Sambodhi 2013 Vol 36

Author(s): Jitendra B Shah
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/520786/1

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SAMBODHI Indological Research Journal of L.D.I.I. VOI. XXXVI 2013 EDITOR JITENDRA B. SHAH L. D. INSTITUTE OF INDOLOGY AHMEDABAD Jain Eucalan international for personale Pavate Use only www janelayale

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Our Contributors Alkesha D. Vanik 21/B, Kharava Society, Behind Rajendra Bhuvan, Veraval Alpana Jain Kulu, (H.P.) 3himaji Khachariya Shivganga, Shamnath Mandir, Jetpur-360 370, Dist : Rajkot Sureshwar Mehar Special Centre for Sanskrit Studies, Jawaharlal Nehru University, New Delhi-110 067 Shruti Rai & Suriya Kamal Borah Research Scholars, Jawaharlal Nehru Uni. New Delhi-67 Sadhu Swami Shrutiprakashdasji Akshardham, J Road Gandhinagar-380 020 Sagarmalji Jain Director, Prachya Vidyapith, Dupada Road, Shajapur Dyuti Javendrakumar Yajnik Lecture in Philosophy & Head Dept. of Philosophy M. P. Shah Arts & Science College, Surendranagar(Gujarat) Hasu Yajnik 1, Padmavati Bunglows, Opp. Bhaviri School, Thaltej Village, Govard' an Party Plot, Ahmedabad-380 059 M. A. Dhaky 6th Floor, People's Plaza, Nr. Memnagar Fire Station, Ahmedabad-380 009. Satya Vrat Varma 7/34, Purani Abadi, Nr. Namdev Flour Mill, Sri Ganganagar-335 001 (Raj.) Surekha K. Patel 1, Vinayakpark Society, Jampura Rd., Palanpur-385 001 Tanuja Singh TR-11, Rajasthan University Campus, Jaipur-302 004. Vijaykumar Meena Special Centre for Sanskrit Studies, Jawaharlal Nehru University, New Delhi-110 067 Mahendrakumar Ambalal Head, Department of Sanskrit Neema Girls Arts College, Gojharia, Dist : Mahesana Nilanjanaben Shah 18, Swairvihar Society, Vikram Sarabhai Road, Ahmedabad-380 015. Vijaykumar Shukla Director, Rastriya Kala Kendra, 11, Mansinh Road, New Delhi Naresh Shukla Reader, Veer Narmad South Gujarat Uni. Surat Parameswaran Murthiyedath geoniet9@gmail.com Varshaben H. Patel Ants College, Shamalaji Vasantkumar M. Bhatt Director, Department of Languages, Gujarat University, Ahmedabad-380 009 Blon Fat Per a vate Use

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SAMBODHI Indological Research Journal of L.D.I.I. VOI. XXXVI 2013 EDITOR JITENDRA B. SHAH * L. D. INSTITUTE OF INDOLOGY AHMEDABAD For Personal & Private Use Only

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SAMBODHI ISSN 2249-6661 VOI. XXXVI 2013 Editor Jitendra B. Shah Published by Dr. Jitendra B. Shah Director L. D. Institute of Indology Ahmedabad 380 009 (India) Phone : 26302463 Fax: 26307326 Idindology@gmail.com Price : Rs. 400.00 Printed by Sarvoday Offset 13-A, Gajanand Estate, Old Manek Chowk Mill Compound, Nr. Idgah Police Chowky, Ahmedabad 380 016 For Personal & Private Use Only

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CONTENTS English Section 1. M. A. Dhaky On the Antiquity and Original Parts of the "Pundarika Adhyayana," Sutrakstanga (II) A note on the Jina Image from Medata, Rajastha Significance of Geometry in the Rgveda 10 M. A. Dhaky Parameswaran Murthiyedath 13 3. CA Sureshwar Mehar Shruti Rai & Surjya Kamal Borah Vijay Kumar Meena Dyuti J. Yajnik Satyavrat Varma Hasu Yajnik Consciousness : A Critical Observation (With Reference to Advaita Vedanta, Science and Brahmakumaris Philosophy). Issues of Philosophy of Language in Jaina Philosophy The Causation theory in Ayurveda Philosophy 7. The Philosophy of Ramakrishna . Paramahansa 8. Ramcaritabdhiratnam A Literary Jugglery 9. The Oral Traditions of Epics in Gujarat - hindI vibhAga. - 10. prAkRta Agama sAhitya : eka vimarza 11. bhAratIya mRNmUrti kalA ke AdhAra 12. purANoM meM devI sarasvatI 13. - paumacariyaM : eka sarvekSaNa 14. zAkuntala kI prAkRtavivRti evaM prAkRtacchAyAyeM / 15. jJAna-jJeya mImAMsA - jainadarzana kA vaiziSTya / 16. svAtantryottara bhArata meM pANDulipiyoM kA saMgraha evaM sUcIkaraNa 91 124 130 sAgaramala jaina tanUjA siMha varSAbahana eca. paTela sAgaramala jaina vasantakumAra ma. bhaTTa alpanA jaina 137 * 154 170 vijayazaMkara zukla 179 For Personal & Private Use Only

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211 mahendrakumAra aMbAlAla alpeza DI. vaNika surekhA ke. paTela 36 gujarAtI vibhAga 17. vedanI kRSividyA 18. vaidika vAmayamAM tatkAlIna samAjanuM nirUpaNa 19. kavizrI somaprabhAcArya kRta 'kRravairAgyetI ' mAM camatkRti 20. dhanapAla : pANinIya dhAtupAThano eka aprasiddha vRttikAra 21. gujarAtI lokarAmAyaNa 22. chUMdaNAM (mAnavapauMdaryanI sAMskRtika yAtrA) graMtha paricaya evaM samIkSA 23. "dha' parva mAtra tAraNahAra : pustaka kI samIkSA 24. paraMparAmukta vicAraNAnI rAha para 25. akSarapuruSottamamAhAsyamUda graMthaparicaya nIlAMjanA zAha hasu yAjJika bhImajI khAcariyA 270 - 289 sA ramata rainA nareza zukla sAdhu zrutiprakAzadAsa 295 300 For Personal & Private Use Only

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

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On the Antiquity and Original Parts of the "Pundarika Adhyayana," Sutrakstanga (II) [Earlier published in the Jaina Agama Sahitya, Seminar on Jaina Agama Sahitya (1986), Ed. K. R. Chandra, Ahmedabad 1992, pp. 7-16. The present is its revised edition.] M. A. Dhaky The seven appendices forming the Book II of the second anga work, the Sutrakrta,' by and large happen to be not only fairly ancient; they are also interesting on account of their content and antiquity; hence important from research standpoint. Of these, the first adhyayana entitled "Pundarika" is in part more ancient than the remaining six. It apparently has not been analysed or studied in depth notwithstanding its admissibly good translations in English and in Gujarati (as also now in Hindi) which for some decades are available. The "Pundarika-adhyayana" , in its present shape, is the result of three major efforts and hence three distinct strata correspondingly of three separate periods. Its oldest, and hence the original, part is represented by the opening sutras 638-643, comparable in antiquity to some of the oldest portions of the Book I of the Acaranga. The Pundarika chapter pertains to an allegory of a lotus pond (puskarani) full of white lotuses (pundarikas) of which the taller, larger, and the most magnificent grown at the central spot of the pond is the main focus, the motival maxim, around which the repetitious phrases of the text in very archaic style are made to revolve. As the allegorical essence purports, four presumptuous persons coming in turn from four cardinal directions, and each wanting to get the large central lotus, attempted to reach it by entering into the pond and each in his own turn got stuck in the mud, even as each one had condemned his predecessor as ignorant, inefficient et cetera claiming, of course, the opposite for himself. The fifth one, a genuine samaritan (bhikkhu), who came from an intermediate direction and who knew how to get the centrally situated lotus, (even) while staying at the bank, commanded the lotus to fly For Personal & Private Use Only

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M. A. Dhaky SAMBODHI up (and fall into his hands) and there the lotus responded ! (See here the appended original text). The two succeeding sutras (644-645), in point of fact, represent not the text proper but probably a sort of an early bhasya or, a succinct commentary which ascribes the lotus-pond allegory as well as the exposition of its metaphorical meaning to "Samana bhagavam Mahavira" himself. By style and construction, motivation and phrasing, this part seems younger than the preceding textual part by about a couple of centuries. In this part, Mahavira is reported to have explained the allegory by saying that the world (loka) signifies the pond (puskarani); deeds (karma) represent (pond's) water; and worldly pleasures (kama-bhoga), mud (seta). The people at large (janajanapada) are the lotuses and the king (raya) is that centrally situated great white lotus (ege paumavara-pundarika). The four men (catvari purusah) stand for four different creeds (anya-tirthas), the monk (Nirgratha bhikkhu) the genuine Law (dhamma), the bank of the pond (tira) dhammatitha/ dharmatirtha, and the words (uttered by the monk) dharma-katha; while the "flying up" of the (central great) lotus implies salvation (nirvana). The Acaranga Book I (particularly its Chapters 1-6) contains the main maximic and aphorismic phrases and statements of Mahavira (together with the short and archaic explanatory summaries thereof) and it may thus collectively date from c. B.C. 500-300. The oldest part of the Pundarikaadhyayana, by comparison and by virtue of its language as well as cadence and style, almost approaches that hoary antiquity and in any case does not seem later than c. B.C. 400-300. In point of fact, inside the bulk of the Kathanuyoga class of texts in the canon (where the paragraphs usually start with 'tate nam se', 'tise nam se' etc.), the Pundarika-text, by its archaic style, mould, feel, look, phrasing, and content seems by far the oldest known agamic passages till date. Arhat Vardhamana alias Jina Mahavira seemingly was fond of allegories and riddles as revealed from the quotes dependably ascribable to him, by virtue of their distinctive style, form and, content, and noticeable in the earliest portions of the Acaranga; and the Pundarika-allegory is strongly reminiscent of his personal style, verve, predilection, and peculiar nuance. So, to all seeming, it is a genuine fragment of a text which for its content can be referred back to the Jina. As for the choice of expressions and words in this archaic part, it is parallaled not only in the Acaranga (1.1)" but also, to a small extent, in the Sutrakrtanga-I, in its "Mahavira-stava" (I. 6) (c. 3rd-2nd cent. B The bhasya-like expository part in the Pundarika text, that in sequence For Personal & Private Use Only

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Vol. XXXVI, 2013 On the Antiquity and Original Parts of the "Pundarika Adhyayana" 3 follows the older original text as noted above, is positively younger in style, mannerism, and idiom though not very late. This commentarial part may have been added by way of clarification of the main allegorical text sometime in c. 1st cent. B.C.-A.D. While it offers fairly plausible, indeed admissible interpretation of several metaphors met in the older text, it has failed to produce convincing explanation of the word/term pundarika itself. It likens it, of course wrongly, to a 'king' (for the central) and to the subjects' for the other (surrounding) smaller lotuses. But why must the king "fly up"? Why do the followers of other creeds desire and attempt to possess the pundarika if it is just a metaphor for a 'king'? (Surely, these were not the pre-medieval and medieval times when pontiffs of different religions did not disdain royal patronage, in fact they often, and jealously vied with one another for securing it.) The commentary's calling the "flying up" of this central lotus as "nirvana" is one other fallacy. For the central lotus itself, as far as it can be guessed, was intended to represent nirvana. And "flying up" of the lotus sensibly seems to symbolise the process of attainment of liberation. The main text, in point of refers to each person as desiring "I shall uproot and pluck (unnikhissami) the central white lotus" which would imply that each one of differing creed was hoping and trying for attaining nirvana through his own sectarial path, but failed. The mendicant (bhikkhu), believably of the Nirgrantha (and not Buddhist) persuation in this context, was the only soul who had followed the right path, the genuine law (dhamma). (The Bhasya, however, inter dharma as bhikkhu!) The other lesser lotuses possibly are intended to stand for attractive siddhi-rewards, or better births, general betterment for the Self et cetera, but not the much coveted, singular, ultimate achievement, namely the release from the cycles of births and deaths. . The third stratum of the text embodying sutras 646-693, intended to enlarge upon the preceding shorter commentary, is the thickest and apparently is a conglomerate of several partly relevant or distantly and derivatively related passages of varying lengths, some even seeming extraneous. The central idea of those few passages (within this bulk) which alone seem relevant (and among themselves consistent), are those which clarify the point concerning 'creeds' or 'schools of thinking' represented by the "four purusas" and the refutation of their beliefs on a primary level. But there are too many other passages, which the compiler/redactor (and possibly also interpolators) had thought to have an explanatory bearing on what the ancient bhasya had to say. In the process, passages from varied sources, of different dates and of differing stylistic consistencies are all huddled up together. Some of these For Personal & Private Use Only

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M. A. Dhaky SAMBODHI passages (651, 680) are from a source as ancient as the Acaranga I (203, 132); and a few others in a style with an early look are 668, 673, and 674. The bulk of the rest may have been composed and next compiled in the first two centuries of the Christian Era'. . The illustrious Digambara scholiast Svami Virasena in his Dhavalatika (c. A.D. 800-817) on the Satakhandagama of Puspadanta and Bhutabali (c. late 5th or early 6th cent. A.D.), includes, on the basis apparently of some Yapaniya source, the Pundarika and the Mahapundarika among the anga-bahya class of texts . Could these two texts have been amalgamated into the "Pundarikaadhyayana" of the Sutrakrtanga? After all, the whole of its second Book is made up of 'appendices' put together probably in the Mitra or Saka period and possibly before the second century A.D. when the Boika/Acela-Ksapanaka sect under Arya Sivabhuti had separated from the main stream of the Nirgrantha Church. The Yapaniya possibly was an offshoot of, or a sect cognate of the aforenoted sect that mainly flourished in northern Karnataka which, unlike the Digambara, possessed agamas and which believed in the salvation of the female gender, householders, as also followers of other creeds. Annotations 1. Suyagadarigasuttam, Ed. Muni Jambuvijaya, Jaina-Agama-Series No. 2 (2), Shri Mahavira Jaina Vidyalaya, Bombay, 1978, Book II, pp, 121-151. This is a somewhat better, methodically speaking more useful than any previous Indian edition of the work. I have consulted this Bombay edition for the present article and all textual references pertain to that edition. 2. In the concerned text appended in the sequel, for the words forming the phrases, I have removed the Maharasri Prakrit forms as well as the influences or affectations of that language and restored the original Ardhamagadhi forms, as far as was possible, on one hand on the basis of the word-forms encountered in different agamic curni-texts (7th cent. A.D.) and on the other hand with the help of the generalities of the demarcating differences of the earlier and later linguistic tendencies in the Prakrit lore on the other. For example 'na' is at most places replaced by the natural 'na'; 'ya' sruti by its original consonants like 'ta', 'ca', etc.; 'i', or 'T' by 'ti', etc. Only when a text, supposedly of great antiquity is restored to its original linguistic form, the Ardhamagadhi-ness of its appearance shines with brilliance. What the great German scholars of the past called 'old Ardhamagadhi' was the real 'Ardhamagadhi'. Their so-called 'new Ardhamagadhi' is largely the Ardhamagadhi progressively, frequently, as well as mercilessly raped by Maharasri Prakrta. The pre-medieval and medieval modernizing processes effected with the aid of late Prakrit rules and assumptions thereof have done considerable damage to the old , replaced ny of grear ke tay For Personal & Private Use Only

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Vol. XXXVI, 2013 On the Antiquity and Original Parts of the "Pundarika Adhyayana" 5 canonical language which originally must have been in its pristine linguistic form and, as a result, prejudiced judging or estimating the correct chronological position particularly of the early works of the Nirgrantha canon and also, as its consequence, hampered deciding on their real antiquity vis-a-vis the Buddhist Pali canon. 3. 4. 5. 6. 7. 8. 9. In the text I have filled up the gaps in the phrase (suggested by the abbreviatory and indicative word, java) by supplying the left out 'understood' parts to render them as fuller phrases. For example, the expressions puritthimato va disato agato, dakkhinato va disato agato... etc. (Acaranga I. 1. 1/1) may be compared with the wordings for the four directions from which the four purusas came, namely puritthimato disato anudisato va agamma of our text I. 1. 643. The qualificatory 'ksetrajna' and 'kusala' in vs. 3 (I, 6. 354) figuring in the texts of the earliest agamas also occur in the earlier part of the Pundarika text. These terms virtually disappear in the agamas of the middle phase. The author of this bhasya-like part is thus not only later since his vyakhyana or exposition is faulty; it is also clear that he did not belong to the direct agamika-tradition of this text. What the Yapaniya commentator Aparajita in his Vijayodaya-tika (c. early 9th cent. A.D.) on the Aradhana of Sivarya (c. 5th-6th cent. A.D.) cites of Pundarika-dhyayana is somewhat paralleled in this third stratum. (Cf. Muni Jambuvijaya, "Introduction", p. 32). The version of the canon that the Yapaniyas had must date prior to A.D. 363 at which the Mathura Synod was convened and hence the one that existed before the date of the Botika schism, which took place some date in the first half of the 2nd cent. A.D. (I am discussing this problem of the concerned chronology elsewhere. Under the circumstances, the Yapaniya version of the "Pundarika adhyayana" must belong to a date prior to c. A.D. 200; hence the third stratum of the Pundarika-adhyayana of the Sutrakrtanga II was compiled at a date seemingly earlier than c. A.D. 200.) Aparajita suri, too, in his Vijayodaya-ika, refers to the Pundarika and the Mahapundarika texts. Still earlier, it appears in the Varanga-carita of Jata Simhanandi (who probably was Yapaniya c. A.D. 675). (If I have remembered correctly, these also figure in the list given by Pujyapada Devanandi in his commentary, the Sarvarthasiddhi, [c. A.D. 650] on the Tattvartha-sutra.) It is possible that, in the present Pundarika text within the Sutrakrtanga, the later part was the above-noted Mahapundarika, a late agamic work originally separate from Pundarika, but derivatively dependent on it. It is merged with as the extension of the original and archaic Pundarika section in the available Pundarika-adhyayana. Cf. the discussion by Pt. Dalsukh Malvania, "Prastavana" (Hindi), Jaina Sahitya ka Brhad Itihasa, pt. 1, Varanasi, 1966, p. 38. For Personal & Private Use Only

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6 M. A. Dhaky pauNDarIka adhyayanam 638 sutaM me AusaMtena bhagavatA evamakkhAtaM / ihaM khalu poMDarIke nAma ajjhayane tassa naM ayamaTTe pannatte / "se jathA nAmate pukkharaNI sitA bahuudagA bahusetA bahupukkhalA laddhaTThA puMDarIgiNI pAsAdItA darisanItA abhirUvA paDirUvA / SAMBODHI tIse naM pukkharaNIe tattha tattha dese tarhi tarhi bahave paumavarapoMDarigA bucitA - anupuvvatA UsitA rutilA vannamaMtA gaMdhamaMtA rasamaMtA phAsamaMtA pAsAdItA darasanItA abhiruvA par3iruvA / tIsenaM pukkharaNI bahu - majjha - desa - bhAge ege mahaM paumavarapuMDarIge bucite anupuvva Usite rutile vanamaMte gaMdhamaMte rasamaMte phAsamaMte pAsAdIte darisanite abhirUve paDirUve / savvAvaMtI ca naM tIse pukkharaNIe tattha tattha dese tarhi tarhi bahave paumavarapuMDarIgA bucitA anupuvvaTThitA UsitA rutilA vannamaMtA gaMdhamaMtA rasamaMtA phAsamaMtA pAsAdItA darisanitA abhirUvA paDiruvA / savvAvaMti ca naM tIse pukkharaNIe bahumajjhadesabhAge ege mahaM paumravarapoMDarIge bucite anupuvvaTThite Usite rutile vannamaMte gaMdhamaMte rasamaMte phAsamaMte pAsAdIte darisanite abhirUve paDirUve | aha purise puratthimAto disAto Agamma taM pukkharaNIM tIse pukkharaNIe tIre ThiccA pAsati taM mahaM egaM paumavarapuMDarIgaM anupuvvaTThitaM UsitaM rutilaM vannamaMtaM gaMdhamaMtaM phAsamaMtaM pAsAdItaM darisanitaM abhirUvaM paDirUvaM / tate naM se purise evaM vadAsI - ahamaMsi purise khetanne kusale paMDite viyatte medhAvI abAle maggatthe maggavidU gatiparakkamannU ahametaM paumavarapuMDarIgaM unnikkhessAmi tti kaTTu iti vaccA se purise abhikkame taM pukkharaNi jAva jAvaM ca naM abhikkame tAva tAvaM ca naM mahaMte udage mahaMte sete pahIne tIraM appatte paumavarapuMDarIgaM no havvAte no pArAte aMtarA pukkharaNIe setaMsi visanne paDhame purasajjAte / athApare docce purisajjAte / aha purise dakkhiNAto disAto Agamma taM pukkhariNIM tIse pukkhariNIe tIre ThiccA pAsati taM mahaM egaM paumavarapuMDarIgaM anupuvvaTThitaM UsitaM rutilaM vannamaMtaM gaMdhamaMtaM ssamaMtaM phAsamaMtaM pAsAdItaM darisanitaM abhirUvaM paDirUvaM / ta ca ettha egaM purisajAtaM pAsati pahINaM tIra apattaM paumavarapuMDarIgaM no havvAte no pArAte antarA pokkharaNIe setaMsi visannaM / For Personal & Private Use Only

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Vol. XXXVI, 2013 On the Antiquity and Original Parts of the "Pundarika Adhyayana" 7 tate naM se purise taM purisaM evaM vadAsI-aho naM ime purise akhetanne akusale apaMDite aviyatte amedhAvI bAle no maggatthe no maggavidU no maggassa gatiparikkamannU jaM naM esa purise khetanne kusale paMDite viyatte medhAvI abAle maggatthe maggavidU gatiparikkamannU ahameta paumavarapuMDarIgaM unnikkhessAmi no ca khalu etaM paumavarapuMDarIgaM evaM unnikkhettavvaM jathA naM esa purise manne / ahamaMsi purise khetanne kusale paMDite medhAvI abAle maggatthe maggavidU maggassa gatiparikkamannU ahametaM paumavarapuMDarIgaM unnikkhissAmi tti kaTTa iti vaccA se purise abhikkame taM pukkharaNiM jAva jAvaM abhikkame tAva tAvaM ca naM mahaMte udage mahaMte sete pahIne tIraM appatte paumavarapuMDarIgaM no havvAte no pArAte aMtarA setaMsi visane docce purisajAte / athApare tacce purisajAte / aha purise paccatthimAto disAto Agamma taM pukkharaNiM tIse pukkharaNIe tIre ThiccA pAsati taM mahaM egaM paumavarapuMDarIgaM anupuvvaTThitaM UsitaM rutilaM vanamaMta gaMdhamaMtaM rasamaMtaM phAsamaMtaM pAsAdIte darisanite abhirUve paDirUve / te tattha donni purisajAte pAsati pahINe tIraM appatte paumavarapuMDarIgaM no havvAte pArAtte setaMsi visanne / . tate naM se purise evaM vadAsI-aho naM ime purisA akhetannA akusalA apaMDitA aviyattA abheghAvI bAlA no maggatthA no maggavidU no maggassa gatiparikkamannU jaM naM ete purisA evaM manne amhe taM paumavarapuMDarIgaM unikkhessAmo no ca khalu etaM paumavarapuMDarIgaM evaM unnikkhettavvaM jathA naM ete purisA manne / __ ahamaMsi purise khetanne kusale paMDite viyatte medhAvI abAle maggatthe maggavidU maggassa gatiparikkamannU ahametaM paubhavarapuMDarIgaM unnikkhessAmi iti vaccA se purise ta pokkharaNiM jAva jAvaM 'ca naM abhikkame tAva tAvaM ca naM udage mahaMte sete pahIne tIraM apatte paumavarapuMDarIgaM no havvAte no pArAte aMtarA setaMsi visanne tacce purisajjAte / athApare catutthe purisajjAte / aha purise uttarAto disAto Agamma taM pukkharaNiM tIse pukkharaNIe tIre ThiccA pAsati [ mahaM] egaM paumavarapuMDarIgaM anupuvvaTThitaM UsitaM rutilaM vannamaMtaM gaMdhamaMtaM rasamaMtaM phAsamaMtaM pAsAdItaM darisanitaM abhirUvaM paDirUvaM / ta ca ettha egaM purisajAtaM pAsati pahINaM tIra apattaM paumavarapuMDarIgaM no havvAte no pArAte antarA pokkharaNIe setaMsi visannaM / - tate naM se purise evaM vadAsI-aho naM ime purisA akhetannA akusalA apaMDitA aviyattA amedhAvI bAle no maggatthA no maggavidU no maggassa gatiparikkamannU jannaM ete purisA evaM manne amhe taM paumavarapuMDarIgaM unnikkhissAmo / no khalu etaM paumavarapuMDarIgaM evaM unnikkhettavvaM jathA naM ete purisA manne / ahamaMsi purise khetanne kusale paMDite viyatte medhAvI abAle maggatthe maggavidU maggassa For Personal & Private Use Only

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8 . M. A. Dhaky SAMBODHI gatiparikkamannU iti vaccA se purise abhikkame taM pukkharaNiM jAva jAvaM ca naM abhikkame tAva tAvaM ca naM mahaMte udage mahaMte sete pahIne tIraM appate paumavarapuMDarIgaM no havvAte no pArAte aMtarA setaMsi visanne catutthe purisajjAte / atha bhikkhU lUhe tIraTThI khetanne kusale paMDite medhAvI abAle maggatthe maggavidU maggassa gatiparikkamannU annatarIto disAto anudisAto vA Agamma taM pukkharaNI tIse pukkharaNIe tIre ThiccA pAsati taM mahaM egaM paumavarapuMDarIgaM anupuvvaTThitaM UsitaM rutilaM vanamaMtaM gaMdhamaM taM rasamaMtaM phAsamaMtaM pAsAdItaM darisanItaM abhirUvaM paDirUvaM / te ca cattAri purisajAte pAsati pahIne tIraM appatte paumavarapuMDarIgaM no havvAte no pArAte antarA sataMsi visanne / tate naM se bhikkhU evaM vadAsI-aho naM ime purisA akhetannA apaMDitA amedhAvI bAlA no maggatthA no maggavidU no maggassa gatiparikkamannU jaM naM ete purisA evaM manne amheta paumavarapuMDarIgaM unnikkhissAmo no ca khalU etaM paumavarapuMDarIgaM evaM unnikkhettavvaM jathA na ete purisA manne / ahamaMsi bhikkhU lUhe tIraTThI khetanne paMDite viyatte medhAvI abAle maggatthe maggavidU maggassa gatiparikkamannU ahameta paumavarapuMDarIgaM unnikkhessAmi tti kaTTa iti vaccA se bhikkhU no abhikkame taM pukkharaNiM tIse pukkharaNIe tIre TThiccA sabai kujjAuppatAhi khalu mo paumavara ! uppatAhi khalu bho paumavara ! atha se uppatite paumavarapuMDarIge ! [purAtanaM bhASyam]. kiTTite nAte samaNAuso ! aDhe puna se jAnitavve bhavati ! bhaMte ! tti samaNaM bhagavaM mahAvIraM niggaMthA ca niggaMthIo ca vaMdaMti namasaMti vaMdittA namaMsittA evaM vaMdAsI-kiTTite nAte samaNAuso ! aTuM puna se na jAnAmo samaNAuso ! tti samaNe bhagavaM mahAvIre te ca bahave niggaMthA ca niggaMthIo ca AmaMtittA evaM vadAsI-haMtA samaNAuso ! AtikkhAmi vibhAvemi kiTTemi pavedemi saaTuM sahetuM sanimittaM bhujjo bhujjo uvadaMsemi / 685 se bemi logaM ca khalu mae appAhaTu samaNAuso / sA pukkharaNI bucitA / kammaM ca khalu mae appAhaTu samaNAuso ! se udage bucite / kAmabhogA ca khalu mae appAhaTTa samaNAuso ! se sete bucite / . jana-jAnapadaM ca khalu mae appAhaTu samaNAuso ! te bahave paumavarapuMDarIgA bucitaa| For Personal & Private Use Only

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Vol. XXXVI, 2013 On the Antiquity and Original Parts of the "Pundarika Adhyayana" 9 rAyANaM ca khalu mae appAhaTTa samaNAuso ! se ege mahaM paumavarapuMDarIge bayate / anautthiyA ca khalu mae appAhaThTha samaNAuso ! te cattArI purisajAtA bucitA / dhammaM ca khalu appAhaTu samaNAuso ! se bhikkhU bucite / dhammatitthaM ca khalu mae appAhaTTa samaNAuso ! se tIre bucite / dhammakathaM ca khalu mae appAhaTTa samaNAuso ! se sadde bucite / nivvANaM ca khalu mae appAhaTu samaNAuso ! se uppAte bucite / evameyaM ca khalu mae appAhaTu samaNAuso ! se evameyaM bucitaM / / For Personal & Private Use Only

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A note on the Jina Image from Medata, Rajasthan M. A. Dhaky Some years ago, Jitendra Shah, Director L.D. Institute of Indology, Ahmedabad, had gifted to the Lalbhai Dalpatbhai Museum, Ahmedabad, a stone image from Medata, of a seated Jina showing a surround of five (out of the eight) pratiharyas or objects and beings symbolizing the glory phenomena attendant upon the Jina. The image is one of the rare survivals in western India of the relatively early Jina images within the medieval period, a little abraded but largely intact, apparently since it had escaped the hand of an iconoclast?. The image being of medium size, originally may have been set up in a devakulika (subsidiary chapel). The Jina is seated on a lion-throne, the throne's two profile-wise lions are shown almost adorssed save for the presence between them of a wheel of Law (dharmacakra) shown edgewise and flanked by a pair of tiny dears. At the two extremities of the throne occur two small seated figures, customarily of the Yaksa Sarvanubhuti and of the Yaksi Ambika. Above the throne, placed centrally is the seated figure of Jina Rsabha with usnisa on the head and hairtuft noticeable over the shoulders. The Jina is attended by a pair of camaradharas or fly-whisk bearers standing in an elegant dvibhanga posture. Behind the bhamandala (aureole) gracing the head of the Jina, rises a chatratraya or the triple umbrella on a round staff carved in high relief. A pair of small figures of the maladharas or garland-bearing gliding angels, one each shown above the camaras held by the camaradharas. Flanking the umbrella is the pair of Hiranyendras? where the elephants.in profile are unusually shown with the head gracefully turned toward the spectator, thus emphasizing their bodies' tridimensionality and thereby heightening their relief. On their back they carry the figures of a mahaut, then Indra in the centre, and plausibly his For Personal & Private Use Only

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Vol. XXXVI, 2013 A note on the Jina Image from Metata, Rajasthan 11 consort or an apsaras seated behind him. And above the third tier of the chatra comes to view a minor god beating a drum (deva-dundubhi) and, behind it pips out a short schematically rendered pair of leaves indicative of the caitya-vsksa. The overall composition of the image, in terms of configuration and setting, is as impressively handsome as is well-balanced, with all of the requisite details beautifully carved in medium-high relief. The date of the image can be inferred as of an earlier century of the medieval period and hence tenth century, preferably its first years in the first quarter. This is hinted by the outstretched elbows of the hands placed in padmasana posture and the elegance of the dvi-bhanga posture together with the serenity shining on the faces of the camara-bearers just as the fact of their torsos exhibiting lesser number of ornaments. In short, the dating is dependent on stylistic basis for want of an aid from an engraved inscription. This date for the image, when compared with the several contemporaneous examples from Madhya Pradesh, seems valid. Notes and References 1. The Arabs of Sindh, some time early in the second quarter of the eighth century, had proceeded as far as Lata, their attack repulsed with difficulty by the combined forces of the Pratihara monarch Nagabhaa I and probably the Calukya ruler Avanijanasraya. During that invasion, the temples and images, in the area from Bhillamala to Lata, must have suffered. Second, during the invasion by Mahamud of Gazana in late 1025 A.D. on Somanatha. On his route, images and carved figures of all kinds must have been mutilated and the sacred buildings destroyed. Poet Dhanapala mentions Srimaladesa (Bhillamala area), Anhillavada, Candravati, Soratha, Delvada, and Somesvara, as cities/sites assumably destroyed by him. The third was a disastrous attack by Shahbuddin Ghori in c. 1195-96, on Ajmer (Ajayameru) resulting in the disappearance of the Cahamana monarchy and, lastly, by the armies sent by Allauddhin Khilaji in c. 1305 A.D. which had devastated most of the then extant religious buildings together with their sacred and decorative images in Gujarat. On account of those calamitous iconoclastic attacks, very considerable number of early and medieval sculptures and buildings in western India were lost. And hence many early Jina images, too, have gone forever. 2. The association of Hiranyendras with the Jina image's entourage is a feature characteristic of the medieval period in western India. This characteristic is not met after early tenth century. 3. Greater the stretching of elbows, earlier the image. For Personal & Private Use Only

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M. A. Dhaky SAMBODHI 4. Cf. author's "Mahavira of Satyapura in Historical Perspective," Sambodhi Vol. XXVIII, Ahmedabad 2005, p. 48, vs. 3. (The accompanying illustration of the image under discussion is reproduced by the courtesy and kindness of Dr. Jitendra B. Shah.) The image of Jina Rsabha from Medata, Rajasthan, c. early tenth century A.D. For Personal & Private Use Only

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Significance of Geometry in the Rgveda Parameswaran Murthiyedath The aegveda was felt a complex document in spite of being large and in spite of containing many repetitions. One would have expected the complexities to fade away by virtue of the repetitions; but that was not to be. In spite of many repeated statements and usage of block ideas, the text eluded proper interpretation. Though several reasons could be cited for this state of affairs that existed for the past few millenniums, those reasons could be seen to have shifted and taken new positions all these while. On the other hand, it could be observed that several liberties were taken as to the contents of the Rgveda, by various distinguished scholars all through the same period. The Rgveda and in short the general public were often sympathetic to these interpretations, due to a total lack of alternatives. The formative style of the Language of 'Sanskrit of the Vedas" got transformed and constantly updated as time progressed, such that the original ideas became irredeemable. Besides, the fact that the ideas mooted by the Rgveda were more in line with modern physics than the poetic story telling of the later period, necessitated a set of scientific progress to take place that would be required to recognise the Vedic principles. That was not to occur until the first half of the 20th century. By that "time, however, the Vedic scholarship declined to recognise the meanings of the Rgveda as anything other than what Sayana said a few centuries earlier. It was a matter of convenience for the people of India as well as the scholars of the rest of the world. It is not meant here that the Rgveda dealt with scientific matters only and nothing else. There could be no doubt that Rgveda concerned itself with a set of universal principles of creation and existence, with an unavoidable divine nature well attached. A universal consciousness and a Supreme Divinity guided all, past and present. To know the nature of this Supreme Divinity is to know the creation of this very universe. Such descriptions were unable to avoid the detailed description of the physics of the universe and obviously the For Personal & Private Use Only

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14 Parameswaran Murthiyedath SAMBODHI geometry of the universe. While the Vedic sages were careful to avoid statements on the absolute dimensions of these occurrences, geometry could not be presented without certain statements of algebraic precision. It is about those algebraic geometry that the present narrative is primarily concerned. The most usual form and content of Vedic geometry would be identified with that of the yajna in general, of the sulbasutra specifically and of the geometry of the yajna that was found in the performance circuit, more specifically. Such a progress of the knowledge of the Vedic geometry carried along several misconceptions, which in the recent past went unchecked. The ritualistic fervour and devout nature prevented any type of speculation about the origins of such geometric configurations. It could be noticed that even during the period of documenting the sulbasutrd, such enquiries were not made or at least no records of such enquiries came to our notice. Therefore, if we have to know the reasons of geometrical significance attached to the yajna and the Rgveda, we have to make enquiries, all afresh. Such new enquiries would reveal that the geometry of the Rgveda was not only about space but equally speculated on time. First of all, the geometry of the Rgveda comes with a divine cleverness, unparalleled and apparently much beyond the ordinary human analytical ability and methods. Like all the statements of the Rgveda, the geometry would also come irrefutable and yet bizarre. One would not be able to deny it and at the same time fully comprehend it; not only as to the principles involved but also as to its geometrically special significance. As regards the Rgveda, there could be no doubt, that, the sages conceived this universe to be an enormous and yet imperfect, sphere, radially divided into 7 levels of existence and 7 levels of powers and energy. Added to it, the concept of a universe that pul d in 7 levels of contraction and expansion could be inferred from the several statements. This necessitated representation of not only of space, but time as well, by these geometrical presentations. Therefore, the centre-line symmetry that could be observed in all the uttaravedi forms of the yajna was the representation of the time element of a resonating state. This concept of symmetry came from the Rgveda itself. It would be observed that the geometry of the Rgveda were centred on circles, presumably for the purpose of bringing in an element of irrationality and transcendental nature to the geometrical concepts. Therefore, even triangles and trapeziums were conceived beginning with a circle. I had identified a dozen of specific geometric presentations of the Rgveda and have firmed up on For Personal & Private Use Only

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Vol. XXXVI, 2013 Significance of Geometry in the Rgveda 15 the geometrical solutions of the same. What is comforting in the process is that all of these would be found totally irrefutable, as claimed earlier. A much repeated geometrical theme of the Rgveda is a narrow isosceles triangle with its apex, a particular distance away from the centre of a circle and the outer side defined by another greater circle. The area of the trian-gle in such instances would amount to 108,000, based on which the later Sulbasutra conceived the uttaravedi forms to measure the same value. The following calculation would show that the 108,000 is the angular value of a rasi in seconds. (360 x 60 x 60)/(12) = 108,000 Now let us look at the geometry proposed by the Purusasukta (RV10.90) in detail. The Purusasukta is not only a famous hymn of the Rgveda, it would be found to be extremely complex. While scripting a commentary on the Furusasukta, an impression still lingered that a specific geometry was also proposed by the hymn. . However, a solution eluded for a long time. It was the presence of the term "iya" (a chord as well) that kept on nagging my mind and forced me to make a few attempts to solve this mystery. Finally, a solution indeed came along which satisfied and strengthened the interpretation of the first 4 verses. The specific geometry of the Purusasukta is as shown below. ... First a circle of radius = 1000 is made and later another one of radius 211 REF 8 SIS19 NVLOD0% For Personal & Private Use Only

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16 Parameswaran Murthiyedath =136 with the same centre. Line AB is 1000 long and cuts the inner circle at C. The line ED is parallel to AB and at a distance of 250. The line ED cuts the outer circle at F. Join line AF and this will cut the inner circle at point G. Now join line CG and point H is the midpoint of CG. A triangle made by joining H,F and B would return an area of 108,000. It would be further found that the base of the triangle measured to 252.0085849655 and the vertical drop to it would measure 857.1136575748. The area of the triangle as a product of these figures would be 108,000.000000015. The inset wheel form in the picture is the rdsi circle in full. The area is indeed 108.000 since triangle CFB would also be equal in area [(864 x 250)/2 = 108,000]. Besides the same triangle could also be constructed with an offset of 125 to both sides of the centre line and C as apex point and therefore the area being (864 x 250)/2 108,000. For this second construction the circles are not necessary. It should be noted that the dimensions of these two triangles are slightly different, while the area being the same. After knowing this much about this specific geometry, if we look at the Purusasukta the interpretation of the first four verses would be found to have contributed the following values. AC136 916 7702576ES 16.4644013412 J-857.1136575746 AB-1000 Area-108,000 Figure 2: Geometry of RV10.90 For Personal & Private Use Only SAMBODHI 1 1 BF230 BH-252.0085849655 BE-125

