Sambodhi 2009 Vol 32

Author(s): J B Shah, K M patel
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/520782/1

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SAMBODHI Indological Research Journal of L.D.I.I. VOI. XXXII 2009 EDITORS Jitendra B. SHAH K. M. PATEL bhAratIya lapatabhAta vidhAmaMdi L. D. INSTITUTE OF INDOLOGY AHMEDABAD

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Our Contributors S. N. Bhavasar Block No. 29, Vrindavan Society, Pashan, Poone-8. Maulik Hazarnis D-10, Madhuram Apts.. Near Chankaypuri Cross Roads. New Sama Road, Vadodara-390 008. Herman Tieken Institute Kern P. O. Box 9515, 2300 R A Leiden The Netherlands. Rasila Kadia 8. Jaymala Society, Opp. Mansi Circle. Behind Satellite Complex. Jodhpur. Ahmedabad - 380015. Ramkrishna Bhattacharya Reader in English, Anand Mohan College. Calcutta. Jitendra B. Shah L. D. Institute of Indology. Ahmedabad-9. Ph. 26307326 (0), 9825800126 (M) Satya Vrat Varma 7/34, Purani Abadi, Nr. Namdev Flour Mill, Sri Ganganagar-335001 (Raj.) Ph. No. 0154-2473343 Vijaypal Shastri Reader, Rashtriya Sanskrit Sansthan. Gopalpura Bi-Pass Road, Triveninagar, Jaipur-302018. Raj. Ravindrakumar Panda Reader, Dept. of Sanskrit, Pali & Frakrit, Faculty of Arts, M.S.University, Baroda-2. Deeapk Ranjan Department of Darhshan & Dharma Kashi Hindu Vishva Vidyalay, Varanasi. Kamla Garg Dean, Faculty of Fine Arts, University of Rajasthan, Jaipur. Preeti Singh Research Scholar, Dept. of Fine Arts, University of Rajasthan, Jaipur. Tanuja Singh TR-11, Rajasthan University Campus, Jaipur-302004. Ph. : 0141-2703053 E-mail : tanuja singh 1965@yahoo com. Vijay Pandya W/A, New Rangsagar Society, B/h, Govt./ Tube Well, Bopal, Ahmedabad-380 058. Kanjibhai Patel Vastupal Apartments, Near Navpad Society, Opp. New Vikasgruh. Paldi, Ahmedabad-380 007. Samirkumar K. Prajapati Lecturer in Sanskrit Shree T.A. Chatwani Arts & J.V. Gokal Trust Commerce College, Radhanpur-385 340. Phone No. 9428853859

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SAMBODHI Indological Research Journal of L.D.I.I. VOI. XXXII 2009 EDITORS Jitendra B. SHAH K. M. PATEL SUK PRENTI L. D. INSTITUTE OF INDOLOGY AHMEDABAD

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SAMBODHI VOI. XXXII 2009 Editors: Jitendra B. Shah K. M. PATEL Published by : J. B. Shah L. D. Institute of Indology Ahmedabad - 380 009 (India) Price : Rs. 150.00 Computer type setting : Shrut Ratnakar 104, Sharap Building, Nr. Navjivan Press, Ashram Road, Ahmedabad-380 014. Printer : Sarvodaya Offset 13, Gajanand Estate, Near Idgah Police Chowky, Ahmedabad-380 016.

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CONTENTS Major Progress Linking S. N. Bhavasar & Modern Science & Vedic Science R. W. Boyer Two Peculiar Usages of the Herman Tieken particle Kira/Kiri in Apabhramsa Symbolic and Mimetic fire-Altars : Ramkrishna Bhattacharya A new approach to the Sulbasutras Authorship of the Dahod Satya Vrat Varma Inscription of Mahumd, V.S. 1545 Some Aspect of saivism Rabindrakumar Panda The Immortal Stone-works Kamla Garg of Gujarat & Preeti Singh Philosophical Concepts in Ancient Pooja Chandel Jaina Literature. 8. arjunarAvaNIya (rAvaNArjunIya) kI TIkA vijayapAla zAstrI va isake racayitA 9. kAvyaprakAza-saGketakAra AcArya mANikyacandrasUri vijayapAla zAstrI ke svaracita udAharaNa 10. anekAntavAd H siddhAnta maura vyavahAra dIpaka raMjana 11. patha pradarzaka - mahArAjA sUrajamala tanUjA siMha 12. jaina dArzanika sAhitya meM jJAna aura pramANa ke kAnajIbhAI paTela samanvaya kA prazna 13. saMskRta sAhityamAM gIta vijaya paMDyA 14. "vikramorvazIya'nA nAndIzlokanuM samIrakumAra ke. prajApati kAvyArthasUcakatva : atharvaveda (2.2) nA pariprekSyamAM 15. gujarAtanA bhUmija devAlayo-eka vivecanA maulika hajaranIsa 16. saM. 1820 no chIpavADano gRhagRhaNakano rasIlA kaDiyA dastAveja 17. saM. 1749no hAjA paTelanI poLanA rasIlA kaDiyA makAnano dastAveja 18. jarmana vidvata tripuTI jitendra bI. zAha (harmana yAkobI, zUbriga, Abhradropha) National Seminar on The Philosophy in Gujarat 102 107 125 134 144 148 155 176

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Statement about ownership and other particulars about Sambodhi, the Yearly Research Journal of the L. D. Institute of Indology, Ahmedabad to be published in the first issue every year after the last day of March. FORM IV (See Rule 8) 1. Place of publication 2. Periodicity of its publication 3. Printer's Name Nationality Address 4. Publisher's Name Nationality Address Ahmedabad Yearly Sarvodaya Offset Indian Idgah Police Chowky, Ahmedabad. Jitendra B. Shah Indian Director L. D. Institute of Indology, Ahmedabad - 380 009. Dr. Jitendra B. Shah Indian L. D. Institute of Indology, Ahmedabad - 380 009. 5. Editors' Name Nationality Address Nil 6. Name and addresses of Individuals who own the newspaper and partners or shareholders holding more than one-percent of the total Shares. I, Jitendra B. Shah, hereby declare that the particulars given above are true to the best of my knowledge and belief. Jitendra B. Shah Director

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Major progress linking modern science and Vedic science* S. N. Bhavasar and R. W. Boyer Prasaad cinhani purah phalani Auspicious signs and signatures precede eventual fruitful actions. (Kalidasa) The exponential rate of growth of information in recent years is one indicator of the unprecedented phase transition we are witnessing throughout the world. In virtually every area of society, it is a time of rapid change marked by shifting paradigms, erosion of traditional social values, moral and ethical challenges, tension and violence, and even risk of nuclear annihilation and dismantling of our natural genetic heritage. We are at a critical threshold at which the outer objective focus on the material level of life has gotten ahead of inner subjective development of our minds (1). But in the fog and mist of these turbulent times, a new era of hope and progress in scientific knowledge is unfolding that is far more significant than any paradigm shift in the 400 hundred year history of this Age of Science. Scientific advances now have brought us to the doorstep of the ultimate unification of nature in unified field theory. These advances are auspicious precursors to a profound integration of knowledge that is propelling the Age of Science into a genuine Age of Enlightenment (1). Progressive views of empirical science The great accomplishment in modern science of getting to the stage to be able to formulate theories of the ultimate unity of nature-unified field theoryhas established the theoretical basis for linking up with the most ancient continu * Material for this paper was drawn from a review by Dr. S. N. Bhavasar of the upcoming book by R. W. Boyer, Ph.D., Bridge to unity. The authors thank R. P. Jain of Motilal Banarsidass for the suggestion to submit this paper.

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S. N. Bhavasar and R. W. Boyer SAMBODHI ous knowledge system of holistic Vedic science that directly accesses that unity. It is only in recent decades that the light of modern science has illumined nature deeply enough to be able see the heretofore hidden and overlooked linkage with this most ancient continuous knowledge tradition. Previously thought to be at variance with modern scientific accounts, ancient Vedic science has been corroborated by contemporary formulations that provide similar descriptions of an infinitely selfinteracting unified field, Atma, at the very basis of nature. Until modern science arrived at a rational theory of a unified field of all of nature, the correspondence with ancient Vedic science for the most part was not recognized. The most parsimonious explanation for this correspondence is that the two traditions of knowledge converge on the same unified field (1, 2, 3). Logically, there is only one completely unified field. However, modern scientific progress toward the ultimate unity has been only theoretical--an intellectual wholeness or appreciation of unity from a conceptual and mathematical perspective. Though the progress is commendable, it has not yet included empirical validation of that unity, the central focus and contribution of ancient Vedic science. This calls for deeper investigation into research methodologies in ancient Vedic science, how they are compatible with and complement modern science, and how direct empirical validation of unity can be systematically attained. ntegrating objective and subjective means of gaining knowledge Modern science has focused intently on objective investigation of the natural world from the outer, objective, third-person perspective. From this perspective, ancient Vedic science had been placed in the context of Indian philosophy or even religious faith, rather than an empirically-based scientific approach to knowledge. It had been mistakenly thrown into the category of unreliable, subjective, firstperson approaches considered not useful for establishing consensually validated knowledge according to the tenets and methodology of objective modern science. But now there is growing appreciation of the unique contribution of ancient Vedic science with respect to its methodological principles and technologies. The gap between modern science and ancient Vedic science is closing, toward a grand unification of these historically divergent knowledge traditions. One major step toward this grand unification is modern scientific progress in recognizing the role of the conscious observer in the process of measurement.

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Vol. XXXII, 2009 Major progress linking modern science and... This recognition is one of the key advances--and challenging dilemmas of the paradigm shift from classical to quantum physics over the past century. This shift has placed an understanding of the nature of mind and consciousness as fundamental to theories of the physical world. Along with this paradigm shift is recent growing interest to investigate mind and consciousness within the new quantum paradigm. In modern science, the role of subjectivity at quantum levels of nature and its interaction with the physical level of nature are increasingly appreciated to be crucial even for a coherent understanding of the physical world, including the structure and function of the brain and the place and role of consciousness. Another major step is progress in the appreciation of reliable first-person methodologies for deepening subjective experiences of mind and consciousness that foster higher stages of human development. Systematic subjective methodologies are increasingly appreciated as valuable contributions to increase mental acuity and creative energy toward developing a comprehensive, integrated understanding and experience of nature. The methodologies of ancient Vedic science are being revived and recognized as offering much more of a systematic approach to knowledge acquisition than previously appreciated in the world-wide community of scholars. For millennia ancient Vedic science remained in obscurity due to misinterpretation by Western and Eastern scholars without the needed experiential development to interpret it. Classified as mythological, pre-scientific, and largely only of historical significance, these scholars did not follow through with sufficient direct empirical research to validate Vedic knowledge in the inner laboratory of their own minds. This is because the essential knowledge of systematic, subjective developmental technologies contained in ancient Vedic science was not understood or available. Modern science rejected first-person phenomenological methods precisely because subjective experiences were too unreliable and variable, both intra-subjectively and inter-subjectively. With the revival of efficacious systematic subjective methods of gaining knowledge, a new era is unfolding in the scientific context. Eastern subjective and Western objective methodologies are converging into an integrated means of gaining knowledge. This is being validated through firstperson direct empirical experience in the inner laboratory of the mind, and corroborated through empirical, third-person indirect psychophysiological correlations in the experimental laboratory. Developmentally higher experiences are being vali

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S. N. Bhavasar and R. W. Boyer SAMBODHI dated through well-designed research that shows increased coherence in neural, psychological, and behavioral functioning in the brain and conscious experience (1). Indeed, a more careful examination of the range of traditional Vedic means of gaining knowledge reveals many of the same fundamental principles found in objective modern science. An important view of Vedic methodologies presents knowledge acquisition in terms of tattvajnana (basic principles), shastrajnana (scientific theories, formulae, and derivatives therefrom), ganitajnana (mathematics, geometry), prayogajnana (experiments), and their relationship to vyavaharajnana (applied to real life situations, or external validity). The gap in between is filled by sutrajnana (brief, compact, algorithmic writing), yantrajnana (literally, knowledge of machine, controlling system), and tantrajnana (technologi cal objective productive knowledge). These approaches have their source in mantrajnana (inner source of the whole field of knowledge). These general approaches fill in the gap between subjective and objective dimensions, related to the epistemological division into knower, knowing, and known--the fundamental trinity found in the common objective experience of nature characteristic of the ordinary waking state of consciousness. Empirical validation or proof is established through pra-mana (literally, progressive, standard measurement, both qualitative and quantitative), the major source methodology of which is direct sensory perception (pratyaksha). But it is crucial to recognize that this has two facets: outer, external, gross, objective sensory perception in the ordinary waking state of consciousness; and extra-ordinary, inner, refined, subtle perception associated with development of higher states of consciousness. The latter is called yogaja (caused by systematic practice of Yoga). Further validation is through corroboration from secondary proofs or theories of knowledge, like anumana (literally the one that follows the accepted primary unit of measurement, such as inference and clear indication), upamana (literally, minor, inferior measurement theory such as simile, anology, similarity, or comparison), apta (the knowledge of accomplished masters), shabda (words of one who expresses actual truth based on the source of verbal expressions), yukti (literally, integrated knowledge endowed with maturity, wisdom, experience, from the root yuj-yok--or in English, yoke, to join or combine), arthapatti (the emerging circumstantial knowledge that arises as the outcome or result of inquiry), an

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Vol. XXXII, 2009 Major progress linking modern science and... upalabdhi (knowledge by absentia), sambahava (knowledge by probability), aitihya (knowledge from past history), purana (unchanging knowledge), ingita (knowledge by sign or signature), chestita (knowledge by movement and behavior), and so on. In Vedic science, Sanskrit and Paninian grammar are the linguistic sources and unifying media of communication and expression. Panini's grammar is the model even for ancient and modern Indian languages, grammars and sciences, which keep pace with religion yet transcend them, as articulated by Patanjali. The major character of many Indian traditions begins with Veda, and includes such main associations as pinda-brahmanda (microcosm and macrocosm), bhedaabheda (identity and differentiation, diversity in unity), and karya-karanasiddhanta (the law of causation), which also are fundamental modern scientific concepts. Both approaches to knowledge acquisition, therefore, are very much complementary to each other, not at all as they may have appeared. They can very nigh play a parallel role of countercheck and validation, notwithstanding the apparent differences, distinctions, and superficial contradictions. In spite of external differences as regard to the various Indian sciences as well as religious faiths and spiritual traditions, Yoga is the unifying approach to higher knowledge based on actual direct empirical experience of the ultimate unity--which modern science has only intellectually glimpsed in unified field theory. However, the ultimate strength of the Indian tradition is direct experience of unity-self-realization, self-revelation, cosmic realization, and liberty from bondage, ignorance, misery and unhappiness. This inner development to unity consciousness beyond the ordinary waking state has yet to be unfolded in mainstream modern science. Bridging the objective-subjective gap Applying the practical knowledge of modern science, inner subjective experience has remained separate and isolated from the outer natural world. This experiential separation or gap directly relates to the philosophical tenet of the independence of objectivity and subjectivity long considered essential to the objective approach of modern science. This is one important example demonstrating that, at this stage of development of modern science, the knowledge and experience gained through the objective approach remains fragmented. The primary locus of experience in modern science remains the concrete, sensory, external,

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S. N. Bhavasar and R. W. Boyer SAMBODHI objective material world only, believed to exist independently from the inner subjective knower. This fragmented knowledge and experience is directly associated with the lack of fundamental grounding in modern and post-modern social thought, which has rendered modern life devoid of existential meaning, purposeless, ungrounded, and unfulfilling to the knower. Modern science has paid virtually no attention to development of inner mental resources to guide balanced use of outer material resources. It has developed a massive body of reliable knowledge of the gross material level of nature, mainly derived from logical theories and empirical experiments. It certainly represents major steps of progress over previous eras marked by irrationality and unfounded beliefs. But epistemologically, it is limited to gross sensory experiences in the ordinary waking state of consciousness. Based on application of the principles of modern science focusing only on the gross outer level of the physical world, modern and postmodern life has been tightly bound to the superficial flatland of material existence (1). With even slight reflection on the part of the investigator or observer, how ever, one finds a subjective underpinning to all of the perceptual, cognitive, memory, and intuitive processes involved in any objective observation of nature. Knowledge is fundamentally a subjective phenomenon; objective knowledge has a subjective basis. Any third-person objective observation, any consensual validation or inter-subjective agreement across observers, has at its base the first-person empirical experience of individual conscious observers. The fragmenting experiential separation that has been a core feature of modern scientific objectivity is now fundamentally challenged by the interaction of the observed and observer in quantum theory. This core dilemma in quantum theory has brought to the forefront of modern science the important issues of the role of mind and consciousness and how they relate to the physical world. At the same time these developments are taking place, a revival of ancient Vedic science has been underway, and its practical technologies have been made understandable in the modern scientific context. Ancient Vedic science is becoming increasingly recognized as based on systematic, reliable, and verifiable means of gaining knowledge. It is an integrated empirical science that incorporates both subjective and objective approaches. It emphasizes systematic, reliable, replicable first-person, subjective methodologies that had been missing in modern science. It is in the systematic development of higher states of consciousness that the dilem

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Vol. XXXII, 2009 Major progress linking modern science and... mas and paradoxes so recalcitrant in the modern scientific context can be resolved. Efficacious means to expand human experience beyond the ordinary waking state of consciousness, to transcend ordinary mental activity, is the practical basis for fully linking modern science and Vedic science. Transcending the limitations of the ordinary waking state of consciousness, individual psychology can be unbound, and we can fully realize our natural, essential universal status. That has been the perennial message of ancient Vedic rishis and all of the wise--whatever their cultural, intellectual, secular, or sectarian backgrounds and history (1) But accessible, reliable means to foster the inner transcendent state had been lost to human society, eastern and western. An efficacious scientific methodology to attain the transcendent state was missing, not only in modern scientific methodology but also in philosophical, religious, and spiritual traditions world-wide. In the absence of systematic experiential means to transcend thought, thoughtful people have resorted to complicated means in laudable but ineffective efforts to attain it, frequently based on misinterpretations of developmental technologies in ancient Vedic science. This unfortunate legacy is now ending with major advances in the revival of natural, holistic developmental technologies drawn from ancient Vedic science. The unique and invaluable contribution to these advances of the consciousness-based approach of Maharishi Vedic Science and Technology led by foremost Vedic scientist and educator His Holiness Maharishi Mahesh Yogi is increasingly recognized. The Transcendental Meditation technique of Maharishi Vedic Science and Technology has been shown to be a systematic, effortless yogic practice that is a reliable means for direct experience of transcendental consciousness. This is extensively supported by well-designed published psychophysiological, psychological, and behavioral research (5). For millennia, the tragic loss of the practical developmental technologies in ancient Vedic science had constricted human development. Maharishi explains: "This tragedy is the fate of a path of knowledge based on direct experience when the means to that direct experience has been lost. Past attempts to interpret the Vedas, whose basic subject matter is the recorded experiences of evolution throughH(higher) states of consciousness, most obviously have been hopeless in the absence of any personal knowledge of theseHstates (4)." "Science is universal. The terms 'eastern science' and 'western science simply denote different approaches to the object of inquiry, different approaches to knowing and to living the

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S. N. Bhavasar and R. W. Boyer SAMBODHI reality of lifeh Western science rejects any trace of subjectivity on the path of investigation because the observer's state of awareness differs according to the condition of his nervous system and when this changing subjective element is involved in perception, perception will never by reliablei The subjective approach to knowledge aspires to create a state of consciousness that does not changei Through the eastern approach to knowledge it is possible for every man to be a scientist, a knower of truth, by developing that non-changing state of consciousness as a permanent reality (5)." Maharishi further describes the non-changing state of transcendental consciousness and the simple, natural method of how to attain it: i "Underneath the subtlest layer of all that exists in the relative field is the abstract, absolute field of pure Being which is unmanifested and transcendental Experience shows that Being is the essential, basic nature of the mind; but, since It commonly remains in tune with the senses projecting outwards toward the manifested realms of creation, the mind misses or. fails to appreciate its own essential nature, just as the eyes are unable to see themselves. Everything but the eyes themselves can be seen through the eyes. Similarly, everything is based on the essential nature of the mindHand yet, while the mind is engaged in the projected field of manifested diversity, Being is not appreciated by the mind, although It is the very basis and essential constituent (6)." "The Transcendental Meditation technique is an effortless procedure for allowing the excitation of the mind gradually to settle down until the least excited state of mind is reached (pure Being). This is a state of inner wakefulness with no object of thought or perception, just pure consciousness aware of its own unbounded nature. It is wholeness, aware of itself, devoid of differences, beyond the division of subject and object-transcendental consciousness (7)." In the Indian context, direct experience of transcendental consciousness is associated with Yogaja pratyaksha (direct perception born of yoga practice), which can be described as a supra-rational and trans-secular state. The state is also variously identified with such terms as Atman, Samadhi, Turiya-cetana, paracetana and the realm of parame-vyoman. In its higher sense, it is described as an awakened state (nitya-jagrta), throughout waking-dreaming-sleeping states. Vedic rishis or seers were said to have reached this state. But reliabl means to develop it had been lost to society. Fortunately, a considerable body of experimental evidence on the psychophysiological and behavioral correlates of transcendental consciousness has now accumulated. This evidence indicates that

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Vol. XXXII, 2009 Major progress linking modern science and... higher states of consciousness are being reliably reported, and corroborated experimentally, through regular practice of the systematic developmental technologies revived from ancient Vedic science (8). Reports of transcendent experiences appear in the literature of many cultural traditions, but ancient Vedic records contain the most extensive and detailed accounts. Until recent years, it had been quite difficult to investigate such experiences systematically using formal experimental methods. This was due significantly to lack of a comprehensive theoretical framework to interpret the reported higher experiences, lack of experimental paradigms to examine the reports, and especially lack of systematic means to replicate the experiences reliably and under testing conditions. It has been estimated that as little as one-tenth of one percent of the college population, for example, may have such experiences (9). The Transcendental Meditation technique has been an important catalyst to extend research into higher states of consciousness by providing a reliable, repeatable methodology through which large numbers of regular practitioners report frequent experiences of transcendental consciousness (1). Revered individuals throughout history have described exalted inner experiences as an important source of meaning in their lives and inspiration for their contributions to the sciences, arts, humanities, and religion. Contemporary developmental theories have attempted to characterize the most advanced stage or endstate of ontogenetic development. The theories have focused initially on stages of growth in adolescence and early adulthood within the range of ordinary experience in the general population. Subsequently the theories have been extended into more advanced stages in adulthood (1). Perhaps the most influential modern scientific theory of psychological development is the perceptual-cognitive theory of developmental psychologist Jean Piaget (10). This theory proposed a sequence of stages of cognitive growth toward adulthood, from the dominance of sensorimotor processes (typically ages 0-2) to the theorized end-state of abstract reasoning or formal reasoning associated with rational scientific problem solving. In modern education, the focus of training has been almost entirely on building abstract reasoning ability, the object-oriented representational mode of rational thought characteristic of the objective approach in modern science. Much of the time students are engaged in active mentation that keeps attention in an outward, objectifying direction. By force of habit, deeper, more settled, refined inner expe

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S. N. Bhavasar and R. W. Boyer SAMBODHI riences are de-emphasized and often completely masked. More recent developmental theories address adult growth beyond formal operations, called post-formal or post-representational development (9, 11). These theories propose even higher stages of growth, similar to psychologist Abraham Maslow's theory of self-actualization (12). One prominent theory of post-formal, post-conventional development focusing on moral judgment was proposed by developmental psychologists Lawrence Kohlberg and R. A. Ryncarz (11). This theory describes higher development beyond abstract reasoning or formal operations to a 'natural law' orientation toward ethical and moral questions, characterized by the view that, "human responsibilities, duties, and rights are not arbitrary or dependent upon social convention but are objectively grounded as laws of nature (11, p. 195)." In these theories of higher human development, the highest stages are theorized not to be achievable only through formal operational thinking but to require some form of transcendent experience involving a sense of connection or unity between the individual self and the cosmos. In Maharishi Vedic Science and Technology, transcendence has been proposed to be as fundamental for promoting development beyond representational thought or abstract reasoning as language and symbol use are for growth beyond the sensorimotor level to the cognitive level of abstract reasoning (13). In this sense, however, transcendence does not refer to integrative experiences such as communion with nature or a greater appreciation for humanity and the world family. It refers to transcending the individual mind completely and directly experiencing its basis in the transcendent unified field of Being, or Atma. Real progress on the mind-body problem Much of modern science can be viewed as an investigation into more fundamental, underlying levels of nature, generally progressing to smaller and smaller time and distance scales in pursuit of the essence of matter. Initially prominent in this investigation was some form of atomistic theory. Early in modern science, atoms were thought to be the fundamental 'uncuttable' constituents of nature. Eventually it was found that about 99.999999999999 % of the atom's size was empty space, similar on a microscopic scale to the relative distances between planets on the macroscopic, astrophysical scale of our solar system (1). Then it was found that atoms are 'cuttable' into even more elementary particles such as photons and electrons. Further progress to a more abstract version of atomistic

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Vol. XXXII, 2009 Major progress linking modern science and... 11 theory led to quantum field theory and almost infinitesimally small wave-particle energy packets as fluctuations of unbounded energy fields. Four underlying quantum fields have been identified, namely the electroinagnetic, weak and strong nuclear fields, and gravitation. Research in theoretical and experimental particle physics is attempting to unify these four fields into a single source of everything in nature--unified field theory. The electromagnetic, weak and strong nuclear forces have been unified theoretically in grand unified theory, but unifying these three forces with gravitation has been a momentous challenge (1). One important direction in recent research toward unification of the four fundamental forces integrates super-symmetry and string theory. Strings are theorized to be infinitesimally small filaments, sometimes also called branes (membranes). The vibrations or fluctuations of these abstract geometric objects are theorized to generate all the objects in our objective four-dimensional world of ordinary waking experience. Using mathematics from the 1940s, (structure, functers, categoricalness, etc.) along with set theory, string theorists are trying to model how from these fundamental geometric objects arise all the particles and forces found in nature. However, there is considerable controversy in contemporary quantum physics whether super-symmetry and strings and branes actually occur in nature, and whether they are the appropriate concepts for modeling nature at the incredibly tiny time and distance scale hypothesized to be the limit of space and time--the Planck scale of 10-33 cm (1). If these abstract geometric objects (strings and branes) are in some way real, they would relate to fundamental curvatures of the space-time geometry itself beyond matter. We are now at the point in the modern scientific investigation of nature that the search for the essence of matter has gone beyond all forms of matter to a theorized non-material basis of material creation. Modern physics is now grappling with the enigma that "matter does not have a material basis (1, p. X)." Even further, new theories are developing that propose ontologically real, non-local, non-material levels of nature underlying quantized particle-force fields--a sub-quantum reality. For example, loop quantum gravity theory posits that quantized particleforce fields are underlain by an even more abstract, non-material, quantized information space (qubits) from which our familiar ordinary space-time is generated (14). Other theories propose an abstract, non-material field underlying all matter that is a field of non-local mental space. This subtle wave field, sometimes called

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* 12 S. N. Bhavasar and R. W. Boyer SAMBODHI the psi wave (15, 16), is theorized as guiding matter particles in ordinary conventional space-time. In this theory, there is an ontologically real mind-like field of non-quantized information and energy underneath and permeating material creation (16). It is at this level that the causal efficacy of mind and the possibility of free will once again become theoretically viable in modern science, based on theorized levels of nature subtler than the presumed closed chain of physical cause and effect in classical physics (1). In these systematic reductive investigations of incredibly tiny levels of nature, modern science is now being directly confronted with the relationship of objective matter and subjective mind, the observed and observer. Historically this was a core issue in philosophy, associated with the mind-body problem and more recently with the so-called 'hard problem of consciousness. Today it is recognized to be central to the measurement problem in quantum physics and the explanatory gap between brain and mind in psychology, cognitive science, and neuroscience. The theories introduced above that posit ontological levels of nature underneath physical levels represent substantive progress toward addressing the mind-body problem. These subtler, non-material levels are being characterized in terms of mind rather than matter, a non-local field of mind that permeates and causally influences matter (16, 1). Along with this progress, at least some modern scientists are beginning to turn attention toward the investigation of the observer of nature, the knower of knowledge, and to consciousness itself. In this context, the progress described earlier of research on transcendental consciousness--the fourth state consciousness-becomes especially significant. Before this progress, there was virtually no recognition of the state-dependent limitations of modern scientific knowledge and experience, being constrained within the ordinary waking state of consciousness and focusing only on outer objective phenomena (1). While reports of regular transcendent experiences in developmentally higher states of consciousness are now being rigorously investigated in the scientific context, another major development linking modern science to ancient Vedic science concerns progress in theoretical understanding of the nature of consciousness. Theories of consciousness are now the cutting edge of research in diverse fields in psychological and cognitive science, computer science, quantum physics, and neuroscience. This research is focusing on the ontological place and role of consciousness. These theories are

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Vol. XXXII, 2009 Major progress linking modern science and... 13 greatly advanced by deeper investigation into Vedic science, such as Sankhya and Ayurveda which address fundamental ontological issues (17, 1). The matter-mind-consciousness ontology in modern science Inflationary big bang theory is the consensus model of the origin of the universe in contemporary cosmology. In this theory, the universe emerged instantaneously from literally nothing as randomly fluctuating quantum fields that congealed into stars, planets, and living cellular organisms that eventually developed higher-order, conscious cognitive processes. This theoretical framework is associated with the fragmented reductive physicalist paradigm in mainstream modern science that the whole is created from combining the parts, a bottom up mattermind-consciousness ontology from more basic, lower-order to emergent higherorder functions (1). The general model of the ontology of consciousness in modern science is that it is an emergent property of complex interactive neural networks in the physical brain. In this view, consciousness and mind exist only on the basis of physical matter and ultimately are nothing other than physical processes (1). The reductive physicalist or materialistic paradigm in mainstream modern science has attempted to describe a causally closed clockwork physical universe. In this paradigm, mind and consciousness have no actual place or causal role as ontologically real levels of existence in the physical world. Fundamental parts or bits of quantized energy/particles somehow gain proto-conscious mentality in neuronal cells that interact in networks to generate conscious mind. Protoconscious mentality is theorized to emerge spontaneously through Darwinian evolutionary processes, either from complex neuronal interactions or to be inherent in cellular structures somehow emerging from inert matter (1). This paradigm does not explain how the closed physical chain of cause and effect could unlink itself and insert a causally efficacious conscious observer at any level of physical existence. The conscious observer ends up being powerless and epiphenomenal, or even a non-existent misperception. Consistent with this view, the evolution of higher-order conscious human behavior does not mean that humans are evolving toward anything other than meaningless survival; there is no place for intrinsic values of any kind. Fundamental paradoxes remain in this paradigm, such as the 'hard problem' of consciousness, free will, life emerging from inert matter, order emerging from fundamental random disorder, and ultimately everything emerging from nothing (1).

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14 S. N. Bhavasar and R. W. Boyer SAMBODHI The two most successful theories in modern science are relativity theory and quantum theory. These theories have been misinterpreted and misapplied in modern culture, contributing to beliefs respectively in cultural relativism and fundamental randomness or chance in nature. These misinterpretations have fueled beliefs in morality based only on social convention and the meaninglessness of life, which have undermined the philosophical ground for moral behavior, increasing existential angst and nihilism that have plagued society throughout the 20th Century (1). These beliefs and theories are constrained by an understanding of consciousness drawn from subjective experiences in the ordinary waking state of consciousness. In this understanding, consciousness is present in waking experience and absent in deep sleep, coma, or anesthesia. This understanding doesn't address higher states of consciousness, or the possibility that mind and consciousness relate to underlying abstract fields more fundamental than the physical level of nature-- both of which facilitate more holistic understanding and experience of nature (1). It is a fortunate advance that reductive physicalist beliefs and theories are being thoroughly challenged by the most fundamental theory developing in modern science, unified field theory. According to this theory, the super-symmetric, lowest entropy unified field is the source of order in nature, rather than nature being fundamentally random. This has tremendous implications for a positive transformation in modern and postmodern culture. It is consistent with holistic Vedic science (1). The consciousness-mind-matter ontology in holistic Vedic science anorapi abhagasya disha vibhago vidhiyate (vakyapapadiya of Bhartrhari) Even of anu the undivisible one, there is possibility of dividing it directionally. By differentiating space (region), time also gets differentiated. Kalat kriya vibhajyante, akasat sarva murtayah All those which have forms, are differentiated and distinguished by akasha, while actions are differentiated or divided by time. Holistic Vedic science, as articulated in Maharishi Vedic Science and Technology, presents a logically consistent and more comprehensive alternative to the reductive physicalist paradigm still prominent in mainstream modern science. The

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Vol. XXXII, 2009 Major progress linking modern science and... 15 holistic approach of Vedic science can be described as a top down consciousnessmind-matter ontology in which the parts emerge from the whole, consistent with developing theories of the unified field. In the holistic view, matter and mind emerge from consciousness. Consciousness is at the level of pure Being, or Atma; and from conscious Being, the subtle field of mind emerges, as well as all grosser levels of energy and matter-particle fields. This is just the opposite of the reductive physicalist matter-mind-consciousness ontology (1). In the holistic approach, the reductive physicalist paradigm that the whole emerges from combining the parts is characteristic of reasoning and consensual validation based only on fragmented, outer, object-oriented experience in the ordinary waking state of consciousness. Vedic science provides systematic developmental technologies for direct empirical validation (through regular practice of yoga) of the consciousness-mind-matter ontology in higher states of consciousness, beyond the ordinary waking state in which objective modern science has been constrained. In the top down consciousness-mind-matter ontology, the ultimate indescribable unified field can be described as inherently conscious, orderly, and dynamic. To explain the process of phenomenal manifestation, the 'nature of the unified field is described as the simultaneity of infinite silence and infinite dynamism, wholeness and part, infinity and point. In each point is infinity, and the infinite singularity contains infinity of points. It can be described as ultimate reductionism to infinity of points, and ultimate wholeness of infinite singularity, at the same time (25). It is the coexistence of opposites of infinity and point; but it is nondualistic. Remaining beyond all duality, to explain phenomenal manifestation it is attributed two coexisting opposite qualities. As Maharishi has recently stated: "Silence and dynamism, they are one thing, not two things (18)." To explain how the opposites coexist, the unified field is described as infinite self-referral, instantaneously reverberating from infinity to point and point to infinity, infinitely referring or curving back upon itself. In the process of phenomenal manifestation, the apparently opposite qualities of infinity and point become expressed in increasing limitation, extending from infinite wholeness, totality of existence, or Being to the phenomenal appearance of no consciousness, no intelligence, and no life at the most expressed levels of gross inert matter (1). In the holistic view, our familiar, conventional, physical space-time is a phenomenal limi

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16 S. N. Bhavasar and R. W. Boyer SAMBODHI tation of the infinite unity that is already present everywhere. Space doesn't begin at a point and expand out in all directions from an almost infinitely dense singularity or Planck-size quantum blasting out in a big bang from literally nothing. Rather, infinite space and eternal time phenomenally condense many 'points' simultaneously (everywhere) (1). This expanded, holistic conception of space is consistent with the contemporary model of space as flat in the sense of extending in all three directions without being curved. Theoretical physicist Brian Greene states: "Normally, we imagine the universe began as a dotHin which there is no exterior space or time. Then, from some kind of eruption, space and time unfurled... But if the universe is spatially infinite, there was already an infinite spatial expanse at the moment of the big bang... In this setting, the big bang did not take place at one point; instead, the big bang eruption took place everywhere on the infinite expanse. Comparing this to the conventional single-dot beginning, it is as though there were many big bangs, one at each point on the infinite spatial expanse. After the big bang, space swelled, but its overall size didn't increase since something already infinite can't get any biggeri [T]his example of infinite flat space is far more than academic... [T]here is mounting evidence that the overall shape of space is not curvedi [T]he flat, infinitely large spatial shape is the front-running contender for the large-scale structure of space-time (19, pp. 249-250)." In the holistic view, the self-referral dynamics of the unified field curving back upon itself can be said to characterize the mechanics of manifestation at all levels of nature. On the unmanifest level, it is infinite self-referral. On the ultramacroscopic manifest level, it is associated with a mandala form, as in Hiranya garbha or the cosmic egg. On the tiniest ultramicroscopic levels, it can be associated with curving back into discrete particles, including point particles, Planck-size quanta, and atomic structures (1). "Prakritim swam avashtabhya visrijami punah punah (Bhagavad-Gita, 9.8) Curving back upon My own Nature, I create again and again." (20) In that perspective, space-time can be conceived in terms of the unified field as infinite eternal existence, associated with Veda (1). It is conditioned in the process of phenomenal manifestation into tangible levels of increasing localization, discreteness, and mass. These levels are perhaps more easily conceived as mediums, ethers, or "fluid-like sheathes or membranes much more abstract than conventional physical space-time. Each grosser level is permeated by, and emerges

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Vol. XXXII, 2009 Major progress linking modern science and... ontologically from, its subtler underpinning. These ancient concepts of ethers or sheathes to describe ontological levels of nature are being revived and are again appearing in contemporary cosmological theories. In quantum field theory, space is not empty nothing; it at least contains vacuum fluctuations, or zero point motion (19). With the advent of unified field theory, the universe is more appropriately viewed as manifesting from somethingeven from the source of everything (21, 19, 1). In sequential stages, phase transitions spontaneously occurred as temperature dropped and the universe expanded, in which the four particle-force fields differentiated. This can be likened to phase transitions of H,O condensing from steam to water to ice as temperature drops. At each stage, symmetry is reduced. In this view, the fundamental forces potentially pre-existed in the perfectly symmetric, super-unified state of the unified field. But also, as the source of continuously occurring quantum vacuum fluctuations, zero point motion or inherent dynamism, the unified field continues. If it continues even after the theorized big bang and the forces differentiated, then it is more than the unification of the four fundamental forces. The underlying unity doesn't go away when diversity begins; all diversity is within unity. The perfect symmetry of the unified field is undisturbed by symmetry breaking into finite manifestation. This is crucial for understanding the source of order expressed in the laws of nature. In this completely unified view, order emerges from the per ctly symmetric, lowest entropy state of the unified field, not from fundamental random disorder (1). Implications for the reductive theory of the 'big bang.' It was mentioned earlier in this paper that the consensus model of the origin of the universe is inflationary big bang theory. This model is a product of the reductive approach in modern science, and is associated with the view that the universe came into existence randomly from literally nothing. Holistic Vedic science and the consciousness-mind-matter ontology of the universe emerging from the super-symmetric, perfectly orderly totality of the unified field imply a completely different view of cosmological origins. Again, as theoretical physicist Brian Greene points out: "A common misconception is that the big bang provides a theory of cosmic origins. It doesn't. The big bang is a theoryHthat delineates cosmic evolution from a split second after whatever happened to bring the universe into existence, but it says nothing at all about time

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S. N. Bhavasar and R. W. Boyer SAMBODHI zero itselfy [T]he big bang leaves out the bang. It tells us nothing about what banged, why it banged, how it banged, or, frankly whether it ever really banged at all (22, p. 272)." Astronomer David Darling points to major concerns with the reductive view in contemporary cosmological theories that the universe emerges from nothing: "What is a big deal is how you got something out of nothing. Don't let the cosmologists try to kid you on this oneH "In the beginning," they will say, "there was nothingino time, space, matter, or energy. Then there was a quantum flutter from whichi" Whoa! Stop right there First there was nothing, then there was something. And the cosmologists try to bridge the two with a quantum flutter, a tremor of uncertainty that sparks it allH and before you know it, they have pulled a hundred billion galaxies out of their quantum hats You cannot fudge this by appealing to quantum mechanics. Either there is nothing to begin with, no pre-geometric dust, no time in which anything can happen, no physical laws that can effect change from nothingness to somethingness, or there is something, in which case that needs explaining (23)." In the holistic view, there is no outside of the unified field; everything is within it. This has major implications for cosmological models such as big bang theories. There might be individual big bangs with respect to specific black holes in conventional space-time. With respect to the entire cosmology of existence, however, the big bang could not be an explosion but rather an implosion or condensation, because everything resulting from it remains inside the unified field. It would not create space-time, but rather be a limitation of infinite eternityperhaps a 'Big Condensation,' but not a 'Big Bang creating space-time from nothing (24). This reflects the subtle but immensely important change from the reductive view to the holistic one that is starting to emerge in modern science and is fundamental to Vedic science. Ontological levels of nature enumerated in Sankhya It is in the context of the consciousness-mind-matter ontology that many misunderstood and rejected aspects of ancient Vedic science now can be shown to be of relevance within the purview of modern science. This would include principles of Ayurveda, Sthapatya and Vastu, Jyotish, Vedic Mathematics, and Vedic Yajnas. These aspects of Vedic science can be comprehended in the scientific context, based on the consciousness-mind-matter ontology, enumerated for example in Sankhya as levels of fluctuations, pulsations, or vibrations that make up the deterministic structure of phenomenal nature (1).

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Vol. XXXII, 2009 Major progress linking modern science and... 19 For example, Vedic Mathematics is a number system that is based on unmanifest wholeness, the Absolute Number, expressed in the concept of the symbol 'zero' or nothing-ness, of which all the written numbers are a modification (25). It emphasizes both inclusive and exclusive approaches to logic and mathematical principles; that is, and rather than just or, such as plus and minus together rather than just plus or minus. Focusing on holism and simultaneity, it is said to have the potential to resolve paradoxes faced by modern science and modern mathematics arising due to binary or two-valued logic, in terms of discrete versus continuous or digital versus analogue. Binary relation, binary logic, binary algorithm, plus-minus, zero-one, on-off are such expressions that symbolize duality. Vedic mathematics accommodates this, yet transcends it to the non-dual realm. As another example, in Vedic science the systematic methodologies of Yajna are said to form the link between the 'three worlds (bhu, bhuvah, svah).' Yajna is known as a ceremonial procedure that includes such ingredients as sacred fire, oblation with ghee or honey, and recitation of specific Vedic sounds. But this is only its local, objective, surface, ritualistic behavioral aspect. Yajna reflects an especially integrated understanding of deterministic relationships between transcendent, subtle, and gross levels of nature associated with the holistic consciousness-mind-matter ontology. In a similar way that information to shape all aspects of a tree is contained in the DNA code, the total information in the laws of nature is contained in the Veda and can be accessed to produce specific effects on the level of objective behavior. As an analogy, it can be compared to a laboratory experiment in which certain chemicals are carefully put together to produce compounds with specific properties based on the laws of chemistry. However, the process of Yajna applies much subtler non-local dynamics that just now beginning to be considered in the quantum mechanics of non-locality beyond the limitations of the speed of light, as well as in unified field theories. It involves wave mechanics of specific material objects and impulses of Vedic sounds, in terms of both physical locality and non-physical non-locality. The procedures are precisely detailed in the Veda, and are carefully implemented by Vedic scientists or pundits extensively trained in how to utilize non-local connections at the unified level of nature's functioning (1). Both modern science and ancient Vedic science analyze the phenomenal

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20 S. N. Bhavasar and R. W. Boyer SAMBODHI universe in terms of the concept of wave motion, vibration, pulsation, or fluctuation of underlying fields, and ultimately of the theorized all-encompassing unified field. The concept of vibrations or pulsations of the unified field in phenomenal manifest creation is fundamental to the Vedic concept of prana, frequently translated in terms of breath. It is directly related to innumerable dualities such as inner and outer, expansion and contraction that are ubiquitous in descriptions of nature in holistic Vedic science as well as modern science. These descriptive dualities are by virtue of the nature of the intellect to superpose binary discriminations upon the ultimate, transcendental, indivisible, indescribable totality of the unified field-Atma, Brahm. The nature of the functioning intellect is that there is an inherent implication of duality in any discrimination. In the process of conceptualizing, identifying, delineating, naming, or labeling anything, there is a tacit implication of some relative, contrasting thing or principle. Although the functioning of the discriminative intellect involves both inclusive and exclusive categorization processes-unifying and diversifying-most often the diversifying aspect is emphasized. This is associated with the ordinary function of intellect that delineates, analyzes, unfolds, and enumerates--sometimes called Buddhi in Vedic science. When the phenomenal parts of nature are experienced as primary, the essential wholeness, unity, or oneness of life is lost. This is called 'Pragya aparadh,' the 'mistake of the intellect.' Development of higher states of consciousness reestablishes wholeness or unity as the natural primary experience (1). Examples of fundamental dualities common in intellectual analysis of nature include that in the identification of singularity there is a contrasting non-singularity, and in unity there is implied diversity. There is the duality of binary relationships, binary logic and algorithm, binary numerical knowledge representation, infinity and point, Purush-Prakriti in Sankhya, particle and wave in quantum theory, bosons and fermions in super-symmetric string theory, discrete and continuous, digital and analogue, holism and reductionism, wholeness and part, mind and body, function and structure, and so on and on (1). These dualities are phenomenal delineations of the ultimate non-duality due to the functioning of the intellect. Existence of space, existence of time, existence of motion-existence itself--are conceptions intimate to the functioning of the intellect. In the process of phenomenal manifestation, they become relative realities with two opposite

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Vol. XXXII, 2009 Major progress linking modern science and... phases (+ ve, - ve) relative to each other. The intellect is not just a function of individual mind, but also is a function of Universal Mind involved in the mechanics of creation from indivisible, unmanifest Oneness to the phenomenal diversity of manifest existence. Sankhya enumerates the sequential emergence of the parts of nature as phenomenal manifestations within the unified wholeness of Veda-how the parts emerge from the whole. It identifies 25 categories or levels of nature, which manifest in sequential symmetry breaking from the unified field. These 25 levels can be grouped into three basic domains of nature: the unmanifest domain of the unified field or universal Self (Purusha/Prakriti), the subtle relative and subjective domain of mind (Mahat, Ahamkar, Manas, Indriyas, Tanmatras), and the gross relative objective domain of matter (Mahabhutas). Sankhya provides a detailed delineation of these levels that corresponds to the consciousness-mind-matter ontology (1). Sankhya is that aspect of Vedic science which is described as a numerical approach to knowledge. It focuses on enumeration, categorization, or classification within the ultimate unity or unified field. Sankhya is a nominal term meaning number or digit. It is a feminine word from the root vkhya-to express, articulate, explain, with prefix sam, signifying summation, integration, proper, just, exact, positive sense. As such it means proper, exact expression of measurement, the quantitative element excluding looseness, ambiguity, etc. This has great significance for modern science. The most fundamental enumeration of nature in Sankhya and the source of all other dualities is Purusha/Prakriti. This can be directly related to the selfreferral coexistence of opposites of infinite silence and infinite dynamism. Remaining indivisible unity or oneness, there is a superposed intellectualization into duality as the basis for phenomenal manifestation of the whole of nature into the parts of nature (1). Prakriti is sometimes identified as the basic material of manifest creation or Body, and Purusha as Spirit. Prakriti also relates to the concept of Maya. Rgveda describes Indra as assuming multiple forms due to his inner power called Maya. Indro mayabhih puru-rupa iyate (Rgveda) Indra due to his measuring power assumes multiform (profile).

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S. N. Bhavasar and R. W. Boyer SAMBODHI Maya is commonly understood as illusion; but this is an implied or derived meaning. It is from the root ma-to measure, quantify, a divine power or inner capacity which has qualitative or quantitative measuring capacity. From the same root comes mana (measurement units, scales), pramana (proofs or validity of knowledge, standard, reference framework), anumana (inference based on accepted standard units, as reference and following it, anu = follow, mana = standard unit), upamana (upa = secondary, similar, with mana = reference, standard) and probably means knowledge by simile, analogy, and comparisons. These concepts are directly related to a central tenet in modern science of the principle of measurement. In Vedic science, they concern the concept of 'measurable existence,' the phenomenal delineation and enumeration of the infinite eternal indivisible totality of natural law, the singularity of the unified field of natural law, the universal Self, pure Being. The subtle manifest level of nature in the Sankhya enumeration includes Mahat, Ahamkara, Indriyas, and Tanmatras, which together with Purusha and Prakriti have been referred to as the 'inner dimension' (1, p. 218). The inner dimension comprises all the levels of nature more fundamental than the gross physical level of nature. These subtle, non-local, non-material levels of nature associated with non-conventional space-time permeate the local, material, physical levels of nature associated with conventional space-time. The gross manifest level of nature is comprised of the Mahabhutas. This physical domain includes everything in the gross relative levels of nature where energy and intelligence manifest in some form of atomistic theory involving discrete units of space-time (1). In Sankhya, this level is composed of innumerable permutations and combinations of the Mahabhutas, the five fundamental constituents of objective nature, one emerging from the other in a progression from subtler to grosser. They are expressed in sequential enumeration or symmetry breaking into the ancient delineation of five basic constituents of space, air, fire, water, and earth that make up all objects in the gross material domain (1). These five constituents embody the abstract principles of vacuity (space), mobility (air), transformation (fire), liquidity (water), and solidity (earth). They also can be described as fields with progressive limitations, each more expressed one emerging from the previous one and expressing an additional limitation or quality, like concentric sheathes or ethers. The constituent of space, for example,

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Vol. XXXII, 2009 Major progress linking modern science and... contains in latent form all the other four properties, but expresses only of space, similar to the unified field before symmetry breaking. In ancient Vedic science, these five qualities or constituents directly correspond with the five sensory modalities of hearing, touch, sight, taste, and smell. This five-fold correspondence of fundamental constituents in nature and sensory capabilities is basic to the concept of qualia or sensory experience, but this is not yet appreciated in modern science (1). Unfortunately these ancient concepts have been interpreted much too crudely in modern science, and were not seriously considered with respect to their possible relationships to the known fundamental forces (26, 1). As physical phenomena, these five fundamental constituents would be expected to map onto the quantum particle-force fields. According to Boyer (1), one reasonable mapping is that space relates to gravity, air to gravity and the strong nuclear force, fire to gravity, strong and weak forces, and water and earth to all four including electromagnetism. Space (Akasha) Conventional physical space-time is characterized by local interactions limited to the speed of light, directly related to the Planck scale, zero point motion, and the uncertainty principle. These characterize the unifying gravitational force field, associated in Vedic science with the level of gross space. Air (Vayu) The unifying force of gravity attracts space-time into clumps of the spacetime field, further condensing and binding into a gaseous state, which expresses the principle of air. Air has the quality of expansion to fill the available space within gravity, with the additional limitation of impermeability. The ether that manifests the qualities of space condenses into a more limited field or medium, which transfers energy via compression and rarefaction of quantized wave motion in space. In particle physics, the forces that bind or glue particles into atomic nuclei and compounds are the strong force and gravity. Fire (Tejas) The next level of condensation is fire, associated with luminosity, form, transformation, heat, temperature, radiation, combustion, oxidation, and similar processes. When there are aggregates of quantized points as volumes in space that cannot penetrate each other, as in air, their agitation increases when space is

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24 S. N. Bhavasar and R. W. Boyer SAMBODHI further limited. Pressure and activity rise, increasing temperature or heat, which can lead to radiation. This involves the weak and strong nuclear forces in combination with the force of gravity. Water (Apas) The next level is water, condensing further from space, air, and fire; which expresses the abstract principle of liquidity, fluidity, or flow of energy along a path, such as a current of water. This concerns flow or motion to fill the available space within the limitations of its permeability, but a denser flow due to increased mass. This type of energy flow can be associated with the electromagnetic force, and especially the properties of electricity, in conjunction with weak and strong forces along with gravity. Earth (Privithi) The grossest constituent, earth, expresses solidity and inertness, with the least degree of directional freedom or flow. It is a further limitation of the liquid form, such as ice from water, when motion and temperature associated with heat or fire is reduced into a more rigid, less dynamic state of solid matter. It is the endpoint of the process of manifestation or condensationithe most fixed inert state of nature. The abstract principle and constituent of earth can be associated most closely with magnetism (water with electricity), in combination with the other four forces. The magnetic force is a dipole system in which the opposites of attraction and repulsion (north and south poles) are contained in one field. It flows in a defined circular path that curves back upon itself in a closed loop perpendicular to the flow of electric current, a further limitation compared to electricity (1). In this model of the full range of levels of nature, these five fundamental constituents together constitute the most expressed, grossest domain of phenomenal existence. Although no additional ontological levels of existence emerge from them, a vast diversity of natural phenomena manifest from their combinations and permutations. The levels of gross objective existence associated with the Mahabhutas inclade the ultramicroscopic, microscopic, macroscopic, and ultramacroscopic cosmological levels of the gross physical universe that have been the object of mainstream objective modern science. As introduced earlier in this paper, it is fortunate that cutting edge quantum and quantum gravity theories have been progressing beyond this gross relative

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Major progress linking modern science and... domain toward systematic understanding of the underlying subtle non-local, nonmaterial relative level of nature and further to the infinitely self-interacting, allencompassing unified field. Thus three fundamental domains of the totality of nature are becoming delineated-the gross manifest relative domain, the subtle manifest relative domain, and the unmanifest transcendent domain-all three phenomenally existing within but ultimately nothing other than the one unified field of nature, the unmanifest level of Veda (1). Fundamental forces in Vedic science and modern science match up des-kala-kriya-drayamatram eve jagat trayam Vol. XXXII, 2009 25 (yogavasistha) This world (with three units in one) is nothing but space-time-action as substances. In the conceptual delineation of duality, there is an implied trinity. The trinity is also ubiquitous in both ancient Vedic science and modern science, as well as in religious traditions (1). Most ancient sciences, in India and elsewhere around the world, also share with modern science a common source in binary simple logic from which emerge three-fold and sometimes four-fold and five-fold schemes in light of various models of symmetry and laws of conservation. A similar scheme can be found in advanced computer science. For example, in the delineation of observer and observed there is the connecting process of observing; in the delineation of creation and dissolution operators there is the maintenance operator, in the delineation of subject and object there is the predicate, and in the delineation of Father and Son there is the Holy Spirit. Also, there are the fundamental trinities of knower-process of knowing-known, sat-cit-ananda, rishi-devata-chhandas, Brahma-Vishnu-Siva, and so on. Trinity implies duality and transcendental, addressing two-valued logic and three-valued logic as well. This is significant because two-valued logic creates paradoxes, which cannot be solved by it. Only as late as 1963 did Bertrand Russell propose threevalued logic mathematically to address two-valued paradoxes. In Sankhya, the five fundamental qualities and constituents (Tanmatras and Mahabhutas) are a further delineation of the three fundamental forces of Sattva, Rajas, and Tamas, the trigunas. They also relate to the five fundamental constituents grouped into the tridoshas in Ayurveda. These levels of fundamental trinities

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S. N. Bhavasar and R. W. Boyer SAMBODHI in ancient Vedic science ultimately can be associated with the three-in-one selfinteracting dynamics of the unified field in Maharishi Vedic Science and Technology (1). In the theoretical developments mentioned earlier concerning the origin of the universe, there also are three fundamental issues emerging: what is the cosmological origin of order, of dynamism, and of mass? These three fundamental issues are beginning to match the three fundamental forces of nature of Sattva, Rajas, and Tamas extensively referred to in Vedic science. On the gross physical level, these fundamental forces can be related to the principles of attraction (gravitation), activity (inherent dynamism), and inertia or resistance to change (mass, Higgs fields). They also can be associated with creation, maintenance, and dissolution operators conducting all change in nature (1). In the gross material domain of conventional space-time, Sattva can be related to the attractive force of gravity, and the gravitational constant. It also can be related to the 3rd law of thermodynamics: decreased activity associated with decreased temperature in material systems, resulting in decreased entropy, a fundamental negentropic process in the maintenance of order in nature. Rajas can be related to inherent dynamism, and possibly the Planck energy and light-speed, associated with the creation operator. Tamas can be related to inertia or resistance to change, the concept of mass and Higgs fields that counteract change, and possibly Planck's constant. The three values from which the hypothesized most fundamental unit of ordinary physical space-time, the Planck length (10-33 cm), is derivedigravitational constant, light-speed, Planck's constantialso appear to corre spond on the gross material domain with the fundamental forces of Sattva, Rajas, and Tamas (1). Veda, the Language of Nature loko yam purusa - sammitah yavanto vai puruse bhava visesah tavanto loke| yavanto loke tavanto puruse (Charaka Samhita) This universe is symmetrically equivalent to this person. As much number of specific components are there in man that much number of specific components are present in the universe" As much number of components are there in the universe, that much are present in man.

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Vol. XXXII, 2009 Major progress linking modern science and... In Maharishi Vedic Science and Technology, Veda is the record of the selfreferral mechanics of creation. The Veda is the language of nature, and the sequential structure of Vedic sutras is the sequence of steps of how the laws of nature manifest the phenomenal universe (1). Because the universe is nothing other than the unified field of nature, and the unified field is a universal field of consciousness that is the core of individual consciousness, the abstract mechanics of creation are said to be directly experienceable as 'the finest fabric of consciousness.' The sound vibrations of the Veda, called Shruti, are the wave mechanics of the totality of nature that structures all objects in nature, subtle and gross. The dividual human physiology encompasses the totality of these fluctuations, and encompasses the same fluctuations that make up the entire cosmos. Thus the individual is cosmic, the individual is Veda (3). That is the meaning of many Vedic expressions, such as the integrative Vedic statement from various Vedic texts, 'I am That, Thou art That, all this is That, and that alone is.' These expressions can be related to different perspectives of the ultimate unity of nature. 'I am That' can be associated with the first-person perspective, 'Thou art That with the secondperson perspective, 'All this is That' with the third-person perspective, and all this is That with the three-in-one perspective of the totality of the unified field. These expressions relate to natural experiences in the highest state of consciousness, the culmination of the process of human development and evolution. Seven states of consciousness In Maharishi Vedic Science and Technology, the full range of human development and evolution is described in terms of the sequential unfoldment of seven states of consciousness. As Vedic educator Dr. Bevan Morris states, "There are seven distinct states of human consciousness, each with its own physiology and each with its own world of experience (27)." Here is a listing of the sequence of the seven states of human consciousness. In this brief description, they are placed on a continuum from virtually no wakefulness to infinitely full wakefulness, distinguished by the experience of self and environment (subject and object) characteristic of each state (1, p. 424). "Waking (Jagrat Chetana)-individual self and relative environment; Dreaming (Swapn Chetana)--illusory individual self and illusory environment; Sleep--(Sushupti Chetana)--virtually no experience of self or environment;

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28 S. N. Bhavasar and R. W. Boyer SAMBODHI Transcendental consciousness (Turiya Chetana) -pure wakefulness, universal Self only; Cosmic consciousness (Turiyatit Chetana) -universal Self and separate environment; Refined cosmic consciousness or God consciousness (Bhagavad Chetana)-universal Self and maximum relative value of environment; Unity consciousness (Brahmi Chetana)--object and subject are one; the environment is nothing other than the universal Self." The first three ordinary states of waking, dreaming, and sleeping are commonly recognized in modern science. The fourth state, identified as transcendental consciousness (Turiya, Samadhi) is now being phenomenologically and psychophysiologically corroborated in the experimental laboratory, along with increasing evidence of even higher states. The delineation of these natural states provides a systematic framework for understanding the vast variety of accounts and teachings in historical literature that sometimes may appear contradictory and confusing. It is important to recognize that they reflect views of the unified totality of life from the vantage points of different states of consciousness. In Maharishi Vedic Science and Technology, natural development to the endstate or highest state encompasses the full range of levels of nature. The active ingredient in facilitating this development is transcendental consciousness, the fourth state of consciousness. This state is the simplest ground state of the individual mind, the state of unbounded inner silence. The entire course of evolution through the seven states of consciousness is unfolded within the ground state of the mind, self-referral transcendental consciousness. The full range of levels of nature and the evolutionary sequence associated with them can be summarized in five concepts (1): Atma-transcendental consciousness, the universal Self on the individual level; Veda--the unmanifest basis of phenomenal creation, the home of all the laws of nature; Sharir-the individual body reflecting the structure of the entire cosmos, the cosmic individual; Vishwa--the entire structure of the universe, the cosmic body; Brahm--the Self on the cosmic level, permanently living the totality of life in fully awake unity consciousness. The seven states of consciousness also have a correspondence with the six Vedic Darshanas (1). Each Darshana presents the wholeness or totality of knowl

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Vol. XXXII, 2009 Major progress linking modern science and... 29 edge, while also at the same time emphasizing a particular level or state. The first three Darshanas-Nyaya, Vaisheshika, Sankhya-emphasize theoretical understanding of the totality, and the second three Darshanas-Yoga, Karma Mimansa, Vedanta--tend to focus on direct empirical experience of the totality. Yoga can be associated with the fourth state (transcendental consciousness) and its stabilization in the fifth state (cosmic consciousness); Karma Mimansa more with the sixth state, refined cosmic consciousness or God consciousness; and Vedanta with the seventh state, Unity (1). A direction for further progress in linking Vedic and modern science On a practical level, it seems apparent at this point that the most important further step in linking Vedic science and modern science is incorporation of the systematic developmental technologies in Vedic science into higher education, as well as into the daily research practice of scientists. This can provide natural, effortless experiences of transcendental consciousness toward permanent enlightenment in higher states of consciousness through optimal development of mindbody functioning. Regular direct empirical experience of transcendental consciousness is the missing link in education, as well as in scientific practice worldwide. It may also be fruitful for modern scientists and Vedic scientists to formulate a common platform for integrative investigations into the ultimate unity of nature, and in particular the unification of relativity and quantum theories into a mathematically consistent unified field theory. So far there is no adequate coordination of experiments throughout the world; total unification is missing. Concerning this aspect of scientific knowledge acquisition, the common platform might include the following areas of consideration: i) conceptual common platform (basic principles, theories) experimental common platform for both iii) experimental design, fabrication common parameters for measurement v) mathematics, algebra, geometry, statistics, common for both definitions, formulae, equations, derivations vii) location, direction, number of experiments viii) observations, interpretations ii) vi)

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30 ix) any other static-dynamic aspects, local (part), non-local (whole) etc. Conclusion ekena ha va vijnatena sarvam vijnatam syat By knowing that one, indeed, all becomes known It is an auspicious time in the history of modern civilization. We have arrived at the doorstep of the ultimate unity, the source of everything in nature. As stated in the book Bridge to unity: (1) (2) "All the research in modern science has led to the doorstep of the ultimate unity of nature. The next step is direct empirical validation of unity. That requires going beyond sensory experience and reasoning, the basic means of gaining knowledge in modern science. It is most fortunate that we now have systematic means to unify completely our theoretical understanding and empirical experience of nature based on a holistic science of consciousness. Consciousness is the 'lamp at the door,' illuminating both the outer diversified field of knowledge and the inner unified field of knowledge. Through this more inclusive science, we are stepping into a genuine Age of Enlightenment (1, p. V)." References (3) S. N. Bhavasar and R. W. Boyer (4) SAMBODHI (5) (6) (upanisad) Boyer, R.W. (2008). Bridge to unity: consciousness-based science, religion, and spirituality. Submitted for publication. Hagelin, J. S. (1987). Is consciousness the unified field? A field theorist's perspective. Modern Science and Vedic Science, 1 (1). 29-87. Nader, T. (2000). Human physiology: Expression of Veda and the Vedic Literature. The Netherlands: Maharishi Vedic University. Maharishi International University Catalogue, 1974/5. Los Angeles: MIU Press. (pp. 312-313). Maharishi Mahesh Yogi (1997). Maharishi speaks to educators: Mastery over natural law. India: Age of Enlightenment Publications (Printers). (pp. 122123). Maharishi Mahesh Yogi (1963). Science of being and art of living. Washington, D.C.: Age of Enlightenment Press. (pp. 23-35).

