.37) teno hRsvAnta pATha kare che. puruSakAra TIkAmAM hRsvAntanA samarthanamAM Rveda (3.26.9)nI RcA 'ta relI kRtaM satyavAvam' 1 TAMkI che.

Page #150
144 nIlAMjanA zAha SAMBODHI puruSakAra mAM darzAvyuM che tema, A dhAtu dIrdhAnta hoya to tenAM va.kA.nAM tRtIya puruSanAM rUpa pikti pipUrtaH pipUrata thAya ane jo hRsvAnta hoyato piparti upakRtaH prati thAya. sAyaNa noMdhe che ke kAzikAkArane A dhAtuno dIghanta pATha ja ISTa che, kAraNake jo hasvAnta hoya to zaw po. vA ! (7.4.12) e sUtramAM hRsvavikalpa kema Ape? kAzikAkAra uparyukta carcAmAM kahe che ke A A sUtranuM keTalAka pratyAkhyAna kare che, paNa ema karavAthI dhAtune vahu pratyaya lAgatAM ti nA kRdantanuM vizaJvAna jevuM ISTa rUpa siddha nahIM thaI zake. nyAsakAra ane padamaMjarIkAra paNa 60 | e sUtranA pratyAkhyAnane ayogya gaNe che. eno spaSTa artha e thayo ke e loko A juhotyAdi gaNanA no dIrdhAnta pATha karavAmAM mAne che ane sAyaNa pote paNa temaja mAnatA jaNAya che, jayAre A dhAtunA hRsvAnta pAThano Agraha rAkhanAra kAzyapane, maitreya, vardhamAna, AbharaNakAra vagereno Teko maLe che e hakIkata che. 40. 9 kSaUTlIlyoH (9. rU7). - jigharti / svAmIkAzyapAbhyAmapi chAndasatvamevoktam / sAyaNa, juhotyAdigaNano A dhAtu chAndasa che, e matanA samarthanamAM nyAsakArano mata TAMke che emaNe kahyuM che ke je badhA dhAtuono nijAdi dhAtuothI paramAM pATha karyo che te badhA chAndasa che tethI temano pATha karyA pachI che ema kahyuM che. kSI.ta." (pR.203)mAM A dhAtune chAMdasa kahyo che. "dhA.pra.' (pR.90)mAM kahyuM che ke pR vagere dhAtuo "indratIti' e zabdo joDe saMkaLAya che ema keTalAka mAne che, eTale ke temane chAMdasa mAne che. bhASyakAre vipatyathA (7.4.77) sUtra paranI vyAkhyAmAM paNa kahyuM che pR vagere dhAtuone vidurta chasi . (7.4.78) sUtrathI ikArA deza thato hato, chatAM rtA sUtrathI itvanuM vidhAna karyuM, te parathI bhASAmAM paNa A dhAtuono prayoga thaI zake. Ama kahIne A dhAtuone bhASyakAra chAMdasa mAne che e spaSTa thAya che. vadhArAmAM noMdhavuM ghaTe ke yAo paNa 'nirukta' mAM A dhAtune chAMdasa kahyo cheH athApa naimegyo bhASA 3w mRtatiA (2.2.7). enA paranI durga TIkAmAM paNa A dhAtune chAMdasa kahyo che. tethI ja kAtaMtra vyAkaraNamAM A dhAtuonuM je bhASAviSayatva kahyuM che, te mata paNa upekSA karavA lAyaka che ema sAyaNe kahyuM che ane kSIrasvAmI ane kAzyape A pR dhAtunuM je chAMdasatya kahyuM che tenI sAthe sAyaNa pUrepUrA saMmata thAya che. 42. huM mane ! nuti (pR.403) autika: rUtyAyaH | 'nirasane' tye ! "mitra' tyAyamaitreyI kupardha vAhatuM ! svAmikAzyapau tu adupadhamamumeva paThitvA SNusa 'adarzane' iti dramiDAH ityukAropa, pakSAntaramAhatuH / tatra mittvaM 'janIjRSSNasu' iti pAThAzrayeNa / divAdi gaNanA A dhAtunA svarUpa ane artha vizenA judA judA mata sAyaNe noMdhyA che.

Page #151
Vol. XXXL, 2007 kAzyapa : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 145 Atreya A dhAtune auNAdika mAne che. maitreya (dho.pra." pR.91) tuM mane ane gurU nirasane rUTyA ema be dhAtusUtro Ape che. "kSI.ta." (pR.206) mAM pAsu nirasane 1 ema adupadha pATha maLe che ane temAM musa ane ti miDI: ! ema kahyuM che. Ama sAyaNe ApelA juhu uparAMta bhuta ane su ema A dhAtunAM bIjAM be svarUpa maLe che. kAzyapa paNa "kSI.ta." nI mAphaka khAtu pATha Ape che jenuM va.kA.e.va.nuM rUpa nathati thAya. arthanI vAta karIe to sAyaNe darzAvelA ane artha uparAMta mane ane niraNane evA bIjA be artha paNa A dhAtunA darzAvyAM che. kAzyapa A dhAtuno AmAMthI kyo artha darzAve che. te sAyaNe jaNAvyuM nathI. kAtaMtravyAkaraNakAra, hemacaMdrAcArya ane zAkaTAyana-e traNe A dhAtuno "nirasana artha Ape che. drAmiDo Ano artha "adarzana kare che ane teno e pramANe pATha kare che. sAyaNa A dhAtu mit che ema paNa jaNAve che, kAraNake gvAdigaNa ("mA.dhA.vR." pR.200) mAM maLatA nanavRSaMEsurakkoDamAza e sUtrathI A dhAtu mit thAya che. kara. nRtI viSe kRti (. 404) - svAmIkAzyapau tu 'avayave'caritArthatvAd yaGlunivRttyartham iti / 'yasya vibhASA nAsti,' 'se'sici' ityatra ekAca ityanuvRtteriDvikalpasyaivAbhAvAditi, tayorabhiprAyaH / nRtI dhAtunI bAbatamAM, vastra vibhASI (7.2.15) sUtrathI ja iDAgamano niSedha thAya che, jemake vRtta, chatAM tenuM nRtI ema IdikaraNa karyuM che, tethI thastha vibhAga | vibhASA sUtranuM anityatva jaNAya che, mATe niSThAmAM vita: jevA prayogo thaI zake, ema Atreya ane maitreya mAne che. Aja vAtane kSIrasvAmI (pR.209) ane kAzyapa judI rIte ghaTAve che. kSIrasvAmInI dalIla che e che ke yasya vimASaT thI nRtI nuM niSThAmAM anitva siddha thaIne nRttam rUpa thayuM, paNa IdikaraNa ahIM caritArtha nathI thatuM, te yalumAM caritArtha thAya che, mATe tyAM niSedha pravarte che, tethI yaluDanta rUpa nirInaH thAya che : avayaveDaritArthatvAn vaghunivRjyartham ! A vidhAnanA AdhAre uparyukta dalIla temaNe karI che. , Aja vAta "mA.dho.va.mAM kSIrasvAmI ane kAzyapanA mata tarIke saheja judI rIte rajU thaI che temAM kahyuM che ke ahIM, yasya vibhAga | sUtranI vAta nathI, paNa sekasivi. nRta: I (7.2.57) sUtramAM 'pad' nI anuvRtti AvavAthI AdhadhAtukamAM rUd vikalpano ja abhAva thAya che. ahIM paNa avayaveDaritArthatvAn ! e vidhAnane mukhya AdhAra tarIke TAMkyuM che. TUMkAmAM kAzyapa, nRtI nA viraNa ne yalukamAM caritArtha gaNI tyAM IDAgamano abhAva mAne che. jarU. mIhiMsAthIm | mIyate (pR. 420) ... kAzyapasvAmivardhamAnAstu lAkSaNikamIrUpasya minoteragrahaNazaGkApanodanaparAvRttiH na tvasyAgrahaNaparA iti mitsate itIcchanti / A divAdi dhAtu mIvize kAzyapano A mata samajavA, kAzikAvRttikArano A bAbatano mata