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Vol. XXXVI, 2013 Significance of Geometry in the Rgveda 17 -1000 was, obtained from "sahasrasirsa". 136 was obtained from "atyatisthaddasangulamri" where "dasa" alone is 10 and considering "dasarigulam" again, obtains 3 as the 3 digits of a finger. A value of 120 is added from the term "purusa" (120+10+3+3=136). The value of 250 was obtained from the term "pado" (as 1/4th of 1000) in the third verse. The various positional possibilities, by way of shifting the triangle to or fro, are at any rate indicated by the terms "sahsraksa sahasrapat". The terms "tato visvan vyakramat clearly suggested the uniform rotation of the triangle to complete the rasi circle. It could be noticed that the sages brought in a uniqueness to their geometry which could not be easily challenged. The geometry was used not only for consolidating the theories but also for identifying and correcting the course of interpretation at a later time. It is clear that the zodiacal movements were fully chartered by the Vedic sages and the Indian school of astronomy were based on these. However and obviously, for the Rgveda, the zodiac was the upper reach of mathematical concept and precision and possibly they considered everything beyond as careful and devoted speculation. For, the Rgveda statements went beyond the Sun and the zodiac, as they knew that the powers of a Supreme Divinity came down from a point far beyond. A divine consciousness pervaded all through the universe coming from much far and reaching this earth. The large details furnished by the sages were apparently as a result of a communion with that universal consciousness. The three points, derived from the inner circle (see picture above) is of great significance as far as the Rgveda is concerned. References to this would be found to abound all through the Rgveda. The exact ideological significance of these three points located on the limits of the heaven is yet to emerge. However, the Brahma in the middle and flanked by Visnu and Mahesvara, the most revered Gods of the Hindu faith and the Puranic lore could be well discerned. The Brahma arising from the nabhi is well represented by this geometric configuration. On the other hand, if we invest the satvarajatamoguna on to these points, we will obtain a proposal that it was from the rajoguna in the middle that the act of creation occurred. However, a unique mathematical and geometrical order based on the circles and the 3 points configured in this particular way, or in other patterns is a possibility. A state of contrite tension is present in the area value of 108,000. when this configuration is executed along with the circles, which represented the totally interactive nature of the universe and which the Rgveda anyway proclaimed in so many words and in so many places. For Personal & Private Use Only

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Parameswaran Murthiyedath SAMBODHI Most of the descriptions of the trapeziums in the Rgveda could be termed as comparatively simple, since the definitions came by direct statement of measurements, though the diabolical style of narration was always there. But in the case of the triangular forms of this verse and that of RV1.164.48 an apparent uniqueness could be noticed. In such cases, though the configuration gets completed by a process of progressive construction, one would get a feeling that a method of prior estimation and anticipated final value was within the abilities of the sages. If a finite area value was anticipated, the question that would arise is how could an infinite value could be targeted so accurately for that purpose. But we find that it was by a series of progressive steps taken that a desired configuration was brought about. In the process, we could also observe that the value of it was cleverly circumvented, possibly by using two concentric circles and the associated similarity and symmetry. Further the divine nature of the circle is in a way declared by making those circles to stand almost inconspicuous!(?) It is evident that the Vedic sages any way had the capacity for discreet arithmetic operations. The terms such as "dvipade catuspade", stating a geometric progression and expansion could be taken as comparatively simpler, to the striking set of series suggested by "asvapayaddabhitaye sahasra trimsatam hathai: dasanamindro mayaya" of RV4.030.21. This verse said that the universe progressively emaciated to the ends as if 1000 is divided by 30 and the balance 10 divided by 30 and the balance again divided by 30 and so on. If we conceive this operation as 33, 33.3, 33.333 etc. different series would emerge and the sages must have been angling to a particular value, which could be firmed up as suggested by the term "sahasra". Table 1: Rate of emaciation . Remainder /div Dividend product Remainder 100 30 33.3 999 30 0.0333 0.999 0.001 0.001 - 30 0.0000333 0.000999 0.000000999 0.00001 0.000000001 0.000001 30 0.0000000333 For Personal & Private Use Only

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Vol. XXXVI, 2013 Significance of Geometry in the Rgveda 19 Thus the Rgveda text resorted to use of mathematical orders without suggesting absolute values for space and time. However, the angular and positional values within the ecliptic would get properly enumerated. The curvature of space began with the churning actions that manifested from the very beginning of creation. The absolute position of the epicentre of all events was kept vague, just as the principle of the "mind"; that is, a divine mind. Waveform propagation was impressed upon. The triangles and trapeziums represented neither space nor time in absolute values, but were only characterising phenomenal tendencies. It was these divine tendencies that the sages worshipped. Just as Baudhayana stated." in those earlier times the uttaravedi forms were simpler triangles and trapeziums"; not so simple though. For Personal & Private Use Only

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Consciousness : A Critical Observation. (With Reference to Advaita Vedanta, Science and Brahmakumaris Philosophy) Sureshwar Mehar Summary Consciousness is the prime factor for the existence of every human being. Many ancient scholars, philosophers and modern scientists have been pondering and shedding light on it from various perspectives. Present paper is a dynamic synthesis with critical analysis of the views of Advaita Vedantins mainly Adi Sankaracarya and Swami Vivekananda regarding the concept of Brahman or Atman is the Universal and Pure Consciousness which manifests itself in various forms and the whole universe is its apparent transformation; of Scientists and Physicists such as Erwin Schroedinger, Max Planck, Eugene Wigner and Fritjof Capra about matter and consciousness as two different kinds of Reality and of Brahmakumaris modern spiritual philosophy which correlates both spirituality and science to explore reality for the upliftment of the whole humanity. Introduction Philosophy, Modern Science and Spirituality - a compact trinity of the most elevated dimensions knowledge can definitely explore the real nature of any physical or non-physical entity in this universe and can also give an integrated vision of truth and an integrated personality by which one can achieve perfection in every milieu of the activity. The object of Science is to know the nature of reality in physical realm. All the scientific explorations aim at discovering certain secrets behind the forces and phenomena of Nature and understanding the laws underlying them. Similarly, Philosophy explores both the realities, mundane and transcendental; but all the established philosophical systems e.g. Advaita Vedanta, Sankhya, For Personal & Private Use Only

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Vol. XXXVI, 2013 Consciousness : A Critical Observation 21 Nyaya etc. impart explanations on these two realities with their own methods of logic to justify them. Here in the present paper, endeavours have been made to throw some light on the spiritual perspective of Brahmakumaris. Spiritual Wisdom which promotes spirituality has the power to synthesize all branches of knowledge integrated into one undifferentiated whole; because it is so logical as to gain support from scientific and philosophical methods of exploration. It gives a comprehensive and clear world-view that verily inspires and unites mankind to a higher level of consciousness and a way of life enriched with the divine qualities. It has the sound blend of knowledge of both mundane and transcendental realities. Brahmakumaris, an international spirituo-educational, institution, shows a special paradigm of spiritual wisdom all the humanity towards acquiring its culmination. Brahmakumar Jagdish Chander, Chief Spokesperson of this spiritual organization, tries to establish an essence of the true nature of the subject matter in metaphysics through applying proper logic as well as scientific and philosophical techniques. Attempts have been made in the present paper to focus on the views of Advaita Vedantins, Scientists, Physicists and Brahmakumaris to provide a deep insight into the nature of Consciousness i.e. the Primary Reality. Advaita Vedantic View Advaita Vedanta is considered as the culmination-point among all the Indian philosophical systems. Referring to the Upanisadic statements, the founder of this Vedantic school Adi Sankaracarya and his followers like Swami Vivekananda have lucidly elucidated on the concept of Consciousness of Self. According to Sankaracarya, Atman or Brahman (Transcendental Self) has the nature of undifferentiated consciousness. Atman is eternal, self-luminous, universal consciousness which shines by is own light and reveals Jiva (Empirical Self) and all the objects which cannot reveal themselves. It is devoid of enjoying nature (bhoktitva) and activity (kartstva); but it appears to be an enjoying and active agent owing to its limiting adjuncts. 2 Ever-liberated Atman is beyond space, time and causality which is non-dual and one (ekameva'dvitiyam). The Absolute, Transcendental Supreme Self is the foundation of the empirical universe and the Supreme, infinite Brahman is the essence of Atman.3 Jiva is the Atman limited of individuated by the adjuncts of the body, the sense-organs, manas, buddhi and ahamkara. It is the psycho-physical For Personal & Private Use Only

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22 Sureshwar Mehar SAMBODHI organism. Atman, the Supreme, Self, is one, but it appears to be many individual selves (Jiva) owing to its limiting adjuncts (upadhi).4 The internal organ (antah-karana) is the adjunct of the Atman and it takes the form of manas, buddhi, vijnana and citta. Thus the internal organ in its four-fold form is the individuating principle of the Jiva. Atman is the transcendental and universal self, while Jiva is the empirical and individual self. Jiva is neith part nor a modification, of the Atman' but it is only its appearance. The adjuncts as body, sense-organs, manas, buddhi and the like are creations of avidya (atma-maya-visarjita) which are not real in nature. Jiva is an imaginary construction of the adjunct of buddhi that has no existence apart from buddhi which is the individuating principle and with the destruction of the psychophysical organism, Jiva, the individual self, merges in Atman, the supreme self. The pure consciousness or Brahman is the irrelative, formless, supreme reality that manifests itself in various forms (eko' ham bahu syama) and the whole universe is its apparent transformation. Refuting the analogy or example of space occupied by jars and the great space with souls and Brahman respectively, given by Sankaracarya, Brahmakumar Jagdish states that Souls (Jiva) and conscient beings and have individual samskara and with the destruction of their respective bodies, they cannot merge into the Supreme Soul who is perfect and omniscient. In fact, the souls can never be as perfect as God; for, if they could, they would not have an occasion to remain in illusion or be in state of ignorance. It should be remembered that the happiness of one soul affects others. A man's happy state affects even plants - it has been proved. So, in no way, the analogy of the space of jars etc. suits the typical case of God and souls, of which the former is a perfect conscient being and the latter are under illusion (Maya or avidya) and are, therefore, affected and are imperfect and vary even among themselves." Modern Advaita Vedanti, Swami Vivekananda gives his view regarding this matter : "According to the Advaitins proper, the followers of Sankaracarya, the whole universe is the apparent evolution of Brahman. Brahman is the material cause of the universe; but not really, only apparently. The celebrated illustration used is that of the rope and the snake, where the rope appears to be the snake; but was not really so...Even so, the whole universe, as it exists, is that Being. It is unchanged and all the changes we see in it are only apparent. These changes are caused by Desa, Kala and Nimitta or according to a higher psychological generalization, by Nama and Rupa." Again he says : "Modern science has really made the foundations of For Personal & Private Use Only

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Vol. XXXVI, 2013 Consciousness : A Critical Observation 23 religion strong..... What the metaphysicians call being', the physicists call 'matter'; but there is no real fight between the two; both are one. Though an atom is invisible, unthinkable, yet in it are the real power and potency of the universe. That is what the Vedantist says of Atman."" Criticizing the above-mentioned view of Swami Vivekananda, B. K. Jagdish logically renders his statement : "The Monists are not able to explain how God or Brahman totally gave up its divinity, Knowledge or Consciousness. How the immutable became mutable ? Since the Monists cannot say that God is mutable, therefore, they say that the transformation is not real, but is only apparent. But, in the case of the forces of Nature or Matter, the scientists say that the transformation is real or factual; it is not apparent or illusory. So the analogy of the snake and the rope is not befitting and the attempt at unification of God, souls and matter is only arbitrary. The parallel of the unified-field theory, cited as an'analogy by the Monists is only a contrived one and, in fact, goes against them." "There is no denying the fact that the things of the world are transitory or momentary. They are changing every moment. But this change is factual and real and this momentary existence also, for that moment, is real. There are so many sub-atomic particles and even if we thought that one of these kinds, say the Quarks, are the ultimate or original form of energy, we know that even that is momentary. But it does not mean that it has only illusory existence or that it does not exist. Moreover, even the Quarks, or whatever be the ultimate or original form of Matter of Nature, are not conscious. So we cannot say that 'the Being' and 'the Matter are the same. Certainly, we cannot."" Scientific View In the light of Science, especially in physiology, it is described that Consciousness and Body are two different entities where the-Body changes (because every seven years old cells are replaced by new ones), grows or decays with age; but Consciousness maintains its identity and continuity. If a person be considered as a mere body including brain, the fact of his continuous identity and continuous consciousness cannot be explained. B. K. Jagdish gives stress on these two realities by saying - The body may get exhausted of physical energy where as the. Mind or Consciousness may feel inexhaustibleness of physical, metaphysical or spiritual energy and may, in fact, grow with the years. While the body ages with years, the Mind gets only wiser or more experienced. The heart, which is a part of the body, may grow For Personal & Private Use Only

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Sureshwar Mehar SAMBODHI weaker with age; but the Consciousness or Mind may grow in its power to love or hate. Thus the two are different entities whereas the body is cellular and molecular, i.e. physical and is subject to law of chemistry and physics and physiology. The Mind, Consciousness or Soul is psychic, spiritual or metaphysical." Many eminent scientists and physicists such as Max Planck, Eugene, Wigner, Fritjof Capra and Erwin Schroedinger have thrown much light on this Consciousness in different angles. (i) Max Planck has said : "Consciousness, I regard as fundamental. I regard Matter as derivative of Consciousness. We cannot get behind consciousness. Everything that we talk about, everything that we regard as existing postulates consciousness."13 The Sentence "Matter is derivative of Consciousness", can be interpreted that both matter and consciousness are non-different, i.e. both are two sides of the same coin. But B. K. Jagdish declares that the existence of all the things is known only because of the existence of consciousness is a fundamental reality.14 (ii) Nobel physicist Wigner says : "There are two kinds of reality or existence - the existence of my consciousness and the reality of existence of everything else. This later is not absolute, but only relative. Excepting immediate sensations, the content of my consciousness, everything else is a construct."15 Through the Principle of Indeterminacy, Heisenberg finally stated that while observing quantum particles, uncertainty or indeterminacy would always remain and it cannot be eliminated. Einstein, who didn't believe in this uncertainty principle, said that there must be a 'hidden variable' somewhere which is responsible for this uncertainty. In 1961, Wigner gave his statement that it is the Consciousness of the observing scientists which is itself the hidden variable.16 He asserted that it is impossible to give an accurate and certain description of quantum processes "without explicit reference to consciousness." XVII B. K. Jagdish's comment on this above statement : If Wigner meant that the consciousness of the observer is a material energy which affects the observed particles, he would be wrong; because consciousness is not a For Personal & Private Use Only

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Vol. XXXVI, 2013 Consciousness : A Critical Observation 25 form of material energy. Consciousness of the observing scientist most probably affects the quantum particles, but in another way. Consciousness or Thought (which is one form of manifestation of consciousness) itself is non-physical or non-material, but it works through brain. Its own field interacts with the electro-magnetic field of the brain waves at a very subtle level, perhaps, at the level of photons. It is those brain's waves whose voltage can be measured and field can be determined that affect the quantum particles. 18 Therefore Matter and Consciousness interact and influence each other; but they are not convertible into each other. (iii) David Bohm has used the concept of 'Holon' in his theory of matter where he called it 'An implicate order? The scientists have felt that the inclusion of consciousness as a factor in determining external reality, as Geoffrey Chew has suggested, is an indispensable necessity. Famous scientist Fritjof Capra has asserted that Consciousness is an essential feature of David Bohm's Holon Theory, according to which the movement of one single particle is connected with the movement of the entire universe.19 B. K. Jagdish puts his statement : If all these assertions mean that it is necessary to understand that beside Matter, Consciousness also exists as a primary reality and in order to understand the universe, it is essential to understand Consciousness also, then that also is alright. But, if by making the above statements, one means to say that consciousness and Matter are inter-convertible or that souls and matter are one and the same entity, one changeable into the other, even as the Monists say, then their these assertions are without any foundations. They are mere assumption, unsupported by logic or science.20 (iv) Erwin Schroedinger has also given the argument or statement on the concept of consciousness. He contends: "Consciousness is never experienced in the plural, only in the singular... How does the idea of plurality so emphatically opposed by the Upanishadic writers arise at all ?... Consciousness finds itself intimately connected with and dependent on the physical state of a limited region of matter - the body ... The only possible alternative is simply to keep the immediate experience that consciousness is a singular of which that plural is unknown, that there is only one thing and that, what seems to be a plurality, is merely a series of different aspects of this one thing produced by a deception (Indian For Personal & Private Use Only

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26 Sureshwar Mehar SAMBODHI Maya).21 Similar view has also been seen in the 4th chapter of his book 'My View of the World'. Here Schroedinger has delivered this statement in support of Monism. Commenting on this view, B. K. Jagdish states : "Consciousness is never experienced in the plural, only in the singular." He shows the error committed here is that Schroedinger is taking 'Consciousness' and 'Conscious entities' as one and the same, whereas the fact is that these are two different entities. To illustrate this point further, B. K. Jagdish gives an example of (fragrance' and 'flowers'. 'Fragrance' in general sense, is one or singular; but the fragrant flowers - roses, jasmine, lotus etc are different and many or plural. Each one of these varieties has 'fragrance' in singular; but each one of the flowers is also different from others. If, therefore, we keep in mind that 'consciousness' finds manifestation in the forms of thoughts, desires, emotions, memory, judgement etc and these are different from one to the other individual, then we wouldn't say that souls are not plural Schroedinger has, therefore, been wrong in identifying 'Souls' with 'Consciousness' and there too, he has lost sight of the fact that the even 'Consciousness' as manifested in each individual case, is not the same and therefore, not singular.22 (v) Thomas Huxley, British bilogist and Darwinist has said : "I understand the main tenet of materialism to be that there is nothing in the universe but matter and force, two primitive factors.... It seems to me pretty plain that there is third thing in the universe, to wit, Consciousness which... I cannot see to be matter or force or any conceivable modification of either." Thus according to him "Consciousness is not a material force. "23 (vi) Sir John C. Eccles in his book "Self and its Brain" says that the experienced unity (of consciousness or mind) comes not from a neuro-physiological synthesis, but from the proposed integrating character of the selfconscious mind. He made his firm opinion that self or consciousness is not an epiphenomenon of the brain.24 (vii) Performing many experiments by stimulating various sites or points on the brain, scientist Penfield came to the conclusion that consciousness is located near the Hypothalamus and the Brainstem and it is not an epiphenomenon of the brain.25 (viii) Dr. Raymond A. Moody, in his book "Life After Life" conducting research For Personal & Private Use Only

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Vol. XXXVI, 2013 Consciousness : A Critical Observation 27 on 'the clinically dead' describes that the soul, the self or the conscious entity doesn't die with the body; but rather survives after the body has been disposed of.26 In this way, modern philosophers and scientists have elaborated much on the area of consciousness with their enlightened views or statements. Now the disposition of Brahmakumaris depicted with illustrations logically and meaningfully by Brahmakumar Jagdish Chander, is being discussed here. Brahmakumaris Dynamic View According to Brahmakumariis' philosophy, Consciousness is an essential and inherent attribute of the metaphysical energy called Soul, different from the organic and inorganic matter, body and the brain. As electricity is known by various names depending upon its different manifestations such as light power, heat and electro-magnetic force, so also Consciousness manifests itself in various forms and is named as Mind, Intellect, Memory, Emotion, Impression (Samskara) and so on. Ego, Mind, Intellect etc. are not material in nature;27 but the very consciousness or the soul-energy becomes manifest as thoughts, memory etc. as it comes in contact with the material body.28 The conscient soul functions through consciousness; but the brain limits it and enables it to have an experience of only three-dimensional objects, while without this limiting :. faculty, the Self can have multi-dimensional experience and exceptional insight.29 The soul does have an aura which appears in the form of subtle body, having different brightness depending upon the degree of its purity. The Self or soul is a point of light which is spiritual in nature, divine in its original potential scintillating with seven divine qualities - Knowledge, Purity, Happiness, Peace, Love, Bliss and Power, and is different from the mundane light.30 Souls (Atma) originally dwell in the Soul-world or Brahma-loka, i.e. far bevond this material world with the Parent or Supreme Soul (Paramatma or isvara) in the incorporeal, inactive, thoughtless and calm state. But when they come down to this earth and take birth in the form of bearing the bodies, they become known as individual souls (Jivatma). Within body, soul resides in between the two eye-brows, the central point of the Hypothalamus, Peneal and Pituitary glands and from there it controls the brain and the whole body. Souls are plural and are not parts of God. All souls are eternal sons of God. In the state liberation or release, the soul does not merge into God, who has his separate identity. God or Paramatma is also a soul, a point of spiritual energy, but He is supreme among all souls and is not bounded by any action For Personal & Private Use Only

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Sureshwar Mehar SAMBODHI and its reactions. He is beyond the limitation of birth and death. He is omnipotent, omniscient and ocean of all divine qualities e.g. knowledge, bliss, peace, purity etc., but is not omnipresent or all-pervasive entity, like Brahman of monists. Souls are numerous, individual and immortal. Therefore, the analogies of Sparks to Fire and Rosary etc. given by Advaita Vedantins, are erroneous of fallacious. 31 All the knowledge, namely science, is a result of a person's abilities that are only manifestations of consciousness at various levels. Consciousness is the first of the prime reality; for, without it, all the realities and laws - physical, chemical, mechanical etc. would remain unknown. It is consciousness that knows and can know, or learns and can learn. Consciousness is the knower (Jnata), while the material forms of reality or the events and phenomena belong to the realm of known or knowable (Jneya). The use and purposes of material forms are determined by the knower, consciousness, and it is the consciousness who experiences or consumes the physical things. So there is vast difference between 'I or Self and the 'Matter' i.e. material, physical, phenomenal or transient. It is 'T or 'Consciousness' that makes continuity possible in life and without it, all would be meaningless, purposeless, useless and worthless. 32 Consciousness is not observable and quantifiable; hence it is out of the scope of science. Therefore, either science should enlarge its scope or it can be studied in the discipline called 'Spiritual Science' or 'Meta Science'. 'Consciousness' is the other name for the 'Self.' We give it the label 'consciousness' in order to distinguish it from all that which doesn't have 'consciousness' i.e. which cannot think, judge, remember, analyze, focus, decide and do such other mental, intellectual or emotional activities. Each one of us in an individual 'Self'. Consciousness has a moral dimension. All our actions or efforts have some motives underlying them and we employ some means to reach our goals or to attain certain ends. Motives determine our attitudes and outlook and influence our behaviours that are related to values or ethical principles. In other words, Consciousness has another aspect, namely 'Conscience. 33 In conclusion, B. K. Jagdish clearly points out that if any philosophy denies the existence of soul or self as a separate conscious entity, the it leads to peacelessness. The learned ones in science try to discover with-out; but they do not try to know the 'self i.e. with-in. Without the scientific knowledge of the self, one would have only a distorted, incomplete or fractured and fragmented world-view.34 For Personal & Private Use Only

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Vol. XXXVI, 2013 Consciousness : A Critical Observation 29 Conclusion From the above discussions, it can be maintained that Brahmakumaris perspective is more rational, experience-based and easily accessible while discovering the true nature of 'Consciousness' in the metaphysical milieu. Spiritual view displays a clear and authentic theoretical evidence for sound understanding about the subject-matter. Henceforth, it is stated that Consciousness or spiritual energy is quite different from the material forms of energy manifested in the mundane world. The super-mundane entity soul, self, spirit or psyche is eternally existent and conscient in its nature and acts and reacts to the stimuli and also thinks, feels and reaps the fruits of its actions. Therefore, one should always endeavour to recognize one's own true identity i.e. divine, pure, conscient, infinitesimal point of metaphysical energy giving up identification with the physical or the material, then that paves the way towards perfection. And by acquiring the completely true knowledge of Self, Supreme Self and the Universe, one should definitely approach to a holistic world-view. End Notes 1. S. B. Pra. Upa., 6/2 "Na hi kevalasyatmano bhoktrtvam asti, buddhyadyupadhikrtameva tasya bhoktstvam." S. B. Katha Upa. 1/3/4 "Tadveda atmasvarupam brahma niratisayam bhumakhyam brahmeti viddhi." S. B. Kena Upa. 1/5 4. . "Ekasyaiva tu bhedavyavahara upadhikrtah, yatha ghatakaso mahakasa iti." S. B. Bra. Su, 1/2/20 5. S. B. Mandu. Karika, 3/7 6. "Paramarthastu na jivo nama buddhyupadhiparikalpitasvarupav yatirekenasti.", S. B. Bra. Su,, 2/3/30 7. Ghatadisu pralinesu ghatakasadayo yatha / Akase sampraliyante tadvajjiva ihatmani | S. B, Mandu. Karika, 3/4 8. Eternal World Drama-II, P. 16-17 9. The Complete Works of Swami Vivekananda, Vol. 1, P. 363 10. Bid, Vol.3, P. 269 11. Parallels between Science & Religion...., P. 39-40 For Personal & Private Use Only

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30 12. Eternal Dharma - I, P. 53-54 13. Philosophical Aspects of Modern Science, P. 12 14. Sureshwar Mehar Eternal Drama - I, P. 28-29 Do you Know Your Real Self, P. 22-23 Parallels between Science & Religion..., P. 47 15. Symmetries and Reflections, P. 189 16. Mysticism and the New Physics, P. 33 17. Ibid, P. 34 18. Parallels between Science & Religion..., P. 48 19. The Turning Point, P. 88 20. Parallels between Science & Religion...., P. 46 21. What is Life, pp. 88-89 22. Parallels between Science & Religion...., P. 43 23. Do You Know Your Real Self, P. 51 24. Loc cit 25. Ibid, P. 51-52 26. Ibid, P. 53 27. 28. 29. Eternal Drama-I, P. 44-45 30. Do You Know Your Real Self, P. 23 31. Eternal Drama I, P. 202, 207, 222, 238-241 32. Complementarily of Science and Spirituality for better life, P. 3-4 33. Ibid, P. 4-6 34. Ibid, P. 5 Eternal Drama I, P. 69 - SAMBODHI References 1. Eternal Drama of Souls, Matter and God, Part-I, B. K. Jagdish Chander, Prajapita Brahma Kumaris Ishwariya Vishva-Vidyalaya, Pandav Bhavan, Mount Abu, Rajasthan, 1998, Rpt. The Eternal World Drama (Part-II of the series, titled 'Eternal Drama of Souls, Matter and God'), Hassija, B. K. Jagdish Chander, Prajapita Brahma Kumaris Ishwariya Vishwa Vidyalaya, Pandav Bhavan, Mount Abu, Rajasthan, 1985, 3rd Edition. For Personal & Private Use Only

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Vol. XXXVI, 2013 Consciousness : A Critical Observation 31 3. Brahmasutra-Sankara-Bhasya (S. B, Bra. Su), with Ratnaprabha Commentary, Bholebaba, Bharatiya Vidya Prakashan, Delhi, 2004. 4. Isadinau Upanisad with Sankara Bhasya (S.B.), Gita Press, Gorakhpur, 2000. 5. Mandukya Karika with sankara Bhasya (S.B.), Gita Press, Gorakhpur, 1998. 6. The complete Works of Swami Vivekananda, Advaita Ashram, Calcutta, 1977. 7. Science and Spirituality, B. K. Jagdish Chander, Brahmakumaris World Spiritual University, Pandav Bhawan, Mount Abu, 1998. 8. Parallels between Science and Religion and Philosophy and Science - A Critical Review, B. K. Jagdish Chander, Brahma Kumaris Ishwariya Vishwa Vidyalaya, Pandav Bhawan, Mount Abu, Rajasthan, 1994, 1st edition. 9. What is Life with Mind And Matter & Autobiographical Sketches, Schrodinger, Erwin, Cambridge University Press, London, 2002. 10. My View of the World, Schrodinger, Erwin, Cambridge University Press, 1964. 11. The Turning Point, Capra, Fritjof, Flamingo, London, 1983. 12. Symmetries And Reflections, Wigner, Eugene P., The M.I.T. Press, USA, 1970. 13. James Jeans : Philosophical Aspects of Modern Science, George Allen and Unwin, 1932. 14. Mysticism and the new Physics, Talbot, Michael, Bantom Book, New York, 1971. 15. Do you know your Real Self, B. K. Jagdish Chander, Brahma Kumaris Ishwariya Vishwa Vidyalaya, Pandav Bhawan, Mount Abu, Rajasthan, 1994. . Complementary of Science and Spirituality for better life, B. K. Jagdish Chander, Prajapita Kumaris ishwariya Vishwa Vidyalaya Pandav Bhavan, Mount Abu, Rajasthan. 17. A History of Indian Philosophy, 2 Vols, Sinha, Jadunath, 1956. 18. A Critical survey of Indian Philosophy, Sharma, Chandradhar, Motilal Banarsidass, Delhi, 1990, Rpt. For Personal & Private Use Only

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Issues of Philosophy of Language in Jaina Philosophy Shruti Rai & Surjya Kamal Borah Philosophy of language has come into light in the 19th century western philosophy, while in India, it has been a subject of enquiry since the commencement of the Indian knowledge tradition which starts from the time of Rgveda. Jaina philosophy, one of the most important philosophical schools of Indian tradition, recognizes the significance of language. Generally, there are two types of debate regarding the nature of language i.e. language is either constructive or representative. Jaina philosophy accepts the representative theory of language. Accordingly, language is the mode to represent the world since it is the medium of communication. Sabda is the form of atom (pudgala) here, an outcome of the physical endeavour. This nature of the sabda is described by the theory of saptabhanginaya and syadvada. This article is an attempt to examine the representative nature of language according to the Jaina philosophy. ISSUES OF PHILOSOPHY OF LANGUAGE IN JAINA PHILOSOPHY Language is one of the central aspect in Indian philosophical schools. The schools examine language from different point of view according to their fundamental principles. Jaina philosophers are also aware to the problem of language that's why the discussions of language have been occurred time to time. The noticeable evidence is the first samgha-bheda, where Mahavira and his son-in-law fall in dispute over the nature of present continuous. The significance of relation of human with language in the context of communication is fully elaborated in the Tattvarthasutra of Umasvati. The text elaborates the role of language for social human being with the help of parasparopaghraho jivanam sutra1. For Personal & Private Use Only

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Vol. XXXVI, 2013 Issues of Philosophy of Language in Jaina Philosophy 33 . Jaina darsana deliberates issues like origin of language, nature and structure, semantic theory, relation between word-meaning, meaning as universal vs. particular or samanva vs. visesa, limitation of meaning, relation between language and truth, types of sentences with the foreground theory of saptabhanginaya. Saptabhanginaya is the theory of anekantavada, accordingly, each vastu has so many dharmas, which can be percept relatively. Thus, dharma is truth with relation to. The school embraces all mutually contrastive aspects of language, relating to other Indian schools, Jaina school stands for the atomic language i.e. pudgala, generated by physical endeavor. In the terminology of Vyakarana darsana, it goes with the level of vaikhari only. It does not recognize the subtle level of language. However, the relationship between thought and language is discussed but that thought i.e. mati jnana? cannot be compared with the madhyama level of Saiva and Vyakarana. Primarily, sabda is pudgala. Associating with the consciousness, pudgala takes the form of dhvani and becomes language. Thus, language is the combination of consciousness and pudgala, where pudgala is the governing element. Giving importance to the scripts, Jaina philosophy includes the category of written form also in sabda, but at the secondary level. The sabda can be presented into two forms 1. Verbal form- through the hearing organs. 2. Written form- through the sense organs of eyes. Along with, language can be read through the organs of touch, like brail script helps to read. In this way, the all-inclusive language incorporates all forms of language either the most subtle unit of language as pudgala or speaking language or the script which are excluding part from both of them. Language is not the constructive element for the Jaina philosophers. It is just a unit which is used for imparting and communicating. Language, including word and meaning, can be known by three ways: 1. Spariendriya 2. Caksu indriya 3. Karnendriya. Besides, these, mana/buddhi is inevitable element with these sense organs. The verification of every theory of this philosophy is done on the basis For Personal & Private Use Only

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34 Shruti Rai & Surjya Kamal Borah SAMBODHI of the principle of syadvada. Its great impact goes to the eternality of language also. Prajnapana sutra points out towards the origin of language. Accordingly, the origin of language is parallel to the origin of sentient being. The exact point of time of origination of language cannot be traced like the origin of human being cannot be delineated. Language is eternal but its eternality exists in the sense of parinami nitayata. Parinami nityata establishes language as beginningless and eternal. On the other side, its commencement can be traced at particular time by the birth of an individual. At the same time, it is anadi also on the basis of bhasa parampara or bhasapravaha. Language is not eternal, because it is originated in the form of pudgala. Prajnapanasutra accepts the origin of language by physical endeavour. Both the contrasting aspects i.e. noneternality and eternality and eternality of language come under the relative terms sadi sruta and anadi sruta. The philosophy marks the wider range of the gross language as it includes every type of sounds under the different class of languages. It incorporates vague sound of animals and different types of noises which is generated through the contact of things. There are two types of sound which are included into language 1. Aksaratmaka 2. Anksaratmaka. Aksaratmaka means the language which is uttered by the organs of speech. There are other two sub divisions of this category i.e. sravya and drsya. Almost all languages of the world come under this category. Aksara sruta, lipi jnana and samketa are classified into this section. The language is used for the communication and imparting knowledge. Aksaratmaka-excluding speech-sounds, remaining sounds i.e. conglomeration of sounds are Aksaratmaka, like, animal's language, child's language, and language of dumb. It includes the sign and symbols which is indicated by the physical endeavor and others. Tirthankar's language is also named Anksaratmaka language, probably this would be the reason that such types of sounds are including in this class. Visesasvasyakabhasya says that sneezing, clipping, deep exhaling, crying silently come under the anksaratmakabhasa. In this case, knowledge is not imparted to other, only a speaker knows it but does not express it before anyone. These categories come under the sruta jnana, when on the basis of one knowledge (indriyabodha), another knowledge (artha-bodha) comes into the light is called sruta jnana. The sruta jnana has two divisions, one is aksara sutra and the other is anksara sruta. Sruta jnana (indriya bodha) is the cause of artha bodha.5 For Personal & Private Use Only

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Vol. XXXVI, 2013 Issues of Philosophy of Language in Jaina Philosophy 35 Tro Every philosophy accepts the relation of thought and language to the some extent, although the nature of relation is different in each school. Here the question is-are language & thought two aspects of one element or different stages of repression ? Or are they different elements ? In Jain philosophy of language, thought and language are not very distinct from each other as the silence form of language is named as thought and the articulated form is named language. Thought is called mati jnana and language is sruta jnana. Aksaratmaka mati jnana is none other than indriya bodha and sruta jnana is bhasa jnana. Language cannot express itself without the pre existence of thought. Sruta jnana is posterior to mati jnana. Actually indirya-samvedana is the precondition of language. Without the resort of language, thought would subsist, but language endurance must not be possible without the thought.? The pure mental process is counted under the mati jnana, like indiryasamvedana, manasika-samvedana, cintana, vicara, tarka. There are four subdivision of mati jnana - 1. Avagraha 2. Tha 3. Apaya 4. Dharana. Language falls into Categories of these the last three elements. Avagraha does not come under the realm of language. Language must be used in other three concepts. Visesavasyaka bhasya and Jain Tarka Bhasa raises a question on the categorization of the mati jnana. Accordingly, only avagraha should count under the.mati jnana, because that is the only pure thought process, while the other categories are compound with language. In reply, author affirms the fact of conglomeration of language and thought as the governing element. The basic unit of the language is alphabets, which is classified into svara and vyanjana. These fundamental elements take part for conveying meaning, it is aksara. Conventionally, vowels and consonants are named aksara, but Jaina darsana defines aksara as knowledge or consciousness which has capacity of knowing meaning. Svara is the independent category. It gives base for the pronunciation of consonants since without vowels, consonants cannot be uttered.10 There are 46 letters (matrka aksara) in alphabets which are originated by the physical endeavor. 11. Jaina darsana sketches the structure of alphabets 1. Akrti rupa For Personal & Private Use Only

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36 Shruti Rai & Surjya Kamal Borah 2. Dhvani rupa 3. Jnana rupa On the basis of these states, these branches are developed12 - 1. Samjna aksara 2. Vyanjana aksara 3. Labdhy aksara The meaning of labdhya aksara is got through the samjna aksara and vyanjana aksara. This is related to the semantic aspect of sentence. The labdhya aksara has two aspects 1. It is arjita guna 2. It is anarjita guna SAMBODHI Language is learn by getting the meaning of words and sentences. In this sense it is arjita guna. But the learning capacity is inherent which abides in each person. Deficiency of this inherent capacity leads to human beings towards the incomprehension of language. This inherence capacity is anarjita guna, which does not come from effort. It lives naturally from the time of birth. The inherent capacity shows some similarity with idealism which says the language exists inherently. It is inside, not outside. Thus, labdhya aksara is the inherent capacity of learning language. Samjna aksara and vyanjana aksara is an outside material. The categorization of alphabets authenticates aspect of writing also. Jaina darsana accept writing as one of the medium for expressing the language. Nevertheless, like other Indian philosophical schools, Jaina darsana also establishes priority of speech. Categorization of the sounds is defined very broadly in this particular school. But in the context of communication, Jaina darsana emphasizes on sabda that should be sequentially organized sound speech, perceived by sense organ ear.13 This sabda must have meaning aspect which is essential element of every language.14 Pada is the meaning-bearer unit. It is made up of group of letters. Vakya is the group of words where all words are dependent upon each other for expressing their meaning. A sentence in itself is an independent linguistic construct.15 Word and meaning are not identical. They are two independent entities. The relationship of vacya and vacaka (signified and signifier) is said aviyojya. The relationship between sabda and artha is also non-eternal, but For Personal & Private Use Only

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Vol. XXXVI, 2013 Issues of Philosophy of Language in Jaina Philosophy 37 signifier conveys signified as the similarity (sadrsyata) relates signifier and signified. Thus, the word expresses meaning not because of the eternal relationship between them, but it expresses meaning on the basis of similarity. Like the word gau expresses meaning 'cow', because the reason is similarity. Gau which has been spoken in past is different to present word gau but still both have some similarity. On the basis of these similarities, cow is apprehended. There are two views regarding how do words express meaning - Is it natural capacity or is it developed capacity ? 1. Word has natural relationship with its meaning. It expresses meaning spontaneously, without any effort. Every word is connected with its meaning since the beginning. 2. Sabda has no natural capacity of expressing meaning. Meaning is applied on the word through the conventional relation and other external elements. Jaina darsana admits both concepts from different point of view. Meaning can be got through the root verb (dhatvartha). On the other side, many words can be known by the rudi. Thus, there are some words which are vyutpattiparaka and some words are rudartha. Jaina accepts three theories for the determination of meaning. . Sahaja yogyata (svabhavika sakti). 2. Samketa 3. Samaya (parampara/prayoga)16. When a statement possesses more than one meaning of the one word, in that case meaning is determined according to the context and intention of speaker. The famous example of saindhava refers salt for the eating man. Jaina darsana includes paradox elements, samanya or visesa in meaning Accordingly, samanya and visesa are the inevitable part of each other. The word does not denote only samanya or visesa, it denotes both. Theoretically, both seem to be different entities but at pragmatic level they are not separate from each other. 'Particular' or 'universal cannot exist alone without each other. No man can be lived without the manness and manness cannot be lived without man. Besides this, some words have only universal meaning or some words have particular meaning only, like man has universal meaning and individual has particular meaning. For Personal & Private Use Only

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Shruti Rai & Surjya Kamal Borah SAMBODHI At the time of speaking, the very first man (mental organ) and then vac (sense organ of speaking) becomes active. Now, organs of articulation come in movement, and through the svara yantra, pudgala/parmanu of sounds are transformed into the speech sounds. At the most outer level, speaker exhales these speech sounds into the form of sequential language. Coming out, these pudgala starts moving (praasrna) throughout the akasa. These speech sounds (dhvani taranga) spread by the lokanta1 as the language is pervasive in Jaina dasrana. Actually dhvani is paudgalika and prasaransila. In the continuation, paudagalika dhvani reaches till the sense organ of hearing and listener apprehends meaning. Mana is inevitable element in the process of getting meaning. It creates bimba through the different information of sense organs. Tattvarthasutra discusses naya and niksepa theory which have semantic aspect. Niksepa determines the meaning of words.18 Naya determines the meaning of sentences19. Naya theory gives foundation to the listener to understand the context with the intention of speaker. There are seven nayas: naigamanaya, samgrahanaya, vyavahara, rjusutra, sabdanaya, samabhirudanaya, evambhutanaya. The first four nayas are related with the meaning and the last three nayas are related with the word i.e. sabda. 38 - In this way, Jaina darsana examines issues of language on the background of saptabhangi naya and syadavada. The school tries to explain the gross language with a wider connotation. Language is just the mode of representation of the world. It is limited to the mode of thinking and talking and is totally dependent on the speaker for its origination. It is nothing but only advanced and essential equipment of communication in Jaina darsana. Foot Notes 1. Tattvarthasutra, 5.21 p.2 2. Vastutas tu paroksam eva, matijnanatvat. Kuto nu khalv etan matijnanam paroksam eva, matijnanatvat. Nyaya Dipika. 2.3 3. Aksarikrtah sastrabhivyanjakah sanskrtaviparitabhedadaryamlecchavyavaharahetuh Sarvarthsiddhi, 5.24.295.1 Paramarthasara, 1.122.p.17. 4. 5. Ibid. 6. Srutam matipurvam. Tattvarthasutra, 1.20 7. Visesavasyakabhasya, 105. 8. Ibid, 461. For Personal & Private Use Only