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Vol. XXXII, 2009 Major progress linking modern science and.... Pack (9) (7) Creating an ideal society: A global undertaking (1977). Rheinweiler. W. Ger many: MERU Press. (p. 123). (8) Scientific research on Maharishi's Transcendental Meditation and TM-Sidhi programme- Collected papers, Vols. 1-5 (Various Eds.) Fairfield, IA: Maharishi University of Management Press. Loevinger, J. (1976). Ego development: Conceptions and theories. San Francisco: Jossey Bass. (10) Piaget, J. (1972). Intellectual evolution from adolescence to adulthood. Human 31 Development, 15, 1-12. (11) Kohlberg, L. and Ryncarz, R. A. (1990). Beyond justice reasoning: Moral development and consideration of a seventh stage. In Alexander, C. N. and Langer, E. J. (Eds.). Higher stages of human development: Perspective on adult growth. New York: Oxford University Press. (pp. 197-207). (12) Maslow, A. H. (1976). The farther reaches of human nature. New York: Penguin. (13) Chandler, H. M., Alexander, C. N. and Heaton, D. P. (2005). Transcendental Meditation and post-conventional self development: A 10 year longitudinal study. Applications of Maharishi Vedic Science. [Special Issue]. Journal of Social Behavior and Personality, 17, 93-121. (14) Smolin, L. (2001). Three roads to quantum gravity. New York: Basic Books. (15) Bohm, D. (1980). Wholeness and the implicate order. London: Routledge and Kegan Paul. (16) Bohm, D., and Hiley B.J. (1993). The undivided universe. London: Routledge. (17) Bernard, T. (1947). Hindu philosophy. Delhi: Motilal Banarsidass Publishers. (18) Maharishi Mahesh Yogi (2004, March 7). Maharishi's Global News Conference. MOU Channel.

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S. N. Bhavasar and R. W. Boyer SAMBODHI (19) Greene, B. (2004). The fabric of the cosmos: space, time, and the texture of reality. New York: Alfred A. Knopf. (20) Celebrating perfection in education: Dawn of total knowledge (1997). India: Age of Enlightenment Publications (Printers). (p. 37). (21) Hagelin, J. S. (1989). Restructuring physics from its foundation in light of Maharishi's Vedic Science. Modern Science and Vedic Science, 3 (1), 3-72. (22) Greene, B. (1999). The elegant universe: superstrings, hidden dimensions, and the quest for the ultimate theory. New York: Vintage Books. (23) Darling, D. (1996). On creating something out of nothing. New Scientist, (151) (2047), 14 September 96, 49. (24) Boyer R.W. The big condensation--not the big bang. Paper presented at the Quantum Mind Conference, July 16-20, 2007, University of Salzburg, Austria. (25) Maharishi Mahesh Yogi (1996). Maharishi's absolute theory of defense: Sov ereignty in invincibility. India: Age of Enlightenment Publications. (26) Lincoln, D. (2004). Understanding the universe: from quarks to the cosmos. Singapore: World Scientific Publishing Co. Pte., Ltd. (27) Morris, B. (2004, May 5). Maharishi's Global News Conference, MOU Chan nel. 000

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TWO PECULIAR USAGES OF THE PARTICLE KIRA/KIRI IN APABHRAMSA Herman Tieken 1. Introduction The Sanskrit particle kila has been studied in considerable detail, first by Emeneau(1969) and Ickler (1976) and after them by van Daalen (1988). Where Emeneau distinguished one function of kila and Ickler two, van Daalen recognized as many as four. Whatever is exactly the case here, in most contexts of kila, if not all of them, we seem to be dealing with a speaker who wants to convey the idea that he is only passing on a message or is affecting to do so. The speaker wants, among other things, to convey the idea that he himself does not have the slightest idea or cannot think of any good reason as to why things are the way he is reporting them to be. The above-mentioned studies of kila were based on (Vedic) Sanskrit, the dramatic Prakrits and Pali. Apahramsa material has not been considered so far. In what follows I would like to present some findings from Apabhramsa. I would like in particular to draw attention to two usages of kira (or kiri) in Apabhramsa, which, though otherwise "regular", seem to be peculiar of that dialect. 2. kira in combination with an interrogative pronoun What immediately strikes the eye are the many instances in Apabhrama of kira in combination with an interrogative pronoun, in particular so in the Harivamsapurana. In this text this combination accounts for altogether 18 of the 28 instances in the passages edited by Alsdorf.1 One example is 89.12.9: rappijjai kim kira kaminihim vaisiyamandiracudamanihim, How is it possible to entertain a passion for women, who are the crest-jewels of the brothels?;

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34 Herman Tieken SAMBODHI or 89.12.12: parigaliyamuttasoniyajalena kim kijjai kira soniyalena, What does one expect from a woman's belly, which is leaking blood and urine ? In both instances we are dealing with rhetorical questions. The speakers obviously want to convery the idea that they fail to understand why a man would fall in love with a woman. Similarly, the expected answer to the quetion dhammem vinu kahim kira sukiu kammu (84.1.7) "where does one find a good deed without Dharma?" is "nowhere". In 88.4.6 : ajja vi kira tuhum kaim ciravahi "Why are you still hesitating?" the speaker wants to express that he does not understand the hesitation. These instances of kira seem to fall within the range of the functions recognized for Sanskrit, Prakrit and Pali. The point, however, is the relative frequency of the particular combination in Apabhramsa or at least of the Harivamsapurana. Admittedly, Emeneau, Ickler and van Daalen do not provide information on the frequency of the different types of contexts of the particle. However, going by the cursory treatment accorded by these scholars to kila with an interrogative pronoun one might conclude that in their sources the combination was not very freqent of, at least, did not strike them as so.2 3. kira in comparisons In the texts published in the anthology Gurjararasavali I have found three instances of kiri in compaisons. The first instance to be discussed is from the Virataparva, lines 337-8: etalai susarma dali dhola vajaim jane asadhu kiri meha gajai In the meantime in Susarma's army the drums were beaten: it sounded like the thundering clouds in the month of Asadha. Here kiri is found in combination with jane "as if, as it were". However, in Vidyavilasapavadau, lines 67-70, it is found on its own "instead" of jane (beside jane, note also jisya and jima): adhara suramga jisya paravali sarala sukomala baha pina payohara atihim manohara jane amiyapavahe

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Vol. XXXII, 2009 Two Peculiar Usages of the Particle... urayugala kiri kadalithambha saranakamala sukumala mayagala jima malhamxi calai bolai vayana rasala, Her lips are red (lit. of a good colour) like (jisya) coral, her arms straight and tender, her thick round breasts lovely like (jane) a stream of nectar, her pair of thighs (like] (kiri) the stems of the plaintain plant, her lotus-feet tender, she swings her hips like (jima) an elephant, she speaks words full of love. The other instance is found again in the Virataparva (line 420): disai nahim bhuim kiri niri budi, The earth has disappeared as if it has been submerged in the water. Again, the function of kiri in these instances agrees with the ones established for Sanskrit. With kiri the poet (or the speaker) seems to emphasize that he is merely repeating common poetic images or descriptions. What is exceptional, however, is the use in the latter two instances of kiri as a veritable particle of comparison. This function becomes especially clear fom the instance from the Vidyavilasapavadau, in which kiri is found side by side with jisya, jane and jima. While the aim of the poet in this stanza clearly was to show his skill in varying the possible particles of comparison, his use of kiri on its own as such is peculiar. The same applies to its use in Viratparva 420. The question arises if we are not dealing with a meaning "invented" on the basis of the occurrences in kira/kiri in "messages". As such, these instances of kiri as a particle of comparison would testify to the artificial nature of Apabhramsa, which would be a learned language just like Sanskrit. Annotation : 1. kim kira in 83.3.11, 85.8.7, 88.12.6, 89.8.9, 89.12.9, 89.12.12, 89.13, 90.2.7, 92.12.11, 92.13.2, ko kira in 83.8.8, 85.1.11, kira ko in 85.8.6, kira tuhum kaim 88.4.6, kira kasu 85.7.8, kahim kira 84.1.7, 89.7.9, kavana kira 87.16.5. 2. Emeneau (1969:251) refers to Chandogya Upanisad 4.14.2: kim nu somya kila te 'vocann iti. This passage turns up again with Ickler (1976: 86), who queries the possibility of a substitution of original khalu by kila. Van Daalen (1988: 125-6 and 136, note 66) refers besides to katham adyapi viprakrstatamh in Bhavabhuti's Mahaviracarita (6,7+) and an instanace of kim nama kir etam from Jataka 2.63.21. Other instances of kira in combination with an interrogative are found in, for instance, Sattasai 773 (kamalayarana

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Herman Tieken SAMBODHI unho hemamto sialo janavayassa/ko kira bhinnasahavam janai paramatthayam loe), Setubandha 3,56 (samuhamiliekkamekke ko ira asannasamsaammi sahao...), 4,62 (kaha ira sakajakusala....), and Samdesarasaka 154 (hiyau na kina kiri phuttau nam vajjihi ghadiu). References Van Daalen, L. A. 1988. "The Particle kila/kira in Sanskrit, Prakrit and the Pali Jatakas." Indo- Iranian Journal XXXI (1988), 111-137. Emeneau, M.B. 1969. "Sanskrit Syntactic Particles- kila, khalu, nunam." Indo-Iraninan Journal XI (1968-1969), 241-268. Gurjararasavali. B. K. Thakore, M. D. Desai and M. C. Modi, Guejararasavali. Gaekwad's Oriental Series CXVIII. Baroda 1956. Harivamsapurana. L. Alsdorf, Harivamsapurana. Ein Abschnitt aus der ApabhramsaWelthistorie. "Mahapurana Tisatthimahapurisagunalamkara" von Puspadanta. Altund Neu-Indische Studien 5. Hamburg 1936. Ickler, I. 1976. "Die vedische Partikel kila". Zeitschrift fur vergleichende Sprachforschung 90 (1976), 50-86. Samdesarasaka. Sri Jina Vijaya Muni and Harivallabh Bhayani, The Samdesa Rasaka of Abdul Rahaman (A unique work of a Mslim poet in Apabhramsa Language). Singhi Jain Series. Bombay 1945. Sattasai. A. Weber, Ueber das Saptacatakam des Hala. Abhandlungen fur die kunde des Morgenlandes VII.4. Leipzig 1881. Setubandha. S. Goldschmidt, Ravanavaha oder Setubandha. Strassburg 1880. 000

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SYMBOLIC AND MIMETIC FIRE-ALTARS: A NEW APPROACH TO THE DULBASFTRAS Ramkrishna Bhattacharya The fire-altar (citi)-s mentioned in the Dulbasstra (Dus)-s may be divided into two kinds: rectilinear and curvilinear (basically circular). Both the kinds have two varieties: symbolic and mimetic. By 'symbolic' I mean the altars which do not resemble the actual shape of the objects they represent; the caturasra Dyena citi is a case in point. By 'mimetic', I mean those altars which approximate the actual shape of the objects they represent; the vakrapakaa vyastapuccha Dyena citi is a case in point (see figs. 1-2). The chart given below will speak for itself. Citi Rectilinear Curvilinear (circular) Symbolic Mimetic Symbolic Mimetic (witho 1. Syena (caturasra) 1. Syena (bird-shaped) 1. Rathacakra 1. Rathacakra (with (several types) (several types) (without spokes) spokes) (BSus and MSus) 2. Suparna (MSus) 2. Alaja 2. Drona (Bsus) 3. Drona (ASus) 3. Kanka 3. Kyrma (Bsus) 4. Smasana 4. Prauga 4. Smasana* (ASus (Asus and MSus) 5. Ubhayatah and MSus) Prauga 5. Paricayya/ 6. Smasana (Bsus, Upacayya* influenced by M4 & M5) 7. VakrmNga Korma *No details of construction given.

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38 Ramkrishna Bhattacharya SAMBODHI Of the eleven brick-built citi-s mentioned above, the Kirma deserves special notice. The Taittireya SaNhitm (TS), 5. 4. 11 does not mention even the name of the altar, not to speak of the VakrmNga and Parimasoala varieties. No Dus except the BDus refers to it even in passing. Only the Baudhuyana Drautasitra (BDrs) mentions it (17. 30) and the BDus says that one who desires the brahmaloka should pile this altar (9. 1). One wonders from where the redactors of the BDrs and BDus got this. The redactors of the BDus were in the dark about the shape of the circular Drosa citi too. So they decided to model the circular varieties of the Drosa and Kirma citi-s on the Rathacakra (without spokes). In case of the Drosa citi one Caturthe (30 x 30) bricks is taken out of the area of the circle and is placed on its circumference so as to suggest the handle of a trough. Similarly, in case of the Korma citi, five Caturthe bricks are taken out and placed on the circumference to symbolize the head and the four legs of the tortoise (Figs. 3-5). The VakrmNga Korma citi is also significant in one respect: it has no caturasra variety as the bird-shaped Dyena.? A designer, endowed not only with knowledge of geometry and mensuration but also with aesthetic sense, conceived and executed the bird-shaped Dyena altar. Variants of this mimetic citi later found place in the other Dus-s too. The VakrmNga Kirma citi resembles, in some respects, the bird-shaped Dyena: both employ trilateral, quadrilateral and trapezium-shaped bricks and the heads of the both are look-alike in form (HaNsamukhe, resembling the beaks of a swan) (See figs. 6 and 2). So far as the basic bricks are concerned, the VakrmNga korma follows the bird-shaped Dyena: both employ the Caturthe type, and all other bricks are derived of the same. A study of the citi-s in terms of the symbolic and mimetic variants leads to one clear conclusion: all citi-s were at first both rectilinear and symbolic; mimetic citi-s came later. The second conclusion that can be drawn is that the shapes of all the citis were not known to the redactors of the Dus-s, which is why they had to invent certain forms or stop at mentioning the name only, without giving any details of their construction. The BDus is the most complete of the Dus-s. It provides the rules of construction for all the brick-built citi-s mentioned in the text. But the aphorisms concerning the circular citi-s reveal that there was no established tradition to draw upon. The later Dus-s mention either the one or the other of the two variants of the

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Vol. XXXII, 2009 Symbolic and mimetic fire-altars:... * 39 Rathacakra citi. Dus mentions only the pradhiyukta (without spokes) variety while the MDus records only the smra (with spokes). As regards the circular Dmaomna, none of these two Dus-s contains anything but the name. We may also venture to suggest that even the BDus betrays uncertainties in the later part of the text. The Dmadmna citi employs bricks that look like the Prauga and Ubhayatas Prauga citi-s (see figs. 7-9). Even though I have included the BDus Dmaomna citi in the list of mimetic citi-s, it is to be noted that, like the Kirma, it too has no caturasra variety, which is found in the Dus, 14. 14-15 (See figs. 10-11). This may suggest that all mimetic citi-s grew out of the symbolic caturasra ones. Notes and References The Samzhya-Pureaa citi is excluded, for it was piled with loose earth, not bricks. 2 The Dus variety is in no significant way different from the BDus one. See Kulkarni (1987), pp. 101-102. 3 In an earlier paper (2004) I have tried to show that the bird-shaped Dyena evolved as a mimetic citi and was meant to be an improvement on the symbolic caturasra types. 4 One variant in the Dus, however, is faulty with regard to the prescribed area, which it exceeds by several square aNgula-s. For a detailed study see R. Bhattacharya (2006). The Rathacakra citi-s in the MDus too do not conform to the requirements regarding the area and number of bricks to be employed, as mentioned in the BDus. s See BDus, 5. 4, 6. 4, and 9. 3. Cf. *Dus, 6.3, 13. 9, 14. 12. 6 The VakrmNga Korma citi is unique to the BDus; the Dus mentions the caturasra and circular varieties only. It may also be noted that the layout of the * Dus Dmaomna citi is nothing but the Dus Drosa citi without the handle, as mentioned in Dus, 14.15 (tsaruvarjaN dronacitoktas). Hence, Dus, 13. 8-11 are repeated verbatim in Dus, 14. 11-14. Works Cited Baudhiyana Drauta Sitra. Ed. Dr. W. Caland. New Delhi: Munshiram Monoharlal.

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40 Ramkrishna Bhattacharya SAMBODHI 1982. Vols. 1-3 (combined in vols. 1-2). (first pub. 1904-11). Bhattacharya, Ramkrishna. "Do the Dulbasitra-s Represent Actual Practice?" Journal of the Asiatic Society (Kolkata), XLVIII: 1, 2006, pp. 36-49. Bhattacharya, Ramkrishna. "Significance of the Development of the Dyena Citi in the Baudhmyana Dulbasutra", Amvekam (Jadavpur University, Kolkata), Vol. 25. July 2004, pp. 45-49. Cmr Dulbasitra. Trans. into Hindi by Raghunath Purushottam Kulkarni. Ujjain: Maharshi Sandipani Rashtriya Vedavidya Pratishthan, 2003. (References to the chapter- and aphorism numbers are to this edition). Taittireya SaNhitm (Text). Aundh, 1945. Acknowledgments: Anjan Bera, Amitava Bhattacharyya, Sayak Dev and R. P. Kulkarni (for the figures). 000

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Vol. XXXII, 2009 Symbolic and mimetic fire-altars:... Fig. 1 Bsus Caturasra syena citi | Fig. 2 Bsus Bird-shaped Syena citi Fig. 3 Bsus Rathacakra citi (without spokes) Fig. 4 Bsus Drona citi WWW VA VAAAA Fig. 6 Bsus Vakranga Kurma citi Fig. 5 Bsus Kurma citi

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Ramkrishna Bhattacharya SAMBODHI Fig. 7 Bsus Smasana citi INNI IVN. IM N INNI HUNNI MUNINNI Fig. 8 Asus Prauga citi Fig. 10 Asus Smasana citi ILINNUINN NI Fig. 9 Asus Ubhayata Prauga citi Fig. 11 Aaus Dron4a citi

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Authorship of the Dahod Inscription of Mahmud V. S. 1545 Satya Vrat Varma Of the various sources of Mahmuda's career (1458-1511 A. D.) the Dahod inscription of V. S. 1545( 1488 A.D.) is notable as much for its contents as for its medium. It seeks to detail in Sanskrit verse his military exploits and philanthropic activities besides underscoring some of his other virtues. That a staunch Muslim like him opted for Sanskrit for one of his crucial epigraphs sounds surprising, if not incredible. The surprise is, however, somewhat allayed by the fact that he had drafted earlier his protege Udayaraja to compose a full-fledged poem in Sanskrit, Rajavinoda-mahakavya (RVM)2 by name, on his careier which settles down as a fractured biography of the Sultan. Notwithstanding its somewhat bardic overtones, the RVM. yields trustworthy data that uphold or supplement what is known from his Dahod inscription. Much against the wont of the panegyrics of its ilk, the Dahod inscription chose to omit the name of its author. That by itself is not of much consequence and could well have been dismissed as an insignificant issue. H. D. Sanklia the first editor of the inscription, too did not think it worthwhile to bestow thought on it. But for the RVM. which has a definite bearing on the issue, it would have been hazardous to float a surmise about the authorship of the epigraph. A close appraisal of the contents and diction of the inscription vis-a-vis the RVM. unmistakably points to their common origin. The similarities that the inscription bears with Udayaraja's poem are so striking that they could not have sprung up out of nothing. They lead to only two options : either the author of the inscription plagiarized the contents of the RVM. or he was identical with Udayraja. There are considerations to prove that he was not different from the author of the RVM. Goddess Kasmiravasini, invoked in the beginning of the Dahod inscription,

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44 Satya Vrat Varma though apparently an enigma, was none else but Sarada, the presiding deity of the Saradadesa, as Kashmir was known in earlier times. H. D. Sanklia rightly identified her with Sarasvati, who, as he points it out, was known as Brahmi as well.3 The RVM., though it glorifies the creator of the world (jagatkartr) in the benediction, mentions Sarasvati in Canto One, though in the unflattering position of an acolyte of the Sultan, who was served in the bardic hyperbole by both the goddesses of learning and wealth. And Sarasvati has actually been addressed as Brahmi in a subsequent verse (II. 11), lending substance to Sanklia's identification of the Kasimiravasini Devi with Sarasvati and Brahmi. It is a measure of the poet's reverence for her that the first canto of the RVM. is couched by way of Sarasvati's conversation with the lord of heaven and is aptly named surendra-sarasvatisamvadah. In fact the whole poem purports to be a solilouy of Sarasvati. After having waxed eloquent on the virtues of Sarasvati in his poem, it was natural for Udayaraja to invoke her in the benediction to his inscription under the name of Kasmiravasini devi. SAMBODHI The format of the inscription corresponds so closely with the pattern in the RVM. that the epigraph may justly he called a condensed version of Udayaraja's poem. Of the twenty six stanzas of the inscription, the first six deal with Mahmud's predecessors from Muzaffar Shah to Mahmmad Shah. The next twenty verses, though laconic at places, set forth in some detail Mahmud's career with pronounced emphasis on his military operations and works of public weal. With a similar arrangement of the text, the RVM. seems to have set the tone for the contents of the epigraph. While Canto One forms a prelude of sorts, the first thirty verses of the second canto have been claimed by a brief account of Mahmud's forbears. The rest of the poem is addressed to describing Mahmud's victories, aesthetic tastes and patronage to arts and letters. Whereas the philanthrophic works detailed in the inscription were carried out by Mahmud's Prime Minister Imadal Malik, these have been credited in the poem to Mahmud himself. Some of the benevolent acts like the provision of water- bodies for the use of the public at large tellingly concur in the two.5 They are said to have been carried out in the same sequence both in the poem and the inscription. It is, however, to the noted that while the RVM. spans Mahumd's career between 14581469 A.D., the account in the epigraph extends to A. D. 1488. The genealogical table as given in the inscription (1-6) is virtually a replica.

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Vol. XXXII, 2009 Authorship of the Dahod Inscription... of Udayaraja's list. The inscription follows the RVM. in adopting the Sanskritized names of the various Sultans. Muzaffar Shah became Sahimudapphara in the poem. The inscription sought to simpifly the form by dropping the labial 'p' and adding the vowel a to facilitate the pronunciation of the name. Mudapphara thus assumes the form of Mudafara in the epigraph. The inscription concurs with Udayaraja's poem in turning Ahmed Shah into Ahmmadendra. It could not have been done out of caprice. It evidently had Udayaraja's version to follow. It is, however, notable that the epigraph treats him as a descendant of Mahmmad Shah (tasyanvaye Jatah), not as his son which he actually was. It is again in emulation of Udayaraja that the inscription bestows upon Muhmmad Shah II, the father of Mahmud, the sobriquet of Gyasdin.' While the poem unequivocally states that Mahmud Shah (Begda) was son of Muhammad Shah, to the author of the inscription he was jatonvaye viryavan.' 45 The inscription is indebted to the RVM. for the account of the respective Sultans. There is a similar pattern behind the various details, expressions and phrases. The crowning glory of Muzaffar Shah was certainly the victory that he, as a Subedar of Muhammad Shah, the emperor of Delhi, achieved over the rebellious Subedar of Gujarat, Farat-Ul-Malik and his restive neighbours. The victory led to the establishment of the kingdom of Gujarat.10 The first half of Verse Two of the inscription : Adau zrIgajarezo nRpakulatilakaH nRpakulamakhilaM vijityAdhitasthau, and the epithets bhUpAlamauli : ( 2 ) and nRpaprabhu: (3) combine to echo the sterling achievement of Muzaffar Shah. They for all purposes represent an extended version of the crisp expression of Udayaraja : dillIpurAd gurjjaradezametya dadhAra sitAtapatram ( II 2) which unmistakably implies his victory over Gujarat. ****** Muhmmad Shah I has been brusquely disposed of in the inscription in a solitary line with the bald title of Mahipati. Though Udayaraja has been liberal to him, his description in general terms seems to lend credence to the belief that Muhmmad did not succeed his father. The inscription hails Ahmed Shah as 'an ornament of earth' (mahimandalamandanaya, 4), and 'well-versed in the essence of all religions' (Sarvadharmarthavicarasara-sarvajna, 5). The expressions represent a doctored version of the equally pregnant verse from the RVM. : nirasta dosavasarair asobhi jyotsanojjvalair yasya jagad yasobhih (II. 10.) The encomiums inherent in these expressions are intended to underscore his vital role in consolidating the kingdom.

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46 Satya Vrat Varma SAMBODHI According to the inscription Ahmed Shah harassed the ruler of Malwa and trounced him in a subsequent encounter. The expression sounds laconic as it does not specify the name of Ahmed Shah's adversary. The author perhaps did not think it advisable to repeat the name as it had already been mentioned in the poem. It was Hushang Shah, as the RVM. reveals it (II. 11). It is, however, intriguing that both are silent about the exact outcome of the conflict. The eprigraph parries the issue with the cryptic remark : Jagraha taddesadhanam ca pascat (5). This is but a free rendering of Udayaraja's more poetic expression Yenoccair acakrse karena pade pade malavamandalasrih (II. 11) The conflict had obviously ended in a stalemate. Mahmud's encounter with the ruler of Campaner has been detailed in the inscription in a phraseology and manner that are reminiscent of Udayaraja's description of Muhmmad Shah II's assault on Pawagadh12. Mahmud, as the epigraph, avers, Won a comprehensive victory over Jayasimha, the ruler of Campaner and captured his citadel, the Pawagadh. While most of the enemy hordes burnt themselves in the fire, Jayasimha, their lord (pati), was coptured by Mahmud. 140...797...... afghansen (1) GIST: | forralt 40(gof) fall presenta aleancan) ||10 mahamUdamahIpAlapratApeneva pAvakam / ufara velferdi (Hd) afica tivac 1111 oiladi Tufa acquat) grof (*) all E46741 cakAra tatpure rAjyaM mahamUdamahIzvaraH / / 12 The expression pitra ruddham pratapatapurvam in Verse Ten of the inscription, which H. D. Sanklia had dismissed as intractable3, bares its import in the light of Udayaraja's mention of an attack on Pawagadh by Mahmud's father. Muhmmad Shah, as explicitly stated in II. 18, had beseiged the fort, with perhaps not much success. It is said of Muzaffar Shah's son Mahmmad Shah in the poem that he had won a decisive victory over Nandapada. The ruler of Nandapada was reduced to such dire straits that he had to run to the forests of the Palli region to escape his wrath4. The Pallidesa finds mention in the inscription as well. Imadal Malik captured the territory and planted an arrow in the heart of the adversary, obviously the ruler of the region. 15

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Vol. XXXII, 2009 Authorship of the Dahod Inscription... The inscription follows Udayaraja's poem in the matter of diction and tenor of its language. It was not unexpected as both are intended to be panegyrics of the Sultan and have been penned by the same author. Udayaraja has proudly flaunted the poem as a pujopahara (offering of worship) to the Sultan6. Its poetic and historical worth apart, the RVM. has bardic overtones. And the inscription, by its very nature, is a piece of court poetry. Udayaraja had evidently composed the epigraph after he had basked in the sunshine of the Sultan's patronage for quite some time. The two seem to have been a poetic homage to the Sultan for the favours he had showered on the court poet. Within its limits, the inscription shares some of the ideas of the poem. Mahmud is said in the epigraph to have surpassed Karna, Vikrama and BIhaspati in generosity, valour and wisdom respectively : Karnam Vikramabhupatim ca Jitavan sastrarthasare gurum (7). It registers an improvement on what Udayaraja has said of Mahmud in the RVM : dane karnopamam ..... vacam siddhisu vakpateh (II. 26). And his father Mahmud Shah has actually been eulogised to have outdone Karna and Arjuna : Karnarjunavapi jigaya jagat prasiddhau (II. 17). By describing Prime Minister Imadal Malik's military operations and welfare activities that pertain to the years between 1470 A. D. and 1488 A. D., the inscription seeks to lend fullness to the account and in a way forms a supplement to the RVM. The close similarities between the RVM. and the Dahod inscription of Mahmud, detailed above, leave tittle doubt that the eprigraph was authored by the poet who had composed the RVM. And he was Udayaraja, the court poet of Mahamud Begda References : 1. 2. 3. 4. Epigraphica Indica, Vol 24, Part V, 1938, P. 212. Ed. Gopal Narayan Bahura, Rajasthan Oriental Research Institute, Jaipur, 1956. A.D. Rajavinoda-mahakavya (RVM.), op. cit., P. 6. offerte e said wront sea I RVM., I. 2. RVM., II. 24 - 25; Dahod Inscription, 19-21. 1 wysiga quras: s14a4a HECHTS: 1 Ibid. II. 10. 6.

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48 Satya Vrat Varma SAMBODHI 7. sAhazrImahamUdanRpatiH zrIgyAsadInaprabhoH / Dahod Inscription, 7. gAyAsadIna iti sAhimahammadendreH / RVM., II. 14. 8. tasyAtmajaH kila mahammadapAtasAheH zrImAnayaM vijiyate mahamUdasAhiH / RVM., II. 20. 9. sAhazrImahamUdanRpatiH zrIgyAsa(dIna)prabho : ......jAto'nvaye vIryavAn / Dahod Inscription, 17. 10. Mahmud Begada ke Samay Ka Dahod ka lekh (V. S. 1545, Saka 1410) [Hindi Translation ___of H. D. Sanklia's article in Epigraphica Indica, Vol. 24, Part 5, 1938] appended to the RVM., op. cit., P. 30. 11. Dahod Inscription, 21-25. 12. yasya pratApabharapAvakasaMgamena dagdhasya pAvakagire : zikharAntareSu / prekSanta jarjarasudhAvidhurANi, masmarAziprabhANi ripavo nijamandirANi || RVM., II. 18. 13. RVM., P. 24, F. N. 3. 14. adyApyaho nandapadAdhinAthA bhallUkavatpallivane bhramanti / Ibid., II. 9. 15. pallIdezAdhikAraM ca puNyaM puNyamatistadA / Dahod Inscription, 18. 16. pUjopahArAya mayopanIta: kavitvapuSpAJjalireSa ramyaH / Ibid., I. 4. 000

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SOME ASPECTS OF SAIVISM Rabindra Kumar Panda With its origin in the Pre-Vedic society and on account of its continuity over the ages, Saivism occupies a unique position in the religious life of the Indian people. The worship of Sivalinga as the phallus and observance of the Saiva festivals are common religious phenomena in every Hindu village. He enjoys the distinction of being adored by all irrespective of castes and creed-the Danavas, Yaksas, Ganas, Kinnaras, Raksasas, Guhyas, Devas and so on. The archeological remains unearthed from the proto historic sites of the Indus valley prove the existence of the cult among the pre-Aryan people of India. The qualities and features attributed to Siva in Indus period are noticed in nucleus form in the seals and objects recovered from the Indus sites. Siva here is represented as seated in a yogic posture surrounded by animals and having three visible faces with two horns. This clearly explains the later conception of Siva as a Yogin and Pasupati. In the view of Marshall, saivism and Saktism commingled with animism formed the religion of Indus people? In the Rgveda we come across the description of several natural phenomena both in benevolent and malevolent aspects. The Aryans conceived the Sun, Mitra, Varuna, Indra, etc. in their benevolent aspects and the dreadful phenomena in Rudra who went about howling with stormy winds. "The dreadful phenomena are attributed to the wrath of a god, which, however, can be appeased by prayer, praise and offerings. Then the god becomes Siva or the benign. This appears to be the natural process by which a belief in such a god as Rudra-Siva became established in India in ancient times." In the Rgveda, Rudra is described as Kapardin (with matted hair), reddish brown in complexion and in multiform, strong limbed, terrible and tawny. He is three-eyed, clothed in animal skin4. This indicates his destructive character. As such to appease the God, hymns were prescribed in the Rgveda in the forms of prayer and praise. The Taittiriya Samhita distinguishes his

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50 Rabindra Kumar Panda SAMBODHI benevolent features from the malevolent ones. "He is called Girisa and in darker aspect he is expected to dwell away from the habitations of the world and be called the god of the forest, of the thieves, of robbers, who move about in lonely places. In this way his range became so wide that he came to be known as the lord of the quarters. When his wrathful nature was appeased, he became sambhu (benignant), Samkara (beneficent) and Siva (auspicious). Because of his roaming habits in the forest and lonely places, he is associated with the skin clothing of the savage tribes. The signification of the name Rudra appears to be an evil spirit. The Rudras are called Ganas or tribes, and Ganapatis are leaders of the tribes and Nisadas (forest tribes). Thus the tribals were associated with the Rudra. Most probably they were the worshippers of the god which because of his character and influence came to be identified with Aryan Rudra."5 The Atharvaveda describes the benignant (Bhava) and malignant characters of Rudra providing the Ayudha of thunderbolt. He is described as thousand-eyed and killer of the Vrtra. He is identical with the gods like Aryaman, Varuna and Mahadeva. We learn from the Vedic description that Rudra assumed all the powers, forms and attributes of the Viratapurusa (pervading the entire universe). In the Upanisadic period he is all powerful and all pervasive god in the universe. Hence, it is said, the idea that everything in the universe is a manifestation of the lord Almighty (Sarvam Khalvidam Brahma) as found in the Upanisads is recorded even in the Yajurveda, in which all the differnt living beings are said to be the different manifestations of Rudra. The benignant figures are his Siva forms and the malignant ones are his Rudra forms. Living beings which fly in the air, move on the earth, or live inside the earth are nothing but different forms of the same Rudra. The beasts and the reptiles which live on the mountains, in the forests, under water, or even under the surface of the earth, are the different manifestations of the same Rudra. Nothing in the universe, therefore, can be regarded as different from Rudra. This idea is recorded in different chapters (kandikas) of the 16th book (anuvakas) of the White Yajurveda and in different parts (anuvakas) of the 10th chapter (prapathaka) of the black Yajurveda. The characteristic features of Rudra-Siva became clear in the epics. He is described as terrible, smoke-coloured, three-eyed, carrying trident, fair in complexion with matted locks, clad in bark and in animal skins. He is also given the pinaka i.e. bow, the thunder, a flaming trident, a club, an iron dagger and a

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Vol. XXXII, 2009 Some Aspects of saivism 51 pestle, carrying the moon in his head. He is splendorous like sun. He rides a bull. He is the patron of songs and instrumental music, his body is encircled with serpents. He is described as a lunatic but an Almighty creator. He is four-headed and later on five-headed. In the Mahabharata he is given the epithet of Srikantha. Indra out of anger hurled the thunderbolt at him and he got a mark in the throat. This episode is indicative of conflict and coalition of two cults?. The bull becomes his insignia. Thus through the process of transformation Rudra-Siva occupied a prominent position in the Hindu pantheon. In the Ramayana RudraSiva is very powerful. Ravana and his son Indrajit got boons from Siva. It is stated in the epic that once Ravana's puspaka chariot got stuck and did not move despite all his attempts. This happened because he disturbed Siva during his love dalliance with Parvati. Out of anger he lifted the mount Kailasa where Siva stayed but was wounded. The gods advised him to propitiate Siva. Ravana prayed to the god (Siva) who offered him a boon that he would be invulnerable to all except man and gave him the Candrahasa sword. The Mahabharata is replete with stories of Siva. Features of Rudra-Siva and his different manifestations are clearly described in Harivamsa8. The genealogy given in this text brings forth the names of eleven Rudras such as Hara, Bahurupa, Tryambaka, Aparajita, Bhrukapi, Sambhu, Kapardin, Raivata, Mrgavyadha, Sarpa and Kapali. It is thus clear that by the times of Harivamsa the cult assumed an independent status in the Brahminical pantheon and grew infinitely powerful. The Puranas, which became popular after the epic period upheld the glory of Siva in a more sectarian fashion. The Siva Purana etc. wove interesting legends to highlight the importance of Siva. There arose in the different parts of India various schools of Saivism. Of these schools we shall consider only one school i.e. saiva-Siddhanta. Saiva Siddhanta is the name by which Tamil saivism is known. The expression literally means the settled conclusion or final position of Saivism. The Saiva Siddhanta distinguishes three eternal entities: Pati, Pasu and Pasa. Pati stands for Siva, the Lord of souls. Pasu is the individual soul. Pasa is the common name for Anava, Karma, and Maya which bind the pervasive intelligence of the soul. The supreme lord Siva is the first cause of the three processes of origination, maintenance and destruction of the world. He is not only the efficient cause of the world but also the material cause since Maya (Sakti), the material substratum of

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52 Rabindra Kumar Panda SAMBODHI creation, is inseparable from him and ultimately dissolved into him. He is the final cause, the supreme goal to which the whole creation tends as its final consummation. He is the beginning, middle and end, unknown even to the trimurtis. The souls are many and are distant from the god and the world of matter. True knowledge reveals that the soul exits in the body as distinct from the products of Maya. The lord has created the world for the sake of souls that they may attain liberation by exhausting the fruits of their Karma. The soul which is divine by nature becomes bounded by three malas, Anava, Karma and Maya. The three malas are the bonds. Anava obscures the intelligence of the soul and prevents it from realizing its true divine nature; Karma in the form of the merits and demerits of past actions pursues the soul and prevents it from release by making it experience the joy and sorrow. Maya limits the pervasiveness of the soul and binds it to one body. The souls are classified in accordance with their being bound by one, two or three Malas. Those bound by Anava only are Vijnanakalas: those by Anava and Karma are pralayakalas and those by all the three Malas are Sakalas. It is only the Sakalas that undergo transmigratory process. The soul is in bondage from beginningless time. It is the lord's divine grace, which also works from beginningless time, that works to release the soul from its bondage. This is known as Saktipata. There is no treasure more precious than that grace in the world. The bhakta feels that Siva is near him and present in his inmost being. The way to release is a long and arduous one and it involves intense spiritual discipline. Karmas binding the soul become gradually exhausted and the Anava becomes rope for removal. Jivanmukti is the immediate goal. In that state the soul is freed from the bondage of Pasa and yet it is in the body which is the product of Pasa (Maya). It is a state in which the attachment and union with Pasa is replaced by the attachment and union with Siva. The total freedom from Pasa is possible only in Videhamukti. Finally, it is the union of the soul with Siva. The union is characterized by knowledge (jnana), love (iccha) and action (kriya). This is sivadvaita. In this state of union which is represented as the devotee joining his head to the feet of the lord, the soul becomes one with the lord without losing its individuality so that they are either one or two. This is Bhedabheda. The path to release consists of four stages: Carya, Kriya, Yoga, and Jnana.

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Vol. XXXII, 2009 Some Aspects of saivism The first stands for external acts of worship like cleaning the temples, gathering flowers for the deity, etc. This is called dasamarga, the path of the servant. Its goal is salokya, residence in the realm of god. The next stage which is Kriya, is marked by acts of intimate service to God. This path is known as satputra-marga, the path of the good son. The objective of this discipline is samipya, attaining the nearness of god. The third discipline is Yoga, which means union, and here signified contemplation and internal worship. Through this method, the devotee becomes more intimate with god, as a friend with a friend. The path therefore, is called sakhamarga, the path of friendship. It leads to sarupya, the gaining the form of god. The three disciplines so far explained constitute the preparatory stages in the journey to perfection. The direct means to perfection is jnana. This path is termed Sanmarga because it takes the soul straight to sat which is god. Its fruit is the ultimate human good which is Sayujya, union with god. This union is called advaita in Saiva Siddhanta. But it does not mean non-difference but only non rateness from god. Even in the state of release the soul retains its individuality. But it then shares in the nature of Siva. It becomes similar to god in that it regains its infinitude, pervasiveness and omniscience. While the soul is now free from mala and enjoys the bliss of Siva, it does not share with the latter his five functions of creation, sustention, destruction, concealment and bestowal of grace. Moksa is thus the experience of unity-in-duality. References: 1. John Marshall, Mahenjodaro and Indus Valley Civilization, Vol. I, London, 1931, p. 48 ff. 2. John Marshall, op.cit. p. VII. 3. Bhandarkar, R.G. Vaisnavism, saivism and other minor Sects, Varanasi, 1965, p. 102. 4. Bhattacarya, S., Saivism and the Phallic World, vol. I, 1975, p. 109. 5. Das, H.C., Cultural Development in Orissa, Calcutta, 1985. 269. 6. Siddhanta Shastree, R.K., Saivism through the ages, p.5. 7. Das, H.C., Op.cit. p. 272 8. Harivamsa, quoted by H.C. Das in the Cultural Development in Orissa, Calcutta, 1985, pp. 275 - 276 000

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THE IMMORTAL STONE-WORKS OF GUJARAT Kamla Garg & Preeti Singh Among men's early friends in nature, stone comes only to the earth and wood. It also marks his devising and gaining mastery over new tools and implements, sharper, more effective than before. The period is dated as men's entry into a definite age of achievement, historically named after the stone as the stone age. Architecture is a great tradition which reveals this integration. Its primary purpose is to ensure that men's life is a sheltered living, sheltered from the inclemency of weather, the attacks of predators. But it has always sought to ensure that the convenient ambience is a beautiful one too. Mass and volume, size and proportion of components, are matters where decisions are primarily made in the light of the lay out of living space that would be the most convenient. According to Fergusson there was no stone architecture in India before the third century B.C. and he contends that it was Ashoka who introduced it. Actually the rich stone carvings in old temples fully testify to the high art of Hindu stone mason. The remarkably uniform buildings can be seen fully developed by the midst of the eleventh century.2 The Gujarat architectures are almost akin to the Rajasthan style of architecture. The pillared hall in Gujarat is much ornate and richer in design?. The history of Indian architrcture comprises of four styles of building4 as shown in Fig. 1 Stone carving Islamic Hindu Jain Jain Buddhist Pathan Local Mughal Fig. 1 : Style of Indian Architecture

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Vol. XXXII, 2009 The Immortal Stone-Works of Gujarat 55 Islamic Stone Carving The Islamic style of architecture has a deep impact in Gujarat. The beautiful monuments built by Muslim rulers in and around Ahmedabad had played an inportant role in stone carving of Gujarat. Some of these monuments are desrcibed below : 1. Jami Masjid (Jumma Masjid) Ensconced majestically in the center of the old city is the Jumma Masjid, widely reputed as one of the beautiful mosques in India. Build in 1423 by Sultan Ahmed Shah; this architectural wonder has 260 pillars supporting 15 domes at varying elevations. This is a monumental composition, the many elements of which, like the porticos on the wings, projecting cornices, the ornamental brackets, and a variety of decorative details have nevertheless been already anticipated, though less skillfully, in Sayyid Alam's mosque, in their form and arrangement. Plate No. 1 shows the beautifully carved small jali. It has curvilinear shaped tree to show the variations of life. 2. Sidi Bashir's Mosque Popularly known all over for its shaking minarets - the Sidi Bashir's located near the Saranpur gate is shown in Plate No. 2. It has three floors girdled by delicately balanced stone carvings on each minaret of the mosque. Whenever one of the minarets is shaken, the other begins to vibrate in harmonic sympathy. The minars are richly decorated with fine intricate carvings. The were used to be symbol of Ahmedabad in earlier times as seen from far off distance due to their length. They also symbolize the power and strength of Ahmedabad and are one of the best monuments of Ahmedabad. 3. The Siddi Syed Jaali One of the best known monuments of the Ahmedabad is the mosque, built by a general of African origin in the 1570s. The latticed screens called Sidi Syed jaalis are the cover of most brochures of Ahmedabad because of their intricate workmanship. The structure, though a sober and handsome example, is by no means great architecture. It was as if some genius responded simultaneously to both the Islamec requirements of nonfigurative geometric decoration, and the Hindu ingenuity for producing amorphous and ambiguous illusions from an extremely rational and logical framework. The screen in the mosque through

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56 Kamla Garg & Preeti Singh SAMBODHI eschewing all figurative elements is animated by a sensuality that belongs only to the female human form. For expressing this sensuousness the artist has chosen the entwining trunks, branches and leaves of trees and plants as his subject. The sinews of this natural element are then minutely dispersed within the arched outline in a manner suggestive of elementary simplicity at first glance, and extreme complexity on deeper study. In a sense, this one piece of ornamentation is as attractive to the rustic viewer who can but marvel as its intricate craftsmanship and sensuousness designer to whom its almost casual reconciliation of Hindu Muslim, formal-informal and crystalline amorphous ideals make it worthy of deep study. The semicircular screens high on the western wall are spectacular, with floral designs exquisitely carved out of the stone including an intertwining tree.5 Plate No. 3 shows the detailed view of Sidi Syed jaali. It represent the phenomena, not unfamiliar to the Indian traveler of a banyan tree growing out and around a palm until, in its snake lide entanglements of root and branch, the banyan strangles its foster parent. The equal spacing, the assortment and distrubution of the parts, carries the conception into the highest domain of conventional decorative art, while the atmosphere of nature is uncontaminated. 4. Sarkhej Monuments Muhammad shah started the construction of the mausoleum of famous saint Makhdum Shaikh Ahmad Khattu during 1336-1445 AD in Sarkhej situated in south-west Ahmedabad. It was completed by during the time of Sultan Qutbuddin Ahmad Shah-II. Plate No. 4 shows the jaali of Sarkhej Roza. this mausoleum is the largest of its kind in Gujarat and covers plinth area 31.70 square meters, roofed by a large central dome and surrounding rows of thirteen on each side. The disposition of the rows of pillars within the tomb chamber is so arranged that the central square upon which the dome stands has double pillars, and the fifth aisle from any corner is narrower than others. There are various beautifully carved jalis the Roza. This Sarkhej Roza is very beautiful in architecture. There is one pond built in front of it wher the reflection of Roza can be seen in water which makes it quite attractive. The philosophy behind the reflection is that the Roza is truth means God where as reflection is virtual world. We should believe in truth and not to go for reflections.

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Vol. XXXII, 2009 The Immortal Stone-Works of Gujarat 57 Hindu Stone Carving The Hindu architecture always used to prefer stone rather than wood or any other material due to large variety of stone in India. The remarkable uniform building style can be seen fully developed by the middle of the eleventh century. Gujarat has numerous monuments with beautiful carving on stone. The sun temple at Modhera and step wells are some of the remarkable examples of Hindu style stone carvings. some of the finest monuments are described in detail below: 1. Modhera The sun temple of Modhera is located on the left bank of the river Pushpavati, a tributary of river Rupan in Becharaji taluka of Mehasana district. The literal meaning of Modhera is "mound of the dead". Modhera is sometimes called Mundera, the original settlement of Modha Brahmans. The Jain Acharya Hemchandra was of the Modha parentage. It was constructed during the Solanki king Bhimdev-I. H.Cousens found stone inscribed with "vikaram samvat 1083", which corresponds to 1026-1027 AD, the date of erection of temple. The temple consists of three separate elements: (a) Main temple complex, including sanctum with ambulatory, lateral transepts and porch (b) A detached assembly hall with a toran in front. (c) A large rectangular tank decorated with numerous miniature shrines. The close sanctum of the temple has an octagonal arrangement of elegantly decorated tall columns with ornamental -arches as shown in Plate No. 5. The plain walls of the sanctum are relieved by niches containing images of 12 adityas. The assembly hall is described as a "magnificent pile of pillared splendor", carrying toran arches and can be entered from each cardinal direction. In front of assembly hall towards east stood a large toran, overlooking a huge rectanlular masonry tank known as suryakund measuring 175 feet north-south and 120 feet east-west which was approached through a grand flight of steps. This temple is remarkable not only for its fine proportions and aesthetic appeal but also for harmonious integration of its plastic embellishment with architecture scheme. 10 The main shrine at Modhera has samatala typing of ceiling with floral and figural motifs carved in the Sabha Mandap, four ceilings represent the scene from Ramayana and Mahabharata. The architecture of this temple resembles like

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58 Kamla Garg & Preeti Singh SAMBODHI konark temple and is very beautifully designed. Each figurative carving on the walls shows the artistic patience and uniqueness of mind. 2. Akshardham Temple This pink sandstone wonders housing the Swaminarayan Akshardham temple, situated at Gandhinagar is just a stone throw away from Ahmedabad. Build in the traditional Indian architectural style with intricate carvings by expert artisans of Banisipahadpur; the majestic structure is sure a standout a la oasis in the desert. The temple complex, besides having a museum on its first floor, boasts of galleries equipped with the state-of-the-art facilities for holding exhibition shows on the life os Swaminarayan and other Hindu epics using vision shows, audio visuals etc. 3. Adalaj step well Step wells are Gujarat's unique architctural contribution to the world. The ell besides helping conserve water also served as cool stopover-especially for travelers and caravans alike during the summers. One of the finest of its kind in Gujarat is the Adalaj step well. Situated 18 kms north of Ahmedabad, it was built by queen Rudabai in 1499. Apart from being embellished with intricately carved motifs of flowers and bunds also has an entire multi-tiered underground structure. Plate No. 6 shows the pillars of Adalaj Step well. The borders of pillars are artistically carved which looks like border of any sari or carpet. It is useful for textile designers to experiment with new designs. These designs seem to have effect of Muslim architecture. It is primary centre for architecture and fine arts students to catch its endless beauty for their sketches. 4. Rani-ki-Vav It is also known as Rani-ni-va. It is situated in Patan district of Gujarat and made by Solanki kings. Fantastic and beautiful sculptures are found in its windows and the carvings on pillars as well as on walls are excellent. Every stage of excavation exposes deeper and superior sense of architecture of those days. There are many sculptures of religious and Hindu mythology. 11 It is one of the famous and largest step well of Gujarat. The sculptures are finely and beautifully carved with relevant expressions on their faces. The step well is so huge in size and artistically decorated that one can feel like going into heaven

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Vol. XXXII, 2009 The Immortal Stone-Works of Gujarat 59 while entering in it. It looks like its creator is God himself as it is beyond imagination of human mind. Plate No. 7 shows the finely carved sculpture of Rani-ni-vav. It is the form of Vishnu avatar in which he is depicted as God of power and strength with his army behind him. He is guarded by two nude females which doesn't show vulgarity but the purity of love. Jain Stone Carving Gujarat means - Gandhi, Jainism, these words tht form a kind of 'trinity' in the minds of many Indian and non-Indians. Carlos. G. Valles, a Spaniard by birth and a Gujarati by choice, writes in his sketches of God, written and published in Gujarat, that in this state Jain influence is particularly felt because due to historical reasons, most of the Jain in India live here. Though founded by a Muslim sultan Ahmed shah in 1411, Ahmedabad has more Jain temples than mosque within its historic city wall. Astonishingly a guide published by the archeological survey of India, entitled 'Ahmedabad' does not mention a single Jain monument. In Gujarat main temples are in Ahmedabad, Patan, Shakeshvia, Palitana, Girnar and Kutch.12 1. Hutheesingh Temple It is oldest and largest temple in Ahmedabad13. There are about 450 small temples housed in it. Its construction started in vikram samvat 1901 and completed in 1903 costing about 12 lakh Rupees. The carvings on the jharokas are very impressive. There are 52 statues of God and Goddesses and 24 statues of tirthankars on the main gate. The garbhgruh, sabha mandap and puja mandap are beautifully built and eye catching. The main temple is having the metal statue of dharmanath of 15th tirthankar. Plate No. 8 shows the main entrance door of this temple. Richly carved arc shaped torans can be seen clearly in it. The figures with musical instruments are sitting on the pillars. The columns supporting the balcony have fine and intricate carvings. One can not distinguish if this carving is done on stone or wood.

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60 Kamla Garg & Preeti Singh SAMBODHI Annotion : 1. P.N.Chopra, Art and Architecture in ancient and medieval periods, New Delhi, 1903, P.1 2. Rustam J. Mehta, Handicrafts and Industrial Arts of India, Bombay, 1960, P. 52. 3. sheobahadur Singh, Epigraphy and Art, New Delhi, 1996, P.26 4. Odo Joseph Litawsky, Glimpses of Indian Architecture, 1947, P. 22 5. Satish Grover 1996, 2002, New Delhi, P. 77-78 6. George Walts and Percy Brown, Arts and Crafts of India, New Delhi, 1979, P. 122 7. K. V. Soundararajan, Ahmedabad, ASI, New Delhi, 1992 8. Susan L. Hintingta, Ancient India, New York, 1985, P. 487 9. Pamphlet of Modhera Temple, ASI 2005 10. The Glory of Gujarat, Rajnee Vyas, Ahmedabad, 1988, pp. 45 11. Kurt Titze, A pictorial Guide to Religion of Non-Voilence, New Delhi, 1998, P. 9 12. Krishna Chaitanya, Arts of India, New Delhi, 1987, P. 1 13. Brochure of Seth Shri Huthisingh Temple 14. C. Harle, The Art and Architecture of the Indian Sub-Continent, Hong Kong, 1986, P. 219 OOO

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

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62 Pooja Chandel SAMBODHI forms and aspects. It is constituted of six substances (Dravyas) viz. soul (jiva), matter (pudgala), principle of motion (dharmastikaya), the principle of stationariness (adharmastikaya) space (akasa) and time (kala). The Jaina concept of god is quite different from that of the Hindu trinity as he is not considered as a creator, ruler or regulator of the world which is looked upon as uncreated and eternal. Creation implies desire on the part of the God who wants to create and desire implies imperfection. Jainism believes that every individual human experiences the pleasure and pain according to his own desserts. Jainism does not agree with the Nyaya conception of Ishvara as a dispenser of karma. The historicity of Tirthankar Parsva has been unanimously accepted. He preceded Mahavira by 250 years. He was son of King Ashvasena and Queen Vama of Varanasi. The Jaina literature Acharanga, Kalpsutra, Samvayanga and some portion of Bhagwati deals with the concept of Tirthankara .. Nature of Reality The Jaina thinkers have mentioned the word 'sat', 'tattva', 'artha', 'padartha' and 'tattvartha' as synonyms for the word reality. They generally did not make any distinction among substances, reality, existence etc. The other Indian systems did not do so in the same sense. In the Vaisesika-sutra, all the six, viz., substance, quality, action, generality, particularity and inherent relationship are called padarthas, but the term artha is reserved only for three padartha, viz., substance, quality and action. The Naiyayikas call the sixteen principles by the name of 'sat 2. The Samkhya system regards Prakrti and Purusa as tattvas. According to Umasvati, the definition of reality is 'sat' i.e. existence. He did not use the term 'tattva' but used the word 'dravya', i.e. substance for reality. Reality is substance and substance is reality. In this way, the primary and essential criterion of reality is existence or satta. That which exists is real. In other words, existence is reality or reality is existence. Considering from this point of view, it can be asserted that 'all is one because all exists'.4 This view is taken to be very much similar to that of the Upanisad's" sarvam ekam sad visesat". In Jaina canons, there are some references that indicate this view. As we find in the Sthananga-sutra : 'One Soul,' 'One Universe' etc. This concept of oneness is considered to be valid only from the view-point of the

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Vol. XXXII, 2009 Philosophical Concepts in Ancient Jaina Literature 63 'sangrahanaya'. This view-point of the Jainas reaches near the Absolute Idealism of Hindu philosophy. Our intellect cannot describe this reality in whole. It can be realized by intuition which is possessed by an omniscient self. Both the conscious and non-conscious substances are the attributes of this reality, according to Jainism. Existence is neither 'Consciousness Alone' nor 'Matter Alone'. When we analyze reality in this fashion, our stand-point comes in clash with the Absolute Idealism and the Absolute Materialism. The Jainas hold that Existence is all-inclusive. Umasvati defines sat as possessing origination, decay and permanence.5 In the Jaina canons we do not find the word 'sat' as the criterion of reality or substance. Only the word 'dravya' has been used there. As it is mentioned in the Anuyogadvara-sutra that the universal criterion of reality is 'dravya' (substance) and the particular characteristics of reality are the Jiva dravya and the Ajiva dravya, i.e., the conscious substance and the non-conscious substance. Umasvati developed this canonical concept of 'dravya' (substance) into 'sat' (existence) and made no distinction between 'sat' and 'dravya'. His language was philosophical rather than canonical. Although he mentioned 'sat' as the criterion of reality, yet, he did not define 'sat' in the same manner as it was defined by other philosophical systems. The Vedanta school and the NyayaVaisesika system define 'satta' as absolutely permanent having no change whatsoever. Umasvati also defined 'sat' as permanent (dhruva) but his concept of permanence was not that of the absolute permanence. According to him, the criterion of permanence is 'not leaving self-essence'.? He explained this definition in the following manner : 'That which neither leaves its existent essence at present nor will leave it in future, is permanent.' The substance during the period of taking new forms and leaving old ones does not leave its essence. In both origination and decay it remains as it is. Its nature remains unchanged. This immutable nature is called permanence. Soul The problem of doubt and doubter is rather ontological. Just like the Samkhya system that proves the separate existence of Purusa on the ground of 'adhisthana', Lord Mahavira proved the existence of soul on the ground of doubt. He argued that without a doubter who is beyond all kinds of doubt but still remains in all doubts. Doubt presupposes the existence of a doubter as its

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Pooja Chandel SAMBODHI ground is soul, a self, a sentient being, a conscious principle. "If the object about which one has doubt is certainly non-existent, who has a doubt as to whether I do exist or I do not exist ? Or, Gautama ! when you yourself, what can be free from doubt?"9 He further says : " The soul which is substratum (gunin) of attributes is self-evident owing to its attributes (gunas) being self-evident, as is the case with a pitcher. For on realising the attributes (gunas) the substratum (gunin), too, is realized."10 Substance cannot exist without qualities and qualities have no place absolutely independent of substance. If the qualities are experienced, the experience of the substance is apparent. The qualities of soul such as perception, intuition etc. are quite evident. These qualities cannot have an absolutely independent existence. Hence, the existence of the soul to which all se qualities belong, is quite obvious. Vadideva describes the nature of the (worldly) soul in the following manner : The soul which is proved by direct experience (pratyaksa) etc., is the knower (pramata). It is essentially conscious, changing, agent, direct enjoyer, equal in extent to its own body, different in each body, and the possessor of material karmas." All these characteristic serve specific purposes. Jainism intends to refute all those schools that do not agree it's his conception of soul. The soul is said to be the possessor of material karmas. Mundane souls are not perfect, because their knowledge, energy etc., are found to be restricted. Five kinds of Bodies Jainas have stated that bodies are constituted by matter and such bodies are of five kinds : Audarika - The body which is gross and physical is called audarika body, The organic body of human beings, animal beings and vegetable kingdom is of this type. It is full of blood, bones etc.2-Vaikriya- That which possessed by the beings of heaven and hell and by human beings as well as animals possessing an extraordinary power (labdhi) is called vaikriya body. It is invisible and is capable of transformation in different shapes and sizes.3-aharaka - The subtle body which is developed by an advanced Yogin is called aharaka body. It can be projected, i.e., sent to great distances on special occasions.4-Taijasa- It is composed of electric matter and is a necessary link between the audarika body

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Vol. XXXII, 2009 Philosophical Concepts in Ancient Jaina Literature 65 and the karmana body. It possesses the power of digesting the food we take.5Karmana- The inner subtle body, which is the seed of all mental and physical activities, is called karmana body. It is composed to eight kinds of karmas. We can perceive only the first of these five kinds with our sense-organs. The remaining bodies are subtle. The mundane soul can possess four bodies at the most at a time. 12 Knowledge The Jaina writers have defined knowledge as the essence of soul. Soul has other characteristics also, but the Jaina thinkers always emphasized knowledge to be the chief characteristic possessed by soul. Kundakunda has stated that although from the empirical point of view there is difference between soul and knowledge, yet, from the transcendental point of view it is sufficient to say that soul is knower and nothing else13. He went further and clearly stated that absolute bliss is absolute knowledge. Bliss and knowledge are identical14. He further said that there is no difference between the knower and his knowledges. In the Jaina canons also we find such expressions to effect that from one point of view soul is knowledge and knowledge is soul. Kundakunda further said that from the empirical point of view the omniscient perceives and knows the whole of reality and from the transcendental point of view he perceives and knows the self only 16. (Here the self includes all the knowledge of reality.) Knowledge in the Jaina Canons Knowledge is divided into five broad categories in the Jaina canons. The conception of five-fold knowledge is very old. We come across some descriptions in the canons which show that the conception of five-fold knowledge is pre-canonical. Even before Lord Mahavira this division existed. Kesikumara, a preceptor following the tradition of Lord Parsvanatha, the twenty-third Tirthankara of Jainism, mentioned five kinds of knowledge as abhinibodhika-jnana and Kevalajnana.17 It clearly shows that Lord Mahavira had accepted the tradition of the conception of knowledge as it was in existence before him. The second stage presents two board divisions of knowledge, viz., pratyaksa and paroksa. These two categories are further divided into various sub-divisions according to the Sthananga-sutra. In the Tattvartha-sutra, first

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66 Pooja Chandel SAMBODHI of all knowledge is divided into five categories and then these categories have been included in two categories, viz., pratyaksa and paroksa18 as the means of valid knowledge. This latter division clearly indicates that Umasvati was also influenced by the second stage of development. On the second stage, sensory knowledge as well as scriptural knowledge was placed in the category of indirect knowledge which, as a matter of fact, is in the true spirit of Jainism. The third stage that has its root in the Nandisutra, seems to be influenced by the general tendency of Indian philosophy which regards sensory knowledge as direct. The later Jaina logicians and philosophers also adopted this view in the name of laukika pratyaksa. The gist of the third stage is: 1-Avadhi, manahparyaya and kevala-jnana are really direct. 2-Srutajnana is always indirect. 3-Mati-jnana produced by the sense-organs is really indirect but is regarded as direct for practical purposes. Means of Cognition in the Jaina canons In the Bhagavati-sutra", Lord Mahavira says, there are four means of valid knowledge, viz., perception (pratyaksa), inference (anumana), analogy (upamana) and authority (agama). Generally, such means are four in number, but in some places we find three also. As it is mentioned in the Sthanangasutra : Determination is of three kinds, viz., perception, authority and inference.20 In Tattvartha-sutra, Umaswami made no difference between the categories of knowledge and the means of valid knowledge. He did not differentiate jnana and pramana. He observes : Jnana is of five varieties, viz., mati, Suta, avadhi, manahparyaya and kevala. All these varieties are pramana.21 The later philosophers defined pramana independently. They did not conceive knowledge as the means of valid knowledge in a general form but added some specific characteristics to it. Manikyanandin says: that jnana is pramana which has the determination of itself as well as of the object not known before. It enables us to get the desirable and give up the undesirable. Hence, it can be nothing but knowledge.22 Hemacandra writes in his Pramanamimamsa that the valid judgment about an object is pramana. In another language, a means of knowledge is the authentic definitive cognition of an

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Vol. XXXII, 2009 Philosophical Concepts in Ancient Jaina Literature 67 object.23 Vadideva says: That jnana is pramana which has the determination of itself as well as of the object. It is able to tell us what is desirable and what is undesirable. Hence, it can be knowledge only.24 According to Jaina classification, there are two kinds, known as direct and indirect.25 From the practical point of view they are called perceptual and non-perceptual. Anekantavada and Syadvada According to Jainism, a particular object can be viewed from different points of view. It possesses infinite attributes. These attributes or characteristics (dharmas) are not conceptual but they really exist in the object. The term 'anekanta' means that every object possesses infinite aspects. When an object, which is anekantatmaka (possesses many characteristics), is expressed in a particular form of judgment, the expression is known as Syadvada. We can express the characteristics of an object from different points of view and these points of view are expressed by the word 'syat'. As it is said : The judgment about an object possessing many characteristics is called 'Syadvada'. The theory of 'Syadvada' is also called 'Anekantavada,' because the relativity of judgment is nothing but a relative judgment about an object that possesses infinite aspects or qualities. The Jainas believe in the theory of Relativity called the Sapta-bhanginaya or the Syadvada :- (1) Relatively, it is ; (2) Relatively, it is not; (3) Relatively, it both is and is not ; (4) Relatively, it is indescribable; (5) Relatively, it is and is indescribable; (6) Relatively, it is not and is indescribable; (7) Relatively, it both is and is not and is also indescribable. Theory also says that a thing may be one as well as many, eternal as well as momentary. Sankara, like Dharmakirti and Shantaraksita, bitterly criticizes this theory. He points out that contradictory attributes like existence and nonexistence, unity and plurality, eternity and momentariness etc., cannot belong to the same thing, just as light and darkness cannot remain at the same place or just as the same thing cannot be hot and cold at the same time. According to this view, the theory of Syadvada itself may not be correct. Relativity cannot be sustained without the Absolute which is rejected by the Jainas. The theory looks like words of a lunatic. Again, the judgments cannot be indescribable, for they are clearly set forth. To describe them and to say that they are indescribable is a contradiction in terms.