Page #152
146 nIlAMjanA zAha SAMBODHI samajavo paDaze. sani nIma I (7.4.54) sUtrano artha e che ke sakArAdi sana pratyaya paramAM hoya to mI, mAM vagere dhAtuone gar nA sthAnamAM rUr Adeza thAya che ane matsate rUpa bane che. A sUtra para kAzikA' mAM kahyuM che ke nI kRti mInAtamanotyo : dayorapi praSyite . teno artha e thAya che ke A sUtramAM krayAdi gaNanA mIn dhAtunA mInAti ane svAdi gaNanA Dumin dhAtunA minoti baMnenuM grahaNa A sUtramAM che, mATe te nIm ane Dumin dhAtunuM paNa A sUtrathI mitsate ! evuM santarUpa thAya. kAzyapa, kSIrasvAmI, vardhamAna vagereno mata evo che ke A vidhAnano artha eTalo ja karavo ke svAdigaNanA suman dhAtunA'miti'nA grahaNano niSedha na karavo. A vidhAnathI divAdi gaNanA mItra nA grahaNano niSedha nathI karyo, mATe te sUtra man ne lAgu paDI tenuM sannattanuM rUpa paNa mite thAya. kAzyapa vagere to ema paNa mAne che ke je s (1.2.9) sUtra paranuM minati nityorkItve ttei mahIna pradai yathA yAt ! A bhASyanA vacanane paNa upalakSaNarUpe ja gaNavAnuM che. eTale te vacana paNa A divAdi min dhAtune lAgu paDe che. Ama kAzyapa vagere, uparyukta sUtra (7.4.54) krayAdinA mIga, svAdinA Dumin dhAtu uparAMta A divAdi dhAtu mane paNa lAgu pADe che. 44. rAthozvarNavat vRddhAvevA rAti (pu. 4ra7) __kAzyapastu yathAzrutamevAnvayaM vadan - arthAvadhAraNArthenaivakAreNa anyatrArthanirdezeSvaniyamo jJApyate iti A divAdi dhAtu Adhu vizenA dhAtusUtramAM kahyuM che ke A dhAtu akarmaka hoya, tyAre vRddhinA arthamAM ja tene zyanuM pratyaya lAgu paDe. sAyaNa kahe che ke vRddhi zabdanuM grahaNa mAtra udAharaNa darzAvavA mATe che. sUtramAM prava kAra che te siddha sakarmaka kriyAnI vyAvRtti karavA mATe mAtra anuvAda rUpa ja che. kAzyapano mata e che te arthAvadhAraNanA arthamAM prayojAyelA va zabdathI evuM jJApana thAya che ke anyatra (judA) arthano nirdeza hoya to A niyama lAgu na paDe. kAzyapano A mata sAyaNane zA mATe svIkArya nathI, te mATenA kAraNo teNe ApyAM che sAyaNa dalIla kare che ke, vat (3.1.87) sUtra paranA bhASyamAMnA adhyatvonasvayamevA vAkyamAM sat dhAtu vRddhinA arthamAM prayojAyo nathI. vAkyano artha che : cokhA ApameLe raMdhAya che, tema chatAM divAdino thanuM lAgI rA_ti rUpa banyuM che. te ja pramANe, rAdhIkyo . (2.4.32) sUtra paranI kAzikAmAM daSTAMta tarIke ApelA revattAya dhyati | vAkyano artha revattAya vaivaM pativati ahIM paNa vRddhino artha nathI chatAM zyan prayojAyo che. ahIM akarmaka dhAtu che, kAraNake devadattanA jIvana vagerenI bAbatono dhAtvarthamAM aMtarbhAva thayo che. uparyukta baMne daSTAMto, uparAMta sAyaNe potAnA matanA samarthanamAM "zizupAlavadha" (2.20) nI paMkti TAMkI che kriyAsamafmahAre virAdhyakta kSati : A paMktimAM paNa drohano artha che, chatAM na lAgI virAdhyanaM rUpa banyuM che. sAyaNano mata e che ke sUtramAMnA avavAra thI e jJApana thAya che ke akarmaka kriyA hoya to divAdi rAdha dhAtuno prayoga thaI rA_ti rUpa thAya, ane sakarmaka kriyA hoya ane vRddhino artha na hoya to svAdi

Page #153
Vol. XXXI, 2007 kAzyapa : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 147 gaNano nuM lAgI rAkhoti rUpa thAya. dhA.pra." (pR.97) mAM Aja kahyuM che : vRddhiprahAmamaMA kriyApakSan ! eTale ke vRddhi zabda akarmaka kriyAnuM upalakSaNa che. kAzyapa A dhAtusUtramAM vRddhi no artha hoya toja akarmaka kriyAmAM dhAtune zyana lAge ema je mAne che, tenuM sAyaNe khaMDana karyuM che. 40. putra vepane ! yuroti . (pR. 40) __zivasvAmIkAzyapau tu dIrghAntamAhatuH / 'ubhayamapIti cAndrAH' iti sudhAkaraH / svAdigaNanA A dhAtunA svarUpa vize sAyaNa, kAzyapa temaja sudhAkara vagerenA mata Ape che. sAyaNanI jema maitreya dhA.pra." (pR.106)mAM A dhAtuno dhuga ema hRsvAnta pATha Ape che. cAndro A dhAtuno baMne rIte pATha kare che, ema sudhAkare noMdhyuM che, paNa cAndra dhAtupAThamAM mAtra dIrdhAnta rUpa maLe che. kSI.ta." (pR.238) mAM paNa mAtra dIrdhAnta pATha maLe che ane temAM zivasvAmIno mata noMdhyo che ke te dhUti rUpa Ape che. sAyaNe noMdhyuM che ke "kSI.ta." mAM hrasvAnta pATha ApIne prayogavazAt dIrdhAnta pATha kahyo che, paNa tema maLatuM nathI. - hRsvAnta pAThanI vAta karIe to puruSakAra (pR.30)mAM noMdhyuM che ke bhoje "sarasvatIkaMThAbharaNa' mAM Ano hrasvAnta pATha karyo che : pRdhuvRSi...vin ! (2.7.220) rUti dhugo dhuna zabdo bovena vyutpAdyAnva | noMdhavuM ghaTe ke bhaTTikAvyamAM dhutvana (pa.101, 9.7) ane madhutvanuM ema prayogo maLe che (10.23). sudhAkare to A dhAtuno dIrdhAnta pATha Apyo eTaluM ja nahIM tenA prayogo paNa noMdhyA che. sudhAkaranA nAmathI "mA.dho.vR ane puruSakAra'mAM baMnemAM AmAMno prathama prayoga maLe che to puruSakAra' mAM bIjo prayoga maLe che (i) kaNva dhUnoti vAyuvavRtazavaza: binnenu nukzana (mAlatImAdhava, 5.4) (ii) tatviA vAto dhUnuyAtl (anupalabamULa). sAyaNa vadhArAmAM e paNa kahe che ke A dhAtuno dIrdhAnta pATha hoya to svaratisUti(7.2.44) sUtrathI AdhaMdhAtukamAM ivikalpa maLI rahe che. jemake dhotA, dhavitA | A ivikalpa vize temaNe vigate carcA karI che paNa te ahIM prastuta nathI. nyAsakAre uparyukta sUtra paranI vyAkhyAmAM dhUm nA dIrdhAnta pAThane svIkAryo che. A parathI spaSTa thAya che ke moTAbhAganA vaiyAkaraNo jevAke, jainendra, kAzakRtamnakAra, kAtaMtravyAkaraNakAra, hemacaMdra vagare, kAzyapanI jema dIrdhAnta pAThanI tarapheNamAM che (Palsule, P. 174). sAyaNa pote to ahIM dhutra ema husvAnta pATha apanAvavA matanA che, kAraNake emaNe A dhAtusUtrane aMte, sItaH yA yunAtI (gurAtI) aa "dhU vidhUnane' rUlyagat tulAtI ema kahyuM che. 46. vRtI hiMsAncanayo: I vRti (pR. 470). svAmIkAzyapau tu IdittvaM carIcUtaH carItavAn iti yaGlugantAnniSThAyAmaniTtvArtham iti / sAyaNa A dhAtunA titva aMgenA kSIrasvAmI ane kAzyapanA je mata Ape che, te samajavA mATe pahelAM temaNe TAMkelo maitreyano mata samajavo jarUrI che. maitreya dhA.pra.'(pR.112)mAM jaNAve che ke eDasivila (7.2.57) sUtrathI vRtI vagere dhAtuone vikalpa IDAgama thatAM temane paNa vikhASA |

