Sambodhi 2012 Vol 35

Author(s): J B Shah
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/520785/1

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SAMBODHI Indological Research Journal of L.D.I.1. VOI. XXXV 2012 EDITOR J. B. SHAH L. D. INSTITUTE OF INDOLOGY AHMEDABAD

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Our Contributors Bansidhar Bhatt B-301, Sagar Samrat, Nr. Jalaram Mandir, Paldi Ahmedabad 380 006. Madhusudan Bakshi 4th, Block, Shaili Apt., Opp. Polytechnic Ahmedabad 380 015. Bharatiben Shelat 3/9, Snehbandhan Appt., Chandranagar, Narayannagar Road, Paldi Ahmedabad 380 007. Mahendrakumar A. Dave Head, Department of Sanskrit Neema Girls Arts College, Gojharia Mahesana N. M. Kansara 17/176, Vidyanagar Flats, Nr. Himmatlal Park, Polytechnic, Ahmedabad 380015. Dinanath Sharma Associate Professor Dept. of Prakrit and Pali, School of Languages, Gujarat University Ahmedabad 380 009. Namita Kapoor Dept. of Philosophy & Religion, B.H.U., Varanasi 221005. Dyuti Jayendrakumar Yajnik Asst. Prof. and Head, Dept. of Philosophy, Gujarat (Govt) Arts and Science College Ahmedabad 380006 Sadhu Swami Shrutiprakashdasji Akashardham, J Road Gandhinagar 380 020 Sagarmalji Jain Director, Prachya Vidyapith, Dupada Road, Shajapur Gayatri Rath C/o Bansidhar Pradhan Bhubanesar Plot No. 202/207 Near Palamanap Rasulgarh 757010. ODISHA Satya Vrat Varma 7/34, Purani Abadi, Namdev Flour Mill, Sriganganagar (Raj.) Hampa Nagarajaiha 1079, 18th 'A' Main, 5th Block, Rajaji Nagar, P.O. Bangalore 560 010. Vibhuti V. Bhatt 51, Shyamal Row House - 1A, Ahmedabad 380 015. M. A. Dhaky 6th Floor, People's Plaza, Nr. Memnagar Fire Station, Ahmedabad 380009. Vijay Pandya 11/A, New Rangsagar Society, B/h, Govt. Tube Well, Bopal, Ahmedabad 380 058.

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SAMBODHI Indological Research Journal of L.D.I.I. VOI. XXXV EDITOR J. B. SHAH bhAratIya Bra wise for R Narfar Of L. D. INSTITUTE OF INDOLOGY AHMEDABAD 2012

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SAMBODHI ISSN 2249-6661 VOI. XXXV 2012 Editor J. B. Shah Published by Dr. J. B. Shah Director L. D. Institute of Indology Ahmedabad 380 009 (India) Phone: 26302463 Fax: 26307326 Idindology@gmail.com Price Rs. 200.00 Printed by Sarvoday Offset 13-A, Gajanand Estate, Old Manek Chowk Mill Compound, Nr. Idgah Police Chowky, Ahmedabad 380 016

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CONTENTS Dr. A. P. J. Abdul Kalam 5 Bansidhar Bhatt M. A. Dhaky Hampana Nagarahaiah Satyavrat Varma Dinanath Sharma Gayatri Rath M. A. Dhaky Vibhuti Bhatt 99 1. Prime Minister, Mr. Manmohan Singh's address at the World Sanskrit Conference Spirituality in Religion Early Jainism and Saivism : Interaction and Counteraction 4. The Earliest Portions of Dasavaikalika-sutra Nishidhis and MuDinjas : Revisited 6. On Some Tirthas in the Vamanapurana Palaeography As Found In Buddhism Bhartrhari's Approach To Vakya-Sakti 9. Some interesting Cultural Data in the 'Bhuvanasundari-Katha' Post Independence Activities of B. J. Institute Museum, Ahmedabad. Jaina's Epistemic Contribution to Non-Jaina Philosophy saMskRta bhASA evaM sAhitya ke kSetra meM jaina zramaNa paramparA kA avadAna advaita vedAnta evaM zuddhAdaita meM tattvamImAMsA : eka dRSTi 14. vaidika vratotsavamAM vanaspatipUjA 15. svAminArAyaNa saMpradAyanI zikSApatrIno ItihAsa sokotrA TApu parathI prApta gujarAtI zilAlekho. vi. saM. 1729 (I. sa. 1662) ane vi. saM. 1775 (I. sa.1718) 17. Rsidattacaritra-samgrahah 18. HINDUISM - An Introduction, Parts 1 and 2 by Shadhu Vivekjivandas Damayanti-Katha-Campuh 20. Hetubinduika by Arcata Bhatta paramasukha kI sAdhanAH vipazyanA : kanhaiyAlAlajI lor3hA jainadarzana meM dravya gaNa paryAya kI avadhAraNA zuddha itihAsa gaveSaNA ane gahana adhyayana 24. kauTilya arthazAstra : dArzanika-sAMskRtika parIkSaNa (Indriya-jaya AdhArita rASTrajIvana) 25. LDII News in short Dyuti J. Yajnik sAgaramala jaina 115 124 namitA kapUra mahendrakumAra e. dave sAdhu zrutiprakAzadAsa 129 132 bhAratI zelata Narayan M. Kanasara 149 164 176 19. Narayan M. Kanasara Vijay Pandya Balaji Ganorkar 178 182, sAgaramala jaina sAgaramala jaina upA. bhuvanacaMdrajI ma.sA. madhusUdana bakSI 183 190 191 193 Balaji Ganorkar 206

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Statement about ownership and other particulars about Sambodhi, the Yearly Research Journal of the L. D. Institute of Indology, Ahmedabad to be published in the first issue every year after the last day of March. FORM IV (See Rule 8) Ahmedabad 1. Place of publication 2. Periodicity of its publication 3. Printer's Name Nationality Address 4. Publisher's Name Nationality Address Yearly Sarvoday Offset Indian Idgah, Ahmedabad. Jitendra B. Shah Indian Director L. D. Institute of Indology, Ahmedabad - 380 009. Jitendra B. Shah Indian L. D. Institute of Indology, Ahmedabad - 380 009. 5. Editors' Names 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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Prime Minister, Mr. Manmohan Singh's address at the World Sanskrit Conference "Sanskrit Bharat ki aatma hai. Iss liye mujhe aaj iss sammelan mein shaamil hote huey bahut khushi praapt ho rahi hai." I compliment my colleague Shri Kapil Sibal, and the Ministry of Human Resource Development and the International Association of Sanskrit Studies (IASS) for organizing this truly unique event. I also extend my very warm greetings to all the scholars who are participating in this Conference and have come to Delhi from far corners of the world. The IASS owes its origin to an International Sanskrit Conference that was held in Delhi way back in 1972 and was sponsored by the Government of India in collaboration with UNESCO. Since its inception, the IASS has been organizing the World Sanskrit Conference every three years, with three previous Conferences having been held in India. I learn that the IASS is not concerned with Sanskrit in the narrow sense but more broadly with research work based on solid knowledge of one or more Indian languages and on fundamental textual sources from South and South-East Asia. This is indeed a most worthy cause. Sanskrit, which is recognized as one of the oldest living languages of the world, is often misunderstood as only a language of religious hymns and rituals. Such an understanding does injustice to the great genius of this language and betrays ignorance of the work of great writers, thinkers, sages and scientists like Kautilya, Charaka, Sushruta, Aryabhatta, Varahamihira, Brahmagupta, Bhaskaracharya and many others. Indeed, Sanskrit, is much more than a language. It is a complete knowledge system that embodies the great learning traditions of ancient India. Jawaharlal Nehru, once described Sanskrit language and literature as the "the greatest treasure that India possesses". He went on to say "this is a magnificent inheritance; so long as this endures and influences the life of our people, so long will the basic genius of India continue to flourish."

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Prime Minister's Address at the World Sanskrit Conference SAMBODHI Sanskrit has not only some of the greatest classics of world literature, but also a treasure of knowledge in Mathematics, Medicine, Botany, Chemistry, Arts and Humanities. If we provide the missing links and establish the required inter-disciplinary approaches, the wisdom of Sanskrit has the potential of enriching the present day knowledge systems and Indian languages immensely. The Sanskrit language has also been the source of values and ideals that have sustained India through the ages. Like the great civilization of India, Sanskrit does not belong to any particular race, sect or religion. It represents a culture that is not narrow and sectarian but open, tolerant and all-embracing The open-minded seers and thinkers who spelt out their vision and philosophy in the sacred Vedas and the Upanishads were able to balance the opposites in their life and in philosophy. It is this spirit of liberalism and tolerance irnbedded in Sanskrit that we must inculcate in our present-day life. The message of the ancient sages of India, who gave us the concept of Vasudhaiva Kutumbakam, the world as one family, continues to be of great significance to the world even today. The Government of India is committed to the promotion and development of Sanskrit. Three institutions established by the governmentRashtriya Sanskrit Sansthan, Shri Lal Bahadur Shastri Rashtriya Sanskrit Vidyapeeth - are actively engaged in this task. These institutions offer flexible and non-formal Sanskrit courses in order to popularize the language. They also facilitate the conduct of vocational courses for the students of traditional Sanskrit Pathshalas, so that their employability is increased. The Maharishi Sandipani Rashtriya Ved Vidya Pratishthan is engaged in the task of preserving developing and propagating the oral tradition of Vedic studies. There are a number of other measures that are being taken to encourage the study of Sanskrit. These include financial assistance to modern schools offering Sanskrit as a subject and traditional Sanskrit schools offering modern subjects, and to voluntary organizations that are maintaining traditional Sanskrit institutions. In addition, Sanskrit departments of the universities are funded by the University Grants Commission under its various schemes. Financial assistance is also provided for the production of Sanskrit literature including newspapers and journals, and reprinting of rare books. Scholars who have excelled in the study of Sanskrit are honoured every year. In the course of time, we will further strengthen our efforts for the promotion, development and enrichment of Sanskrit.

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Vol. XXXV, 2012 Prime Minister's Address at the World Sanskrit Conference 3 I understand that over the next six days the scholars participating in this Conference will deliberate on a diverse range of topics. They include poetry, drama and aesthetics; scientific literature; Buddhist studies, Jain studies, Sanskrit and regional languages and literatures, and Vedas. I am sure that the deliberations of this Conference will not only lead to a better understanding of the various areas of Sanskrit Studies, but will also result in a better appreciation of India's culture, our values, our ideals and our world-view. Many of the modern Indian languages depend upon Sanskrit for their vocabulary. The Commission for Technical and Scientific Terms established by the Government of India has also depended on Sanskrit sources for developing the technical terms in science and technology for Indian languages. I expect that this Conference will also contribute to better learning tools for Indian languages, and better translation software and other computer programs in Indian languages. Let me end by wishing all of you very productive deliberations over the next few days. It is my sincere hope that each one of you will return from the Conference with a much deeper understanding of your particular area of interest. I also hope that this Conference will enrich Sanskrit Studies even more than what the preceding ones have done. May God bless your path. !" ooo

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sphy Prohibite (1) Dr. A. P. J. Kalam viewed the antiquities in L. D. Musuem

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(2) Dr. Kalam gave the speech on Spirituality in Religion at L.D. Institute of Indology

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Re-ar 27 and 28 March 2012 Vhmedaba 27/03/2012 10:41 (3) Padmabhushan Prof. Bholabhai Patel with Prof. Sitanshu Yashaschandra and Dr. J. B. Shah lighting the lamp in inauguration of National Seminar on Indology-A Reappraisal 27 and 2 March 20. Of Indology 27/03/2012 10:41 (4) Prof. Harshad Trivedi, Mahamatra, Gujarat Sahitya Academy lighting the lamp with Prof. Bholabhai Patel and Dr. J. B. Shah

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ssion ripts entre OX Qo co 6./02/2012 10:53 (5) Dr. Dipti Tripathi, Director, NMM; Prof. G. C. Tripathi & Dr. J. B. Shah in inauguration of the Seminar on Prakrit Manuscripts (6) Dr. J. B. Shah's deliberations in Upamitibhava Prapancha Katha

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Spirituality in Religion Dr. A.P.J. Kalam, Former President, India May I be a protector for those without one, A guide for all travelers on the way, May I be a bridge, a boat and a ship For all who wish to cross (the water). - Acharya Shantideva (A Buddhist Master of 8th century) I am delighted to visit Lalbhai Dalpatbhai Institute of Indology (LDII) and address the distinguished audience. I am happy to know that this institute established in 1956 has been comittted to the task of collection of ancient Indian manuscripts its restoration and preservation. This is a vital task for providing information support to the research scholars who are engaged in indological research, particularly on Jainism and Hindu philosophy. My greetings to all the members assembled here. I would like to talk on the topic "Spirituality in Religion". My experience in Bulgaria Dear friends your institute's main focus is on Indology, I am remindeed of meeting the students of Department of Indology of Sofia University in Bulgaria. I met and discussed with the students of Indology, Sofia University and esteemed faculty members. The students have been showing interest in ancient Indian heritages through manuscripts, literature, art and music. They have been making sustained efforts in understanding the crucial links between the culture of Bulgaria and India. I suggested the Indology students to create intense collaboration with Indian Universities where Indology is taught as a subject which will provide a window to the world where the past will meet Inagural address on the scanning of inaguration of E-library Project on 11 November 2011

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Dr. A.P.J. Kalam, Former President, India SAMBODHI the present and create the future in bilateral relations of two nations. Students of Indology mentioned that today's youth have been forsaking tradition in favour of modernity. I mentioned that there is essentially little contradiction between these two seemingly different terms. Indian society as well as Bulgarian society has both maintained a proper balance between the new and the traditional. That is why the Indology Department of Sofia University and the Slavonic Studies Department in Delhi have worked together for providing stability to our mutually beneficial relations. From this experience, I understood the power of Indology department in building bilateral and multilateral relations among nations and societies. Right Faith, Right Knowledge and Right conduct Dear friends, when I see you all, I would like to recall Lord Mahavira's Philosophy whose central theme is Ahimsa Dharma. Lord Mahavira taught that human being is their own salvation and that is through three jewels: Right faith, Right knowledge and Right conduct. That individual attains the merit. Mahavira rejected that demarcation and disabilities of the caste system and raised his voice against all forms intolerance and discrimination. He also resisted and rejected efficiency of rituals devoid of purity of thoughts, words and deeds. Jain philosophy and ethics are virtually synonymous with the principles of ahimsa, non-violence which runs through the Jain tradition like a golden thread. Ahimsa enjoys a singular centrality in the Jain faith. Let me now recall the great Jain tradition, which says "Atma, soul, it becomes paramatma, supreme soul, since the soul itslef endowed with full potential and the soul is master, doer and achiever." Purposeful living In 2003, I visited Pavapuri in Bihar. There was a beautiful temple of white marble in the midst of a placid lake. Lord Mahavira walked on this sacred land. I was studying Mahavira's life and I found that Mahavira spent seven days preaching to all the rulers of the world when he felt that he was to leave this world soon. All the rulers learnt the beliefs of Jainism particularly protecting the lives of all living beings including animals and plants. Mahavira was a great teacher and he taught that before becoming free, a person has to pass through four stages namely Sadhu (Ascetics), Upadhyaya (Teachers), Acharya (Heads of Orders) and Arhat (Freed Soul, which are still attached to mortal condition). What a beautiful ascent of human soul ! I undertook the traditional parikrama of the temple while chants of

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Vol. XXXV, 2012 Spirituality in Religion religious shlokas rent the air. During the Parikrama, I saw lotus flowers around me blooming in the sprawling Lake. When my mind was engulfed in beauty of the flowers, I remembered a couplet written by a famous Tamil poet Tiruvalluvar 2000 years ago, which gives the axiom of life. It means: whatever be the depth or the state of cleanliness of the pond, the lotus flower springs out and blooms majestically looking towards the sun. Similarly the human living can be transformed into a purposeful high living, whatever the circumstances may be, only when a great aim engulfs the mind of the individual. Dhamma and Discipline are the teachers When I went to Kushinagar, I asked myself, why Lord Buddha chose that small town to stay during his final days of life before attaining Mahaparinirvana. Lord Buddha himself answered this question to Ananda, his disciple "No Buddhist could ever rest on past achievements, the Sangha must always press forward to bring help to the wider world." So, Kushinara for enlightened personality is indeed a place of importance to spread the best of Buddhism. When I read Karen Armstrong's book Buddha, I am moved and inspired by the words of Lord Buddha through his disciple, "You may be thinking Ananda: The word of the teacher is now a thing of the past; now we have no more teacher. But, that is not how you should see it. Let the Dhamma and discipline that I have taught you be your teacher when I am gone." What a beautiful divine revelation to all of us and particularly to all holy monks. The leaders in various parts of the world, has to realize the life and the lessons of the great ones are indeed most important and they have to guide us to lead a peaceful and purposeful life. This is the message the whole humanity derives from Lord Buddha's own words. Four noble truths The philosophers, theologians, indologists and thinkers who have assembled here know, what four noble truths are. However, I felt that I should narrate these noble truths, which are ringing in my mind in divine form. The first truth is about Dukkha, which states that the world is transient and it is in Dukkha. The second truth is about the root cause of Dukkha i.e. desire Samudaya. If we eliminate desire, Dukkha will cease, which is the third truth Nirodha. Fourth is to follow the Eight-Fold path Magga in order to eliminate desires. The Buddhism indeed stands on these great pillars. Now, I would like to discuss the inspiring message of Buddha.

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Dr. A.P.J. Kalam, Former President, India SAMBODHI Truth is supreme Lord Buddha finds out of the root of all evils. This led him to show the world the way of salvation, his teachings gave .courage to the weary, the sad and the sorro wstricken. His words were balm to those wounded, light for those who were in the dark and all through his teachings, truth was the core of his message. Eternal verities are the basis of the benign world order. Truth is omnipresent, eternal and permanent. Those blinded by greed and lust for power cannot see or experience it and for that, they are the poorer. Those who see it, imbibie it and live it are the blessed ones and they alone are entitled to genuine happiness, peace and bliss. The last words of Lord Buddha to his disciple Ananda, clearly sums up his perception of the ultimate truth showing the world the future path, clear and unmistakable, leading unhampered and unhindered, and unmistakably towards the ultimate destination to total peace and salvation. These words were - "Be island to yourself, Ananda ! Be a refuge to yourself; do not take to yourself any other refuge. See truth as an island, see truth as refuge. Do not seek refuge in anyone but yourselves. Have done, Ananda ! Do not weep, do not distress yourself ! Have I not often told you that it is in the very nature of things that we must eventually be parted from all that is near and dear to us ? For how, Ananda, can it be otherwise ? Since everything born evolved, and organised contains within itself the germs of disintegration, how can it be otherwise than that a being should pass away? No other condition is possible !" Let us discuss how we can bring about Unity of Minds. In search of Unity of Minds Today, what world needs is peace and prosperity for the more than six billion people. The unity of minds is indeed the foundation. How to achieve the unity of minds ? Let me share with you friends few experiences in that direction. Tawang Experience Tawang, as know, is a virtual Shangri-La tucked away at an altitude of 3,000 metres in a misty corner of Arunachal Pradesh. The people there seem truly happy and tranquil, living under the kindly umbrella of one the world's oldest Buddhist monasteries. During a visit, I asked the Abbot of the monastery about the secret of Tawang's tranquility that seemed to go beyond mere goodness. "You're the President of India. You know everything," he replied, trying to avoid answering the question. When I persisted, however,

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Vol. XXXV, 2012 Spirituality in Religion he called out to all the 300 monks to come and sit around the imposing statue of the Buddha with us and gave the message on the unity of minds. "If one looks at the 3,000 years history of India, one will find that the country has always stood for peace. It worked for peace; it prayed for peace and it lives for peace. But these days, turbulence in mind is overtaking us." So, how does one bring back peace ? The monk asked. This question was echoing in the whole monastery. The Abbot of the Monastery Reverent Pengyal Rinpoche too us to the new dimension of the world. He said, "I" and "Me' is a dominating factor in human affairs. If we remove "I" and "Me" in our way of thinking and in our way of action, then there is a possibility for removing the ego of individuals. If we can eliminate, ego of mind then hatred will vanish. Hatred is indeed a dominating force in the world. Can we remove hatred from our minds ? If we remove hatred, then violence in mind will disappear. The day human beings annihilate violence in mind, peace will blossom in the humanity." This great message, I call it Tawang message for unity of minds. How to remove I and "Me", which is the sole cause of hatred and enmity. Our education system has to teach the youth, these great thoughts. This will enable the children to grow in an environment of unity of minds and peace, and transform them into enlightened citizens. While I was in Greece on 26th April 2007, I put forth this thought to the intellectuals and eminent thinkers of Greece during the meeting organized by the Hellinic Foundation for European and Foreign Policy (ELIAMEP). All the participants listened to my lecture carefully. The thoughts on Tawang message were highly debated and they also felt that the unity of minds is a relevant factor in today's world dynamics. Conclusion Whenever I met Acharya Mahaprajnaji, I could see a great sage in him, who had performed "Tapas" for nearly eight decades. Through the intense Tapas, he had freed himself from passion, anger, love and hate. The teachings of such great souls in the country, will certainly spread peace and promotes spiritual prosperity. He was a beacon light that attracted lesser mortals towards him to become an enlightened soul. There are three characteristics of his Tapas : Walk, acquire and give. He walked with undeterred dedication and concentration; acquired knowledge from every one he met as well as from the nature; and radiated the hope to the society through his writings, actions and practice. He was a towering inferno of knowledge that purified every soul that comes into contact with

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10 Dr. A.P.J. Kalam, Former President, India SAMBODHI him. I myself experienced this when I met Acharya Mahaprajnaji and Adhyatma Sadhna Kendra, Mehrauli, 1999 at around mid night. He prayed three times with his distinguished Jain Munijis for the welfare of the nation and the people. After the prayers, I still remember, he gave a divinely message to me which still reverberates in my mind. He said, "Kalam, God bless you for what you have done with your team. The God Almighty has a bigger mission for you and that is why you are here with me today. I know our country is a nuclear nation now. The mission for you is greater than what you and your team have done, and it is greater than any human being had ever done. The nuclear weapons are proliferating in tens and thousands in the world. I command with all the divine blessings, you and only you, to find a solution to make the same nuclear weapons ineffective, insignificant and politically inconsequential." When Acharyaji finished his Great advice, there was a pin drop silence; it looked to me as though the confluence of heavens concurred with the sagical message. This command shook me for the first time in my sixty eight years of life (now I am eighty one.) It had since then become a challenge working on me and has become a motto of my life. Le me now recite one kural (couplet) from my favorite Thamiz classic composed over 2200 years ago by Thiruvalluvar. The Saint Poet has devoted one full chapter of 10 kurals out of 1330 kurals to Tapas. It means, with the power of Tapas, if one discards the attachment to ones own life and "I" the "ahankar" in him, then all lives in the universe will bow before him. That will bring the unity of minds which will transform the religion into spirituality. With these words, I inaugurate the e-Library of LDII and launch the Gujarati translation of english book "Many Faces of Peace" by Dr. Homi Dhalla. My best wishes to all the participated members success in their knowledge dissemination mission. May God Bless you.

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Early Jainism and Saivism: Their Interaction and Counteraction Bansidhar Bhatt (This article is dedicated to Mrs. Vasudhaben Bansidhar Bhatt) (SS0) I describe in short, an early antiquity of Saivism and one of its branches: Pasupatism, and their traces from early Jaina texts (Ac., Su., Dv., Utt.) with Av. Nir., Bhag, etc. i.e. from ca. 3rd cent. BCE to about 1st Cent BCE or CE. It appears that many characteristics related to the monks of Saivism or Pasupatism are treated in Jainism as those of Jaina monks, but the mode of ascetic life the monks were living, remained ever a subject of criticism. We will demonstrate early roots of similarity of some characteristics of Saiva or Pasupata and Jaina monks in SS10 at the end. We supplied in this study only few out of essential references from non-Jaina sources in order to support our theme in question, and intentionally avoided to supply a series of some other similar type of references so that the present study may not unnecessarily be lengthened. (SS1) A fearful and destructive phenomenon of nature i.e. Rudra, when propitiated, becomes an auspicious god Siva, a beneficent Sankara and the benignant Sambhu. Rudra is much concerned with wild and aweful scenes associated with cemeteries, mountains and forests. Rudra is worshipped as a lord of all beings - Bhutapati and also as a lord of beasts - Pasupati. Such a god became a subject of meditation in early Upanisads for attaining a blissful serenity and deliverance from worldly miseries. The god is known also as Mahadeva, the Great God (Svet. Up. 11.2.9; 10.6.9: Atharvasira Up.; cp. Bhandarkar. Introd. pp. 1-2). The philosophy of this cult is derived mostly from the Samkhya-Yoga schools of thought. Atharvasira Up. describes the Pasupata views, practicing which, a devotee becomes free from the fetter of beastly life and attains deliverance from samsara (yasmad vratam idam

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12 Bansidhar Bhatt SAMBODHI Pasupatam, yad bhasmanangani samsprset, tasmat Pasupatam pasu-pasavimoksanaya: namely, the Pasupata-vrata is to besmear the body with ashes so that, Pasupatism frees the aspirants from the animal fetter). Hara has dealt in detail with the early sources of the Pasupatism and Pasupata Sutra (see in this context: Hara. pp. 55-65). In MBh. Vana-Parvan (chs. 38-40), the god Siva, pleased with Arjuna's physical strength in fighting with him, presented him a weapon called Pasupatastra. Patanjali, ca. 2nd cent. BCE in his commentary on Panini's Grammar (5.2.76, 5.3.99), mentions idol-worship of Siva, Skanda. (the son of Siva), etc. The Rudra, Saiva or Pasupata cult is considered to be akin to the Vasudeva Krsna-cult of the Pancaratra school (ca. 2nd cent. BCE, see Basham: SS6 below). Haribhadra SDS (ca. 9th cent. CE) speaks of the Saiva cult derived from the Nyaya-Vaisesika schools. The Vaisesika school is called Aulukya - Darsana, a school of thought coming from Uluka, an owl, since Siva in the form of an owl proclaimed its doctrines to Kanada. According to Bharadvaja, a commentator on Vatsyayana's Nyayabhasya, (Introduction), Kanada is mentioned as a teacher of the Pasupata school. A Sutra-text on the Pasupata school is ascribed to bhattaraka Lakulica. In Cintra-Prasasti inscription, Lakulisa is called bhattaraka (Bhandarkar. p. 116 also Hara 1967 fns 13-18). He is, according to Vayu Purana (ch. 23) and Linga Purana (ch. 24), an incarnation of the god Siva. Digambara Jainas employ the title bhattaraka for their learned pandits; monks of second rank (see Bhatt. Parsva. SS12). The Pasupata Sutra text belongs to ca. 2nd cent. CE. It is composed in five chapters and contained the sutras derived from an unknown source. The text contains some Sanskrit slokas, which are split up in pieces and employed as sutras. Pasupata monks besmear their bodies with ashes, (bhasman, otherwise called bhuti). They carry the three staves tied together (tri-dandin-s, i.e. parivrajakas), use blanket (kambalika), have matted hair (jata-dharin-s)1. The Pasupata monks are unclad, some wear only one piece of cloth. They wander alone in forest. They observe five vratas, i.e. non-killing, truth, non-stealing, celibacy and not to remain in contact with others.2 The vrata of aparigraha is absent. (Haribhadra SDS). They have 19 tirthankaras, and among them Lakulisa is the last one. Pasupata monks are called digambara-s or dig-vasah. (see Bhatt. Parsva. SS15.1, fns. 37,60)3. (SS2) Before going into the details of our subject, I will demonstrate

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Vol. XXXV, 2012 Early Jainism and saivism 13 here some scattered references to Saivism or Pasupatism from the early Jaina literature: 1. Su. I. 1.1.15 describes that some persons believe five maha-bhutas with the sixth one as soul (atman). According to silanka, such view-holders are Samkhyas or Saivas or Vaisesikas (cp. ekesam Veda-vadinam Samkhyanam saivadhikarinam...). 2. Besides, silanka connects kala-isvara-vada (view that kala-time is itself a supreme element), or kala, isvara and the Niyati-vada-determinism-with the views of pasattha-s (see also Bhatt. Parsva fn.12), i.e. pasatthas are Jaina monks not behaving as per rules of ascetic conduct (Su. I. 1.2.5.). Views like kala, svabhava, niyati, etc. are mentioned in Svet.Up. 1.2. This Up. is known for Saiva school of thought. (svet. Up. might be placed in ca. nd cent. CE, see Oberlies p. 189, fn. 28.). 3. Schrader has dealt with Kala-vada in detail (pp 19-38) and connected it with Saivism (Schrader. p. 53. nos. (3) (4) ). 4. A description of tapasa-brahmanas appears in Su. 1.7.12 that they use only cold water (si'odaka), salt-less food (lonassa anasanenam), but eat meat and garlic (mamsam, lasanam) and can have intoxicating drink (madya). Pasupata Sutra 5.16 also endorses this, that meat without salt can be eaten (mamsam adusyam lavanena va).* 5. In Bhag. 11.9.416 (p. 628) a Saiva monk called sivaraja-rsi is performing bali vaisva-deva rituals which are prescribed for Pasupatas according to Kaundinya, a commentator on Pasupata Sutra 1.1 (Introduction). At places, silanka connects pasatthas - a type of Jaina monks, with Pasupatas or saivas, (Su. I. 1.2. vs. 5; Su. I.3. vs.4; Su. I.3.4, vs. 12). They are called - Natha-vadi-ka-mandala-carin-s or - pravista-s." I fail to understand here the - ka - inserted between the two expressions, nathavadi, and mandala-carin-s. Or, here the term mandala suggests the mandalamoksa type of a liberated state in the Ajivakism or Saivism, which Basham describes in detail (pp. 257-261). According to this state, the liberated souls are also liable to get sins dragging them back from the liberated state again to the samsara (p. 259).

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14 Bansidhar Bhatt SAMBODHI We can trace some other instances from Jaina texts, describing some views similar to those in Pasupatism. 7. Utt. ch. 19 called Miyaputtiya in which Miyaputta, son of a king Balabhadra of Sugriva city expresses his wish to renounce the world and to live with five maha-vratas as a Jaina monk (vss. 10, 28, 88), and to wander in forest living like a dear or a beast (jaha u carai mige, and miga-cariyam; vss. 77, 84). The beast-vows, bull-vows (go-vrata), cockvows, etc. are also prescribed for Pasupata monks. Pasupata Sutra. 5-18 talks of go-dharma and mrga-dharma. The oldest reference to go vrata(bull-vow) is traced in the Jaiminiya Br. 8. Su. Nir. 90 on Su. 1-7 introduces go-yama = go-vratikas (monks practicing bull-vows) - as kusila monks, having bad (vratas) conduct; sila, a Buddhist term is employed for vratas. Mulacara 7.92 also refers to miga-carita as practised by pasattha-s and such other Jaina monks (Bhatt. Parsva 312.1). 9. Weber considers pandar-anga-bhikkhu as Saiva monks; and Khandao (i.e. Skanda(ka), Bhag. 2.1.80) as a Saiva monk. Similarly, Nandiphala Panduraga (Jnata. ch. 15, pp. 1067) is a saiva monk. All these monks are converted to Jainism. 10. Besides, Bhag. 25.6.750 (= Sthana 5.3.533) describes five types of niyamthas - bondless monks. The original source of their occurrence is lost. These five niyamthas are pulaka (chaff) - monks with no full restraint, bausa (spotted-?)-probably monks wearing such spotted clothes or colouring their bodies (?) for their identity; kusilas are monks having badvratas or bad-conduct (see above no.8), but the niyamtha-s might be really restraint; and among them, the sinaya (snataka) monks of niyamtha-type are the superior ones coming from the Brahmanical asceticism'according to Schubring (Doctrine SS 177).? 11. We have to say something more regarding the five niyamthas referred to above (no. 10). Among them, pulakas, bakusas and kusilas are described in Utt.6: Khuddaga-niyamthijjam ("The younger nirgranthas"), and Utt-20, Maha-niyamthijjam ("The Great nirgrantha") which provides an instance of an ascetic of advanced career, according to Santisuri's commentary introducing these two Utt. chs. In the context of Utt. 6, Santisuri cites vss. 1-11 on pp. 257b-258a and other vs. 1-14 on pp. 259b-260a as Bhasya

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Vol. XXXV, 2012 Early Jainism and saivism 15 vss. on some ascribed to a vrddha-sampradaya (older tradition) Pkt. prose. Their sources are not traced. In these vss., the three younger nirgranthas, viz. pulakas, bakusas and kusilas are described how they observe the six samyamas (Schubring. Doctrine SS 177), and their reaction to the asravas (influx), etc; in view of the Jaina ascetic conduct. Some of these Bhasya vss. cited by santisuri in this context recur in Abhayadeva's commentary on Sthana 5.3.533. I think, these Bhasya vss. have been the main source for a detailed account of five niyamthas in Bhag. 25.6.750-784 (i.e. the entire Uddesa 6 in Bhag. 25; cp. Deleu pp. 260-268). 12. Su. 1.7. is an entire chapter dealing with kusila-s, and a vs.26 in it includes the kusilas in the category of pasattha.s and they both are further considered as pulae - like a chaff. - which is nissarae - worthless or unsubstantial. Among them, pasattha-s - the "border line" monks in Jainism appear in (Su.I four times, Su. 1.1.2.5; Su. 1.3.4. 9 and 13; Su. 1.7.26). Probably the Jaina monks initially behaving not properly might have been put into a general category of the pasatthas. Their characteristics in detail are treated with five bad bhavana-s - mental dispositions - in Vv. Bh. 834 895 (see below). 13. Silanka, considers all these monks (e.g. kusilas, pasatthas, pulakas, bakusas, nissaras) as svayuthyah - belonging to one's own group of Jainism. (cp. tirthikah parsvasthadayo va svayuthyah, silanka : Introd. to Su.I.7; also kutirthikah svayuthya va procuh... Silanka on Su. I.3.4.4). They are lax in ascetic character, particularly in the matter of chastity. (Su. I.3.4.9). silanka does not deal with them in detail, but Abhayadeva (Bhag. 1.2.25, pp. 495-51a) and Haribhadra on an interpolated AvNir gatha coming after AvNir. 1107 and also on AvNir. 1108 (pp. 516b-519a) shed more light on kusilas who possess ascetic conduct almost similar to that of the Pasupata-s. Both live on fortune-telling (nimitta) and resort to some other mean activities in public. They use ashes to besmear their bodies, and also to distribute as medicine against fever and such diseases (cp. Kaundinya. Introd.). Such a description of their ascetic conduct is found even in a considerable length in Utt. ch. 36; vss. 255., 262-265. These vss. deal with five bad bhavanas, bad dispositions of some ascetics in Jainism. (The bad bhavanas are : kandarpiki (sexy), kilbisika (sinful), abhiyogika (having black-magic), sammohika (delusive) and asuri (demonic)].

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Bansidhar Bhatt SAMBODHI (83) The above vss. in question are, in fact, an interpolation in Utt. ch.36. Also some vss. of similar contents are found in Aurapaccakkhana 3645; Maranasamahi 60-65; Mularadhana 179-184; and Mulacara 63-73. All VSS. occurring in these texts differ in their form, but their contents are the same. Alsdorf calls them versus memoriales (see below). Apart from this, other similar vss. are traced in Pvs. 641-646; few vss. (3308 ff.) scattered in NiBh., also in Aupapatika Sutra (S$ 49, 75, 117); Sthana 4.4.454 and Bhag. 1.2.25 referring in prose or meter (from BKBh) to these bad bhavana.s. Alsdorf after studying all instances came to the conclusion that the description of these bhavana-s is based not on one, but on severa and the bhavana-s do not belong to the oldest layers of Jaina doctrine; but they make an impression of being younger invention. Among the instances of bhavana-s in the above-stated texts, Aup. is the oldest one. (Alsdorf. Arya. pp. 169, ff. 176, etc.). Here, we consider Alsdorf's statement a little hasty. Unfortunately Alsdorf and others including Schubring (Doctrine 8167) and Deleu (Bhag. 1.2.25) missed to note few occurrences of these five bad bhavanas in earlier Jaina texts, e.g. BKBh. vss. 1293 - 1327 on KSS 1.1-6; BKBh. vss 1280 ff. describe the way how the Jinakalpikas restrain their mind during their wandering life and thus vs. 1291 opens with a topic of good and bad bhavanas, vss 1293 - 1327 describe first the said five bad bhavanas, and vss. 1328 ff. describe the five tulanas / parikammas of the Jinakalpikas (see below $4) ! Some of the vss. from BKBh. have been referred to by Santisuri on Utt. 36.255 ff. Similarly Abhayadeva on Sthana (4.4.354 = Sthana. 4.4.454 in Su. I) and Bhag, 1.2.25 (pp. 496-50b) and Haribhadra on the AvNir vss. stated above ($2; no.13) refer to such bad bhavanas. For instance, on kandarpika, kilbisika and abhiyogika bhavanas, Abhayadeva remarks that they are vyavaharatah caranavantah; i.e. monks behavining with the three abovestated bhavanas, are possessing good conduct in practice (p. 50a), but in theory, they do not give respect to any superior monks in the Jaina hierarchy. It means; in theory, they are a-vanna-vadin.s i.e. not belonging to this class (group). It suggests that the three above-stated bhavanas are practically not bad, as the other two viz. delusive and demonic bhavanas (cp. also BkBhMK. 1294, 1302) ! (84) The topic of the five bhavanas is traced earlier in the BKBh. (see Bhatt. Parsva fn.11.) as follows, a Sthavirakalpika monk with his gana's permission desires to live as a Jinakalpika monk and adopts for that, some

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Vol. XXXV, 2012 Early Jainism and saivism 17 special penances (parihara, separation from the gana) for one month or so. Gradually he has to live his life with praiseworthy five bhavanas known as parikamma or tulana, ("measurement" in BKBh. 1328-1360) and to reject the blameworthy five bhavanas. Their description is like a description showing how the Pasupata monks generally live their ascetic life; for instance : in kandarpiki bhavana, a monk makes many gestures so that others may laugh, and may be deluded, he makes senseless speeches, tells stories about sex and preaches for sex. His eyes, face, hands and legs are moved in such a way that others seeing him would at once laugh (BKBh. 1295 - 1301). He uses bhuti, (ashes) and besmears his limbs (BKBh. 1310). He uses also black-magic (abhiyoga) and makes his body trembling (BKBh. 1320). Such a behaviour of monks with bad bhavanas, is traceable also in Pasupata Sutra ch. 3 dealing with ascetic mode of life, that the monk should behave in such a way so that it gives rise to dishonour (avamana) from all persons. Due to inviting avamana from other persons, the monk is freed from evils (2-6). Because of avamana from other persons, the monk's bad karmas go to those persons and their good karmas go to the monk (7-9). It is a Transfer of Merit in general. For this purpose, the Pasupata monks should behave in public in such a way so that all persons dishonour him. At time, he should snore, or pretend as if he is in deep sleep, or tremble, as if he is epileptic, or limp, as if his leg is deformed, or should play a lecher; i.e. at the sight of some women, he should stare at any one of them who is a good looking one, and make some gestures of love at her. He should at time act improperly or speak rubbish, so that he may be treated not properly by wise persons (10-19). (85) Further, Pasupata Sutra 1.8 furnishes us with an account that a Saiva or Pasupata bhiksu should worship Siva by loud laughter (attatta-hasa), by songs and by dancing - contracting and stretching forth his hands, feet, etc. in accordance with the science of dancing (Natya-Sastra) and by making loud noises like hudukkara, a particular sound resembling that of a bellowing ox, the sutra (1.8) runs as follolws : hasita-gita-nrtta - humhumkara (v.l. dumdumkara) - japyopaharenopatisthet ! It means : everyday the aspirant should worship the Rudra or siva by laughter, songs, dance, imitating the bellowing of a bull by making a sound: humhum or dumdum and also by means of prayers. 10 (This suggests that the

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18 Bansidhar Bhatt SAMBODHI devotee is a beast (vrsabha) prays to the Lord of Beasts - Pasupati or Siva for his deliverance; also Siva is associatd with bull(vrsabha)!] The sutra in its disturbed form appears also in a Jaina text, Anuyoga (ca. 6th cent. CE) as follows : se kim tam kuppavayaniyam bhavavassayam ? je ime (caraga - ciriya....... java) pasamdattha "ijjamjali-homa-jappa-undurukka-namokkaramaiyaim" bhavavassayam karenti se tam kuppavayaniyam (sutra 27). It means : "What is bad - sectarian (kupravacanika) spiritual (bhava) type of Avasyaka ? It is that in which the wanderers etc. who are heretics observe their Avasyaka (necessary formulae) with worship, respect, offerings, muttering prayers (japya : jappa; v. l. java) with noise of a bull like undurukka, (v.l. undurukkha, umdurukka) and with respect etc." The term undurukka means, according to Anuyoga Curni (p. 74), vasabha-dhekkiyaim; according to Haribhadra (p. 75) undurukkam desi-vacanam, vrsabha-garjita-karanadyartha iti; also according to Hemacandra (p. 76); ... vrsabhadi-sabda-karanam = .... devatadi-purato vrsabha-garjitadi-karanam; i.e. the sound uttered by a bull, moo ! In Anuyoga. 22 there is a description of logottariya davv'avassaya, dravya type of Avasyaka of the world beyond. Here the monks are described as (pandara-pada-pauraa), monks with their bodies besmeared with white ashes and covered with a cloth. They are nirankusa - checkless and (Jinanam ananae sacchandam vihariunam...) without respecting the Jina's precepts, they wander at free will, but both times (morning and evening) they attend to the Avasyakas ! Such a statement suggests, that some Saiva monks might be respecting Jaina Avasyakas or believing in Jainism." (86) Moreover, the kandarpiki bhavana ($2.13) is found sometimes in the characteristics of the Ajivakas; for instance, in Av. Nir. 479-480 Gosala was wandering with Mahavira(=Mv) soon after Mv. accepted the ascetic life. At two places Gosala was not behaving properly with women, therefore, he was beaten by them. At the time of a rain-retreat in Nangala, Gosala in the kandarpiki bhavana made his eyes drawn back in the corner and frightened the persons clapping with hands and thighs. He was then beaten by the parents of one person. Similar instance is found also in AvNir 508.12 There is also a mention of an idol of the god Skanda in sravasti in Av. Nir. 220. The Rudra and the god Skanda are the same (Atharvasira Up.2.3).

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Vol. XXXV, 2012 Early Jainism and saivism 19 Ajivakas and saiva ascetics have their characteristics in common; both wear ragged robes stained in red colour (cp. bakusa type of monks in Jainism, sec 82, no. 10 above), they have skull as a begging bowl. The instances of dariddatheras (Av. Nir. 478) and kan'acchi (one eyed monks, Av. Nir. - 507508) are of similar type. Regarding such accounts in Av. Cu. and Av. Nir. of painting Gosala as singing and dancing, Basham (p. 47) associates Gosala's behaviour with early Vaisnavite tendencies. But I think, such tendencies are well connected with early Pasupatism / Saivism of the time when the Pancaratra school was not as yet developed fully with some Tantric influences. (87) Pasupatism is developed as a system in the period of 2nd cent. BCE to 2nd cent CE and became frequent in the Hindu Puranas. Ingalls thinks that Pasupatas are influenced by the Cynics of Greece at the time of Alexander's invasion on the Western parts of India. The gymnosophists encountered by Alexander in the Western parts of India were not Jainas but Saiva monks wandering naked. Ingalls further thinks, Lakulisa (the author of the Pasupata Sutra) is a name derived from Herakles or Hercules (Ingalls. p. 296, fn. 30). The main source of behaving like Cynics or for Transfer of Merit (see $4 above.) in the public is in Pasupata Sutra ch. 3: 3-5, that an aspirant should wander dishonoured and ill-treated by all. Such views occur in Ms. 2.162-163. Its curious parallels in Christianity : Matthew 5-44 and the Greek Philosophers like Cynics of ca. 4th or 3rd cent. BCE are noted by Ingalls (pp. 281-283 and 293-294), but have been rejected by Derrett seeing "pathologically masochistic" (p. 178) attitude in Cynicism. Derrett thinks Manu's (Ms.) view of being dishonoured by others is rational and unique. The Indian ascetics endure dishonour (avamana-sahisnu), but do not react against it, a "hard word" titiksa (endurance) is used for that! Manu says, to insult the humble is also a fault (Ms. 4.141, cp. Darrett p.184). (88) We now discuss about an issue regarding the Natha cult, an offshoot of Saivism and its influence on Jainism. This Tantric subcult of Tibet is called Nathavada, because names of its 84 Siddhas - the Liberated souls - end with the suffix natha, (protector, owner, lord). Its early influence can be seen in the name Niggantha-natha natiputta ("The head of the nirgranthaascetics, i.e. Mv. born in Jnatr family") mentioned for Mahavira in the Annals of Buddhist p. 271 referred to by Jacobi KSB (Introd. p.8). Jaina influence on Nathavada, otherwise called Natha Sampradaya has

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20 Bansidhar Bhatt SAMBODHI been noted by J. Tieffenthaler (1985-1988) and cited by J. Bernoulli in a traditional legend, that once on the mount Girnar lived Nimnath, an ascetic of the Natha cult, but his brother Parasnath at that time lived in Afghanistan. Nimnath started a sub-cult of Kaplani, and Parasnath started a sub-cult of Rawal (from which, the name of a city in the present Pakistan, is called Ravalpindi). Both subsects belong to the Gorakhnath's cult of Nathavada. Gorakhnath's guru was Minanath or Matsyendranath, who is considered the adinatha, the First Lord of the entire Natha cult. Sometimes, an epithet adinatha is employed for Siva, the Primary Deity of Saiva school of thought. Above - stated Nimnath and Parasnath, both are the names, in fact of the 22nd Jina Neminatha or Aristnemi and the 23rd Jina Parsvanatha, adopted by the Natha follwers from Jainism. In Jainism, Neminatha got his nirvana on the mount Girnar, called Urjayanta (cp KSB 8168, Av. Nir 307). According to Natha tradition, Nimnath and Parasnath were converted to Jainism. Morever, the origin of the Natha cult with its development is seen in the North - Western parts of India i.e., Nepal, Himalayas, etc. The Saivas, Pasupatas and the Natha followers, all worship Siva, whose main abode is considered Himalayas or Kailasa mountain. He is associated with bull (- rsabha / vrsabha) and is called adikara or adinatha - "the epoch - maker or the First Lord." In Jainism, Rsabha is also called adinatha or adikara and his nirvana is connected with astapada mountain, a second name of Kailasa (cp Av-Nir. 307; KSB. SS 227). In Jainism gradually almost all names of the tirthankaras or Jinas end with natha; e.g. Rsabhanatha, Ajitanatha, Mallinatha, Neminatha, Parsvanatha, and so on; barring few names such as Abhinandana, Mahavira, (cd. Padhama-naha : Prathamanatha for Rsabha in Av. Nir 306). Mme. Caillat observes that old tenets of Saivism have been incorporated in Jainism, in the description of Jinakalpikas and Sthavirakalpikas. A Saiva sadhaka, aspirant, has to undergo some penances in order to get himself trained for a higher rank in Saiva hierarchy. The description is similar to that in Jainism, where a Jaina monk Sthavirakalpika has to go for rigorous ascetic penances of Jinakalpikas who live alone, naked, and away from any group of monks or gana. Such penances are called pariharika penances. Jinakalpikas are niravekkha-s, independent and concentrating on only self, atman. Sthavirakalpikas are savekkhas, dependent on their gana and live in a group of their fellow-monks. In exceptional cases, for the training purpose the monks stay alongwith house-holders too (Caillat 1981. p. 59. For Jinakalpikas, etc. see Bhatt Parsva fn.11; also cp. Jitakalpa

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21 Vol. XXXV, 2012 Early Jainism and Saivism Curni on Jitakalpa vs. 71: savekkha gaccha-vasi, niravekkha Jinakappiyadayao...: Leumann. Kl. Sch. pp. 265, 271). (89) In short, the Saivas or Pasupatas and Jaina monks possess the following similarities: They (both of them) are called digambaras or dig-vasa, sometimes they wear only one piece of cloth, eka-vasa, avasa va (Pasupata Sutra 1. 10-11) and ... acelo sacelo va (BKBh. 6369). Their liberated souls are called siddhas, They have a considerable number of tirthankaras. Their sacred scriptures are called agamas, and early commentarial text is called curni (and Varttika) according to Schomerus (Der Caiva Siddhanta; p. 26, noted by Schubring. Doctrine $43, p. 83, fn.4). In their traditions, there is a mention of 12 years' famine (cp. also the Nepalese Cronicles - Vamsavali-s., and Jacobi's Parisistaparva pp.55 ff;). In their vratas of early period; the vrata of aparigraha is absent. They keep matted hair (cp. Utt.23. Kesi-Goyamiya; Kesin, Parsva's follower, his name suggests, "one having hair."). E. Leumann (V1. Oriental Congress III.2. p. 258) sees also "a close relation of a small Saiva text" so far as the Parikamma / Parikarma (in Ditthivaya / Destivada) of the Jainas is concerned. This is noted by Schubring (Doctrine 838, p.76, fn.1)13. Probably among the early monks of Jainism, some monks like pasatthas, kusilas, avasannas, etc. might be originally Saiva or having Pasupatic characteristics. They might be as yet not mentally prepared to live strict rigorous ascetic life as the nirgranthas and Jinakalpikas of the time in Jainism. ($10) We have shown above ($81-9) some similarities including the ascetic behaviour of some early Jaina and the Saiva or Pasupata monks of the period ranging from nearly 3rd cent. BCE onward. (The earliest text Ac.I in Jainism can not be placed before the 3rd cent. BCE.) It appears that such characteristic similarities among these monks might have derived from a common source to be traced somewhere from early Brahmanical texts. We therefore wish to discuss this particular aspect on the basis of a scholarly study of The Bharata Sage by Leumann (1894). From this study, three main topics come on the surface so far the early Jainism is concerned; namely, 1. the Bharata Sage is associated with the Rsabha legend, also in Jainism (e.g. Av. Nir. vss. 186 ff.). Rsabha is the tenth (the last) personali among the ten personalities of the tradition (see below). All the ten personalities of the tradition renounced the world and

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22 Bansidhar Bhatt SAMBODHI adopted a parivrajaka mode of asceticism, as sramanas, i.e. wandering ascetics (see below). In Marici-episode interwoven within the Rsabha legend of the Av.Nir. in Jainism, Marici adopted the parivrajaka mode of asceticism. The early parivrajakas described in the Bharata Sage have their behaviour somehow akin to that of the Ajivakas, of the pasatthas, kusilas, etc. and of the Saivas or Pasupatas (see below). We have discussed topic no.1, (Bhatt. Parsva $26.4) and topic no.2 (Bhatt, Parsva. $$12.3, 26.4). So far the topic no.3 is concerned, we have shown some similarities in ascetic conduct of the Ajivakas, Saivas, Pasupatas and Jaina monks (see $$1-9). The parivrajakas (no. 2 above) are also considered as one of the five types of sramanas - "wandering monks" in Jainism. The other four types of sramanas are the Nirgranthas (Jaina naked monks), the Sakyas (the Buddhists), tapasas (ascetics with severe penances and having matted hair) and the Ajivakas. Leumann (p. 66, Kl. Sch. p. 389) further traced them all scattered in Jaina text (see Ni. Bh. 13.163a Ind. St. 16. p. 381, fn-1; Silanka on Ac. I. 2.2.; Abhayadeva on Sthana 3.2; Pvs. $94, vss 739-741). According to Leumann, an early Brahmanical tradition supplies names of such ten parivrajakas, e.g. Samvartaka, Svetaketu-Aruni, Durvasas, Rbhu, Nidagha, jada-Bharata, Dattatreya, Raivataka, Paksa and Rsabhadeva. Among them, Samvartaka belongs to the earliest generation and Rsabha(deva) is a parivrajaka of the youngest tradition, i.e. the 10th generation ! Samvartaka is referred to in Ait. Br. 8.21.14 and Satapatha Br. 13.5.4.6. According to the MBh. (Samvarta-Maruttiya 14, ch.5). Samvartaka is the younger son of Angiras, the elder son is Brhaspati. In Bhagavata Purana (ch.5) Bharata is the son of Rsabha, but in Vayu Purana (ch.1) he is the son of Dusyanta. In Visnu Purana (ch.2) the Bharata episode belongs to the fifth generation from Manu. But the Bharata episode as a whole is mixed up with sectarianism; with Samkhya, Vedanta, etc. Bhagavata Purana (5.9.12.20) and Vayu Purana (ch.1) describe the ascetic Bharata as if he is unmatta (intoxicated), jada (senseless, indifferent or negligent in worldly affairs), i.e. mad (cp. unmattavat jadavat svasamstham gatasya me; Vayu Purana. See Leumann's scholarly analysis of the relevant Brahmanical texts on pp. 67 ff. Kl.Sch. pp. 390 ff). Here, the

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Vol. XXXV, 2012 Early Jainism and Saivism characteristics like unmatta etc. are suggestive of an attitude of Samvartaka in Ait. Br. (8.32.2) and Satapatha Br. (8.5.4.13). The help of Indra sought in the episode suggests also Indra's help in the Pasupata Sutra 5.9-12. (see Oberlies pp. 175-191). These are few scattered references of the proto-Pasupatic characteristics. I think, pasatthas, kusilas, Saivas or Pasupatas and Ajivakas have such characteristics of parivrajakism in general which they might have gradually developed in excess in course of time, cp. the above characteristics like unmatta, jada, etc. with Pasupata Sutra 4.6. unmattavad eko vicareta loke and 4.8. unmatto mudha ity evam manyanta itare janah! Such developed characteristics of the said monks are shown above in SSSS1-9. References : Basham (pp. 166-167) has noted that some Ajivakas are eka-dandins and some are tri-dandins; and they keep matted hair with knots. Cp. ahimsa1 brahmacaryam ca satya3samvyavaharakau | asteyam iti pancaite yama vai samprakirtitah || (Kaundinya on Pasupata Sutra 1.8) 1. 2. 3. 4. 5. 6. 23 The yama-s are the carrdinal vratas; the niyamas are subordinate vratas in many younger Upanisadic texts; and also in the Yogasutra of Patanjali (2.30-31. It seems, Yogasutra 2.30 is an extension). According to the Narada-parivrajaka Up. 4, the Saivas are called digambaras. Gosala's father was a mendicant bearing a picture-board displaying a representation of the god Siva (Basham p.36). Av. Nir. 204, 479 mention Gosala eating meat at the Sravasti city in the house of Pitrdatta living with his wife Sribhadra. mandala-carinah E.g. pasattha Natha-vadi-ka-mandala-pravistah or Silanka on Su. I. 3.4.12, it means, pasatthas entered (or wandering) in the mandala (or circles) of the monks of the Nathavada cult. Saiva monks besmearing the (white) ashes have their bodies (anga) white (pandara, sometimes pandura). Jacobi in his Samaraiccakaha has casually referred to pandara-bhikkhu as Saiva bhiksu. Charpentier in his commentary on Utt. 17.15 doubts whether pandara-bhikkhus are svetabhikkhus of the Jaina-Panca.p.181 (Charpentier. pp. 341-342). According

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24 Bansidhar Bhatt SAMBODHI to Weber (Bhag.pp.213-214; fn.6), pandar'angas are heretics (pasandas). It appears that on the basis of Charpentier's explanation, Sandesara in his article on Sveta Bhiksu (in Hindi), described the whole problem in detail, that sveta (white) bhiksus (monks) are not Jainas but Saivas. Sveta-bhiksu in Pancatantra 3.76 (somewhat similar to Pancakhyana 3.76; (ed. J. Hertel) are the pandara-bhikkhu in Haribhadra's Samaraiccakaha. In Ni.Cu, pandara-bhikkhus are considered disciples of Gosala (p. 865). The word occurs also in Anuyoga 228 (pandar'angae bhikkhu), and Ogha Nir. Bh. (vss. 83, 107), etc. Bollee (Kunalajataka p.137) and Balbir (Jaina Buddhist Dialogues) have referred to Sandesara. Some Jaina monks in the time of Mahavira are called pasatthas, (parsvasthas, on the fringe of Jainism), kusilas (kusilas; with bad character; in Buddhism sila appears in the sense of vrata; as such, kusilas are those having bad vratas), pulae (pulaka, "chaff"), bausa, (bakusa, spotted), nissarae (nissarakas : worthless), and avasanna (languid, outcast). Many of them are considered niyamthas (nirgranthas). These monks' behaviour is considered not-praiseworthy (appasattha, aprasasta) and criticized almost in all Jaina texts. Among them, behaviour of the Jaina monks like pasatthas and kusilas is much more connected with five bad types (appasattha) of bhavana. Because of such a behaviour of the said monks, Silanka at places where a description of these monks occurs in Su; tries to connect them with non-Jaina sects; for instance, the term samana ege, (Su.I. 1.3.4), he says: they are Sakyas (the Buddhists), and Pasupatas, etc. Similarly, according to Su.Nir. 29 such monks are engaged in the Vamamarga, of bad ascetic character. Vama-marga, an off-shoot of the Saivism is known for Tantrism. The pasatthas (Su. I. 3.4.12) are interpreted by Silanka as Natha-vadi-ka-mandala-pravistah or Saiva-visesah - particular types of Saivas ! I think, after his six years initial ascetic career, when Mv. decided to be away from the Ajivaka sect, or not to remain further in contact with Gosala, some of Mv.'s colleagues from Ajivaka circles or elsewhere would also have joined him together. Such fellow colleagues of Mv. might be later called pasatthas, etc. due to their loose ascetic career differing from the strict Jaina asceticism (cp. $2.11). Caillat (1975, pp.41 ff.) considers pasatthas, etc. as Jaina monks, but not behaving as per Jaina ascetic rules and regulations. Av.Nir. 1107 instructs not to respect monks like pasatthas, avasannas (languid or outcaste), kusilas, samsattas (with attachment), and ahacchandas (free-willed ones) ! Bhag. 10.4 (Deleu.Bhag.p.170) considers pasatthas etc. not as Jaina monks but as laypersons in Jainism. It is an attempt to save Jainism from blameful references to pasatthas, etc. as Jaina monks !

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Vol. XXXV, 2012 Early Jainism and saivism 25 8. Aup. (875) describes sramanas (wandering monks) as kandappiya (sexy), kukkuiya (crooked), mohariya, (talkative), giya-rai-ppiya. (interested in songs) and naccanasita (engaged in dancing). Description of kokkuiya occurs in BKBh. 6317-6326; and mohariya in BKBh. 6327, (cp. Pvs. 641-646, and Nibh. 3308). Sthana 4.4.454 mentions sammoha instead of mohariya (maukharika, talkative ). As a matter of fact KSS 6.13. (an earlier source) mentions some of the bad bhavanas like kokkuie, moharie, cakkhu-lolue, etc. It is reproduced in Sthana 6.529 (see it with Abhayadeva's explanation on pp. 637 ff.). Also BKBh-vss 1293- 1327 contain an explanation of the bad bhavanas as stated in $2 (above). In Utt. 1.30 (nisthajjappakukkue; he should sit, not bent up, or not crooked), Utt. 2.20 (akukkuo nisiejja : he should sit down, not bent up, or "not crooked"), Utt. 21.18 (akukkuo...., without flinching or without being crooked), the term akukkuo can also be interpreted as a negative of the kukkuio, one of the bad bhavanas as stated above (cp. Jacobi Utt.: SBE 45. p.110 fn.2 on akukkuo). Among the above five bad bhavanas, mostly the kandarpiki (sexy) bhavana is much concerned with the brahmacarya of the ascetics in general. Santisuri on Utt. 36 (pp. 709 ff) describes the sexy bhavana in vs. 262 and cites also a vs. with kaha-kaha-kahassa... a-hasam (cp. BkBh.12951296) which can be compared with Utt. Bambhacera-Samahi-thana (ch. 16, 1-6, vss. 1-6), where the monks are instructed to have carefulness and to avoid sexy-stories, talks, etc. (see Bhatt. Parsva. $23.2, fns. 6162, Utt. 4.11-13). The kandarpa-bhavana contains characteristics like loud laughter, senseless speeches, etc. (see santisuri on Utt. 36, particularly vs. 262). some important sutras from Pasupata Sutra 3. 12-18 : kratheta, spandeta, manteta, srngoreta, api tat kuryat, api tad bhaseta, yena parebhyah paribhavam gacchet ! According to Kaundinya : hasita = atta-hasa = loud laughter gita = songs either in Sanskrit or in Prakrit, nrtta = hasta-padadinam utksepanam avaksepanam akuncanam prasaranam calanam avasthanam ! dum-dum-kara = jihva-talu-samyogan nispadyate vrsa-nada-sadrsah sah ! it means : by attaching the tongue to palate, a sound is created, like a sound of a bull; that sound is dum-dum ! japya = chanting god's name 10.

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26 Bansidhar Bhatt SAMBODHI upahara = garland or something to offer the god. upatisthet = go to or approach the god. undurukka ... Here it is not clear whether the Saiva or Pasupata monks respect the Avasyakas of the Jainas or of their own, or some Jaina monks like pasatthas respect Avasyakas! For instance, see Av. Nir. 476 (including a Pkt text as an explanation of it), that Gosala was beaten by a woman because of his sexy behaviour. Av. Nir. 480 : Gosala with sexy behaviour, desired to frighten some persons. Gosala is described with sexy (kandarpiki) bhavana and behaving as a Pasupata monk does (Av. Nir. p.205). Williams (Introd. p. xix) has also noticed similarities in some terms occuring in Jainism and in Saivism ! 13. Selected Bibliography and Abbreviations. A. Brahmanical and Buddhist Sources. Ait. Br. : Atharvasira Up.: Balbir: Basham : Aitareya Brahmana, ed. Theodor Aufrecht, Bonn 1879. Reprint Georg Ohms. Atharvasira Up. Les Upanishad, texte et traduction sous la direction de Luis Renou XI, Paris, 1952. Nalini Balbir : Jain Buddhist Dialogue. Material from the Pali Scriptures., in: Pali Text Soc. Journal xxvi. London 2000, pp. 1-42. A. L. Basham. History and Doctrines of the Ajivikas. A vanished Indian religon. London. Luzac 1951. Bernoulli. See Tieffenthaler. R. G. Bhandarkar : Vaisnavism, Saivism and Minor Religious Systems. (Pts. 1-2), Here : Part 2 pp. 102-169. Grundriss d. Indo. Ari. Philol and Altert. Kunde III. 6. Strassbourg 1913. See Leumann. W. B. Bollee : Kunalajataka. Pali Text. Soc. London 1970. C. Caillat : Le sadhaka saiva a la Lumbiere de la Discipline Jaina. in: Studien zum Jainismus and Bernoulli : Bhandarkar : (The) Bharata Sage : Bollee : Caillat 1981 :

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Vol. XXXV, 2012 Derrett. : Hara : Haribhadra SDS: Ingalls. : Jaiminiya Br. : Kaundinya : Leumann : MBh. : Ms : Nepalese Cronicles : Oberlies : Panini : Pasupata Sutra : Early Jainism and Saivism 27 Buddhismus Gedenkschrift fur Ludwig Alsdorf. ed. Kl. Bruhn and A. Wezler. ANIS. Wiesbaden 1981, pp. 51-59. J. Duncan M. Derrett. The Joy in being insulted, in Lexet Litterae, Studies in Honour of Prof. Oscar Botto, Torino. 1996, pp. 173-184. Minoru Hara Miscellanea Pasupatica; in: Kaviraj Abhinandana Grantha, Lucknow 1967. pp. 55-65. Sad Darsana Samuccaya of Haribhadra. Gaekvad's Oriental Series No. 15. Append. II.1 Daniel H. H. Ingalls (Sr). Cynics and Pasupatas. The Seeking of Dishonor. The Harvard Thelogical Review 55, Harvard 1962, pp. 281 298 (USA). Jaiminiya Brahmana. ed. Dr. Raghuvira and Dr. Lokesh Chandra. Sarasvati Vihar Series 31. Nagpur 1954. see Pasupata Sutra. Ernst Leumann: Die Bharata Sage I. in Zeitschr. der Deutsch. Morgend. Gesell. 48, Wiesbaden 1894; pp. 65-83. Kl. Sch. pp. 386-406. Mahabharata. Critical Edition, by V. Sukhthankar and other scholars in 19 Vols. Bhandarkar Orie. Res. Inst., Poona 1927-1959. Manu Smrti. with nine commentaries; Vols. 1-5, ed. J. H. Dave. Bharatiya Vidya Bhavan; Bombay 1922-1984., (also Buhler SBE 25). Nepalese Cronicles Vamsavali, see Tieffenthaler Thomas Oberlies. Kriegslisten and ungeziemendes Benehmen. Die Askesepraktiken den Pasupatas. Festschrift. Minoru Hara 2000; pp. 175-197. Panini's Astadhyayin with Patanjali's commentary on it. Parts 1-3. Govt. of India. Motilal Banarasidass, Delhi 1967. Pasupata Sutra with Kaundinya's commentary (Pancartha Bhasya), ed. Ananthakrishna Sastri.