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68 Pooja Chandel SAMBODHE Ethics in Jainism A very detailed description of code of conduct for house-holders and monks is available in Jaina tradition. Combined form of Jaina ethics is named as 'ratnatray', which includes Right Faith, Right Knowledge and Right Conduct in itself, which is a path of liberation. Right Faith leads to Right Knowledge and that leads to Right Conduct, which leads one to liberation. The code of conduct for monks is called Sakal caritra and for house-holders, it is Vikal caritra. For a house-holder, many words like Deaeasanyami, Grihastha, Shraddh, Upasaka, Anuvrati, Deshvirat, Sagar, Agari etc. are used in Jainism: Further there are several divisions and subdivisions of Sravaka. The Jaina literature like Upasakadasang, Tattvarth-sutra, Ratnakarnd Sravakachar etc. describe about twelve vows for a house-holder. These vows include five Anuvratas, three Gunavratas and four Sikshavratas. Ahimsa has the most important place in Jainism. A detailed description of Ahimsa is found in Jaina literature like Acaranga, Uttaradhyayan, Caritrasara, Dasavaikalika, Tattvarthasutra and many others. Basically two kinds of Himsa are told in Jainism, which are, aBhava himsa and b- Dravya himsa. Tendency of passions in mind, speech and body is called Bhava himsa and excess of passions, physical assaulting or killing is called Dravya himsa. To remain away from both the kinds is actual. Ahimsa according to Jainism. When the tendency of passions increases, that leads one to the tendency of Himsa. These are some of the points regarding Jaina philosophy and religion, which give a very brief introductory kind of description of the subject, which may help in creating interest for further studies. Annotion : 1. 2. 3. Vaisesika-sutra 1.1.4; VIII. 2.3. Sacca Khalu sodauadha vyudhamupadeuyate - Nyaya-bhasya, I.II. Sat dravyalaksnam, V.29. (Digambara tradition) Tattavartha-sutra-bhasya, I. 35. Utpadavyayadhrauvyayuktam sat - Tattvartha-sutra, V.29. Anuyogadvara-sutra, 123. (Avisesie davve visesie jivadavve ajivadavveya.) Tadhavavyayam nityam- Tattvartha-sutra, V.30. 5. 6. 7.

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Vol. XXXII, 2009 Philosophical Concepts in Ancient Jaina Literature 69 8. Yat sato bhavannavyeti na vyesyati tannityam - Tattvartha-sutra-bhasya. V.30. 9. Visesavasyaka Bhasya- 1557. 10. Ibid 1558 11. Pramata pratyaksadiprasiddha atma. 12. Tattvartha-sutra, 11. 38, 41-4. 13. Samaya-sara, 6-7. 14. Pravacana-sara, 1/59-60. 15. Samaya-sara, 10/11/433 16. Niyama-sara, 158. 17. Raya paseniya, 165. 18. Matiurutavadhimanahimanahparyayakevalani jnanam, 1. 9. 19. Bhagavati-sutra, 5/43/192. 20. Sthanaiga-sutra, 185. 21. Tattvartha-sutra, I. 9-10. 22. Pariksa, Mukha I. 1-2. 23. Samyagarthanirnayah pramanam, I. 1-2. 24. Pramana-naya-tattvaloka, I. 2-3. 25. Pramanam dvidtha. Pratyaksam paroksam ca-Pramanamimamsa, I. I. 9. 10. 000

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arjunarAvaNIya (rAvaNArjunIya) kI TIkA va isake racayitA vijayapAla zAstrI (DA0 vijayapAla zAstrIne aSTAdhyAyI-sUtrapAThakrama se udAharaNa prastuta karanevAle, kAzmIrI mahAkavi bhUmabhaTTa dvAra racita arjunarAvaNIyam (rAvaNArjunIyam) nAmaka prAcIna vyAkaraNodAharaNakAvya kA 17 hastalekhoM ke AdhAra para pahalI bAra samIkSAtmaka sampAdana kiyA hai| ina hastalekhoM meM se 4 TIkAyukta hastalekhoM ke AdhAra para isakI kerala meM upalabdha TIkA kA pRthakzaH sampAdana kiyA hai| yahAM DA0 zAstrI ukta mahAkAvya ke saMkSipta paricaya ke sAtha isakI TIkA evaM TIkAkAra ke viSaya meM vivaraNa prastuta kara rahe haiM / yaha kAvya rASTriya-saMskRta-saMsthAna naI dillI dvArA pRthak-pRthak do saMskaraNoM meM prakAzita kiyA hai / eka saMskaraNa meM mUlapATha kA samIkSAtmaka sampAdana hai tathA dUsare meM ukta kAvya kA kairalITIkA ke sAtha sampAdana kiyA haiukta donoM saMskaraNa rASTriya-saMskRta-saMsthAna, janakapurI naI dillI meM upalabdha haiN| sampAdaka) saMkSipta paricaya racanA kA nAma __ arjunarAvaNIyam (rAvaNArjunIyam) mahAkAvyam- udIcya mAtRkAoM kI puSpikAoM meM arjunarAvaNIya va rAvaNArjunIya donoM hI nAma upalabdha haiM, ina mAtRkAoM meM adhika prayoga 'rAvaNArjunIya' kA hai / kairalI mAtRkAoM meM arjunarAvaNIya nAma hI milatA hai / 'ajAdyadantam' (2.2.33) sUtra se tathA abhyarhita ke pUrvanipAta' kI dRSTi se bhI yaha adhika ucita pratIta hotA hai / arjunazca rAvaNazca arjunarAvaNau, tAvadhikRtya kRtaM kAvyam arjunarAvaNIyam / 'adhikRtya kRte granthe' (4.3.87) ityadhikAre 'zizukrandayamasabhadvandvendrajananAdibhyazcha:' (4.3.88) iti chapratyayaH / racanA ke anya nAma ghoSaH- yaha nAma zaraNadeva (1172 I.) ne durghaTavRtti meM tathA puruSottamadeva (1200 I.) ne bhASAvRtti meM arjunarAvaNIya ke uddharaNa dete hue isa grantha ke lie prayukta kiyA hai / isa nAma ke pIche 'ghuSyate raTyate chAtrairvyAkaraNaprayogabodhArtham iti ghoSagranthaH' yaha bhAva pratIta hotA hai / 'ghoSa' nAma ke viSaya meM Adhunika vidvAnoM kI bhrAnti durghaTavRtti ke prathama sampAdaka mahAmahopAdhyAya ta. gaNapati zAstrIne bhUmikA ke anantara 'durghaTa vRttau

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Vol. XXXII, 2009 arjunarAvaNIya (rAvaNArjunIya) kI TIkA va isake racayitA smRtA granthakArAH' zIrSaka ke antargata ukta tathya se paricita na hone ke kAraNa- nAma ke sthAna para nAmaikadeza ke prayoga kI sambhAvanA ke AdhAra para "ghoSaH (azvaghoSaH buddhacaritakartA)" aisA likhA hai / gaNapati zAstrI kA anusaraNa karate hue bhAgavRtti-saGkalanam ' ke kartA paNDita yudhiSThira mImAMsakane tathA durghaTavRtti va bhASAvRtti ke sampAdaka paNDita zrInArAyaNa mizrane bhI ina sthaloM para 'ghoSa' ko 'azvaghoSa' mAna liyA hai / vastutaH yahA~ 'ghoSa' azvaghoSa ke lie nahIM, kintu arjunarAvaNIya grantha ke lie prayukta hai / kyoMki bhASAvRttikAra va durghaTavRttikAra dvArA 'ghoSa' nAma se prastuta uddharaNa arjunarAvaNIya meM hI milate haiM, 'azvaghoSa' ke 'buddhacarita' yA 'saundarananda' meM nahIM / arjunarAvaNIya ke isa nAmakaraNa ke pIche 'ghuSyate vyAkaraNaprayogabodhArthamiti ghoSaH' yahI bhAva pratIta hotA hai| yahA~ yaha bhI avadheya hai ki durghaTavRttikAra dvArA buddhacarita ke vacana-'idaM puraM tena visarjitaM vanaM' (8.13) ko 'ghoSa' nAma se na dekara spaSTatayA bheda karate hue 'azvaghoSa' nAma se uddhRta kiyA hai| bhaumakakAvyam-racayitA ke nAma kA vyavahAra 'bhUmaka' isa rUpa meM bhI hotA hai| yaha mUla nAma bhUmA (bhUman) se svArthika kan pratyaya hone para niSpanna hotA hai / jaise mahimA se 'mahimaka'5 / isa prakAra bhUmaka pada bhUmabhaTTa yA bhaTTabhUmA kA apara paryAya hai / 'bhUmaka' dvArA racita hone se kSemendra ne 'suvRttatilaka' meM arjunarAvaNIya ke lie 'bhaumakakAvyam' yaha nAma prayukta kiyA hai - 'bhaTibhaumakakAvyAdi kAvyazAstraM pracakSate' / (savRttatilaka-3.4) kalevara- arjunarAvaNIya meM 27 sarga haiM / samIkSAtmaka-saMskaraNa ke mUlapATha ke anusAra isakI sakala zloka-saMkhyA 1726 hai| ___ kAla- kSemendra (1028-1080 I.) dvArA 'suvRttatilaka' meM bhaumaka-kAvya ko uddhRta karane ke kAraNa isakA kAla IsvIya 11vIM zatAbdI se pUrvavartI hai / arjunarAvaNIya-mUlapATha ke samIkSAtmaka saMskaraNa kI bhUmikA meM hamAre dvArA prastuta kie kAlanirdhAraNa-viSayaka tathyoM ke AdhAra para bhUmabhaTTa kA samaya IsvIya navIM se dasavIM zatAbdI ke madhya honA cAhie / kathAvastu-prastuta kAvya meM kArtavIrya arjuna dvArA yuddha meM rAvaNa ko parAsta kara kArAgAra meM DAlanA tathA pulastya ke Agraha para maitrIpUrvaka mukta karanA varNita hai / isa kathA kA mUlasrota rAmAyaNauttarakANDa ke 31 se 33 taka 3 sarga haiM / vaiziSTya- ukta kathAvastu ke sAtha aSTAdhyAyI-sUtrapAThakrama se kAvya meM sUtroM ke udAharaNoM kA gumphana hI isa racanA kI sabase bar3I vizeSatA hai / isa vidhA meM upalabdha yaha ekamAtra prAcIna mahAkAvya hai / saMskRta-vAGamaya meM isa zailI kI yaha eka anupama va advitIya kRti hai / isameM vaidika-sUtra va svara-sUtra udAhRta nahIM haiM / hamAre dvArA sampAdita mUlapATha ke samIkSAtmaka saMskaraNa ke pariziSTabhAga meM prastuta udAhRtasUtra-vArtikAnukramaNikA ke anusAra arjunarAvaNIya meM 2290 sUtra va 50 vArtika udAhRta haiN|

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72 vijayapAla zAstrI SAMBODHI TIkAyukta saMskaraNa kA sampAdana arjunarAvaNIya (rAvaNArjunIya) mahAkAvya ke mUlapATha ke samIkSAtmaka sampAdana ke atirikta isa mahAkAvya kI TIkA kA pRthakzaH sampAdana kiyA hai / sampUrNa kAvya para sampAdita yaha TIkAgrantha khaNDazaH pRthak-pRthak upalabdha tIna TIkAyukta hastalekhoM kI sAmagrI kA saMyojita rUpa hai / yaha saMyojana isa prakAra hai pahalA khaNDa prathama sarga se caturdaza sarga ke 43veM zloka taka hai, jo kerala vizvavidyAlaya tiruvanantapuram ke kAryAvaTTam-parisara sthita prAcyavidyA-zodhasaMsthAna se prApta-ti 4. tathA ti 5. hastalekhoM ke AdhAra para sampAdita hai / dUsarA khaNDa caturdaza sarga ke 44veM zloka se aSTAdaza sarga taka ukta saMsthAna se prApta hastalekha- ti 6. ke AdhAra para sampAdita hai / isa prakAra pRthak-pRthak hastalekhoM meM khaNDazaH upalabdha TIkA kA saMyojana kara sampAdana kiyA hai / spaSTatA ke lie isa saMyojana ko nimna prakAra se dekhA jA sakatA hai TIkAgrantha ke tIna khaNDa prathama khaNDa zivadezikaziSya-TIkA- prathama sarga meM caturdaza sarga ke 43veM zloka taka dvitIya khaNDaajJAtakartRkA TIkA caturdaza sarga ke 44veM zloka se aSTAdaza sarga paryanta / tRtIya khaNDavAsudevIya-TIkA 19 se 27 sarga paryanta / kerala meM racI gaI tathA vahIM ukta tIna khaNDoM meM upalabdha huI isa sammilita TIkA ko suvidhA kI dRSTi se hamane 'kairalI TIkA' isa eka nAma se vyavahRta kiyA hai / ina tInoM TIkAkhaNDoM meM se prathama khaNDa kI TIkA ko zivadezikaziSya-TIkA nAma se vyavahRta kiyA gayA hai / kyoMki racayitA ne TIkA ke Arambha meM tIna zlokoM dvArA kramazaH gaNeza, sarasvatI va kRSNa kA smaraNa karane ke anantara nimna zloka meM apane guru ko praNAma karate hue unakA nAma isa prakAra diyA hai sevyAdibhUtaM zivadezikAnupUkttaguhyaM svaguruM praNamya / kAvye mayApyarjunarAvaNIye zrAvyA budhairvyAkriyate'tra TIkA // (arjunarAvaNIya-TIkArambhe caturthazloka:) isase vidita hotA hai ki TIkAkAra ke guru sevyazivadezika nAma ke koI AcArya the / TIkAkArane isake atirikta apanA koI paricaya nahIM diyA / sambhavataH TIkA ke anta meM puSpikA meM TIkAkAra ke nAma dhAma Adi kA nirdeza rahA ho, parantu caturdaza sarga ke 43 veM zloka para granthapAta ho jAne se vaha upalabdha nahIM ho sakA / ataH TIkArambha meM upalabdha ukta guruviSayaka nirdeza ke AdhAra para hamane TIkAkAra ko saMkSepa meM zivadezikaziSya nAma se va inakI TIkA ko zivadezikaziSya

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Vol. XXXII, 2009 arjunarAvaNIya (rAvaNArjunIya) kI TIkA va isake racayitA 73 TIkA nAma se nirdiSTa kiyA hai / pUrvanirdiSTa zloka ke uttarArdha meM Ae-'mayA api' (mere dvArA bhI arjunarAvaNIya para TIkA kI jA rahI hai ) se yaha bhI dhvanita hotA hai ki TIkAkAra kI jAnakArI meM isa kAvya kI anya TIkA bhI thI / parantu aisI kisI pUrvaTIkA kA TIkAkAra dvArA avalokana karane yA upayoga karane kA koI saMketa sampAdita TIkA meM nahIM milA / ti 7. mAtRkA meM prathama se SaSTha sarga taka upalabdha TIkA sampAdita TIkA se bhinna hai / sambhavataH yahI prastuta TIkA se pUrvavartI rahI hogI / ti 7. mAtRkA vAlI isa TIkA kA abhI taka sampAdana nahIM kiyA jA sakA hai / sampAdita TIkA ke racayitA zivadezikaziSya kahate haiM ki maiM isa kAvya kI utkRSTatA se AkRSTa hokara isa TIkA ke lekhana meM pravRtta huA hU~ etadAlokya harSAdvA mohAdvopakramaH kRtaH / santo'nugRhNantviha me dayAdRSTyA vimatsarAH // ___(arjunarAvaNIya-TIkArambhe navamazlokaH) dUsare khaNDa kI TIkA kI AdhArabhUta ti 6. mAtRkA meM chaThe sarga ke antima bhAga se bAIsaveM sarga taka kI TIkA upalabdha hai, parantu isameM se yahA~ kevala caturdaza sarga ke 44veM zloka se 18veM sarga taka kI TIkA lI hai / madhya-madhya meM isa mAtRkA ke kucha patra lupta haiM / Adi va anta meM isa hastalekha ke khaNDita hone se maGgalAcaraNa va puSpikA ke abhAva meM TIkAkAra ke viSaya meM koI jAnakArI nahIM mila sakI / ataH dUsare khaNDa kI isa TIkA ko hamane 'ajJAtakartRkA TIkA' nAma se vyavahRta kiyA hai| tIsare khaNDa kI TIkA ke anta meM TIkAkAra ne nimna zloka meM apanA va TIkA kA nAma isa prakAra sUcita kiyA hai vAsudevaikamanasA vAsudevena nirmitAm / vAsudevIyaTIkAM tAM vAsudevyanumodatAm // isase spaSTa hai ki vAsudeva nAmaka kRSNabhakta vidvAn ne yaha 'vAsudevIya-TIkA' racI thI / isI AdhAra para hamane 19 se 27 sarga vAle isa tRtIya khaNDa kI TIkA ko vAsudevIya-TIkA nAma se vyavahata kiyA gayA hai| TIkA ke sampAdana meM upajIvya va sahAyaka hastalekhoM kA vivaraNa arjunarAvaNIya (rAvaNArjunIya) mahAkAvya ke mUlapATha ke samIkSAtmaka saMskaraNa hetu prayAsapUrvaka anveSaNa kara maiMne isakI 17 mAtRkAoM kI pratikRtiyA~ saMgRhIta kI haiN| inhIM meM se TIkA vAlI pA~ca mAtRkAeM TIkAyukta saMskaraNa ke sampAdana meM AdhArabhUta rUpa meM prayukta kI gaI haiM tathA zeSa sahAyaka rUpa meM / ye pA~ca mAtRkAeM haiM - ti 4., ti 5., ti 6., kA., ma. / inakA vivaraNa yahA~ diyA jA rahA hai|

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74 vijayapAla zAstrI SAMBODHI sampAdana meM ina mAtRkAoM kA saMketa inake prAptisthAna ke pahale akSara se kiyA hai / jaise kAlikaTa se prApta mAtRkA ko 'kA.' rUpa meM saMketita kiyA hai / eka sthAna se prApta ekAdhika mAtRkAoM ke nirdeza meM prathamAkSara ke sAtha saMkhyA bhI jor3a dI hai / jaise tiruvanantapuram se prApta sAta mAtRkAoM ko ti 1., ti 2, ityAdi rUpa meM saMketita kiyA hai / kairalITIkopata isa saMskaraNa ke lie prayukta mAtRkAoM kA paricaya isa prakAra hai - ti 4. (tiruvanantapuram 4.)- kerala vizvavidyAlaya tiruvanantapuram ke kAryAvaTTam- parisara sthita 'prAcyavidyA-zodhasaMsthAna evaM hastalikhita-granthAlaya' se upalabdha mAtRkA / yaha kisI malayAlama-lipibaddha mAtRkA kI devanAgarI lipi meM kAgaja para kI gaI pratilipi hai / isameM arjunarAvaNIya ke mUlapATha ke sAtha zivadezikaziSyakRta TIkA Arambha se 14veM sarga ke 43 veM zloka ka ('tena rakta' pAda ke Arambhika sthala taka) upalabdha hai| kaI sthaloM kI TIkA upari bhAga meM likhita apane sambaddha zloka ke pATha se kucha bhinna pATha para AdhArita hai / ataH lagatA hai, TIkA kI upajIvya va mUlapATha kI upajIvya bhinna-bhinna do mAtRkAeM thIM, jinake AdhAra para yaha pratilipi taiyAra kI gii| isa mAtRkA ke lekhana meM sthala-sthala para azuddhiyA~ haiM / isake zodhana ke lie Age nirdiSTa kI jAne vAlI usa tADapatrIya malayAlayama-lipibaddha ti 5. mAtRkA kA upayoga kiyA hai, jo Arambha se navama sarga ke AThaveM zloka kI TIkA taka upalabdha hai| prastuta ti 4. mAtRkA meM 459 pRSTha haiM / isake mukhapRSTha para grantha ke nAma parimANa Adi va lipikara rAmacandra zarmA ke nAma ke pazcAt sabase nIce- 've. subbarAyAcAryaH, 16-7-88' likhA hai / sambhavataH yaha isakA pratilipikAla hai, jo 16-7-1888 I. honA cAhie / mAtRkAsaMkhyA-TI. 142. ti 5. (tiruvanantapuram 5.)- kerala vizvavidyAlaya tiruvanantapuram ke kAryAvaTTam parisara sthita 'prAcyavidyA-zodhasaMsthAn evaM hastalikhita-granthAlaya' se upalabdha mAtRkA / malayAlama-lipibaddha isa tADapatrIya mAtRkA meM arjunarAvaNIya kI mUlazlokapATha-rahita zivadezikaziSyakRta TIkA Arambha se navama sarga ke aSTama zloka taka upalabdha hai / isameM lekhanakAla aMkita nahIM hai / vizeSajJoM ke anusAra yaha lagabhaga 250 varSa purAnI hai| pUrvavarNita ti 4. mAtRkA ke pAThazodhana meM isakA vizeSa upayoga huA hai| mAtRkAsaMkhyA- 20685 ti 6. (tiruvanantapuram 6.) -kerala vizvavidyAlaya tiruvanantapuram ke kAryAvaTTama-parisara sthita 'prAcyavidyA-zodhasaMsthAna evaM hastalikhita-granthAlaya' se upalabdha mAtRkA / malayAlama-lipibaddha isa tADapatrIya mAtRkA meM arjunarAvaNIya ke chaThe sarga ke antima bhAga se 22 veM sarga taka kI TIkA vAkyabheda ke sAtha tathA kahIM kahIM thor3e saMkSepa-vistAra ke sAtha yaha TIkA ti 4. tathA ti 5. mAtRkA vAlI TIkA se milatI hai, tathA isI prakAra Age batAI jAnevAlI kA. (kAlikaTa) evaM ma. (madrAsa) mAtRkAoM kI TIkA se bhI milatI hai, jinameM 19 se 27 sarga taka 'vAsudevIya-TIkA' hai| ti 6. rUpa meM saMketita isa mAtRkA ke bIca meM kucha tADapatra lupta ho gae haiM / isake Adi aura anta meM khaNDita hone se puSpikA ke abhAva meM racayitA kA nAma jJAta nahIM

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75 Vol. XXXII, 2009 arjunarAvaNIya (rAvaNArjunIya) kI TIkA va isake racayitA ho sakA / arjunarAvaNIya ke prastuta saTIka saMskaraNa meM 14veM sarga ke 44veM zloka se 18veM sarga taka kI TIkA isI mAtRkA ke AdhAra para sampAdita kI hai| isake upalabdha patra 153 haiM / mAtRkAsaMkhyAela. 1424. ti 7. (tiruvanantapuram 7.)- kerala vizvavidyAlaya tiruvanantapuram ke kAryAvaTTam-parisara sthita 'prAcyavidyA-zodhasaMsthAn evaM hastalikhita-granthAlaya' se upalabdha mAtRkA / malayAlama-lipibaddha isa tADapatrIya mAtRkA meM arjunarAvaNIya ke 1 se 6 sarga taka kI TIkA hai / yaha TIkA pUrvanirdiSTa mAtRkAoM kI TIkA se sarvathA bhinna hai / isameM mUla zlokapATha nahIM haiM, kintu zlokoM ke pratIka lekara vyAkhyA kI gaI hai| prastuta sampAdana kArya meM isa mAtRkA kA bahuta kama upayoga kiyA jA sakA hai| bhaviSya meM isakA pRthakzaH sampAdana karane kA vicAra hai / isa mAtRkA ke kucha Arambhika tADapatra madhya-madhya meM kITabhakSita haiM / mAtRkA saMkhyA- 17329. kA. (kAlikaTa)- kAlikaTa vizvavidyAlaya (kerala) ke malayAlama-vibhAga ke hastalekhAgAra se upalabdha mAtRkA / malayAlama-lipi meM tADapatroM para likhita yaha eka atIva mahattvapUrNa mAtRkA hai, jo hameM prAcyavidyA-zodhasaMsthAna kerala vizvavidyAlaya kAryAvaTTam (tiruvanantapuram) ke variSTha hastalekhAdhikArI zrI pI. ela. zAjI ke mArgadarzana se zrImAn pro0 puruSottaman nAyara, malayAlamavibhAgAdhyakSa, kAlikaTa vizvavidyAlaya (kerala) se dUrabhASa para samparka karane jJAta huI thii| isake binA yaha jAnakArI sambhava nahIM thI, kyoMki yahA~ ke hastalekhAgAra kA sUcIpatra abhI taka aprakAzita hI thaa| __ tadanantara jUna 2002 ke Arambha meM kAlikaTa vizvavidyAlaya jAne para zrI nAyara mahodaya ne bar3I udAratA va sahRdayatA se isakI pratikRti kI vyavasthA kI thii| sAtha hI unake vibhAga ke variSTha AcArya zrI veNugopAlan jI ne isake vAcana va pATha-milAna meM atIva AtmIyatA se sahayoga kiyA / isase vidita huA ki pUrva meM rAjakIya hastalekhAgAra madrAsa se upalabdha devanAgarI lipibaddha ma. mAtRkA isI kI pratilipi hai / kyoMki donoM ke khaNDita sthala sarvathA samAna haiM / isameM 19 se 27 sarga taka kI 'vAsudevIya-TIkA' upalabdha hai, yaha mAtRkA arjunarAvaNIya ke mUla va TIkA bhAga ke sampAdana meM atIva mahattvapUrNa AdhAra rahI hai| mAtRkAsaMkhyA-2611. (malayAlama-vibhAga hastalekhAgAra, kAlikaTa vizvavidyAlaya kerl)| ma. (madrAsa)- rAjakIya prAcya hastalekhAgAra (jI. o. ema. ela.) madrAsa se upalabdha mAtRkA / yaha mAtRkA kAgaja para devanAgarI lipi meM likhI hai / isameM 19 se 27 sarga taka 'vAsudevIya TIkA' upalabdha hai / anantarakAla meM kA. mAtRkA (kAlikaTa vi. vi. kerala) ke milane para vidita huA ki yaha usakI pratilipi hai / isake anta meM mUla hastalekha se pratilipi karane kA dinAMka 10.7.1919 likhA hai / pahale isake AdhAra para sambandhita bhAga TaMkita kiyA, tadanantara malayAlamalipibaddha kA. mAtRkA ke sAtha rASTriya-saMskRta-saMsthAna, guruvAyUra-parisara trizUra (kerala) meM malayAlamalipi-vizeSajJa zrImatI lalitA candran va zrImatI vijayalakSmI ke vAcana dvArA isakA pratyakSara

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76 vijayapAla zAstrI SAMBODHI milAna kara pAThazodhana kiyA gayA / TIkAkAra zivadezika-ziSya va vAsudeva prathama khaNDa kI TIkA ke raciyatA zivadezikaziSyane TIkA Arambha karate hue maGgalAcaraNa ke pahale do zlokoM meM kramazaH gaNeza va sarasvatI kI prAthamika anivArya stuti karane ke anantara tRtIya zloka meM apane iSTadeva kRSNa kI stuti kI hai aSTAbhyazzevadhibhyastravadamalamahAratnasampUrNakumbhai raSTAbhisstrIbhirAvirmanasijamazanairAdareNAbhiSiktam / iSTAbhirgobhirArAdagaNitakabalaM vIkSitaM svarNavarNaM diSTaM meM syAdaniSTaprakaravihataye kRSNanAmAbhidheyam // ___ (arjunarAvaNIyam, kairalITIkopem- pR0 1.) isake anantara anya kisI devatA kA smaraNa na kara caturtha zloka meM kavi ne apane guru ko praNAma kiyA hai| isase spaSTa hai ki TIkAkAra kRSNabhakta haiN| udhara 'vAsudevIya-TIkA' ke anta meM bhI TIkAkAra vAsudevane apane ko 'vAsudevaikamanA' kahate hue kRSNabhakti prakaTa kI hai vAsudevaikamanasA vAsudevena nirmitAm / vAsudevIyaTIkAM tAM vAsudevyanumodatAm // isase yaha sambhAvanA banatI hai ki kadAcit vAsudeva kavi hI zivadezika ke ziSya na hoM, aura unhoMne hI pUrvabhAga kI TIkA bhI racI ho, jo upalabdha hastalekha-ti 4. ke caudahaveM sarga ke madhya bhAga se Age khaNDita ho gii| eka sambhAvanA yaha bhI hai ki vyAkaraNodAharaNapradhAna kAvya 'vAsudeva-vijayam' ke raciyatA vAsudeva kavi jo kAlikaTa ke rAjA jamUrina ke sabhAkavi the aura jinakA kAla pandrahavIM se solahavIM zatAbdI ke madhya mAnA jAtA hai, ve hI 'vAsudevIya-TIkA' ke raciyatA hoM aura ve hI prathama khaNDa kI TIkA karane vAle sevyazivadezika-ziSya hoM / vyAkaraNodAharaNa-pradarzana ke kSetra meM vAsudevakartRka ye donoM kArya racayitA ke abhinna hone kI sambhAvanA prakaTa karate haiM / ukta sambhAvanA kI puSTi ke lie pramANa gaveSaNIya hai / jaba taka prAmANika rUpa se isa kI puSTi nahIM hotI taba taka sevyazivadezika-ziSya vAsudeva hI haiM, yaha kahanA kaThina hai / ataH abhI hama prathama khaNDa kI TIkA ko 'zivadezikaziSya-TIkA' va tRtIya khaNDa kI TIkA ko 'vAsudevIyaTIkA' nAma se vyavahRta kareMge / isI prakAra ina donoM ke madhya vAle khaNDa kI TIkA ko 'ajJAtakartRkA TIkA' nAma se vyavahRta kareMge / prathama khaNDa kI zivadezikaziSya-TIkA va antima khaNDa kI vAsudevIya TIkA ke madhyabhAga kI pUrti ke lie lI gaI ti 6.8 mAtRkAgata TIkA chaThe sarga ke antima bhAga se 22veM sarga taka

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Vol. XXXII, 2009 arjunarAvaNIya (rAvaNArjunIya) kI TIkA va isake racayitA 77 upalabdha hai, ataH sAtaveM se caudaha sarga taka isakI tulanA va milAna zivadezikaziSya-TIkA se kiyA jA sakatA hai, tathA 19 se 22veM sarga taka vAsudevIya-TIkA se bhI isakI tulanA va milAna kiyA jA sakatA hai / aMzataH aisA karane para mujhe vidita huA ki yaha TIkA ukta donoM TIkAoM se thor3e-thor3e saMkSepa-vistAra kA bhI antara hai| yaha dekhakara eka sambhAvanA yaha bhI hai ki tInoM khaNDa mUlataH eka hI racayitA kI racanA hoM, aura vaha racayitA kadAcit vAsudeva kavi hI ho sakate haiM, jinhoMne 'vAsudeva-vijayam' nAmaka vyAkaraNodAharaNakAvya kI racanA kI thI, aura jo kAlikaTa ke rAjA jamUrina ke sabhAkavi the| rahI bAta inameM dikhane vAle ukta antara kI, so yaha sambhava hai ki ina pratilipiyoM meM pratilipikartA paNDitoM ke kAraNa thor3A-thor3A antara A gayA hogA, parantu yaha saba sambhAvanAmAtra hai / isa viSaya meM prAmANika jAnakArI ke lie Age gaveSaNA apekSita hai| TIkA para kAzikA va anya granthoM kA prabhAva TIkA ke tInoM khaNDoM meM prayogoM ke vivaraNa ke prasaMga meM kAzikAvRtti ko pada-pada para avikala rUpa se uddhRta kiyA hai / parantu kAzikA kI paGktiyA~ uddhRta karate hue tInoM khaNDoM meM kahIM bhI kAzikA kA nAma nahIM liyA hai / TIkAgrantha ke bahuta se sthaloM para hastalekhagata azuddha pAThoM ke zodhana va truTita pAThoM kI pUrti meM kAzikAvRtti bahuta sahAyaka rahI hai| kAzikAvRtti ke isa prakAra ke upayoga kI sUcanA maiMne yathAsthAna pAdaTippaNiyoM meM dI hai| prathama khaNDa kI TIkA meM kAzikA ke atirikta jina vyAkaraNa-granthoM ke uddharaNa sarvAdhika milate haiM, unameM IsvIya 12vIM zatAbdI ke prasiddha kAzmIrI vaiyAkaraNa va kavi bhaTTa kSIrasvAmI ke 'nipAtAvyayopasargIyam' tathA lagabhaga isI kAla ke deva nAmaka vidvAn dvArA racita dhAtuviSayaka grantha 'devam' haiM / inake uddharaNa prastuta grantha ke parizaSTa-2 meM uddharaNasUci ke antargata anya uddharaNoM ke sAtha saMkalita kara die haiM / ina uddharaNoM se jJAta hotA hai ki una dinoM kerala meM kAzikAvRtti ke sAtha ina donoM granthoM kA paThana pAThana bhI bahuta pracalita thA / TIkAkAra jisa sahaja bhAva se pada-pada para inako uddhRta karate haiM, usase lagatA hai ki ye grantha unheM svabhyasta va kaNThastha the / 'daivam' ke ATha hastalekha kerala vizvavidyAlaya tiruvananantapuram ke kAryAvaTTam-parisara sthita 'prAcyavidyA-zodhasaMsthAna evaM hastalakhitagranthAlaya' meM upalabdha haiM / isakA pahalA sampAdana bhI ta. gaNapati zAstrI ne anantazayana granthamAlA ke prathama puSpa ke rUpa meM tiruvanantapuram (kerala) se kiyA thA / hamane daivam ke uddharaNoM ke mUlasthalanirdeza ke lie vartamAna meM sulabha va paNDita yudhiSThira mImAMsaka dvArA sampAdita saMskaraNa kA upayoga kiyA hai| kAzmIrI vaiyAkaraNa kavi bhaTTa kSIrasvAmI ke 'nipAtAvyayopasargIyam' ke paThana pAThana kA pracalana bhI kerala meM bahuta thA / ataH isake hastalekha bhI kerala va anya dakSiNI prAntoM meM upalabdha haiM / isakA eka akhaNDita hastalekha kerala vizvavidyAlaya tiruvanantapuram ke kAryAvaTTam-parisara sthita

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78 vijayapAla zAstrI SAMBODHI prAcyavidyA-zodhasaMsthAna va hastalikhita granthAlaya meM vidyamAna hai / isakA sampAdana mere dvArA kiyA jA rahA hai 10 / TIkA ke prathama khaNDa meM TIkAkAra ne kAvya-vyAkhyA prasaGga meM jina kAvyazAstrIya granthoM ko uddhRta kiyA hai, unameM sarvAdhika uddharaNa dazarUpaka ke haiM / isake anantara vipulatA kI dRSTi se dUsare sthAna para kAvyaprakAza ke uddharaNa haiM / arjunarAvaNIya (6.15) kI TIkA meM amRtAnanda yogI ke alaGkArasaMgraha ko bhI uddhRta kiyA hai / chandoM ke nirdeza ke lie TIkAkArane vRttaratnAkara ke 15 se adhika uddharaNa die haiN| ___ koSoM meM amarakoSa ke uddharaNa sarvAdhika haiM / ina uddharaNoM kI bahulatA TIkA ke tInoM khaNDoM meM samAna rUpa se hai| isake atirikta vaijayantIkoSa ko bhI tInoM khaNDoM meM uddhRta kiyA hai| prathama khaNDa meM eka sthAna para kezavasvAmI ke 'nAnArthArNavasaMkSepa'12 va eka sthAna para AcArya hemacandra ke 'abhidhAnacintAmaNi'13 koSa ko bhI uddhRta kiyA hai| TIkA kA kAla jaisA ki Upara kahA jA cukA hai- TIkA ke prathama khaNDa meM 'nAnArthArNavasaMkSepa' koSa ko uddhata kiyA hai / yaha koSa 'rAjendracola' nAmaka agrahAra ke nivAsI chandoga kezavasvAmI ne colAdhipati rAjarAjadeva cola kI preraNA se banAyA thA / ukta koSa ke sampAdaka mahAmahopAdhyAya ta. gaNapatizAstrI kA nirdeza mAnA jAe to kezavasvAmI ke AzrayadAtA rAjarAjadeva kA kAla IsvIya terahavIM zatAbdI kA uttarabhAga honA cAhie14 / ataH 'nAnArNavasaMkSepa' ko uddhRta karane vAle TIkAkAra IsvIya caudahavIM zatAbdI se pUrvavartI nahIM hai, itanA spaSTa hai / amRtAnanda yogI dvArA racita alaGkArasaMgraha kA bhI eka uddharaNa TIkA meM uddhRta hai, aisA Upara batAyA jA cukA hai| amRtAnanda yogI kA samaya sI0kunhana rAjA ne IsvIya caudahavIM zatI ke uttarArdha kA Arambhika bhAga mAnA hai15 / ataH alaGkArasaMgraha ko uddhRta karanevAle TIkAkAra kA samaya hamAre anumAna se IsvIya pandrahavIM zatAbdI honA cAhie / isakI puSTi ke lie abhI aura bhI gaveSaNA kI AvazyakatA hai / TIkA kA yaha anumAnita kAla hI 'vAsudeva-vijayam' ke racayitA vAsudeva kavi kA bhI mAnA jAtA hai / ataH donoM ke abhinna hone kI sambhAvanA ke pIche eka kAraNa yaha bhI hai / TIkAkAra kA vaiduSya ____TIkA ke prathama khaNDa se vidita hotA hai ki TIkAkAra sevyazivadezika-ziSya koSa, vyAkaraNa, alaGkAra, nItizAstra, rAmAyaNa, mahAbhArata, purANa, yogazAstra, jyautiSa, Ayurveda Adi meM niSNAta vidvAn thaa| kAmandakIya nItisAra, amarakoSa, daivam, nipAtAvyayopasargIya, aSTAGgasaMgraha, aSTAGgahRdaya Adi granthoM ke uddharaNoM kI bahulatA se vidita hotA hai ki TIkAkAra vyAkaraNa ke sAtha kAvya, koSa, Ayurveda, nItizAstra Adi kA prauDha vidvAn thA / vyAkhyA meM alaGkAra, dhvani nAyaka-nAyikA Adi ke

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Vol. XXXII, 2009 arjunarAvaNIya (rAvaNArjunIya) kI TIkA va isake racayitA viSaya meM sUkSma nirdezoM se TIkAkAra kI alaGkArazAstra va nATyazAstra viSayaka vizeSajJatA prakaTa hotI hai| TIkAgata Arambhika padyaracanA se inakI kAvyakalA-kuzalatA bhI spaSTatayA pratIta hotI hai16 / TIkAgata asphuTa pATha TIkA meM aneka sthaloM para kucha pada, padAMza, vAkya va vAkyAMza aspaSTa haiM / unheM sampAdana meM adhorekhAGkita kara pAdaTippaNiyoM meM unakI asphuTatA kA saMketa kara diyA hai / kahIM-kahIM spaSTatA ke lie pAda-TippaNiyoM meM vaikalpika pATha bhI sujhAyA gayA hai / TIkA ke truTita va lupta sthala kahIM-kahIM upalabdha patroM ke TUTane se TIkA ke kucha aMza khaNDita ho gae haiN| inakI sUcanA++++ isa prakAra ke cihnoM se dI gaI hai / TIkA meM jahA~ prayogoM kI prakriyA dikhAte hue prastuta kiyA koI sUtra truTita huA hai to usakI pUrti kara dI gaI hai| isI prakAra jahA~ TIkA meM uddhRta kAzikA kI paMktiyA~ truTita haiM, unakI pUrti bhI koSThaka meM kAzikA ke AdhAra para kara dI hai evaM isakI sUcanA pAdaTippaNI meM de dI hai| tRtIya khaNDa kI TIkA ke kAlikaTa se prApta kA. rUpa meM saMketita tADapatrIya hastalekha ke baNDala ke madhya meM kaniSThikA aMguli jitanA cheda ho gayA / madrAsa se prApta ma. rUpa meM saMketita hastalekha isa prakAra ke cheda vAlI kA. mAtRkA kI hI pratilipi hai, ataH truTita aMza donoM meM samAna haiM / isa kAraNa kA. va ma. mAtRkA ke Adhara para sampAdita 19 se 27 sarga taka kI TIkA vAle tRtIya khaNDa meM pratyeka pRSTha para nizcita dUrI para kucha aMza truTita ho gae haiM / inakI sUcanA bhI-++ isa prakAra ke cihna se dI gaI hai / ina sthaloM meM jahA~ uddhRta kie sUtra yA uddhRta kI kAzikA kI paMktiyA~ truTita thIM, unheM pUrA kara diyA gayA hai tathA isakI sUcanA pAda-TippaNI meM de dI hai| ___TIkA ke dvitIya khaNDa kI mAtRkA meM se kahIM-kahIM kucha patroM ke lupta ho jAne se kucha zlokoM kI vyAkhyA nahIM milI / aise zlokoM kI saMkhyA 61 hai| TIkA ke upajIvya mUlapATha meM bhraSTa sthala TIkA kA upajIvya mUlapATha aneka sthAnoM para TIkAkAra ko bahuta hI vikRta rUpa meM upalabdha huA thA / TIkAkAra ne agatyA usI kI yathAkathaJcit vyAkhyA karane kA prayAsa kiyA hai / aise sthaloM para vyAkhyA meM svArasikatA nahIM A pAI aura na hI arthasaMgati bana sakI / aise sthaloM para mUlapATha ke samIkSAtmaka saMskaraNa meM zuddha va grAhya pATha upalabdha hai, unheM dekhanA cAhie / vahAM pAThazuddhi ke kAraNa artha bhI spaSTa hai| TIkA ke upajIvya mUlapATha meM kucha sthala aise bhI haiM jahA~ kisI zloka kA eka aMza kisI anya zloka ke aMza ke sAtha milA huA hai tathA madhya kA bhAga lupta hai| aise sthaloM meM yathAsthita pATha kI vyAkhyA kA saMgata honA sambhava nahIM hai, phira bhI agatyA TIkAkAra ne isa rUpa meM upalabdha padyoM kI jaise-taise saMgati dikhAne kA prayAsa kiyA hai|

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80 vijayapAla zAstrI SAMBODHI aise sthaloM para mUlapATha ke samIkSAtmaka saMskaraNa ke AdhAra para grAhya pATha pAdaTippaNI meM yA Upara koSThaka meM dikhAyA hai / isa prakAra ke lupta va khaNDita sthaloM ke kAraNa saTIka saMskaraNa kI zlokasaMkhyA samIkSAtmaka saMskaraNa kI zlokasaMkhyA se kucha nyUna raha gaI hai| jaisA ki batAyA jA cukA hai-TIkAkAra ko upalabdha huA mUlapATha kA hastalekha aneka sthaloM para khaNDita, viparyasta va bhraSTa pATha vAlA thA / usake AdhAra para kI gaI TIkA meM bhI una sthaloM meM doSa rahanA svAbhAvika thA / ataH TIkAyukta saMskaraNa ko mUlapATha ke samIkSAtmaka saMskaraNa se pRthak prakAzita karanA ucita samajhA, jisase isakA svatantra svarUpa alaga rahe / TIkA-nirdiSTa pAThAntara vyAkhyA meM tIna sthaloM ko chor3akara kahIM bhI TIkAkAra ne pAThAntara nahIM dikhAe16 / ye pAThAntara bhI sambhAvanA ke AdhAra para dikhAe pratIta hote haiM / isase yaha bhI vidita hotA hai ki TIkAkAra ko arjunarAvaNIya ke TIkopajIvya hastalekha ke atirikta anya hastalekha upalabdha nahIM the / TIkAkAra ne spaSTataH viparyasta pratIta hone vAle pATha meM bhI zodhana ke lie hastakSepa nahIM kiyA aura bar3I niSThA (ImAnadArI) se 'sthitasya gatiH samarthanIyA' kA anusaraNa karate hue upalabdha pATha ko hI vyAkhyAta karane kA prayAsa kiyA hai| bhale hI isake lie unheM kliSTa kalpanAeM karanI par3I hoM / udAharaNa ke lie 13veM sarga ke 29veM zloka kI vyAkhyA (kairalITIkopeta-saMskaraNam-pR0 212) tathA 16 veMsarga ke tatIya zloka kI vyAkhyA (pa0 248) draSTavya hai, jahA para upalabdha bhraSTa pATha kI saMgati lagAne meM TIkAkAra bahuta AyAsayukta dikhate haiM / hamane isa prakAra ke sthaloM para mUlagrantha ke samIkSAtmaka-saMskaraNa kA grAhya pATha pAdaTippaNiyoM meM dikhA diyA hai, jisase prasaGgagata sahaja artha spaSTa ho jAtA hai| bhale hI TIkA meM uparyukta kucha nyUnatAeM hoM, para yaha arjunarAvaNIya ko samajhane ke lie atyanta upAdeya hai / isa TIkA ke abhAva meM kAvya ke bahuta se sthaloM kA samajhanA duSkara thA / keralavAsI vidvAnoM ne isa mahAkAvya kI rakSA kara vyAkhyA likhane kA jo mahanIya kArya kiyA, isake lie saMskRta-jagat sadaiva unakA RNI rahegA / arjunarAvaNIya kI rakSA va vyAkhyA kA viziSTa avadAna kara keralavAsI paNDitoM ne vilakSaNa pratibhA ke dhanI kAzmIrI mahAkavi bhUmabhaTTa ke prati saccI zraddhAJjali samarpita kI hai aura apane ko RSiRNa se anRNa karane kA avadAta karttavya kiyA hai| TIppaNa: 1. abhyahitaM ca pUrvaM nipatatIti vaktavyam - kAzikA-2.2.34; 2. durghaTavRttiH, sampAdaka:- ta. gaNapatizAstrI, 'durghaTavRttau smRtA granthakArAH' pR0 1; anantazayana- granthamAlA saMskaraNam, 1909 I. 3. ghoSa iti durghaTavRtti:- pR0 86 (ghoSo'zvaghoSa ityarthaH)-bhAgavRtti-saGkalanam- 5.2. 112, pR0-28, pAdaTippaNI 3. //

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Vol. XXXII, 2009 arjunarAvaNIya (rAvaNArjunIya) kI TIkA va isake racayitA 81 OM zrInArAyaNamizra-sampAdita bhASAvRtti-3.2.162, pR0 120, pAdaTippaNI-3, pR0 402, pR0 406; (ratnA prakAzana vArANasI) . zrInArAyaNamizra-sampAdita durghaTavRtti-pR0 234; ityazvaghoSaprayogAt-durghaTavRttiH- 6.1.131; 5. 'vyaktiviveko vidadhe rAjAnakamahimakenAyam'-vyaktiviveka:- 3.36, 6. bhUmakena kRtaM kAvyaM bhaumakam / 'kRte granthe' -(aSTAdhyAyI-4.3.116) iti prAgdIvyatIyo'N / __"vAsudevakavi-samaya 15vIM se 16vIM zatAbdI kA madhya / kAlikaTa ke rAjA jamUrina ke sabhAkavi / inhoMne pANini ke sUtroM para vyAkhyA rUpa meM eka kAvya likhA thA" | DA0 zrIdhara bhAskara varNekara-kRta saMskRta vAGmaya koSa-prathama khaNDa (granthakAra), pR0 447; 8. ti. 6.-mAtRkAgata isa 'ajJAtakartRkA TIkA' kA ukta donoM TIkAoM ke sambaddha bhAga ke sAtha pUrA milAna kiyA jAve to isa viSaya meM kucha adhika nizcita mata diyA jA sakatA hai| hamArA milAna bahuta thor3e aMza se sambaddha hai| bhaviSya meM pUrA milAna karake isa viSaya meM kucha nirNaya karanA Avazyaka hai| pUrA milAna na kara sakane kA kAraNa isakA malayAlama-lipibaddha honA hai, jisake vAcana ke lie yahA~ rAjasthAna meM sahAyaka upalabdha nahIM haiN| isa prakAra ke milAna va tulanA ke lie isa kairalITIkopeta-saMskaraNa kA pR0 232 dekheM / jahA~ tIna zlokoM para ukta donoM TIkAoM ke aMza eka sAtha upalabdha haiN| 9. draSTavya- 'saMskRtagranthAnAM sUciH'- bhAga-5, pR0-37; kerala vizva vidyAlaya, kAryAvama-parisara tiruvanantapurama. 1995 I. 10. yaha grantha 'nipAtAvyayopasargavattiH' nAma se appala somezvara zarmA dvArA sampAdita hokara 1951 I. meM veGa vidyAlaya tirupati se prakAzita huA thA / ukta saMskaraNa ke upajIvya hastalekhoM ke sadoSa hone se usameM kucha aMza khaNDita haiM, kucha viparyasta haiM tathA kucha bahuta hI azuddha rUpa meM mudrita haiN| arjunarAvaNIya ke hastalekhoM ke anveSaNa ke krama meM kerala vizvavidyAlaya kAryAvaTTam-parisara meM pravAsa ke antarAla mujhe yahA~ ke prAcyavidyA-zodhasaMsthAna va hastalikhita granthAlaya se 'nipAtAvyayopasargIyam' kA malayAlama-lipibaddha eka akhaNDita tADapatrIya hastalekha upalabdha huA hai, jo bahuta acchI sthiti meM hai| tirupati se prakAzita pUrvanirdiSTa saMskaraNa va isa hastalekha ke AdhAra , para mere dvArA 'nipAtAvyayopasargIyam' kA sampAdana kiyA jA rahA hai, jo nikaTa bhaviSya meM zIghra hI prakAzita hogaa| 11. 'sambhogo vipralambhazca zRGgAro dvividho mata:'- alaGkArasaMgrahaH (amRtAnandayogikRtaH)3.19; 12. 'zrIrindirAyAM zobhAyAM syAtsampattilavaGgayo'riti- (nAnArthArNavasaGkSepa:- 1.1.60) -arjunarAvaNIye kairalITIkopetasaMskaraNe (1.1)pR0 2; 13. 'valpitaM punaH / agrakAyasamullAsAt kuJcitAsyaM natatrikam'-(abhidhAnacintAmaNiH-4.313) -arjunarAvaNIye kairalITIkopetasaMskaraNe (2.11) pR029; 14. "rAjendracolasaJjAgrahAravAstavyazchandoga: kezavasvAmI colAdhipateH zrIkulottuGgacolasUnoH zrIrAjarAjadevasya codanayA granthamenaM praNinAyetyetpUrvapIThikAto'vagamyate / ata eva rAjarAjasambandhAd 'rAjarAjIyam' ityapyasya granthasya sjnyaantrm| colavaMzacaritasaMgrahe kaistAbdasya dvAdazazatake sthita ekaH kulottuGgacola: kathitaH, tatputra eko rAjarAjazca / trayodazazatakapUrvArdhe sthito'paraH kulottuGgo varNitaH, tatsanuraparazca rAjarAjaH / rAjarAjayorenayoranyatara: kezavasvAmina AzrayaH kAmaM sambhAvyate" /

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vijayapAla zAstrI SAMBODHI -iti nAnArthArNavasaMkSepabhUmikAyAM nivedanAkhyAyAM prathamapRSThe ta. gaNapatizAstrI sAmavedavidAM mAnya: kezavasvAminAmakaH / zrIrAjarAjadevasya sevako'bhUd dvijAgraNIH // nAnArthArNavasaMkSepa:- 1.1.14; 15. draSTavya-alaGkArasaMgraha kI bhUmikA-pR0 43, aDiyAra lAyabrerI, 1949 I. / udaJcatkallolaprakarapadavizrAntatarasAmakiJcitpIyUSadravakalitamAdhuryasuhRdAm / prapaJcaM paJcAzallipibhirabhiSiJcanta iva te viriJciprANA me vidadhatu girAM gumphanavidhim / / 2 / / aSTAbhyazzevadhibhyassravadamalamahAratnasampUrNakumbhairaSTAbhisstrIbhirAvirmanasijamazanairAdareNAbhiSiktam / iSTAbhirgobhirArAdagaNitakabalaM vIkSitaM svarNavarNaM diSTaM me syAdaniSTaprakaravihataye kRSNanAmAbhidheyam // 3 // ' -arjunarAvaNIya-TIkArambhe dvitIyatRtIyazloko 17. sampUrNa TIkAgrantha meM aise kevala tIna sthala hI dRSTigata hue haiM, jahA~ TIkAkAra ne pAThAntara-nirdeza kiyA hai| inameM eka sthala prathama khaNDa kI zivadezikaziSya TIkA meM hai tathA zeSa do tRtIya khaNDa kI vAsudevIya-TIkA meM / ina tInoM sthaloM kA vivaraNa isa prakAra hai(1) 'zrImAn samRddhimAn amitadyutiH amitA pracurA dyutirdIptiryasya, asitadyutiriti vA' -arjanarAvaNIyam (kairalITIkopetasaMskaraNam)-7.9; pR0 110; (2) 'bhImAnanazabdena siMho lakSyate / bhImAyudhamiti vA paatthH'| -arjunarAvaNIyam (kairalITIkopetasaMskaraNam)-19.16, pR0 301; (3) 'drutamastrarAzi dikSu cikSepa / astrarAzimiti vaa'| -arjanarAvaNIyam (kairalITIkopetasaMskaraNam)-19.37, pR0 301; atra sampAdakakRtA TippaNI- idaM pAThAntara-sUcanam, atra 'adrirAzimiti vA' iti syAt athavA 'azmarAzimiti vA' iti syAt / 'drutamadrirAzim' ityudIcyapAThaH / 000

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kAvyaprakAza-saGketakAra AcArya mANikyacandrasUri ke svaracita udAharaNa vijayapAla zAstrI saMkSipta paricaya maiM vigata kaI varSoM se kAvyaprakAza ke adhyayana-adhyApana ke prasaGga meM AcArya mANikyacandra sUri dvArA racita 'kAvyaprakAza-saGketa' kA avalokana karatA rahA huuN| kAvyaprakAza ko samajhane ke lie yaha prAcIna TIkA atIva upAdeya siddha huI hai / isake adhyayana se isake prati zraddhA bar3hatI gaI va anubhava huA ki isake racayitA AcArya mANikyacandra eka vilakSaNa vidvAn the, unakA vaiduSya vastutaH abhibhUta karanevAlA hai| 'saGketa' TIkA kA adhyayana karate hue pAyA ki TIkAkArane aneka sthaloM para prasaGgataH svaracita udAharaNa bhI die haiM, jo atIva utkRSTa koTi kI kAvyakalA se samalaGkRta haiM / inheM dekhakara inake saGkalana va anuvAda karane kA saGkalpa huA / isI kA pariNAma yaha lekha hai / mammaTAcArya ke kAvyaprakAza kA racanAkAla vikrama kI 12vIM zatAbdI ke antargata mAnA jAtA hai| yadyapi kAvyaprakAza para TIkA-sAhitya bahuta vipula mAtrA meM upalabdha hai, parantu kAvyaprakAza kI racanA ke kucha hI varSoM bAda racita ruyyaka (rucaka) kA 'kAvyaprakAza-saGketa' prAcInatA kI dRSTi se pahalI TIkA hai / yaha TIkA atyanta saMkSipta hai / tadanantara somezvara kA kAvyAdarzAparanAmadheya 'kAvyaprakAza-saGketa' dUsarI TIkA hai / isake uparAnta mANikyacandra kA 'kAvyaprakAza-saGketa' racA gayA thA, jo kAlakrama kI dRSTi se tIsare sthAna para AtA hai / mANikyacandra kI 'saMGketa' TIkA ke Arambhika kathana se pratIta hotA hai ki inhoMne ina pUrvavartI TIkAoM tathA AcArya hemacandrAdi ke granthoM se bahuta kucha grahaNa karake yaha TIkA banAI thii| somezvara ke 'saMGketa' kI paryApta sAmagrI ko yathAvat grahaNa karane se bhI isa bAta kI puSTi hotI hai / 'somezvarakRta 'kAvyaprakAza-saGketa' ke sampAdaka zrI rasikalAla choTAlAla parIkha ne isake dvitIyakhaNDagata eka pariziSTa (apeNDiksa-e) meM donoM kI samAna paMktiyoM kA saMgraha kiyA hai / vahA~ unhoMne siddha kiyA hai ki mANikyacandra ne hI apane se pUrvavartI somezvara kI TIkA se sAmagrI grahaNa kI hai| svayaM mANikyacandra bhI TIkArambha ke dvitIya zloka meM anya granthoM meM sAmagrI lene ke isa tathya ko bar3I udAratA se spaSTa zabdoM meM svIkAra karate haiM /

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vijayapAla zAstrI SAMBODHI mANikyacandra-paricaya jainamuni AcArya mANikyacandra sUri gujarAta kI vidvatparamparA ke eka mahAn vidvAn va uccakoTi ke kavi the| ye zvetAmbara jainaparamparA ke muni the| dholakA gujarAta ke rAjA vIradhavala va unake putra vIsaladeva ke prasiddha mahAmAtya vastupAla se inakA nikaTa samparka va sakhya thA / mahAmAtya vastupAla svayaM eka mahAn kavi yoddhA va mantradhara the / ve kaviyoM va vidvAnoM ke AzrayadAtA aura protsAhanakartA ke rUpa meM atIva prasiddha the / udayaprabhasUri ke ziSya jinabhadra ne saMvat 1290vi0 meM racita apanI 'prabandhAvalI' meM mahAmAtya vastupAla va AcArya mANikyacandrasUri ke samparka kA ullekha kiyA hai / isase mANikyacandrasUri kA vastupAla kA samakAlika honA nizcita hai tathA inakI racanAe~ ukta mahAmAtya ke protsAhanakAla meM hI likhI gaI thIM, yaha bhI spaSTa hai / vastupAla kA nidhana mAgha kRSNA 5 vikrama saMvat 1296 meM huA thA / mANikyacandrasUri rAjagaccha ke zrIsAgaracandrasUri ke ziSya the| inhoMne zrI sAgaracandrasUri ke guru (apane dAdAguru) zrI nemicandrasUri se bhI vidyAdhyayana kiyA thA / zrI nemicandrajI ke guru zrI bharatezvarasUri the ve unake guru zrIzIlabhadrasUri the / yaha guruparamparA 'saGketa' ke anta meM svayaM mANikyacandrasUri ne zlokabaddha rUpa meM varNita kI hai| ukta guruparamparA ke anantara mANikyacandrane eka zloka meM 'saGketa' ke racanAkAla kA jo nirdeza kiyA hai, usake AdhAra para samIkSaka vidvAn isakA racanAkAla 1266 vikrama saMvat mAnate haiM / kAlanirdeza-viSayaka yaha zloka isa lekha ke anta meM vivaraNa sahita diyA hai / mANikyacandrasUri kI anya racanAe~- AcArya mANikyacandrasUri prauDha zAstrIya vaiduSya se vibhUSita hone ke sAtha hI sahaja kavitvazakti ke bhI dhanI the / unakI yaha zakti kAvyaprakAza meM prastuta kie unake svaracita udAharaNoM va anya padyoM se pada pada para lakSita hotI hai / 'saGketa' TIkA meM prastuta ye udAharaNa va unake dvArA race gae anya prasaGgAgata padya unakI kavitvazakti ke uttama nidarzana haiM / ukta racanA ke atirikta mANikyacandrasUri dvArA racita do saMskRta-mahAkAvya-'pArzvanAthacaritam' va 'zAntinAthacaritam' upalabdha haiM / hameM abhI taka ina mahAkAvyoM ke sampAdita saMskaraNa kI jAnakArI nahIM hai / jaina sAhitya ke itihAsa-granthoM meM inake viSaya meM saMkSipta vivaraNa upalabdha hai, parantu inake sampAdana va prakAzana kI sUcanA nahIM hai| ina kAvyoM ke prakAza meM Ane se AcArya mANikyacandrasUri kA mahAkavitva vizeSa rUpa se prakaTa ho skegaa| kAvyaprakAza-saGketa ke prakAzita saMskaraNa hamArI jAnakArI meM mANikyacandrasUrikRta 'kAvyaprakAza-saGketa' ke aba taka tIna saMskaraNa prakAzita ho cuke haiM / prathama saMskaraNa AnandAzrama granthamAlA pUnA dvArA 1921 I. meM prakAzita huA thaa| isake sampAdaka mahAmahopAdhyAya vAsudeva zAstrI abhyaGkara the / dvitIya saMskaraNa prAcyavidyA-saMzodhanAlaya maisUra vizvavidyAlaya maisUra dvArA 1922 I. meM prakAzita huA thA / tIsarA saMskaraNa bhI isI saMsthAnane