Page #154
148 nIlAMjanA zAha SAMBODHI (7.2.15) sUtra lAgu paDatAM, niSThAmAM anitva siddha thaI jAya che. ane vRtta: ema niSThAnuM rUpa thAya che chatAM A vRtI nuM drittvam karyuM che te bAbata yasya vibhASA | sUtranuM anitya jJApana kare che ane tethI dhAvita: jevAM rUpo thaI zake che. kSIrasvAmI ane kAzyapa A bAbatane judI rIte samajAve che. teo kahe che ke ya vibhASA | sUtra hovA chatAM vRtI dhAtune ti karyo che, tenuM prayojana e che ke A dhAtunuM yalugantanuM niSThAnuM rUpa anid thAya, jemake varIvRta:, varIvRtavAnuM uparyukta maitreyanA ane kAzyapanA baMnenA matano ekaja vAkyamAM "kSI.ta." (pR.249)mAM nirdeza karyo che. virva 'ya vibhAgati nikAyAm tiSedhADanityasvArtham yatnArtha vA varIvRta: 1 47. uphALe te ! (pR. 472), .. kecidIrghAntaM paThanti iti Atreyamaitreyau / evaM svAmI kAzyapasudhAkaradhanapAlasammatAkArA api / zAkaTAyanastu kuG kUG zabde ityubhayaM papATha / tudAdi gaNanA A dhAtuno svAnta pATha ApIne sAyaNa noMdhe che ke keTalAka Ano dIrdhAnta pATha kare che ema Atreya maitreye kahyuM che. pachI vadhArAmAM sAyaNa jaNAve che ke kSIrasvAmI, kAzyapa, sudhAkara, dhanapAla ane sammatAkAra paNa teno dIrdhAnta pATha kare che. sAyaNa hRsvAnta pATha bAbata noMdhe che ke nyAsakArane paNa A dhAtuno hrasvAnta pATha ja ISTa che, tema jaNAya che, temaNe rU san ! (1.2.9) sUtra para karelI carcAthI jaNAya che. te carcA A pramANe cheH A dhAtu hindu che, mATe zikti vA (1.2.5) sUtrathI guNano niSedha thavAthI, saksenAmAM nA (6.4.16) sUtrathI je dIrghavacana kahyuM che te puSate mATe sArthaka thAya che. Ano artha e thayo ke teo Ano hrasvAnta pATha kare che. "kSI.ta." (pR.257)mAM kSIrasvAmIe paNa k pATha ApIne, keTalAka dIrdhAnta pATha kare che ema noMdhyuM che. 'padamaMjarI' mAM haradatte paNa A | (1.2.1) sUtra paranI vyAkhyAmAM kahyuM che ke mAtati varNanAt tIrdhAntaH I puruSakAra (pR.28) mAM dhanapAla ane sudhAkaranA mata paNa TAMkyA che : 'anye kUGiti paThanti AkUtamiti prayogadarzanAda' iti dhanapAla: / / UkArAnto'pyaGgIcakre navRtamArca rUti mUvara (.rU.8) sUtre sudhA: I te ja pramANe kyo san ! sUtra paranI "pradIpa' TIkAmAM kaiyaTe paNa majUtam zabdanA prayogathI, A dhAtunA dIrdhAnta pAThanI tarapheNa karI che, jayAre zAkaTAyane baMne pATha ApyA che. "kavi' (pR.9) mAM bopadeve zatre ApyuM che. uparyukta vaiyAkaraNomAM mata jotAM lAge che ke kAzyapanI jema moTAbhAganA vaiyAkaraNo A dhAtuno dIrdhAnta pATha Ape che. 48. Rju to . ati (. 101) ataH kAzyapAdayaH 'karotezca' 'midezca' iti sUtramanyathA'vyAkhyan-karoteH sambadhini vikaraNe dhAtorguNo bhavati - arNoti iti /

Page #155
Vol. XXXI, 2007 kAzyapa : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 14 tanAdi gaNanA A Rju dhAtune guNa thavo joIe tema kAzyapa mAne che, ane tethI ati rUpa Ape che. tenAgi : 3. (3.1.79) sUtrathI, A dhAtune 3: vikaraNa pratyaya lAge che, je zat no apavAda che. zat e pit sArvadhAtuka pratyaya che, tethI sarvadhAtu- I (7.3.84) sUtrathI Rju dhAtune guNa thaI, ati rUpa bane che. A bAbatamAM Atreya ane maitreya mAne che ke ApizalinA sUtra - 'Izvarane puna:, varateja, uddeza ' thI bIjA koI dhAtune vikaraNApekSa guNa na thAya. "kSI.ta.'mAM paNa A dhAtunAM Rti, Rjute rUpa (guNa vinAnAM) ApI kahyuM che ke te sArvadhAtu saMdhimuka kAzakRtna dhAtupAThanI kannaDa TIkA (pR.177) mAM paNa Rti rUpa ApyuM che, jyAre maitreya (pR.129) maLati rUpa Ape che. noMdhe che ke keTalAka gruti rUpa Ape che ane sarvatra viUApelo guNa: I ema paNa kahe che. | A bAbatamAM kAzyapa Rju dhAtune guNa thAya ema mAne che, tethI te ApizalinA sUtrane saheja judI rIte samajAve che : rotirdhvani vivArane dhAtoro mavati - ati rUti aa "rati' no saMbaMdhI vikaraNa pratyaya dhAtune lAge tyAre tene guNa thAya ane ati rUpa bane che. vardhamAna paNa kAzyapanI A samajUtI sAthe saMmata thAya che. sAyaNa pote paNa, traNe munio (pANini, pataMjali ane kAtyAyana)no AmAM virodha nathI, mATe A nyAdhya che, ema kahIne kAzyapanA A mata sAthe saMmata thAya che. 42. vI varan I trIpati (u. vara7) svAmikAzyapAH atihIvrI iti paThanto dpayati iti pukaM pratipannAH / sAyaNe noMdhyuM che ke kSIrasvAmI ane kAzyapa A dhAtunuM pati evuM 5 kAra vALuM ban nuM rUpa Ape che, paNa "kSI.ta.'(pR.283) mAM AvuM A dhAtunuM koI rUpa kSIrasvAmIe ApyuM nathI.ema lAge che ke kSIrasvAmI ane kAzyapa murti ii nI ! (7.3.36) sUtramAM strI ne badale vI no pATha karatA haze tethI hepati jema vrapati ema n nuM rUpa ApyuM haze. 10. rUpa mAmISe rUti (pR. 33) evaM vardhamAnasammatAkSIrataraGgiNIkArAdayazca taudAdikasyaiva 'tISasahaH' ityatra grahaNamAhuH / kAzyapastu iSestakAre zyanpratyayAt pratiSedhaH iti vAttikaprAmANyAdazyanavikaraNayostaudAdika yAdikayoIyorapIDvikalpamAha / krayAdi gaNanA A dhAtu vizeno kAzyapano mata samajavA pahelAM vardhamAna vagereno mata samajavo jarUrI che. dhAtupAThamAM daivAdika rUpa to, taudAdika rUpa rUchIyAm ane kriyAdika rUpa mAmISe ema traNa rUpa dhAtuo che. have tISa hatuma (7.2.48) sUtrano artha e che ke sUtramAM gaNAvela rUpa vagere dhAtuone ArdhadhAtuka pratyaya paramAM rahetAM vikalpa IDAgama thAya che. prazna e che ke traNamAMthI kyA rUpa ne A sUtra lAgu paDe ?

Page #156
150 nIlAMjanA zAha SAMBODHI "kAzikA' A sUtrane samajAvatAM, spaSTa kahe che ke mAtra taudAdika rUpa dhAtune sUtra lAgu paDe, daivAdika ane krayAdika rUpa ne nitya IDAgama thAya. taudAdika rUpa nAM ja rUpo dhaDAgamanAM vikalpathI paNa pitA thAya. haradatta padamaMjarI' mAM jaNAve che A sUtramAM taudAdika rUpa nuM ja grahaNa che. vardhamAna, samatAkAra, "kSI.ta.kAra' paNa ema ja mAne che. sAyaNa noMdhe che ke kAzyapa tISahaM ! paranA vArtika stare nRtyayAt pratiSedha | nA AdhAre mAne che ke zyana vikaraNa (davAdika) sivAyanA taudAdika ane krayAdika dhAtune vikalpa IDAgama lAge che. haradatta paNa ema to kahe che ke jo A vArtikane pramANabhUta mAnIe raiyAdika rUpa dhAtuno sUtramAM samAveza karavo paDe, tene vikalpa IDAgam thAya, rUSitaH ane rU: rUpo thAya. mAtra daivAdika rUpa ne ja nitya IDAgama thAya. bAkInAM taudAdika ane kyAdikane vikalpa iDAgama thAya. kaiyAdika rUpa ne vikalpa IDAgama thAya. e kAzyapanA matane kaiyaTanuM samarthana paNa maLI rahe cheH tISasahasuma (7.2.48) paranA sUtramAM kahyuM che: rUSa mAmISe tyaNa viSNu tu vindhamacchara vArtikakAraH / pa. pura tere . coratA (purU7) ___'satyApapAza' ityAdinA curAdibhyaH svArthe Nico vidhAnAdaNicaH prayogAbhAvAt / tathA ca kAzyapaHkAryAbhAvAdekazrutyA ca paThyate iti / curAdi gaNanA pura teye . e prathama dhAtusUtranI zarUAtamAM sAyaNe kAzyapano mata TAMkyo che jeno artha thAya che kAryanA abhAvathI A dhAtuono, ekazrutithI pATha karyo che. sAmAnya rIte gvAdi, adAdi vagere gaNonA dhAtuomAM udAttata, anudAttata ema darzAvAtuM hoya che, tenuM kAraNa e che ke ema darzAvIne vyAkaraNanA amuka kAryono nirdeza thato hoya che. dA.ta. anudAttat dhAtuo anulAkAta mAtmAn (7.3.12) sUtrathI AtmAnapadamAM prayojAya che. curAdigaNanA dhAtuo mATe svArthamAM nir nuM vidhAna thayuM che. bIjuM kaMI kArya darzAvavAnuM hotuM nathI, tethI emano pATha ekazrutithI eTale ke udAtta anudAtta vagara karyo che. ekazruti e udAtta anudAtta vacceno svara gaNAya che. kAzyapano A mata ekazrutithI pATha karavAnuM kAraNa darzAve che. 12. oki kSepa . protsAtti (pR. 22) atra svAmikAzyapasammatAkArAH kecidoditaM paThanti, teSAM mate laNDayati laNDati iti / sAyaNa curAdi gaNanA A dhAtuno tita pATha kare che ane noMdhe che ke kSIrasvAmI, kAzyapa, sammatAkAra vagere keTalAka govin pATha karIne, saptati, tacti rUpa Ape che, paNa "kSI.ta. (292) mAM ane dhA.pra" (pR.140) mAM sAyaNanI jemaja A dhAtuno pATha maLe che. sAyaNe noMdhyuM che ke keTalAka ukArAdi pATha eTale satahi ema pATha kare che, paNa te mata mora ne dhAtuno avayava kahetA maitreya vagerene, temaja tene rUtsava mAnatA bIjAone (eTale ke kAzyapa vagerene) abhimata nathI.