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28 Bansidhar Bhatt SAMBODHI Patanjali : Sandesara : Satapatha Br. : Schrader : The Oriental Mss. Lib. of the Uni. of Travancore, Trivandrum 1940. Patanjali's commentary on Panini, see Panini. Bhogilal J. Sandesara. Sveta Bhiksu (in Hindi), in Siddhantacarya Pt. Kailashcandra Shastri Felic. Vol. Rewa (M.P.) 1980; pp. 202-204. Satapatha Brahmana (Madhyandina Recension) with extracts from Sayana's commentary; ed. Albrecht Weber 1855. Reprint : Chaukhamba Skt. Series 96; Varanasi 1964. F. Otto Schrader. Uber den Stand der Indischen Philosophie zur Zeit Mahaviras and Buddhas, Strassburg, 1902. Sad Darsana Samuccaya (of Haribhadra) see Haribhadra. SDS. Svetasvatara Up. see Patrick Olivelle : The Early Uparisads. Annotated text and Tr. Oxford Uni. Press, New York 1998, No.IX. J. Tieffenthaler: Beschreibung von Hindustan, veroffentlicht von J. Bernoulli (1985-1988). (place ?) Upanisad Visnu Purana with the commentary of Sridharacarya. Vols. 1-2. ed. Pt. Thanesh Chandra Upreti; Parimal Pbl. Delhi 1986-1987. SDS. : svet. Up : Tieffenthaler : Up.: Visnu Purana : B Jaina Sources Abhayadeva on Bhag. : Abhayadeva on Sthana : Viyahapannatti (= Bhagavati) with Abhayadeva's commentary; Parts 1-4; ed. Rsabhadeva - Kesarimalla - Svetambara Samstha, Ratlam. 1940-1950 ? Sthananga Sutra with Abhayadeva's commentary, ed. Sri Siddhi Bhuvan Manohar Jain Granth Mala Ser 1. (Parts 1-3); ed. muni Jambuvijayaji. Jaina Atmanand Sabha. Bhavnagar 2003. Acara (Pkt. Ayara) in : Acaranga Sutra and Sutraklanga Sutra with Niryuktis and Silankacarya's commentary; ed. muni Ac. :

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Vol. XXXV, 2012 Early Jainism and saivism 29 Ac. Nir. : Alsdorf-arya : Anuyoga : Anuyoga Curni : Aupapatika : Aup-Leumann: Ar. Nir. : Jambuvijayaji. Motilal Banarsidass, Delhi 1978; (Acara with Acara Niryukti and Silanka's commentary. pp. 1-288.) Acara Niryukti. see Ac. Ludwig Alsdorf. The Arya Stanzas of the Uttarajjhaya. Contribution to the Text-History and interpretation of a canonical Jaina Text. Akad. d. Wiss u. d. Lit. Nr.6. Wiesbaden 1966. Anuyogadvara, Parts 1-2, with Curni and two commentaries; one by Haribhadra, the other by Hemacandra; ed. muni Punyavijayaji. Sri Mahavira Jaina Vidyalaya, Bombay 2000. see Anuyoga. Das Aupapatika - Sutra; ed. Ernst Leumann. Teils Einleithng, Text and Glossar. Leipzig 1883. See Aupapatika. Avasyaka Niryuktion Avasyakas 1-6, with Haribhadra's Commentary. Agamodaya Samiti. No.1, 1916-1917. Haribhadra's commentary on Av. Nir. see Av. Nir. Viyahapannatti (: Bhagavati). see Suttagame Vol.1 pp. 384-939. Bansidhar Bhatt. Is Parsva a historical figure ? A critical survey of early Jaina sources (ready for publication). SOAS. Uni. of London; London. Brhat-Kalpa-Bhasya. Bhadrabahu's Brhat-KalpaNiryukti and Sanghadasa's Brhat-Kalpa-Bhasya. Romanized from related texts and a selective Glossary. ed. W. Bolle'e, BSF 162. 1994. BKBh. with commentaries of Malayagiri (up to vs. 606) and Ksemakirti (from vs. 607 onwards). Parts 1-6, ed. Muni Caturavijayaji and Muni Punyavijayaji. Atmanand Jaina Sabha, Bhavnagar [2nd Ed.] 2002. Colette Caillat : Atonements in the Ancient Ritual of the Jaina Monks. L. D. Inst. of Indol. 49, Ahmedabad 1975. Av. Nir. H. : Bhag. : Bhatt. Parsva. : BKBh. : BKBhMK. : Caillat. 1975 :

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30 Bansidhar Bhatt SAMBODHI Deleu. Bhag. : Doctrine :: Dv.: Haribhadra on Av.Nir. Ind. St. : Jacobi on KSB : Jozef Deleu : Viyahapannatti (= Bhagavati). The fifth anga of the Jaina Canon. Introd. Critical Analysis, Comm. and Indexes. Rajksuniversitei tte Gent, (Belgi). 32. 1970. see Schubring. Doctrine. Dasavaikalika Sutra. The Dasaveyaliya Sutta, ed. Ernst Leumann. Translated with Introd. and Notes by Dr. W. Schubring... ed. The Manager of Sheth Anandji-Kalianji. Ahmedabad 1932. (Kl. Sch. pp. 109-248). Haribhadra's commentary on Avasyaka Niryukti. see Av.Nir. Indische Studien 16. Uber die heiligen Schriffen der Jaina, in : Ind. St: 16. 1883. pp. 211-479 (Reprint. Hildesheim, New York, Georg Olms Verlag 1973). H. Jacobi's ed. Kalpasutra of Bhadrabahu (=KSB) with Jinacaritra, etc. Original Pkt. texts. Abhandl. f. d. Kunde d. Morgen... Leipzig 1881. (Krause Reprint. Nandeln 1966). see Jacobi on KSB. H. Jacobi. SBE 45. The Jaina Sutras. Part II. The Sutraketanga Sutra and The Uttaradhyayana Sutra. Introduction and Tr. by H-Jacobi. 1885. Reprint : Motilal Banarsidass, Delhi 1964. jnatadharmakatha (Pkt. Nayadhammakahao); see Suttagame Vol.1 pp. 941-1125. Kleine Schriften, Glasenapp-Stiftung, Franz St. Verlag. Wiesbaden. Kalpasutra of Bhadrabahu; see Jacobi on KSB. Das Kalpasutra, ed. W. Schubring. Die alte Sammlung jinistischer Monchsvorschriften. Einleitung, Text, Anmerkungen, Ubersetzung, Glossar, Leipzig 1905 (Kl.Sch. pp. 1-69). Mulacara of Vattakera with Vasunandin's commentary, Vols. 1-2; Pt. Pannalal and Gajadharlal. ed. Manikcandra Digambara Jaina Jacobi. KSB. : Jacobi. Utt. : Jnata. : Kl.Sch. : KSB. : KSS : Mulacara :

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Vol. XXXV, 2012 Early Jainism and saivism Mularadhana : NiBh: Ogha Nir. Bh. : Pvs : santisuri on Utt. : Grantha-mala 18. Vira-Nirvana year 2447. (A Digambara text.) Mularadhana (Bhagvati Aradhana) of Acarya Sri Sivarya. Vols. 1-2; ed. Kailashcandra Shastri, Sholapur 1978. (A Digambara text.) Nisitha-Bhasya. Nisitha Sutra, with Curni and Visahagani Mahattara's Bhasya. ed. Agam Sahitya Ratna Mala, Vols. 1-4. BVP. 1982 Ogha Niryukti Bhasya in Materials for an Edition and Study of the Pinda-and Ogha Nijiuttis of the Svetambara Jaina Canon. Vol.II. Text and Glossary. ed. W. B. Bolle'e,-Asien Forsch. Asien Inst. Uni. zu Heidelberg, Franz Stein. Ver. 162, Stuttgart 1994. Pravacanasarodhara of Nemicandra ed. D. L. Jaina Pustakoddhar. 58, 64. Parts I-II. Bhadrankar Prakashan, Ahmedabad, v.s. 2058. Santisuri's commentary on the Uttaradhyayana Sutra with Utt. Nir. ed. D. L. Jaina Pustako... 33, 36, 41. (year?) The Sacred Books of the East Series, Translated by various scholars and edited by F. Max Miiler. Oxford Uni. Press, Oxford. W. Schubring. The Doctrine of the Jainas. Tr. of the original German "Die Lehre der Jaina." Tr.by Wolfgang Beurlen. Motilal Banarsidass, Delhi. Reprint 1978. silanka's commentary on Ac. see. Ac. (pp. 1-288). Silanka's commentary on Su. see Ac., i.e. after Ac. (pp.1-288) again for Su. (pp. 1-285). Sthana. (Pkt. Thana); see Suttagame Vol.1. pp. 183-315; also Abhayadeva on Sthana. Suttagame I and II; ed Pupphabhikkhu; Babu Ramlal Jain; Jain Sthanak; Railway Road, Gurgaon (Cantt. Eastern Punjab). 1953-1954. SBE : Schubring. Doctrine. : silanka on Ac. : silanka on Su. : Sthana : [Su.] or Suttagame I-II :

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32 Bansidhar Bhatt SAMBODHI Su. : Su. Nir. : Utt. Charpentier : Utt. Nir. : Vasunandin: Sutrakrrtanga Sutra (Pkt. Suyagadanga Sutta). see Ac; after Ac (pp-1-288); Su. pp. 1-285. Sutrakstanga Niryukti. see Su. or Ac. The Uttaradhyayana Sutra. An Introduction, Text, Critical Notes and Commentary by Jarl Charpentier. Uppsala 1914. Indian ed. Ajay Book Service, New Delhi 1980. Uttaradhyayana Niryukti. see santisuri on Utt. Vasunandin's commentary on Mulacara of Vattakera. see Mulacara. Vyavahvara Bhasya; ed. Ganadhipati Tulsi, ed. Samani Kusumaprajna. Jaina Vishva Bharati, Ladnun 1999. Albrecht Weber: "Uber ein Fragment der Bhagavati." Ein Betrag... Literatur der Jains, konigs Abhandl. d. Wissen. Berlin 1866. Teil 1 (pp. 367-444), Teil 2 (pp. 155-352). R., Williams. Jaina Yoga. A survey of the Mediaeval Sravakacaras, Motilal Banarsidas Delhi. 1983 (Reprint). [1st ed. Oxford. 1963: London Oriental Series 14). VvBh. : Weber. Bhag. : Williams : ooo

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The Earliest Portions of Dasavaikalika-sutra M. A. Dhaky An ancient exegetical tradition specifically ascribes the well-known anga-bahya work, the Dasavaikalika-sutra, to a single author, Ajja Sejjambhava or Sijjambhava (Arya Sayyambhava or Svayambhuva), the third patriarch (c. B.C. 370-340) after the apostle Sudharma in the hagiological progression of what later was to emerge as the Svetambara sampradaya or the Svetapaa amnaya of the Northern Nirgrantha Church". The brief anecdotal details recorded in those notices (and dependent as well as derivative accounts in subsequent literature) report on the circumstances under which the author Sayyambhava composed this famous and doubtless one of the few surviving more ancient and revered works of the Ardhamagadhi canon. The tradition holds that, Arya Sayyambhava composed it for the benefit of Managa (Skt. Manaka), a boy-friar who happened to be the patriarch's own son before ordination and whose imminent death he is said to have foreseen". That this tradition for its central fact must be fairly ancient and, to all seeming, accurate is proven by a pointed, and indeed significant reference in the earlier portion (third phase, c. A.D. 100) of the 'Sthaviravali or pontifical succession-list of the Paryusana-kalpa (compiled c. A.D. 503/516)". Therein, Ajja Sijjambhava is called 'Managa-pita', father of Manaka". To recall and intersperse an eminent and very ancient patriarch's worldly relationship in a hagiological list of holymen ordinarily would seem unprecedented, irrelevant and queer just as unneeded and irreverent. Apparently, then, the compiler of this part of the 'Sthaviravali knew the special bearing of what he was incorporating. In point of fact, its significance is independently clarified by later exegetical records. After all, no personal matter pertaining to any other patriarch or pontiff--be he figuring in this or in any other ancient hagiological list like the 'Sthaviravali of the Nandi-Sutra of Devavacaka (c. mid 5th cent. A.D.)', or for that matter in any pre-medieval, medieval or late medieval preceptoral

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34 M. A. Dhaky SAMBODHI list-gurvavali/paavali-has been noted or noticed. The Manaka anecdote seemingly thus is of ancient origin and doubtless possesses an historical kernel. It is, in point of fact, singularly serviceable as a lamplight in tracing out and in determining the genuinely older portions that may be ascribed to the intentions and style of Arya Sayyambhava. This is so because, the doctrinal and disciplinary passages and verses, if composed for a very young friar, a minor, have to be what is needed for him, what he can comprehend, and in the most facile manner through which it can be communicated to him. Traditionally albeit, as a pious just as an explicit faith of the commentators from the sixth century A.D. onward, and also as a fond belief of the current writers including Western, the entire Dasavaikalika-sutra has been taken as of a single authorship and hence, by implication, of the same period. Indeed, no writer of our times has expressed doubt about it. However, the assumption runs into serious difficulties when analytical tools are applied. Whatever the meaning of the title "Dasavaikalika' may have been-it has been variously explained by the early and medieval commentators--the fact remains that it contains dasa/ten chapters, of varying lengths, differing styles, and of different decades, as also of differing degrees of seriousness as well as of treatment of the primary matters which a Nirgrantha ascetic ought to know for monastic observances. Taking Manaka, the boyfriar, as our guide, the orientation of the peculiar style, phraseology, and the manner of organization adopted by Arya Sayyambhava can at once be perceived. The factors of language, metre, and the nature of content involved also help detect what was germane to the original author's style, his thinking, intentions and preferences, and what indeed was consistent with the most ancient times and climes in which the author and his young friar-son lived. It would then be possible (even without resorting to textual/linguist analysis) to separate the earliest strata inside the text which, with some confidence, can be ascribed to Arya Sayyambhava. The history of the continual existence of the Dasavaikalika-sutra helps take certain primary decisions. That it existed in the eighth, seventh as well as in the sixth century A.D. in the shape much as we today see it, is proven by the exegesis on the work--the Sanskrit vrtti of Yakinisunu Haribhadra suri (c. mid 8th cent. A.D.), a curni styled as the Vrddha-vivarana (c.last quarter of the 7th cent. A.D.), also an older commentary--the curni of Agastyasimha (c. A.D. 575-600)--and of course the niryukti (c. A.D. 475-525). The overall text may have been in this shape before the Valabhi Synod II (c. A.D. 503/

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Vol. XXXV, 2012 The Earliest Portions of Dasavaikalika-sutra 35 516), and plausibly Valabhi Synod I (c. mid 4th cent. A.D.) as well as the contemporaneous Mathura Synod (c. A.D. 363) since hardly anything of the Gupta-Vakaaka-Maitraka period is noticeable anywhere inside the fabric of the text. Since the Yapaniya sect of the Nirgranthas recognized and owed allegiance to the Ardhamagadhi canon of the Northern Church, the quotations from this sutra are found in the Yapaniya pontiff Aparajita suri's commentary (c. late 8th or early 9th cent. A.D.) on the Aradhana of the Yapaniya pontiff Sivarya (c. 5th-6th cent. A.D.). The Sutra, therefore, and doubtless, is fairly ancient. Incidentally, indeed interestingly, prior to the commentary on the Aradhana, Aparajita suri had written a commentary on the Dasavaikalika-sutra itself, currently though unavailable. Since the Yapaniya's parent sect, the Boika/Acela-Ksapanaka had branched off from the main stream of Northern Church some time early in the second century A.D.", it is clear that the Dasavaikalika had existed before the Kusana period, though it may not then have had quite the same shape we today encounter, in spite of the relative all high antiquity of its language, verses as well as passages, and of course the content. Now, four verses from the Dasavaikalika's second chapter (2.710) are incorporated in the "Rathanemiya chapter of the Uttaradhyayana Sutra (22.42-44, 46), the chapter being datable to c. 1st century A.D. So, the Dasavaikalika-sutra arguably was known before the beginning of the Christian (or Common) Era. As will be shown, a greater part of Sayyambhava's text is lost (if it originally had contained ten chapters) and was substituted by chapters containing relatively earlier material that belonged to a few other cognate agamic disciplinary works of the periods visibly posterior to Sayyambhava's time, but still fairly early, indeed composed as they mainly must have been some time before the Common Era. The following chapterwise survey of the work, though of necessity brief, can reveal the original portions of the text on the grounds of the general principles formulated in the foregoing discussion, with emphasis laid on the style and content. 1. Draumapuspiya The famous and oft-quoted opening verse beginning with the propitious phrase Dhammo mangala mukaham (or mukiham) of this first and very short chapter, which contains only five verses, undoubtedly is the most ancient in this work. A portion of the lower hemstitch of the first verse, deva vi tan namamsamti,' is imitated in the Rsibhasitani" and also partially

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36 M. A. Dhaky SAMBODHI 12 in the Uttaradhyayana-sutra, two other ancient-most agamas within the canon. The next four verses in the simplest but effective style, with the aid of the metaphor of the 'flower and the bee', tells about how delicately, and with what discretion and care, to beg the food. As is clear from their spirit and simplicity of form and content, the verses indeed seem to have been meant for a young friar who recently had been admitted to the Order; hence these doubtless were meant for Manaka; this fact, coupled with the style of the verses and consistency of content, would endorse that the whole chapter is original and doubtless was composed by Sayyambhava. 2. Sramanyapurvika A (fairly) close correspondence in the wordings as well as meaning of the verse 2 of this chapter with the Samyukta-nikaya (1.2-7) of the Pali canon has been suggest kati'haM kujjA sAmannaM jo kAme na nivArae / pade pade visIdaMto saMkappassa vasaM gato ? // - pacalftah Et p-8 katihaM careyya sAmajja cittaM ce na nivAreyya / pade pade visIheyya saMkappAnaM vasAnugo // - Filmfronte 2-2-19 This upholds the suggestion of the high antiquity of the Dasavaikalika verse which, if anything, is less sophisticated and more archaic in form as compared to the Pali parallel verse. Since the entire chapter is looked upon as homogenous in style and consistent in content, it may suggest that nothing has been added to or taken away from the original. At least at first sight it may seem so. However, the three verses following the initial one, the first of which is rendered in the Anusubh metre like the preceding, do not seem consistent with the initial verse, nor with the central fact of the text of this chapter, as shortly will be observed. Of this the first foot of the verse 2 (Vatthagandha-malankaram ithio sayananica) is exactly paralleled in the Sutrakrtanga, and at least a partial irrelevance of the verse to our text can be sensed and established. There is, for instance, no reference in the main text to either clothing (vastra), perfume (gandha), or ornament (alamkara), although there may be an illustration (drsanta) of lyin exually with a woman (itthio sayanani ca) indirectly covered by verses 6-10". The next two verses" (numbered 4 and 5 in all of the printed texts),

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Vol. XXXV, 2012 The Earliest Portions of Dasavaikalika-sutra 37 besides being in Indravajra, are seriously complex and in terms of their meaning definitely could not have been meant for a boy-friar. The interpolation, as I hypothesise, may have been prompted with the motive of stressing the impropriety for a recluse to be passionate. These verses, of course and otherwise, look ancient as though belonging to the period not later than c. 2nd-1st century B.C. They, however, are not in the style, nor do they accord with the spirit of Sayyambhava's much simpler literary modulations. The next five verses are in order, but there must have been a few other (and contextual) verses preceding these five which apparently are missing. Since these are also missing in the Uttaradhyayana's "Rathanemiya" chapter (c. 1st cent. B.C. - A.D.) which borrows four of these aforenoted five, the loss seems an ancient one. They were, then, not in front of the author of the "Rathanemiya" chapter incorporated in the Uttaradyayana sutra at the beginning of the Christian or Common Era. The rest of the chapters, excepting for the two verses in chapter 4 (3031), are not at all in Sayyambhava's style, motive, or genius of his writing. In point of fact, they are in differing styles, of different periods, not always homogeneous, though a general subject-relevance for incorporating them there may be sensed by the nature of topics they cover and their over all delineation. (And this possibly had led to the supposition that the entire work is from the pen of Sayyambhava!) A few chapters--these are relatively longer-even reveal layers or laminae in the make up of their strata. (These latter could be interpolations done by redactors of differing times.) 3. Ksullikacara Verses 1 and 10-15 are reminiscent of the style of the earlier chapters in the Uttaradhyayana and hence may be of the Mauryan period; while vss. 2-9, being more in the enumerative vein of the later agamas, the samgrahanis, and the niryuktis, have a look definitely of later times than the forenoted seven verses. 4. Sadjivanikaya The chapter consists of at least five major components of differing compositions from the standpoints of style and material. The sutras 1-9, in prose, recall Sramana Bhagvat Kasyapa Mahavira's exposition of the six classes of souls. Sutra 10, likewise in prose, is in the style of the Pratikramana-sutra, one of the six Avasyakas. Next follow 12 verses on Sadjivanikaya (six classes of beings) regarded with uncertainty (or dubiousness as to their originaltiy ?)

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38 M. A. Dhaky SAMBODHI by the two curnis on the Dasavaikalika. The verses under reference of course are not late and at some date prior to the seventh or sixth century A.D. were extracted from some early source (old samgrahani ?) and introduced there in view of their topical relevance to the prose part. Next, the sutras 11-17 relate to the panca-mahavratas or five great vows of the mendicant and are met in the selfsame style within the 'Sramana-sutra' part of the Pratikramanasutra. Sutras 18-23, in prose, are in the general style of the Acaranga Book II (c. 1st cent. B.C.- A.D.), each sutra likewise beginning with the phrase Se bhikkhu va bhikkhuni va. This is followed by a versified portion covering some 28 verses (24-51) of which, as earlier noted, only vss. 30 and 31 could be considered of Sayyambhava's selection. In point of fact, the verses in this portion of the chapter reveal at least five laminae and each lamina is rendered in a different metre and reflects a different style. The first five verses (2429) are uniform in style and begin with the word 'Ajayam', and each ends with the refrain hoti kaduyam phalan. The second lamina contains the earlier noted two verses (30, 31), the remnant perhaps, as mentioned in the foregoing, of Sayyambhava's original chapter. These are as follows: kataM care kataM ciTThe katamAse kataM sae / kataM bhuMjaMto bhAsaMto pAvaM kammaM na baMdhatI // jataM care jataM ciDhe jatamAse jataM sae / jataM bhuMjaMto bhAsaMto pAvaM kammaM na baMdhatI // - grachlfrich F 8-30-33 Of these the second is paralleled, with a linguistic and phraseological difference, in the Suttapiaka, Khudaka-nikaya, "Itivitta' of the Buddhist canon: yataM care yataM tiDhe yataM acche yataM same / yataM samijjaye bhikkhu yatametaM pasAraye // The next five verses (32-36) forming the third lamina are in fairly early style (c. 1st cent. B.C.), followed by 12 verses in a uniform style with the rhyming words jaya and taya in the endings of the first and second hemistich. The verses 45-46 mention the term kevali which otherwise rarely figures in the earliest portions of the oldest Ardhamagadhi canonical books. The fourth lamina covering the last three verses is again in different, indeed in heavy, though probably early style. The chapter thus has an exceedingly small portion attributable to the

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Vol. XXXV, 2012 The Earliest Portions of Dasavaikalika-sutra 39 4th century B.C., just two verses to be precise, the rest seemingly dating within the larger bracket of c. 2nd-1st century B.C.-A.D., the four versified laminae may have been taken from the samgrahanis or collections of floating verses. 5. Pindaisana The chapter, entirely in verse, consists of two uddesas or lessons, of which the first contains as many as 131 verses that visibly are not homogeneous in style. The opening verse has its peculiar style. But verses 2-30 seem consistently from the same hand: however, those from 31 to 49, with a refrain na me kappati tarisam, are from a still different hand. Vs. 50-55 do not betray this refrain nor are they in the same style, but are taken from some other source. Verses 56, 58, 59, 61, 63, 65, 67, 69, 73, 75, 77, 79, 81, 83, 85, 87, 89, 91, 93 and 95, however, show the forenoted refrain, these verses in most cases alternate with a verse each without the refrain. This group is followed by another group (vss. 96-131) differing in style from the foregoing two groups. It is this section in which the controversial verses 104, 115 occur, which apparently may lead to infer that the Nirgrantha mendicants used to eat non-vegetarian food, and on which the two Acaranga prose passages in Book II (cu. 1/10 - 403-04) are believed to have been based. Stylistically, almost the entire uddesa I, despite differing hands, could be as early as c. 2nd cent.- 1st B.C., but positively not of Sayyambhava's time since not in his style nor within his intentions. It is clear that, the controversial verses are the handiwork either of some Buddhist monk turned Nirgrantha friar, or by some influential ksatriya pontiff having a strong following, who could not give up his pre-ordination non-vegetarian habits in eating or perhaps a Parsvapatya who had joined the Church of Vardhamana. For these rules violate the fundamental doctrine of non-violence and compassion for all beings upheld and rigorously adhered by Mahavira himself as is clear from the archaic passages in the Acaranga (I-1.6.49-55) as also from the work's following early statements:* savvepANA piAtagA sukhasAtA dukkhapatikUlA appiyavadhA / piyajIvino jIvavitukAmA / savvesiM jIvitaM piyaM // - 3 TERIN-HE 2-8-18.00 se nAtite nAtI Avate na samanujAnate savvAmagaMdhaM parinnAte nirAmagaMdhe parivvate / - 3MERIE 2-7.4.CC

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40 M. A. Dhaky SAMBODHI Also cf. the "Mahavira-stava" (c. 3rd cent. B.C.) in the Sutrakrtanga 1: se savvadaMsI abhibhUta nANI nirAmagaMdhe dhitiyaM ThitappA / anuttare savvajagaMsi pijjaM gaMthAtIte abhae anAu // - Equait 8.8.4 A very early patriarch as Sayyambhava was, could not have transgressed this fundamental tenet. Even Arya Bhadrabahu (c. B.C. 325-29 Arya Sthulabhadra (c. B.C. 300-275) could not have approved of a monastic begging rule which exceptionally, but also flagrantly, goes against a principle which is the very backbone of the Nirgrantha creed. As is shown, the verses in question are a part of the third constituent of uddesa 1. Structurally, the uddesa 1 of the chapter for certain has a topical, but not stylistic, consistency. Uddesa 2 of this chapter contains 50 verses; and within them not only is the stylistic uniformity perceived, but also they possess an over-all cadence which betrays a character slightly earlier than that of uddesa 1. And yet this uddesa, too, cannot be by Sayyambhava nor belong to his time: Its rules are addressed to friars (and nuns) fairly advanced in the monastic set up and hence in age. These, then, could not have been meant for Manaka. 6. Dharmarthakama The entire versified chapter, despite small divergencies in style and metre at places, seems consistent in its matter as well as its general style. In its corpus it alludes to Mahavira as Nataputta and, in verses 19-20, a defense is built for allowing some minimal possessions to a recluse, The basic doctrines of the Nirgrantha religion, including emphasis on nonviolence, are repeatedly stressed in this chapter. The general style of the verses, as I perceive and comprehend, reflects 2nd-1st century B.C. and hence the verses cannot be of Sayyambhava's authorship. And they do not look like being composed for Manaka 7. Vakyasuddhi This chapter, consisting as it does of some 57 verses, though early, say of c. 2nd century B.C., has a style of phrasing and articulation which differs from the varied styles of the preceding chapters. In itself it is fairly uniform, dealing as it does with the necessity of reticence and discretion in speech, its motivations and, innate emotions. Stylistically, however, it does not sound or seem the handiwork of Arya Sayyambhava.

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Vol. XXXV, 2012 The Earliest Portions of Dasavaikalika-sutra 41 8. Acarapranidhi It is close in style to the preceding chapter even when its constitution occasionally differs. In verse 49 it refers to Acaraprajnapti (possibly the Acaranga Book I; alternatively, just a code of monastic discipline, a neutral connotation) and the Drsivada (the doctrines and beliefs of other religious/ philosophical systems--drsis--which usually were looked upon as 'false' [mithya]), of course from the Nirgrantha standpoint. In verse 50 it enjoins friars to refrain from making predictions on the basis of astrology (nakhatta), (prognosticative) interpretation of dreams (supina), yoga (joga), omenology (nimitta), magical incantations (manta, mantra), and medical practice (bhesaja, bhaisajya). In v. 51 it refers to lena (layana, a rock-cut cave), the monks being admonished not to preach with the motive of getting the one (from lay followers.) Although the material for some of the verses may have come from sources c. 3rd century B.C., the general impression of the style is of 2nd-1st century B.C. What is more, the injunctions of this chapter can hardly be said to apply to a friar of a minor age. 9. Vinaya-Samadhi The chapter in general refers to the principles and rules of monastic conduct and discipline and within its parameters also to what the attitude of the disciples should be toward their teachers. The first uddesa of the chapter is in 17 Trisubh stanzas, thus by its structure not contradicting the temporal bracket covering Mauryan period. The first, and the last two verses (22, 23), of the second uddesa, likewise are in the Trisubh, the rest are in Anusubh or Sloka. Its verses 10 and 11 refer to devas, yaksas, and guhyakas, the latter class of semi-divine beings not figuring in the classification of the eight vyantaras or demi-gods of the later agamas. Like in the Uddesa 1 (5, 10), the term moksa also figures here (v. 2). The third uddesa is in prose where slokas are also interspersed, in some cases apparently as citations. In verse 12, the term Jina-vacana figures. The chapter, stylistically of the 3rd 1st century B.C., by virtue of its content and at places a heavy style, was meant for grown-up friars and hence not for Manaka. 10. Sabhiksu The 21 verses of this chapter, in general, talk about the undesirable activities and practices which a true recluse must avoid. Here the terms such as Nataputta (for Mahavira), Buddhavacana (word of the Buddha, i.e. Jina), and also bhayabhairava-a term fairly common in early Buddhist texts as also

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42 M. A. Dhaky SAMBODHI figuring in the Acaranga I and in the Brhat-Kalpasutra ascribed to Arya Bhadrabahu--occurs. All in all, the chapter is meant for a disciple who already had spent some years in monastic discipline, and indeed thus was not addressed to Manaka, even when it is sufficiently ancient, its antiquity plausibly going back to the Mauryan period. The Dasavaikalika also possesses two culikas or appendices which the tradition ascribes not to mbhava but to the nun Daksa, the biological sister of Arya Sthulabhadra". The introductory initial sutras of the first of what is styled the Rativakya-culika is in prose. Next follow verses in Sloka forming one group which in style resembles several other Anusubh verse groups in the main corpus of the Dasavaikalika. The subsequent eight verses are in Trisubh and in different style. This appended chapter, of course, is fairly ancient. The second culika, having the rubric Viviktacarya, admonishes the friar of what he must not eat and drink and how he must devote his time to introspection, meditation, and self-disciplinary practices. The inaugural verse in sloka is of later origin; so is the case with the next three verses which happened to be in Arya metre. Verses 5-16 are in an ancient metre, the Trisubh. The bulk of this chapter (except for the initial four verses) is fairly ancient and can be of the period B.C. 250-150". (The date estimate here and elsewhere is based in relation to the totality of all the chapters of this work.) This brief, and of necessity a preliminary and succinct survey indicates what the original and hence the earliest extant portion undoubtedly was composed by Arya Sayyambhava. The rest represent substitutions made at later dates perhaps for the lost original, or the original chapters were deliberately replaced by chapters containing material much of which is of sufficiently venerable age with a bearing on the code of conduct, admonitions, and red signals relating to the dangers which lay in the path, which the friars must avoid in monastic life. Seemingly, for the later pontiffs, the didactic aphorisms for a boy-friar were not useful for the grown up in the clergy and this obsolescence may have prompted their substitution by more pertinent verse collections, indeed more relevant to the friars grown beyond teen age. As a sequel, the text of Chapter 1 and those verses from Chapter 2, which can be ascribed to Arya Sayyambhava, are appended. The original Ardhamagadhi forms of the words of the text have been restored by removing the later Maharasri Prakrit affectations, a procedure adopted here as well in the agamic quotations cited (from the earlier texts) elsewhere in this article".

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Vol. XXXV, 2012 The Earliest Portions of Dasavaikalika-sutra 43 Annotations : 1. 2. Cf. the Brhat-kalpa-niryukti (c. A.D. 475-525) and the Brhat-kalpa-bhasya (c. mid 6th cent. A.D.). Cf. Walther Schubring, The Doctrine of the Jainas, reprint, Delhi 1978, p. 44, infra 3. The computation is based on B.C. 477 as the date of nirvana of Arhat Vardhamana as determined by H. Jakobi. The 'Sthaviravali of the Paryusana-kalpa (earliest part c. A.D. 100), as well as the 'Sthaviravali of the Nandisutra (c. mid 5th cent. A.D.), the two being the earliest sources, lay down the following order of succession of the patriarchs of the Northern Church: Arhat Vardhamana (Jina Mahavira) (Period of preaching B.C. 507-477) Ganadhara Sudharama Ganadhara Gautama (1) Arya Jambu (2) Arya Prabhava (3) Arya Sayyambhava (or svayambhuva) (4) Arya Yasobhadra Arya Bhadrabahu (c. B.C. 325-297) (contemporary of Candragupta Maurya) (5) Arya Sambhuta Arya Godasa (and 3 others) (6) Arya Sthulabhadra Arya Mahagiri (7) Arya Suhasti (contemporary of Maurya Samprati: c. B.C. 235-215) The date of Arya Sayyambhava depends on the date of the nirvana of Jina Mahavira at one end, and of Arya Bhadrabahu as well as of Arya Suhasti at the other. The recent recomputation (or rethinking) tends to bring down

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44 M. A. Dhaky SAMBODHI 4. the nirvana of Gautama Buddha from B.C. 483 to c. B.C. 383. If this is proven valid, it would seriously affect the date of Mahavira who was contemporary of Buddha. At the opposite end, Arya Bhadrabahu was contemporary of Candragupta Maurya and Arya Suhasti was of Maurya Asoka's grandson Samprati who, in Asoka's life time, and in emperor's late years, apparently had governed the Malavadesa and adjoining western territories. This would confirm Arya Bhadrabahu was contemporary of Candragupta Maurya. The practical time-bracket emerging for Bhadrabahu's grand-preceptor Arya Sayyambhava would then be c. B.C. 375-345. Since the apostles Gautama and Sudharma were the direct disciples of the Jina and, according to the tradition, had survived the Jina by some years, the sequential computation is best begun with the first patriarch in the hagiology, namely Arya Jambu. This is recorded in the medieval sources which may have before them some earlier tradition, written or oral. This is the date given at the end of the "Jinacaritra" portion inside that agama. therassa naM ajjapabhavassa kaccAyanasaguttassa ajja sijjaMbhave there aMtevAsI managapitA vacchasagutte // therassa naM ajjasijjaMbhavassa managapituno vacchasaguttassa ajja jasabhadde there aMtevAsI tuMgiyAyanasagutte / / Deva Vacaka's preceptor Dusya gani was the confrere of the grand preceptor of Devarddhi gani, this latter pontiff had presided over the Valabhi Synod II in either A.D. 503 or 516 in the time of the Maitraka ruler Dhruvasena I. Hence Deva Vacaka could have flourished between c. A.D. 425 and 460 and the central date for his Nandisutra has been suggested here as c. A.D. 450. The hagiological for Deva Vacaka line is in the following order: 7. Dusya gani Sthiragupta Deva Vacaka (active. c. A.D. 425-460) Kumaradharma 8. Devarddhi gani (Valabhi Synod II, c. A.D. 503/516) This, regrettably, includes even the greatest German stalwarts of Nirgranthology ! The available niryuktis, as judged by their metre (Arya), language (largely Maharastri Prakrit), content (much advanced dogmas, doctrinal notions, scholasticisms, and niksepa style of approach), also more relaxed disciplinary

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Vol. XXXV, 2012 The Earliest Portions of Dasavaikalika-sutra 45 rules, and mention therein of relatively later historical personages, the later word-forms and the late cultural data involved and several other concomitant details (which relate to younger ages), appear in general to be of the late Gupta-Vakaaka period. Traditionally, of course, Arya Bhadrabahu is believed to be the author of the niryuktis, a myth proven improbable for its content by Muni Punyavijaya, who propounded a second Bhadrabahu, brother of the astronomer Varahamihira (sixth cent. A.D.). This alternative hypothesis, however, is equally erroneous, the author of the niryuktis must be regarded as still unknown as German Jainologists rightly entertain. For the niryuktis, a date after the Valabhi Synod II as propounded by Muni Punyavijaya, by and large seems valid though it cannot be c. A.D. 460-470 since this date is based on a computation of the date of the nirvana of Mahavira as B.C. 527, which goes against all early historical synchronisms. It is, however, known that the parts of the bhasyas of c. mid 6th cent have been mixed up with some niryuktis including the one on the Avasyaka Sutra. This fact may be taken into account in the date-determining process. As for their content, some part predictably may have been based on earlier sources, possibly of the Kusana age (c. 2nd - 4th cent. A.D.) 10. Arya Sivabhuti, disciple of Arya Dhanagiri and confrere of Arya Krsna, was the progenitor of the Boika or Acela-Ksapanaka sect, whose probable offshoot was to be known in Southern India as 'Yapaniya Sangha', palpably from the 5th century onwards. "Kanha Samana' depicted on an inscribed tablet from Mathura, dated to K.E. 95 has been identified with Arya Krsna figuring briefly in the Boika anecdote of the Uttaradhyana-niryukti (c. A.D. 525), the Avasyaka-mula-bhasya (c. A.D. 550), and more elaborately in the Vises=Avasyaka-bhasya of Jinabhadra gani ksamasramana (c. A.D. 585), as also in the Avasyaka-curni (c. A.D. 600-650), and in the subsequent Avasyaka literature. I have discussed this issue elsewhere and hence will not enlarge upon it in the present context. 11. It se uradi na wall 7 cardi devAvi taM namaMsanti dhitimaM hitatejasaM // -FAHRTS BE.? deva dAnava gaMdhavvA +jakkha rakhasa kinnarA / bambhayAriM namasaMti kukkaraM je karaMti taM // -uttarAdhyayana-sUtra 16-16 13. I am grateful to Shri C. S. Upasak for drawing my attention to the Pali verse under reference. 14. aperterrieri greitai peraira al pUMjAhimAti bhogAti Auso pUjayAmu taM // Fani-E -3..882

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46 M. A. Dhaky SAMBODHI 15. The two sutra-verses in question are cited here for comparing: samAe pehAe parivvadaMto, sitA mano nissaratI bahiddhA / na sA mahaM no vi ahaM pi tIse, icceva tAo vinaejja rAgaM // AyAvayAhI caya sogumallaM, kAme kamAhI kamiyaM khu dukkhaM / chiMdAhi dosaM viNaejja rAgaM, evaM suhI hohisi saMparAe // -dazavaikAlika-sUtra 2.4-5 See here the paper "Arhat Vardhamana's Attitude toward 'Ahimsa" where I had cited these very verses to prove the point. 16. In this verse, it is stated that an object is not parigraha or possession but murccha or attachment toward it is in a real sense the possession: na so pariggaho putto nAtaputtena tAtinA / mucchA pariggaho putto iti puttaM mahesina // --and calfach-FEE.RO This ancient clarification is the basis for the famous sutra inside the Tattvarthadhigama-sutra of Vacaka Umasvati (c. A.D. 350), namely Murcchah parigraha (7. 12 in the bhasya-manya version inherited by the Svetambaras.). 17. This myth today is known from a reference in the Parisisaparva of Hemacandra (c. A.D. 1166). Its source seemingly is traced in verses from some late bhasya. (Cf. Kusumprajna, "Eka Nayi Niryukti" (Hindi), Sambothi, Vol 12, Nos, 1-4, April 1983-Jan 1984, pp. 3-5.) 18. The style, leaving aside the initial few later verses, is quite archaic. 19. The original Ardhamagadhi forms of the words in the most ancient canonical works can be largely traced in the curnis as well as sometimes in the citations figuring in the older Sanskrit commentaries. K. R. Chandra had been working on the restoration of the Ardhamagadhi forms, as I am working in my own way on the basis of the principles formulated by me. The Indian editors of the texts of the agamas knew the meaning, but not the philological/ linguistic precision (or otherwise) of the word-forms; the genuine/accurate Ardhamagadhi, more often figuring in the assembly of the variant readings they sometimes showed in the foot-notes! In the Maharasri Prakrit, 'na' most often replaces 'na', ya' replaces several consonants like 'ta', 'da', etc., 'ha' figures for 'tha' and 'dha', 'da' for 'a', and so on. The Maharasri Prakrit has ruined the original look and, as a result damaged the antiquity of the earliest texts of the Nirgrantha canon. The Western Nirgranthologists have done very little on the score of restoring the original Ardhamagadhi wordforms of the texts they edit. They are largely concerned with the textual

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Vol. XXXV, 2012 The Earliest Portions of Dasavaikalika-sutra 47 studies involving metres used and the form and meaning of the Prakrit words employed. (And, in those writings, figure scores of jolting abbreviations and countless footnotes, several of which refer only to old writers and writings in German whose works are neither available, nor understood in the original, in India. And some of the content of their writings is today obsolete in view of the new material that subsequently came to light as also due to the results of the fresh historical investigations.) Original Sources Ayaranga-suttam, Ed. Muni Jambuvijaya, JAS/2(1), Bombay 1977. Suyagadamgasuttam, Ed. Muni Jambuvijaya, JAS/2(2), Bombay 1978. Dasaveyaliyasuttam Uttarajhayanam and Avassayasuttam, Eds. Late Muni Punyavijayaji and Pt. A.M. Bhojak, JAS No. 15, Bombay 1977. Isibhasiyaim, Ed. Walther Schubring, L. D. Series 45, Ahmedabad 1974 : also see in the Painnayasuttaim, Jaina-Agama Granthamala, Vol. 17, pt. 1, Eds. Muni Shri Punyavijayaji and Pt. Amritlal Mohanlal Bhojak, Bombay 1984, 8, Isibhasiyaim, pp. 181-256. "Theravali (sri Kalpasutra sthaviravali)' inside Sri Paavali Samuccaya, Ed. Muni Darsanavijaya SCSG, 22, Viramagam 1933 vs., 1-11. Tattvarthasutra, Pt. Sukhlalji, SPJG 17, 4th ed., Ahmedabad 1977. Sri Parisishaparva Ed. Subhankaravijaya, SNVG 24, Bombay, Ahmedabad, Bhavnagar 1956. drumapuSpitam dhammo maMgalamukkaTTha ahiMsA saMjamo tapo / devAvi taM namasaMti jassa dhamme sadA mano // 1 // jathA dumassa pupphehi bhamaro AviyatI rasaM / na ca puSrpha kilAmeti so ya pIneti appagaM // 2 // emae samaNA muttA je loge saMtti sAdhuno / vihaMgamA va pupphehiM dAnabhattesane ratA // 3 // vayaM ca vittiM labbhAmo na ca koI uvahammatI / ahAkaDehi rIyaMte pupphehiM bhamarA jathA // 4 // madhukarA samA budhdhA je bhavaMti anissitA / nAnApiMDaratA daMtA tena buccaMti sAdhuno // 5 /

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48 M. A. Dhaky SAMBODHI (2) zrAmaNyapUrvikam kati'haM kujjA sAmannaM jo kAme na nivArae / pade pade visIdaMto saMkappassa vasaM gato ? // 1 // vattha gaMdhamalaMkAraM itthIo sayanAni ca / acchaMdA je na bhujaMti na se cAgi tti vuccati // 2 // pakkhaMde jalitaM joti dhUmaketuM durAsadaM / nacchaMti vaMtayaM bhottuM kule jAtA agaMdhane // 6 // dhigatthu te jasokAmI jo taM jIvitakAraNA / vaMtaM icchasi AvettuM setaM te maraNaM bhave // 7 // ahaM ca bhojarAyassa taM ca'si aMdhagavihino / mA kule gaMdhanA homo saMjamaM nihuto cara // 8 // jadi taM kAhisi bhAvaM jA jA dicchisi nArio / vAtAvidhdho vva haDo aTThiyappA bhavissasi // 9 // tIse so vacanaM soccA saMjatAe subhAsitaM / aMkusena jathA nAgo dhamme saMpatipAtao // 10 // evaM kareti saMbuddhA paMDitA pavitakkhaNA / viniyaMhatiM bhogehi jathA ye se purisottamo // 11 // ti bemi // 000

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Nishidhis and Mudinjas : Revisited Hampa Nagarahaiah The Jaina approach to the disposal of the dead or mortal remains of the deceased, of monks and nuns in particular, has been discussed by some scholars. In the remote past, the method of cremation was not in practice. The dead body was kept open at a far away place so that it served as food for animals and birds. Prof. J. C. Jain had discussed this earlier in his article - 'Disposal of the Dead (1988). In course of time the method of cremation started. The concept of cremation emerged on the model of description of Jina's nirvana kalyanaka, the fifth and final auspicious event in the life of each and every Theerthankara. The physical remains or the corporeal remains of Jinas are inaccessible to humans; it is the Devas (Gods) who perform the rites. Accordingly, the human body evaporates, like camphor, and fire emanates from the crown of Agnikumaras. Since nothing, not even the teeth, nails, bones and hair of Teerthankara remains, there is no question of protecting the remains. Saudharmendra chisels and carves carana-padukas, stylized footprints, out of sphatika shila, crystal, with the help of his vajrayudha, thunderbolt (the weapon of Indra), worshipped by his retinue. Later this served as a model for erecting caranas. Lay religiosity, eager to perpetuate the memory of the deceased ascetics, started the tradition of relic worship in the form of erecting Nishidhis. In the beginning Nishidhis were ercted for chief pontiffs and for kings/queens who breathed their last by observing the vow of sallekhana. In course of time the method became popular and was extended to other monks. Thus commemorative worship is also very ancient and has a long unbroken history. The process has some rituals enjoined to it. There are regional and sectarian variations in erecting and worshipping the samadhis.. Erecting memorials for the deceased is a common universal feature. A unique architectural aspect that has become part of Jaina Architecture is the presence of Nishidhi stones, called Nishidhi-Kallus in common parlance in Karnataka. Nishidhis are characteristic Jaina memorials. The monks/nuns visit

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50 Hampa Nagarahaiah SAMBODHI and venerate the Nishidhis because it contains the relics of prominent ascetics who propagated their tenets by leading a disciplined life of recluse as prescribed in the Agamas. This tradition is a fossil reminiscent of worshipping relics. It is to be underlined that the earliest extant Jaina inscriptions in Karnataka are Nishidhis. Hundreds and hundreds of Nishidhi sculptures, reliefs and independent columns with inscriptions have come to light in Karnataka. Such free standing slabs/ columns, carved to venerate those who died heroically observing sallekhana (Pk. sallehana), the ritual of fasting into death, are executed with great skill, using minimum space for recording maximum events. These epitaphs are recorded history of social, cultural and religious data on beautifully sculptured stones. They narrate memorable incidents in the life of the deceased, on a single stone, by dividing the available space on the surface horizontally, into two, three or four parts. Sculptures carved in the relief narrate the incidents leading to death told from bottom upwards. The Nishidhis may be with/without sculptures, or with/without inscriptions, but mostly the extant ones show sculptures in the beginning followed with the relevant record in the bottom. Building a mantapa on the spot around the Nishidhi column, as a mark of respect for the status of the departed soul is common. Such mantapas are prolific on the peak of Candragiri (Shravanabelagola). Instead of erecting inscribed pillars, a pair of feet may also be carved at the place of cremation. In the tradition of worship of nonanthropomorphic divine objects, the caranas are preferred because, of all the limbs the feet are chosen as the most important and apt object of an iconic worship in the Jaina tradition from time immemorial. At Sammetagiri, Lord of Jaina Holy Hills, and other pilgrimage centers, the feet of Jinas and Ganadharas and other illustrious person's are worshipped. The pair of carana lanchana, hallowed feet, of Bhadrabaahu, the last and fifth Shrutakevalin, is chiseled in the centre of a full bloomed lotus on a huge boulder, in the small cave on the crest of Candragiri. A pair of feet carved on the ridge of a big boulder at Kurkyaal (Andhra Pradesh: Karimnagar Dt.), represent the feet of Poet Pampa(902-50). Another variant or varieties of Nishidhis are the Mudinjas found in Tulinadu. These simple monuments are mostly tombs built in fond memory of Bhattarakas or pontiffs of the local monastery. Mudinjas are also erected to the memory of monks and persons of royal families. The Nishidhi columns erected for pontiffs and patriarchs at famous pilgrimage centers and other places are some times consecrated at the place of cremation and a pavilion of four or more pillars is built. But in style and structure Mudinjas differ and form a style of its own." With divisions of each storey into a sloping roof after the style of the pagodas

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51 Vol. XXXV, 2012 Nishidhis and Mudinjas Revisited of the Kathamndu, China and Tibet, such tombs are unknown to other parts of India. These novelties in design and structure are the gifts of the Jainas of the medieval times to the history of Indian architecture." (Saletore; Medieval Jainism, 1936; 369-70). It's over all design displays an orientation of localized indigenous patterns, adding a touch of sanctity to the samadhi of the deceased religious or community leaders. They are prominently seen at Mudabidri, Varanga, Sonda and Aladangadi. At Mudabidri alone there are 25 Mudinjas, largest in number, equal to the samadhisthal of Great Gurus in Ambala (Haryana), with more than 25 samadhis for Sthanakavasi monks and nuns/sadhvis (Peter Flugel; 2010; 24). All the Mudinjas are of similar shape, but different in size and height (See Illustrations). Distribution of these samadhis is as follows: 15 Mudinjas of different sizes and one being the biggest, are at one cremation ground out of which two are damaged. Details of these samadhis are not known. The six Mudinjas at another necropolis are of interest because details of two samadhis are mentioned; one is of Carukeerti (1848--1925), evidently one of the Bhattarakas of the Mudabidri diocese. The other one is of the predecessor of the present Bhattaraka. He, also called as Svasti Shri Carukeerti Panditacarya, was enthroned on 30--04--1975 and passed away on 15-01-1998. But the samadhi/Mudinja was built on 22--12--2000. There are two samadhis near the other side of Betkeri tank which are constructed of black stone. These two Nishidhis are of Ambe Setti and Aadu Setti, who were rich traders. Once these Mudinjas were crowned with kalashas which are lost now there are two more near the residence of house holder, but have deteriorated. Size and height of it depended possibly on the status of the deceased. These Mudinjas are neither covered with a roof nor painted. They are built in the open air. An exclusive necropolis is set apart for the cremation of Jaina laity, and another near by site for the renouncers and royals. Constructed on a tiny land, on the out skirts of town (for obvious reasons that cremation is to be performed outside the residential area), reserved for religious chiefs and royals, the entombed Mudinjas are unique. The small area is indeed a veritable necropolis meant exclusively for Jaina saints who were incinerated at the place. The cremation process is not complicated. Wooden logs, cut into small size, and some sandal sticks will be placed one above the other at the necropolis meant for the monks. This wooden platform serves as the pyre on which the monk is incinerated. After the body is consumed to the fire, the remains are collected in an earthen pot. The pot will be kept at the very spot where the cremation took place. A tomb / monument is built on it in the shape of a pagoda, for the memory of the deceased. That monument is called the mudinja in Tulu language. These monuments are

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52 Hampa Nagarahaiah SAMBODHI solid pyramidal three to six tiered structure built of laterite bricks. Since granite stone is rare and laterite is easily / locally available and works out cheaper, laterite is liberally used to construct Mudinjas.They stand in comparison in architectural style with the Buddhist samadhis or burials at Kadarigudda (Mangaluru). Mudinjas could be considered as modern reminescent of ancient Stupa cult. But it has its hoary history, which goes back to the fifth century. Prof. P. N. Narasimha Murthy recently in 2005 discovered three samadhis in a row at Perkala near Udupi in South Kanara. He found at the spot a capstone, of a destroyed earthen pot, with three lined Brahmi inscription, datable to fifth century CE. The inscription mentions the Yapaniyas, one of the most popular but disappeared Jaina sects. This is the earliest Jaina inscription found in Tulunaadu. Incidentally, this discovery of fifth century epigraph confirms and clarifies that at the bottom of samadhi of Jaina monks the relics of the deceased were stored and kept in earthen pots. Mudinja is a Kannada word which comes from the verbal base mudi, 'to die'. The word mudi or its variant madi are common words for death. But the noun Mudipu, is formed by adding the suffix/- pu/to the root mudi. Mudipu as a technical term meaning' (religious) death by observing the prescribed vow', and is used only in the Jaina context of sallekhana. The word mudipu with its aura of religious sanctity and carrying the meaning of sallekhana (santhara) figures from seventh century inscriptions and in the subsequent Jaina literary texts authored by Pampa (942), Ponna (965) and others. The word mudi/mudipu has another semantic shade of 'that which is set apart for offering to god (in a temple)'. If something bad happens in the family, elders set apart money etc., which will not be used for any other purpose than offering it to the (family) deity. Often, as part of vow of offering to the deity of their family, the devotees, both young and old. men and women, grow hair and finally at a convenient date and place shave the hair on the head. This method is not confined to Jains but is practiced by one and all where as the word mudipu is used only in the Jaina context. In other words, etymology of the word Mudinja shows that it is equivalent of Sanskrit word Sallekhana. The word Vadikkiruttal in Tamil language is a cognate of Kannada word mudinja. In Dravidian languages, as far as the religious or other Shastra terminology is concerned, general tendency is to maintain Sanskrit words. But Kannada and Tamil languages try to substitute them with indigenous words. Mudinja is one such example of employing native/local word, instead of loan word, to convey the same meaning. Since none of the books/papers published so far, that I have referred, on

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Vol. XXXV, 2012 Nishidhis and Mulinjas : Revisited 53 the subject of Nishidhi, has noticed an important reason for storing the relics in the pot and placing it below the Nishidhi memorial, I endeavour to explain it briefly. The salient feature to be underlined in the process is that Jaina philosophy has given more prominence to man and earth, and accorded priority to prithvitattva than jala-tattva. Man and Earth occupy the centre stage in Jaina philosophy and literature. For liberation of soul and to attain moksha, the final sum mum bonum, even the celestial are to be born as humans and strive hard. Accordingly, they abstain from asthi-visarjana, immersing the relics, in river. Humans, animal, creatures and other life forms use water for drinking. Hence to prevent its pollution, Jains avoid throwing relics of the dead in river. Therefore, Jains prefer to put the relics (bone, teeth, nails and ashes) in an earthen pot and keep it in the earth on which Nishidhi/carana paduka is erected. The relics are collected and put in the pot and placed beneath the samadhi, because of following two reasons-- a. it should not be scattered and become nuisance to others. b. it should not pollute the atmosphere. Bibliography : Jain, Jagadish Chandra 'Disposal of the Dead in Bhagavati Aradhana', Paper read at a Seminar held under the auspices of Mahavira chair for Jaina Studies, Punjabi University, Patiala, 1979. Published in Journal of the Oriental Institute, Baroda, Vol.38, Sept.-Dec., 1988. Peter Flugel : a. 'New Developments in Aniconoic Jaina Iconography', Jaina Studies, Issue 5, March 2005, SOAS, University of London, pp. 24-28. b. 'Jaina Relic Stupas', Jaina Studies, Issue 3, 2008, pp. 18-23. Settar, S: a. Inviting Death, Dharwada, 1886. b. Pursuing Death, Dharwada, 1990. Hampana : Morphology of Jaina Architecture, Shravanabelagola, 2008. ooo

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On Some Tirthas in the Vamanapurana Satyavrat Varma Such places, shrines, rivers, lakes and sea-shores as command religious significance or are held sacred because of their association with variou sages and other high personages, are known as tirthas, the centres of pilgrimage. With its great antiquity and bewildering variety, Hinduism ses other religions in having a plethora of tirthas that combine to lend it a unique colour and vigour. The tirthas have played a vital role in inculcating spiritual values and moral norms in the Hindu society. They have been the true harbingers of socialism in the society. People with different social and linguistic background who flock them from every nook and corner of the country on auspicious occasions, rub shoulders together and are virtually turned into a monolithic mass with little to distinguish them. It was to foster this unity in diversity that the four illustrious dhamas were established in the four corners of the country which continue to serve the noble purpose of bringing about religious and cultural cohesion in the society. Some of the Hindu tirthas are held in high esteem and are believed to be the gateways to the heaven.' Early works like the Mahabharata and Puranas detail in their own way, the history and sanctity of a number of tirthas, which, notwithstanding the many changes that have overtaken the perception of the society, hold unabated fascination for the masses. The Vamanapurana (VP)? also refers to scorces of the ancient holy places. While some of them have been disposed of hastily, quite a few of them have claimed a fairly detailed description. A perceptive analysis of some of the major tirthas of the Kuruksetra region detailed therein, is sure to unravel their importance in the cultural history of the country. Kuruksetra Kuruksetra is one of the most ancient and sacred tirthas of the Hindus. With its antiquity going back to the Vedic times, it has claimed wide notice

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Vol. XXXV, 2012 On Some Tirthas in the Vamanapurana 59 in literature, both sacred and profane. The sanctity of Kuruksetra doubtless springs from its close association with Sarasvati, one of the holiest rivers of the country, and the host of gods who visited or resided at it from time to time. However, a firm footing was provided it is by its founder Kuru, the son of Samvarana of the Puru race, who, according to the VP was a mighty guardian of the land and people. He wandered all over the earth in search of abiding fame, but could feel secure only after he stepped in the Dvaita forest. Considering Brahma's northern Vedi, the Samantapancaka on the bank of Sarasvati which extended to five Yojanas on all sides, as the surest bestower of merit, he decided to sow in it the seeds of his aspirations, i.e. resolved to turn the mighty jungle into a worthy place of habitation in accordance with his notions of a town. While tilling it with a golden plough drawn by Siva's bull and Yama's bison, he, in a bid to prove his credentials, sequentially offered the respective parts of his body including the head to Lord Visnu. Pleased by the rare spirit of dedication and sacrifice, Visnu, in response to his wishes, turned the region into a dharmaksetra, a region of righteousness (VP, xxii. 9-33). And in order to safeguard it, the Lord appointed the yaksa Candra, the serpent Vasuki, the vidyadhara Sankukarna, the demon - chief Sukesi, the king Ajavana and the sacred five Mahadeva (VP, xxii. 38-41). Visnu too set up his abode there alongwith Sankara and other deities (VP, xxii.36). Kuruksetra was originally known as Brahmasarovara. It was later given the name of Ramahrada and subsequentally come to be called Kuruksetra after it was ploughed by the 'Sage' Kuru. The sacred Sarasvati flowed through it. The greatness and holiness of Kuruksetra defy words. The description in the vp leaves little doubt that it was a devabhumi, a divine land. Brahma and other gods visited it from time is time to realise their respective missions and wishes (VP, xxi.20). It was here that the great god Sankara met Usanas (Sukra), the repository of penance(taponidhi), on the bank the Oghavati river (VP, L x 11.40). The divine mother Aditi hallowed the region by her stay there (VP, xxviii.4-5). It was at Kuruksetra that Bali conducted his famous Yanja, and gave in charity the three steps of land to Vamana that the sought so innocuously. It was again in the holy land of Kuruksetra that karttikeya was consecrated as commander-in-chief of the divine army (VP, 57.51-54). Kuruksetra was so holy a tirtha that even its dust was believed to extinguish misdeeds done knowingly or unknowingly and to emancipate from the wordly bondage even the worst of the sinners. pAMzavo'pi kurukSetre vAyunA samudIritAH / Hercogarcha fut wifi ( = f) URH CH 11 VP, 45.236

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60 Satyavrat Varma SAMBODHI ajJAnAjjJAnato vApi striyo vA puruSasya vA / Agent gegndi Hd Fenrugritefataa: 11 VP, 45.24 The sanctity of Kuruksetra is emphasied in the VP with a measure of tenacity. It was considered so virtuous that a mere resolve to visit Kuruksetra or stay there was enough to absolve one of the greatest sin.? A regular stay there on the bank of Sarasvati, and a dip in its sacred water bestow spiritual enlightenment, brahma - jnana. The gods, siddhas and others who visited it were so uplifted that they beheld Brahman in their heart. Even the evil-minded people living there with self-restraint (niyatatmanah) are freed of misdeeds accumulated over several births and realise the supreme truth in their heart (VP, xxxiii. 11-14). Planets, stars and naksatras may suffer a fall in due course, but those who shed their mortal coil at Kuruksetra attain eternal bliss and are not born again. Those who observe fast, give charity, mutter prayers, perform sacrifices there and have a bath in its holy waters attain religious merit that never decays (VP, xxii. 34-35). As a matter of fact, Kuruksetra is a great bestower of merit (mahapunyaphalamtviha, VP, xxii.33). According to the Mahabharata people residing permanently at Kuruksetra do not fall prey to Yama. In fact a stay at Kuruksetra is as blissful as a stay in the heaven. Those who visit it with devotion attain the merit of performing the Rajasuya and Asvamedha sacrifices. ye ceha nityaM manujA nivatsyanti zubhaiSiNaH / / yamasya viSayaM te tu na drakSyanti kadAcana // dakSiNena sarasvatyA dRSadvatyuttareNa ca / ye vasanti kurukSetre te vasanti triviSTape // 10 gatvA hi zraddhayA yuktaH kurukSetraM kurudvaha / phalaM prApnoti ca tadA rAjasUyAzvamedhayoH // 1 The boundaries of Kuruksetra, as given in the VP, extended from Tarantuka to Arantuka, and from Ramahrada to Caturamukha (VP, xxii. 58). Kurutirtha According to the VP the Kuruksetra region was dotted with thousands of holy places and a number of sages graced them with their presence (VP, xxxiii.3). Kurutirtha was the most meritorious of them all (kuruksetre punyatamam kurutirtham, VP, 41.26). The place where Kuru performed penance before undertaking the systematic ploughing of the Samantapancaka

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Vol. XXXV, 2012 On Some Tirthas in the Vamanapurana 61 land came to the known as Kurutirtha (kurutirtham ca vikhyatam kuruna yatra vai tapah, VP, 41.14). Indra was doubtless pleased with his austerities, but it was only after Kuru had reduced himself drastically that the lord of heaven conferred a boon on him (bruhi yatte cikirsitam, VP, 41.18). Indra's boon invested the place with miraculous powers. Even those who are guilty of the five great sins (pancpatakadusitah) and those who had committed sin elsewhere obtain salvation after taking a bath there. Kurutirtha is so sacred a place that a mere sight of it relieves one of sins and he is freed from the wordly bondage (VP, 41.14-22). The Mahabharata locates the Kurutirtha to the east of the Taijasa tirtha. A person who stays at Kurutirtha with self-control is purged of misdeeds and goes as a consequence thereof, to the abode of Brahman." Samnihita Sarovara The origin of the Samnihita lake, a very sacred tirtha of Kuruksetra, is shrouded in myths. They, however, serve to heighten its sanctity and significance. The VP is unequivocal in the statement that Samnihita stands at the place where the mighty egg, the germ of creator, was laid when the world was reduced to a massive sheet of water by the great deluge. It is filled with the mass of water that filled Brahma's navel. A fig tree of the shape of Sthanu stood in its midst where from originate the four varnas (VP, 43.16-40). At the request of Brahma Lord Sankara in the guise of an elephant lifted a linga with its trunk and established it to the west of the lake. It henceforth came to be known as a Sthanu linga. It is called Sthanvisvara because of its location in the Sthanvisvara region (VP, 44. 14-33). Being an abode of Lord Sankara, the Samnihita bestows liberation on those who take a holy dip in it (VP, 45.2). It is a way represents a confluence of all the sacred lakes, seas and tirthas. The mass of their combined water flows into the Samnihita daily at mid-day, which simply means that a visit to it equals the visit to the respective tirthas in merit. The proximity to Samnihita invested the Sthanu linga with such efficacy that its mere darsana ensured one a place in the heaven. That, however, flooded the heaven with the mortals and the gods, to their chagrin, were elbowed out of it in no time. In obedience to Brahma Indra filled the lake with a mass of dust to relieve the forced misery of the deities. Mahadeva carried the linga and the fig tree on his palm to give them a respite from the rain of dust. However, the sages were freed of sins by smearing the holy dust on their bodies, and attained Brahmaloka as a consequence thereof (VP. 45. 2-16). One is emancipated

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62 Satyavrat Varma SAMBODHI by the sight of the linga and the touch of the fig tree, while a dip in the holy water of Samnihita confers on him the desired fruit (VP, 45. 25-26). Vena, born as a lepor, was morphed into a divine figure at the touch of the drops of water which fell on him as a dog that had perchance slipped into the Samnihita Sarovara and the Sarasvati river shook its body. (VP, 46. 5661). The Mahabharata also vouches for its great sanctity. Brahma and other gods, as also the great sages and ascetics make it a point to visit it every month. A dip in the holy Samnihita lake at the time of solar eclipse earns one the merit of a hundred horse - sacrifices. The waters of all the sacred tirthas, rivers and lakes flows into Samnihita every month on the Amavasya day. A Sraddha performed there on a solar eclipse day tantamounts to performing thousands of Asvamedha sacrifices. A bath in it on any day also relieves one of the gravest sin.13 The Samnihita was a very vast lake in ancient times, but now it extends to half a Yojana only from Visvesvara to Devavara and from Nrpavana to Sarasvati (VP, xxii. 50-54). Gods and sages visit it to gain salvation, while others pay it homage so that they go to heaven as a result of the merit attained thereby (VP, xxii. 55). While Brahma resorted to the Samnihita sarovara to contemplate the creation of the world, Visnu sustains it residing at the holy tirtha (VP, xxii. 56). Sarasvati Famous by itself as a holy tirtha, the river Sarasvati forms the life - breath of Kuruksetra. The epithet Kuruksetra - pravahini given to it in the VP is indicative of its close association with Kuruksetra and the importance it has for the region as a whole. The Sarasvati must have been a mighty river (mahanadi) in days of yore. Adjectives like saricchrestha, mahabhaga, sanatani and nadinam uttama used for it reveal it beyond cavil that Sarasvati was one of the most ancient, sacred and foremost rivers of India and was revered almost like a deity (mahabhaga) [VP, xxxii. 1-3). As detailed in the VP, the Sarasvati originated from a Plaksa tree, which might well have been the name of place instead of a tree. It is said to have entered the Dvaita forest after tearing asunder thousands of hills. It appears that the Sarasvati had to encounter a number of serious hurdles in its journey to the Dvaitavana, but it overcame them all by sheer force of its current (VP, xxxii. 1-4). The Puranic account has it that the Sarasvati had reached Kuruksetra in deference to the plea of Marakandeya. After reaching Rantuka and watering the Kuruksetra land with its powerful flow, it took a westward turn (VP, xxxiii. 1-2).