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Vol. XXXII, 2009 kAvyaprakAza-saGketakAra AcArya mANikyacandrasari ke svaracita udAharaNa 85 1974 I. meM (prathama sampuTa) va 1977 I. meM (dvitIya sampuTa) ke rUpa meM prakAzita kiyA thA / isa saMskaraNa meM 'kAvyaprakAza-saGketa' ke sAtha 'madhumatI' TIkA bhI chapI hai / yahI saMskaraNa aba taka prakAzita saMskaraNoM meM uttama hai, isakA sampAdana nyAyavyAkaraNa-sAhityAlaGkAra-vidvAn en. es. veGkaTanAthAcAryane kiyA thA / yadyapi saGketa ke upalabdha saMskaraNoM meM yaha sarvottama hai, phira bhI aneka sthaloM para isameM bhI pAThazodhana kI AvazyakatA hai| yaha kArya 'kAvyaprakAza-saGketa' ke upalabdha anya sabhI hastalekhoM ke AdhAra para kiyA jAnA apekSita hai / isa prakAra punaH isake eka samIkSAtmaka saMskaraNa kI AvazyakatA hai, jisameM aba taka prakAzita saMskaraNoM kI truTiyoM kA nirAkaraNa ho / yadi suyoga rahA to hama yaha kArya sampanna karanA cAhate haiM / pUrva nirdiSTa ye tInoM hI saMskaraNa vartamAna meM krayArtha anupalabdha haiN| kAvyaprakAza-saGketa meM upalabdha mANikyacandra-racita padyoM kI saMkhyA 'saMGketa' meM mANikyacandrasUri ke 50 padya haiM, jinameM 'varNacyuta' ke udAharaNabhUta 'siddhi' chanda se varNacyuti pUrvaka banane vAle do padya bhI sammilita haiM / eka anya 'nyAyazAlini bhUpAle' yaha padya 'pUjyAnAm' karake saGketakAra ne uddhRta kiyA hai, use bhI yahA~ sammilita kiyA hai / isa prakAra yahA~ kula 51 padya ho gae haiN| . inameM jo udAharaNa padya haiM, ve 'svam idam' ityAdi sUcanA ke sAtha 'saGketa' meM die haiM / inake atirikta mANikyacandra dvArA racita anya prasaGgAgata padya jo 'saGketa' meM Ae haiM, unakA bhI yathAvasthita krama se saGkalana kara isa zodhapatra meM vivaraNa diyA jA rahA hai| udAharaNetara anya prasaGgAgata padya isa prakAra haiM - granthArambha ke 3 padya, rasaniSpatti-viSayaka matoM kI samIkSA ke 3 padya, prAyaH pratyeka ullAsa ke Arambha yA anta meM die jAne vAle 'saGketa' ke prazaMsAparaka 11 padya tathA granthAnta meM guruparamparA-varNana ke 9 padya va isake anantara kAla-nirdezaka eka antima padya / isa prakAra udAharaNetara padyoM kI saMkhyA kula milAkara 27 hai / inameM udAharaNabhUta 23 padyoM ko milA dene se pUrvokta 50 saMkhyA pUrI ho jAtI hai / 'pUjyAnAm' karake diyA huA eka zloka inase atirikta hai / padyoM ke sAtha koSThaka meM dI gaI pRSTha-saMkhyA AnandAzrama granthamAlA-saMskaraNa ke anusAra hai / saGketagata padyoM kA vivaraNa (granthArambhe) sarvajJavadanAmbhojavilAsakalahaMsikAm / vizuddhapakSadvitayAM devIM vAcamupAsmahe // 1 // (pR0 1) sarvajJa (jina yA brahmA) ke mukhakamala meM vilasita hone vAlI (nityAnitya rUpa) do nirmala pakSoM vAlI rAjahaMsI rUpa vAgdevI kI hama upAsanA karate haiM /

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86 vijayapAla zAstrI SAMBODHI isa sarasvatI-vandana ke uparAnta saGketakAra likhate haiM ki sarasvatI sabhI kI ArAdhyA hai, paraspara virodha hone ke uparAnta bhI sabhI vAdI isakI stuti meM ekamata haiM / yahA~ saGketakAra kA bhAva yaha haiM ki sarasvatI eka sampradAyanirapekSa vizvavandyA devI hai / isake uparAnta saGketakAra apane ko pUrva granthakAroM kA RNI mAnate hue apanI vinayazIlatA isa . prakAra prakaTa karate haiM - nAnAgrantha-catuSpatheSu nibhRtIbhUyoccayaM kurvatA prAptairarthakaNaiH kiyadbhirabhitaH prajJadhizUnyAtmanA / sarvAlaGkRtibhAlabhUSaNamaNau kAvyaprakAze mayA vaidheyena vidhIyate kathamaho saGketakRtsAhasam // 2 // (pR0 1) buddhi-samRddhi se zUnya mujha vaidheya-jaDamati (mANikyacandra) dvArA nAnA grantharUpI caurAhoM se cupake se cunakara prApta kie kucha arthakaNoM kI sahAyatA se sarva-alaGkAra-granthoM meM ziromaNibhUta kAvyaprakAza para dekho kaise 'saGketa' TIkA kI racanA kA sAhasa kiyA jA rahA hai / isa padya meM granthakAra kI nirabhimAnitA va namratA vizeSa rUpa se pratIta ho rahI hai| na prAggranthakRtAM yazo'dhigataye nApi jJatAkhyAtaye sphUrjabuddhijuSAM na cApi viduSAM satprItivisphItaye / prakrAnto'yamupakramaH khalu mayA kiM tahagaryakrama svasyAnusmRtaye jaDopakRtaye cetovinodAya ca // 3 // (pR0 1) __ na to prAcIna granthakAroM kA yaza pAne ke lie aura na hI vidvattA dikhAne ke lie tathA na hI pratibhAzAlI logoM ko (camatkRta kara) prasanna karane ke lie yaha (saGketaracanA-rUpa) upakrama prArambha kiyA hai, kintu apanI anusmRti va mandajanoM kI upakRti karane ke lie hI yaha upakrama kiyA hai / isa padya meM vinamratA va nirabhimAnitA ke sAtha vyAkhyA-racanA kA prayojana bhI batAyA hai / (prathamollAsAnte) sacchabdArthazarIrasya kA'laGkAravyavasthitiH / yAvatkalyANamANikya-prabandho na nirIkSyate // (pR0 11) uttama zabda va artha rUpa zarIravAle (kAvya) kI alaGkAra-sthiti taba taka kaise ho sakatI hai jaba taka 'kalyANamANikyaprabandha' nahIM dekhA jAtA / arthAt merI isa racanA se vyAkhyAta va vyavasthita alaGkArazAstra vizeSa rUpa se zobhita ho rahA hai| ___ isa prakAra ke zloka pratyeka ullAsa ke Adi yA anta meM haiN| ye zloka eka prakAra kI prarocanAtmaka yA prazaMsAtmaka uktiyA~ haiM, jinameM ullAsagata viSaya ke vyAkhyAna meM saGketa kI utkRSTatA pratipAdita kI hai / saGketa kI guNavattA va racanAsauSThava ko dekhate hue ye uktiyA~ yathArtha hI pratIta hotI haiN|

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Vol. XXXII, 2009 kAvyaprakAza-saGketakAra AcArya mANikyacandrasUri ke svaracita udAharaNa (dvitIyollAsAnte) samyak zabdavilAsa zrIsteSAM na syAddavIyasI / paricyutA na saGketAdyeSAM matinitambinI // 87 ( pR0 31) jinakI mati - nitambinI saGketa se paricyuta nahIM huI hai, samucita zabdavilAsa kI lakSmI unase dUra nahIM hai / (tRtIyollAsAnte) manovRtte ! bhoktuM nibiDajaDimogrApi paritaH parasmai cetkAvyAdbhutaparimalAya spRhayasi / samudyadvaidagdhyadhvanisubhagasarvArthajanane tadA saGkete'sminnavahitavatI sUtraya ratim // ( pR0 37) he manovRtte ! nibiDajaDimA (dRDhamUDhatA) se grasta hone para bhI yadi tU kAvyarUpa adbhuta parimala (sugandha) kI kAmanA karatI hai to ullasita vaidagdhya vAle dhvani se sundara bane sarvArthasAdhaka 'saGketa' meM sAvadhAna hokara prIti kara / bhAva yaha hai ki jo kAvyatattva ko jAnanA cAhate haiM, unheM yaha 'saGketa' avazya par3hanA cAhie / caturthollAsa meM rasaniSpati - viSayaka matoM kI upasthApanA ke uparAnta AcArya mANikyacandra una matoM kI sArAsAratA ko tolate hue, unakI samIkSA karate hue kahate haiM (caturthollAse rasaniSpatti-matAnAmupasthApanAnte) - na vetti yasya gAmbhIryaM girituGgo'pi lollaTa: / tattasya rasapAthodheH kathaM jAnAtu zaGkukaH // ( pR0 52) parvata sA U~cA lollaTa bhI jisakI gambhIratA ko nahIM jAnatA, usa rasa- sAgara kI gambhIratA ko zaGkuka kahA~ jAna sakatA hai ? yahA~ zaGkuka zabda ke vAcyArtha- 'choTe zaGku' (kIla) ko dhyAna meM rakhate hue yaha vyaya kiyA hai / bhAva yaha hai ki rasaniSpatti - viSayaka bharatasUtra kI vyAkhyA meM bhaTTalollaTa dvArA prastuta kiyA gayA 'utpattivAda' va zrI zaGkuka dvArA prastuta 'anumitivAda' yathArtha nahIM hai / bhoge ratyAdibhAvAnAM bhogaM svasyocitaM bruvan / sarvathA rasasarvasvamarmAspArkSanna nAyakaH // ( pR0 52) bhaTTa nAyaka ne apane anurUpa ( nAyaka kyoMki bhogapravaNa hotA hai, isa pravRtti ke kAraNa ) ratyAdibhAvoM ke bhoga ko rasa mAnate hue rasa ke sarvasva ko chuA hI nahIM / yahA~ saGketakAra ne 'nAyaka' zabda para vyaGgya karate hue uparyukta bAta kahI ki nAyaka to prAya: bhogapravaNa hotA hai, isI pravRtti ke anurUpa bhaTTa nAyaka ne ratyAdi bhAvoM ke bhoga ko rasa mAnA hai / ataH unhoMne bhI rasa kA svarUpa nahIM samajhA /

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88 vijayapAla zAstrI SAMBODHI svAdayantu rasaM sarve yathAkAmaM kathaJcana / sarvasvaM tu rasasyAtra guptapAdA hi jAnate // (pR0 52) sabhI (sahRdaya) jaise bhI cAheM, jI bharakara rasAsvAdana kareM / kyoMki sahRdaya-hRdayagata sthAyI bhAva kI abhivyakti ko rasa mAnanevAle AcAryane rasaniSpatti ko sarvasAdhAraNa taka pahuMcA diyA, ataH rasa kA sarvasva (sAra tattva) ve sAhityika-ziromaNi zrImadamabhinavaguptapAdAcArya hI jAnate haiM / isa prakAra yahA~ saGketakArane rasaniSpatti-viSayaka matoM kI padyabaddha samIkSA kI hai / paJcamollAsa meM saGketakAra ne dhvani aura guNIbhUtavyaGgya kI saMsRSTi kA svaracita udAharaNa diyA hai, jisameM unake vidyAguru kA bahuta hI bhAvapUrNa va kAvyAtmaka varNana kiyA hai SaTtarkIlalanAlalAmani gate yasminmunisvAmini svargaM, vAgjananI zucAM paravazA kazmIramAzizriyat / tatrApi sphuritAratirbhagavatI jAne himAdriM gatA tApaM tAdRzaputraratnavirahe soDhuM na zaktA'nyathA // (pR0 105) ___SaTtarkI (SaDdarzanI) rUpI lalanA ke bhUSaNabhUta jisa muni-svAmI ke svarga sidhAra jAne para mAtA sarasvatI zokasantApa se santapta hokara (mAno isa tapana se mukti pAne ke lie hI) zItala pradeza kAzmIra meM calI gaI, vahA~ bhI tApa zAnta na hone para himAlaya para calI gaI, anyathA vaha aise putraratna ke bichur3ane se honevAle tIvra santApa ko kaise saha sakatI thI ? isa padya meM apane vidyAguru (jo inake dIkSAguru ke guru the, una) zrI nemicandraprabhu ko sarasvatIputra batAte hue yaha utprekSA kI hai ki mAno unake nidhanajanya utkaTa santApa ko zAnta karane ke lie hI sarasvatI mA~ pahale kAzmIra va phira himAlaya calI gaI / ___usa yuga meM kAzmIra meM hI sarvAdhika vidvAnoM ke hone se yaha prasiddha ho gayA thA ki sarasvatI devI zeSa bhArata se rUTha kara kAzmIra (zAradAdeza) calI gaI / isI prasiddhi ko AdhAra banAkara saGketakAra ne ukta utprekSA kI hai| ___ grantha ke anta meM bhI- 'SaTtarkIlalanAvilAsavasatiH sphUrjattapoharpatiH' isa zloka meM mANikyacandra ne apane inhIM gurudeva kA varNana kiyA hai / jaisA ki Upara kaha cuke haiM ki'SaTtarkIlalanAlalAmani' yaha Upara uddhRta zloka saGketakArane dhvani aura guNIbhUtavyaGgya kI saMsRSTi ke udAharaNa ke rUpa meM diyA hai / yahA~ unhIM ke zabdoM meM dhvani va guNIbhUtavyaGgya kI saMsRSTi isa prakAra hai - "atra 'lalanAlalAmani' iti avivakSitavAcyo dhvaniH / 'jAne' 'tAdRza' iti pade guNIbhUtavyaGgaye / 'jAne' iti padena utprekSyamANAnantadharmavyaJjakenApi vAcyameva utprekSaNarUpaM vAkyArthIkriyate / 'tAdRza' iti padena asAmAnyaguNaughaH vyakto'pi gauNaH, smRtirUpasya vAcyasya prAdhAnyena cArutvahetutvAt / " (kAvyaprakAza-saGketaH, paJcamollAsa, kArikA- 46)

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Vol. XXXII, 2009 kAvyaprakAza-saGketakAra AcArya mANikyacandrasUri ke svaracita udAharaNa (paJcamollAsAnte) saGketagamane dattAM manaH sumanasAM janaH / dhvaniryatra guNIbhUtaH zrotrAnandI nirUpitaH // (pR0 96) ___ jijJAsu jana ko cAhie ki vaha sumanA janoM (vidvAnoM) ke saGketagamana meM mana lagAve, jahA~ zrotrAnandI (zravaNa-ramaNIya) guNIbhUta dhvani nirUpita kiyA hai / (SaSThollAsArambhe) saGketarItireSaiva jJAnazrIbhuktaye'dbhutA / varNanAviSayIcakre yatra vANIgatadhvaniH // (pR0 120) saGketa kI yaha rIti hI jJAnalakSmI ke upabhoga ke lie adbhuta rIti hai, jahA~ vANIgata dhvani ko varNanA kA viSaya banAyA gayA hai| (saptamollAsArambhe) saGketavartmanA'nena samyagghaTanatatparAH / nandayanti vidagdhAnAM manAMsi sumanogiraH // (pR0 122) __ saGketa ke isa mArga se acchI prakAra saMghaTanA-yukta budhajanoM kI vANiyA~ vidagdha janoM ke mana * ko Anandita karatI haiN| (aSTamollAsArambhe) vANI kAvyaprakAzasya guNatattvavivekinI / saGketenaiva ghaTate yadi kasyApi dhImataH // (pR0 185) guNatattva kA vivecana karanevAlI kAvyaprakAza kI vANI yadi kisI pratibhAvAn ko samajha meM AtI hai to saGketa kI sahAyatA se hI / kAvyaprakAza ke aSTama ullAsa ke prArambha meM mammaTa ne guNa aura alaGkAra kA pRthak pRthak svarUpa batAte hue unake svarUpagata bheda ko spaSTataH pratipAdita kiyA hai / isa sthala para mammaTa ne bhAmaha ke vyAkhyAkAra udbhaTa ke usa matakA khaNDana kiyA hai jisameM ve guNa va alaMkAra, ina donoM ko samavAyavRttyA kAvya meM mAnate haiM tathA isa dRSTi se inameM abheda svIkAra karate haiN| yahA~ mANikyacandra sUcanA dete haiM ki aisA bhaTTodbhaTa ne bhAmahavRtti meM kahA hai / isake sAtha hI ve bhAmahavRtti kA uddharaNa dete hue kahate haiM - 'zabdArthAlaGkArANAM guNavat samavAyena sthitiH / gaDDarikApravAheNa tu guNAlaGkArabhedoktiH ' iti bhAmahavRttau bhaTTodbhaTena bhaNanam asat- isa viSaya ko spaSTa karate hue saGketakAra Age kahate haiM tathAhi zRGgArAdirase gumphe prAcyasya alaGkArasya utthApane anyasya ca sthApane gumphasya na

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90 vijayapAla zAstrI SAMBODHI doSaH nApi poSaH / na kiJcidvA sthApyate, tathApi na doSaH / 'tatra alaGkArasyotthApane anyasya ca tAdRzaH sthApane svoktaM yathA'- aisA kahakara apanA nimna padya prastuta karate haiM satAmapi mahAdveSaH syAdekaguNajIvinAm / vaimukhyamekamAlAyAM yathA sumanasAM mithaH // (pR0 188) eka guNAzrita sajjanoM kA bhI paraspara mahAdveSa ho jAtA hai, jaise eka guNa (sUtra) para Azrita phUloM kA vaimukhya hI rahatA hai| yathA ca- 'na kiM sumanasAM mithaH' iti / zabdAlaGkArasyotthApane evameva / svoktaM yathA duSTaH suto'pi nirvAsyaH svAminA nayagAminA / grahapaMktergrahAdhIzaH zanimante nyavIvizat // (pR0 188) yathA ca 'vibhunA nayazAlinA' iti / evam alaGkArAntareSvapi jJeyam / guNAnAM tu naiSA yuktiH / tatraiva gumphe mAdhuryamutsArya ojonyAse doSaprasaGgAt / nItimAn svAmI dvArA duSTa putra ko bhI nirvAsita kara denA cAhie / dekhie- grahAdhIza (sUrya)ne (duSTa putra) zani ko grahapaMkti meM sabase anta meM bheja diyA / oja guNa ke prakaraNa meM mANikyacandra ne prasaGgataH bharatamunikRta oja guNa ke lakSaNa ko nakArate hue kahA hai- 'vistAro vikAsaH / tadrUpadIptijanakamojaso lakSaNaM sat / na tu hInamavagItaM vA vastu zabdArthasampadA yadutkRSyate tadoja iti bharatoktam / ' bharatamuni ke ukta lakSaNa ke khaNDana ke pIche saGketakAra kA tarka yaha hai ki yadi hIna (avagIta) vastu ke zabdArthotkarSa meM oja mAnate haiM to ahIna(anavagIta) ke apakarSaNa se hone vAle anoja ko bhI guNa mAnanA par3egA / aisA kahakara mANikyacandra ina donoM bAtoM ke samAveza vAlA svaracita udAharaNa isa prakAra dete haiM laghubhyo yAdRzI kIrtirmahadbhyaH syAnna tAdRzI / araNyaM samRgasthAnaM nagaraM kITakAzritam // ___ (pR0 190) laghu vastuoM se jaisI kIrti milatI hai vaisI mahAn vastuoM se nahIM milatI, araNya mRgoM se zobhita hai tathA nagara kIToM (kRmikIToM) se Azrita hai / ___ 'masRNatvaM zleSaH' isa vAmana-vacana va 'azithilaM zleSaH' isa prakAra ke daNDI ke mantavya ke udAharaNa ke rUpa meM saGketakAra apanA nimna padya prastuta karate haiM - apakAriNyapi prAyaH svacchAH syurupakAriNaH / mArakebhyo'pi kalyANaM rasarAjaH prayacchati // (pR0 191) __apakAre ke prati bhI upakArI jana svaccha (niSkaluSa)hI bane rahate haiM / rasarAja (pArada) mArakoM ko bhI kalyANa hI detA hai / arthAt pArada kA mAraNa karake jo auSadha banatI hai vaha hitakArI hI hotI

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Vol. XXXII, 2009 kAvyaprakAza-saGketakAra AcArya mANikyacandrasUri ke svaracita udAharaNa hai| yahA~ aisA hI apanA eka anya padya prastuta karate haiM, jisameM azithilatA hai nIcAH svazIlaM muJcanti nopakArApakArayoH / AraTantyeva karabhAH bhArArohAvarohayoH // (pR0 191) nIca ke prati upakAra kiyA jAe yA apakAra, donoM sthitiyoM meM ve apane svabhAva ko nahIM chor3ate haiM / karabha (UMTa ke bacce-botar3e) pITha para bhAra rakhane para bhI arar3Ate haiM tathA utArane para bhii| vAmanane 'vikaTatvamudAratA' "sUtra dvArA usa guNa ko udAratA kahA hai jisameM pada nAcate se pratIta hote haiM / mANikyacandrane isake udAharaNa ke rUpa meM eka svaracita padya prastuta kiyA hai yadyazaHkairavArAme vairiNAmapakIrtayaH / bhramabhRGgAGganAbhaGgI aGgI kurvanti helayA // (pR0 192) usake yazaHkumudavana meM ghUmatI huI vairiyoM kI apakIrtiyA~ kumudavana meM ghUmatI huI bhramarAGganAoM kI bhaGgimA ko dhAraNa karatI thii| kavisamaya ke anusAra kIrti dhavala rUpa meM va apakIrti kRSNarUpa meM varNita kI jAtI hai / isI AdhAra para saGketakArane ukta bAta kahI hai ! arthavyakti ke udAharaNa ke rUpa meM saGketakAra apanA nimna padya prastuta karate haiM tadambhaH kiM vAcyaM tanayiSu jagajjIvanakara zriyaH krIDAgAraM jayati jalajaM yasya tanayaH / kathaM vA nirvAcyaM sarasijamidaM yasya bhuvana trayIsraSTA sraSTA samajani sutaH sarvamahitaH // (pR0 192) jagat ko jIvana dene vAlA vaha jala santAna vAloM meM bar3A utkRSTa hai, jisakA tanaya (putra) kamala hai, jo ki lakSmI ke lIlAsadana ke rUpa meM utkarSa prApta kara rahA hai / isa kamala kA bhI kyA varNana kiyA jAve, jisakA putra jagatrayI kA sraSTA sarvapUjya bhagavAn brahmA hai| 'aujjvalyaM kAntiH' 5 isa rUpa meM vAmanAbhimata kAnti nAmaka guNa ka udAharaNa ke rUpa meM saGketakAra apanA nimna padya prastuta karate haiM - astAvanI vigalitoSmaNi saMzrite'rke dikkAminISu rudatISu vihaGganAdaiH / saurabhyalInamadhupAlimiSeNa rAjJA mRtpiNDamudritamukhA iva padmakozAH // (pR0 193) uSNatA kho cuke sUrya ke asta hone para, (sUryAsta kAla meM honevAle) pakSiyoM ke zabda ke bahAne se dizA rUpI nAriyoM dvArA rudana sA karane para, sugandhalolupa bhramaroM ke bahAne se rAjA (candra) ne mAno padmakozoM ke mukhoM ko (kAle kAle) mRttikApiNDoM se banda sA kara diyA thA / isake anantara saGketakAra kahate haiM- 'ojo'pi aujjvalyatastahikAntistasmAlloka

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SAMBODHI vijayapAla zAstrI sImAnatikramaH kAntiriti daNDI / sA copakArAtprazaMsanAcca / ' yahA~ prazaMsana-viSayaka apanA udAharaNa isa prakAra prastuta kiyA hai tadAsyamanu bhRGgAlI gandhalobhAd bhramantyabhAt / dhruvaM bhuvaM gatasyendomA'ntyA seneva tAmasI // (pR0 193) bhramaroM kI paMktiyA~ usake mukha kI ora gandhalobha se ghUmatI huI aise pratIta ho rahI thIM, mAno pRthvI para utare cA~da ke pAsa timirasenA ghUma rahI ho / vAmanAbhimata arthaguNa oja ke cAra ghaTakoM meM se eka ghaTaka hai- 'vAkyArtha kA vyAsa' / saGketakAra isakA udAharaNabhUta apanA nimna padya prastuta karate haiM - sukhaM kvacitkvacihuHkhaM sukhaduHkhaM kvacitpunaH / kvacinna duHkhaM na sukhamiti citrA bhavasthitiH // (pR0 193) saMsAra meM kahI sukha hai, kahIM duHkha hai| kahIM sukha duHkha donoM haiM, kahIM na duHkha hai, na sukha hai| isa prakAra saMsAra kI sthiti vicitra hai| vAmana ke mata meM arthadRSTi (nae artha kI sUjha) samAdhi' nAmaka arthaguNa hai / isakA svaracita udAharaNa saGketakArane isa prakAra prastuta kiyA hai sarvathA naSTanaikaTyaM vipade vRttazAlinAm / vArihArighaTIpArzve tADyate pazya jhallarI // (pR0 194) adhika nikaTatA vRttazAlI (golAkAra va caritra-sampanna) ke lie sadA vipattikAraka hI hotI hai| dekho- vArihArI kI ghaTI (maTakI) ke nikaTa jhallarI (vAdyavizeSa) tADita hotA hai / isa padya kA anvaya va bhAva spaSTa nahIM ho pA rahA hai| (navamollAsArambhe) lokottaro'yaM saGketaH ko'pi kovidasattamAH / zabdasyADambaro yatra bhUSaNatvena nizcitaH // (pR0 199) he uttama vidvAnoM ! yaha saGketa bhI lokottara hI hai, jisameM zabda kA ADambara bhI bhUSaNarUpa bana gayA hai| eka anya sundara padya saGketakArane 'pUjyAnAmidam' kahakara lATAnuprAsa ke udAharaNa ke rUpa meM uddhRta kiyA hai / lagatA hai yaha unake gurujI kA padya hai nyAyazAlini bhUpAle saMgrahI nAvasIdati / viparIte punastatra saMgrahI nA'vasIdati // (pUjyAnAmidam) ____ (pR0 203) nyAyazAlI rAjA ke rAjya meM saMgrahI (dhanasaMgraha) karanevAlA vyakti duHkhI nahIM hotA, kyoMki corI-DAkA na hone se usakA saMgRhIta dhana surakSita rahatA hai| ataH usake sAmane viSAda kA avasara

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Vol. XXXII, 2009 kAvyaprakAza-saGketakAra AcArya mANikyacandrasUri ke svaracita udAharaNa 93 nahIM hotA / isase viparIta nyAyazAlI rAjA ke abhAva meM saMgrahI jana viSaNNa ho jAtA hai, kyoMki anyAyapUrNa vyavasthA meM balavAn usakA dhana har3apa lete haiM / yahA~ dvitIya va caturtha caraNa samAna haiM / ___ lATAnuprAsa meM padoM kI asakRt AvRtti ke udAharaNa ke rUpa meM saGketakAra apanA eka padya isa prakAra prastuta karate haiM - santi santaH kiM na santi santi cettanivedyatAm / kiM kupyanti na kupyanti te kupyanti kimIdRzAH // (pR0 203) kyA santajana haiM yA nahIM haiM, yadi haiM to unheM pUchie, kyA ve kupita hote haiM athavA nahIM / yadi kupita hote haiM to aisA kyA kopa huA ? eka pada kI asakRt AvRtti vAle lATAnuprAsa kA apanA udAharaNa saGketakArane nimna rUpa meM prastuta kiyA hai duHkhAbhAvaH sukhaM neha sukhaM yattanna vA sukham / sukhaM tatparamArthena yadvihAya sukhaM sukham // (pR0 203) ____ duHkha kA abhAva sukha nahIM hai, jo sukha dikha rahA hai vaha bhI sukha nahIM hai, vahI sukha vAstavika hai, jisako chor3akara sukha vastutaH sukha bana jAtA hai / eka nAmapada (prAtipadika) kI sakRt va asakRt AvRtti vAle lATAnuprAsa kA svaracita udAharaNa saGketakAra isa prakAra prastuta karate haiM - vizvasRSTikaro vizvapAlako vizvaghAtakaH / vizvajJo vizvavikhyAto devadevaH punAtu vaH // (pR0 204) vizva kI racanA, pAlanA va saMhAra karanevAlA vizvajJa vizvavikhyAta devAdhideva tumheM pavitra kre| yamaka ke prasaGga meM saGketakAra kA kathana hai- 'tathA dantyauSThyauSThyavakArabakArAdivarNabhede laghuprayatnatarakRte ca bhede saMyuktayoH sajAtIyayorvAstave vizeSe yamakabandho na virudhyate, lokapratIlyA tatrApi zrutitulyatvAt' / svaM yathA yathA nazyanti vidhnAni yathA nazyanti ca dviSaH / tathA kuru guNAlamba ! kRpAlaM vassadA manaH // (pR0 205) he guNAlamba ! tuma hamAre prati apane mana ko aisA kRpAlu banAo, jisase hamAre vidhna naSTa ho jAveM tathA hamAre zatru naSTa ho jAveM / 'vighnAni' yaha pAThadoSa pratIta hotA hai, kyoMki vighna zabda pulliMga meM prayukta hai / jaisA ki amarakoSa (3.2.19) meM kahA hai- 'vighne'ntarAya: pratyUhaH' / / isI prakAra yamaka ke prasaGga meM Age kahate haiM - 'tathA nakAraNakArAbhyAmasvaramakAranakArAbhyAM visargabhAvAbhAvAbhyAM ca na virodha ityanye' / svaM yathA

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94 vijayapAla zAstrI SAMBODHI apramANamapramAnamaGgIkurvan guNavrajam / devadeva samakSo'si sAdhUnAmadhvani vrajan // (pR0 205) aparimita guNasamUha ko dhAraNa karane ke uparAnta bhI mAnarahita bane hue sajjanoM ke mArga meM calate hue he devadeva ! tuma sabake samakSa ho / citrakAvya ke prasaGga meM varNacyuta kA svaracita udAharaNa saGketakAra isa prakAra prastuta karate haiM nRpaditijAmaraprabhunatAghriyugo jaladadyutivibhuH pRthubhujagAdhipasphuTaphaNAsubhagaH kamaThArijittathA / zivasukhasampadavyayavilAsagRhaM nikhilainasAM haro . ghanavidhutAvanI haratu naH sakalaH kalilAvalI jinaH // (pR0 206) nRpoM daityoM devoM dvArA jisakI caraNavandanA kI hai, jo jalada ke samAna kAnti vAle prabhu haiM, vizAla nAgarAja ke sphuTa phaNa se sundara bane hue haiM tathA kamaThArijit haiM, kalyANakAriNI sukha sampadA ke zAzvata vilAsagRha haiM, nikhila pApoM ke hartA haiM-isa prakAra ke 'jina' bhagavAn pArzvanAtha hamArI saghana capalatA va sArI tAmasikatA hara leN| yahA~ 'siddhi' chanda meM zrI pArzvanAtha kA varNana hai / 'siddhi' chanda yukta isa zloka ke pratyeka caraNa ke Arambha ke do va anta ke sAta akSara chor3ane se yaha 'pramitAkSarA' chanda ke rUpa meM pariNata ho jAtA hai (pramitAkSarA) ditijAmaraprabhunatAghriyugo bhujgaadhipsphuttphnnaasubhgH|| sukhasampadavyayavilAsagRhaM vidhutAvanI haratu naH sakalaH // (pR0 216) isameM bhI prAyaH pUrvokta varNana hI hai- asurarAja va devarAja dvArA vandita caraNayugala vAle, nAgarAja kI manohara phaNA se darzanIya bane, kalAsampanna sukha-sampadA ke avinazvara gRha rUpa bhagavAn pArzvanAtha vidhutAvanIm= pIDita kara diyA hai bhUmaNDala ko jisane aise kaluSa(pApa) ko dUra kareM / isI prakAra ukta 'siddhi' chanda ke pratyeka caraNa ke Arambha ke sAta va anta ke do akSara chor3a dene se yaha drutavilambita bana jAtA hai __ (drutavilambitam) prabhunatAghriyugo jaladadyutiH sphuTaphaNAsubhagaH kamaThArijit / vyayavilAsagRhaM nikhilainasAM haratu naH sakalaH kalilAvalIm // (pR0 216) ___ isameM bhI pUrvokta jaisA hI varNana hai- prabhuoM (rAjAoM) dvArA vandita caraNayugala vAle, megha ke samAna zyAma kAnti vAle sira para spaSTa dikhane vAlI sarpaphaNA se zobhita, kamaThArijit (kamaTha nAmaka pUrvabhava ke zatru ko jItanevAle), sakala pApoM kA lIlApUrvaka vinAza karanevAle kalAsampanna bhagavAn

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Vol. XXXII, 2009 kAvyaprakAza-saGketakAra AcArya mANikyacandrasUri ke svaracita udAharaNa 95 pArzvanAtha hamAre kaluSoM ko dUra kareM / isa prakAra yaha vicitra zloka muni mANikyacandra ne prabhu pArzvanAtha kI stuti meM banAyA hai / isase inakI viziSTa kavitvazakti spaSTatayA parilakSita hotI hai| .. arthAlaGkAra-viSayaka dazama ullAsa ke Arambha meM mANikyacandra apane saGketa ke viSaya meM nimna padya prastuta karate haiM - (dazamollAsArambhe) pAre'laGkAragahanaM saGketAdhvAnamantarA / / sudhiyAM buddhizakaTI kathaGkAraM prayAsyati // (pR0 219) sudhI janoM kI buddhirUpI zakaTI (gAr3I) saGketa rUpI mArga ke abhAva meM alaGkAra rUpa saghana vana ke pAra kaise jAegI ? utprekSAlaGkAra ke prasaGga meM saGketakAra kahate haiM ki- kvApi kvibvidhAvAmukhe upamAchAyAnirvAhe tUpamAnasya prakRteH sambhavaucityAt sambhAvanotthAne utprekSA, yathA svam yasyAjJayA samaM pAdapadmadvayanakhadyutiH / mAlatImAlyatitarAM namadbhUpAlamauliSu // (pR0 230) jisakI AjJA ke sAtha hI caraNakamala yugala ke nakhoM kI zobhA jhukate hue bhUpAloM ke mastakoM para mAlatI-mAlA ke samAna ho jAtI thI, arthAt jaise sira jhukAe rAjA unakI AjJA ko sira para dhAraNa karate the vaise hI unake caraNoM ke nakhoM kI dhuti ko bhI dhAraNa karate the / yaha zloka kisake viSaya meM hai, isakA pUrvApara prasaGga kyA hai ? yaha gaveSaNIya hai / __apahRti kA sodAharaNa varNana karane ke bAda kAvyaprakAzakAra kahate haiM ki 'evamiyaM bhayantaraipyUhyA" / kAvyaprakAzakAra kI isa ukti ke sandarbha meM bhaGgayantara se apahRti kA svaracita udAharaNa saGketakAra isa prakAra prastuta karate haiM Aruroha citAmeSa mAlatIvirahAdaliH / na kiMzukasya kusume vartate jIvitezvari // (pR0 237) he jIvatezvarI ! yaha bhramara mAlatI ke viraha se citA para car3ha gayA hai, na ki kiMzuka ke phUla para baiThA hai| yahA~ bhaGgayantaratA ko spaSTa karate hue mANikyacandra kahate haiM ki mere dvArA prastuta udAharaNa meM Aropa pahale hai, apahnava bAda meM / kintu 'idaM te kenoktam' isa kAvyaprakAzagata udAharaNa meM apahnava pahale tathA Aropa bAda meM hai| donoM sthAnoM para kramaza:- 'yaha phUla nahIM kintu citA hai' tathA 'kaTaka nahIM kintu smaracakra hai' yaha artha hotA hai / saGketakAra kA kahanA hai ki bhaGgayantara bhaNitivizeSa hote haiM, jo kadAcit kathaJcit kisI bhI kAvya meM niviSTa hue dekhane ko mila jAte haiM /

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96 vijayapAla zAstrI SAMBODHI vyatireka ke prasaGga meM kAvyaprakAzakAra ne isake prathama bheda ke anantara-upamAna ke apakarSa kI anukti, upameya ke utkarSa kI anukti va ina donoM kI anukti se jo agale tIna bheda dikhAe haiM, unake lie mANikyacandra svaracita udAharaNa prastuta karate haiMnityoditapratApasya tapanena tulA na te / (pR0 251) he rAjan ! nitya udita pratApavAle ApakI sUrya se kyA tulanA ho sakatI hai ? yahA~ nityoditapratApatva upameyotkarSa hetu kahA gayA hai| kSaNoditapratApena tapanena tulA na te / (pR0 251) he rAjan ! kucha samaya taka udita pratApa vAle sUrya ke sAtha ApakI kyA tulanA ho sakatI hai? yahA~ kSaNoditapratApatva upamAnApakarSa hetu kahA gayA hai / mahImaNDalamANikya ! pratApena tulA na te / (pR0 251) ___ isa pATha meM utkarSa va apakarSa ke hetuoM kA kathana na hone se yaha tIsare prakAra kI anukti kA udAharaNa banatA hai| isake anantara zleSayukta bhedoM ke prasaGga meM mammaTAcArya kahate haiM- evaMjAtIyakAH zliSToktiyogyasya padasya pRthagupAdAne'nye'pi bhedAH sambhavanti / te'pi anayaiva dizA draSTavyAH / isa sandarbha meM saGketakAra eka svaracita udAharaNa prastuta karate haiM saccakrAnandano'pyeSa na tulyaH tapanastava / sasUrassajayA yena sasUraH subhaTairbhavAn // (pR0 252) ___ yahA~ saGketakAra kahate haiM- 'atrApi hetvoruktiH / ivAdyabhAvAdatra pUrvatrApi AkSiptaupamye, dvayoktau zleSavyatirikAdyo bhedaH / atrApi zliSToktiyogyasya padasya pRthagbhAvaH / anye'pIti ekAdaza bhedaaH'| saccakra se Anandita karanevAlA hone para bhI yaha tapana(sUrya) tumhAre tulya nahIM hai, kyoMki'nAmnA sa zUraH'- vaha to nAma se hI zUra hai, kintu tuma subhaToM se yukta hone ke kAraNa vastutaH 'sazUra' ho / yahA~ bhI apakarSa va utkarSa ke hetuoM kA kathana hai| AcArya mammaTa dvArA anumAnAlaGkAra ke udAharaNa ke rUpa meM prastuta yautA laharIcalAcaladRzo vyApArayanti dhruvaM, yattatraiva patanti santatamamI marmaspRzo mArgaNAH / taccakrIkRtacApamaJcitazarapreDatkaraH krodhano , dhAvatyagrata eva zAsanadharaH satyaM sadAsau smaraH // isa udAharaNa para saGketakAra kahate haiM ki- yatreti kAnte / etAH kAminyaH / atra kAminIrUpo dharmI, bhrUvyApAradvAreNa bANapAtaH sAdhanam / smarasyAgragatvaM sAdhyam /

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Vol. XXXII, 2009 kAvyaprakAza-saGketakAra AcArya mANikyacandrasUri ke svaracita udAharaNa 97 alaGkArAntarahitaM sAdhanaM nirdiSTam / kvacidalaGkArAntaragarbhitatvena heturnirdizyate / svaM yathA yathA paGkajinIpatre padaughaH (?) praguNIkRtaH / tathA manye viyoginyaH smarabhillena ghAtitAH // (pR0 270) jaise hI kamalinIpatra para padaugha= padasamUha ko bar3hAnA Arambha kiyA, usase lagatA hai ki viyoginiyA~ kAmarUpI vyAdha ke dvArA ghAyala kara dI gaI / isa zloka ke pUrvArddha kA anvaya va bhAva bhI pUrNatayA spaSTa nahIM ho pAyA hai / (dazamollAsAnte) guNAnapekSiNI yasmin arthAlaGkAratatparA / prauDhA'pi jAyate buddhiH saGketaH so'yamadbhutaH // (pR0 610-611) jisa saGketa meM prauDhabuddhi bhI guNoM kI apekSA na karanevAlI tathA arthAlaGkAroM meM tatpara ho jAtI hai, vaha saGketa adbhuta hai| dazama ullAsa kI samApti para mANikyacandra sUri 'saGketa' kI sArthakatA va mahattA batA rahe haiM (dazamollAsAnte granthaprazastiH) nAnAgranthasamuddhatairasakalairapyeSa saMsUcitaH saGketo'rthalavairlaviSyati nRNAM zaGke vizaGkaM tamaH / niSpannA nanu jIrNazIrNavasarnIrandhravicchittibhiH prAleyaprathitAM na manthati kathaM kanthA vyathAM sarvathA // nAnA granthoM se samuddhRta asakala arthalezoM se hI saMsUcita yaha saGketa lagatA hai nissandeharUpa se logoM ke tama (ajJAna) ko naSTa karegA / jIrNa-zIrNa vastroM ke saghanatA se jor3e Tukar3oM dvArA niSpanna kanthA (gudar3I) kyA zIta se honevAlI vyathA ko naSTa nahIM karatI hai ? __ isake Age 9 zlokoM meM saGketakAra apanI guruparamparA kA varNana karate haiM / ye zloka pUrvanirdiSTa AnandAzrama granthamAlA dvArA prakAzita saMskaraNa meM nahIM haiM / inheM prAcyavidyA saMzodhanAlaya maisUra vizvavidyAlaya se prakAzita dvitIya saMskaraNa ke dvitIya sampuTa se liyA gayA hai, jo 1977 I. meM prakAzita huA thA / . (guruparamparA-varNanam) zrIzIlabhadrasUrINAM paTTe mANikyasannibhAH / paramajyotiSo jAtAH bharatezvarasUrayaH // 1 // zrI zIlabhadrasUri ke pada para mANikya tulya parama jyotiSmAn zrI bharatezvarasUri uttarAdhikArI bane the|

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98 SAMBODHI vijayapAla zAstrI bharatena parityakto'smIti kopaM vahanniva / zAnto rasastadadhikaM bheje zrIbharatezvaram // 2 // nATyazAstrakAra bharatamunine mujhe chor3a diyA, mAno isI kAraNa kupita hue zAnta rasane zrI bharatezvara ko atyadhika rUpa se sevita kiyA, arthAt ve atIva zamapradhAna virakta muni the / kAvya meM to 9 rasa hote haiM, parantu-'aSTau nATye rasAH smRtAH'11 ke anusAra nATya meM zRGgArAdi ATha rasa hI hote haiM, navA~ zAnta rasa nahIM hotA hai, isa mantavya ko AdhAra banAkara saGketakArane yaha utprekSA kI hai| padaM tadanvalaJcakre verasvAmimunIzvaraH / anupradyotanodyotaM divamindumarIcivat // 3 // tadanantara verasvAmI (vIrasvAmI)ne unake paTTa ko vaise hI alakRta kiyA jaise pradyotana (sUrya) ke udyotana (prakAza) ke bAda AkAza ko candrakiraNeM alaGkRta karatI haiM / vAJchan siddhavardhU hasan sitaruciM kAntyA ratiM rodayan paJceSormathanAd dahan bhavavanaM kAman kaSAyadviSaH / trasyan rAgamalAd ghanAghanazakRdbhastrAstyajan yoSitaH bibhrANaH zamamadbhutaM navarasI yastulyamasphorayat // 4 // siddhi rUpI vadhU ko cAhate hue, sitaruci (candramA) kA upahAsa karate hue, kAma kA vinAza karane se rati ko rulAte hue, bhavavana (janma-maraNa rUpa vana) kA dahana karate hue, kaSAya rUpI zatruoM ko lAMghate hue (parAsta karate hue), rAgamala se bhayabhIta hote hue, striyoM ko bhArI bharakama purISa (mala)kI bhastrA (borI) ke samAna parityAga karate hue adbhuta zamabhAva ko dhAraNa karate hue jisane nau rasoM ko samAna rUpa se prakaTa kiyA thA / SaTtarkIlalanAvilAsavasatiH sphUrjattapo'harpatiH tatpaTTodayacandramAH samajani zrInemicandraprabhuH / nissAmAnyaguNaiH bhuvi prasRmaraiH prAleyazailojjvalaiH yazcakre kaNabhojino munipatervyarthaM mataM sarvataH // 5 // una (bharatezvara) ke paTTa ke udayacandra rUpa zrInemicandra prabhu uttarAdhikArI hue, jo SaTtarkI rUpI lalanA ke vilAsa kA nivAsa haiM, tapa ke ullasita hote hue sUrya haiM, tathA jinhoMne apane bhUmi para phailanevAle-himAlaya ke samAna dhavala (ujjvala) asAdhAraNa guNoM se kaNabhojI (kaNAda) muni ke mata ko sarvataH vyartha kara diyA thA / yatra prAtibhazAlinAmapi nRNAM saJcAramAtanvatAM sandehaiH pratibhAkirITapaTalI sadyaH samuttAryate / / nIrandhaM viSamaprameyaviTapivAtAvakIrNe sadA tasmiMstarkapathe yatheSTagamanA jajJe yadIyA matiH // 6 //

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Vol. XXXII, 2009 kAvyaprakAza-saGketakAra AcArya mANikyacandrasUri ke svaracita udAharaNa 99 jisa tarkamArga meM saJcAra karanevAle pratibhAzAlI janoM kI bhI pratibhArUpI kirITapaTalI (mukuTAvalI) zIghra hI sandehoM dvArA utAra lI jAtI hai, haTA dI jAtI hai, usa (saghana) viSama prameyarUpa vRkSasamUha se vyApta tarkapatha meM jisakI mati yatheSTa gamana karatI thI, nirbAdha calatI thii| madamadanatuSArakSepapUSA vibhUSA jinavadanasarojAvAsivAgIzvarAyAH / dyumukhamakhilatarkagranthapaGkahANAM tadanu samajani zrIsAgarendurmunIndraH // 8 // mada (garva) aura madana kAmarUpI tuSAra (osa) ko naSTa karanevAle sUryarUpa, jinamukhakamalavAsinI vAgdevI ke vibhUSArUpa, nikhila tarkagrantharUpI kamaloM ke lie sUryarUpa zrI sAgaracandra maka munIndra unake (nemicandra jI)ke pazcAt hue / mANikyacandrAcAryeNa tadaGighrakamalAlinA / kAvyaprakAzasaGketaH svAnyopakRtaye kRtaH // 9 // unhIM zrI sAgaracandrajI mahArAja ke caraNakamaloM ke caJcarIka (bhramara) bane mANikyacandrAcAryane yaha 'kAvyaprakAza-saGketa' apane va anyoM ke upakAra ke lie racA hai / (racanAkAlaH) rasavaktragrahAdhIzavatsare mAsi mAdhave / kAvye kAvyaprakAzasya saGketo'yaM samarthitaH // 10 // vikrama saMvat 1266 ke mAdhava (vaizAkha) mAsa meM zukravAra ko kAvyaprakAza kA yaha saGketa nAmaka vyAkhyAna sampanna huA / yahA~-rasa-6, vaktra-6, grahAdhIza (Aditya)= 12, isa prakAra saMkhyA lekara 'aGkAnAM vAmato gatiH' ke anusAra vikrama saMvat 1266 kA samaya AtA hai / vidvAnoM dvArA mANikyacandra ke saGketa kI racanA kA yahI samaya mAnya hai / ___ yahA~ kucha vidvAn vaktra zabda se '1' saMkhyA kA kucha 2 saMkhyA kA tathA kucha '4' saMkhyA kA saGketa mAnakara 'saGketa' kA racanAkAla kramazaH 1216, 1224 va 1246, vikrama saMvat mAnate haiM / parantu DA0 bhogIlAla sAMDesarA ne vaktra zabda se '6' saMkhyA kA saMketa mAnakara 'saGketa' kA racanAkAla 1266 vikrama saMvat nizcita kiyA hai / mANikyacandra ke mahAmAtya vastupAla kA samparkI hone se yahI mata yuktisaMgata hai| ___ isa mata kI puSTi meM dUsarA pramANa yaha bhI hai ki AcArya mANikyacandra sUri dvArA racita pArzvanAthacaritam kI prazasti meM kAvyaracanA-kAla 1276 vikrama saMvat diyA hai rasarSiravisaMkhyAyAM sabhAyAM dIpaparvaNi / samarthitamidaM velAkUle zrIdevakUpake //

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100 vijayapAla zAstrI SAMBODHI rasa-6, RSi= 7, ravi (Aditya)=12, =1276 vikrama saMvat / isase spaSTa hai ki 1276 vikrama saMvat meM pArzvanAthacaritam kI racanA karanevAle AcArya mANikyacandra dvArA 'saGketa' kI racanA isase 10 varSa pUrva 1266 vi. meM karanA hI yuktisaGgata pratIta hotA hai, na ki 1216, 1224 yA 1246 meN| anta meM lipikara ke do padya isake pazcAt Age likhe do zloka milate haiM / ye zloka granthakAra ke na hokara lipikara ke haiM, anavadhAna se sampAdakoM ne inheM grantha ke sAtha likha diyA hai / isa prakAra kA ullekha prAyaH sabhI lekhaka-pratilipi karanevAle grantha ke anta meM karate the| ataH hamane inheM lipikara dvArA likhA hone se mUlagrantha se alaga mAnA hai| prAcyavidyA saMzodhanAlaya maisUra dvArA prakAzita 'kAvyaprakAza-saGketa' ke dvitIya sampuTa ke anta meM ina do zlokoM ke bAre meM sampAdaka ne yaha pAdaTippaNI dI hai- 'adRSTe' tyArabhya 'bhavatu lokaH' ityantaM ga pustake nAsti / isase bhI spaSTa hai ki yaha aMza mUla pustaka kA na hokara lipikara dvArA jor3A gayA hai / isa para bhI ukta saMskaraNa meM sampAdakane ina do zlokoM ko mUlagrantha ke sAtha hI prakAzita kiyA hai| hamane to vastusthiti ko dhyAna meM rakhate hue inheM-'lipikarasya nivedanA' ke rUpa meM mUlagrantha se alaga mAnA hai| (lipikarasya nivedanA) aSTadoSAta smativibhramAcca yadarthahInaM likhitaM mayA'tra / tatsarvamAryaiH parizodhanIyaM prAyeNa muhyanti hi ye likhanti // bhAgyadoSa yA smRti ke viparyAsa se maiMne yahA~ jo kucha arthahIna likha diyA hai, use Aryajana zuddha kara leM, kyoMki likhanevAle (lipikara) likhate samaya prAyaH bhramagrasta ho jAte haiM / zubhamastu sarvajagatAM parahitaniratA bhavantu bhUtagaNAH / doSAH prayAntu nAzaM sarvatra sukhI bhavatu lokaH // sampUrNa jagat kA zubha ho, bhUtagaNa parahita-nirata hoveM / doSa naSTa ho jAveM tathA loka sarvatra sukhI hove| prAyaH sabhI purAne lekhaka (pratilipi karanevAle) grantha-samApti ke avasara para ukta prakAra se apanI pratilipi ke zodhana hetu nivedana karate haiM evaM sabake prati zubhakAmanAe~ karate haiN| sandarbha : 1. bhaTTa somezvara dvArA racita kAvyAdarza 'saGketa' kA rasikalAla choTAlAla parIkha dvArA sampAdita saMskaraNa do bhAgoM meM rAjasthAna prAcyavidyA pratiSThAna jodhapura se 1959 I. meM prakAzita huA thA / kAvyAlaGkArasUtravRtti- 3.1.10; 3. 'zliSTamaspRSTazaithilyam' - kAvyAdarza 1.43; 4. kAvyAlaGkArasUtravRtti - 3.1.22;

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Vol. XXXII, 2009 kAvyaprakAza-saGketakora AcArya mANikyacandrasUri ke svaracita udAharaNa 101 5. kAvyAlaGkArasUtravRtti - 3.1.24; 6. 'kAntaM sarvajagatkAntaM laukikArthAnatikramAt' -kAvyAdarza- 1.85; 7. 'arthadRSTiH samAdhiH' -kAvyAlaGkArasUtravRtti- 3.2.6; 8. kAvyaprakAza- 10.10; 9. kAvyaprakAza - saptama ullAsa meM prasiddhiviruddha doSa ke udAharaNa ke rUpa meM prastuta padya / 10. kAvyaprakAzaH (saGketamadhumatIbhyAM samalaGkRtaH, dvitIyasampuTaH- 7.10) dazama ullAsaH, pR0610-12; sampAdaka: en. es. vaiGkaTanAthAcAryaH, prAcyavidyA saMzodhanAlaya maisUra vizvavidyAlaya, mai ra 1977 I. (prAcyavidyA saMzodhana granthamAlA-122); 11. kAvyaprakAza - 4.6; / 000

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anekAntavAda : siddhAnta aura vyavahAra dIpaka raMjana mAnava mastiSka jijJAsAoM kA eka aisA mahAsAgara hai, jisameM vicAra taraMge pratipala, pratikSaNa taraMgita hotI rahatI hai / jIvana aura jagat, citta aura acita sattA aura parama sattA ke sambandha meM vividha prazna ubuddha hote rahate haiM, usakA tarkabuddhi aura arntadRSTi se samAdhAna karanA hI darzana hai / vairAgyavAdI, AdhyAtmavAdI aura nivRttivAdI ke poSaka jainadarzana kI maulika asAdhAraNa evaM vilakSaNa sUjha anekAntavAda hai, jo vAstavika satya kA sAkSAtkAra karane meM sahAyaka hai| yaha eka dArzanika siddhAnta hone kI apekSA dArzanika mantavyoM, mAnyatAoM aura sthApanAoM ko unake samyak paripekSya meM vyAkhyAyita karane kI paddhati vizeSa hai / isa prakAra anekAntavAda kA mUla prayojana satya ko usake vibhinna AyAma meM dekhane, samajhane aura samajhAne kA prayAsa karanA hai / ata: vaha satya ke khoja kI eka vyavahArika paddhati hai, jo sattA ko usake vividha AyAmoM meM dekhane kA prayatna karatI hai / dArzanika vidhi do prakAra kI hotI hai - 'bauddhika ' aura 'Anubhavika' bauddhika vidhi saiddhAntika hotI hai, isake viparIta Anubhavika vidhi satya kI khoja mAnava anubhUtiyoM ke sahAre karatI hai / anekAntavAda kI vikAsa yAtrA Anubhavika paddhati ke sahAre calatI hai| usakA lakSya 'satya kyA hai?' yaha batAne kI apekSA 'satya kaisA anubhUta hotA hai ?' yaha batAnA hai| AcAra meM ahiMsA, vicAra meM anekAnta, vANI meM syAdavAda aura samAja meM aparigraha, ina cAra mahAn stambhoM para jaina darzana kA bhavana khar3A hai| anekAntavAda jaina darzana kI tattvamImAMsA kA AdhArabhUta siddhAnta hai| yaha cintana kI eka aisI avadhAraNA hai jisameM vibhinna dRSTikoNoM ke mAdhyama se kie gae cintana se nigamita siddhAntoM kA samanvayAtmaka rUpa upalabdha hotA hai / isake mAdhyama se hameM vastu sattA ke vAstavika aura yathArtha svarUpa ko samajhane meM sahAyatA milatI hai / anekAntavAda ke dvArA samAja meM vyApta viSama paristhiti ko dUra karane kA prayAsa kiyA gayA hai / vibhinna dRSTi ke satyoM meM ekarUpatA lAne, unameM samanvaya evaM sAmaJjasya sthApita karane tathA durAgraha evaM abhiniviSTa vRtti ko chor3akara svasthya, pavitra evaM taTasthabhAva se satya kI khoja karane ke prayatna meM anekAnta kA udbhava ho jAtA hai| vaise anekAntavAda kI pUrNa vyAkhyA jainadarzana meM hI hai parantu isake prArambhika bIja upaniSad meM milate haiM / kaThopaniSad meM brahma ke viSaya meM kahA gayA hai ki 'aNoraNIyAnmahato mahIyAn' arthAt vaha aNu se bhI aNu aura mahAna se bhI

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Vol. XXXII, 2009 anekAntavAda : siddhAnta aura vyavahAra 103 mahAna hai / bhAratIya sAhitya meM sabase prAcInatama Rgveda meM bhI paraspara virodhI mAnyatAoM meM nihita sApekSika satyatA ko svIkAra karate hue yaha bhI kahA gayA hai -'ekaM sadviprAH bahudhA vadanti' arthAt sat eka hai aura vidvAna use aneka dRSTi se vyAkhyAyita karate haiM / isa prakAra anekAntika dRSTi kA itihAsa ati prAcIna hai| jainadarzana sApekSatAvAdI darzana hai| isake dvArA nirUpita sApekSatA jaba tattvamImAMsA ke kSetra meM hotI hai taba vaha anekAntavAda ke nAma se jAnI jAtI hai, jaba jJAnamImAMsA ke kSetra meM hotI hai taba use syAdvAda ke nAma se jAnA jAtA hai aura jaba AcAramImAMsA ke kSetra meM hotI hai taba use ahiMsAvAda kI saMjJA prApta hotI hai / isI ko dUsare rUpa meM aise bhI kaha sakate hai ki sApekSatA kA siddhAnta jaba vicAra meM hotA hai taba ise anekAntavAda kahate hai, jaba bhASA meM hotA hai taba ise syAdvAda kahate haiM aura kriyA rUpa meM Ane para yahI ahiMsAvAda ho jAtA hai| ataH jainoM kA sApekSatAvAdI dRSTikoNa hI vicAra, bhASA aura kriyA rUpa meM kramazaH anekAntavAda, syAdvAda aura ahiMsAvAda ke rUpa meM jAnA jAtA hai| anekAntavAda jaina tattvamImAMsA kA hI nahIM balki jJAnamImAMsA aura AcAra mImAMsA kA bhI mahattvapUrNa aMga hai / vastutaH anekAntavAda aura jainadarzana kA ghaniSTa sambandha hai| yadi aisA kahA jAya ki anekAntavAda jainadarzana hai athavA jaina darzana anekAntavAda hai to na anucita hogA aura na atizayokti hii| ___ anekAntavAda meM anta pada kA artha vastu evam dharma donoM haiM / arthAt isa loka meM aneka vastue~ haiM tathA pratyeka vastu (padArtha) ke ananta dharma hote haiM / sAmAnyataH koI vyakti jisa padArtha ko jaisA dekhatA hai, vaisA samajha letA hai| jabaki usakA pUrNa aura yathArtha jJAna usake aneka svarUpoM ko dekhane para hI sambhava ho sakatA hai / eka hI vyakti putra kI apekSA se pitA hai, patnI kI apekSA pati hai to mAtA kI apekSA se putra hai| vastu ke ananta dharmoM meM eka mukhya dharma hotA hai jisakA ki pratipAdana kiyA jAtA hai| anya sabhI dharma gaur3a ho jAte haiM, kyoMki unake sandarbha meM abhI kucha nahIM kahA jA rahA hai| yaha mukhyatA aura gaur3atA vastu meM vidyamAna dharmoM kI apekSA se nahIM apitu vaktA kI icchAnusAra hotI hai / arthAt ye vANI ke bheda hai vastu ke nahIM / hamAre vicAra se vastu nahIM banatI apitu vastu kA apanA svarUpa hotA hai / AcArya dharmakIrti ke anusAra yadi aneka dharmatA vastuoM ko svayaM acchI lagatI hai tathA usake binA usakA astitva hI sambhava nahIM hai to usakA niSedha karanevAle hama kauna hote hai ?2 kevala kevalI puruSa hI kevala jJAna ke dvArA vastuoM ke ananta dharmoM kA aparokSa jJAna prApta kara sakatA hai / sAdhAraNa manuSya kisI vastu ko kisI samaya ekahI dRSTikoNa se dekha sakatA hai tathA vastu kA eka hI dharma jAna sakatA hai / vastuoM ke isa AMzika jJAna ko jaina darzana meM 'naya' kahA jAtA hai| cUMki yahA padArtha ke eka pakSa para vicAra kiyA jAtA hai / ataH yaha vicAra ekAntika hotA hai / phira bhI yaha asatya nahIM kahA sakatA / sattA kA yaha kathana sApekSika hotA hai| jaina darzana ke anusAra dravya sat hai tathA utpAda, vyaya evam dhrauvya usake lakSaNa haiM / 3 yaha tripadI anekAnta kI vicAra paddhati kA sAratattva hai / isa dRSTi se pratyeka vastu-sattA ke do aMza-nitya aura

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104 dIpaka raMjana SAMBODHI anitya hote haiM / nitya aMza ke kAraNa vastu dhrauvya hai tathA anitya aMza ke kAraNa utpatti vinAzazIla hai / yahA~ dravya kA dUsarA lakSaNa guNa paryAya se yukta mAnA gayA hai / arthAt dravya vaha hai jisake guNa aura paryAya ho / vastu ke svarUpa evam guNa nitya haiM, parantu paryAya badalate rahate haiN| paryAya arthAt vastu meM hone vAle parivartana kA AdhAra / paryAyoM kI dRSTi se bhI vastu ananta dharmAtmaka hai / pratyeka vastu meM paryAyoM ke dRSTi se bhI do prakAra ke dharma hote haiM / eka bhAvAtmaka arthAt svaparyAya tathA dUsarA abhAvAtmaka arthAt paraparyAya / udAharaNa ke lie raMga, rUpa, gotra, kula Adi yadi kisI vyakti kA bhAvAtmaka dharma hai to anya vastuoM se usake bheda karane ke lie usameM abhAvAtmaka dharma bhI hote haiN| yadi manuSya ke viSaya meM pUrA jJAna prApta karanA hai to hameM yaha jAnanA hogA ki vaha anya sabhI vastuoM se kisa prakAra bhinna hai| abhAvAtmaka dharmo kI saMkhyA bhAvAtmaka dharmo kI saMkhyA se bahuta hI adhika hotI hai| kyoMki anya sabhI vastuoM se jo bheda hote haiM, ve hI abhAvAtmaka dharma kahe jAte haiM / ___ isa taraha jaina darzana meM dravya ke nitya evam Agantuka athavA parivartanazIla dharmoM ke AdhAra para usake svarUpa ko samajhane kA prayAsa kiyA gayA hai tathA isI artha meM pratyeka vastu-sattA ko ananta dharmoM vAlA mAnA gayA hai / tattva kI yaha dRSTi sattA yA dravya ke svarUpa ko bahu AyAmI banA detI hai| isIlie jaina darzana meM bauddha darzana ke kSaNabhaMgavAda tathA advaitavedAnta ke nityavAda ko ekAMgI mAnA gayA hai| bauddha darzana kisI bhI vastu kI sattA ko eka kSaNa se adhika vidyamAna nahIM mAnatA, usake lie parivartana hI satya hai / advaita vedAnta meM parivartana ko mAyA mAnate hue kevala brahma ko nitya evam sat rUpa meM svIkAra kiyA gayA hai / isa rUpa meM jaina dRSTi meM donoM darzanoM meM ekAntavAda kA doSa pAyA jAtA hai / yathArthataH unake mata meM nityatA evam parivartana donoM satya hai / eka dRSTi meM jagat kI nityatA satya hai aura dUsarI dRSTi meM usakA parivartana bhI satya hai| anekAntavAda ke jJAna meM ekAntavAdI vicAroM ke virodha ko samApta karane kA tathya parilakSita hotA hai tathA sApekSika satya kI puSTi hotI hai| ___ anekAntamayI vastu kA kathana karane kI paddhati syAdvAda hai / padArtha ke ananta dharmo kA samyak vivecana karane meM syAdvAda sahAyatA pradAna karatA hai / isa rUpa meM syAdvAda anekAntavAda ko pramANita karatA hai / 'syAd' zabda ke binA anekAnta kA prakAzana sambhava nahIM hai / syAdvAda eka cintana prakriyA hai jisakA eka vaijJAnika, sAMskRtika tathA AdhyAtmika AyAma hai| usakA mahatvapUrNa pakSa yaha hai ki yaha pratyeka vastu kI yathArthatA ko sApekSatA meM DhUMDhatA hai / ataH eka hI vastu ke sambandha meM utpanna hue vibhinna dRSTikoNoM kA samanvaya syAdvAda ke mAdhyama se kiyA jA sakatA hai / isa rUpa meM jaina darzana kI anekAnta dRSTi se samasta virodhoM kA parihAra sambhava hotA hai| jisase vibhinna dRSTikoNoM se cintana karate hue vastu ke vibhinna svarUpoM meM samanvaya bhI sthApita kiyA jAtA hai / vastutaH anekAntavAda vastu ke virATa svarUpa ko jAnane kA vaha prakAra hai jisameM mukhya dharma ko svIkAra kara anya dharmoM kA niSedha nahIM kiyA jAtA hai, apitu use gaur3a rUpa se svIkAra kara pUrI vastusthiti ko jAnane kA prayAsa kiyA jAtA hai / anekAntavAda ko sadaiva anekAntavAdI mAnane para vaha bhI ekAntavAda ho jAegA / ataH anekAnta meM bhI anekAnta ko svIkAra kiyA gayA hai| isa rUpa meM