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Vol. XXXVI, 2013 Issues of Philosophy of Language in Jaina Philosophy 39 9. Ibid, 461. 10. Ibid, 462. 11. Prajnapanabhasapada, 11.15. p. 28. 12. Visesavasyakabhasya, 464. 13. Srotendriyagrahyaniyatakrama----, Abhidhanarajendrabhaga, 7, p. 338 14. Sabdatepratipadyate vastvaneneti sabdah, Ibid, 7, p.338 15. Padanam tu tada peksanam nirpeksah samudayo vakyamiti. Prameyakamalamartanda, p. 458 16. Svabhavikasamarthyasamayabhyamarthabodhanibandhanam sabda iti. Pramananayatattvalokalankara, 4.11 17. Prajnapanabhayapada, 15 18. Prakuranadidinsenapratipattyadi vyavacchedakayathasthana viniyogayaya sabdartha racana visesa niksepah. Jaintarkabhasa, Niksepa pariccheda, p. 63 19. Vakturabhiprayah = nayah = Laghiyastrayi, sloka 55, nayojnatura bhiprayah = Syadavadamanjari, p. 243 References 1. Asanga, Abhidharmasamuccaya, Vishvabharti, Calcutta: 1950. 2. Jain, Sagar Mal, Jaina Bhasa Darsana, Bhogilal Leherchand Institute of Indology, Delhi : 1986. 3. Jinabhadra, Visesavasyakabhasya, with auto commentary, Hemendra's * Vitti, Lalbhai Dalpatbhai Bharatiya Sanskriti Vidya Mandir, Ahmedabad : * 1966. 4. Maheshvarananda, Maharthamanjari, Chaukhamba Surbharati Prakashan, :: Varanasi : 2008. 5. Mallisena, Syadvadamanjari, Shrimadrajchandra Ashram, Ahmedabad : 1967. 6. Malvania, Dalsukh, Jaina Philosophical Tracts, L. D. Institute of Indology, Ahmedabad : 1973 7. Madhvacarya, Sarvadarsanasamgrahah, (Bhashyakara) Umashankar Rishi, Chaukhamba Vidyabhavan, Varanasi : 2004. 8. Prabhacandra, Prameyakamalamartanda, Nirnaya Sagara Press, Mumbai : 1941. 9. Shah, Nagin, J., Jaina Theory of Multiple Facets of Reality and Truth For Personal & Private Use Only

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40 Shruti Rai & Surjya Kamal Borah (Anekantavada) Motilal Banarsidas Publishers Private Limited & Bhogilal Leherchand Institute, Delhi: 2000. 11. 10. Tatia, Nathmal, Studies in Jaina Philosophy, Sanmati Publication, No. 6 of the Jain Cultural Research Society, Banaras: 1951. Tattvarthaslokavarttika, (edi.) Manoharlal, Nirnaya Sagar Press, Bombay : SAMBODHI 1998. 12. Umasvati, Tattvarthasutra, Parshvanath Vidyashram Shodha Sansthan, Varanasi : 1989. For Personal & Private Use Only

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The Causation theory in Ayurveda Philosophy Vijay Kumar Meena Ayurveda is an Indian intellectual tradition, which has integrated basic principles of Indian philosophical systems and utilized these principles here and there according to the necessity of their requirements to the medical science. It is implementation of intellectual knowledge of philosophical systems as a practical form on ground reality with holistic approach for welfare of universe and human being. Ayurveda is the "science of lifel", the traditional natural healing system of ancient India, main aim is to cure with prevention of diseases and enhancement of life with natural way?. It supports the purely practical and scientific aspects of universe and human being. The theory of causation, is one of the basic principles, has been utilized in Ayurveda. Now a question comes here what kind of utility may be applied of causation theory in Ayurveda. To get a solution to this query, a brief account of the causation theory's utility is being discussed here. Utility of causation theory :: The cause and effect or the causation theory is the principle of investigation. According to this, every effect is related to some cause, without any cause no event or effect comes into existence. In our everyday life, we find a deterministic control and regulation. Every event seems to be related with an invariable, unconditional and immediate antecedent which may be named as the cause of events. The main aim of this theory, in Indian philosophy, is to spoke about the ultimate cause of universe. But in Ayurveda philosophy its main aim is not only to prove the ultimate cause but also to investigate the causes which are related to diseases and their treatments. Generally, it is said that the task of science is the discovery of the causes. Stephen Toulmin says "The causes are the concern of the applied sciences. In the work of For Personal & Private Use Only

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42 Vijay Kumar Meena SAMBODHI engineering, medical sciences etc. containing whenever the sciences are applied to practical purposes, there one finds common talk of cause and effect.3" It is seen that the mark of causation is mother of any new invention, the base of science begins with the investigation of causation and all philosophics are also begun with to investigate the ultimate cause of this universe. The concept of cause and effect is, therefore, very significant and pioneer thought for every new discovery in the world. Ayurveda is not only a philosophy but also an applied science of life of ancient India. It is, therefore, said by Dr. S. N. Das Gupta - Ayurveda is a science of cause. According to him, the account of origin of Ayurveda begins with the investigation of the nature of cause (Hetu) and reason (Linga)4 for legitimate inferences in connection with the inquiry into the causes of diseases. Dr. Das Gupta while highlighting the importance of causation in applied sciences also holds that the principal of causality, due to its practical necessity, was first of all applied in Ayurveda'. He further concluded, 'Hence it is evident that the determination of the nature causes and effects and the facts or events of invents of invariable concomitance were indispensable necessity of the Ayurveda physicists in connection with the diagnosis of diseases.' Now a question arises here what is its nature or own form of causation theory. To get a solution to this query, a brief description of the causation theory is required and so being discussed here. A brief account of causation theory In Indian philosophy, the cause and effect theory has been accepted by all the schools, except Carvaka, within the limits of their specific approaches. The basic question involved in theory of causation is; does the effect pre-exist * in its cause ? Those who accept answer to this question in negative are called Asatkaryavadinas, while those who answer it in affirmative manner and called Satkaryavadinas. According to former, the effect is a new creation, a real beginning. The effect doesn't exist in its cause. Nyaya-Vaiseshika, Hinyan Buddhism and some followers of Mimamsa believe in Asatkaryavada. This is also known as Arambhavada.? On the other hand, Satkaryavadinas believe that the effect is not a new creation but only a clear manifestation of that which was completely contained in its material cause. Here another important question arises; is effect real transformation or unreal appearance of its cause? Those who, consider the effect is real transformation of its cause are called Parinamavadinas, whereas For Personal & Private Use Only

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Vol. XXXVI, 2013 The Causation theory in Ayurveda Philosophy 43 those who believe that it is an unreal appearance are called Vivartavadinas. Sankhya-Yoga and Ramanuja believe in Parinamavada. The view of Samkhyayoga is called Prakrti-Parinamavada. While the view of Ramanuja, is called Brahman-Parinamavada. Sunyavada, Vijnanavada, and Sankara believe in Vivartavada. There are four main currents on causation theory in Indian philosophical systems i.e. Vedanta Vivartavada, Buddhism Sunyavada, Nyaya Arambhavada, and Samkhya Parinamavada (Satkaryavada) respectively Now, having been briefly discussed this theory in the context of Indian philosophical systems, a question arises here that what kind of the causation theory has been accepted in Ayurveda. Law of causation in Ayurveda In this context, it seems that the approach of Ayurveda to the law of causation is interrelated with Satkaryavada of Samkhya and Arambhavada or Asatkaryavada of Nyaya-Vaisesika. Because on the one hand, the fundamentals of Ayurvedic Principles have been adopted from Samkhya philosophy like concept of creation, Triguna (Sattva, Rajas, Tamas), Purusa, Avyakta, Panchamahabhuta and Tridosa, are regarded as the spiritual, psychic and functional fundamentals of human life in Ayurveda. On the other hand, Vaisesika thoughts have been utilized in formulating the applied concept of Ayurveda specially in manufacturing of medicine of diseases like the description of categories, concept of Anu, the theory of Parmanuvada, the layout of Pilupaka (Chemical change) and Pitharakak (physical change) are centred generally on the subject of physical chemistry and bio physics' mass, motion and forces. ... Thus the approach of Ayurveda regarding the law of causation resembles with Satkaryavada of Sarkhya in fundamental principles and Asatkaryavada or Arambhavada of Vaisesika in forming applied principles to the requirements of medical science or science of life 'Ayurveda'. However, mainly the theory of causation in Ayurveda seems to be deeply and predominantly affected by Satkaryavada of Sanikhya. According to this, effect pre-exists in a potential state or subtle form in its cause and is only the modification (Parinama) of cause. Cause and effect are seen as different temporal aspects of the same thing - the effect lies latent in the cause which in turn seeds the next effect. The effect exists inn its cause due to five reasons For Personal & Private Use Only

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Vijay Kumar Meena SAMBODHI 1. What is non-existent cannot be produced; 2. For producing a specific effect material cause is resorted to; 3. Everything cannot be produced; 4. A specific material cause is capable of producing a specific product; 5. There is a particular cause for a particular effect.8 Cause and effect both are ontological realities and are identical; the effect is modification of cause and effect becomes the cause; for example all material effects are the modification of Prakrti. They pre-exist in the eternalbosom and simply come out of it at the time of creation and return to it at the time of dissolution In Ayurveda, the concept of creation is based on Satkaryavada of Sankhya. According to Susruta, in Susruta Samhita, Mahat is evolved out of Avyakta, bearing and characteristics of Avyakta. From Mahat, three Ahamkaras proceed having the same nature as of Mahat. Eleven Indriyas are produced from Vaikarika (sattvika) Ahamkaras proceed having the same nature as of Mahat. Eleven Indriyas are produced from Vaikarika (sattivika) Ahamkara with the help of Taijasa (Rajas) Ahankara. The Tamas Ahamkara produced Panchatanmatra with the help of Taijas Ahamkara. The .Tamas Ahamkara produces Panchatanmatra with the help of Taijas Ahamkara and the Panchatanmatra produces the Panchamahabhuta. In this theory, same pattern as Satkaryavada of Samkhya, has been used in the description of evolution process. In Carakasamhita, Caraka defines birth as the mere transition of one existent thing into another state. Caraka has very vividly described the fundamentals of Satkaryavada, while dealing with the subject of evolution and dissolution processes. In the first chapter of sarirasthana, he observed "out of the unmanifest, man rises to the manifest stage and again sinks into the unmanifest. Passion and delusion having taken procession of him man resolves from birth to death like a wheel.10" He further says that those who are attached to trigunas are subject to creation; but not those who are unattached. In Carakasamhita, eighth chapter of Nidanasthana, Caraka seems to adopt the essence of application of Satkaryavada in the context of the diagnostic purposes when a observes; A disease which is at first only an effect of some other causes may act For Personal & Private Use Only

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Vol. XXXVI, 2013 The Causation theory in Ayurveda Philosophy 45 as a cause of other disease and it may thus be regarded both as an effect and a cause. There is, therefore, no absolute difference between a cause an effect; and that which a cause may be an effect and that which is an effect may also turn as a cause. 11 Susruta clearly mentions that an effect is uniform in virtue to its precedent cause 'Karananurupam karyamiti krtva12' Susruta's theory of evolution is dependent on the Samkhya concept of cause and effect. According to Susruta, the latent supreme Praksti is the progenitor of all the creation and its role is the primary factor in working out the evolution of the universe. 13 In Astamgahrdayam Vagabhatta is one step further in this respect when he says, 'the manifold universe is nothing but a modification of the Gunas, so all diseases are modifications of the three dosas or as in the ocean waves, billows and foam are seen, which are in reality the same as the ocean, so all the diseases are nothing but the three dosas.14 . Thus this short discussion reveals that ayurvedists have abundantly applied the fundamental law of causation of Samkhya for their practical purpose, particularly laying down their basic concepts, in which the different outlooks regarding the law of causation have been applied broad-mindedly, for the elimination of disease and distress. Foot Notes 1. Ayurvedayatiti ayurvadah. CS 1.30.12, Ayursmina viddhyate anena vayurvindatltyayurvedah S S 1.1.14 Prayojanam casya svasthasya svasthyaraksanam vikaraprasamanam ca. CS 1.30.26 S. P. Gupta, Psychopathology in Indian Medicine, p. 33 4. Hetulingausadhajnanam svasthaturaparayanam. trisutram sasvatam bubudhe yam pitamahah CS 1.1.24 5. S. N. Das Gupta, A History of Indian Philosophy, Vol-2. p. 395 6. Ibid 7. C. D. Sharm,a A Critical Survey of Indian Philosophy, p. 151-152 . 8. Asadakarnat upadanagranat sarvasambhavabhavat. Saktasyasakyakaranat karanabhavacca satkarayam. Samkhyakarika 9 9. SS 3.1.4 For Personal & Private Use Only

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Vijay Kumar Meena SAMBODHI 10. (1) Jayate buddhiravyaktad buddhyahammiti manyate. Param khadinyahamkaradutpadyante yathakramam. C S 4.1.66 (2) Avyaktaydyaktam yati vyaktadavyaktatam punah. Rajas tamobhyamavistascakravat privartate. C S 4.1.69. Te puvakevala rogah pascadhetvarthakarina. Ubhayarthakara drstastathaivaikarthakarinah. C S 2.8.20 Ttra karananurupam karyamiti kitva sarva etaite visesasattvarajastamomaya bhavanti. S.S. 3.1.10 Sarvabhutanam karanam sattvarajastamolaksana astarupamakhilasya jagatah sambhavaheturavyakatam nama. S S 3.1.3 14. Astamgahrdayam 1.22 Bibliography Caraka, Carakasamhita, Kasinatha sastri, Chaukhambha Sanskrit Sansthan, Varanasi, 2007 Carakasamhita, Lakshmidhar Dwivedi, Krishnadas, Academy Varanasi, 2007 Susruta, Susrutasamhita, Anant Ram Sharma, Vol 1-3, Chaukhamba Surbharati Prakashan, Varanasi, 2012 . Vagbhatta: Astangahtdayam, Atri Deo Gupta, Chaukhambha Prakashan, Varanasi, 2007 Das Gupta, S. N. A History of Indian Philosophy, Cambridge University Press, Cambridge, Vol-2, 1952 Frawley, David, Ayurveda and the Mind, Motilala banarsidass Publishers Private Limited, Delhi, 2006 Gupta, S. P. Psychopathology in Indian Medicine, Chaukhambha Sanskrit Pratishthan, Delhi, 2000 Murthy, A.V.R. The Mind in Ayurveda and Other Indian Traditions, Chaukhambha Sanskrit Pratishthan, Delhi, 2004 Sharna, C. D. A critical survey of Indian Philosophy, Motilal Banarsidass, New Delhi, 2003 For Personal & Private Use Only

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The Philosophy of Ramakrishna Paramahansa Dyuti J. Yajnik Contemporary Relevance of Understanding The Philosophy of Ramakrishna Paramahansa It is believed that there has not been a single culture and civilization without having one or the other form of religion as its basic constituent. Thus, on the one hand, religion constitutes the hard-core of culture, and another hand, we find that almost all quarrels and wars occur under the name of religion only. The global issue of terrorism is nothing but the outcome of the misapprehension of true religion. This shows that in contemporary age, mankind needs true religious understanding whereby he can practice his own religion thoroughly, and at the same time, he may develop truly universal attitude towards other religions too. Modern man, living in the age of anxiety, stress, and competition, can't afford to be an atheist and sacrifice the healing and supporting power of religion under the name of secularism, nor can he : afford to become fanatic to survive with scientific temper in the 21st century of globalization. Thus the knowledge and respect for other religions together with the practice of the universally applicable tenets of one's own religion (upasana) are very relevant and inevitable in modern age for peaceful coexistence. Thus, in the modern era of nineteenth century, Ramakrishna provided the spiritual leadership to the cognitively confused and rootless mentality to millions of people. To use Festinger's words, Ramakrishna, through his logically consistent and coherent philosophy and through practice of spirituality, removed "Cognitive Dissonance" of people at large, generated by triumph of modernity. Long-felt Need for Research on the Philosophy of Ramakrishna The book, "Shri Ramakrishna's Thoughts on Man, World and God by For Personal & Private Use Only

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48 Dyuti J. Yajnik SAMBODHI Swami Tapasyanandaji, is a set of essays originally published as editorials in the Vedanta Kesari in 1939. Swami Tapasyanandaji was a Vice President of the Ramakrishna Order and the editor of the Vedanta Kesari from May 1931 to April 1939. This book was printed in 1993 in which the publisher "The President, Shri Ramakrishna Math, Mylapore, Chennai in the 'Publisher note said, "There is an urgent need today to make an in-depth study Ramakrishna's ideas, to discover his philosophy, and to present it in a systematic format. We hope this book will be helpful to those who wish to take up this challenging task." The researcher humbly took up the challenging task to derive a philosophy of Shri Ramakrishna with special reference to his Gospel and tried to make an in-depth study for systematic presentation of different aspects of Ramakrishna's philosophy. As Aldus Huxley has said in the Foreword of 'The Gospel of Shri Ramakrishna' about the writing that "the casual and unstudied utterances of a great religious teacher" (GSR: V-vi), it was needed to present the utterances of Ramakrishna in a systematic form. Therefore, here, this attempt has been made to systematize Ramakrishna's utterances which in their own are logically very consistent and coherent. Ramakrishna on Ineffability and Noetic Qualities of Mystical Experience Though Ramakrishna himself was a mystic having the mystical experiences with, he also has expressed his views on the nature of the mystical experience of Ultimate Reality. In various places Ramakrishna a expresses his views regarding the ineffability of mystical experience. He says, "What Brahman is cannot be described. All things in the world - the Vedas, the Puranas, the Tantra, the six systems of Philosophy - have been defiled, like food that has been touched by the tongue, for they have been read or uttered by the tongue. Only one thing has not been defiled in this way and that is Brahman. No one has ever been able to say what Brahman is." (GSR: 102) And further he says, "God cannot be realized through scholarship. He is beyond the scriptures - the Vedas, Puranas and Tantras." (GSR: 882) He further says that the mystical experience or the experience of the Ultimate Reality has been so pure that it is not "polluted' by tongue-senses or mind or even intellect. According to him it is pure experience of the Whole, without the tint of any other physical or mental elements. He expresses, "What Brahman is cannot be described in words. Everything has been polluted. No one has been able to describe Brahman. It is therefore unpolluted." (GSR: 343) For Personal & Private Use Only

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Vol. XXXVI, 2013 The Philosophy of Ramakrishna Paramahansa 49 To explain the ineffability of the mystical experience his example of salt doll is very famous. He says, "Brahman is beyond mind and speech. A salt doll entered the ocean to measure its depth; but it did not return to tell others how deep the ocean was. It melted in the ocean itself." (GSR: 358) Thus Ramakrishna says, "What Brahman is cannot be described. Even he who knows It cannot talk about it. (GSR: 268) Though the mystical experiences can not be explained fully, one can explain it little. The explanation may not be the same as experienced, but it's poor, deem and imperfect expression may tells us something about that reality. Ramkrishna also tried to explain the nature of the Ultimate Reality. He says that form and formlessness both qualities of Reality are recessary for different people. Because, the Reality is so pure that there can not be occur any change by different forms assumed by it. So, he explains, "The Reality is one and the same. The difference is only in name. He who is Brahman is verily Atman and again, He is the Bhagavana. He is Brahman to the followers of the path of knowledge, Paramatman to the Yogis and Bhagavana to the lovers of God." (GSR: 134) A devotee worships the form of God and a jnani meditates on the formless Ultimate Reality. He gives an illustration of water and ice in this way: "Satcidananda is like an endless expanse of water. The water of the great ocean in cold regions freezes into blocks of ice. Similarly through the cooling influence of divine love, Satcidanand assumes forms for the sake of the Bhaktas. The rishis had the vision of the super sensuous Spirit-form and talked with it. But devotes acquire a 'love-body, and with its help they see the spirit-form of the Absolute. (GSR: 217) "The heat of the sun of knowledge melts the ice-like form of the Personal God. On attaining the Knowledge of Brahman and communing with It in nirvikalpa Samadhi, one realizes Brahman, the Infinite, without form or shape and beyond mind and words. (GSR: 218) Ramakrishna and Western Philosophers' Position on The Omnipotence of God J. S. Mill has tried to prove that God can not be said to be omnipotent, because He is required to work under limitations. (Mill J. S. 1855: 176-177) This is not acceptable to Ramakrishna, because he does not admit anything which can exist independently and in spite of God. Thus, Ramakrishna would not accept God's helplessness in any sense. Ramakrishna asserts that God possesses all powers (Sadaissvaryayukta) and hence, His sovereignty is absolutely unlimited. For Personal & Private Use Only

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50 Dyuti J. Yajnik SAMBODHI This, however, does not mean that God can do things that are intrinsically contradictory. As Augustine has shown, it is impossible for God to die. McTaggart, has argued that God is not omnipotent, because He cannot put aside the laws of identity, contradiction, and such other necessities of thought and action. (McTaggart J. M. E., 1906: 202) Against such argumentations Pringle Pattison has aptly remarked that "To affirm omnipotence in such a sense is unnecessary. (Pringle-Pattison A. S., 1917: 404) Thus, Ramakrishna would say that inability to perform absurdities does not have any bearing on the positive concept of God's omnipotence. God is omnipotent because He is capable of working out any possibility which is consistent with His nature as God. God as Omnipresent To express the Omnipresence of Reality, Ramakrishna says that everything is in the Reality. "The macrocosm and microcosm rest in the Mother's Womb." And "Whatever is in the microcosm is also in the macrocosm." (GSR: 106,389) The Reality is all-pervading substance. As he says, "God exists everywhere as All-pervading Consciousness." (GSR: 567) With regard to the attribute of omnipresence, it should be noted that for Ramakrishna God is not omnipresent in the pantheistic sense. That is, God is not omnipresent, in the sense that He is everything or just totality of all things, and nothing more. Thus, though he believes in the all-pervading Reality, Ramakrishna is not the believer of Pantheism. Because, unlike Pantheism Ramakrishna also accepts separately the form of Reality. He does not limit the realm of God only to the Universe but also accepts It as beyond the universe too. Ramakrishna and Samkhya Philosophy Similar to this, to explain the concept of Ultimate Reality Ramakrishna uses the concepts of Purusa and Prakrti which looks like the concepts of Purusa and Praksti of Samkhya Philosophy. But here also, he basically differs from the Samkhya tradition. He has his own concept of those. According to him the Reality is the one and the only one. According to him, Brahman and Its Primal Energy, both are the two aspects of the same Reality. The same Reality assumes different forms and performs different functions. He says, "Nothing exists except the one. That one is the supreme Brahman. That which is Brahman is also the Primal Energy. Brahman and the Primal Energy at first appears to be two. But after attaining the knowledge of Brahman one does not see the two. Then there is no differentiations, it is One, without a second." (GSR: 242) For Personal & Private Use Only

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Vol. XXXVI, 2013 The Philosophy of Ramakrishna Paramahansa 51 In Samkhya Philosophy the Purusa is inactive and Prakrti is ever active. While, in Ramakrishna's thoughts, there is no two, but only One, the Ultimate Reality. He accepts the active and passive aspects of the Ultimate Reality. He expresses it in this way: "When the Reality appears as Creator, Preserver and Destroyer, we call It Sakti; when It is inactive, we call It Brahman. But really It is one and the same thing indivisible." (GSR: 567) Through using the philosophical terms of Samkhya tradition, he explains, "He who is Brahman is the Adyasakti, the Primordial Energy. When inactive He is called Brahman, the Purusa; He is called Sakti, or Prakrti, when engaged in creation, preservation and destruction. There are the two aspects of Reality: Purusa and Prakrti. He who is the Purusa is also Prakrti. Both are the embodiment of Bliss." (GSR: 321) Thus it is seen that the concept of Purusa and Prakrti are different from Samkhya philosophy in Ramakrishna's thinking. In Samkhya the Purusa indicates the self while in Ramakrishna, Purusa is one aspect of the Ultimate Reality. In the same way, in Samkhya, the Prakrti is inert, while in Ramakrishna, Prakrti also is the one aspect of the Ultimate Reality. And that itself becomes the world. As Ramakrishna says, "The Citsakti, Mahamaya has become the twenty-four cosmic principles." (GSR: 291) And "It is the Primordial Power that has become the world and all living beings." (GSR: 343) "It is a case of involution and evolution." (GSR: 320) Ramakrishna : explained the nature of God as the metaphysical ground of the universe. Though the universe exists in and through God, it is not true to say, form the point of view of Ramakrishna, that it has been brought into existence 'ex nihilo' at a particular time. Like Samkhya Philosophy, Ramakrishna accepts Satkaryavada and emphasizes the ultimate identity of cause and effect. It follows from this that there is no absolute beginning of anything. What is called creation is really evolution, actualization of the potential. Thus, according to Ramakrishna, the universe is not created but evolved from Mahamaya. Thus, Ramakrishna believes in the theory of Satkaryavada. The theory of Satkaryavada in Samkhya, the evolution is possible through the existence of Prakrti, which is different from Purusa. While in Ramakrishna, the Purusa (Brahman) and Prakrti (It's Sakti) are identical. To explain the process of evolution, Ramakrishna says, "All elements finally merge in akasa. Again, at the time of creation, akasa evolves into mahat and mahat into ahamkara. In this way the whole world-system is evolved. It is the process of involution and evolution." (GSR: 395) Thus, according to Ramakrishna, "Kali is none other than Brahman. For Personal & Private Use Only

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52 Dyuti J. Yajnik SAMBODHI That, which is called Brahman, is really Kali. She is the Primal Energy. When that Energy remains inactive, I call It Brahman, and when It creates, preserves or destroys, I call It Sakti or Kali. What you call Brahman I call Kali. Brahman and Kali are not different. (GSR: 733) Ramakrishna and Ramanujacharya The following points concerning Ramakrishna and Ramanujacharya's philosophical agreement are worth noting: (1) (3) (4) Both accept the Samkhya order of evolution of cosmic principles from Prakrti and for both the twenty fifth, Purusa is not one of the many Purusas but only one Purusa, God or Brahman. Both, unlike Samkhya regard gunas not as constitutive elements of Prakrti, but as its attributes or qualities. According to both, Ramanujacharya and Ramakrishna, the cosmic process of creation, preservation and destruction of the world is beginningless. Both believe in plurality of self. According to them, each bound soul is associated with particular body and identified oneself with it, on account of ignorance. During the state of preservation of the world, each bound soul reaps the fruits of his freely performed action. According to both, the purpose of creation of the world is the enable the soul to get liberation by practicing Bhakti Yoga, conceived as inclusive of jnana yoga and disinterested Karma Yoga. All selves who remain attached to the world will have to return again in the womb of Prakrti at the time of destruction of the world. Both, Ramanujacharya and Ramakrishna accept satkaryavada and regard the creation of the world as actualization of what was potentially present in the womb of Prakrti. (5) Both, Ramanujacharya and Ramakrishna believe that from the point of view of Brahman or God, His three-fold activites of creation, preservation and destruction of the world is His lila (sport). (7) Both, Ramanujacharya and Ramakrishna are against mayavada of Shankaracharya, because, according to them, rightly conceived Absolute Monism is exclusive of mayavada as propounded by Shankaracharya. For Personal & Private Use Only

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Vol. XXXVI, 2013 The Philosophy of Ramakrishna Paramahansa 53 Thus, we see that there are number of metaphysically important points of agreement between Ramanujacharya and Ramakrishna. Ramakrishna fully agrees with Shankaracharya in maintaining that for jnani, liberation is being completely merged in Brahman. One can therefore be justified in observing that Ramakrishna's Absolute Monism is very much like Ramanujacharya's Monism and yet, unlike Ramanujacharya, believes and argues for Shankaracharya's concept of liberation and regards it as metaphysically most important point in Shankaracharya's Absolute Monism. The basic point to be noted is that to assume a form is only one aspect of the Ultimate Reality. It can remain formless also. According to Ramakrishna there are different stats of consciousness of which the highest state called by him a 'Vijnani". "Vijnani' can realize both aspects of Reality. He says, "That which is realized intuitively as Brahman, through the eliminating process of 'Not this, not this', is then found to have become the universe and all its living beings. The Vijnani sees that the Reality which is nirguna, without attributes, is also Saguna, with attributes. The Vijnani sees that Brahman is immovable and action less, like mount Sumeru. This universe consists of the three gunasSattva, Rajas and Tamas. They are in Brahman. But Brahman is unattached. The Vijnani further sees that what is Brahman is the Bhagavana, the Personal God. He who is beyond the three gunas is the Bhagavana, with His six supernatural powers. Living beings, the universe, mind, intelligence, love, renunciation, knowledge-all these are the manifestations of His power. God is endowed with the six supernatural powers." (GSR: 103-104, 271, 400, 417, 548, 818) Ramakrishna and Madhvacharya and Anselm The most central point to be noted about the nature of the Ultimate Reality or God is His Infinitude. As we have seen, the attributes of existence, knowledge, and bliss, possessed by Him are not limited anyway. Similarly, the limitations of space, time and causality are not applicable to God, because he is omnipresent and eternally self-existing being. Again, God in Ramakrishna is beyond the limitation of change and mutability because, as we saw, Ramakrishna has emphasized the imperishability and eternal perfectness of God. According to Madhvacharya, the limitations of finite existence are: (1) ignorance, (2) dependence, (3) liability to misery, (4) material embodiment, and (5) equality with, or inferiority to others. (Sharma B. N. K., 1962: 235236) As God is (1) omniscient, (2) self-existent, (3) essentially blissful, (4) For Personal & Private Use Only

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54 Dyuti J. Yajnik SAMBODHI immaterial and (5) one without a second, it is evidently clear that He is beyond all the limitations of finitude. Ramakrishna would fully agree with Anselm who has said that God is infinite because He is "something than which a greater can not be conceived." He would not, however, stop at just this. Ramakrishna has made the concept of God's infinitude more meaningful by saying that God is infinite, because He cannot be fully conceived. This is, according to Ramakrishna, the reason why scriptures describe God with the negative method of 'Neti, Neti'. Thus, we find that according to Ramakrishna, this negative method is employed not for the denial of the reality of the finite, but for the denial of the finitude of the infinite. Metaphysical Position of Shankaracharya, Ramanujacharya and Ramakrishna: (1) Shankaracharya has propounded Absolute Monism by emphasizing the Ultimate Reality of Brahman and only Brahman. He makes a distinction between three kings of existence: Pratibhasik, Vyavaharik and Parmarthik. From the Parmarthik point-of-views only, Brahman exists The realized soul becomes completely identical with Brahman. This kind of realization is acceptable to Ramakrishna but unlike Shankaracharya, he does not regard this king of realization as the highest. Ramakrishna makes the difference between the state of a jnani and the state of a Vijnani. The realized soul of Shankaracharya is acceptable to Ramakrishna in the state of a jnani. But this state is lower than the state of a Vijnani, according to Ramakrishna. jnani remains simply merged in Brahman, whereas Vijnani realizes Brahman or God and remains in loving communion with God. This is the highest state where one attains prema-bhakti. (2) Shankaracharya has regarded the world as mere appearance of Brahman, whereas, according to Ramakrishna, the world is mot the 'appearance but it is the reality, which is not different from God. Thus, Ramakrishna accepts the reality of the world and at the same time he emphasizes its identity with God, and regards it as the 'mansion of mirth'. (3) Shankaracharya and Ramakrishna both accept the concept of jivanamukta'. The jivanamukta, according to Shankaracharya, looks at the world as an illusion, whereas the jivanamukta, according to For Personal & Private Use Only

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Vol. XXXVI, 2013 The Philosophy of Ramakrishna Paramahansa 55 Ramakrishna serves the world, seeing God himself present in the world. While serving God in this way, he considers himself as a machine, operated by God himself. This kind of attitude is simply impossible for Shankaracharya's concept of jivanamukta, because, he consider even this attitude as illusory. (4) Ramakrishna refers to Ramanujacharya and explains his theory in a way consistent with his own vision of the identity of God with everything. But he does not accept the view that God is a Soul (sariri) of the world. According to him God and world are One, there is not fundamental difference in their metaphysical position. Thus, while accepting sharirashariri relation, Ramanujacharya advocates Qualified Monism, Ramakrishna believes in Absolute Monism. And it is already shown with reference to Shankaracharya's philosophical position that Ramakrishna's is Absolute Monism is different from Shankaracharya's theory. Because, Ramakrishna's Absolute Monism is inclusive of and higher that Shankaracharya's Absolute Monism. Therefore, in order to indicate this specific quality of Ramakrishna's Absolute Monism, it should be named as "Comprehensive Absolute Monism." Western Theological Doctrines and Ramakrishna As Ramakrishna's philosophy is a philosophy of religion, it seems desirable to make its standpoint clear in the light of the metaphysically important Western theological doctrines, such as, Deism, Pantheism and Theism. Ramakrishna agrees with Deism in so far as the latter lays stress upon the purity, perfection, personality, and transcendence of God. It, however, differs from Deism in conceiving the universe as constantly depending on God. Thus, the immanence of God which is conspicuously absent in Deism finds a very important place in Ramakrishna's thoughts. Like Pantheism, Ramakrishna appreciates the idea of immanence of God, but, as we have seen, its conception of God's immanence differs from that of Pantheism. The Pantheistic idea of the unity and divinity of the universe is acceptable to Ramakrishna, but it is not prepared to adhere only to this idea at the cost of real multiplicity and difference that is clearly given in out experience. Pantheistic God is a whole of totality of things, which, being His constitutive elements, can never be transcended by Him. God in Ramakrishna thought, on the contrary, is wholly present in everything, and yet wholly transcends the whole universe, which is not conceived as integral to Him. i For Personal & Private Use Only

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56 Dyuti J. Yajnik SAMBODHI DA1 From the standpoint of Ramakrishna the inherent difficulty of Pantheism is that although it is put forward as a philosophy of religion and sometimes assumes genuinely religious colouring to the extent that the well known Pantheist, Spinoza, has been described as 'God-intoxicated man', the logical consequences of its premises make the practice and intelligibility of religion and morality impossible. N. Srinivasachari has rightly observed that, "Its fatal defect is the denial of the evilness of evil and the reality of the moral consciousness. The all-God theory destroys God and the self that seeks God, and gives man a logical and moral holiday." (Shrinivasachari N., 1943: 77-78) Ramakrishna stands with Theism in transforming the Pantheistic incorrect assertion, "All is God" into the correct proposition, "All depends on God." It also agrees with Theism in holding, against the one-sided positions, of Deism and Pantheism, that both the immanence and transcendence of God are equally important. Again, Ramakrishna fully supports Theism in the latter's emphasis upon the personality and the religious availability of God. Ramakrishna, thus, firmly believes with Theism that although God is distinct from the world, He is in living and loving relations with it. Ramakrishna's stand, however, differs from Theism in conceiving the universe not as a de novo' created thing, but as having a beginningless existence. Unlike Theism, Ramakrishna is thus, not open to the criticism leveled against the crude theories of 'ex nihilo' and de novo' creation of the world. In Theism, as Vergilius ferm has pointed out, "God is here usually conceived of as creator, as having brought into existence realities 'other than' himself which, though he is not completely (although for certain purposes, partly) dependent upon them, nevertheless are dependent upon him." (Runes and others: 316) This description of Theism also brings out another difference between Ramakrishna's thought and Theism. Ramakrishna is not prepared to accept any kind of dependence upon man who has the freedom of will. This, however, is regarded as self-limitation of God. Ramakrishna believes in the freedom of human action but conceives it is such a way that the sovereignty and independence of God are in no way affected. Ramakrishna has, therefore, to say against Theism, that the limited or finite God is no God deserving to be either the guide or the goal of man's ethical and spiritual endeavours. We, thus, see that Ramakrishna has accepted the truth contained in Deism, Pantheism and Theism and avoided the misunderstanding involved in them. Ramakrishna thus, represents here also, a synthesis of Western theological thought. As Ramakrishna's thought is a reconciliation of Deism, For Personal & Private Use Only

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Vol. XXXVI, 2013 The Philosophy of Ramakrishna Paramahansa 57 Pantheism and Theism, it cannot itself be said to be deistic, pantheistic or theistic. It however, seems proper to call it Panentheistic. The term Panentheism has been defined by Vergilius Ferm as follows: "Panentheism: (Gr. Pan=all; en=in; theos;God): The term for the view that God interpenetrated everything without canceling the relative independent existence of the world of entities; moreover, while God is immanent, this immanence is not absolute (as in pantheism); God is more than the world, transcendent in the sense that though the created is dependent upon the Creator, the Creator is not dependent upon the created. God thus, is held to be the highest type of Unity, viz. Unity in Multiplicity. The term is employed to cover a mediating position between pantheism with its extreme immanence and theism of the type which tends to extreme transcendence." (Runes and others: 316) It will be seen that the above description of Panentheism fully applies to the position held by Ramakrishna. It, therefore, seems that we are justified in describing the philosophical position of Ramakrishna as Panentheism. (Yajnik J. A. 1972: 133-134) Thus, in our attempt to describe the philosophical position of Ramakrishna we have shown that with reference to Metaphysics, his philosophical position is "Comprehensive Absolute Monism" and with reference to Philosophy of Religion, his philosophical position is "Panentheism." References 1. Gospel of Sri Ramakrishna Paramahansa, 2. Festinger, L. http://en.wikipedia.org/wiki/Cognitive dissonance 3. Mctaggart, J. M. E. (1901). Studies in Hegelian Cosmology. Cambridge: Oxford University Press. 4. McTaggart, J. M. E. (1906). Some Dogmas of Religion. London: Edward Arnold. 5. Mill, J. S. (1855). Three Essays on Religion. 6. Pringle-Pattison, A. S. (1917). The Idea of God in the Light of Recent ... Philosophy. Oxford: Clarendon Press. 7. Runes and others, (1961). Dictionary of Philosophy. For Personal & Private Use Only

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58 8. 9. 10. Dyuti J. Yajnik Sharma, B. N. K. (1962). Philosophy of Madhvacharya. Bombay: Bharatiya Vidya Bhavan. SAMBODHI Shrinivasachari, P. N. (1943). Philosophy of Vishishtadvaita. quoted in The Philosophy of Sri svaminarayana. (pp. 133-134) Ahmedabad: L. D. Institute of Indology. Yajnik, J. A. (1972). The Philosophy of Sri Svaminarayana. Ahmedabad: L. D. Institute of Indology. For Personal & Private Use Only

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Ramcaritabdhiratnam A Literary Jugglery Satyavrat Varma Proudly flaunted as a Mahacitrakavya by none else than the author himself, the Ramacaritabdhiratnam (RCR), a comprehensive poem in fourteen cantos by Nitya Nand Shastri (1889-1961 A.D.), has indeed degenerated into a mind-boggling exercise in literary jugglery, euphemistically called a kavya by the ancient theoriticians. More than any thing else, it means to perform the stupendous feat of absorbing in its ambit Canto One of the Balakanda of the Valmiki-Ramayana in a way that when read sequentially the first syllables of the different feet of its verses yield the full text of the said canto. It was doubtless a daunting task and demanded phenomenal equipment in grammar, semantics, poetics, prosody and lexicon to grapple with it with success. While with his enviable command over a slew of sastras the author has come out with credit from the gruesome exercise, his deep-seated penchant for airing his formidable equipment in grammar in the garb of verse has turned the RCR into a quaint treatise, which, notwithstanding the elevating overtones of its narrative, poses a serious challenge even to an erudite Pandita to resolve it convincingly. But for the penetrating commentary Sana by the author's elder brother Pt. Bhagavatilal, the RCR is hardly amenable to a coherent interpretation, so gravely stuffed it is with grotesque grammatical formations and wild imageries emanating form the abstruse Paninian rules. However, despite the author's unabated predilection for an array of gimmicks inherent in a citrakavya, the theme of the poem has not sunk into oblivion. lon. It is generous to call the RCR a mahakavya. In scripting it the author had set his sight very high. As noted earlier, his primary aim in writing the RCR was to incorporate in its body the first canto of Book One of Valmiki's epic in a breathtakingly queer way. While it is always hazardous to cast another text in For Personal & Private Use Only