Page #157
Vol. XXXI, 2007 kAzyapa : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 151 bopadeva "kavi' (pR.27) mAM sAyaNanI jemaja A dhAtuno pATha Ape che. jarU. vizva ne ! pati vayati (pR. 148) atra kAzyapaH- ikAroccAraNasAmarthyadAtvaM na iti taccintyam; Atvasya vaikalpikatvAttadabhAve vRddhayAya-husveSu cayayati iti rUpasidhyarthatvAttasya, tathA NijabhAve guNAyoH cayati iti rUpArthatvAcca / rahatyAdayo yadyapyatra maitreyAdibhirna paThitAstathApi kAzyapAdiprAmANyAdasmAbhiH paThitAH / curAdigaNanA A dhAtusUtramAM, kAzyapanA be mata maLe che. sAyaNa vin dhAtunA vapati' rUpanI siddhi darzAvatAM kahe che A dhAtunuM nuM rUpa thAya che tyAre viroLa . (6.1.54) sUtrathI anna ne sthAne vikalpa AchArAza thAya che ane tahInnI | (7.3.36) sUtrathI AkArAnta dhAtune ja paramAM hovAthI pu Agama thAya che. pachI puNane lIdhe mittva thavAthI hrasva thaIne rapati rUpa bane che. kAzyapano mata e che ke ahIM IkAranA uccAraNanA sAmarthyathI mAtva na thAya. sAyaNa tene ciMtya gaNAve che ane kahe che ke mAtra vaikalpika che, mATe tenA abhAve viga dhAtunI vRddhi thaI gayuM thaI te hRsva bane che tethI vayati thAya che, teja pramANe jayAre unna thAya che, tyAre no guNa thavAthI am thaI pati evuM rUpa banI zake che. sAyaNanI A dalIla parathI lAge che te mAtra no niSedha karavAnA matanA nathI. kAzyapano bIjo mata huM tyAre, vaya vagere dhAtuo aMgeno che. sAyaNa jaNAve che ke, A dhAtuono pATha jo ke maitreya vageree nathI karyo, paNa kAzyapa vagerenA prAmANyathI ame karIe chIe. maitreye "dhA.pra.' (pR.144)mAM curAdi gaNamAM raha ane vim e baMnenA dhAtusUtrano pATha karyo nathI, jyAre "kSI.ta." (pR.300) mAM nuM dhAtusUtra, "mA.dhA.vR.' (pR.548) mAM je dhAtuo sAthe che, tene badale paTa vaTa the . e dhAtuo sAthe che. bopadeve "kavi' (pR.5)mAM ra8 tyAre e sUtra ApyuM che, jayAre cAndra vaiyAkaraNo A dhAtuno pATha karatA nathI (Palsule P.180). Ama 8 vagere dhAtuono pATha maitreya ane bIjA ahIM karatA nathI paNa sAyaNe kAzyapa vagerene pramANabhUta gaNIne temano pATha karyo che. sAyaNanuM A vidhAna darzAve che ke te kAzyapane vaiyAkaraNa tarIke khUba pramANabhUta gaNe che. 14. pUra vaktine zUti (pR. 142) kAzyapastu tAlavyoSmAntamAha / curAdi gaNanA A dhAtunA svarUpa vizenA judA judA mato sAyaNe noMdhyA che. zrIbhadra ane maitreya vagere teno pATha sAyaNa jemaja dhUsa kare che ane maitreya "dhA.pra." (pR.145) mAM noMdhe che ke dhUpa rUDhyA kSIrasvAmI "kSI.ta." (pR.549) mAM pATha Ape che ane noMdhe cheH tAtavyAnta rUtye, tyAnta ti tI . jayAre kAzyapa tAlavyokhAnta pATha eTale dhUza pATha Ape che. kAzyapane bopadevanA "kavi' (pR.48) samarthana maLI rahe che, kAraNake temAM dhUza-titI ApyuM che. sAyaNa dhUna parathI thato dhUma: zabda Ape che. noMdhavuM ghaTe ke dhUsa: no artha dusty grey

Page #158
152 nIlAMjanA zAha SAMBODHI ema ApTenA zabdakoza (pR.274) mAM Apyo che, ane gujarAtImAM paNa eno artha "dhULanA raMganuM evo thAya che, je A dhAtunA "kAntikaraNa' artha sAthe baMdhabesato nathI. >> suvi cho ! yuvati (pR. 12) evaM svAmikAzyapamaitreyAdayo bazantaM paThanti / apare tu bhakArAntaM paThanti / kumbhayati ityAdi / curAdigaNanA A dhAtu vize sAyaNe noMdhyuM che ke kSIrasvAmI, kAzyapa ane maitreya vagere bakArAnta pATha Ape che, paNa "kSI.ta." (pR.303)mAM 3 chAne pATha che, temAM e noMdhyuM che ke kRvi kRti auzi - kukhyA sudanAvRttiH | dhA.pra." (pR.146)mAM ruvi pATha maLe che. bopadevanA "kavi." (pR.37, 39) mAM rUpa tRtI ane vi tRtyam ema be dhAtuo darzAvyA che, jyAre "puruSakAra' (pR. 89) kavi ema pATha Ape che. sAyaNe noMdhyuM che ke keTalAka mArInta pATha ApI vumati rUpa Ape che. moTAbhAganA vaiyAkaraNo jevA ke sAyaNa, kAzyapa, maitreya, puruSakAranA kartA, cAndra vaiyAkaraNo, kauzika, jainendra, kAzakRntrakAra ane zAkaTAyana vagere varInta pATha Ape che (Palsule P.178). gujarAtamAM je kUbo zabda che te A kavi dhAtu parathI Avyo jaNAya che, te nakkI che kAraNake kUbAno artha "ghummaTavALuM jhUMpaDuM' evo thAya che. 56. hantyarthAzca / navagaNyAmuktA api hantyarthAH / cATayati, sphoTayati, ghATayati / vArthe fLave tamane ! (9. u18) kAzyapastu-caTa sphuTa bhedane ghaTa ca hiMsa ca hantyarthAH iti / A curAdi gaNanA dhAtusUtranI vyAkhyA karatAM sAyaNa kAzyapano A mata noMdhe che ke te cAre dhAtuone datyutha kahe che. ahIM dhAtusUtrono krama samajavA jevo cheH caTa sphuTa bhedane / ghaTa saGghAte / hantyarthAzca / ema sUtro che. dhanapAla vagere vaiyAkaraNo temano je judI judI rIte artha kare che. te sAyaNe noMdhyA che. dhanapAla vaTa puTa mene, ghaTa ra sA aa ema sUtro Ape che ane kahe che 2 kAranI pUrve Avela, A be dhAtuo A arthamAM eTale ke hatyarthamAM biva mAM prayojAya che. kSIrasvAmIe (pR.313) kahelA be vaikalpika artha sAyaNe noMdhyA che jemAM to prathama artha "kSI.ta.'mAM maLato nathI. teo prathama artha Ama Ape cheH vaTa puTa mene....paTa 2 padhAtu% mene vartata ! henzathaza dhAtavo vimutpatinA bIjo artha Ama che, je kSI.ta. (pR.312)mAM maLe che. vaTa pura ane vaTa-e traNe dhAtuo hatyarthaka hoya tyAre nid mAM prayojAya che, zAkaTAyana paNa traNe dhAtuone hajyarthaka gaNe che. mAdhava paNa ema mAne che ane sAyaNe noMdhyA pramANe, kAzyapa to uparyukta traNa dhAtuomAM cothA hiMsa dhAtune umere che ane cArene hajyarthaka gaNe che. kadAca bane ke emanI pAse je dhAtupATha haze temAM hiMsa no paNa pATha haze. temano temaja dhanapAla vagerene A sUtrono pATha sAyaNa karatAM saheja judo paDe che, tethI temaja