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Vol. XXXII, 2009 anekAntavAda : siddhAnta aura vyavahAra 105 jaina dRSTi kathaMcit ekAntavAdI tathA kathaMcit anekAntavAdI hai| yahAM pramANa kI dRSTi se anekAntavAda tathA naya kI dRSTi se ekAntavAda ko mAnyatA pradAna kI gayI hai| anekAnta dRSTi kA sAkAra rUpa tabhI upalabdha hogA jaba dUsaroM ke satya ko sahAnubhUti se dekhA jAyegA / maitrI, karUNA, pramoda, mAdhyastha, samatva Adi anekAnta ke stambha hai| anekAnta vastutaH satya tathA ahiMsA kI bhUmikA para pratiSThita jaina darzana kA eka sArvabhaumika siddhAnta hai / jo sarvadharmasamabhAva ke cintana se anuprANita hai / isameM lokasaMgraha, lokahita tathA sarvodaya kI bhAvanA nihita hai / vaicArika ahiMsA isakA vikasita rUpa hai / jisake binA hama ahiMsA kI gaharAI kA sparza nahIM kara sakate / vaiyaktika evam sAmudAyika cetanA zAnti kI prApti ke lie sadaiva se prayAsa karatI rahI hai parantu usakI jagaha azAnti hI bar3hatI jA rahI hai / zAnti vastuta: bAhara se prApta karane vAlI koI vastu nahIM hai, apitu Antarika samatA, sahayoga, saMyama evam samanvaya se udabhUta Anubhavika tattva hai, jo samAja ke pArasparika vyavahAra ko nirmala, spaSTa va premamayI banAtI hai| chala, kapaTa Adi durguNoM se bhare samAja meM yuddhoM, AkramaNoM aura AtaMkavAdiyoM kI AzAeM sajIva ho rahI hai / aisI sthiti meM mAnasika zAnti evam saMtulana ko dhAraNa karane vAlI mAnavatA apanI samatAmayI vicAradhArA se azAnta vAtAvaraNa ko prazAnta karane meM sakSama pratIta hotI hai| anekAntavAda ina sabhI prakAra kI viSamatAoM se saMgharSarata samAja ko eka nayI dizA pradAna karatA hai / yaha anuzAsana tathA suvyavasthA kI susthira, majabUta evam vaicArika cetanA kA AdhAra prastuta karatA hai / isase AsthA evam jJAna kI vyavasthA meM navIna mArga prazasta hotA hai, saMgharSa ke svara badala jAte hai tathA samanvaya kI manovRtti, samatA kI pratidhvani evam satyAnveSaNa kI cetanA gatizIla ho jAtI hai / Adhunika vizva ke samasta virodhoM ke samAdhAna kA AdhAra bhI anekAntavAda hI ho sakatA hai, jisake AdhAra para rAjanItika, saMgharSo, sAmAjika vidveSoM, dhArmika matabhedoM, Arthika asamAnatA evam sAMskRtika visaMgatiyoM ko dUra kiyA jA sakatA hai / samanvayavAditA ke AdhAra para sarvathA ekAntavAdiyoM ko eka dharAtala para sasammAna baiThAne kA mUla isameM nihita hai| isase rAjanItika pavitratA, sAmAjika sadbhAva, dhArmika sahiSNutA, Arthika samAnatA evam sAMskRtika susaMgatiyoM ke sAtha ihaloka evam paraloka ke lakSyoM ko siddha kiyA jA sakatA hai / dUsaroM ke dRSTikoNa kA anAdara karanA aura usake astitva ko asvIkAra karanA hI saMgharSa kA mUla kAraNa hai| saMsAra meM jitane bhI yuddha hue haiM usake mUla meM yahI kAraNa vidyamAna rahA hai / ataH anekAntavAdI dRSTi se hI rASTrIya evam antarrASTrIya saMgharSoM ko dUra kiyA jA sakatA hai| ___anekAntavAda ke viparIta ekAntavAda kI avadhAraNA meM nihita vicAroM meM 'hI' kA prayoga kiyA jAtA hai jo durAgraha kA pratIka hai / eka dUsare ke vicAroM kA anAdara hai / parantu anekAntavAdI apanI vicArAbhivyakti meM 'bhI' kA prayoga karate haiM jo ahiMsA, samAdaratA, vinamratA tathA lokataMtra kA pratIka hai / yaha dRSTi manuSya ko durAgrahI hone se bacAtI hai / 'hI' aura 'bhI' kI vibhedaka rekhA ne syAdvAdI dharma kI tAttvikatA ko spaSTa kiyA hai, jisameM mAnavIya ekatA, saha astitva evam sarvodaya kI

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106 dIpaka raMjana SAMBODHI avadhAraNA pratiphalita hotI hai / ekAntavAdI cintana se upajI hiMsA, zoSaNa Adi kI manovRtti ne samAja ko eka bhaTakAva diyA hai jisase mAnava anaitikatA kI ora bar3hatA jA rahA hai / anekAntavAda ina visaMgatiyoM ko ahiMsAtmaka DhaMga se dhvasta kara naitika cetanA ko jAgRta karatA hai / isa prakAra anekAntavAda dArzanika siddhAnta hone ke sAtha-sAtha vyAvahArika jagat meM vyApta vaicArika saMkulatA kA nivAraNa atyanta hI prabhAvI DhaMga se karatA hai| anekAntika cintana kI dizA meM Age bar3hane vAlA samAja pUrNa ahiMsaka aura AdhyAtmika hogaa| vaha sabhI ke utkarSa meM sahAyaka hogA usake sAdhana evam sAdhya donoM pavitra hoMge / hRdaya parivartana ke mAdhyama se sarvodaya kA mArga prazasta hogA / sApekSika cintana vyavahAra ke mAdhyama se nizcitatA kI ora bar3hatA jAyegA / sthUlatA se sUkSmatA kI ora, bahiraMga se aMtaraMga kI ora, vyavahArika se pAramArthika kI ora, aindrika jJAna se Atmika jJAna kI ora Age bar3hane meM anekAntavAdI dRSTi hI sakSama hogI / vastutaH tattvamImAMsIya anekAntavAda, jJAnamImAMsIya syAdvAda evam AcAramImAMsIya ahiMsAvAda eka hI tathya ke vividha rUpa hai / kucha tArkika kaThinAIyoM ke bAda bhI anekAntavAda lokApakAraka evam vyavahArika mata hai / yadi yaha anivArya rUpa se mAnava AcaraNa meM A jAye to samasta sAmAjika samasyAoM kA samAdhAna sambhava hogA / aMtataH kahA jA sakatA hai ki anekAntavAda kA Aloka hameM nirAza ke isa aMdhakAra se bacAtA hai| vaha hameM aisI vicAradhArA kI ora le jAtA hai jahA~ sabhI prakAra ke virodhoM kA upazamana ho jAtA hai| yaha samasta dArzanika siddhAntoM tathA vyavahArika samasyAoM, ulajhanoM aura bhramaNAoM ke nivAraNa kA samAdhAna prastuta karatA hai| sabhI samasyAe~ anekAntavAda dRSTi meM usI prakAra vilIna ho jAtI hai jaise vibhinna dizAoM se Ane vAlI saritAeM sAgara meM ekAkAra ho jAtI hai| anekAntavAda vaha nyAyAdhIza hai jo paraspara virodhI dAvedAroM kA phaisalA bar3e hI sundara DhaMga se karatA hai jisase vAdI aura prativAdI donoM ko hI nyAya milatA hai / ataeva ekAnta ke gandale pokhara se dUra rahakara anekAnta ke zItala svaccha sarovara meM avagAhana karanA hI ucita hai / saMdarbha : 1. anantadharmakavastu / anantadharmAtmakameva tattvam / 2. yadIdaM svamarthebhyo rocate, tatra ke vayam / 3. utpAdavyayadhrauvyasaMyuktaM sat / 4. guNaparyAyavad dravyam / 5. SaDdarzanasamuccaya 6. syAdvAdamaMjarI anyayoga pR0 22 pramANavArtika 2/210 tattvArtha sUtra 5/29 tattvArtha sUtra 5/37 zloka, 55 zloka, 26 000

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patha pradarzaka - mahArAjA sUrajamala tanUjA siMha rAjA sUrajamala mahArAjA badanasiMha ke cAra pUtroM meM jyeSTha putra upanAma sujAnasiMha sabase adhika yogya, rAjanItijJa, dhArmika vicAravAna, sAhasI, dUradarzI, sAhitya evaM vAstukalA premI, vilakSaNa pratibhAvAna vyaktitva rahe haiM / jinhoMne 'rAjA' kI padavI dhAraNa kI thii| jinakA nAma bharatapura rAjya ke itihAsa meM hI nahIM varan bhAratarSa ke itihAsa meM bhI apanA vizeSa mahatva rakhatA hai jo ki bhAratavarSa ke aitihAsika puruSoM meM eka haiM / vIratva evaM dUradarzitA ke itihAsa meM rAjA sUrajamala kA Asana sadaiva U~cA hai| unhoMne satya evaM zAntipriya, sAhityapremI pitA mahArAjA badanasiMha ke nAma evaM guNoM ko apane sadguNoM se kIrtimAna kiyaa| sAtha hI braja meM eka svataMtra zaktizAlI hindU rAjya ke yogyatApUrvaka saMcAlana kA gaurava bhI prApta kiyaa| rAjA sUrajamala ke susaMyata AcaraNa aura sAhasa se savAI rAjA jayasiMha bhI prabhAvita hue / uhoMne rAjA sUrajamala ko na kevala 'nizAna' nagAr3A aura pacaraMgA jhaNDA hI nahIM balki 'brajarAja' kI upAdhi se bhI vibhUSita kiyA / mUlataH kRSijIvI hone para bhI jATa rAjya kI sthApanA kA zreya rAjA sUrajamala ke pitA badanasiMha kA hai jinhoMne rAjya kI avyavasthA ko ThIka karane aura zAsana meM Amera ke savAI rAjA jayasiMha, AgarA kA sUbe kA rAjyapAla niyukta the to brajamaNDala bhI savAI jayasiMha ke prabhAvita kSetroM meM thaa| mitravat sambandhoM ko sudRDha karane kI dRSTi se mohakama (cUr3Amana ke putra) ke viruddha badanasiMha ldd'e| jisake phalasvarUpa saM. 1779 meM badanasiMha jAToM ke naye netA bane aura thUna aura sinasinI ke purAne gaDhoM kI ora se dhyAna haTAkara DIga aura kumhera ke kSetra meM adhikAra va sudRr3ha durgoM kA nirmANa karAyA / ataH saM. 1779-80 meM jATa rAjya kI AdhArazilA rakhI gayI / saM. 1779 se 1812 taka kI sudIrgha taitIsa varSa taka sucAru zAsana va sAhityakAroM se prabhAvita rAjya evaM sAhitya aura kalA ke premI evaM protsAhana kartA rahe / ataH unhoMne apane jIvana ke antima samaya taka braja ke sahAra nAmaka sthAna meM sAhitya carcA aura kAvya racanA karate hue hI bitAyA evaM jyeSTha putra sUrajamala kI sUjhabUjha, bahAdUrI va dUradarzitA se prabhAvita hokara rAjyAdhikAra sauMpa diyA / sUrajamala anubhavI vidvAnoM kI satsaMgata, utkRSTa vaidika vidhividhAna evaM rAjanItiyoM ke jJAtA the| sUkSma paryavekSaka, nizcala bhAvI tathA catura rAjanAyika the ye sabhI IzvarIya varadAna hI thA / unakI smaraNa zakti va jijJAsA alaukika thI aura rAjanaitika vicAradhArA spaSTa thii| tatkAlIna lekhakoM ne Apako "paMDita

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108 tanUjA siMha SAMBODHI cAru viveka" "caudaha vidyA vidhAna, dharma-karma pravINa" mAnA haiM / braja kI rAjanaitika evaM sAMskRtika sthiti para sUrajamala para adhika prabhAva rahA thA / braja ke lambe itihAsa meM kRSNakAlIna yAdavoM ke pazcAta jo thor3e se hindU rAjyavaMza yahA~ zAsanArUr3ha rahe the| unameM DIga, bharatapura ke jATa rAjA anyatam the jinhoMne prAyaH eka zatAbdI taka braja ke bar3e bhAga para zAsana kiyA thaa| sUrajamala jI lambe caur3e aura zarIra se sugaThita the| bhauhe kAlI, palakeM bhArI, nAsikA chidra phaile hue tathA galamuccha thii| zyAmaraMga ke hone para bhI bar3e tejasvI the / mAthe para kRSNAnandI tilaka atisuzobhita thA / sira para pagar3I bA~dhanA, sirapeca yA sone kI kalagI, motI javAharAtoM kI laTakatI ldd'ii| gale meM kImatI kaMThA aura hIrA javAharAta kI lar3iyA~ rahatI thii| kamara meM kamarapaTTA baMdhA jisameM kaTAra va talavAra laTakatI thii| pairoM meM jUtiyA~ pahanate the / / saMsAra meM saphalatA pradAna karane vAle vyAvahArika jJAna kI Apa meM bahutAyata rahI / eka suprakhyAta itihAsavettA ne likhA hai "rAjA sUrajamalajI kI rAjanaitika kSamatA adabhuta thI- unakI bRddhi tIvra aura bar3I sApha thii| eka phArasI itihAsavettA kA kathana - 'yadyapi rAjA sUrajamala kisAnoM kI sI pozAka pahanate the aura apanI mAtRbhASA kATher3I' yA brajabhASA bolate the para ve jATa jAti ke aphalAtUna pleTo tathA saratAja the|" unameM utsAha thA, jIvana zakti thii| kAma ke pIche lagane kA dRr3ha nizcaya thA aura mana eka lohe kI dIvAra kI taraha majabUta thA, jo hAra khAnA jAnatA hI na thA / kUTanIti meM ve mugaloM aura marAThoM se Age the| apane pitA badanasiMha ke jIvakAla meM hI Apane sarvaprathama sAhasapUrNa kAryoM meM bharatapura kile para I. sa. 1732 meM adhikAra kiyA thA / usa samaya yaha kilA miTTI se banA choTA sA thaa| unhoMne ise eka vizAla aura sudRr3ha kile meM pariNita kiyA va kile ke AsapAsa zahara basAyA / zAsana nyAyapUrNa thA, ataeva logoM kA unakI aura svAbhAvika AkarSaNa thaa| rAjya sImAyeM - . braja ke itihAsa meM rAjA sUrajamala kA samaya mahatvapUrNa rahA / mukhyataH auraMgajeba ke atyAcAroM evaM barbaratA ke kAraNa rAjA sUrajamala ne eka prabala rAjanaitika sainika sattA saMbhAlI jisake prabhAva ke lie vividha sthAnoM thUna, sinasinI, DIMga, bharatapura, murasAna, hAtharasa Adi kaI choTe bar3eM rAjyoM se sattA kA saMcAlana huA / kula milAkara yamunA se eka ora gaMgA taka caMbala taka kA sArA pradeza unake rAjya meM sammilita rhaa| iSTa mitratA - rAjA badanasiMha kI iSTa mitratA savAI rAjA jayasiMha ke sAtha rahI aura rAjA sUrajamala ne usI ghaniSTatA tathA sambandhoM ko kAyama rakhA / jabaki savAI rAjA jayasiMha kA dehAvasAna ho gayA thA, to unake jyeSTha putra rAjA IzvarIsiMha rAjyAsIna hue / tathA choTe bhAI mAdhavasiMha ne dAvA va kleza kiyA ki vaha rAjya ke asalI hakadAra haiM / mAdhavasiMha kA pakSa aura bhI kaI rAjAoM ne liyA / rAjA sUrajamala IzvarIsiMha ko

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Vol. XXXII, 2009 patha pradarzaka-mahArAjA sUrajamala 109 hI rAjya kA asalI vArisa samajhate the| ataeva pArivArika iSTa mitratA va nyAya priyatA ke vazIbhUta hokara unhoMne apanI jATa senA sahita IzvarIsiMha kA sAtha diyA aura Amera kI phauja se I. san 1749meM donoM senAoM kA bagaru mukAma para mukAbalA huA / bUMdI ke kavi ne vaMzabhAskara meM likhA hai ki rAjA sUrajamala ne apane akele hAthoM se vipakSI dala ke 50 AdamiyoM ko mArA aura 108 ko ghAyala kiyaa| vijaya rAjA sUrajamala kI 'ghora nirAzA meM AzA' / bUMdI ke kavi ne vijaya kA zreya dete hue likhA hai| sahyo bhale hI jaTinI, jAya ariSTa ariSTa / jAThara rasa ravipalka huva, Amerana ko iSTa // bahuri jaTTha malahAra sana, karana lagyo hara valka / aMgada hai hulkara, jATa mihara malla pratimalla // AkarSaka vIratva - yU~ to mahArAjA sUrajamala ne kaI yuddha laDe aura sabhI mahatvapUrNa raheM / yuddhoM meM bagaru ke yuddha meM eka rAjasthAnI kavi ke zabdoM meM varNana isa prakAra hai- "bagaru ke mahaloM se kisI taruNI ne garvonnata hokara pUchA ki yaha vyakti kauna hai ? jisakI pagar3I para mora paMkha kA nizAna hai / jo ghor3e kI lagAma dA~toM meM dabAkara donoM hAthoM se talavAra calA rahA hai|" nIce khar3e kisI kavi ne utsAha ke sAtha kahA, 'yaha jATanI ke jaThara (garbha) se utpanna rAjA sUrajamala haiN| yaha sAvANI vaMza kA siratAja hai / isI ne dillI ko barabAda aura turkI ko burI taraha lUTA / gauravapUrNa vIratA kI gAthAoM meM kaI bAra aMgrejoM ko bharatapura kA durga hAsila karane meM muMha kI khAnI par3I usa viSaya meM bhI kavi ne likhA hai - vahI bharatapura durga hai, ajaya dIrgha bhayakAri / jahaM jaTTana ke chokare, diye subhaTTa pachAri // 10 isake atirikta, prema kavi, jasarAja, bhAgamalla, gaMgAdhara Adi kaviyoM ne bhI bharapUra apanI racanAoM meM ojapUrNa kathana kahe hai / 11 saMvedanazIlatA vIratA ke guNoM ke atirikta saMvedanazIlatA meM bhI dUradarzitA rAjA sUrajamala meM thI, jisakA udAharaNa bharatapura ke itihAsa meM dekhane ko milatA hai / bharatapura meM hindU aura muslima ekatA ke samanvaya meM eka bAra rAjA sUrajamala tathA marAThA saradAra bhAU ke sAtha jUna 1760 meM dillI gaye / mArga meM yamunA ke kinAre kAlIdaha ke sthAna para 16 julAI ko mathurA meM par3Ava DAlA gayA / rAjA sUrajamala marAThA chAvanI meM the| vizrAma ke pazcAt uThakara bhAU ne pazcima kI ora abdula navI khA~ kI masjida ko dekhakara kahA- "aphasosa Apa hindU hone kA dAvA karate haiM / abhI taka zahara ke bIcoMbIca masjida khar3I hai ?" rAjA sUrajamala ne namratApUrvaka uttara diyA "abhI taka hindustAna kA zAhI bhAgya eka vaizyA kI bhA~ti asthira rahA hai|

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110 tanUjA siMha SAMBODHI rAtri ko vaha kisI eka vyakti ke sAtha thI aura anya disa usane dUsare kA AliMgana kiyA / yadi mujhako yaha vizvAsa ho jAtA ki mai umrabhara isa paraganoM kA svAmI rahU~gA, taba maiM isa masjida ko tor3a ddaaltaa| Akhira isase kyA lAbha hotA? Aja maiM isa masjida ko tor3a DAlatA aura dUsarI bAra musalamAna Akara una devAlayoM ko miTTI meM milA dete tathA eka ke sthAna para anya cAra masjida khar3I kara dete / zrImanta! Apa svayaM ina jiloM meM padhAreM hai / aura Apake hAtha meM gatividhiyoM kA saMcAlana hai| Apa isa kArya ko pUrA kara sakate haiM / "12 saMvedanazIlatA meM eka anya udAharaNa svarUpa saM. 1818 meM hindU zaktiyoM meM ApasI phUTa ke kAraNa pAnIpata ke yuddha meM marahaThAoM ko sainya saMkhyA kI kamI aura prabandhana meM zithilatA ke kAraNa parAjaya huyI jisake viSaya meM bharatapura ke 'mathureza' kavi ne usa sthiti para kheda prakaTa kara kahA hai -"nA~ca uThI bhArata kI bhAvI sadAziva zIza, oMdhI huI buddhi, usa janarala mahAn kI / hotI na hIna dazA hindI-hindahinduoM kI, mAnatA jo bhAU, kahI sammati sujAna kI" | pAnIpata ke yuddha meM parAjitahokara jo marahaThA sainika thake-mAMde aura ghAyala avasthA meM jAToM ke ilAke meM hokara vApisa lauTe the, unake khAna-pAna, unakI sevA-suzruSA aura davA-dAru kI yathocita vyavasthA rAjA sUrajamala kI ora se kI gayI thI / 13 zikSA evaM dhArmika prabhAva___mahArAjA badanasihaM ke rAjakavi AcArya somanAtha 'chiraurA' grAma mathurA se pA~ca mIla dUra ke caturvedI the / AcArya somanAtha kI prakANDa pratibhA dekhakara mahArAjA badanasiMhane apane putra sUrajamala kA zikSaka niyukta kiyaa| sUrajamala ke lie hI AcArya somanAtha ne 'sujAna vilAsa' 1807 meM tathA 'siMhAsana battIsI' kA anuvAda kiyA jo ki sarasa bhAvayukta thA tathA bRjendra vinoda yA dazamaskaMdhabhASya bhI rAjA sUrajamala ke liye likhA / 14 ___isake atirikta 'navadhA bhakti' mahAdeva ko byAhuloM, zivastuti, brajalIlA Adi granthoM kA anuvAda huA / 15 rAjaputroM ko par3hAne ke lie paMDita rakhe jAte the jo hitopadeza aura Aine akabarI Adi se rAjanIti aura sAmAnya nIti sikhAte the / vaidyaka aura jyotiSa kA bhI kArya calatA thA / DIga evaM kAmA kA bhAga braja ke sannikaTa hai, isalie yahA~ para sAhitya pravRtti kA anugamana yahA~ ke kaviyoM dvArA barAbara hotA rhaa| braja maNDala ke kAraNa yahA~ kRSNa bhakti kA pracAra rahA / vaise rAma aura lakSmaNa kI bhakti bhI rahI 6, 'pada maMgalAcarana basaMta horI' nAma kI zrRMgAra rasa se pUrNa eka pustaka ke anusAra bharatapura rAjya ke iSTadeva bhI zrI lakSmaNa jI raheM / bharatapura meM lakSmaNa jI ke do mandira hai / eka purAnA zrI veMkaTeza lakSmaNajI kA aura dUsarA nayA bAjAra vAle lakSmaNa jI kA / isake atirikta bharatapura rAjya kI patAkA para likhA rahatA hai "zrI lakSmaNa jI sahAya / "18 rAmakRSNa mahantarAjA sUrajamala ke guru the|9 ataH mathurA, gokulAdhIza ke prati bhI unakI aTUTa zraddhA kA prabhAva par3A / govardhana bhI bharatapura rAjA ke iSTa rahe hai aura sAta kosa kI parikramA lagAne kA utsAha rAjaparivAra meM rahA hai / bharatapura meM giri govardhana ke prati bahuta zraddhA ke kAraNa aneka avasaroM para jIrNoddhAra Adi kA kArya karAyA gayA / mandiroM meM niyamita rUpa se rAsa lIlAyeM ityAdi kaI kAryakrama hote the / 20 pratyeka yuddha se pUrva va bAda meM prativarSa kArtika amAvasyA

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Vol. XXXII, 2009 patha pradarzaka-mahArAjA sUrajamala 111 tathA anya hindU tyauhAroM para rAjA sUrajamala sadaiva govardhana kI niyamita pUjA karate the / 21 bharatapura ke prasiddha kavi udayarAma kRta 'giravara vilAsa' nAmaka pustaka se jJAta hotA hai ki rAjA sUrajamala ke darabAra meM paM. kAlUrAma kula purohita thA / unhoMne apane rAjya meM dAna kA eka pRthaka vibhAga khola diyA thA / jisake adhyakSa zrI somanAtha the, jinheM dAnAdhyakSa bhI kahA jAtA thA / 22 .. isa kSetra meM gaMgApUjA aura bhakti bhI matsya bhI pradeza ke anya pradezoM kI bhA~ti thI / mAnasI gaMgA prAcIna kAla meM eka barasAtI nadI thI jise govardhana ke dhArmika kSetra meM use pavitra samajhA gayA jaisA ki 'braja bhakti vilAsa' meM varNana tathA "girivara vilAsa' se rAjA-mahArAjAoM ke dhArmika prabhAva ke atirikta mAnasI gaMgA para kiye gaye sarvaprathama dIpadAna kA varNana hai / jisameM rAjA sUrajamala ne dillI kI lUTa ke uparAnta apanA vijayotsava govardhana meM manAyA thA usa samaya divAlI ke avasara para unhoMne "zrI haradeva jI" ke mandira meM pUjana aura mAnasI gaMgA para bRhada dIpadAna kiyA jisakI paramparA meM vartamAna meM bhI dIpadAna kiyA jAtA hai / 23 rAjyAzrita sAhityakAra evaM kaviyoM kA sammAna - hindI ke kaviyoM ne aneka chAyAnuvAda prastuta kiye jisameM somanAtha kA 'rasapIyUSanidhi', rasAnanda kA 'vrajendravilAsa' aura kalAnidhi kA 'alaMkAra kalAnidhi' to sarvAMgapUrNa grantha hai / jisameM rItikAlIna kaviyoM meM AcAryatva kI dRSTi se somanAtha kA 'rasapIyUSanidhi' mahatva rakhatA hai| yaha grantha kAvya sambandhI sampUrNa viSayoM se samalaMkRta hai / 24 pratApasiMha va rAjA sUrajamala donoM bhAIyoM ke lie grantha racAnAyeM kii| yadi somanAtha kA samucita adhyayana kiyA jAya to unakI pratibhA26 sAhitya pArakhiyoM ko Azcarya cakita karane vAlI hai va zodhArthiyoM ke zodha kA viSaya hai| somanAtha kI prasiddhi kA patA hastalikhita pustakoM meM 'govindAnaMdaghana' kI pratiyoM meM 300 se 310 taka ke patra the / jo prasiddhI ke pramANa hai| unake likhe granthoM meM bharatapura rAjakula kA varNana tathA mahArAjA badanasiMha ke donoM putroM kA gauravazAlI kuzala rAjya kArya saMbhAlane ke atirikta Azraya meM aneka kaviyoM kA patA calatA hai / 27 sUdana bharatapura ke suprasiddha rAja kavi sUdana dvArA racita 'sujAna caritra' vIra rasa bharatapura ke rAjA sUrajamala kI vIratA kA paricaya hai / braja sAhitya premI aura kaviyoM ke AzrayadAtA rAjA sUrajamala ke darabAra meM pramukha the| unhoMne 'sujAna caritra' meM apanA paricaya isa prakAra diyA hai 'mathurApura subha-dhAma, pitA basanta sunAma' mathurA nivAsI mathurA ke caube the| kAvya meM yuddha kA citra upasthita karate samaya kaviyoM ne ojapUrNa zailI kA aisA saMyoga kiyA hai jo ki ghaTanA kI vAstavikatA kA Ananda pradAna karatI hai / sUdana kA 'sUjAna caritra' isa viSaya meM eka anUThA grantha hai| jo ki bharatapura ke itihAsa ke sandarbha meM eka ahama bhUmikA kA nirvahana karatA hai / 28 svAmI aravairAma rAjA sUrajamala ke Azrita kavi svAmI akhairAma ne lagabhaga 10 grantha likhe jisameM vaidya bodha, jJAna kA paricaya bhI milatA hai| 'vikrama vilAsa' va 'siMhAsana battIsI' meM kavi ne DIga ke bAgoM kA varNana,

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112 tanUjA siMha SAMBODHI tAlAboM ke atirikta rAjavaMza kA varNana, bharatapura rAjAoM tathA rAjA sUrajamala kI bharapUra prazaMsA tathA eka anya pustaka 'sujAna vilAsa' bhI likhI hai jo ki ki sAhitya kSetra meM zodha kI apekSAyeM rakhatI hai / 29 zivarAma kavirAja zivarAma rAjA sUrajamala ke pAsa unake yuvAkAla se hI rahate the| 'navadhA bhakti rAgarasa sAra' meM 'zrI manmahArAjakumAra zrI sUrajamala' zivarAma kI kavitA ucca koTi kI bhASA svaccha alaMkAroM kA zabdoM kA cayana pUrNa adhikAra yukta hai| jisake lie 36000 rUpayoM se puruskRta kiyA / zivarAma ke granthoM meM bharatapura rAjya ke AzrayadAtA ke vaMza sambandhI jJAna hotA hai jo ki eka svataMtra zodha kA viSaya hai| kavi zivarAma sUrajamala ke pAsa rahate the, lagabhaga usI samaya unake bhAI pratApasiMha jI ke pAsa do atyanta uccakoTi ke kavi aura AcArya rahate the inake nAma somanAtha aura kalAnidhi jinake dvArA likhita sAmagrI sarAhanIya hai| rUparAma kaTArA - rAjA sUrajamala ke purohita rUparAma kaTArA the / bhaktavara rAjA nAgarIdAsa kRta 'sujanAnanda' nAmaka eka choTI kAvya kRti (racanAM saM. 1810) meM batalAyA hai| jaba rUparAma rAjA sUrajamala ke sAtha dillI abhiyAna meM vijayI hokara lauTe the, taba usake upalakSa meM unhoMne barasAnA meM rAsalIlA kA Ayojana kiyA thA tathA barasAnA kI vizAla haveliyA~, vahA~ kA bAjAra, lADilIjI ke purAne mandira kI sIr3hiyA~, kuNDa Adi kA nirmANa karavAyA tathA mohanarAma lavAniyA kA nAma bhI barasAnA ke nirmANa kAryo ke lie prasiddha rahA / vaha bharatapura rAjya ke ucca padAdhikArI rahe / 32 udairAma - vIra-sAhitya ko lekara rAjA sUrajamala kI vIragAthAoM kA citraNa 'sujAna caritra' ke atirikta eka anya grantha 'sujAnasaMvata' meM pAyA jAtA hai jo citraNa yukta eka acchA grantha hai / 33 ___udairAma dvArA likhita 'giravara vilAsa' eka aisA sundara grantha hai jisa meM rAsa ke rahasya ko batAne ke sAtha-sAtha prakRti kA sajIva citra upasthita kiyA gayA hai| aisA mAlUma hone lagatA hai jaise kavi ne parvata, sarovara, vRkSa, raja Adi sabhI meM jIvana DAla diyA ho / isameM varNita rAsa prasaMga dvArA vraja kI lIlAoM kA eka samA sA baMdha jAtA hai jo ki sAhitya zodha kA viSaya hai| zrI vRndAvanadAsa (cAcAjI) Apane 1800 se saM. 1811 taka vRndAvana meM rahakara hI pada-racanA kI / saMvat 1813 meM braja para yavanoM kA AkramaNa hote hI cAcAjI34 yahA se bharatapura cale gaye usa samaya bharatapura kI gaddI para rAjA sUrajamala the / 1817 meM DIga (bharatapura) meM rahakara 'harikalA veli' pustaka pUrNa kii| chaunAjI mahArAja braja aura rAjasthAna kI sImA ke nivAsI the / bharatapura tathA vaira meM inake camatkAra kI kaI kiMvadantiyA~ prasiddha rahI /

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Vol. XXXII, 2009 patha pradarzaka-mahArAjA sUrajamala 113 bholAnAtha - bholAnAtha kavi jayapura ke kAnyakubja the ye pahale rAjA sUrajamala ke darabAra meM the| mAdhosiMha mahArAjA ke samaya meM jayapura Aye inhoMne bhI brajabhASA meM lagabhaga 11 grantha likhe va anuvAda kiye / 35 kRSNa kavi - mathurA ke nivAsI aura rAjA sUrajamala ke Azrita rhe| bihArI satasaI kI TIkA : mallaM ke hetu likhita (malla se tAtparya mahArAjA sUrajamala se hai / govinda vilAsa : rIti kAvya kA grantha hai / isa prakAra kaI granthoM ke adhyayana se spaSTa hotA hai ki rAjA sUrajamala kA rAjadharma ati udAra tathA zAsana meM dharma nirapekSatA dhArmika saha astitva vyApta thaa| rAja sevAoM meM jAtigata sampradAyagata bhedabhAva nahIM thA aura aneka vizvAsa pAtra sevaka the isa prakAra vaha bhAratIya, hindU-muslima zAsakoM se adhika udAra the| unheM 'brajendra' kahalAne kA gaurava prApta thA / ataH kRSNa kI lIlAoM se sambandhita vibhinna prakAra ke kAvyoM kI racanA huii| sAhitya sevI AcArya somanAtha, sUdana, akhairAma, motIrAma, rasaAnanda, navIna, baladeva, muhammada bakhza 'Asoba' saiyada nUrUddIna hasana Adi ne unake darabArameM rahakara sevAeM dii| tathA dhana va dharatI prApta kI thii| rAjA sUrajamala kA rAjya janasabhA ke parAmarza va rASTrahita bhAvanAoM se nihita rAjya thA jisameM unhoMne sAmAjika ekatA, Arthika vikAsa, audyogika va sAMskRtika pragati meM atiruci lI thii| aneka hindU dhArmika, vaidhika tathA dArzanika grantha, paurANika AkhyAna, nATaka yA khyAloM kA sarasa va sarala brajabhASA se anuvAda kiyA jisase brajabhASA sAhitya meM ati samRddhi huyI thii| parantu avyavasthita avasthA samAja ke kucha logoM ne banA dI jisake tahata bahuta sArA sAhitya, sundara hastalikhita sAhitya samudrapAra yUropa aura amerikA bhajana lAla bor3I vAlA evaM anya vyakti dvArA apanI jIvikopArjana ke lie bhejA jAtA rahA / 36 sucAru rAjya vyavasthA evaM nirmANa kArya - kavi udayarAma dvArA saM. 1845 meM racita 'sujAna saMvata samai' nAmaka grantha meM vizAla senA kA varNana hai| jisameM 60 hAthI, 500 ghor3e, 1500 azvArohI, 25000 paidala tathA 300 topoM kI jAnakArI milatI hai / isake atirikta nAgA sAdhuoM ko yuddha kI zikSA dekara sainika Tukar3I bhI saMgaThita kI jAtI thI jise 'rAmadala' sambodhita kiyA gayA hai| rAjA sUrajamala kA govardhana meM adhika nivAsa rahatA thA, ataH isa sthAna ke samIpa hI unakI senA kA yuddhAbhyAsa bhI calatA rahatA thA / jAToM ke vizAla senA zivara ke lie sadaiva jala se bharapUra eka agAdha jalAzaya kI tathA yuddhAbhyAsa ke lie ekAMta vanya kSetra kI atyanta AvazyakatA thii| usa lakSya ko dRSTi meM rakhakara hI rAjA sUrajamala ne isa sarovara ke nirmANa meM aura usake nikaTavartI vanya pradeza ke saMrakSaNa meM apAra dravya lagAyA thA / 37 mahArAjA badanasiMha tathA rAjA sUrajamala kI lalita kalA, zilpa kalA va sthApatya kalA ke prati adbhuta abhiruci thI / navIna pakke durgoM, burja, saMyukta nagara, prAcIroM, ati AkarSaka bAga-bagIcoM, vizAla prAsAdoM, devAlayoM, kuNDoM va ghAToM ke nirmANa ke lie donoM ne hI lagabhaga 20,000 zilpiyoM va majadUroM

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114 tanUjA siMha SAMBODHI ko bhartI kara liyA thA aura ina nirmANa kAryoM kA nirIkSaNa, lekhA-jokhA dIvAna jIvArAma baMcarI ko saupa diyA thaa| bA~sI pahAr3apura, rupavAsa, bAraiThA se vaira, bharatapura, kumhera, DIga, govardhana, mathurA, vRndAvana, sahAra, kAmAM, kisanagar3ha, rAmagar3ha Adi meM utkRSTa zreNI kA patthara pahuMcAne ke lie jATa rAjya meM 1000 bailagAr3iyA, 200 khaccara gADiyA, 1500 UTa gADiyA, 500 khaccara bailagAr3iyA~ sadaiva taiyAra rahate the / bharatapura ke vizAla durga va nagara kI sthApanA ke bAda rAjA sUrajamala ne DIga ke ati bhavya vizAla jala mahaloM kA nirmANa kArya prArambha kiyA / yahA~ ke udyAna-bhavana hindU zilpakalA ke pratIka hai| bhavanoM ke bIca raMgIna phUla pattiyoM se susajjita stambha, jharokheM, bArahadarI, chatarI tathA gumbajoM kI kalA darzanIya hai| zAsaka ne kalAkAroM ko vizeSa vetana dekara kArya karavAyA thaa| rAjA sUrajamala ne pavitra aura dAnI seThoM kI bhA~ti apane Upara kharca na karake aneka zAhI bhavanoM ke nirmANa meM dila kholakara kharca kiyA / 38 usane sUraja bhavana, kizana bhavana, gopAla bhavana jaise mahala banavAye jinakI banAvaTa ke DhaMga tathA kalAko jATakalA ke nAma se pukArate hai / 29 bhavanoM meM sabhI kAma sapheda patthara kA hai jise Cream Colour Sand Stone kahate hai| maharAva, phiraMga, chAvana, ToDI, rausa, paTTI, jAlI pharza, phabbAre, chata, gATara, caukhaTa tathA anya khadAI va zilpakalA kA kAma bhI isI pa patthara kA hai| yahA lAla patthara kA kAma kama hai| usa samaya tathA vartamAna meM bhI yaha patthara vAMsI pahADapura kI khAnoM se nikAlA jAtA rahA hai| yaha sthAna DIga se 50 mIla dakSiNa meM isI rAjya meM thA isaliya vahA~ se isa patthara kA AvazyakatA ke anusAra kaTavAyA jAkara DIga bhijavAne meM koI kaThinAI nahIM thii| rAjA ko kevala majadUrI hI denI hotI thii| khAnoM se sapheda patthara ke bhImakAya Tukar3e nikAle jAkara unheM suvidhA ke anusAra kATa diyA jAtA thaa| kalAkAra patthara ko AdhI inca kI moTAI taka meM kATa diyA karate the| yahA~ ke kuzala zilpI apanI sadhI huI aMguliyoM ke sahAre ina pattharoM para adabhuta kArIgarI kA karizmA dikhalAte the| unakA yaha karizmA sadiyoM taka darzakoM ko Ananda aura Azcarya vibhora kregaa| cUnA ityAdi sAmagrI paryApta mAtrA meM upalabdha thii| cunAI kA patthara bhI ina sthAnoM se hI lAyA gayA thaa| lakar3I va lohe kA kama prayoga hai| bhavanoM meM cUne ke plAsTara para sIpI kI pAliza hai| sIpiToM kA bhaNDAra DIga ke hI vyApAriyoM dvArA lAyA jAtA thaa| usa samaya sabhI sampanna vyakti apane bhavanoM meM sIpI kI pAliza hI prayoga meM liyA karate the| ataH anya vastuoMke sAtha vyApArI sIpI ke bhaNDAra bhI rakhate the| DIga meM bhAdoM kI amAvasyA ko eka bar3A melA lagatA thA / kula milAkara usa samaya taka yaha nagara kalA kauzala kA kendra bana cukA thA hAthI dA~ta ke camara paMkhiyA~ yahA~ uccakoTi kI banAI jAtI thii|deg paMkhiyoM meM tArakazI kA manohara kAma tathA yahA~ se niryAta hotA thaa| bhArata ke anya bhAgoM se kArIgaroM kI bhI jarUrata thI jo topa r3hAlane kA kAma karate the / ataH saMkSepa meM yaha kahA jA sakatA hai ki yaha nagara kalAkAroM kA zreSTha nagara basA diyA gayA thA tathA yaha nahIM bhUlanA cAhie ki ina zilpa kalA-kRttiyoM kA nirmANa, ityAdi kalAtmaka kArya usa kAla meM huA thA, jaba isakA nirmAtA rAjA sUrajamala aneka saMgharSapUrNa yuddhoM meM atyanta vyasta the / mAra kATa kI vibhISikA meM nirantara phaMse rahane para bhI unhoMne jisa suruci, sUjha-bUjha aura kalpanAzIlatA kA paricaya diyA vaha unakI anupama kalAbhirUci kA sUcaka hai|

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Vol. XXXII, 2009 patha pradarzaka-mahArAjA sUrajamala 115 115 sandarbha : ____ 1. svarUpa sampati bhaNDArI - bhArata ke dezI rAjya, jayapura, 1927, pR. saM. 11. 2. bhAUsiMdha tihivaMza meM, pragaTya sinasina vAra / paga jAke parasata rahe, anagana bhUmi bhatAra // 4 // tA bhAU ke prakaTa huba, badanasiMgha bar3a bhAla / braja maNDala ko rAja saba dInoM jAhi gupAla // 7 // somanAtha, zazinAtha vinoda, prA. li. 1756 ii.| 3. somanAtha, mAdhava vinoda pR. saM. 9; akhairAma, siMhAsana battIsI / 4. motIrAma dvArA likhita sujAna caritra dillI saMgrahAlaya meM surakSita tathA bharatapura kSetrIya prApta citraNa sAmagrI va granthoM ke AdhAra para / 5. upendra nAtha zarmA - jAToM kA navIna itihAsa, vRjendra bahAdura mahArAjA sUrajamala jATa, jayapura, pR. sa. 480 evaM kAnUnago, pR. saM. 65. 6. vahI. 7. sUdana evaM svarUpa sampatti bhaNDArI - bhArata ke dezI rAjya, jayapura, 1927, pR. saM. 11 evaM kAnUnago, __ pR. saM. 65. 8. ke. DI. bAjapeyI, braja kA itihAsa, prathama bhAgA. pR. saM. 3-4. 9. upendra nAtha zarmA- jAToM kA navIna itihAsa, vRjendra bahAdUra mahArAjA sUrajamala jATa, jayapura, pR. saM. 156. 10. motI lAla gupta- matsya pradeza kI hindI-sAhitya ko dena, jodhapura, 1962, pR. saM. 12. 11. vAsudeva zaraNa agravAla-braja kA sAMskRtika itihAsa, mathurA, 1966, pR. saM. 235 evaM 255 evaM ___ motI lAla gupta - matsya pradeza kI hindI-sAhitya ko dena, jodhapura, 1962, pR. saM. 29.. 12. upendra nAtha zarmA - jAToM kA navIna itihAsa, vRjendra bahAdUra mahArAjA sUrajamala jATa, jayapura, pR. saM. 369 evaM kAnUnago, pR. saM. 124-125. 13. vAsudeva zaraNa agravAla, braja kA sAMskRtika itihAsa, mathurA, 1966, pR. saM. 240. 14. satyendra - baja sAhitya kA itihAsa, pR. saM. 394. 15. motI lAla gupta- matsya pradeza kI hindI-sAhitya ko dena, jodhapura, 1962, pR. saM. 29, 205, 207. 16. vahI, pR. saM. 29, 105. 17. vahI, pR. saM. 105, 106. 18. vahI, pR. saM. 108. 19. vahI, pR. saM. 106, 108 evaM prabhudayAla mittala-bRja ke dharma sampradAyoM kA itihAsa, mathurA, 1968,

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116 tanUjA siMha SAMBODHI pR. saM. 563 evaM gaMgAsiMha-yaduvaMza, bharatapura, 1967, pR. saM. 263. 20. motI lAla gupta-matsya pradeza kI hindI-sAhitya ko dena, jodhapura, 1962, pR. saM. 121. 21. vAsudeva zaraNa agravAla - braja kA sAMskRtika itihAsa, pR. saM. 108 evaM gaMgAsiMha - yaduvaMza, bharatapura, 1967, pR. saM. 264, evaM rASTrIya saMgrahAlaya, dillI meM surakSita grantha 'sujAna carita'. 22. prabhudayAla mittala - buja ke dharma sampradAyoM kA itihAsa, mathurA, 1968, pR. saM. 563. 23. motI lAla gupta - matsya pradezakI hindI-sAhitya ko dena, jodhapura, 1962, pR. saM. 157, 158, . 159 evaM vAsudeva zaraNa agravAla - braja kA sAMskRtika itihAsa, mathurA, 1966, pR. saM. 108 evaM prabhudayAla mittala - bRja ke dharma sampradAyoM kA itihAsa, mathurA, 1968, pR. saM. 212.. 24. satyendra - bRja sAhitya kA itihAsa, pR. saM. 394 25. vahI, pR. saM. 393-397. 26. motI lAla gupta - matsya pradeza kI hindI-sAhitya ko dena, jodhapura, 1962, pR. saM. 36. 27. vahI, pR. saM. 52, 53, 264. 28. satyendra, bRja, sAhitya kA itihAsa, pR. saM. 695. 29. vahI, pR. saM. 275-277. . 30. zivarAma 'navadhA', bhakti rAga rasa sAra evaM motI lAla gupta - matsya pradeza kI hindI-sAhitya ko dena, jodhapura, 1962, pR. saM. 44. 31. prabhudayAla mittala-bRja kI kalAoM kA itihAsa, mathurA, 1975, pR. saM. 535. 32. vahI, pR. saM. 400. 33. motI lAla gupta - matsya pradeza kI hindI-sAhitya ko dena, jodhapura, 1962 pR. saM. 268. 34. satyendra - bRja sAhitya kA itihAsa, pR. saM. 238, 244. 35. vahI, pR. saM. 471. 36. motI lAla gupta -matsya pradeza kI hindI-sAhitya ko dena, jodhapura, 1962 pR. saM. 21. 37. vAsudeva zaraNa agravAla - braja kA sAMskRtika itihAsa, mathurA, 1966, pR. saM. 105. 38. gaMgAsiMha yaduvaMza-bharatapura, 1967, pR. saM. 264. 39. pI. vI. vega - phorTasa eNDa pailesisa oNpha iNDiyA, dillI, 1982 evaM je.e. devaniza-da bhavansa eNDa gArDana pailesisa oNpha DIga, ilAhAbAda, 1902. 40. rAjakIya saMgrahAlayabharatapura meM saMgrahita sAmagrI. 000

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jaina dArzanika sAhitya meM jJAna aura pramANa ke samanvaya kA prazna kAnajIbhAI paTela anuyogadvAra-sUtra (saGkalana lagabhaga isvIsana dvitIya zatAbdI) ke sUtra 5 meM sUtrakAra ne Avazyaka kA anuyoga prastuta karane kI bAta kahI hai| ata: aisA lagatA hai ki isa sUtra meM Avazyaka kI vyAkhyA hogii| parantu samagra grantha ke avalokana se yaha spaSTa hotA hai ki anuyogadvAra-sUtra padArtha kI vyAkhyApaddhati kA nirUpaNa karane vAlA grantha hai| grantha ke nAma ke anusAra upakrama, nikSepa, anugama aura naya ina cAra dvAroM kA nirUpaNa isameM huA hai / Avazyaka-sUtra ke padoM kI vyAkhyA isameM nahIM huI hai| AvazyakAnuyoga ke sandarbha meM sUtrakAra ne prathamataH Abhinibodhika Adi pA~ca jJAna kA nirUpaNa kara anuyoga ke liye zrutajJAna hI yogya hai, aisA kahakara usakA mahattva pradarzita kiyA hai| zrutajJAna ke hI uddeza, samuddeza, anujJA aura anuyoga ho sakate haiM, jabaki zeSa cAra jJAna asaMvyavahArya haiN| paropadeza ke liye ayogya hone se ina cAra ke mAdhyama se anuyoga honA sambhava nahIM hai| ukta cAra jJAnoM ke svarUpa kA varNana bhI zrutajJAna dvArA hI hotA hai| isa prakAra grantha ke prArambha meM hI aGgapraviSTa, aGgabAhya, kAlika, utkAlika, Avazyaka aura Avazyaka-vyatirikta meM Avazyaka kA sthAna kahA~ hai, yaha batAne ke liye Abhinibodhika, zruta, avadhi, manaHparyAya aura kevalajJAna kA ullekha kiyA gayA hai| tadanantara sUtra 436 se 470 taka meM jJAna-pramANa ke vivecana meM jJAna ke pratyakSa, anumAna, upamAna aura Agama isa prakAra cAra bheda batAye haiN| jJAna-pramANa kI vivecanA meM anuyogadvAra-sUtrakAra ko pA~ca jJAnoM ko hI pramANa ke bhedoM ke rUpa meM batAnA cAhiye thA, kintu aisA na karake sUtrakAra ne prathama to naiyAyikoM meM prasiddha cAra pramANoM ko hI pramANa ke bheda ke rUpa meM batAyA hai| tatpazcAt pA~ca jJAnoM ko pratyakSa aura Agama-ina do pramANoM meM samAviSTa kiyA hai| vastutaH anuyogadvAra-sUtrakAra kA yaha abhimata rahA hai ki anya dArzanika jina pratyakSAdi cAra pramANoM ko mAnate haiM, ve jJAnAtmaka haiM, AtmA ke guNa haiN| anuyogadvAra-sUtra meM ina pAMca jJAnoM ke svarUpoM kI carcA nandI-sUtra kI bhA~ti pratyakSa evaM parokSa ke rUpa meM vibhAjana karake nahIM kI gaI hai| vastutaH anuyogadvAra-sUtra meM jJAna ke svarUpa kI carcA sabase nirAlI hai| AgamoM meM jJAna ke svarUpa kI carcA ke vikAsa kI jo tIna bhUmikAeM haiM, inameM se eka bhI anuyogadvArasUtra meM dekhane ko nahIM milatI hai| jJAna ke svarUpa kI carcA kA vikAsakrama - jJAna ke svarUpa kI carcA ke vikAsa-krama ko AgamoM ke hI AdhAra para dekheM, to usakI tIna bhUmikAe~ spaSTa haiM, yathA 1. prathama bhUmikA vaha, jisameM jJAna ko pA~ca bhedoM meM vibhakta kiyA gayA hai| 2. dvitIya bhUmikA meM jJAna ke pratyakSa aura parokSa-aise do vibhAga kara mati evaM zrata ko parokSa tathA zeSa tIna-avadhi, manaHparyAya evaM kevalajJAna ko pratyakSajJAna ke antargata mAnA gayA hai| yahA~ anya darzanoM kI taraha indriyajanya matijJAna ko pratyakSa jJAna nahIM mAnA gayA hai, jo jJAna AtmA ke atirikta anya sAdhanoM kI apekSA

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118 kAnajIbhAI paTela SAMBODHI rakhatA hai, usakA jaina siddhAntAnusAra parokSajJAna meM samAveza kiyA gayA hai| 3. indriyajanya jJAnoM ko pratyakSa aura parokSa donoM meM sthAna diyA gayA hai| yaha tRtIya bhUmikA hai| ina tIna bhUmikAoM meM se kisI bhI eka kA anusaraNa anuyogadvAra-sUtra meM nahIM kiyA gayA hai, tathApi yaha tIsarI bhUmikA ke adhika nikaTa hai| prathama prakAra kA varNana hameM bhagavatIsUtra meM (88-2-317) milatA hai, jisameM jJAna ke pA~ca bheda kara Abhinibodhika ke avagraha, IhA, avAya aura dhAraNA-ye cAra bheda batAye gaye haiM / sthAnAGga meM jJAna ke svarUpa kI carcA dvitIya bhUmikA ke anusAra hai| usameM jJAna ke pratyakSa evaM parokSa-aise do bheda kara unameM pAca jJAnoM kI yojanA kI gaI hai| nimna tAlikA se yaha bAta spaSTa ho jAtI hai, isameM jJAna ke mukhya do bheda kiye gaye haiM, pA~ca nahIM / mukhya do bhedoM meM hI pA~ca jJAnoM kA samAveza kiyA gayA hai| yaha spaSTataH prathama bhUmikA kA vikAsa hai| paM. dalasukhabhAI mAlavaNiyA ke matAnusAra isa bhUmikA ke AdhAra para umAsvAti ne pramANoM ko pratyakSa evaM parokSa-aise do bhedoM meM vibhakta kara, unhIM do meM pA~ca jJAnoM kA samAveza kiyA hai / jJAna 1 pratyakSa 2 parokSa 1 kevala 2 nokevala 1 Abhinibodhika 2 zrutajJAna 1 avadhi 2 manaHparyAya 1 bhavapratyAyika 2 kSAyopazamika 1zrutaniHsRta 2 azrutaniHsRta 1 arthAvagraha 2 vyaJjanAvagraha 1 Rjumati 2 vipulamati 1arthAvagraha 2 vyaJjanAvagraha 1 aGgapraviSTa 2 aGgabAhya 1 Avazyaka 2Avazyaka-vyatirikta 1 kAlika 2 utkAlika

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119 Vol.XXXII, 2009 jaina dArzanika sAhitya meM jJAna aura pramANa ke samanvaya kA prazna nandIsUtra meM jJAnacarcA kI tRtIya bhUmikA vyakta hotI hai, jo isa prakAra hai jJAna [1 Abhinibodhika, 2 zruta, | 3 avadhi, 4 mana:paryAya, 5. kevala] pratyakSa parokSa noindriya pratyakSa Abhinibodhika (matijJAna) zruta indriya pratyakSa 1. zrotrendriya pratyakSa 2. cakSurindraya pratyakSa 3. ghrANendriya pratyakSa 4. jihvendriya pratyakSa 5. sparzendriya pratyakSa 1. avadhi / 2. manaHparyAya zrutaniHsRta 3. kevala azrutaniHsRta avagraha IhA avAya dhAraNA vyaJjanAvagraha arthAvagraha autpattikI vainayiki karmajA pAriNAmikI prastuta tAlikA se spaSTa hai ki nandIsUtra meM prathama to jJAna ke pA~ca bheda kiye gaye haiM / punaH unako pratyakSa aura parokSa-aise do bhedoM meM vargIkRta kiyA gayA hai| sthAnAGga se isakI vizeSatA yaha hai ki isameM indriyajanya matijJAna kA sthAna pratyakSa evaM parokSa donoM meM hai| jainetara sabhI darzanoM meM indriyajanya jJAna ko parokSa nahIM, apitu pratyakSa mAnA gayA hai| isa laukika mata kA nandIsUtrakAra ne samanvaya kiyA hai| AcArya jinabhadra ne ina donoM kA samanvaya kara yaha spaSTa kiyA hai ki indriyajanya matijJAna ko sAMvyAvahArika pratyakSa kahama cAhi arthAt lokavyavahAra ke AdhAra para indriyajanya matizAna ko pratyakSA zAna kahA gayA hai| pastu. vaha parokSa jJAna hI hai| pratyakSa jJAna to avadhi, manaHparyAya tathA kevala jJAna hI hai| AcArya akalaGka aura unake paravartI jainAcAryoM ne jJAna ke sAMvyAvahArika aura pAramArthika aise do bheda kiye haiM, jo maulika nahIM haiM, parantu unakA AdhAra nandIsUtra aura jinabhadrakRta spaSTIkaraNa hai / ___ isa prakAra anuyogadvAra-sUtra kI jJAna ke svarUpa kI carcA nandI-jJAna-sammata-carcA se bhinna hai / isameM pratyakSa aura parokSa-aise do bheda nahIM apitu pratyakSa, anumAna, upamAna aura Agama-ina cAra bhedoM

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120 kAnajIbhAI paTela SAMBODHI kI carcA milatI hai| yahA~ pratyakSa pramANa ke do bheda kiye gaye haiM-indriya-pratyakSa aura noindriya-pratyakSa / indriya-pratyakSa meM nandI kI bhAMti hI zrotrendriya-pratyakSa ityAdi pA~ca jJAnoM kA samAveza hotA hai aura noindriyapratyakSa meM avadhijJAna, manaHparyAya aura kevala-jJAna ko samAviSTa kiyA gayA hai| zruta ko Agama meM rakhA hai| nandI-sUtra aura anuyogadvAra meM mukhya antara yaha hai ki nandI-sUtra meM zrotrendriya Adi ko sirpha pratyakSa mAnA hai aura usameM pA~ca jJAna tathA do pramANoM kA lagabhaga samanvaya ho jAtA hai, jabaki anuyogadvAra-sUtra meM anumAna aura upamAna ko kauna sA jJAna kahanA, yaha eka prazna rahatA hai / nimna tAlikA se yaha bAta spaSTa ho jAtI hai jIva ke guNa 1jJAna 2 darzana 3 cAritra 1 pratyakSa 2 anumAna 3 upamAna 4 Agama 1 indriya, pratyakSa 2 noindriya pratyakSa 1 pUrvavata 2 zeSavat 3 dRSTasA- 1 laukika 2 lokottara 1 zrotrendriya pra0 1 avadhijJAna pra0 dharmyavat | (veda, rAmAyaNa) (AcArAGga 2 cakSurindriya pra0 2 manaHparyAyajJAna pra0 mahAbhAratAdi Adi 12 3 ghrANendriya pra0 3 kevalajJAna pra0 aGga) 4 jihvendriya pra0 5 sparzendriya pra0 1 sAdhopanIta 2 vaidhopanIta 1 kAryeNa 2 kAraNena 3 guNena 4 avyayena 5 AzrayeNa 1 kiJcidsAdharyo- 1 kiJcidvaidharmya | | - panIta / 1 sAmAnyadRSTa 2 vizeSadRSTa 2 prAyaHsAdhopanIta 2 prAya:vaidharmya 3sarvasAdhopanIta 3 sarvavaidharmya / 1 atItakAlagrahaNa 2 pratyutpannakAlagrahaNa 3 anAgatakAlagrahaNa . jJAna-carcA kI Agamika aura tArkika paddhatiyA~- jJAna-carcA kI uparyukta tIna bhUmikAoM meM se pahalI Agamika aura anya do tArkika paddhatiyA~ haiM / jJAna ke mati, zruta, avadhi, manaHparyAya tathA kevalajJAna-aise pA~ca bheda karane kI paddhati ko do kAraNoM se Agamika kahA gayA hai, yathA 1. isameM kisI bhI jainetara darzana meM prayukta nahIM hue aise pA~ca jJAnoM kA nirUpaNa huA hai| 2. jainazruta meM karmaprakRtiyoM kA jo vargIkaraNa hai, usameM jJAnAvaraNIya karma ke vibhAga ke rUpa meM

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Vol. XXXII, 2009 jaina dArzanika sAhitya meM jJAna aura pramANa ke samanvaya kA prazna / 121 matijJAnAvaraNIya, zrutajJAnAvaraNIya aura kevalajJAnAvaraNIya-aise zabdoM kA prayoga huA hai / pratyakSAvaraNa, parokSAvaraNa, anumAnAvaraNa, upamAnAvaraNa, AgamAvaraNa Adi zabdoM kA prayoga dekhane ko nahIM milatA / jJAna pramANa ke pratyakSa evaM parokSa-ye do bheda tathA pratyakSa, anumAna, upamAna, Agama Adi cAra bheda karane kI paddhati ko tArkika paddhati kahane ke pIche bhI do kAraNa haiM1. usameM prAyojita pratyakSa, anumAna, upamAna Adi zabda nyAya, bauddha Adi jainetara darzanoM meM bhI pracalita haiN| 2. pratyakSa, parokSa ityAdi rUpa meM jJAna-vRtti kA pRthakkaraNa karane meM tarkadRSTi pradhAna hai| mUla AgamoM se lekara upAdhyAya yazovijayajI ke granthoM taka jJAna-nirUpaNa-viSayaka samagra zvetAmbara, digambara vAGmaya meM Agamika evaM tArkika donoM paddhatiyoM ko svIkAra kiyA gayA hai| ___ ina donoM meM Agamika paddhati ati prAcIna lagatI hai, yadyapi dUsarI tArkika paddhati bhI jaina vAGmaya meM prAcIna kAla se astitva meM hai| parantu dArzanika saGgharSa tathA tarkazAstra ke parizIlana ke pariNAmasvarUpa hI use yogya rUpa meM sthAna milA hai, aisA pratIta hotA hai / mUla AgamoM meM se bhagavatIsUtra meM Agamika paddhati kI, sthAnAGga meM tArkika paddhati ke donoM prakAroM kI, nandI meM dvibhedI tArkika paddhati kI aura anuyogadvAra meM caturvidha tArkika paddhati kahanA cAhie / kyoMki pratyakSa ke vyAvahArika aura pAramArthika bhedoM ke prathama bheda meM matijJAna ko rakhakara tathA dUsare vibhAga meM avadhi, manaHparyAya evaM kevalajJAna ko aura parokSajJAna meM smRti, pratyabhijJAna, Agama Adi ko rakhakara eka zuddha tArkika paddhati kA viniyoga kiyA jA sakatA hai| jJAna evaM pramANa ke samanvaya kA abhAva mUla AgamoM meM Agamika evaM tArkika ina donoM paddhatiyoM se samagra jJAna-vRtti kA nirUpaNa huA hai, tathApi ina do paddhatiyoM kA paraspara samanvaya huA dikhAI nahIM detA / bhadrabAhukRta dazavaikAlika niyukti ke prathama adhyayana meM nyAya-prasiddha parArtha-anumAna kA varNana jaina dRSTi se kiyA gayA hai| isase aisA pratIta hotA hai ki niyuktikAra ke pUrva tArkika paddhati jainazAstra meM sthAna prApta kara cukI hogI, tathApi niyukti taka meM ina do paddhatiyoM kA samanvaya dekhane ko nahIM milatA / jaina Agamika AcAryoM ne pramANa-carcA ko jJAna-carcA se bhinnarakhA hai / AgamoM meM jahA~ jJAna kI carcA AtI hai, vahA~ pramANa apramANa ke sAtha jJAna kA sambandha batAne kA prayAsa nahIM huA hai aura jahA~ jJAna kI carcA huI hai, vahA~ pramANa ko jJAna kahane para bhI pramANa meM Agama prasiddha pA~ca jJAnoM kA samAveza aura samanvaya kaise huA, yaha nahIM batAyA gayA arthAt AgamikoM ne jainazAstra meM prasiddha jJAna-carcA aura darzanAntara meM prasiddha pramANa-carcA kA samanvaya karane kA prayatna nahIM kiyA hai| anuyoga aura nandI meM jJAna evaM pramANa ke samanvaya kA aspaSTa sUcana anuyogadvAra meM ina do paddhatiyoM ke samanvaya kA saGketa milatA hai / nandIsUtra meM bhI aisA prayatna dikhAI detA hai, tathApi donoM kI paddhatiyA~ bhinna haiN| anuyogadvAra meM pratyakSa, anumAna, upamAna aura Agamaina cAra pramANoM ke ullekha ke sAtha prathama bhUmikA nizcita kI gayI hai| pUrva prastuta tAlikA meM pratyakSa jJAna-pramANa ke do bheda kiye gaye haiM, yathA-indriya-pratyakSa evaM

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122 kAnajIbhAI paTela SAMBODHI noindriya-pratyakSa / indriya-pratyakSa meM zrotrendriya, cakSurindriya, ghrANendriya, jihvendriya aura sparzendriya- ina pA~ca prakAra ke pratyakSoM kA samAveza huA hai| usI prakAra noindriya-pratyakSa pramANa meM jainazAstra-prasiddha tIna pratyakSoM kA samAveza huA hai- avadhijJAna pratyakSa, manaHparyAyajJAna pratyakSa aura kevalajJAna pratyakSa / isa prakAra yahA~ pratyakSa ke do vibhAgoM meM se eka vibhAga meM matijJAna ko pratyakSa mAnya rakhA hai aura dUsare vibhAga meM avadhi, manaHparyAya aura kevalajJAna ko pratyakSa kahA hai / zrutajJAna ko Agama meM rakhA hai| nandIsUtra meM bhI anuyogadvAra kI taraha hI samanvya kA prayatna huA hai| parantu usakI paddhati alaga hai| usameM pramANa ke pratyakSa evaM parokSa-aise do bheda batAye haiM / punaH pratyakSa ko do upavibhAgoM meM vibhAjita kara, prathama vibhAga meM zrotrendriya Adi matijJAna ke pA~ca prakAroM ko aura dUsare vibhAga meM avadhi Adi tIna jJAnoM ko vargIkRta kiyA hai; parantu Age jahA~ parokSa ke bhedoM kA varNana huA hai, vahA~ nandIkAra ne zrutajJAna ke sAtha-sAtha matijJAna (Abhinibodhika) kA bhI parokSa pramANa ke rUpa meM varNana kiyA hai| isa prakAra jahA~ anuyogadvArasUtra meM caturvidha pramANa aura pA~ca jJAna kA samanvaya huA hai, vahIM nandIsUtra meM dvividha pramANa evaM pA~ca jJAna kA samanvaya huA hai , aisA pratIta hotA hai / jaina paramparAnusAra indriyajanya jJAna, parokSa jJAna kahA jAtA hai / jainetara anya darzanoM ne indriyajanya jJAna ko parokSa nahIM, apitu pratyakSa mAnA hai| isa laukika matAnusaraNa dvArA anuyogadvAra tathA nandIsUtra meM matijJAna (indriyajanya matijJAna) ko pratyakSa ke eka bhAga ke rUpa meM varNita karake lokamAnyatA ko svIkRti dI gaI tathA anyAnya darzanoM se virodha-bhAva bhI kama huA, parantu isase pramANa evaM jJAna ke samanvaya kA vicAra spaSTa aura asandigdha nahIM huaa| laukika aura Agamika vicAra kA samanvaya karate samaya anuyogadvAra meM matijJAna ko pratyakSa pramANa kahA gayA (jisako paravartI pramANa-mImAMsakoM ne sAMvyAvahArika pratyakSa kahA hai ) / zrutajJAna ko Agama meM rakhA aura avadhijJAna, manaHparyAya tathA kevalajJAna ko punaH pratyakSa pramANa kahA / parantu manojanya matijJAna ko kauna-sA pramANa kahanA tathA pramANa-pakSa kI dRSTi se anumAna aura upamAna ko kauna se jJAna kahanA, yaha bAta spaSTa nahIM huI / vaha bAta nimna samIkaraNa se svayaM spaSTa haijJAna pramANa 1. (a) indriyajanyamatijJAna = pratyakSa __(ba) manojanyamatijJAna Agama 3. avadhi 4. manaHparyAya pratyakSa kevala anumAna Agama pUrNa samanvaya kaise ho ? nyAyazAstrAnusAra mAnasa-jJAna ke do prakAra haiM-pratyakSa aura parokSa / sukha-duHkhAdi viSayoM se sambandhita mAnasajJAna pratyakSa tathA anumAna, upamAnAdi se sambandhita mAnasajJAna parokSa kahA jAtA hai| ataH manojanyamatijJAna, 3 1.