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60 Satyavrat Varma SAMBODHI one's mould, the difficulty is aggravated by the genius of the Sanskrit language. The author was doubtless conscious of the pitfalls inherent in the exercise. He, therefore, had to take recourse to many an ingenious device to deal with Valmiki's text to make it serve his not-so-worthy purpose. While it is easy to absorb the simple letters; the conjuncts, independent consonants and letters which hardly begin any words in Sanskrit, pose grave problem in admitting them as the first syllable of any quarter. The author has handled them with great ingenuity. More often than not he has split the conjuncts in such units as may be used to begin a quarter of the verse. Thus vag from vagvidam and val from Valmiki (Ra, I.1) have been picked up to form parts of the words and begin the respective quarters in the RCR : vagvarnanatitasukham (1.3.4), Valkaisca (I.7.1). Nva taken from nvasmin (Ra, I.2) forms the beginning of the quarter in nvayanugaih (RUR, I. 9. II) but it is a part of the word anvayanugaih, a (37) being the last letter of the preceding foot. Dar has been separated from darsana, itself a part of priyadarsana (Ra, I.3) to start the second quarter of 1.24 in the RCR. The second quarter of RCR, XIV. 36 begins with muc taken form pramucyate (Ra, 1.98), but this muc (muccaih) is formed by the euphonic combination of ucsaih with the makara of the preceding quarter. Syam from etad akhyanam ausyam (Ra, 1.99) has been incorporated in the beginning of the fourth quarter of RCR, XIV.38, but it is the Samdhi of Sadhnosi with amsaih that has yieded the conjunct Syam (sadhnosyamsaih). While Sadhno forms the end of the third quarter, syam begins the fourth. Van of the original has been treated differently by the author of the RCR. Thus van from gunavan, being the nominative singular form of gunavat (Ra, I.2) has been used as the present participle form of the root va (to blow) in RCR, 1.11.3. But from viryavan (Ra, I.2) it has been picked up as a meaningless unit and with it starts the fourth quarter of RCR, 1.12, as a part of Vandaravam. The consonant na/ta has also been handled in different ways. Thus the n of (a) smin (Ra, 1.2] has been used with the following sam (Samyatrikaih) in the beginning of the fourth quarter of RCR, 1.9. Similarly n of pathan (Ra, 1.99) has joined with the succeeding ra to start the third quarter of RCR, XIV.39 in the form nra. But in RCR, XIV.45 it has been used with the preceding tha (Ra, 1.100). As there is hardly any word in Sanskrit beginning with Su occurring in Sarvabhutesu (Ra, I.3), the author has ingeniously used the root Su as upamana in RCR, 1.21.1 (Sudhatuvad me). For Personal & Private Use Only

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Vol. XXXVI, 2013 Ramcaritabdhiratnam A Literary Jugglery 61 It should give a fair idea of the erudition, ingenuity, industry and monotony involved in this literary gymnastic which the author has handled with the skill of a hard-boiled Pandita. However, he does not stop at that. Absorbing Valmiki's text in the RCR is one part of the game. He seems to treat poetry as a game of head to be played with the skill of a chess-player. He has, therefore, gone all out to stuff the 'poem' with complicated grammatical constructions, puzzling expressions, quaint upamanas and strange imageries which combine to turn the RCR into a treatise that may draw unqualified plaudits from the traditional Panditas but leave the connoisseur exasperated. His modus operandi does not differ much from the author of the Naisadhacarita, who has warned the reader not to burn his fingers with it unless he was adequately equipped to deal with the intricacies which it is padded with?, deriving sadist pleasure from the discomfiture of the lay reader. And when the gimmicks with the figures of speech and the battery of abstruse lexical words are added to the ceaseless grainmatical jugglery, the tome masquerading as poem is turned into a sastra. To be sure, the RCR is a sastra propounded in the tempting garb of poetry. The author seems determined to turn each verse of the poem into a conundrum of sorts. This he seeks to achieve by investing the verse with such formations, expressions and figures of speech as may baffle the reader but bring into relief his multi-pronged equipment. Right from the first benedictory verse one gets the taste of his medicine. More than tendering homage to Lord Ganesa, he means to confront the reader with tough Taddhita form Sanmaturam and the feminine form of the root sad with nic and lyut suffixes, substituting dakara with takara vide Panini's Sutra Sader agatau tah [Ripusatanim]. The third verse of Canto One is intended to demonstrate the intricate desiderative form titarisavah with the augment it, though it is optional vide it Sani va. It is provided by the rule Vrto Va. The next verse illustrates with the forms dampatyahardad and Sajjampatayah that in the Rajadantadigana the word jaya is optionally substituted by dam and jam. The commentator has rightly remarked 3ta ya afahren grote aaj MT CRTA4! Verse Five (Canto One) is a play-field of many a gimmick. It illustrates the operation of the figure of speech Parisamkhya, uses the tough grammatical form GGh: and words ari and atma in the unusual sense of cakra and yantra respectively. The form GG
: is notable for the fact the suffix yan has been used here in the sense of garha, censure. The main purpose of the ninth verse is to illustrate the use of afavi in the sense of valour and of fatui as an adverb meaning 'carefully'. For Personal & Private Use Only

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62 Satyavrat Varma SAMBODHI The author has deep fascination for the semantic jugglery and the RCR bears it out in an abundant measure. The expression of Tartseffafita (V1.26) used to describe Dasaratha's efficient administration, in ultimate analysis, turns out to be a game of words. The phrase 37effau felic holds the key to its interpretation. It was by turning (fayefancl) ardha (khanda) into anardha (akhanda) that the expression is construed to mean that the revenue (274:) came in full measure to the royal coffer. But this is not the only sense intended here. The term fauere is stretched further to turn T7 into URT ! Dasaratha had his body covered with wrinkles (247:) caused by the old age (FT).' . A similarly frustrating jugglery is witnessed in the description of Dasaratha's death. Overwhelmed with agony at Rama's exile, the old king could not utter his name in full. He struggled hard with it but stopped at Ra. He was thus no better than the cerebral nasal na written in the old Devanagari script. Shorn of its last sign, 3 too becomes 7 (Ra) [VII.38). One wonders how such a wild comparison could occur to a sober person in that pathetic situation. Only one divested of the last trace of human feelings could conjure up such a comparison The killing of Valin by Rama is sought to be justified in the 'poem' on no other ground than an uncommon meaning (wilfulness-kamacara) assigned to the particle api by some of the lexicographers : prazne yuktapadArthe kAmacArakriyAsu ca ! There is no harm if the nipata 39f9 (api) continues to denote the sense of wilfulness but a wilful person like Valin cannot be spared on any count: (37) fq Fiferia, 7 74: ca 145R: (RCR, XI.48). A remarkable addition to the penal code! The zenith, rather the nadir, of the semantic torture is reached in the way the dimensions of Rama's intimate encounter with Sita in the pleasuregarden at Mithila have been highlighted in the 'poem'. Rama was convinced that this Rama (Sita) was now in no way different from him. It has been accounted for by juggling up with the meaning of the word atha(372). It denotes mangala-auspiciousness-by the change of form. Tha(4), the commentator tells us, means 'protection from fear' : farcito gor: PITCL PORT PREU I He who does it (protects from fear) is tha (PM). This e11 is formed by the euphonic combination of 97 (tha) and 371 (a). By changing the form, a(37) becomes 37 (a)[21+31] . As a (3) changes its place, it [91+37] becomes 379 For Personal & Private Use Only

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Vol. XXXVI, 2013 Ramcaritabdhiratnam A Literary Jugglery (atha). This atha is ramAbhRt, denotes auspiciousness. Rama is also ramAbhRt i.e. has ramA inherent in him. He (Rama-H) becomes by changing the form. Though Rama and Sita are different in colour, yet by changing his form i.e. by replacing akara by akara and akara by akara Rama()) becomes Rama (4) who in this case is Sita. Rama (Sita) is thus inherent in Rama's being. There is, therefore, nothing surprising that he came to love Sita instantly3. The upamanas based on grammar and the imageries springing therefrom are equally extravagant. Of all the upamanas it is the two sets of letters of the Devanagari script that have been picked up to highlight the unique type of love of Dasaratha's sons. While all the four brothers were enamoured of each other, Rama was specially fond of the third brother, Laksmana, as the first unaspirated syllable of the dental class ta (7) is closest to unaspirated third syllable da (). And Bharata, the second brother, was deeply attached to Satrughna as the second aspirated syllable tha () is closest to the fourth aspirated syllable dha () [RCR, 1.55]. Marvel of the grammatical thinking of the author! 63 While going to the forest to meet Rama in a bid to bring him back, the people of Ayodhya headed by Bharata did not stop mid-way. In the author's perception they thereby invited comparison with a nadi root. When put to use, the nakara of the nadi root turns into nakara, i.e. it comes to have na sthitih, the state of na. But the people of Ayodhya did not have such a na sthitih, the cessation of movement. They continued their journey without a stop (RCR, VII.3) so that they might see their beloved Rama at the earliest. Even Panini might not have imagined that the poor nadi root would be called upon, one day, to perform such a miraculous feat. After their alliance was concluded, Sugriva tenders homage to Rama. Rama in return confides into him that his life had no meaning without him, as the root bhu or the stem bhu is meaningless without the tip or sup suffix respectively.4 Some of the imageries based on grammar are more amusing than appropriate. Dasaratha, for instance, asks the wise Vasistha as to why he, though equipped with a plethora of worldly objects, has not acquired a suta (son), while the root su with the solitary equipment of the kta suffix attains the form suta without fail (RCR, 1.20). And in the king's perception a man with a son is better than one without him as thakara (4) is better than yakara (4) For Personal & Private Use Only

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64 Satyavrat Varma SAMBODHI because it has an additional hook-like mark added it (RCR, IV.4). A sound reason indeed for a man blessed with a son to leap with joy ! A The author has tried his hand at other forms of the citrakavya also. The rejoinder with which Surpanakha controverts Laksmana's jibe at her is couched in a phraseology that has no nasal letter in it as she had already lost her nose and was thus unable to pronounce anything through it (RCR,X.39). Rama, who after his coronation was a protective umbrella to the world, is described in a verse that makes a Chatrabandha (RCR, XIV.32). This, the commentator assures us, was most appropriate in the case of one who was invested with a royal parasol and acted as an umbrella (chatra) to the people : rAjyachatrAlaMkRtasya zrIrAmasya maMgalAzaMsane chatrAropaNaM chatrabandhaviracanaM ca sthAne kavinA darzitam / .. It is a measure of the author's fascination for verbal jugglery that he, like a master mechanic, has deliberately crafted a number of verses to illustrate the difference between pairs of words, roots or forms of roots. The difference between Atithyam-Atitheyam (II.7), vandate-parivandate (III. 21), suzIlikA-suzilikA (III.30), vizvAmitra-vizvamitra (II.13), zriya: saMvardhaya (vRddhi naya)-arIn ca saMvardhaya (nAzaM naya) [VIII.47], yuvati-yuvatI (XII.16) has been brought out in the respective verses with the oddities inherent in the tailored verses. These nerve-wrecking sastric gymnastics have been possible because of the author's deep insights in the intricacies and mysteries of the Paninian grammar. He is the type of Pandita who loves to overawe the reader with frightful grammatical formations and expressions, unmindful whether they are amenable to resolution or not. The RCR is, therefore, crowded with endless strings of jaw-breakers some of which may be noted here to get an additional dose of his pedantry (i) Aorist Forms : (a) kartari - saMvyAJjIta(II.25), AtApsIt (=atapat, II.28), AMhiSTa (=prAptavatI, III.27), asasAntvat (VI.6), adAGkSIt (=dazati sma), nirAsthat (=upekSitavAn. X. 46), nyavapta (=tarpitavAn, X.62), akRSi (=akaravam, XI.7), adiSi (XI.29) aneSTa (XIII.45), niravavarNat (XIV.17), anaut(=stutavAn, XIV.20) (b) karmaNi/bhAve - aizi (IV.41), akali (=gaNitam, VI.6), udagAli (VII.10), udasAhi (=zeke, X.54), Avi (=rakSitaH, XII.44), akatthi (= zlAghitaH, XIV.13) (c) mAGi luGa na mADyoge-gAn mA zokaM (XI.26), muhyo mA sma (XI.32), yAn mA sma (XI.47), mocaH (mA ucaH, na yujyate, uc samavAye iti dhAtoH) For Personal & Private Use Only

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Vol. XXXVI, 2013 Ramcaritabdhiratnam A Literary Jugglery 65 (iii) (ii) Frequentatives : dardRSTi (IV.19), mamaMsi (V.47), raMranti (VII.13), sAsmarISi (VII.8), paryANonUyanaiH (paritaH punaH punaratizayena vA navanaiH stavanaiH, VIII.45), pamphulti (= atizayena puna: punarvA phalati, (IX.17), naMnanti (IV.22), sesevati (XIII.38) Desideratives : pipAsyate (IV.25), pipaviSuH (= pavitumicchu:, VIII.56), lilISU (= niletumicchU, VIII.41), prajighISuH (XI.52), sapatrAcikIH (= saMpukhazarapravezanena sapatraM taM kartumicchu:, XIII.13), dhitsuM (= pAtumicchum, XIV.8) (iv) Denominatives : annArNaH kAmyantau (II.27), priya, (priya ivAcaratIti tataH kvipi priy vallabha ivAcarannityarthaH, III.10), satIsukhIyan (IV.9), ISAyitaM (IV.51) / (v) Taddhitanta : gArDsa(= gRhasthatAM, I.21), nairAjakaM (= niHkSatriyatvaM, V.39), jauSam (= joSAyA yoSAyA idam, VIII.28), yauvanaM (= yuvatInAM strINAM samUham, XII.17), vAtiH (XI.6), AzitaMgavInam( = AzitabhojitA gAvo yatra sa tam, IX.14), sAMzayikI (= 'saMzayamApannaH' iti Thak, XI.34) (vi) Krdanta : bhavAbdhitI: (kvip, maMgalam-4), oSya (A+uSya = AvAsaM kRtvA, III.51), tiritatAritatAm (III.51), minnA (V.34), kRzaH (= kRzIkRtaH), vuGgitA (= niSiddhA, VI.12), IrAMcakruSI (= kathitavatI, XII.23), iSTadevIdarza (VIII.48), vRkSApagAraM (= vRkSamapagUrya udyamya yudhyate tad vRkSApagAram / 'dvitIyAyAM ca' iti Namuli 'apaguro Namuli' iti pAkSikamAttvam, XIII.52), celaklonapaM (= vastrakledanocitaM) (vii) Tinganta : vilAtA (II.24), Adadhau (= pItavAn, III.18), parivandate (= stauti, III.21), ayyAt (= ayAt, IV.27), avAJcayat (= avatAritavAn, V.50), Rcet (= prazaMsituM zaknoti, VIII.30), alati (= zaknoti, IX.7), gAte sma (= gAGgatau dhAtorlaTaH prathamapuruSasya vacanatrayasya rUpasAmyaM, X.35), tumpAmi (= avadhiSam, XI.46), paraimi (= mriye, XII.47), paryANigdhvam (= prakSAlitavantaH, XIV.50) Besides the grammatical ammunition, the author has many other salvos in his armoury to fire at the hapless reader. While his mastery over a host of lexica is beyond question, he suffers from a deep-rooted complex to use uncommon words to denote simple meanings and common words in uncommon sense which combine to confound the reader beyond measure The words noted below would suffice to give a fair idea of his modus operandi. . jIvaH (bRhaspatiH, II.10), ambarISa: (bhrASTra, V.52), mAtulAnI (bhaMgA, VII.42), markaTa: (lUtA, Spider, VII.51), puSpavantau (sUryAcandramasau, XI.26), ThaH (mahezvaraH, V.35), NaM (jJAnaM, VII.43), NaM (jalAzaya, III.19), vaH (pavanaM, X.59), ajagam (pinAka:), bhissaTAM (dagdhAnnam, III.14), menAdaH (mayUraH, For Personal & Private Use Only

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66. Satyavrat Varma SAMBODHI IV.7), jhalajhalA (karNAsphAlaH, V.26), ghoTAriH (mahiSaH, VIII.51), caJcA (tRNapuruSaH, IX.9), hArahUrA (drAkSA, X.16), kalambaH (zaraH, XIII.36), malamallakam (kaupInam, XIII.23) Tough varities of Yamaka? and uncommon meters like Pramitaksara, Vanavasika, Mattamayura, Citra, Matta, Haranartana, Kusumalatavellita also join hands to aggravate the complexities in the RCR and turn it into a Sastra masquerading as a Kavya. References 1. Chief Editor, Kalanath Shastri, A-136, Lake Garden, Kolkata, 2005 A.D. 2. prAzaMmanyamanA haThena paThitI mAsminkhalaH khelatu | Naisadhacarita, III (concluding verses) 3. ramAbhRdArambhazubhA'bhidho yathA'thaH samyAgAkAraviparyayo'pyaham / priyA ramA sAMpratameva sAMprataM yaM saiva sItetyanurajyatItyavait // RCR, IV.20 tiM suM bhvAdiprakRtiritaraM pratyayaM vA yathate / vijJeyArthA bhavati na tathA nArthabhUstvAM vinAham || RCR, XI.19 __dRzyatAmucitamastyasau zilA zobhate sma zilajIvikA yataH / vIryato hi niyateH suzIlikA yeyamAH suzilikA'bhavallaghuH // RCR, III.3 6. vizvAmitraH saMjJayA vizvamitraM putro gAdheryAcinAM kAmadhenuH / / lAM dhAtuM yo vyasmat tyaktadAnaH so'yaM vatsA / bradyatAM vandanIyaH // RCR, II.13 puSkalaM vipada ApadaraGko'naHsamUDha-paramodakajAtam / puSkaraM vipada Apadarako nH| sa mUDha-para-mauda-ka-jAtam // RCR, VI.4 For Personal & Private Use Only

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The Oral Traditions of Epics in Gujarat Hasu Yajnik Here in this paper, I intend a detailed survey of six epics and one historical ballad in Gujarat, with the text, story in brief, edited research works done previously, the performance and research points for the post-research works to be carried out in future. The epic tradition in Gujarat and Rajasthan exists since 10th Century, as evidenced and referred to by Bhoja in his 'Sringar Prakash' and Hemchandracharya in his 'Kavyanushashanam'.1 There are six epics and one balled of oral tradition that have been inscripted, edited and published. Folk-Epics ... 1. Bharathari-Gopichand (in Gujarati) 2. Bhilonu-Bharath (in Bhili) 3: Rama-Sitama Varta (in Bhili) 4. Kunkuna Ramayan (in Kunkana) 5. Gujara no Arelo (in Bhili) 6. Rathor Varta (in Bhili) Historical Ballad And Rasalo 7. Galaleng (in Vagadi) 8. Shah-Jo-Rasalo (in Sindhi-Kutchi) I have included Rasalo of Sindhi-Kutchi poet, as it be befits to understand the oral tradition of epic in Gujarat. Rasalo comes under epicfamily. Kutchi-Sindhi poet Shah Addullatif Bhitai (1689-1752) wrote Shah-Jo For Personal & Private Use Only

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68 Hasu Yajnik SAMBODHI Rasalo in Sindhi-Kutchi, which continued to have a tradition of signing in Kutch up to the end of the last century.2 No.1 is in Gujarati, 2 to 6 are connected with tribal languages. Nos. 2, 3, 5 and 6 are in Bhili, 4 in Kunkana mother tongue of Dang District, tribal area of South-Gujarat. No.7 a heroic historical ballad is in Vagadi dialect No.8 ShahJo-Rasalo in Kutchi. No. 2, 3, 4 are Pauranic, mythological, religious epics. No. 5, 6, 7 are non-pauranic, historical and No.8 Sufi interpretation of love stories. 1. Bharathari-Gopichand : This Gujarati epic is narrated-sung in various Pankhadi "(petals of a flower) by Bharathari community. Ravan Haththo (four-stri instrument). The complete text is not available. Pankhadi-I, Bharathari-nobhekh (Bharathari becoming Nath-Sadhu), II birth and Bharathari's marriage and III Sakal Khelave Raja Bharathari (Bharathari sees ast six births) 3 Text Pankhadi-l, narrates how, Bharathari became Nath-Sadhu, disciple of Gorakh and came to his palace to beg bhiksha (food). Bharathari's family commandingly tried to change this decision of his. Knowing his determination his mother advised him not to set off toward north where his sister resides. In spite of this taboo Bharathari went there and asking by his sister, he ordered the fish in the river to come out remain alive on the banks of the river and go back in the river. Bharathari fulfilled the wish of his sister by blessings of Gorakh and proved that he is a real 'Nath and he can make alive the dead and can control past, present and future. Pankhadi-III of Rama-Parghi(hunter) described and dramatically shows the past 6 births of Bharathari. This Pankhadi is suggestive, symbolic and explains the concept and meaning of 'Nath', means a master of his own timeelement. It means 'Nath' is one who controls time-element and not a person who is subject to time or controlled by time-element. It is the ultimate spiritual achievement or Sidhdhi of Nath that they themselves create anything at any time, they have power to overcome the time-element and can sustain their own life under any fatal conspiracy, odd and advent circumstances, they can make alive the dead and they can show the past births of anybody and.can bring the past, the present and the future at the same time. For Personal & Private Use Only

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Vol. XXXVI, 2013 The Oral Traditions of Epics in Gujarat 69 When Gorakh showed Bharathhari his six past births and Bharathari saw that his beloved Pingala has died, he wept. Gorakh says "why to weep for one Pingala, when I can create 125 Pingalas". The parable-fable of Rama-Parghi is very suggestive. Here the motif is 'a 'hunter' who tries to kill others is being killed himself.' Rama-Parghi aimed and released a fatal arrow to kill a dear, but he lost his life by a snake's bite. An Eagle eager to kill a serpant is killed by the arrow of Rama-Paraghi and his wife are the pre-birth of Pingala and Bharathari. Except above-mentioned three Pankhadi, remaining Pankhadi are not documented, inscripted or edited. But there are main three sources that can be used to have a full story related to this epic. They are as under : 1. Flok songs and prose narratives 2. Tribal Bharathari-Katha 3. Written sources of medieval Gujarati literature In my subject-wise reprint with folklore study of 5000 folk works, published by Gujarat State Lok-Sahitya Samiti from 1959 to 1970, there are other narrative folk songs, providing the story and its variations. Before that during 1874, a Parsi folklorist, Faramji Behemanhi had given the story of Gopichand and Bharathari in Gujarati prose. His informant was Turi, the traditional performer of folklore. He has given versions of the story. Second source is tribal folklore, in which Pajan-Varta of GopichandBharathai has been in scripted. In the tribal story, Gopichand is a son of Bharathari's sister Menavati. When Gopichand, a Nath disciple Sadhu came to Ujjain, he knew that Bharathari was going to wed Pingala. Gopichand inspired Bharathari and they went together for advanced Nath-Sadhana. Here in the tribal story Gopichand is in the centre and has been advised by his mother not to meet his sister. Gopichand met her and she too became Nath-Sadhika, killing her husband and son. The rural and tribal stories differ at some stage. Both the versions that of rural and tribal is complex and contradictory too. But some story-episodes are missing in the rural, tradition, but that have existed in tribal tradition. In the tribal source of this story, Gopichand's birth has been connected with a divine ass. But how a donkey has divine power, has lost its roots, which have remained (and documented) in Gujarati medieval literature of written sources. Narrative poet Shamal (1718-1765) has given a story of the birth of Bharathari, who is the grandson of Indra. Here, tally the Gujarati For Personal & Private Use Only

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70 Hasu Yajnik SAMBODHI folksongs addressing Bharathari as a "Indar-Raja Putar jugo-gug jivo Bharathari" (Long live for many ages, O Bharari, son of Indra), which is the main ending couplet or stanza of the lost epic in Gujarati. . It can be concluded that when rural folklore has lost some story incidents, the written tradition becomes useful. Indian ancient and medieval written sources have documented some of the valuable treasures of folklore. 1. Bhilo nu Bharath The Complete story of Bhili Maha-Bharath of Dangari Bhill of Khedbrahma District is recorded, in scripted and edited with its Gujarati, Hindi and English translations.? Text Original Bhili-text is running, it has been divided as per each pankhadi (Chapter/Sarga/Skandh). The continuance numbers to the songs have not been given. It is obvious that while performance, name or title of Pakhadi is not ed to mentioned by the singer. But it is essential while in scripting and editing in printed form. The translation of the text in Gujarati and English are as follows. The story is divided in 1. Ganga and Satraja, 2. Gatarpa and Kunta, 3. Pandu, the king 4. Karan, the Pandav, 5 Dhofa and Vasang 6 Dhofa and Bhemjhal 7 Bhakti 8 Sanetaro Yajna 9 Bhemjhal 10 Krishna Avatara in the Land of the Danavas 11 Iko, the Danav Prince 12 Balo-Himmat 13 Narad and the Kaurav Princes 14 Indrani and Balo-Himmat 15 Viyor Velaro, the king 16. Distribution of land 17. Getting prepared for Bharath 18 Declaration of war 19 Episode of Antra the princes 20. Bharath 21 Arjhun's grief 22 Episode of Krasna Avatar and Arjan 23 Mamera of Dharma's Daughter 24 The advent of Kaliyug and 25 the Pandavas on their way to the Hemala. Story The story of tribal epic generally follows the framed story of traditional Mahabharat. The names of main characters differ somewhere and the characters like Kunta and Gandhari are strikingly different and some of the main episodes also show rooted difference. Here the total number of Kauravas is 78 and not 100. Kunta and Gandhari have been created by Shav-Shakti. Kunta and Draupadi are both witch-goddesses. It is interesting to compare this with the tribal Draupadi-cult. For Personal & Private Use Only

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The Oral Traditions of Epics in Gujarat Vasuki, attracted by golden lock, tress of hair, came to the palace of Pandava, fought with Arjuna, defeated him, hanged on to a peg by binding Arjun with hair of his mustache and compelled Draupadi to allow physical sexual union. At last Karna defeated Vasuki with help of Golden fire-dagger (which was given by sun) and freed Draupadi and Arjun. Vol. XXXVI, 2013 This is just one of the notable story incidents. There are many. The question is why tribal version differs so much, must be discussed. It appears that there are significant reasons for such vital and basic differences between the rural and tribal traditions of Mahabharat as under: 1. 2. 3. 4. 71 It may be one of the reason that after wide influence and acceptance of Bharatiya Arya-Dharma, tribal races have re-named their ancient GodGoddess, but the original concept of such deity and related ancient myths were connected with adopted deities. Tribals have deeply rooted faith in Dakan-witch-cult. That has depicted Kunta and Draupadi as witch goddesses. Though Pandavas are the first deity on the earth for tribals, but Vasung(Vasuki) the king of the nether is their ancient deity and more powerful, who can conquer Arjun. Tribal society is basically matriarchal and not patriarchal as Aryan culture. So in each tribal epic woman character is more powerful, enjoying vital power and part. Bhill tribes have deep faith in Bij-Margi-Pat-upasana-cult, in which a woman is more powerful, can guide her husband and at the same time while performing 'Pat' one has to offer his wife to Sadhu for any required service. Indra offered Indrani to Sadhu, who mis-behaved with her. Indrani left Indra and came to Pandava. Balo-Himmat accepted her offer; fought for her and defeated Indra (see 12th Chapter). Sometimes the performer uses the interesting incident, mixes other incidents in his narration or sometimes her forgets the traditional story and adds his own. Rural/Urban Tradition The oral tradition has many stray narratives in prose and verse or songs, but no epic on Mahabharata. The reason seems that, there was no ritual demand in the urban/rural society. They have vast and rich treasures of pauranic Akhyan based on Mahabharat-Katha. Bhalan, Nakar, Premanand are three major narrative verse writers of medieval Gujarati literature. In their For Personal & Private Use Only

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72 Hasu Yajnik SAMBODHI versed narrative 'Akhyan' they have used the story of each Skandha of Mahabharat and they have incorporated and used the interesting episodes of Mahabharat-lore. Girdhar (18th Century) has written Ramayan and Mahabharat in verse. In these works, there are many different versions with interesting story element. This shows that the written tradition accepts the interesting oral story. Second reason of no epic traditions in Urban/rural area of Gujarat is that there is on ritual necessity. Purani (narrator of religious story) generally/ narrates the story of Sanskrit Mahabharat. Performance Tribal Mahabharath is narrated and sung by Bhil-Sadhu in social or religious rites and rituals. Some Pankhadis of this epic are sung and recorded by Dr. Bhagvandas Patel from Devabhai Lalabhai Khant of Panthal Village and remaining were sung by Nathabhai Bhurabhai Gamar of Kheda village, between 1984-1987. Tribal Bharath is narrated-sung in various rites and rituals as Hakhadhol, Samadh Padhavi, Huro-Mandvo, Ful-Nakhava-which are ritesrituals after death of Sadhu or one who has been murdered and has been accepted as "Samadh" (small temple like memorial) is to be built. At present there is no efficient full-fledged narrator-singer of this epic, as one cannot survive by such performance. Fortunately, the tradition is not completely dead. Say it is, semi-dead or partially active tradition but the inscripted text helps young educated generation who can perform in an occasional academic and cultural program. 3. Rama-Sitama-Varta This pauranic/mythological folk-epic based on Rama-Katha is narratedsung by Bhils of Khedbrahma tribal area of Gujarat. Full Bhili-Text with notes and study is published. 10 Text Bhili text in prose and verse is printed in running; it has not been divided with the titles of relevant Pankhadies. The editor, Dr. Bhagavandas Patel recorded 225 audio cassettes with various versions and inscripted the oral text with particulars relating with the epic, in 1995. For Personal & Private Use Only

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Vol. XXXVI, 2013 The Oral Traditions of Epics in Gujarat 73 Story Epic-story contains 30 titles of Pankhadies : 1. Indra and Gautam Rishi 2. Bhagavan and Shiv 3. Dashratha and Vasuki 4. Kakka-Padamani (kaikeyi) 5. Sita 6. Janak-Raja 7. Shravana 8. Rama-Laxmana 9. Dasharatha and Barber 10. Marriage of Rama-Sita 11. Vanvas 12. Tenth Planet 13. Ravan 14. Aval (Tanner's Cassia), Squirrel etc. 15. Hanuman 16. Sita in Lanka 17. Bhanjani (Anjani's sister in nether) 18. Hanuman in Lanka 19. Rama-Laxman in Lanka 20. Ravan and Lakshman 21. Ravana-Vadhh (by Laxman) 22. Anjani and Hanuman 23. Makardhvaja 24. Kaushalya 25. Sita-tyag 26. Lava-Kusha 27. Horse of Rama 28. Rama-Lakshmana in Vana 29 & 30. Rama-Lakshmana Parikramana (Circumambulation of earth) It seems that some titles may be traditional and some might have been given by the editor to specify story-incident. Tribal story follows the outline or frame of Ramayan and RamcharitManas, but there is a vast difference in origin of characters and some incidents. For Personal & Private Use Only

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74 Hasu Yajnik SAMBODHI Here Sita is daughter of Kaikeyi, who smelt the lotus having semen of Vishnu and become pregnant, Ravan brought up as his daughter and on hearing the forecast of an astrologer that Sita's husband would kill him, he ordered to pack the child in a wooden box and drown in the river, Janak found her and brought her up as Sita. Rama is believed to be an incarnation of Vishnu, here in tribal story Sita is daughter of Vishnu and Kaikeyi. Tribal Ramakatha follows traditional Shravan-Katha, his parents curse etc., but the tribal story here involves the motif of Samb-Pradyumna where an arrow made of the iron part of 'Mushal' killed Krishna. Here on hearing the curse, Dashratha tried to destroy his arrow, but a barber made nail-cutter using the iron of the cursed arrow, cut the nails of Dashrath which resulted in septic of his thumb and died. The tribal Ramayanall describes vanvasa, war episodes adopting the rural Ramayan of Gujarat (here No.11, 16, 17, 21, 22, 23, 24) and Sita-tyag and Lov-Kusha (here in tribal 25, 26, 27, 28) this tribal story follows the rural folklore. But what has been narrated in Rama-Hanuman first meeting (No.15) tribal Rama-Katha follows Jain Padmacharit and included that Hanuman was not only married but when he met Rama for first time, he was weeping, as his wife was abducted by a monkey 'Yoria'! Rama Lakshman helped him and Hanuman too reciprocated as powerful Shiv-Putra ! This shows the contradiction and odd mixture of the three sources-wise-a tribal, a rural folklore and a Jain Padmacharit. A voyage track of Jain Sadhu between Gujarat and Rajasthan passes through the tribal area and Jain Sadhus have their long stay and night holt in tribal area, which has resulted in reciprocal relation of tribal, rural and Jain written traditions. Even rural, alike tribal folklore adopted some variations of Jain Ramayan. And Jain written tradition of Rasa of 'Arama-Shobha' and 'Chandra-Raja no Ras' are rooted in rural and tribal stories. 12 The interaction between two or more religious sectarian written tradition and folklore traditions of rural and tribal is very natural, aiding to each other. Sometimes the performer himself tries to use two or more traditional versions of the story to entertain his audience. This specific trend of the folklore should critically be examined by folklorist dealing with the studies in epic or long narrative and has to be conscious while arriving at conclusions. Critical examination of the informant, the text inscripted and the origin and development of adulterated version of an epic. Even the central incident of Rama's banishment and the end, both have lost chronological order or time sequence. Before Rama-Sita marriage, Rama has been banished by Dashrath. For Personal & Private Use Only

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Vol. XXXVI, 2013 The Oral Traditions of Epics in Gujarat 75 (See no.8). The fact is that, Kaikayi is gifted a 'Vardan' as she gave relief to Dashrath when his thumb was infected and painful. The rural prose Ramayan is in proper order. Here in Rama-Sita Marriage, two different motifs are given:1. selecting a groom by the elephant and 2. Dhanushya-Bhung-so as to make the story more interesting. There is no Agni-Pariksha in the tribal Ramayan that does not mean that Rama and the society have not doubted Sita, living alone on Lanka, because there are two significant episodes. One is during Vanvas (see No.11). On his late arrival Rama show the big leaves of Sag, covering the lower body parts of sleeping Sita and Lakshaman, were found far away ! Rama did suspect ! Second example is connected with 'ashokvatika'. Here, it is clearly mentioned that the lower part of her body was so fixed between tow big stones that she was unable to move ! This too, is a typical story-motif to prove the chastity of an abducted woman character. The return of Ayodhya and Rama-Bharat first meeting has also been misplaced and incorporated after Sita-tyag and Lava-Kush meeting Rama. The reason of such chronological contradictions may be the fault of the informant or editor. The narrator has only remembered story, something at sometimes he forgets and tires to re-link the story. The second cause may be the incorrect numbering of the audiocassettes and/or less attention at the time of inscripting. This brings out some guiding principles, method of inscription of an oral lore, and the editing. Performance In the Bhil-tradition, performance of this epic is connected with BijMargi-Pat. The main narrator and singer-sadhu and his team's main Honkario and seven assistants, known as Bania (who sings) join the group singing. At dramatic point they sing with dance and some acts dressed as a monkey. The editor recorded in two attempts, first in 1984-85 and final in 1986. This may be the cause of some limitation of text editing. The 'Arthav' or prose narration is also in rhythm and rhetoric This tradition also lasted up to the last two penultimate decades of 20th century. Now, the performances are rare. 5. Kunkana Ramayan : The tribals residing in Dang District of Gujarat are known as Kunkana For Personal & Private Use Only

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76 Hasu Yajnik SAMBODHI and their mother tongue is also known as Krunkana. The District and the tribes have geographical, linguistic and folkloric attachment and relations with Khandesh and Marathi. Here also, Sadhu narrates Ramakatha in prose and verse. The first par of Kunkana Ramakatha is published.13 Text First part of Kunkana Ramakatha inscripted in nine chapters. Here origin and birth of Ravan, Sita and Rama-Sita marriage are narrated and sung. It bears more prose and less verse. It is obvious that being the last narrator-singer of an epic, most of the memorized text is absent and remembered text prevails. Conclusive part of Uttar Ramakatha is given in brief at the end in Gujarati prose. Story Ravan was a brother of thieves. He had no hands, so his brothers hated him. The condemned and hated Ravan wished for his hands and strength. He worshiped Shiva, in spite of warning he opened a closed room in the absence of Shiva, got and consumed Amrit (nectar), nine more heads grew, became very powerful, abused and fought with Shiva and asked the hand of Parvati and gave her to Ravan. Soon Mandaldharini became pregnant. When Ravan shouted in anger she got so frightened that she suffered a miscarriage and the fetus fell in a river and it was born as a girl-Sita. She was christened and brought up by Janak. Kunkana Ramakatha narrates in the rest of the chapters, stories of Dashratha, Kaikeyi, Shravan and Sita Swayamvar. Some of the story-incidents of this Kunkana Ramkatha are very interesting and many striking new story-motifs are seen. I wish to draw the attention of folklorist of younger generation interested in tribal folklore and Khandeshi rural folklore, as both are connected. The tribes residing in Dang District have been migrated during Moghal-Maratha period from KhandeshDhulia of Maharastra. There is possibility of Kokani oral epic on Rama Katha. Performance The performance of Ramakatha and other pauranic narrative in Dang have a two specific method and styles, one is dramatic, in which a folk-drama 'Bhavada' and second is 'Thali-katha'. Bhavada is dramatic performance of Rama-Katha. 'Thali' is a very special and typical folk-instrument. Bee's wax is spread on a broad metal disc and thin bamboo-stick is fixed in the middle. For Personal & Private Use Only

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Vol. XXXVI, 2013 The Oral Traditions of Epics in Gujarat 77 While telling a story with narration and singing, the artist swiftly and in rhythm presses the bamboo-stick with his index finger and thumb, moves it ups and down, which creates a musical droll sound. It adds musical note, rhythm and creates an explicit atmosphere. For this purpose, in Indian performances generally stringed instruments just as Ravan-Hattho, Sundari, Satar are used. Here, a bamboo-Stick works as string, producing a note and rhythm. There are no narrators knowing or singing such long epics, but Bhavada and Thali-Katha performance is still alive. 6. Gujara no Arelo : This epic is Bhill-version of Rajasthani Bagadavant-Katha, narrated and performed in tribal area of Khedbrahma District. Bhils of this area have two sub-castes, Sokhala Garasiya and Dungari Bhil. In both these sub-caste, this epic is known as 'Arela' which are being narrated and sung in Diwali days (mostly during November), because here in this epic a divine cow Salora is the main respectable and worshiped deity, and Diwali is the fixed day for religious social worshiping rituals. It is believed that God Vishnu sent Salora from Swarga to the nether world and from there to earth with her herd of nine lacs Cows. The Gurjars prospered and acquired land, established and ruled their own new state. The enmity and war between Gurjara and Rana vanished and doomed Bhoja Gurjar and his brothers. The last descendent Devnarayan defeated and killed Rana with the divine help of Salora. Devnarayan is worshiped as their Lok-Deva, folk diety. Mainly 4 to 5 successful attempts were made to edit the oral traditional s but only stray Pankhadis could be recorded. The oral tradition of this epic was almost lost in the Sokhala Garasiya but it was alive in Dungari Bhil up to the last decades of 19th century and full-length text was recorded, inscripted and edited. 14 Text Original Bhili-text is running with sub-titles : 1. Hariom Raja 2. Waghaji 3. Digya-Damor 4. Gujar 5. Sapunath 6. Jharmariyan 7. Devanarayana For Personal & Private Use Only