Page #159
Vol. XXXL, 2007 kAzyapa : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 153 hattvathaDyA mAMnA 3 kArathI A sUtronA artha bAbata matabheda thayo che. 27. puSi vizadrane poSati (pR. 18). zabdanaM svAbhiprAyaprakAzanam, tato'nyadvizabdanam / ghuSiravizabdane iti kAzyapaH papATha / tathA ca svAmI - avizabdane ityeke iti tadasat, bhASyavirodhAt / sAyaNa curAdi gaNanA A dhAtuno artha "vizabdana' ApI ghoSati daSTAMta Ape che, tethI vizabdana' no artha prakAzana thayo. kAzyapa A dhAtuno artha "avizabdana" kare che. kSI.ta.(pR.313)mAM vizad artha ApI vizabdane rUtye ! kahI mAyopathati pama, mahinata rUtyartha ema ApyuM che. temAM ApelA "avizabdana' nA daSTAMta parathI kSIrasvAmI teno artha aprakAzanakaratA jaNAya che. maitreya dhA.pra" (pR.151)mAM pupa no vizadrane artha Ape che, je kAzyapanA matane maLato che. tyAM temaNe poSayati daSTAMta ApyuM che. je parathI "avizabdana" no artha prakAzana" thAya. kAzyapane AmAMthI "vizabdana" no kyo artha abhipreta haze e kahI zakAya nahIM, kAraNake temaNe daSTAMta ApyuM nathI. aSTAdhyAyImAM puSivizane (7.2.23) sUtra che jenA parathI evuM tAraNa kADhavAmAM Ave che ke curAdi gaNamAM dhuNa dhAtunAM vizaddhA arthamAM nitya nathI, paNa kAzyapanA A dhAtunA artha vizenA matanA saMdarbhamAM e carcA prastuta nathI. sAyaNe, kAzyapanA matano, bhASyane AdhAre virodha karyo che. A sUtra paranA bhAgyamAM spaSTa kahyuM che ke tannAthatyAtrA vizadrane pu9-rvibhASA nimavatIti . tenA paranI "pradIpa' TIkAmAM paNa kahyuM cheH vastu purvizarjana rUti gurAtI pakyate tamafoNavA vitavyam Ama bhASyakAra ane kaiyaTa paNa curAdi dhupa no artha vizadrana karatA lAge che, 18. sADA sAtatye mAnyeti (pR. 116) atra kAzyapamaitreyau-AGa paraH krandiH sAtatye NicamutpAdayati' iti / sAyaNe TAMkalo maitreyano mata "dhA." (pR.150)mAM A pramANe maLe che. atha mAnatA dhAtUnanudya punardvitIyaM parasmaipadiprakaraNamadhunocyate / ye'pi gaNAntare sAkSAnna dRzyante te'pi zabvikaraNasya bhvAderAkRtigaNatvAt tatra veditavyAH / maitreya ane kAzyapanA mata anusAra, mAthI para Avelo H dhAtu, jo sAtatyano artha hoya, to bindu mAM prayojAya che. maitreya "dhA.." mAM kahyuM che ke have dvitIya paramaipadI prakaraNa kahevAya che. je bIjA gaNomAM sAkSAta na dekhAya te dhAtuone paNa khvAdi AkRtigaNa hovAthI temAM samajavA. A mata TAMkIne, sAyaNano kahevAno bhAvArtha e che ke gvAdimAM Hi dhAtuno artha "mA.dhA.9." (pR.75) mAM AvAna ane rodana artha kahyo che. te apekSAe, eja arthamAM ahIM curAdimAM paNa samajavAnuM. *ndra dhAtu eja arthamAM, jo sAtatya hoya to ApUrva H dhAtuno curAdimAM pATha thAya che

Page #160
154 nIlAMjanA zAha SAMBODHI ane bin mAM tenuM rU5 mAnyUti thAya che. dhA. pra. (pR.151)mAM kahyuM che : moDapara: nyUH sAtatya fbavamutpaviti | sAyaNa, kAzyapa ane maitreyanA A mata sAthe saMmata thatA jaNAya che. 11. avone | bAvati | (y. 160) avakalkanaM cintanamiti kAzyapaH / curAdigaNanA dU dhAtuno artha sAyaNa kavana Ape che ane mavana nA artha vize te kSIrasvAmI, nandI ane kAzyapa vagerenA mata noMdhe che. "kSI.ta." (pR.314) mAM teno mizrIram e artha darzAvIne, mAvati draudram e daSTAMta ApyuM che. dhA.pra.' (pR.1para) mAM teno pIDanam artha ApI mAvati draMiAna tapa daSTAMta ApyuM che. nandI vina artha darzAvI teno vipavana artha kare che ane tapomAvitamAtmAnam dRSTAMta Ape che, jyAre kAzyapa teno vistA' artha kare che. kAzyapanA matane samarthana maLe evo mata "kSI.ta." (pR.315) mAM pes tadarthya paranA dhAtusUtramAM maLe che. temAM jaNAvyuM che ke candra vaiyAkaraNa pU ane pa baMne dhAtuno artha ma na ApI, teno artha "ciMtana kare che ane sAvati, gavatpati aa te tenAM daSTAMta che, jo ke cAndra dhAtupAThamAM A be dhAtuno pATha nathI, tethI candra kyAM Ama kahyuM te vicAraNIya che. ema jaNAya che ke moTA bhAganA vaiyAkaraNo ' ma na' no artha "mizrIkaraNa" athavA "pIDana" karatA jaNAya che. "puruSakAra" (pR.11)mAM uparyukta pU ane dhAtuno artha eka che ke judo che, te vizenI carcA che. temAM ane "mA.dhA.vR." mAM sAyaNe noMdhyA pramANe dhanapAla, pa dhAtuno artha pU dhAtu jevo thAya che ema kahI, mavati daSTAMta Ape che. teno artha "ciMtana thAya che. tethI kAzyapane 'ciMtana" artha karavAmAM dhanapAlanuM paNa samarthana maLe che ema kahI zakAya. 60. 3 3che. zAsathati (pR. 160) kreyAdikasyokAra it / asya tu dhAtoravayava iti kAzyapAdiH / maitreyastu pUrva evAyaM dhAturiha paThyate tenAyamudiditi / curAdi gaNanA A dhAtu brasa no 3 e avayava che ke te staMjJa che te vize matabheda pravarte che. A dhAtu krayAdigaNamAM paNa che (pR.536). tyAM paNa 3 dhana 3cche evuM dhAtusUtra che tyAM sAyaNa tene ti mAne che curAdigaNanA A dhAtu vize temaNe potAno abhiprAya Apyo nathI, paNa maitreya ane kAzyapa vagereno mata TAMkayo che. dhApra." (pR.153) mAM maitreye kahyuM che. pahelAMnA A dhAtuno ahIM pATha thAya che, mATe te udita che ane tenuM va.kA.nuM rUpa dhrAsati thAya, jayAre kAzyapa kahe che ke krayAdika dhAtumAM ukAra rUt che paNa ahIM Dara e A dhAtuno avayava che tethI temanA mata pramANe va.kA.nuM rUpa 3brAti thAya. bhale sAyaNe 'kSI.ta." (pR.315) mAM A dhAtusUtra para Apelo mata noMdhyo nathI, paNa te mata