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123 Vol. XXXII, 2009 jaina dArzanika sAhitya meM jJAna aura pramANa ke samanvaya kA prazna jo jaina matAnusAra parokSa hai, usameM anumAna aura upamAna ko samAhita kara lenA adhika samIcIna hai| aisA karane se pA~ca jJAna aura cAra pramANoM kA samanvaya ho jAtA hai| parantu anuyogadvAra ke racayitA yahA~ eka kadama pIche rahe haiN| nandIkAra ne usakA saGketa to de diyA hai, parantu vaha itanA spaSTa nahIM hai| matijJAna ko pratyakSa evaM parokSa ina donoM meM ginAyA hai| vastutaH indriyajanyamatijJAna ko pratyakSa meM aura mAnasamatijJAna ko parokSa meM ginA jAya to vivAda hI samApta ho jAye / vAstava meM anumAna Adi mAnasajJAna parokSa hI haiM, parantu indriyajanyamatijJAna ko pratyakSa kahanA to laukika mAnyatA kA anusaraNa hI hai| pramANa aura paJcavidha jJAna kA samanvaya jainadRSTi se pramANa aura pA~ca jJAnoM kI avadhAraNA meM spaSTa samanvaya karane kA prayatna umAsvAti ne kiyA hai / jJAna ke mati, zruta Adi pA~ca bheda batAkara tArkika paddhati kI dRSTi se unhoMne prathama do jJAnoM ko parokSa aura zeSa tIna ko pratyakSa kahA hai / yadyapi unhoMne apane tattvArthabhASya meM 'caturthavidhamityake' kahakara cAra pramANoM kA abhimata diyA hai / parantu jisa prakAra pA~ca jJAna ko parokSa evaM pratyakSa-ina do pramANa-bhedoM meM sUtra dvArA mAnA gayA hai, usI prakAra ina pA~ca jJAna ko pratyakSa, anumAna, upamAna aura Agamaina cAra pramANoM meM nahIM mAnA gayA hai| bhASya meM bhI isakA ullekha nahIM hai| isakA kAraNa yaha ho sakatA hai ki pramANa ke do bhedoM kI prathama prakAra kI tArkika paddhati hI jaina darzana ko vizeSa anukUla hai| cAra pramANoM kI dUsarI tArkika paddhati Agama meM nirdiSTa hone para bhI mUlataH yaha dUsare darzanoM kI hai / tattvArthasUtra kI taraha AcArya kundakunda ne pravacanasAra ke prathama prakaraNa meM mati aura zruta ko parokSa tathA avadhi, manaHparyAya aura kevalajJAna ko pratyakSa rUpa meM varNita kiyA hai| ____ isa prakAra Agamika aura tArkika paddhati ke dvividha pramANa kA samanvaya huA hai, parantu caturvidha vargIkaraNa kA dUsarA prazna anuttarita hI rahatA hai| jainetara dArzanika vidvAn indriyajanya matijJAna ko pratyakSa kahate haiM, jabaki jaina vidvAn mati evaM zruta donoM ko parokSa kahate haiN| isakA pUrNataH samAdhAna na to umAsvAti aura kundakunda ne kiyA aura na nandIsUtrakAra aura anuyogadvAra-sUtrakAra ne hI kiyaa| isa bAta kA spaSTa nirAkaraNa paravartI zvetAmbara AcAryoM meM sarvaprathama jinabhadragaNi kSamAzramaNa aura digambara AcAryoM meM bhaTTAraka akalaGka ne kiyA hai / kSamAzramaNa ne apane vizeSAvazyaka meM ukta prazna kA nirAkaraNa karate hue kahA hai ki indriyajanya matijJAna, jo pratyakSa kahA gayA hai, use sAMvyAvahArika-pratyakSa samajhanA cAhie / bhaTTAraka akalaGka ne apanI laghIyastrayI meM spaSTataH ullekha kiyA hai ki pratyakSa ke mukhya aura sAMvyAvahArika-aise do bheda haiN| usameM avadhi Adi tIna jJAna ko mukhya pratyakSa aura indriyajanya matijJAna ko sAMvyAvahArika pratyakSa samajhanA caahie| donoM ke kathana kA spaSTa Azaya yahI hai ki jaina darzana ne tAttvika dRSTi se avadhi, manaHparyAya aura kevala-ina tIna jJAna ko pratyakSarUpa meM mAnA hai| mati aura zruta vastutaH parokSa hone para bhI unameM indriyajanya matijJAna ko pratyakSa kahA jAtA hai para yaha tAttvika dRSTi se avadhi, manaHparyAya aura kevala-ina tIna jJAna ko pratyakSarUva meM mAnA hai| mati aura zruta vastutaH parokSa hone para bhI unameM indriyajanya matijJAna ko pratyakSa kahA jAtA hai para yaha tAttvika dRSTi se nahIM, isameM lokavyavahAra kI sthUla dRSTi hI hai| tAttvika dRSTi se to, yaha jJAna zrutajJAna kI taraha parokSa hI hai| ina donoM AcAryo kA yaha spaSTIkaraNa itanA asandigdha hai ki Aja taka ke paravartI kisI granthakAra ne usameM saMzodhana yA parivardhana karane kI AvazyakatA nahIM smjhii|

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124 kAnajIbhAI paTela SAMBODHI kSamAzramaNa ke bAda prastuta viSaya ke zvetAmbara adhikArI vidvAnoM meM cAra AcArya ullekhanIya haiMjinezvara, vAdidevasUri, AcArya hemacandra aura upAdhyAya yazovijaya / bhaTTAraka akalaGka ke pazcAt digambara AcAryoM meM mANikyanandi, vidyAnandi Adi vizeSa rUpa se ullekhanIya haiN| donoM hI sampradAyoM ke ina AcAryoM ne apanI-apanI pramANamImAMsA-viSayaka kRtiyoM meM binA kisI parivartana ke lagabhaga eka hI prakAra se akalaGkakRta zabda-yojanA para hI jJAna kA vargIkaraNa svIkAra kiyA hai| ina sabhI ne pratyakSa ke mukhya aura sAMvyAvahArika, yaha do bheda kiye haiM / mukhya meM avadhi, manaHparyAya aura kevalajJAna ko aura sAMvyAvahArika meM matijJAna ko liyA hai| parokSa ke smRti, pratyabhijJAna, tarka, anumAna aura Agama ina pA~ca bhedoM meM pratyakSa ko chor3akara sabhI prakAra ke jJAna ke bhedopabhedoM ko samAhita kara liyA hai| isa prakAra jJAna evaM pramANa kA sampUrNa samanvaya siddha hotA hai / sandarbha-granthasUci : 1. dalasukhabhAI mAlavaNiyA-Agamayuga kA jainadarzana, sanmati jJAnapITha, AgarA 2. siddhasena-sanmati prakaraNa-paM0 sukhalAlajI, jJAnodaya TrasTa 3. siddhasena-nyAyAvatAra, prastAvanA-paM0 sukhalAlajI 4. umAsvAti-tattvArthasUtra-paM0 sukhalAlajI, jaina sAhitya prakAzana samiti, ahamadAbAda 5. paM0 amRtalAla bhojaka-anuyogadvArasUtra, mahAvIra jaina vidyAlaya 6. amolaka RSi-nandisUtra, sukhadeva sahAya jvAlA prasAda jauharI, haidarAbAda 7. kundakundAcArya-pravacanasAra, zrImad rAjacandra granthamAlA 8. jinabhadrakSamAzramaNa-vizeSAvazyakabhASya, lA0 da0 granthamAlA 9. yazovijayajI-jaina tarkabhASA-sindhI jaina granthamAlA 10. akalaGka-akalaGkagranthatraya-sindhI jaina granthamAlA 11. akalaGka-tattvArthavArtika bhAga-1-2, bhAratIya jJAnapITha, kAzI 12. mANikyanandi-parIkSAmukha, paM0 ghanazyAmadAsa jaina, sthA0 ma0, kAzI 13. vidyAnandi-pramANaparIkSA, sanAtana jaina granthamAlA 14. kaNAda-vaiziSikadarzana, caukhambA saM0 sI0 15. devasUri-pramANanayatattvAloka, arhatmata prabhAkara kAryAlaya, pUnA 16. akSapAda-nyAyasUtra, cokhambA saM0 sI0 17. amolakaRSi-bhagavatIsUtra, sukhadeva sahAya jvAlA prasAda jauharI, haidarAbAda 000

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saMskRta sAhityamAM gIta vijaya paMDyA gItano uddabhava kyAMthI thayo haze ? uttara spaSTa che. jema aneka bAbatonuM udgamasthAna veda ane khAsa karIne to Rgvada che. tema gItanuM pageruM paNa RgvadamAMthI maLe. bharatamuninA nATyazAstranI bahu jANItI kArikA che je nATakanI utpattine samajAve che. nATakanI utpattine paurANika Dhabe nirUpatAM kArikA kahe che. jagrAha pAThyamRgvedAt sAmabhyo gItameva ca / yajurvedAdabhinayAn rasAnArthavaNAdapi // 1-18 // A kArikAnuM bIju caraNa mahattvanuM che. sAmavedamAMthI gItanuM tattva lIdhuM. sAmavedanuM "gIta" zuM che ? sAmavedamAM moTA bhAganI sthAo RvedanI ja che, paNa aMte jyAre "gAna'nuM svarUpa ApavAmAM Ave che tyAre te sAmaveda bane che. eTale, chevaTe to Rgvada gIta mATe udgamasthAna thayuM. harTela jevA vidvAnano to e mata ja hato ke vaidika sUkto haMmezAM gAvAmAM AvatAM eTale saMskRta sAhityamAMnA gItanuM mULa vedamAM joI zakAya. praziSTa saMskRta sAhitya (Classical Sanskrit Literature)nA saMdarbhamAM gItanA svarUpano vicAra karatAM evuM jaNAya che ke, gIta zabdane ApaNe bahu vyApaka arthamAM levo paDe. nai- TItamagAyeluM. je kaMI gAyeluM ke gavAyeluM hoya te gIta. eTale gIta chaMdobaddha to hoya, paNa akSarameLa chaMdomAM baMdhAyeluM hoya athavA to mAtrAmeLa chaMdomAM paNa vahetuM hoya. A chaMdo sivAyanI layabaddhatAmAM paNa DhaLeluM hoya. vaLI saMskRtamAM to hoya, paNa prAkRtaapabhraMzamAM paNa hoya, vizeSa hoya kAraNa ke prAkRta-apabhraMza bhASAomAM svaronuM prAdhAnya vizeSa hovAthI gItanA svarUpa mATe e vadhu anukULa hoya. sarvavidyA pratiSThA' rUpe vedane, Rgvadane mAnI lIdhA pachI jo ApaNe praziSTa saMskRta sAhitya vize vAta karatA hoIe to, kAlidAsane acUka yAda karavA paDe. kAlidAse potAnAmAM aneka, spaSTa ane aspaSTa, pravAhI ane lupta athavA lagabhaga lupta paraMparAnA saMketo samAvyA che ane te rIte gItanI bAbatamAM paNa sauthI vadhu mahattvanA saMketo temaja sAmagrI kAlidAsanAM nATakomAMthI maLI Ave tema che.

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126 vijaya paMDyA SAMBODHI ApaNe upara noMdhyuM tema gAI zakAya te gIta ane game te cIja gAI zakAtI hoya che. eTale mAtrAmeLa chaMdo to gAI zakAya tema hoya che ja. paNa kAlidAsa jyAre amuka racanA gAvA mATenI che evo ullekha kare che tyAre noMdhapAtra che ke A padyo mULa prAkRtamAM hoya che. AnuM jANItuM udAharaNa zAkuntalanA pahelA aMkanI prastAvanAnuM padya che. sUtradhAra naTIne pariSadanuM zrutiprasAdana karavAnuM kahe che. grISmaRtu hamaNAM ja AraMbhAI che. eTale sUtradhAra naTIne kahe che : "tatvameva tAvari- pravRttimupamokSama grISmasamayapatya jIyatAm ! hamaNAM ja AraMbhAelA, mANI zakAya tevA grISma samayane viSaya banAvIne gA". ane pote grIkha samaya kevI rIte "upabhogakSama che te eka padyamAM kahe che. subhagasalilAvagAhAH pATalasaMsargasurabhivanavAtAH / prachAyabhutamanidrA visA: pariNAmaramAyA: . (zAkuntala-1-3) A divaso ke jemAM jaLamAM snAna karavuM Anandaprada che, pATalapuSponA saMsargathI vanavAyuo sugaMdhita che, gADha chAyAmAM nidrA paNa sulabha bane che ane saMdhyAo ramaNIya hoya che. AvA grISma samayane viSaya banAvIne gAvAnuM sUtradhAra dvArA kahevAmAM AvatA naTI je gAya che te padya prAkRta bhASAmAM racAyeluM che jethI huM saMskRta chAyA ApIza ISadISaccumbitAni bhramaraiH sukumArakesarazikhAni / / avataMtta rathamAnA pramavAra zirISakusumAri I (zAkuntala-1-4) bhamarAoe jenI komaLa kesaraTocone thoDI thoDI cUmI che te zirISapuSpone komaLa amadAo kAnamAM AbhUSaNa rUpe pahere che. have sUtradhAranuM grISma samayanuM varNana karatAM padya (1-3) upara ApaNe uddadhRta karyuM. naTIe gAyeluM prAkRta bhASAnuM padya paNa ApaNe upara TAMkyuM. A banne padyo vize noMdhapAtra bAbata e che ke A padyo eka ja prakAranA chaMdamAM racAyelA che. Ama to eka chaMda che paNa thoDA pheraphArathI bIjo chaMda banato hoya che. eTale 1-3 ane 1-4 bane "AryA' nAmanA mAtrAmeLa chaMdamAM racAyelA che. 1-3 to spaSTapaNe "AryA chaMdamAM che" ane naTIe bIjuM padya gAIne pariSadanuM manoraMjana karavAnuM hovAthI te padya prAkRtamAM che. chaMda AryA ja che paNa thoDo pheraphAra hovAthI tene "gIti' chaMda kahevAmAM Ave che. eTale A eka noMdhapAtra bAbata che. kAlidAse bIjo paNa eka saMketa Apyo che ke ekatra thayelA vidvAnonuM zrutiprasAdana (karNamadhura saMgIta saMbhaLAvIne manoraMjana) karavAnuM hovAthI naTIe gAvAnuM che. ane e pramANe gAvAthI pariSada AkhI jANe rAvivittavRttirartAivita thaI gaI che. eTale, A gItanuM nATakamAM eka manoraMjaka tattva tarIke mahattva che. ane abhinavaguptAcAryano zabda vAparIe to, gItanuM 35ra tattva tarIke mahattva che. eTale ke nATakanI, bhajavavAmAM AvatA nATakanI asarakArakatA vadhAravA A bIjI kaLA-saMgItakaLAnI ahIM sahAya levAmAM Ave che. paNa gItanI bAbatamAM ahIM thoDuM svarUpaciMtana jarUrI bane che. "gIta' zabda pracalita jaNAto

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Vol. XXXII, 2009 saMskRta sAhityamAM gIta 127 nathI to, AnA aMgenI zAstrIya bhUmikA zI che? bharatamuni e nATyazAstranA Adya AcArya che. temaNe potAnA ane bIjI aneka vicAradhArAonA uddagamasrota banelA evA potAnA nATyazAstramAM ati gahana ane mUlyavAna | vicAro rajU karyA che. AmAM temano eka vicAra e che ke nATaka e "lokavRttAnukaraNa< che. lokavRttane raMgamaMca para rajU karavAmAM keTalIka bAbatonI sahAya levI paDe che. A bAbato be prakAranI hoI zake lokadharmI" ane "nATyadharmI'. lokadharmI bAbato sAmAnya janasamAjanA AcaraNa para AdhArita hoya ane nATyadharmI bAbato, kalAjagatanI vizeSatA hoya, to "gIta" e nATyadharmI bAbata che. jo ke, A banne vacce jaDabesalAka vibhAjana (Waternight Compartment) thaI zake nahIM. abhinavatAcArye paNa kahyuM che ke to svabhAvamevAnuvRttamAna gharmadayam | nATyadharmI evI rIte prayojAya che ke lokasvabhAvanA anukaraNane vadhu vaLa, utkaTatA sAMpaDe. abhinavaguptAcArya kahe che rajhanadhavaprAdhAnyathocitam Ama nATyadharmI tattvomAM "gItano samAveza thAya che. Ama nATakamAM saMgItatattvano, tenA nAdamAdhuryano upayoga karavAmAM Ave che ane nATyazAstramAM AvAM "gItane dhruvA kahevAmAM AvyuM che. bharatamuni jene "yuvA' tarIke oLakhe che te A "gIta' che e samIkaraNa thoDuMka vadhAre ciMtana karavAthI spaSTa thaI jaze. - have A "gIta" athavA "dhruvA' nA praznane bIjI bAjuthI paNa vicArI zakAya tema che. bharatamunie eka yAdI ApI che jene teo "saMgraha kahe che, jemAM nATakane mATe upayogI bAbatono samAveza karavAmAM Avyo che. A "saMgraha' A pramANe che. rasamAvaemina tha vRttipravRttiH - 1 siddhiH vara tathA to mane ja (6-10 nA.zA.) have, je zlokathI ApaNe A lekhano AraMbha karyo tene ahIM pharI ekavAra yAda karI levo paDe. jagrAha pAThyamRgvedAt sAmabhyo gItameva ca / yajurvAminAr rasAnArthavapi (1-18 nA.zA.) have A zloka sAthe uparano zloka sAthe rAkhavAthI jaNAze ke "saMgrahazlokamAM 'pAThyano samAveza karelo jaNAto nathI. paNa "svara'mAM kharekhara te samAviSTa che. nATakanA "pAhya"ne sAdhAraNa pAThya'thI jUduM pADanAruM tattva hoya to te "svara' che. ane A "svara' kharekhara 'kAku' che, je chevaTe tene nATakano "pAkya banAve che. jApu svara va vastutaH 35rikha: 10 eTale "pAkyamAM kAku'(svara) umerAtAM te nATakanuM pAkya bane che. Ama "pAThya' nATakanuM 35raznanIya tyAre ja bane jyAre te "svara' eTale ke "kAkuthI rajita bane. A ja pramANe ApaNe "buvAne samajAvI zakIe tema chIe. saMgItanuM svarUpa bharatamuninA yugamAM eTale ke ati prAcIna yugamAM "gAndharva nAmathI jANItuM hatuM. A "gAndharva paNa ApaNe upara joyuM tema "sAma" (sAmaveda-sAmagAna)mAMthI uddabhaveluM. A "gAndharva saMgItasvarUpa to ati zAstrIya hoya. nATaka to "lokavRttAnukaraNa' hatuM. eTale "gAndharva' enA e svarUpamAM to kAma lAge nahIM. jema

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vijaya paMDaDyA Rgveda nuM 'pAThya' enA e svarUpamAM to nATakamAM prayojI zakAya nahIM. enA e svarUpamAM to 'uparaMjaka' bane nahIM. abhinavagupta kahe che tema nATyasAmagrImaniSkRitani'svara.1 banavuM hoya to 'gAndharva' saMgItanA svarUpamAM parivartana karavuM paDe. jema 'pAThya'mAM kAku umerAtAM te nATakanuM eka aMga banyuM tema 'gArva' ne na athavA dhruvA gIta rUpe avataravA tyAM thoDuM parivartana ja karavuM jarUrI bane. 'gAndharva' saMgItanI vyAkhyA che svara-tAla-pavAbham - AmAM svara, tAla ane pada e traNa tattvo che. 'pada' eTale ke zabda e traNa tattvomAMno eka che ane 'gAndharva' prakAranA zAstrIya saMgItamAM to jarUrI nathI ja. game tevA 'anarthaka' zabdothI paNa kAma cAle. bharatamunie evA zabdo ApyA paNa che, jenA vize bharatamuni kahe che ke brahmA pote gAndharva gAnamAM teno upayoga karatA12 eTale 'gAndharva' saMgItano A rIte to upayoga na thaI zake. vaLI svara-tAla ane padamAM 'pada'nuM je gauNa athavA to bAkAta rAkhI zakAya tevuM je sthAna hatuM tene mahattvanuM sthAna ApavuM paDe. A kArya dhruvAthI thaI zake. dhruvA eTale yasmArthAnurUpA tti dhruvA byArthavaziSTha 13 dhruvA arthane anurUpa ane arthapradhAna hovI joIe eTale have ahIM nATakanA saMdarbhamAM arthane prAdhAnya maLe che. 'dhruvA' banavA mATe bharatamuni keTalAka niyama paNa Ape che. AmAMno eka mahattvano niyama che. varNaprarSa TALavojoIe. zabdone-varNone kheMcavA na joIe.14 zAstrIya saMgItamAM to zabdone eka eka varNane khUba kheMcavAmAM Ave che. jo nATakamAM ema bane to, te upayogI na thAya. A niyama khUba upayogI che. vaLI - saMgItamAM lokapriya svarUpono prayoga karavo joIe. A rAgo sAdA (grAma-ra1) hovA joIe ane gAndharva-tAlano vAnA chaMda pramANe upayoga karavo joIe.15 eTale 'dhruvA' evuM tattva che ke jemAM kavitA ane saMgIta banneno samanvaya che ane eno 'yathArasa' upayoga karavo joIe. abhinavaguprAcArya to ema paNa kahe che ke, nATakanI bahAra dhruvA eTalI Anandaprada na 128 SAMBODHI bane. 16 nATyazAstramAM dhruvAnAM pAMca prakAro pADavAmAM AvyA cheH prAvezinI, niAmijI, prAsAddiI, JakSipI ane antarA. aneka bhinna bhinna prasaMgoe A pAMca prakAranI dhruvAono upayoga thato. nATyAtmaka prayojanane dhyAnamAM rAkhIne dhruvAo gAvAmAM Ave. sthaLa, samaya, Rtu, pAtracitraNa ane bhAvane dhyAnamAM rAkhIne dhruvAo prayojavI joIe. evamarthavidhiM jJAtvA dezakAlamRtuM tathA / prakRti bhAvastikA tu tato yogyA dhruvA vudhai: // (32-328 nA.zA.) dhruvAo autsukya, avahitya (potAnI sAcI lAgaNI chupAvavI te) jevI paristhitiomAM prayojI zakAya. dhruvA cintA, paridevita, dainya ke viSAdanA bhAvonA AlekhanamAM paNa prayojI zakAya. e ja pramANe Avega, saMbhrama, prasAda, anusmaraNa, navasaMgama athavA to premanI koIka anubhUtimAM paNa prayojI zakAya. 17 kazyapa ke jene abhinavagupra uddhRta kare che te dhruvA vize kahe che 'dhruvA' gItanI asarathI prekSaka potAnI ahaMbharI cetanAthI mukta thAya che, ane tenAmAM svArtha vihIna caitanyAvasthA pedA thAya che,

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Vol. XXXII, 2009 saMskRta sAhityamAM gIta 129 jenA para rasanI mudrA aMkita thAya che.18 abhinavaguptAcArya paNa "prAsAdikI dhuvA' vize nirIkSaNa karatAM kahe che "sUkSma ane layayukta svara sAthenI dhRvAnI kAvyAtmaka asara prekSakanA manane grahaNazIla banAve che ane nATyabhAva sAthe saMvAditA sthApe che."19 ATaluM saMskRta nATakanA saMdarbhamAM gIta vize svarUpaciMtana. A thaI gIta vizenI saiddhAMtika bhUmikA ane have tenA prayoga vize. dhRvAnAM nATakasAhityamAMthI keTalAMka udAharaNo joIzuM. upara eka udAharaNa to abhijJAnazAkuntalamAMthI ApyuM che. e sivAyanuM eka ati prakhyAta haMsAdikAnuM gIta. abhinavamadhulolupastvaM tathA paricumbya cUtamajjarIm / vamannavasatimAtranavRto mathura viskRtoccenAM tham ! (zAkuntala pa-1)20 he nitya navA navA madhanA lobhI bhramara, AzramaMjarIne vidhavidha rIte cUmIne (have) kamaLamAM vAso karavA mAtrathI saMtuSTa thaelo tuM AzramaMjarIne kema bhUlI gayo? A paNa AryAchaMdanA eka prakAra gatimAM che. A to suprasiddha gIta che ane enI vyaMjanAsaMbhUta kalAmayatAthI ApaNe sau paricita chIe. eTale enA vize vadhu carcA karavAnI jarUra nathI. paNa duSyantanA pAtranA arthaghaTanamAM haMsAdikAnuM gIta mahattvanuM che. Character is destiny jo mAnya rAkhIe to, haMsAdikAnuM gIta duSyantanA pAtra para mahattvano prakAza pheMke che. kavinI saMskRta nATyasAhityanI keTalIka kalAtmaka saMsiddhiomAM niHzaMka haMsAdikA sthAna pAme. ahIM paNa AraMbhamAM vidUSakanA zabdo nAvizuddhIvAda jI: svarasaMyo: zrayate I ane pachI rAjAnA zabdo kaho rAparivAhinI nItiH | A zabdo haMsAdikAnA gItane duvA TharAve che. paNa AnA karatAM vizeSa dhruvAnI pracura sAmagrI kAlidAse vikramorvazIyamamAM ApI che. vikramorvazIyamuno cotho aMka samagra saMskRta nATyasAhityamAM virala che. cothA aMkamAM phelAyelI kavitAne kAraNe to A aMka noMdhapAtra bane ja che paNa "dhruvAo athavA gItone kAraNe paNa A aMka dhyAnapAtra che. eca. DI. valeNakara sAhebe AnI khUba jhiNavaTabharI tapAsa karI che. cothA aMkamAM kula 32 AvAM paDyo che. AmAMthI eka saMskRtamAM che ane te paNa A ja prakAranuM che ane bAkInAM prAkRtaapabhraMzamAM che. prAkRta-apabhraMzamAMthI 11 padyo evAM che ke pururavanuM pAtra prakRtinAM bhinna bhinna padArthone saMbodhe che. velaNakara sAheba A 11 padyone prayuktipadyo tarIke oLakhAve che. bAkInAM 20 rAjAnA mukhamAM nathI paNa velaNakara sAheba kahe che tema anyokti prakAranAM che. pro. esa. pI. paMDita ane bIjA vidvAno A padyone prakSita mAne che, jyAre bolensana, pizela ane velaNakara sAheba pote A padyone kAlidAsa racita mAne che. 21 ApaNe upara je kuvAonI mImAMsA karI tenuM keTaluMka samarthana A vikramorvazIyamunA cothA aMkamAMnAM pomAMthI maLI zake tema che. cothA aMkamAM UrvazIthI virahita rAjAnI vilAparUpa dIrgha

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130 vijaya paMDyA SAMBODHI ekokti che ane nATakamAM ekavidhatA AvI javAno pUrepUro saMbhava che. samagra aMkamAM rAjA ekalo che, UrvazI dekhAtI nathI, velImAM pheravAI javAne kAraNe te agatika banI gaI che. eTale aMkamAMnI saMbhavita ekavidhatA TALavA mATe kavie A aMkanuM Opera- nRtyanATikA jevuM svarUpa ApyuM hoya tevo saMbhava che. vaLI pururavanuM pAtra bhajavatA abhinetAne rAhata ApavA mATe paNa AvuM kazuMka karavuM jarUrI hatuM. rAjAnA mukhamAM mUkAyelAM padyonI sAthenI raMgasUcanA pramANe te carcarI nRtyamAM DhALavAnAM che. eTale saMbhava che ke A paghonI sAthe sAthe carcarI prakAranuM nRtya paNa cAlatuM hoya, ane sAthe rAjA paNa AmAM bhAga leto hoya. bAkInAM je anyokti prakAranAM paDyo che tenI saMkhyA 20 che je prAkRtamAM racAyelAM che. A padya rAjAnA mukhamAM mUkAyelAM nathI temaja bIjuM koI pAtra paNa bolatuM nathI. A padyo rAjAnI sthitinuM sUcana karanArAM che. AmAMthI be padyo vize to raMgasUcanA che ke teo prAvezikI ane AkSepikA che. prAvezikA nAma sUcave che tema pAtranA pravezane sUcavanArI che. padya 1 ane 2 prAvezikA ane ApikA che. ApaNe upara joyuM tema chuvAnAM pAMca prakArone A cothA aMkanA padyone lAgu pADI zakIe tema chIe. ane pro. eca. DI. velaNakara sAhebe tema karyuM che. DaoN. jI. ke. bhaTa kahe che "Avo ardho kalAka ke tethI paNa vadhAre samaya cAlatI dIrgha nATyAtmaka ekokita pururavanuM pAtra bhajavatA abhinetAne thakavI nAkhanAruM hoya. sAthe sAthe prekSako paNa ekavidha dazyathI kaMTALI jAya. mATe e zakya che ke kAlidAse A nATyAtmaka samasyAno vyAvahArika dRSTithI vicAra karyo hoya ane eka bAju abhinetAne rAhata ApavA to bIjI tarapha prekSakone manoraMjana temaja pramoda mATe gIto dAkhala karyA hoya. vaLI jI. ke. bhaTa aTakaLa kare che ke koI rAjapuruSonA milanasamAraMbhanA dabadabAbharyA prasaMge A nATakane rajU karavAmAM AvyuM hoya. eTale A eka saMskRta nATyasAhityamAM virala che ane pachIthI vismRta thaelI koI paraMparAnA saMketo A aMke kadAca jALavI rAkhyA che. kAlidAsa pachInA nATyakAromAM A paraMparAnuM sAtatya raheluM dekhAtuM nathI. navamI sadInA pahelA caraNamAM murArie 1-13mAM prAvezikI chuvAno upayoga karyo che. murArinA anardharAghavanI prastAvanAmAM A prAvezikI chuvAno prayoga thayo che. sUtradhAra rAmAyaNa para AdhArita rUpakane pariSada samakSa prastuta karavAnuM vicArI rahyo che. evAmAM nepathyamAMthI gIta saMbhaLAya che. gIta prAkRta bhASAmAM che. enI saMskRta chAyA A pramANe che. dinakarakiraNotkaraH priyAkaraH ko'pi jIvalokasya / manamustAkrupAtnIvRtamadhuvarSaorvidhaH II (1-13 anardharAghava)24 A sUryanA kiraNasamudAya jIvalokane anirvacanIya Ananda pradAna kare che, je kamaLasamUhanI godamAMthI bhamarAne bahAra kheMcI kADhavAmAM kuzaLa che. eTale sUtradhAra sAMbhaLIne kahe che kathamunimeva narsa: virya rathotsAdriAmabhadrASiNo vizvAmitrasya pravezI chuvA (anardharAghavanI prastAvanA) zuM nartakoe zarU karI dIdhuM? A to, dazarathanA khoLAmAMthI rAmabhadrane bahAra kheMcanArA vizvAmitranI prAvezikI dhruvA che. jema sUryakiraNo bhamarAne kamaLamAMthI mukta kare che tema vizvAmitra rAmane dazarathanI

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Vol. XXXII, 2009 saMskRta sAhityamAM gIta 131 godamAMthI bahAra kADhaze evuM vizvAmitranA praveza aMgenuM sUcana thAya che. abhinavaguptAcArya A AkSepikI dhuvAnI carcA karatAM "udAttarAghava' nATakamAMthI udAharaNa Ape che. 25 paNa A nATaka Aje upalabdha nathI. A prakAranI "dhruvAo vize pachInA saMskRta nATyasAhityamAM bhAgye ja sUcanA maLe che. paNa uparanI dhruvAo mATenA prasaMgo koI paNa saMskRta nATakanA game te pRSTha parathI maLI zake. jo ke, Ama karIe to ApaNe "buvAne jarAka vyApaka arthamAM - je arthamAM A lekha zarU karyo che te "gIta' arthamAM levo joIe. pAtronA praveza, niSkramaNa mATenI prAvezikI, naiddhAmikI dhruvAono viniyoga to spaSTapaNe karI zakAya tema che. A sivAya saMskRta nATakasAhityamAM jayAM vaitAlikonAM paDyo che tene ApaNe gIta tarIke niHzaMkapaNe gaNAvI zakIe tema chIe. zAkuntalanA pAMcamA aMkamAM vaitAlikanAM be pagho 5-7 ane 5-8 gIto ja gaNAya. svasukhanirabhilASaH khidyase lokahetoH pratidinamatha vA te vRttirevaMvidhaiva / anubhavati hi mUrdhA pAdapastIvramuSNaM samayati paritApa chAyA saMzritAnAm II (zAkuntala-5-7) potAnA sukhanI spRhA vagaranA tame prajAhita mATe ATalI jahemata uThAvo cho, athavA to tamAruM rojerojanuM jIvana ja A prakAranuM che. khare ja vRkSa potAnA mAthA para Akaro taDako veThe che ane Azaro lenAranA saMtApane chAyA vaDe dUra kare che. niyamayasi vimArgaprasthitAnAttadaNDaH prazamayas ivivAdaM kalpase rakSaNAya / atanuSu vibhaveSu jJAtayaH santu nAma tvayi tu parisamAd vanyutya prajAnAm II (zAkuntala-pa-8) daMDadhArI evo tuM avaLe mArge janArAone niyamanamAM rAkhe che. jhaghaDAone zamAve che. rakSaNa mATe samartha bane che. vaibhava vipula hoya tyAre sagAvahAlAM hoya ja paNa prajAo pratyenuM sagAonuM kartavya tamArAmAM ja pUruM thAya che. vaitAlikonAM paDyo Ama, gIta ja che. vaitAlikanI to vyAkhyA ja evI cheH judA-judA tAlamAM vaitAlika gAya che. vividha: tAtkaH te vyavahAti ! vaLI tattapradara: rA: tAnavAma: zlokaiH sarabhasaM evaM vitAlaM gAyan vaitAliko bhavati / Ama vikramorvazIyamanuM vaitAlika padya (ra-1), mudrArAkSasanA trIjA aMkanAM banne vaitAlikonAM pagho (3-20, 21, 22 ane 23)ne gIto gaNAvI zakIe tema chIe. ratnAvalI nATikAnA pahelA aMkamAM dvipadIkhaMDa gAtI be dAsIo praveze che ane je gAya che e traNe padyo gIto ja che.

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132 vijaya paMDyA SAMBODHI kusumAyudhapriyadUtako mukulAyitabahucUtakaH / zibitapAna vAti kSiprApavana che (1-13) vikasitabakulAzokakaH kAGikSatapriyamAnamelakaH / pratipAtranasamarthavavastIti yuvatisArthavA: . (1-14) iha prathamaM madhumAso janasya hRdayAni karoti mRdulAni / pazAditi vAno nathap: yusumavA che (1-15) kAmadevano priyadUta Agra vRkSo para maMjarIo UgADanAra, rUsaNAMne zithila karanAra dakSiNa pavana vAya che. (13). bakula ane azokane puSpita karanAra, priyajananA milananI AkAMkSA sevanAra (videza gaelA priyatamanI)pratIkSA karavAne asamartha yuvatIo vyAkuLa banI rahe che. (14) atyAre prathama vasaMta lokonA hRdayone komaLa banAve che. pachI kAmadeva praveza mATe anukULatA maLatAM, puSpanAM bANathI vadhe che. (15). Ama saMskRta nATakamAM gItanA tattvane darzAvI zakIe tema chIe. paNa, jenI upara carcA karI te bruvA' vizenA saMketo bahu ja jUja maLe che. AnuM eka kAraNa e jaNAya che ke, gItano-saMgItamaya gItano upayoga nATakamAM atyaMta vyApaka haze ane nATaka bhajavavAnI bhinna bhinna zailIo astitvamAM AvI haze. vaLI upara noMdhyuM tema saMskRta nATaka evA prakAranuM che ke, jemAM game tyAre saMgItamAM-gItamAM sarI paDI jaI zake. saMdarbha-sUci: 1. DaoN. gautama paTela, "vaidika sAhitya ane saMskRti", 1978 pR. 184. 2. tiSa sAmanaDyo . jai. sU. 2-1-36 3. e. bI. kItha dvArA uddhata Sanskrit Drama 1999, pR. 16. 4. IsIsicumbiAhiM bhamarehiM suumArakesarasihAI / mohaMsagati rUmamA pamarAgo upasuinAruM . (2-4) 5. AryA chaMdamAM 1, 3 pAdamAM 12 mAtrA 2 pAdamAM 18 mAtrA ane 4 pAdamAM 15 6. gIti chaMdamAM 1, 3 pAdamAM 12 mAtrA 2, 4 pAdamAM 18 mAtrA, 7. pUrva ane veti naa tAlupurajhanIyam | nATyazAstra 28-7 para abhinavaguNAcArya. 8. nAnAbhAvopasaMpannaM nAmAvasthAntarAtmakam / nottAnuavi nAcatanyathA uttama 1-112 nA.zA.

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Vol. XXXII, 2009 saMskRta sAhityamAM gIta 133 9. nATyazAstra 13-7) para abhinavaguptAcArya 10. nATyazAstra 17-102 pachInI TIkAmAM abhinavagupta 11. nATyazAstra 33-1 para 12. tAcakSA vacce na purA brahmatAni kRtuma, jAtIya, iinirI, rUtuma prathane tayAntare vAva | titiphAta, yuvata, madhye tiruvavRddha banAve che . nA. zA. 31-104 13. nA. zA. 29-29 14. 7 fe afprarSatu dhruva siddhiviSyate | nA. zA. 29, 26-17 15. yAcana nAzaiva tAnAra tAni tuI tAni chaMTojartavRtteiviMkhAvyane dhuvAsu atha | nA. zA. 29-14 16, ra di nATyakartayamathaSa dhruvanaM nIyamAnAsuravamutpatiti ! nA. zA. 23-1 para abhinavaguptAcArya 17. nATyazAstra 32- 319-329 18. nA. zA. 29-13 para abhinavaguptAcArya 19. nA. zA. 30-314 para abhinavaguNAcArya 20. viduto_vo tuH tada parivusviDana gUgamakhvahiM manavasAvyuto madugara virio usa naM 6 I (zAkuntala 5-1) 29. Vikramorvasiya - ed H. D. Velenkar 1961, Sahitya Akademi 22. G. K. Bhat, Sanskrit Drama, Problems and Perspectives, 1985, pR. 100 23. ejana pR. 100 24. girivarane vimAgo vi gIgogalsa | kamalamaulaMkavAlIkiamahuarakaDDhaNaviaDDho / 25. nA. zA. 30-313 para abhinavaguNAcArya D D D.

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vikramorvazIya'nA nAndIzlokanuM kAvyarthasUcakatva : atharvaveda (2.2)nA pariprekSyamAM* samIrakumAra ke. prajApati nATyazAstrIya anekavidha paribhASAomAM "nAndI'nuM paNa eka mahattvapUrNa sthAna che. sAmAnya rIte nATakanI nirvina samApti thAya, e ja nAndInuM mukhya prayojana che. sAhityadarpaNakAra vizvanAtha "nAndI'nI vyAkhyA A prakAre Ape che : ___ AzIrvacanasaMyuktA stutiryasmAtprayujyate / / devadvijanRpAdInAM tasmAnnAndIti saMjJitA // 2 jo ke prasiddha TIkAkAra rAghavabhaTTa "nAndIne kAvyArthasUcaka mAne che : "AzIrnamakriyArUpa: stro: vyArthasUva: ( nAnDIti vadhyate | prAcIna TIkAkAro ane vidvAnonA mate nAndIzlokathI nATyakRtinA nAyaka-nAyikAdi pAtro ane vividha prasaMgonuM paNa sUcana thAya che. bhAse paNa moTAbhAge potAnAM rUpakomAM mudrAlaMkArano upayoga karyo che. mudrAlaMkAranI kuvalayAnanda ApelI vyAkhyA uparyukta viSayane vizeSarUpathI prakAzita kare che. jema ke 'mUtrArthasUvane mudrA pravRtArthapUrvaka parveda * bharatamunie nATyazAstra (1.37)mAM kahyuM che ke "brahmAe cAra vedamAMthI apekSita cAra vastuonuM grahaNa karI nATya nAmanA pAMcamA vedanuM sarjana karyuM.' kAlidAse vikramorvazIyanI kathAvastuno AdhAra vedomAMthI lIdho che. pro. eca.DI. velaNakara paNa kahe che ke "mahAkavi kAlidAse Rgvada(10.95) ane zatapatha brAhmaNa (5.1-2) kathAmAMthI preraNA laI vikramo. nAmaka nATakanI racanA karI che, evuM vicakSaNa vidvAno mAne che. A prakAre kAlidAsanA nATya sAhitya upara vaidika prabhAva pratyakSa thaI zakato hoya, to pachI atharvavedane kavie kema najaramAM na lIdho hoya !! kemake atharvavedanA "gAndharvAsarasaH (2.2) sUktanA parizIlanathI vikramo.nI keTalIka bAbato sUcita thAya che. A saMdarbhe prastuta zodhapatramAM vikramo.nuM kAvyArthasUcakatva uparyukta atharvaveda (2.2)nA sUktanA pariprekSyamAM rajU karavAno upakrama che. * vikrama yunivarsiTI, ujajaina dvArA Ayojita 50mA kAlidAsa samAroha' (tA. 21thI 27 nave. 2007mAM prastuta zodhapatra

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135 Vol. XXXII, 2009 vikramorvazIyanA nAndIzlokanuM kAvyArthasUcakatva : (a) "vikramorvazIya'nA nAndIzlokanuM kAvyArthasUcakatva : "vikramorvazIyano nAndIzloka A pramANe che : vedAnteSu yamAhurekapuruSaM vyApya sthitaM rodasI yasminnIzvara ityananyaviSayaH zabdo yathArthAkSaraH / antaryazca mumukSubhiniyamitaprANAdibhirmagyate sa sthANuH sthirabhaktiyogasulabho niHzreyasAyAstu vaH // 1.1 // vikramo.nA prasiddha TIkAkAra kAyama kahe che ke "veddAntapu yamadurapuruSa' vagere vizeSaNothI kathAnAyaka pururavAnuM sUcana thAya che. anya eka prasiddha TIkAkAra raMganAtha kahe che ke "papuruSa' pururavA che. "zvara:' zabda jenA mATe yathArthakSara che te pururavA che. "niyamita prANavidhi: mumukSupa:'thI jenuM aMtaHkaraNamAM zodhana thAya che (kRmte) te pururavA che. "zApu' ativIra-rudrarUpa-pururavA ja che. anya vidvAna nAndIzlokanuM A prakAre kAvyArthasUcana kare che : (1) "veddAntapu' padathI "vedano aMta" arthAt nijapradeza-svarga, tyAM paNa dayA, dAkSiNyathI khyAta " puruSa' pururavA che. (2) "niyamita prApa: 5mte' padathI munionuM sUcana che. (3) "mumukSu' padathI dezI daityanA trAsamAMthI muktinI icchA karatI urvazInuM sUcana che. (4) aMtima paMktithI rAjA pururavAnI stuti samagra zlokamAM darzAvAI che.' (ba) atharvavedIya "gAndharvAsarasa' sUkta (2.2)nA deva : atharvavedanA uparyukta sUktamAM mukhya devatA gandharva ane apsarAo che. vibhinna zabdakozomAM gandharva ane apsarAno sAmAnya artha "eka divya ke devakoTinI jAti che. amarakozamAM gandharvano eka artha "AkAzamAM ghumanAra sattva(na.)' prApta thAya che. 10 jayAre RgvadamAM "gaMdharva' zabda vIsa vakhata prayojAyo che; je AkAzastha vAyunuM eka vizeSa sattva che, te lokane mApe che ane teno saMbaMdha sUrya, sUryarUpI pakSI, sUryavat soma, jala ane sUryAzva sAthe batAvyo che. tathA kahyuM che ke gaMdharva apsarAono premI che. tenuM vastra suvAsita ane keza (vALa) vAyavya che, kAminIno zokhIna paNa che. 11 paM. sAtavaLekarajIe potAnA atharvavedanA subodhabhASyamAM uparyukta sUktanA saMdarbhamAM gandharva zabdanA A prakAre artha ApyA che.12 (1) " vALa dhArayati' arthAtu potAnI vANIne dhAraNa karanAra', potAnI vAphazaktine saMyamamAM rAkhanAra. A zabdo Ama to "AtmajJAnanA adhikArI'nA vAcaka che. (2) "+ : (i) bhUmi, sUrya, vANI, indriyo, antaHkaraNa-zaktio vagerene (dharva:)dhAraNa-poSaNa karanAra AtmA. je bhUmi, sUrya tathA anyAnya carAcara skUla

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136 samIrakumAra ke. prajApati SAMBODHI sUkSma sarva padArthonuM dhAraNa-poSaNa karavAne kAraNe paramAtmAnuM A nAma che. e rIte laghukAryakSetramAM zarIramAM sthita vANI, prANazakti, indriyazakti vagere tathA sthaLasUkSmAdi dehone dhAraNa karavAne kAraNe "jIvAtmA' no paNa vAcaka A zabda che. - "apsarA' zabdano artha prastuta adhyayanamAM yathA sthAne Apela che. (ka) vikramorvazIyanA nAndIzlokanuM kAvyArtha sUcakatvaH atharvavedIya sUkta (22)nA pariprekSyamAM - (1) mahAkavi kAlidAse potAnI racanAomAM mAnava ane mAnavetara (atIndriya, alaukika) pAtrono pracAramAtrAmAM viniyoga karyo che. jemAM deva, yakSa, gAMdharva, dAnava, apsarAo vagere aneka jIvanta pAtrono samAveza thAya che. emAMya gAMdharva ane apsarAo to emanA nATya sAhityanAM manapasaMda pAtro pratIta thAya che. (2) nATakanAM lakSaNo anusAra nAyaka "divyAdivya ja nahi, paraMtu divya paNa hoya che. vikramo. no nAyaka pururavA svayaM gandharvanI koTimAM AvI zake che. zatapatha brAhmaNa (5.1-2)mAM ullekha che ke pururavA gandharvone saMtuSTa karI, emanA nirdezAnusAra manuSyalokamAM svargIyAgni lAvIne yajJa kare che. tathA gandharvarUpa prApta karI le che. jenAthI te potAnI preyasI sAthe haMmezane mATe sAthe rahI zake." viSNupurANamAM paNa A ja rIte pururavAe gAMdharva pada prApta karyAno ullekha che. vikramomAM rAjA ane citrarathanI maitrImAM pururavAmAM gaMdharvanI sadezatAnAM darzana thAya che ? maye cirAgaH (rAvatIrtha ) vAti priya suve (mahU : 1) | pururavA mAnavetara(devI) pAtronI jema "svaratatte tiH' paNa karI zake che. rAjAnI AvI kSamatAnAM darzana apsarAonA saMvAdamAM thAya che : "ritrAtAM paritrAyatAM yaH surapakSapAtI vI vI nazvaratanta tirati" (mahUH 2) nAradanA saMvAdamAM ene indratulya mAnyo che. jema ketvtkaaryN vAsavaH kuryAttvaM ca tasyeSTamAcareH / / sUryaH sathAnamaniH sUrya ra tenA che (vimo, pa.ra0) Ama pururavA devatulya paNa mAnavAmAM Avyo che. (3) vikramo.nI nAndImAM ziva(paramAtmA) vAcaka vizeSaNo (phaMDa, i puruSa:, ) pururavAnAM vAcaka che, evuM AgaLa sUcita che ane siddha karela che. ahIM pururavA gaMdharvatulya che. e paNa siddha karela che. AvI rIte atharvavedAntargata "gandharva' zabda paNa "paramAtmA' ke "jIvAtmA'no vAcaka che. Ama ahIM atharvaveda (2.2)mAM gandharva-paramAtmAnAM vizeSaNa ane vikramo. aMtargata pururavAnAM zivatulya sUcita vizeSaNomAM keTaluM sAdazya (sAmya) che, te nIce mujaba prastuta che:

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137 Vol. XXXII, 2009 vikramorvazIya'nA nAndIzlokanuM kAvyArthasUcakatva : (1) atharvavedamAM "gandharva'nuM eka vizeSaNa che ? te sadya-zRM vivi arthAt tAruM sthAna ghulokamAM che. vikramomAM keTalAka vidvAna "veddAntapu' padathI "vedano aMta' arthAta "svargane sUcita kare che. Ameya pururavA svargAdimAM gati karavAnI kSamatA dharAve ja che. svargAdimAM enuM gamanAgamana banI rahe che. deva-dAnava yuddhamAM rAjAne sahAyakanA rUpamAM nimatraNa je prApta thayuM hatuM te AnuM pramANa che.15 atharva.mAM to sUrya bhagavAna ja "gandharvano deha che, evo ullekha che. jenuM vizeSa spaSTIkaraNa AgaLa jatAM "sUryatva' vizeSaNamAM karela che. A prakAre rAjA ghAvA-bhUmine vyApta karavAnI kSamatA dharAve che. (2) atharva. mAM gandharvanuM anya eka vizeSaNa A prakAre che : "drivyaH arva:' (divya pRthivyAdino dhAraka), visvAvasu-jamparva (vizvane sthApita karanAra dhAraka deva), bhuvanasya pa Ava patiH (bhuvanono ekamAtra svAmI), saivI darama: avayAtA divI Apattine dUra karanAra), pRkAta (AnaMda ApanAra). vikramo mAM joIe to - pururavA eka dhIrAdAtta nAyaka che. "nata nAya:- one who leads' anusAra te netA che. tathA 2AnA tathA prajJA', "rAnA chAtI vAram' loko rAjAne najara samakSa rAkhI tenA anusAra jIve bhagavadgItAmAM paNa kahyuM che ke, yadayadAcarati zreSThastad tataddevettaro janaH / / sa yatpramANaM kurute lokastadanuvartate // A prakAre "lokasaMgrahano khyAla rAkhavo, prajAnuM rakSaNa-dhAraNa-poSaNa karavuM rAjAnuM prathama kartavya che. je prakAre Izvara-paramAtmA jagatanuM dhAraNa-poSaNa-rakSaNa kare che. atharvavedanAM uparyukta vizeSaNo vikramomAM joIe to- pururavA zaraNAgata urvazI vagerenI cIsA-cIsa sAMbhaLatAM ja dAnavanI nAgacUDamAMthI ene bacAve che, jemAM rAjAno rAjadharma pratyakSa thAya che. jenA zauryanI yAcanA devAdhideva mahendra kare che. zrI araviMda pururavAne zauryavyasanI narezanA rUpamAM jue che ane kahe che ke "lagabhaga pratyeka aMkamAM enA caritranA A paripAno kalAtmaka saMketa nATyakAre karyo che. ene vAraMvAra "rAjarSi' kahevAmAM Avyo che. vaitAliko dvArA enA parAkramanuM kathana karAvavAmAM AvyuM che. saMgamanIya maNine uThAvI laI janAra gIdhane musthAnAM vaiva rastAnAmahirane vadha: mRta:kAyadAnusAra aparAdhIne daMDa ApavAnI tatparatA enI kartavyapAlana niSThAnuM darzana karAve che. pururavAnA A sUryavaMzIya guNomAM uparyukta atharva.nAM vizeSaNonuM sAdazya daSTigata thAya che. A guNo "paramAtmA (: puruSa:) nA guNone paNa poSe che. kumAra Ayune "vApara' thayela joIne tamena jUthapatiranubrutta:' lAgavAthI Ayune rAjagAdI soMpIne vanamAM javAnI tatparatA kSaNa mATe sUryavaMzI rAjavIonI "vArdhace munivRttinA'nI yAda apAve che. kSaNavAra mATe lAge che ke pururavA vAnaprasthI banIne 'yonAne tanutyajAm' no mArga apanAvaze, paraMtu Indrano nArada dvArA saMdeza maLatAM ja Ayuno yuvarAja pade abhiSeka thayo ane

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138 samIrakumAra ke. prajApati SAMBODHI pururavAne urvazInI sAthe rahevAnuM sadbhAgya(!) prApta thayuM. A rIte pururavAnuM uttara jIvana AyunI prApti pachI aMzataH saMyamita thaze ke te pote thayo haze, evA zivavAcaka "sthANu' zabdano AzAvAdI bhAva ahIM prApta (baMjita) thAya che. A prakAre pururavA zUra, zIlavAna temaja dAkSiNya saMpanna che. vinayano guNa enA zauryamAM abhivRddhirUpa che. kumArasaMbhavamAM "ziva' mATe ApelI "dhIra'nI vyAkhyA pururavA mATe prAyaH ucita manAze. eNe urvazInI prAptimAM aneka varSa vitAvyAM. A dhyeyamAM te aDaga rahyo. Avo paramAtmA tulya rAjA ja Apattine dUra karI zake che. prajA ane patnIne AnaMda ApI zake che. (3) atharva. mAM gaMdharva saMdarbhe Izvara-paramAtmA-tulya eka vizeSaNa che ke "T vALI dhArata"arthAt potAnI vANIne dhAraNa karanAra, vAzaktine saMyamamAM rAkhanAra arthAt AtmajJAnano vAcaka A zabda che. jeno eka artha - bhUmi, sUrya, vANI, indriyo, antaHkaraNazaktione dhAraNa-poSaNa karanAra AtmA ke paramAtmA che. pururavAnI kavisulabha kalpanA atyanta prasanna che. pratyeka paristhitimAM enI aMdarano kavi lalita vAgvilAsanA rUpamAM sarI paDe che. enI antaHcetanAmAMthI nIkaLatI vANI vize zrI aravinda kahe che ke "koIpaNa rAjAne enA pahelAM athavA pachI, tyAM sudhI ke ricarDa dvitIyane paNa vANInuM te gauravamaya varadAna prApta nathI, je "sUrya ane candramAnA A pautra' ne prApta che. pururavAmAM kavitAthI bharela mAnasa, rAjacita bhavyatA temaja pUrNatAthI bharela vAgAbhyAsa tathA potAnI ja niyatithI anupameya gauravathI prajajavalita temaja vispharjita kalpanAthI samanvita temaja saMvalita thaIne pururavA e moTI ghaTanAno sAkSAtkAra kare che, je enI aMtaHprakRtinI kasoTI thanAra che. kevaLa Avo ja vyakti saMsAra temaja enA aindriya jIvananuM mUrtimAna saundarya, nArAyaNanI jAMghamAMthI utpanna apsarAnI lAlasA tathA prApti karavAno adhikArI hato"17 je prakAre ziva pArvatI sAthe tathA sAMganA puruSanuM mahAprakRti sAthe milana thAya che. pururavAnuM eka kathana atre noMdhanIya che ke "urvazInuM e manohararUpa vedAbhyAsathI jaDIbhUta nArAyaNanI sRSTi nahIM, paraMtu A candramA, kAmadeva athavA vasanta dvArA ja racAyuM haze." A sAmAnya indriyabhogI manuSyano aMdarano avAja nathI. (4) atharva.mAM "gandharva zabdanuM eka anya vizeSaNa cheH "sUrya' arthAt mahAna sahasrarazmi sUrya bhagavAna ja emano deha che. athavA te emanAmAM ja che eTaluM ja nahIM, sUryano mahAna prakAza paNa emanAthI prApta thayo che. A emano mahimA che. A bAbata pururavAne sUryaparamAtmA tulya siddha karavAmAM sahAyaka banI zake che. je prakAre "rAnA patnI karAm' mAnavAmAM Ave che, e prakAre sUrya bhagavAna paNa samagra jIvasRSTi, caitanya svarUpa ke kAlamAnanA ghAtaka manAya che. zrI araviMda kahe che ke "jeno pitA budha tathA mAtA IlA che ane je IzvarIya preraNAnuM pratIka che. A prakAre pururavAno vaMzagata saMbaMdha sUrya temaja caMdrathI che."18 kAlidAse paNa vikramonI eka upanAmAM pururavAne sUryatulya batAvyo che. 19