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Vol. XXXV, 2012 On Some Tirthas in the Vamanapurana 63 In view of its sanctity and cultural significance a large number of hermitages had cropped up on its bank which housed thousands of sages and ascetics (tatra tirthasahasrani rsibhih sevitani ca, VP. 33.3). It was because of its over - crowded banks that the sages who had come all the way from the Naimisaranya to have a holy dip in the Sarasvati failed to take a bath there. Annoyed by the crowd on its bank, it turned to the west. A bath in its eastern flow was regarded as sanctifying as a dip in the holy Ganga.14 Narmada, Yamuna and Sindhu are but its different forms. A snana in the holy water of Sarasvati tantamounts to having a bath in all the tirthas individually.15 The Sarasvati is regarded so sacred a tirtha (river) that only a thought of it absolves one of sins of all hues (VP, 31.3). From the way it has been enlogised in the VP (32. 6-22), it appears to be an ode to the goddess of knowledge rather than to a river. 'She' symbolises all gods and all that exists in the world. 'She' is revered as lokamata (universal mother) and Devarani the divine churning stick. The eternal Brahman resides in 'her as does fire in the wood and smell in the earth. All that the three matras of Omkara represent, is embodied in Sarasvati (VP, xxxii. 6-22). Praci Sarasvati Though described briefly in the VP, the Praci Sarasvati seems to have been a very sacred tirtha. The observation in the Purana that Praci Sarasvati entered and issued out by the divine path (devamarga) may seem cr it bespeaks its intimate association with the deities. A corpus of mighty gods including Brahma, Sankara, Surya, Nara, Narayana and Surya actually dwelt at the Praci Sarasvati (VP, 42.21). It was liberal even to the sinner and bestowed merit on him (punya api duskrtakarmanam, VP, 42.20). Those who performed the triratra vrata or resided there for three nights, were absolved of all misdeeds. 16 There was nothing unattainable in heaven and earth for them who performed a Sraddha at the sacred tirtha. A visit to it on Pancami was highly fruitful. The person who paid homage to it on that auspicious day was rewarded with fabulous riches (laksmivan).17 What more, even a killer of his mother, father and Brahmana, as also he who committed adultery with his teacher's wife were purified of the grave sin by taking a bath in the holy Praci Sarasvati (VP, 42. 18-19). According to the Bhagavata - Purana Praci Sarasvati in Brahmavarta, the land of Manu, represents the place where king Psthu performed one hundred horse - sacrifiges. (4.19.1) It is opined on valid ground that "the adjective Praci pre-supposes an

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64 Satyavrat Varma SAMBODHI old Sarasvati - bed to it west," and the name Sarasvati was appropriated by a small stream flowing to its east after the holy river dried up due to some unknown reasons. From its description as a tirtha it would be reasonable to presume that a holy spot Praci Sarasvati by name existed at Prthudaka. It was probably the same place which is known as Vasistha Sarasvati. A Praci Siva temple stands there even now.18 Sarasvatikupa The name Sarasvatikupa seems to imply that it was originally a mighty kupa (well) where from gushed out a strong current of Sarasvati. The presumption receives confirmation from the story of Trita who was jetted out from the inferno of a blind well by the flow of Sarasvati that lept up from its dry bed by divine grace. 19 Sarasvatikupa was famous in the three worlds as an important tirtha. It is so holy that its mere darsana relieves one of all sins and ensures salvation. Those who propitiate gods and offer libations to the manes there attain inexhaustible fruit. Sarasvatikupa is a tirtha specially dedicated to the forefathers (VP, 42. 16-18). Saptasarasvata The Saptasarasvata is a unique tirtha the like of which is hard to come across in the three worlds (trailokyasyapi durlabham). Its eminence proceeds from the fact that seven streams of Sarasvati flow here together. According to the VP, the seven streams were actually the seven rivers named Suprabha, Kancanaksi, Visala, Manasahrada, Sarasvati, Oghavati and Suvenu (or Surenu) that respectively flowed in Puskara, Naimisaranya, Gaya, Uttarakosala, Kuruksetra, Kedara and Gangadvara, but, invoked by the great sage Mankanaka, consented to come to the Saptasarasvata to flow there a (streams of) Sarasvati (s). With the presence of the seven currents (= streams) of Sarasvati, it equals in merit the seven sacred places related to the said rivers (VP, 37. 17-40). A sip of their water bestows on one the merit accruing from drinking the Somarasa. (VP, 62.55) Saptasarasvata was the abiding abode of righteousness (dharmasya nidhanam agryam, VP, 62:53), and thereby drove away sins and other human infirmities in no time. It matched Prthudaka in sanctity (Prthudakasyastu samam phalena, VP, 62.52). It was at Saptasarasvata that Mankanaka attained the highest accomplishment on dhahood (VP, 37.40), and the great god Sankara consented to live there permanently with Mankanaka in a hermitage

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Vol. XXXV, 2012 On Some Tirthas in the Vamanapurana 65 (asrame ceha vatsyami tvaya sardham aham sada, VP, 38.21). The Saprasarasvata is the place where the nymph Rambha descended from the heaven to deflect Mankanaka from the austerities. Charmed by her beauty, his Semen fell in the water. It mysteriously divided itself in seven parts when deposited in a pot. The seven units of the semen led to the brith of seven sages who came to be known as Marutas. (VP, xxxviii. 3-8) Saptasarasvata is frequented by a gamut of divine and semi-divine beings like gods, Gandharvas, Vidyadharas, Kinnaras and Asuras (VP, 62.52). Those who worship Siva after taking a bath in the Saptasarasvata tirtha attain everything in this world and the other, repair to the Sarasvata loka and ultimately attain salvation by his grace. (VP, 38. 21-23). Ausanasa / Kapalamocana Ausanasa was a pre-eminent tirtha, a siddhaksetra, field of accomplishment, where Usanas performed penance to attain the planetary position. He who visits the sacred tirtha attains the parama pada, the highest state (VP, 42. 24-26), and by bathing there one is relieved of the sins amassed over several births, goes to the abode of Brahma, and does not revert to the cycle of birth and death (VP, 39.2). A Sraddha performed there delivers one's forefathers (VP, 42.27). According to the Mahabharata Ausanasa commanded wide fame in the three worlds, and gods, sages, ascetics and Kartikeya, the divine commander, visited it thrice a day.20 Ausanasa is also known as Kapalamocana as it was here that the sage Rahodara was relieved of the skull (= head) that had stuck to his thigh. While living in the Dandaka forest, Rama killed many raksasas there. The head of one of them that had fallen on the ground suddenly sprang up and sank into the thigh of Rahodara, a sage, who was incidentally roaming nearby, incapacitating him to the extent that he could hardly move. Overcome by pain and with pass dripping from the thigh, he was unable to visit the holy places and pay homage at the shrines. The sages at the tirthas he could somehow*manage to visit, on hearing his woeful tale, unanimously directed him to Ausanasa to get rid of the agony. As he entered the holy water at the Ausanasa tirtha, the skull immediately left his thigh and fell into the water. Feeling relieved and immensely happy, Rahodara returned to his hermitage to apprise the sages assembled there of the miraculous development at the Ausanas tirtha. In deference to the efficacy of the tirtha, the sages rechristened it as Kapalamocana. The great sage Visvamitra, who had a vast asrma there, achieved Brahmanahood at Kapalamocana. One is it'variably elevated to

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66 Satyavrat Varma SAMBODHI Brahmanahood by taking bath at this holy tirtha, and a Brahmana is purified of all defilements and attains the highest pada (VP, 39. 3-15). As noted earlier, Usanas (sukra) had performed penance and was elevated as a planet at the Ausanas / Kapalamocana tirtha. It was here that he formulated the details of his policy and planned the war between the gods and the demons.21 Kapalamocana is an antidote to sins and evils. A mere bath in it relieves one of all the sins that one might have incurred in life. kapAlamocanaM tIrthaM sarvapApapramocanam / tatra snAtvA naravyAghra sarvapApaiH pramucyate // 2 Balarama visited this sacred place in the course of his long itinerary, and gave profuse charity to the Brahmanas.23 Kapalamocana has been identified with the tirtha of the same name, situated at the village Sitaura, four kilometres to the west of Prthudaka, though Alexander Cunningham had equated it with the Kapalamocana near Bilaspur, now in the Yamunanagar district of Haryana.24 The VP refers to one Kapalomocana at Varanasi also. It relieved Sankara of the fifth head of Brahma that had stuck to his palm after he had severed it with the tip of his nail for scoffing at his digambara form.25 Bramodumbara Brahmodumbara is an excellent tirtha dedicated to Brahma and is celebrated all the world over. A person who takes bath in the Brahmarsi - kunda there attains the merit of performing seven Soma sacrifices. Ill sages like Bharadvaja, Gautama, Jamadagni, Kasyapa, Visvamitra and Atri had combined to lay (Kalpitam) the sacred pool there. It acquired the name Brahmodumbara because of its association with Brahma (brahmana sevitam yasmad brahmodumbaram ucyate, VP, 36.10). One assuredly attains the Brahmaloka by taking a bath in this sacred tirtha of Brahma. He who feeds the Brahmanas there in the name of his forefathers, they, pleased by his devotion to them, confer upon him such rare objects as are hard to find in the world. And he who bathes in the holy pool for the sake of the seven sages (Saptatsis), gains suzerainty over the seven worlds (VP, xxxvi. 7-13). Kapisthala With its antiquity going back to Panini, Kapisthala is a famous tirtha of Kuruksetra. It was hallowed by the presence of Vyddhakedara, a god, who

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Vol. XXXV, 2012 On Some Tirthas in the Vamanapurana 67 had taken up abode there. One who worships Rudra alongwith Dindi after a bath at Kapisthala attains the extraordinary power of making oneself invisible, and repairs to the Sivaloka to live happily there. The merit of visiting the Kedara tirtha comes to him who drinks three draughts of water, and pays homage to Dindi after offering libations to the manes at this holy place. And a Sraddha performed there on the fourteeth day of the bright fortnight of the Caitra month, dedicated to Lord Siva, leads to the highest position of final beatitude (VP, xxxvi. 14-17). Pethudaka Psthudaka, situated on the bank of Sarasvati, is one of the most significant and sacred tirthas of the Kuruksetra region.26 The meaningful adjectives like punyatirtha, mahatirtha, mahaphalam, bahupunya used for it in the VP are unerringly intended to underscore its high sanctity. The Mahabharata rates it as tirthotamam, the most excellent of the tirthas, which no other holy place can match.27 It surpasses in piety even the holy Kuruksetra and Sarasvati rather the whole gamut of the tirthas combined together.28 Its pre-eminence is emphatically projected in the VP (xii. 45) : tirthesu yadvat pravaram prthudakam. Prthudaka was created in the beginning of the creation by Brahma alongwith all the beings and the five elements with the result it stands in utmost glory. The waters of all the oceans, rivers, lakes, springs and tirthas created by Brahma flow to join in the Sarasvati near Psthudaka (VP, xxii.45). A visit to Prthudaka purges one of sin and fear (papabhayapahah, VP, 50.1). It was surely due to its high sanctity that the gods invariably visited it for the realisation of their missions and ambitions.29 "The very name of Prthudaka relieves a person of his sins and it is the only place in the Kuruksetra region where siva resides permanently." - pRthUdakasamaM tIrthaM nAmnA pApapramocanam / kurukSetragataM nAnyadyatra zaMbhoH sadAsthitiH // 30 In view of its unmatched sanctity it was believed that the heaven was nearest to Prthudaka and one could reach it from there with utmost ease. gayAyAM yojane svargaH prayAge cArddhayojane / krozamekaM haradvAre hastamAtraM pRthUdake // 31 Prthudaka is a land of restraint. One must have one's senses under control before embarking upon a visit to it (niyato niyatasanah, VP, 39.16).

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68 Satyavrat Varma SAMBODHI There is no other tirtha as meritorious, sacred and sanctifying as Prthudaka. 32 It relieves one of all the sins and wrongs done knowingly or unknowingly.33 In view of its wide fame and high sanctity, many a holy personage visited Prthudaka from time to time. When the great sage Rusangu, a siddha, realised that his end was imminent and the Gangadvara tirtha where he lived was unable to emancipate him, he asked his sons to shift him to Prthudaka he holy Sarasvati. They respected the sentiments of their old father. The sage took a bath in the Sarasvati, and realising the efficacy of the holy place, proclaimed that he who sheds his mortal coil on the northern bank of Sarasvati at Prthudaka, muttering prayer, is released from the mundane snares and attains immortality (VP, 39. 16-20). After meeting Parvati Lord Sankara came to Prthudaka and had a ceremonial bath in the Sarasvati which freed him from defilements (VP, 51. 73-74). And the deities propitiated their Agnisvatta forefathers there so that they could secure Mena for the Himalaya. According to the Mahabharata it was at Prthudaka that Brahma chalked out the plan to create the universe. 34 Brahmayoni Brahmayoni is an important tirtha, created by Brahma at Prthudaka. Sitting on the bank of the Sarasvati, he contemplated the creation of the four varnas. His deep mediatation led to the birth of the Brahmanas from his mouth, the Ksatriyas from his arms, the Vaisyas from his thighs and the sudras from his feet. Finding the four classes of people (varnas) sitting in his hermitage, he establsihed the Brahmayoni. One aspiring for salvation is released from the wordly cycle by taking a dip in the Brahmayoni (VP, 39. 21-25). A bath at the Brahmayoni, according to the Mahabharata, leads a pure-hearted and disciplined man to Brahmaloka, and purifies his seven generations (Mah, Vanaparva, 83. 140-141). Ramahrada Ramahrada is a somewhat queer tirtha. Parasurama, the fiery sage, after he had effaced the Ksatriyas from the earth, founded five lakes / ponds and filled them with (their) blood. He offered libations to his forefathers with such devotion that they, at his request, absolved him of the grievous sin, restored the fruit of penance to him and turned the gory lakes into sacred tirthas. Those who likewise propitiate their ancestors at Ramahrada are blessed with coveted boons, their wishes are realised, and they reside in heaven for endless time. One practicing abstinence, obtains large amount of gold by taking a bath and worshipping Parasurama at Ramahrada (VP, 1-15).

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Vol. XXXV, 2012 On Some Tirthas in the Vamanapurana 69 References : 1. 6. ayodhyA mathurA mAyA kAzI kAJcI avantikA / purI dvArAvatI caiva saptaitA mokSadAyikAH // vAmanapurANa, gItA presa, gorakhapura, vi. saM. 2066. sa eva kSetrapAlo'bhUt pazupAlaH sa eva hi / sa sarvapAlakazcAsIt prajApAlo mahAbalaH | VP, xxii. 9 AdyaM brahmasaraH puNyaM tato rAma hRdaH smRtaH / kuruNA RSiNA kRSTaM kurukSetraM tataH smRtam // tasya madhyena vai gADhaM puNyA puNyajalAvahA || VP, xxxii. 24 kurukSetraM samabhyagAt yaSTuM vairocano baliH / VP, 88.1 sarvadevamayo devo baleradhvaramabhyasta // VP, Xxx.39 mamAgnizaraNArthAya dehi rAjan padatrayam / VP, xxxxi.44 ityevamukte vacane vAmanena mahAsuraH / balibhRGgAramAdAya dadau viSNoH kramatrayam // VP, 91.17 The verese ocurs in the Mahabharata also. See Salyaparva, 53.22 (Gita Press edition). kurukSetraM gamiSyAmi kurukSetre vasAmyaham / ityevaM vAcamutsRjya sarvapApaiH pramucyate // VP, xxxiii. 7 grahanakSatratArANAM kAlena patanAd bhayam / kurukSetre mRtAnAM ca patanaM naiva vidyate || VP, xxxiii. 16 Mahabharata (Mah), Salyaparva, 53.19 Mahabharata Vanaparva, 83.7 Mahabharata Vanaparva, 83.8 Mahabharata Vanaparva, 83.165-166 Mahabharata Vanaparva, 83.190-199 pUrvapravAhe yaH snAti gaGgAsnAnaphalaM labhet / VP, 42.7 evaM dizApravAheNa yAti puNyA sarasvatI / tasyAM snAta: sarvatIrthe snAto bhavati mAnavaH // VP, 42.9 trirAtraM ye kariSyanti prAcI prApya sarasvatIm // VP, 42.20 na teSAM duSkRtaM kiMcid dehamAzritya tiSThati / VP, 42.21 11. . 12. 13. 14. 15. 16.

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Satyavrat Varma SAMBODHI 19. 20. 21. Ibid., 42.23-24 Devendra Handa : An Epic Pilgrimage, Aryan Book International, New Delhi, 2004, P.47 tatra cormitI rAjannutpapAta sarasvatI | Mah, Salyaparva, 36.47 tayotkSiptaH samuttasthau pUjayastridivaukasaH / Mah, Salyaparva, 36.48 Mah, Vanaparva, 83.135-136 tatra pUrvaM tapastaptaM kAvyena mahAtmanA / yatrAsya nItirakhilA prAdurbhUtA mahAtmanaH // Mah, Salyaparva, 39.6 yatrasthazcintayAmAsa daityadAnavavigraham / Ibid, Salyaparva, 39.7 Ibid, Vanaparva, 83.137 Ibid, Salyaparva, 39.8 (i) Devendra Handa : An Epic Pilgrimage, op.cit., P. 40 evamuktaH surezena kezavena mahezvaraH / kapAlamocane sasnau vedoktavidhinA mune || VP, 4.50 snAtasya tIrthe tripurAntakasya paricyutaM hastatalAt kapAlam / nAmnA babhUvAtha kapAlamocanaM tattIrthavayaM bhagavatprasAdAt // VP, 4.51 kurukSetre puNyatIrthaM pRthUdakam, VP, 50.4; tasyaiva madhye bahupuNya uktaH / pRthUdakaH pApaharaH zivazca, VP, 22.43 Mah, Vanaparva, 83.148 puNyamAhuH kurukSetraM kurukSetrAt sarasvatIm / sarasvatyAzca tIrthAni tIrthebhyazca pRthUdakam || Mah, Vanaparva, 83.145 taM gacchadhvaM surazreSThAH, VP, 50.3; samAjagmuH kurukSetre puNyatIrthaM pRthUdakam, VP, 50.4 Quoted in An Epic Pilgrimage, op.cit., P.6 Ibid, F.N. 51, P. 12. Mah, Vanaparva, 83.147 Mah, Vanaparva, 83.143 sasarja yatra bhagavAllokAllokapitAmahaH / Mah, Salyaparva, 39.35 27. 28. 31. 32. 33. 34. 000

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Palaeography As Found In Budhism And Its Antiouity Dinanath Sharma Indians are blamed of not having the sense of history and writing by western world. Indians are said to do their academic activities through oral recitation. Writing system came from abroad to India very late. Maxmuller says: "I can say with firm that there is no word in Panini's Astadhyayi to indicate the system of writing that existed before him. He assumes the age of Panini in 4th century B.C. Burnel opines that Indians learned writing from Phinitians not before 5th century B.C. Seria of North West Asia is called Phi2nitia by Greeks and Romans. People of this region taught scriptology to Europeans. A famous archeologist Buller admits the Brahmi script to have evolved from Semitic script which entered the sub continent in about 800 B.C. The languages like Arabic, Etheopic, Aramike, Seriak, Phinitian, Hibru etc. and their scripts have been developed by Semitic or Shem, the son of Nuha, who is well known in Bible. As we know, in the climate like that in India, Bhojapatra, palmleaf or paper cannot survive for thousands of years. But the inscriptions on stones or metals can do so. King Ashoka of Maurya dynasty got many administrative regulations inscribed on pillars, rocks, caves etc. over his territory from Shahabajagadhi in north to Erragudi in south and from Giranara in west to Pataliputra in east. But before his age, there are found so many other inscriptions. 1. Erana Mudra Viruda- This is scattered and has been written from right to left. This inscription provoked Buller to come to the conclusion that Brahmi script was written from both the sides. left to right and right to left. Its age is definitely 400 B.C. 2. Remnants of Bhattiprolu Casket (a Dravidian Inscription)- d, gh and

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72 Dinanath Sharma SAMBODHI bh letters are found changing. c, ja and cerebral s seem to be older than that of Brahmi. 1, and I are independent, i.e. separate. This takes us to the notion that this is older than Ashokan ones. Taxla Mudra Brahmi Biruda- On the basis of palaeography and coin, they seem to be of earlier age to Ashokan inscriptions. 3. Mahasthana Prastara Abhilekha- This is found in the Bogara district of East Bengal (now Bangladesh) and contains donation to the Pancavargiya monks who were the beneficiaries of the first preaching of Lord Buddha after his enlightenment. Sohagaura Tamrapatta Inscription- This has been found in Gorakhpur district of Uttar Pradesh. It contains the description of arrangements of fodder and food grains made at the time of famine. Piparahava Bauddha Kalasha Inscription- In the year 483 B.C. when Mahatma Buddha was cremated after his imancipation in Kushinara (now known as Kushinagar in Deoria district, U.P.), his remnants were put into eight pots for Rajagrha, Vaishali, Kapilavastu, Allakappa, Ramagrama, Pava, Vetha Dipa and Kushinara to erect a tomb. Kapilavastu was the capital of Shakyas to which clan Mahatma Buddha belonged. The pot, on which the above event is inscribed, has been unearthed from the tomb of Piparahava, a place in Basti district of Uttara Pradesha. The tomb is supposed to have been erected immediately after Buddha's death. Badali Inscription- This was found from Badali village of Ajmer district in Rajasthan. The inscription reads as follows- atera ad aria a | It is dedicated to Lord Mahavira on his 84th year of emancipation which happened in the year 527 B.C. If we deduct 84 years from 527, the age of the inscription comes to 483 B.C. The oldest bark of birch (Bhojapatra) on which Sanyuktagama, a Sanskrit work on Buddhist tenets, is written, belongs to 4th century A.D. and was found by Dr. Styne from Khadgalika, a place in Khotana area. The oldest palm-leaf manuscript containing a dramatic work, of course in a broken condition, goes back to 2nd century A.D. and it was published by Dr. Ludders in Kleinere Sanskrit Text Part 1. The oldest paper manuscript with four Sanskrit works was found by

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Vol. XXXV, 2012 Palaeography As Found In Budhism And Its Antiouity 73 Webar from Kugler, a place 60 miles in south of Yarakanda city in central Asia. The MSS. is speculated to be of 5th century A.D. - Bharatiya Prachina Lipimala, page-1-4 As regards the palaeography in Bauddha texts, there are a number of references indicating it. There are many dos and do-nots, that are prescribed for monks. Akkharika was a game in which something was written in the sky or on back by finga and competing party was asked to understand as to what was written. This game was then generally played by young boys and girls. This game was prohibited for monks and nuns. yathA vA paneke bhonto samabrAhmaNA saddhAdeyyAni bhojanAni bhuMjitvA te evaM rUpaM jUtappamAdaTThAnAnuyogaM anuyuttA viharati seyyathIdaM - aTThapadaM dasapadaM AkAsaM parihArapathaM saMtikaM khalikaM ghaTikaM salAkahatthaM akkhaM paMgacIraM vaMkaMkaM mokkhayikaM ciMgulikaM pattANLahakaM rathakaM dhanukaM akkharikaM manesikaM yathAvajjaM iti vA iti evarUpA jUtappamAdachAnAnuyogA paTivirato hoti / idaM pissa sIlasmi / - dIghanikAya-sAmaJaphalasuttaM-majjhimasIla-49. te evarUpaM anAcAraM Acarati........................akkharikAyapi kIlaMti / - vinayapiTaka-cUlavaggapAli-3 pabbAjanIyakamma page 21-22 In course of expiation, a monk should teach other monks every letter and word as preached by Lord Buddha. yo pana bhikkhu anupasannaM padaso dhammaM vAceyya pAcittiyaM / - pAtimokkha-bhikkhupAtimokkha Those days, some thieves used to initiate in Buddhist path after committing theft. They were registered by kings and declared to be killed at spot. They were called Likhitako Choro. aya so likhitako coro pabbAjetabbo / Lord Buddha prohibited such persons to come in the Sangha. na bhikkhave likhitako coro pabbAjetabbo - vinayapiTaka-mahAvaggapAli - 30 likhitakacoravatthu page - 94 Parents of Upali thought to educate their son in palaeography, mathematics and fine arts for his better future but these damage finger, chest and eyes respectively so they decided to initiate him in Bauddha path of salvation because Bauddha monks are always strong followers of ethics, they get good food, water and bed.

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74 Dinanath Sharma SAMBODHI atha kho upAlissa mAtApitUnaM etadahosi-sace kho upAli lekhaM sikkheyya evaM kho amhAkaM accayena sukhaJca jIveyya na ca kilameyyA ti / atha kho upAlissa mAtApitUnaM etadahosi - sace kho upAli lekhaM sikkhissati aMguliyo dukkhA bhavissaMti / - vinayapiTaka-mahAvagga - 36 upAlidArakavatthu page - 97 Writing system served many purposes. 1 - Personal and official letters were written to convey the message to the concerned persons. 2 - Government manifestos were resolved and circulated to the people. 3 - Family activities were recorded or conveyed through writing. 4 - Religious and political maxims were written to make people aware of ethics and laws. 5 - Loan accounts and interest were recorded on paper by writing. 6 - Treatises were written on manuscripts. ye keci pabbajitukAmA te ime geNhantu ti akkharANi likhitvA amanusse ca bheravasadde migapakkhino ca paTikkamApetvA sakaTThAnameva gato / khuddakanikAye jAtakaTThakathA-vessaMtarajAtakavaNNanA-vinayavesanakaMDavaNNanA page - 280 There was an established tradition of scribes and palaeography was taught in course of education. tena kho pana samayena sele brAhmaNo ApaNe paTivasati tiNNaM vedAnaM pAragU sanaghaMTukeTubhAnaM sAkkharabhedAnaM itihAsa paJcamAnaM padako veyyAkaraNo lokAyata mahApurasi lakkhaNesu anavayo tINi mANavakasatAni mante vAceti / - suttanipAta-mahAvagga-selasutta page-186 Grammarians and rhetoricians were called Akkharacintaka. tathA hi aneka-sAmAtthiyanicitA saddA ti akkharacintakA vadaMti / - khuddakanikAya-nettippakaraNaTIkA-nidAnakathAvaNNanA page-17 Katahaka, the slave of a businessman used to go to school with the portrait of his master's son. He learnt writing and reading thereby. He proved himself to the son of the businessman by a fake letter with original seal on it and married to the daughter of another businessman. - Katahaka Jataka. A teacher of Takshashila University wrote letter to his alumni. - Mahasutasoma Jataka A king, who had renounced the world, stayed in a village in course

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Vol. XXXV, 2012 Palaeography As Found In Budhism And Its Antiouity 75 of his ascetic practice. Having been pleased with grand hospitality, he wrote a letter to his brother king to waive the taxes of the habitants of the village. - Kama Jataka A king of kashi wrote a letter in verse to his expelled teacher to recall him and marked it with royal seal (Rajamudrika) - Punnanadi Jataka Nandisena, a minister in the Potali state ruled by Ashmaka, wrote a letter to King Kalinga of Dantapura to abstain from attacking and he did so. - Chullakalinga Jataka Seven kings surrounded Kashi and sent a threatening letter to its king Brahmadatta saying- "Either quit the throne or get ready to fight. In reply to that his brother Asadisa (Asadrisha) inscribed on the arch - "get lost immediately lest you should be killed". The arch struck to their dishes. - Asadisa Jataka A bankrupt had called his lenders with the debt letter on the bank of Ganges to take their money. - Ruru Jataka When a rich Brahmana's son took charge of his legacy, he knew the quantity of his wealth by reading the matters written on the golden plate by his ancestors. - Kanha Jataka Khema, the queen of Kashi dynasty dreamt a gold deer, she insisted the king to make that deer available to her otherwise she would suicide. The king, having been compelled to do so, got the message in verse inscribed on the gold plate and asked his servants to convey it that the person who locates the gold deer, will be awarded villages and ornamented women. - Ruru Jataka Five main principles- non-violence, non-stealing, chastity, truthfulness and avoidance of wine drinking of the Kuru clan were inscribed on a gold plate. - Kurudhamma Jataka Vinicchaya Dhamma was inscribed on gold plate with the permission of the Bodhisatta. - Tesakuna Jataka

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76 Dinanath Sharma SAMBODHI Looking to the above references, we come to the conclusion that in the era of Lord Buddha (6th century B.C.), palaeography prevailed in India very commonly. Women and children used to learn how to write and read. Learning method was the same as we observe now in government primary/ private schools. Then we have to admit that palaeography equally common before Buddha era. If we look into the most ancient Indian literature, we find so many evidences that lead us to even remote antiquity when India had prevalent system of palaeography. Rgveda gives us references of king Savarni who was saluted by Nabhanedishtha Rishi for getting one thousand cows in donation marked with No. 8 on their ears. - HERE A cca 37echut: 1 Fata 10.62.7 Gambling was played widely in Vedic age. There were four dices namely Krta, Treta, Dvapara and Kali indicated with 4, 3, 2 and 1 respectively of which the 4 dice (Krta) was deemed to be winner. kaliH zayAno bhavati saMjijJAnastu dvAparaH / uttiSThastretA bhavati kRtaM saMpadyate caran / - TARTET 7.15 A hymn in the Atharvaveda says- O Gambler, I have won the money that you had written (Samlikhita) for win in gambling and also the money you had put (Samrudh) in that. ajaiSaM tvA saMlikhitamajaiSamuta saMrudham / sofa qan 24 HUCHETU a gogh I 3790dc - 7.50.5 bhASya - he kitava saMlikhitam padeSu aMkAn likhitavantamapi tvAm ajaiSam ahameva jayAmi / ...... Grufu aly 34194 414 379026 - page-943 Accountants (Ganakas) were one of the professionals as mentioned in the Yajurveda Samhita (Vajasaneyi) which is derived from the root gan meaning to count and the figures like dasha (10), shata (100), sahasra (1000), aynta (10,000), niyuta (1,00,000), prayuta (10,00,000), arbuda (1,00,00,000), nyarbuda (10,00,00,000), samudra (1,00,00,00,000), Madhya (10,00,00,00,000), anta (1,00,00,00,00,000) and parardha (10,00,00,00,00,000). urlue 7064f4chgrab arah I 06-arreifen 30.20 Samaveda (Panchavimsha Brahmana 18.3) gives full detail of fee or

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Vol. XXXV, 2012 Palaeography As Found In Budhism And Its Antiouity 77 present for 25 priests starting from 12 krshnala (a kind of weight) gold in multiplication of 2. 1-12, 2-24, 3-48, 4-96, 5-192, 6-384, 7-768, 8-1536, 93072,10-6144. Counting this way the highest present or fee for the 25th priest becomes 40,26,53,184 (forty crore twenty six lacs fifty three thounsand one hundred eighty four) krshnal gold. Such a big amount or figure cannot be maintained without writing. Mahabharata was authored by Vyasa but supposedly written by Ganesha. A fable is most popular about it. Vyasa, being an old man, was unable to write the Mahabharata on his own. He asked Lord Ganesha to be his scribe. Ganesha accepted the offer but with the following condition- He said - I will be your scribe but with a condition that my pen should not stop, i.e. when I start writing, you should constantly go on dictating me the matter and should not stop for a single moment. This condition was not possible even for gods to fulfill. Vyasaji accepted that but with a counter condition. He said- O.K. I shall supply the matter constantly to you but you must know what you are writing, i.e. you must know the purport of the text. On consent of Ganeshaji, the work started. Vyasaji created some puzzling verses that were difficult to interpret so that he could think of the matter deeply by the time Ganeshaji makes the verses clear. Here are some of the verses as examples khacarasya sutasya sutaH khacaraH khacarasya pitA na punaH khacaraH / khacarasya sutena hataH khacaraH khacarI pariroditi hA khacaraH // The son (Ghatolkaca) of the son (Bhima) of Khacara (wind god Pavanadeva) was a flyer (Khacara). But Khacara's (Ghatotkaca's) father (Bhima) was not a flyer (Khacara). Ghatolkaca (Khacara) was killed by the son (Karna) of the sun (Khacara). Khacari (mother of Ghatotkaca) cries loudly calling her son (Khacara). yudhiSThirasya yA kanyA nakulena vivAhitA / sA kanyA vidhavA jAtA gRhe roditi tatpatiH // The daughter (Parvati) of Yudhishthira (Himalaya) was married to Nakula (Shiva). She became wife of a special husband (Vidhava). Her husband (Shiva) is crying loudly in house for (the things of his daily use). Kautilya, in his Arthashastra (4th cent. B.C.), has given direct references of writing. Some of them are as follows anteitaichaf forfu feiri aluazita i 1.5.2

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18 Dinanath Sharma SAMBODHI (After shaving head, one should learn script and mathematics.) Tout a frufect waidauta trata 1.19.6 (In the fifth part of daytime, the king should call on the ministers by sending letters.) Astfaluferste vier goed: 1 1.12.8 (King should activate his detectives with code and script.) As we know, in order to perceive the full sense of Vedas six sciences emerged as limbs of the Veda Purusha (Embodiment of the Vedas) viz.Shiksha (the science of pronounciation), Kalpa (the science of code of conduct, i.e. methodology of performing scrifices), Nirukta ( etymology), Vyakarana (grammar), Chandas (prosody), and Jyotish (astrology). These sciences cannot develop without the help of writing system. Grammar and etymology for example require analysis of individual words. For that all the words should be available at a time to grammarian or etymologist so that he can draw the characteristics of the language. We know, there were 1131 branches of the Vedas of which only 20 are remaining now. A scholar of one branch is practically less aware of the other branch and it was not possible for one person to gather all the persons of all the branches to listen the required word. It was must for him to have all the literature in written form before him, so that he can select the word of his choice or sequence. Panini (4th century B.C.) has used many words that prove the prevalence of palaeography quite before his age. yargizit h et 1 1.3.75 After the verb yam to strive, preceded by sam, ut and an, when it does not refer to a book, the Atmanepada is employed, when the fruit of the action accrues to the agent. 34fetgart gard pet 3.4.87 An affix comes after a word in the second case in construction, in sense of 'made in relation to any subject', when the thing made is a book. chut naturalaeng-49-fur-f448-ga-f895-Fa-Fafisicher i 6.3.115 Before Karna, there is the substitution of a long vowel for the final

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Vol. XXXV, 2012 Palaeography As Found In Budhism And Its Antiouity 79 of the preceding word, when it denotes a proprietorship mark on the ears of cattle, but not when the words are fa, 3781, fut, fya; FFA, fys, a and af . faal-fan-farm1-7941-44 f -as-767-for-falfa-falfa-afet-4f65-de-fes2E-112041-519-alabefalecenog 1 3.2.21 The affix 2 comes after the verb 'to make' when the following words are in composition with it - divA (by day), vibhA (light), nizA (night), prabhA (splendour), bhA: (light), kAra (work), anta (end), ananta (endless), Adi (beginning), bahu (many), nAndI (benediction), kim (what), lipi (script), livi (script), aft (oblation), ft (devotion), and (agent), faz (painting), 27 (field), jaMghA, bAhu, ahar, yat, tat, dhanuS and arus. 55-7601-49-94-565-35-f4r04-4-494-HICHIER 1 4.1.49 (4976i fargefaarit ar.) The augment 31130h is added to the Proper Nouns 5-s, abu, 4a, pra, rudra and mRDa and to the words hima (snow), araNya (a forest), yava (barley), yavana (Yavana), Hica (maternal uncle) and 34R (a preceptor) before the feminine affix 34. yavana here becomes yavanAnI in feminine gender and stands for the script of the Yavanas. He has referred to a number of his predecessors who had their independent opinion on certain rules. Some of them are as followsApishali, Kashyapa, Galava, Gargya, Chakravarman, Bharadvaja, Yaska, Shakalya, Shakatayana, Senaka, Sphotayana and so on. Max Muller could not see all these matters about writing system in Panini's Ashtadhyayi and he made the above statement. Yaskacharya (6th century B.C.) also quotes in his Nirukta his predecessor etymologists whose names are as follows- Audumbarayana, Agrayana, Arunabha, Aupamanyava, Gargya, Galava, Kathakya, Kautsa, Charmashiras, Taitiki, Maudgalya, Varshyayani, Shakalya, Shatabalaksha, Shakatayana, Shakapuni and Sthaulasthvin. Looking to the number of these predecessors, we can apparently presume that their times are spread over one thousand years, if not more, before Yaska and Panini.

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Dinanath Sharma SAMBODHI According to Vedic tradition Brhma created scripts for the betterment of human being and because man forgets the things after six months nAkariSyadyadi brahmA likhitaM cakSuruttamam / tatreyamasya lokasya nAbhaviSyacchubhA gatiH // nAradasmRti SANmAsike tu samaye bhrAntiH saMjAyate yataH / dhAtrAkSarANi sRSTAni patrArUDhAnyataH purA // manusmRti-Ahnikatattva (vArtikakAra bRhaspatikRta) Apart from these Indian references, there are so many foreign travelers who give testimony to the prevalence of palaeography in India. - Chinese visitor Huen Tsang has mentioned the writing system to be popular in India. (Bill Ciyuki Part 1 page-77). - Chinese ecyclopaedia namely "Fa Va Shulin" has stated that Brahma has created Brahmi script which is written from left to right. (Babilonian and Oriental Records 1.59). - According to Alberuni from Arab Hindus had forgotten script then Vyasa, the seer one evolved it. (Sakhau Alberuni's India 1.171). - Niyarkasa, the Commander in chief of the Army of Alexander has written that Indians knew to make paper cotton and rotten cloths. (Strabau - 15.717). - Magasthanese, an ambassador of Alexander in kingdom of Chandragupta Maurya says that mile stones were fixed on every ten stadia along the roads so that the travelers could know halt stations. He has said that Indian used to prepare astrological data of persons on the basis of Smriti. He misunderstood the word Smriti as memory which was actually the law book of the Hindus. (Indica of Magasthanese 91, 125-126) - Ouints Cartius says that Indians utilize the barks of some trees for writing. (Meccrindle History of Alexander's Invasion of India 8.9) (N.B. All these references have been taken from the "Bharatiya Prachina Lipimala" page-3,4) In light of these descriptions, references and evidences, it is very much explicit that palaeography in India originates to the inception of the Vedas. We see that the hymns of the Vedas are in metres. Brahmana treatises, Aranyakas are just like the commentaries on the Vedas. Upanishads, grammars,

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Vol. XXXV, 2012 Palaeography As Found In Budhism And Its Antiouity 81 etymologies and other scientific books are the outcomes of the Vedas. They cannot emerge without writing system. These are circumstantial evidences that prove the palaeagraphy to have been prevailing ever since the Vedas came into being. References : 1 o oo Dighanikayapali, Editor- Svami Dvarikanath Shastri, Bauddha Bharati, Varanasi, 1996 Vinayapitak-Mahavaggapali, Vipassana Research Institute, Igatapuri (Maharashtra), 1998 Khuddakanikaye Jatakatthakatha Part- 7, Vipassana Research Institute, Igatapuri (Maharashtra), 1998 Patimokkha-Bhikkhupatimokkha, Editor- Svami Dvarika Prasad Shastri, Bauddha Bharati, Varanasi, 1981 Suttanipata-Mahavagga, Editor- Dr. O. P. Pathak, Bharatiya Vidya Prakashana, Delhi- 2004 Bharatiya Prachina Lipimala, Gaurishankar Hirashankar Ojha, Munshiram Manoharlal, Delhi, V.S. 2016 Vinayapitaka-Culavaggapali, Vipassana Research Instt. Igatapuri, Maharashtra, 1998 Khuddakanikaya-Nettippakaranatika, Vipassana Research Instt. Igatapuri, Maharashtra, 1998 Rgveda, Editor- Max Muller, Krishnadas Academy, Varanasi, 1983 Aitareya Brahmana, Naga Prakashana, Delhi, 1991 Atharvaveda (Shaunakiya) Part 2 Editor- Acharya Vishvabandhu, Vishvesharanand Vedic Research Institute, Hoshiyarpur, Punjab, 1961 Yajurveda Samhita (Vajasaneyi), Sarvadeshika Arya Pratinidhi Sabha, Delhi, V.S. 2050 Arthashastra of Kautilya, Editor Vachaspati Gairola, Chaukhambha Vidya Bhavana, Varanasi, 2000 "The Siddhanta Kaumudi of Bhattoji Dixit (Ashtadhyayi), Editor- Shrisha Chandra Vasu, Motilal Banarasidas, Delhi, 1962 Nirukta of Nirukta , Tr. By Mukund Jha Bakshi, Publisher- Panini, Delhi, 1982 Samaveda, Sarvadeshika Arya Pratinidhi Sabha, Delhi, V.S. 2050 Narada Smriti, Tr. Vrajakishor Svaim, Chaukhambha Sanskrit Bhavan, Varanasi, 1996 14.

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Bhartphari's Approach To Vakya-Sakti* . Gayatri Rath Indtroduction 'Sakti' the term has a varied interpretation given by Alankarikas, Mimamsakas, Pracina-Naiyayikas, Navya-Naiyayikas and the Grammarians in the context of sabdarthasambandha. Rhetoricians accept the sabda and artha as the sarira of kavya. They told about three types of sakti for knowing the meaning of the word (arthavbodha) i.e., i) abhidha, ii) laksana, iii) vyanjana. These are otehrwise called as vrtti, i.e. the expressive relation of a word with its meaning which is final and generally accepted view. According to the Grammarians in the process of verbal understanding, when the words are uttered and the listener listens to those words, at the time he is reminded of the respective meanings of those words. This remembrance of meaning is possible through the relationship existing between them. The knowledge of that relation is very important in the context of the process of verbal understanding (sabdabodha). It is defined as the relationship existing between the word and its meaning which is capable of generating the remembrance of the word-meaning, is essential for verbal understanding. In the first chapter of Parama Laghumanjusa of Nagesa 'sakti' is widely defined and discussed in the context of vrttivicara, where he has given a number of references from vakyapadiya (VP) of Bhartrhari (Bh). In this attempt, the Philosopher-grammarian Bh's view about the sabdasakti as well as of the vakya-sakti is pointed out and concluded the grammarian's view of sakti i.e. 'tasmad padarthayoh sambandhantaram eva Saktih vacya vacakabhavaparaparyaya (Nagesa's Manjusa, saktinirupanam) Paper read and discussed in 43rd session of A.I.O.C. held at University of Jammu, Jammu (Tawi) on 12th-14th Oct. 2006

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Vol. XXXV, 2012 Bhartphari's Approach To Vakya-Sakti 83 1. Naiyayika's and Grammarian's view on Sakti According to Nyaya-school sabda one of the four corresponding instruments called pramana for the acquistion of valid knowledge. Sabdapramana is a sentence which generates a valid verbal understanding in the listener of that sentence. Naturally, the speaker has to be a speaker of facts (apta) and not a cheat (vipralambhaka) and the listener has to be one who knows the relation between each element of the sentence uttered by the said speaker and its referent. A sentence or vakya consists of words or morphemes or pada which have meaning. A minimum meaningful unit of a sentence is pada and a collection of padas, having expectancy (akanksa), compatibility (yogyata) and prosimity (sannidhi) is called a sentence. According to them the vrtti is divided into two catagories namely sakti and laksana?. Both Grammarians and Naiyayika here used the term sakti in the sense of abhidha Sakti. sakti is the primary relation and laksana is the secondary relation between the word and its meaning. In other words these primary and secondary relations are commonly known by the term vrtti. The grammarians also accept vrtti as a relation between word and its meaning which generates verbal understanding. Nagesa accepts sakti three types - i abhidha, ii) laksana and iii) vyanjana. The word like samaya4 and samarthya were used of sakti as the word meaning relation in pracina-nyaya. The accept 'sakti' and 'sanketa' as similar and together, which is 'abhidha' according to the Alaskarikas. The Nyaya-Varttikara and Tatparyatikakara, Vacaspati Mishra also accept samaya in that sense where as sakti is one of the causes for verbal understanding. It is the primary relations which generates the resemblance of word-meaning. Without the knowledge of a relation, the sabdabodha does not arise at all. That is why the definition says - sakti is regarded as a relation between the word and its meaning. It is of the form of God's deiser such as from such a word such meaning is to be understood.? The relation between the word and meaning is considered to be permanent and stable, for which the linguistic discourse becomes possible. Naiyayikas consider this significative power to be conventional which is established by the will of God. The Grammarians consider the relation to be based on the superimposition of one of the other (itaretaradhyasah). This creates a sort of identity. One evoking the other, logicians also consider that these are causal relations between word and meaning. This relation is primary denotative power and is called abhidha. The functions of various types of meanings also vary, depending on the areas meant by sabda and artha. These are abhidha, laksana, gauni, tatparya, vyanjana, bhavakatva and bhojakatva the main functions introduced to explain

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84 Gayatri Rath SAMBODHI the various types of meanings conveyed by speech; some are for words, others may be for sentences or for the complete utterance. The meanings of words are established through marks (laksana), but not as they actually are (vastus). Such an object is understood in different manner through its uses. The relationship that is the nature of a sentence-meaning does not reside in the individual word meanings or that way but that is a product of analysis which is needed to be explained and thus understood. In such analysis parts are distinguished that require each other. So the unity of sentence-meaning must be understood from small indications.8 1.1 Classificatin of Sakti The Neo-logicians accepts that not by the desire of God, even desire of man should be treated as sakti of a word.' The Naiyayikas accept four kinds of sakti(abhidha) namely - i) yoga, ii) rudhi, iii) yogarudhi, iv) yaugikarudhi. 10 Yoga is defined as the capacity of generating the meaning from the union of the meanings of parts or components of a word.11 For example, the word pacaka is divided into two parts i) the root pac 'to cook' and ii) the suffix 'aka' refers to the agency. Then after joining together the meaning 'one who cooks' we get the whole meaning of the term pacaka. And hence the corresponding words are called yaugikas which are derivable. The expressive relation in the whole word without any reference to its parts is called rudhi"2 . The examples are go, hasti, purusa, asva, ghata and pata etc. The samudayasakti applies to the whole word and the meanings are remembered. The corresponding words are called rudha. Yogarudhi is the third of relation where both etymological as well as conventional meanings are considered.13 This kind of sakti restricts the applications of avyayasakti and hence the conventional sense predominates over. The words which are expressed through this relation are called Yogarudha category of words like pankaja etc. The fourth kind of sakti is yaugikarudhi. On this category there are various opinons. Some are of the opinion that only three sakti are necessary and the fourth one should not have its existence. But the Naiyayikas say no, the fourth type is very much necessary. In this case both etymological and conventional meanings are expressed separately through this sakti. Her words expressed are called as yaugikarudha category of words. Among the grammarians Nagesa accepts three kinds of sakti(abhidha) from the point of philosphy i.e., i) rudhi, yaugika, ii), yogarudha. 24

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Vol. XXXV, 2012 Bharthari's Approach To Vakya-Sakti 85 II. Various ways of the apprehension of Sakti The means of knowing the relationships between word and meaning is called sakti-grahanopaya. there are various ways of the apprehension of sakti (saktigraha)is according to Nyaya some of them are as follows: vyakarana gives etmology and so it helps in grasping the sakti. Etymology help in grasping the word-meaning relationship. Analogy (upamana) helps in grasping sakti. For example, when one does not know the meaning of word gavaya, he asks somebody. Then that person says - "go sadrso gavaya" A gavaya is similar to cow". Then after seeing the similarity he decides that this particular animal is the meaning of the word gavaya. This is how analogy helps. We know the meaning of words through dictionaries also. Thus, a dictionary helps in knowing sakti. Aptavakya the statement of reliable person is sometimes very important to know the meaning of certain words and thereby the relation between the word and its meaning is comprehended. rly person and sometimes very important to know the meaning of certain words and thereby the relation between the word and its meaning is known. When a child hears an elderly person saying to another person gamanaya 'bring a cow', gam vadhara 'tie the cow', asvam anaya 'bring the ! take the pot (ehatam anaya) etc., from such sentences the child understands the process of bringing, taking, keeping and tying etc. And then he gradually go to acquainted with the meaning of such words as pot, cow, horse, the action of bringing, taking etc. So the learner learns the sakti from the observation. This is the usage or the observation of verbal communication (vyavahara). In the sentence "yavamayascarurbhavati", here the problem is what is the meaning of the word yava and how to get it ? Whether yava refers to 'barley' or another corn ? But if we look at the description in Vedic Literature ? We find a description16 that helps to know the sakti. III. Bhartphari's view on Saktis Bhartrhari discuss about sabdasakti in his last pariccheda of prakirnakanda or padakanda. There he treated the expressive relation between the sabda and artha (arthatmaka pravrtti) as vrtti. Hence he has named this chapter as vrttisamuddesa. He used several times the term vrtti and sakti in

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86 Gayatri Rath SAMBODHI the karikas of three kandas. He used each term abhidha(11,405), laksana (III.1.50) and vyanjana (III.13.10) once in this text. Regarding abhidha there is no contraction among the Grammarians, Mimamsakas, Alamkarikas among the Naiyayikas. They all accept it is the primary and natural meaning (svabhavika-artha, saksat-artha, muksyartha).17 Vacya-vacaka relation is regulated by this abhidha-sakti according to Bh.18 Like Panini; Patanjali Bh though accepts anywhere clearly laksana and vyanjana as a vrtti. He otherwise named laksana as gaunartha,19 upasarjanibhutartha, aupacarikartha or upacaritartha. Primary meanings (abhidhartha) are very much popular an usages, but secondary meanings (gaunartha) are not so popular completely (lokaprasidha) in usages. Therefore Bh has done this gauna-mukhya division in the context of expression of meaning.20 According to Bh to accept the implied meaning (vyanyartha) is unnecessary (vyartha). Because he describes : though the churning of the ignition sticks (arani) is done for producing fire, it also produces the unintended smoke in the same process. In the same way, a word also, when a particular meaning of meant to be conveyed, donoted by association an unintended meaning also.21 The vrtti points out that neither the unintended smoke which is produced nor the unintended meaning which is conveyed, plays any part in action : aprayojakatvAsu pratIto'pyarthaH kriyAsAdhana bhAvena na parigRhyate / agniprayuktena hi nirmanthanaikasAdhano'pi dhUmasannipAta: pAkAdiSu ca dRSTaphaleSvartheSu 31 Halluitadi (vrtti on VP 300, 301) Bh. says regarding the relations of sakti and sambandha (anivaryasatta) in VP, declares that relation of word and meanings (anadisakti i.e. yogyata and sambandha) in following: karika indriyanam svavisayesu anadir yogayata yatha anadir arthah sabdanam sambandho yogyata tatha - VP. III. 3.29. Just as the sense have an eternal fitness to perceice their objects in the same way the relation of words with their meanings is an eternal fitness in regard to them. In the svopajna vrtti, Bh clarifies that we understand a meaning as soon as we hear words, a natural capacity is made known through convention (sanketa). This capacity is as natural as that of the eye to perceive form and colour. This capacity has to be understood by us on the basis of the meaning which we understood from words. As words and their meanings are understood as one, there is a kind of mutual superimposition (adhyasa) : the word is understood as the meaning. Adhyasa or superimposition is the main relation between word and meaning. The sense are causes (karaka) in the process of productions of the congnition of objects. The word, on the other hand makes known (jnapaka) the meaning being so. It must itself be

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Vol. XXXV, 2012 Bhartshari's Approach to Vakya-Sakti 87 known before it can cause the meaning to be known. The resemblance between the sense and the word is that their power or fitness is natural and not due to human effort. That relation (sakti) is the power of powers, it is the attribute of attributes. Bh gives his idea on the vrtti upon his karika, that where one thing renders service to another, one can under a relation between the two. Two unrelated things cannot render service to each other. Relation is not the same as power or capacity because it is the former which regulates the production of particular effect by power or capacity. Power resides in a particular things and it's relation which regulates it. That qualities resides in substances is regulated by relation. According to Bh laksarhta and vyangyartha always understood (bodha) from a vakya, but vacyartha understood from a pada which is independent. Pada does not have any laksarhta and vyangyartha. Therefore laksarhta and vyanjana is not a separate kind of sakti like abhidha.22 Thus, the grammrian philosophers developed a consistent system for nothing technical grammatical issues as well as epistemology and metaphysics. This is how language relates man to his enivornment or his universe acquires thought or konwledge. This knowledge gets verbalized by the speaker or writer when he encodes it and becomes a language and when this language is received and decoded by the listener by sabda-sakti and sabdabodha, the speaker gets related to the universe. But such a relation is possible only if one accepts the reality of language, universe and their relationship. While Naiyayikas and the Mimamsakas accepted all these three components to be real, the advaitins and the Grammarians accepted if with a grain of salt. The sunyavadin, on the other hand, out rightly denied such reality. In fact, in Indian Tradition the Philosophy of grammar has shown itself to be both a means of theoretical knowledge and spiritual discipline leading to moksa or release. The philosophical analysis of language offered in the grammatical literature is not just a logical exercise to satisfy intellectual curiosity but it is an earnest a spiritual approach to identify oneself with the ground of speech phenomena i.e. Sabdabrahman. References : aptavakyam sabdah Taraksamgraha of Annambhatta (sabdapariccheda) 2. "afta pfectura : :", Nya. Si. Mu. Sabdakhanda. Vaiyakarana Siddhanta Laghumanjusa (Kuruksetra University Publi.) tasmad padapadarthayoh....drstatvat Also, pare tu sabdabodhajanaka padapadartha sambandhatvam ityahuh. Laghumanjusa (sphotavada), p.13.

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88 Gayatri Rath SAMBODHI 9. i) na samayikatvacchabdartha sampratyayasya, Nya. Su. 2.1.55. ii) kah punarayam samayah, asya sabdasyedamarthajatamabhidheyamiti abhidhanabhidheya-niyamaniyoga : Nyaya. Bhasya on sutra - 2.1.55. Kim sambandhamatrena, sabdasya hi nijamsamarthyam..... tadarthapratyayopapattih : Nyaya. Kundali, Sridhara, Vizinagaram s anskrit Series-4, Banaras, p. 518. "zaktizca padena saha padArthasya sambandhaH", Nyaya Siddhanta Muktavali on Sabdakhanda, 81 karika i) sa casmacchabdadayamartha bodhavya itisvareccharupah, Ibid. ii) idam padamimamartham bodhayati iti asmacchabdadayamartho bodhavya iti vecchah, sanketarupavrttih saktih, Ibid, p - 5. iii) isvarasanketah saktih, ibid. VP.II 439, 440 : anvAkhyAnAya yo bhedaH pratipattinibandham / sAkAMkSAvayava bhede tenAnyadupavarNyate // anekazakterekasya pravibhAgo'nagamyate / ekArthatvam hi vAkyasya mAtrayApi pratIyate // Navyastu isvareccha na saktih kintvicchaiva tenadhunikasamketite pi saktirastu eva ityahuh, Nya. Si. Muk., P. 266. op.cit., p.282f. : saktam padam, taccaturvidhanam, kvacid yaugikam kvacid suddham kavcid yogarudha kvacid yaugika-rudham. avayavasaktih yogah : Tar. Dip., p. 51. samudayasaktih rudhih, Ibid yogena sahitarudhihiti, Nilakantha 4.31. "zaktistridhA rUr3hiyogo yogarUDhizca"- maJjuSA, zaktinirUpaNam sakrigraham vyokaranopamana \ kesaptavakyat vyavaharatasca || vakyasyasesa vivrter vadanti sannidhyatah siddhapadasya vrddhah || Nya.Si.Muk., p. 266. vasante sarvasasyanam jayate patrasatanam modamanasca tisthanti yavah kanisasalinah || Ibid Sabdakhanda, p. 275. AmnAyarzabdanabhyAse ke cidAharanarthakAn / svarUpamAtravRttizca pareSAM pratipAdane / abhidhAna kriyAyogAdarthasya pratipAdakAn / niyogabhedAn manyante nAnevaikatvadarzinaH // VP.II. 407-08 kriyAvyaveta: saMbandho dRSTaH karaNakarmaNoH / abhidhAniyamastasmAdabhidhAnAbhidheyayoH // 11. 12. 14. 15. *18.

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Vol. XXXV, 2012 Bharthari's Approach To Vakya-Sakti 89 1. 2. bahuSvekAmadhAneSu sarvoSvekArthakAriSu / ay THE W1666afaga 1 VP.II. 405-06 sarvazaktestutasyaiva zabdasyAnekadharmaNaH / uffec tang cuire yer aliquefa II VP.II. 253 anekArthatvamekasya yaiH zabdAnugamyate / facefalcool agi m eluchyni II VP.II. 263 nirmanthana yathAraNyoragnyarthamupapAditam / dhUmamapyanabhipretaM janayatyekasAdhanam // tathA zabdo'pi kasmiMzcit pratyAyye'rthe vivakSite / 34fafaragote rarefa Hifa: 1 VP.II. 300-01 upakarat sa yatrasti dharmastatranugamyate | Saktinam api sa saktir gunanam apyasau gunah | VP.III. 3.5 Bibliography Rajadhyaksha, N.D. : The Six systems of Indian Philosophy, Bharatiya Book Corporation, Delhi, 1986 Sastri, Gajanan : Nyayasidhanta Muktavali of Visvanatha Pancanana, Chaukhamba Surabharati Prakashan, 1984. Rath, Gayatri : Linguistic Philosophy of Vakyapadiya, Bharatiya Vidya Prakashana, 2000 Jha, V. N. : Studies in Languages, Logic and Epistemology, Pratibha Prakashan, 1986 Dvivedi, Kapildev : Vaiyakaranasidhantaparamalaghumanjusa. Kuruksetra, Visvavidyalaya Prakashan, 1975. Jha, Ganganath: Purva-Mimamsain its sources, Banaras Hindu University, 1984 Mishra, Devnarayan : Sabdartha Vimarsah, Sahitya Bhandar, Meerut, 1980. Sarangi, A.Cc : Verbal Cognition : A Neo-Grammatical Approach, Balai Penellitiam Bhasa, Des Pasar, 1991, p.-29. Karikavali with Nyayasiddhantamuktavali of Visvanatha Pancanana, with 'mayukha' Sanskrit Commentary of Pt. Suryanarayan Sukla and 'Prakasha' Hindi Commentary of Pt. Ramagovinda Sukla, Sri Harikrishna Nibandhabhawan, Varanasi, Chaukhamba Press, Baranasi, 2001. Bhate, Saroja and Kar Yasodhara, Word Index to the Vakyapadiya of Bhartrhari, Eastern Book Linkers, Delhi, 1992 3. 4. 5. 8. 9. ooo

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Some interesting Cultural Data in the 'Bhuvanasundari-Katha' M. A. Dhaky In [S.]S. 978 (A.D. 1053), a Jaina pontiff Vijayasimha-suri, disciple of Samudrasuri of the Nagendra-kula--a branch of monks affiliated to the Svetambara sect--wrote in Maharastri Prakrit a 'Katha' or narrative class of work, namely Siri Buyanasundarikaha (Sri Bhuvanasundari-katha)' while sojourning, as per its colophon, in a samgha-matha or Fraternity-monastery located in Somesvaranagara (Prabhasa Patana). The students of medieval western Indian Jaina literature are aware that the works of the narrative category were produced in the largest number from the 11th to the 13th century by the Svetambara sect when it reached the apogee of its expansion, influence, and productivity in the religious sphere in western India. Many Jaina temples, temple-complexes, as also some manuscript-libraries were built in those centuries. The literary work under reference, since composed during the period of the Solanki monarch Bhimadeva I (A.D. 1022-1066)--one of the better times on the score of excellence of cultural manifestations-its importance as a source for historical and cultural data, besides the consideration of its visibly present literary merits, is self-evident. It is the first of these two matters/points which is central to this article. The author of the work, in the opening verses, recalls the great poets of the past, namely Palitta (Padalipta-suri I) (c. late 2nd - early 3rd cent. A.D.), Kalidasa (c. late 4th - early 5th cent. A.D.), Haribhadra-suri (active c. A.D. 745-785), Bappabhatti-suri (active c. A.D. 770-839), and Dhanapala (c. A.D. 975-1030). Excepting Kalidasa, the remaining four were Jaina, the first of whom (Palitta) belonged to the main line North Indian Nirgrantha Church, the remaining three to the Svetambara sect in western India.

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Vol. XXXV, 2012 'Bhuvanasundari-Katha' 91 I shall not go into the details of the katha/storey, which is a pure fiction, but shall dwell upon such matters which are relevant to the objective of this article. The author being Jaina, the major thrust is toward Jaina and the portrayals in the narration understandably conjure up Jaina ambience. Among the Jinas, in the context implicitly of images/temples, are mentioned Rsabhanatha/Rsabhasvami, Candraprabha, Vasupujaya or Vasupujya, santinatha, and Neminatha. The two famous western Indian Jaina tirthas in Saurastra, namely Ujjayanta (Girnar) and Satrunjayagiri (setrunjo), also figure. The attendant or subsidiary Jaina divinities--goddesses all--such as Cakresvari/Aparaticakra, Kusmandi (Ambika), Jvalini (Jvalamalini), and the mahavidyas like Kali, Mahakali, Prajnpti, too, are included. The Vidyadhara (angelic) brothers Nami and Vinami (grandsons of Jina Rsabha) also find mention at once place. Likewise, the Brahmanical tirthas--Prabhasa (Pabhosa near Allahabad ?). Kanakhala. Pravaga, all located along R. Ganga are noticed. Also, at one place are mentioned Bhrgu (Bhrgukaccha) and Suklatirtha (on R. Narmada), both of them alluded together in a single sequential order. The Brahmanical divinities, as the narrative situations and contexts demand, likewise are mentioned. Among them Vaisvadeva, Brahma, Visnu, Narayana, Krsna, Baladeva, Indra/Sakra, Bhairava, and Bhairavi, Candi/Candika, Katyayini, Daksayini, Camunda, Gauri, as also Sura (Surya) and graha or a planetary divinity, and specifically there, Saniscara (Saturn). And at one place Dasanana (Ravana), too, figures. Among the geographic/political provinces of the ancient and medieval India, the author refers to Angadesa, Dravida country, Kamarupa (Assam), Kasmira (Kasmira), Kosala, Lanka, and Magadhadesa (Magadha). As for the cities and towns, those that are non-legendary, are noted here: these include Angadika (probably in Bihar), Ayodhya (U.P.), Campa (Bihar), Dvaravati (Dvaraka, Sautrashtra) and Kanci (Tamilnadu); also Kausambi, Mathura (both in U.P.), Nasikya (Nasik, Maharashtra), Pragjyotisa (Pragyotisapura, Assam), Rathanupura (plausibly in M.P., unidentified), Rajagsha (Bihar), Tamralipti (Tamluk, Bengal), Somesvaranagari (Prabhasa-Patana, Saurashtra), Srivardhana (Karnataka or South Konkana), and Ratnapura (Sri Lanka).7 In the context of Mathura, the notice taken of the 'Jina-thubha' (Jaina stupa, implied to be of Jina Parsva) is historically very important. At one place, the mythical "Sakravatara-caitya' is mentioned. Among mountains, some mythica a few actual, are noted: These are Astapada, Vaitadhya, Sumeru, Vindhyagiri, Malayagiri, Mainaka, and Kulagiri. And a couple of rivers like Godavari, Reva (Narmada) and Gola-nadi (location unknown) are included.

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92 M. A. Dhaky SAMBODHI As for the religious sects, Sugata (Bauddha), Kaulasasana/ Kaulagama/ Kauladharma (a branch of tantrika sect) are noted. A Kapalika-matha is also referred at one place. Among the ruling dynasties, Ravivamsa (Surya-vissa) and, importantly, Turaska (Muslim)8 are noted. As for the famous rulers of the past, only (emerpor) Harsa (of Kanoj/Kanyakubja, c. the first half of 7th cent.) is mentioned just as his famous court-poet Bana. At one place Dravida-narendra (without specifying his name) also figures. A few autochthonic/tribal races, too, are noted: Sabara, Barbara, Bhilla, Candala, Domba, Thivara, and Parardidha (Paradhi). A few trees such as mucakunda, mandara (kalpvrksa), karnikara, parijata, nameru (unidentified), punnaga, jambu, asoka, campaka, kesara, ketaki, kancanara (kacanar), priyangu (rayana), etc., occur at proper places in the narrative. And finally the mangalas or propitious symbols such as the matsyayugala (pair of fish), svastika, cakra, kamala, samkha, vajra, mahadhvaja, srivatsa, and askusa are mentioned at relevant places. Among the castes of the tradesmen communities only the "Modhavamsa" finds an allusion and that, too, in the encomium. The colophon also alludes to one Gopaditya who had got coated with lime the temple of Somesvara at Prabhasa. This seems the temple rebuilt/ replaced by Bhimadeva I in c. A.D. 1027 after the desecration and destruction of the previous building of Mularaja I who predictably had founded it in c. 960 A.D. (Some of the fragments of the temple by Bhimadeva I brought to the Government Museum in Prabhasa Patan show traces of lime.) As can be seen from this survey of its content, the Bhuvanasundarikatha incorporates information sufficiently useful to a student of cultural history of medieval India. Annotations Ed. Vijayasilacandra suri, Prakrit Text Society series No. 39 (2), Ahmedabad 2001 (see there the original author's colophon in the 'kantha-khanda,' pp. 815-817.) Prabhasa Patana is the famous city of Somanatha (more anciently called 'Somesvara') situated on the west coast of Saurastra, Gujarat State. Padalipta I ('Palitta' in Maharastri Prakrta) was contemporary of the Satavahana monarch 'Hala' (Kanha), the royal author of the compilatory Prakrit

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Vol. XXXV, 2012 'Bhuvanasundari-Katha' 93 work, the Gatha-saptasati, as well as of the Murunda (Saka) governor of the Kusana monarchs at Pataliputra. Padalipta also was the author of the Tarangavaikaha, (Tarangavatikatha, incompletely available) and the Jyotiskarandaka, a work on Jaina astronomy. Kalidasa understandably is the one who is the most celebrated Sanskrit poet of the early Gupta period, the creator of the famous poem Meghaduta and the play Abhijnana-Sakuntala besides six other works, his Kauntaliyadutatva now not available. Haribhadra suri was an 'agamic' as well as a 'darsanic' scholar of high standing with scores of works in Sanskrit and Prakrit to his credit. Bappabhatti alias Bhadrakirtti suri, as a poet of high calibre and merit, was respected at the courts of the Later Maurya king Amara of Gopagiri (Gwalior), King Dharmapala of Gauda and, the Pratihara monarch Nagavaloka (Nagabhata II). His muktakas or single verses in Prakrit were compiled into a work called the Taragana by his contemporary Samkuka, a member of the elite circle at Kanauj court. Bappabhatti's four elegant hymns in Sanskrit, two addressed to Sarasvati, one to santidevata, one to Jina Aristanemi and a few more which currently are unavailable. (For instance, the one he recited at the (Jaina) stupa at Mathura, as noted in the Prabhavakacarita (A.D. 1277], is unavailable.) Poet Dhanapala was at the court of the Paramara potentates Munja (last quarter of the 10th century) as also his successor Bhoja (late 10th-early 11th century). He is famous for his poetic composition, the Tilakamanjari. Also he had composed three hymns, one each to Jina Rsabha and to Jina Mahavira, a commentary in Sanskrit on the hymn in Sanskrit by his brother Sobhana muni, and one hymn in Apabhramba in praise of the Jina Mahavira of Satyapura (Sancor) in Rajasthan. Moreover, to his credit are two lexicons, one covering Prakrit words, the other relating to the Sanskrit words, the latter now not available. The Svetambara sect had begun to take shape from c. the second century A.D. It originated in Lata (south Gujarat) and Valabhi (east Saurastra). However, vaisvadeva seems a sort of offering ritual to Visvadeva. It was a port-town in South Konkana or northern coastal Karnataka from where the betel-nuts were imported in Gujarat. To date, these nuts, in popular parlance, are known as 'Sevardhani (Srivardhani) sopari.'