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78 Hasu Yajnik SAMBODHI These titles without serial numbers seem to have been given by the editor for the divisions/chapters of the story. No.6 Jharmariyan here means songs mostly sung with group dance. There are no serial number to each stanza and song. The printed text is from 142 to 386 = 245 demy-sized pages. Narrative part of the text may be hardly 1/4 as each line repeated by 'Honkaria' and responded by the audience has been printed as separate line. Story The epic narrates the stories of three generations-Hari Om, Waghaji and Bhojo and his brothers. The story shows how devices such as theft, gambling, robbery and relation with other married women leads towards the doom of a ruling family. This is parallel story is just a Mahabharat-story of the little tradition. As per the story of Arelo, Hari, Om got order from Goddess in the dream not to kill any animal, while hunting with younger brother and didn't kill any. animal so the younger brother made hime blind and left him alone in jungle. Hari Om got his vision back by eagle, got a miraculous lady who gave birth to a son-Vaghaji, who Nara-vyaghra (Half man, half tiger). He made a miraculous swing, swinging on which one can see countries situated far off. Many girls earerly wished to swing on it with Vaghaji, accepting the condition to be the wife. Vaghaji selected 32 girls and married them. Vaghaji, 32 sons became famous and known as Gujaran (in Rajasthani 24 sons of Vaghaji are known as Bagh-ra-aut, Bagadavat, sons of Baghaji_. Bhojo and Meyo were the two main leaders. Gujjara prospered with the help of a divine cow Salora, owned vast amounts of land, and became a ruler. But the two, were arrogant and cunning. They deceived a horse dealer into providing them horses; they cunningly obtained gold and overindulged in drinking wine. Bhojo pressed wine under the thumb of his left foot, the wine dropped on the head of Vasuki, who steadily supporting the earth on his head. In order to, punish the trasgression and sins of Gujara God ordered Bhukhiadevi (Goddess of hunger) to punish them. Half body of Bhukhiadevi turned into a stone and other half was born as Jhelu. Bhojo and Jhely met each other and decided to marry, but she was married to Rana Lambde. Jhelu, in love with Bhoja escaped after her marriage, mar Bhoja and became his wife. Rana attacked Gujara and after long war he conquered and killed Gujara. For Personal & Private Use Only

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Vol. XXXVI, 2013 The Oral Traditions of Epics in Gujarat 79 Devnarayan born from a lotus and he with the help of divine cow salora killed Rana, took revenge of the family. The story bears 103 main story motifs15 After analyzing the story and discussing its motifs I have shown the Bhili text is missing some details and links of the story. My discussions and the comparative study of Gujara no Arelo and Bagadavat of Rajasthan provides the missing links of the story.16 Arelo Here, in Bhili tradition the form is known as Arelo. Any religious and mythological stories sung by Bhil-Sadhu are known as 'Arelo'. Generally Arelos are sung during Navaratri to Diwali. On the last day of Badraprad. Bhili Sadhu moves from village to village and Arelos are narrated sung. There is walking narraticn, on invitation of Mukhil-the head of village-they go with their team, invitee offers wine and sacrifices a goat (which is a part of the ritual performance). The main singer-narrator, having his finger in his ear walks fast, half running, which is called in Gujarati Apbhramsh 'Hindvu' means to walk. Dr. Bhagavandas Patel wrote that 'Arelo' is derived from 'Hindvu'. This seems popular etymology. Dr. Shantibhai Acharya, A linguist and folklorist derives it from '55' id verb, the meaning is to please. He also cites 'Agnimide Purohitam (Rigved 1.1.1.) means Purohit praises Agni.17 Performance ... The last Arelo narrator-singer Gamar Jivabhai Zalabhai, residing in the border village of Gujarat and Rajasthan had his father's old Tambur. He was . 'assisted by main Ragi and other 10 assistants. The Jharmaria, dance-songs were performed with a group including 10 ladies. At present the tradition is semi-dead. There is a trained group, who can on any academic invitation and sponsorship performs some parts of it. The printed text of this epic is now useful for the young learned generation. 6. Rathor-Varta This epic is Bhili version of Rajasthani Pabuji-Pat-Katha. The Pabuji Pat Katha is heroic narrative poetry which has been inscripted and edited.18 The Pat-Katha is more ritual, religious story of Pabuji, a Lok-dev-a folk deity of Rajasthan and Gujarat. It is narrated by Bhopa-Bhopi with the help of Pat-Pad (A long clothe on which the relevant incidents are painted). 'Pat' is not just a aiding medium of the story narration, as it was prevailed in Pakrit story of For Personal & Private Use Only

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80 Hasu Yajnik SAMBODHI Taranvati/Taranglola. Here pat itself is a pious mobile temple, worshiped by the followers of Pabuji. It is painted with respect and after drawing eyes the painter would not put his foot to draw. The eyes are drawn at last stage and it is just as 'Pran-Prathishtha' (that means hereafter an idol is alive as deity). Unusable Pat is considered as respectable and has to be 'Visharjit' (dissolution with respect) with religious faith. Unusable old one is drawn in the flowing water of river. The Bhili Rathod-Varta is performed by Bhills of Khedbrahma district of Gujarat, when murderer or nay concerned person is murdered. in revenge. Bhils believe that unless the racial revenge is taken, the soul of murdered person remains as ghost. So they do not perform any ritual after the death of a murderer and if it is not possible, they trap and kill any Gotra person of murderer. The blood of the murderer is poured on the place where the body of their relative was burnt or buried and 'Huro' ritual is performed and 'Rathore-Varta is narrated. At the end of the ritual a soul of the murdered person enters in to a body of any kin and say: 'Now my soul would have its right way, you will have all blessings to prosper'. Samadh (a small temple or. stone-memorial) is built and the dead is now worshiped as their Suro/hero. It is obvious that it is rather impossible to record such secret lore or occult-lore. Dr. Bhagavandas won the hearts and confidence of Bhil Sadhu Gamar Nathabhai Bhurabhai and recorded this epic in 25 audiocassettes during 1987 and inscripted text with study published in 1992.19 Text Bhili Text is running with sub-titles: . 1. Keharo Rathod 2. Bhalai 3. Todal Raja 4. Kalu Khensi 5. Pabu-na-sodo 6. Alakhu 7. Suro and Saymal 8. Jhendaro Khensi 9. Devol 10. Jhalro Whether this chapter wise sub-titles are given by the editor/inscriptor or For Personal & Private Use Only

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Vol. XXXVI, 2013 The Oral Traditions of Epics in Gujarat 81 the titles suggests the name of Pankhadi, is not clear. The ritual connection of the epic suggests that there should be no break in its performance because being an active part of the ritual it might be performed continuously without more time break. The text is in prose and verse, recited and sung with tambur. Story The story has relation to medieval Rajasthani history. It is said that Jaychand Rathor became traitor and instigated Muslim ruler. People hated Jaychand Rathor and family and boycotted. Jaychand Rathor repented and committed suicide. His sons Saherji and Shiyaji left Kanoj and established and ruled Pali of Marvar. Dhanji was a grandson of Shiyaji. The epic story starts with Shiyaji. Rathor rulers were having trouble and war with Khinchi. The main dispute of the family enmity started with a small cause. In absence of Rathor, Khinchi entered into the forest owned by Rathor and hunted a pig. That resulted in dispute and ultimately enmity between Rathor and Khinchi. Pabuji, the son of Dhandhalji was a real brave, honest and peace loving ruler who to end the family enmity, married his sister Tema to Jendro Khinchi. But Jendra Khinchi was cunning, spiteful mean and wicked, who showed his affection and loyalty to Pabuji and at the same time instigated his wife Tema king that her brother was miser and was giving less as dowry. The instigation worked, Khinchi became successful in his politics and Tema cut down the relations with her brother. Khinchi aroused the quarrel with Rathod, and tried to defeat them; but Pabuji and Chango Bhil taught him a lesson, caught him, but freed him as he was brother-in-law. Ultimately as per Rajasthani verson, Khinchi attacked and stole the cow-herd when Pabuji was engaged in his own marriage, hearing the news Pabuji left his own marriage ceremony, fought with Khinchi, rescued the cows and lost his life. As per Bhili verson Cunnin Khinchi invited Rathors for friendly amicable settlement, offered wine and killed Pabuji, Chango and his kin. This dis-loyal cruelty opened the eye of Tema, who brought up the son of Pabuji, Jalra Kunvar, helped him and ultimately Jalra Kunvar killed Khinchi, his family enemy. The story is well built with many interesting characters and incidents, mythological and marvelous story-motifs. It is specifically mentioned and stressed, how family enmity results ultimately in a doom of a ruler. It has also be mentioned here that revenge and enmity of Bhil, never dies. The termite (white ant) eats and destroys everything it cannot eat revengeful enmity of Bhil. i.e. their enmity is everlasting. For Personal & Private Use Only

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82 Hasu Yajnik SAMBODHI Performance The epic is narrated, sung by Bhil-Sadhu with tambur and his family members and other assists him. Here over and above a main narrator-singer males and seven females assists in singing and dancing. Sacrifice of a goat, feast and wine are associated with performance. At present the tradition is dead. 8. Galaleng (Gulal sinh) This is the last in the epic-school of Gujarat. It is a long heroic historical ballad created by Amara Jogi at the end of 17th Century. This historical ballad is in Vagadi dialect and was having its performance alive up to the first half of 19th century. The story of this popular ballad has been used in a novel by renowned Gujarati novelist Shri Pannalal Patel in his novel 'Gulalsinh'. The text of this Amar Jogi's work has been inscripted and published.20 Text The text bears 656 stanzas. There is no prose, as it is a historical ballad sung with Kendro (stringed instrument) by Jogi. The text is in Vagadi dialect. Story Gulalsang, a Purabia Chauhan came in Rajasthan to settle with family - (a widow mother Piyoli, cousin brother Vakhatsang). Maharana Jaysinha of Mevar gave him Jagirdari (right ot possess and collect revenue) of four villages. He hunted bravely a wild furious pig and invited Jaysinh on feast and suggested building a dam on flowing waters and converting its impounding in a big pond. Jaysinha accepted his suggestion, started a project and appointed Galaleng as supervisor. The tens were torn, required to be stitched and repaired. To save additional expense of the state, Galaleng ordered to pay one rupee per head. The laborers complained Rana about their exploitation and corruption of the supervisor. Even without giving the change to Galaleng Rana dismissed Galaleng who felt insulted, left his Jagirdari and went with his family to Dungarpur where his sister's husband Maha Raol was ruling. He appointed Galaleng as Jagirdar of Saliakot and Pachlosa. Galaleng settled in new place, started to build a new Haveli (Big house of Jagirdar). Jiva Patel residing in adjoining area objected to keep window just opposite to his residence. Jagirdar overruled the request, Jiva Patel settled in the village near Kadana, planned and instigated ruler of Kadana to loot and burn Maha Raol's village, which was under protection and control of Galaleng. As per plan Kalusinh of Kadana and his son attached Kuna and looted and burnt during 'Dashera', when Galaleng For Personal & Private Use Only

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Vol. XXXVI, 2013 The Oral Traditions of Epics in Gujarat 83 was absent attending Dungarpur Dashera Savari (procession of ruler on 10th day of Aso) when Maha-Raol heard about the attack the ordered Galaleng to attack on Kadana and take revenge. Brave and loyal Galaleng was prepared to attack to Kadana and punish and kill Kalusinh. The date of attack on Kadana was fixed but meanwhile he was offered to marry Jali and Menatani of 'Chandarvada' village. Being Rajput, Galaleng could not reject the offer and requested Maha Raol to grant oneweek leave for his own wedding. Maha-Raol accepted and granted his request, but due to unavoidable circumstance Galaleng could not join Maha-Raol who was ready with his Jagirdars and their army-men. Maha-Raol became angry, as Galaleng and his cousin brother Vakhatsung conquered Kadana and killed Kalusinh, before Maha-Raol reached there. But in this heroic one-army attack, Galaleng lost his brother and horse. Kalusinh and his son hid themselves behind the door of their palace and shooted daughter princess of Kadana was present and she left that Galaleng was a real Rajput hero, whereas her father and brother hidden in Ranivas (Ladies apartment of palace) were cowards who killed a hero, without giving him open challence ! Fulkunvar accepted the dying hero as her husband). Maha Raol reached there, praised the bravery of Galaleng. Fulvati sat on the burning pyre and requested Maha Raol to invite Amara jogi to create a ballad on her brave husband Galaleng. Maha Raol promised, invited Amara Jogi of Thakaria village, who instantly within three days created a ballad on 'Galaleng' in Vagadi. The newly married two wives of Galaleng also became Sati on the banks of Gameliya pond, where the memorial is built. : This historical ballad became popular and traditional Jogi sang with Kendro (stringed instrument). The ballad was popular in Gujarat and Rajasthan in Pavmaya metre in Jogi's style. In such metre, Sanskrit prefix 'am' is used in last word of each line. History The story is well build and dramatic. The description, characters and dialogues various incidents are effective and amusing. Here in the story, there are some striking and interesting story-motifs. Here too, as it is Pabuji-Katha, is divine horse named Liladhar. Very interesting motif is that of a heroin marrying a dying enemy, who has killed her father or who has been killed by her father'. This has been utilized by medieval Gujarati narrative poet Padmanabh (15th century) in his 'Kanhde Prabandh' (1456) wherein the For Personal & Private Use Only

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84 Hasu Yajnik SAMBODHI daughter of Allauddin Khilaji, Piroza is in one sided love with Viramdev and after the death of lover she threw herself in Jamuna and gave her life after the death of lover, a hero. History Prof. Dr. L. D. Joshi, the editor has included his study in the historical relation of Galaleng and Kadana war. He has cited the relevant historical incidents. Galaleng supervised the dam that was started in 1692. The period of Maha-Rana Jaysinha is 1681-1700. Galaleng left Mevar in 1692 and established with his family in Dungerpur in 1692. Hence it is evidently that the incident narrated in the ballad over the period from 1674 to 1695. Thus the epic depicts the social, political and historical period of beginning of the 18th century. As per the creator-singer Amara Jogi, when Maha Raol Ramsung returned from Kadana he mat Amara Jogi and asked him to create a ballad, which Jogi created within three days that presisted in Gujarat and Rajasthan up to first half of 20th century. Conclusion At the end of this paper, intending to give the detail of epic tradition in Gujarat with necessary detail in brief of the text, story, performance some points involved with the research bring out some notable points as under:1. The citation and reference in "Shringar-Prakash" of Bhok and "Kavyanushashanam" of Hemchandracharya evidenced that there were epics in 'Gram-Bhasha' i.e. dialects of Maru-Gurjar's developed during 9th and 10th centuries. It is possible that the art-critics of India have certainly kept in view the oral tradition while assessing and discussing the genres and forms of Dance, music, drama etc. Though they have not divided the art-performance into folklore and classical art and literature into written and oral, but they that means Bharat (Natyashashtra), Matang (Bruhaddesi) and Bhamaha, Vishvanath, Haribhadracharya, Anandvardhana, Dandi, Bhoj and Hemchandracharya, do refer the folklore tradition while deriving the main aspects of any genre or form. Almost all ancient and medieval Indian poetics include the oral tradition while dealing with 'Prabandh-Kavya' i.e. narratives in prose and poetry. We have historical ballads in medieval Gujarati written tradition of literature such as 'Samara-Rasu' (1315) of Ambdevsuri, "Sadayvatsavir Prabandh' (1410) of Bhim, "Ranamal Chhand' (After 1398) of Shridhar For Personal & Private Use Only

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Vol. XXXVI, 2013 The Oral Traditions of Epics in Gujarat 85 Vyas, and Kanhadde-Prabandh (1456) of Padmanabha, 'HamirPrabandh' (1519) of Amrutkalash which are the historical ballads in written tradition. Most of these historical Prabandhas are based on heroic deeds of Rajputs, against Muslim Sultans and Mughals. These literary works may have its relations with limited literate class, but for mass the oral folklore tradition of historical Ballads prevailed, certain class of society worshiped them as their folk-deity; legends expanded and resulted into myth historical ballads developed its form as folk-epic. To understand the development of folk-epic, available historical ballads, prevailing various forms of verbative folklore of epic-school, its performances and relation to racial belief, cult, rites and rituals must be taken into account and should be studied in detail. The folk forms like Pavada, Chand, Birdavali, Raso or Rasada, Regdi-saraju and other folk deity hymns or praise (which we call stotra and sukta in Sanskrit) are concerned fold-forms of epic-school. The background of these genres and its concerned references are useful to have an idea of the origin and development of the epic. These oral epics, its study in detail provides us the concept of an epicform and its various types such as Pauranic Epic, Historical-Epic, Bardic Epic, Semi-literary Epic, its remembered or memorized texts. Legend, mostly historical Legends or Pauranic stories are in the base of each epic, but all legend or myth cannot create an epic. Here, the point to be noted is that all vedic myth or historical legend may not create a folk epic. Hence, some of the most striking myth such as Pururava Urvashi has not directly created any epic. When there is a Great War and doom of ruling family and the ultimate results are eye opener and potential to derive and convey the moral and ethical values a myth or legend can create an 2. epic. 3. This is seen in Ramayan and Mahabharath of greater tradition and Devnarayan and Pabuji of little tradition. The transformation and development of a historical hero as Lok-deva, the spreading of his miraculous divine power, his ability to be useful to human life are basic requirements for the folk epic. The ritual performance and narration itself must have such qualities. Ritul performance and narration of epic makes its text fixed and memorized. The folk faith has its natural growth, no conscious effort of any ballad For Personal & Private Use Only

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86 Hasu Yajnik SAMBODHI 5. TIC 6. creator grow and expand the folk faith. Here, in Galaleng, the creator Amarajogi included in stanza no.654 that anyone who worships the memorials of hero and satis would be freed from chronic fever. Though, this faith has not been widely accepted and has not resulted into folk faith. The story and the hero have no such qualities required for the upliftment of a human as a folk deity. Bearers of religious epics are not merely professionals. They themselves are devotees and in tribal area they are Sadhu. They depend on their own agriculture works or other sources of maintenance. It is worth to note here that at the end of ritual performance the Lok-Deva, a divine, power, enters into the body of Sadhu or any follower and speaks that he is pleased and forecasts that his blessings would save them from adverse effect, illness and evils. The professional narrator-Singer-performs includes the folk artist such as Jogi, Bharathari, Turi etc. The religious epics connected with religious rituals have more or less a fixed and memorized epic text. As it is a strong belief that no one can change or add in the original text. Contrast to these, epics that were narrated-sung by professionals used remembered .text, and nor memorized one. Most of the chapters of Bharathari-Gopichand-Epic lost its tradition, as it was not a part of any religion or occult. The study in texts shows that there are two types : (a) Mere inscription of whatever was in oral. (b) The title of Pankhadi, serial numbers to stanza and song given by the transcriptor. The point to raise and note for the textual inscription is that though the virginity of text is must as a principle, no editor can add or omit his own version in the text. But keeping in mind the Indological method and basic principles of text-editing of written ancient of medieval manuscript, the inscriptor of an oral text must give serial number to each stanza medieval manuscripts, the inscriptor of an oral text must give serial number to each stanza and song. This becomes helpful for advance study. Second point and concerned problem of editing an oral text is that, the text editor has to inscript an oral text as narrated-sung by his selected informant. This is must or basic requirement and accepted method, but the by his selected 7. For Personal & Private Use Only

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Vol. XXXVI, 2013 The Oral Traditions of Epics in Gujarat 87 8. informant. This is must or basic requirement and accepted method, but the limitation sometimes do occur when the informant forgets, adds something odd or of his own. In such case, the editor must give the relevant discussion in footnotes of the edited text. We have to stress here that the editor in inscripted texts fixes the work being written and lasting for all times to come. Hence it is safe to refer to other written and oral sources and mention the particular in footnotes. Names of Pankhadi, chapter or part as existing in the tradition fixed serial number to each stanza and song and footnotes of any contradiction, variation etc. helps the follow up study. A critical text editing, which prevails in Indological stud, is useful in folklore study. Comparative critical text of Mahabharat is well known. It gives a clear-cut picture as to how many additions are included in original Jaya-Samhita. French Indianist scholar Prof. Dr. Charlotte Vaudevile studied Maru-Dhola's many versions and tried to derive the original text. She discussed some parts included in original by many. We, who are concerned with the inscripted and edited oral narratives, may try to find and establish a critical text of our valuable folk-epics. With passing time and advancement, we have now more than one or two versions. We in Shri Meghani Lokvidya Sanshodhan Bhavan, Ahmedabad, requested linguistic folklorist Dr. Shantibhai Acharya to fix a critical text of Tribal epic ' Gujara no Arelo' which the successfully carried out and discussed four texts, gave a comparative study of story-line and the text. Such efforts and detail study opens a new horizon of folklore study. I thank IFC, CIIL and specially Dr. Javahar Lal Handoo for giving me an opportunity to study the epic tradition of Gujarat. Foot Notes 1. "Kavyanushashanam' - Edited Dr. T. S. Nandi, L. D. Series 123, L. D. Institute of Indology, Ahmedabad, 2000, Page-362. In Adhyay-8, Sutra 5/6, Hemchandracharya cited that there are epics in Sanskrit, Prakrit and Gram Bhashayam, i.e. in the dilects or rural spoken during 10th century. New Indian Aryan languages born from the last stage of Apabhramsha during this period. 2. Rasalo, Shah Abdul-latif Bhitai jo, edited & translated in Gujarati by Dulerai Karani, 1979. Here there are 36 love stories with its interpretation and each story has been given the title of Indian classical Ragas such as Kalyan, For Personal & Private Use Only

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88 Hasu Yajnik SAMBODHI Khambhat, Shree, Samundhi, Sohani, Sarang, Kedar, Deshi, Husainey, Sorath, Bairag, Ramakali etc. and some sections include and use the names of love story such as Mumal-Ranu, Leela-chanesar, Marai etc. I was informed while working on Rasalo that Mr. Gala of Mumbai, Komal Kothari and some Sindhi Institute have recorded some parts/sections of Rasalo. A folklorist, whom I met during 1996 in London, informed me that 'VIRASAR', (Pakistan, folklorist Institute) has recorded Shah Jo Risalo. During 2000, I got information that two Rabari Brothers, residing in Ashapura (Kutch) are the Rasalo singer and they have memorized the full text. But when I reached there, they had left Ashapura temple. Lok-Sahitya Mala-Manaka : 2 Page 76 (1959) and Lok-Sahitya man Katha Gito, by Haso Yajnik 1994 Page 61 to 66. 4. Gujarat tatha Kathiavad Desh ni Varta (1874) Page 1 to 40.'' 5. Gopichand-Bharathari Ni Varta, Edited by Dr. Bhagvandas Patel, 2005, Bhili text Page 24 to 85. Shamal Bhatt Krut Simhasan Batrishi, Part-III, Forbus-Mumbai, 1995, page 275 to 278. In the beginning backgroundstory of Vetal-Pachishi, Shamal gave versed story of Bharathari. Indra cursed his son to be born as ass on the earth. On request of son, Indra gave relief saying he would have divine power only at night. The divine donkey compelled the king for its marriage with the princess. The king asked him to have a golden palace and silver castle. The divine donkey builds that, inarried the princess as Gadarbh-Rajaking of donkeys of Trabavati. The princess and her two maid servants became man at night, leaving his ass-body. The mother burnt the ass-body burnt Gandharvaraj ordered his three wives to leave immediately, as he would have to return to swarg and everything created by his divine power would be destroyed. The princess and her two maidservants went to Jungle and the princess gave a birth to Bharathari and two maiden gave birth of two Vikram and Bhat. Thus, Bharathari is a grandson of Indra and famous King Vir Vikram is his brother who ruled Ujjaini. Bhilo nu Bharath, edited by Bhagvandas Patel with original Bhili-text, its Gujarati Translation in 1997, Hindi translation by Kendriya Sahitya Akademi, 2002 and English edition by Central Institution of Indian Languages, Mysore and Bhasha research and publication Vadodara in 2012. 8. The first Bhili text published in Gujarati in 1997, its Hindi translated edition by Kendriya Sahitya Akademi, New Delhi in 2002 and English translation by CIIL., Mysore and Bhasha Research Publication Centre, Vadodara in 2012. 9. I have discussed the main difference of tribal Bharath in detail. See 'The Tribal Literature of Gujarat' (2004) Page 1 to 29. 7. For Personal & Private Use Only

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Vol. XXXVI, 2013 The Oral Traditions of Epics in Gujarat 89 10. Rama-Sitama ni Varta, edited in 1995, (in Gujarati) paragraph translation, reprintedin 2009-10 by Commissioner, Information, Gujarat State, Gandhinagar in 2009. The same Gujarati translation again re-printed, with the help of grant given by Gujarat Sahitya Akademi, Gandhinagar and included in a book titled 'Pauranic Bhil Lok-Mahakavyo' (2009) page 23 to 150. 11. It is known as "Gamadiya Ramayan", which has been edited in my edited work, 'Lok-Gito ma Ramacharit Ane Pandav-Katha' (1992) Page 125 to 133. A brief story of Ramayan or Mahabharata in prose, known as "Gamadiya Ramayan' or Gamadiya Mahabharat' in Gujarati. Such versions are useful for the traditional performers like Turi, Bhavaya, Tod and other foik narratars. 12. Tribal folk tale of 'Sachi-Ai' documented by Dr. Shantibhai Acharya in his 'Ame Bolio Chhiye' (2009) page 272 to 292 and Nag-Pacham Vrat-Katha' of serpantlore are adopted in Jain written tradition in Aram-Shobha Charitra (15 century) and other Rasas. The story of Jain Vidyaruchis 'Chandra Raja no Ras and other Rasas listed in Jain Gurjar Kavio, Part 1, 2 & 3 and re-edited by Prof. Jayant Kothari, is the same as tribal story' Chandrasha Raja ane Vagheli Rani, refold by Revaben Tadavi, re-printed 'Gujarati Adivasi Lok-Sahitya' Hasu Yajnik (2011), Page 608 to 616. 13. When I was working as Executive Trustee of Shri Jhaverchand Meghani Lok-Vidya Sanshodhan Bhavan during 1996 to 2005, we requested Shri Dayaben Vadha to record and inscript the oral tradition of Rama-Katha. He was engaged in Bhasha Institution, Vadodara, and project. I with the help of Dr. Shantibhai Acharya recorded, inscripted and edited 'Dev Kanasari ni Katha : Ek Tulanatmak Sanshodhan' (2003). Shri Dahyabhai Vadhu connected two narrator-singers Bhilyabhai Ramajibhai Chaudhari and Shree Ramubhai Ratanbhai Pavar, who were the last in the tradition. The story was recorded and its text upto first part was inscripted and brief summary in page 211 to 217 was published in 'Kunkana Rama-Katha' (2003). 14. Gujara no Arelo, Edited by Dr. Bhagvandas Patel with original Bhili-text, Gujarati translation and the detailed story in performans, rites and rituals in 1993. Reprinted by Central Institute of Indian Languages and Bhasha Research & Publication Centre, Vadodara in 2011. Reprinted without Bhilitext in 'Adivasi Maha-Kavyo' by Dr. Bhagavandas Patel, published by Commissioner, Information, Gujarat State, Gandhinagar in 2009-10. 15. The Tribal literature of Gujarat, Hasu Yajnik (2004) Page 50 to 84. For Personal & Private Use Only

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90 16. 17. 18. 19. Hasu Yajnik A brief note on comparative critical text of Bagadavat and Gujara No Arelo, by Dr. Shantibhai Acharya, Shri Meghani Lokvidya Sanshodhan Bhavan, Ahmedabad (2002). SAMBODHI Bagadavat Lokgatha nu Bhili Bhashanter, Gujara no Arelo: Ek Tulanatmak Samiksha, by Dr. Shantibhai Acharya, Shri Jhaverchand Meghani Lokvidya Sanshodhan Bhavan, Ahmedabad 2002, Page 11. In this scholarly work the total stanza of each 7 sub-titled chapter given 322+310+81+67+562+684 +126 2152. Here four Pankhadies inscripted by 1. Damor Harjibhai, 2. Kodarbhai Patel. 3. Shantibhai Acharya and 4 Bhagavandas Patel have been compared and the scholar gives critically edited story and text. The epic of Pabuji, a study, transcription and translation by John D. Smith," Cambrige University Press. Rathor-Varta, edited by Dr. Bhagvandas Patel, in Gujarati, with original Bhili text in 1992. Reprint by Central Institute of Indian Languages and Bhasha Research and Publication Center, Vadodara in 2011. Translation in Gujarati prose reprinted and included in 'Adi-Jati Maha-Kavyo' published by the Commissioner, Information, Gujarat State, Gandhinagar in 2009-10 page 253 to 334. English translated work published by Central Institute of Indian Language & Bhasha Research Centre, Vadodara in 2012. Galaleng Edited by Prof. Dr. L. D. Joshi published by Gujarat State LokSahitya Samiti, Ahmedabad in 1979. The book is out of print, 110 printed pages of crown size. For Personal & Private Use Only

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prAkRta Agama sAhitya : eka vimarza sAgaramala jaina bhAratIya saMskRti meM ati prAcInakAla se hI do samAntara dhArAoM kI upasthiti pAI jAtI hai - zramaNadhArA aura vaidikadhArA / jainadharma aura saMskRti isI zramaNadhArA kA aMga hai / vaidikadhArA kA AdhAra veda hai aura zramaNadhArA kA AdhAra Agama / Agama zabda kA artha hai -- paramparA se prApta jJAna / jahA~ zramaNadhArA nivRttiparaka rahI, vahA~ vaidikadhArA pravRttiparaka / jahA~ zramaNadhArA meM saMnyAsa kA pratyaya banA, vahA~ vaidikadhArA meM gRhasthajIvana kA / zramaNadhArA ne sAMsArika jIvana kI duHkhamayatA ko adhika abhivyakti dI aura yaha mAnA ki zarIra AtmA kA bandhana hai aura saMsAra duHkhoM kA sAgara, ataH usane zarIra aura saMsAra donoM se hI mukti ko apanI sAdhanA kA lakSya mAnA / usakI dRSTi meM jaivika evaM sAmAjika mUlya gauNa rahe aura anAsakti, vairAgya aura AtmAnubhUti ke rUpa meM mokSa yA nirvANa ko hI sarvocca mUlya mAnA gayA / isake viparIta vaidikadhArA ne sAMsArika jIvana ko vareNya mAnakara jaivika evaM sAmAjika mUlyoM arthAt jIvana ke rakSaNa evaM poSaNa ke prayatnoM ke sAtha-sAtha pArasparika sahayoga yA sAmAjikatA ko pradhAnatA dI / phalataH vedoM meM jaivika AvazyakatAoM kI pUrti evaM pArasparika sahayoga hetu prArthanAoM ke svara adhika mukhara hue haiM, yathA - hama sau varSa jIyeM, hamArI santAna baliSTha ho, hamArI gAyeM adhika dUdha deM, vanaspati evaM anna pracura mAtrA meM utpanna hoM, hamameM paraspara sahayoga ho Adi / jJAtavya hai ki vedoM meM vairAgya evaM mokSa kI avadhAraNA anupasthita hai, jabaki vaha zramaNadhArA kA kendrIya tattva hai| isa prakAra ye donoM dhArAe~ do bhinna jIvana-dRSTiyoM ko lekara pravAhita huI haiM / pariNAmasvarUpa inake sAhitya meM bhI inhIM bhinna-bhinna jIvana-dRSTiyoM kA pratipAdana pAyA jAtA hai / zramaNa-paramparA ke Agama-sAhitya meM saMsAra kI duHkhamayatA ko pradarzita kara tyAga aura vairAgyamaya jIvana-zailI kA vikAsa kiyA gayA, jabaki vaidika sAhitya ke grantha vedoM meM aihika jIvana ko adhika sukhI aura samRddha banAne hetu prArthanAoM kI aura sAmAjika-vyavasthA (varNa-vyavasthA) aura bhautika upalabdhiyA~ hetu vividha karmakANDoM kI sarjanA huI / prArambhika vaidika sAhitya, jisameM mukhyataH veda aura brAhmaNa grantha samAhita haiM, meM laukika jIvana ko sukhI samRddha banAne vAlI prArthanAoM aura karmakANDoM kA 'hI prAdhAnya hai| isake viparIta zramaNa-paramparA ke prArambhika sAhitya meM saMsAra kI duHkhamayatA aura kSaNabhaMguratA For Personal & Private Use Only

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92 sAgaramala jaina SAMBODHI ko pradarzita kara usase vairAgya aura vimukti ko hI pradhAnatA dI gaI hai| saMkSepa meM zramaNa paramparA kA sAhitya vairAgya pradhAna hai| zramaNadhArA aura usakI dhyAna aura yoga-sAdhanA kI paramparA ke astitva ke saMketa hameM mohanajodar3o aura har3appA kI saMskRti ke kAla se hI milane lagate haiN| yaha mAnA jAtA hai ki har3appA saMskRti vaidika saMskRti se bhI pUrvavartI rahI hai| Rgveda jaise prAcInatama grantha meM vrAtyoM aura vAtarazanA muniyoM ke ullekha bhI isI tathya kI puSTi karate haiM ki usa yuga meM zramaNadhArA kA astitva thA / jahA~ taka isa prAcIna zramaNaparamparA ke sAhitya kA prazna hai durbhAgya se vaha Aja hameM upalabdha nahIM hai, kintu vedoM meM usa prakAra kI jIvana-dRSTi kI upasthiti ke saMketa yaha avazya sUcita karate haiM ki unakA apanA koI sAhitya bhI rahA hogA, jo kAlakrama meM lupta ho gayA / Aja AtmasAdhanA pradhAna nivRttimUlaka zramaNadhArA ke sAhitya kA sabase prAcIna aMza yadi kahIM upalabdha hai, to vaha aupaniSadika sAhitya meM haiN| prAcIna upaniSadoM meM na kevala karma-kANDoM aura bhautikavAdI jIvana-dRSTi kI AlocanA kI gaI hai, apitu AdhyAtmika mUlyoM kI jo pratiSThA huI hai, vaha spaSTatayA isa tathya kA pramANa hai ki ve mUlataH zramaNa jIvana-dRSTi ke prastotA yaha satya hai ki upaniSadoM meM vaidikadhArA ke bhI kucha saMketa upalabdha haiM, kintu yaha nahIM bhUlanA cAhie ki upaniSadoM kI mUlabhUta jIvana-dRSTi vaidika nahIM, zramaNa hai / ve usa yuga ko racanAyeM haiM, jaba vaidikoM dvArA zramaNa saMskRti ke jIvana mUlyoM ko svIkRta kiyA jA rahA thA / ve vaidika saMskRti aura zramaNa saMskRti ke samanvaya kI kahAnI kahate haiM / IzAvAsyopaniSad meM samanvaya kA yaha prayatna spaSTa rUpa se parilakSita hotA hai| usameM tyAga aura bhoga, pravRtti evaM nivRtti, karma aura saMnyAsa, vyakti aura samaSTi, avidyA (bhautika jJAna) aura vidyA (AdhyAtmika jJAna) ke madhya eka sundara samanvaya sthApita kiyA gayA upaniSadoM kA pUrvavartI evaM samasAmayika zramaNa paramparA kA jo adhikAMza sAhitya thA, vaha zramaNa paramparA kI anya dhArAoM ke jIvita na raha pAne yA unake bRhad hindU-paramparA meM samAhita ho jAne ke kAraNa yA to vilupta ho gayA thA phira dUsarI jIvita zramaNa paramparAoM athavA bRhad hindU-paramparA ke dvArA AtmasAta kara liyA gyaa| kintu usake astitva ke saMketa evaM avazeSa Aja bhI aupaniSadika sAhitya, pAlitripiTaka aura jainAgamoM meM surakSita haiM / prAcIna AraNyakoM, upaniSadoM AcArAMga (prathama zrutaskandha), sUtrakRtAMga, uttarAdhyayana, isibhAsiyA, theragAthA, suttanipAta aura mahAbhArata meM ina vilupta yA samAhita zramaNa paramparAoM ke aneka RSiyoM ke upadeza Aja bhI pAye jAte haiM / isibhAsiyAI aura sUtrakRtAMga meM ullikhita yAjJavalkya, nArada, asitadevala, kapila, pArAzara, AruNi, uddAlaka, nami, bAhuka, rAmaputta Adi RSi ve hI haiM, jinameM se aneka ke upadeza evaM AkhyAna upaniSadoM evaM mahAbhArata meM bhI surakSita haiM / jaina paramparA meM RSibhASita meM inheM 'arhat-RSi' evaM sUtrakRtAMga meM 'siddhi ko prApta tapodhana mahApuruSa kahA gayA hai aura unheM apanI pUrva paramparA se sambaddha batAyA gayA hai| pAlitripiTaka ke dIghanikAya ke sAmaJaphalasutta meM bhI buddha ke samakAlIna chaha tIrthaMkaroM - ajitakezakambala, prakudhakAtyAyana, pUrNakazyapa, saMjayavelaTTiputta, For Personal & Private Use Only

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Vol. XXXVI, 2013 prAkRta Agama sAhitya : eka vimarza 93 maMkhaligozAlaka evaM niggaMThanAtaputta kI mAnyatAoM kA nirdeza huA hai, phira cAhe unheM vikRta rUpa meM hI prastuta kyoM na kiyA gayA hai / isI prakAra theragAthA, suttanipAta Adi ke aneka thera(sthAvira) bhI prAcIna zramaNa paramparAoM se sambandhita rahe haiM / isa sabase bhArata meM zramaNadhArA ke prAcInakAla meM astitva kI sUcanA mila jAtI hai| padmabhUSaNa paM. dalasukhabhAI mAlavaNiyA ne pAlitripiTaka meM ajita, araka aura aranemi nAmaka tIrthaMkaroM ke ullekha ko bhI khoja nikAlA hai| jJAtavya hai ki usameM inheM "titthakaro kAmesu vItarAgo" kahA gayA hai - cAhe hama yaha mAne yA na mAneM ki inakI saMgati jaina paramparA ke ajita, ara aura ariSTanemi nAmaka tIrthaMkaroM se ho sakatI hai - kintu itanA to mAnanA hI hogA ki ye sabhI ullekha zramaNadhArA ke atiprAcIna astitva ko hI sUcita karate haiM / vaidika sAhitya aura prAkRta Agama sAhitya vaidika sAhitya meM 'veda' prAcInatama haiM / vedoM ke sandarbha meM bhAratIya darzanoM meM do prakAra kI mAnyatAe~ ullikhita haiM / mImAMsakadarzana ke anusAra veda apauruSeya hai arthAt kisI vyakti vizeSa dvArA nirmita nahIM hai| unake anusAra veda anAdi-nidhana hai, zAzvata haiM, na to unakA koI racayitA hai aura nahIM racanAkAla / naiyAyikoM kI mAnyatA isase bhinna hai, ve veda-vacanoM ko Izvara-sRSTa mAnate haiN| unake anusAra veda apauruSeya nahIM, apita IzvarakRta haiN| IzvarakRta hote hue bhI Izvara ke anAdi-nidhana hone se veda bhI anAdi-nidhana mAne jA sakate haiM, kintu jaba unheM IzvarasRSTa mAna liyA gayA hai, to phira anAdi kahanA ucita nahIM hai, kyoMki Izvara kI apekSA se to ve sAdi hI hoMge / jahA~ taka jainAgamoM kA prazna hai unheM artha-rUpa meM arthAt kathya- viSaya-vastu kI apekSA se tIrthaMkaroM ke dvArA upadiSTa mAnA jAtA hai| isa dRSTi se ve apauruSeya nahIM haiN| ve artha-rUpa meM tIrthaMkaroM dvArA upadiSTa aura zabda-rUpa meM gaNadharoM dvArA racita mAne jAte haiM, kintu yaha bAta bhI kevala aMga AgamoM ke sandarbha meM hai| aMgabAhya Agama grantha to vibhinna sthaviroM aura pUrvadhara-AcAryoM kI kRti mAne hI jAte haiM / isa * * prakAra jaina Agama pauruSeya (puruSakRta) haiM aura kAla vizeSa meM nirmita haiM / kintu jaina AcAryoM ne eka anya apekSA se vicAra karate hue aMga AgamoM ko zAzvata bhI kahA hai| unake isa kathana kA AdhAra yaha hai ki tIrthaMkaroM kI paramparA to anAdikAla se calI A rahI hai aura anantakAla taka calegI, koI bhI kAla aisA nahIM, jisameM tIrthaMkara nahIM hote haiM / ata: isa dRSTi se jaina Agama bhI anAdi-ananta siddha hote haiM / jaina mAnyatA ke anusAra tIrthaMkara bhinna-bhinna AtmAe~ hotI haiM, kintu unake upadezoM meM samAnatA hotI hai aura unake samAna upadezoM ke AdhAra para racita grantha bhI samAna hI hote haiM / isI apekSA se nandIsUtra meM AgamoM ko anAdi-nidhana bhI kahA gayA hai| tIrthaMkaroM ke kathana meM cAhe zabda-rUpa meM bhinnatA ho, kintu artha-rUpa meM bhinnatA nahIM hotI hai| ataH artha yA kathya kI dRSTi se yaha ekarUpatA hI jainAgamoM ko pravAha kI apekSA se anAdi-ananta siddha karatI hai| nandIsUtra (sUtra 58) meM kahA gayA hai "yaha jo dvAdaza-aMga yA gaNipiTaka hai vaha aisA nahIM hai ki yaha kabhI nahIM thA, kabhI nahIM rahegA aura na kabhI hogA / yaha sadaiva thA, aura sadaiva rahegA / yaha dhruva, nitya zAzvata, - akSaya, avisthata aura nitya hai|" isa prakAra jaina cintaka eka ora pratyeka tIrthaMkara ke upadeza ke AdhAra For Personal & Private Use Only