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139 Vol. XXXII, 2009 vikramorvazIya'nA nAndIzlokanuM kAvyArthasUcakatva : pururavA mAtRpakSathI sUrya ane pitRpakSathI caMdranA guNo saMskArarUpe laIne utpanna thayo che. sApikya dharmAnusAra kanyA strInI pAMca peDhI ane varamAM pitAnI sAta peDhInA saMskAra utarI Ave che, evuM smRtizAstramAM kahyuM che. A pramANe pururavA prati amAsanA divase sUrya-candra jayAre sAthe hoya tyAre sUryanI ArAdhanA kare che. sUryAzanuM parimArjana kare che. samagra nATakamAM pitRpakSanA cAMdraguNonuM prAbalya hovAthI te dila ane dimAganI saMvAditA prApta karavA mATe AdarzanI pUjA kare che. AthI to te vikrama che. - jyAre urvazInuM dAnavathI rakSaNa, cAraNo dvArA gadya-padya-mizrita vIrarasa pradhAna 'gayovAirAm' dvArA vijayagAthA-gAna mATe protsAhita, pururavAnuM vAraMvAra svargamAM gamanAgamana, devarAja IndranI maitrI, deva-sahAya kSamatA ane Indra-nArada dvArA prApta urvazInI sAthe sahajIvananI anumati- A badhuM mAtRpakSa sUrya taraphathI prApta saMskAra guNone AbhArI che. (5) atharva. mAM gandharva arthAt paramAtmA mATe kahyuM che ke " iva nama: arthAt te eka ja namaskAra yogya che, sarva jagatamAM te ja eka prazaMsAne yogya che- viSNu rUThya: I tathA "te vI. yaumi vRkSa', "nama', namaste kastu', susevAH ItyAdi jenA vize stutiparaka pada paNa prApta thAya che. | vikramo.nA nAndIzlokamAM paNa paramAtmA mATe "patiyonA suttamaH', "antaryazra mumukSuniyamitaprAbiyate' jevAM vizeSaNa prayukta karyA che. tathA aMtima padathI rAjAnI stuti samagra zlokamAM batAvI che, evuM keTalAka vidvAnonuM paNa sUcana che. A pariprekSyamAM TIkAkAra kATayama ane raMganAthanuM paNa vyApaka sUcana che ke "prANa vagere niyata karanAra muni, jeo lokhaMDa ane kAMcana(suvarNa)ne eka samAna mAne che ane rAjAmAM jemanI bhakti che, evA munigaNa dvArA pururavAnuM aMtaHkaraNamAM zodhana thAya che arthAt rAjA pururavAe AvA munionA hRdayamAM sthAna prApta karI lIdhuM che. 21 'niSomAtma na+'nI vacce saMvAditAnA maMthanamAM rata pururavAnA jIvanamAM bharata, cyavana, nArada, durvAsA, kaNva, mAricAdi munioe zApa ane anugraha dvArA vyakti, samAja ane pArivArika jIvananA vaizvika sthApana mATe pururavAne nimittarUpa yaza prApta karAvI rAjA prati potAnI bhaktinuM pramANa rajU karyuM che. jema ke, "mAricAzramano sarvadamana bharata bane evI kSamatA prApta kare che. avanAzramanA niyamonuM ullaMghana karanAra Ayu nArada dvArA yuvarAja pada para abhiSeka thavAthI sabaLa, sakSama ane ucita netRtva ApavAnI kSamatA prApta kare che. vikramonAM nAyaka-nAyikA dhIra, gaMbhIra bane che. kavae zakuntalAnuM pAlana karyuM, paraMtu pAlaka-pitA hovAnA kAraNe 'ma di nA parakkIya iva'- samajI ene vidAya ApyA pachI UrmithI para thayA-svastha thayA. durvAsA ane mArica paNa zakuntalAne saMyamita karI. e ja rIte bhArate paNa urvazIne zApa Apyo, paraMtu indranA anugrahanI vacce teo na AvyA. nAradane indranA anugrahamAM lokakalyANa mATe pururavA-urvazIne sAthe rAkhavAM, yogya

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140 samIrakumAra ke. prajApati SAMBODHI lAgyuM. vanacArI munie saMgamanIya maNi dvArA pururavA-urvazIno saMyoga banAvyo. A badhA ja zApa ane anugrahanI pAchaLa nivRtti mArga para saMcarita naiSkarme (buddhiyukta) munionI lokasaMgrahanI bhAvanA | pravRtti mAnI zakAya. A munionuM samaSTi mATe ane rAjadharma mATe samarpaNa che ane rAjA pratye bhaktipUrvaka kartavya-pAlana che. (6) atharvamAM gandharva-apsarA vaccenA tAtvika ane skUla saMbaMdhanuM varNana prApta thAya che. 22 paM. sAtavaLekarajIe "apsarA' zabdanuM A prakAre arthaghaTana karyuM che : "mapa+sara" arthAt 3pa- jaLane Azraye, sara- cAlanArI. A nAma jalAzrita prANavAcaka che. "bApomaya: prApa:' jalamaya arthAt jaLanA Azraye prANa rahe che. A upaniSadonuM kathana che. ane e ja vAta A zabdomAM paNa che. AthI 'sapta:' zabda prANazaktino vAcaka che, evuM vedamAM paNa kahyuM che. ahIM emaNe eka anumAna paNa karyuM che ke jalatattvanA AdhAra para rahevAvALo prANa AtmAnI dharmapatnIrUpa che arthAt gandharva jo AtmA che, to enI dharmapatnIrUpa apsarA niHsaMzaya prANazakti ke jIvanazakti ja che.' pururavA samagra nATakamAM potAnA astitvanA saMgharSamAM urvazIrUpa prANazaktine prApta karavAnA lakSyAMka-bala para ja jIvI rahyo che. jo urvazIrUpa prANazakti pururavAne prApta na thAta, to AtmArUpa-pururavAnuM astitva prAyaH saMbhavita na banata. jema ke tvadviyogodbhave tanvi mayA tamasi majjatA / viSTathI pratyupatra kathA vetaneva patAsunA che. (4.40). eka anya anumAna joIe to - 'prANa evA sthAna para sthita che ke te eka bAjuthI dazya ane bIjI bAjuthI adazyane joDanAra madhyabiMdu che, enA mATe A AkRti juo : zarIra indriyo - prANa - manabuddhi - AtmA dezya ...................................0.............................. adazya arthAt skUla-dazyathI sUkSma adezya sudhI pahoMcavA mATe yogAdi zAstromAM prANanuM AlaMbana karavAmAM AvyuM che. kema ke A prANa eka ja evo che ke te sthULa-sUkSma, dazya-adazya, jaDa-cetana, zakti-puruSane joDI de che. AthI prANa bhavanono madhya kahevAya che ane AdhyAtmika unnatinA sAdhana mATe prANanuM ja AlaMbana pradhAna mAnyuM che. kema ke adazyano anubhava thatAM Asakti vadhe che tathA sUkSma-tattvanuM anusaMdhAna vadhAre thAya che. 24 vikramomAM sUcita thAya che ke "prANa (zakti) apsarAo che. apsarAurvazI(prANazakti)thI pururavA (AtmA) saMtuSTa thAya che ? "tvadarzanAdeva prasannabAhyAntaHkaraNo'ntarAtmA / "25 urvazI svarga-pRthvIrUpa baMne bhavanomAM madhya che. baMne bhuvanonA milanamAM sAdhanarUpa che. e

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Vol. XXXII, 2009 vikramorvazIya'nA nAndIzlokanuM kAvyArthasUcakatva : 141 ja prANathI pururavA AdhyAtmika unnati tarapha vadhe che. jema- "urvazIne pharI prApta karI levAthI enA bhautika temaja AdhyAtmika jIvanamAM eka abhinaya skUrti AvI jAya che, je enA zIlanI mAnavIyatAnI uparyukta nircAja vijJapti kare che. (7) atharva.mAM apsarAo mATe A pramANe vizeSaNo che : yA vartannA arthAtu bolAvavAvALI ke preraNA karavAvALI, tamivI-caya: arthAt glAnine dUra karavAvALI, sakSama arthAt cakSuonI kAmanAone tRpta karavAvALI, mano-mulDa arthAt manane mohita karavAvALI. | vikramomAM rAjA pururavA urvazInA sauMdaryathI abhibhUta thAya che. enA prati anurAga-baddha pururavAnA keTalAka saMvAdothI uparyukta atharva mAM Apela vizeSaNonI sArthakatA daSTigata thAya che. jema aho nu khalu durlabhAbhinivezI madanaH / (aGka, 1) eSA mano me prasabhaM zarIrAtpituH pada madhyamamutpatantI / surAGganA karSati khaNDitAgrAtsUtraM mRNAlAdiva rAjahaMsI // 1.18 // A darzanAtpraviSTA sA me suralokasundarI hRdayam / / bANena makaraketoH kRtamArgamavandhyapAtena // 2.2 // (tathA juo : 2.9, 2.10, 2.11 2.17, vagere) vikramo.nA nAndIzlokamAM "mumukSu' zabdathI urvazInuM sUcana che. jyAre pururavA 'vitayo suttama' che. A baMne pada saMyukta karavAthI vikramo.nA prasiddha TIkAkAra raMganAthe je kahyuM che tathA atharva. ane vikramo.nA uparyukta vizeSaNo sAthe paNa sAdRzya sadhAze. jema ke rAjAmAM urvazInI sthira bhakti hovAthI ja saMgamanIyamaNinA yogathI pururavAne urvazInI prApti thAya che. (Da) niSkarSa : (1) prastuta zodhapatramAM kADhavema, raMganAtha ityAdi TIkAkAronA bauddhika yatnane siddha karavAno eka yathAmati prayatna che. (2) uparyukta adhyayananI siddhimAM TIkAkAra raMganAthanAM avataraNa ahIM upayukta banI rahe ema che. jema ke uparyukta vizeSaNothI prasiddhavibhava tathA vizeSaNa-mahimAthI vizeSa lAbhane kAraNe pururavA tamArA-sabhAsadonuM niHzreyasa (kalyANa) arthAt yogakSemAdirUpa kalyANa kare, evo bhAva vyaMjita thAya che. arthAt A prakAre pururavA nara nahIM, paraMtu nArAyaNa tulya siddha thAya che | mAnI zakAya che. (3) urvazIne vizvano pUjibhUta prema ane pururavAne samagra saMsAranA caitanyano pUMjasama(sUrya ke zivava) mAnIe to vikramorvazIya eka udAttarUpaka siddha thaI zake che. (4) atharva. nA A sUkta (2.2) ane vikramo.nA nAndIzlokanI sAthenA tulanAtmaka

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142 SAMBODHI samIrakumAra che. prajApati adhyayanano niSkarSa e che ke pururavAne gandharva-paramAtmA (ziva) tulya siddha karI, pururavA-urvazInI vacceno tAttvika ane sthULa saMbaMdha spaSTa karI, urvazI ane munionI pururavA prati naiSkarma bhaktinuM sthApana karIe to vikramorvazIya eka samaSTi yajJa" sama rUpaka banI rahe (!!!) e ja A atharva.nA saMdarbhamAM vikramo.nA nAndI zlokanuM "kAvyartha sUcakatva' che. pAdaTIpa : 1. tathAthavAthe vartavyA nAnI vidgopacAntare I sa. 8, 6.23 2. ejana, 6.24 : 3. 31141142117774 (With the commentary of Raghava Bhatt); Ed. K.M. Joglekar, Pub. The Oriental Publishing Company, Bombay, 1913, P.2 4. saMpA. prA. pI.sI. dave ane prA. sureza ja. dave, "pratijJAyaugandarAyaNa'nATakanA zloka-1 nI abhyAsanoMdhamAMthI udadhRta, sarasvatI pustaka bhaMDAra,1994-95. 4. Prof. H. D. Velankar 'Vikramorvashiyam', Sahitya Akadami, New Delhi, P.45 6. vakSyamANanAndIlakSaNaprAptaM kAvyArthasUcanamapyatra pradarzyate- "atra vedAnteSu yamAhurekapuruSaM" ityAdibhi1. vizeSaNairvakSyamANaH kathAnAyakaH pururavA nAma rAjA sUcyate kuta: 'urvazyasi pururavA asi dhRtenAkte vRSaNaM dadhAthAma' . ityAdivedavAkyeSu kathanAcca jassa vA ambaratale gadI utthItyAdivAkyapratIyamAnaroda :-saMcAra vavAnUnacaNAdhAranI jara- vattAvofthA mokSafthama thamAvAva " ti tyama : - The Vikramorvashiyam of Kalidasa, (With A New Sanskrit Commentary and Arthaprakashika)', Ed. M. R. Kale, Pub. Motilal Banarashidass Publishers Private Limited, Delhi, Reprint, 1991, P. 49 7. ananyasAmAnyaprajApAlanadayAdAkSiNyAdiyogAdyaM puruSamekaM makhyAmAharvarNayanti / badhA iti zeSaH / rodasI dyAvAmi vyApya sthitam / nijakItyeti zeSaH / yasminrAjanIzvara zabdo yathArthAkSaraH / ... tathA ca niyamita prANAdibhirmumukSubhirapi samaloSTAzmakAJcanairatyudAsInairapItyartha: / yo rAjA antaHkaraNe mRgyate cintyate / ..... sthANuH sthirata: | tithIra rUti vAvata | yadA thAkU drarUpa: NI.... ti raphanAtha: I. ejana, pR. 49-50 8. vikramorvazIya (prakA. sI. jamanAdAsa kaMpanI, amadAvAda- 1988) 1.1nI TippaNamAMthI udbhUta. 9. vidyAdharAkSaro-vakSa-rakSo-~rva-nirA: pizAco guhyakaH siddho bhUto'mI devayonayaH // amarakoza, 1.1.11 / 10. amaroga, rU.rU. 22 11. manu. sUryakAnta, . vI. vItha, "vaivika gharSa parva tana', pR. 22-222 12. 5. zrIpAda sAtavaLekarajI, bahmavidyA prakaraNa, atharvavedano subodha anuvAda, bhAga-1, sUkta : 2.2, pR. 41-42 13. juo, raghuvaMzamAM - indra, kubera, nArada vagere, kumArasaMbhavamAM - ziva, pArvatI, kArtikeya, kAmadeva, rati, vasanta, zivagaNa, Indra vagere. meghadUtamAM - yakSa, yakSiNI, kubera, megha vagere, nATya-sAhityamAM urvazI

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Vol. XXXII, 2009 vikramorvazIya'nA nAndIzlokanuM kAvyArthasUcakatva : 143 vagere apsarAo, citraratha gaMdharva, kezI dAnava vagere. 14. prakhyAtavaMzo rAjarSidhIrodAtta: pratApavAn / divyo'tha divyAdivyo vA guNavAnnAyako mataH // sA. da., 3 . 15. nArada :- trikAladarzibhirmunibhirAdiSTaH surAsurasaMgaro bhAvI / bharvAMzca sAMyugIna: sahAyo naH / vikramo., 5 20 thI. 752. 16. zrI aravindaH 'Kalidas' (Second Series) pR. 51 / 17. mena, pR. 53 18. mena, pR. 54 18. A lokAntAtpratihatatamovRttirAsAM prajAnAM tulyodyogastava dinakRtazcAdhikAro mato naH / tiSThatyeSa kSaNamadhipatiryotiSAM vyomamadhye SaSThebhAge tvamapi divasasyAtmanazchandavartA // vikramo., 2.1 20. zubho, manusmRti, 4. 3.5nI pATI5, pAzana, amahApA, 1885. 21. niyamitaprANAdibhirmumukSubhirapi samaloSTAzmakAJcanairatyudAsInairapItyarthaH / yo rAjA antaH antaHkaraNe mRgyate cintyte| naitAdRzo dharmazIlo jagati dRSTapUrva iti sarvadA cetasyanusaMdhIyata iti bhAvaH / ......sthirA bhaktiryAsAM prajAnAM tAbhiryogena cittAnusaraNarUpeNopAyena sulabho'bhigamya: / Ed. M. R. Kale, Vikramorvashiyam of Kalidasa, P. 49 22. anavadyAbhaH samu jagme AbhirapsarAsvapi gandharva AsIt / samudra AsAM sadanaM ma AhuryataH sadya A ca parA ca yanti // atharvaveda, 2.2.3 23. 5. sAtavaNe427, brahmavidyA 54251, pR. 41-42 24. me4na, pR. 46 25. humo. vimo., 4.40 thI 41 nI pathye.. 26. DaoN. ramAzaMkara tivArI, 'mahAkavi kAlidAsa', caukhambA vidyAbhavana, vArANasI, paJcama saMskaraNa, 1988, pR. 245 27. yadvA sthirA bhaktirarthAdrAjani yasyA urvazyAstayA yogenArthAtsaMgamanIyAkhyamaNi sambandhena sulabhaH suprApaH tasyA vA yogena pUrvoktopAyena sulabhaH / etenAsyorvazIkAmukatvaM latArUpAyAzcAsyAH saMgamanIya dvArA saMgama ityAdda sUcita / yogazcAre pUrvalAbha sUtre visrabdhaghAtini / upAye saMgatau dhyAnauSadhasaMnAhyuktiSu ||....iti raGganAthaH / Ed. M. R. Kale, The Vikramorvashiyam, P. 49-50 28. mena, pR. 50 000

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gujarAtanAM bhUmija devAlayo-eka vivecanA* maulika hajaranIsa sthApatya ane vAstu zabdomAM bhAratIya sthApatya abhivyakta thAya che. prathama zabda sthApatya sthApavuM-sthApanAnA pariprekSyamAM che. ane dvitIya vAstu zabda vasa-vasavATanA arthamAM abhipreta che." prasidhdha sthApatyavida eDama hArDI anusAra sthApatya-sthApanA ke pratiSThA devAlayanA saMdarbhamAM che. jyAre vAstu samAja aMtargata lokagRha, vastIgRha ke sAdA arthe ghara sUcave che. vadhumAM eDama hArDI kahe che ema "koI mArga-patha ke rastA paranI nAnIzI derIthI laIne koI rAjA ke mahAsamrATe baMdhAvelA ati bhavyAtIta bhavya devAlayano Azaya to ekaja hoI zake. ane e Izvarano vasavATa hoya. maMdirane deva-raheThANa kalpI A mATe prAsAda zabda prayojAyelo che." uparokta AgaLa jaNAvela vAtathI e spaSTa thAya che, ke prAsAda e divyAnubhUtinuM sthAnakaparamadhAma che. ApaNe tyAM maMdira sthApatya mATenuM vipula sAhitya che. paraMtu e tamAma vigato vistArabhaye ApavI zakya nathI. AthI sthaLasaMkoce mAtra jarUrI bhUmija devAlayo saMbaMdhI carcA karI che. bhUmija maMdira zikhara zailI ane talachaMda parathI oLakhI zakAya che. AthI zikhara paraMparA aMge jANavuM jarUrI bane che. zikhara AkAra paratve be bhAgamAM judA paDe cheH 1. IsvIsananI pahelI zatAbdIthI laI chaThThA - sAtamA zataka sudhI jovA maLatI chAdya prAsAda zikhara zailI, ane 2. dasamI sadIthI laIne caudamI zatAbdInA prAraMbha sudhI najare caDatI rekhAnvita zikhara zailI. rekhAnvita zikhara zailInA samakAlIna bhAratIya vAstugraMtho nAgara, draviDa ane vesara evA bheda pADe che. ApaNe tyAM uttara ane pazcima bhAratamAM nAgara zailIno prasAra hato. emAMya gujarAta-rAjasthAna pradeze vyApaka prAdezika aMzo sAthe caulukya samaye nAgara zailInuM pracalana rahyuM hatuM jemane solaMkIkAlanA maMdiro tarIke oLakhavAmAM Ave che. ke solaMkIzailInA maMdiro paNa kahI zakAya. * lekhaka AMtararASTra khyAta sthApatyavid prophesara madhusUdana DhAMkInA carcA ane sUcano mATe RNI che.

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145 Vol. XXXII, 2009 gujarAtanAM bhUmija devAlayo-eka vivecanA maitraka, anumaitraka ane solaMkIkAlIna devaprAsAdonA ullekha sAhitya ane abhilekhomAM AvatA hoya che. tamAmanI vigato aprastuta che. AthI tatkAlIna graMtha samarAMgaNasUtradhAra ane aparAjItapRcchAnI saMkSipta bhUmija maMdiro aMgenI vigato prastuta karI che. tatkAle gujarAta, rAjasthAna ane mALavAnA arasaparasa saMbaMdhothI vikaseluM sAMskRtika ekama hatuM. sAMskRtika ekamane lIdhe kalAnA vikAsamAM samarUpatA ane visaMvAditA paNa dRSTigocara thAya che." rekhAnvita zikharavALI nAgarazailIno saMbaMdha ApaNAM bhUmija maMdiro sAthe che. eDama hArDInA jaNAvyA anusAra to bhUmija e nAgara zailInA maMdirano pAchalA samayano eka mizra prakAra che. vadhumAM latIna zikharamAMthI bhUmija svarUpa ane A svarUpa dhImedhIme samaya jatAM vadhu vikasita svarUpe dekhAya che. TUMkamAM bhUmija ekAeka taiyAra thayela svarUpa (form) ke zailI (style)nathI. paNa nAgara zailImAMthI kramika parIvartita thaI rUpAMtara pAmeluM svarUpa che ane e dhIredhIre vikAsa pAmI pUrNa thayeluM che.11 uttara bhAratamAM nAgarazailInA mukhyatve latIna, zikharI ane bhUmi prakAra che. jemAMthI latIna ane zikharI svarUpanI carcA atre asthAne che. latIna zikhara sauthI prAcIna gaNAya che. samarAMgaNasUtradhAra ane aparAjItapRcchAmAMthI bhUmija prAsAdanI vigato maLe che. prathama graMtha mALavI hoI, mALavAnA rAjA bhojadevanA nAme caDelo che jeno racanAkALa I.sa. 1018 thI 1060 mAnavAmAM Ave che. bIjuM pustaka gujarAtamAM racAyeluM che, je 12mI zatAbdInuM manAya che. solaMkIkAlIna devAlayomAM padavinyAsa A be graMtho anusAranA che. aparAjItapRcchAnA 187, 15-26mAM trikumaMDapanAM sUtra che. e pramANe bAra prakAromAM mukhamaMDapano samAveza thAya che. mukhamaMDapa mULe to garbhagRha ke maMDapa AgaLanI cokI che jene pravezacokI kahevAmAM Ave che. trikamamaMDapanI traNa bAju cokI praveza mATe che. garbhagRhanA maMDovara upara zikhara racanA hoya che. bhUmija prakAramAM vistRta karavA mATe pharIpharIne phUTastaMbha - sAMkaLa racanA nIce tarapha jAlikAnakAzI saha utaratA utaratA krame moTA khattaka sudhI kaMDAravAmAM Ave che. jene lIdhe AgalA bhAge koI zRMga(darI)no maMDovare ugama dekhAya che. saMkSiptamAM mULa dharI AsapAsathI ugama pAmatA bhittiderInA eka pachI eka IMga rUpAMkano kUTastaMbhanI sAMkaLa vadhAratA vikAsanuM sAtatya batAve che. zikhara mATe samarAMgaNasUtradhAre vizada carcA karI che je aMtargata madhyazikhara(mUlajarI)nI cAre tarapha ura:zaMga ke uromaMjarI, karNazaMga ane A aMgavinyAso para Amalaka ke kalaza racanA karavA jaNAvela che. A paripATIe aparAjItapRcchAe mAhitI Apela che. jemAM vadhumAM emAM veNukozanI rekhAo ane e dvArA racAtI namaNonI mAhitI maLe che. Ama zikharazailInI bArIkIonI vigato maLe che. bhUmija prAsAdonA abhyAsathI samajAya che ke zikhara salamAna ane rekhAo lIdhe upalA aMDakonI racanA thayelI che jenI saMkhyA bhinna che, je 1-5-9-13 jema krame krame vadhe che. bhUmija prAsAdonA racanAno gALo 10mI zatAbdI ane pachInA samayano che. adyApi paryata bhUmija devAlayonI mULa bhUmi

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146 maulika hajaranIsa SAMBODHI mALavA (madhyapradeza) gaNavAmAM Ave che. bhUmija prAsAdo madhyapradeza, mahArASTra, rAjasthAna ane gujarAtamAM baMdhAyelA che. gujarAtamAM adyApi bhUmija prAsAda tarIke oLakhAyelAM mAtra traNa maMdiro che: 1. mAkaNI, 2. lImakheDA ane 3. saranAla. je anukrame vaDodarA, paMcamahAla ane kheDA jillAmAM AvelAM che je tamAmanI vistRta abhyAsa vigato prastuta karavAno lekhano Azaya nathI. TUMkamAM lImakheDAnuM maMdira tridala (Triple-shrine) ane saranAlanuM maMdira gaLatI nadI ane mahIsAgaranA saMgama sthaLe hovAthI gaLatezvara devAlaya tarIke oLakhAya che. zarUAtamAM bhUmi svarUpa oLakhAtuM ke jANamAM nahotuM. AthI ja Do. hasamukha sAMkaLiyAe gaLatezvarane cAlukya zailInuM kahyuM hatuM. paraMtu aparAjItapRcchAnA AdhAre prathamavAra pro. madhusUdana DhAMkIe ene bhUmija prakAranuM sAbIta karyuM. Aja pramANe mAkaNInuM raNamuktazvara mahAdeva maMdira Do. Ara. ena. mahetAe sarasa rIte prasiddha kareluM hatuM. paraMtu enuM bhUmija svarUpa e jaNAvI zakyA nathI. A lekhanA lekhake ene prathamavAra bhUmija prakAranuM hovAnuM puravAra karyuM che.17 aMtamAM moTA bhAganA ukta cAreya rAjyomAM AvelAM bhUmija zivamaMdiro che. chatAM bhUmija e mAtra sthApatyakalA-zailIno prakAra che. te koI saMpradAya sAthe saMkaLAyela nathI. je zaiva, zAkta, saura ane jaina maMdironAM bhUmija udAharaNo puravAra kare che. Aje paNa latIna zikharamAMthI udbhavelA zikharI prAsAda baMdhAya che. paNa maMdira sthApatyanA ziramora bhUmija prAsAda 15mI zatAbdI bAda visarAI gayA che. (See Map prepared by the present writer showing the distribution of Bhumija Temple sites in North-western India.) TIppaNa 1. 2. bhaTTa panubhAI, bhAratIya sarUpakalAo pratyeno abhigama, vidyApITha, varSa-16, aMka-4, julAI-ogasTa, 1978, pR. 3. ejana, pR.-3. Hardy Adam, Indian Temple Architecture-Forms and Transportation, New Delhi, 1995. Ibid. Ibid. Dhaky M.A., The Indian Temple Forms in Karnata Inscription and Architecture, New Delhi, 1977. Also see, Hajarnis Maulik, Bhumija Temples in Gujarat, Thesis submitted for B. Arch. Degree to Gujarat University, Ahmedabad, 2006 (unpublished). (sa) parIkha, zAstrI, gujarAtano rAjakIya ane sAMskRtika ItihAsa, graMtha 4, aMtargata ke. epha. somapurAnuM prakaraNa 16, sthApatyakIya smArako, pR. 425. 7.

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vol. XXXII, 2009 gujarAtanAM bhUmija devAlayo-eka vivecanA 147 jemsa phargyusana ene bhAratIya Arya (Indo-Aryan) cAlukya ane draviDa ema traNa vibhAgamAM vaheMce che. gall James Fergussion, History of Indian and Eastern Architecture, Vol. II, p.84. 8. hajaranIsa ravi, gujarAtanI zilpa samRdhdhi - eka vihaMgAvalokana, amadAvAda, 1999. Hardy Adam, Ibid, p. 388. 10. Ibid, p. 306 11. Ibid. 12. samarAMgaNasUtradhAra, aM.49, 22, 55-57, 60,63. 13. aparAjItapRcchA, sU. 239 - 282, 239 - 242 - 2 - 23). 98. Sankalia H.D, Archaeology of Gujarat, Bombay, 1941, p. 113-114. 94. Dhaky M.A., "The Chronology of Solanki Temples of Gujarat", Journal of M.P. Itihasa Parishad, No. 3, 1961, p.61...saranAla maMdiranA saMzodhana arthe juo Hajarnis Maulik, "Bhumija class temple at Galatesvara, sarnal", Sambodhi, Vol. XXIX, Puratattva Vol-1, 2007, p.31 * 49. 9EUR. Mehta R.N, "Mankanika Bhukti", Journal of the M.S. Uni., Baroda, Vol. XVI, No.1, Apr, 1967. 17. Hajarnis Maulik, Bhumija Temple in Gujarat, Thesis submitted for B.Arch. Degree to Gujarat University, Ahmedabad, 2006 (unpublished). B

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saM. 1820 no chIpavADano gRhagRhaNakano dastAveja rasilA kaDIA zrI lA. da. bhA. saM. vidyAmaMdiramAMthI mane saM. 1820no (I.sa.1763) chIpavADano dastAveja sAMpaDyo che te badala zrI jitubhAI ane saMsthAno huM AbhAra mAnuM chuM. A dastAveja kApaDa para kALI zAhIthI lakhAyela che. te sachidra ane jIrNa che. teno chevADAno bhAga 18 4 2.5 se.mi. jeTalo TukaDo phATI gayo che jyAre Akho dastAveja 73.5 se.mi. x 24.5 se.mi. no che. jyAM chidra che tyAM avAcya jevo lAgato akSara pUrvApara saMbaMdhane AdhAre ukelI zakAyo che. (lITI 37 mAM sAye che tyAM 'sAhAe' ema samajI zakAya che.) 'atra sAkSa' nuM lakhANa che tyAM TukaDo phATI gayo hovAthI chellA cAreka jeTalA akSaro jatA rahyA che paNa phATatAM ardhA rahI gayelA akSarone pUrvApara saMbaMdhe tathA anumAna karI, corasa kauMsamAM mUkavAmAM AvyA che. kyAMka e ja vigata pachInI lITIomAM AvI hoya to anumAna karavuM saraLa paDyuM che. dastAvejamAM daskata sivAyanA lakhANanI 46 lITIo che. enI lipi devanAgarI che ane bhASA saMskRta mizrita gujarAtI che. ahIMnI madhyakAlIna gujarAtI bhASA arvAcIna bhASA tarapha jaI rahelI spaSTa jaNAya che. kriyApada 'che' (chi nA sthAne) ke 'madhe' ne sthAne 'madhye' 'ahimmadAvAda' ne sthAne amadAvAda enA udAharaNo che. lipimAMnA rka (6) R ( ) () i (phI) Da (5) (3) jevA varNonI lekhanIti dhyAna kheMce che. vaLI jJAne sthAne prA lakhAyela che te paNa dhyAna kheMcanAra che. virAmacihno tarIke daMDa (I) pUro thato kauMsa cihna () ane zabdanI vacce (.)najare paDe che. ahIM livyaMtaramAM meM daMDa rAkhela che ane lekhanamAM nathI tyAM paNa spaSTatA khAtara yogya jaNAyuM tyAM mUkyA che. zabdakozamAM ApelA artho mahaMdaze joDaNIkozo tapAsIne Apela che paNa jyAM nathI maLyA tyAM jUnA gharomAM jovAnuM ane rahevAnuM maLyuM che tethI te te gharonA sthAno vicArIne ane te vakhate te mATenA vaparAtA zabdonA sAmya uparathI samajAyA te lakhyA che. AvA zabdonA artha AgaLa ? cihna karela che. sArAMzalekhanamAM paNa AvI vigato samajAvIne ApI che. vecanAra H- kharIdanAranI parasparanI saMmatithI gRhagrahaNaka khatapatra lakhAyuM che. samayanI mAhitI saMpUrNa che tethI A dastAveja pramANabhUta ane saMpUrNa che.

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vol. XXII, 2009 * saM. 1820no chIpavADano gRhagRhaNakano dastAveja 149 sArAMza : dastAvejano prAraMbha "svasti' jevA maMgalavAcaka zabdathI thayo che. lITI 1 thI 4 mAM dastAveja lakhyAno samaya Apyo che : vi.saM. 1820nA mAsottama mAgazara suda panA zanivArano divasa. A sAthe zAlivAhana saMvata ApI che : zAke 1685nA roja. sUrya tyAre dakSiNe gayo che. lITI 4 thI 17mAM ApaNane tatkAlIna rAjakIya bAbatonI jANakArI prApta thAya che. lITI 4 thI 7 mAM dilhInI gAdIe virAjita pAdazAha AlamagIra bahAduranI prazasti ApelI che. A bAdazAha AlamagIra bIjo (2 jo) che. A kALa daramyAna dilhInA pAtazAhanI lagIre ya hukUmata rahI na hatI chatAM saMskRta-gujarAtI khatapatromAM haMmezAM e pAtazAhanA amalano nirdeza karavAmAM Avato. evuM te samayanA anya khatapatro jotAM jaNAI AvyuM che.' prastuta girokhatano naM. 1484 che. tenA para ApelI noMdhamAM "vADIgAma-chIpavADanuM eka makAnaghara ApyAno lekha [gIrokhata]" lakhAyela che ane prastuta makAna dariyApura vistAranuM vADIgAmachIpavADanuM hovAnI samaja prathamavAra dastAveja vAMcatAM mane paNa thayelI. A dastAvejano abhyAsa karavA pUraka saMdarbha sAhityamAMthI je aitihAsika vigato mane sAMpaDI tene AdhAre ane dastAvejamAM verA bAbate jaNAvelI vigatone tapAsatAM mane vistAra bAbate mArI gerasamajano khyAla Avyo. vAstavamAM prastuta makAna AsToDiyA-rAyapura vistAramAM Avela chIpavADI madhye Avela koThanI zerInuM che. vi. saM. 1820nA samaye amadAvAdamAM sUbA tarIke dakSiNI pezvA paMDita raghubAvA hatA ane temanI taraphathI paMDita zrI AppAjI gaNeza kaccha, bhuja tathA kAThiyAvADamAM mulakagIrI karatA hatA. amadAvAdamAM rakSA mATe pAMDu paMDitano dharmanyAya pravartato hato. ardhavibhAgI dAmAjI hatA ane temanI morathI (taraphathI) paMDita zrI naMbaka mukaMda hatA. dharmAdharma jonAra pAdazAha taraphathI dIvAna zrI mahammada alIkhAna hatA. sahI daskata karavAno haka alIkhAnano hato. cotarAnA koTavAla sadAziva paMDita ane ardhavibhAgI AnAjI hatA. ahIM dastAveja sAthe saMkaLAyelA tamAma adhikArIono kramika utaratA kramamAM ullekha che. marAThAonuM zAsana tyAre kyAreka saMyukta ke kyAreka vaheMcAyeluM jovA maLe che. dastAvejanI prastuta vigatothI jAhera thAya che ke e vakhate pezvA, gAyakavADa ane mogalonI hukUmata cAlatI hatI. AthI verA bharavAnI kacerI havelI cakale gAlabakhAnane rAyapuramAM tathA vADIgAmanA zaramulakane hajIre hatI. A vigata pachI tarata koThanI zerImAM makAna gire apAyAnI vAta che tethI A hakIkatamAM gerasamaja udbhavI che. Aje paNa DhALanI poLanI pAse koThanI zerI che. saM. 1850mAM racita maganalAla vakhatacaMda kRta amadAvAdano ItihAsamAM paNa A poLano ullekha che. "mIrAte ahamadI bhAga-2' mAM rastA ane bajAronI vigato ApI che tyAM "gAlabakhAna rAyapuramAM evo ullekha che. dastAvejamAM AgaLa maMDapikAvero paraMparA pramANe mApha che te vigata ApyA bAda kacerIonA sthAnono ullekha che. tyArabAda makAna chIpavADa madhye koThanI zerImAM AvyuM hovAnuM jaNAvyuM che. te samayanI sahAyaka sAmagrI tapAsI. te parathI spaSTa thAya che ke A makAna AjanA rAyapura vistAranuM che. te samaye chIpavADI moTo vistAra

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150 rasilA kaDIA SAMBODHI haze ane emAMnI eka poLa te koThanI zerI. Ajeya A vistAramAM koThanI zerI che ja. dariyApuramAM nathI tyAM chIpavADI nathI, chIpApoLa che. maganalAla vakhatacaMde noMdhyuM che ke koThanI zerInI dakSiNe koTa, pazcime DhALanI poLa, uttare nAIvADo tathA bhAunI poLa che. Aje koThanI zerInI bahAra nIkaLatAM chIpAonI vastI che ja. tethI, prastuta makAna rAyapura vistAranuM, nahi ke dariyApura-vADIgAmanA vistAranuM hovAno mAro mata bane che. lITI 19 thI 27 sudhI gharanuM varNana che. ghara jemAM eka meDAjaDita che te sAthe 3 khaMDanuM, pUrvAbhimukhI che. AgaLa corasAbaMdha coka che. paDasALane bhaDe lokhaMDa jevI jaNAtI paNa lAkaDAnI jALI che. eka paDazALamAM ane bIjuM cokamAM ema be bAraNAM che. paDasALamAM DAbaDiALI nisaraNI che. cokamAM vATIvA che, pANiyAruM che. temAM 2, oraDImAM 2 ane paDasALane bhaDe 1 ema kula pANI bharavAnA pAMca ghaDA che."oraDIne dhAre kamADa che. bIjuM oTale che. te dizAmAM pANIno khALa che. cokamAM bIjo nAno khALa che. khaDakI para meDo, pANiyArA para agAzI ane khaDakI para chajAnI bArI che. badhAM chAparAM naLiyAM sAthe che. lITI ra7 thI 31mAM gire lenAra be bhAIo je sUrajI jAdavajInA dIkarA che (sAhA ane harakhA) denAra emanI ja jJAti leuA paTela naMdalAla pUjAnI bena mANekabAI che. teNe meDA sahita AkhuM ghara gire ApyuM che. lITI 31 thI 36 mAM enI kiMmata, mUlyanI cukavaNI tathA hastAkSara ApyAnI vAta che. lITI 37 thI 41 mAM giro mUkavA sAthenI zaratonI vigato che. prastuta makAnanI vigato ApI che te pramANe paTela naMdalAla je mANekabAInA bhAI thAya teo maraNa pAmyA. tyArabAda naMdalAlanI patnI kasalabAIe gharano nIceno khaMDa 61/- rUA. laI bhAI sA(sAhA)ne gire ApeluM. saMvata 1854nA caitra vadI 10nA roja gire apAyeluM. tyArabAda kasalabAIe bIjAM lagna karyA eTale have mANekabAIe 80/- rUA. laIne AkhuM ghara 80 + 61 = 141/- rU.mAM gire ApyuM che ane bhAI sA(hA)e (sAhA tathA harakhA sAthe rahetA jaNAya che.) 141 - rUA.ApIne AkhuM ghara gire lIdhuM che. have temAM bhAI sAhA ke bhAI harakhajI rahe, bhADe Ape ke ADagrahaNe Ape to koIno dAvo nahIM, gharanuM bhADuM nahIM ke ApelA dravyanuM vyAja gaNavAnuM nahIM. A bAbate koI laDavA ke vaLagavA Ave to mANekabAI aTakAve. naLiyAnI saMcarAmaNI vase te Ape. naLiyAnI khoTa gharadhaNIne mAthe rahe. ghara paDI jAya to gharanA dhaNIne pUchIne mAMDI Ape (vasUla kare.) valata dokaDA zA mujaba, 11 varSa mATe Apela che. lITI 42 thI 44mAM gharanA khUTa varNavyA che. gharanI pUrve cAlavAno rasto, neva, nIchAra, bAraNuM che, pazcime neva paDe che te chIMDI madhye paDe che. uttare joItA vAlajI paTelanuM ghara che ane karo sahiyAro che. dakSiNe bhAvasAra parAgajInuM ghara che. jyAre bAI mANekabAI paTela bhAI sAhA-harakhajIne 141/ - rUA. (11 varSanI avadhi) Ape tyAre ghara giromukta thAya ane te samaye ghaDInA ya vilaMba ke bahAnA vinA te dravya pAme ke bhAI sA(hA) ghara khAlI karI Ape. AvI paraspara samaja ke zarato sAthe A dastAveja pUrNa thAya che.

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Vol. XXXII, 2009 saM. 1820no chIpavADano gRhagRhaNakano dastAveja saMdarbhanoMdha ane saMdarbhagraMthanI yAdI TIppaNa naM. 1. gujarAtano rAjakIya ane sAMskRtika itihAsa graMtha-7 pR. 17 (saMpA.) rasikalAla choTAlAla parIkha ane hariprasAda gaMgAzaMkara zAstrI. amadAvAda : zeTha bhoLAbhAI jesiMgabhAI adhyayana saMzodhana vidyAbhavana, 1981 (A.1) 2. "I.sa. 1757nA eprilamAM amadAvAda saMpUrNapaNe marAThAonI hakUmatamAM AvI gayeluM, ema kahevAmAM Ave che ke marAThA rAjamAM pezvA ane gAyakavADa vacce zaherano aDadho aDadho bhAga hato. e vakhate gAyakavADanI sattA eka daravAje hatI. e vistArane hAla ApaNe "gAyakavADanI havelI' tarIke oLakhIe chIe pezvAnI sattA bAkI badhA ja daravAjAne AvarI letI hatI" - pR. 31. "A che amadAvAda : DaoN. mANekabhAI paTela "setu" prakAzaka : gurjara graMtharatna kAryAlaya, 2007 (A. 1) 3. amadAvAdano ItihAsa pR. 217 maganAla vakhatacaMda, prakAzaka: gujarAta varnAkyulara sosAyaTI, I.sa. 1851 (A.1). 4. mIrAte ahamadI khaMDa-2 (anu.) dI. bA. kRSNalAla mohanalAla jhaverI, prakAzaka : amadAvAda: gujarAta varnAkyulara sosAyaTI, I. sa. 1934 (A. 1) tathA mIrAte ahamadI bhAga-2 pR.9 (anu.) kAjhI mohammada nijhAmuddIna cIztI phArUkI, prakAzaka : paThANa nIjhAmakhAna nurakhAna, amadAvAda 11 me 1923 (A. 1) 5. Aje paNa zaheranA khUba jUnA gharomAM pANiyArA nIcenI jagAmAM 2-4 ke 5 ghaDA pANI samAya tevI TAMkI hoya che jemAM mahemAno ke avasara Ave tyAre pANIno saMgraha karavAmAM Ave che. A evI koI racanA haze? 6. dastAvejamAM varSa avadhinI e lITI dastAveja phATI gayo hovAthI tyAM jaNAtI nathI paNa enA pachInI lITImAM 11 varSa avadhinI vAta Ave che tethI mULapAThamAM paNa 1 pachI khAlI jagA rAkhI hatI paNa pachIthI nIcenI - lITIne AdhAre 11 varSa karyo che. . (mULa pATha) ja 1. svasti zrImannRpavikramArka samayAtit(ta) saMvat 1820 varSe zAke 1685 pravartamA - 2. ne rakSa(fkSa)nA nAte zrI sUrve (6)ta RtI mAsotma (ttama) jumI mArkazIrSa mAse - . 3. kRSNapakSe paMcamI 5 zanI dine adyeha lA (grA) ya (ha) kadAya [ka] anumate vacanAt grahANI - 4. kaM khatamabhilIkSate / adyeha gUhya(ja)rAdhIza agaMjagaMjanA(na)rIpurAyAMmAnamardana 5. na sakalarAyAMzIromaNI mahArAjAdhIrAja prai (prau)Dha pratApa jva(java)nakulatIlaka vAcA - 6. avicala saMgrAmaguNadhIra pAtazAhA zrI7 pAtazAhA AlImagIre bAdhu - 7. rAMna dalI vakta vije rAjyaM kriyate / divAna zrI 5 raghubAvA tema - 8. tatra amadAvAda madhye zobe dakSaNI pesuA paMDIta zrI pU. raghubAvA tema -

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152 rasilA kaDIA SAMBODHI 9. nI morathI amadAvAda madhye / paMDIta zrI 5 AppAjI gaNeza kacha bhUja - 10. kAThIAvADa madhye mulakagIrIasvArIyaM kriate / amadAvAda zera ma - 11. dhye rakSA arthe pAMDu paMDita dharmanyAya pravartate / ardhavibhAgI gAyakavAla - 12. dAmAjI temanI morathI paMDIta zrI pU traMbaka mukaMda / dharmAdharmavilokI - 13. taM pAtazAhAI divAna zrI 5 mehemada alIkhAMna nAma sAM [saM] gre (jJe) / hajarata zrI 5 - 14. sahI dastukA haka alIkhAna dharmanyAya pravartate / adAlatanA dAro - 15. gA vetara mAlanA dArogA sarva dharmanyAya pravartate / koTavAlI cotare 3 / 16. zadAza (zi)va paMDIta / ardhvibhaagii| AnAjI / avaM paMcakalaMnvate maMDI (Da) pa (pi) kA mApha17. che. cotarAnA amala dastura mApha che / havelyAM cakale gAlabakhAMnane rA - 18. yapara madhye / vADIgAmanA zaramulakane hajIre / chIpavADI (Da) madhye / zerI koTha - 19. nI madhye ghara 1 pUrvAbhimukhanu / khaMDa 3 oraDo 1 meDA jaDitra che te sahIte agre - 20. paTazAla meDAjaDitra cha / te sahItaM agre coka corasAbaMdha cha / paDasAlane maDe jhA - 21. lI loDhAnI sarakhI che kASTanI che / rasoDu uttarAbhimukhanu cha / bAraNA be paTa - 22. zAla madhye coka madhye cha / paTazAla madhye dAdara nIsaraNI DAbakIAlI che / vATIvA - 23. coka madhye / pAhAMNIhArU che te madhye gaDAM 2 jalanAM che / be gaDA oraDI madhye - 24. aka ghaDu / paTazAlane maDe che / malIya ghaDA 5 jalanAM che / uraDIne dhAra kamADa cha / 25. eka dhAra oraDInuM uTale che / khAla pANIno te dize che / bIju khAla cokano cha / 26. nAhAnu khaDakI upara meDo cha / pAMhAMNIhArA upara agAzI che / khaDakI upara bA - 27. rI chajAnI bArI 3 cha / chAparAM sarve khaDe sahIta te o ghara grahaNe lenAra leuA paTela - 28. bhAi sAhA sUrajI ba(bi)na jAdavajI / bIjo bhrAtU paTela harakhA sUrajI o bhAi - 29. bhAi / sAhA bhAi harakhajI pArasyAt / grahaNe ApanAra svagrAM (jJAM)tIya paTela - 30. naMdalAla pUjAnI bena mANakabAI hastAkSarAMNa datA(ttA)t / jata o ghara bAdhu meDA - 31. sahItaM grahaNe bAI mANakeha paTela bhAI sAne grahaNe Apu / jata rUpaiA - 32. mehamezAhI mAsA 11 // navI aDInA rokaDA saMvat 1814 caitra-vadi 10 grahaNe Apu tu / 33. paTela naMdalAla maraNa pAMmA tAra pache bhAryA kasalabAI ye heThalA khaMDa grahaNe A - 34. pyA tA rUpaiA 61 mATe / bhAI sAne grahaNe Apu tu / te bAI kasala ThAMma beThI tA - 35. ra pachI bAI mANake rUpaiA 80 aMka aMzI leine ghara bAdhu grahaNe lakhIA /

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153 Vol. XXXII, 2009 saM. 1820no chIpavADano gRhagRhaNakano dastAveja 36. majamale rUpaiA 141 aMke ekatAlI ne so pUrA mATe me ghara grahaNe Apu / bhA - 37. I sA [hA] yeM dravya ApIne grahaNe lIdhu o mAhe o bhAIpaTa[la] bhAI sA-harakhajI rahe vasaivAsai - 38. bhADe muke tathA ADagrahaNe muke to kohono dara dAvo nahI / gharanu bhADu nahI / dravya - 39. nu vAja nahI / ko vaDha valage tehane mAMNakabAI vAre / nalaiA saMcarAmaNI vase - 40. te Apye / nalaiA khoTa gharanA dhaNIne mAthe / paDuAkhaDu karAve te gharanA dhaNI - 41. ne puchIne te mAMDI Ape / valata mADu dokaDA 7 // vale / sarve dravya thaine / varSa 1[1] - 42. vale / o gharanA khuTa / pUrve cAla mArga neva nIchAro-bAraNu sarvanA hada parama [| Na] = [paramANa] pa43. zcame neva paDe che / chIDI madhye / uttare paTa[la] joItA bAlajI / karo sAdhya / ----- 44. dakSaNe bhAvasAra parAgajI / jAhAre rUpaiA 141 pAchA Ape bAI [mAMNakane] - 45. paTe[la] bhAI sA[hA]harakhajIneha tAhare se ghara grahaNethI chuTe avadha varSa 11 [vale] - 46. tAhAre ghaDI 1 ajara na kare / dravya pAme bhAi sAM tAhAre ghara khAlI karI [Ape]1 atra matu 1 atra sAkSa OM bAI0 mAMNAka bAI 1 paTa0 jagatasaMga de[va][sA-] nu matu kha dhaNI 2 hajura purI Wan tathA0 bA0 lakhamIbaI 1 bhaTI0 maarAMma [sAkha] nu matu dhaNI 2 hajura purI 1 pA0 dhanajI dayAjI caravA (sAkha) dhaNI ba (be) haja (ju) [ra] [purI] zabdArtha ahA = gaa| (mata) dItast = dilhInA takhta para zole = sUbA pesubhA = pezvA bhorathI = taraphathI bhuvArI = deza jItavo te, dezanA vaDAe vasulAta temaja baMdobasta mATe mulakamAM pharavuM, dezATana ke musApharI bha3 = dIvAle / paDadA tarIke karAtI pAtaLI dIvAla | gharanI AgalI 31431mAlI = . DAbI bAjunI ke dAbaDI jevI baMdhiyAra dIvAla jemAM pArTIzana

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154 rasilA kaDIA SAMBODHI gaDuM = karI sIDIne baMdha karI hoya jethI te alaga paDI jAya. ("jIno" ke "jeno' kahevAya ?). vATIvA ke vATIyA? = pANI javAnI vATa ke nIka? ghaDo bharAya tevI kepesITIvALI TAMkI ? uraDI = oraDI dhAra = dvAra? hada ? uTale = oTale khaDe sahita = naLiyAM sAthe pArasyAt = pAsethI bApu = AkhuM mehemazAhI = muhamadazAhI nANuM (zAha Alama ra jAnA-bIjAnA samayamAM muhamadazAhI nANuM arthAt muhammadazAha 2 jAnA bIjAnA majamale = kula (I.sa. 1719-48)nA sikkAnuM calaNa lokapriya hatuM. vAja = vyAja vale = mujaba | mATe chIDI = naveLiyuM / sAMkaDI galI ajara = bahAnuM D D D

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" saM. 1749no hAjApaTelanI poLanA makAnano dastAveja rasilA kaDIA hAla vastrApura taLAvanI sAme AvelI sosAyaTInA baMgalAmAM rahetA zeTha narendrabhAI urphe bhakkamabhAI narottamabhAI zeThanA aMgata saMgrahamAM rahelo saM. 1749no pAdazAha auraMgajhebanA samayano mughalakAlIna dastAveja mane vAMcavA mATe prApta thayo, e badala huM emanI AbhArI chuM. A dastAvejamAM che te ghara Aje paNa temanI potAnI mAlikInuM che. teo te samayanA jaina samAjanA agraNI zrI dozI maniyAnA kuTuMbanA vaMzaja che ane "jaina paraMparAnA itihAsamAM A kuTuMbe karelA dhArmika kAryonI vigate noMdha sAMpaDe che. zrI bhakkama zeTha paNa Aje jaina samAjanA agraNI che. A khatapatranuM lakhANa kALI zAhIthI, madhyama kadanA akSaromAM kApaDa para thayeluM che. Akho dastAveja phArasI tathA devanAgarI ema be lipimAM lakhAyo che. te ghaNo ja lAMbo che, arthAt 116" no laMbAIno che. phArasI lipinuM lakhANa pUruM thAya che tyAM khUba ja nAno makAnano plAna Apela che. dastAvejamAM te 78" jagyA roke che. devanAgarI lipinuM lakhANa 38" jagyA roke che, ane te lakhANa makAnanA nakazA bAda zarU thAya che. tenI pahoLAI 9.5"(24 se.mi.) che. A lakhANamAM "mahU ane sAkSa" sivAyanuM lakhANa 19" arthAtu 48 se.mi mAM Apela che. "atra mat' mAM be jaNanI sahI che. sAkSIonI saMkhyA pa3nI che ane dastAvejanI pAchaLa paNa sahI thayela che ane ahIM gaNI che. ahIM kApaDanI laMbAI noMdhI che. pAchaLa thayela sahInA lakhANane laMbAImAM lIdhela nathI1. Ama, be lipimAM lakhAyela A dastAveja ghaNo lAMbo kahI zakAya. phArasI lipi jANatI nahIM hovAthI meM ahIM mAtra devanAgarI lipinuM lakhANa ja lipyatara karIne ApeluM che. paitRka saMpatti tarIke maLela gharano prastuta dastAveja haju sudhI zrI bhakkama zeTha dvArA khUba sArI sthitimAM sacavAyelo che, jo ke te bhejathI prasarelI zAhInA DAghAvALo ane jIrNa thayo jaNAya che. temAM chidro che paNa tene kAraNe lakhANa kyAMya bhUMsAI gayuM nathI, dastAvejanI AjubAjunI kora karapAI gaI che ane thoDAka dorA nIkaLavA lAgyA che. cheka chevADe jarAka phATI gayo che. aMte lagAvelo sarakArI rUkko paNa jovA maLe che, je dastAvejane vadhu AdhArabhUta banAve che. dastAvejanA lakhANa saMdarbhe keTalIka bAbato noMdhanIya che 1 lITI 27mAM eka sthAne ane lITI 29mAM be sthAne vigato bharAyA vinAnI che ane tyAM jagyA khAlI choDelI che. kadAca te vigato pAkI nizcita karIne lakhavA dhArI hoya ane pachI lakhavAnI rahI hoya tema jaNAya che. 2. lITI 33 thI 36

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156 rasilA kaDIA SAMBODHI mAMnI vigato thoDAka zabdaphere lITI 36 thI 37 mAM punarAvartita thaI che. 3. lITI 36no cotho akSara eka para bIjo akSara sudhAravA jatAM cUMTAyelo hovAthI suvAcya rahyo nathI. 4. sAkSIonuM lakhANa akSaranA maroDane kAraNe ghaNe sthaLe avAcya ja rahyuM che. dastAvejamAM "mahU ane sAkSa' nA lakhANane bAda karatAM tenuM lakhANa kula 48 lITInuM che. pratyeka lITInA akSaronI saMkhyA sarerAza 50 thI 55 akSaronI che. devanAgarI lakhANanI bhASA saMskRta mizrita gujarAtI che. phArasI lakhANa ane nakazo (emAM paNa phArasImAM lakhANa che.) pUruM thAya che tyAM vaccovacca zrInAthajI satya chi'. ema devanAgarImAM lakhAyela che. tyArabAda devanAgarI lipimAMnuM lakhANa zarU thAya che. Ama, A vAkya bane lipionA lakhANane juduM pADe che. sArAMza - dastAvejano prAraMbha maMgaladeva zrI gaNezane namaskAra karI, maMgalavAcaka zabda svasti' thI karyo che. prathama be lITImAM dastAveja lekhanano samaya Apela che. vikrama saMvata 1749nA poSa suda 13 maMgaLavAranA roja ane zAlivAhana saMvata 1614nA roja thayela potAnI hadanA gharanA vecANanI vigata ApI che. kharIdanAra ane vecanAranA nAma 14 thI 17 lITImAM che te mujaba zAha vAghA mULajInI dIkarI kalyANabAI, je zAha zayajInI bhANeja thAya che te ghara vece che ane zrImALI jJAtinI vRdhi zAkhAnA vANiyA zAha zAMtidAsanA dIkarA somakaraNanA dIkarA amaradatta te kharIde che. kharIdanAra te samayanA jaina samAjanA agraNI hovAthI ahIM aitihAsika daSTie teo vize jANavuM jarUrI samajI, ahIM jaina paraMparAnA itihAsamAM ApelI vigatone AdhAre apAyeluM vaMzavRkSa ApuM chuM. dozI maniyA zrImAlIno vaMza - (naM. 2) 1. dozI raMgA 2. dozI lahuA 3. dozI paniyA- (temanA dIkarA 1 hIrajI, 2. manajI, 3. madanajI, 4. ratanajI) 4. dozI maniyA- (janma saM. 1640 | saM. 1710mAM vimalanAthanI pratiSThA.) 5. dozI somakaraNa - te dozI maniyAno bIjo putra hato. tenuM bIjuM nAma dozI somacaMda paNa maLe che. te moTebhAge khaMbhAtamAM raheto hato ane avAranavAra surata Ava-jA karato hato. zeTha zAMtidAsa pachI amadAvAdanI vizA zrImALI jJAtinA zeTha somakaraNa banyA hatA. Aje paNa temanA vaMzajo e jJAtinA zeTha che - temanA vaMzajonA hAthamAM jJAtinI zeThAI che. 6. zeTha sUrajamala - te dozI somakaraNano putra hato. 7. zeTha jecaMda, 8. zeTha joitArAma,

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Vol. XXXII, 2009 saM. 1749no hAjA paTelanI poLanA makAnano dastAveja 157 157 9. zeTha amaracaMda, 10. zeTha rAyacaMda, 11. zeTha mohollAla, 12. zeTha sAMkaLacaMda - temane pArvatIbAI nAme patnI hatI, 13. zeTha mayAbhAI - amadAvAdanA zeTha sAMkaLacaMdabhAI ane temanAM patnI zeThANI pArvatIbAIthI mAyAbhAIno janma saM. 1946nA pra. bhA. su. 1 nA roja thayo hato.... zeTha mayAbhAIne 1 narottamabhAI (teo A dastAvejanA mAlika zrI bhakkama zeThanA pitAzrI thAya.) 2. kastUrabhAI 3 kalyANacaMda nAme 3 putro che. zeTha mayAbhAInA maraNa pachI temanA kuTuMbanA zrI cArubhAI bhogIlAla vIzA zrImALI jJAtinA zeTha che ane A. ka. peDhInA sthAnika sabhAsada che. 14. zeTha narottamabhAI - teo zAMta ane dharmapremI che. zeTha A. ka. peDhInA mAnad sabhAsada che. (jaina paraMparAno itihAsa bhA. 2. pR. 213-14) A dastAvejanA mAlika zrI bhakkamazeThanA pitAzrI eTale mayAbhAI. teo sAkaracaMdabhAInA dIkarA thAya, anya be dIkarA te kastUrabhAI ane kalyANacaMda. zrI bhakkamabhAI zeThanA jaNAvyA mujaba mayAbhAI pachI zeTha zrI cArubhAI bhogIlAla (kuTuMbIjanone nagarazeTha pada hatuM. teozrI nivRtta thatAM A pada zrI bhakkamabhAI zeThane sAMpaDyuM hatuM paNa teonI tabiyata sArI rahetI na hovAthI teoe rAjInAmuM ApeluM ane hAlamAM emanA kAkAnA dIkarA zeTha zrI araviMdabhAI kalyANabhAI nagarazeTha pade che. zeTha zrI cArubhAI bhogIlAla A vaMzanI kaI zAkhAe che tenI jANa nathI thaI zakI. zrI bhakkama zeThane "devala' nAme eka dIkaro che. paraMparA pramANe bALapaNathI pitAzrI pAMca-sAta peDhInA nAma gokhAvatA te mujaba teone vaDavAonA nAma A pramANe yAda che - narendra (bhakkama zeTha) - pitA narottamabhAI - emanA pitA mayAbhAI - emanA pitA sAkaracaMda - emanA pitA moholAla - emanA pitA rAIcaMda sudhI. prastuta makAna vi.saM. 1749mAM zAMtidAsanA dIkarA somakarNanA dIkarA zAha amaradane kalyANabAI pAsethI kharIdyuM che. A dastAveja mAlikane ahIM zeTha rAIcaMdanA pitA amaracaMdanI peDhI sudhI laI jAya che. prastuta makAnanI uttara dizAe ratanajI paniAnuM ghara hovAnuM sUcavAyuM che, je dozI paniyAnA vRkSanI zAkhAmAM hoI zake. e samaye kuTuMba (bahoLuM) eka ja sthaLe, pAsapAse mahadaMze rahetuM hatuM. jaina paraMparAnA itihAsamAM zeTha zAMtidAsa pachI vIzA zrImALI jJAtinA zeTha somakaraNa banyAno ullekha che. A zAMtidAsa A ja kuTuMbanA nahIM hoya, ema hoya to A dastAvejamAM somakaraNa zAMtidAsanAM dIkarA kahyA che. ema bane ke somakaraNanA vakhatathI nagarazeTha pada sAMpaDyuM hoya. vaLI, kuTuMbamAM anya zAkhAnA pratibhAvAnane ghaNIvAra A pada jatuM, ke e padatyAga (koI kAraNasara) karI, anya potAnA ja vaMzanI zAkhAmAM ApavAmAM AvatuM. AthI, "jaina paraMparAnA itihAsa mAM Apela nagarazeThano vaMza jotAM - cakAsatAM khyAla Ave che ke e te kuTuMbanA ja hovA chatAM teo vacce pitA

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158 rasilA kaDIA SAMBODHI putrano saMbaMdha sthApita karI zakAya nahi. vRkSa banAvatAM pahelAM anya sroto tapAsavA jarUrI bane che. aTaka bAbate jaNAvavAnuM ke temAM samaya parivartane badalAva AvyA kare che. asala dozI raMgAnA vaMzamAM somakaraNa sudhI dozI aTaka jaLavAI rahelI che paNa pachIthI zeTha aTakathI oLakhAyA te nagarazeTha pada prAptine kAraNe hoI zake. jaina vaNikonI zAha aTaka sAmAnyapaNe lakhAtI e rIte amaradatta (amaracaMda)nI aTaka dastAvejamAM zAha lakhAI che. jo koIe A vaMzavRkSa banAvavuM hoya to zeTha somakaraNa sudhI laI javAmAM A dastAveja mahattvano purAvo Ape che. lITI 2 thI 11 mAM dakSiNamAM rAjya karatA auraMgajhebanI gurjarAdhIza, agaMjagaMjana, ripurAyamAnamardana sakalarAya ziromaNI, abhinava mArtaDAvatAra, gajaghaTAkuMbhasthala-vidAraNeka, arivadanadahana dAvAnala, yavanakulatilaka, mugaTamaNi jevA vizeSaNothI prazasti karI che. "AlamagIra pAtazAha bahAdura gAji evuM auraMgajhebanuM biruda paNa ApavAmAM AvyuM che. auraMgajhebe dhAraNa karela AkhuM biruda che : "abula mujaphara mumiyuddIna muhammada auraMgajheba bahAdura AlamagIra pAdazAha che. (auraMgajhebano rAjayakALa vi.saM. 1715 thI saM. 1763no che.) tyArabAda amadAvAdamAM nimAyelA adhikArIonI vigato nAma sAthe ApI che, je mujaba asadakhAna bAdazAhano navAba hato. temanA AdezathI amadAvAdamAM sUbA zUjAyatakhAna hatA jeo te samaye jodhapura khAte dharmanyAya pravartatA hatA ane emanA ja AdezathI rAjanagara - amadAvAdanI rakSA arthe potAnA putra mIrajI najaraaline mUkavAmAM Avela hatA. temanA hAtha nIce kAjI bihArIdAsa hatA. pAdazAhanA dIvAna mIrajI ItamAdakhAnanA nAyaba mIra zrI mIra mpihisana tathA pAdazAhanA bakSI mIrajI mIra gAjI tathA kAjI tarIke tyAM zekha abubalaphare hatA. amIna mIra mIrasidaabU, adala mullAM saiyada, cotarAnA koTavALa mIrajI atikulA, muzarapha ThAkura zrI harikRSNadAsa hatA. tathA samasta kAnugo, samasta zeTha tathA samasta mahAjana dharmanyAyapura:sara vartatA hatA. A rIte ahIM ApaNane dastAveja sAthe saMkaLAyelA tamAma adhikArIono kramika utaratA kramamAM ullekha karela jovA maLe che. tyArabAda bAdazAhanI AjJAthI cotarAnA rUDhi pramANe cAlatA AvatA levAtA karaverA mApha hovAnI vigata lITI 12mAM ApI che e rIte paMca kulajanoe DhIMkavAnI havelImAM AvelI hAjApaTelanA mahollAmAMnI koThiAnI poLamAM Avela ghara vecAyAnI vigata che. (lITI. 13-14) ahIM amadAvAdanI poLono paricaya thAya che. Aje DhIMkavAcokI judo vistAra che. koThiAnI poLa nAma nathI, hAjApaTelanI poLa ja gaNAya che. auraMgajheba dakSiNamAM rAjya kare che te vigata vicAra karavA prere che. zAMti sthApavA ane marAThAo sAmenA yuddha cAlatA tethI auraMgajheba dakSiNamAM rahyo hato. itihAsa jaNAve che ke bAdazAha auraMgajhebe I. sa. 1681 pachI arthAtu. vi.saM. 1738 pachI potAnuM vaDuM mathaka dakhkhaNamAM rAkhyuM hatuM ane tyAM marAThAo sAme lazkarI caDAIomAM rokAyelo hovAthI vahIvaTamAM enuM dhyAna ekAgra rahetuM nahi hoya eTale sUbedArone badalI karyA vinA emanA sthAne lAMbA samaya sudhI cAlu rAkhyA hatA. vaLI