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M. A. Dhaky SAMBODHI A city in Simhaladvipa (Sri Lanka), famous for its mines of several precious and semi-precious gem-stones (sapphires, tourmalines et cetera.) Muslims had settled in Khambhat (Khambhayat or Stambhatirtha, south Gujarat) in the later part of eighth century and hence the community as such was known before the invasion (A.D. 1025) of Mahmud of Gazani, who was, and because of him, the Muslims from Afghanistan were, known as 'Garjanaka' in the medieval Jaina literary records of Gujarat. . I have not included here the botanical names of those trees for want of relevant reference books. 9. Doo

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Post Independence Activities of B. J. Institute Museum, Ahmedabad. Vibhuti Bhatt The Gujarat Vidya Sabha formerly known as Gujarat Venacular Society is a 150 years old Literary and Cultural Institution and has rendered pioneering service to the cause of the development of Gujarati Language and Literature, education, particularly female education, Journalism and social reform. In 1938, the late veteran Savant Dr. Anandshankar Dhruv, the then president of Gujarat Vidya Sabha founded a post-graduate and research department in the 'Gujarat Vidya Sabha', where he invited eminent scholars in humanities to work in this department. The department was inaugurated by Sir Sarvapalli Radhakrishnan. This department was recognised as a postgraduate institute by the University of Bombay. In 1946, through a munificent donation from Sheth Bholabhai Jesingbhai, the department was named Sheth B. J. Institute of learning & Research, and it was inaugurated by Shri Balasaheb Kher on 4th Feb., 1947. Shri Ganesh V. Mavalankar, the first speaker of Loksabha was the first Chairman of this Institute before and after independence. The Institute has a modest museum of antiquities, serving the needs of the research students who study Indian Culture. In the beginning the Institute had a meagre collection of about 600 atiquities. In course of time it collected manuscripts, sculptures and coins and the number raised in plenty. During the early twenties of the 20th Cent. A. D. about 600 Mss. were collected of which 150 were copied by special scribes. In 1946-47. this collection had about 3,000 Sanskrit Mss, about 1,700 Gujarati Mss with original documents, 108 Arabic Persian Mss, about 2,000 ancient and medieval coins which included the punch-marked Indo-Greek, Indo-sythian. Ksatrapa and Mughal Coins.

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96 Vibhuti Bhatt SAMBODHI In 1949, Gujarat Vidya-Sabha Celebrated its centenery, when Pandit Jawaharlal Nehru inaugurated the function and delivered a speech inspiring the Institute to expand its various research activities. Prof. R. C. Parikh, the Superintendent Succeeded Dr. A. B. Dhruva as the Director. The research section started to conduct classes for post-graduate students in Sanskrit, Gujarati, Arabic-Persian and Ancient Indian Culture. At the 17th All India Oriental Conference in 1953, The Museum Cooperated and participated by lending some exhibits for the exhibition. Some valuable old paintings, illustrated Mss, historical documents and photographs of old monuments were exhibited there. In his lecture Muni Punyavijayaji gave information about old paintings, explained some characteristics of old writings and important Mss of history as well as Sanskrit Literature. In 1954, 17th Indian History congress was held at Ahmedabad. On this occasion, the Institute arranged an exhibition of coins and photographs of various historical sites. Harasiddhabhai Divetia, the first Vice-Chancellor of Gujarat University, Ahmedabad and Dadasaheb Mavalankar, delivered the inaugural lecture, Dr. Niranjan Chakravarti being president. In 1959, Gujarati Sahitya Parishad was held at Ahmedabad. The Parishad was inaugurated by Shri K. M. Munshi a veteran scholar of Gujarati language. On that occasion, The Museum exhibited select Gujarati, Sanskrit Mss and charts regarding the development and the history of Gujarati Literature. In 1960, B. J. Institute was shifted in a new building, where an independent Museum was developed, which possessed about 8,000 SanskritGujarati Mss, and documents, about 80 Coloured Paintings, 2,000 Coins, three copper-plate inscriptions, a wooden carved book-case and a big plate with miniature painting. During 1960-70 Miss Priyabala Shah, Smt. Vasumati Shah, Miss Anjana Shah and Urmila Vyas organized the Museum Hall at the 3rd floor and prepared various lists of Mss., Sculptures etc. and displayed exhibits in six permanent show-cases. Meanwhile in 1964 Gujarat Vidya Sabha Published A Descriptive Catalogue of 3,000 Sanskrit Mss (Part-I) and A Descriptive Catalogue of 300 Arabic - Persian Mss of this collection alongwith Aparao Bholanath Library Mss and document collection, with the grant-in-aid sanctioned by Central Government. Second part of the Descriptive Catalogue of Sanskrit Mss was published in 1985. The Catalogue of Gujarati Mss and also a supplement to the Arabic, Persian Catalogue were published in 1989.

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Vol. XXXV, 2012 Activities of B. J. Institute Museum In 1965, B. J. Institute Museum took active part in organizing an exhibition of rare Mss, Coins, a document of Bhugola-purana, big photographs of Lothal and other historical sites of Gujarat at Gujarati Sahitya Parishad held at Surat. 97 In 1975, Museum received a gift of about 278 coins of various states from Muni Jinavijayaji. An year later, to fulfil the requirements under Art Treasure. Act of 1972 and the amendment of 7th June, 1975, a photo album of the illustrated Mss, sculptures and paintings was prepared for documentation Meanwhile, Sagara family donated stone sculptures and bronze images numbering 36 in all Kadamba School of Kathak dance at Ahmedabad also utilized one of our illustrated Ms for making different styles of dresses and ornaments for their dancers. In 1980 when Gujarat Vidyapith Started its Museum, our museum Cooperated by lending some replicas of Harappa and Mohenjodaro, Lothal. In 1981, Institute deputed Dr. Vibhuti Bhatt for a short term training Course in Museology to National Museum, New Delhi. Dr. Kapila Vatsyayan, Educational adviser to the Central Government selected an illustrated Ms. of Gita-Govinda for her book on Krishna Charita. It was also selected for the international exhibition organizal by National Museum, New Delhi in 1980. In the same year when H. K. Arts College, Ahmedabad Celebrated the Silver Jubilee year, the Institute took an active part in organizing the exhibition 'Yuge Yuge Gujarat'. The Institute Museum published greeting cards from the illustrated Mss of Cita Govinda and Durga Saptashti. In 1984, Gujarat University Started the practical examination for the post-graduate students in Indian Culture. Museum worked as a reference Museum for these students and fulfilled the main purpose of study. In 1985, Dr. Vibhuti Bhatt participated in All India Museum Conference and read a paper 'Development and importance of B. J. Institute Museum with special reference to Educational activities. In 1992, the Institute celebrated its Golden Jubilee year. On this occasion we arranged an exhibition in the Art Galary. A great academician Shri Manubhai Pancholi 'Darshak' inaugurated the exhibition. More than five hundred visitors and students enjoyed the exhibition. Now a days our Museum is developed into a research and educational museum. It possesses about 11,000 Sanskrit, Prakrit and Gujarati Mss, out of which about 50 rare illustrated Mss contain about 1,000 illustrations regarding

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98 Vibhuti Bhatt SAMBODHI Vishnu incarnations, forms of Goddesses, Devi Durga and the events from Jain Kalpasutra. The museum also has a rich collection of 4,500 ancient, medieval and modern coins and 400 other antiquities including stone and bronze sculptures, wooden replicas of entrance - Toranas of Rudra - Mahalaya at Siddhapur and Shiva temple at Kapadvanj. The descriptive Catalogue of Coins has already been prepared and is to be published in a near future. A number of research students as well as the scholars of Indological Study visit museum and use then antiquities available in the filed of Archaeology and literature. TL Thus this collection of Mss and coins is very rich in every aspect and it can arrange the exhibition periodwise before and after Independence.

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Jaina's Epistemic Contribution to Non-Jaina Philosophy Dyuti Jayendrakumar Yajnik For Plato, Samkara and Bradley, philosophy, broadly, is the 'knowledge of reality' for the logical positivist it is only 'linguistic analysis'. However philosophy, to be true, must be philosophy of life, where we do not have a part-view but the whole-view or world-view. "Idealism was unable to see the trees in the wood, while empiticism could not see the wood in the trees" said C.D. Broad (Contemporary British Philosophy, Ed. J. H. Muirhead, Vol.1, 1924). These are the two different ways of approaching the problem but they are not the only ways. Hence, we should see the world steadily and as a whole. If we do not look at the world synoptically, we shall have a very narrow view of it. (Ramjee Singh) The Jaina view of life known as anekanta (Non-absolutism) is nearer to such a synoptic view. To quote Whitehead, such a non-absolutistic approach is "an endeavour to frame a coherent, logical, necessary system of general ideas in terms of which every element of our experience can be interpreted" (A. N. Whitehead: Process and Reality, 1929, p. 4). The function of philosophy is not merely academic pursuit of knowledge and reality, it also serves as a way of life. Hence, C. E. M. Joad options that "We must achieve a synoptic view of the universe" (C. E. M. Joad: A Critique of Logical Positivism, 1950, p. 29). (Ramjee Singh) Approach of Reason But dogmas if lift to the private field should not be questioned, but if made public, they are bound to face postmortem examinations and hence the formal reasoning is bound to step in. Among the Jainas, there is long and continued tradition of logicians who have tried to prove their philosophy with the help of arguments. The names of Umaswati (2nd Century),

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100 Dyuti Jayendrakumar Yajnik SAMBODHI Siddhasena (5th Century), Samantabhadra (6th Century), Pujyapada (6th D), Akalanka (7th century), Abhayedeva Suri (7th Century), Haribhadra (8th Century), Vidyananda (9th Century), Manikyanandi (9th Century), Anantakirti (11th Century), Prabhachandra (11th Century), Hemchandra (11th Century), Vadideva Singh Suri (12th Century), Mallisena (14th Century), Dharmabhushana (14th Century), Yashovijaya (18th Century) etc. are important in this connection. Classification of Knowledge Jainism classifies Knowledge in two ways: (1) Canonical (Agamika), and (2) Philosophical (Darsanika). The five kinds of knowledge such as mati, sruta, avadhi, manahparyaya and kevalajnana are based on the former, while pratyaksa (direct knowledge) and paroksa (indirect knowledge) are developments of the latter. Paroksa Pramana (Indirect Knowledge) Non-distinct (avisada) knowledge is paroksa, and it unlike pratyaksa, dependent on others. It is of five kinds, namely, smarana, pratyabhijnana, tarka, anumana and agama. Out of these pramanas in Jaina logic, only the anumaua pramana has been discussed in Buddhist philosophical literature. Pramana Right from Umaswati (1-85 AD) to Yashovijay (1608-88) have defined pramana differently. All may be different in expression but conceptually all are more or less of same category. Certain definition of Pramana are as under 1. Tattvarth Sutra (Umaswati) - Samyajnanam pramanam. Nyayavatara (Siddhasena Diwakara) - Pramanam svaparabhasi jnanam badhvarjitam. Aptamimamsa (Samanta Bhadra) - Tattvajnanam pramanam te yugapatsarvabhasanam. Pramana Pariksha - pramanadishtasansiddhiranyathatiprasangatah. Astasahasri (Manikyanandi) - pramanamavisamvadi jnanamanadhigatarthadhigama lakshanatvat. 6. Prameya Kamala Martanda (Prabhachandra) - svapurvarthvyavasayatmakam jnanam pramanam. 7. Pramananayatattvaloka - Svaparavyavasayi jnana pramanam.

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Vol. XXXV, 2012 Concept of Anumana In Jainism 101 8. Pramanamimansa (Hemachandra) Prakarsena sanjnayadivyavachchhedena meeyate parichchhidyate vastutattvam yena tat pramanam. Syadvadamanjari (Mallisena Suri) - Prameeyate parichchhidyatertho Anekantavisistonanati pramanam. 10. Jaina Tarkabhasha (Yashovijaya) - Svaparavyavasayi jnanam pramanam. It is seen that other Indian systems consider Jnana as different from Pramana, the means of getting valid knowledge, but looking at above mentioned Jaina definitions of Pramana, unlike other Indian system of philosophy, Jaina defined pramana in terms of knowledge. Historically it is seen that : 1. The logical tradition of Samantabhadra defines Pramana in terms of knowledge, which illuminates itself and its object. Siddhasena Diwakara who adds the qualification badhavarjita' i.e. devoid of any obstacle, and thus, modified it. Some of the definitions of Pramana are based on derivation as given by Pujjyapada, for example, "Pramiyate praminoti pramiti matram va Pramanam." As given by Hemachandra, "Prakarsena sanjnayadivyavachchhedena meeyate parichchhidyate vastutattvam yena tat pramanam." 5. Vidyananda probably following Umasvati, has defined Pramana in terms of valid knowledge, "Samyagjnanam Pramanam. In the later time, Pramana is defined in terms of knowledge with the, additions of following qualifications : 1. Siddhasena Diwakara - bhodhavarjita, without any obstruction. 2. Vadidevasuri and Yashovijaya - Sva-para vyavasayi, that revels both the self and the object) Vidyananda - Avisamvadi, uncontradicted. Manikyanandi and Prabhachandra - Anadhigatattva Apurvarthatva, not known before or novel. Manikyanandi and Prabhachandra - vyavasayatmakah, definite knowledge.

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Dyuti Jayendrakumar Yajnik From this it is cleat that the definition of Pramana in terms of knowledge had developed into some complex definitions presenting new theories, In all these definitions, qualifications are added in later period, which present a view of the historical development. 102 Comparison : If we make a comparison between the definitions of Pramana we can notice that, there are some similarities between the Jaina definition of Pamana and other system's definition of pramana. For example, the ideas of anadhigatartha or apurvarthatva etc. are introduced in Jaina logic in the text of Pariksamukha of Vidyanandi and Astasahasri of Manikyanandi. As a matter of fact, the ideas of anadhigatartha or apurvarthatva are already existent in the definition of Pramana as given in Kumarilabhatta. His definition of Pramana is as follows, "Tatrapurvarthvijnanam niscitam bodhavarjitam Adustakaranarbdham pramanam lokasammatam." SAMBODHI Thus it is clear that Jaina logicians have borrowed this idea of bodhvarjita, anadhigatarth and apurvarth from Kumarila. Further, the idea of avisamvadakatva is definitely taken from Buddhist source that defines Pramana as follows, "Pramanamavisamvadi jnanam."(Pramanavartika of Dharmakirti-24) Classification of Pramana : In Jaina tradition the classification of pramana are of two types: 1. Agamic classification and 2. Logical classification In Jaina tradition pramana means knowledge. Therefore, from that point of view, the classification of pramana means the classification of knowledge. The treatment where knowledge is divided into mati, sruta etc. is the one based on agamic classification. The treatment where knowledge is divided into pramana like perception, inference etc. is based on logical classification. An unmixed instances of agamic classification is found in Avashyaka Niryukti, where an instant of logical classification can be noticed in the text of Nyayavatara. Development of the Jaina theory of knowledge Looking at the development of the Jaina theory of knowledge, during

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Vol. XXXV, 2012 Concept of Anumana In Jainism 103 agamic period there were five-fold division of knowledge. And at the stage of Niryukti, the idea of two-fold division usurps in, which is an external influence. Yet the predominance of agama was there. But at the state of anuyoga, where the five-fold division of agama takes a back seat and the fourfold division of Nyaya comes into prominence. Umaswati reverts to the position of the Niryukti and stresses upon the two-fold division, which was finally accepted. (Bhagavatisutra, Anuyogadvara) In Nandisutra another development is seen where the sense cognition included into pratyaksa. Jinabhadra and Akalanka designated it as Samvyavaharika pratyaksa, i.e. perception according to the common usage, just to avoid its contradiction with the Niryukti or Tattvarthasutra i.e. agamic authority. Manikyanandi and Vadidevasuri again adopted the logical division and try to formulate the agamic conception into their own style. The logic of Siddhasena divides pramana in three types only. Thus, the development of Jaina division of knowledge passes through various stages or phases. In initial stage it was free from external influence and in later period slightly mixed with external influences and losing its originality and ultimately establishing its originality and then constructing a parallel system of logical development. Pandit Sukhalalji had arranged these developments into seven stages: 1. Purely agamic 2. Based on the Niryukti 3. Presented by the Anuyogadvara 4. Based on the Tattvarthasutra 5. Contribution of Siddhasena Diwakara 6. Contribution of Jinabhadra 7. Contribution of Akalanka and his followers Tarka pramana - Reasoning Tarka or inductive reasoning is an essential feature to have the concomitance of an entity(Skukla, P. 212, 213 which is the instrument

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104 Dyuti Jayendrakumar Yajnik SAMBODHI of inference. Partyaksa, smarana and pratyabhijnana are associative reasons to originate tarka. It decides the inseparable connection (avinabhava sambandha) among the objects known through inference and agama. Akalanka is the first to fix the definition and subject of tarka in Jaina philosophy. Comparison Mimamskas do not accept Tarka as a separate pramana. The word Uha used by them in the sense of reasoning is synonymous with the Iha of matijnan of Jainas. The Buddhist, also deny its validity on the ground that tarka can only help one to know further on object which is already known through perception. Tarka as a Pramana Akalanka recognised tarka as a pramana, since concomitance cannot be known without tarkas. If we do not accept the validity of tarka, we will not be able to accept either, as they both (inference and tarka) depend on the same basis for their validity as pramanas. (Shukla, P - 213 ) Reasoning helps us in deriving certain conclusion on the bases of our experience. It elaborates and expands the materials collected and conserved by the processes like sensation, speculation and perception etc. It is through reasoning that we discover mutual relations of different concepts. It is the power of reasoning upon which our inferential judgments are based. It is defined in this way, 1. Eeha, Uha, Tarka, Pariks, Vicharana jijnasa ityanarthantaram. (Tatvarthadhigamabhashya) Sadhya-sadhana-sambandhajnanavivruttirupesakshat svarthnischayane phale sadhakatamastarka. (Rajavartika) 3. Vyaptijnanam tarkah. (Nyayadipika) Reasoning is the knowledge of invariable concomitance conditioned by observation (Upalambha) and non-observation (Anupalambha). Observation means the knowledge of existence of sadhya, i.e. the thing to be proved, on the experience of the linga or sadhana. Non-observation stands for the knowledge of non-existence of the sadhana or linga where there is no sadhya. Our inferential judgment develops through the process of reasoning somewhat in the following manner : 'I saw smoke and fire together so many times and I never saw smoke without fire although I sometimes saw fire without smoke. Thus, we infer, because here is smoke, therefore, here must be fire. In short,

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Vol. XXXV, 2012 Concept of Anumana In Jainism 105 our reasoning derives the conclusion that whatever is a case of smoke is invariable the product exclusively of fire. Jaina's position why Tarka is a separate Pramana : It should not be maintained that such knowledge of invariable concomitance is derived exclusively from perceptual cognition. It is beyond the capacity of perception to derive knowledge of universal concomitance, since our empirical perception is limited, whereas the knowledge of invariable concomitance is unlimited. Nor, it can be maintained that such knowledge is obtained by inference, since, inference itself is not possible in the absence of invariable concomitance has been apprehended as an antecedent condition of inference. Such being the case, how is it possible that the knowledge of invariable concomitance i.e. the reasoning can be obtained by inference? It follows, therefore, that the reasoning or Tarka is a separate means of knowledge of invariable concomitance, which is not apprehended by other recognized means. Thus, it becomes clear that vyapti or constant concomitance can be conceived through 'Tarka' only. (Prameya-ratnamalakara) Different definitions of Tarka given by Jaina Logicians : 1. Akalanka Akalanka gives the definition of Tarka this way, 'Tarka is a probabilistic knowledge acquired through perception and Anupalambha.' Critique elaborate this definition that the cause of the removal of ignorance of the relation of Sadhya and Sadhana acquired in the form of resulting Svarthanumana with certainty is called Tarka. 2. Manikyanandi The vyaptijnana, acquired by upalabdhi (perception of hetu), is called Uha or Tarka. e.g. Smoke is upalabdhi for fire and no fire is anupalabhdi for smoka, on the basis of this upalabdhi and anupalabdhi we get vyapti jnana, and it is called Tarka. This is the cause of the knowledge of avinabhava between sadhya and sadhana in all time, all space and everywhere. Vadidevasuri, Siddhashengani, Prabhachandra, Anantavirya, Hemachandra, Dharmabhushana, Yashovijay etc. Jaina logicians accept Tarka as a valid sourse of knowledge for getting vyapti. Different logicians believe differently regarding vyapti-grahak.

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106 Dyuti Jayendrakumar Yajnik SAMBODHI Gautamiya logicians believe sahacharyagraha, vyabhicaragraha, bhuyodarsana, samanyalaksana, tarka and Buddhists believe tadatmya and tadutpatti as vyaptigrahak. But Jainas clearly believe that Tarka is the only means for judgment of vyapti. Naiyayika's Criticism : If we get vyapti through tarka, then if we have doubt in vyapti, then we will use tarka and will get another vyapti and in that if we have doubt then there will be infinite regress if we accept Jaina's notion that we can get vyapti through Tarka. Abhinibodha, Hetuvada and Anumana In orthodox Jaina literature the word Ahinibodha is used for Anumana. e.g. Vidyananda in Tattvarthshlokavartika says that, "Certainty about Sadhya, with the help of Hetu, without direct sense perception is called Abhinibodh." Acharya Shrutasagara also says that, "Sadhya-vijnana with help of Sadhana in the form of Svarthanumana itself is a special knowledge in the form of Abhinibodh. Shat - khadangama sutra's critique Virasen also says the similar thing. Akalanka, Vidyananda etc. believe Anumana as a special type of Matijnana. At many other places it is expressed in the terms of Hetuvada also. Thus, in Jaina orthodox texts, the discussion on Anumana is seen, but not with its terminology. The clear definition and process of Anumana in systematic form is seen in Acharya Siddhasena Diwakara's (6th century) Nyayavatara. View of Siddhasena : According to Acharya Siddhasena, 'Certain and distinct knowledge of Sadhya, acquired through knowing Sadhya-avinabhavi-linga is called Anumana.' View of Akalanka : Akalanka explained Anumana in Laghiyastrayi and Nyaya-viniscaya that 'the knowledge of Sadhya, acquired through the knowledge of Sadhyaavinabhuta-linga is called Anumana. Then, Vidyananda, Manikyanandi, Vadiraja, Prabhachandra, Hemachandra, Dharmabhushana etc. all followed Akalanka's definition of Anumana.

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Vol. XXXV, 2012 Concept of Anumana In Jainism 107 Criticism of Naiyayika by Acharya Dharmabhushana : Acharya Dharmabhushana criticizes Naiyayika's definition of Anumana - Lingaparamarsonumanam. Dharmabhushana says that if we consider paramars as anumana, then, proving sadhya will be impossible. Because, lingaparamars means the knowledge of linga or hetu, and through the knowledge of linga or hetu, one can remove the ignorance of linga or hetu, not removal of the ignorance of sadhya. Therefore, 'Sadhanat sadhyavijnanamanumanam' is the proper definition of Anumana, because sadhyavijnana only can remove the ignorance of sadhyajnana. Thus, the meaning of Anumana is removal of ignorance of Anumeya and getting the knowledge of the meaning of anumeya. And it can only be possible through the knowledge of sadhya, not through the knowledge of Hetu or paramars. Thus, the direct karana of Anumiti is the knowledge of sadhya. In short, the knowledge of sadhya (sadhya-vijnana) itself is the inference - a valid source of knowledge. This Anumana is the cause of resulting Anumiti. Anumana and Anumiti Naiyayikas believe that anumana is different from the resulting anumiti and Buddhists believe that resulting anumiti itself is anuman, both are identical. Jainas believe in both the stands, i.e. anumana is identical with resulting anumiti, as well as different from it. The self in which there is pramiti according to pramana, in that self there also seen the result of it. So, from the point of view of Pramata (Knower) the premana and resulting anumiti are identical. And, when we consider, pramana as a karana-parinama (cause) and result as a kriya-parinama (process) then, pramana and resulting anumiti are different. Thus, it is clear that Anumana is the Asadharana karana of Anumiti. Giving etymological definition of Anumana, Acharya Vadiraj writes, Anu, means, after. Means, the knowledge which arises After the judgment of constant concomitance (vyapti) is Anumana. Following Manikyanandi, Yashovijay called anumana to the knowledge of sadhya acquired through sadhana. He put two types - svarth and pararth and gave importance to swarth as it its the main element of Hetu-grahana and sambandha-smarana. Astasahasri - Anu vyaptinirnayasya paschadbhavi manam . In Jainism, anumana pramana is included in the paroksa pramana,

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108 Dyuti Jayendrakumar Yajnik SAMBODHI owing to its dependence on the other cognition, i.e. perceptual cognition (pratyaksa). In Jaina tradition, Akalanka gave comprehensive definition of Anumana, "Sadhanatsadhyavijnanamanumanam tadatyaye, Virodhatkvachidekasya vidhana pratishedhayoh." (Nyayaviniscaya) Anumana is the knowledge of sadhya on the strength of sadhana. Or in other words, the cognition of sadhya i.e. that what is to be known, produced by sadhana i.e. the instrument to prove the sadhya is called Anumana, which follows lingagrahana (i.e. apprehension of the predicate of proposition) and vyaptismarana (i.e. the remembrance of invariable concomitance). And because it is avisambadin i.e. non-discrepant in its own subject and removes the obstacles arising due to duobt (samsaya), perversion (viparyaya) and indecision (anadhyavasaya). Thus, it should be considered as a pramana. Thus it becomes clear that anumana means a cognition which takes place after some other cognition, specially perception (anu vyaptir nirnayasya pascadbhavi manam) (Shukla, P. 211 ). Types of Anumana There are two types of anumana - svarthanumana and pararthanumana. Regarding the constituents of pararthanumana, there is no unanimity in the Jaina tradition. They have accepted the number of avayavas with regard to the pramatra i.e. to whom it is addressed, of a particular inferential cognition. This is the reason why we find in Jainism sometimes ten avayavas, sometimes five or three or even one. In agamic period particularly Bhadrabahu has accepted the number up to ten, but in logical period we find the philosopher like Akalanka has restricted it up to five being influenced by the Nyaya school of philosophy. Naiyayikas like Vatsyayana, Udyotkara, Vachaspati etc. have commented Nvavasutra (1.1.32) "Pratijnahetudaharanapanayanigamananyavayavah" and have recorded ten avayavas as the view of the opponent , i.e. Jaina's view. The additional five avayavas are, Jnasa (inquiry), Samsaya (doubt), Sakyaprapti (inventive) and Samsayavyadasa (dispelling of doubt) According to Naiyayikas, these five can be taken as the presonditions

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Vol. XXXV, 2012 Concept of Anumana In Jainism . 109 of the debate, but should not be taken as a part of the sadhaka-vyakhya by which the inferential cognition can be drown. 1. But Jaina believe that these steps are necessary for a beginner, for those who are not convergent with technicality of logical tradition. 2. It should be remembered that the reference of ten numbered syllogism were found in the Jaina text, which were composed far before the development of logic. That is why, in later logical texts like, Nyayavatara, Pramanyakamala martanda, Pramanaya tattvalankara, Pramanamimansa, Syadvadmanjari etc. we have the presentation of five-membered syllogism. "In conclusion it may be mentioned that the Jaina philosophers adopted a practical approach to the problem keeping in uniformity with their nonabsolutist standpoint. Thus, the number of avayava depends on the caliber of the person to whom it is addressed. Accordingly it may be ten or five or three or two or even one. None of the alternatives is to be rejected." (p.102) As a matter of fact, the Janias are of the view that the number of steps in a proposition cannot be fixed as it depends entirely on the level of competence of the heare. Manikyanandi recognizes pratijna and hetu as the minimum essential steps, but he concedes that other steps may also be required in dealing with certain types of hearers. Hemachandra is also of the same view. Vadideva's view, however, is somewhat different. He accepts, like the Buddists, one step for the particular type of hearers and two, three, four, and five for other general hearers. But Patrasvamin's view is more important in this respect as he does not go beyond the two steps of Pratijna and Hetu. Thus some Jaina believe in only two - Pratijna (proposition) and Hetu (middle term-reason). They urge in support of this theory that without accepting the pratijna or paksa what is the use of the hetu, and for what would it be utilized Hence, they say the Udaharana is necessary and deny that Upanaya and Nigamana are conclusive factors. (Shukla, P - 242-243) For instance: (1) there is a fire on the mountain (paksa). (2) since there is smoke (hetu). The above view of the Jainas is recorded in Buddhist literature. Both Dharmakirti and Santaraksita criticised this theory. Dharmakirti examines the Jain propositions with the following example:

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110 Dyuti Jayendrakumar Yajnik SAMBODHI (1) trees are sentient beings - cetanas taravah (pratijna). (2) because they sleep (hetu). He then refutes this theory stating that this instance is fallacious, since sleep which is manifested by closing of the leaves at night is found only is some trees, not in their totality. The same thing is explained in the Dharmottarapra-dipa by Dharmottarara. Shantarakshita referred to a view of Patrakesari with regard to the conception of types of hetu. He puts a number of examples to establish his own view showing that there are only two organs, Pratijna and hetu. For instance: 1. (a) the hare-marked (sasa-lanchana) is the Moon (paksa or pratijnan), (b) because it is spoken of as the Moon (hetu). Likewise: 2. (a) the pain of mine has been caused by the falling insect (paksa). (b) because its appearance was felt on the touch of the falling insect. (hetu). 3. (a) the soul, jar and other things are somehow essentially non-existent (pratijna). (b) because they are somehow inapprehensible in any way, like the horns of the hare (hetu). In the last case, there is no corroborative instance of dissimilarity. The jar and other things include the entire group of Positive Entities and they have been mentioned in the proposition as essentially non-existent. And the negative entity has been put forth as the Instance. Apart from the Positive and the Negative, there is no third category wherein it could be pointed out that the exclusion of the Probandun implies the exclusion of the Probans. Therefore, according to Patrasvamin, there are only two organs of hetu, wherein other organs can easily be merged. This is the shortest and most well-defined way of making inference. Shantarakshita and his Commentator's Criticism Shantarakshita and his commentator explain the view of Patrasvamin with regard to the various aspects of proban. They say that according to Patrasvamin, the probans is valid only when it is found to be otherwise impossible and not when it has the three features (anyathanupapannatva eva sobhano hetuna punastrilaksanah). This view is elaborated as follows:

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Vol. XXXV, 2012 Concept of Anumana In Jainism 111 Patrasvamin justifies that anyathanupapannatva is the principal characteristic of a probans. Through presumption (arthapatya) the same characteristic implies three features, viz. Paksadharmatva, Sapaksasattva, and Vipaksavyavrattatva, but the Vipaksavyavrtti or anyathanupapatti can imply all other features which do not serve any useful purpose. As a matter of fact, the relation of invariable con-comitance (avinabhava), which is, the heart of hetu, is not present in the three-featured reasons (trairupya-hetu), but found in the one-featured (ekarupya hetu). Shantarakshita then quotes a renowned karika of Patrasvamin from the Trilaksanakadarthana as follows: anyathanupapannattvam yasya tasyaiva hetuta. drastantau dvavapi stam va ma va tau hi na karanam nanyathanupapannatyam yatra tatra trayena kim. anyathanupapannatvam yatra tatra trayena kim. It means anyathanupapannatva is the only probans. There may be three corroborative instances, but really they cannot be depended upon. If the anyathanupapannatva is not there, what is the use of three features? and if the anyathanupapannatva is there, what is the use of the three features (trairupya)? He illustrates this point saying that the man who has three sons is called ekaputraka on account of having one good son (Suputratvat). Similarly in the case of the three featured probans only feature would be useful in making inferences. Patrasvamin's Attempt to Prove his Position : Patrasvamin has tried to prove that there can be no anyathanupapannatva hetu in the three-featured probans. For instance, "one must be dark (paksasatva), because one is the son of so and so (sapaksasatva), whose other sons are found to be dark (vipaksasatvavyavstti)". This example contains the three-featured probans. Even then it cannot lead to any valid and definite knowledge and conclusion. For there is no avinabhavasambandha (relation of invaribale con-comi-tance between his son and his darkness. The climate and eating of vegetables by his mother during the pregnancy is real cause. Therefore, the Trairupya is not a corrrect theory. Patrasvamin again pointed out that the one-featured probans has the requisite capacity of leading to valid knowledge. It has no external corroborative instances, either of similarity or of dissimilarity, either in the form of statement or in the form of actual things, because all things have

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112 Dyuti Jayendrakumar Yajnik SAMBODHI been included under the subject or paksa (minor term) Positive and Negative entities, and there is nothing apart from these. As regards the character of "being present in the Minor term", this is the anyathanupapannatva hetu and noting apart from the latter. Hence the probans here is one-featured. But the Buddhist philosophers do not accept this view and they try to criticise it. For instance, Shantrakshita questions whether Patrasvamin's definition of hetu refers to the general position or to a particular subject on which knowledge is sought or to a particular instance. If the first alternative is accepted, then, what would be indicated, would be the existence of the probans in the object where the probandum is present; and it would not accomplish what is sought to be accomplished. This refutation of the theory of one-featured probans is based on the asiddha, viruddha and anaikantiak defects (hetvabhasas). However, the Jaina philosophers like Prabhachandra and Anantavirya say that these defects are really not on the side of the one-featured hetu of Jainas, but on the side of the three-featured hetu of the Buddhists, because it can be applied to even Hervabhasas. They finally conclude that the one-featured hetu is the shortest and the simplest route to make an inference regarding anything. With regard to the importance of this reference we are in a position to say that the earliest mention of Jaina conception of anythanupapannatva as an aspect of a probans has been made by Acharya Dharmakirti. Afterwards, Shantarakshita referred to it and proceeded to examine it critically. There he mentioned Patrasvamin as the holder of this view. For the sake of Jaina philosophical history, this reference to Patrasvamin and his view is very important. Pramanyavada : Samkhya - Svatah Pramanyavadin Svatah Apramanyavadin Nyaya - Paratah Pramanyavadin Paratah Apramanyavadin Buddhists - Paratah Pramanyavadin Svatah Apramanyavadin Jaina - Sometimes Svatah Pramanyavadin Sometimes Paratah Pramanyavadin Sometimes Paratah Apramanyavadin

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Vol. XXXV, 2012 Concept of Anumana In Jainism 113 The determination of validity is in some cases achieved by cognition by itself. The cognition induced by a repeated course of experience or direct achievement of results, and that alone gives final satisfaction to the subject and a person does not feel an urge for further security of his cognition, is self-determined, intrinsic. This way sometimes there is Svatah Pramanyavada. But in other occasion when the cognition had not yet been ascertained to stand in unfailing correspondence with the object, its validity is determined either by, 1. Subsequent confirmatory cognition of the same object, or 2. By a cognition of its pragmatic consequences, or 3. By the cognition of an object invariable concomitant with it. This establishes the fact that validity is determined by other means, i.e. extrinsic. Jayanta Bhatta (9th c. A.D.) presents the Jaina position at the beginning and then refutes by showing fault in it. Pramanyavada - Validity of Knowledge According to Jainism, the validity of knowledge can either be Swatah or it can be Paratah. "Tat pramanyam swatah paratshch." According to Naiyayikas there is a paratah-pramanya. Critique Vatsyayana says that, the validity of pramana is based upon anumana. Here, it is criticized that anumana, which itself is a pramana, how can it be the bases for another validity of other pramana ? Means, who give validity to it? If we say that another anumana, then, there arises fallacy of infinite regress. Therefore, it is proper to say that sometimes there is self validity of pramana and sometimes it is dependent on other means. i.e. sometines it is swatahpramanya and sometimes it is paratah-pramanya. Hear question arises that when is the validity of pramana swatah and when is it paratah? According to Jaina, in case the objects with which we are familiar, the validity of pramana rises of itself. But when we see an object which we have not seen before, we may have a doubt at first and then with the help of inference we come to a definite judgment. This way when we come into contact with purely new object, then there the validity of pramana will be paratah. "Pramanyatu swatah siddhamabhyasat parotonyatha." (Pramana pariksha)

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114 Dyuti Jayendrakumar Yajnik SAMBODHI References: 1. Anuman Praman, Dr. Baliram Shukla, Eastern Book Linkers, Delhi, 1986. 2. Jainism in New Millennium, Ramjee Singh, Commonwealth Publishers Pvt.Ltd., 2010 3. The Buddhist Theory of Inference, Prof. S.R. Bhatta, 4. Jain Philosophy (Epistemology and Logic), Internet Encyclopedia of Philosophy. 5. Jain Philosophy (Epistemology and Logic), Routledge Encyclopedia of Philosohy. Jain Perspective in Philosophy and Religion, Ramjee Singh, Pujya Sohanlal Smaraka Parshvanath Shodhapith, 1993. 7. Jaina Concept of Omniscience, Ramjee Singh, L. D. Institute of Indology, y . 1974. 00 Anuman Praman - Jaina Evam Buddha Nyaya ki Drishti mai, Pradyuman Shah Singh, Motilal Banarasidas Prakashan. oOo

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saMskRta bhASA evaM sAhitya ke kSetra meM jaina zramaNa paramparA kA avadAna sAgaramala jaina bhAratIya saMskRti kI do zAkhAeM haiM - 1. zramaNa aura 2. vaidika / zramaNadhArA kI bhI aneka paramparAe~ rahI haiM - unameM jaina, bauddha, sAMkhya, AjIvaka evaM cArvAka pramukha dhArAe~ hai| jahA~ taka ina zramaNa dhArAoM ke bhAratIya saMskRta sAhitya ko avadAna kA prazna hai, usameM AjIvaka dhArA kA koI bhI sAhitya Aja upalabdha nahIM hai| isI prakAra cArvAka paramparA kA bhI eka mAtra prApta grantha tattvopaplavasiMha mAnA jAtA hai, jo saMskRta bhASA meM likhita hai aura mUlataH nyAyazAstra kA grantha hai, isameM bhI vividha pramANoM aura una para AdhArita mAnyatAoM kA khaNDana hI milatA hai / zramaNa dhArA ke aneka vidvAnoM kI yaha mAnyatAoM kA khaNDana hI milatA hai| zramaNa dhArA ke aneka vidvAnoM kI yaha mAnyatA rahI hai ki sAMkhya aura yoga paramparA bhI avaidika hai aura zramaNa dhArA kI hI nikaTavartI hai| inakA sabhI prAcIna sAhitya saMskRta bhASA meM hI upalabdha hai, yathA sAMkhyasUtra, yogasUtra, sAMkhyakArikA Adi aura una para likhita aneka vRttiyA evaM TIkAeM / sAMkhya aura yoga paramparA zramaNa dhArA kA aMga hai yA nahI hai yaha eka vivAdAspada prazna hai - maiM yahA~ isa para koI carcA na karate hue mUlataH zramaNa dhArA ke do aMgoM jaina aura bauddha dhArA ke sandarbha meM hI carcA karugA / bauddha dharma kI hInayAna zAkhA ke mUlagrantha, jo tripiTaka sAhitya ke rUpa me jAne jAte haiM, ve mUlata: pAlI bhASA meM upalabdha haiN| prAkRta bhASA ke vibhinna rUpo meM pAlI eka aisI bhASA he jisakA anya prAkRta bhASAoM kI apekSA saMskRta se adhika naikaTya hai / kucha vidvAnoM kI mAnyatA yaha bhI hai ki 'pAlI' mUlataH mAgadhI hai, phira bhI isakI azoka ke pAlI abhilekho kI apekSA bhI saMskRta se adhika nikaTatA dekhI jAtI hai / bauddha paramparA meM lagabhaga 5 vI zatI se saMskRta bhASA kA prayoga prArambha huA / usake pUrva kA samagra bauddha sAhitya mAgadhI meM hI thA aura mAgadhI kA saMskAra karake hI pAlI bhASA banI hai| usakA yaha saMskAra laukika saMskRta ke sahAre huA ataH pAli anya prAkRtoM kI apekSA saMskRta ke adhika nikaTa hai / na kevala bauddha paramparA kI hInayAna zAkhA ke mUla grantha pAlI bhASA meM pAe jAte hai, apitu una para likhI gaI aTTakathAe~ arthAta TIkAe~ bhI pAlI meM hI milatI hai, na kevala itanA apitu pAlI bhASA kA vyAkaraNa bhI pAlI meM hI hai| kintu yahA~ yaha jAna lenA Avazyaka hai ki bauddha paramparA meM hInayAna zAkhA yA theravAdI zAkhA kA bala prArambha meM pAlI bhASA para hI rahA thA,

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116 sAgaramala jaina SAMBODHI kintu paravartIkAla meM isa hInayAna paramparA meM nyAya saMbaMdhI jo grantha likhe gae ve saMskRta bhASA meM rhe| jabaki bauddha paramparA kI mahAyAna paramparA kA vipula sAhitya saMskRta bhASA meM hI nibaddha hai / mahAyAna sampradAya kA bala pAli kI apekSA saMskRta para hI adhika rahA hai / isake viparIta jahA~ jaina paramparA ke mUla Agama prAkRta bhASA meM milate haiM vahIM unakI 8vI zatI yA usase paravartI TIkAe~ aura vRttiyA~ saMskRta meM hai| isI prakAra prAkRta ke sabhI vyAkaraNa bhI saMskRta bhASA meM likhe gaye haiM aura unakA mUla uddezya bhI saMskRta ke vidvAnoM ko prAkRta bhASA ke svarUpa ko samajhA kara prAkRta granthoM kA artha bodha karanA hI rahA hai| isa sAmAnya carcA ko yahA~ samApta karate hue maiM jaina paramparA ke AcAryoM ke dvArA saMskRta sAhitya ko, jo avadAna diyA gayA hai, isakI hI carcA karanA cAhatA huuN| jahA~ taka jaina paramparA kA prazna hai, usakI zvetAmbara aura digambara donoM zAkhAoM meM Agama tulya grantha mUlataH arddhamAgadhI, mahArASTrI enaM zaurasenI prAkRta meM likhe gae aura unakI niyukti aura una para likhe gae bhASya bhI prAkRta meM hI rahe / kintu Agama sAhitya para jo cUrNiyA~ aura cUrNi-sUtra likhe gae ve prAkRta aura saMskRta kI mizrita bhASA meM hI likhe gae / cUrNiyoM ke pazcAt Agama aura Agama tulya granthoM para jo bhI TIkAe~ yA vRttiyA~ likhI gaI athavA durgama padoM kI vyAkhyAe~ likhI gaI, ve sabhI saMskRta meM hI rahI / Agama granthoM para saMskRta meM TIkAe~ aura vRttiyA~ likhane vAle AcAryoM meM sarvaprathama AcArya haribhadra kA krama AtA hai jo 8vIM zatAbdI meM hue / haribhadra ke pazcAt zIlAMka (10vIM zatAbdI), abhayadeva (12vI zatAbdI), maladhArI hemacandra (12vIM zatAbdI), malayagiri (13vIM zatAbdI), yazovijaya (18vI zatAbdI), Adi AcAryoM ne prAyaH saMskRta bhASA meM hI TIkAe~ likhane kA kArya kiyA jisakA prArambha 8vIM zatAbdI se mAnA jAtA hai kintu jaina AcAryoM ne saMskRta meM grantha likhane kA kArya usase 500 varSa pUrva hI prArambha kara diyA thaa| jaina paramparA meM lagabhaga IsA kI 3rI zatAbdI meM AcArya umAsvAti ne sarvaprathama saMskRta bhASA meM tattvArthasUtra aura usake svopajJabhASya kI racanA kI thii| isake atirikta umAsvAti kI prazamarati Adi kucha anya kRtiyA~ bhI saMskRta bhASA meM likhI gaI / isameM prazamarati-prakaraNa aura pUjAprakaraNa pramukha hai / yadyapi pUjA-prakaraNa kA lekhana umAsvAti ne hI kiyA thA yA kisI anya ne, isa saMbaMdha meM vidvAnoM meM matabheda hai| jaina AcAryoM dvArA saMskRta bhASA meM nibaddha granthoM meM matabheda hai| jaina AcAryoM dvArA saMskRta bhASA meM nibaddha granthoM meM tattvArthasUtra aura usakI TIkAe~ pramukha mAnI jA sakatI haiM / tattvArthasUtra para digambara paramparA meM pUjyapAda devanandi (lagabhaga 6ThI zatAbdI) ne sarvArthasiddhi nAmaka TIkA kI racanA kI / inakI anya kRtiyoM meM iSTopadeza, samAdhitantra Adi bhI hai, jo saMskRta bhASA meM likhI gaI hai| zvetAmbara dhArA meM jaina nyAya aura anekAMtavAda para AdhArita sarvaprathama saMskRta kRti mallavAdI kSamAzramaNa kA dvAdazAranayacakra hai / usa para siddhasena kI jo TIkA hai vaha bhI saMskRta meM hai, kintu siddhasena kI mukhya. kRti sanmatitarka milatI hai, jo saMskRta bhASA meM nibaddha hai / tattvArthasUtra para zvetAmbara paramparA meM saMskRta bhASA meM TIkA likhane vAle siddhasena gaNi (7vIM zatI) hai jo sanmatitarka ke kartA siddhasena divAkara se bhinna hai, aura 7vIM zatI ke hai / jaina nyAya para sarvaprathama saMskRta bhASA meM grantha likhane vAle siddhasena divAkara hai jinhoMne nyAyavatAra nAmaka eka dvAtriMzikA saMskRta bhASA meM likhI hai| digambara paramparA meM pUjyavAda ke pazcAt akaMlaka ne tattvArthasUtra para saMskRta meM rAjavArtika nAmaka TIkA likhI sAtha hI jainanyAya

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Vol. XXXV, 2012 saMskRta bhASA evaM sAhitya ke kSetra meM jaina zramaNa paramparA kA avadAna 117 ke kucha granthoM kA bhI saMskRta meM praNayana kiyaa| unake pazcAt vidyAnanda ne zlokavArtika nAma se tattvArthasUtra kI TIkA saMskRta zlokoM meM likhI / isake atirikta 8vI aura 9vI zatAbdI meM jainanyAya para jo bhI grantha likhe gaye, ve prAyaH saba saMskRta bhASA meM hI likhe gaye, jaina AcAryoM ne nimna viSayoM para saMskRta bhASA meM apane granthoM kI racanA kI - Agamika TIkAe~, vRttiyA~ evaM vyAkhyAe~, Agamika prakaraNa (isa vidyA ke kucha hI grantha saMskRta bhASA meM hai)| saMskRta bhASA meM jainoM ke aneka stuti, stotra Adi bhI milate hai, jaina karma siddhAnta ke kucha granthoM kI saMskRta TIkAe~ bhI milatI hai, jainayoga evaM dhyAna ke kucha grantha bhI saMskRta TIkAe~ bhI milatI hai, jainayoga evaM dhyAna ke kucha grantha bhI saMskRta meM hai, yathA zubhacandra kA jJAnArNava, hemacandra kA yogazAstra Adi nirvANakalikA, rUpamaNDana evaM samarAMgaNasUtradhAra Adi jaina kalA ke aneka grantha saMskRta meM hI hai| jaina rAjanIti ke grantha yathA nItivAkyAmRta arhannIti Adi bhI saMskRta meM hai, jaina tIrtha mAlAe~, jaina vijJAna evaM jaina karma kANDa kA pracura sAhitya saMskRta bhASA meM hI likhita hai, jaina itihAsa ke kSetra meM bhI prabandhakoza, prabandha-cintAmaNi Adi, saMskRta bhASA ke aneka grantha hai, isake atirikta kAvyazAstra, chandazAstra, jyotiSazAstra, jainapurANa evaM jIvanacaritra, jainakathAsAhitya (ArAdhanAkathAkoSa Adi), vyAzrayamahAkAvya, jaina nATaka, jaina dUtakAvya, evaM anekArthaka grantha jaiseaSTakakSI samayasuMdarakRta Adi aneka grantha bhI saMskRta sAhitya ke vikAsa me jaina kaviyoM ke avadAna ke paricAyaka hai| saMskRta kA jaina Agamika vyAkhyA sAhitya __ Agamika vyAkhyA sAhitya meM vizeSAvazyakabhASya nAmaka prAkRta kRti jinabhadragaNi dvArA lagabhaga vikrama kI chaTI zatAbdI meM prAkRta meM likhI gaI thI, kintu usa para jinabhadragaNizramAzramaNa ne svayaM hI svopajJa vyAkhyA saMskRta meM likhI thI / cUrNiyoM ke pazcAt AgamoM para jo saMskRta meM TIkAe~ evaM vRttiyA~ likhI gaI, unameM sarvaprathama 8vI zatAbdI meM AcArya haribhadra ne, anuyogadvAravRtti, prajJApanA-vyAkhyA, Avazyaka-laghuTIkA, Avazyaka-vRhaTTIkA, oghaniyuktivRtti, jambUdvIpaprajJaptiTIkA, jIvAbhigamalaghuvRtti, dazavaikAlikalaghavatti, dazavaikAlikabahadavatti, piNDaniyuktivRtti, nandi-adhyayanaTIkA, prajJApanA-pradezavyAkhyA Adi TIkAe~ aura vyAkhyA-grantha saMskRta bhASA meM likhe the| ina sabhI kA lekhanamAla prAyaH 8vI zatAbdI hI mAnA jA sakatA hai| usake pazcAt 10vI zatAbdI meM AcArya zIlAMka ne AcArAMga aura sUkSakRtAMga - ina . do aMga AgamoM para saMskRta meM TIkAe~ likhI / isI krama meM unhoMne jIvasamAsa nAmaka Agamika prakaraNa-grantha para saMskRta meM vRtti bhI likhI thii| Age isI krama meM ghanezvarasUri ke ziSya kharataragaccha ke AcArya abhayadevasUri ne AcArAMga aura sUtrakRtAMga ko choDakara 9 aMga AgamoM para saMskRta meM TIkAe~ likhI / unake nAma isa prakAra hai - sthAnAMgaTIkA, samavAyAMgaTIkA, bhagavatITIkA, jJAtAdharmakathATIkA, upAsakadazATIkA, antakRtadazATIkA, anuttaropAtikaTIkA, praznavyAkaraNaTIkA aura vipAkasUtraTIkA / isI AdhAra para unheM navAMgITIkAkAra bhI kahA jAtA hai, kintu ina nava aMga-AgamoM atirikta unhoMne kucha upAMgo para evaM Agamika prakaraNoM para saMskRta meM TIkAeM likhI hai| ve kramazaH isa prakAra hai - prajJApanATIkA / isake atirikta unhoMne haribhadra ke paMcAzaka nAmaka grantha bhI eka vRtti bhI

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118 sAgaramala jaina SAMBODHI likhI hai / abhayadeva kI ina racanAoM kA kAla vikrama saMvat 1120 se vi.saM. 1135 ke madhya hai| Agamika vyAkhyAkAroM meM isake pazcAt AmradevasUri ke ziSya nemIcaMdasUri hue, unhoMne bhI 12vI zatAbdI ke prArambha meM uttarAdhyayana sUtra para sukhabodhA nAmaka saMskRta TIkA likhI thI / yadyapi isameM pUrva vikrama saMvata 1096 meM vAdivetAla zAMtisUri ne uttarAdhyayana sUtra para prAkRta meM eka TIkA likhI thI kintu prAkRta meM hone ke kAraNa hama usakI parigaNanA prastuta saMskRta TIkAoM meM nahIM kara rahe haiN| isake pazcAt Agamika TIkAkAroM meM malayagiri kA nAma AtA hai| inhoMne AvazyakabRhadvRtti, oghaniyuktivRtti, candraprajJaptivRtti, jIvAbhigamavRtti, nandisUtraTIkA, piNDaniyuktivRtti, prajJApanAvRtti, vRhadkalpabhASya - pIThikAvRtti, bhagavatI dvitIyazatakavRtti, rAjapraznIyavRtti, vizeSAvazyakavRtti, vyavahArasUtraTIkA Adi TIkA grantha saMskRta-bhASA meM likhe / isake atirikta unhoM ne aneka Agamika prakaraNoM evaM karmagranthoM para bhI saMskRta meM TIkAe~ likhI / yathA - karmaprakRtiTIkA, paMcasaMgrahaTIkA, kSetrasamAsavRtti, SaDazItivRtti, saptatikATIkA Adi / isake pazcAt AgamoM para saMskRta meM TIkAe~ likhane vAloM meM tilakAcArya kA nAma AtA hai, unhoMne jItakalpavRtti, AvazyakaniyuktilaghuvRtti, dazavaikAlikaTIkA, zrAvakapratikramaNalaghuvRtti, pAkSikasUtraavacUri Adi likhI / inakA kAla 13vI zatAbdI kA uttarArdha mAnA jAtA hai| isake cAra zatAbdi pazcAt Agamika vyAkhyAkAroM meM upAdhyAya yazovijayajI kA krama AtA hai, inhoMne aneka Agamo para TIkAe~ likhI thii| kintu inake kAla ke bAda meM AgamoM para saMskRta meM TIkA yA vRtti likhane ke sthAna para prAyaH lokabhASA (marugurjara) meM Tabbe likhe jAne lage the, ataH saMskRta lekhana kA pracalana kama ho gayA, phira bhI vartamAna yuga meM pUjya ghAsIlAlajI ma.sA. ne sthAnakavAsI paramparA meM mAnya 32 AgamoM para saMskRta meM TIkAe~ likhI hai| terApaMtha ke AcArya mahAprajJajI ne bhI AcArAMga bhASya Adi kucha bhASya saMskRta meM likhe hai / AcArya hastImalajI ne dazavaikAlikasUtra evaM nandIsUtra para saMskRta meM TIkAe~ likhI hai| isI prakAra zvetAmbara mUrtipUjaka paramparA meM kucha candrasUri, kalyANabodhi sUri ne bhI kalpasUtra evaM anya AgamoM para TIkAeM likhI hai| ataH AgamoM para saMskRta meM vyAkhyA sAhitya likhane kI yaha paramparA vartamAna yuga taka bhI jIvita rahI hai / jahA~ taka digambara paramparA ke Agama tulya granthoM kA prazna hai, ve bhI mUlataH prAkRta bhASA meM racita hai - SaTkhaNDAgama, kasAyapAhuDa, mUlAcAra, bhagavatI ArAdhanA, tiloyapaNNatti, samayasAra, niyamasAra, paMcAstikAyasAra, aSTapAhuDa Adi sabhI mUlata: prAkRta meM nibaddha hai, kintu lagabhaga 6vI zatAbdI se ina para jo TIkAe~ likhI gaI ve yA to saMskRta prAkRta mizrita bhASAmeM yA phira vizuddha saMskRta meM hI milatI hai / inameM dhavalA, jaya dhavalA, mahAdhavala Adi prasiddha hai / kintu mUlAcAra, bhagavatI ArAdhanA, samayasAra, niyamasAra, paMcAstikAyasAra Adi kI TIkAe~ to saMskRta meM hI hai| ye sabhI 6vI zatI se lekara 15vI zatI ke madhya kI hai| saMskRta bhASA kA jaina dArzanika sAhitya yadyapi jaina tattvajJAna se saMbadhita viSayoM kA pratipAdana AgamoM meM milatA hai, kintu sabhI Agama prAkRta meM hI niSaddha hai / tattvajJAna se saMbadhita prathama sUtra grantha kI racanA umAsvAti ne saMskRta bhASA meM hI kI thI / umAsvAti ke kAla taka vividha dArzanika nikAyoM ke sUtra-grantha astitva meM A cuke the,

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Vol. XxxV, 2012 saMskRta bhASA evaM sAhitya ke kSetra meM jaina zramaNa paramparA kA avadAna 119 jaise vaizeSika sUtra, sAMkhyasUtra, yogasUtra, nyAyasUtra, Adi / ataH umAsvAti ke lie yaha Avazyaka thA ki ve jaina dharma-darzana se saMbadhita viSayoM ko samAhita karate hue sUtra-zailI meM saMskRta bhASA meM kisI grantha kI racanA kare / umAsvAti ke pazcAt, siddhasena, samantabhadra Adi ne bhI jaina darzana para saMskRta bhASA meM grantha likhe| siddhasena divAkara ne bhAratIya dArzanika dhArAoM kI avadhAraNAoM kI samIkSA ko lekara kucha dvAtriziMkAo kI racanA saMskRta bhASA meM kI thii| jinameM nyAyavatAra pramukha hai| isI prakAra AcArya samantabhadra ne bhI Apta-mImAMsA, yuktyAnuzAsana evaM svayambhUstotra nAmaka granthoM kI racanA saMskRta bhASA meM kI / isa prakAra IsA kI tIsarI-cauthI zatAbdI se jaina dArzanika sAhitya saMskRta meM likhA jAne lgaa| umAsvAti ne svayaM hI tattvArthasUtra ke sAtha-sAtha usakA svopajJa bhASya bhI saMskRta meM likhA thA / lagabhaga 5vI zatAbdI ke anta aura 6vI zatAbdI meM prArambha meM digambarAcArya pUjyapAda devanandi ne tattvArthasUtra para 'sarvArtha-siddhi' nAmaka TIkA saMskRta meM likhI thii| isake atirikta unhone jaina-sAdhanA ke sandarbha meM 'samAdhi-taMtra' aura 'iSTopadeza' nAmaka grantha bhI saMskRta bhASA meM likhe| isI kAla khaNDa meM zvetAmbara paramparA meM mallavAdI ne dvAdazAranayAcakra kI racanA saMskRta bhASA meM kI jisameM pramukha rUpa se sabhI bhAratIya dArzanika paramparAe~ pUrva pakSa ke rUpa meM prastuta kI gaI aura unhIM meM se unakI virodhI dhArA ko uttarapakSa ke rUpa meM prastuta kara unakI samIkSA bhI kI gii| isake pazcAt 6TI zatAbdI ke uttarArddha meM jinabhadragaNi zramAzramaNa ne vizeSAvazyakabhASya to prAkRta meM likhA, kintu usakI svopajJa TIkA saMskRta meM likhI thii| unake pazcAta 7vI zatI ke prArambha meM koTTyAcArya ne bhI vizeSAvazyaka bhASya para saMskRta bhASA meM TIkA likhI thI, jo prAcIna bhAratIya dArzanika mAnyatAoM kA gambhIra vivecana prastuta karatI hai, sAtha hI unakI samIkSA bhI karatI hai| lagabhaga 7vI zatAbdI meM hI siddhasena-gaNi ne zvetAmbara paramparA meM tattvArthasUtra kI TIkA bhI likhI thii| 8vI zatAbdI meM prasiddha jainAcArya haribhadrasUri hue, jinhoMne prAkRta aura saMskRta donoM hI bhASAoM meM apanI kalama calAI / haribhadrasUri ne jahA~ eka aura aneka jainAgamoM para saMskRta meM TIkAe~ likhI, vahI unhoMne aneka dArzanika granthoM kA bhI saMskRta bhASA meM praNayana kiyaa| unake dvArA racita nimna dArzanika grantha adhika prasiddha hai - SaDdarzanasamuccaya, zAstravArtAsamuccaya, anekAntajayapatAkA, anekAntavAdapraveza, ankAntapraghaTTa Adi sAtha hI unhoM ne bauddha dArzanika diD nAga ke nyAyapraveza kI saMskRta TIkA bhI likhii| isake atirikta unhoMne 'yogadRSTisamuccaya' Adi grantha bhI saMskRta bhASA meM likhe / haribhadra ke samakAla meM yA unake kucha pazcAt digambara paramparA meM AcArya akalaMka aura vidyAnandasUri hue, unhoMne aneka dArzanika granthoM kI racanA kii| jahA akalaMka ne tattvArthasUtra para 'rAjavatika' TIkA ke sAtha sAtha nyAya-vinizcaya, siddhi-vinizcaya, laghIyastrI-aSTazatI evaM pramANa-saMgraha Adi dArzanika granthoM kI saMskRta meM racanA kI / vahI vidyAnanda ne bhI tattvArthasUtra para zlokavAtikaTIkA ke sAtha sAtha Apta-parIkSA, pramANa-parIkSA, satyazAsana-parIkSA, aSTasahastrI Adi gambhIra dArzanika granthoM kI saMskRta bhASA meM racanA kI / 10vI zatAbdI ke prArambha meM siddhasena ke nyAyavatAra para zvetAmbarAcArya siddhaRSi ne vistRta TIkA kI racanA kI thii| isIkAla meM prabhAcanda, kumudacanda evaM vAdirAjasUri nAmaka digambara AcAryoMne kramazaH prameyakamalamArtaNDa nyAyakumudacanda, nyAya-vinizcaya TIkA Adi mahatvapUrNa dArzanika granthoM kI racanA kii| isake pazcAta 11vIM zatAbdI meM devasena ne laghunayacakra, bRdahnayacakra, AlApapaddhati, mANikyanandI ke parIkSAmukha tathA anantavIrya

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120 sAgaramala jaina SAMBODHI ne siddhi-vinizcaya TIkA Adi dArzanika kRtiyoM kA sRjana kiyaa| isI kAlakhaNDa meM zvetAmbara paramparA ke abhayadeva sUri ne siddhasena ke sanmati - tarka para vAda - mahArNava nAmaka TIkA grantha kI racanA kii| isI krama meM digambara AcArya anantakIrti ne laghusarvajJasiddhi, bRhadsarvajJasiddhi, pramANanirNaya Adi dArzanika. granthoM kI racanA kI thii| isI kAla khaNDa meM zvetAmbara paramparA meM AcArya vAdidevasUri hue unhoMne pramANanayatatvAloka tathA usI para svopajJa TIkA ke rUpa meM syAdavAda-ratnAkara jaise jaina nyAya ke granthoM kA nirmANa kiyA aura unake ziSya ratnaprabhasUri ne ratnAkarAvatArikA kI racanA kI thI ina sabhI meM bhAratIya darzana evaM nyAya kI aneka mAnyatAoM kI samIkSA bhI hai| 12vIM zatAbdI meM hue zvetAmbara AcArya hemacandra ne mukhya rUpa se jaina-nyAya para pramANa-mImAMsA (apUrNa) aura dArzanika samIkSA ke rUpa meM anyayogavyavacchedikA aise do mahattvapUrNa dArzanika granthoM kI racanA kI / yadyapi saMskRta vyAkaraNa evaM sAhitya ke kSetra meM unakA avadAna pracura hai, tathApi hamane yahA~ unake dArzanika granthoM kI hI carcA kI hai| yadyapi 13vI, 14vI, 15vI aura 16vI zatAbdI meM bhI jaina AcAryoM ne saMskRta bhASA meM kucha dArzanika granthoM kI racanA kI thI, kintu ve grantha adhika mahattvapUrNa na hone se hama yahA~ unakI carcA nahI kara rahe haiM, yadyapi isa kAla khaNDa meM kucha dArzanika granthoM kI TIkAeM jaise anyayogavyavachedikA kI syAdavAda-manjarI nAmaka TIkA, guNaratna kI SaDadarzana samuccaya kI TIkA Adi bhI likhI gaI thI, kintu vistAra bhaya se una saba meM jAnA ucita nahIM haiM / 17vI zatAbdI meM zvetAmbara paramparA meM upAdhyAya yazovijaya nAmaka eka prasiddha jaina lekhaka hue, jinake adhyAtmasAra, jJAnasAra Adi darzana ke kSetra meM aneka mahattvapUrNa grantha haiM / adhyAtma ke kSetra meM adhyAtmamatasamIkSA, adhyAtmasAra, jJAnasAra Adi tathA darzana ke kSetra meM jaina tarkabhASA, nayopadeza, nayasahasya, nyAyAloka, syAdavAda kalpalatA Adi aneka grantha prasiddha hai| unake pazcAt 18vI, 19vI aura 20vI zatAbdI meM jaina darzana para saMskRta bhASA meM koI mahattvapUrNa grantha likhA gayA ho yaha hamArI jAnakArI meM nahI hai, yadyapi tattvArthasUtra kI zailI para AcArya tulasI ke jaina-siddhAnta-dIpikA aura mano'nuzAsanam nAmaka granthoM kI saMskRta bhASA meM racanA kI hai, phira bhI isa kAla khaNDa meM saMskRta bhASA meM dArzanika granthoM ke lekhana kI pravRtti nahIvat hI rahI haiM / saMskRta ke jaina carita kAvya evaM mahAkAvya mahApuruSoM kI jIvana gAthAoM ke AdhAra para jaina dharma kI zvetAmbara evaM digambara paramparAoM meM aneka saMskRta granthoM kI racanA huI hai| mahApurANa (Adi purANa aura uttara purANa) tathA hemacandra kA trizaSTi zalAkA mahApuruSa caritra to prasiddha hai hii| isake atirikta bhI mahApuruSoM para aneka purANa aura caritakAvya bhI race gaye / jaise - padyAnanda-mahAkAvya, ajitanAthapurANa, candraprabhacarita, zreyAMsanAthacarita, vAsupUjyacarita, vimalanAthacarita, zAntinAthapurANa, zAntinAthacarita, mallinAthacarita, munisuvratacarita, neminAthamahAkAvya, neminAthacarita, pArzvanAthacarita, mahAvIracarita, vardhamAnacarita, amasvAmicarita, pratyekabuddhacarita, kevalacarita, zreNikacaritra, mahAvIrakAlIna zreNika ke parivAra ke sadasyoM evaM anya pAtroM ke carita, prabhAvaka AcAryo ke carita, kharataragacchIya AcAryoM ke jIvanacaritra, kumArapAlacaritra, vastupAla-tejapAlacarita, vimalamaMtricarita, jagaDUzAhacarita, sukRtasAgara, pRthvIdharaprabaMdha, cAvaDaprabaMdha, karmavaMzotkIrtinakAvya,