Page #161
155 Vol. XXXL, 2007 kAzyapa : pANinIya dhAtupAThanA eka aprasiddha vRttikAra kAzyapanA matane maLato Ave che : prayAsamavAyItya - DAyeti | noMdhavuM ghaTe ke puruSakAra (pR.110) mAM curAdi gaNanA A dhAtunuM rUpa dhAryAti' ema ja ApyuM che. 61. ruTa laji aji dasi bhRzi ruzi ruci zoka naTa puTi juci, radhi, ahi rahi mahi - ityete paJcadaza svAmikAzyapAnusAreNa likhyate / roTathati, nagnayati..(pR. paddara) sAyaNa noMdhe che ke curAdigaNanA A dhAtusUtramAM uparyukta paMdara dhAtuono pATha temaNe kSIrasvAmI ane kAzyapane anusarIne Apyo che. "kSI.ta." (pR.316) mAM kSIrasvAmIe 34 dhAtuo ApyA che, temAMnA 15 dhAtuo sAyaNe ahIM ApyA che. A dhAtusUtramAM, A pahelAMnA dhAtusUtra paTa puTa suTa ... dhAtusUtramAMthI mAsAthaH zabdanI anuvRtti Ave che tethI artha evo thAya ke A sakarmaka dhAtuo jyAre bhAsArthaka hoya tyAre mAM prayojAya che, ane jyAre te artha na hoya tyAre je bIjA gaNamAM hoya, temAM darzAvelA artha pramANe ane tenA vikaraNa pratyaya sAthe prayojAya che, jema ke 8 dhAtu bhAsArthaka hoya tyAre nid mAM tenuM Tayati rUpa thAya che. gvAdi gaNamAM 8 te dhAtusUtra che tyAM tenuM rUpa ruti thAya che. te pramANe nA stana mane dhAtunAM gvAdimAM nagati tannati ema rUpo thAya, ane jyAre bhAsArthaka hoya tyAre curAdimAM ban mAM nannati rUpa thAya. A pramANe temaNe A 25 dhAtuomAMnA moTAbhAganA dhAtuonAM curAdi gaNanA temaja bIjA je te gaNamAM hoya, te pramANenAM rUpo ApyAM che. ahIM paNa sAyaNa, kSIrasvAmI ane kAzyapane dhAtuonA pATha ApavAnI bAbatamAM paNa pramANabhUta gaNe che teno cokkasa purAvo maLe che. 62. NiDaGgAnirasane / zvetAzvAzvataragAloDitAhvarakANAmazvataretakalopazca / (pR. 575) atra svAmI-'pArAyaNikAstvarthavad Nicamanuvartayanti' iti / evaM kAzyapo'pi vyAcakSANaH zvetayati ityAdi parasmaipadamudAjahAra / curAdigaNanA A dhAtusUtrano artha e che ke zvetAzva, azvatA, tohita ane bAhya -A cAra jyAre ban mAM prayojAya tyAre yathAsaMkhya, azva, ra, ta ane va no lopa thAya che. AgaLanA sUtramAMthI fNanI anuvRtti Ave che. sAyaNe kahyuM ja che ke Li2 dhAtvarthe ! tethI uparyukta zabdonAM tate, zvayate, to te ane hAya-e pramANe rUpo thAya che. - sAyaNa vadhArAmAM maitreyane TAMke che : avAdhADapi Lio, vAdana[ ('dhA.pra." pR.165) eno artha e che ke bAhulakathI banne prayojavAmAM paNa kaMI vAMdho nathI. sAyaNe noMdhyA pramANe "kSI.ta." (pR.336) mAM Avo ja mata maLe che: pArAyaNa arthInuvRttivat aa fmanuvantiA pArAyaNiko arthanI anuvRttinI jema ahIM paNa bin nuM anuvartana kare che. eTale ke ne anusare che, eTale ke paramaipada thaI zake ema mAne che. kAzyapa paNa ema ja mAnIne chetayate ne badale zvetathati e parasmapadanI tarapheNa kare che. A kissAmAM kAzyapane pArAyaNikonuM samarthana sAMpaDI rahe che.

Page #162
156 nIlAMjanA zAha SAMBODHI upasaMhAra mAdhavIyA dhAtuvRtti" mAM maLatA, kAzyapa nAmanA A prasiddha vaiyAkaraNanA dhAtuo aMgenA uparyukta mato vAMcyA pachI ekabAju, e bAbatano aphasosa thAya che ke pANinIya. dhAtupAThanuM talasparzI vivecana karanArI AvI sarasa vyAkhyA kALanA pravAhamAM lupta thaI gaI, to bIjI bAju sAyaNano AbhAra mAnavAnuM paNa mana thAya che ke eNe kAzyapanA ATalA badhA mata TAMkIne, pANinIya dhAtupAThanA eka prakAMDa vRttikArano ApaNane AchopAtaLo, paricaya karAvyo. temanA A mato parathI e cokkasa thAya che ke pANinIya dhAtusUtronA A vyAkhyAtAe dhAtuonA svarUpane sparzatI lagabhaga badhI bAbato, jemake temanuM svarUpa darzAvavA prayojAtA varNo, temane lagatA anubandho, amuka dhAtuonA avayava tarIke prayojAtA upasargo, vagere vize gaMbhIrapaNe vicAra karyo che. A badhAnI dhAtuonAM rUponI prakriyA para paDatI asara paNa emaNe jaNAvI che. tyArabAda kAzyape dhAtuomAM kyA dhAtuno kyAre, kyA kramamAM ane kyAM pATha karavo, te vize paNa temaNe mArgadarzana ApyuM che, je khUba mahattvanuM che. dhAtuonA arthanirdeza vize temaNe uMDI vicAraNA karI che. kyo dhAtuchAMdasa che, kayo dhAtu popadeza che ane kyo nathI, te vize, temaja kyA dhAtuo aniTu gaNAya ane kyA na gaNAya te vize paNa temaNe potAno spaSTa abhiprAya Apyo che. mA.dhA.vR." mAM maLatA mato parathI ema paNa kahI zakAya ke temaNe dhAtuonAM, khAsa karIne aghatana bhUtakALa, parokSa bhUtakALa, kRdanta, satta, yavuDantanAM rUpo ane nyU mAM prayojAtA rUponI khAsa carcA karI che. mA.dhA.vR. mAM sAyaNe kAzyapano mata jyAM jyAM TAMkyA che, tyAM tyAM temanA matane maLatA AvatA bIjA vaiyAkaraNonA mata TAMkyA che. A kAzyapa sAyaNa pahelAM, eTale ke I.sa.nI caudamI sadI pahelAM thaI gayA, eTalI ja ApaNane khabara che. kAzyapa, kSIrasvAmI pahelAM thaI gayA ke temanA pachI te paNa khabara nathI, paraMtu uparyukta matono abhyAsa karatAM eTaluM jaNAya che ke temanA lagabhaga eka tRtIyAMza jeTalA mata kSIrasvAmI sAthe maLatA Ave che. evuM zakya che ke A baMne vaiyAkaraNo, dhAtupATha aMgenI eka samAna paraMparAne anusaratA hoya. te uparAMta kAzyapanA ThIka ThIka mato maitreya ane sammatAkAranA mata sAthe paNa maLatA Ave che. kAzyapane pANinIya dhAtupAThanA vRttikAra tarIke gaurava apAve evI eka bAbata e che ke "mA.dhA.vR' nA aMtabhAganA beeka dhAtustromAM (pR.548, pR.562) sAyaNe spaSTa kahyuM che ke maitreya vageree amuka dhAtuono pATha nathI karyo, paNa kAzyapane pramANabhUta gaNIne e dhAtuono pATha huM karuM chuM. Ama kahIne, sAyaNa jevA pANinIya dhAtupAThanA prAcIna ane mUrdhanya vRttikAre kAzyapanuM ghaNuM bahumAna karyuM che. AvA mahAvaiyAkaraNa kAzyapanA matone TAMkIne, temanA dhAtupATha aMgenA maulika abhigamano paricaya karAvavA badala sAyaNanA ApaNe RNI chIe.

Page #163
Vol. XXXL, 2007 kAzyapa : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 157 saMdarbhagraMthonI sUci: 1. kavikalpadruma (bopadevaracita dhAtupATha), saM. ga. bA. palsale, pra-Dekkana kaoNleja, pUnA, 1954 2. kAzikA bhA.1-2, saM. ArmezarmA, pra.saMskRta pariSada, usmAnIyA yuni., prathama saMskaraNa, haidarAbAda, 1969 3. kSIrataraMgiNI, saM. yudhiSThira mImAMsaka, pra. rAmalAla kapUra TrasTa, dvitIya AvRtti, bahAlagaDha (hariyANA), I. sa.1986. 4. deva (puruSakAra sahita), saM. yudhiSThira mImAMsaka, pra. bhAratIya vidyA pratiSThAna, prathama saMskaraNa, ajamera, I. sa. 196 5. dhAtupradIpa, saM. zrIzacaMdracakravartI bhaTTAcArya, pra. rAmalAla kapUra TrasTa, prathama saMskaraNa, bAlagaDha (hariyANA) I. sa. 1986 6. nirukta, (durgAcAryanI TIkA sAthe), saM. zivadatta zarmA pra. vaikrezvara presa, muMbaI vikrama saMvata 1982 I. sa. ' (1926). 7. nyAsa, bhA. 1-2, saMpu. rAmacaMdra, pra. saMskRta pariSada usmAnIyA yuni., prathama saMskaraNa, I. sa. 1985 8. padamaMjarI, bhA.1-2, saM. pu. rAmacaMdra, pra. saMskRta pariSada, usmAnIyA yuni., prathama saMskaraNa haidarAbAda, 1981. 9. paribhASAsaMgraha, saM.kA.vA. atyaMkara, pra. orienTala risarca insTiTyUTa, punA, I. sa. 1967 10.mahAbhASya, (pradIpa udyota sahita) khaMDa 1-3, pra. motIlAla banArasIdAsa, prathama saMskaraNa, dilhI, I. sa. 1967 11. mAdhavIyA dhAtuvRtti, saM.-dvArikAdAsa zAstrI, pra. prAcyabhAratI prakAzana, prathama saMskaraNa, vArANasI I. sa. 1964 12.vaiyAkaraNa siddhAMtakaumudI (bhA.1-4), saM. gopAla zAstrI nene, pra. cau. saM. si. vArANasI, I. sa. 1961 13. yudhiSThara mImAMsa, saMta vyavazAtra tihAsa, mA.2, i.mAratIya vidyA pratiSThAna manamera, . sa. 1263 98.G. B. Palsule, A concordance of Sanskrit Dhatupathas, Deccan College, Poona, 1955 saMkSepa sUci graMthanuM nAma saMkSepa kavikalpadruma kSIrataraMgiNI kSIra dhAtupradIpa dhA. pra. mAdhavIyA dhAtuvRtti mA. dhA. pR. vAyAkaraNa siddhAMtakaumudI si. kau. G. B. Palsule - A concordance Palsule of Sanskrit Dhatupathas kavi