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94 sAgaramala jaina para unake pramukha ziSyoM ke dvArA zabda-rUpa meM dRSTi se samarUpatA ke AdhAra para yaha bhI svIkAra karate haiM ki artha - rUpa se jinavANI sadaiva thI aura sadaiva rahegI / vaha kabhI bhI naSTa nahIM hotI hai / vicAra kI apekSA se AgamoM kI zAzvatatA aura nityatA mAnya karate hue bhI jaina paramparA unheM zabda rUpa sRSTa aura vicchinna hone vAlA bhI mAnatI / anekAnta kI bhASA meM kaheM to tIrthaMkara kI anavarata paramparA kI dRSTi Agama zAzvata aura nitya haiM, jabaki tIrthaMkara - vizeSa ke zAsana kI apekSA se ve sRSTa evaM anitya haiM / SAMBODHI vaidika sAhitya aura jainAgamoM meM dUsarA mahatvapUrNa antara yaha hai ki vedoM ke adhyayana meM sadaiva hI zabda - rUpa ko mahatva diyA gayA aura yaha mAnA gayA ki zabda-rUpa meM koI parivartana nahIM honA cAhie, usakA artha spaSTa ho yA na ho| isake viparIta jaina paramparA meM tIrthaMkaroM ko artha kA pravaktA mAnA gayA aura isalie isa bAta para bala diyA gayA ki cAhe AgamoM meM zabda-rUpa meM bhinnatA ho jAye kintu unameM artha-bheda nahIM honA cAhie / yahI kAraNa thA ki zabda - rUpa kI isa upekSA ke kAraNa paravartIkAla meM AgamoM meM aneka bhASika parivartana hue aura Agama pAThoM kI ekarUpatA nahIM raha sakI / yadyapi vibhinna saMgItiyoM ke mAdhyama se ekarUpatA banAne kA prayAsa huA, lekina usameM pUrNa saphalatA nahIM mila sakI / yadyapi vaha zabda-rUpa parivartana bhI Age nirbAdha rUpa se na cale, isalie eka ora unheM lipibaddha karane kA prayAsa huA to dUsarI ora AgamoM meM pada, akSara, anusvAra Adi meM parivartana karanA bhI mahApApa batAyA gayA / isa prakAra yadyapi AgamoM ke bhASAgata svarUpa ko sthiratA to pradAna kI gayI, phira bhI zabda kI apekSA artha para adhika bala diye jAne ke kAraNa jainAgamoM kA svarUpa pUrNatayA aparivartita nahIM raha sakA, jabaki veda zabda-rUpa meM aparivartita rahe / Aja bhI unameM aneka RcAyeM haiM - jinakA koI artha nahIM nikalatA hai / (anarthakAH hi veda - mantrAH) / isa prakAra veda zabda- pradhAna haiM jabaki jaina Agama artha - pradhAna hai / veda aura jainAgamoM meM tIsarI bhinnatA unakI viSaya-vastu kI apekSA se bhI hai / vedoM meM bhautika upalabdhiyoM hetu prAkRtika zaktiyoM ke prati prArthanAeM hI pradhAna rUpa se dekhI jAtI haiM sAtha hI kucha khagolabhUgola sambandhI vivaraNa aura kathAeM bhI haiN| jabaki jaina Agama sAhitya meM AdhyAtmika evaM vairAgyaparaka upadezoM ke dvArA mana, indriya aura vAsanAoM para vijaya pAne ke nirdeza diye gaye haiN| isake sAtha-sAtha usameM muni evaM gRhastha ke AcAra sambandhI vidhi-niSedha pramukhatA se varNita hai tathA tapa-sAdhanA aura karmaphala viSayaka kucha kathAe~ bhI haiM / khagola- bhUgola samabandhI carcA bhI jambUdvIpaprajJapti, sUryaprajJapti Adi granthoM meM hai / jahA~ taka jainadarzana kA prazna hai usakA prArambhika rUpa hI AgamoM meM upalabdha hotA hai / vaidika sAhitya meM vedoM ke pazcAt kramazaH brAhmaNa-granthoM, AraNyakoM aura upaniSadoM kA krama AtA T hai / inameM brAhmaNa grantha mukhyataH yajJa-yAga sambandhI karmakANDoM kA vivaraNa prastuta karate haiM / ata: unakI zailI aura viSaya-vastu donoM hI Agama-sAhitya se bhinna hai / AraNyakoM ke sambandha meM maiM abhI taka samyak adhyayana nahIM kara pAyA hU~ ataH unase Agama sAhitya kI tulanA kara pAnA mere liye saMbhava nahIM hai / kintu AraNyakoM meM vairAgya, nivRtti evaM vAnaprastha jIvana ke aneka tathyoM ke ullekha hone se vizeSa tulanAtmaka adhyayana ke dvArA unameM aura jaina AgamoM meM nihita samarUpatA ko khojA jA sakatA hai / For Personal & Private Use Only

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Vol. XXXVI, 2013 prAkRta Agama sAhitya : eka vimarza jahA~ taka upaniSadoM kA prazna hai upaniSadoM ke aneka aMza AcArAMga, isi bhAsiyAI Adi prAcIna Agama - sAhitya meM bhI yathAvata upalabdha hote haiM / yAjJavalkya, nArada, kapila, asitadevala, aruNa, uddAlaka, pArAzara Adi aneka aupaniSadika RSiyoM ke ullekha evaM upadeza isibhAsiyAI, AcArAMga, sUtrakRtAMga evaM uttarAdhyayana meM upalabdha haiM / isibhAsiyAI meM yAjJavalkya kA upadeza usI rUpa meM varNita hai, jaisA vaha upaniSadoM meM milatA hai / uttarAdhyayana ke aneka AkhyAna, upadeza evaM kathAe~ mAtra nAma-bheda ke sAtha mahAbhArata meM bhI upalabdha haiM / prastuta prasaMga meM vistArabhaya se vaha saba tulanAtmaka vivecana prastuta karanA sambhava nahIM hai| jaina, bauddha aura gItA ke AcAra darzanoM kA tulanAtmaka adhyayana khaNDa - 1 evaM 2 dekhane kI anuzaMsA ke sAtha isa carcA ko yahIM virAma detA hU~ / pAlitripiTaka aura prAkRta Agama sAhitya pAlitripiTaka aura jainAgama apane udbhava - srota kI apekSA se samakAlika kahe jA sakate haiM, kyoMki pAlitripiTaka ke pravaktA bhagavAn buddha aura jainAgamoM ke pravaktA bhagavAn mahAvIra samakAlika hI haiN| isalie donoM ke prArambhika granthoM kA racanAkAla bhI samasAmAyika hai / dUsare jaina - paramparA aura bauddhaparamparA donoM hI bhAratIya saMskRti kI zramaNadhArA kI aMga haiM ataH donoM kI mUlabhUta jIvana-dRSTi eka hI hai / isa tathya kI puSTi jainAgamoM aura pAlitripiTaka ke tulanAtmaka adhyayana se ho jAtI hai| donoM paramparAoM meM samAna rUpa se nivRttiparaka jIvana - dRSTi ko apanAyA gayA hai aura sadAcAra evaM naitikatA kI prasthApanA ke prayatna kiye gaye haiM, ataH viSaya-vastu kI dRSTi se bhI donoM hI paramparAoM ke sAhitya meM samAnatA hai / uttarAdhyayana, dazavaikAlika evaM kucha prakIrNakoM kI aneka gAthAe~, suttanipAta, dhammapada Adi meM mila jAtI haiM / kintu jahA~ taka donoM ke darzana evaM AcAra niyamoM kA prazna hai, vahA~ antara bhI dekhA jAtA hai / kyoMki jahA~ bhagavAn buddha AcAra ke kSetra meM madhyamamArgI the, vahA~ mahAvIra tapa, tyAga aura tItIkSA para adhika bala de rahe the / isa prakAra AcAra ke kSetra meM donoM kI dRSTiyA~ bhinna thIM / yadyapi vicAra ke kSetra meM mahAvIra aura buddha donoM hI ekAntavAda ke samalocaka the, kintu jahA~ buddha ne ekAntavAdoM ko kevala nakArA, vahA~ mahAvIra ne una ekAntavAdoM kA samanvaya kiyA / ataH darzana ke kSetra meM buddha kI dRSTi nakArAtmaka rahI hai, jabaki mahAvIra kI sakArAtmaka / isa darzana aura AcAra ke kSetra meM donoM meM jo bhinnatA thI, vaha unake sAhitya meM bhI abhivyakta huI hai| phira bhI sAmAnya pAThaka kI apekSA se donoM paramparA ke granthoM meM kSaNikavAda, anAtmavAda Adi dArzanika prasthAnoM ko chor3akara ekatA hI adhika parilakSita hotI hai / AgamoM kA mahattva evaM prAmANikatA pratyeka dharma-paramparA meM dharma-grantha yA zAstra kA mahattvapUrNa sthAna hotA hai, kyoMki usa dharma ke dArzanika siddhAnta aura AcAra vyavasthA donoM ke lie 'zAstra' hI ekamAtra pramANa hotA hai / hindUdharma meM veda kA, bauddhadharma meM tripiTaka kA, pArasI dharma meM avestA kA, IsAIdharma meM bAibila kA aura islAmadharma kurAna kA jo sthAna hai, vahI sthAna jainadharma meM Agama sAhitya kA hai / phira bhI ve kurAna ke samAna 95 For Personal & Private Use Only

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96 sAgaramala jaina SAMBODHI kisI paigambara ke mAdhyama se diyA gayA Izvara kA sandeza na hokara, ve una arhatoM va RSiyoM kI vANI kA saMkalana hai, jinhoMne apanI jJAna ko prAmANikatA se prastuta kiyA hai / zvetAmbara mAnya ina AgamoM kI sabase bar3I vizeSatA yahA hai ki ye I.pU. pA~cavI zatI se lekara IsA kI pA~cavI zatI arthAta lagabhaga eka hajAra varSa meM jaina saMgha ke car3hAva-utAra kI eka prAmANika kahAnI kaha dete haiM / AgamoM kA mahattva evaM prAmANikatA pratyeka dharma-paramparA meM dharma-grantha yA zAstra kA mahattvapUrNa sthAna hotA hai, kyoMki usa dharma ke dArzanika siddhAnta aura AcAra vyavasthA donoM ke lie ve 'zAstra' hI ekamAtra pramANa hote haiN| hindUdharma meM veda kA, bauddhadharma meM tripiTaka kA, pArasIdharma meM avestA kA, IsAIdharma meM bAibila kA aura islAmadharma meM kurAna kA jo sthAna hai, vahI sthAna jainadharma meM Agama sAhitya kA hai| phira bhI Agama sAhitya ko na to veda ke samAna apauruSeya mAnA gayA hai aura na bAibila yA kurAna ke samAna kisI paigambara ke.mAdhyama saM diyA gayA Izvara kA sandeza hI, apitu vaha una arhatoM va RSiyoM kI vANI kA saMkalana hai, jinhoMne apanI tapasyA aura jJAna ke dvArA satya kA prakAza prApta kiyA thA / jainoM ke lie Agama jinavANI hai, Aptavacana hai, unake dharma-darzana aura sAdhanA kA AdhAra hai| yadyapi vartamAna meM jainadharma kA digambara sampradAya upalabdha AgamoM ko pramANabhUta nahIM mAnatA hai, kyoMki usakI dRSTi se ina AgamoM meM kucha aisA prakSipta aMza hai, jo unakI mAnyatAoM ke viparIta hai| merI dRSTi meM cAhe vartamAna meM upalabdha AgamoM meM kucha prakSipta aMza ho yA unameM kucha parivartana-parivardhana bhI huA ho, phira bhI ve jainadharma ke prAmANika dastAveja haiM / unameM aneka aitihAsika tathya upalabdha haiM / unakI pUrNata: asvIkRti kA artha apanI prAmANikatA ko hI nakAranA hai / zvetAmbara mAnya ina AgamoM kI sabase bar3I vizeSatA yaha hai ki ye I.pU. pA~cavI zatI se lekara IsA kI pAMcavI zatI arthAta lagabhaga eka hajAra varSa meM jaina saMgha ke car3hAva-utAra kI eka prAmANika kahAnI kaha dete haiN| AgamoM kA vargIkaraNa vartamAna meM jo Agama grantha upalabdha haiM, unheM nimna rUpa meM vargIkRta kiyA jAtA hai - 11 aMga 1. AyAra (AcArAMgaH), 2. sUyagaDa (sUtrakRtAMgaH), 3. ThANa (sthAnAMga:), 4. samavAya (samavAyAMga:), 5. viyAhapannati (vyAkhyAprajJapti: yA bhagavatI), 6. nAyAdhammakahAo (jJAtAdharmakathAH), 7. uvAsagadasAo (upAsakadazAH), 8. aMtagaDadasAo (antakRddazAH), 9. anuttarovavAiyadasAau (anuttaraupapAtikadazA:), 10. paNhAvAgaraNAI (praznavyAkaraNAni), 11. vivAgasuyaM (vipAkazrutama), 12. dRSTivAdaH (diTThivAya), jo vicchinna huA hai| 12 upAMga 1. uvavAiyaM (aupapAtikaM), 2. rAyapaseNaija (rAjaprasenajitkaM) athavA rAyapaseNiyaM (rAjapraznIya), For Personal & Private Use Only

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97 Vol. XXXVI, 2013 prAkRta Agama sAhitya : eka vimarza 3. jIvAMjIvAbhigama, 4. paNNavaNA (prajJApanA), 5. sUrapaNNatti (sUryaprajJaptiH), 6. jambudvIvapaNNatti (jambUdvIpaprajJaptiH), caMdapaNNati (candraprajJaptiH) 8-12. nirayAvaliyAsuyakkhaMdha (nirayAvalikAzrutaskandhaH) , 8. nirayAvaliyAo (nirayAvalikAH), 9. kappavaDisiyAo (kalpAvataMsikAH) 10. pupphiyAo (puSpikAH), 11. pupphacUlAo(puSpacUlA:) 12. vaNhidasAo (vRSNidazA:) jahA~ taka uparyukta aMga aura upAMga granthoM kA prazna hai, zvetAmbara paramparA ke sabhI sampradAya inheM mAnya karate haiN| jabaki digambara sampradAya inhIM gyAraha aMgasUtroM ko svIkAra karate hue bhI yaha mAnatA hai ki aMgasUtra vartamAna meM vilupta ho gaye haiM / upAMgasUtroM ke sandarbha meM zvetAmbara paramparA ke sabhI sampradAyoM meM ekarUpatA hai, kintu digambara paramparA meM bAraha upAMgoM kI na to koI mAnyatA rahI aura na ve vartamAna meM ina granthoM ke astitva ko svIkAra karate haiM / yadyapi jambUdvIpaprajJapti, dvIpasAgaraprajJapti Adi nAmoM se unake yahA~ kucha grantha avazya pAye jAte haiN| sAtha hI sUryaprajJapti, candraprajJapti aura jambUdvIprajJapti ko bhI unake dvArA parivAda ke parikarma vibhAga ke antargata svIkAra kiyA gayA thA / 4 mUlasUtra - sAmAnyatayA 1. uttarAdhyayana, 2. dazavaikAlika, 3. Avazyaka aura 4. piNDaniyukti - ye cAra mUlasUtra mAne gaye haiN| phira bhI mUlasUtroM kI saMkhyA aura nAmoM ke sandarbha meM zvetAmbara sampradAyoM meM ekarUpatA nahIM hai| jahA~ taka uttarAdhyayana aura dazavaikAlika kA prazna hai inheM sabhI zvetAmbara sampradAyoM evaM AcAryoM ne ekamata se mUlasUtra mAnA hai / samayasundara, bhAvaprabhasUri tathA pAzcAtya vidvAnoM meM pro. byUhalara, pro. zArapenTiyara, pro. vinTanitja, pro. zubriga Adi ne eka svara se Avazyaka ko mUlasUtra mAnA hai| kintu sthAnakavAsI evaM terApanthI sampradAya Avazyaka ko mUlasUtra ke antargata nahIM mAnate haiM / ye donoM sampradAya Avazyaka evaM piNDaniyukti ke sthAna para nandI aura anuyogadvAra ko mUlasUtra mAnate haiM / zvetAmbara mUrtipUjaka paramparA meM kucha AcAryoM ne piNDaniyukti ke sAtha-sAtha oghaniyukti ko bhI mUlasUtra meM mAnA hai| isa prakAra mUlasUtroM ke vargIkaraNa aura unake nAmoM meM ekarupatA kA abhAva hai| acela paramparA meM ina mUlasUtroM meM se dazavaikAlika, uttarAdhyayana aura Avazyaka mAnya rahe haiM / tattvArtha kI digambara TIkAoM meM, dhavalA meM tathA aMgapaNNatti meM inakA ullekha hai / jJAtavya hai ki aMgapaNNatti meM nandIsUtra kI bhAMti hI Avazyaka ke chaha vibhAga kiye gaye haiN| yApanIya paramparA meM bhI na kevala Avazyaka, uttarAdhyayana evaM dazavaikAlika mAnya rahe haiM, apitu yApanIya AcArya aparAjita (navIM zatI) ne to dazavaikAlika kI TIkA bhI likhI thii| 6 chedasUtra - - chetasUtroM ke antargata vartamAna meM 1. AyAradazA (dazAzrutaskandha), 2. kappa (kalpa), 3. vavahAra (vyavahAra), 4. nisIha (nisItha), 5. mahAnizItha aura 6. jIyakalpa (jItakalpa) - ye chaha grantha mAne jAte haiM / inameM se mahAnizItha aura jItakalpa ko zvetAmbaroM kI terApanthI aura sthAnakavAsI sampradAyeM mAnya nahIM karatI hai / ve donoM mAtra cAra hI chedasUtra mAnate haiN| jabaki zvetAmbara mUrtipUjaka sampradAya uparyukta 6 For Personal & Private Use Only

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98 sAgaramala jaina SAMBODHI chedasUtroM ko mAnatA hai| jahA~ taka digambara aura yApanIya paramparA kA prazna hai unameM aMgabAhya granthoM meM kalpa, vyavahAra aura nizItha kA ullekha milatA hai| yApanIya sampradAya ke granthoM meM na kevala inakA ullekha milatA hai, apitu inake avataraNa bhI diye gaye haiM / Azcarya yaha hai ki vartamAna meM digambara paramparA meM pracalita mUlataH yApanIya paramparA ke prAyazcita sambandhI grantha "chedapiNDazAstra' meM kalpa aura vyavahAra ke prAmANya ke sAtha-sAtha jItakalpa kA bhI prAmANya svIkAra kiyA gayA hai| isa prakAra digambara evaM yApanIya paramparAoM meM kalpa, vyavahAra, nizItha aura jItakalpa kI hI mAnyatA rahI hai, yadyapi vartamAna meM digambara AcArya inheM mAnya nahIM karate haiN| 10 prakIrNaka isake antargata nimna dasa grantha mAne jAte haiM - 1. causaraNa (catuHzaraNa), 2. AurapaccakkhANa (AturapratyAkhyAna), 3. bhattaparinnA (bhaktaparijJA), 4. saMthAraya (saMstAraka), 5. taMDulaveyAliya (taMdulavaicArika), 6. caMdavejjhaya (candravedhyaka), 7. devindatthaya (devendrastava), 8. gaNivijjA (gaNividyA), 9. mahApaccakkhANa (mahApratyAkhyAna) aura 10. vIratthaya (vIrastava) zvetAmbara sampradAyoM meM sthAnakavAsI aura terApaMthI ina prakIrNakoM ko mAnya nahIM karate haiM / yadyapi merI dRSTi meM inameM unakI paramparA ke viruddha aisA kucha bhI nahIM hai, jisase inheM amAnya kiyA jAve / inameM se 9 prakIrNakoM kA ullekha to nandIsUtra meM mila jAtA hai| ataH inheM amAnya karane kA koI aucitya nahIM hai| hamane inakI vistRta carcA Agama saMsthAna, udayapura se prakAzita 'mahApaccakkhANa' kI bhUmikA meM kI hai| jahA~ taka dasa prakIrNakoM ke nAma Adi kA prazna hai, zvetAmbara mUrtipUjaka sampradAya ke AcAryoM meM bhI kiMcita matabheda pAyA jAtA hai| lagabhaga 9 nAmoM meM to ekarUpatA hai, kintu bhaktaparijJA, maraNavidhi aura vIrastava ye tIna nAma aise haiM jo bhinna-bhinna rUpa se Aye haiM kisI ne bhaktaparijJA ko chor3akara maraNavidhi kA ullekha kiyA hai to kisI ne usake sthAna para vIrastava kA ullekha kiyA hai / muni zrI puNyavijayajI ne 'paiNNasuttAI' ke prathama bhAga kI bhUmikA meM prakIrNaka nAma se abhihita lagabhaga 22 granthoM kA ullekha kiyA hai| inameM se adhikAMza mahAvIra vidyAlaya se paiNNasuttAiM nAma se do bhAgoM meM prakAzita hai| aMgavidyA kA prakAzana prAkRta TeksTa sosAyaTI kI ora se huA hai| ye bAIsa nimna haiM - 1. catuHzaraNa, 2. AturapratyAkhyAna, 3. bhaktaparijJA, 4. saMstAraka, 5. taMdulavaicArika, 6. candravedhyaka, 7. devendrastava, 8. gaNividyA, 9. mahApratyAkhyAna, 10. vIrastava, 11. RSibhASita, 12. ajIvakalpa, 13. gacchAcAra, 14. maraNasamAdhi, 15. titthogAliya, 16. ArAdhanApatAkA, 17. dvIpasAgaraprajJapti, 18. jyotiSakaraNDaka, 19. aMgavidyA, 20. siddhaprAkRta, 21. sArAvalI aura 22. jiivvibhkti| isake atirikta eka hI nAma ke aneka prakIrNaka bhI upalabdha hote haiM, yathA - For Personal & Private Use Only

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Vol. XXXVI, 2013 prAkRta Agama sAhitya : eka vimarza "AurapaccakkhANa" ke nAma se tIna grantha upalabdha hote haiM / unameM se eka to dasavIM zatI ke AcArya vIrabhadra kI kRti hai | inameM nandI aura pAkSikasUtra ke utkAlika sUtroM ke varga meM devendrastava, taMdulavaicArika, candravedhyaka, gaNividyA, maraNavibhakti, AturapratyAkhyAna, mahApratyAkhyAna ye sAta nAma pAye jAte haiM aura kAlikasUtroM ke varga meM RSibhASita aura dvIpasAgaraprajJapti ye do nAma pAye jAte haiM / isa prakAra nandI eva pAkSikasUtra meM nau prakIrNakoM kA ullekha milatA hai / jJAtavya hai ki zvetAmbara mUrtipUjaka samAja ke kucha AcArya jo 84 Agama mAnate haiM, ve prakIrNakoM kI saMkhyA 10 ke sthAna para 30 mAnate haiM / isameM pUrvokta 22 nAmoM ke atirikta nimna 8 prakIrNaka aura mAne gaye haiM piNDavizuddhi paryanta-ArAdhanA, yoniprAbhRta, aMgacUlikA, vRddhacatu:zaraNa, jambUpayannA aura kalpasUtra / 1 99 jahA~ taka digambara paramparA evaM yApanIya paramparA kA prazna hai, ve spaSTataH ina prakIrNakoM ko mAnya nahIM karatI hai, phira bhI mUlAcAra meM AturapratyAkhyAna aura mahApratyAkhyAna nAmaka adhyAyoM meM avatarita kI gaI haiM / isI prakAra bhagavatI ArAdhanA meM bhI maraNavibhakti, ArAdhanApatAkA Adi aneka prakIrNakoM kI gAthAe~ avatarita haiM / jJAtavya hai ki inameM aMga bAhyoM ko prakIrNaka kahA gayA hai / 2 cUlikAsUtra cUlikAsUtra ke antargata nandIsUtra aura anuyogadvAra - ye do grantha mAne jAte haiM / jaisA ki hama pUrva meM sUcita kara cuke haiM ki sthAnakavAsI paramparA inheM cUlikAsUtra na kahakara mUlasUtra meM vargIkRta karatI hai| phira bhI itanA nizcita hai ki ye donoM grantha zvetAmbara paramparA ke sabhI sampradAyoM ko mAnya rahe haiM / isa prakAra hama dekhate haiM ki 11 aMga, 12 upAMga, 4 mUla, 6 cheda, 10 prakIrNaka, 2 cUlikAsUtra * ye 45 Agama zvetAmbara mUrtipUjaka paramparA meM mAnya haiM / sthAnakavAsI va terApanthI isameM se 13 ko . kama karake 32 Agama mAnya karate haiM / - jo loga caurAsI Agama mAnya karate haiM, ve dasa prakIrNakoM ke sthAna para pUrvokta tIsa prakIrNaka mAnate haiN| isake sAtha dasa niyuktiyoM tathA yatijItakalpa, zrAddhajItakalpa, pAkSikasUtra, kSamApanAsUtra, vandittu, tithi-prakaraNa, kavacaprakaraNa, saMzaktaniryukti aura vizeSAvazyakabhASya ko bhI AgamoM meM sammilita karate haiM / isa prakAra vartamAnakAla meM Agama sAhitya ko aMga, upAMga, prakIrNaka, cheda, mUla aura cUlikAsUtra ke rUpa meM vargIkRta kiyA jAtA hai, kintu yaha vargIkaraNa paryApta paravartI hai / 12 vIM zatI se pUrva ke granthoM meM isa prakAra ke vargIkaraNa kA kahIM ullekha nahIM milatA hai / vargIkaraNa kI yaha zailI sarvaprathama hameM AcArya zrIcandra kI sukhabodhA samAcArI (I. san 1912 ) meM AMzika rUpa se upalabdha hotI hai| isameM Agama-sAhitya ke adhyayana kA jo krama diyA gayA hai usase kevala itanA hI pratiphalita hotA hai ki aMga, upAMga Adi kI avadhAraNA usa yuga meM bana cukI thI / kintu vartamAnakAla meM jisa prakAra se vargIkaraNa kiyA jAtA . hai, vaisA vargIkaraNa usa samaya taka bhI pUrNa rUpa se nirdhArita nahIM huA thA / usameM mAtra aMga- upAMga, Adi avadhAraNA usa yuga meM bana cukI thI / kintu vartamAnakAla meM jisa prakAra se vargIkaraNa kiyA jAtA hai, For Personal & Private Use Only

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100 sAgaramala jaina SAMBODHI vaisA vargIkaraNa usa samaya taka bhI pUrNa rUpa se nirdhArita nahIM huA thaa| usameM mAtra aMga-upAMga, prakIrNaka itane hI nAma milate haiN| vizeSatA yaha hai ki usameM nandIsUtra va anuyogadvArasUtra ko bhI prakIrNakoM meM sammilita kiyA gayA hai / sukhabodhasamAcArI kA yaha vivaraNa mukhya rUpa se to Agama granthoM ke adhyayana-krama ko hI sUcita karatA hai / isameM muni-jIvana sambandhI niyamoM ke pratipAdaka Agama-granthoM ke adhyayana ko prAthamikatA dI gaI hai aura siddhAnta granthoM kA adhyayana bauddhika paripakvatA ke pazcAta ho aisI vyavasthA kI gaI hai| isI dRSTi se eka anya vivaraNa jinaprabha ne apane grantha 'vidhimArgaprapA' meM diyA hai| isameM vartamAna meM ullikhita AgamoM ke nAma to mila jAte haiM, kintu kauna AgamoM ke nAma eka sAtha Ane ke kAraNa yaha vizvAsa kiyA jA sakatA hai ki usa samaya taka cAhe aMga, upAMga Adi kA vartamAna vargIkaraNa pUrNata: sthira na huA hai, kintu jaisA padmabhUSaNa paM. dalasukhabhAI kA kathana hai ki kauna grantha kisake sAtha ullikhita honA vAhie aisA eka krama bana gayA thA, kyoMki usameM aMga, upAMga, cheda, mUla, prakIrNaka evaM cUlikAstroM ke nAma eka hI sAtha milate haiN| vidhimArgaprapA meM aMga, upAMga granthoM kA pArasparika sambandha bho nizcita kiyA gayA thaa| mAtra yahI nahIM eka matAntara kA ullekha karate hue usameM yaha bhI batAyA gayA hai ki kucha AcArya candraprajJapti evaM sUryaprajJapti ko bhagavatI kA upAMga mAnate haiM / jinaprabha ne isa grantha meM sarvaprathama vAcanAvidhi ke prArambha meM aMga, upAMga, prakIrNaka, cheda aura mUla - ina vargoM kA ullekha kiyA hai| unhoMne vidhimArgaprapA ko I.san 1306 meM pUrNa kiyA thA, ata: yaha mAnA jA sakatA hai ki isake Asa-pAsa hI AgamoM kA vartamAna vargIkaraNa pracalana meM AyA hogA / AgamoM ke vargIkaraNa kI prAcIna zailI Agama-sAhitya ke vargIkaraNa kI prAcIna zailI isase bhinna rahI hai| isa prAcIna zailI kA sarvaprathama nirdeza hameM nandIsUtra evaM pAkSikasUtra (IsvI san pA~cavI zatI) meM milatA hai / usa yuga meM AgamoM ko aMgapraviSTa va aMgabAhya - ina do bhAgoM meM vibhakta kiyA jAtA thaa| aMgapraviSTa ke antargata AcArAMga Adi 12 aMga Ate the / zeSa grantha aMgabAhya kahe jAte the| usameM aMgabAhyoM kI eka saMjJA prakIrNaka bhI thii| aMgaprajJapti nAmaka digambara grantha meM bhI aMgabAhyoM ko prakIrNaka kahA gayA hai| aMgabAhya ko punaH do bhAgoM meM bAMTA jAtA thA - 1. Avazyaka aura 2. aavshyk-vytirikt| Avazyaka ke antargata sAmAyika Adi cha: grantha the / jJAtavya hai ki vartamAna vargIkaraNa meM Avazyaka ko eka hI grantha mAnA jAtA hai aura sAmAyika Avazyaka aMgoM ko usake eka-eka adhyAya rUpa meM mAnA jAtA hai, kintu prAcInakAla meM inheM chaH svatantra grantha mAnA jAtA thaa| isakI paSTi aMgapaNNati Adi digambara granthoM se bhI ho jAtI hai| unameM bhI sAmAyika Adi ko cha: svatantra grantha mAnA gayA hai / yadyapi usameM kAyotsarga evaM pratyAkhyAna ke sthAna para vainayika evaM kRtikarma nAma milate haiN| Avazyaka-vyatirikta ke bhI do bhAga kiye jAte the --- 1. kAlika aura 2. utkAlika / jinakA svAdhyAya vikAla ko chor3akara kiyA jAtA thA, ve kAlika kahalAte the, jabaki utkAlika granthoM ke adhyayana yA svAdhyAya meM kAla evaM vikAla kA vicAra nahIM kiyA jAtA thA / nandIsUtra evaM pAkSikasUtra ke anusAra AgamoM ke vargIkaraNa kI sUcI agrati hai - For Personal & Private Use Only

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Vol. XXXVI, 2013 prAkRta Agama sAhitya : eka vimarza 101 zruta (Agama) (ka) aMgapraviSTa (kha) aMgabAhya (kha) Avazyaka vyatirikta 1. AcArAMga 2. sUtrakRtAMga 3. sthAnAMga 4. samavAyAMga 5. vyAkhyAprajJapti 6. jJAtAdharmakathA 7. upAsakadazAMga 8. antakRddazAMga 9. praznavyAkaraNa 10. vipAkasUtra 11. dRSTivAda (ka) Avazyaka 1. sAmAyika 2. caturviMzatistava 3. vandanA 4. pratikramaNa 5. kAyotsarga 6. pratyAkhyAna (ka) kAlika 1. uttarAdhyayana 2. dazAzrutaskandha 3. kalpa 4. vyavahAra 5. nizItha 6. mahAnizItha 7. RSibhASita 8. jambUdvIpaprajJapti 9. dvIpasAgara prajJapti 10. candraprajJapti 11. kSullikAvimAnapravibhakti 12. mahallikAvimAnapravibhakti 13. aMgacUlikA 14. vaggacUlikA 15. vivAhacUlikA 16. aruNopapAta 17. varuNopapAta (kha) utkAlika 1. dazavaikAlika 2. kalpikAkalpika 3. cullakakalpazruta 4. mahAkalpazruta 5. nizItha 6. rAjapraznIya 7. jIvAbhigama 8. prajJApanA 9. mahAprajJApanA 10. pramAdApramAda 11. nandI 12. anuyogadvAra 13. devendrastava 14. tandulavaicArika 15. candravedhyaka 16. sUryaprajJapti 17. pauruSImaNDala For Personal & Private Use Only

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102 sAgaramala jaina SAMBODHI 18. garuDopapAta 19. dharaNopapAta 20. vaizramaNopapAta 21. velandharopapAta 22. devendropapAta 23. utthAnazruta 24. samutthAnazruta 25. nAgaparijJApanikA 26. nirayAvalikA 27. kalpikA 28. kalpAvataMsikA 29. puSpitA 30. puSpacUlikA 31. vRSNidazA 18. maNDalapraveza 19. vidyAcaraNa vinizcaya 20. gaNividyA 21. dhyAnavibhakti 22. maraNavibhakti 23. Atmavizodhi 24. vItarAgazruta 25. saMlekhanAzruta 26. vihArakalpa 27. caraNavidhi 28. AturapratyAkhyAna 29. mahApratyAkhyAna isa prakAra nandIsUtra meM 12 aMga, 6 Avazyaka, 31 kAlika evaM 29 utkAlika sahita 78 AgamoM kA ullekha milatA hai / jJAtavya hai ki Aja inameM se aneka grantha anupalabdha haiN| yApanIya aura digambara paramparA meM AgamoM kA vargIkaraNa - . yApanIya aura digambara paramparAoM meM Agama-sAhitya ke vargIkaraNa kI jo zailI mAnya rahI hai, vaha bhI bahuta kucha nandIsUtra kI zailI ke hI anurUpa hai / unhoMne use umAsvAti ke tattvArthasUtra se grahaNa kiyA hai / usameM AgamoM ko aMga aura aMgabAhya aisa do vargoM meM vibhAjita kiyA gayA hai / inameM aMgoM kI bAraha saMkhyA kA spaSTa ullekha to milatA hai, kintu aMgabAhya kI saMkhyA kA spaSTa nirdeza nahIM hai| mAtra yaha kahA gayA hai ki aMgabAhya aneka prakAra ke haiN| kintu apane tattvArthabhASya (1/20) meM AcArya umAsvAti ne aMga-bAhya ke antargata sarvaprathama sAmAyika Adi cha: AvazyakoM kA ullekha kiyA hai usake bAda dazavaikAlika, uttarAdhyayana, dazA, kalpa-vyavahAra, nizItha aura RSibhASita ke nAma dekara anta meM Adi zabda se anya granthoM kA grahaNa kiyA hai / kintu aMgabAhya meM spaSTa nAma to unhoMne kevala bAraha hI diye haiM / isameM kalpa-vyavahAra kA ekIkaraNa kiyA gayA hai / eka anya sUcanA se yaha bhI jJAta hotA he ki tattvArthabhASya meM upAMga saMjJA kA nirdeza hai| ho sakatA hai ki pahale 12 aMgoM ke samAna hI 12 upAMga mAne jAte hoM / tattvArthasUtra ke TIkAkAra pUjyapAda, akalaMka, vidyAnandI Adi digambara AcAryoM ne aMgabAhya meM na kevala uttarAdhyayana, dazavaikAlika Adi granthoM kA ullekha kiyA hai, apitu kAlika evaM utkAlika aise vargoM kA bhI nAma nirdeza (1/20) kiyA hai| harivaMzapurANa evaM dhavalATIkA meM AgamoM kA jo vargIkaraNa For Personal & Private Use Only

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Vol. XXXVI, 2013 prAkRta Agama sAhitya : eka vimarza 103 upalabdha hotA hai, usame 12 aMgoM evaM 14 aMgabAhyoM kA ullekha hai, tatpazcAta dazavaikAlika uttarAdhyayana, kalpa-vyavahAra, kappAkappIya (kalpikAkalpika), mahAkappIya (mahAkalpa), puNDarIka, mahApuNDarIka va nizItha kA ullekha hai / isa prakAra dhavalA meM 12 aMga aura 14 aMgabAhyoM kI gaNanA kI gayI / inameM bhI kalpa aura vyavahAra ko eka hI grantha mAnA gayA hai| jJAtavya hai ki tattvArthabhASya kI apekSA isameM kappAkappIya, mahAkappIya, puNDarIka aura mahApuNDarIka- ye cAra nAma adhika haiN| kintu bhASya meM ullikhita dazA aura RSibhASita ko chor3a diyA gayA hai| isameM jo cAra nAma adhika haiM - unameM kappAkappIya aura mahAkappIya kA ullekha nandIsUtra meM bhI hai, mAtra puNDarIka aura mahApuNDarIka ye do nAma vizeSa haiM / digambara paramparA meM AcArya zubhacandra kRta aMgaprajJapti (aMgapaNNati) nAmaka eka grantha milatA hai| yaha grantha dhavalATIkA ke pazcAt kA pratIta hotA hai / isameM dhavalATIkA meM varNita 12 aMgapraviSTa va 14 aMgabAhya granthoM kI viSaya-vasta kA vivaraNa saMkSipta hI hai| isa grantha meM aura digambara paramparA ke anya granthoM meM aMgabAhyoM ko prakIrNaka bhI kahA gayA hai (3.10) / isameM kahA gayA hai ki sAmAyika pramakha 14 prakIrNaka aMgabAhya haiM / isameM diye gaye viSaya-vastu kA vivaraNa se lagatA hai ki yaha vivaraNa mAtra anuzruti ke AdhAra para likhA gayA hai, mUla granthoM ko lekhaka ne nahIM dekhA hai| isameM bhI puNDarIka aura mahApuNDarIka kA ullekha hai / ina donoM granthoM kA ullekha zvetAmbara paramparA meM mujhe kahIM nahIM milA / yadyapi zvetAmbara paramparA ke sUtrakRtAMga meM eka adhyayana kA nAma puNDarIka avazya milatA hai| prakIrNakoM meM eka sArAvalI prakIrNaka hai| isameM puNDarIka mahAtIrtha (zatrujaya) kI mahattA kA vistRta vivaraNa hai| sambhava hai ki puNDarIka sArAvalI prakIrNaka kA hI yaha dUsarA nAma ho / phira bhI spaSTa pramANa ke abhAva meM isa sambandha meM adhika kucha kahanA ucita nahIM hogaa| isa prakAra hama dekhate haiM ki prathama zatI se lekara dasavIM zatI taka AgamoM ko nandIsUtra kI zailI meM aMga aura aMgabAhya - punaH aMgabAhyoM ko Avazyaka aura Avazyaka-vyatirikta, aise do vibhAgoM meM bAMTA jAtA thA / Avazyaka-vyatirikta meM bhI kAlika aura utkAlika aise do vibhAga sarvamAnya cha / lagabhaga gyArahavIM-bArahavIM zatI ke bAda se aMga, upAMga, prakIrNaka, cheda, mUla aura cUlikAsUtra - yaha vartamAna vargIkaraNa astitva meM AyA hai / jJAtavya hai ki zvetAmbara evaM digambara donoM paramparAoM meM sabhI aMgabAhya AgamoM ke lie prakIrNaka (paiNNaya) nAma bhI pracalita rahA hai / Agama-sAhitya kI prAcInatA evaM racanAkAla bhArata jaise vizAla deza meM atiprAcInakAla se hI aneka boliyoM kA astitva rahA hai, kintu sAhityika dRSTi se bhArata meM tIna prAcIna bhASAe~ pracalita rahI haiM - saMskRta, prAkRta aura pAli / inameM saMskRta ke do rUpa pAye jAte haiM - chAndas aura sAhityika saMskRta / veda chAndas saMskRta meM haiM, jo pAli aura prAkRta ke nikaTa hai| upaniSadoM kI bhASA chAndas kI apekSA sAhityika saMskRta ke adhika nikaTa hai / prAkRta bhASA meM nibaddha jo sAhitya upalabdha hai, usameM Agama sAhitya prAcInatama hai| yahA~ taka ki AcArAMga kA prathama zrutaskandha aura RSibhASita to azokakAlIna prAkRta abhilekhoM se bhI prAcIna hai . ye donoM grantha lagabhaga I.pU. pAMcavI-cauthI zatAbdI kI racanAe~ haiM / AcArAMga kI sUtrAtmaka aupaniSadika For Personal & Private Use Only