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Vol. XxxV, 2012 saMskRta bhASA evaM sAhitya ke kSetra meM jaina zramaNa paramparA kA avadAna 121 kSemasaubhAgyakAvya Adi / inake atirikta prathama tIrthakara RSabhadeva, bAraha cakravartiyoM evaM anya zalAkA puruSo para bhI saMskRta meM aneka racanAe~ jainAcAryoM ne likhI hai| isake atirikta nimna kAvya aura mahAkAvya bhI jainAcAryoM dvArA racita hai - jaise - pradyumnacaritakAvya, neminirvANamahAkAvya, candraprabhacaritamahAkAvya, vardhamAnacarita, dharmazarmAbhyudaya, sanatkumAracarita, jayantavijaya, naranAgayaNAnanda, munisuvratakAvya, zreNikacarita, zAntinAthacarita, jayodaya mahAkAvya, bAlabhArata, laghukAvya, zrI dharacaritamahAkAvya, jainakumArasaMbhava, kAdambarImaNDana, candravijayaprabaMdha, kAvyamaNDana Adi / saMskRta bhASA meM nibaddha jaina kathA-sAhitya ke grantha jaina AcAryoM ne dhArmika evaM naitika AcAra-niyamoM evaM upadezoM ko lekara aneka kathAoM evaM kathA granthoM kI racanA kI hai| pUrvAcAryoM dvArA racita granthoM kI TIkA, vRtti Adi meM una kathAoM kA samAhita kiyA gayA hai| inameM dharmakathAnuyoga kI svataMtra racanAe~, puruSapAtra pradhAna bRhad-kathAe~, puruSapradhAna laghu kathAe~, strIpradhAnaviSayaka kathAe~, vrata-parva evaM pUjA viSayaka kathAe~, parIkathAe~, mugdhakathAe~, nItikathAe~, AcAra-niyamoM ke pAlana evaM spaSTIkaraNa sambandhI kathAe~ Adi. ina kathAoM evaM kathA-granthoM kI saMkhyA itanI hai ki yadi inake nAma mAtra kA ullekha kiyA jAye to bhI eka svataMtra grantha bana jaayegaa| aitihAsika mahAkAvya evaM anya kathAeM paurANika kAvyoM evaM kathA sAhitya ke atirikta jainAcAryo ne saMskRta meM aitihAsika kathA granthoM kI racanA bhI kI hai, jo nimnAMkita hai - guNavacanadvAtriMzikA, vyAzrayamahAkAvya, vastupAla-tejapAla kI kIrtikathA sambandhI sAhitya, sukRtasaMkIrtana, vasantavilAsa, kumArapAlabhUpAlacarita, vastupAlacarita, jagaDUcarita, sukRtasAgara, pethaDacarita Adi / ___ isake sAtha hI aitihAsika saMskRta granthoM ke arntagata jainAcAryoM ne nimna prabandha sAhitya kI bhI racanA kI hai - prabaMdhAvali, prabhAvakacarita, prabaMdhacintAmaNi, vividhatIrthakalpa, prabaMdhakoza, purAtanaprabandhasaMgraha Adi ina prabandhoM ke sAtha hI kucha prazastiyA~ bhI saMskRta bhASA meM milatI hai ve nimna hai - vastupAla aura tejapAla ke sukRtoM kI smAraka prazastiyA~, sukRtakIrtikallolinI. vastupAla-tejapAlaprazasti, vastupAla prazasti, amasvAmIcarita kI prazasti Adi / __ina prazastiyoM ke atirikta kucha paTTAvalI aura gurvAvali bhI saMskRta meM milatI hai yathA - vicArazreNI yA sthavirAvalI, gaNadharasArdhazataka, kharataragaccha bRhadgurvAvali, vRddhAcArya prabaMdhAvali, kharataragaccha paTTAvalIsaMgraha, gurvAvali, gurvAvali yA tapAgaccha paTTAvalIsUtra, senapaTTAvalI, balAtkAragaNa kI paTTAvalIyA~, kASThAsaMgha mAthuragaccha kI paTTAvalI, kASThAsaMgha lADabAgaDagaccha punnATagaccha kI paTTAvalI Adi / inake atirikta kucha tIrthamAlAe~ aura vijJaptipatra bhI saMskRta meM likhita hai jinameM aneka aitihAsika tathya samAhita hai, sAtha hI aneka pratimA yA mUrti lekha bhI saMskRta meM milate hai / anekArthakasaMdhAnakAvya bhI jainAcAryoM ke dvArA saMskRta meM likhita hai yathA - dvisandhAnamahAkAvya, saptasaMghAnakAvya Adi / inake atirikta samayasundaragaNi (17vI zatI) ne eka hI pada 'rAjAnodadate saukhyam'

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122 sAgaramala jaina SAMBODHI ke ATha lAkha artha karate hue aSTalakSI nAmaka grantha saMskRta bhASA meM likhA thA / saMskRta kI gadyakAvya zailI evaM campUkAvya zailI meM jainAcAryoM ke nimna grantha milate hai - tilakamaMjarI, tilakamaMjarIkathAsAra, gadyacintAmaNi Adi / campUkAvyoM meM kuvalayamAlA, yazastilakacampU, jIvanadharacampU, campUmaNDana Adi grantha jainAcAryoM dvArA racita hai, gItikAvya, rasamuktaka gItikAvya dUtakAvya yA sandezakAvya (khaNDakAvya) jainAcAryoM ne likhe hai, yathA pArvAbhyudaya nemidUta, jainameghadUta, zIladUta, panavadUta Adi aneka dUtakAvya / isake atirikta jainAcAryoM ne saMskRta meM pAdapUrti sAhitya bhI likhA hai| isameM aneka grantha meghadUta kI pAdapUrti ke rUpa meM likhe gaye / sAtha hI jainAcAryoM ne kucha subhASitoM aura aneka stotra bhI saMskRta bhASA meM likhe hai| unake stotra sAhitya ko aneka saMgraha granthoM meM samAhita kiyA gayA hai| ye stuti-stotra sahastroM kI saMkhyA meM hai| sAtha hI dRzyakAvya ke rUpa meM aneka nATakoM kI racanA bhI rAmacandra Adi jainAcAryoM ne kI hai jaise - satyaharizcandra, nalavilAsa, mallikAmakaranda, kaumudImitrANanda, raghuvilAsa, nirbhayabhImavyAyoga, rohiNImRgAMka, rAghavAbhyudaya, yAdavAbhyadaya, vanamAlA, candralekhAvijayaprakaraNa, prabaddharauhiNeya, draupadIsvayaMvara, moharAjaparAjaya, mudritakumudacandra, dharmAbhyudaya, zyAmRta, hammIramadamardana, karUNAvajrAyudha, aMjanApavanaMjaya, subhadrAnATikA, vikrAntakaurava, maithilIkalyANa, jyotiSprabhAnATaka, rambhAmaMjarI, jJAnacandrodaya, jJAnasUryodaya Adi / Agamika vyAkhyAoM darzana, kAvya, nATaka, dUtakAvya evaM kathA sAhitya ke atirikta bhI vividha viSayoM para bhI jainAcAryoM evaM jaina lekhakoM ne saMskRta meM grantha likhe hai| jaina sAhitya para hama yahA~ mAtra unakA nAma nirdeza kara rahe hai| saMskRta evaM prAkRta ke vyAkaraNa sambandhI jainAcAryoM ke saMskRta grantha __bhASA kA prANa vyAkaraNa hai ata: jaina AcAryoM ne prAkRta evaM saMskRta bhASA ke vyAkaraNa sambandhI granthoM kI racanA kii| unake ina vyAkaraNa sambandhI granthoM kA mAdhyama saMskRta bhASA rhii| unake vyAkaraNa sambandhI granthoM kI sUcI ati vistRta hai, jo nimnAnusAra hai - aindravyAkaraNa zabdaprAbhRta, kSapaNaka-vyAkaraNa, jainendra-vyAkaraNa, jainendranyAsa, jaineMdrabhASya aura zabdAvatAranyAsa, mahAvRtti, zabdAMbhojabhAskaranyAsa, paMcavastu, laghujaineMdra, zabdAvarNa, zabdArNavacaMdrikA, zabdArNavaprakriyA, bhagavadvAgvAdinI, jaineMdravyAkaraNa vRtti, aniTkArikAvacUri, zAkaTAyana-vyAkaraNa, pAlyakIrti zAkaTAyana ke vyAkaraNa sambandhI anya grantha amoghavRtti Adi ciMtAmaNizAkaTAyanavyAkaraNavRtti, maNiprakAzikA, prakriyAsaMgraha, zAkaTAyanaTIkA, rUpasiddhi, gaNaratnamahodadhi, liMgAnuzAsana, dhAtupATha, paMcagraMthI yA buddhisAgara vyAkaraNa, dIpavyAkaraNa, zabdAnuzAsana, zabdArNavavyAkaraNa, zabdArNava vRtti, vidyAnaMdavyAkaraNa, nUtanavyAkaraNa, premalAbhavyAkaraNa, zabdabhUSaNavyAkaraNa, prayogamukhyavyAkaraNa, siddhahemacaMdrazabdAnuzAsana, usakI svopajJalaghuvRtti, haimalaghuvRttiavacUri, catuSkavRtti-avacUri, laghuvRtti avacUri, haimalaghuvRttiDhuMDhikA, laghuvyAkhyAnaDhuMDhikA, DhuMDhikA dIpikA, bRhadvRtti sArodvAra, bRhadavRtti avacUNikA, bRhadavRttiDhuMDhikA, bRhadavRttidIpikA, kakSApaTavRtti, bRhavRttiTippaNa, haimodAharaNavRtti, haimadazapAdavizeSa aura haimadazapAdavizeSArtha, balAbalasUtravRtti, kriyAratnasamuccaya, nyAyasaMgraha, syAdizabdasamuccaya, syAdivyAkaraNa, syAdizabdadIpikA, hemavibhramaTIkA, kavikalpadrumaTIkA, tiDanvayoMkti, haimadhAtupArAyaNa, haimadhAtupArAyaNavRtti, hemaliMgAnuzAsanavRtti,

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Vol. XXXV, 2012 saMskRta bhASA evaM sAhitya ke kSetra meM jaina zramaNa paramparA kA avadAna 123 durgamapadaprabodhavRtti, hemaliMgAnuzAsana-avacUri, gaNapATha, gaNaviveka, gaNadarpaNa, prakriyAgrantha, haimalaghuprakriyA, haimabRhatprakriyA, haimaprakAza, caMdraprabhA, hemazabda-prakriyA, hemazabdacandrikA, haimaprakriyA, haimaprakriyAzabdasamuccaya, hemazabdasamuccaya, hemazabdasaMcaya, haimakArakasamuccaya, siddhasArasvata vyAkaraNa, upasargamaMDana, dhAtumaMjarI, mizraliMganirNaya, liMgAnuzAsana, uNAdipratyaya, vibhaktivicAra, dhAturatnAkara, dhAturatnAkaravRtti kriyAkalApa, aniTkArikA, aniTkArikATIkA, aniTkArikA vivaraNa, uNAdinAmamAlA, samAsaprakaraNa, SaTkArakavivaraNa, zabdArthacaMdrikoddhAra, rucAdigaNavivaraNa, uNAdigaNasUtra, uNAdigaNasUtravRtti, vizrAMtavidyAdharanyAsa, paTavyavasthAkArikATIkA, kAtaMtravyAkaraNa, durgamapadaprabodhaTIkA, daurgasihIvRtti, kAMtatrottaravyAkaraNa, kAtaMtravistara, bAlabodhavyAkaraNa, kAtaMtradIpakavRtti, kAtaMtrabhUSaNa, vRttitrayanibaMdha, kAtaMtravatti-paMjikA. kAtaMtrarUpamAlA, laghavatti, kAtaMtravibhraTIkA, sArasvatavyAkaraNa, sArasvatamaMDana, yazonaMdinI mI, vidvaciMtAmaNi, dIpikA, sArasvatarUpamAlA, kriyAcaMdrikA, rUparatnamAlA, dhAtupATha, dhAtutaraMgiNIvRtti, subodhikA, prakriyAvRttiTIkA, caMdrikA, paMcasaMdhi-bAlAvabodha, bhASATIkA, nyAyaratnAvalI, paMcasaMdhiTIkA, zabdaprakriyAsAdhanI, saralAbhASATIkA, siddhAMtacaMdrikA-vyAkaraNa, siddhAMtacaMdrikATIkA, subodhinIvRtti, aniTkArikA-avacUri, aniTkArikA evaM usakI svopajJavRtti, bhUdhAtuvRtti, mugdhAvabodhavauktika, prAkRta vyAkaraNa, prAkRtalakSaNa, siddhahemacandrazabdAnuzAsana (prAkRtavyAkaraNa)vRtti, haimadIpikA, dIpikA, prAkRtadIpikA, haimaprAkRtaDhuMDhikA, prAkRtabodha, prAkRtavyAkRti, dodhakavRtti, haimadodhakArtha, prAkRtazabdAnuzAsana, prAkRtazabdAnuzAsana-vRtti, prAkRta padyavyAkaraNa, audAryaciMtAmaNi, ardhamAgadhI vyAkaraNa Adi / saMskRta koza sAhitya sambandhI jainAcAryoM kI kRtiyA~ vyAkaraNa ke pazcAt koza sAhitya kA krama AtA hai, jainAcAryo kI koSa sambandhI kRtiyA~ nimna hai - dhanaMjayanAmamAlA, dhanaMjayanAmamAlAbhASya, nighaMTusamaya, anekArthanAmamAlA, anekArthanAmamAlATIkA, abhidhAnaciMtA maNisAroddhAra, abhidhAnaciMtAmaNi vyutpattiratnAkara, abhidhAnaciMtAmaNiavacUri, abhidhAnaciMtAmaNi ratnaprabhA, abhidhAnaciMtAmaNi-bIjaka, abhidhAnaciMtAmaNinAmamAlA-pratIkAvalI, anekArarthasaMgraha, anekArthasaMgrahaTIkA, nighaMTuzeSa, nighaMTuzeSaTIkA, dezIzabdasaMgraha, ziloJcchakoza, ziloJcchakozaTIkA, nAmakoza, zabdacaMdrikA, suMdaraprakAza zabdArNava, zabdabhedanAmamAlA, zeSanAmamAlA, zabdasaMdohasaMgraha, zabdaratnapradIpa, vizravalocanakoza, nAnArthakoza, paMcavargasaMgrahanAmamAlA, apavarganAmamAlA, ekAkSarI nAnArthakAMDa, ekAkSarInAmamAlikA, ekAkSarakoza, ekAkSaranAmamAlA Adi / isa prakAra jainAcAryoM ne saMskRta meM aneka koza granthoM kI bhI racanA kI hai| samagra rUpa se kahe to jainAcAryoM kA saMskRta sAhitya ko vipula evaM virATa avadAna hai| prastuta Alekha meM samAviSTa viSayoM ke atirikta jainAcAryoM ne alaMkArazAstra, chandazAstra, nATaka evaM nATyazAstra, saMgIta, kalA, gaNita, jyotiSa, zakuna, nimitta, svapna, cUDAmaNi sAmudrika, ramata, lakSaNazAstra, Ayurveda, arthazAstra, zilpazAstra, mudrAzAstra, dhAtuvijJAna, prANIvijJAna Adi para bhI grantha bhI likhe haiM, jinakI carcA AgAmI lekha meM kareMge / 000

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advaita vedAnta evaM zuddhAdvaita meM tattvamImAMsA : eka dRSTi namitA kapUra vaiSNava vedAnta ke pramukha antima AcArya zrI vallabhAcArya ke dArzanika siddhAnta zuddhAdvaitavAda evaM advaita vedAnta ke praNetA AcArya zaMkara ke tattvamImAMsIya siddhAntoM meM samAnatAe~ evaM viSamatAe~ donoM hI parilakSita hotI haiM / dArzanika siddhAntoM ke anusAra donoM hI AcArya advaitavAda ke samarthaka haiM / zaMkarAcArya ke advaitavAda ke anusAra sajAtIya - vijAtIya bheda se rahita evaM digdezaguNagatiphalabheda zUnya evaM ekarasa brahma hI paramArtha rUpa se satya hai / vallabhAcArya ke zuddhAdvaita siddhAnta ke antargata bhI mAyA sambandha se rahita zuddha brahma ko hI advaita tattva ke rUpa meM svIkAra kiyA gayA hai / zaMkarAcArya ke advaitavAda kA para brahma bhI zuddhAdvaitavAda meM pratibimba sambandhI samAnatA bhI draSTavya hai / pratibimbavAda ke dvArA donoM hI AcArya advaitavAda kA samarthana karate haiM / zaMkarAcArya ke anusAra jala meM sthita sUrya kA pratibimba jala kI vRddhi hone para bar3hatA hai, jala ke kSINa hone para kSINatA ko prApta hotA hai| jala ke kampita hone para kampita hotA hai tathA jala bheda hone para bhinnatA ko prApta hotA hai, isa prakAra sUrya kA pratibimba jala ke dharmoM kA anusaraNa karatA hai parantu paramArthataH sUrya vaisA nahIM hai| isI prakAra brahma paramArthata: avikRta evaM eka hote hue bhI dehAdi upAdhi ke atabhAva se vRddhi, kSaya Adi ko prApta hotA huA pratIta hotA hai / ata: pratibimbavAda ke siddhAnta ke anusAra jIva pratibimba rUpa hai jisa prakAra pratibimba vRddhikSayAdi ko prApta hotA hai usI prakAra jIva sukha-duHkhAdi kA anubhava karatA hai, paramezvara vastutaH sukha-duHkhAdi se asambaddha hai / vallabhAcArya ne sUrya ke sthAna para candramA ke dRSTAnta dvArA pratibimbavAda kA ullekha kiyA hai| unake matAnusAra jisa prakAra jala meM candramA kA pratibimba par3ane para jalavartI kampAdi dharma mithyA hai usakA candramA se koI sambandha nahIM hotA, usI prakAra anAtma dehAdi kA janma, bandha, duHkhAdi rUpa dharma jIva kA hai, Izvara kA nahIM / advaita vedAnta meM jagat ke mithyAtva pratipAdana dvArA padArthamaya jagat kI zUnyatA na siddha karake jagat ke sambandha meM utpanna dvaitabuddhi kA hI nirAkaraNa kiyA gayA hai, yadyapi zuddhAdvaitavAdiyoM ne prapaMca-buddhi kA hI mithyAtva siddha kiyA hai / . zAMkara vedAnta ke pratikriyA se utpanna hone ke kAraNa advaita vedAnta evaM zuddhAdvaita meM kucha viSamatAe~ bhI parilakSita hotI haiM / advaita evaM zuddhAdvaita donoM hI matoM meM sarvocca tattva brahma ko svIkAra

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Vol. XXXV, 2012 advaita vedAnta evaM zuddhAdaita meM tattvamImAMsA : eka dRSTi 125 kiyA gayA hai parantu donoM matoM kI brahma sambandhI vicAradhArA meM paryApta antara hai / advaita vedAnta ke anusAra brahma nirguNa hai evaM zuddhAdvaitavAda ke anusAra brahma saguNa aura puruSottama rUpa hai / advaita vedAnta meM saguNa brahma kI sattA ko svIkAra to kiyA gayA hai kintu vyAvahArika sattA ko pAramArthika stara para nirguNa brahma hI ekamAtra satya hai / zaMkarAcArya evaM vallabhAcArya donoM hI advaita mata ko svIkAra karate haiM, zaMkarAcArya kA siddhAnta kevalAdvaita tathA vallabhAcArya kA siddhAnta zuddhAdvaita kahalAtA hai / kevalAdvaitavAdiyoM ke matAnusAra kevala advaita brahma hI paramArthataH sat hai, jagat kI sattA vyAvahArika dRSTi se to sat hai parantu pAramArthika dRSTi se mithyA hai / zAMkara darzana meM jagat kI sattA mAyika hone ke kAraNa mithyA hai kyoMki mAyA svayameva mithyA hai| zuddhAdvaitavAdiyoM kA mata kevalAdvaita ke ukta siddhAnta ke viparIta hai / kevalAdvaita para AkSepa karate hue zuddhAdvaitavAdI AcArya vallabha kA kathana hai ki brahma ke atirikta mAyA kI sattA svIkAra karake mAyika jagat kI sattA siddha karanA zuddha advaita meM bAdhA utpanna karanA hai / advaita vedAnta meM mAyA ko Izvara kI zakti ke rUpa meM svIkAra kiyA gayA hai tathA zuddhAdvaita vedAnta meM bhI mAyA kA ullekha brahma kI abhinna zakti ke rUpa meM kiyA gayA hai / parantu donoM kI mAyA zakti meM paryApta antara hai / advaita vedAnta kI mAyA zakti avidyAtmaka tathA mithyA hai tathA zuddhAdvaita mata meM mAyA zakti mithyA na hokara pAramArthika sat hai / zuddhAdvaita mata ke viparIta advaitamata kI mAyA mithyAtva anirvacanIyatA para AdhArita hai / paramArtha sat evaM alIka asat se vilakSaNa hone ke kAraNa advaita mata meM mAyA ko anirvacanIya kahA hai / zuddhAdvaita evaM advaita vedAnta ke jIva sambandhI siddhAnta meM bhI paryApta bheda hai / zuddhAdvaitavAdiyoM ke matAnusAra jIva aura brahma meM azAMzibhAva hai tathA aMzAzibhAva hone ke kAraNa donoM meM abheda haiN|' isake viparIta advaita vedAnta meM jIva svarUpataH brahma hI hai| advaita mata meM jIva kI sattA avidhopAdhika hone ke kAraNa mithyA hai parantu zuddhAdvaitavAdI vallabhAcArya ke anusAra jIva mithyA na hokara brahma ke hI samAna sat hai / advaita vedAntI AcArya zaMkara evaM zuddhAdvaitavAdI AcArya vallabha donoM hI satkAryavAdI haiM / donoM ke hI anusAra isa jagat kA kAraNa koI cetana sattA hI ho sakatI hai / isa prakAra donoM mata sAMkhya ke prakRti pariNAmavAda kA khaNDana karate hue cetana sattA brahma ko svIkAra karate haiM / brahma ke avikRta rahate hue jagat rUpa meM pariNAma ko prApta honA, svIkAra karane ke kAraNa vallabhAcArya kA siddhAnta 'avikRtapariNAmavAda' kahalAyA / dUdha kA dadhi meM pariNAma 'vikRtapariNAma' hai kyoMki dadhi ko punaH hama dUdha rUpa meM prApta nahIM kara sakate parantu svarNa ke vibhinna AbhUSaNa banAne para bhI svarNa vikRta nahIM hotA use punaH svarNa rUpa meM prApta kara sakate haiM / vallabhAcArya ke anusAra svarNa ke samAna avikRta rahakara brahma jagat Adi rUpoM meM pariNita hotA hai / isa prakAra kAraNa ke kArya rUpa meM avikRta rahane ke kAraNa yaha pariNAmavAda avikRtapariNAma kahalAyA / zaMkarAcArya kA kArya kAraNa siddhAnta vivartavAda khlaayaa| vivartavAda kI prastuti meM rajju meM sarpa ke samAna brahma

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126 namitA kapUra . : SAMBODHI ko jagat meM vivartita hone vAlA batAyA gayA haiN| zaMkarAcArya ke matAnusAra brahma nirAkAra hai yadyapi bhrama ke lie sAkAra Azraya kI AvazyakatA hotI hai / bhrama hamezA samAna dharma vAloM meM hotA hai jaise sIpa meM cA~dI kI. bhrAMti kA kAraNa usakI camaka hai arthAt cA~dI ke samAna sIpI meM jaba camaka dikhAI par3atI hai to usase aisA bhrama hotA hai ki ye cA~dI hai| yadi bhrAMti kA kAraNa samAna dharma na hotA to hameM hAthI meM sIpI kA bhrama kyoM nahIM hotA ? advaita vedAnta meM jagat ko mAyika tathA guNayukta kahA gayA hai kintu yaha jisameM bhramita ho rahA hai vaha mAyA rahita evaM nidharmaka hai, yahA~ samAnatA kA lezamAtra aMzaH bhI nahIM hai / bhrama ke lie dekhI gayI vastu kA pUrva meM dekhA jAnA Avazyaka hai| udAharaNArtha - rajju tathA sarpa donoM ko hI pUrva meM dekhA gayA hai unake samAna dharma ke kAraNa hama rassI meM sarpa kI kalpanA kara lete haiM, isI prakAra dRzyamAna jagat se pRthak koI satya jagat dekhA ho to usakI kalpanA isa jagat ke pIche kI jAe kintu isa jagat ke atirikta koI satya dekhA hI nahIM to ise asatya kaise mAnA jAe ? advaita vedAntI zaMkarAcArya svapna ke dRSTAnta se bhI jagat ko mithyA kahate haiM parantu zuddhAdvaitavAdI vallabhAcArya ise ucita nahIM mAnate usake anusAra svapna draSTA ko prApta nahIM hotA yadyapi jagat meM kie gae pApapuNya kA phala sukha-duHkha rUpa meM jIva ko prApta hotA hai / isake atirikta jAgRta avasthA meM dekhI-sunI gayI jina bAtoM kA manana hotA hai, usI ke sambandha meM svapna dikhatA hai ata: svapna kA kAraNa asat kahA hai ? vallabhAcArya ke anusAra brahma kevala vizva kA racayitA nahIM varan vizvarUpa hai / ata: jagat bhI apane kAraNa ke samAna sat hai brahma lIlA ke lie apane sat aMza se svayaM jagat rUpa meM prastuta hotA hai tathA jagat ke samAna hI jIva bhI brahma kA hI pariNAma hai kintu vahA~ brahma ke sat aMza ke sAtha cit aMza bhI upasthita rahatA hai| ata: brahma kA pariNAma hone ke kAraNa jagat bhI utanA hI sat hai jitanA ki brahma / jagat ko brahma kA pariNAma mAnane meM yaha kaThinAI upasthita hotI hai ki aisI sthiti meM brahma 'viruddhadharmAzraya' hai parantu vallabhAcArya ke anusAra para - brahma kI yaha vizeSatA hai ki usameM spara viruddha dharma sAtha-sAtha rahate haiM / jisa prakAra grISma zIta Adi aneka virodhI dharmoM kA Azraya AkAza hai evaM jisa prakAra zarIrastha antaHkaraNa dayA, jaghanyatA Adi aneka virodhI guNoM se yukta hai, usI prakAra Izvara meM bhI virodhI dharma sthira hai / 13 isa prakAra 'viruddhadharmAzrayI' hone ke kAraNa brahma eka tathA avikArI hote hue bhI jagat aura jIva ke rUpa meM anekatA ko prApta hotA hai / _AcArya vallabha advaita vedAnta dvArA kie gae jagat mithyAtva kA khaNDana karate haiM tathA jagat satatva kA maMNDana karate hue jagat aura saMsAra meM bheda kA bhI pratipAdana karate haiM / unake anusAra prapaMca (jagat) bhavagata kArya hai evaM brahma kI mAyA nAmaka zakti se banA hai| isa mAyA kI avidyA nAmaka zakti ke sahAre jIva-saMsAra kA nirmANa karatA hai / 14 parantu yahA~ vaha jijJAsA svAbhAvika hai ki mAyA bhI brahma kI zakti hai aura avidyA bhI to mAyAkRta prapaMca brahmAtmaka kyoM hai aura avidyAkRta saMsAra brahmAtmaka kyoM nahIM hai ? isakA sambhAvita uttara kucha isa prakAra ho sakatA hai - jagat kA

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Vol. XXXV, 2012. advaita vedAnta evaM zuddhAdaita meM tattvamImAMsA : eka dRSTi 127 upAdAna brahma tathA karaNa mAyA hai isake viparIta saMsAra kA upAdAna tathA karaNa donoM avidyA hai, ata: jagat ko brahmAtmaka aura saMsAra ko avidyAtmaka kahA hai / 15 zuddhAdvaitavAdI vallabhAcArya ke anusAra jIvanmukti ke samaya saMsAra naSTa hotA hai, prapaMca kA laya tabhI hotA hai, jaba pralayAvasthA meM AtmaramaNa kI icchA se brahma use apane svarUpa meM pratyAvartita kara letA hai / 16 .. __ advaita vedAnta tathA zuddhAdvaita meM sabase pramukha antara jJAna tathA bhakti kA hai / advaita vedAnta meM mukti jJAna para AdhArita hai "Rte jJAnAnna muktiH" para AdhArita hai jisake anusAra jIva ko svarUpa jJAna (brahmajJAna) ke binA mokSa prApti nahIM hotI / advaita mata ke anusAra bhakti kA paryavasAna bhI jJAna meM hI hotA hai / svayaM kRSNa ne bhI bhakta kI apekSA jJAnI ko adhika priya mAnA hai, tathApi zuddhAdvaita meM bhakti ko mukti kA anivArya sAdhana svIkAra kiyA gayA hai jJAna ko nahIM, jJAna to bhakti meM bAdhaka hai / 18 zuddhAdvaitavAdI vallabhAcArya ke matAnusAra bhakti kA paryavasAna jJAna meM na hokara svayaM jJAna ko bhakti kA aMga batAyA hai / zuddhAdvaita tathA advaita mata kI muktiparaka vicAradhArA meM bhI bheda dRSTavya hai / zuddhAdvaita kI bhagavatsAyujyAdisvarUpiNI mukti advaita mata kI jIvaikyasvarUpiNI mukti se bhinna hai tathA donoM matoM kI AtmAnubhava sambandhI dRSTi meM bhI maulika bheda hai / zuddhAdvaita mata meM bhakta ko indriyoM evaM antaHkaraNa dvArA Ananda prApta hotA hai jaba ki advaita mata meM jIva AtmAnanda kI sthiti meM jo Ananda anubhava karatA hai, vaha indriya, mana, buddhi se atIta hai, kyoMki AtmA indriyAdi . se pare hai / uparokta Alekha meM tattvamImAMsIya adhyayana meM advaita evaM zuddhAdvaita ke brahma, jIva, jagat, mAyA, mokSa ko kendra bindu rakhakara dRSTigocara hotA hai parantu advaita evaM zuddhAdvaita ke siddhAntoM meM yatkiMcit sAmya hote hue bhI paryApta bheda dRSTigocara hotA hai / . saMdarbha sUcI: 1. digdezaguNagatiphalabhedazUnyaM hi paramArthasadadvayaM brahma, zAMkara bhASya, chAndogya upaniSad 8/1/1 2. mAyAsambandharahitaM zuddhamityucyate budhaiH, zuddhAdvaitamArtaNDa 28 3. brahmasUtra zAMkara bhASya 3/2/20. 4. yathA jale candramasaH pratibimbatasya tena jalenakRto guNaH kampAdidharmaH Asanno vidyamAno mithyaivadRzyate -- na vastutazcandradvaya evamanAtmano dehAdedharmo janmabandhaduHkhAdirUpo draSTuzatmano jIvasya na Izvarasya / , subodhinI, zrImadbhAgavata 3/7/11 5. vAdAvali, pR. 6 6. gaur3apAda kArikA 4/58 7. aNubhASya 1/1/6 8. mAyAyAapi bhagavacchaktitvena zaktimadabhinnatvAt, prasthAna ratnAkara, pR. 159

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128 namitA kapUra SAMBODHI 9. aNubhASya 2/3/43 .......It is as real and eternal as Brahman, Sarvapalli Radhakrishnan, Indian Philosophy Vol. II, P. 157. 11. vedAnta cintAmaNi, caturtha prakaraNa, 24-25 12. tatraiva, 27 13. aNubhASya 3/2/27 14. tattvArthadIpa nibandha, zAstrArtha prakaraNa, zloka, 26 pR. 75 / / 15. tattvArthadIpa nibandha, zAstrArtha prakaraNa, zloka, 1/27 AvaraNabhaMga 16. tattvArthadIpa nibandha, zAstrArtha prakaraNa, zloka, 27 pR. 84 17. zrImadbhagavadgItA 7/17 18. bhaktimArtaNDa, pRSTha 137 19. zAMkara bhASya gItA, 3/42 000

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vaidika vratotsavamAM vanaspatipUjA mahendrakumAra e. dave Adhunika samayamAM vanaspatinI pUjA tathA mAvajata aMgenI je bhAvanA pravarte che tevI ja pUjyabhAvanA vedakALamAM paNa lekhAtI hatI. RvedanA araNyAnI sUktamAM nAnakaDA vanane jIvaMta mAnI teno devatA tarIke ahobhAva pUjayabhAva sAthe svajIvanamAM vaNI gayelI vanaspati sRSTinuM nirUpaNa thayuM che, to auSadhisUkta (R. 10/97) mAM auSadhinuM vargIkaraNa, tenA roga - cikitsA mATenA upayogo vagere nirdezo prApta thAya che, atharvavedamAM kui, dazavRkSa pAThA vagere vanaspatione uddezIne lakhAyelAM sUkto ane maMtro vanaspati sRSTinuM sajIvatva, devatva ane tenA puSTikAraka ke roganivAraka sAmarthyanuM guNadarzana karAve che, agatya RSi gAya gheTAM, bakarAM jevAM pazuo tathA pakSIo dvArA tathA vanaspatinA sevanathI tenA pathyApathyano nirNaya kare che. indrAdi devatAo ane vedanA RSio somane auSadhinA rAjA tarIke paramapuSTikAraka gaNe che. pavamAna somamaMDaLanA somastuti maMtro tenI pratIti karAve che. vedakALathI AryonA janajIvananA bhAga-svarUpa rahelI A vanaspati sRSTine purANomAM paNa gauravavaMtu sthAna apAyuM che varAhapurANa (172/36-37) mAM phaLa-mULathI vikaselA vRkSane sArA putra jevuM kuLarakSaka gaNAyuM che. temAM ullekha che ke pAMca AMbA vAvanAra narakamAM jato nathI "viSNudharmottara purANa mujaba koI vyaktie uchareluM eka vRkSa paNa eka saputranI garaja sAre che te vRkSa devone puSpothI, yAtrikone chAyAthI tathA manuSyone phaLathI poSe che, tathA vRkSo vAvanAra mANasa narakamAM jato nathI jene masyapurANa paNa anumodana Ape che. varAhamihira "bRhatsaMhitA'mAM paNa vRkSonI mAvajata para bhAra mUke che. atharvaveda pariziSTamAM nakSatra, snAnavidhi ane anya zAMtiomAM auSadhi tathA samidhAono upayoga darzAvAyo che. purANomAM paNa vRkSo ane anya vanaspationA jatana mATe nirdeza maLe che, tyAM vanaspatinA Ayu - ArogyamAM rahelA upayogane dhArmika bhAvanAne raMga raMgela che. atharvaveda 6-11-1 tathA tai. brA. 18116 ane 1IrAlA7 mujaba zamI vRkSa upara ugela azvatthane puMsavanamAM auSadhi tarIke svIkArI tenAthI putra prAptino yoga banavAnuM paNa sUcavyuM che. caitra * tA. 28 phebru. 2005nA roja hemacandracAryasamAroha pATaNamAM prastuta karela lekha.

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130 mahendrakumAra e. dave SAMBODHI pratipadA guDI paDavonuM nimbapatrAzana to Arogya mATe suprasiddha che, akSaya tRtIyAnuM kRSi viSayaka mahattva suvyakta che, nAgapaMcamI vrata dvArA khetIne naSTa karanAra uMdaronA upadravanA nivAraNa mATe nAga (sarpa) nI mahattA darzAvAI che, manasAdevInA vratamAM AMgaNe karAtI thuvaranI pUjA thuvaranA kRSijantu vinAzaka mahattvane lIdhe kRSi mATenI tenI mahattA tathA upayogItA suspaSTa thAya che, gaNapatine priya dUrvA ke bhAdaravA suda-8 nuM dUrvAvrata tenA saubhAgya tathA saMtAna prAptinI mahattA darzAve che. zrAvaNamAsamAM zivajIne caDhAvAtI bIlInuM audarika rogomAM cikitsA tarIke mahattva tathA comAsAnA rogo sAtheno . bIlIno saMbaMdha samajavA jevo che. arjuna vRkSanI bhUrA tathA sapheda raMganI chAla pathyAdi mATe upayogI hovAnuM sUcavAyuM che'. atharvarvedamAM ullekhita pAThA' nAmanI auSadhinuM rAkSasothI surakSA mATe indra kareluM sevana tathA kauzika sUtramAM "aralavRkSanI maNi bAMdhIne vilbadha rogano prayoga apAyo che. | navarAtrImAM jvArA, vijayAdazamIe aparAjitA ane zamInuM pUjana svAthyanI dRSTie vicAravA rahyAM. raktanI ochapamAM javArAnA rasanuM pAna asarakAraka hovAnuM jaNAvAyuM che. azvattha, udUmbara, plekSa, Amra ane vaDanI chAlanA ukALelA pANIthI karAtA snAnanuM vidhAna dhArmika karatAM Ayurvedika dRSTikoNathI vizeSa che. ApaNA utsavo tathA yajJo navAna sAthe vadhu saMkaLAyelA che. zaradapUnamanI jema hoLIno utsava navAna sAthe saMkalita che. vasaMtaRtumAM Avela AmramaMjarI AMbAnA moranuM prAzana, kesUDAMnA jaLathI snAna roganivAraNa dRSTie ati mahattvanAM che. tUTelAM aMgone joDavA, dAgyA upara ke ghA upara "rohiNI' nAmanI auSadhino ullekha paNa noMdhanIya che. apAmArga nAmanI auSadhine AnuvaMzika rogo tathA zatruonA Akrozane dUra karanAra gaNAvI che. araNyadvAdazI, azoka kalikAtyakSaNa, azoka dvAdazI - SaSThI - jevAM vratomAM azokanuM mahattva sUcavAyuM che. azvatthavrata - azvatthano mahimA gAya che, vaTasAvitrI vrata sarpa - viSa cikitsAmAM vaDanI upayogItA caritArtha kare che. arogahAvratamAM pUrvAphAlyunI nakSatrane ravivAre AkaDAnA phUlathI sUryanuM ArAdhana rogamukti sAthe saMkaLAyeluM che, abhizApa mukti mATe guggalano paNa ullekha maLe che". tathA dinarAta oNksijana arpanAra pIpaLAnA vRkSane rogono nivAraNa karato mAnyo che. svAthya mATe samidhAonA homathI Aditya zAMti paNa Arogya mATe hovAnuM suvyakta che. - uSA - sUryavratamAM kaMdapuSpa, kadalIvratamAM keLanI pUjA, kamalaSaSThI-kamala saptamImAM kamaLathI sUryanI pUjA, karavIra vratamAM kareNa, kuMda caturthImAM kuMdapuSpa, kUSmAMDa dazamIe kUSmAMDanAM puSpothI zivanI pUjA, haritAlikA vratamAM vividha puSpo ane patrothI umA-zaMkaranI pUjA, damanaka pUjanamAM damanaka (DamarA) nuM AropaNa, tulasIvivAhamAM tulasInI agatya, zyAmA mahotsavamAM drAkSane sthAna, saubhAgya prApti vratamAM priyaMguthI suvAsita jaLathI pUjA, saubhAgyASTakamAM ikSu, niSpApa vagere ane harakAlI vratamAM javanA aMkura - jvArAnuM mahattva, halaSaSThIe haLanI tathA sItA pUjA dvArA haLathI kheDelA mAlanI pUjA jevAM aneka vrato - utsavomAM - AryonuM - bhAratIyonuM janajIvana vanaspati jagata sAthe Ayu - * vana Duca yava te pAmyAtisya tinnapijhayA atharvaveda - 2-9-15

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Vol. XXXV, 2012 vaidika vratotsavamAM vanaspatipUjA 131 Arogya ane kRSi bAbate saMkaLAyeluM che. kuSTha, mAMsI, vacA, zelaja, haridrA temaja dAru haLadaLa, sUMTha, caMpaka, caMdana, mustA ane murAne sarvoSadhi gaNAya che. Ama AhAra-vihAranA pacyA-pathyanI dRSTie vrata - utsavomAM auSadhi, vRkSa, vela tathA tRNane sthAna ApI bhAratIya janajIvanano vanaspati sRSTi sAthe atUTa saMbaMdha veda - rAmAyaNa - mahAbhArata ane purANomAM prasthApita thayo che. Aje ujavAtA - vanamahotsavanI ujavaNImAM paNa ArogyanI satyatA ja kendra sthAne hovAnuM jaNAya che. AvA mahotsavo yAMtrika utsava na banatAM janajIvanano eka bhAga banI rahe te rAha apanAvavo joIe. saMdarbha granthaH , (2) (3) atharvavedra - bhA. , saMpA. paM. zrIrAma zarmA, pra. dravirvasa - zanigna - ri, di. vRtti - 1996 atharvaved - bhA. 2, ejana. prathama AvRtti - 1995 Rvedra saMhitA - bhAga - 4, ejana. dvitIya AvRtti - 1995. atharvavedra - 2-27-4 atharvaveH - 4-18-7 atharvavedra - 4-37-4 3 5 atharvavet - 4-12-1 atharvavedra - 18-38-1/2

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svAminArAyaNa saMpradAyanI zikSApatrIno ItihAsa sAdhu zrutiprakAzadAsa zikSApatrI racanA pUrve arabI samudranA kinArA para vasela saurASTranuM eka nAnakaDuM gAma loja, jayAM rAmAnaMda svAmIno Azrama hato. ahIM muktAnaMda svAmI vagere pacAseka sAdhuo rahetA hatA. AjubAjunA gAmomAM bhikSAvRtti karatA ane mumukSuone upadeza ApatA hatA. ASADhI saMvata 1856nA zrAvaNa vadI chaThThanI savAre A gAmamAM eka 19 varasanA uttara hindustAnanA brahmacArI AvyA. brahmacArIne mAthA upara pILA keza, gaLAmAM tulasInI bevaDI mALA, keDe ADabaMdha, khabhe mRgacarma, kaThArI, mALA, rUmAla, pANIgaraNa ane paMcaratna guTako che. zarIranI nADIo nIlavarsI dekhAya che. rUdhira jaNAtuM nathI, bhASA avadha che. A gAmamAM temanuM koI paricita hatuM nahi. paraMtu varNInI mohaka mUrti, jogakaLAmAM kuzaLatA ane divyatAthI samagra gAmane A varNI ciraparicita lAgyA. gAmamAM rahela rAmAnaMda svAmInA AzramanA sAdhuone paNa paricita lAgyA. 42 varasanA jJAnI muktAnaMda svAmIne paNa paricita lAgyA. AzramamAM padharAvyA. rahevA mATe prArthanA karI. varNIe AzramanA svacchatA, sAdhuonI namratA vagere joI rahevA vicAryuM haze. paraMtu AzramanuM tattvajJAna jANavA pAMca prazno pUchyA. jIva, Izvara, mAyA, brahma ane parabrahmanA svarUpa saMbaMdhI pAMca praznonA uttaro muktAnaMda svAmInA mukha thakI sAMbhaLI varNI prasanna thayA. rAmAnaMda svAmInAM darzana thAya tyAM sudhI rahevA saMmata thayA. tattvajJAna saMbaMdhI varNInI ane AzramavAsIonI ruci eka jaNAI; paraMtu traNa divasa bAda zrAvaNa vadI navamInA divase dharmasaMbaMdhI nIlakaMTha ane AzramavAsIonI ruci judI paDI. muktAnaMda svAmI jIvarAja zeThanA DelAmAM kathA karatA hatA. tyAgI kathAkAranI barAbara sAme ane gRhastha puruSonI barAbara bAjumAM strIbhaktone kathA sAMbhaLatAM joI temane te na gamyuM. temaNe sAdhuonI judI kathA karavAno Adeza Apyo. varNInI pratibhAthI AzramavAsI saMto-bhaktoe A vAtane svIkArI.

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133 Vol. XXXy, 2012 svAminArAyaNa saMpradAyanI zikSApatrIno itihAsa thoDA divasa bAda AzramanI dIvAlamAM agninI Apa-le mATenuM kANuM joyuM, temAM tyAgIone gRhastha strIno sIdho ja saMbaMdha dekhAtAM dIvAlamAM nahIM paNa dharmamAM chIdra mAnI te kANuM pUrAvyuM. AvI rIte varNae dharma saMbaMdhI AzramonA niyamomAM pheraphAra karAvyA. A varNa eTale ja bhagavAna svAminArAyaNa ane A dharmanI AjJAono prAraMbha eTale ja zikSApatrI racanAnI pUrvapIThikA. bhagavAna svAminArAyaNa samajatA hatA ke tattvajJAna viSaya samajavo kaThaNa che. jo ke pAyo tenA para ja racAya che tema chatAM, samAjanI dRSTi tattvajJAna karatAM AcaraNa para vizeSa hoya che. jo saMpradAyanA AcAro sArA haze to samAja svIkAraze. jo ke vicAro sArA hoya to ja AcAro sArA rahe. tema chatAM, bahArathI AcAranI ja pradhAnatA rahevAnI. tethI ja varNIe AvIne tarata tattvajJAna jANI lIdhuM ane trIjA divasathI ja AcAramAM pheraphAra karAvavA lAgyA. svaye rAmAnaMda svAmInI hayAtImAM ASADhI saMvat 1857mAM vasaMta paMcamI pachInI sabhAmAM sAdhuoe dhana na rAkhavA aMge AjJA karI. zItaLadAsanA guru jAnakIdAse eka sonAmahora ane ardhA rUpiyo rAkhyo hato. jAnakIdAsanA mRtyu bAda sApanA kaNA rUpe sonAmahora ane ardhA rUpiyA pharate gurune batAvI zItaLadAsanA viSe saMtone temaNe A niyama deDhAvyo hato.' rAmAnaMda svAmInA dehavilaya bAda aSADhI saMvata 1859nI prabodhinI ekAdazIne divase harabAI ane vAlabAI nAmanI eMsI varasanI vRddha tyAgI strIone paNa sabhAmAM besavAnI ane puruSone vAta karavAnI manAI pharamAvI ane baMne strIoe A AjJA na mAnatAM temane saMpradAyathI vimukha jAhera karI.' Ama temaNe dharma-niyamanI vizeSatA jaNAvI hatI, je zikSApatrInA pAyArUpa hatI. zrIharinI patrarUpI AzAo bhagavAna svAminArAyaNanA pratApathI lAkho manuSyo temanAmAM AkarSAtA, uttarapradezathI tathA bhAratanA ghaNA kharA rAjyomAMthI mumukSuo AvatA, temanI pAse dIkSA letA, gujarAtanA ghaNA gAmomAM A sAdhuoe satsaMga karAvyo. AzritonI saMkhyA vadhI, saMtonI saMkhyA paNa dhIre-dhIre vadhavA lAgI hatI. zrIhari patro dvArA niyama dharmanI daDhatAnI vAto vizeSa pravartAvatA hatA. te patro ja zikSApatrI racAtAM pahelAMnA dharma-AjJA rUpe svIkArAtA hatA. bIjo patra Ave tyAM sudhI satsaMgI, saMto haribhakto tamAma pahelA Avela patra pramANe AjJA pALatA hatA. e patronA thoDA namUnArUpa aMzo - saMvat 1862 - jIvAtmAmAM akSarabrahmanA guNo dhAravA. * saMvat 1864 - sAMkhyayogI bhaktoe sUtI vakhate godaDuM pAtharavuM. * saMvat 1867 - avatArane pratipAdana vinAnA graMtha che, te kalyANane arthe na mAnavA.9

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134 SAMBODHI sAdhu zrutiprakAzadAsa * saMvat 1872 - AjJApatra vinA darzane na AvavuM.10 AvI rIte dharmasaMbaMdhI, zAstrapaThanasaMbaMdhI, bhaktisaMbaMdhI AjJAo pravartAvatA hatA. satsaMga samudAya vadhavA lAgyo, bhagavAna svAminArAyaNanA bhAIo IcchArAmabhAI ane rAmapratApabhAI paNa muktAnaMda svAmI vagere vaDIla saMtonI atyaMta IcchAthI saMvat 1877mAM AvI gayA hatA.11 zrIharie vAsudevAnaMda brahmacArIne potAnI gAdIe vArasadAra tarIke nImavAno prayAsa paNa karyo hato. have saMto haribhaktonI atyaMta IcchAthI A bAbatamAM paNa kaMIka vicAro pravartI rahyA hatA chatAM vArasadAra tarIkenI skUla bAMdhaNI nakkI thaI na hatI. bhagavAna svAminArAyaNe racela zikSApatrInI prathama AvRtti A samaya daramyAna, bhagavAna svAminArAyaNe sadAcAra saMbaMdhI AjJAo tathA saMpUrNa saMpradAyane lAMbA samaya sudhI TakAvI rAkhe tevI AzAone zAstrarUpe ApavAno vicAra karyo. aSADhI saMvata 1879nA vasaMta paMcamInA divase temaNe "145" zlokanI eka nAnI pustikA lakhI, jemAM lojanA AzramanA samayathI apAtI rahelI AjJAone saMkalita karIne pote ja gUMthI hatI. A pustikAnuM nAma svayaM zrIharie ja zikSApatrI ApyuM hatuM. A zikSApatrInA zlokomAM nIce mujabanuM dharmasaMbadhI varNana prApta thAya che. 1 - 10 pUrvabhUmikA - maMgalAcaraNa vagere. 11 - 7ra sAdhAraNa manuSya mAtrane pALavAnA dharmo. 73 - 82 dharmavaMzI brAhmaNonA dharmo. 83, 84 dharmavaMzI brAhmaNonI strIonA dharmo. 85 - 95 gRhasthanA dharmo. rAjAnA dharmo. 97 - 100 suvAsinI strIonA dharmo. 101 - 109 vidhavA strIonA dharmo. 110 - 111 sadhavA tathA vidhavA strIonA dharmo. 112 - 125 varNa-brahmacArInA dharmo. 126 - 133 sAdhuonA dharmo. 134 - 139 varNI tathA sAdhuonA dharmo. 140 - 145 upasaMhAra - zikSApatrI lakhyAnI tithi-varSa vagere.

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Vol. XXXV, 2012 svAminArAyaNa saMpradAyanI zikSApatrIno itihAsa 135 Ama A 145 zlokanI zikSApatrImAM AzritavarganA tamAma vibhAgo, tamAma vargo tathA tamAma AzramonA dharmo samAvI dIdhA che.. zikSApatrInI prathama AvRtti tathA bIjI AvRtti vacce thayela viziSTa kAryo A zikSApatrI racAyA pahelAM kALupura, amadAvAdamAM ASADhI saMvat 1878 phAgaNa suda-3, somavAra, tA.24-2-1822 nA roja zikharabaddha maMdiramAM akSara ane puruSottamanA aMza samAna naranArAyaNa devanI pratiSThA thaI cUkI hatI.15 ane A maMdirano vahIvaTa rAmAnaMda svAmInA guru AtmAnaMdasvAmI arthAt vizvabhara bhaTTanA dIkarA gopI bhaTTa saMbhALatA hatA. zrIharie gopIbhaTTane kAco dastAveja paNa karI Apyo hato. tethI A zikSApatrImAM saMpradAyanI sthAvara milakata aMgeno koI niyama darzAvyo nathI. jo ke zrIharinI paMcALAmAM bimArI ane te daramyAna zAstra, maMdiro ane vArasadAra nImavAno saMkalpa paNa ASADhI saMvata 1879, phAgaNa sudI paDavo, guruvAra tA.26-21826nA divase karyo hato. A zikSApatrI racAyA bAda thoDAka aitihAsika prasaMgo banI gayA hatA. - saMpradAyamAM vaicArika pAsu majabUta banavA lAgyuM, sthAvara milakata paNa vadhavA lAgI. jema ke dharmakuLa (rAmapratApabhAI tathA IcchArAmabhAInA parivAra)nuM Agamana, kArIyANI, ASADhI saMvata 1880 kArtika kRSNa pakSa. 18 IcchArAmabhAInA putra sItArAmane uttarAdhikArI banAvyA, gaDhapura, ASADhI saMvat 1880 poSa mAsa.19 varatAlamAM lakSmInArAyaNa devanI pratiSThA. ASADhI saMvata 1881, kArataka suda-12, guruvAra, tA. 3-11-1824.20 gopInAtha bhaTTane amadAvAda naranArAyaNanA maMdiranA vahIvaTamAMthI chUTA karyA. ASADhI saMvata 1881, phAgaNa mAsa. bizapa hebara sAthe mulAkAta, naDIyAda. aSADhI saMvat 1881, caitra suda-7, ravivAra, tA. 26-3-182521 bhagavAna svAminArAyaNanA karakamaLathI gaDhaDAmAM maMdiranuM khAtamuhUrta. ASADhI saMvat 1881, jeTha suda-11.23 rAmapratApabhAI dIkarA ayodhyAprasAdajI tathA IcchArAmabhAInA putra raghuvIrajIne AcArya banAvyA. ASADhI saMvat 1882, kArataka suda-11, maMgaLavAra, tA. 21-11-1825.4 1877 mAgazara suda-3nA roja loyAmAM bhagavAna svAminArAyaNane dekhADela vacanAmRta graMthane anusAra varatAlanA-2 prakaraNa sudhIno vacanAmRta graMtha saMpAdita thayo. ASADhI saMvat 1882, mahA suda-3.25

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136 sAdhu zrutiprakAzadAsa SAMBODHI A samaya daramyAna dholerAnA darabAra puMjAbhAI tathA paMcALAnA darabAra jhINAbhAInI vinaMtIthI dholerA tathA jUnAgaDhamAM maMdira karavA mATe ASADhI saMvata 1882nA prAraMbhamAM ASADha mAsamAM, gaDhapuramAM zrIjImahArAje saMmati ApI hatI. AvI rIte phakta traNa varSanA gALAmAM saMpradAyanI pragati, vaicArika samRddhi, samAjamAM prabhAva, sthAvara milakatamAM vRddhi vagere ghaNuM kArya thayuM hatuM. bhagavAna svAminArAyaNa A badhuM ja joIne saMpradAyanAM mULa UMDA jAya tevuM vyavasthAtaMtra banAvavA haju savizeSa Atura hatA, tethI temaNe 145 zlokanI zikSApatrInI ja vizeSa prakAre sudhArela AvRtti banAvavAnuM vicAryuM. jemAM navA banAvela AcAryonAM kartavyomAM maMdiranI pUjAvidhi vagere umeravAM, saMpradAyanA mAnya karela graMthomAM vadhAre prasiddha graMthono samAveza karavo, anya saMpradAyo sAthe saMvAditA, vadhAravI, saMpradAyanA cihnarUpa tilaka-cAMdalAne zAstrIyatA bakSavI tathA guruno mahimA vadhAravo, saMpradAyanA tattvajJAna aMge paNa thoDI mAhitI ApavI. AvA vicArothI temaNe ASADhI saMvata 1882nA mahA suda pAMcama vasaMtapaMcamInA divase 212 zlokonI zikSApatrI ApI. 212 zlokanI dvitIya AvRttirUpa zikSApatrInI prathama AvRttinI dRSTie vizeSatAo pUrve jaNAvyA mujaba 1979 thI 1982no samayagALo svAminArAyaNa saMpradAyamAM khUba ja pragatizIla banI rahyo che. bhagavAna svAminArAyaNe A samayagALA daramyAna saMpradAyane yAvarnandravijarI' (sUrya caMdra prakAze tyAM sudhI) sthiratA bakSavA mATenA prayAso karyA hatA. je zikSApatrInI 212 zlokAtmaka navI AvRttimAM pratibiMbita thAya che. jemAM mukhya-mukhya vicAro A pramANe hatA. UrdhvapuNDatilaka tathA kuMkumano cAMdalo (zloka. 41-46) rAmAnaMda svAmI, temanA samAgamamAM Avela dharmadeva ane temanA vaMzarUpa sahajAnaMda svAmI pahelethI ja bhagavAnanA caraNakamaLarUpa UrdhvapuMDatilaka tathA uttama bhakta evA lakSmIjInA pratIkarUpa tilakanI madhyamAM kumakumano cAMdalo karatA hatA. tema saMpradAyanA graMthomAM ullekha prApta thAya che. vaLI paMcALAmAM ASADhI saMvata 1877mAM akSarabrahma guNAtItAnaMdasvAmIne tilaka karIne saMtone potAno Adarza batAvyo hato. te tilaka cAMdalo vaiSNava saMpradAyamAM UrdhvapuMDratilaka" tarIke prasiddha hato tene ja mahArAje vizeSapaNe apanAvyo ane zAstrIyatA bakSavA navI zikSApatrInI AvRttimAM sthAna ApyuM. rAmAnujAcArya dvArA pravartita zrIvaiSNava saMpradAyamAM zarIranA 12 aMgoe tilaka karavAnI vAta noMdhAI hatI. ahIM vyavahAra-saMsAranAM kAryomAM gUMthAyela lokone vizeSa anukULa thAya te hetuthI cAra sthaLe (be hAtha, kapALa ane chAtI para) tilaka-cAMdalo karavA zikSApatrI zloka 40 thI 46 mAM Adeza Apyo. cAreya varNa pramANe paNa tenI viziSTa vyavasthA te samayanA samAjane anurUpa ApI.

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137 Vol. XXXV, 2012 svAminArAyaNa saMpradAyanI zikSApatrIno itihAsa anyadharmasamAdara te samayamAM vaiSNava ane zaivasaMpradAyanA anuyAyIo vacce ghaNuM aMtara paDI gayuM hatuM, baMnenA Azrito ghaNA sthaLe laDatA hatA. samAjanI Arthika temaja AdhyAtmika unnatimAM vinarUpa A khoTI sAMpradAyika durAgrahitAne dUra karavA mATe paNa navI AvRttimAM temaNe nirNaya karyo. jemAM 1. zivAlaya vagere devamaMdiromAM Adara thakI darzana karavA. (zloka-23) 2. ziva ane viSNunI ekatA samajavI. (zloka-47) 3. viSNu, ziva, gaNapati, sUrya ane pArvatIne pUjavA. (zloka-84) 4. zrAvaNa mAsamAM zivajInuM bilipatra vaDe pUjana karavuM athavA karAvavuM. (zloka 150). AvA zloko dvArA potAnA anuyAyIvargamAM viSNu ane ziva baMne pratye AdaranI bhAvanA ubhI karI. gurumahimA saMpradAyanuM mULa guruparaMparA kahevAtI hoya che. tethI gurudeva pratye sadAya sanmAnapaNuM rahe te hetuthI gurudeva tathA gAmano rAjA, vRddha, tapasvI, tyAgI vagerene sanmAna ApavAnI AjJA karI. kyAreya temanuM apamAna na karavuM tevo Adeza A navI AvRttimAM umeryo tathA temanA darzane kyAreya khAlI hAthe na javuM (zloka-37, 69, 70). te ja rIte dharmakuLamAMthI sthApana karela baMne AcAryanA sanmAna aMge Adeza ApatAM kahyuM ke te Ave tyAre levA javuM ane vidAya thAya tyAre vaLAvavA javuM. A prakAre vaDIla upadezaka, gurunA sanmAnamAM umero karyo. (zloka 71-72) saMpradAyamAnya zAstronI gaNanAmAM umero tathA sudhAro zrImad bhAgavata, zrImad bhagavadgItA, viSNusahasranAma tathA viduranIti : A cAra zAstro 145 zlokavALI zikSApatrImAM hatAM te ja rahevA dIdhAM. cAra veda tathA vyAsasUtrono umero karyo, brahmavaivarta purANano kRSNajanmakhaMDa tathA mahAbhAratanA nArAyaNIyopAkhyAnane sthAne yAjJavakyasmRti tathA skaMdapurANanA viSNukhaMDamAM Avela vAsudevamAhAsyano umero karyo. saMpradAyanuM tattvajJAna have samAjanA mAnasamAM sthira thatuM jatuM hatuM, zAstromAM tenA mULa hatAM ja. paraMtu saMpradAyanA Azrita saMta-haribhakto dvArA ja tenuM vizeSa saMzodhana thAya, svAminArAyaNa svayaM bhagavAna hatA, vedomAM A ja paramAtmAnuM varNana karyuM che tema chatAM, samAjamAM svIkArAyela vedo tathA brahmasUtra dvArA tattvajJAnanuM saMzodhana thAya ane saMpradAyane bahAranA vidvAno paNa vaidika tarIke mAnya gaNe tevA ja kaMIka samAja kalyANanA AzayathI vedo ane brahmasUtrone navI AvRttimAM sthAna ApyuM.