Page #164
cArvAkadarzana ane jainadarzana jitendra bI. zAha cArU - suMdara vANI hovAne kAraNe cArvAka nAma prasiddha thayuM che. vAcaspatyakozamAM jaNAvyuM che ke vAra: nokasaMmata: vA: vIvayam vacce sa: vArtA | cArvAka matavALA puNya-pApa Adi parokSa vastuono svIkAra karatA nathI. puNya-pApa na mAnatA hovAne kAraNe svarga-naraka-mokSano paNa svIkAra karatA nathI. tethI teo nAstika kahevAya che. AcArya hemacaMdrasUri jaNAve che ke nati puNe pApati matirasya nAstika / arthAtu jeo puNya-pApa Adine mAnatA nathI teo nAstika che. AvuM mAnanArAone dArzanikoe lokAyata ke lokAtika paNa kahyA che. lokAyata zabdanI vyAkhyA karatA SaDradarzana samuccayanA TIkAkAra guNaratnasUri jaNAve che ke tocho: nirvivArA: sAmAnyanotadAvanti ti toyatA toti rUtya arthAta sAmAnya lokonI jema AcaraNa karavAne kAraNe temane lokAyata | lokAyatika kahevAmAM Ave che. jaina Agama graMthomAM A matavALAone akriyAvAdI paNa kahyA che. AtmAne na mAnatA hovAne kAraNe akriyAvAdI kahyA che. cArvAkadarzananA racayitA bRhaspatine mAnavAmAM Ave che. tethI bAIspatyadarzana tarIke paNa oLakhAya che. cArvAkadarzana sAmAnya rIte bhautikavAdI darzana hovAthI cArvAka darzananI badhA ja bhAratIya darzanoe AlocanA karI che. cArvAka darzananI mAnyatAonI carcA jainadarzanamAM Agamika kALathI ja cAlu thaI gaI hatI ane te niraMtara cAlatI rahI che. sUtrakRtAMgasUtramAM ane uttarAdhyayanasUtramAM cArvAka sammata tattvonI AlocanA karavAmAM AvI che. dArzanikoe paNa cArvAkadarzananI mAnyatAonuM tArkika rIte khaMDana karyuM che. ahIM to mAtra cArvAka sammata pramANavAdanI jainadArzanikoe karelA khaMDananI carcA karavAmAM AvI che. tenA padArthavAda AdinI carcA ahIM karavAmAM AvI nathI. cArvAka sammata pramANavAdanI carcA karatA pUrve temanA siddhAntonI carcA karavI Avazyaka che. cArvAko anusAra pRthvI, apU (pANI), teja, vAyu A cAra mULa tattvo che. A cArathI bhinna AtmA jevo koI padArtha nathI. keTalAMka cArvAko catubhUtAtmaka jagatane badale pAMcamA tattva tarIke AkAzano paNa svIkAra kare che. arthAt A jagata pAMca bhUto - pRthvI, jala, teja, vAyu, AkAzanuM baneluM che. A pAMca bhUtonA samuhathI ja deha nirmita thAya che. janma pUrve AtmA hato nahIM ane mRtyu pachI AtmA raheto nathI. mRtyu e ja mokSa che. kAma sivAya anya koI dharma nathI. AvI mAnyatAne kAraNe ja cArvAko mATeno nimnokta zloka atyaMta prasiddha thayo che. yAvat jivet sukhaM jIvet RNaM kRtvA ghRtaM pibeta / bhasmIbhUtasya dehasya punarAgamanaM kutaH // arthAt jyAM sudhI jIvo sukhIthI jIvo. paisA na hoya to devuM karIne paNa ghI pIo. kAraNa ke eka vakhata deha bhasmIbhUta thaI jAya pachI koI pAchuM AvatuM nathI. arthAt bhautika dehanA vinAzanI sAthe ja AtmAno paNa vinAza thaI jAya che. Ama hovAthI teo puNya-pApa, svarga-nakarane paNa

Page #165
159 Vol. XXXI, 2007 cArvAkadarzana ane jainadarzana mAnatA nathI. teo vedane paNa mAnatA nathI. yajJa, zrAddha Adino paNa virodha kare che. cArvAko mAtra pratyakSane ja pramANa mAne che. anumAna, Agama Adi anya tamAma pramANono niSedha kare che. pratyakSa pramANane ja mAnatA hovAne kAraNe sarva parokSa vastuno niSedha kare che. mAtra pratyakSane ja pramANa tarIke svIkAratA cArvAkonuM jainadArzanikoe khaMDana karyuM che. AcArya hemacaMdrasUrie anyayogavyavacchedikAmAM jaNAvyuM che ke vinAnumAnena parAbhisandhimasaMvidAnasya tu nAstikasya / na sAMprataM vaktumapi kva ceSTA kva dRSTamAtraM ca hahA pramAdaH // 20 // arthAt anumAnane svIkAryA vagara cArvAka bIjAonA abhiprAyane samajI nahIM zake. AthI cArvAkoe bolavAnI ceSTA paNa na karavI joIe. kAraNa ke ceSTA ane pratyakSamAM bahu moTuM aMtara che. cArvAkono A kevo pramAda che. pramANa tarIke mAtra pratyakSane ja mAnavAmAM Ave to bIjAonA abhiprAyane samajI nahIM zakAya. kAraNa ke abhiprAyane jANavo e anumAnano viSaya che. bIjA mANasane ApaNI vAta samajANI che ke nahIM te to tenA mukhanA bhAvo parathI ja anumAnI zakAya. bIjAnA abhiprAyane jANavA mATe tenI ceSTA ja kAraNa-hetu bane che. hetubhUta mukha AdinI ceSTA dvArA bIjAnA abhiprAyone jANI zakAya che ke te ApaNI vAtane samajI rahyo che ke nahI? AthI bIjAnA abhiprAyane jANavA mATe anicchAe paNa anumAna pramANano svIkAra karavo paDaze. kema ke pratyakSa jJAna dvArA bIjAnA manano abhiprAya jANI zakAto nathI. abhiprAya jANavo te indriyano viSaya nathI. pratyakSajJAna indriyajanya hoya che. abhiprAya jANavA mATe to anumAna ja upayogI thAya che. A vAtane AcArya malliSeNa syAdvAdamaMjarInAmaka TIkAmAM eka dAMta dvArA samajAve che ke A purUSa mArA vacano sAMbhaLavAnI icchA dharAve che. jo tene AvI icchA na hoya to tevA prakAranA mukhanA hAvabhAva jovA na maLe. AthI mAre bolavuM joIe. AvA prakAranuM jJAna anumAna vinA saMbhave nahIM. mATe anicchAe paNa cArvAkone pratyakSa sivAya anumAna pramANa svIkAravuM paDaze. AcArya hemacandrasUri pramANamImAMsAmAM jaNAve che ke vyavasthAnyadhIniSedhAnAM siddheH pratyakSatarapramANasiddhiH // 11 // 2 pramANa-apramANano vibhAga, parabuddhi ane atIndriyano niSedha anumAnAdi pramANa vagara siddha nahIM thaI zake. A sUtramAM cArvAka prati pramANAntaranI siddhi karavA mATe traNa yuktiono prayoga AcArya hemacaMdra karyo che. A ja tarkono upayoga bauddhadArzanika dharmakIrtie paNa karyo che. teno ja upayoga uttaravartI tamAma bauddha, vaidika ane jaina graMthomAM thayelo jovA maLe che. AcArya hemacaMdrasUrijIe vRttimAM vistArapUrvaka khaMDana kareluM che je siddharSinA nyAyAvatAra vRtti sAthe paNa sAmya dharAve che. vRttimAM jaNAvela khaMDana nIce pramANe che : (1) saMvAdI hovAne kAraNe keTalIka jJAnavyaktine avyabhicArI ane visaMvAdI hovAne kAraNe anya jJAnavyaktine vyabhicArI jANI, kAlAntaramAM saMvAdI ane visaMvAdI jJAna-vyaktiyonI pramANatA