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Vol. XXXII, 2009 saM. 1749no hAjA paTelanI poLanA makAnano dastAveja 159 mAravADamAM rAThoDa saradAra durgAdAsanI gerIlA pravRttio khataranAka banatI hovAthI I.sa. 1987 (vi.saM. 1744) mAM auraMgajhebe I. sa. 1985 thI 1701 sudhI gujarAtanA sUbA tarIke nImela kAratalabakhAnane sujAtakhAnano khitAba ApI bevaDI kAmagIrI soMpelI te rUe e 6 mahinA mAravADamAM raheto hato. (juo gujarAtano rAjakIya ane sAMskRtika itihAsa graMtha-6, pR. 78) AthI, prastuta dastAvejanA samaya daramyAna auraMgajheba dakSiNamAM hato ane amadAvAdamAM (gujarAtamAM) sUjAtakhAna sUbo hato paNa te samaye pote jodhapura hovAthI amadAvAdanI rakSA mATe potAnA dIkarA najaraaline mUkela che te vAta A dastAvejamAM pratibiMbita thAya che. lITI 13, 14 mAM kharIdanAra tathA vecanAranA nAmonI vigato ApIne (A vize AgaLa jaNAvela che.) lITI 17 thI 33 sudhI ghara tathA oraDAnA khUTa tathA gharanA varNananI vigato che te mujaba A ghara pazcimAbhimukhanuM che. gharamAM uttarAbhimukhI meDI sahitano oraDo che. A oraDA pAse uttarAbhimukhI paDasALa che. tenI AgaLa coagAso (coka) corasAbaMdha che. te cokamAM udakasthAna arthAt pANiyAruM tathA rasoDuM pazcimAbhimukhI che. pANiyArA tathA cokamAM paNa pANI bharavAnA ghaDA che. cokamAM chIMDI AvelI che. A chIMDInI vacce eka pazcimAbhimukhI oraDo che. A oraDAnI AgaLa khullI paDasALa che. cokanI pAse meDI sahita moTI khaDakI che. je pazcimAbhimukhI che. temAM pazcimAbhimukhI chajAnuM dvAra che. A sthAna chajAjaDita che. A cokamAM bIjuM ghara uttarAbhimukhI che. pAse bIjI khaDakI che. (khaDakImAM khaDakI ane temAM meDA ane chajAvALA gharo hovA e amadAvAdanI poLonI viziSTatA che te ahIM jovA maLe che. AjanI badalAtI amadAvAdanI bhUgoLamAM haju AvAM gharo thoDAM bacyAM che. bALapaNamAM AvI poLomAM rahevA maLyuM che mane.) temAM gharanI oraDI che. te oraDImAM javA AvavAno rasto che. A oraDI eka khaMDanI pazcimAbhimukhI che. te A ghara sAthenI oraDI che arthAt A makAna vecAya che temAM te paNa AvI jAya. oraDInI pAse Avelo oraDo sAdhya saMbaMdhano che - sahiyAro che. A gharanA cAra khUTomAM pUrva dizAe zAha ratana panI lahUAnuM ghara che. dozI maniyAnA nagarazeTha vaMzamAM AgaLa 3 naMbaramAM A paniyA lahuAnuM nAma che ja. vacalI bhIMta sahiyArI che. pazcime dharmazALA AvelI che tyAM A gharano cAlavAno ane nikAlano rasto che, jemAMthI nevanuM pANI paDe che. dakSiNe poLanA lokono avarajavarano rasto che tathA neva che uttare paNa zAha ratanajI panIAnuM ghara che. te dizAe gharanA nevanuM pANI mahollA sudhI utare che. tathA tyAM bAraNuM che. A varNana jotAM lAge che ke A ghara kharIdavAmAM Ave to ratanajI panIAne traNe dizAmAM saLaMga ghara thaI jAya che. tyArabAda oraDAnA khUTa Apela che, te mujaba bahAranI AMbinA gharanI vigata bharAI nathI paNa e dizAnI bhIMta sAthe oraDIne saMbaMdha che, arthAt sahiyArI che. pazcime oraDIno cAla (avarajavarano mArga) che. uttara bAju AkhI dIvAla che. dakSiNe vADo che. te gharane sAdhya che - sahiyAro che. A gharanA kuMbhIthI mAMDIne cheDA sudhInA thAMbhalAnA pATiyAM, mobha, kamADa, khApa, naLiyA, sAganI vaLIo sahitanA lAkaDAM ane nIcenI jamInadaLa vagere sAthe vecAya che. lITI 33 thI 48 sudhI makAnanI kiMmata tathA vecANa mATenI zaratonuM varNana che. A makAnanI

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160 rasilA kaDIA SAMBODHI kiMmata amadAvAdanI TaMkazALanA sihira calaNI rUpiyA navI aDInA mAsA 11II nA kula 1250 ekasAthe saMyukta rIte ApyAnuM jaNAvela che. 625 rUA.nA bimasA arthAt bamaNAM rUpiyA ApIne kalyANabAI pAsethI amaradatte vecAtI lIdhuM che. havethI e ghara tathA oraDImAM amaradatta tathA tenI strI tathA vArasadAro vI zake, bhADe ApI zake, gire mUkI zake, vece ke koIne bakSizarUpe ApI zake che. bhaviSyamAM A makAna sAtamALanuM karI zake. A bAbate kalyANabAI ke tenA vaMzajo-vArasono koI hakadAvo raheto nathI. TAMkAnA pANI sAthe paNa saMbaMdha raheto nathI. dastAvejalekhananI rUDhiharamANe ahIM paNa "yAvat caMdrAka ane "kula abharAmanA dAve' jevA rUDha prayoga prayojAyA che. aMte e gharanA khALa-paranALa-neva-chAro-vADo-kSAra-kupikA-jAlibArI-tirakasa ityAdi pUrvarIti pramANe hovAnuM jaNAvI dastAveja pUrNa karyo che. noMdha : 1. mULa khatapatramAM lITIone naMbara ApavAmAM AvyA nathI, paNa spaSTatA khAtara ahIM ApavAmAM AvyA che. 2. dastAvejamAM jyAM "khanA arthamAM lipimAM ja lakhAyela che tyAM zabdamAM livyaMtara vakhate kha" karI dIdho che. 3. lITIne aMte - gururekhA che tyAM mULa dastAvejanI lITI pUrI thAya che paNa adhUro zabda nIcenI lITImAM pUro thAya che tema samajavuM. 4. khUTato zabda ke vigata umerAI che tyAM [ ] karelo che. Apela zabdane sudhArelo che tyAM ( ) kausa karela che. TippaNa ane saMdarbhanoMdha 1. vakIlane pUchatAM jANavA maLyuM ke Aje paNa ochAmAM ochA be sAkSIonI jarUra hoya che. vadhAre sAkSIo mATe koI maryAdA nathI. vaLI, sahIo kAgaLa ke kApaDanI pAchalI bAjue thaI zake che. temAM legally - kAnUnI rIte koI vAMdho nathI. amadAvAdano ItihAsa lakhavAnI nibaMdha harIphAI yojAyelI, temAMno eka hastalikhita nibaMdha mane vAMcavA maLyo hato. temAM hAjApaTelanI poLanI vigato maLe che temAM A poLanuM bAraNuM pUrvAbhimukhanuM jaNAvyuM che. temAM AvelI anya poLomAM zAMtinAthanI poLa, rAmajI maMdiranI poLa, pAchIAnI poLa, pIparaDInI poLa, khArAkavAnI poLa tathA lAMbezvaranI poLanA nAmo che. tyAre rIlIpharoDanuM astitva nathI. Aje rIlIpharoDanA kAraNe lAMbezvaranI poLa alaga paDI gaI che. A poLamAM pesatAM ja AgaLa eka derAsara che tenI AjubAjunA nAnA makAnonI racanA tyAM dharmazALA hovAno khyAla Ape che. caityaparipATImAM hAjA paTelanI poLamAMnI dharmazALAno ullekha vAMcavAmAM Avelo che. A vigata vadhu saMzodhana mAge che, jethI karIne sthaLa nizcita karI zakAya. hAlamAM A ghara hAjApaTelanI poLamAM gaNAya che.

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Vol. XXXII, 2009 saM. 1749no hAjApaTelanI poLanA makAnano dastAveja 161 saM. 1749no hAjApaTelanI poLanA makAnano dastAveja (bhUNa 56) // zrInAthajI satya chi // . 1. zrI gaNezAya namaH / svasti zrImaMnRpavikramArka samayAtIt(ta) saMvat 1749 nA varSe zAke 1614 pravartamAMne pauSa mAse zukla pakSe - 2. 13 trayovasyAM tIthA(thau) bhomavAsare svakIyaM svakiyaM svahadaM grahaM vikrataM tasya khatapatramamilikSate adyeha zrI gujarAdhIza / agaMja - 3. gaMjana / rIpurAMyAMmAnamarda / sakalarAya ziromaNI / abhinava mArtaMDAvatAra / gjghttaakuNbhsthlvidaarnnaik| arIvadana - 4. dahanadAvAnala jyavanakulatilaka / mUgaTamaNI / pAtazAha zrIzrIzrIzrIzrIzrIzrI zrI7 auraMgajeva AlamagIra pAtazA - ha gAji bAhAdura dakSaNa madhe viji rAjyaM kiyate / tatra pAtazAhajI agre vijArityA nabAba zrI 5 asadakhAMna saMjJe / tasyA dezA - 6. t aihimadAvAda madhe hAkyama havAli sobisAhaba nabAba zrI 5 zUjAyatakhAna jodhapure madhe dharmanyAya pravarttate / tasyAde - 7. zAt rAjanagaranI rakSAni arthe potAno pUtra mIrajA zrI 5 najaraali mUkyA chi / tasyAgre sakala kA jI kannalikA - (?) 8. ra zrI 5 bihArIdAsa saMjJe / tatra pAtazAhi dIvAna mIrajA zrI 5 aitamAdakhAnanA nAyaba mIra zrI 5 mIra mhihisana saMjJe / ta - 9. tra pAtazAhI bakazi mIrajA zrI 5 mIra gAjI saMjJe / tatra dharmA dharmavicAArthe kAjI zrI 5 zekha abUalaphare saMjJe / tatra a - 10. mIna mIra zrI 5 mIrasidaabU raM (saM)jJe / tatra adala mUllAM zrI 5 saiyada saMjJe / tatra cotari koSTapAla mIrajA zrI 5 atikulA saMjJe / 11. [mu] zarapha ThAkura zrI harikRSNadAsa saMjJe / tatra samasta kauhAMnUgo / samasta seSTa / samasta mAhAjanA etAna samasta dharmanyA - 12. ya pravartate / pAtazAhajInI AjJA thaki cotarAnU adala dastura mApha chi / maMDI (Da) pa(pI) kA mApha chi / avaM paMcakulAnvaya pratI - 13. patau tatra havelyAM DhIkuAni / tanmadhe moholata hAjA paTalanI / tanmadhe polya koThiAni madhe - vAsta[vya] tatra sthAMne graha vi -

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162 rasilA kaDIA SAMBODHI 14. krataM tasya vikrataM / tasya vikrata khatapatramamilikSate / agre grAhaka nAma / kharIdAra vaNIka zrIzrIzrIzrIzrI zrImAla jJA15. tIya vRdhi zAravAyA sAha amaradatta bina sAha somakarNa bIna sAMtIdAsa / te sAha amaradatta pArasyAt gharanI vecanA - 16. ra potAnI svajJAtIya / bAI kalyANabAI bina sAha vAghA bina sAha mUlajI / te bAi kalyANa bAi sA zayajini bhAMjI - 17. te thAi kalyAmabAi hastAkSarAMNaM dAtavyaM / jata ghara 1 eka pazcabhAmimUkhanU chi / te ghara madhe oraDo meDI sahIta u - 18. ttarAbhimUkhano chi / te oraDA Agala paTasAli uttarAbhimUkhanI chi / te Agalya coagAso corasAbadha chi| 19. te coka madhe udakasthAMnaka tathA rasavatisthAMnaka pazrvabhAbhimUkhanAM chi| te udakasthAMna madhe jala bharavA - 20. nAM ghaDA chi / tathA coka madha (dhe) udaka bharavAnAM ghaDAM chi / tathA coka madhe chIDI chi / te chiDI madhe oraDo eka pazrva - 21. mAbhimukhano chi / te Agalya chUTa parasAli chi / tathA e coka Agalya vaDi khaDakI meDI sahIta pazrvabhAbhimU - 22. khanI chi / te madhe chajAnU dvAra pazrvamAbhimukhanUM chi / te ThAMmya chajU jaDItra chi / tathA e coka madhe bijU ghara u - 23. ttarAbhimUkhanu / pAse bijI khaDaki chi / te madhe e gharanI oraDI chi te oraDI madhe jAvA AvavAnU chi / te o 24. raDI eka Sa (kha)DanI / pazrvamAbhimUkhani chi| te e ghara sAthi oraDI chi / tathA e A (o)raDIne ___pAsi vADo sAdhyasamaMdhano chi ||25. evaM vidhi / e gharanA khUTa / pUrava dizi / sAha ratana bina sAha panI bina sAha lahuAnU ghara chi| vacyalI bhIta 26. sAdhya chi / bAkI khUTa vADAni sAdhya chi| pazcama dizi dharmazAlA chi / tathA e gharano cAla chi| nIkAla chi ta[thA] 27. neva chi / dakSaNadizi polyanA lokano cAla chi / tathA neva cha / tathA....... chi / tathA uttara dizi sA28. ha ratanaji bina paniAnU ghara chi / te dizi pADA parjata e gharanA nevanU pANI utta(ta)re chi / tathA dvAra chi / e -

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Vol. XXXII, 2009 saM. 1749no hAjApaTelanI poLanA makAnano dastAveja 29. vaM cyAra 4 khUTAni / tathA oraDAnA khUTA parava dizi bArakI AMbi sAha............. bina .................................. nU ghara chi / e di - 30. zani mItya oraDIne tAlUka chi / pazcama dizi oraDIno cAla chi / uttara dizi svAMga bhItya chi| 31. kSiNadizi vADo chi / te gharane sAdhya chi / evaM cyAra 4 khUTAni / evaM vidhi dhUhaM tathA aa(o)rddi| e gharanA tha(thaM) 32. bhikuMbhizarAMbharaNAM pATiAM / mobha kamADa / khApalalI nalaikarA chAdita sAgITakakaTa sahItaM / ti - 33. kASTa sahItaM / bhomya upara dala sahI [taM] / evaM vidhi grahaM / tasyoparI dravya saMjJA / amadAvAdi TakasAlyanA / 34. korA AkarA sihira calaNIAM navI 2 // nA mAsA 11 // nA rUpaiA 1250 aMke rUpaiA / bArasi paMcA - 35. sa pUrA rokaDA akimUThi ekihAri ekAjUta sAha [ma]ra-datta pAsithI bAi kalyANabAie leini e ghara - 36. tathA oraDI= va / amaradattani vecAtu AppU sahI / amadAvAdi TakasAlyanA korA AkarA sehera ca 37. laNIyA navI 2 / / nA mAsA 11 // rUpaiA 1250 aMke rUpaiA bArasi paMcAsa pUrA rokaDA ekimUThi eki - 38. hAri ekAjUta bAi kalyANa bAni sAha amaradatta sAhe ApIne se ghara tathA oraDI bAi kalyANabA 39. i pAsetI vecAthI lIdhAM shii| rUpaia (A) chahi pacavisa thaki bimasA ApIne e ghara tathA oraDI cAti lIdhAM sahI / have e ghara madha (dhe) tathA oraDI madhe sAha amaradatta tathA sAha amaradattanA 41. tathA pautra tathA stri tathA ehano olAdha madhe je ko hoya te vase-vasAve / bhADi Api ghareNe mUki 42. thA veci tathA bakazi Ape tathA potAnI svecchA Ave te kari / tathA sAta mAla amArata kre| te 43. madhe bAi kalyANabAinA putra tathA pautra tathA stri tathA ehanI olAdha - 44. madhe je ko hoya tehani kazo sarasamaMdhopI nAsti taDAge udaka saMmaMdhopI nAstI / AcaMdrArka ku -

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164 rasilA kaDIA SAMBODHI 45. la abhirAmanI dAve [(ve)]cAtu ApyU sahI / e gharano virazi hIsAdAra je ko Ave tehane gharano vecanAra - 46. samajhAve prIchave vAra sahI / have e ghara madhe thakI navanIdhAMna pragaTa thAya tehano samaMdha sAha amaradatta ta - 47. thA amaradattanI olAdha madhe je ko hoya tehano samaMdha hoya sahI / vecanArani kazo sarasamaMdha nhii| 48. e gharanA khAla praNAla neva nIchAro vADo kSAra kupikA jAli tathA bArI tirakasa sarva pUrva rItya hoya shii| Wan 1 atra matU baI kalaNabaI sA. yadhamalajINI hAjurI ? (dIkarI ?) khata upara lakhata sahI 3 1250) akabara sa 1 mA mI lI maNI putrI panI 1. sA. maNI ka (pu ?) sa panIbaI kalaNI baI ___NI dIkaro ? (hIdI karo ?) mata Upara lakhata sI atra sAkSa 1. 1 dA. sAMrajamala khAMtIdA lakhata 2. 1 pAMnajI ratana sAkha dhaNI be A hajUra dA. khImajI 3. 1 suramade somakaraNa sahI be dhaNI rehejUra karI che 4. 1 sakalacaMda somakaraNa sA kha dhaNI hajura karI che 5. 1 gelajI vAghajI sAkha dhaNI be re hajura karI che. 6. 1 lI. khImajI ravajI sAMkhe dhaNI 2 ne dAIne sAkha karI che 7. 1 vamaladAi hIrajI sAkha dhaNI be me haju ra karI che lI nemIdAsa 8) bAI sAlArtAnA bAI0 sa(sA) khA(kha) bAI kalANabAI. dIkarI sa (sA) khe

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Vol. XXXII, 2009 saM. 1749no hAjA paTelanI poLanA makAnano dastAveja 165 sA. sAkara ma khA Na gajarA sahI mATenA kharA. dIkaro 9. 1 sA. gAlAlAcaMda ro he sAkarabhai sAkhI dhaNI hajura 10. 1 lI. sabhAsapamA sa ba jaNa ba hajI [ra] karI chu 11. 1vA. sakarama galajI sarava 12. 1 vA. nAdalAjI dalajIvA sAkhI 13. 1 (avAcya che) 14. 1 sa lI - - dasa madhavajI sA. dhaNI 15. 1 (avAcya che.) 16. 1 vI. sukAcaMda rAghavajI dhaNI - 17. 1 vI ratA (ta) najI sUto- - - - sAkhe dhaNI 2 hajUra 18. 1 rAIcaMda moTA sAkha [dhaNI] jaNa 2 hajura karI che 19. 1 kasNAdalyaNA 2ii - - sa (sA) khA (kha) dhaNI 2 hajura karI - 20. lI. uddhava rAghava za (sA) kha dhaNI mINI bAra bA -- 21. samada sIkha 22. 1 traMbaka lAdhapana Upara lIkhA paramA thavA - 23. 1 lI. mahamada kacana khA. jaNa sahaNI sAkha 24. 1 abadalanabI. jamI

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' SAMBODHI 166 rasilA karIA rasilA kaDIA 25. 1 abadasamanAra mahamada 30 thI 40 sudhInuM badhuM ja avAcyA 41. 1 lI kezavasuta lAlacaMda (sA) kha dhaNI 2 hajura karI che 42. 1 paratApajI suta bhagavAnadAsa sAkhA dhaNI be hajura 43. 1 vAghadharasUto zrI harajI dhaNI 2 hajUra 44. 1 lI. ratanajInI sutA gelI sAkho dhaNI hajura 45. 1 lI. lAracaMda jIvA sAkhI dhaNI hAjarI 46. 1 sAmAcaMda vIsAdhara sAkhI 47. 1 sA. hemAjI nAMgajI sAkhI 48. 1 lI. revAdAsa gotamacaMda sAkhe dhaNI hajura - 49. 1 khImacaMda dhanajI sakhA dhaNI 2 hajUra 50. vasatamala varadhamala sakha dha nI bahajUra kara cha) 51. 1 harajI saMghajI sakhA dhaNI hajUra 52. 1 camanadAsa lAlajI sAkhI dhaNI 2 hajura kIdhI che 53. 1 vAharA lakhamIcaMda daivacaMda dhaNI 2 hajura karI che

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Vol. XXXII, 2009 saM. 1749no hAjApaTelanI poLanA makAnano dastAveja 167 167 paMkti 12, 13 26 agharA zabdo patipatI = sAdhya = pADA parjata = mavi = 29 31 dhUThuM = hAjarI | sAkSI sahiyAro poLa sudhI aMdarano oraDo ane parasALanI vacceno oraDo = parasALa oLaMgI oraDAmAM thaIne aMdaranA oraDAmAM javuM. gRha thAMbhalo kubhi (thAMbhalAnI kuMbha jevI nIcenI beThaka) + zarA = lAkaDA ke paththaranI kIcakanI moTA peTavALI mUrti | kuMbhithI sara sudhInuM. = nIcethI Toca sudhInuM mobha para mukAtA naLiyA? sAganA lAkaDAnI paTTI / sAgoTI = chAparAnuM kuMbhizarAbharaNAM = ravApattI = sAgITakakaTa sahIta = motiyuM. 38. visA = bamaNAM ImArata | makAna 42. amArata = 45. vizi = 45. hIsaddhiAra = tirasa = vArasadAra bhAga che tevo DijhAInamAM ADI IMTo mUkIne banAveluM jALiyuM. 48. D D D

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jarmana viddhatu tripuTI (harmana yAkobI, zUbriga, AlsaDropha) jitendra bI. zAha "I tell my countrymen that the principles of the Jain Dharma and the Jain Acharyas are sublime and that the ideas of the Jain dharma are lofty. The jain literature is superior to the Buddhistic literature. As I continue to study the Jain Dharma and its literature my fascination for them keeps increasing." - Johunnes Hurtell (Germany) "huM mArA dezavAsIone jaNAvuM chuM ke jainadharmanA ane jainAcAryonA siddhAnto divya che. te kAraNe jainadharma ucca koTino dharma che. jainadharmanuM sAhitya bauddhadharmanA sAhitya karatAM ghaNuM ja caDiyAtuM che. huM jema jema jainadharmanA sAhityano abhyAsa karato jAuM chuM tema tema huM jainadharma pratye vadhu ne vadhu AkarSita thato jAuM chuM." A vidhAna jarmana dezanA vidvAna jahonsa haTalanuM che. teoe aneka sthaLe jainadharma - sAhitya ane siddhAntanAM bharapeTa vakhANa karyA che. jarmana dezanA vidvAno 19mI sadInA madhyabhAge bhAratIya sAhityanA adhyayana tarapha vaLyA hatA. sara vilyama jemsa sarva prathama saMskRta bhASAno abhyAsa karyo ane pachI kALidAsanA abhijJAna zAkuntalano aMgrejI anuvAda prakAzita karyo. tyArathI ja yuropanA vidvAno bhAratIya sAhityanA adhyayana tarapha DhaLyA ane pachI to teone jaina sAhityano paNa paricaya thato gayo. AthI tyAM jainadharmanuM adhyayana - adhyApana zarU thayuM te Aja paryanta cAlu che. videzamAM jainadharma : jainadharmano pracAra-prasAra videzamAM thavA aMgenA sahuthI prAcIna ullekho bauddha graMthomAM maLe che. bauddha sAhityamAM jaNAvyA anusAra zrIlaMkAmAM bauddhadharmano praveza I.sa. pUrve trIjI zatAbdImAM samrATa azokanA putra-putrI mahendra ane saMghamitrAthI thAya che. temaNe tyAM bauddhadharmano pracAra zarU karyo. te pUrve tyAM jaina vastI hovAnA ullekho maLe che. jo ApaNe nepALane alaga deza gaNIe to neminAtha ane mallinAtha bhagavAnanI janmakalyANaka bhUmi nepALamAM hovAnI mAnyatA jainadharmanuM adhyayana karatA

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Vol. XXXII, 2009 jarmana vidvat tripuTI 169 vidvAnonI che. bhadrabAhu svAmIe nepALamAM rahIne mahAprANa yoganI sAdhanA karI hatI. tevA ullekho paNa prApta thAya che. aprAkana (Astrakan) kAsvIyanasI - raziyA soviyata yuniyananI mulAkAta jainamuni maNibhadra lIdhI hovAnI noMdha raziyAnA DukobArasI (Dukobarsi) nAmanA abhyAsI grupe karI che. Ijipta, bebilona, elekajhAnapriyA, grIsa, svIjharalenDa, jarmanI, iMglenDa, amerikA, DenamArka Adi dezonA saMgrahAlayomAM jainadharmanI mUrtio, zilAlekho, tAmrapatro, citrodastAvejo saMgrahAyelA che. jethI tyAMnA loko paNa jainadharma vize yatkiMcita jANatA hovAnuM mAnI zakAya. sane 1892mAM zikAgomAM vizvadharma pariSadanuM Ayojana thayuM tyAre jainadharmanA pratinidhi tarIke vIracaMda rAghavajI gAMdhI gayA hatA. temaNe jainadharma vize prabhAvazALI pravacana ApyuM hatuM. ane tyAra pachI temaNe amerikA tathA yuropanA vibhinna dezomAM jainadharmanA pravacano ApyAM hatAM. tethI tyAMnI prajA paNa jainadharmanA paricayamAM AvI hatI. jainadharmanA gRhastho mULe vyavasAyI hovAne kAraNe sAgara kheDatA hatA. teo AphrikA ane anya dezomAM jatA AvatA hatA. A kAraNe tyAM paNa jaina dharmano pracAra thayo. motIzAha zeThano cInamAM vyavasAya hato. teo avAranavAra cIna jatA AvatA ane jainadharmanI vAto karatA tethI temanA grAhako paNa jainadharmathI paricita banyA hatA. temaNe tyAM jaina tIrthaMkaranI pratimA sthApita karyAnA ullekho maLe che. gaI sadInA madhyabhAge ghaNA jaina vidyAbhyAsa karavA tathA vyavasAya mATe AphrikA, yuropa, iMglenDa, amerikA, jApAna gayA ane tyArabAda tyAM ja sthAyI thayA. tethI teoe tyAM jaina maMdironuM nirmANa paNa karyuM che. atyAre amerikAmAM 60 jaina senTara ane 27 jaina maMdiro che. iMglenDamAM cAra jaina maMdira che. nairobI, jApAna, thAIlenDa, sIMgApora Adi dezomAM jaina maMdira che. ane bIjA aneka dezomAM jaina maMdironuM nirmANa thaI rahyuM che. Ama videzamAM uttarottara jainadharmano pracAra vadhI rahyo che. vartamAnamAM to jainadharmanA ahiMsAnA siddhAntane kAraNe tathA anekAntavAda jevA anya siddhAntone kAraNe jaina dharmanA siddhAntonuM adhyayana AkhA vizvamAM cAlI rahyuM che. ahIM ApaNe vizeSe karI jarmananA vidvAnonA jainadharmanA viziSTa abhyAsa aMge vicAraNA karIzuM. videzamAM adhyayananA viSayoH yuropiya vidvAnoe bhAratIya vidyAnuM adhyayana zarU karyA pachI bhASA ke viSayano bAdha rAkhyA vagara kheDANa zarU karI dIdhuM hatuM. chellA 150 varSanA ItihAsa upara najara nAkhIe tyAre atyaMta Azcarya upaje tevuM vipula mAtrAmAM kAma thayeluM jovA maLe che. teoe saMskRta, prAkRta, pAli, apabhraMza ane bhAratanI prAdezika bhASAmAM racAyela sAhitya upara kAma karyuM che. temanA saMzodhananA mukhya viSayo saMskRti, sAmAjika paristhiti, aitihAsika bhASAzAstra, uccAraNazAstra, samIkSita graMthasaMpAdana, pramANabhUta itihAsa, darzanazAstra, dharmo, vaidikadharma, hiMdudharma, zaivasiddhAnta, vaiSNava paraMparA, jainadharma, bauddhadharma, zIkhadharma, yahudI dharma, pArasIdharma, khristIdharma,

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170 jitendra bI. zAha SAMBODHI IslAmadharma ane pachI A badhA viSayo sAthe vijJAna, kalA ane sthApatya paNa joDAya che. Ama ApaNA dezanI vidyAnuM khUba ja UMDANapUrvaka adhyayana karI yuropiya vidvAnoe prakAzana che. yuropanA vidvAnoH pUrve jaNAvyuM te mujaba vilyama jonsa (1749-1794)mAM bhAratIya vidyAno abhyAsasaMzodhanano prAraMbha karyo. tyArabAda samagra yuropamAM bhAratIya vidyAo bhaNavA vizenI rUcI uttarottara vadhatI gaI che je Aje paNa jIvaMta che. kula pa6 thI paNa vadhu moTA gajAnA vidvAnoe ghaNuM badhuM kAma karyuM che. temanA kAmonI sUci taiyAra karavAmAM Ave to eka moTo graMtha taiyAra thAya. temAnA keTalAMkanA nAma ahIM ullekhanIya che. (1) jahonsa harTala (1872-1955), (2) meksa mUlara (1823-1900), (3) vilhema jIgara (1856-1943), rIcArDa pizala (18491908), morisa vinTarani- (1863-1937), oTovona boIthaliMga (1815-1904), harmana yAkobI (1850 -1935), zubiMga volTara (1881-1969), luDavIMga AlsaDorpha (1904-1978), bruna, bolI, temaja vevara, golDamisTara, tathA baMsIdhara bhaTTa, caMdrabhANa tripAThI, Adi bhAratIya vidvAno che jemaNe bhAratIya vidyA ane vizeSa rUpe jaina dharma upara khUba ja gaMbhIra adhyayana karyuM che. ahIM ApaNe harmana yAkobI, zUbriga ane AzDrophanA jIvana ane kArya aMge saMkSipta paricaya karIzuM. harmana yAkobI teo jarmana vidvAna hatA, jemaNe bhAratIya dharmanA vividha pAsAo upara kAma karyuM che. temanuM mukhya kAma jaina dharma upara che. harmana jayorja yAkobI 3.2.1850mAM koIla-kolona (Koeln) jarmanImAM janmyA hatA. teoe hAIskUlano abhyAsa potAnA gAmamAM karyo hato ane tyArabAda barlIna gayA. tyAM temaNe gaNitazAstrano abhyAsa karyo. tyAM ja temaNe pro. vebara ane pro. golDamIsTara pAse saMskRta bhASA ane tulanAtmaka bhASA zAstrano paNa abhyAsa karyo. temaNe 1872mAM 'on the origins of Indian Astrology's Term Hora' e viSaya upara saMzodhanAtmaka zodha-nibaMdha lakhI barlina yuni.mAMthI Ph.D.nI DigrI prApta karI. tyAMthI teo eka varSa mATe laMDana gayA ane pachI 1873-74mAM teo jayorja bUhalaranI sAthe bhAratanI mulAkAte AvyA. A mulAkAte temanA jIvanamAM khUba ja agatyano bhAga bhajavyo. teo rAjasthAna gayA jayAM temaNe aneka hastaprata bhaMDAronI mulAkAta lIdhI ane jaina munionA paricayamAM AvyA. aneka hastaprato paNa bhegI karI. bhAratathI jarmanI pAchA pharyA bAda temane 1875mAM prophesaranI padavI maLI. temaNe yusTara yuni.mAM ane Kiel mAM prophesara pada upara sevAo ApyA bAda 1889mAM koyala pAchA pharyA. 1913-14mAM teo punaH bhArata AvyA. 1922mAM nivRtta thayA. 19-10-1937mAM avasAna pAmyA. teo bhAratIya vidyAnA prakAMDa vidvAna vebaranA ziSya hatA.

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Vol. XXXII, 2009 jarmana vidvat tripuTI 171 kArya : harmana yAkobIe ghaNAM jaina graMtho saMpAdita karyA che. ghaNA jaina graMthonA jarmana bhASAmAM tema ja aMgrejI bhASAmAM paNa anuvAdo karyA che. temanA kAmonI noMdha nIce mujaba che : (1) Zwei Jainastotras Indische studien - 1876. (2) Kalpasutra of Bhadrabahu prastAvanA, noMdho ane saMskRta-prAkRta zabdasUci sAthe. Leipzig - 1879. (3) Kalakacarya - Kathanagam - saMpAdana - anuvAda : Journal of the German Oriental Society - 1880 (4) The Ayaramga Sutta of the svetambara Jains. Pali Text Society - London - 1882. (5) The Sthaviravali Charita or Parisistaparva by Hemchandra - Bibliotheca Indica - 1883-1932. anuvAda. AcArAMga sUtra Sacred Books of the East - 1884 (2) kalpasUtra (3) uttarAdhyayana sUtra Sacred Books of the East - 1885 (4) sUtrakRtAMga sUtra potAnAM prakAzano. (9) Selected stories in Maharastri - Leipzig - 1886 A pustakamAM temaNe prAkRta bhASAnuM vyAkaraNa ane zabdasUci paNa ApI che jenA kAraNe A pustaka mahArASTrI prAkRta bhaNavA mATenuM eka mahattvapUrNa pustaka gaNAya che. (2) upamitibhavaprapaMcakathA - siddharSi - Bibliothera Indica - 1901-14 (3) haribhadrasUrinI samarAccakahA - 1908 - 1926 (bIjI AvRtti) (4) vimalasUri kRta paumacariyuM - 1914. temaNe bhAratanA pravAsa daramyAna be apabhraMza kAvyo zodhI kADhyA, jenI jANakArI mAtra vyAkaraNagraMthomAM AvatA uddharaNo dvArA ja maLatI hatI. te dhanapAlanI bhavisattaya kahA ane sanatakumAra caritam. A banne graMthonuM temaNe saMpAdana karyuM ane 1918-1921mAM te prakAzita thayAM. A sivAya temaNe jainadharma viSayaka aneka zodhalekho lakhyA che. te lekhonuM kada paNa eka-eka svataMtra pustaka jeTaluM vistRta thAya tevuM che.

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172 jitendra bI. zAha SAMBODHI temaNe mAtra jainadharmano ja abhyAsa karyo hato tevuM na hatuM. temaNe gaNitazAstra ane prAkRtika vijJAnano paNa gaMbhIra abhyAsa karyo hato. temanA keTalAMka kAmonI sUci nIce mujaba che. (1) Methods and tables for verifying Hindu dates, Ththis, Eclipses, Nakshatras etc. (Bombay-1888) (2) The computation of Hindu dates in the Inscriptions. (1892) (3) Tables for calculating Hindu dates in true local time. (1894) (4) The Planetary Tables. (1912) A traNeya lekha Epigraphia Indica mAM chapAyA che. (5) Age of Veda in festschoift for Rudolf Roth. (6) On the Antiquity of Vedic culture - Journal of the Royal Asiatic society. (1908) temaNe vyAkaraNazAstra ane vyutpatti zAstra upara paNa kAma karyuM che. Compund and subordinate clauses, studies in the development of Indo-European Language. Bonn. (1897) temaNe mahAkAvyo, purANo ane kathAo para paNa kAma karyuM che. (1). The Ramayana, History and contents with a concordance of the Priuted Recensions, Bonn-1983 (2) Mahabharat - 1903. temaNe kAvyazAstra ane sauMdaryazAstra para paNa lekho lakhyA che. (1) Dhavni the soul of poetry Dhvanyaloka Leipzig - 1903. (2) Early History of Alamkaras'astra - 1930 darzana zAstramAM temane hiMdu, nyAya ane vaizeSika darzanamAM vadhu rUci hatI. temaNe yogazAstrano paNa abhyAsa karyo hato. temaNe tarka, yukti, anumAna Adi vize suMdara vivecana karyuM che. sAMkhyayoga karatAM bauddha darzananA siddhAMto maulika che te aMge paNa temaNe vistRta nibaMdha lakhyo hato. The Origin of Buddhism from Samkhya - yoga (1896) temaNe bhagavadgItA upara paNa gaMbhIra vicAraNA karI che. IzvaravAda ane sarvavyApakavAda upara paNa temaNe lakhyuM che. vaLI temaNe yogazAstranA siddhAntonA mULa aMge paNa saMzodhanAtmaka lekha lakhyo hato je 1929mAM goTiMgana ekeDemimAMthI prakAzita thayo hato. A badhA ja vidUbhogya lekhonI sAthe sAthe temaNe sAmAnya janane upayogI thAya tevA graMtho paNa taiyAra karyA hatA. temAMnA keTalAka che - Light from the orient - 1922.

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vol. XXXII, 2009 jarmana vidvat tripuTI 173 temaNe Encyclopedia of Religion and Ethics mATe ghaNAM adhikaraNo lakhyAM, temaja the concept of God in Indian Philosophy nAme 1923 mAM lekha lakhyo. A lekhamAM temaNe vedathI mAMDI darzanazAstramAM IzvaranI vibhAvanA aMgenI carcA karI che. Ama harmana yAkobIe AjIvana vidyAsAdhanA karI vizALa sAhityanuM nirmANa karyuM che. temanI vidyAsAdhanA ane jaina sAhityanI sAdhanAne kAraNe jaina saMgha taraphathI jainadarzana divAkaranI padavIthI temane navAjavAmAM AvyA hatA. yuropanA bhAratIya darzana zAstranA niSNAta vidvAna phAuvAhnare temanA lekhonuM saMpAdana karatAM jaNAvyuM che ke temanA keTalAMka saMzodhano utAvaLiyAM, keTalAMka satya ane tema chatAM badhAM ja lekho - saMzodhano mahattvapUrNa ane vicArottejaka tathA preraka che. harmana yAkobInI jaina sAhityanI sevAne jaino bhUlI zake tema nathI. te vakhate sAmAnya rIte manAtuM hatuM ke jainadharma bauddhadharmanI zAkhA che. A matanI temaNe AlocanA karI ane kalpasUtranI mULa AvRttinI prastAvanAmAM temaNe siddha karyuM ke jainadharma e bauddhadharma nI zAkhA nathI paNa eka svataMtra dharma che. zrI mahAvIra svAmI bhagavAna zrI buddhanA samakAlIna hatA. sane 1879mAM prakaTa thatAM te hakIkata sAme vidvAnoe thoDo virodha pragaTa karyo paNa aMte temAM batAvela abhiprAyo sAmAnya rIte sarvatra svIkArAyA. uttarAdhyayanA ane sUtrakRtAMganA aMgrejI anuvAdanI prastAvanAmAM temaNe jainadharmanA ItihAsanA sAmAnya prazno carcA che. sane 1893mAM temaNe tatkAlIna mAnyatAthI paNa vaidika saMskRti vadhu prAcIna che te dalIlo dvArA siddha karI batAvyuM. jANItA itihAsavid mohanalAla dalIcaMdra desAI jaNAve che ke A vidvAne jainadharmanA itihAsane chaNIne vaidika-brAhmaNa dharma temaja bauddhadharma sAthe tulanA karIne jainadharma saMbaMdhI je bhramaNAo hatI te akATya pramANo ApI dUra karI che. te mATe Akho jaina samAja temano atyaMta RNI che. volTara zUbiMga - (1881 - 1969) Walter schubring enriched Jainology and Prakrit studies with his vast contributions. It was owing to his untiring efforts that the Jain canon was made known to scholar. ' arthAtu volTara zUbrige potAnA atyadhika yogadAnathI jainavidyA ane prAkRtavidyAne samRddha karI ane temanA athAga prayatnone kAraNe jainAcamo vizvabharanA vidvAnomAM jANItA banyA. zUbiMgano janma 10.12.1881mAM lyubeka (Luebeck) jarmanImAM thayo hato. temanA pitA tyAMnI prasiddha zALAnA AcArya hatA. teoe uccatara abhyAsa pUnacena yuni. tathA sTrAsabarga yuni. mAM karyo hato. te jamAnAnA suprasiddha prakAMDa tejasvI vidvAno vebara, pizala, yAkobI, loyamAna, temanA gurujano hatA. temaNe kalpasUtra upara kAma karyuM ane te upara Ph.D nI DigrI maLI hatI. (1904) A zodhanibaMdhanuM aMgrejI bhASAMtara bargese karyuM hatuM ane te 1910mAM InDiyana enTIkverImAM chapAyuM hatuM. zUbrige 1904 thI 1920 sudhI royala khuziyana sTeTa lAyabrerI-barlinanA vidyAkIya - graMthapAla tarIke sevAo ApI. tyAM temaNe jaina hastapratonA

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174 jitendra bI. zAha SAMBODHI vistRta sUcipatro (keTaloga) taiyAra karyA hatAM, je jarmanIthI prakAzita thayAM che. sane 1920mAM zUbriga hembarga yuni.mAM pro. sTena konovanA uttarAdhikArI tarIke prophesaranA pade niyukta thayA. sane 1922 thI temaNe Journal of the German Oriental Society nuM saMpAdana kArya saMbhALyuM. 1927-28mAM teo bhAratanI mulAkAte AvyA ane ahIM teoe aneka graMthabhaMDAronI mulAkAta lIdhI tathA jainamunio tathA jaina vidvAnonA saMparkamAM AvyA. temaNe keTaloka samaya bhaMDArakara risarca InsTITyuTa, pUnAmAM paNa sevAo ApI hatI. sane 1951mAM teo nivRtta thayA ane 13.4.1969mAM avasAna pAmyA. zUbrige aneka graMtho saMpAdita karyA, aneka saMzodhana lekho lakhyA, aneka jarmanone saMskRtaprAkRta ane jaina vidyAno abhyAsa karAvyo. temaNe AjIvana bhAratIya vidyA ane jaina sAhityanI sevA karI che. te cirakALa sudhI amara raheze. temaNe AcArAMgasUtra, sUtrakRtAMgasUtra saMpAdita karyA. tenuM prakAzana 1918mAM thayuM che. A varSamAM ja temaNe vyavahAra ane nizithasUtra saMpAdita karyA. 1951mAM ane 1963mAM mahAnizitha sUtranuM adhyayana karI be bhAgamAM prakAzita karyuM. tenI nAgarI AvRtti jaina sAhitya saMzodhaka samiti, pUnA dvArA 1923mAM prakAzita karavAmAM AvI hatI. temanI saMpAdana zailI atyaMta cIvaTavALI ane nirbhUla hatI. tethI te zailI vidvAnomAM Adarza rUpe svIkAravAmAM AvI. temaNe "bhagavAna mahAvIranA zabdo" e nAmathI jarmana bhASAmAM jaina Agamono samAlocanAtmaka anuvAda karyo hato (1926), jenuM aMgrejI bhASAMtara lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmaMdira dvArA prakAzita karavAmAM Avela che. temaNe loyamAnanA aMtima kArya Avazyaka sAhitya (1934)mAM saMpAdita karyuM che. A kArya atyaMta upayogI che. kahevAya che ke A graMthamAM samagra jainadharmano sAra AvI jAya che. "je jaina Agama sAhityamAM che te badhuM ja A graMthamAM che ane je A graMthamAM nathI te anyatra kyAMya nathI' tevo A graMtha vizvayuddhamAM nAza pAmatAM pAmatAM rahI gayo. A graMtha kacarApeTImAM nAMkhI devAmAM Avyo hato. paraMtu loyamAnanA dikarA manu loyamAne A graMthanI hastalikhita nakala kacarApeTImAMthI laI AvI ne zUrjiMgane soMpI hatI. AvI rIte A graMtha bacI javA pAmyo hato. zUbrige dazavaikAlika graMthano anuvAda paNa karyo hato, je 1932mAM amadAvAdathI prakAzita thayo hato. temaNe 1966mAM jaina chedasUtro saMpAdita karyA hatAM. temaNe niyukti ane jaina stotro upara temaja gaNivijajA, taMDulaveyAliya upara paNa kAma karyuM hatuM, je temanA avasAna pachI pragaTa thayuM hatuM. IsibhAsiyAI (1942) saMpAdita karI pragaTa karyuM hatuM. jainadharmanA siddhAnto ane anya graMtho prakAzita karyA hatA. Ama zUbrige AjIvana jaina Agama ane jaina sAhityanI sevA karI videzamAM jaina dharmano pracAra-prasAra karyo hato.

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175 Vol. XXXII, 2009 jarmana vidvata tripuTI pro. AzDropha H (1904-1978) AlsaDrophano janma 1904mAM jarmanInA hinalenDa (Rhineland) mAM thayo hato. teoe hAIDalabarga ane hembarganI yuni.mAM bhAratIya saMskRti, tulanAtmaka bhASAvijJAna, parziyana bhASA ane arebika bhASAno abhyAsa karyo hato. temaNe saMskRta bhASAno abhyAsa heInarIca jhIra ane volTara zUbiMga pAse karyo. A banne vidvAno pAzcAtya jagatamAM jainavidyAnA prakAMDa vidvAno tarIke nAmanA pAmyA hatA. temaNe ja temane jaina vidyAnA abhyAsa mATe preryA. AlsaDrophane apabhraMza bhASAmAM racAyela kumArapAla pratibodha upara hembarga yuni. dvArA Ph.D nI DigrI prApta thaI hatI. tyArabAda temaNe barlinamAM bhUMDarsanA hAtha nIce kAma karyuM, tyAM temaNe harmana yAkobInI preraNAthI harivaMza purANa (prakAzana - 1936)upara kAma karyuM. temaNe 1930-32mAM alhAbAda yuni.mAM jarmana bhASA ane phreMca bhASAnA lekacarara (prAdhyApaka) tarIke sevAo ApI. A samaya daramyAna temaNe samagra bhAratamAM pravAsa karyo ane aneka vidvAna jaina munionA saMparkamAM AvyA, temAM vizeSe karI AcArya vijaya IndrasUri, muni vidyAvijaya ane jayantavijaya mukhya hatA. 1935-38mAM teo barlinamAM bhAratIya saMskRtinA rIDara tarIke nimaNUka pAmyA ane tyArabAda temaNe spensaramAM paNa bhAratIya saMskRtinA prAdhyApaka tarIke sevAo ApI. 1950mAM teo hembarga yuni.mAM bhAratIya saMskRti zAkhAnA vaDA tarIke nimaNUMka pAmyA. A jagyAe ja temanA guru zUbiMga paNa bhaNAvatA hatA. Ama teo temanA gurunA sAcA arthamAM uttarAdhikArI banyA. temaNe jarmana bhASAmAM uttarAdhyayana sUtra upara aneka lekho lakhyA. uparAMta temaNe apabhraMza sTaDIjha (1937) tathA InDiyana sabakonTInenTa - bhArata, pAkistAna, silona (1955), Contribution to the History of vegetariaism and cow-worship in India (1961), Asoka's separate edicts of Dhagli and Jaugada(1962), Adi lekho lakhyA. sane 1951 thI 1959nA samayagALA daramyAna temaNe henarIca bhUMDarsanA aprakAzita lekhonuM saMpAdana karyuM ane te varUNa nAme prakAzita thayuM. temanI 70mI varSagAMThe glAjhanepa phAunDezananA upakrame temanA lekho, pravacano ane saMzodhanonuM prakAzana karavAmAM AvyuM. temaNe pAli DikSanarInI yojanAnA mukhya saMpAdaka tarIke paNa sevA ApI hatI. temaNe jIvananA pAchalA varSomAM jaina AgamanI TIkAo para kAmano prAraMbha karyo hato. 241 Guzid HD Academy of sciences and literature of Mayence, Royal Danish Academy of Sciences and letters jevI aneka saMsthAomAM sakriya kAryakara hatA. Ama temaNe jainadharma ane bhAratIya saMskRtinI AjIvana sevA karI aneka graMtho saMpAdita karI prakAzita karyA hatA. D D D

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National Seminar The Philosophy in Gujarat (10 centuries) From 20.2.09 to 23.2.09 In grand inauguration of, National Seminar-The Philosophy of Gujarat (10 centuries), was done by Dr. Dhirubhai Thaker, a great literary personality & Director of Gujarat encyclopedia on 20.2.09. Large member of philosophers, scholars and other personalties remained present on the occasion. Delivering the inaugural lecture Dr. Dhirubhai stated that this is the first seminar covering the philosophical development of Gujarat and appreciated the efforts of L.D. Institute of Indology. He narrated the contribution of the main three scholars of philosophy in Gujarat (1) Narmad (2) Manibhai Nabhubhai Dwivedi and (3) Anandshankar Dhruv. Narmad blew the bugle of new ideas. Manibhai Nabhubhai Dwivedi put the ideas of Narmada in more clear, subtle and provided supports from Indian scriptures and other ancient ideas. Shri Manibhai Dwivedi placed these ideas in a more organized manner. Shri Manibhai sent his research paper to world religion conference in 1892. The world religion conference having seen his papers on Hinduism invited him to Chicago. Due to ill-health Shri Manibhai could not remain present in Chicago. He died at a young age. Manibhai did lot of efforts to fight against bad customs and bad traditions. He wanted to keep society away from western culture. He contributed a lot but the society did not take the note of his scholarly works and efforts and therefore, he was not much known as a scholar. This seminar will bring before the society such great scholars through research and discussion. Addressing the gathering Padmashree Dr. Bholabhai Patel as a chief guest narrated the development of philosophy in last ten centuries. Dr. Patel narrated in details the various five stages of philosophical development which include

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177 the Muslim rule, era of Bhakti period, British rule, development of Gandhian philosophy etc. Shri patel congratulated the Institute for organizing such a distinct seminar. Speaking on the occasion, Padmashree Kumarpal Desai praised the important contribution by L.D.Institute of Indology in the subject of philosophy and wished the seminar success. The chairman of the Lalbhai Dalpatbhai Institute of Indology Trust Sheth shri Shrenikbhai graced the seminar. Dr. J.B.Shah emphasized the relevance of the seminar of this type and expressed his happiness over the participation of about seventy scholars in the seminar. This will benefit the society as a whole. Prof. K.M.Patel conducted the function and Prof. Kanubhai Shah thanked the guests the scholars and others. DIO

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Report of Three day Seminar on "The philosophy in Gujarat in last 1000 years" The seminar started with the benediction by Pujya Sadhviji Suvrata Shreeji. In this seminar 55 papers by eminent scholars were read (presented) from all over India. Within 3 days, 15 sessions were arranged. Eminent personalities like Padmashree Dr. Kumarpal Desai, Dr. R.V.Pandya (Ex Vicechancellor Bhavnagar University), Prof. C.V.Raval, Dr. Rajendra Nanavati (Ex Director, Oriental Institute, Baroda), Dr. Dhirubhai Parikh (Editor 'Kumar'), Principal G.K.Dave Presided over the sessions. The first session started with medieval saints-Mirabai, Narsinh Mehta, Dayaram, Premanand, Akha Bhagat (Akho). Their thoughts and their contemplations were meaningfully articulated by the scholars like Dr. Yagneshwar Shastri, Dr. Radhikaben Jariwala, Dr. Dhirubhai Parikh, Dr. Rameshbhai Trivedi, Dr. Kirtida Shah. In the parallel session on the same day thoughts of Goverdhanram, Anandghanji, Aanand Shankar Dhruv were discussed by the scholars like Dr. R.L.Raval, Dr. Mukund kotecha and Dr. Kumarpal Desai. Dr. Jafere Husain Laliwala. In the second session philosophy of Swami Narayan, Philosophy of Upadhayay Yahovijayji, Philosophy of a reformist Navalram were discussed Dr. Suchita Mehta presented her paper on Prarthana Samaj & Theosophical Society. Dr. Kamlesh Chokshi critically examined the philosophy of Dayanand Saraswati. Dr. Sunanda Shasti presented advaitic thoughts of Icharam Suryashankar. Prasant Dave in his paper established Narmad as the first Gujarati intellectual. Prof. C.V.Raval elaborately narrated the philosophy of Nathuram Sharma.

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179 In the parallel session Dr. Laxmesh Joshi narrated the history of Nyay and Vaisheshik philosophy and its contribution in the philosophical history of Gujarat. It was a critical and historical narration of nyay philosophy and a valuable contribution made by Gujarati thinkers right from Hemchandracharya to the present day. Prof. Bombaywala made a unique contribution by presenting the paper on Sufism in Guajart. Dr. Siddharth Bhatt introduced Gandhi as an apostal of Indianness who constructed Indian identity. Dr. Ishanand narrated the Christian impact on Gandhi's thought. Dr. Urmila Bhansol read her paper on Durgashankar Metha's contribution in Vaishnavism. In the last session philosophical thoughts of Neo-Gandhian - Mashruwala were discussed by Dr. Ramesh Dave. Dr. Niranjana Vora read her paper on Sundaram and narrated and his transcendental flight. Dr. Preeti Pancholi presented her paper on the contribution of noted musician Avinash Vyas in the philosophical thought of Gujarat on music. Dr. Parul Mankad presented her paper on Ambubhai Purani and his unique construction of philosophical thoughts. On the second day the seminar started with the benediction of Sadhvi Shri Suvrata Shriji, Dr. Balaji Ganorkar presented his paper on the development of the unique philosophical thoughts of Gujarat from ancient time to the present day. He honoured the tatva Jigyasa of Gujarati people. Dr. Purnima Mehta presented her paper on Kaka Saheb Kalelkar. Dr. Vasant Bhatt presented his paper on Yashovijayji and his contribution to the philosophy of language. Dr. Makrand Mehta dealt with Mahipatram Roopram and Ramanbhai Nilkanth's contribution. To him both brought enlightenment values of rationality and also brought philosophical and social revolution in Gujarat. Dr. Chandrakant Sheth in his unique way presented his paper on 'Umashankar Joshi's philosophy of life.' Prof. C.V.Raval narrated mystical thoughts in Makrand Dave's poetry. * Dr. Upendra Dave in his paper on 'western impact on Gandhi's thought discussed Tolstoy, Ruskin's & Thoro's impact on Gandhi. Dr. Prabodh Parikh narrated the crisis in Kishorlal Mashruwala's thought.

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180 In the third session Dr. Niranjan Patel delt with Hemchandracharya's Philosophy of language. Dr. Mukund Kotecha elaborately discussed the universality of Pandit Sukhlalji's thoughts. Dr. Jitendra Shah presented his paper on contemporary Jain Gujarati thinkers. In his paper he discussed Sukhlalji, Pandit Bechardasji and Pandit Raghunath Sheth. who have effectively contributed to the jain philosophy in particular and philosophy of Gujarat in general. In the last session Dr. Madhusudan Baxi presented a paper on God, knowability and karma with special reference to Dr. Naginbhai Shah's Book on Avidya in Shankarvedanta. Dr. Maltiben Desai delt with the thoughts of Kedarnath. Prof. Siddharth Bhatt came out with a paper on Vallabhbhai's contribution in constructing Indian identity. Dr. Vijay Pandya discussed Dr. Hari Vallabh Bhayani's contribution to the philosophy of Gujarat. Inspite of being an Indologist Dr. Bhayani was a genius and a comprehensive thinker. The second day session ended with the blessing of Dr. Naginbhai Shah, who has Immensly contributed to the philosophical thoughts in Gujarat. The third day i.e. on 23rd March 2009 the first session started with the benediction by Sadhvi Shri Chandanbala Shriji. Padmashri Dr. Kumarpal Desai who chaired the session and presented his paper on shrimad Rajchandra. He summarized the philosophical thoughts of Shrimad Rajchandra. Dr. Nirali Shah made a powerpoint on Upadhyay Yashovijaji's Adhyatmasar. It was presentation a well-ordered narration of the Text-context Adhyatmasar. Dr. Jitendra Shah came out with a comprehensive paper on Hemchandracharya's philosophy. The second session started under the chairmanship of noted literary person or Raghuveer Chaudhari. Dr. Madhusudan Baxi presented his paper on Ester Soloman & her unique contribution to the philosophy of Guajart. Dr. Baxi in his paper delt with the idea's of the two books of Ester Soloman, Indian dialectics and Avidya vichar. Dr. Raghuveer Chaudhary delt with the cultural thoughts of Gujarat. A unique paper was presented by Dr. Hasubhai Yagnik, on Pandit Omkarnath Thakur's thoughts on Raga and Ragini. Dr. Darshini Dadawala made a power point presentation on the poetics of Aanand Shankar Dhruv. It was an inquiry into the relationship between the philosophy and poetics. Dr. Jitendra Desai delt with the mysticism of Shri Mota. Dr. Rajendra

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181 Nanavati presented his paper on Manuscript. He treated manuscripts as an unchartered reservoir for research which is badly needed today. Dr. Rajendra Nanavati (Ex. director, Oriental institute M.S. University, Baroda) chaired the valedictory session. The participants expressed their satisfaction but wanted further elaboration by arranging other seminar on the same subject. Dr. Rajendra Nanavati addressing the participants appreciated the efforts of L.D.I.I. in organizing this seminar and inviting so many scholars to contribute on various philosophical aspects. He suggested for the second round and asked for continuous research. He also suggested to publish all the articles in the form of a book to make available the initial thrust to the students of philosophy at U.G. and P.G. level. The chief guest at valedictory session charted out the future plan for further research and on going discussion in the subject. Dr. J.B.Shah, Director L.D.I.I. thanked the scholars and others for cooperating in his efforts to organized the seminar. He also assured that the future plans as advocated will be tried. He gave all the credit to the participants, colleagues and staff. The Philosophy in Gujarat since last 1000 years was the first unique episode in the philosophical construction of Gujarat. It was an inquiry into the inner recesses of the mind of Gujarat. The seminar has brought to light the history and dialectics of philosophical moorings that took place in last 1000 years. The seminar brought to the thoughts and secular construction made in a catholic way. DOO

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Trade terms for L. D. Series Publications : N U E U Gross purchase exceeding Rs. 5000/- or on purchase of 20 copies of any title or 25 copies of assorted title at a time. 30% Book-Sellers and the Institutions on any purchase 30% Gross purchase exceeding Rs. 10,000/- or on the purchase of one copy of all available titles. 40% Packing and forwarding free by rail for order at a time exceeding Rs. 10,000/Research Journal-"Sambodhi" (a) Price (Excluding Postage) per vol. Rs. 150/(b) Price (Excluding Postage) per back vol. up to XXI Rs. 100/On Purchase of 5 copies or more of the same volume 20% On Purchase of 10 copies or more of the same volume 25% Our gerneral practice is to send the proforma invoice on inquiry for our publications and dispatch the books on receiving the payment by D. D. in favour of the Institution. Distributors Ahmedabad 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 Motilal Banarasi Dass Motilal Banarasi Dass 8. Mahalaxmi Chamber, 41/U-S, Banglow Road, Warden Road, Jawahar Nagar, Mumbai-400 026. Delhi-110 007, Phone : (022) 24923526, Phone: (011) 23858335 23854826 24982583 Fax : (022) 24963850 Varanasi Hindi Granth Karyalay Motilal Banarasi Dass Hira Baug, C. P. Tank, Chowk, Varanasi-221 001 Mumbai-400 004. Phone : 352331 Phone : (022) 23516583 Phone : (0542) 2412131 3095108 23513526

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L. D. Series : Latest Publications 185 LIO 128 Sastravarta Samuccaya of Acarya Haribhadra Suri with Hindi translation Notes & Introduction by Dr. K.K.Dixit P.P. 272 (2001) 129 Temple of Mahavira Osiyaji - Monograph by Dr. R.J. Vasavada P.P. 30 + Plates 61 (2001) 360 130 Bhagwaticurni - Ed. Pt. Rupendra kumar Pagariya P.P. 120 (2002) 131 Abhidha - Dr. Tapasvi Nandi P.P. 84 (2002) 120 132 A Lover of Light amoung Luminaries : Dilip Kumar Roy Dr, Amrita Paresh Patel P.P. 256 (2002) 133 Sudansana-cariyam Dr. Saloni Joshi P.P. 8 + 110 (2002) 180 134 Sivaditya's Saptapadarths 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) 100 137 Catalogue of Sanskrit and Prakrit Manuscripts Vol. V 900 138 Catalogue of Sanskrit and Prakrit -Manuscripts Vol. VI 700 139 Mahavira's Words 600 Translation from the German with much added material by W.Boll'ee and J. Soni 140 Vyakarna Mahabhasya Of Bagavad Patanjali Gujarati Translation with Critical Notes by Dr. P.R.Vora 600 P.P. 6 +58 + 652 (2004) 141. Sahsdayaloka by Dr. T. S. Nandi vol.1 part-1 pp. 600 650 142. Sahrdayaloka by Dr. T. S. Nandi vol.1 part-2 pp. 640 650 143. Sahrdayaloka by Dr. T. S. Nandi vol.1 part-3 pp. 676 700 144. Ksatrapkaina Gujarat : Itihas ane Samskrti by Dr. Rasesh Jamindar PP. 12+ 406+44 , 500 Our Forthcoming Publications Haribhadra Suri's Yogasataka Sambodhi Vol. XXXIII -