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138 sAdhu zrutiprakAzadAsa SAMBODHI tevI ja rIte bhAgavatamAM zrIkRSNa bhagavAnanA caritra varNavyAM hovAthI kRSNajanmakhaMDarUpa brahmavaivartapurANanA bhAgane badale hindudharmamAM sadAcAra nirUpaNanI daSTie adhika mAnya smRtigraMthomAMthI savizeSa ahiMsAnuM pratipAdana karanAra yAjJavakyasmRtine sthAna ApyuM. mahAbhAratanA nArAyaNIyopAkhyAnamAM AvatA lagabhaga tamAma siddhAMtone AvarIne ekAMtika dharmanI tathA bhagavAnanA bhajananI rItane vizeSa samajAvato vAsudevamAhAsya graMtha temaNe nArAyaNIyopAkhyAnane badale ATha satuzAstromAM svIkAryo. Ama, cha sazAstrane badale ATha satazAstrane svIkArI saMpradAyanI zAstrIya daSTie sArvatrikatAne vistArI. ekAMtika dharmanuM nirUpaNa tathA tAttvika anya vigato ( zikSApatrInI navI AvRttimAM sauthI dhyAna kheMcatuM pAsuM cheH dArzanika vicArasaraNI. zrIhari lojamAM AvyA tyAre ja temaNe jIva, Izvara, mAyA, brahma tathA parabrahmanA svarUpa nirUpaNa aMge prazno pUchI potAnI dArzanika vicArasaraNI pragaTa karI hatI. dArzanika bAbato samajavI ane samajyA pachI pUrve svIkArela mAnyatAno tyAga karIne navI jaNAtI mAnyatAne AtmasAta karavI khUba ja kaThina kArya che. te zrIjImahArAja sArI rIte jANatA hatA. vaLI temane khyAla hato ke sadAcAranA niyamo tattvajJAnanA vicAronI apekSAe samAjamAM jaladI phelAvavA jarUrI che. tethI zikSApatrInI prathama AvRttimAM phakta sadAcAranA niyamo ja temaNe lakhyA hatA. A bIjI AvRttimAM paNa mukhyatve sadAcAranA niyamo ja lakhyA che. chatAM tAttvika bAbatone avagaNavI athavA to tAttvika bAbatone badale sadAcAranI ja vAto karavI te yogya na hatuM. tethI ahIM tAttvika bAbatone paNa sthAna ApyuM. jo ke, bhagavAna svAminArAyaNe samAjanI nADane pArakhIne vidyAlaeNna pate' e niyama anusAre potAnI dArzanika maulika vicAradhArAno phakta ahIM nirdeza karyo che. zikSApatrInI ja trIjI AvRtti na karavI paDe te hetuthI "saMpradAyanA zAstro thakI Ano vistAra samajavo' tema upasaMhAra bhAgamAM 203mo zloka umerI ahIM itizrI mAnyuM. temaNe ahIM jaNAvela tattvajJAna bhale saMkSepamAM hoya, tema chatAM saMpradAyanA zAstranA vistArano sArAMza avazya AvI jAya che, jene vistArathI jANIe. utkarSapaNAnAM vAkyo mAnavA vedo ane upaniSado, smRtio ane purANo, paMcarAtra vagere Agamo ane itihAsagraMtho vageremAM aneka prakAranI vAto varNavI che, jemAM alaga-alaga RSioe bhinna-bhinna samayamAM, bhinna-bhinna AdhyAtmika sthitimAM varNavela vicAro samAyA che. temAM be paraspara virodhI vAkyo Ave tyAre kayuM vAkya zreSTha ane kayuM vAkya gauNa te bAbata samajavI kaThaNa paDe che. A prakAranA praznonA samAdhAna mATe khAsa karIne vedonI zrutionA arthanirNaya mATe racAyela pUrvamImAMsA tathA uttaramImAMsA arthAt vedAMtamAM amuka prakAranI vyAkhyAo kahI che, jenA AdhAre virodhI vAkyomAMthI kone baLavAna ane kyA vAkyane nirbaLa samajavuM teno khyAla Ave che. saMpradAyamAM paNa bhagavAna svAminArAyaNa je

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Vol. XXXv, 2012 svAminArAyaNa saMpradAyanI zikSApatrIno ItihAsa - 139 nirUpela vAkyo aMge kyAreka A prakAranA prazno uThaze, kAraNa ke zrotAone anurUpa zrIjImahArAje bhinna-bhinna vAto karI hoya. vaLI kyAreka bhagavAna svAminArAyaNe karela eka ja vAtane samajanAranI sthitinA bhedathI lakhavAmAM vicArabheda Ubho thAya tyAre bhaviSyanA mumukSu jIvone bhagavAna svAminArAyaNano hetu samajI zakAya te vAtane tAtvika bAbatonA nirUpaNanA prAraMbhamAM ja lakhe che. * teo kahe che "A zAstromAMthI je vAkyo bhagavAnanA svarUpanA, dharmanA tathA bhaktinA adhikapaNAne kahetAM hoya te ja vAkyone vizeSapaNe svIkAravAM' (zloka-101-102). Ama dArzanika vicAradhArAnA prAraMbhamAM ja mumukSuo khoTA vAda-vivAdamAM phasAI na jAya ane potAnA ISTadevano tathA dharma, bhaktino vizeSa mahimA samajI zake te prakAranI vAtane je mukhya samajavAno anurodha kare che. pANinIya vyAkaraNazAstramAM zabdanI AMTIghUMTIone saraLatAthI ukelavA paribhASAonI racanA thaI che. jenuM saMkalana nAgeza bhaTTa 'paribhASenduzekhara' nAme graMthamAM karyuM che. A paribhASAo samAjanA niyamone paNa ghaNe khare aMze anusare che. temAM paNa zrIjI mahArAje kahela A zlokane anurUpa paribhASA muyoH vArya samratyayaH' (gauNa ane mukhya baMneno virodha Ave tyAre mukhya bAbatane ja vizeSapaNe samajavI) jaNAya che. ekAMtikadharmanuM nirUpaNa mahAbhAratanA samayathI zabda dvArA nirUpAto ekAMtikadharma bhagavAna svAminArAyaNe jIvaMta karyo. dharma, jJAna, vairAgya ane bhaktinuM nirUpaNa zikSApatrInI navI AvRttimAM zloka-103 tathA 104mAM sUtrAtmaka rIte karyuM che. zruti smRtie pratipAdita karyo je sadAcAra tene dharma jANavo. (zloka - 103) mAhAtmajJAna sahita bhagavAnane viSe atyadhika sneha tene bhakti jANavI. (zloka - 103) bhagavAnanA svarUpa sivAya anyane viSe sneha na rAkhavo, tene vairAgya jANavo. (zloka - 104) jIva, mAyA ane IzvaranA svarUpane rUDI rIte jANavuM, te jJAna che. (zloka - 104) Ama, jIvanamAM AcaravA yogya nItimImAMsA, bhaktinI rUDI rIta, jagatamAMthI Asaktino tyAga tathA samajaNanI vAta saMkSepamAM zikSApatrInI navI AvRttimAM temaNe ApI che. pAMca tattvanuM nirUpaNa jJAnanuM lakSaNa karatAM zrIjImahArAje "jIva, mAyA ane IzvaranAM svarUpone jANavuM tene jJAna kahIe" tema jaNAvyA bAda jIva, mAyA ane IzvaranuM anukrame 105, 106, 107 kramAMkanA zlokomAM nirUpaNa karyuM che. ahIM traNa tattvonuM nirUpaNa e zrIviziSTAdvaitadarzananI samajaNa che. bhagavAna

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140 sAdhu zrutiprakAzadAsa SAMBODHI svAminArAyaNa "mAM viziSTata che' (zloka-121) tema AgaLa jaNAve che. tethI ahIM viziSTata mAM darzAvela traNa tattvonuM nirUpaNa karyuM che, te sAdhAraNa mumukSuonI jUnI samajaNa tUTatAM AMcako na lAge te hetuthI ja karyuM che. paraMtu temano siddhAMta rAmAnujAcArye nirUpela traNa tattvarUpa viziSTAdvaitathI bhinna ane adhika udAtta che, je temaNe saMpradAyanA anya graMthomAM nirUpyuM che. bhagavAna svAminArAyaNa jANatA hatA ke zloka-212 nI zikSApatrI lakhavAthI paNa saMpradAyanI tamAma bAbato para prakAza vistArathI to na je pADI zakAya. tethI temaNe saMpradAyanA anya graMtho thakI Ano vistAra samajavo tema jaNAvyuM. sAthe sAthe zikSApatrImAM tenAM bIja paNa mUkI dIdhAM. ahIM nirUpela traNa tattvanA lakSaNomAM ane AgaLanA zlokomAM spaSTapaNe pAMca tattvanAM bIja dekhAya che. jema ke - IzvaranuM lakSaNa karatAM teo kahe che ke " zeyaH svataMtra zaDasa sarvama79: ' arthAt svata ane sarvakarmanA phaLa ApanArane Izvara jANavA. satsaMgijIvana, vedarasa," vacanAmRta, A badhA sAMpradAyika graMthone AdhAre jIva, Izvara, mAyA, brahma ane parabrahmanuM nirUpaNa jovA maLe che. arthAta mAyAnI nIce jIva tathA Izvara be tattvo che. mAyAthI para brahma ane parabrahma be tattvo che. bhagavAna svAminArAyaNa zikSApatrImAM IzvaranuM nirUpaNa karatAM, tenAM vizeSaNo aMtaryAmI, sarvakarmaphaLaprada tathA svatanna: A traNa Ape che. mAyAthI nIce jaNAvela Izvaro paNa potAnA kAryakSetrarUpa brahmAMDanA aMtaryAmI tathA brahmAMDamAM rahela jIvonAM karmanAM phaLa ApavA samartha che. tethI mAyAnI nIce jaNAvela IzvaromAM A lakSaNamAM jaNAvela be vizeSaNo lAgu paDe che. paraMtu svatantra zabda IzvaronuM vizeSaNa banI zakato nathI. teo A brahmAMDamAM paNa mAyAthI para evA paramezvara-parabrahma tathA akSarabrahmanI AjJAthI ja kArya kare che tethI paratatra che. A eka vizeSaNa temane lAgyuM na paDatuM hovAthI svataMtra izvara' zabdathI zikSApatrImAM IzvaranuM arthAt paramezvaranuM lakSaNa karyuM che, tema ApaNe kahI zakIe chIe. zrIjImahArAje paNa "svatantra' A zabda jANI joIne ja mUkyo che. jo parabrahma-paramAtmA sivAya koI anya Izvara na hota to temane A IzvaranuM lakSaNa lAgu paDavAnI saMbhAvanA ja na hatI ane svatantra' zabda mUkavAnI jarUra na hatI. paraMtu jIva pachI uparanI kakSAe ane mAyAthI nIcenI kakSAe brahmAMDa utpAdana kAryamAM joDAyela Izvaro paramezvarathI judA che, parataMtra che ane nyUna che te jaNAvavA mATe ane tenI ahIM zlokamAM gaNanA na karI bese te hetuthI ja "svatantra' zabda mUkIne zrIjImahArAje jIvo pachInA IzvaranuM astitvanuM bIja zikSApatrInA zlokamAM mUkI dIdhuM che. te ja rIte zikSApatrInA 116mAM zlokamAM 'nigAtmAnuM vrarUpam' A zlokamAM traNa dehathI vilakSaNa evA potAnA jIvAtmAnI brahmarUpe vibhAvanA karavAno Adeza Ape che. A zlokamAM traNa dehathI vilakSaNa evA sAdhaka jIvAtmAne uddezIne paramAtmAnI bhaktino Adeza Ape che. arthAt traNa deharUpa mAyA, sAdhaka, jIvAtmA tathA paramAtmA A traNa tattvanuM nirUpaNa ahIM Ave che. paraMtu "brahmarUpe vibhAvanA' zabdamAM brahma zuM? te prazna zikSApatrImAM temaNe jANI joIne ja aNaukelyo rahevA dIdho che. te brahma arthAt mAyAthI para ane parabrahmanA uttama bhakta tathA dhAma che, jenuM nirUpaNa vacanAmRta 1,

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Vol. XXXv, 2012 svAminArAyaNa saMpradAyanI zikSApatrIno itihAsa 141 satsaMgijIvana, vedarasa , svAmInI vAto vagere graMthomAMthI prApta thAya che. Ama zikSApatrImAM jIva, mAyA, Izvara: A traNa tattvanuM spaSTa nirUpaNa che ane Izvaro tathA brahmanuM bIjarUpe nirUpaNa zloka212 nI navI AvRttimAM mUkI tenuM vizeSa nirUpaNa bhAvi graMtho para choDyuM che. dhyeya-lakSya dareka saMpradAyonuM koIne koI aMtima lakSya hoya che. bhagavAna svAminArAyaNe zikSApatrImAM aMtima lakSyanI vAta adbhUta nirUpI che, jemAM upaniSado, brahmasUtro, purANo, dharmazAstro tathA anya zAstrone nicoDa mUkyo che. akSarabrahma guNAtItAnaMdasvAmI to potAnA upadezamAM vAraMvAra bhagavAna svAminArAyaNe 116mAM zlokamAM darzAvela lakSyanI vAta karatA.45 A lakSya nIce mujaba che. nijAtmAnaM brahmarUpaM dehatrayavilakSaNam / .. vibhAvya tena kartavyA bhaktiH kRSNasya sarvadA // 116 // zikSApatrImAM dharmanI bAbato, vidhi-niSedhanI bAbatomAM ja manuSyo na aTavAI jAya ane vidhiniSedharUpa prAthamika sopAna sara karI potAnA AtmAne zULa, sUkSma ane kAraNa AvA traNa guNAtmaka dehothI para thaIne brahmarUpa satparuSa sAthe Atmabuddhi dvArA ekatA sAdhIne akSarabrahma puruSanI jema ja bhagavAnanI bhakti kare tevo Adeza Ape che. sAdhAraNa rIte A prakAranuM vidhAna karavI joIe athavA A prakAranI bhakti karavI te amAro siddhAMta che' tema karyuM hoya to paNa cAlata. paraMtu zrIhari A 212 zlokanI zikSApatrImAM A AdezAtmaka vidhAna dvArA bhaktone aMtima lakSya tarapha dizA cIMdhe che. temaNe saddaguru premAnaMdasvAmI pAse "nirvikalpa uttama ati nizcaya tava ghanazyAma....' prArthanA lakhAvaDAvI. dararoja sAMje saMdhyA samaye tenuM gAna karavAno paNa Adeza Apyo hato. A prArthanAmAM AvatA uttama nirvikalpa nizcayano artha paNa vaca.loyA. 12mAM bhagavAna svAminArAyaNe A zloka pramANe brahmarUpa thaIne parabrahmanI bhakti karavI tevo ja karyo che. bIjarUpa anya vigato sarvoparI-sarvaavatAranA avatArIpaNuM ( zikSApatrI sarvajanasAdhAraNa hovAthI tamAma mumukSuone savizeSa grAhya thAya te hetuthI amuka bAbato pUrvenA AcAryoe pravartAvI hoya te ja rIte bhagavAna svAminArAyaNe lakhI che. tema chatAM, pote vacanAmRta dvArA pravartAvela vAtanAM bIja zikSApatrImAM avazya maLe che. tevI ja rIte potAnA samakAlIna ananya ziSyo akSarabrahma guNAtItAnaMdasvAmI, muktarAja gopALAnaMda svAmI vageree jaNAvela vAtonAM paNa bIja maLe che. jema ke - sarvoparI-sarvatAranA avatArIpaNuM. svAminArAyaNa bhagavAna rAma, kRSNAdika avatArothI bhinna che tathA para che tevI vAto temaNe ja vaca.ga.ma.9, 13,ga.e.38 vageremAM pravartAvI che. guNAtItAnaMdasvAmI tathA gopALAnaMdasvAmIe temanA upadezomAM A vAtone saMgrahI che. A upadezanA saMgraharUpa vArtAsAhityamAM te prApta thAya che. A

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142 sAdhu zrutiprakAzadAsa SAMBODHI bhagavAna svAminArAyaNe A bIjI AvRttirUpa zikSApatrImAM A vAta jaNAvatAM kahyuM sa zrIkRSNaH paraMbrahma bhagavAn puruSottamaH / upAsya iSTadevo naH sarvAvirbhAvakAraNaH // 108 // 'pUrve jaNAvela zrIkRSNa bhagavAna puruSottamanArAyaNarUpe ja tamAma avatAronI utpattinA kAraNa che ane te ja ApaNA ISTadeva che.' ahIM bhagavAna svAminArAyaNa ":' zabda dvArA prathamapuruSarUpe paramAtmAne jaNAve che. vaca.ga.e.38mAM potAne ja avatAronA kAraNarUpe jaNAvatAM kahe che, "evA je e pratyakSa (zrotAonI sAme birAjela, vArtA-upadeza ApanAra, svayaM zrIjImahArAja) puruSottama bhagavAna sarva kAraNanA kAraNa che ne sarvoparI varte che ne sarva avatAranI avatArI che ane tamAre sarvene ekAMtika bhAve upAsanA karavA yogya che ane A bhagavAnanA je pUrve ghaNAka avatAra thayA che te paNa namaskAra karavA yogya che ne pUjavA yogya che." Ama temaNe ahIM sarvoparIpaNAnI vAta bIjarUpe darzAvI che, je vAta tattvajJAnanA prAraMbhamAM atyutkarSaNe kahenAra vAkya tarIke samajavA mATe tamAma AzritonI pharaja banI rahe che. svAmIe sahita nArAyaNa arthAt svAminArAyaNa akSare sahita puruSottama arthAt akSarapuruSottama. svayaM teo nArAyaNa che ane temanA uttamabhakta akSarabrahma guNAtItAnaMdasvAmI svAmI svarUpa che A vAta saMpradAyamAM prasiddha hatI. saMpradAyamAM paNa guNAtItAnaMdasvAmInI vAtonA saMgrahanI prasiddhi "svAmInI vAto" tarIke ja tethI thaI hatI. anya sadguruonAM upadeza saMgraho sadguru zrIbhAyAtmAnaMda svAmInI vAto, sadguru zrIprasAdAnaMdasvAmInI vAto vagere mULa nAma sAthe ja prasiddhi pAmyA che. vaLI guNAtItAnaMdasvAmI akSarabrahma che svAminArAyaNa puruSottama che : te vAta paNa sakaLa saMpradAyamAM prasiddhi pAmI hatI. Ama svAmIe sahita nArAyaNa arthAt svAminArAyaNa, akSare sahita puraSottama arthAtu akSarapuruSottama baMne paryAyavAcI zabdonI prasiddhi svAminArAyaNa saMpradAyamAM guNAtItAnaMdasvAmI tathA sahajAnaMdasvAmIrUpe thaI che. brahmasvarUpa pramukhasvAmI mahArAje baMdhAvela deza videzanA 500 jeTalAM maMdiromAM A baMne svarUpo padharAvAyAM che. laMDananuM svAminArAyaNa maMdira paNa A baMne svarUponI mUrtio dvArA ja prasiddhi pAmyuM che, te vAtanuM bIja paNa zrIjImahArAje A navI AvRttirUpa zikSApatrImAM jaNAvyuM che. te zloka kramAMka 109 tathA 110mAM jaNAve che ke te paramAtmA rAdhAe sahita hoya tyAre rAdhAkRSNa eve nAme jANavA, rukimaNIe sahita hoya tyAre lakSmInArAyaNarUpe jANavA, arjune yukta hoya tyAre naranArAyaNarUpe jANavA, baLadeva vagere bhaktonI sAthe te te nAmathI jANavA." tamAma vaiSNava saMpradAyo rAdhAkRSNa, lakSmInArAyaNa, naranArAyaNarUpe te te svarUpone samaje ja che. tethI bhagavAna svAminArAyaNe kazuM navuM kahyuM hoya tevuM lAge nahIM, paraMtu teo ahIM bIjarUpe potAnA uttama bhakta sahita potAnI vAta kare che, je vAta vaca.ga.ma.21mAM, vaca.va.2mAM tathA vaca.ga.pra.71mAM temaNe jaNAvI che.

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143 Vol. XXXv, 2012 svAminArAyaNa saMpradAyanI zikSApatrIno itihAsa paramAtmAnuM dvibhuja svarUpa bhagavAna svAminArAyaNa aitihAsika dRSTie eka vizeSa vAta kare che. vaiSNavasaMpradAyono 2000 varasano itihAsa tapAsatAM upAsya svarUpa cAra hAthavALA (caturbhuja) athavA be hAthavALA (dvibhuja) che te vAta badalAtI rahI che. paMcarAtra Agamo vaiSNava saMpradAyonuM mULa che. temAM sauthI prAcIna pahelI sadIthI chaThThI sadInI sAtvatasaMhitA vageremAM mULasvarUpa paramAtmAne dvibhuja kahyA che. ane temanA avatArasvarUpone caturbhuja jaNAvyA che. kALAMtare lagabhaga 10mI-11mI sadImAM yAmunAcArya tathA rAmAnujAcArye zrIvaiSNava saMpradAyane zAstrIyarUpa ApyuM, bhaktinuM mojuM samagra bhAratamAM temaNe phelAvyuM tyAre temaNe paramAtmAnA mULa svarUpane arthAt vaikuMThamAM birAjamAna svarUpane tathA avatArasvarUpane caturbhuja varNavyuM. samagra zrIvaiSNava saMpradAyamAM A mAnyatA daDha thaI. tethI ja gItAmAM paNa arjuna dvibhuja zrIkRSNane saMbodhatA tenaiva rUpe vaturbhugena' (gItA-11/46) "te caturbhajarUpe tame jaNAva' tema kahe che. 12mIthI 13mI sadImAM nibArkacArya tathA 15mI sadImAM ja vallabhAcAryo, tyArabAda caitanya mahAprabhue 55 zrIkRSNabhagavAnane ja upAsya samajI dvibhujasvarUpa ja golokamAM tathA A lokamAM che tevI vAta pravartAvI hatI. bhagavAna svAminArAyaNa potAne ja paramAtmA kahI dhAmanI mUrti tathA pRthvI para vicaratI mUrti pote : baMnene vacanAmRta gaDhaDA ma.13, gaDhaDA aM.31 tathA vaca.gaDhaDA aM.38mAM eka ane dvibhuja kahe che. je ahIM zikSApatrImAM paNa 112mA zlokamAM dvibhuja svarUpa para bhAra mUkIne jaNAve che ke caturbhuja athavA sahasrabhujapaNuM te temanuM aizvaryarUpa (TempararI rUpa) samajavuM ane nityarUpa (paramenanTa rU5) to dvibhuja ja che. zikSApatrI mAruM svarUpa che A sivAyanI ghaNI bAbato temaNe A navI AvRttimAM umerI che, je dharmamaryAdAnA saMdarbhamAM tathA dhyAnanA saMdarbhamAM vizeSa upayogI banI rahe che. zikSApatrInA upasaMhAramAM temaNe cAra zloko umeryA che. temAM zikSApatrI kone ApavI ane kone na ApavI te bAbata umerI che. aMtima maMgalAcaraNano zloka umeryo che. A sivAyanA be zloko zikSApatrInA mahimArUpe temaNe jaNAvyA che. teo lakhe che ke "tamAma zAstrono sAra kADhIne A zikSApatrI lakhI che. A zikSApatrI te mAru svarUpa che." (zloka-204, 205) Ama bhagavAna svAminArAyaNa pote lakhela zikSApatrIne potAnA svarUpa tarIke svIkAre che. saMpradAyamAM evI mAnyatA che ke temaNe zikSApatrI lakhyA bAda eka evo Adeza Apelo ke have pachI bhaviSyamAM thanAra maMdiromAM mArI mUrtinA sthAne zikSApatrI padharAvajo . vacanAmRta gaDhaDA aM.1mAM zikSApatrIne dararoja vAMcavAnI AjJA kare che ane na vaMcAya to eka upavAsa karavArUpa prAyazcitta jaNAve che. zikSApatrIne temaNe potAnA vAmaya svarUpa tarIke svIkArI tevI

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144 sAdhu zrutiprakAzadAsa SAMBODHI ja rIte teo vaca.gaDhaDA pra.68mAM pattharanI, kASTanI, dhAtunI, lIMpIne karela, citra, retInI, maNimaya tathA manomaya : Ama ATha prakAranI mUrtinI jema puruSane paNa navamI mUrti tarIke svIkAryA che. ( zikSApatrInuM pAlana sapuruSa dvArA ja thAya che. dharmanuM pAlana ekAMtika bhakta dvArA ja thaI zake * tevI vAta jaNAvatAM vAsudeva mAhAtyamAM kahyuM che ke "sAkSAt bhagavAna athavA temanA ekAMtika bhakto hoya tyAM ja ekAMtika dharma hoya che." (25/65) vartamAnakALe ekAMtika dharmanuM pratipAdana karanAra zrIharinI vANIrUpa zikSApatrInuM zrIharinI mUrti svarUpa satparuSa pramukhasvAmI mahArAja pAlana kare che ane karAve che. A pramANe 212 zlokarUpa zikSApatrInI dvitIya AvRtti prathama 145 zlokavALI AvRttithI ghaNI ja viziSTa banI rahI che, A zikSApatrImAM ja "utkRSTa vAkyone samajavAsaMpradAyanA graMtho thakI teno vistAra samajavo' : A be vAkyo dvArA yathAyogya vistAra karIne parama pUjaya pramukhasvAmI mahArAja temanA 865 sAdhunI maMDaLI sAthe samagra vizvamAM A zikSApatrI pramANe dharma pALe che ane lAkho mumukSuone dharma paLAve che. saMdarbho : " ja 1. svAmI RgnAthacaraNadAsa, haricaritracitAmaNI, bhAga-1, pA.164-165 para lakhela muktAnaMda svAmInA patrane AdhAre. dave harSadarAya tri., bhagavAna zrI svAminArAyaNa, bhAga-1, pR.383-384. 3. ejana, pR. 384nA AdhAre 4. ejana, pR. 427-428nA AdhAre. 5. ejana, pR. para9-533nA AdhAre kurukSetranA pavitra brAhmaNa, svarUpAnaMdasvAmI, bhakticaritam, bhAga-2, pR. 13-25. kurukSetranA kaDA gAmanA yuvaka mahAnubhAvAnaMda svAmI, ejana, pR. 26-36 bharatapuranA mahArAjA amarasiMhajI - AnaMdAnaMdasvAmI, ejana bhAga-1, pR. 7-12 gorakhapuranA mohanadAsa - vAnaMdasvAmI, ejana-bhAga-1, pR. 13-139 mAdhavalAla dalasukha koThArI, zrIjInI prasAdInA patro, patra naM. 1, pR. 5. purANI zrIharipriyadAsajIe (gaDhaDA) saMkalita patro, zrIharicaritrAmRtasAgara, bhAga-4 nI pUrvabhUmikA sAthe joDela patra, pR. 15. 9. mAdhavalAla dalasukha koThArI, zrIjInI prasAdInA patro, patra naM.-9, pR. 25-26. 10. ejana, patra naM.-17, pR. 103. 11. harSadarAya tri. dave, bhagavAna zrI svAminArAyaNa bhAga-4, pR. 301-312.

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145 vol. Xv, 2012 svAminArAyaNa saMpradAyanI zikSApatrIno itihAsa 12. svAmI AdhArAnaMda, haricaritrAmRta sAgara, pR. 223, taraMga-83. 13. "nAnAlezasthitInuM zikSApatrI vRttAtrayasthitaH' zikSApatrI, sno-2. 14. svAmI AdhArAnaMda, haricaritrAmRta sAgara, bhAga-3 nA pariziSTamAM, tathA ArSa ArkAijha, 583, 424, 916. harSadarAya tri. dave, bhagavAna zrI svAminArAyaNa bhAga-4, pR. 386-387 tathA kirITakumAra je. dave, "svAminArAyaNa citrakaLA' epenDIksa, pleTa vibhAga, pR. 5 tathA pR. 14 paranI mUrtio. ejana, bhAga-5, pR. 105-108 mAM gopIbhaTTane sevAmAMthI chUTA karyA hatA tathA kAco dastAveja laI lIdho te noMdha parathI temane sevAmAM niyukta karyA hatA te khyAla Ave che. ejana, bhAga-4, pR. 340 ejana, bhAga-4, pR. 496. ejana, bhAga-5, pR. 146-148 tathA AdhArAnaMdasvAmI, haricaritrAmRta sAgara, 12-2taraMga 48. ejana, bhAga-5, pR. 1-15 21. harSadarAya tri. dave, bhagavAna zrI svAminArAyaNa bhAga-5, pR. 105-108. 22. harSadarAya tri. dave, bhagavAna zrI svAminArAyaNa bhAga-5, pR. 114-118. ejana, bhAga-5, pR. 133-138. 24. ejana, bhAga-5, pR. 168-170. vacanAmRta, vara. 20 harSadarAya tri. dave, bhagavAna zrI svAminArAyaNa, bhAga-5, pR. 144-146. zatAnaMdasvAmI, satsaMgijIvana, prathama prakaraNa, adhyAya-16, zloka-26-30 tathA prathama prakaraNa, adhyAya-42, zloka-16. harSadarAya tri. dave, bhagavAna, zrIsvAminArAyaNa, bhAga-4, pR. 332-333. 29. pAramezvarasaMhitA, adhyAya-3, zloka-8-12. ejana, adhyAya-13-20. 31. zivavirodha - vedAntadezika, stotraratnabhASya-20, madhvAcArya, brahmasUtra-madhyabhASya, 1/1/1. viSNavirodha - zrIpatipaMDita - zrIkarabhASya - 1/1/1. 32. zatAnaMdasvAmI, satsaMgijIvana, prathama prakaraNa, adhyAya-21, zloka - 25-37. 33. mayAzavA, yAjJavIskRti: gAvIrAdhyAya, stava-282. 34. 'zruti-liGga-vAkya-prakaraNa-sthAna-samAkhyAnAM samavAye parasparaM pAradaurbalyamarthaviprakarSAt' 35. mahAbhArata, zAntiparva, rUrUdda.

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sAdhu zrutiprakAzadAsa SAMBODHI 36. pille lokAcAryaracita tattvatraya tathA vedAMtadezikaracita nyAyasiddhAMjanamAM traNa tattvanuM supere nirUpaNa che. zatAnaMdasvAmI, satsaMgijIvana, caturthaprakaraNa, adhyAya-21, zloka-54. vedarasa pR. 177 39. vacanAmRta ga.pra.7, ga.ma.31, ga.saM.10. 40. vacanAmRta ga.pra.63, ga.ma.3. vacanAmRta ga.ma.30, ga.pra.71, ga.pra.12 vagere. zatAnaMdasvAmI, satsaMgijIvana, prathama prakaraNa, adhyAya-51, zloka-32-33; caturthaprakaraNa, adhyAya-72, zloka-19. 43. vedarasa, pR. 144-147. 44. akSaramUrti guNAtItAnaMda svAmI "svAmInI vAto' 3/38, 4/59, 6ra vagere. 45. ejana. prakaraNa-1/55, 130, 141, 157, 250, 330 vagere. 46. svAmInI vAto 1/75, 7/7, 7/75, gopALAnaMdasvAmInI vAto, 1/99, 1/172. 47. svAmI akSarapuruSadAsajI "saru guNAtItAnaMdasvAmI' pR. 53. 48. "svAmInI vAto prakAzaka : zrIjIdIkSAdhAma, zrIsvAminArAyaNa maMdira, pIpalANA, prathama AvRtti, vikrama saMvata 2050. "svAmInI vAto' prakAzaka: bAlamukuMda svAmI, vikramasaMvata - 1975 vagere. Sadhu Parampurushdas, "Catalogue of Pancaratra samhita P.23,54. 50. sAtvatasaMhitA, pariccheda-2, zloka-71-72. 49. V.K.S.N. Raghavan, History of Visistadvaita Literature. P.6, P.9. para. yAmunAcArya, stotraratna-33, rAmAnujAcArya, vedArthasaMgraha pR. 16 tathA vaikuMTha gadya. Dr. V. S. Ghate 'The Vedant', P. 169. Dr. v. s. Ghate "The Vedant', P. 169. 55. prabhutta brahmacArI, zrIvaitanya mahAprabhu, us - 2 (gujarAtI bhASAMtara) pR. 63. 56. nisvArtha, verAntAmadhenu: rAnnovalI, vallabhAcArya - madhurASTakam SoDazagrantha'; caitanya mahAprabhu, zrI brahmasaMhitA, zloka-26-27. saMdarbhagraMthasUci 1. akSarabrahma guNAtItAnaMdasvAmI, "svAmInI vAto' 13mI AvRtti, svAminArAyaNa akSarapITha, amadAvAda. 2. akSarabrahma guNAtItAnaMdasvAmI, "svAmInI vAto' zrIjIdIkSAdhAma. zrIsvAminArAyaNa maMdira, pIpalANA, vi.saM.2050.

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vol. XXXV, 2012 svAminArAyaNa saMpradAyanI zikSApatrIno itihAsa 147 3. akSarabrahma guNAtItAnaMdasvAmI, "svAmInI vAto' bAlamukuMda svAmI, vi.saM.1975. 4. dave kirITakumAra je. "svAminArAyaNa citrakaLA zrIsvAminArAyaNa maMdira, kAlupura-amadAvAda, 1984. koThArI mAdhavalAla dalasukharAma "zrIjInI prasAdInA patro' amadAvAda, vikrama saMvata, 1978. dave harSadarAya tri. "bhagavAna zrI svAminArAyaNa', bhAga-1-5, tRtIya AvRtti, svAminArAyaNa akSarapITha, amadAvAda, 1991. 7. pUrNapuruSottama zrIsahajAnaMdasvAmI, "vedarasa' tRtIya AvRtti, bocAsaNavAsI zrIakSarapuruSottama saMsthA, amadAvAda, 1978. prabhudatta brahmacArI, "zrIcaitanya mahAprabhu' (caMbakalAla mANekalAla zukla kRta gujarAtI bhASAMtara) sastusAhitya kAryAlaya, vi.saM. 1992. maNilAla, narottamadAsa poyarAvALA, SoDazagraMtha, amadAvAda, 1954. "vacanAmRta' rAjasaMskaraNa, pAMcamI AvRtti, bocAsaNavAsI zrI akSarapuruSottama saMsthA, muMbaI, 1974. zAstrIhariprakAzadAsa, "zrIharicaritrAmRtasAgara' bhAga-1-5, dvitIya AvRtti, zrIsvAminArAyaNa sAhitya prakAzana maMdira, gAMdhInagara. 1995. zikSApatrI' saMpAdaka - 2. lA. paMDyA, zrIsatsaMgapurAtattva saMzodhana maMDaLa, vaDatAla, 1966. sadguru akSarapuruSadAsa, "sadguru zrIguNAtItAnaMdasvAmInA jIvana prasaMgo' rAjakoTa, 1969. sadguru RgnAthacaraNadAsa, "haricaritraciMtAmaNI', dvitIya AvRtti, bhAga-1, zrIsvAminArAyaNa maMdira, jUnAgaDha, va.saM. 2042. saddaguru zrI gopALAnaMdasvAmI tathA AcArya zrI raghuvIrajI mahArAja tathA sadguru zrIsukAnaMdasvAmInI vAto, svAminArAyaNa maMdira, amadAvAda, 1984. 16. sadguru zrIprasAdAnaMdasvAmInI vAto, zrIsvAminArAyaNa maMdira, amadAvAda, 1995. 17. saddaguru zrIbhAyAtmAnaMdasvAmInI vAto, zrIsvAminArAyaNa gurukoLa, rAjakoTa, vi.saM. 2053. 18. sAdhu akSarajIvanadAsa, "bhaktacaritam' bhAga-2, svAminArAyaNa akSarapITha, amadAvAda 2001. 19. sAdhu vikapriyadAsa, "bhaktacaritam" bhAga-1, svAminArAyaNa akSarapITha, amadAvAda, 1999. 20. 'nisvAryapaddhati' #DIyAvInA thAna, vRndAvana, 187. 21. uparve to vArtha, "tattvatraya' vIvakhyAvidyAbhavana, vArANasI, 2223. 22. drAhitA, saM. svAmI vistahRdaya, zrIauDIyamata, madrAsa, 12rUra. 23. ___ maharSi yAjJavalkya, 'yAjJavalkyasmRti' caukhambAsaMskRtapratiSThAna, naI dillI, 1998. 24. mahAbhArata, samIkSAtmaka pravRtti) mAM-3, mokSadharma - rU. 5GIRAra moragarata sarva rITyuTa,

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148 25. 26. sAdhu zrutiprakAzadAsa SAMBODHI yAmunAcArya, 'stotraratnabhASyam, gadyatrayabhASyam' zrIvedAntadezika sevantha sencurI TrasTa, madrAsa. rAmAnujAcArya, 'vedArthasaGgahaH', saMskRtasaMzodhanasaMsat, melukoTe, 1991. zatAnandasvAmI, 'satsaMgijIvana' prakaraNa-1, mahaMta sadguru bhaktipriyadAsajI, surata 1930. prakaraNa-4, koThArI purANIdharmasvarUpadAsajI, varatAla, 1934, prakaraNa-5, koThArIpurANIdharmasvarUpadAsajI, varatAla, 1936. . . 'sAtvatasaMhitA' sampAdaka, vrajavallabha dvivedI, sampUrNAnandasaMskRtavizvavidyAlaya, vArANasI, 1982. Dr. V. S. Ghate, The Vedant' Third Edition, Bhandarkar oriental Research Institute, 1981. Sadhu Parampurushdas. 'Catelogue of Pancaratra Samhita Swaminarayan Aksharpith, Amdabad, 2002. 000

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sokotrA TApu parathI prApta gujarAtI zilAlekho vi.saM. 1729 (I.sa. 1662) ane vi.saM.1775 (I.sa.1718) bhAratI zelata sokotrA (socotra-suqutra)no TApu AphrikAnA kinArethI 320 ki.mI. ane dakSiNa arebiyana samudrathI 400 ki.mI. dUra Avelo che. A TApunuM bhaugolika sthAna ane suMdara havAmAnane kAraNe pUrvakAlamAM vanaspatizAstra, prANIzAstra ane bhUstarazAstranI dRSTie ghaNo mahattvano hato. sana 2001nA AraMbhamAM beljiyana Speleological mizananA adhyakSa pITara-da-gIsTa (Peter-de-Geest)nA mArgadarzana heThaLa Socotra Karst projekTa aMtargata sokotrA TApunI uttare Avela haoNka (Hoq) guphAonI sthaLatapAsa karI ane keTalAka purAtattvIya ane Abhilekhika avazeSo zodhI kADhavAmAM AvyA. 2002mAM sabaTareniyana zUTIMgamAM vizeSajJa evI beljiyana Axell komyunikezana sosAyaTIe perisanA Institute des Etudes Semetiques College de France nA prophesara krizciyana robInane sokotrA TApu para DaoNkyumenTarI philmanA zUTIMga mATe AmaMtraNa ApyuM. 2002nI 14 thI 18 jAnyuArI daramiyAna haoNka guphAnI sthaLatapAsa zarU karI. pro. robIna ane emanI TIme mATI, caoNka ane kolasAthI brAhmI lipimAM lakhelAM ane sTAilasathI kotarelAM lagabhaga 100 jeTalAM nAmo guphAnI dIvAlo ane nAnI TekarIo upara zodhI kADhyAM. A nAmo A sthaLanI mulAkAta lenAra vyaktioe pote tyAM AvyA hovAnI nizAnI tarIke lakhelAM hovAnuM jaNAya che.' sane 2004mAM sokotrA TApunI uttare Hadibou gAmathI lagabhaga 10 ki.mI. dUra pUrvamAM Avela kAMThA paranA Howlef gAmamAM utpanana karatAM pAMca gujarAtI zilAlekha prApta thayA hatA. A sthaLa porTugIjhonA mukhya baMdara suka (Suq)nI najIkamAM AveluM hatuM. AthI A zilAlekho mokotrAnA prAcIna baMdaranA avazeSo hovAnuM jaNAya che. A zilAlekhonI saMkhyA pAMca che. barlina (jarmanI)nI Freie yunivarsiTInA Institute fur die Sprachen and Kulturen Sudasiens-il si. Ingo Strauch &121 341 4iZ POLuau Izolly phoTogrAphIka nakalo mane emAMnA pAThane ukelavA mATe mokalI ApI hatI. teozrInI huM atre AbhArI chuM.

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bhAratI zelata A gujarAtI zilAlekho kharabacaDA cUnAnA paththaro 52 kotarelA che. hAla e Howlef gAmathI so miTara dUra dariyAkAMThAnA vistAramAM UbhA smArakarUpe chata nIce caNI levAmAM AvyA che. pAMca zilAlekhomAMnA traNa zilAlekha ( naM.3, 4 ane 5) sArI rIte jaLavAyelA che, jyAre be zilAlekha (naM. 1 ane 2) khaMDita che. zilAlekha naM.3, 4 ane 5 UbhA laMbagoLa paththara para kotarelA che. zilAlekha naM.1 kharabacaDA ADA saheja goLAkAra paththara para kotarela che. eno DAbI bAjuno bhAga saheja khaMDita che. zilAlekha naM.2 no mAtra eka khaMDita TukaDo ja prApta thayo che. AbohavAnI asarane lIdhe naM.4 ane 5 nA akSaro vadhu ghasAyelA lAge che. 150 SAMBODHI bhASA ane lipi : A pAMce zilAlekha I.sa.nI 17mI-18 mI sadInI jUnI gujarAtI bhASAmAM lakhAyelA che. lekha naM.1 ane naM.4 tatkAlIna boDiyA akSaravALI gujarAtI lipimAM kotarelA che, jyAre naM.2, 3 ane 5 saLaMga zirorekhAvALI jUnI gujarAtI lipimAM kotarelA che. I.sa.nI 17mI sadIthI saurASTramAM maLatA gujarAtI bhASAnA zilAlekho ane pALiyAlekho boDiyA akSaravALI gujarAtI lipi athavA saLaMga zirorekhAvALI gujarAtI lipimAM kotarelA maLe che.2 lipigata vizeSatAo : 1. 'a' varNamAM uttara bhAratIya devanAgarI lipinA DAbI tarapha tripAMkhiyA 'a' no maroDa jovA maLe che. 2.' nA gujarAtI moDamAM nIcenA DAbI taraphanA khUNA ane uparanA madhya bhAgane DAbI tarapha goLa AkAra apAyo che; jemake; 'T' . 3. dIrgha '' nA maroDamAM jamaNI bAjunuM dIrgha OM nuM aMtargata cihna jamaNI tarapha cheka nIce sudhI utArAyuM che; jemake 'phI ' zilAlekha 1.6, ' tavAr3I', 'altAphI' 3.8, ' tavAphI' 3.10, 'mAphI' 3.15. 4. pAMca zilAlekhomAM kyAMya virAmacihnono prayoga thayo nathI. 5. aMkacihno gujarAtI aMkacihna paddhati anusAra kotarelAM che. 6. zilAlekha naM.3 mAM 6, 6, jevA varNa devanAgarI lipinA prayojyA che. lahiyAnI keTalIka azuddhio najare paDe che; jemake vau ne sthAne veDa (1.4), vahALa ne sthAne vijJALa, govin ne sthAne jova6 (1.18), nara nA sthAne tamara (3.21, 4.14) vagere. zilAlekhanI miti H A zilAlekhonI mitimAM vikrama saMvatano prayoga thayo che. A saMvata gujarAtamAM I.sa.nI 7mI-8mI sadIthI zilAlekhomAM prayojAyo che. A saMvatano sahuthI prathama prayoga

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151 Vol. XXXV, 2012 sokotrA TApu parathI prApta gujarAtI zilAlekho cAhamAna rAjA bhavaDha rajAnA hAMsoTa (ji. bharUca) tAmrapatromAM maLe che. sokotrAnA lekha naM.1mAM varSanI sAthe mAsa, pakSa, tithi ane vAra Apelo che. lekha naM. 3, 4, ane panI miti vi.saM. 1729, jayeSTha zudi 2 (I.sa.1662, 9me, zukravAra - caitrAdi varSagaNanA pramANe) ApelI che.' lekha naM.1 nI miti vi.saM. 1775, jayeSTha vadi 1, ravivAranI che. e divase I.sa. 1718, 4 me, ravivAra Ave.(caitrAdi pUrNimAnI paddhati pramANe). naM.2 mAM miti jaLavAI nathI. zilAlekha naM.1 pATha. 1. zrI zA (2) rela (ravI) 2 apo tara mAralezA 2. saMvata 1775nA varakhe (varSe) jeTha va - 3. de 1 reveu (ravI) vahANa 1 phate rohamA - 4. nI mIrajA bApharanutanuM) ghoghAnu(ne) pArA 5. avarajA 201nA hakarA (haMkAratA) dana 49 zrI zAkta 6. 2(sikotara) avAne (AvIne) tavAI (tyAM) mAza (sa) pa rahA [.*] nAku(khu)dA ma - 7. hAmada hazana cAda (cAMda)bhArI mAlama nAthA kasi] - 8. nadAnajI taDala (TaMDela) lIbaDI kIkA Isa[2] 9. caMda mAdhavajI va.(vaNika) govada (goviMda) gaNeza va.(vaNika) kizaraNadAdA-) 10. [sa*]- - sodAgara jA (nA) 5 laza(zka)jA (nA) 26 ta.(tathA) 11. jI - zAvaI jA (nA) 18 phakIra jA (nA) 22 bhadarI jA(nA) 40 12. - - - - - - - 13 ghAcI (ghAMcI) paMkti 1 : tara mAralezA (?) paMkti 5 : 201nA prAyaH 201 Tana vajananuM vahANa. paMkti 6 : zAkatara - zikotara = sokotrA paMkti 7 : mAlama - kacchamAM pracalita eka aTaka ke sAmAnya nAma. paMkti 8 : taDala-TaMDela - vahANanA kamAnDara paMkti 11 : bhadarI : bhaDalI 1. muslima koma 2. baMdara paranA majUro.

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152 bhAratI zelata SAMBODHI zilAlekhano sAra H zilAlekhano AraMbha zrI 1 nA maMgala cihnathI thAya che. koI paNa prakAranuM nAmuM lakhavAno prAraMbha vepArIo zrI 1 thI kare che. lekhanI miti vi.saM. 1775, jeTha vadi 1, ravivAranI che. lekhamAM jaNAvyA anusAra mirajA bAphara phatte rahemAnInuM ghoghAnuM 201 TananuM vahANa vi.saM. 1775, jeTha vadi 1 ne ravivAre ghoghA(bhAvanagara ji.) baMdarethI UpaDyuM ane 49 divase zikotara (sokotrA) pahoMcyuM. tyAM sahu pAMca mAsa rahyA (pa.ra-6). emAM vahANano nAkhudA mahamada hasana, kArabhArI mAlama nAthA kasanadAsajI, vahANano kamAnDara TaMDela lIbaDA kIkA, IsaracaMda mAdhavajI, vaNika goviMda gaNeza, vaNika kizaraNadAsa (kizanadAsa ?) vagere alaga alaga varganA mANaso vahANamAM hatA. (paM. 7 thI 9). vepArIonAM nAma parathI emanI jAti ane jJAtino paricaya thAya che. mAdhavajI, goviMdajI, IzvaracaMda, gaNeza, kisanadAsa vagere vaNika hovAnuM jaNAya che. paM.10 thI 12 mAM vahANa paranA sodAgaranA 5, lazkaranA 26, vepArIo 18, phakIro 22 ane bhaDalIo (baMdaranA majUro) 40, ghAMcIo 13nI saMkhyAmAM hatA. kula maLIne vahANa paranI vyaktionI saMkhyA 124nI thAya. zilAlekha naM.2 (khaMDita TukaDo) pATha 1. - - - trima savI [2] 2. - - taData tArUM ahImAM 3. dhanajI tathA vasabha 4. tathA nAkhudA 13 sabara 5. nAvatI mAM 6. jamale sodAgara 7. vIsa() [matte*] 8. na namine*]. paMkti 4 : nAkhudA - vahANano kamAnDara (mukhya khalAsI)-sukAnI paMkti 5 : nAvAta mauda = nAvanI aMdara. paMkti 6 : jamale - badhA maLIne. paMkti 7 : lazakara - lazkara. zilAlekhano sAra: khaMDita zilAlekhano madhyano ane aMtano bhAga prApta thayo che. mitivALo bhAga khaMDita che. A khaMDita bhAgamAM vahANanA sukAnI, TaMDela, sodAgara vagerenAM keTalAMka nAma maLe che. vahANa uparanI vyaktiomAM nAkhudA, sodAgara ane lazkaranA mANasono samAveza thayelo che.

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Vol. XXXV, 2012 153 sokotrA TApu parathI prApta gujarAtI zilAlekho zilAlekha naM.3 1. pAdasA0 sAhadeva 2. AlamagIra cha [*] amAna 3. e pANa sApha che [*] sarasa che [*] 4. __ x zrI 1 / zrI // 5 zrI sxe 6. +[5] savaMta (saMvata) 1729 varaSe jeTha 7. zuda 2 da (di) ne pAdasAho zrI 5 avaraM [*] 8. gajebanu(y) vA(va)hANa alAhI ghoghA haMkA [ratA] 9. ghoghethI nI(nIkaLI) teja 173nu(y) haMkArata(tA) da(di)na 52 (pAna) 10. zrI sI( si )kotara AvIna(ne) tavAr3I mAsa0 5 11. rahA(hI) nAkhudA zrI 5 abadala bina akhalA [l*] 12. sa mAlama zrI 5 mAhAmadajI Akuba TaMDela zrI 5 13. abharAmajI Akuba karANI sAhA abadalA 14. mAlukabaja kAjI sarAkhAna sA(so)da(dA)gara nIvaga 15. nA(nAkhudA) sAhAlabhar3I nA. mAhamadabhAI nA. hIsubhAI 16. mI0 abadala rIhama(rahima) mI. mAhAmada valI. bhaMDArI a[-*] 17. bharAma. kasabanA. mI. aju vepArI mAhAjana 18. sA. mohanadAsa hADita0 ThA0 vINarasI tApI[-*] 19. dAsa ta. parI samatIdAsa su( suMdara ThA0(ThAkura) bhAvI 20. harI(ri)dAsa vAghajI mAhAjana samasta ja[-*] 21. Na 75 sodAgara jaNa 51 lasakara (lazkara) 205 22. phakIra 350 jamala 705 naro pati 1 : 56 sAha - bhughala pAzA auraMgajeba (S.sa. 1658-1701) paMkti 2 : amAna- samAnamAna : mustAnano putra suratano vana2. .sa. 1662 FubhA me surata zarano 462 (Chief customs collector) Dato. (bhaDeto. 2004-10).

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154 bhAratI zelata SAMBODHI paMkti 3 : pANa: pASANa - paththara paMkti 7-8 : alAI - IlAhI - pavitra paMkti 10-11 : sikotrA TApunA baMdare AvI tyAM 5 mAsa rahIne. paMkti 12 : TaMDela - vahANano kamAnDara paMkti 13 : karANI - vahANano adhipati. paMkti 15 : nA, nAkhudA paMkti 16 : mI. mIrajA zilAlekhano sAra : zilAlekhanI miti vi.saM. 1729, jeTha (jayeSTha) suda 2 (9 me, I.sa. 1662, zukravAra)nI che. mughala samrATa auraMgajhebanI mAlikInuM vahANa ghoghA baMdarethI nIkaLI bAvana divasamAM sikotara (sokotrA) pahoMcyuM. tyAM vepArIo pAMca mAsa rokAyA. lekhamAM vepArIo, nAkhudA, hisAbanIsa, koThArI, bhaDalI, TaMDela vagerenAM nAma maLe che. nAkhudA abdulakhAna akhalAsa, mAlama mahamadajI Akula TaMDela, abharAmajI Akuba karANI (vahANano mukhya adhikArI - hisAbanIsa), zAha abadalA, kAjhI sarApAna sodAgara nAkhudA sAhAlabhAI, nAkhudA mahamadabhAI, nA. hIsubhAI, nA. abadala rahIma, mIra mahamada valI bhaMDArI, abharAma, nA. mIra aju vepArI, mahAjana zAha mohanadAsa hADI, ThAkura, vINarasI, tApIdAsa, parI sumatidAsa. suMdara, ThA. bhAvI haridAsa vAghajI.. vahANamAMnA khalAsIonI saMkhyA kula 705 sabhyonI hatI, jemAM 57 vepArI, 205 sainiko, 350 phakIronI sAthe nAkhudA, hisAbanIsa, TaMDela vagereno samAveza thAya che. zilAlekha naM. 4 pATha gaNAda - sa che padasA - je je - - - natI - sanADa (3) 3. saMvata 1729nA jeTha zuda ha(2) tejA zrI 4. rahIA lAkhiyAjI nAvA mahamadI 5. sama pasI mAsAmArUM nA 282 mAM hIra(hRvAra-) 6. tA da(di)na 62 zrIsIkotara AvI tehevAhI mA(sa) 5 7. rahInI (ne) mI. mahamadanA hazana sAbhA amada 8. madA. tA hasanabhAI tA (tathA) adalana mahamada hazana

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155 Vol. XXXV, 2012 sotra TApu 52thI prApta gutI zikhAmo 155 9. tA. mahamada hasana TAMkA sAruparAma karANI 10. zivAnadAsa saratA( jI) mAlajI sodAgara 5 11. kamAlatA sadANa mahamada vI(ve) pArI ThA. lohAnadAsa 12. tA (tathA) ravI(vi)dAsa tA (tathA) zIvasana kIkA tA. (tathA) revArajI 13. bhagA zrIsAmajI - sakalacaMda jamale dasa 14. aga (aMke) 10 kaNAjI laza(zka)kara hAM(nA) mANaso 15. 13 sa(si)pAI 13 TholA 2 golA 49 jama16. le 13 sutAra kAdI phakIra 19 jamale 17. mANasa 119 roja 365 nA zrI bahA[-*] 18. darajI sodAgara sA-Aga 19. - - ra - vata 189 - - - 20. - dajI - - ada - - - - - - - pati 1-2 : akSaro ghasAyedA hovAthI 416 52 / 42 vAMyI zAyo nathI. anagaTha(Da) = kharabacaDo paththara paMti 4 : nAvA = nAvika paMDita 6 : tehevAI = tyo pati 11 : vIpArI (mArI) paMkti 13 : jamale = badhuM maLIne paMli 14 : hAM = na . paMDita. 15 : sipAhI = polisa paMkti 15 : TholA = polisano nAno [ - godA - sanA4 sAI 42nA2. pati 17 : roja - hivasa.. zilAlekhano sAra : zilAlekhanI miti vi.saM. 1729, jayeSTha (jeTha) sudi ra che. 20 paMktino A lekha gujarAtI 'pouiyA' sipi otareso che. AraMbhanI 1 thI 7 paMktinA akSaro saLaMga zirorekhA sAthe kotarAyelA che. "a" no maroDa uttara bhAratIya zailIno tripAMkhIyo jovA maLe che. aMkacihno gujarAtI lipimAM kotarelA che. lekhamAM jaNAvyA anusAra vahANa dvArA musApharI karIne sikotara (sokotrA) 62 divasanI dariyAI musApharI

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156 bhAratI zelata SAMBODHI bAda pahoMcelA vepArIo, sodAgaro, karANI (vahANano adhipati) vagere keTalIka vyaktionAM nAma Ave che; jemake mahamada hasana TAMkA (TAMka), zivasanadAsa, sarajI mAlajI sodAgara, lohAnadAsa Thakkara, ravidAsa, kIkAjI, revA sAmajI, ane sakalacaMda. vahANa uparanI kula vyaktiomAM 10 vepArIo, 13 lazkaranA mANaso, 13 sipAI, 2 nAnA polIsa (kolA), 49 golA, 13 sutAra, kAjI-phakIra 19 ema kula maLI 119 mANasono kAphalo hato. paMkti naM.17mAM 365 rojano nirdeza karelo che. | zilAlekha naM : 5 (lekhanA ghasAyelA hovAthI ghaNI paMktio ukelI zakAI nathI.)* pATha - - - - - - - - - - - - - - - - - - - - - - - - - saMvata 1729 varaSe jeTha zudha (zudi) 2 4. - - - - - - - - - - - - - - - - - - - 5. - - - - - - - - - - - - - - - - - - - - naM je che > saMpa che : huM 2 bAna- - - - - - - sikotara mAvI - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - ta - - mAM phI - - - - - 10. - - - - - - - rilAsa nI sokAra 11. rIjhavAna Trazana sAra 22 tathA ve 12. - - - - tathA sAmArUM savAra 22 tathA - - - 13. (f)vAsa vI - - - - - - - - - - - - - - - 14. - - - - - - - - - vohInA - - 15. rAsa - - - - - - tA - - - 16. - - aa aa aa - - - - solAra 26 17. - - - - - - - - - - - - - - - 18. - - - - - - - - - - - - - - sokotrA TApu paranA gujarAtI zilAlekhonA vAcanamAM keTalAMka sUcano karavA badala huM jUnI gujarAtI bhASA ane lipinA vidvAna prAdhyApaka DaoN. ke. bI. zAhanI AbhArI chuM.

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157 Vol. XXXV, 2012 sokotrA TApu parathI prApta gujarAtI zilAlekho zilAlekhano sAra : AbohavAnI asarathI zilAlekha bahu ghasAI gayo che. AthI eno pATha vAMcavAmAM ghaNI muzkelI paDe che. lekhanI miti vi.saM. 1729, jeTha sudi 2 nI che. e divase.9 me, I.sa. 1662 Ave. haridAsa, kIkA, riyAkhAna jevA traNeka sodAgaronAM nAma ukelAyAM che. sikotara (sokotrA)nuM nAma 5.6 mAM vAMcI zakAya che. avalokana : prA-itihAsathI mAMDIne adyaparyata sAmudrika baMdaronuM mukhya sthAna gujarAta rahyuM che. gujarAtanA Adya aitihAsika ane aitihAsika kAlanAM baMdaromAM lothala, dhoLAvIrA (kaccha) jevAM harappIya baMdaro ane verAvaLa, dvArakA, bharUca, khaMbhAta, dIva, damaNa ane surata jevAM aitihAsika baMdaro gujarAtanA Arthika itihAsamAM mahattvanuM sthAna dharAve che. lothalanA utpananamAMthI nAva ane vahANonA mATInA pakavelA avazeSo maLyA che. te parathI ahIMnA loko AkarSaka vahANo ane nAva banAvavAno udyoga karatA hovAnuM jaNAya che. A uparAMta lothalanA ukhananamAMthI vahANa nAMgaravAno Dakko, vakhAro, verahAusa ane bhaThThIonA avazeSo maLyA hovAthI A sthaLa udyogonuM moTuM kendra hovAnuM jaNAya che. kacchamAMnuM dhoLAvIrA paNa tAjetaramAM thayelA utpanana parathI haDappIya vasAhatanuM ane vepAranuM moTuM kendra hovAnuM jaNAya che. aitihAsika kAlamAM gujarAtI vepArIone vepAralakSI paraMparA vyavasthita rIte vikAsa pAmI hatI. "periplasa oNpha dha eNriziyana sI" (I.sa.nI 1lI sadI)mAM gujarAtIonI vepArI pravRttio vize varNana kareluM che. baryagAjhA (bharUca-dakSiNa gujarAta), sopArA (muMbaI pAse), dvArakA, verAvaLa vagere gujarAtanA baMdaroethI gujarAtIo prAcIna grIsa ane roma sAthe vepAra karatA. I.sa.nI 5 mI sadImAM bharUca ane sopArAmAM jaina sAdhuo ane vaNika vepArIonI moTI vasAhata hatI ane A vepArIo sumAtrA, zrIlaMkA, horamujha, eDana, cIna vagere dezomAM vepAra mATe jatA. solaMkI kAla (I.sa. 942-1304) daramiyAna gujarAtamAM bharUca, khaMbhAta, somanAtha, mAMDavI, bhadrezvara, dIva, ghoghA ane porabaMdara jevAM vikasita baMdaro hatAM. solaMkI kAlanA prasiddha kavi somezvaranA "kIrtikaumudI' nAmanA saMskRta mahAkAvyamAM vAghelA rANA viradhavalanA samayamAM thayelA vastupAla ane tejapAla nAmanA jai jaina mahAmAtyo ane vepArIonA ullekha Ave che. vastupAle staMbhatIrtha (khaMbhAta) baMdarano vikAsa karyo hato. A uparAMta eNe velAkula-karaNa(baMdarakhAtuM)mAM sudhArA karyA ane khalAsIone protsAhana ApyuM hatuM. "kIrtikaumudI' (4.16) mAM khalAsIonA kuTuMbIjanonA apaharaNa karavAno niSedha vastupAle karyo hovAno nirdeza che. sAMyAtrikajano yena kurvANo haraNaM nRNAm / niSiddhastadabhUdeSa dharmodAharaNaM bhuvi //

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158 bhAratI zelata SAMBODHI kacchathI lATa (dakSiNa gujarAta) sudhIno Akho dariyAkAMTho ane enAM paranAM nAnAM moTAM baMdara IrAna, arabastAna ane yuropa sAthenA vepAra mATe pravezadvAro hatAM. kakkasUrie emanA graMtha vAminandananoddhAra nAmanA saMskRta prabaMdha (I.sa. 1336)mAM jaNAvyuM che. yannivAsI janaH sarva velAkuleSu bhUriSu / vyavasAye kRte'lpe'pi niHsImazriyamaznute // 2.48 // jyAMnA nivAsI badhA loko aneka velAkulo-baMdaromAM alpa vyavasAya karIne paNa khUba dhana meLave che." gujarAtanAM baMdaroethI sutarAu ane rezamI kApaDa, cAmaDuM, marI, sUMTha, gaLI, khAMDa, raMgo, rU, guMdara (sugaMdhita), mINa vagerenI irAna, arabastAna ane AphrikA tathA cInamAM nikAsa thatI ane sonuM, cAMdI ane ghoDAnI tyAMthI AyAta thatI. I.sa.nI 13mI sadImAM bhArata Avela iTAliyana musAphara mArko poloe potAnI pravAsanoMdhamAM jaNAvyA anusAra khaMbhAta ane bharUcamAM aneka prakAranuM kApaDa taiyAra thatuM ane baMne baMdaroethI deza-videza enI nikAsa thatI. misaranA bhUgoLavettA abula abbAsa ala-nuvAdIe (I.sa.14mI sadI) jaNAvyA anusAra bharUcanuM kApaDa barojI' ane khaMbhAtanuM kaMbAyatI' tarIke jANItuM hatuM. prAkRta "sudaMsaNAcarita' (vi.saM.1244-I.sa.1188) mAM gujarAta sutarAu ane rezamI kApaDa, pAna, nALiyera, hAthIdAMtanI cIjo ane attara pleccha (muslima) dezomAM nikAsa karatuM hovAno ullekha che.11 hemacaMdrAcArya (I.sa.1089-1173)nA cAzraya kAvyamAM siddharAja jayasiMha (I.sa. 1094-1143) ane kumArapALa (I.sa. 11441173) e be solaMkI rAjAoe paToLAM vaNanAra sALavIone mAravADamAMthI gujarAtamAM vasavATa karavA protsAhita karyA hatA ane sthira thavAmAM rAjaye sahAya karI hatI. pATaNanA paToLAM Araba dezomAM khUba prakhyAta hatAM. solaMkI rAjAonA samayamAM naukAsainyanuM mukhya mathaka ghoghA ane vepAranuM mukhya mathaka khaMbhAta hatuM. e samaye bhRgupura (bharUca), sUryapura (surata), dvArakA, devapattana, dIva, mahuvA ane gopanAthanAM baMdaroethI videzomAM vepAra cAlato. I.sa.nI 12mI sadInI madhyamAM (I.sa.1153) bharUca cIna ane siMdhathI AvatAM vahANonuM mathaka hatuM." | vividha dhaMdhAdArIonI zreNI ke mahAjananuM astitva gujarAtamAM prAcIna kALathI hatuM. kumAragupta 1 lAnA samayanA maMdasora zilAlekhamAM lATapradeza(da.gujarAta)mAMthI sthaLAMtara karI tyAM jaI vaselA paTTavAyo (paToLAM vaNanAra kArIgaro)nI zreNIe mAlava dezanA dazapura nagara (hAlanuM maMdasora-madhya pradeza)mAM vi.saM. 493(I.sa. 437)mAM dIsarazkinuM sUryamaMdira baMdhAvyuM hovAno nirdeza che. (Fleet, J.F., Corpus Inscriptionum Indicarum, Vol. II, Calcutta, 1888, pp. 81ff. Q.zi. 1343(I.sa. 1287)nI tripurAMtaka-prazastimAM mALIonI zreNIe somanAthanA maMdiramAM pratidina 200 kamaLa ane kareNanA 2,000 puSpa ApavAnuM vidhAna che."

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159 Vol. XXXV, 2012 sokotrA TApu parathI prApta gujarAtI zilAlekho dAtavyaM mAli[ka] zreNyA zatapatrazatadvayam / navInakaNavIrANAM dve sahastre ca nityazaH // 50 // varNakasamuccaya'mAM maMtrIne samasta mahAjana-pradhAna kahyo che." AphrikA, arabastAna ane irAnamAM vasanAra bhAratIya vepArIomAM moTA bhAganA gujarAtIo hatA. sAmudrika TApuo para naukAyAnanA lAMbA mArgo para khaMbhAtanA gujarAtIo ane ArabonI sattA hatI. sarvAnaMdasUrinA "jagaDUcarita' (I.sa.1319) mAM kacchanA osavAla jaina vepArI jagaDU (I.sa. 1256-57) zAhanuM caritra ApeluM che. jagaDU eDana ane haoNramujha baMdare enA sevaka jayantasiMha sAthe pravAse jato. enAM vahANa khUba mAla sAthe bharelAM hatAM ane e eDana ane haoNramujha baMdare pahoMcyo hovAno ullekha A kAvyamAM Ave che. amadAvAdathI 100 ki.mI. dUra cAmaraDI nAmanA nAnA gAma najIka khaDako para dariyAmAM taratAM vahANonAM saraLa khaDakacitro lagabhaga I.sa.12nI sadInI AsapAsanAM maLyAM che, jemAM vahANa para beThela sukAnIo, vahANano Dola, pavanacakkI, dhvaja, laMgaro vagerenAM citro jovA maLe che. N/ Linedrawing of sailing boats on the rock at Chamardi haoNramujha, golDrana (parziyana galpha), islAna (parziyana galpha), eDana vagere baMdara-nagaromAM gujarAtI vANiyAonI ghaNI vasati hatI. I.sa. 1500 mAM malindI(pUrva AphrikA)mAM Avela porTugIjha musAphara pAdro alavAresa kebele bhArata AvavA be gujarAtI khalAsIone rokayA hatA. malindImAMthI vAsko-DI-gAmAne I.sa.1498nI 20mI me e bhAratanA kelikaTa baMdare utAranAra kacchI khalAsI Malimo Canaqua (kAnA mAlama - kAnajI mAlama) hatA.19 I.sa. 1539 mAM TaoNma piyarsa nAmanA khalAsIe lakhyuM che: "gujarAtIo bhAratanA bIjA bhAganA loko karatAM vadhAre sArA khalAsIo che ane temanI pAse ghaNA loko samAI zake tevAM moTAM vahANa che. teo moTA nauvittiko che ane naukAzAstrano suMdara upayoga karI jANe che." I.sa.nI 17mI sadIthI hiMda mahAsAgaramAM vepAranuM sukAna gujarAtI vANiyAonA hAthamAM hatuM. "vimalaprabaMdha' (vi.saM. 1568-I.sa.1512)nA racayitA lAvaNyasamaye vANiyAonI 84 peTA

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160 bhAratI zelata SAMBODHI jJAtiono ullekha karyo che. (2 jo pariccheda, paM. 63-72) A vANiyAo ane kacchanA bhATiyAonuM gujarAtamAM 17mI sadImAM AkAra letuM navuM sAmAjika-Arthika jUtha hatuM. emaNe zarApho, zAhukAro, munima, zeradalAlo ane vepArIo tarIke kAma cAlu karyuM hatuM. emanI pAse moTI mUDI nahotI paNa teo kuzaLa hisAbanIsa ane zarApho hatA temaja dhaMdhAkIya gati vidhiomAM karoDarajju samAna hatA. AraMbhamAM teo rajapUta kheDUto hatA. temanAM nAmo "siMha" (jema ke, lAlasiMha) "rAja (jemake, haMsarAja) ane "mala" (jemake, jeThamala) aMtavALA ane teo kSatriyakuLanA hatA. siMdhamAMthI teo madhyakAlamAM kaccha, saurASTra ane dakSiNa gujarAtamAM AvyA ane vepAra tarapha vaLyA. bIjA vaNikonI jema teo paNa paziyana galpha, rAtA samudranAM baMdaro ane pUrva AphrikAnA TApuo para ghaNA samaya sudhI rahyA. I.sa. 166pamAM jaivenoe parziyana galphamAMnA IslAnanI mulAkAta lIdhI tyAre tyAM zarApha ane dhIradhArano dhaMdho karanAra ghaNA vaNikone joyA hatA. tulasIdAsa pArekha, harajI surajI, enA putro bhImajI, kalyANadAsa, kezavadAsa (Kisso) ane viThThaladAsa A akhAtanA dezomAM mahattvanA vepArIo hatA. A vepArIonanaurittikonI dariyAI pravRttiomAM sokotrA TApue vepAranA mathaka tarIke ja nahIM, paNa dariyAI mArganI Arthika pravRttionI dRSTie paNa mahattvano bhAga bhajavyo hato. sokotrA TApu para AdhArita kacchI ajhImughala Telara hApha kaMpAsane dizAsUcaka kaMpAsa tarIke pragaTa karavAmAM Avyo e A bAbatanuM samarthana kare che. 22 . ELSH mArI maieoma 1 MAto e vAta 16-1 } SuDI nama : maja tamArAmAmane 092 448 44 44 aey pAmato ugane bI. hatI ra nAgAe to ApaNe to sinaund and und haJborIbAvo e paNa php. daAY *** gujarAtIonA Arthika jIvanamAM mahAjanoe ghaNo moTo bhAga bhajavyo che. zeTha zAMtidAsa jhaverI (I.sa. 1585-1659) amadAvAdanA eka mahAna jaina jhaverI ane zarApha hatA. temano dariyApAra ghaNo vepAra cAlato. mughala darabAra sAthe saMbaMdha dharAvatA hovAthI ane enTavarpa, phlaoNrensa, perisa ane Araba dezo sAthenA saMbaMdhane lIdhe emaNe hIrAno vepAra paNa cAlu karyo hato.

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Vol. XXXV, 2012 sokotrA TApu parathI prApta gujarAtI zilAlekho 161 saMzodhana heThaLanA pAMca gujarAtI zilAlekhomAM sokotrA TApunuM gujarAtI nAma "sikotara darzAvavAmAM AvyuM che. gujarAta ane saurASTramAM zikotarI mAtA eka sthAnika devI tarIke pUjAya che. Ama sokotrA TApunA eka kAMThAnA gAmamAMthI prApta pAMca gujarAtI zilAlekho gujarAtanA Arthika itihAsanI daSTie mahattvanI ane upayogI mAhitI pUrI pADe che. References : 1. 5. pls. ccxxa, ccxx 7. Ingo Strauch and Michael D. Bukharin, (2004). "Indian Inscriptions from the Cave Hoq on Suqutra(Yemen)' Annali dell Instituto Orientale di Napoli, 64/1-4, 2004, pp. 123-124 Diskalkar, D. B., New Indian Antiquary, Vol. 1, p. 588 Shelat, Bharati (1987). Chronological Systems of Gujarat, Ahmedabad : Paldi-380007. Gujarat, India., pp. 58, 65 Pillai, L. D. Swamikannu (1982 reprint). An Indian Ephemeris. Vol. VI. Delhi : Agam Prakashan, p. 126 Ibid., p. 238 Rao, S. R. (1985). Lothal : a Harappan Port Town : 1955-62. Memories of the Archaeological Survey of India. no. 78. Vol. II, pls. CCXXa, CCXXIII ab. New Delhi : Director General of Archaeological Survey of India, pp. 505, 511, 513 Makrand Mehta 'Gujarat and the Sea': A study of the Jain Overseas Merchants in Ancient and Early Medieval Period (an unpublished paper presented at International conference 'Gujarat and the Sea' held at MandviKutch on Octo. 1-2, 2010). Vibhuti V. Bhatt (1986). Kertikaumudi Ek Parishilan (in Gujarati). Ahmedabad : Sarasvati Prakashan. Maninagar. 1986, p. 56; Makrand Mehta (2009). History of International Trade and Customs Duties in Gujarat. Vadodara : Darshak Itihis Nidhi, 15, Dhanushya Society. Sama Road. 390008, p. 12. Jote, Ratnamanirav Bhimrav (1927). Nevigation of Gujarat (in Gujarati). Vasant Rajat Mahotsava Commemoration Volume, Ahmedabad., p. 195 A. K. Majumdar, Chaulukyas of Gujarat, Bombay, 1956, p. 260 Mehta, Makarand (2004). Beyond Boudaries : A Historical Perspective (International Trade Linkages and Migration of Gujaratis). Government of Gujarat. Non-Resident Gujaratis Foundation. Ahmedabad: The Times of India Presentation., p. 13 9. 10. 11.