Page #166
160 jitendra bI. zAha SAMBODHI ane apramANatAno cArvAka avazyameva nirNaya karI zake che. paraMtu pUrva ane aparakALamAM utpanna thanAra jJAna vyaktionuM prAmANya ane aprAmANyano nirNaya karavAmAM sAdhana bhUta samIpastha arthanA baLathI utpanna thanAra pUrva ane aparakAzavartI padArthonA saMbaMdhathI zUnya pratyakSane lakSya karavA samartha nathI. potAnA anubhavano viSaya banela jJAnavyaktiono bIjAne mATe prAmANya aprAmANyano nizcaya karAvavA mATe cArvAko samartha nathI. (2) cArvAko mAtra pratyakSa pramANa dvArA bIjAone jJAna pramANa athavA apramANa che te jaNAvI nahIM zake. kema ke pUrvakALamAM jANelI jJAnanI samAnatA joIne vartamAnakALanA jJAnane pramANa athavA apramANa TharAvavA mATe pratyakSa sivAya anumAna rUpe bIjA koI pramANanI AvazyakatA raheze. (3) pratyakSa pramANathI paraloka Adino niSedha nahIM karI zakAya. kema ke pratyakSa sAme rahe najIkanA padArthone ja jANI zake che ane paralokano abhAva siddha karyA vagara cArvAkone zAMti nahIM maLe ane sAthe-sAthe cArvAko pratyakSa sivAya anya pramANane na mAnavAnI haTha paNa laIne beThA che. A uparAMta AcArya malliSeNasUri syAdvAdamaMjarImAM jaNAve che ke pratyakSanuM prAmANya pratyakSa dvArA jJeya padArthanA jJAnanuM avisaMvAdipaNuM siddha thaye thAya che. jo pratyakSa dvArA jJeya padArthanA jJAnanuM avisaMvAdIpaNuM na hovA chatAM prAmANya siddha thaI jatuM hoya to snAna, pAna, avagAhana Adi niSpatti karavAmAM asamartha evA mRgajala viSayaka jaLajJAnamAM prAmANya kema nahIM ? padArthanI sAthe avinAbhAvI hatu ane zabda dvArA utpanna anukrame anumAna ane Agama dvArA jJAta padArthanA jJAnanI avisaMvAditA hovAthI A banne jJAnanuM prAmANya kema svIkAratA nathI. A bAbate cArvAko ema jaNAve ke anumAna ane AgamamAM jJAta padArthanA jJAnanI avisaMvAditA jovA nathI maLatI mATe ame e jJAnane pramANa nathI mAnatA. AvI dalIla sAme AcArya malliSeNa jaNAve che ke AMkhanA taimirika Adi rogane kAraNe AMkha dvArA be caMdra jovA maLe che. tene AdhAre badhA ja pratyakSa jJAnane apramANa kema nathI mAnatA? A bAbate cArvAka kaheze ke eka caMdranA sthAne be caMdronuM jJAna pratyakSAbhAsa che mATe badhA pratyakSa jJAnane apramANa mAnavAno prazna ja nathI. tenA javAbamAM Astika darzanakAro jaNAve che ke ame sadoSa anumAnane anumAnAbhAsa tathA sadoSa Agamane AgamAbhAsa kahIe chIe. mATe pratyakSa sivAya anumAna ane Agama pramANano svIkAra karavo joIe.' Ama jaina dArzanikoe cArvAka sammata pratyakSa sivAya anya pramANa na mAnavAnI vAtanuM saTIka tarko dvArA khaMDana kareluM che. te avalokanIya che. pArTIpa: 1. syAdvAdamaJjarI pR. 192. saM. jagadIzacandra jaina, zrImad rAjacandra Azrama, agAsa. 1970. 2. pramANa mImAMsA. pR. 7. saM. paM. sukhalAla saMghavI, siMdhI jaina granthamAlA, amadAvAda-1939. pramANetara sAmAnya sthiteranyadhiyo gateH / pramANAntarasadbhAvaH pratiSedhAcca kasyacit // 1 // arthasyA sambhave'bhAvAt pratyakSe'pi pramANatA / prativa-svabhAvastha tahetutve same cim IIrA ejana. pR. 8 4. ejana. pR. 7. 8. 5. syAdvAdamaJjarI pR. 192-195 saM. jagadIzacandra jaina, zrImad rAjacandra Azrama, agAsa. saM. 1970.

Page #167
Our Contributors Dr. Achyutananda Dash Department of Sanskrit, Dr. H.S. Gour University, Sagar-470003, M.P. E-mail : achyut_sgr@Sancharnet.in. Dr. Manibhai I. Prajapati L.D.Instiute of Indology, Nr. Gujarat University, Ahmedabad-380 009. Ph. : (M) 9879632816 Dr. Anil Gupta G-76, Bajajanagar Appartment, Gandhinagar, Jaipur. Ph: 94142, 36847 (M) 0141, 2706466 (R) Dr. Mahendra Kumar A. Dave Department of Sanskrit, Neema Girls Arts College, Gozariya, Gandhinagar Shri Arvind Sharma Faculty of Religious Studies William and Henry Birks Building, MC Gill Uni. 3520, University Street, Montreal, PQH3A 2417 Dr. Mansukh Mauliya Sanskrit Anusnatak Bhavan, Saurashtra Vishva Vidyalaya, Rajkot Dr. Gauri Mahulikar Reader, Dept. of Sanskrit Universtity of Mumbai Prof. Mukul Raj Mehta Research Scientist, Deptt. of Philosophy and Religion, Arts Faculty, B.H.U, Varanasi-5 Dr. Heena Kotak Research Assistant (Temp.) Oriental Institute, M.S. University, Vadodara-2 Dr. Nilanjana S. Shah 18, Swairvihar Society, Vikram Sarabhai Road, Ahmedabad-380 015. Dr. Jagrutiben Pandya 1, Yogita Appt, Nr. Vasantkunj Sociery, Nava Sarda Mandir Road, Paldi, Ahmedabad-7 Dr. Ravindrakumar Panda Reader, Dept. of Sanskrit, Pali & Prakrit, Faculty of Arts, M.S.University, Baroda-02. Dr. Jitendra B. Shah L. D. Institute of Indology, Ahmedabad-9. Ph. (0) 26307326, (M) 9825800126 / Dr. Tanuja Singh TR-11, Rajasthan Universty Campus, Jaipur-302004. Ph. 0141-2703053 E-mail : tanuja singh 1965@yahoo com. Dr. Kokila H. Shah B-14, Kakad Niketan, Derasara Lane, Ghatkoper (E), Mumbai-77. Ph : 25138463 Dr. Vibhuti Bhatt 51, Shyamal Row Houses, 1-A, Opp. Punjab National Bank, Satellite, Ahmedabad-380 015

Page #168
L. D. Series : Latest Publications 360 135 120 220 180 110 65 129 Temple of Mahavira Osiyaji - Monograph by Dr. R.J.Vasavada P.P. 30 + Plates 61 (2001) 130 Bhagwaticurni - Ed. Pt. Rupendra kumar Pagariya P P. 120 (2002) 131 Abhidha - Dr. Tapasvi Nandi P.P. 84 (2002) 132 A Lover of Light amoung Luminaries : Dilip Kumar Roy Dr. Amrita Paresh Patel P.P. 256 (2002) 133 Sudansana-cariyam Dr. Saloni Joshi P.P. 8 + 110 (2002) 134 Sivaditya's Saptapadarthi with a commentary by Jinavardhana Suri Ed: Dr. J. S. Jetly P.P. 24 + 96 (2003) 135 Paniniya Vyakarana - Tantra, Artha aur Sambhasana Sandarbha Dr. V. M. Bhatt P.P. 88 (2003) 136 Kurmasatakadvayam, Translation with, select Glossary - Dr. V. M. Kulkarni Introduction by Dr. Devangana Desai P.P. 85 (2003) 137 Catalogue of Sanskrit and Prakrit Manuscripts Vol. V 138 Catalogue of Sanskrit and Prakrit Manuscripts Vol. VI 139 Mahavira's Words Translation from the German with much added material by W.Boll'ee and J. Soni 140 Vyakarna Mahabhasya Of Bagavad Patanjali Gujarati Translation with Critical Notes by Dr. P.R.Vora P.P. 6 + 58 + 652 (2004) 141. SAHRDAYALOKA by Dr. T. S. Nandi vol.1 part-1 pp. 600 142. SAHRDAYALOKA by Dr. T. S. Nandi vol.1 part-2 pp. 640 143. SAHRDAYALOKA by Dr. T. S. Nandi vol.1 part-3 pp. 676 144. Kshtrapkalin Gujarat Itihas by Dr. Rashesh Jamindar - Sambodhi : The Journal of the L. D. Institute of Indology 100 900 700 600 600 650 650 700 500 150 Our Forthcoming Publications Haribhadra Suri's Yogasataka Sambodhi Vol. XXXII