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104 sAgaramala jaina SAMBODHI zailI use upaniSadoM kA nikaTavartI aura bhagavAn mahAvIra kI vANI siddha karatI hai / bhAva, bhASA aura zailI tInoM ke AdhAra para yaha sampUrNa pAli aura prAkRta sAhitya meM prAcInatama hai| AtmA ke svarupa evaM astitva sambandhI isake vivaraNa aupaniSadika vivaraNoM ke anurUpa haiM / isameM pratipAdita mahAvIra kA jIvana-vRtta bhI alaukikatA aura atiziyatA rahita hai| aisA pratIta hotA hai ki yaha vivaraNa bhI usI vyakti dvArA kahA gayA hai, jisane svayaM unakI jIvanacaryA ko nikaTatA se dekhA aura jAnA hogA / Agama-sAhitya meM hI sUtrakRtAMga ke prathama zrutaskandha ke chaThe adhyAya, AcArAMgacUlA aura kalpasUtra meM bhI mahAvIra kI jIvanacaryA kA ullekha hai, kintu ve bhI AcArAMga ke prathama zrutaskandha kI apekSA paravartI haiM, kyoMki unameM kramaza: alaukikatA, atizayatA aura atiraMjanA kA praveza hotA gayA hai / isI prakAra RSibhASita kI sAmpradAyika abhiniveza se rahita udAradRSTi tathA bhAva aura bhASAgata aneka tathya use AcArAMga ke prathama zrutraskandha ko chor3akara sampUrNa prAkRta evaM pAlisAhitya meM prAcInatama siddha karate haiN| pAlisAhitya meM prAcInatama grantha suttanipAta mAnA jAtA hai, kintu aneka tathyoM ke AdhAra para yaha siddha ho cukA hai RSibhASita, suttanipAta se bhI prAcIna hai / AgamoM kI prathama vAcanA sthUlibhadraM ke samaya arthAt IsA pUrva tIsarI zatI meM huI thI, ataH itanA nizcita hai ki usa samaya taka Agama-sAhitya astitva meM A cukA thA / isa prakAra Agama-sAhitya ke kucha granthoM ke racanAkAla kI uttara sImA I.pU. pA~cavIcauthI zatAbdI siddha hotI hai, jo ki isa sAhitya kI prAcInatA ko pramANita karatI hai| phira bhI hameM yaha smaraNa rakhanA hogA ki sampUrNa Agama sAhitya na to eka vyakti kI racanA hai aura na eka kAla kI / yaha satya hai ki isa sAhitya ko antima rUpa vIranirvANa samvat 980 meM valabhI meM sampanna huI vAcanA meM prApta huaa| kintu isa AdhAra para hamAre kucha vidvAna mitra yaha galata niSkarSa nikAla lete haiM ki Agama sAhitya IsavI san kI pAMcavI zatAbdI kI racanA hai| yadi Agama IsA kI pAMcavI zatAbdI kI racanA hai, to valabhI kI isa antima vAcanA ke pUrva bhI valabhI, mathurA, khaNDagiri aura pATalIputra meM jo vAcanAeM huI thI unameM saMkalita sAhitya kauna sA thA ? unheM yaha smaraNa rakhanA cAhie ki valabhI meM AgamoM ko saMkalita, suvyavasthita aura sampAdita karake lipibaddha (pustakArur3ha) kiyA gayA thA, ata: yaha kAla kisI bhI sthiti meM unakA racanAkAla nahIM mAnA jA sakatA hai / saMkalana aura sampAdana kA artha racanA nahIM hai / punaH AgamoM meM viSaya-vastu, bhASA aura zailI kI jo vividhatA aura bhinnatA parilakSita hotI hai, vaha spaSTatayA isa tathya kI pramANa haiM ki saMkalana aura sampAdana ke samaya unakI maulikatA ko yathAvata rakhane kA prayatna kiyA gayA hai, anyathA Aja unakA prAcIna svarUpa samApta hI ho jAtA aura AcArAMga ke prathama zrutaskandha kI bhASA aura zailI bhI parivartita ho jAtI tathA usake upadhAnazruta nAmaka naveM adhyayana meM varNita mahAvIra kA jIvanavRtta alaukikatA evaM atizayoM se yukta bana jAtA / yadyapi yaha satya hai ki AgamoM kI viSaya-vastu meM kucha prakSipta aMza haiM, kintu prathama to aise prakSepa bahuta hI kama haiM aura dUsare unheM spaSTa rUpa se pahacAnA bhI jA sakatA hai| ataH isa AdhAra para sampUrNa Agama sAhitya ko paravartI mAna lenA sabase bar3I bhrAnti hogI / - Agama-sAhitya para kabhI-kabhI mahArASTrI prAkRta ke prabhAva ko dekhakara bhI usakI prAcInatA para For Personal & Private Use Only

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Vol. XXXVI, 2013 prAkRta Agama sAhitya : eka vimarza 105 saMdeha kiyA jAtA hai| kintu prAcIna hastapratoM ke AdhAra para pAThoM ke tulanAtmaka adhyayana se yaha spaSTa ho jAtA hai ki aneka prAcIna hastapratoM meM Aja bhI unakA 'ta' zrutipradhAna ardhamAgadhI svarUpa surakSita haiN| AcArAMga ke prakAzita saMskaraNoM ke adhyayana se bhI yaha spaSTa ho jAtA hai ki paravartIkAla meM usameM kitane pAThAntara ho gaye haiN| isa sAhitya para jo mahArASTrI prabhAva A gayA hai vaha lipikAroM aura TIkAkAroM kI apanI bhASA ke prabhAva ke kAraNa hai| udAharaNa ke rUpa meM sUtrakRtAMga kA 'rAmaputte' pATha cUrNi meM 'rAmAutte' aura zIlAMga kI TIkA meM 'rAmagutte' ho gaye / ata: AgamoM meM, mahArASTrI prAkRta ke prabhAva ko dekhakara unakI prAcInatA para saMdeha nahIM karanA cAhie / apitu una granthoM kI vibhinna pratoM, evaM niyukti, bhASya, phri aura TIkAoM ke AdhAra para 'pAToM ke prAcIna svarUpoM ko surakSita rakhane kA prayatna karanA cAhie / vastutaH Agama-sAhitya meM vibhinna kAla kI sAmagrI surakSita hai| isakI uttara sImA I.pU. pAMcavI cauthI zatAbdI aura nimna sImA I.san kI pAMcavI zatAbdI hai / vastuta: Agama-sAhitya ke vibhinna granthoM kA yA unake kisI aMza-vizeSa kA kAlaM nirdhArita karate samaya unameM upalabdha sAMskRtika sAmagrI, dArzanikacintana kI spaSTatA evaM gahanatA, bhASA-zailI Adi sabhI pakSoM para prAmANikatA ke sAtha vicAra karanA caahie| isa dRSTi se adhyayana karane para hI yaha spaSTa bodha ho sakegA ki Agama-sAhitya ko kauna sA grantha athavA usakA kauna sA aMza-vizeSa kisa kAla kI racanA hai / AgamoM kI viSaya-vastu sambandhI nirdeza zvetAmbara paramparA meM hameM sthAnAMga, samavAyAMga, nandIsUtra. nandIcUrNi evaM tattvArthabhASya meM tathA digambara paramparA meM tattvArtha kI TIkAoM ke sAtha-sAtha dhavalA, jayadhavalA meM milate haiM / tattvArthasUtra kI digambara paramparA kI TIkAoM aura dhavalAdi meM unakI viSayavastu sambandhI nirdeza mAtra anuzrutiparaka haiM, ve granthoM ke vAstavika adhyayana para AdhArita nahIM haiN| unameM diyA gayA vivaraNa tattvArthabhASya evaM paramparA se prApta sUcanAoM para AdhArita hai| jabaki zvetAmbara paramparA meM sthAnAMga, samavAyAMga, nandI Adi AgamoM aura unakI vyAkhyAoM evaM TIkAoM meM unakI viSaya-vastu kA jo vivaraNa hai vara una granthoM ke avalokana para AdhArita hai kyoMki prathama to isa paramparA meM AgamoM * ke adhyayana-adhyApana kI paramparA Aja taka jIvita calI A rahI hai| dUsare, Agama-granthoM kI viSaya vastu meM kAlakrama se kyA parivartana huA hai, isakI sUcanA zvetAmbara paramparA ke uparyukta Agama-granthoM se hI prApta ho jAtI hai| inake adhyayana se yaha bhI spaSTa ho jAtA hai ki kisa kAla meM kisa Agama grantha meM kauna sI sAmagrI jur3I aura alaga huI hai| AcArAMga meM AcAracUlA aura nizItha ke jur3ane aura punaH nizItha ke alaga hone kI ghaTanA, samavAyAMga praznavyAkaraNa kI viSaya-vastu meM huA sampUrNa parivartana, antakRddazA, anuttaraupapAtika evaM vipAka ke adhyayanoM meM hue AMzika parivartana - ina sabakI prAmANika jAnakArI hameM una vivaraNoM kA tulanAtmaka evaM samIkSAtmaka adhyayana karane se mila jAtI hai / inameM praznavyAkaraNa kI viSaya-vastu kA parivartana hI aisA hai, jisake vartamAna svarUpa kI sUcanA kevala nandIcUrNi (IsvI san sAtavIM zatI) meM milatI hai| vartamAna praznavyAkaraNa lagabhama IsvI san kI pAMcavI-chaThI zatAbdI meM astitva meM AyA hai / isa prakAra Agama-sAhitya lagabhaga eka sahasra varSa kI sudIrgha avadhi meM kisa prakAra nirmita, parivardhita, parivartita evaM sampAdita hotA rahA hai isakI sUcanA bhI svayaM Agama-sAhitya aura usakI TIkAoM se mila jAtI hai| For Personal & Private Use Only

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106 sAgaramala jaina SAMBODHI vastutaH Agama vizeSa yA usake aMza vizeSa ke racanAkAla kA nirdhAraNa eka jaTila samasyA hai, isa sambandha meM viSaya-vastu sambandhI vivaraNa, vicAroM kA vikAsakrama, bhASA-zailI Adi aneka dRSTiyoM se nirNaya karanA hotA hai| udAharaNa ke rUpa meM sthAnAMga me sAta nihnavoM aura nau gaNoM kA ullekha milatA hai jo ki vIranirvANa saM. 609 athavA usake bAda astitva meM Aye, ataH viSaya-vastu kI dRSTi se sthAnAMga ke racanAkAla kI antima sImA vIranirvANa samvat 609 ke pUrva arthAt san kI prathama zatAbdI kA uttarArdha yA dvitIya zatAbdI kA pUrvArdha hotI hai| isI prakAra AcArAMga ke prathama zrutaskandha kI viSaya-vastu evaM bhASA-zailI, AcArAMga ke racanAkAla ko Agama-sAhitya meM sabase prAcIna siddha karatI hai| Agama ke kAlanirdhAraNa meM isa sabhI pakSoM para vicAra apekSita hai| isa prakAra na to hamAre kucha digambara vidvAnoM kI yaha samucita hai ki Agama devaddhigaNi kI vAcanA ke samaya arthAt IsA kI pAMcavI zatAbdI meM astitva meM Aye aura na kucha zvetAmbara AcAryoM kA yaha kahanA hI samucita hai ki sabhI aMga Agama apane vartamAna svarUpa meM gaNadharoM kI racanA hai aura unameM kisI bhI prakAra kA parivartana, parivardhana, prakSepa yA vilopa nahIM huA hai| kintu itanA nizcita hai ki kucha prakSepoM ko chor3akara Agama-sAhitya kA prAcInatama grantha kasAyapAhuDasutta bhI IsvI san kI tIsarIcauthI zatAbdI se prAcIna nahIM hai| usake pazcAta SaTkhaNDAgama, mUlAcAra, bhagavatIArAdhanA, tiloyapaNNatti, piNDachedazAstra aura Avazyaka (pratikramaNa) ke atirikta ina sabhI granthoM meM guNasthAna siddhAnta Adi kI upasthiti se yaha phalita hotA hai ki ye sabhI grantha pAMcavI zatI ke pazcAt ke haiM / digambara Avazyaka (pratikramaNa) evaM piNDachedazAstra kA AdhAra bhI kramazaH zvetAmbara mAnya Avazyaka aura kalpa-vyavahAra, nizItha Adi chedasUtra hI rahe haiN| unake pratikramaNa sUtra meM bhI vartamAna sUtrakRtAMga ke teIsa evaM jJAtAdharmakathA ke unnIsa adhyayanoM kA vivaraNa hai tathA piNDachedazAstra meM jItakalpa ke AdhAra para prAyazcitta dene kA nirdeza hai| ye yahI siddha karate haiM ki prAkRta Agama sAhitya meM ardhamAgadhI Agama hI prAcInatama haiM cAhe unakI antima vAcanA pAMcavI zatI ke uttarArdha (I.san 453) meM hI sampanna kyoM na huI ho ? isa prakAra jahA~ taka AgamoM ke racanAkAla kA prazna hai usa I.pU. pAMcavI zatAbdI se IsA se pAMcavI zatAbdI taka lagabhaga eka hajAra varSa kI sudIrgha avadhi meM vyApta mAnA jA sakatA hai kyoMki upalabdha AgamoM meM sabhI eka kAla kI racanA nahIM hai / AgamoM ke sandarbha meM aura vizeSa rUpa se aMga AgamoM ke sambandha meM paramparAgata mAnyatA to yahI hai ki ve gaNadharoM dvArA racita hone ke kAraNa I.pU. pAMcavI zatAbdI kI racanA hai| kintu dUsarI ora kucha vidvAna unheM valabhI meM saMkalita evaM sampAdita kiye jAne ke kAraNa IsA kI pAMcavI zatI kI racanA mAna lete haiN| merI dRSTi meM ye donoM hI mata samIcIna nahIM haiM / devadhi ke saMkalana, sampAdana evaM tADapatroM para lekhanakAla ko unakA racanAkAla nahIM mAnA jA sakatA / aMga Agama to prAcIna hI haiM / IsA pUrva cauthI zatI meM pATalIputra kI vAcanA meM jina dvAdaza aMgoM kI vAcanA huI thI, ve nizcita rUpa se usake pUrva hI bane hoNge| yaha satya hai ki AgamoM meM devadhi kI vAcanA ke samaya athavA usake bAda bhI kucha prakSepa hue hoM, kintu una prakSepoM ke AdhAra para sabhI aMga AgamoM kA racanAkAla I. san kI pAMcavI zatAbdI nahIM mAnA jA sakatA / DaoN. harmana yAkobI ne yaha nizcita kiyA hai ki AgamoM For Personal & Private Use Only

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Vol. XXXVI, 2013 prAkRta Agama sAhitya : eka vimarza 107 kA prAcIna aMza I.pU. cauthI zatAbdI ke uttarArddha se lekara I.pU. tIsarI zatAbdI ke pUrvArddha ke bIca kA hai| na kevala aMga Agama apitu dazAzrutaskandha, bRhatkalpa aura vyavahAra bhI, jinheM AcArya bhadrabAhu se I.pU. tIsarI zatI ke pUrvArddha meM nirmita haiM / paM. dalasukhabhAI Adi kI mAnyatA hai ki AgamoM kA racanAkAla pratyeka grantha kI bhASA, chandayojanA, viSaya-vastu aura upalabdha Antarika aura bAhya sAkSyoM ke AdhAra para hI nizcita kiyA jA sakatA hai| AcArAMga kA prathama zrutaskandha apanI bhASA-zailI, viSaya-vastu, chandayojanA Adi kI dRSTi se mahAvIra kI vANI ke sarvAdhika nikaTa pratIta hotA hai| usakI aupaniSadika zailI bhI yahI batAtI hai ki vaha eka prAcIna grantha hai| usI kA kAla kisI bhI sthiti meM I.pU. dUsarI yA prathama zatI se paravartI nahIM hai| sUtrakRtAMga bhI eka prAcIna Agama hai| usakI bhASA, chandayojanA evaM usameM vibhinna dArzanika paramparAoM tathA RSiyoM ke jo ullekha mile haiM unake AdhAra para yaha kahA jA sakatA hai ki vaha bhI I.pU. cauthI-tIsarI zatI se bAda kA nahIM ho sakatA, kyoMki usake bAda vikasita dArzanika mAnyatAoM kA usameM kahI koI ullekha nahIM hai.| usameM upalabdha vIrastuti meM bhI atiraMjanAoM kA prAya: abhAva hI hai / aMga AgamoM meM tIsarA krama sthAnAMga kA AtA hai / sthAnAMga, bauddha Agama aMguttaranikAya kI zailI kA grantha hai| grantha-lekhana kI yaha zailI bhI prAcIna rahI hai| sthAnAMga meM nau gaNoM aura sAta nihnavoM ke ullekha ko chor3akara anya aisA kucha bhI nahIM hai jisase use paravartI kahA jA ske| ho sakatA hai ki jainadharma ke itihAsa kI dRSTi se. mahattvapUrNa hone ke kAraNa ye ullekha usame antima vAcanA ke samaya prakSipta kiye gaye hoM / usameM jo dasa dazAoM aura usameM pratyeka ke adhyAyoM ke nAmoM kA ullekha hai, vaha bhI una AgamoM kI prAcIna viSaya-vastu kA nirdeza karatA hai| yadi vaha valabhI ke vAcanAkAla meM nirmita huA hotA to usameM daza dazAoM kI jo viSaya-vastu varNita hai vaha bhinna hotI / ataH usakI prAcInatA meM saMdeha nahIM kiyA jA sktaa| samavAyAMga, sthAnAMga kI apekSA evaM paravartI grantha hai| isake prArambha meM dvAdaza aMgoM kA spaSTa ullekha hai| sAtha hI isameM uttarAdhyayana ke 36, RSibhASita ke 44, sUtrakRtAMga ke 23, sUtrakRtAMga prathama zrutaskandha ke 16, AcArAMga ke cUlikA sahita 25 adhyayana, dazA, kalpa, vyavahAra ke 26 adhyayana Adi kA ullekha hone se itanA to nizcita hai ki yaha grantha isameM nirdiSTa AgamoM ke svarUpa ke nirdhArita hone ke pazcAt : hI banA hogA / punaH isameM caturdaza guNasthAnoM kA jIvasthAna ke rUpa meM spaSTa ullekha milatA hai| yaha nizcita hai ki guNasthAna kA yaha siddhAnta umAsvAti ke pazcAt arthAt IsA kI caturtha zatI ke bAda hI astitva meM AyA hai| yadi isameM jIvaThANa ke rUpa meM caudaha guNasthAnoM ke ullekha ko bAda meM prakSipta bhI mAna liyA jAya to bhI apanI bhASAzailI aura viSaya-vastu kI dRSTi se isakA vartamAna svarUpa IsA kI 3-4 zatI se pahale kA nahIM hai| ho sakatA hai usake kucha aMza prAcIna hoM, lekina Aja unheM khoja pAnA ati kaThina kArya hai / jahA~ taka bhagavatIsUtra kA prazna hai, vidvAnoM ke anusAra isameM aneka stara haiM / isameM kucha stara avazya hI I.pU. ke haiM, kintu samavAyAMga kI bhAMti bhagavatI meM bhI paryApta prakSepa huA hai / bhagavatIsUtra ke aneka sthaloM para jIvAjIvAbhigama, prajJApanA, anuyogadvAra, nandI Adi paravartI AgamoM kA nirdeza huA hai| For Personal & Private Use Only

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108 sAgaramala jaina SAMBODHI inake ullekha hone se yaha spaSTa hai ki isake sampAdana ke samaya isameM ye aura isI prakAra kI anya sUcanAyeM de dI gayI haiN| isase yaha pratiphalita hotA he ki vallabhI vAcanA meM isameM paryApta rUpa se parivardhana aura saMzodhana avazya huA hai, phira bhI isake kucha zatakoM kI prAcInatA nirvivAda hai| kucha pAzcAtya evaM bhAratIya vidvAna isake prAcIna evaM paravartI staroM ke pRthakkaraNa kA kArya kara rahe haiM / unake niSkarSa prApta hone para hI isakA racanAkAla nizcita kiyA jA sakatA hai| upAsakadazA Agama-sAhitya meM zrAvakAcAra kA varNana karane vAlA prathama grantha hai| sthAnAMgasUtra meM ullikhita isake dasa adhyayanoM aura unakI viSaya-vastu meM kisI prakAra ke parivartana hone ke saMketa nahIM milate haiM / ataH maiM samajhatA hUM ki yaha grantha bhI apane vartamAna svarUpa meM I.pU. kI racanA hai aura isake kisI bhI adhyayana kA vilopa nahIM huA hai| zrAvakavratoM ko aNuvrata aura zikSAvrata ke rUpa meM vargIkRta karane ke sambandha meM tattvArthasatra meM spaSTataH isakA anusaraNa dekhA jAtA hai| ataH yaha.tattvArtha se arthAt IsA kI tIsarI zatI se paravartI nahIM ho sakatA hai| jJAtavya hai ki anuttaraupapAtika meM upalabdha vargIkaraNa paravartI hai, kyoMki usameM guNavrata kI avadhAraNA A gayI hai| ... aMga Agama-sAhitya meM antakRddazA kI viSaya-vastu kA ullekha hameM sthAnAMgasUtra meM milatA hai| isameM isake nimna dasa adhyAya ullikhita haiM - nami, mAtaMga, somila, rAmaputta, sudarzana, jamAli, bhagAli, kiMkima, pallatetiya, phAla ambaDaputra / inameM se sudarzana sambandhI kucha aMza ko choDakara vartamAna antakRddazAsUtra meM ye koI bhI adhyayana nahIM milate haiN| kintu samavAyAMga aura nandIsatra meM kramazaH inake sAta aura ATha vargoM ke ullekha milate haiN| isase yaha pratiphalita hotA hai ki sthAnAMga meM ullikhita antakRddazA kA prAcIna aMza vilupta ho gayA hai / yadyapi samavAyAMga aura nandI meM kramazaH isake sAta evaM ATha vargoM kA ullekha hone se itanA taya hai ki vartamAna antakRddazA samavAyAMga aura nandI kI racanA ke samaya astitva meM A gayA thA / ataH isakA vartamAna svarUpa IsA kI cauthI-pAMcavI zatI kA hai| usake prAcIna dasa adhyAyoM ke jo ullekha hameM sthAnAMga meM milate haiM, unhIM dasa adhyayanoM ke ullekha digambara evaM yApanIya paramparA ke granthoM meM yathA akalaMka ke rAjavArtika, dhavalA, aMgaprajJapti Adi meM bhI milate haiM / isase yaha phalita hotA hai ki isa aMga Agama ke prAcIna svarUpa ke vilupta ho jAne ke pazcAt bhI mAthurI vAcanA kI anuzruti se sthAnAMga meM ullikhita isake dasa adhyAyoM kI carcA hotI rahI hai| ho sakatA hai ki isakI mAthurI vAcanA meM ye dasa adhyayana rahe hoNge| bahuta kucha yahI sthiti anuttaraupapAtikadazA kI hai| sthAnAMgasUtra kI sUcanA ke anusAra isameM nimna dasa adhyayana kahe gaye haiM - 1. RSidAsa, 2. dhanya, 3. sunakSatra, 4. kAttika, 5. saMsthAna, 6. zAlibhadra, 7. Ananda, 8. tetalI, 9. dazArNabhadra, 10. atimukti / upalabdha anuttaraupapAtikadazA meM tIna varga hai, usameM dvitIya varga meM RSidAsa, dhanya aura sunakSatra aise tIna adhyayana milate haiN| inameM bhI dhanya kA adhyayana hI vistRta hai / sunakSatra aura RSidAsa ke vivaraNa atyanta saMkSepa meM hI hai| sthAnAMga meM ullikhita zeSa sAta adhyAya vartamAna anuttaraupapAtikasUtra meM upalabdha nahIM hote / isase yaha pratIta hotA hai ki yaha grantha valabhI vAcanA ke samaya hI apane vartamAna svarupa meM AyA hogA / For Personal & Private Use Only

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Vol. XXXVI, 2013 prAkRta Agama sAhitya : eka vimarza 109 jahA~ taka praznavyAkaraNadazA kA prazna hai, itanA nizcita hai ki vartamAna praznavyAkaraNa kI viSayavastu na kevala sthAnAMga meM ullikhita viSaya-vastu se bhinna hai, apitu nandI aura samavAyAMga kI ullikhita viSaya-vastu se bhinna hai| praznavyAkaraNa kI vartamAna Asrava aura saMvara dvArA vAlI viSaya-vastu kA sarvaprathama nirdeza nandIcUNi meM milatA hai| isase yaha phalita hotA hai ki vartamAna praznavyAkaraNasUtra nandI ke pazcAta I. san kI pAMcavI-chaThI zatI ke madhya hI kabhI nirmita huA hai| itanA to nizcita hai ki nandI ke racayitA devavAcaka ke sAmane yaha grantha apane vartamAna svarUpa meM nahIM thA / kintu jJAtAdharmakathA, antadRddazA aura anuttaraupapAtikadazA meM jo parivartana hue the, ve nandIsUtrakAra ke pUrva ho cuke the, kyoMki ve unake isa parivartita svarUpa kA vivaraNa dete haiM / isa sambandha meM vistRta carcA maiMne apane eka svatantra lekha meM kI hai jo Agama-sAhitya, sampAdaka DaoN. ke. Ara. candrA, ahamadAbAda meM prakAzita hai / isI prakAra jaba hama upAMga sAhitya kI ora Ate haiM to usameM rAyapaseNisutta meM rAjA paseNIya dvArA AtmA ke astitva ke sambandha meM jo prazna uThAye gaye haiM, unakA vivaraNa hameM pAlitripiTaka meM bhI upalabdha hotA hai / isase yaha phalita hotA hai ki aupapAtika kA yaha aMza kama se kama pAlitripiTaka jitanA prAcIna to hai hI / jIvAjIvAbhigama ke racanAkAla ko nizcita rUpa se batA pAnA to kaThina hai, kintu isakI viSaya-vastu ke AdhAra para hama yaha kaha sakate haiM ki vaha grantha I.pU. kI racanA honI cAhie / upAMga sAhitya meM prajJApanAsUtra ko to spaSTataH Arya zyAma kI racanA mAnA jAtA hai / Arya zyAma kA AcAryakAla vI.ni.saM. 335-376 ke madhya mAnA jAtA hai| ataH isakA racanAkAla I.pU. dvitIya zatAbdI ke lagabhaga nizcita hotA hai| - isI prakAra upAMga varga ke antargata varNita candraprajJapti, sUryaprajJapti aura jambUdvIpaprajJapti-tIna prajJaptiyA~ bhI prAcIna hI haiM / vartamAna meM candraprajJapti aura sUryaprajJapti meM koI bheda nahIM dikhAI detA hai| kintu sUryaprajJapti meM jyotiSa sambandhI jo carcA hai, vaha vedAMga jyotiSa ke samAna hai, isase isakI prAcInatA spaSTa ho jAtI hai| yaha grantha kisI bhI sthiti meM I.pU. prathama zatI se paravartI nahIM hai / ina tInoM prajJaptiyoM ko digambara paramparA meM bhI dRSTivAda ke eka aMza-parikarma ke antargata mAnA jAtA hai / ataH yaha grantha bhI dRSTivAda ke pUrNa viccheda evaM sampradAya-bheda ke pUrva kA hI honA cAhie / . chedasUtroM meM dazAzruta, bahatkalpa aura vyavahAra ko spaSTataH bhadrabAhu prathama kI racanA mAnA gayA hai / ataH isakA kAla I.pU. caturtha-tRtIya zatAbdI ke bAda kA bhI nahIM ho sakatA hai| ye sabhI grantha acela paramparA meM bhI mAnya rahe haiM / isI prakAra nizItha bhI apane mUla rUpa meM to AcArAMga kI hI eka cUlA rahA hai, bAda meM use pRthak kiyA gayA hai| ataH isakI prAcInatA meM bhI sandeha nahIM kiyA jA sktaa| yAkobI, zubiMga Adi pAzcAtya vidvAnoM ne ekamata se chedasUtroM kI prAcInatA svIkAra kI hai| isa varga meM mAtra jItakalpa hI aisA grantha hai, jo nizcita hI paravartI hai / paM. dalasukhabhAI mAlavaNiyA ke anusAra yaha AcArya jinabhadra kI kati hai| ye jinabhaTa vizeSAvazyakabhASya ke kartA haiN| inakA kAla aneka pramANoM se I.san kI sAtavIM zatI nizcita hai / ata: jItakalpa kA kAla bhI vahI honA cAhie / merI dRSTi meM paM. dalasukhabhAI kI yaha mAnyatA nirApada nahIM hai, kyoMki digambara paramparA meM indranandi ke chedapiNDazAstra For Personal & Private Use Only

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sAgaramala jaina SAMBODHI meM jItakalpa ke anusAra prAyazcitta dene kA vidhAna kiyA gayA hai, isase phalita hotA hai ki yaha grantha spaSTa rUpa se sampradAya-bheda se pUrva kI racanA honI caahie| ho sakatA hai isake kartA jinabhadra vizeSAvazyaka ke kartA jinabhadra se bhinna hoM aura unake pUrvavartI bhI hoM / kintu itanA nizcita hai ki nandIsUtra aura pAkSikasUtra meM jo AgamoM kI sUcI milatI hai usameM jItakalpa kA nAma nahIM hai| ataH yaha usake bAda kI hI racanA hogI / isakA kAla bhI I.san kI pAMcavI zatI kA uttarArddha honA caahie| isakI digambara aura yApanIya paramparA meM mAnyatA tabhI sambhava ho sakatI hai, jaba yaha spaSTa rUpa se saMghabheda ke pUrva nirmita huA 1 spaSTa saMgha-bheda pAMcavI zatI ke uttarArddha meM astitva meM AyA hai / cheda varga meM mahAnizItha kA uddhAra AcArya haribhadra ne kiyA thA, yaha sunizcita hai / AcArya haribhadra kA kAla I. san kI AThavIM zatI mAnA jAtA hai / ata: yaha grantha usake pUrva hI nirmita huA hogA / haribhadra isake uddhAraka Avazyaka haiM, kintu racayitA nahIM / mAtra itanA mAnA jA sakatA hai ki unhoMne isake truTita bhAga kI racanA kI ho| isa prakAra isakA kAla bhI AThavIM zatI se pUrva kA hI hai / 110 mUlasUtroM ke varga meM dazavaikAlika ko Arya zayyaMbhava kI kRti mAnA jAtA hai / inakA kAla mahAvIra ke nirvANa ke 75 varSa bAda kA hai / ataH yaha grantha I.pU. pAMcavI - cauthI zatAbdI kI racanA hai| uttarAdhyayana yadyapi eka saMkalana hai, kintu isakI prAcInatA meM koI zaMkA nahIM hai / isakI bhASA-zailI tathAM viSayavastu ke AdhAra para vidvAnoM ne ise I. pU. cauthI - tIsarI zatI kA grantha mAnA hai / merI dRSTi meM yaha pUrva praznavyAkaraNa kA hI eka vibhAga thA / isakI aneka gAthAe~ tathA kathAnaka pAlitripiTaka sAhitya, mahAbhArata Adi meM yathAvat milate haiN| dazavaikAlika aura uttarAdhyayana yApanIya aura digambara paramparA meM mAnya rahe haiM, ataH ye bhI saMgha - bheda yA sampradAya-bheda ke pUrva kI racanA hai / ata: inakI prAcInatA meM koI sandeha nahIM kiyA jA sktaa| 'Avazyaka' zramaNoM kI dainandina kriyAoM kA grantha thA ataH isake kucha prAcIna pATha to bhagavAn mahAvIra ke samakAlika hI mAne jA sakate haiN| cU~ki dazavaikAlika uttarAdhyayana aura Avazyaka ke sAmAyika Adi vibhAga digambara aura yApanIya paramparA meM bhI mAnya rahe haiM, ata: inakI prAcInatA asaMdigdha I prakIrNaka sAhitya meM nau prakIrNakoM kA ullekha nandIsUtra meM hai / ataH ye sabhI nandIsUtra se to prAcIna haiM hI, isameM sandeha nahIM kiyA jA sakatA / punaH AturapratyAkhyAna, mahApratyAkhyAna, maraNasamAdhi A prakIrNakoM kI saiMkar3au gAthAe~ yApanIya grantha mUlAcAra aura bhagavatI ArAdhanA meM pAyI jAtI hai, mUlAcAra evaM bhagavatI ArAdhanA bhI chaThThIM zatI se paravartI nahIM haiM / ataH ina nau prakIrNakoM ko to I. san kI cauthI - pAMcavI zatI ke paravartI nahIM mAnA jA sakatA / yadyapi vIrabhadra dvArA racita kucha prakIrNaka navIM dasavIM zatI kI racanAe~ haiM / isI prakAra cUlikAsUtroM ke antargata nandI aura anuyogadvAra sUtroM meM bhI anuyogadvAra ko kucha vidvAnoM ne AryarakSita ke samaya kA mAnA hai| ataH vaha I. san kI prathama zatI kA grantha honA cAhie / nandIsUtra ke kartA devavAcaka devadhi se pUrvavartI hai ata: unakA kAla bhI pAMcavI zatAbdI se paravartI nahIM ho sakatA / isa prakAra hama dekhate haiM ki upalabdha AgamoM meM prakSepoM ko chor3akara adhikAMza grantha to I. pU. For Personal & Private Use Only

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Vol. XXXVI, 2013 prAkRta Agama sAhitya : eka vimarza 111 ke haiN| yaha to eka sAmAnya carcA huI, abhI ina granthoM meM se pratyeka ke kAla-nirdhAraNa ke lie svatantra aura sampradAya nirapekSa dRSTi se adhyayana kI AvazyakatA banI huI hai| AzA hai jaina vidvAnoM kI bhAvI pIr3hI isa dizA meM kArya kregii| AgamoM kI vAcanAe~ - yaha satya hai ki vartamAna meM upalabdha zvetAmbara mAnya ardhamAgadhI AgamoM ke antima svarUpa kA nirdhAraNa valabhI vAcanA meM vI.ni. saMvat 980 yA 993 meM huA kintu usake pUrva bhI AgamoM kI vAcanAe~ to hotI rahI haiN| jo aitihAsika sAkSya hameM upalabdha haiM unake anusAra ardhamAgadhI AgamoM kI pA~ca vAcanAe~ hone ke ullekha prApta hote haiN| prathama vAcanA - prathama vAcanA mahAvIra ke nirvANa ke 160 varSa pazcAt huI / paramparAgata mAnyatA to yaha hai ki madhyadeza meM dvAdazavarSIya bhISaNa akAla ke kAraNa kucha muni kAla-kavalita ho gaye aura kucha samudra ke taTavartI pradezoM kI ora cale gaye / akAla kI samApti para ve munigaNa vApasa lauTe to unhoMne pAyA ki unakA Agama-jJAna, aMzataH vismRta evaM vizRkhaMlita ho gayA hai aura kahIM-kahIM pAThabheda ho gayA hai| ataH usa yuga ke pramukha AcAryoM ne pATalIputra meM ekatrita hokara AgamajJAna ko vyavasthita karane kA prayatna kiyA / dRSTivAda aura pUrva sAhitya kA koI viziSTa jJAtA vahA upasthita nahIM thaa| ataH gyAraha aMga to vyavasthita kiye gaye, kintu dRSTivAda aura usameM antarnihita sAhitya ko vyavasthita nahIM kiyA jA sakA, kyoMki usake viziSTa jJAtA bhadrabAhu usa samaya nepAla meM the| saMgha kI vizeSa prArthanA para unhoMne sthUlibhadra Adi kucha muniyoM ko pUrva sAhitya kI vAcanA denA svIkAra kiyaa| sthUlibhadra bhI unase dasa pUrvo taka kA hI adhyayana artha sahita kara sake aura zeSa cAra pUrvo kA mAtra zAbdika jJAna hI prApta kara ske| * isa prakAra pATalIputra kI vAcanA meM dvAdaza aMgoM ko suvyavasthita karane kA prayatna avazya kiyA gayA, kintu unameM ekAdaza aMga hI suvyavasthita kiye jA ske| dRSTivAda aura usameM antarbhukta pUrva sAhitya ko pUrNata: surakSita nahIM kiyA jA sakA aura usakA kramazaH vilopa honA prArambha ho gayA / phalataH usakI viSaya-vastu ko lekara aMgabAhya grantha nirmita kiye jAne lage / dvitIya vAcanA - ___ AgamoM kI dvitIya vAcanA I.pU. dvitIya zatAbdI meM mahAvIra ke nirvANa ke lagabhaga 300 varSa pazcAt ur3IsA ke kumArI parvata para samrATa khAravela ke kAla meM huI thii| isa vAcanA ke sandarbha meM vizeSa jAnakArI prApta nahIM hotI hai - mAtra yahI jJAta hotA hai ki isameM zruta ke saMrakSaNa kA prayatna huA thA / vastuta: usa yuga meM AgamoM ke adhyayana-adhyApana kI paramparA guru-ziSya ke mAdhyama se maukhika rUpa meM hI calatI thI / ataH dezakAlagata prabhAvoM tathA vismRti-doSa ke kAraNa unameM svAbhAvika rUpa se bhinnatA 'A jAtI thI / ata: vAcanAoM ke mAdhyama se unake bhASAyI svarUpa tathA pAThabheda ko vyavasthita kiyA For Personal & Private Use Only