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6. 162 bhAratI zelata SAMBODHI 12. Ibid., p. 13 Makarand Mehta, History of International Trade and Customs Duties in Gujarat. Vadodara : Darshak Itihas Nidhi, 15, Dhanushya Society. Sama Road. 390008, p. 82 14. 2. cho. parIkha ane ha. gaM. zAstrI (saMpA.), "gujarAtano rAjakIya ane sAMskRtika itihAsa', graMtha 4, amadAvAda, 1976, pR. 260. 15. gi.va. AcArya, "gujarAtanA aitihAsika lekho', bhAga 3, muMbaI, 1942. lekha 222. bhogIlAla sAMDesarA ane somAbhAI pArekha (saMpA.), "varNakasamuccaya', bhAga 1, vaDodarA, 1956, pR. 47 Maganlal Dalapatram Khakhkhar (ed. 1896). Er? JagasUcaritao, Bombay : N. M. Company, pp. 49, 79 Sonawane, V.H. (2010). 'Maritime History in Rock Art of Gujarat'. An, unpublished paper read at International Conference 'Gujarat and the Sea' held at Mandvi-Kutch on Oct. 1-2, 2010 19. Makrand Mehta (2009), pp.cit., p. 54 20. Makrand Mehta (2004), op.cit., p. 1 21. Ibid., p. 55 22. B. Arunachalam (2005). "The Martime Heritage of India.' Indica, Journal of the Heras Institute of Indian History and Culture. Mumbai, St. Xavier's College : p. 28, Fig. 7.

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Vol. XXXv, 2012 sokotrA TApu parathI prApta gujarAtI zilAlekho 163 CUTCH BENGAL Palaghat UMAN Socotre - - Indian Ocean MADAGASCAR Ile de France (Mauritice Bourbon (Reunion Soalet ris THE WESTERN INDIAN OCEAN 1400-1150 sokotrA TApunuM sthAna darzAvatA nakazA ocoure INDIAN OCEAN

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Rsidattacaritra-samgrahah A Review : Narayan M. Kansara Rsidattacaritra-samgrahah : composed by different authors; edited a collection of all the available narratives treating the life of Rsidatta in the various epics and other references about the biography of Rsidatta in the Jaina Agama texts. The biograpphies included in this voluminous work are : (1) the "Rsidattacaritra" of Muni Gunapala; (2) the "Rsidatta-caritra" of some unknown author; and (3) another "Rsidatta-caritra" of some other unknown author. In three appendices given at the end of the book are: (1) the "Rsidatta-katha" included in the Madhyama-khanda of the Vasudevahindi of Sri Dharmasenaganimahattara; (2) the "Rsidatta-akhyana" included in the Akhyanakamanikosavrtti of Amradevasuri; and (3) the "Rsidatta-katha" included in the Silatarangini-vrtti of Jayakirtisuri on Silopadesamala of Somatilakasuri. It has been published, with the title "Rsidatta-caritra-samgrahah", by the Bhadrankara Prakashana, Ahmedabad, 2011. The details of the life-story of Rsidatta are as follows : There ruled the King Hemaratha in the Madhyadesa of the Bharataksetra, his queen was named Suyasa. They had a son named Kanakaratha. And, there ruled the King Sumdarapani in the city named Kaveri, and his queen Vasula. They had a daughter named Rukmini. When the daughter entered the fresh youth, the mother adorned her with all possible ornaments and sent her to her father. On seeing the daughter sitting in his lap, the king was overcome with anxiety, as to whom should this youthful daughter should be married to. The, he remembered that the This review is but the English rendering of the brief gist of the story of Rsidatta as given by the author in the beginning of the book.

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Vol. XXXV, 2012 Rsidattacaritra-samgrahah Kanakaratha, the son of King Hemaratha is meritorious and fit to be her husband. 165 The King summoned a messenger and sent him to Kanakaratha. By the order of his father, Kanakaratha started, with is army, towards the city of Kaveri. While going uninterruptedly, he sat under a mango-on way. Then a messenger came there and informed him that the King named Aridamana warns that if he entered the territory of his kingdom, he shall die. Kanakaratha conveyed through the messenger that he was eager to fight out with him. The messenger informed the King Aridamana, who went out prepared for the fight. The prince, too, was ready to fight. When the army set out for the war, the Sun set. The speedy horses in the army rushed out. There ensued a fierce war between the forces of both. Prince Kanakaratha defeated Aridamana, and caught him alive. After some jaunts, the prince released Aridamana, who was overcome with detachment, and took to asceticism, and attained liberation in the holy path of the Tirthamkara Neminatha. While going further in the forest, the spies that had gone in search of water returned and informed the prince of there being a very big lake and of their having seen a divinely beautiful girl in the forest grove. The prince sent away the servants and passed the night. When the bards played the drum as an auspicious starting ceremony, the prince started with his friend and came near the lake and was astonished to see such an uncommonly beautiful girl. Meanwhile, his army, too, arrived. But, the girl disappeared on hearing the bustle. As he proceeded further, the prince saw a monastery, entered into it, and saw the Lord Nabheya. The prince fetched the flowers etc., and worshipped the Best-of-the-Tithamkaras, and, with his eyes full of the tears of joy, he prayed. At this juncture, a mendicant having matted hair on his head, came to him along with a girl carrying a basket full of flowers. On seeing that the mendicant was holding her hand, the prince was astonished. The girl entrapped the heart of the prince, and she wondered as to whether the prince was the Moon, the Sun, a god, or the god-of-love himself. The prince bowed down to the mendicant, and the later inquired of the prince as to where form had he come, which family tradition he belonged to etc. The prince informed him about all that, and asked him about the girl. The mendicant asked him

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166 Book Review SAMBODHI to wait till he returns after the worship, since the story was a long one. While the mendicant worshipped the Lord with rare lotuses, the prince was looking at the girl. The mendicant performed the worship along with the girl. Meanwhile, the prince and the girl looked at each other over and over again. After performing the worship the mendicant returned to the pavilion, and said to the prince: 'O Prince ! Get down from the monastery and come to my cottage. Let us welcome and honour you. Prince went into the cottage on being invited by the mendicant, and sat on the eat offered by him. The mendicant then, started relating the curious story about the girl. The Biographical Account of Harisenamuni : There is a city named Mamtritavati, similar to Amaravati. King Harisena rules there. He has a wife named Priyadarsana, and they have a son named Ajitsena. Once when the king was going to his kingdom, some ill-trained horse drew him in the forest. Since the king could not stop the horse he lifted himself up and hung down by taking hold of the branch of a Bunyan tree, and let the horse go away, and the got down on the ground. He went further on, and found a lake where he washed his mouth, and then entered into the hermitage. There, the parrots were giving an advice to the disciples of the ascetic to welcome the guest. The deer had their mouths full foam after they had eaten from the heaps of grains that were scattered. The young ones of the deer were sitting in the lap of the mendicant. The group of the ascetics was sitting in the shade under the tree, and Visvabhuti, the Head of the hermitage, born in the lineage of Kaccha-Mahakaccha, was sitting there surrounded by the ascetics. The king saw him and bowed down to him. The mendicant, too, blessed him, and asked him of the whereabouts. The king folded his palms and informed him about all that had happended to him, and worshipped him. At that time was a terrible uproar in the forest. The ascetics in the hermitage looked at each others' faces out of curiosity about it. The king told them that his army had followed him. The king had followed him. The king appeared before the army, and the soldiers were happy on seeing the king. The army encamped in the forest. The king stayed in the hermitage for a month and worshipped the mendicant, who informed him that the temple was built by King Harisena. When the king set out to go in the city, the mendicant Visvabhuti gave him a mystic formula that would remove the effect of the poison. Once, while the King Harisena was sitting in his assembly, a royal

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Vol. XXXV, 2012 Rsidattacaritra-samgrahah 167 messenger came and reported that in the city named Mamgalavatu, Pritimati, the princess of the King Priyadarsana and the queen Viduptabha, was bitten by a poisonous cobra. On hearing this, the king immediately set out, when there and cured the princess by removing the poison, and the father of the girl, got her married with the king. After enjoying with her some time, the king handed over the rule of the kingdom to his young son Ajitasena and took to asceticism. Pritimati, too, followed the royal husband, and both of them came to the hermitage of the mendicant Visvabhuti, and undertook penance under his guidance. In the fifth month Pritimati found that she had conceived and she was ashamed. Having come to know of her pregnancy the Head of the hermitage inquired of the king in solitude and the king told it to his beloved. She said she did not know about her having conceived. At the time the Sun sat and the Moon arose. Among the ascetics the two became a subject of hatred, and they thought of going away elsewhere. Both passed the night in uneasiness. In the morning, as the Sun arose, they were astonished to see the hermitage bereft of the ascetics, and began to run away in confusion. At that moment they saw an aged ascetics, who informed them that, along with the ascetics, Visvabhutimuni had left on seeing them both doing such a act like householders. And, then, he, too, left. Harisena came into the cottage, and after due time of nine months and seven days and a half, Pritimati gave birth to that girl, who was named 'Rsidatta', and then unluckily her mother died of the puerperal disease. Having performed the funeral rites of the wife, the father looked after the daughter, and raised her up till she attained the age of eight years. Then, thinking that the Bhils, living in the forest, may kidnap the beautiful girl, the father applied the eye-ointment in her eyes and made her invisible. Then, he told the prince that it was only at that time that he saw the girl. Then, there developed love between the prince and the girl. The mendicant, too, having known their mutual feelings, got them married, saying to the prince: 'O Prince ! Since you are my guest, I give you this girl to you,' When the Prince invited the mendicant for meals, but the latter declined saying that nothing else then fruits and roots is accepted by the ascetics. The prince went to his camp and took the dinner, along with his paraphernalia. He passed some time happily in company of his wife. One day, the mendicant told the prince: 'O Prince ! O the Support - of - the - World ! What would I say

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168 Book Review SAMBODHI more ! Do not insult her. Because of residing in the forest she is unwell. This is the deposit that has been given to you, the heap of good qualities. Due to your company, this one, too, shall become a mine of good qualities. "Mrganabhi-gata dhubhibhavet" (i.e., Even the dust would become fragrant.). Moreover, O Prince ! The other thing is that I am, now, wishing to enter the fire. For one like me who am caught in the old age the death is better than the life. The prince fell at the feet of the mendicant and asked him even not to utter the idea of dying. Rsidatta, too cried and requested the father. The mendicant, however, asked the daughter not to grieve and gives her the advice : "O Chaste-wife ! Serve the elders; maintain the character; do not get angry with the co-wives, too; does the Moon get afflicted any time although tormented by Rahu ? O my dear child ! Do not get averse to the Dharma in happiness or unhappiness, because it is the Dharma only that is the father, mother, friend and the master of the creatures." (175, p. 177) Having asked the son-in-law and the daughter, the mendicant, who was solely devoted to the Five-Highly-Worthy-of-worship (pamca-paramesthi), entered into fire. Rsidatta lamented with sorrowful voice, The poet here exhibits the pathetic sentiment. The prince took the crying Rsidatta in his lap and consoled. Then, he performed the obsequies of the mendicant, and made a there a sacred memorial monument (stupa). (100-185). Having ignored the girl named Rukmini, with whom he had come out to marry, Kanakaratha returned to his own city. While on her way back, Rsidatta who had started with her husband, sowed on the way the fruitful trees, etc., of all the seasons. Going forth without a halt, the prince came to the city of Rathamardana. His father made him enter into the city. Along with his wife, the prince bowed down to his father and the mother. Both were very much pleased. Congratulated by his parents, the prince enjoyed sensual pleasures with Rsidatta. On the other hand, Sumdarapani the king of the city of Kaveri came to know of this incident that the prince has married with the daughter of the mendicant. His daughter Rukmini, too, was unhappy to hear this. One day, she met with a Yogini named Sulasa, who was conversant with Mantras and Tantra. Having welcomed her, Rukmini asked her to stigmatize Rsidatta and bring the prince there. That Yogini named Sulasa, who was conversant with Mantras and Tantra. Having welcomed her, Rukmini asked her to stigmatize Rsidatta and bring the prince there. That Yogini reached in the city

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Vol. XXXV, 2012 Rsidattacaritra-samgrahah 169 of Rathamardana, and, having made a man fall into sleep and having killed him, she reached into the residence of the prince, where Rsidatta was sle happily with the prince. On seeing her, she started shaking her head, and thought: "What a beauty and the beautiful complexion, has she got ? This prince, too, is very meritorious that he has got such a wife. Now, Sulasa besmeared the mouth of Rsidatta with blood, because how would the sinners have the sense of discrimination (duratmanam kvasti krtyakrtuya-vivekita) ? The wicked Sulasa threw flesh near the pillow of Rsidatta, and having removed the sleep making her fall down, she ran away. In the morning, when there was a noise uproar, the prince woke up, came to know of the incident, and having seen the mouth of his beloved as besmeared with blood, and flesh of the pillow, he began to think as to whether his beloved was a female demon. Having entertained many thoughts, the prince said to his beloved: "O Lady! Wake up quickly !' When Rsidatta woke up, the prince said: "I am asking you. Whether although being a daughter of a mendicant, are you a female demon ? "She, too, was very much afraid and said: "O god ! Why do you say so ?" The prince tells her the entire incident that had happened during the night that some man has been killed and there is flesh on your pillow, and your mouth is besmeared with blood." On hearing the words of her husband, and on seeing herself like that she got ashamed, and she said: "Some enemy, who was inspired by my act, had done this. I am not a flesheater If you are not convinced, then, please, kill me, because even a beloved evil person is deserted like a rotten limb (isto'pi tyajyate dustah saadangapradesavat). On hearing her words, the judicious prince said: "O Beloved ! Do not grieve." And, the prince himself washed her mouth. When this incident happened again and again, the king was angry and he summoned his ministers and said: "Everyday, a man is killed. Don't you know, since you remain unperturbed ?" The ministers said: "This seer be some female assassin (mari). If she is a female demon connected with the mystic formula, what can we do in it ? O Lord ! Please drive away all the hypocrites from the city. Getting the suggestion from the minister, the king drove away all the hypocrites from the city, except the Jaina mendicants. Meanwhile, the sinfully cruel Sulasa came and told the king in a lonely place,; thus: O Lord ! I have seen such a dream at night that a god came and said : "The king will drive away all the sinners in the morning, so you go and tell the king about the purification thereof that your son's wife that the prince

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170 Book Review SAMBODHI has brought after marrying with her, is definitely a female demon, and this is her act. O Lord ! Please, do not defet the hypocrites. O King ! If you have no trust in my words, then you see the act during the night today itself. The king asked the prince to sleep with him. The prince thought that surely the fault of the wife shall manifest during the night. On one side was the order of the father to disobeye, while, on the other side the pain of the wife. It was indeed the difficult dilemma of choosing between a tiger on one side and a steep river bank on the other side (ito vyaghra itastati), a sort of the devil and the ditch situation. On the other hand, Sulasa did the same at night. The spies saw it and informed the king in the morning. The angry king scolded the prince, and said: "Also ! O the one who has brought disgrace to the family ! O the one having evil conduct ! O the sinner! Why do you maintain this devilish woman, although you know her ? Come on, and see. You have stigmatized the family that was clean like the Moon." The Prince folded his palms and said : "O Lord ! All this is false. Please, do not be angry." The king said : "If you have no trust in our words, you go and see. By the order of the king, the prince went and saw that Rsidatta, having her mouth with blood, was sitting with her hand supporting her cheek, and was weeping. The Prince said to her : "O the Fortunate One ! What should I do? Yesterday the Yogini has declared you to be a 'female devil. In the morning the spies, too, saw you like this, and have reported it to the king. I do not know what will happen now." The king caught her by the mass of her hair and handed her over to the murderous fellows and ordered them to take her around and moved her the city, and drag her to the cemetery and kill her. They made her ugly, around the city in the midst of the wide-spread lamentation of the citydwellers, and took her to the cemetery. Unable to see her painful condition, the Sun set down. In the cemetery, when a merciless murderous fellow raised his sword to kill her, and asked her to remember her favorite deity, she fell down unconscious. The killers thought she was dead, and, so, without actually killing her, they returned to the city. (4th Ul., 191-258) Due to the wind, Rsidatta regained the consciousness, and taking advantage of loneliness began to run away. Being helpless and alone, she proceeded further weeping. On way she passed by the trees planted by her. On the strength of that sign, she arrived in the hermitage of her father, and remembering the father she lamented unendingly. While lamenting Rsidatta was saying: O Father ! If I could have seen you alive, the pain would have

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Vol. XXXV, 2012 Rsidattacaritra-samgrahah 171 become a festival. How much would I say? As would one sow, so would reap ("yadrgevopyate purvam tadrgeva hi luyate"), In this way having lessened the sorrow to some extent, she stayed alone, and moved about in the hermitage, taking the roots and the fruits as food. A woman living alone fears as to how to safely guard her character. She remembered that her father had shown her a herb, which if a woman would keep in the ear, she would become a man. And, due to the power of that herb, Rsidatta became a man, and having worn the dress of a hermit, she stayed thee worshipping the Jinesvara. (4th Ul., 259-285) In the world, sometimes the genuine love comes to be tested very toughly. Accordingly, the love of Kanakaratha came to be tested and, due to the separation from his beloved, he was lamenting. He lived in the country vacant-mindedly. Here, Sulasa went to Rukmini and conveyed to her all that had happended. The princess informed the king, and he sent the invitation to come again to marry. King Hemaratha pacified him very much and accepted to obey the order of the King Kanatharatha to get married with Rukmini. At the auspicious time prescribed by the astronomer, Kanakarat! out marry with Rukmini, and on way he arrived at the hermitage where he had married with Rsidatta. The past memories recurred, and he recognized the lake and the place were the same, and the Jaina temple which afforded him happiness then, was now the one that pained him. He scolded the illluck for tormenting a faultless person like himself. Thinking thus, he entered into the temple with a few soldiers, and his right eye began to quiver, and presently these entered Rsidatta dressed as an ascetic. The prince took the floral wreath from her hands, and looked at her as if she was his beloved. Rsidatta was convinced that her beloved one was now going to marry with Rukmini Rsidatta introduced herself as an ascetic. The prince said that while looking at the ascetic her eyes are not getting satiated. The prince pressed the ascetic very much to go with him, but the ascetic declined saying that the company of the king would pollute even the self-restrained one. When the prince requested the ascetic not to reject his request, and the ascetic had to agree to accompany the prince. When the Sun set, both the prince and ascetic slept in one bed. In the morning the prince started for the city of Kaveri, wherein the king Surasumdara gave him entry. Kanalaratha and Rukmini were married. The father-in-law pressed and detained the son-in-law. Having known that the beloved has then come under her control, the wildly proud Rukmini asked

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172 Book Review SAMBODHI the husband as to why did he marry the ascetic girl on way, as to what did he find in Rsidatta that, having married with her he cancelled even to come to Kaveri, that of what sort was the ascetic girl. Although with sad heart, but being inspired out of the intensity of the heart full of love, the prince heavily praised Rsidatta in front of Rukmini, lowered her down, and said to her that it is in separation from Rsidatta from Rsidatta that she has become his beloved. Does the sweet dish of thickly boiled milk (rabadi) not get liked, in the absence of the sweet dish of rice, milk and sugar (khira) ? Now, trembling with fiery rage, Rukmini revealed herself in true colors, and spoke out clearly as to how she had stigmatized Rsidatta. Kanakaratha was angry on hearing this and told very bad words, as since she had landed an innocent woman like Rsidatta, he considered Rukmini as an enemy and got ready to immolate himself. Sundarapani, the father-in-law intervened and stopped the prince, while the ascetic Rsidatta smiled and told the prince: "A master of the Earth like you would meet the death for a woman is but the ignorance. Have you forgotten that you have pressed me to come here in the forest ? If you will remain alive you will regain your beloved." When the prince was consoled, thus, he told the ascetic: "why do your deceived me? Does anybody who has died, ever comes back alive? The problem for the prince was how to undergo the pain of separation. If the ascetic would help him regain the beloved through his penance, he showed the preparedness to entrust himself to the ascetic. Being pleased, the ascetic informed him that by this daring, his beloved has become pleased. The ascetic used the power of his knowledge and said that he would go there and send the beloved, and asked him as to what will he give if he would sacrifice that much to make the prince happy. When the prince showed readiness to give his life, and asked him to promise of giving whatever he would ask at the proper time. The prince promised the ascetic. Rsidatta in the dress of an ascetic, went behind a curtain and returned in her original form of a woman. The gods remained the flowers there, and all were surprised on seeing her. Rukmini looked so pale in comparison with Rsidatta, as would the brass look before the gold. Everybody felt that Rsidatta is fit in all ways for the prince. The king Sundarpani himself came and sat the prince and Rsidatta on an elephant, took them round in the city and brought them in his residence. Sulasa was made to ride a donkey and go around in the city, and then she was driven away from the city. Then he scolded his daughter Rukmini in very harsh words. The prince, too, enjoyed

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Vol. XXXV, 2012 Rsidattacaritra-samgrahah 173 various pleasures for some time in the residence of the father-in-law. (4th Ul. 370-391). Once, the prince remembered the benevolent ascetic friend and his separation began to pain him. He told Rsidatta sitting in his lap: "without the friend this world looks full of darkness to me. Rsidatta laughed and said: "Don't be sorry. In the form of the ascetic I had teste the your love of my lover, and give me the boon that you had promised, and accept Rukmini as an equal just as you have accepted me." The prince began to compare a good person and an evil one, and started thinking as to how merciful is the mentality of this one. And, he did as requested by her. Then, Rsidatta invited Rukmini honorably. (4th Ul. 392-399) Since there is a love-triangle in the story, the poet has given a good account of the mentality of all the three characters. The dispute that occurs between the husband and the wife due to the anger can be regarded as an illustration of the sentiment of fierceness. True love takes satisfaction in seeing the beloved happy. Selfish love invites the death of the lover at times. The picture of the extent to which the true lover can sacrifice is also found here. The limited sentiment of the meeting between the hero and the heroine is also delineated here. Now, having taken leave of the King Suamdarapani and went out to go to his own city. King Hemaratha came forward to receive the prince, and made him enter the city with his two wives. On coming to know of the entire, incident, the king was ashamed of his behaviour. He regarded Rsidatta as the crest-jewel among the faithful wives, and handed over the whole kingdom to Kanakaratha, and took initiation of renunciation from Bhadracarya. As the King, Kanakaratha ruled in accordance with justice. Rsidatta had a son called Simharatha. Once, while both Kanakaratha and Rsidatta were sitting in the balcony. They saw in sky multitude of clouds, and in a moment the clouds were scattered due to terrific. They understood that all the things in the world are momentary, and the king got aversion to attachments, and passed the whole night talking about the Dharma-katha. In morning, while he was sitting in the royal assembly, the gardener came and reported that a great Jain Saint Bhadrayasa has arrived with his followers in the Kusumakara garden. The king rewarded the gardener for the happy news, and went with family to luations to the Jain Saint. When the instruction of the preceptor was over, Rsidatta folded her hands and asked him: "O Respected One ! What

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174 Book Review SAMBODHI action had I done in my previous birth so what I was subjected to the false accusation of a 'female demon'? With the ambrosial words the saint narrated, as follows, her previous births due to the consequential actions of which she was stigmatized. "In this Bharataksetra there ruled, in the city named Gamgapura, a very brave king named Gamgadatta. He had a daughter named Gamgasena from his wife named Gamga. The daughter possessed a very noble character. In the same city, on listening, to the religious discourse from a Jain nun named Chandrasena, Gamgasena realized the sense-objects as useless. With that nun some other run named Samga, who had become detached, was undergoing penance. People used to bow down to her. There is nothing else but the good behaviour that would bring reputation ("Nanyadasti sadacarad aparam yasase yatah"). Gamga could tolerate her praise, and hence she gave a promise of non-fear, she instigated her saying that Samga was a hypocrite in as much as she performs penane, while at night she eats flesh of a dead body like a female demon. Samga tolerate this accusation with equanimity. The saint added: "O dear daughter ! You had earned a useless bondage of action and as a consequence roamed in various births and when some consequences of some good action was remaining, she was born as gain as a princess in Gamgapura, where being impressed by the Jaina religion, she adopted the vow of an ascetic, and performed intense penance. But since the penance was accompanied with fraud, and she died without performing the atonement. She was, therefore, born as Indrani of lsanendra, and having fallen from there she was born as Rsidatta, the daughter of King Harisena and the queen Pritimati. Due to the consequence of the previous action, you had to undergo the accusation as a female demon. The secret of destroying the evil action is endless and cannot be destroyed through suffering of unhappiness for hundreds of births of the beings ("Duskarmamarmabhiduram hi durantameva na ksiyate bhavasatairapi dehabhajam"). "On hearing these words of the Jaina saint, Rsidatta was reminded of her previous births, and she observed everything directly with her eye heard all this the King, too, got detached, and he requested the preceptor to give him initiation of asceticism. The detached Rsidatta, too, requested the preceptor for initiating her as a female ascetic. The preceptor thought that it is not proper to delay, since in this useless world only the undertaking of penance is full of essence. The royal couple installed their younger son Simharatha on the royal throne, and themselves adopted the vow, performed

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Vol. XXXV, 2012 Rsidattacaritra-samgrahah 175 the penance without fraudulence, and once they went to the city of Bhadrilapura that was purified by the birth of Sitalanatha Bhagavana. There they acquired the Kevalajnana, and attained the supreme state (parama-pada), after suffering consequences of the non- murderous actions. In the concluding part of this story there is the religious instruction, insisting that giving up the worldly life and making to penance plays an important part, that the rule of action is invariable, that one should keep away from evil actions, that it only after adopting the religious initiation that true benefit of Dharma can be acquired by the person who has realized the wordly life as transitory. This conclusion narrating the quiescence (upa gives prominence to the sentiment of quietism (santarasa). From the overall point of view, the poet has narrated the incidents interestingly, and with variety. RSidattA caritra saMgraha : saMpAdikA : sAdhvI caMdanabAlAzrI prakAzaka : bhadrakara, prakAzana : ahamadAbAda pR. : 74 + 362 varSa : 2011 my : 800/ ooo

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HINDUISM - An Introduction in 2 Parts) Author : Sadhu Vivekjivandas A Review : N. M. Kansara The objective of this book is to explain Hinduism in a progressive series of basic concepts, with each chapter building upon the previous one. The first chapter deals with the meaning and history of Sanatana Dharma. This is followed by a description of the core Hindu beliefs and Hindu sacred texts that contian these beliefs. Then follows the exploration and explanation of the expression of these core beliefs in the various philosophies, teachings and traditions of Vaishnavism, Shaivism, Shaktism and Smartism. Since all the four branches of Hinduism have their mandirs, shastras and gurus, these three pillars of faith. In all, this publication comprises of two parts, with a total of thirty chapters that include a description of holy places, festivals, rituals, sacred symbols, sadhana, ahara-vihara, devotees, rishi-scientists, Hindu concepts and the way of life, Hindu reformers, varnashrama dharma, impressions of India and Hinduism abroad, creation, Swaminarayan Sampradaya, India, FAQs (i.e., frequently asked questions) and selected prayers. Parts one and two have sixteen and fourteen chapters, respectively. To complement the text volumes one and two contain 397 and 351 photographs, paintings, graphic compositions and maps, respectively. For the outsiders who know very little about the Swaminarayan Sampradaya, the author has included chapter, in part two, to satisfy their curiosities, in an attempt to inform rather than impose. This book is the product ection and consideration of a wide range of published and unpublished materials. The author is a practicing Hindu and a BAPS sadhu, and so this book is to a great extent an effort to share his appreciation of the many traditions that constitute Hinduism. The intended readers of this book are Hidnu youths and all others

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Vol. XXXV, 2012 HINDUISM - An Introduction, Parts 1 and 2 177 who would like to understand Hindu traditions from the perspective of the practitioners, and in this instance, a devoted member of the BAPS Swaminarayan Sanstha. It has not been written in a way that scholars and others, who bring different academic skills and modes of critical analysis, would write. To avoid overly academic presentation, references to Hindu shastras and scholars are provided for the benefit of interested readers. Sanskrit words are italicized and their meanings are mostly juxtaposed in brackets and also provided in the glossary, except those that have become a part of the English lexican. No other diacritic marks are used, except the 'a' i.e., the long 'a', to facilitate pronunciation of names and Sanskrit words. HINDUISM - An Introduction, Parts 1 and 2 by Shadhu Vivekjivandas; Page : 16 + 368 (Part 1) 14 + 314 (Part 2 Rs. 500/- (Part 1 and 2). Second Edition Year : 2011 Publisher : Swaminarayan Aksharpith, Shahibag, Ahmedabad 380 004. ISBN : 978-81-7526-433-5 (Part 1) ISBN : 978-81-7526-434-2 (Part 2) ooo

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Damayanti-Katha-Campuh (With the Commentary by Shri Gunavinayagani) A Valuable Addition to the Commentatorial Literature: Some Observations A Review : Vijay Pandya It is quite gratifying to note that, the L. D. Institute of Indology, Ahmedabad, has brought out the Damayanti - Katha Campuh with the commentary called Sarasvativivrti by Shri Gunavinayagani who flourished in st phase of the 16th century c.e. This commentary is edited by Mahopadhyaya Vinayasagara with an exhaustive introduction along with three indices which give an index of the verses occurring in the Nalacampu, an index of the verses quoted by the commentator and the last one index gives the classification of the meters (it should have been EOGHI and not Eati which is grammatically incorrect) of the verses of the Damayanti-Katha-Campuh and published in 2010, by L. D. Institute Indology, Ahmedabad, a renowned institution, actively engaged in the research and publication of the valuable works and having a precious collection of some 75,000 manuscripts and has been a nodal agency of National Mission for Manuscripts, a Central Government Undertaking for quite some time. We know that the source of the Damayanti - Katha Campuh is obviously the Great Epic Mahabharata (Mbh.) which says in the introductory verses SPRETH 141Gwlunt ofag.4: 1 (Mbh. Critical Edition, 1-2-237 a), poets are born from this historical account of the Mahabharata. Trivikrama Bhatta is one of the innumerable poets who got inspiration from the Mbh. and composed a literary work called Damayanti-Katha-Campuh based on the story of NalaDamayanti which in itself is a beautiful story, called mirror - storyl reflecting the main story of the Mbh. Nala-Damayanti - Katha has inspired more than

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Vol. XXXV, 2012 Damayanti-Katha-Campuh 179 25 metrical works and more than 20 dramatic literature and two Campu Kavyas in Sanskrit, some of which are not extant now, some of which are still in manuscriptural forms and remain unpublished till today. Damayanti-Katha-Campuh is one such campu - kavya (other is Damayanti - parinaya based on the Nalakatha) which has a commentary on it by Shri Gunavinayagani and is edited by Mahopadhyaya Vinayasagara, on the basis of the manuscripts from the collection of Rajasthan Prachya Vidya Pratisthana are published works, two of them by Nirnaya Sagar Press, Mumbai, and the third one is by Chowkhamba Sanskrit Series, Benares. The editor has given the variant readings in an index at the end of the volume. The title of the book requires some clarification. Damayanti-KathaCampuh is the title of the literary work by Trivikrama Bhasta as given by che commentator Shri Gunavinayagani and also naturally accepted by the editor Mahopadhyaya Vinayasagara. But it may be noted that the alternative title of the volume Nalacampu is equally in vogue, if not more popular. But nowhere in the introduction this is clarified by the editor. In fact, to put the records straight, our noted historians of the classical Sanskrit Literature, give more prominence to the Nalacampu title rather than to the Damayanti-KathaCampuh. M. Winternitz avers, 'Probably the most famous work of this type is the Nalacampu or the Damayanti-Katha of the poet Trivikrama Bhatta.'2 A. B. Keith in his A History of Sanskrit Literature (1928) referring to the Campu Literature writes, "The oldest extant is probably the Damayanti-Katha or Nalacampu of Trivikrama Bhatta." M. Krishnamachariar, of course, refers only to the title Damayanti-Katha. S. K. De writes, 'The earliest known Campu appears to be the Nala-Campu or Damayanti-Katha.5 The latest history Indian Kavya Literature Vol. V by A. K. Warder also refers to this work in this manner, 'Trivikrama Bhatta.... is evidently the same as the author of the Nalacampu, known also as Damayanti-Katha. So from these citations it can be seen that most of the historians of the Classical - Sanskrit Literature do refer to the Damayanti-Katha-campuh, but not missing the Nalacampu either. The editor of this volume under review should have referred to the Nalacampu title also. This omission gives the impression that Damayanti-Kathacampuh is a different volume from that of the Nalacampu, which in fact is not the case. It must be admitted, though, the Nalacampu of the Damayanti-Katha

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180 Book Review SAMBODHI Campuh did not blaze a new trail, yet it made the campu literary form very popular and post 10th century c.e., many Campus inspired by the Nalacampu were composed especially in the South India.? Trivikrama Bhatta has been under the influence of the great prince of prose writers of Sanskrit literature Bana and almost taken one of the images from Bana's Harsacarita, while describing the pregnancy especially of the queen of Virasena who was carrying Nala in her womb. Bana has described the pregnancy of the queen Yasomati when she was carrying the future emperor Harsa in her womb. Bana describes her desire - during this state of pregnancy dohada in this way. saMnihiteSvapi maNidarpaNeSu mukhamutkhAte khaDgapaTe vIkSitaM 274711HTC 18 See the same image is borrowed by Trivikrama Bhatta in the Nalacampu or Damayanti-Katha-Campuh. The poet describes the pregnancy of the queen of Virasena. 3tua: Hochfaqure Hure HRHUS$147aafisafistkaravAlataleSvAtmamukhakamalamavalokayAMcakAra / Image by Trivikrama Bhatta bears a similarity with that of Bana too striking to be coincidental. Obviously, I would venture to say that Trivikrama Bhatta has borrowed the image from Bana and further, not only the image, but the motif of Tufare also from Bana. Who can escape from the magnetic charm of the creative afflatus of Bana ? Of course, this is not reflected either in the original commentary by Shri Gunavinayagani or in the edition by Mahopadhyaya. To the best of my knowledge, nobody has pointed out the similarity between these two images i.e. one from Bana and one from Trivikramalo in the entire history of Classical Sanskrit Literature. Further, many of the quotations in the commentary have not been traced to their sources either by the original commentator or by the present editor, which, it is admitted, in itself is a stupendous task. Notwithstanding these minor lapses, the editor Mahopadhyaya Vinayasagara has very meticulously, diligently and with great erudition has edited the commentary by Shri Gunavinayagani on the Damayanti - KathaCampuh. All the lovers of the Classical Sanskrit Literature are, in fact, beholden to the L. D. Institute of Indology, for publishing this very valuable and erudite commentary on the Nalacampu or Damayanti-Katha-Campuh as Mahopadhyaya Gunavinayagani would prefer to call and made it available to the scholarly world of Sanskrit.

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Vol. XXXV, 2012 Damayanti-Katha-Campuh 181 References: o i ono Alf Hiltebeitel, Authorial Paths Through the Two Sanskrit Epics, Via the Ramopakhyana, in the Epic Undertakings, Pub. Motilal Banarsidass (MLBD), First Edn. 2009 P. 170 M. Winternitz, History of Indian Literature, Vol.III, MLBD, 1922, First English Edn. 1967, P. 414 A. B. Keith, A History of Sanskrit Literature, MLBD, 2010, P.332. M. Krishnamachariar, History of Classical Sanskrit Literature, MLBD, First Edn. 1937, here reference is from 2009 p. 497 S. K. De, a History of Sanskrit Literature, Classical Period, University of Calcutta, 1962, p. 435 A. K. Warder, Indian Karya Literature, Vol.V, MLBD, 1988, p.599. M. Krishnamachariar, History of Classical Sanskrit Literature, MLBD, 2009, p.496. Bana Harsacarita, 4th ucshvasa, Hindi Edn. Fifth, 1986, by Pandit Shri Jagannatha Pathaka, p.216 Damayanti - Katha-Campuh ed. by Mahopadhyaya Vinayasagara, Pub. by L. D. Institute of Indology, Ahmedabad, First Edition, 2010, p. 257 To put the record straight, I may be said to have stumbled upon these images. One image by Bana was already lying in my subconscious mind and impression was aroused when I browsed through the pages of the present volume Damayanti-Katha-Campuh. 10. 0 0 0

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Hetubindutika by Arcata Bhatta A Review : Balaji Ganorkar Hetubindutika is a commentary by Bhatta Arcata (7th - gth A.D.) on Hetubindu Prakarana of Acharya Dharmakirti (7th Century A.D.). A subcommentary named Aloka by Durveka Misra (10th 11th A.D.) is also included in this book. The editors -- Pt. Sukhalalji Sanghavi and Muni Jinavijayji have inade four divisions of Hetubindutika in this book. The manuscript from which the text has been created does not have the chapter names of first and fourth divisions. Editing of this worn and damaged manuscript was very tiresome. Seven appendices have been added by editors. Philosophical terms and proper names of the basic text of Hetubindu Prakarana are given in appendix 1. The second appendix contains proper names mentioned in Hetubindutika. The quotations in the Tika are placed in the fourth appendix while proper names of the sub-commentary Aloka are given in the fifth appendix. The quotations from Alok commentary are compiled in sixth appendix and in the seventh appendix the editors have given the basic text of Hetubindu Prakarana reconstructed on the basis of Tibetan Version as well as the individual words selected for exposition in the Hetubindutika and its sub-commentary. These two commentaries were published first time in 1949 A.D. in Gaekwad Oriental Series No. CXIII. A Scholarly Introduction and valuable appendices has made this work more valuable and have tried to justify it with our ancient Scholars. The present reprint of this rare book is nice hardbound version by Saraswati Pustak Bhandar, Ahmedabad. Hetubindutika (hetubinduTIkA) With sub-commentary Aloka by Durvek Misra Page : 6+38+402 Rs : 1195/Year : 2011-12 Publisher : Saraswati Pustak Bhandar, Ahmedabad ooo

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paramasukha kI sAdhanAH vipazyanA : kanhaiyAlAlajI lor3hA graMtha samIkSA : sAgaramala jaina samagra bhAratIya sAdhanAoM kA mukhya lakSya cetanA kI nirvikalpa avasthA ko prApta karanA hai| yogasUtra meM spaSTa rUpa se kahA gayA haiM ki yoga sAdhanA kA lakSya cittavRttikA nirodha hai / zramaNa paramparA kI sAdhanA meM citta kI nirvikalpa dazA ko hI nirvANa ke rUpa meM paribhASita kiyA gayA hai| usameM mAnA gayA hai ki tRSNA vikalpa janya hai| vikalpoM ke nirodha ke binA tRSNA kA uccheda sambhava nahIM haiM / usI prakAra jaina paramparA meM bhI yaha kahA gayA hai ki mana, vacana aura kAyA kI pravRtti kA uccheda hI sAdhanA kA lakSya hai / jise usakI pAramparika bhASA meM 'yoga-nirodha' kahA gayA haiM, yaha roga nirodha bhI cittavRtti kI nirvikalpatA hI hai / ise samatA yA vItarAgtA ke rUpa meM bhI mAnA gayA hai| phira bhI yaha vicAraNIya prazna haiM ki nirvikalpatA se hamArA kyA tAtparya hai ? paramasukha vipazyanA nAmaka prastuta pustaka meM kanhaiyAlAlajI lor3hA ne nirvikalpatA ko do prakAra kI batAyA hai - (1) nirvikalpa-sthiti aura (2) nirvikalpa-bodha / nirvikalpa sthiti bhI do prakAra kI haieka to jar3atA rUpa nirvikalpa sthiti jaise pragAr3ha-nidrA, mUrchA, behozI Adi, isakA sAdhanA meM koI sthAna nahIM hai| yaha eka acetana dazA hai, jaina darzana ke anusAra yaha nirvikalpa-sthiti sabhI asaMjJI (viveka-kSamatA se rahita), avikasita, pRthvI, apa, vAyu, agni aura vanaspatikAyika jIvoM meM bhI pAI jAtI hai| gahananidrA meM bhI jIva nirvikalpasthiti vAlA hotA hai / Adhunika manovijJAna meM yaha acetana mana (unconcious mind) kI dazA hai / dUsarI cinmayatArUpa nirvikalpa sthiti hai, kisI abhyAsa se AI nirvikalpa (samAdhistha) hone se sAdhaka ko "maiM Anandita hU~" yaha anubhava hotA hai tathA isameM ahaMbhAva banA rahatA hai| ise pAtaMjalayoga meM samprajJAta samAdhi kahA hai / anya dRSTi meM yaha upazama kI sthiti hai / isameM vAsanA (vikAra) ke saMskAroM kA udaya nahIM hotA kintu supta (sattA) avasthA meM avacetana mana (aMtaHkaraNa) meM rahate haiN| jo kucha kAla ke pazcAt vikalpa rUpa meM udaya ho jAte haiM / jaba yaha samAdhistha nirvikalpa sthiti sahaja evaM svAbhAvika ho jAtI hai, usake lie kisI abhyAsa evaM prayatna nahIM karanA hotA tathA citta ahaM zUnya ho jAtA haiM, jise bauddha darzana

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184 graMtha samIkSA SAMBODHI ne dharmamedha pAramitA tathA pAtaMjalayoga evaM jainAcArya haribhadra ne dharmamedhasamAdhi kahA hai| taba nirvikalpabodha hotA hai evaM sAdhaka nirvANa kA adhikArI hotA hai / nirvikalpa bodha to kevala vivekazIla aura Atma sajaga mAnava meM hI sambhava haiM / isalie dhyAna yA vipazyanA kI sAdhanA bhI usI ke dvArA saMbhava hai aura vahI nirvANa kA adhikArI hotA hai / nirvANa yA mokSa nirvikalpa sthiti nahIM, nirvikalpa bodha hai / sAdhanA kI dRSTi se nirvikalpa sthiti meM vikAra nahIM, nirvikalpa bodha hai / sAdhanA kI dRSTi se nirvikalpa sthiti meM vikAra dabatA hai, miTatA nahIM haiN| isI bAta ko jaina-paramparA meM upazamazreNI kahA gayA hai / nirvikalpa bodha vastutaH AtmasajagatA yA apramattatA kI sthiti hai / isameM cetanA lupta nahIM hotI, apitu sajaga banI rahatI hai| nirvikalpa-sthiti sadaiva nahIM rahatI, vaha niyamataH alpakAlika hI hai, kintu nirvikalpa bodha meM samasta karma-saMskAra (vikAra) kSaya ho jAte haiM / ise jaina darzana meM kSapakazreNI kahA hai / isase kaivalya kI upalabdhi hotI hai, jo sadA banI rahatI hai / nirvikalpa sthiti sadaiva nahIM rahatI vaha niyamataH hotI to alpakAlika hI hai, kintu nirvikalpa-bodha to dIrghakAlIna bhI ho sakatA hai / AdhyAtmika vikAsa nirvikalpa sthiti se nahIM, nirvikalpa bodha se hotA hai / yaha nirvikalpa bodha kaise upalabdha ho ? yahI samagra bhAratIya sAdhanA-paddhatiyoM kA lakSya rahA hai aura isakI upalabdhi ke lie vibhinna prakAra kI dhyAna-sAdhanA paddhatiyoM kA vikAsa huA hai / kAlAntara meM aneka dhyAna-sAdhanA paddhatiyA~ nirvikalpa bodha kI dizA meM agrasara to huI, kintu unake dvArA nirvikalpa bodha kI upalabdhi to dUra hI rahI aura ve nirvikalpa sthiti taka hI simaTa kara raha gaI / tantra, haThayoga aura Adhunika yuga ke rajanIza Adi kI sAdhanAe~ bhI nirvikalpa sthiti taka Akara hI ruka gayI / vastutaH jaba dhyAna sAdhanA ke nAma para citta ko kisI eka dhyAtavya yA sAdhya se bAMdha diyA jAtA hai, to phira nirvikalpa-bodha sambhava nahIM ho pAtA hai, jaina aura bauddha paramparA meM yaha mAnA gayA hai ki mokSa yA nirvANa kI cAha bhI mokSa yA nirvANa ke mArga meM bAdhaka hai, jaise koI pazu adhika bhAgadaur3a karatA hai to use niyaMtrita karane lie use kisI khUTe se bA~dha diyA jAtA hai / isakA pariNAma yaha hotA hai ki vivazatA ki sthiti meM usakI caMcala pravRtti to ruka jAtI hai, lekina usakA caMcalatA kA svabhAva nahIM jAtA / yahI sthiti hamAre mana yA cetanA kI bhI hai isame mana yA citta jIvita rahatA hai, niruddha yA rUpAntarita nahIM hotA hai / vibhinna sAdhanApaddhatiyoM meM mana kI caMcalatA ko samApta karane ke lie maMtrajapa, nAmajapa Adi ko sthAna to diyA kinta ve mana kI caMcala pravatti para niyaMtraNa pAne meM saphala nahIM ho pAe / kacha samaya ke lie vicAra kendrita to hae, kintu sthAyI nirvikalpa-bodha jaisI avasthA upalabdha na ho paaii| prAcInakAla meM aisI kucha sAdhanA-paddhatiyoM kA bhI vikAsa huA thA jo nirvikalpa-sthiti ke sthAna para nirvikalpa-bodha kI bAta karatI thI / aisI sAdhanA-paddhatiyoM meM eka ora 'aupaniSadika RSi'- paramparA sAmane AI aura usane sAkSIbhAva kI sAdhanA kA vikAsa kiyA / isa sAdhanA meM karanA kucha bhI nahIM hotA hai| yahA~ taka kI apane vikAroM, vicAroM aura vikalpoM ke prati bhI dRSTAbhAva hotA hai / sAdhaka sahaja rUpa se mAtra jJAtA-dRSTA bana jAtA haiM / sAkSIbhAva kI isI sAdhanA ko Age

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Vol. XXXV, 2012 paramasukha kI sAdhanAH vipazyanA : kanhaiyAlAlajI lor3hA 185 calakara sahaja-samAdhi kI sAdhanA kA bhI nAma diyA gayA / isI krama meM dUsarI ora jaina dharma aura bauddha dharma meM vipazyanA aura prekSA kI sAdhanA paddhatiyoM kA vikAsa huA / bauddha aura jaina ina donoM dhAraNAoM meM kramazaH vipazyanA aura prekSA kI sAdhanA paddhatiyA~ prAcInakAla meM bhI rahI thI, AcArAMga jaise prAcInatama jaina Agama meM to vipazyanA aura prekSA ina donoM zabdoM ke ullekha haiM / usameM mAtra kamI yaha hai ki vaha inakI prakriyA kA ullekha nahIM karatA haiM / AcArAMga meM trATaka ke bhI ullekha haiM / prAcInastara ke jaina AgamoM meM tathA bauddha tripiTaka sAhitya ke kucha granthoM meM isake bhI saMketa milate haiM, jo isakI prAcInatA ke pramANa haiM / kintu sAdhanA kI yaha paddhati guru-ziSya paramparA se hI calatI rahI / kyoMki isa sAdhanA meM karanA kucha bhI nahIM hotA hai, mAtra dRSTA bana karake dekhanA hotA hai| isIlie isa sAdhanA paddhati kI prakriyA ke vivaraNAtmaka granthoM kA abhAva hI rahA, kintu guru-ziSya paramparA se hI yaha paddhati jIvita rahI / Aja yaha kahanA to kaThina hai ki vipazyanA yA prekSA kI yaha sAdhanA paddhati kaba astitva meM AI / buddha aura mahAvIra dhyAna karate the, kintu ve kisakA dhyAna karate the, aisA koI ullekha nahIM milatA haiM / bauddha tripiTaka sAhitya meM mAtra yaha ullekha milatA hai ki bhagavAna buddha ne prAraMbhika avasthA meM rAmaputta se dhyAna sAdhanA sIkhI thI / ataH sAhityika pramANoM ke AdhAra para hama kevala yahI kaha sakate haiM, ki rAmaputta kI yaha sAkSIbhAva kI sAdhanA kAlakrama meM bauddha paramparA meM vipazyanA ke rUpa meM aura jaina paramparA meM prekSA ke rUpa meM astitva meM AyI / aisA ullekha milatA hai ki bhagavAna buddha ne rAmaputta se isa sAdhanA ko sIkhakara use bauddha paramparA meM jIvita rakhA thA / yadyapi tripiTaka sAhitya meM isa sAdhanA ke vizeSa vivaraNa upalabdha nahIM hote haiM, kintu bhArata se bAhara barmA (brahmadeza) meM yaha sAdhanA jIvita rahI aura pUjya zrI satyanArAyaNajI goyanakA vahA~ se ise punaH bhArata laae| isa sAdhanA ke pravartaka kauna the ? yaha batAnA to kaThina hai, kintu rAmaputta ke ullekha jaina aura bauddha donoM hI paramparAoM ke prAcIna granthoM meM milate haiM / jaina paramparA meM rAmaputta kA eka adhyayana RSibhASita meM Aja bhI upalabdha hai / isake atirikta sUtrakRtAMga meM bhI inake nAma kA nirdeza hai| antakRtadRzA kI prAcIna viSaya vastu meM bhI rAmaputta kA eka adhyayana thA, isakA ullekha sthAnAMga sUtra meM milatA hai / isI prakAra bauddha tripiTaka sAhitya meM bhI rAmaputta ke ullekha haiM, jo yaha siddha karate haiM ki buddha aura mahAvIra se pUrva bhI sAkSIbhAva, vipazyanA aura prekSA kI yaha sAdhanA paddhati jIvita thI / yaha to spaSTa hai ki vipazyanA kI yaha sAdhanA paddhati buddha se pUrva kI hai / vipazyanA jaise ki usake nAma se hI spaSTa hai ki vaha dRSTAbhAva kI sAdhanA hai| prekSA yA sAkSIbhAva kI sAdhanA ko bhI isI kA eka rUpa mAnA jA sakatA hai / jJAtAdRSTApanA AtmA yA citta-sattA kA svabhAva hai yadi vyakti kI cetanA dRSTAbhAva meM avasthita rahe, to usake do pariNAma mila sakate haiM / prathama to yaha ki citta ke vikalpa samApta ho jAte

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186 graMtha samIkSA SAMBODHI haiM aura yadi ve hote bhI haiM to AtmA yA citta mAtra unakA sAkSI hotA hai, kartA nahIM hotA / isa prakAra vikalpa samApta hokara nirvikalpa bodha kI sthiti banatI jAtI haiM / isameM cittavRtti kI sajagatA ke pariNAma svarUpa nirvikalpa sthiti na hokara ke nirvikalpa bodha hotA hai / . vastutaH samasta duHkhoM kA mUla kAraNa citta ke vikalpa hI haiM aura dhyAna vikalpa-mukti kA prayAsa hai / vikalpa-mukti jJAtA-dRSTA bhAva kI sthiti meM hI saMbhava hai / vipazyanA mUlataH sAkSI bhAva yA jJAtA dRSTA bhAva meM rahane kI sAdhanA hai / jaise-jaise Atma sajagatA (Self awareness) bar3hatI jAtI hai vyakti vikalpoM se mukta ho jAtA hai aura pUrNa nirvikalpa-bodha kI avasthA kI ora bar3hatA jAtA hai| pUrNa nirvikalpatA yA apramatta dazA meM vikalpa samApta ho jAte haiM, sva-para kA bheda-vijJAna spaSTa ho jAtA hai| 'para' yA anya para sva arthAt apanepana kA AropaNa samApta ho jAtA hai vikalpa samApta ho jAte haiM / mamatva samApta hokara samatva prakaTa ho jAtA hai / vItarAga yA vItatRSNa dazA prakaTa hotI hai / phalataH duHkha samApta ho jAte haiN| mamatva samApta hokara samatva prakaTa ho jAtA hai / vItarAga yA vItatRSNa dazA prakaTa hotI hai / phalataH duHkha samApta ho jAte haiM; karma akarma bana jAtA hai| yahI paramasukha kI avasthA hai / yaha paramasukha mUlataH koI vidhi rUpa sthiti yA kisI upalabdhatA kI sthiti nahIM hai; apitu vikalpoM ke samApta hone se tadjanya duHkha kI vimukti hai| jaise kisI ko 105 DigrI bukhAra ho aura vaha bukhAra utara jAye, zarIra kA tApamAna sAmAnya ho jAe, to vaha sukha kI anubhUti karatA hai| usI prakAra vipazyanA se citta vikalpa mukta ho jAtA hai / citta meM rAga dveSa aura moha kI gA~Tha samApta ho jAtI hai| citta parama zAnti kA anubhava karatA hai, isI ko paM. kanhaiyAlAlajI ne paramasukha kI avasthA kahA hai / vastutaH vaha pUrNataH duHkha vimukti kI avasthA hai / ata: paM. kanhaiyAlAla jI kA yaha kathana ThIka hI hai ki vipazyanA parama sukha kI avasthA hai| vipazyanA parama sukha kaise hai ? ise spaSTa karate hue paM. kanhaiyAlAlajI lor3hA likhate haiM ki duHkhoM kA mUla viSaya bhogoM ke mAdhyama se sukha ke milane kI icchA kAmanA yA mRgatRSNA hai / saMsAra se, 'para' se, vinAzI tattvoM se sukha lene kI yaha kAmanA hI duHkha kA mUla hai| kyoMki bhoga kI tRSNA se samasta dukhoM evaM doSoM kI utpatti hotI hai / use isa prakAra spaSTa kiyA jA sakatA hai(1) viSaya bhoga kI icchA yA kAmanA utpanna hote hI citta bhogya vastu ko pAne ke yA bhogane ke lie azAnta ho jAtA hai / citta kI yaha azAMti kAmanA pUrI nahIM hone taka banI rahatI hai| ise hI Adhunika manovijJAna meM tanAva kahA gayA hai / tanAva kI upasthiti duHkha hI hai| (2) bhogecchA kI pUrti 'para-padArthoM kI prApti para nirbhara hai aura yaha 'para-padArthoM' kI prApti bhogAkAMkSI vyakti ko parAdhIna banA detI hai aura jahA~ parAdhInatA hai, vahA~ duHkha hai / vipazyanA ke mAdhyama se yaha 'para' kI apekSA yA parAdhInatA samApta hotI hai / ataH vipazyanA parama sukha hai /

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Vol. XXXV, 2012 paramasukha kI sAdhanAH vipazyanA : kanhaiyAlAlajI lor3hA 187 (3) bhogecchA kI pUrti jar3a padArthoM se hotI hai, jo bAhya jagat meM sthita hai| isameM cetanA bahirmukhI ho jAtI hai / vipazyanA isa bahirmukhI cetanA ko svAbhimukha banAtI hai, ata: vipazyanA parama sukha hai| (4) viSayabhoga kI icchA 'para-padArthoM' ke bhoga para AdhArita hai aura yaha bhogajanya sukha kSaNika hai, anitya hai aura vinAzI hai ataH usake vinAza kA kAla Ane para vaha bhoga sukha duHkha meM badala jAtA hai| bhagavAna buddha ne bhI kahA thA ki jo kSaNika hai, ve duHkha rUpa haiM aura jo duHkha rUpa haiM, ve anAtma haiM apane nahIM hai, vipazyanA ina kSaNika aura nazvara bAhyapadArthoM para mamatva ke mithyA AropaNa ko samApta karatI hai, isIlie vaha parama sukha haiM / jainagrantha uttarAdhyayana sUtra meM kahA gayA hai ki para-padArthoM ke bhoga meM sukha mAnanA eka mithyA dhAraNA hai aura jo duHkha rUpa hai / kyoMki bhoga ke lie prathama to una 'para-padArthoM' ko upalabdha karanA kaThina hotA hai ataH unakI cAha aura unako pAne ke prayAsa donoM hI duHkha rUpa hote haiN| yadi kisI bhI prakAra se ve upalabdha bhI kara lie jAye, to unake saMrakSaNa kI cAha banI rahatI hai aura vaha bhI duHkha rUpa hotI hai| dUsare saMrakSaNa kI cAha ke sAtha unake viyoga kI saMbhAvanA bhI cetanA meM banI rahatI hai, ataH cetanA nirAkula nahIM raha pAtI / isake sAtha hI manovaijJAnika dRSTi se yaha bhI satya hai ki hama bhogAkAMkSA kI priya vastu ke saMrakSaNa kI bhAvanA meM itane DUba jAte haiM ki usakA saMrakSaNa hI karate rahate haiM usake bhoga ko bhUla jAte haiM / saMkSepa meM kaheM to bhogya kI prApti daHkha rUpa hotI hai. prApta ho jAne para. unakA viyoga bhI daHkha rUpa hotA hai aura saMyoga kI avasthA meM usake viyoga kI cintA bhI duHkha rUpa hotI hai / ataH duHkha-vimukti ke lie unake prati taTasthatA yA mAdhyastha bhAva apekSita hai aura vipazyanA hameM isI mAdhyastha-bhAva yA vItarAgatA zikSA detI hai / ataH vipazyanA kI sAdhanA vastutaH paramasukha kI sAdhanA hai / isa prakAra yaha to nizcita hai ki yadi hama nirvaiSayika sukha ko prApta karanA cAhate haiM to hameM vipazyanA, prekSA yA sAkSI bhAva kI sAdhanA karanA hI hogii| vipazyanA. prekSA yA sAkSI-bhAva cAhe zabdoM meM bhinnabhinna ho kintu unakA mUla lakSya nirvikalpa-bodha hI hai aura vahI samasta jAgatika duHkhoM ke nirAkaraNa kA mUlamaMtra hai aura isI se paramusakha yA nirvANa kI prApti sambhava hai / nirvANa paramasukha hai kintu yaha nirvANa hai kyA ? tRSNA rUpI Aga ko bujha jAnA hai nirvANa ? vipazyanA isa tRSNA kI Aga ko samApta karane kI kalA hai / tRSNA 'para' padArtho kI cAha hai, yaha 'para' ko pAne kI cAha hI kAma-tRSNA hai / anAtma (jo apanA nahIM hai) ko apanA mAnane kI mithyAdhAraNA, usa para svatva AropaNa karane kI mithyA apekSA aura usake saMyoga kI cAha rAgajanya tRSNA hai, ise 'bhavatRSNA' bhI kahate hai / yaha hone kI icchA hai / pratikUla ke nirAkaraNa kI cAha, usake viyoga kI cAha hai yaha dveSa rUpa hai / sAdhaka ko paramasukha kI prApti ke lie ina donoM se bacanA hogA / bauddha paramparA meM tRSNA ke ye tInoM prakAra arthAt- 1 kAmatRSNA, 2 bhavatRSNA aura 3 vibhavatRSNA duHkha rUpa hai / ina tInoM tRSNAoM se mukta hokara Atma-sajagatA meM jInA hI

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188 graMtha samIkSA SAMBODHI vipazyanA hai aura duHkha vimukti aura parama sukha kI prApti kA mArga hai| kyoMki tRSNA svataH duHkha rUpa hai, kyoMki vaha cAha yA tanAva rUpa hai, sAtha hI vaha duHkha kA kAraNa bhI hai ataH paramasukha kI prApti ke lie tRSNA kA uccheda Avazyaka hai isI bAta ko pa. kanhaiyAlAlajI ne prastuta kRti ke caturtha vibhAga 'duHkha samudaya' meM vistAra se samajhAyA haiN| ve likhate haiM ki "vaiSayika sukha kI kAmanA zeSa nahIM rahane para kucha bhI pAnA aura jAnanA zeSa nahIM rahatA aura isa prakAra kAmanA, mamatA, ahaMmatA nahIM rahane para nirvikalpa bodha ho jAtA hai" / kisI kavi ne bhI kahA hai / cAha nahIM, cintA nahIM, manavA bhayA baiparavAha ! jisako kucha nahIM cAhie, vaha zahaMzAhoM kA zahaMzAha // vipazyanA kI isa sAdhanA kA mUla lakSya citta-vizuddhi hai / yaha cetanA kI viSaya-vikalpoM se rahitatA kI sthiti hai / isase citta zAMta vikalpa rahita sukha kI anubhUti meM lIna rahatA hai / bauddha paramparA meM vipazyanA kI sAdhanA ke jina aMgoM kA vivecana hai, unameM maitrI, karuNA, muditA aura upekSA ina cAra brahma-vihAroM, dAna; zIla, zAnti, vIrya, dhyAna aura prajJA ina cha: pAramitAoM kI carcA kI carcA hai / inake sAtha hI dhyAna ke pA~ca aMgoM kA bhI ullekha hai - vitarka, vicAra, prIti, sukha aura ekAgratA yA samAdhi / vipazyanA kA sAdhaka ina cAra brahma-vihAroM, cha: pAramitAoM aura pA~ca dhyAnAMgoM se cetanA ko vikAra mukta karake paramasukha kI anubhUti karatA hai / vaha paramasukha kaise prApta ho ? ise spaSTa karate hue paM. kanhaiyAlAlajI lor3hA kA kathana hai ki kAmanAoM ke tyAga se niSkAmadazA prApta hone para, jo zAnti milatI hai, vahI akSaya sukha hai, kyoMki vaha duHkha kA pUrNa abhAva hai, tathA punaH kAmanA ke utpanna nahIM hone se vaha sukha sadaiva banA rahatA hai, kSINa nahIM hotA / isI prakAra mamatA ke tyAga se zarIra aura saMsAra se saMbaMdha viccheda ho jAne para usa cetisaka sukha meM koI bAdhA nahIM rahatI yaha bhavatRSNA yA roga ke samApta hone para hotA hai / ahaMkAra yA moha ke tyAga se dveSa kA upazamana ho jAtA hai, mere aura parAye kA bhAva samApta ho jAtA hai / isase jo zAnti milatI hai vaha nirantara banI rahatI hai / vipazyanA kI sAdhanA meM vyakti aprApta vastu kI prApti kI kAmanA, prApta vastu ke prati mamatva tathA usakI prApti meM bAdhaka tattvoM ke prati vidveSa kA bhAva samApta ho jAtA hai aura isalie vipazyanA ko paramasukha kahA gayA hai / ata: paM. kanhaiyAlAlajI lor3hA kRta isa pustaka kA yaha nAmakaraNa samucita hI pratIta hotA hai / ____ isa paramasukha kI prApti ke lie vipazyanA kI sAdhanA kaise kI jAya ise spaSTa karate hue usake nimna pA~ca aMga batalAye gaye haiM - 1 anApAnasati arthAta zvAsocchavAsa kI smRti yA usake prati sajagatA, yaha vipazyanA kI prathama bhUmikA hai| isameM cittavRtti kI ekAgratA evaM sajagatA kA abhyAsa hone se vikalpa samApta hone lagate haiM / usake pazcAta kAya-vipazyanA kA krama AtA hai| kAya-vipazyanA meM zarIra ke bhItara kyA ghaTanAe~ ghaTita ho rahI haiM, unheM sajagatApUrvaka dekhA jAtA hai / isase zarIra se saMbadhita moha chUTa jAtA hai| anya darzanoM ke sandarbha meM kaheM to Atma-anAtma kA viveka jAgrata ho jAtA hai| tIsare krama para vedanA-vipazyanA hotI hai / yahA~ saMvedanAe~ kSaNika

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Vol. XXXV, 2012 paramasukha kI sAdhanAH vipazyanA : kanhaiyAlAlajI lor3hA 189 evaM parivartanazIla hone se unakI anAtmatA aura kSaNikatA kA bodha ho jAtA hai aura isase unake prati rAgabhAva yA mamatA samApta ho jAtI hai / vipazyanA kI sAdhanA meM vedanA-vipazyanA ke pazcAt citta-vipazyanA kA krama AtA hai| isameM vyakti apane hI citta kI vRttiyoM ko dekhatA hai, cittavRttiyoM ke prati sajagatA hone se mana ke bhItarI tala para sthita rAga, dveSa aura moha kI granthiyA~ khulane lagatI hai| inake prati sajagatA kA bhAva eka ora navIna granthiyoM ke nirmANa ko rokatA hai to dUsarI ora pUrva baddha granthiyoM ke khulane se rAga-dveSa janya vikAra dUra hone lagate haiM aura vyakti nirgrantha avasthA ko prApta hotA hai / anta meM dharma-vipazyanA kA krama AtA hai, isameM saMsAra kI vastuoM ke kSaNika aura anAtma svarUpa kA bodha ho jAtA hai / yahA dharma-vipazyanA kA matalaba vastu svarUpa kA yathArtha jJAna bhI hai| isase nayI kAmanAoM kA janma bhI nahIM hotA hai, phalataH rAga-dveSa kI granthiyA~ samApta ho jAtI hai / vItarAga aura vIta-tRSNa avasthA kA prakaTaNa hotA hai / anya darzanoM kI bhASA meM kahe to yaha kaivalya kI prApti aura usI meM ramaNa karane kI sthiti hai| isa vipazyanA kI sAdhanA meM karaNIya kucha bhI nahIM hotA hai, kevala apane ko sAkSIbhAva yA jJAtA-daSTA bhAva meM sthita rakhanA par3atA hai| Atma sajagatA kI yaha dazA vyakti ke vikAra vimukti kI dazA hai / aisA sAdhaka jaba taka saMsAra meM rahatA hai, taba taka dehAtIta hokara jItA hai aura zarIra ke chUTane para nirvANa yA mokSa ko prApta hotA hai, usakA saMsAra meM punarAgamana sambhava nahIM hotA, kyoMki usameM bhogakAMkSA yA rAgadveSa ke tattva hI nahIM hote haiM / sAmAnya rUpa se kahe to vipazyanA kI sAdhanA rAga-dveSa kI granthiyoM ko kholane kI aura citta-vikAroM ko dUra karane kI sAdhanA hai, jo vyakti ko paramasukha kI prApti meM sAdhanabhUta hotI hai / paM. kanhaiyAlAlajI loDhA ne paramasukha vipazyanA nAmaka prastuta kRti meM vipazyanA ke samyak svarUpa ko anubhava ke AdhAra para spaSTa kiyA hai, yaha kevala zAbdika vimarza nahIM hai, eka svAnubhUta tathya hai| graMthanAma : paramasukha kI sAdhanA : vipazyanA lekhaka : paM. kanhaiyAlAlajI loDhA pRSTha : 150 + 12 prakAza varSa : 2011 mUlya : ru 150/ prakAzaka : prAkRta bhAratI akAdamI, jayapura (rAjasthAna) 000

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jainadarzana meM dravya guNa paryAya kI avadhAraNA graMtha samIkSA : bAlAjI gaNorakara pro. sAgaramalajI jaina ne lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmaMdira meM varSa 2009 meM AgamaprabhAkara muni puNyavijayajI smRti vyAkhyAnamAlA meM tIna dina jaina darzana meM dravya guNa paryAya kI avadhANA para gaveSaNAtmaka vyAkhyAna diyA thA / jainadarzana kA yaha Agamika kAla se hI bahucarcita viSaya hai / bhAratIya darzanoM meM bhI dravya evaM guNa zabda pracalita haiM tathApi pratyeka darzana meM dravya ke svarUpa ke viSaya meM matAntara hai / dravya kI nityatA evaM anityatA, dravya evaM guNa kA paraspara saMbandha Adi viSayoM para jaina dArzanikoM ne paryApta cintana kiyA hai| pro. sAgaramalajI jaina ne prastuta vyAkhyAna meM sabhI darzanoM kI jaina darzana ke sAtha samAlocanA karate hue dravya guNa evaM paryAya kI vicAraNA prastuta kI thI / inhIM vyAkhyAnoM ko pustakAra meM saMgrahita kara hindI bhASA meM lAlabhAI dalapatabhAI bhAratIya saMskRti graMthamAlA ke 15 veM puSpa ke rUpa meM prakAzita kiyA gayA hai / lekhaka : pro. sAgaramala jaina pradhAna saMpAdaka : Do. jitendra bI. zAha bhASA : hindI, pRSTha : 8 + 16 mUlya : 150/- prakAzana varSa : 2011 prakAzaka : lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmaMdira, navaraMgapurA, ahamadAbAda. ISBN 81-85857-33-4

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zuddha itihAsa gaveSaNA ane gahana adhyayananA kSetramAM pro. madhusUdana DhAMkInuM eka vadhu yogadAna upA. bhuvanacaMdrajI ma.sA. Aje saMzodhanakSetre tulanAtmaka ane vyApaka dRSTikoNa saMsthApita thayo che. saMzodhanakArya mATe itihAsagraMtho, prabaMdho, kAvyo, zilAlekho, tAmrapatro vagere jevA itihAsa-sAdhano uparAMta purAtattva, gaNita, bhUgoLa ane vijJAna jevA viSayono paNa upayoga thAya che. saMzodhananA taMtuo anya dharmo, anya samAjo ke anya dezo sudhI paNa laMbAya che. taTastha zodhapaddhati, tIvra smRti ane ati vistRta vAcana vinA itihAsalekhaka ke purAtattva saMzodhaka Aje potAnA kAryane nyAya na ApI zake. zrI madhusUdana DhAMkI - DhAMkI sAhebamAM ApaNane AvA Adarza saMzodhaka mUrtimaMta thatA jovA maLe che. aneka vidyAzAkhAonuM jhINavaTabharyuM jJAna temanA saMzodhanakAryane eka majabUta pIThikA pUrI pADe che. saMdarbhone smRtimAMthI upasthita karavA, temano marma udghATita karavo ane niSkarSa sudhI pahoMcavA mATe temano manorama darzana temanA lekhomAM thAya che. prastuta pustaka jaina kaLA ane sthApatya viSayaka DhAMkI sAhebanA saMzodhanalekhono saMgraha che. jaina paraMparAnA prAcInakaLA ane sthApatyane DhAMkI sAheba "nircantha' kaLA ane sthApatya tarIke oLakhAve che. zvetAMbara ke digaMbara jevA nAmakaraNo pUrvenI jaina zramaNa paraMparA nircantha evA nAme ja oLakhAtI hatI. e samayaphalakanA jaina kaLA, zilpa, sthApatya ane purAtattvanI carcA karatA lekho A saMgrahamAM samAvyA che. vizada vivaraNa, dhIra gaMbhIra ane udAttazailI, pracura TippaNo ane gahana adhyayana - DhAMkI sAhebanI A lAkSaNikatAo ahIM prakhararUpe upasI AvI che. neminAtha, zrIkRSNa, saurASTramAM nirjhanthavihAra, dvArakA - A badhAMne sAMkaLatuM pahelA lekhamAMnuM vivaraNa hoya ke pArzvanAtha ane dharaNendra viSayaka vicAraNA hoya - nirUpaNanI udAttatA ane zuddha itihAsa gaveSaNAnAM darzana vAcakane temAM thaze, stotra sAhitya ane Agamika sAhityanA ullekhonA AdhAre jinapratimAnI aitihAsikatA vize chaNAvaTa karato lekha, lekhakanI tIvra zodhaniSThAnI pratIti karAve che. graMthamAMnA A ane bIjA sarva

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192 graMtha samIkSA SAMBODHI lekho bharacaka mAhitI, kramika nirUpaNa ane rasALa zreNI thakI, te te kSetranA abhyAsIone to rasaprada thAya ja, paraMtu sAmAnya vAcakane paNa kaLA ane sthApatya vize abhyAsa karavA lalacAve evA che. | upalabdha pramANo, tenA AdhAre phalita thatA niSkarSo ane AnuSaMgika ullekhone anusaravuM e itihAsakAra ke saMzodhakano dharma che. DhAMkI sAheba itihAsakAranA dharmano je rIte nirvAha kare che te kadAca saMzodhanakSetre paNa AdarzarUpa bane evI ghaTanA che. jinapratimA, giranAra, zvetAMbara-digaMbara jevA viSayonI carcAmAM emanI e vizeSatA jvalaMta rUpe pragaTa thAya che. 1974thI hamaNAM sudhInA DhAMkI sAhebanA jaina kaLA-sthApatya viSayanuM 22 jeTalA aMgrejI lekhono A graMthamAM saMgraha karAyo che. mUrtio, zilpo ane sthApatyanA puSkaLa citro e A graMthanA lekho jeTalo ja mUlyavAna hisso che. kAgaLa, mudraNa, le-AuTa badhuM ja uttama kakSAnuM che. A graMtha sarvAMgasuMdara graMtha kahI zakAya. - upA. bhuvanacaMdrajI ma.sA. Studies in Nirgranth Art and Architecture Editor : M. A. Dhaky Publisher : Sambodhi Sansthan Year : 2012 Price : Rs. 3000/Page : 154

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kauTilIya arthazAstra : dArzanika-sAMskRtika parIkSaNa (Indriyajaya AdhArita rASTrajIvana) lekhaka: nItIna desAI (2010) graMtha samIkSA : madhusUdana bakSI graMtha paricaya prAstAvika traNa vyAkhyAnono piracaya II. AnvIkSikI guNakarma vibhAga IN. kauTilIya ane pAzcAtya paraMparA nItIna desAInA keTalAMka vidhAno tulanAtmaka abhigama aMge amartya sena : pUrva ane pazcimanA tulanAtmaka adhyayana vize : kauTilIyanA saMdarbhamAM prajAnA sukhe rAjAnuM sukha che ane prajAnA hitamAM hita; potAno manamAnyo vahevAra rAjAnA hitarUpa nathI parata prajAnuM priya rAjAnA potAnA hitarUpa che." - kauTilIya (dasAI; pR. 318) prAraMbhika nItIna desAIe 2005mAM lAlabhAI dalapatabhAI saMskRta vidyAmaMdiramAM kauTilIya arthazAstra upara ApelAM traNa vyAkhyAnone A graMthamAM temaNe vistRtarUpe rajU karyA che.

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194 graMtha samIkSA SAMBODHI rAjanaitika pariprekSya-graMthakAra ane graMtha (pR. 1-60) e pahelAM vyAkhyAnano viSaya che; bIjuM vyAkhyAna "vizada dArzanika pariprekSya' (pR. 61-136) vize che. A graMthanuM sahuthI vistRta prakaraNa e "jIvanadharmI rAjanItinI saMskRtikatA' e viSaya aMgenA vyAkhyAnane samAvI le che (pR.1373pa6). pahelAM ahIM uparyukta traNa prakaraNono paricaya Apyo che. A TUMkI noMdhamAM desAInA graMthanI samRddha vicArasAmagrInI rajUAtane pUro nyAya maLaze tevuM nathI. A graMthanI keTalIka sAmagrI pratye pratibhAvarUpe vadhu samIkSA mAMgI le tevA traNa ja mudAono ahI ullekha karyo che. 1. AnvIkSikI. 2. guNakarmavibhAga Azrita varNavyavasthA 3. kauTilIya ane pAzcAtya cintakonA vicArataratnonI tulanA aMgenA keTalAka prazno. traNa vyAkhyAnono paricaya prathama vyAkhyAnamAM mukhyatve lekhake kauTilIya aMgenA upalabdha tathyone AdhAre kauTilIyano pratibhA paricaya karAvyo che. desAIe te graMthanI rajUAtazailI ane bhASAzailI aMge keTalIka spaSTatA karI che. temaNe "arthazAstra' e graMthanA saMpAdano ane anuvAdonI mAhitI ApI che. kapaTajALa pradhAna lAgatI rAjanItino pakSa letA hovAthI temane "kauTilIya' tarIke oLakhavAmAM AvatA hatA tevI vAyakAne desAI asamarthita gaNe che, rAjanIti ke amAtyakarma e temano pasaMda karelo kAyamI vyavasAya na hato. te to lokasaMgrahane arthe ja aMgIkArAyeluM naimittika karma hatuM. kauTilIyamAM sthira vedaniSThA hatI. dharma artha ane kAma e traNa puruSArthomAMthI arthaviSayaka puruSArtha aMgenuM zAstra eTale arthazAstra. 1. Indriya jenI pAse pahoMce te vastu = artha 2. jIvananirvAha mATenI vastuo eTale artha. 3. artha eTale jIvananirvAha mATenI vastuonA phaLarUpa gujarAnakriyA pote. 4. manuSyavatI bhUmi = artha. tevI bhUmi upara ja gujarAna calAvavA mATenI vastuonuM utpAdana thAya che. tethI ja, manuSyanI vastIvALA bhUminA lAbhanA, bhogavaTAnA ke adhikAranA ane tenA pAlanapoSaNanA upAyarUpa zAstrane "arthazAstra' kahevAya che; arthazAstranuM mULa nAma daMDanIti hatuM. A graMthamAM 15 adhikaraNo, 150 adhyAyo ane 180 prakaraNo che. gadyapadya maLIne graMthano vistAra 6000 zlokaparimANano che. ahIM kevaLa vastunA utpAdananI ke vitaraNanI carcA nathI, paNa rAjayazAsana lokahitamAM pravarte te mATe je kaMI zAsanavyavasthAo karavI jarUrI che te badhI vyavasthAonI carcA thaI che.

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Vol. XXXv, 2012 kauTilIya arthazAstra : dArzanika-sAMskRtika parIkSaNa 195 kauTilIye rAjAnAM zAsanavALI rAjazAhI svIkArya gaNI hatI ane rAjyazAsanano dharma varNAzramavyavasthAnuM rakSaNa karavAno che tevuM tenuM mukhya pratipAdana che. svadezanIti, paradezanIti, yuddha, lazkara, guptacaratatra, gunhegAronI sajAo, nyAyavyavasthA vagere tamAma rAjyanItiviSayaka bAbatono samAveza kauTilIyanA nirUpaNamAM thayo che. atyAre jene mukta bajArata- kahe che tevI koI vyavasthAnA pakSamAM kauTilIya na hatA. rAjyazAsana dvArA badhI vyavasthAonuM saMpUrNa niyaMtraNa ja temanI daSTie mahattvanuM che. bIjAM vyAkhyAnamAM rAjapadayogya bauddhika vidyAo vize kauTilIyanA matanuM nirUpaNa thayuM che. trayI, vArtA, AnvIkSikI ane arthazAstra (daMDanIti) e cAra vidyAomAM, arthanA puruSArthane siddha karanAra daMDanItine lIdhe ja bAkInI traNa vidyAo pravartI zake che. tevI ja rIte artha nAmanA puruSArthanI siddhi vagara na to dharma ke na to kAma siddha thaI zake che. kauTilIye rAjA, maMtrI ane janapadanuM vistRta nirUpaNa karyuM che. kauTilIya na to kevala grAmavAdI che ke na to kevaLa nagaravAdI che. rAjA, amAtya, janapada, durga, koza, sainya ane mitrarAjA ema sAta prakRtio kauTilIye nirUpI che. rASTra kareluM karma niSphaLa na bane ane utpanna dravyonuM rakSaNa thAya te mATe sannidhAtA, samAhartA, gANanika jevA mahA-adhikArIo ane temanA kAryAlayonAM kAmanuM kauTilIye vistRta nirUpaNa karyuM che. AMtarika zatruo (kAma, krodha vagere)no tyAga e Indriyajaya, IndriyonuM potapotAnA viSayomAM thatuM vivekI pravartana te Indriyajaya ane zAstronA ucca upadezano amala te Indriyajaya (pR. 71). AkhuM arthazAstra IndriyajayarUpa che. eTale rAjyanA sAteya aMgoe sAdhelA IndriyajayathI ja rAjanItizAstra caritArtha thAya che. zama-vyAyAmanI rajUAta dvArA kauTilIye vairapradhAna, yuddhakhora sattAvistAravAdI ke AsurI rAjanIti sAcI rAjanIti nathI tevuM spaSTa karyuM che (pR. 93). saMdhi-vigraha Asana-yAna, saMzrayavaidhIbhAva-e cha nItighaTakothI yogakSemanA janmasthAnarUpa zama-vyAyAma pote janme che. (SAguNya) saMdhi, Asana ane saMzrayamAM zama che-vigraha, yAna ane vaidhIbhAvamAM vyAyAma che. (pR. 94) janapadanA svastha ekAgra jIvanane bAdhA pahoMcADanArA upadravo jevAM ke rogacALA, dukALa, zatrusainya, jaMgalanA upadravo, kharcALa ramato, kRSighAtaka anyAyI daMDo, viSasaMparkone rAjAe ekAgrapaNe vAravI ja joIe (pR.109). kauTilIye lokapUjAsUcaka abhigama dvArA tenA upAyo sUcavyA che. lokavidveSa nahIM, lokasanmAna pratye rAjaya abhimukha hovuM joIe. rAjAmAM karmayoganiSThA hovI ghaTe (pR.113). prajAnA svayaMbhU jIvanane naisargika rIte pAMgaravA devuM e samagra rAjayazAsananuM lakSya che (pR.121) (sarvakalyANAbhimukha rASTra) trIjAM vyAkhyAnamAM rAjAnI dinacaryA - rAtricaryAnuM vistRta nirUpaNa thayuM che. rAjAnA zAsanamAM mAnatA kauTilIye e rAjAne Adarza rAjA tarIke prasthApita karatI guNasaMpatti paNa nirUpI che.

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196 graMtha samIkSA SAMBODHI dama ane zama, AtmasaMyama ane cittanI zAMti upara kauTilIya bhAra mUke che. temAM nathI ekAMgI bhogavAda ke nathI ekAMgI saMyamavAda (pR. 163-164). zama-dama saMskRtinA pAyAmAM che. rAjyanuM lakSya saMskRtirakSA che. tethI rAjyanA vividhakSetrIya vyavahArone paNa A ja lakSyanA anusaMdhAnamAM samajavA joIe. prajAnuM Antarika asAmAjika tattvothI ane bAhya zatruonAM AkramaNathI rakSaNa karavAnuM rAjayazAsananuM mukhya kArya che. vizALa sattA dharAvatAM ucca adhikArI varga te lakSya siddha karavA mATe jarUrI che - (jemake samAhartA, rakSakatatra, guptacaratastra vagere). vanamAMthI, nagaramAMthI, grAmya pradezamAMthI thatI AvakomAM karaverA dvArA rAjaye bhAgIdAra thavuM joIe. pUrepUro jApto badhI Arthika pravRttio upara rAkhavAno che (pR. 179-189). rAjya pote utpAdana kSetromAM jhUkAve tevo abhigama kauTilIye darzAvyo che (pR. 193). kRSi, pazupAlana ane vepAra-vArtAvidyAnA A traNa aMgo che. te aMgo aMge rAjAne temaja adhikArIone pUratI jANakArI hovI joIe. teno artha e nathI kauTilIya kRSivAdI ja ke grAmavAdI ja hatA. nItIna desAIe khUba rasa paDe e rIte arthataMtramAM Arthika bhraSTAcAronA niyamana aMgenI kauTilIyanI dRSTi temaja guptacaratanna ane nyAyataMtranI vividha prajAlakSI vyavasthAonI vistRta rajUAta karI che (pR. 166-306). adhikArIo upara paNa kaDaka niyaMtraNo rAkhavAnuM kauTilIya jarUrI mAne che ane tevAM niyaMtraNanI rIto paNa carcAI che. kaSTadaMDa ane vadhadaMDa paNa daMDanItinA bhAgarUpe kauTilIyane mAnya che. jarUra hoya to guptavadha paNa karI zakAya che. guno kabUla karAvAnI trAsadAyaka paddhati paNa mAnya karavAmAM AvI che. rAjyanI surakSA vagara prajAkalyANa siddha na thAya ane kaThora zAsana vagara surakSA siddha na thAya. e dRSTie ja yuddha, guptacaratanna, nyAyata, rakatastra ane vahIvaTI taMtrano vicAra kauTilIyanA graMthamAM thayo che. AnvIkSikI - banuM + kSa = anvIkSA = pAchaLathI thatuM jJAna. - kauTilIya pramANe cAra ja vidyAo che - trayI (traNa vedo), vArtA, daMDanIti ane AnvIkSikI. - trayIvidyA dharma-adharmanAM nirNayamAM madada kare che. - vArtAvidyA artha - anarthano nirNaya karavAmAM madada kare che. - daMDanIti naya-apanaya (saphaLatA-niSphaLatA)no nirNaya karavAmAM madada kare che. - "AnvIkSikI A traNe vidyAonA khudanA ja baLAbaLano nirNaya karavAnuM sAmarthya Ape che. (pR. 79)

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Vol. XXXv, 2012 kauTilIya arthazAstra : dArzanika-sAMskRtika parIkSaNa 197 - AnvIkSikI to sarva vidyAonA pradIparUpa che. sarva kAryanI siddhinA upAyarUpa che ane sarva dharmonA AzrayarUpa che. (pR. 79) - AnvIkSikI, trayI ane vArtAne pravartavA devAmAM sahAyaka tarIke daMDanItividyA mahattvanI che. (pR. 81) - "daMDanIti aprAptinI prAptinA hetuvALI, prAptane pUrNapaNe rakSanArI, raNelA arthane vadhAranArI ane vRddhi pAmelAM (dhana ke dravyone) tIrthamAM pahoMcatuM karavAnI che". (pR. 80) - kauTilIya mujaba sAMkhya, yoga ane lokAyata (cArvAka) darzano e traNa darzanono AnvIkSikImAM samAveza thAya che. prazna : lokAyata darzanano zA mATe rAjAnI keLavaNImAM samAveza karavo paDe che ? uttara : dhyAnayogane pUrvapakSa tarIke A darzanano abhyAsa ISTa gaNavAmAM Avyo haze. sAMkhya ane yoganA darzanonA abhyAsane vadhu sudaDha karavA mATe kadAca cArvAka darzanane paNa jANavAnuM Avazyaka gaNAyuM hoya. loko to mukhyatve bhogavAdI ane bhautika-Arthika samRddhi IcchatA hoya che tethI te saMdarbhamAM kadAca AvAM darzanane lokamAnasane samajavAne mATe Avazyaka gaNAyuM hoya. (pR. 87) I - AvIkSikI aMge keTalAka prazno (1) jo cArvAka darzana kevaLa eka khaMDanayogya evo pUrvapakSa ja hoya to pachI sAMkhya ane yogadarzanano je arthamAM AndhIkSikI tarIke ghaTAvyAM che te ja arthamAM zuM cArvAkadarzanane paNa AnvIkSikI tarIke samajI zakAya ? (2) paDadarzanasamuccaya ke sarvadarzanasaMgraha e graMthomAM "darzana' zabdane mata, pakSa, zAstra ke vAda e rIte samajIe to te arthamAM sAMkhya, yoga ane cArvAka traNe vicAratanno ke siddhAMto darzano ja gaNAya. darzanano bIjo koI UMDo artha levAnI vicAronA itihAsanI dRSTie AvazyaktA nathI. matanA arthamAM darzano aneka che temAM sAMkhyayogane (ke kauTilIya jene sAcAM mAnatA hoya tene) koI sAcA darzana tarIke ane cArvAka darzanane mithyAdarzana tarIke ghaTAvI zakAya. jo tema karo to paNa, eTale ke jo cArvAkadarzana mithyAdarzana hoya to paNa, prazna e che ke tene kayA arthamAM AndhIkSikI tarIke samajI zakAya? cArvAkadarzana mithyAdarzana hoya ane te AnvIkSikI paNa hoya te kevI rIte samajavuM ? (3) AnvIkSikI sarva vidyAono dAvo che vagereno svIkAra karIe to ane cArvAkadarzanane AnvIkSikI gaNIe to paNa AnvIkSikInAM A badhAM lakSaNo cArvAkadarzanane lAgu pADI zakAya kharAM ? jo cArvAkadarzana sarva vidyAo eno pradIpa na hoya to paNa te AnvIkSikI gaNAya ? darzana e ja jo AnvIkSikI hoya to badhAM darzano pachI AnvIkSikI ja gaNAya. jo AnvIkSikIne svataMtra tArkika samIkSApaddhati (methodology) gaNo ane darzanane AtmavidyA gaNo to prazna e che ke sarvasammata

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198 graMtha samIkSA SAMBODHI AtmavidyA na hoya tyAM AnvIkSikI darzanaviziSTa adhyAtmavidyA/AtmavidyAne ja sthApaze ne? jo AvIkSikI taTastha hoya ane adhyAtmavidyA darzanabhede bhinna hoya to AnvIkSikI ane adhyAtmavidyAno saMbaMdha zuM che? sarvasammata AnvalikI mAno paNa temAMthI pariNamatuM adhyAtmadarzana juduM hoya to zuM karavuM? (4) estera solomana mujaba cArvAka mate caitanyathI viziSTa deha e ja AtmA che. pratyakSa sivAya anumAna vagereno svIkAra lokAyaMtavAdamAM nathI. jo ke te bIjAM darzanonI jema pramANa, prameya, puruSArtha vize potAno mata dharAve che. darzananuM pUrepUruM rUpa temAM che. kauTilIya arthazAstramAM paNa lokAyatanA adhyayananI khAsa bhalAmaNa karI che. AvI bhalAmaNane AdhAra e che ke "lokAyata e Politico-economic-social philosophy prakAranuM darzana haze. temAM rAjyavahIvaTa ane rAjayanI sAmAjika Arthika paristhiti, vyavasthita, sukhI ane samRddha rahe tevuM iSTa mAnyuM che, paNa adRSTa padArthano vyartha vicAra karIne aihika saMpattino bhoga ApavAnI tenI taiyArI nathI" (solomana : pR. 10:2005). nItIna desAInI daSTie eka khaMDanayogya pUrvapakSa tarIke kauTilIye cArvAkadarzananI bhalAmaNa karI haze. solomana te darzanamAM sAmAjika - rAjakIya cintananI keTalIka upayogItA jue che. prazna e che ke cArvAkadarzana (matanA arthamAM) darzana to che ja, paraMtu te anumAnano ja niSedha kare che tethI AnvIkSikA tarIke tene kema ghaTAvI zakAya? (AnvIkSikI ane adhikAra vize juo, Franco 449 470) (5) jo AnvIkSikI adhyAtmadarzana hoya to paNa je arthamAM cArvAkamAM Atmadarzana che te arthamAM sAMkhyamAM Atmadarzana nathI ja. | (6) jayaMta bhaTTa pramANe to nyAyano artha che - anumAna. bhaTTa pUche che ke sAMkhya, Ahato vageremAM anumAnanuM zikSaNa ApavAnuM kauzalya kyAMthI hoya? vedavirodhI bauddhonA tarkane to kevI rIte mAnI zakAya? cArvAka to ullekhapAtra ja nathI tyAM vaLI temanA "kSudra tarkane vicAravAnuM jarUrI ja nathI. jayaMta mujaba to nyAyavidyA ja AvIkSikI che. anvIkSA eTale anumAna. anumAna samajAve te zAstra AnvIkSikI (nyAyamaMjarI-1 : nagIna zAha : pR. 7). Ama kauTilIya pachI to khAsa arthamAM nyAyadarzanane ja AndhIkSika tarIke naiyAyikoe svIkAryuM. nyAyanA mate to pratyakSa ane AgAme je arthane jANyo che, tene pharI ane pAchaLathI jANavo te anvIkSA. AgamamAM vedabAhya bauddha-jaina Agamo mAnya na thAya. ane AgamamAM na mAnanAra cArvAka paNa mAnya na thAya. tethI nyAyadarzana pote ja potAne AnvIkSikI ane adhyAtmavidyA tarIke ghaTAve che te jotAM, AvIkSikI ane adhyAtmavidyA baMne darzanaviziSTa banI jAya che. (7) vilhelma hAlDaMphAsa (India and Europe, 1990, ch. 15) mAne che ke kauTilIye AnvIkSikI zabda paddhatinA arthamAM - "investigative science" nA arthamAM prayojayo hato. vedaniSTha

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Vol. XXXV, 2012 kauTilIya arthazAstra H dArzanika-sAMskRtika parIkSaNa 199 AtmavidyAne e rIte AnvIkSikI Teko Ape che ke kema te prazna kauTilIyane mATe mahattvano na hato tema hAlbaphAsa mAne che. A dRSTie AnvIkSikI = Philosophy nahIM, paNa AnvIkSikI = analytics. paraMtu nyAye to AnvIkSikIne pratyakSa-Agama Azrita vizleSaNa paddhati - analytics tarIke svIkArIne tenuM kSetra taddana maryAdita karI dIdhuM. eka bAju methodological reasoning ne mahattva ApavAno dAvo karavo ane bIjI bAju tene zAstrapramANathI maryAdita karavuM te kevI rIte mAnya thAya? kauTilIyamAM AndhIkSikIne svataMtra tArkika samIkSA paddhati tarIke sthAna hatuM ane te arthamAM te adhyAtmavidyAthI bhinna gaNAI hatI ane kadAca tethI ja cArvAka darzanane AvIkSikI tarIke kauTilIye svIkAryuM hoya. prazna e che ke AnvIkSikI ekasarakhI hoya to darzanabheda zAthI? (Halbrass : 1990) kauTilIye sAMkhyayoga ane lokAyata AnvIkSikImAM samAveza karyo che. hAlbaphAsa mAne che ke sAMkhyano pramANavicAra AnvIkSikI gaNAya to te arthamAM sAMkhyadarzana AnvIkSikI (analytics) paNa che ane adhyAtmazAstra (esoteriology)paNa che. paraMtu to pachI pramANavicAra ane AvIkSikInA bhedano prazna thAya che. lokAyata eka bAju vaidika AtmavidyAnI viruddha che, bIjI bAju, te anumAna pramANane mAnatuM nathI te chatAM tene pramANavicAra tarIke AnvIkSikI gaNI zakAya ke kema te prazna paNa hAlDaMphAsanA vivecanathI uddabhave che. hAlbaphAsa mujaba kauTilIye yogadarzanano je samAveza karyo che tyAM pataMjalinA yogadarzanano nahIM paNa nyAyazAstrano nirdeza che tema paNa samajI zakAya. (1990 : P. 278) (AnvIkSikI = yukti) tarkane zAstra pramANa sAthe joDIne AgamathI aviruddha svarUpamAM chUTathI pravartavA devo joIe, paraMtu AgamathI viruddha te kazuM sthApI zake tema na hoya to lokAyatavAdane AnvIkSikI kevI rIte gaNAya te prazna paNa rahe che. darzanabheda kadAca svataMtra taTastha AnvIkSikIthI sthapAto haze ? (8) cAra vidyAonAM vargIkaraNa vize prazna e che ke jo pratyekanA viSaya judA che te rIte vicAro to cAra nahIM paNa viSNupurANamAM jeno ullekha che te 14 vidyAo gaNavI paDe - cAra vedo, cha vedAMgo (zikSA, kalpa, vyAkaraNa, nirukta, chaMda, jyotiSa) ane mImAMsA, nyAya, purANa ane dharmazAstra. jo ke viSayabhede vidyAbheda karatAM to 14 nahIM paNa ghaNI vidyAo thAya - jema ke Ayurveda. jo kaho ke viSaya pramANe nahIM paNa puruSArtha pramANe vidyAonuM vargIkaraNa thAya to dharma, artha, kAma ane mokSa e cAra puruSArthomAM upaniSada ane ANvIkSikI bene mokSa ja lakSya hovAthI eka puruSArtha sAdhatI be vidyA mAno athavA te be no bheda gauNa karI nAkho. daMDanIti (arthazAstra) ane vArtA bane Ama to arthanA puruSArtha (goal) sAthe ja saMkaLAyela gaNAya. A Apattino ukela e che ke bhale trayI ane AnvIkSikInuM kSetra eka ja puruSArthanuM kSetra hoya paNa AnvIkSikI badhA vidyAzAkhAnA AdhArarUpa, tarkazAstra (science of logic) tarIke svataMtra rIte svIkArI zakAya. [Joshi L. V. A, Critical Study of the Pratyaksa Pariccheda of Bhasarvajna's Nyaya-Bhusana (1986) (PP 83-85].

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SAMBODHI 200 graMtha samIkSA III kauTilIyanA sAmAjika ciMtana vize vadhu vicAra mAgatA keTalAka muddAo - guNakarma vibhAga : nItIna desAI mujaba "bhAratIya aneka suciMtita samatola paraMparAonI jema, mULamAM varNavyavasthA bhagavadgItAe spaSTa batAvyuM che tema, vyaktinA nisargadatta AgavA sahaja guNane anurUpa anukULa karmanI premALa manovaijJAnika bhalAmaNarUpa ke mArgadarzanarUpa hatI..... emAM na koI varNanA caDhiyAtApaNAM ke UtaratApaNAno bhAva hato na ahamUnA saMgharSane avakAza hato eka varNa dvArA bIjA varNanI helanAno ke zoSaNano bhAva" (pR. 9). rAjadharma to varNAzramadharmane sudaDha karavA mATeno dharma hato. desAI pramANe varNavyavasthA guNAzrita hatI. te vyavasthA guNone anurUpa karmanI premALa manovaijJAnika bhalAmaNarUpa ke mArgadarzanarUpa hatI. jo e kevaLa manovaijJAnika bhalAmaNarUpa ja hoya to e samAjavyavasthAnA anya vikalpo tArkika rIte niSpakSa rIte carcAyA hota, paNa varNasaMkarano khataro vAraMvAra batAvIne tenAM aniSTo AgaLa karIne evuM darzAvAyuM che ke A vyavasthAno vikalpa ja nathI. [Halbrass : 1992 Franco 2003] te uparAMta koI kALe samAjanA pratinidhioe bhegA maLIne carcA karIne te vyavasthAo badalavAnI mokaLAza na hatI. manovaijJAnika bhalAmaNo ke manovaijJAnika mArgadarzana je siddhAMto upara racAyeluM hoya che te siddhAMto kAyamI ke zAzvata hotA nathI. tenuM avalokanaAzrita asatyatA pradAna (empirical falsificaton) thaI zake che. avalokanaAzrita vijJAna ane zAstrasaMmata vyavasthAo vacce A mULabhUta taphAvatane dhyAnamAM levo ja joIe. zAstra AdhArita manovijJAnanAM ke samAjavijJAnanAM tAraNo revise karI zakAtA nathI. vijJAnanA siddhAMtone viruddha data thI uthalAvI zakAya che. samIkSAkSama yathArthatA- dAvAo (criticisable validity claims) na hoya tyAM vaijJAnika abhigama mAnI zakAya nahIM. gItA samarthita sattva, rajasa, tamasa e traNa guNane AdhAre ane tene anurUpa varNonAM judAM judAM karmone AdhAre pravartatI samAjavyavasthAmAM koI uccavaccatA krama (hierarchy) na hato, koI asamAnatA na hatI ane te mAtra manovaijJAnika bhalAmaNa hatI ane temAM mAtra manovaijJAnika mArgadarzana ja hatuM tevo desAIno mata vadhu UhApoha mAgI le che. manovaijJAna avalokanAzrita vijJAna che. tenI bhalAmaNo ane e bhalAmaNa pAchaLanA tenAM siddhAMto parivartanakSama che ane vadhu avalokanathI te jotAM paNa paDI zake che. jo ke pR. 105 upara lekhake ja spaSTa karyuM che ke aneka rIte jagatamAM pravartatI bhedabhAvayukta anyAyI prathAo - vaMzazreSThatAvAda, gulAmI prathA, strIyo pratye bhedamUlaka vyavahAro vagere - ne lIdhe jagatamAM vyApelo lokavidveSa mAnava itihAsanA mahAkaMlakarUpa che. A khUba AvakArya dRSTikoNanAM saMdarbhe prAcIna bhAratIya prathAo bhedabhAva-AdhArita na hatI tema kahevAnI AvazyakatA na hatI.

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Vol. XXXV, 2012 kauTilIya arthazAstra : dArzanika-sAMskRtika parIkSaNa 201 IV. kauTilIya ane pAzcAtya paraMparA A. nItina desAInA keTalAMka vidhAno : tulanAtmaka abhyAsa aMge 1. - pleTo, erisToTala, mekiyAvelI vagerenAM graMthastha vicAronuM taTastha adhyayana karIe to tenI tulanAmAM bhAratanI dIrghakAlIna sthAyI sAMskRtika bhUmikAnuM pIThabaLa, kauTilIyanAM jIvana, ciMtana ane netRtva, vyakti ane samAjanAM kasAyelAM jIvanamUlyo sAthe susaMkalita ane bejavAbadAra bAMdhachoDa vagaranAM jaNAze. (pR. 65) - jIvananirvAhanAM sAdhano vagara dharma ane kAma e puruSArtho AcarI zakAtA nathI tevo kauTilIya mata kArla mArkasanI kadAca yAda apAve to paNa ahIM arthane dharma ane kAmano poSaka gaNyo che. "jayAre mArksa to bhrAntinA mAryA naryA bhautikavAdI banI rahyA che. temane mata dharma to eka jAtanuM aphINa hoI tyAjya che". (pR. 81). ahIM lekhaka kAMto mAnA matano ullekha karavo joIto na hato - athavA to mAsano mata kayA arthamAM naryo bhautikavAda che ane zA mATe temaja kayA prakAranI bhrAntithI mArce A mata rajU karyo tenI TUMkI spaSTatA karavI joItI hatI. - kArla mArksa "dharma" zabda religion no arthamAM prayojayo hato kauTilIye mukhyatve cAra puruSArthomAMno eka ane te paNa "kartavyanA arthamAM tene prayojyo che ane duty nA arthamAM dharmane mAsa opium nathI kahetA te spaSTa karavuM jarUrI hatuM. 3. lekhake kahyuM che ke DArvine rajU karelo "prakRti dvArA pasaMdagIno vicAra jagatanAM mAnasa upara ThIka ThIka kabajo jamAvI gayelo "ane hajI Aje paNa Adhunika kahevAtA dareka kuzikSita mAnasa para abhAnapaNe ke sabhAnapaNe teno ja kabajo che... svastha abhyAsI e barAbara jANe che ke... vijJAna dvArA paNa A vicAra nApAyAdAra sAbita thaI cUkyo che" [11]. nItIna desAIne jIvanayAtrAmAM paDelI vikAsazIlatAnI kauTilIyanI sarvAzleSI vibhAvanA, DArvina karatAM vadhu mAnya thAya che. DArvina aMgenA keTalAka muddAo :(1) DArvina Adhunika jIvavijJAnI hatA kauTilIya samAjaviSayaka-rAjyaviSayaka ciMtaka hatA to pachI tulanAnAM dhoraNo kyA hoI zake ? (2) Adhunika zikSito kuzikSito hoya che ane khAsa to DArvinano prabhAva hoya tevuM mAnasa vadhu kuzikSita che te kevI rIte mAnavuM ?

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202 graMtha samIkSA SAMBODHI (3) DArvina ane kauTilIyanAM jJAna-saMzodhanonAM kSetro taddana judAM che ane temanI vacce sadIonuM aMtara che. te jotAM paNa temanI tulanA karavI ghaNI muzkela che. Modem Biology nA siddhAMto atyAre DArvinanA matane mAnya karatA nathI tevuM kahI zakAya tema nathI. DArvinanA siddhAMttanA to purAvAo paNa zodhI zakAyA che, paNa kauTilIyanI dRSTi vize lekhake karelAM keTalAMka nIcenAM vidhAno mAtra kauTilIyamatanAnirUpaka hovAthI ja zuM mAnI levAM paDe tema che ? "jIvonuM sahajIvana eka pUrA mahimAvALI majedAra sarvodayI mahephila che, jenA niravadhi AnaMdamAMthI koIne prakRtie bAkAta rAkhyuM nathI pratyekano udaya e kudaratanI beThI yojanA che ... kauTilIya ...... sRSTinI zubha niyatinA bhAgarUpe rAjAne kalyANakara "nara-nAyaka' (narendra) tarIke svIkAre che. rAjAnA ekatvamAM narasamudAyanuM - balka jIvasamudAyanuM - ekatva ekarasatva sAkAra thaI zake tema che" (pR. 115). samagra prakRtinI bhAratane mATenI zuM A niyati haze ? prazna e che ke A badhuM kauTilIye kevI rIte jANuM? sRSTinI zubhaniyatine ane kudaratanI beThI yojanAne jANavAnuM DArvina cUkI gayA ane kauTilIye te pahelethI ja jANI lIdhuM tema samajavuM ? DArvinanA siddhAMtono vijJAnamAM svIkAra thayo che ane jIvavijJAnamAM ja bhaviSyamAM te khoTo paDe to vijJAnIo tene paDato mUkaze, paraMtu tethI paNa sRSTimAM saMvAditA vize ke tenI maMgaLamaya suvyavasthA vize kauTilIyanAM arthaghaTanone zAthI vadhu caDhiyAtAM mAnavAM? kauTilIya kayA pramANathI kahe che ke, AkhuM vizva vyakti ane sRSTinA paraspara tAlathI pravarte che ? (pR. 97) (4) jo ke nItIna desAIe kabUlyuM che ke kauTilIyanA graMthanI tulanA pleTonAM Republic ke mekiyAvelInA Prince sAthe jarUra karI zakAya. teo ema paNa kahe che ke kArla mArkasanA jarmana graMtha Das Capital sAthe paNa kauTilIyanA graMthanI tulanA karI zakAya. saMskRti ciMtakoe anya dezIya rAjanItimAMthI chUTathI guNagrahaNa karavuM jarUrI paNa che. lekhake spaSTa karyuM ja che ke potAne AvuM adhyayana karavAnI vadhu taka maLI nathI. nItIna desAIne jaNAyuM che ke bhAratIya ciMtana paraMparAnA pIThabaLane lIdhe kauTilIyanI vicAradhArA ghaNI ucca ane pAragAmI banI zakI che (pR. 333). bhAratIya paraMparAnI zreSThatA svayaMsiddha hoya to tulanAnAM pariNAmo kauTilIyapakSe ja jaze te svAbhAvika che. (5) nItIna desAIe hegela-prabhAvita mArksano ullekha karyo che paraMtu khuda hegelanI adhyAtmavAdI vicAraNAno ullekha nathI karyo. hegela pramANe itihAsanA vikAsanI gati dvArA spirit potAne vadhune vadhu uccatara pragatizIla svarUpomAM / saMsthAomAM pragaTa kare che. Spirit nuM sattva (essence) mukti che. Spirit no vikAsa e muktino ja vikAsa che. Spirit no sahuthI UMcI bhUmikAno vikAsa hegalanA samayanI jarmana rAjAzAhImAM che - "The German Spirit is the Spirit of the new world." 1800-1830 Hi g Spirit 8+ 212- 21%2uelhi mUrta thayo che. hegale kahe che ke pUrvane atikramI jAo to ja spiritnA itihAsanA navA pAzcAtya

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Vol. XXXV, 2012 kauTilIya arthazAstraH dArzanika-sAMskRtika parIkSaNa 203 AviSkArone tame samajI zako. hegela pramANe prAcIna pUrvamAM despotism - julmI rAjAzAhI - hatI - eka ja vyakti - rAjA pote ja - temAM mukta hatI. itihAsano bIjo tabakko grIka ane romana yugano hato ane trIjo Adhunika tabakko jarmana zAsanano che. "History of the world is nothing but the development of the idea of freedom." kauTilIyanA abhigama yAda Ave (bhagavadgItA prabodhita prAkRtika guNo mujabanI samAjavyavasthA) tevo hegalano mata nIce mujaba che. "A people is a natural growth like family only spread more widely... As in all human communities ... so in the case of state, the natural order is the best - that is to say the order in which everyone fulfils that function for which nature intended him." (Karl Popper : The Open society and its enemies. Indian Reprint 2007 P. 57). bhautikavAdI mArksa zramajIvIno pakSa le che; adhyAtmavAdI hegela te samayanI praziyAnI rAjAzAhImAM World Spirit ne mUrta thato jue che. A muddo noMdhavA jevo che. pazcimamAM paNa Spirit ne mAnanArAo idealism no pakSa letA ciMtakone paNa pUrvamAM Atmatattva ke Spirit nuM je jAtanuM nirUpaNa che te pragatI sAdhaka jaNAtuM nathI te paNa noMdhavuM joIe. caitanyavAdI hegela nirapekSa praziyana rAjAzAhImAM mAne che te jotAM, AdhyAtmika paraMparA upara AdhArita rAjyavicAra zreSTha mAno to paNa kauTilIya ane hegela jevA bhedo to rahevAnA ja. vicAronA vizvavyApI itihAsane tapAsatAM samajAya che ke koI eka ja prakArano tAttvika abhigama koI cokkasa prakAranA sAmAjika abhigamo sAthe joDI zakAya tema nathI. pUrva-pazcimanA adhyAtmavAdamAM ghaNo taphAvata che tevuM ja pUrva-pazcimanA bhautikavAda vize samajavAnuM che. cArvAvAdamAM bhautikavAda ane bhogavAda joDAyelA jovA maLe che. mArksavAdamAM bhautikavAda zoSaNayukta mUDIvAda AdhArita bhogavAdano virodha kare che. ghaNAM vIsamI sadInA bhautikavAdI ciMtako nItizAstramAM amaryAdita bhogavAdanA pakSakAra nathI. sukhavAda karatAM IzvaraAdhArita ke zAstrasaMmata kartavyavAda keTalAkane vadhu svIkArya jaNAya che. keTalAka ciMtako sukhavAdano virodha kare che, kartavyavAdane svIkAre che paNa e kartavyavAda na to Izvara-AdhArita kartavyavAda che ke na to zAstra-samarthita kartavyavAda che jema ke kAnTa IzvaravAdI hovA chatAM jo zAstrasaMmata kartavyavAdamAM hiMsA anivArya hoya to gAMdhIjIne te maMjUra nathI. Ama IzvaravAda ane pavitrazAstravAda (Scripturalism) nA abhAvamAM paNa svAyatta buddhiniSTha kartavyavAda saMbhave che. B. amartya sena : pUrva ane pazcimanA tulanAtmaka adhyayana vize kauTilIyanA saMdarbhamAM keTalAkano dAvo e che ke vyakti - svAtaMtrya, udAratA, samAjika-dhArmika sahiSNutA ane takaniSThA - A mUlyo pazcimanI saMskRtinA ja viziSTa mUlyo che yuropIya jJAnaprakAzayuga (1700-

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204 graMtha samIkSA SAMBODHI 1770) pachI bhale te mUlyo vizvavyApI banyA hoya, paNa A mUlyo AdhunikatA-pUrve paNa pAzcAtya mUlyo ja hatA. A vAtane dhyAnamAM laIne keTalAka ema kahe che ke Asian values ane Western Values judA ja che ane tethI vyaktivAdane sthAne Asia mAM samudAyavAda (Communitarianism) AjJAMkitatA, zistabaddha zAsanavyavasthA jevA eziyA-viziSTa mUlyo pravaryA che. pUrvanA abhigamanI pazcimanA abhigama sAthe kyAMya paNa tulanA karyA pahelAM Asian values no vicAra kendramAM mUkavo joIe. senane A jAtanuM vizleSaNa maMjUra nathI. sena pramANe vijJAna ane gaNita keTalIka rIte bhAratamAM paNa vikasyA hatAM tethI tarkaniSThA ane vaijJAnikatAno kevaLa pAzcAtya abhigamAM ja niHzeSa rIte samAveza na karavo joIe. te ja rIte vyakti svAtaMtrya vagere mUlyo paNa sena mujaba pre-modern bhAratamAM paNa vicArAyAM hatAM. sena eka bAju vyakti svAtaMtrya karatAM zista ane sAmAjika vyavasthA upara vadhu bhAra mUkatA pleTo ane saMta ogasTAInane kauTilIya sAthe sarakhAve che ane gulAmo ke strIo sivAyanA keTalAka mukta nAgarikonuM svAtaMtrya svIkAranAra erisToTalanI tulanA sena samrATa azoka joDe kare che. Ama tulanA karavAthI, eTale ke vicArasAmagrIne AdhAre tulanA karavAthI vadhAre spaSTatAo thAya che. kevaLa pUrva-pazcima e rIte rajUAto karIne temAMthI koI ekane zreSTha gaNIne bIjAne utaratA gaNIne tulanA karavAno artha nathI. pazcimamAM authoritarian ane vaMza zreSThatAvAdI abhigamo pravaryA che. tene bAjue mUkIne kevaLa tyAMnA svAtaMtryavAdI-samAnatAvAdI dRSTikoNane ja AgaLa karIne tulanA karavI sena mujaba yogya nathI. te ja rIte, bhAratamAM bhale keTalAka ja varganA sabhyonuM svAtaMtrya mAnya thayuM hoya, paraMtu te hakIkatane avagaNIne bhAratanI bhedayukta aphara samAjavyavasthAne ja AgaLa karIne tulanA karavAno paNa artha nathI. bhAratanA bhavya bhUtakALamAM jagatanuM AkharI satya zodhAI gayuM che. tema mAnanAre to tulanAtmaka saMzodhana karavAno parizrama na levo joIe. sena kahe che ke kauTilIya kaMI lokazAhInA prabaLa pakSakAra nathI. kauTilIya AjanA pracalita arthamAM samAjavAdI paNa nathI ke samAnatAvAdI paNa nathI. jo ke kauTilIye upalA AryavargonI svataMtratA jarUra svIkArI che. eTale liberty ane equality haMmezAM prAcIna ke arvAcIna pAzcAtya samAjonAM ja mUlyo che tevuM phalita thatuM nathI. liberty ane equality no maryAdita vargo pratye svIkAra thayo hato ane bhAratanI prAcIna vyavasthAnA aMgabhUta tattva tarIke tene gaNI zakAya che. azakta, mAMdA, nabaLA, vRddha ke duHkhI loko pratye rAjyane koI nisbata na hatI tevuM paNa kauTilIyane abhipreta na hatuM (sana : 2000). Ama pUrva eTale julmI ApakhudazAhI ane pazcima eTale mukta samAjavyavasthA evuM sAduM samIkaraNa senane mAnya nathI. AdhunikatA pUrvenA bhAratamAM kyAMka svAtaMtrya ane sahiSNutAne sthAna hatuM to vaLI AdhunikatA pUrvenA yuropIya samAjomAM paNa rAjAzAhI ane sattAzAhI pravartatAM hatAM.

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Vol. XXXv, 2012 kauTilIya arthazAstra : dArzanika-sAMskRtika parIkSaNa 205 vicArakonA bhaugolika sthAna karatAM temanA siddhAMtanA Context nI tulanA karavI ghaTe. prAcIna bhAratIya ciMtako hoya ke erisToTala jevA grIka ciMtako hoya, paNa samAjavyavasthA vicAraNAmAM teo bhedabhAvayukta prathAo jarUra svIkAratA hatA te muddo svIkAravAmAM vAMdho hovo joIe nahIM. atyAre paNa erisTaoNTalanuM logic ke pleTono 'tattvajJa rAjA'no khyAla jarUra ghaNI rIte rasaprada che, paNa temaNe gulAmIprathAne mAnya karI hatI ane chatAM atyAre teno bacAva karavA (erisToTalane nAme paNa) koI taiyAra nathI. prAcIna bhAratIya vyavasthAo uccAvacatAyukta (hierarchichal) na hatI tevuM sAbita karavAnA prayatno vyartha ja che; tene badale deza-kALa pramANe tevI vyavasthAo have badalAI che ane temAM sAMskRtika AdAnapradAne mahatvano bhAga bhajavyo che te mAnavuM ja rahyuM. prAcIna graMthonuM tAttvika ciMtana atyAre paNa kadAca prastuta hoya to paNa te samayanA sAmAjika ciMtanane te je hatuM te svarUpamAM svIkAravAnI jarUra nathI. sAMkhya, nyAya ke vedAntanI tattvavicAraNAne acUka rIte varNavyavasthA sAthe joDIne samagra taMtrono bacAva karavAnI jarUriyAta rahetI nathI. References : 1. Eli Franco, Karin Preisendanz; (2003), (Eds) Beyond Orientalism : The work of Wilhelm Halbfass and its Impact on Indian and Cross-Cultural Studies : Delhi; Motilal Banarsidass. Halbfass Wilhelm; (1990) Indian and Europe Delhi; Motilal Banarsidass Halbfass Wilhelm (1992) Tradition and Reflection; Explorations in Indian Thought. Delhi Sri Sat Guru publications. 3. Joshi, L. V.; (1986) A Critical Study of the Pratyaksa Pariccheda of Bhasariva jna's Nyayabhusana. Ahmedabad Gujarat University. 4. Sen, A (1997); Human Rights and Asian Values (16th Morgenthau Memorial Lecture) New York. 5. Sen, A (2000); "East and West-The Reach of Reason" New York Review of Books Vol.47; No.12; pp.33-38 (www.senreason.htm) 6. solomana estera; (2005 bhAga-1, bhAga-2) zrImatsAyaNamAdhavakRta sarvadarzanasaMgraha, gAMdhInagara : saMskRta sAhitya akAdamI, 7. zAha nagIna; (2009) zrIharibhadrasUrikRta padarzana samuccaya sahita tenI TIkA zrI guNaratnasUriviricita tarka rahasyadIpikA (mULa sahita gujarAtI anuvAda) amadAvAda zrI jaina tIrthadarzana bhavana TrasTa,

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LDII News in short Compiler : Balaji Ganorkar Former President of India, Dr. A. P. J. Abdul Kalam has inaugurated the Electronic Library of Ancient Manuscripts : Dr. A. P.J. Abdul Kalam, Former President of India, has inaugurated the ambitious Electronic Library Project at Lalbhai Dalpatbhai Institute of Indology in Ahmedabad on 11th November. This is the first Jain Library in its type for the users of Scholars in Indology who has launched the digitization of manuscripts and old and rare books. As this institute is especially dedicated to the Indological Studies and Research, there are more than 75,000 Manuscripts and 50,000 printed books on Indology as well as a large number of Litho Prints of Books. Dr. Kalam appreciated the works and projects running here and expressed that the new innovation would be useful for the scholars and will be welcomed by global world. On this occasion he spoke on Spirituality in Religion. He told that the world is in search of peace and prosperity. This will be ensured only by spiritual practice of the annihilation of ego. All religious practices lead to only one goal and that is to annihilate the ego. If they will concentrate for this it would be possible. In our society, our education system teaches kids and young to leave ego, thus the concentration of brain is possible. Dr. Kalam remembered Tirthankar Mahavir and Jain Philosophy and expressed that the Jain Philosophy and ethical standards are the synonyms of Ahimsa (i.e. non-violence). Tirthankar Mahavir was a great teacher. On this occasion Dr. Kalam has released Gujarati Translation of Dr. Homi Dhalla's Many Faces of Peace titled book. This book was translated by Dr. Shridevi Mehta and Prof. Prashant Dave and edited by Dr. J. B. Shah. The program started with lighting of the lamp by Dr. Kalam and other dignitaries and invocation of Goddess Saraswati by the students of Rachna School. Mr. Mehulbhai Shah introduced the Electronic Library Project and

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Vol. XXXV, 2012 LDII News in short 207 Hon. Dr. Kalam launched a demonstration on it. Prof. Prashant Dave anchored the program while Dr. J. B. Shah accorded the vote of thanks. On this occasion leading dignitaries and Scholars attended this program joyfully. National Workshop Conservation of Textile related Manuscripts and antiquities : L. D. Institute of Indology organized a five days National Level Workshop on Textile Manuscripts from 6th December to 10th December 2011 in association with National Mission for Manuscripts under the Ministry of Culture, New Delhi. This Seminar was very important for Gujarat, as this State was a main centre of textile related antiques including manuscripts of scriptures, miniatures, Vijnapati-patra, scrolls, Pichhavais, Patta-Chitra, Chhod, Chandani, Chandarvo etc. There are large number of such items are preserved in various manuscripts repositories of Gujarat as well as Mumbai, Jaipur, Udaipur, Shrinathdwara, Jodhpur etc. These items are almost 300 to 350 years old and to Jain, Hindu, Buddhist and Islamic Cultures. These items need special attention to preserve and conserve. As there is sufficient scientific progress seems in this area also various experts from all over India including Scholars viz. Dr. J. B. Shah (Ahmedabad), Dr. S. P.Singh, Dr. K. K. Jain (Mysore), Dr. Achal Pandya (IGNCA), Mrs. Ritu Jain (IGNCA), Dr. Anupam Sah (Bhubaneswar), Dr. Satyavrata Tripathi (National Museum), Mrs. Priya Kapoor, etc. These Faculties presented their lectures and demonstrations with case studies. The participants in this Workshop came from all over India and they are already working in the same field of conservation and preservation of antiquities. Dr. Dipti Tripathi, Mission Director, National Mission for Manuscripts, New Delhi presided the Inaugural Function and Dr. Yaduvir Singh Rawat, Director, Department of Archaeology, Gujarat State was also present there as Chief Guest on this occasion. Here it is noteworthy that National Mission for Manuscripts is special project of Ministry of Culture which is especially dedicated for the survey, catalogue, preservation, conservation and studies of Manuscripts widely found from nook and corner of India ranging from 12th - 13th Centuries A.D. From its inception this Mission has explored more than 50 lacs manuscripts and so far it has recorded 20 lacs manuscripts in National Register. National Seminar on Prakrit Manuscripts : L. D. Institute of Indology has organized a National Level Seminar on

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208 LDII News in short SAMBODHI Prakrit Manuscripts in association with National Mission for Manuscripts under the Ministry of Culture, New Delhi. Gujarat is the main centre of Manuscripts especially for Prakrit Manuscripts. There are large numbers of such Manuscripts preserved in various manuscripts repositories of Gujarat also in Mumbai, Jaipur, Udaipur, Shrinathdwara, Jodhpur etc. They are almost 900 to 150 years old and mostly belong to Jain, Hindu, Buddhist and Islamic Cultures. These Manuscripts do need special attention to preserve and conserve. As there is sufficient scientific progress in this area, various experts from all over India were invited to present their lectures and demonstrations with case studies. The participants in this Seminar came from all over India. Among these Scholars Dr. J. B. Shah (Ahmedabad), Dr. S. P. Narang, Dr. V. S. Shukla, Dr. Dr. Usha Shukla, Dr. Uttam Singh, Dr. Hemavatinandan Sharma, Dr. Dinanath Sharma, Dr. V. K. Bhatt, Rev. Sadhu Shri Shrutiprakashswami, Prof. G. C. Tripathi, Dr. Shobhana Shah, Dr. Poornimaben Mehta, Prof. Shikharchandra Jain, Prof. Rajendra Nanawati etc were present. Dr. Dipti Tripathi, Mission Director, National Mission for Manuscripts, New Delhi presided the Inaugural Function and Prof. G. C. Tripathi, Former Head, Kala Kosha, Indira Gandhi National Centre for the Arts was the Chief Guest. Prof. Dipti Tripathi invited the Scholars to work in Manuscriptology. She applauded the activities of L. D. Institute of Indology under various schemes and projects. As there are large numbers of Manuscripts in Prakrit Language are un-deciphered and unexplored and also vanishing due to various reasons the Seminar was useful to draw the attention of Scholars to work and explore untouched area of Manuscripts. Dr. J. B. Shah, Director of the Institute briefed the activities of the Institute as well as history and development of Jain Literature in Prakrit Language and its importance. Chief Guest, Prof. G. C. Tripathi also described the relation of Sanskrit and Prakrit Language and their hidden inter relation. He told that it is necessary to publish the unpublished and unknown manuscripts in Prakrit Language because without knowing the contents of our rich heritage we would be unable to study and research on our socio-cultural heritage. On this occasion Samani Kusumprajnashri also addressed the audience and described the importance of this seminar for knowing and familiarizing Prakrit Manuscripts. Prof. Prashant Dave anchored the session. Dr. Balaji Ganorkar applauded the support of Prof. Dipti Tripathi, Director, National Mission for Manuscripts and accorded the vote of thanks.

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Vol. XXXV, 2012 LDII News in short 209 The Valedictory session was chaired by Prof. V. M. Bhatt. Dr. V. S. Shukla, Prof. S. P. Narang expressed their feelings in this Seminar while Dr. Urvashiben Brahmabhatt, and Rakshaben Trivedi also expressed their feelings and also asserted the need of such Seminars. They congratulated the organizers. Dr. J. B. Shah accorded the vote of thanks. Second National Seminar on Jaina's contribution to non-Jain Philosophies from Jain sources : Lalbhai Dalpatbhai Institute of Indology organized a Second National Seminar on Jaina's contribution to non-Jain Philosophies from Jain sources on 17 & 18 March 2012 in collaboration with Indian Council of Philosophical Research, New Delhi. The Seminar was inaugurated by Prof. Sagarmalji Jain and also delivered a keynote address. Prof. V. S. Shukla was the Guest of honour on this occasion. The Seminar started with the Hymns sung by Sadhvi Shri Chandanbalashriji and lighting of the lamps by honourable guests. Prof. Prashant Dave anchored the program and Dr. Balaji Ganorkar accorded the vote of thanks. Dr. Jitendra Shah gave a detailed introduction of L. D. Institute and its research activities. Briefing about the Seminar, Dr. Shah told that the first Seminar on this theme was organized by the Institute on 30th and 31st October 2010. This was for the second time that on the same theme this Seminar was organized in collaboration with Indian Council of Philosophical Research, New Delhi. This is a clear indication about the academic importance of the theme of the seminar. Indian Culture has two traditions Vedic and Sraman. Jain Acharyas have deeply studied the non-Jain School of thoughts and have made prejudice free criticism. Prof. V. S. Shukla welcomed the gesture made by the academy to harmonize different systems of thoughts. In his keynote address Prof. Sagarmalji spoke on the Jain's criticism of Non-Jain Philosophies. The magnanimity of the Jain thinkers lies in the comprehensive outlook. Though, criticizing the opponent they have rightly interpreted the opponent's position For them no position is non-negotiable hence the negation of any position is not acceptable. Through criticism and counter criticism with a comprehensive outlook it has helped and enriched the horizon of knowledge. Even today comparative study of Upanishadas, Agamas and Tripitakas is essentially needed. This comparative study will throw the new light in the area of knowledge. In this Seminar following Scholars have presented their papers viz. Dr. Sunanda Shastri, Samani Sangeetprajna, Samani Chaityaprajna, Prof.

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210 LDII News in short SAMBODHI Phoolchand Jain, Prof. Dharmachand Jain, Prof. Prashant Dave, Dr. V. S. Shukla, Prof. Kokilaben Shah, Dr. Shweta Jain, Dr. Falguni Zaveri, Dr. Gajendra Panda, Dr. Dilip Charan etc. In the Valedictory session Prof. Sagarmalji chaired the event. He and Prof. C. V. Raval expressed the hope for the pursuit made by the participants and congratulate their pursuit. Dr. J. B. Shah also joined with the expressions of gratitude towards the participants. Dr. Balaji Ganorkar placed the hope that such types of academic pursuits on the same theme can be spelled out for intense articulation. He told that ICPR has given grants to organize this seminar second time also which is a unique gesture by any academic institution and also a unique opportunity for the Institute. He accorded the vote of thanks to all. The Seminar ended successfully in 5 Sessions in which 17 papers were presented. National Seminar on Indology: A Reappraisal : Gujarat Sanskrit Sahitya Academy has organized a 2 days National Seminar on Indology: A Reappraisal on 27th & 28th March 2012 in L. D. Institute of Indology. Padmashri Bholabhai Patel and Guest of Honour Padmashri Prof. Sitanshu Yashaschandra have inaugurated the Seminar by lighting the lamp. Dr. J. B. Shah, the Director of L. D. Institute of Indology, welcomed the guests. Dr. Shah briefed the theme of the Seminar and expressed the anxiety to get some new ideas and a fresh understanding about culture, literature and philosophy. The Registrar of Gujarat Sansrkit Sahitya Academy, Shri Harshad Trivedi appreciated the efforts of L. D. Institute of Indology, as they could meet the challenge to organize a Seminar in a very short time. Prof. Sitanshu Yashaschandra told that our language is freezed in documents, literatures and memorials and need to be freed. New vital breath is required. Prof. Bholabhai Patel spoke that Britishers came to India and enjoyed our literature so they studied and presented whatever they liked with their own limitations. But the time has come now and we have to reproduce our thinking with our own unique way with a vital philosophical thread. Seventeen papers were presented in this Seminar in which Prof. Ganesh Devi, Prof. Sitanshu Yashaschandra, Prof. Sagarmalji Jain, Prof. Godabarish

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Vol. XXXV, 2012 LDII News in short 211 Mishra, Prof. Hampana, Prof. Abhiraj Rajendra Mishra, Prof. S. P. Narang, Prof. Avadhesh Singh, Prof. Vijay Shankar Shukla, Prof. Y. S. Shastri, Prof. Prashant Dave, Prof. Vijay Kumar Pandya etc were the key sharer of new ideas and their researches. Prof. Madhusudan Baxi summarized the papers and expressed the intellectual pursuit. Dr. Balaji Ganorkar accorded the vote of thanks and expressed that there are many topics which could not be discussed in this Seminar due to limitation of time but its second Seminar needs to organized. Few other Seminars, Workshops and Programs organized : Workshop on Upamitibhavaprapancha Katha (first Sanskrit book on Upamiti) on 16th - 18th October 2011 with Shrut Ratnakar & Sambodhi Sansthan Tusts. Workshop on Tattvarthsutra (4th to 13th February 2012) Late Prof. V. M. Shah Memorial Lecture on Anuyoga by Dr. J. B. Shah on 26th, 27th & 28th March 2012. Sangosthi Monthly Research Lecture Series: Lectures on various Indological subjects organized during the period 1. Art of puppetry by Mr. Mahipat Kavi on 9-6-2011 2. Development in Human rights by Mr. Girish Patel on 01-07-2011 3. Felicitation Ceremony of Pundit Rupendra Pagariya on completion of 50 years in LDII on 18-07-2011 4. Ahmedabad as a heritage city by Mr. Devashish Nayak on 19-07 2011 5. Teethankar Mahavirswami and Ardhamagadhi Language by Dinanath Sharma on 28-07-2011 6. Time Management by Prof. Prashant Dave on 01-08-2011 to 06 08-2011 7. Machu-Pichu: A lost city by Dr. Jitendra B. Shah on 08-08-2011 8. Gurudeva Ravindranath Tagore by Padmashri Bholabhai Patel on 29-09-2011

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212 LDII News in short SAMBODHI Publication of books : 1. Jain Darshan me dravya guna paryaya ki avadharana by Prof. Sagarmalji Jain Rs. 150/= Sambodhi (Annual Journal of LDII) Vol. 34 Rs. 150/Shantina Swaroopo (Gujarati Translation of Many Faces of Peace by Mr. Homi Dhalla) by Dr. Sridevi Mehta Rs. 250/Jain dharmni vaigyanika aadharshila (Gujarati) by K. V. Mardia Tr. Dr. Sridevi Mehta Rs. 200/DVD of the deliberations of Dr. J. B. Shah presented in Prof. V. M. Shah Memorial Lecture on 26-28 March 2012 DVD of the deliberations of various scholars presented in the Workshop on Tattvarthasutra held on 4th to 13th February 2012 ISSN has allotted Regd No. ISSN 2249-6661 - Sambodhi to our annual Journal Sambodhi Books Release Ceremony held on 29-06-2011: 1. Sankhyatmak Kosha 2. Rishidutta Charitra Sangraha Book Release Ceremony held on 11-11-2011: 1. Shantina swaroopo (Gujarati) Books Release Ceremony held on 08-08-2011: 1. Jain darshan me dravya guna paryaya ki avadharana by Sagarmal Jain 2. Jayantvijaya Mahakavyam 3. Hemachandracharya 4. Sambodhi Vol. 34 ooo

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Notes to the Authors Sambodhi welcomes contributions in all fields of Indology. However, it would like its contributors to focus on what they consider to be significantly new and important in what they have to say and consider the counter arguments to what they are saying. This is to ensure that others may judge that what they are saying is on the whole more reasonable than the views opposed to their own. The historical preliminaries may be avoided unless they are absolutely necessary to the development of the arguments, as it may be assumed that most of the readers of the Journal are already familiar with them. The article should, as far as possible, avoid jargon and the author's contention should be stated in as simple a language as possible. "The articles which use Sanskrit terms should use the standard diacritical marks. Editorial correspondence, including typed copy (or soft copy in CD / VCD are through email) should be sent to the Editor. Articles may be contained between 3000 to 6000 words, they should be typed on one side of the paper, double spaced with ample margins, and contain Author(s) / contributor's name and his/her institutional affiliation alongwith the complete mailing address. Notes and references should appear at the end of the articles as Notes. Only papers which have not been published elsewhere will be accepted for publishing. Proofs will be sent to the authors if there is sufficient time to do so. They should be corrected and returned to the Editor within ten days. Major alterations to the text may not be accepted. Authors will be sent ten off-prints of their articles with one copy of Sambodhi free of cost. Copyright to articles published in the Sambodhi shall remain vested with L. D. Institute of Indology. For further information please do not hesitate to contacts on following address : Editor Dr. J. B. Shah SAMBODHI L. D. Institute of Indology Nr. Gujarat University Ahmedabad 380009 Tel : 07926302463, Fax: 26307326 Idindology@gmail.com . www.lcindology.org

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Trade terms for L. D. Series Publications : Gross purchase exceeding Rs. 5000/- or on purchase of 20 copies of any title or 25 copies of assorted title at a time. 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/(5) 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 gemeral 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. Chennai Motilal Banarasi Dass 120, Royapetth High Road, Mylapore, Chennai-600 004. Phone : (044) 24982315 Distributors Ahmedabad Saraswati Putstak Bhandar, Hathi Khana, Ratan Pole, Ahmedabad - 380 001. Phone : 25356692 Delhi Motilal Banarasi Dass 41/U-S, Banglow Road, Jawahar Nagar, Delhi-110 007, Phone: (011) 23858335 23854826 Varanasi Motilal Banarasi Dass Chowk, Varanasi-221 001 Phone : 352331 Phone : (0542) 2412131 3095108 Mumbai Motilal Banarasi Dass 8, Mahalaxmi Chamber, Warden Road, T Mumbai-400 026. Phone : (022) 24923526 Hindi Granth Karyalay Hira Baug, C. P. Tank, Mumbai-400 004. Phone : (022) 23516583 23513526 6 SAMBODHI ISSN 2249-6661