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112 sAgaramala jaina SAMBODHI jAtA thaa| kAlakrama meM jo sthaviroM ke dvArA navIna granthoM kI racanA hotI thI, usa para bhI vicAra karake unheM inhIM vAcanAoM meM mAnyatA pradAna kI jAtI thii| isI prakAra paristhitivaza AcAra-niyamoM meM evaM unake Agamika sandarbho kI vyAkhyA meM jo antara A jAtA thA, usakA nirAkaraNa bhI inhIM vAcanAoM meM kiyA jAtA thA / khaNDagiri para haI isa dvitIya vAcanA meM aise kina vivAdoM kA samAdhAna khojA gayA thA - isakI prAmANika jAnakArI upalabdha nahIM hai| tRtIya vAcanA - AgamoM kI tRtIya vAcanA vI.ni.saMvat 827 arthAt I.san. kI tIsarI zatAbdI meM mathurA meM Arya skaMdila ke netRtva meM huI / isalie ise mAthurI vAcanA yA skandilI vAcanA ke nAma se bhI jAnA jAtA hai| mAthurI vAcanA ke sandarbha meM do prakAra kI mAnyatAe~ nandIcUrNi meM haiN| prathama mAnyatA ke anusAra sukAla hone ke pazcAta Arya skandila kI adhyakSatA meM zeSa rahe muniyoM kI smRti ke AdhAra para kAlikasUtroM ko suvyavasthita kiyA gayA hai| anya kucha kA mantavya yaha hai ki isa kAla meM sUtra naSTa nahIM huA thA kintu anuyogadvAra svargavAsI ho gaye the| ataH eka mAtra jIvita skandila ne anuyogoM kA punaH pravartana kiyA / caturtha vAcanA - caturtha vAcanA tRtIya vAcanA ke samakAlIna hI hai| jisa samaya uttara, pUrva aura madhya kSetra meM vivaraNa karane vAlA muni saMgha mathurA meM ekatrita huA, usI samaya dakSiNa-pazcima meM vicaraNa karane vAlA muni saMgha vallabhI(saurASTra) meM Arya nAgArjuna ke netRtva meM ekatrita huA / ise nAgArjunIya vAcanA bhI kahate haiM / - Arya skandila kI mAthurI vAcanA aura Arya nAgArjuna kI vallabhI vAcanA samakAlika hai| nandIsUtra sthavirAvalI meM Arya skandila aura nAgArjuna ke madhya Arya himavanta kA ullekha hai| isase yaha phalita hotA hai ki Arya skandila aura nAgArjuna samakAlika hI rahe hoMge / nandI sthavirAMvalI meM Arya skandila ke sandarbha meM yaha kahA gayA hai ki unakA anuyoga Aja bhI dakSiNArddha bharata kSetra meM pracalita hai| isakA eka tAtparya yaha bhI ho sakatA hai ki unake dvArA sampAdita Agama dakSiNa bhArata meM pracalita the| aitihAsika sAkSyoM se yaha jJAta hotA hai ki uttara bhArata ke nirgrantha saMgha ke vibhAjana ke phalasvarUpa jisa yApanIya sampradAya kA vikAsa huA thA usameM Arya skandila ke dvArA sampAdita Agama hI mAnya kiye jAte the aura isa yApanIya sampradAya kA prabhAva kSetra madhya aura dakSiNa bhArata thA / AcArya pAlyakIrti zAkaTAyana ne to strI-nirvANa prakaraNa meM spaSTa rUpa se mathurAgama kA ullekha kiyA hai| ata: yaha spaSTa hai ki yApanIya sampradAya jina AgamoM ko mAnya karatA thA, ve mAtharI vAcanA ke Agama the| malAcAra. bhagavatIArAdhanA Adi yApanIya AgamoM meM vartamAna meM, zvetAmbara mAnya AcArAMga, uttarAdhyayana, dazavaikAlika, kalpa, vyavahAra, saMgrahaNIsUtroM, niyuktiyoM Adi kI saiMkar3oM gAthAe~ Aja bhI upalabdha ho rahI haiN| isase yahI phalita hotA hai ki yApanIyoM ke pAsa mAthurI vAcanA ke Agama the| hama yaha bhI pAte haiM ki yApanIya granthoM meM jo AgamoM kI gAthAe~ milatI haiM ve na to ardhamAgadhI meM haiM, na mahArASTrI prAkRta meM, apitu ve zaurasenI meM haiM / mAtra For Personal & Private Use Only

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Vol. XXXVI, 2013 prAkRta Agama sAhitya : eka vimarza 113 yahI nahIM aparAjita kI bhagavatIArAdhanA kI TIkA meM AcArAMga, uttarAdhyayana, kalpasUtra, nizItha Adi se jo aneka avataraNa diye haiM ve sabhI ardhamAgadhI meM na hokara zaurasenI meM haiN| isase yaha phalita hotA hai ki skaMdila kI adhyakSatA vAlI mAthurI vAcanA meM AgamoM kI ardhamAgadhI bhASA para zaurasenI kA prabhAva A gayA thA / dUsare mAthurI vAcanA ke AgamoM ke jo bhI pATha bhagavatIArAdhanA kI TIkA Adi meM upalabdha hote haiM, unameM vallabhI vAcanA ke vartamAna AgamoM se pAThabheda bhI dekhA jAtA hai| sAtha hI acelakatva kI samarthaka kucha gAthAe~ aura gadyAMza bhI pAye jAte haiM / kundakanda ke granthoM meM anuyogadvArasUtra, prakIrNakoM niyukti Adi kI kucha gAthAe~ kvacit pAThabheda ke sAtha milatI haiM - sambhavataH unhoMne ye gAthAe~ yApanIyoM ke mAthurI vAcanA ke AgamoM se lI hoNgii| eka hI samaya meM Arya skandila dvArA mathurA meM aura nAgArjuna dvArA vallabhI meM vAcanA kiye jAne kI eka sambhAvanA yaha bhI ho sakatI hai ki donoM meM kinhIM bAtoM ko lekara matabheda thA / sambhava hai ki ina matabhedoM meM vastra-pAtra Adi sambandhI prazna bhI rahe hoM / paM. kailAzacandrajI ne jaina sAhitya kA itihAsapUrva pIThikA (pR.500) meM mAthurI vAcanA kI samakAlIna vallabhI vAcanA ke pramukha rUpa meM devardhigaNi kA ullekha kiyA hai, yaha unakI bhrAnti hai / vAstavikatA to yaha hai ki mAthurI vAcanA kA netRtva Arya skandila aura vallabhI kI prathama vAcanA kA netRtva Arya nAgArjuna kara rahe the aura ye donoM samakAlika the, yaha bAta hama nandIsUtra ke pramANa se pUrva meM hI kara cuke haiM / yaha spaSTa hai ki Arya skandila aura nAgArjuna kI vAcanA meM matabheda thA / paM. kailAzacandrajI ne yaha prazna uThAyA hai ki yadi vallabhI vAcanA nAgArjuna kI thI to devadhi ne vallabhI meM kyA kiyA ? sAtha hI unhoMne yaha bhI kalpanA kara lI ki vAdivetAlazAntisUri vallabhI kI vAcanA meM nAgArjunIyoM kA pakSa upasthita karane vAle AcArya the| hamArA yaha durbhAgya hai ki digambara vidvAnoM ne zvetAmbara sAhitya kA samagra evaM niSpakSa adhyayana kiye binA mAtra yatra-tatra uddhRta yA aMzataH paThita 'aMzoM ke AdhAra para aneka bhrAntiyA khar3I kara dii| isake pramANa ke rUpa meM unake dvArA uddhRta mUla gAthA meM aisA kahIM koI ullekha hI nahIM hai ki zAntisUri vallabhI vAcanA ke samakAlika the / yadi hama Agamika vyAkhyAoM ko dekheM to spaSTa ho jAtA hai ki aneka varSoM taka nAgArjunIya aura devadhi kI vAcanAe~ sAtha-sAtha calatI rahI haiM, kyoMki inake pAThAntaroM kA ullekha mUla granthoM meM kama aura TIkAoM meM adhika huA hai| paMcama vAcanA - __vI.ni. ke 980 varSa pazcAt I. san kI pAMcavI zatI ke uttarArddha meM Arya skandila kI mAthurI vAcanA aura Arya nAgArjuna kI vallabhI vAcanA ke lagabhaga 150 varSa pazcAt devardhigaNikSamAzramaNa kI adhyakSatA meM punaH vallabhI meM eka vAcanA huI / isa vAcanA meM mukhyataH AgamoM ko pustakArur3ha karane kA kArya kiyA gayA / aisA lagatA hai ki isa vAcanA meM mAthurI aura nAgArjunIya donoM vAcanAoM ko samanvita kiyA gayA hai aura jahA~ matabheda parilakSita huA vahA~ "nAgArjunIyAstu paThanti" aisA likhakara, nAgArjunIya pATha ko bhI sammilita kiyA gayA hai / For Personal & Private Use Only

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114 sAgaramala jaina SAMBODHI pratyeka vAcanA ke sandarbha meM prAyaH yaha kahA jAtA hai ki madhyadeza meM dvAdazavarSIya duSkAla ke kAraNa zramaNasaMgha samudrataTIya pradezoM kI ora calA gayA aura vRddha muni, jo isa akAla meM lambI yAtrA na kare sake, kAlagata ho gaye / sukAla hone para jaba munisaMgha lauTakara AyA to usane yaha pAyA ki inake zrutaMjJAna meM vismRti aura visaMgati A gayI hai| pratyeka vAcanA se pUrva akAla kI yaha kahAnI mujhe buddhigamya nahIM lagatI hai| merI dRSTi meM prathama vAcanA meM zramaNasaMgha ke vizRkhaMlita hone kA kAraNa akAla kI apekSA magadha rAjya meM yuddha se utpanna azAMti aura arAjakatA hI thI kyoMki usa samaya nandoM ke atyAcAroM evaM candragupta maurya ke AkramaNa ke kAraNa magadha meM azAMti thii| usI ke phalasvarUpa zramaNa saMgha sudUra samudrItaTa kI ora yA nepAla Adi parvatIya kSetra kI ora calA gayA thaa| bhadrabAhu kI nepAla yAtrA kA bhI sambhavataH yahI kAraNa rahA hogaa| jo bhI upalabdha sAkSya haiM unase yaha phalita hotA hai ki pATaliputra kI vAcanA ke samaya dvAdaza aMgoM ko hI vyavasthita karane kA prayatna huA thaa| usameM ekAdaza aMga suvyavasthita hue aura bArahaveM dRSTivAda, jisameM anya darzana evaM mahAvIra ke pUrva pArzvanAtha kI paramparA kA sAhitya samAhita thA, isakA saMkalana nahIM kiyA jA sakA / isI sandarbha meM sthUlibhadra ke dvArA bhadrabAhu ke sAnnidhya meM nepAla jAkara caturdaza pUrvo ke adhyayana kI bAta kahI jAtI hai| kintu sthUlibhadra bhI mAtra dasa pUrvo kA hI jJAna artha sahita grahaNa kara sake, zeSa cAra pUrvo kA kevala zAbdika jJAna hI prApta kara ske| isakA phalitArtha yahI hai ki pATaliputra kI vAcanA meM ekAdaza aMgoM kA hI saMkalana aura sampAdana huA thA / kisI bhI caturdaza pUrvavid kI upasthiti nahIM hone se dRSTivAda ke saMkalana evaM sampAdana kA kArya nahIM kiyA jA sakA / upAMga sAhitya ke aneka grantha jaise prajJApanA Adi, chedasUtroM meM AcAradazA, kalpa, vyavahAra Adi tathA cUlikAsUtroM meM nandI, anuyogadvAra Adi - ye sabhI paravartI kRti hone se isa vAcanA meM sammilita nahIM kiye gaye hoMge / yadyapi Avazyaka, dazavaikAlika, uttarAdhyayana Adi grantha pATaliputra kI vAcanA ke pUrva ke haiM, kintu isa vAcanA meM inakA kyA kiyA gayA, yaha jAnakArI prApta nahIM hai / ho sakatA hai ki sabhI sAdhu-sAdhviyoM ke lie inakA svAdhyAya Avazyaka hone ke kAraNa inake vismRta hone kA prazna hI na uThA ho / pATalIputra vAcanA ke bAda dUsarI vAcanA ur3IsA ke kumArI parvata (khaNDagiri) para khAravela ke rAjyakAla meM huI thii| isa vAcanA ke sambandha meM mAtra itanA hI jJAta hai ki isameM zrI zruta ko suvyavasthita karane kA prayatna kiyA gayA thA / sambhava hai ki isa vAcanA meM I.pU. prathama zatI se pUrva racita granthoM ke saMkalana aura sampAdana kA koI prayatna kiyA gayA ho / jahA~ taka mAthurI vAcanA kA prazna hai, itanA to nizcita hai ki isameM I.san kI cauthI zatI taka ke racita sabhI granthoM meM saMkalana evaM sampAdana kA prayatna kiyA gayA hogaa| isa vAcanA ke kArya ke sandarbha meM jo sUcanA milatI hai, usameM isa vAcanA meM kAlikasUtroM ko vyavasthita karane kA nirdeza hai| nandisUtra meM kAlikasUtra ko aMgabAhya, Avazyaka vyatirikta sUtroM kA hI eka bhAga batAyA gayA hai / kAlikasUtroM For Personal & Private Use Only

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Vol. XXXVI, 2013 prAkRta Agama sAhitya : eka vimarza 115 ke antargata uttarAdhyayana, RSibhASita dazAzruta, kalpa, vyavahAra, nizItha tathA vartamAna meM upAMga ke nAma se abhihita aneka grantha Ate haiN| ho sakatA hai ki aMga sUtroM kI jo pATalIputra vAcanA calI A rahI thI vaha mathurA meM mAnya rahI ho, kintu upAMgoM meM se kucha ko tathA kalpa Adi chedasUtroM ko suvyavasthita kiyA gayA ho / kintu yApanIya granthoM kI TIkAoM meM jo mAthurI vAcanA ke AgamoM ke uddharaNa milate haiM, una para jo zaurasenI prabhAva dikhatA hai, usase aisA lagatA hai ki mAthurI vAcanA meM na kevala kAlika sUtroM kA apitu usa kAla taka racita sabhI granthoM ke saMkalana kA kAma kiyA gayA thaa| jJAtavya hai ki yaha mAthurI vAcanA acelatA kI poSaka yApanIya paramparA meM bhI mAnya rahI hai / yApanIya granthoM kI vyAkhyAoM evaM TIkAoM meM isa vAcanA ke AgamoM ke avataraNa tathA ina AgamoM ke prAmANya ke ullekha milate haiM / Arya zAkaTAyana ne apanI strI-nirvANa prakaraNa evaM apane vyAkaraNa kI svopajJaTIkA meM na kevala mathurA Agama kA ullekha kiyA hai, apitu unakI aneka mAnyatAoM kA nirdeza bhI kiyA hai tathA aneka avataraNa bhI diye haiM / isI prakAra bhagavatIArAdhanA para aparAjita kI TIkA meM bhI AcArAMga, uttarAdhyayana, nizItha ke avataraNa bhI pAye jAte haiM, yaha hama pUrva meM kaha cuke haiM / ____Arya skaMdila kI mAthurI vAcanA vastutaH uttara bhArata ke nirgrantha saMgha ke sacela-acela donoM pakSoM ke lie mAnya thI aura usameM donoM hI pakSoM ke sampoSaka sAkSya upasthita the / yahA~ yaha prazna svAbhAvika rUpa se uThatA hai ki yadi mAthurI vAcanA ubhaya pakSoM ko mAnya thI to phira usI samaya nArgAjuna kI adhyakSatA meM vallabhI meM vAcanA karane kI kyA AvazyakatA thI / merI mAnyatA hai ki aneka praznoM para skaMdila aura nAgArjuna meM matabheda rahA hogA / isI kAraNa se nAgArjuna ko svatantra vAcanA karane kI AvazyakatA pdd'ii| isa samasta carcA se paM. kailAzacandra jI ke isa prazna kA uttara bhI mila jAtA hai ki vallabhI kI dUsarI vAcanA meM kyA kiyA gayA ? eka ora muni zrI kalyANavijayajI kI mAnyatA yaha hai ki vallabhI meM AgamoM ko mAtra pustakArur3ha kiyA gayA to dUsarI ora paM. kailAzacandrajI yaha mAnate haiM / yaha satya hai ki vallabhI meM na kevala AgamoM ko pustakArur3ha kiyA gayA, apitu unheM saMkalita evaM sampAdita bhI kiyA gayA kintu yaha saMkalana evaM sampAdana nirAdhAra nahIM thA / na to digambara paramparA kA yaha kahanA ucita hai ki vallabhI meM zvetAmbaroM ne apanI mAnyatA ke anurupa AgamoM ko naye sire se raca DAlA aura na yaha kahanA hI samucita hogA ki vallabhI meM jo Agama saMkalita kiye gaye ve akSuNNa rUpa se vaise hI the jaise - pATalIputra Adi kI pUrva vAcanAoM meM unheM saMkalita kiyA gayA thA / yaha satya hai ki AgamoM kI viSaya-vastu ke sAtha-sAtha aneka Agama grantha bhI kAlakrama meM vilupta hue haiN| vartamAna AgamoM kA sAtavA~ adhyayana vilupta hai / isI prakAra antakRddazA, anuttaraupapAtika va vipAkadazA ke bhI aneka adhyAya Aja anupalabdha haiM / nandIsUtra kI sUcI ke aneka Agama grantha Aja anupalabdha haiM / isa sambandha meM vistRta carcA ke prasaMga meM kI hai| jJAtavya hai ki devadhi kI vallabhI vAcanA meM na kevala AgamoM ko pustakArur3ha kiyA gayA hai, apitu unheM sampAdita bhI kiyA gayA hai| isa sampAdana ke kArya meM unhoMne AgamoM kI avaziSTa upalabdha viSaya-vastu ko apane DhaMga se punaH vargIkRta bhI kiyA thA aura paramparA yA anuzruti se prApta AgamoM ke ve aMza jo unake pUrva kI vAcanAoM meM samAhita nahIM the, unheM samAhita bhI kiyaa| For Personal & Private Use Only

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116 sAgaramala jaina SAMBODHI udAharaNa ke rupa meM jJAtAdharmakathA meM sampUrNa dvitIya zrutaskandha ke dasa varga aura adhyayana isI vAcanA meM samAhita kiye gaye haiM, kyoMki zvetAmbara, yApanIya evaM digambara paramparA ke pratikramaNasUtra evaM anyatra usake unnIsa adhyayanoM kA hI ullekha milatA hai| prAcIna granthoM meM dvitIya zrutaskandha ke dasa vargoM kA kahIM koI nirdeza nahIM hai| ___ isI prakAra antakRddazA, anuttaraupapAtikadazA aura vipAkadazA ke sandarbha meM sthAnAMga meM jo dasadasa adhyayana hone kI sUcanA hai usake sthAna para inameM bhI jo vargoM kI vyavasthA kI gaI vaha devadhi kI hI dena hai / unhoMne inake vilupta adhyAyoM ke sthAna para anuzruti se prApta sAmagrI jor3akara ina granthoM ko naye sire se vyavasthita kiyA thA / yaha eka sunizcita satya hai ki Aja praznavyAkaraNa kI Asrava-saMvara dvArA sambandhI jo viSayavastu upalabdha hai vaha kisake dvArA saMkalita va sampAdita hai yaha nirNaya karanA kaThina kArya hai, kintu yadi hama yaha mAnate hai ki nandIsUtra ke racayitA devadhi ne Asrava saMvara dvArA sambandhI viSaya-vastu ko lekara praznavyAkaraNa kI prAcIna viSaya-vastu kA jo viccheda ho gayA thA, usakI pUrti kI hogI / isa prakAra jJAtAdharma se lekara vipAkasUtra taka ke cha: aMga AgamoM meM jo AMzika yA sampUrNa parivartana hue haiM, ve devadhi ke dvArA hI kiye hue mAne jA sakate haiN| yadyapi yaha parivartana unhoMne kisI pUrva paramparA yA anuzruti ke AdhAra para hI kiyA hogA yaha vizvAsa kiyA jA sakatA hai / isake atirikta devadhi ne eka yaha mahattvapUrNa kArya bhI kiyA ki jahA~ aneka AgamoM meM eka hI viSaya-vastu kA vistRta vivaraNa thA vahA~ unhoMne eka sthala para vistRta vivaraNa rakhakara AgamoM meM bhI, unhoMne prajJApanA, nandI, anuyogadvAra jaise paravartI AgamoM kA nirdeza karake AgamoM meM viSaya-vastu ke punarAvartana ko kama kiyA / isI prakAra ja eka hI Agama meM koI vivaraNa bAra-bAra A rahA thA to use saMkSipta banA diyaa| isake sAtha hI unhoMne kucha mahattvapUrNa sUcanAeM jo yadyapi paravartI kAla kI thIM, unheM bhI AgamoM meM de diyA jaise sthAnAMgasUtra meM sAta nihnavoM aura sAta gaNoM kA ullekha / isa prakAra vallabhI kI vAcanA meM na kevala AgamoM ko pustakArur3ha kiyA gayA, apitu unakI viSaya-vastu ko suvyavasthita aura sampAdita bhI kiyA gayA / sambhava hai ki isa sandarbha meM prakSepa aura vilopana bhI huA hogA, kintu yaha sabhI anuzruti yA paramparA ke AdhAra para kiyA gayA thA anyathA AgamoM ko mAnyatA na milatI / sAmAnyatayA yaha mAnA jAtA hai ki vAcanAoM meM kevala anuzruti se prApta AgamoM ko hI saMkalita kiyA jAtA thA, kintu merI dRSTi se vAcanAoM meM na kevala Agama pAThoM ko sampAdita evaM saMkalita kiyA jAtA thA, apitu unameM navanirmita granthoM ko mAnyatA bhI pradAna kI jAtI thI aura jo AcAra aura vicAra sambandhI matabheda hote the unheM samanvita yA nirAkRta bhI kiyA jAtA thA / isake atirikta ina vAcanAoM meM vAcanA sthaloM kI apekSA se AgamoM ke bhASika svarupa meM bhI parivartana huA hai| udAharaNa ke rUpa meM Agama paTanA athavA ur3IsA ke kumArI parvata(khaNDagirI) meM suvyavasthita kiye gaye the, unakI bhASA ardhamAgadhI hI rahI, kintu jaba ve Agama mathurA aura vallabhI meM punaH sampAdita For Personal & Private Use Only

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Vol. XXXVI, 2013 prAkRta Agama sAhitya : eka vimarza 117 kiye gaye to unameM bhASika parivartana A gaye / mAthurI vAcanA meM jo AgamoM kA svarUpa taya huA thA usa para vyApaka rUpa se zaurasenI kA prabhAva A gayA thA / durbhAgya se Aja hame mAthurI vAcanA ke Agama upalabdha nahIM hai, kintu ina AgamoM ke jo uddhRta aMza uttara bhArata kI acela dhArA yApanIya-saMgha ke granthoM meM aura unakI TIkAoM me uddhRta milate hai, unameM hama yaha pAte haiM ki bhAvagata samAnatA ke hote hae bhI zabda-rUpoM aura bhASika svarUpa meM bhinnatA hai| AcArAMga. uttarAdhyayana. nizItha. kalpa, vyavahAra Adi se jo aMza bhagavatIArAdhanA kI TIkA meM uddhRta haiM ve apane bhASika svarUpa aura pAThabheda kI apekSA se vallabhI ke AgamoM se kiJcit bhinna haiM / ___ ataH vAcanAoM ke kAraNa AgamoM meM ne kevala bhASika parivartana hue, apitu pAThAntara bhI astitva meM Aye haiN| vallabhI kI antima vAcanA meM vallabhI kI hI nAgArjanIya vAcanA ke pAThAntara to liye gaye. kintu mAthurI vAcanA ke pAThAntara diye haiN| kintu merA mantavya isase bhinna hai| merI dRSTi meM unakI vAcanA kA AdhAra bhI paramparA se prApta nAgArjunIya vAcanA ke pUrva ke Agama rahe hoMge, kintu jahA~ unheM apanI paramparAgata vAcanA kA nAgArjunIya vAcanA se matabheda dikhAyI diyA, vahA~ unhoMne nAgArjunIya vAcanA kA ullekha kara diyA, kyoMki mAthurI vAcanA spaSTataH zaurasenI se prabhAvita thI, dUsare usa vAcanA ke AgamoM ke jo bhI avataraNa Aja milate haiM unameM kucha vartamAna AgamoM kI vAcanA se mela nahIM khAte haiN| unase yahI phalita hotA hai ki devadhi kI vAcanA kA AdhAra skaMdila kI vAcanA to nahIM rahI hai| tIsarI mAthurI vAcanA ke avataraNa Aja yApanIya granthoM meM milate haiM, unameM itanA to phalita hotA hai ki mAthurI vAcanA ke AgamoM meM bhI vastra-pAtra sambandhI evaM strI tadbhava mukti ke ullekha to the, kintu unameM acelatA ko utsarga mArga mAnA gayA thaa| yApanIya granthoM meM udadhata, acelatA ke sampoSaka kucha avataraNa to vartamAna vallabhI vAcanA ke AgamoM yathA AcArAMga ke prathama zrutaskandha Adi meM milate haiM, kintu kucha avataraNa vartamAna vAcanA meM nahIM hue haiM, isakI puSTI hotI hai| mujhe aisA lagatA hai ki vallabhI kI devadhi kI vAcanA kA AdhAra mAthurI vAcanA ke Agama na hokara unakI apanI hI guru-paramparA se prApta Agama rahe hoMge / merI dRSTi meM unhoMne nAgArjunIya vAcanA ke hI pAThAntara apanI vAcanA meM samAhita kiye - kyoMki donoM meM bhASA evaM viSaya-vastu donoM hI dRSTi se kama hI antara thA / mAthurI vAcanA ke Agama yA to unheM upalabdha hI nahIM the athavA bhASA evaM viSaya-vastu donoM kI apekSA bhinnatA hone se unhoMne use AdhAra na banAyA ho / phira bhI devadhi ko jo Agama paramparA se prApta the, unakA aura mAthurI vAcanA ke AgamoM kA mUlasrota to eka hI thA / ho sakatA hai ki kAlakrama meM bhASA evaM viSaya-vastu kI apekSA donoM meM kvacit antara A gaye hoM / ata: yaha dRSTikoNa bhI samucita nahIM hogA ki devadhi kI vallabhI vAcanA ke Agama mAthurI vAcanA ke AgamoM se nitAnta bhinna the / digambara aura yApanIya sampradAya kA Agama sAhitya digambara aura yApanIya jaina dharma kI acela dhArA ke mukhya sampradAya rahe haiM / Aja jisa Agama sAhitya kI bAta kI jA rahI hai| usakA mukhya sambandha zvetAmbara dhArA ke mUrtipUjaka, sthAnakavAsI aura terApaMthI sampradAyoM se rahA hai| mUrtipUjaka sampradAya 10 prakIrNaka, jItakalpa, piNDaniyukti aura mahAnizItha For Personal & Private Use Only

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118 sAgaramala jaina SAMBODHI ina teraha granthoM ko chor3akara zeSa battIsa Agama to sthAnakavAsI aura terApaMthI bhI mAna rahe haiM / jahA~ taka acela dhArA kI digambara paramparA kA prazna hai jaisA ki hama pUrva meM sUcita kara cuke hai, vaha 12 aMga AgamoM aura 14 aMgabAhya AgamoM ke nAma to prAyaH vahIM mAnatI hai, kintu usakI mAnyatA ke anusAra ina aMga aura aMgabAhya Agama granthoM kI viSaya vastu kAphI kucha vilupta ora vidUSita ho cukI hai, ataH mUla Agama sAhitya kA viccheda mAnatI hai / unake anusAra cAhe Agama sAhitya kA viccheda ho cukA hai, unake AdhAra para racita kasAyapAhuDa, chakkhaNDAgama, mUlAcAra, bhagavatI ArAdhanA, tiloyapaNNati Adi tathA AcArya kundakunda viracita-samayasAra, pravacanasAra, paMcAstikAyasAra, niyamasAra, aSTapAhuDa Adi Agama tulya granthoM ko hI ve Agama ke sthAna para svIkAra karate haiN| jahA~ taka yApanIya paramparA kA prazna hai, ve 12 aMga AgamoM aura 14 aMga bAhya AgamoM ko svIkAra karate haiN| unake anusAra Agama pUrNataH vilupta nahIM hue, yadyapi unake jJAta AcAryoM kI paramparA kA viccheda huA hai| mUla ke unake dvArA mAnya Agama zvetAmbara paramparA dvArA usI nAma se AgamoM se pUrNataH bhinna nahIM the, unakI aparAjitasUri apanI bhagavatI ArAdhanA kI TIkA meM una AgamoM se aneka pATha uddhRta kiye hai| unake dvArA uddhRta AgamoM ke pATha Aja bhI zaurasenI ardhamAgadhI prAkRta bheda evaM kucha pAThAntara ke sAtha Aja bhI zvetAmbaroM dvArA mAnya usa nAma vAle AgamoM meM mila jAtI hai| digambara aura yApanIya paramparA meM mUlabhUta antara yahI hai digambara paramparA AgamoM kA pUrva viccheda mAnatI hai, jabaki yApanIya unameM Aye AMzika pAThabheda ko svIkAra karake bhI unake astitva ko nakArate nahIM haiN| ve una Agama granthoM ke AdhAra para racita kucha Agama tulya granthoM ko bhI mAnya karatI thii| inameM kasAyapAhuDa, chakkakhaNDAgama, bhagavatI ArAdhanA, mUlAcAra Adi unheM mAnya rahe the / Aja yaha paramparA vilupta hai aura inake dvArA racita kucha grantha bhI digambara paramparA dvArA mAnya kiye jAte haiN| phira bhI itanA nizcita hai ki yApanIyoM dvArA mAnya Agama zvetAmbara paramparA mAnya AgamoM nitAnta bhinna nahIM the| aparAjitasUri ne spaSTata: yaha ullekha kiyA hai ki unake dvArA mAnya Agama 'mAthurI vAcanA' ke the| yaha vAcanA lagabhaga IsA kI tIsarI zatAbdI meM skaMdila kI adhyakSatA meM mathurA meM huI thii| isa vAcanA ke samAntara nAgArjuna kI adhyakSatA meM vallabhI meM bhI eka vAcanA huI thI / devarddhigaNi meM isa nAgArjunIya vAcanA ke sthAna para devaddhigaNi kI vAcanA se bahuta bhinna nahIM the / skaMdila kI isa mAthurI vAcanA meM hI Agama pAThoM kI bhASA para zaurasenI prAkRta kA prabhAva AyA hogA / Agama sAhitya kI bhASA - jainoM ke Agama kI bhASA ko sAmAnyatayA prAkRta kahA jA sakatA hai, phira bhI yaha dhyAna rakhanA Avazyaka hai, ki jahA~ zvetAmbara Agama sAhitya kI bhASA ardhamAgadhI prAkRta kahI jAtI hai, vahI digambara evaM yApanIya paramparA dvArA mAnya Agama tulya granthoM kI bhASA zaurasenI prAkRta kahI jAtI hai| kintu vartamAna meM upalabdha ardhamAgadhI AgamoM kI bhASA pUrNataH ardhamAgadhI hai aura na digambara evaM yApanIya paramparA dvArA mAnya Agamatulya granthoM kI bhASA mUlataH zaurasenI haiM / zvetAmbara paramparA dvArA mAnya AgamoM kI bhASA para kvacit rUpa se isibhAsiyAI meM, aMzataH AcArAMga meM milatA hai, kintu inakI cUrNi meM Aye mUlapAThoM For Personal & Private Use Only

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Vol. XXXVI, 2013 prAkRta Agama sAhitya : eka vimarza 119 meM Aja bhI inakA ardhamAgadhI svarupa upalabdha hai, jise AdhAra mAnakara pro. ke. ema. candrA ne AcArAMga ke prathama adhyayana kA mUlapATha nirdhArita kiyA hai / vAstavikatA yaha hai ki zvetAmbara mAnya AgamoM kI jo vividha vAcanAe~ yA sampAdana samAe~ huI unameM bhASAgata parivartana Aye haiN| prathama pATalIputra aura dvitIya khaNDagiri kI vAcanA meM cAhe inakA ardhamAgadhI svarUpa banA rahA ho, kintu mAthurI vAcanA meM ina para zaurasenI kA prabhAva AyA, jisake kucha mUlapATha Aja bhI bhagavatI ArAdhanA kI aparAjitasUri kI TIkA meM upalabdha hai| kintu vallabhI kI vAcanA meM ye mUlapATha mahArASTrI prAkRta se bahulatA se prabhAvita hue hai| mAtra yahI nahIM hemacandra ke prAkRta vyAkaraNa ko AdhAra mAnakara jo bhI hastalikhita evaM mudrita granthoM meM isake pATha nirdhArita hue ve mahArASTrI prAkRta se prabhAvita hai| phira bhI unakI mahArASTrI bhI ardhamAgadhI aura zaurasenI se prabhAvita hai, ata: use vidvAnoM ne jaina mahArASTrI prAkRta kahA hai| isI prakAra acela dhArA kI digambara aura yApanIya paramparA ke Agama tulya granthoM kI bhASA bhI ardhamAgadhI se prabhAvita hone ke kAraNa jaina zaurasenI kahI jAtI hai / AgamoM kI viSaya-vastu sarala hai Agama sAhitya kI viSaya-vastu mukhyataH upadezaparaka, AcAraparaka evaM kathAparaka hai / bhagavatI ke kucha aMza, prajJApanA, anuyogadvAra jo ki apekSAkRta paravartI hai, ko chor3akara unameM prAyaH gahana dArzanika evaM saiddhAntika carcAoM kA abhAva hai| viSaya-pratipAdana sarala, sahaja aura sAmAnya vyakti ke lie bhI bodhagamya hai| vaha mukhyataH vivaraNAtmaka evaM upadezAtmaka haiN| isake viparIta zaurasenI AgamoM meM ArAdhanA aura mUlAcAra ko chor3akara lagabhaga sabhI grantha dArzanika evaM saiddhAntika carcA se yukta hai| ve paripakcadArzanika vicAroM ke paricAyaka haiM / guNasthAna aura karmasiddhAnta kI ve gaharAIyA~, jo zaurasenI AgamoM meM upalabdha hai, ardhamAgadhI AgamoM meM unakA prAyaH abhAva hI hai| kundakunda ke samayasAra ke samAna unameM saiddhAntika dRSTi se adhyAtmavAda ke pratisthApana kA bhI koI prayAsa parilakSita nahIM hotA / yadyapi ye saba unakI kamI bhI kahI jA sakatI hai, kintu cintana ke vikAsa krama kI dRSTi se vicAra karane para spaSTa rUpa se yaha phalita hotA hai ki ardhamAgadhI Agama sAhitya prAthamika stara kA hone se prAcIna bhI hai aura sAtha hI vikasita zaurasenI AgamoM ke lie Adhara-bhUta bhii| samavAyAMga meM jIvasthAnoM ke nAma se 14 guNasthAnoM kA mAtra nirdeza hai, jabaki SaTkhaNDAgama jaisA prAcIna zaurasenI Agama bhI unakI gambhIratA se carcA karatA hai| mUlAcAra, bhagavatI ArAdhanA, kundakunda ke grantha aura gommaTasAra Adi sabhI meM guNasthAnoM kI vistRta carcA hai / cU~ki tattvArtha meM guNasthAnoM kI carcA kA evaM syAdvAda-saptabhaMgI kA abhAva haiM, ataH ve sabhI racanAe~ tattvArtha ke bAda kI kRtiyA~ mAnI jA sakatI haiM / Agama sAhitya kI vizeSatA (a) tathyoM kA sahaja saMkalana ardhamAgadhI AgamoM meM tathyoM kA sahaja saMkalana kiyA gayA hai ataH aneka sthAnoM para saiddhAntika . dRSTi se unameM bhinnatAe~ bhI pAyI jAtI hai / vastutaH ye grantha akRtrima bhAva se race gaye haiM aura unake For Personal & Private Use Only

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120 sAgaramala jaina sampAdana kAla meM bhI unameM ahiMsA kI sUkSmatA ke sAtha pAlana karane ke nirdeza haiM to dUsarI aura apavAda kI apekSA se aise aneka vivaraNa bhI haiM jo isa sUkSma ahiMsaka jIvanazailI ke anukUla nahIM hai / isI prakAra eka aura unameM muni kI acelatA kA pratipAdana - samarthana kiyA gayA hai, to dUsarI aura vastra- pAtra ke sAtha-sAtha muni ke upakaraNoM kI lambI sUcI bhI mila jAtI hai| eka aura kezaloca kA vidhAna hai| to dUsarI aura kSura - muNDana kI anujJA bhI hai| uttarAdhyayana meM vedanIya ke bhedoM meM krodha vedanIya Adi kA ullekha hai, jo ki karmasiddhAnta ke granthoM meM yahA~ taka ki svayaM uttarAdhyayana ke karmaprakRti nAmaka adhyayana meM bhI anupalabdha hai / ukta sAkSyoM se aisA pratIta hotA hai ki ardhamAgadhI Agama sAhitya jaina saMgha kI niSpakSa itihAsa prastuta karatA hai / tathyoM kA yathArtha rUpa meM prastutIkaraNa usakI apanI vizeSatA hai / vastutaH tathyAtmaka vividhatAoM evaM antarvirodhoM ke kAraNa ardhamAgadhI Agama sAhitya ke granthoM ke kAlakrama kA nirdhAraNa bhI sahaja ho jAtA hai / SAMBODHI (ba) AgamoM meM jainasaMgha ke itihAsa kA prAmANika rUpa yadi hama AgamoM kA samIkSAtmaka dRSTi se adhyayana kareM, to hameM yaha spaSTa ho jAtA hai ki jaina paramparA ke AcAra evaM vicAra meM deza - kAlagata paristhitiyoM ke kAraNa kAlakrama meM kyA-kyA parivartana hue isako jAnane kA AdhAra ardhamAgadhI Agama hI hai, kyoMki ina parivartanoM ko samajhane ke liye unameM una tathyoM ke vikAsa krama ko khojA jA sakatA hai| udAharaNa ke rUpa meM jainadharma meM sAmpradAyika abhiniveza kaise dRr3ha-mUla hotA gayA isakI jAnakArI RSibhASita, uttarAdhyayana sUtrakRtAMga aura bhagavatI ke pandrahaveM zataka ke samIkSAtmaka adhyayana se mila jAtI hai| RSibhASita meM nArada, maMkhaligozAla, asitadevala, nArAyaNa, yAtravalkya, bAhuka Adi RSiyoM ko arhat RSi kahakara sammAnita kiyA gayA hai| uttarAdhyayana meM bhI kapila, nami, karakaNDu, naggati, gardabhAlI, saMjaya Adi kA sammAnapUrvaka smaraNa kiyA gayA aura sUtrakRtAMga meM inameM se kucha ko AcArabheda ke bAvajUda bhI paramparA - sammata mAnA gayA / kintu jJAtAdharmakathA meM nArada kI aura bhagavatI ke pandrahave zataka meM maMkhalI gozAla kI samAlocanA bhI kI gaI isa AdhAra para hama kaha sakate hai ki jaina paramparA meM anya paramparA ke prati udAratA kA bhAva kaise parivartita hotA gayA aura sAmpradAyika abhiniveza kaise dRDhamUla hote gaye, isakA yathArtha citraNa unameM upalabdha ho jAtA hai / isI prakAra AcArAMga prathama zrutaskandha, AcArasUtra, dazavaikAlika, nizItha Adi chedasUtra tathA usake bhASya aura cUrNiyoM ke adhyayana se yaha spaSTa hotA hai ki jainAcAra meM kAlakrama meM kyA-kyA parivartana huA hai / isI prakAra RSibhASita, uttarAdhyayana, bhagavatI, jJAtAdharma kathA Adi ke adhyayana se spaSTa hotA hai ki pArzvapatyoM kA mahAvIra ke saMgha para kyA prabhAva par3A aura donoM ke bIca sambandhoM meM kaise parivartana hotA gayA / isI prakAra ke aneka prazna, jinake kAraNa Aja kA jaina samAja sAmpradAyika kaTagharoM meM banda hai, ardhamAgadhI AgamoM ke niSpakSa adhyayana ke mAdhyama se sulajhAye jA sakate haiM / zaurasenI AgamoM meM mAtra mUlAcAra aura bhagavatI ArAdhanA ko, jo apanI viSaya-vastu ke liye ardhamAgadhI Agama - sAhitya ke RNI haiM, isa koTi meM rakhA jA sakatA hai, kintu zeSa Agamatulya zaurasenI grantha jainadharma ko sImita gheroM meM Abaddha hI karate haiM / paramparAoM ke prabhAva se bahuta kucha aisI sAmagrI bhI hai, jo unakI apanI I I For Personal & Private Use Only

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Vol. XXXVI, 2013 prAkRta Agama sAhitya : eka vimarza 121 maulika kahI jA sakatI hai phira bhI AgamoM ko unake aneka granthoM ke mUlasrota ke rupa meM svIkAra kiyA jA sakatA hai| mAtra mUlAcAra meM hI tIna sau se adhika gAthAe~ uttarAdhyayana, dazavaikAlika, Avazyakaniyukti, jIvasamAsa, AturapratyAkhyAna, candravedhyaka(candAvejjhaya) Adi meM upalabdha hotI haiM / isI prakAra bhagavatIArAdhanA meM bhI aneka gAthAe~ ardhamAgadhI Agama aura vizeSa rupa se prakIrNakoM (painnA) se milatI hai / SaTkhaNDAgama aura prajJApanA meM bhI jo samAnatAe~ parilakSita hotI haiM, unakI vistRta carcA paNDita dalasukhabhAI mAlavaNiyA ne (pro. e. ena. upAdhye vyAkhyAnamAlA meM) kI hai / niyamasAra kI kucha gAthAe~ anuyogadvAra evaM itara AgamoM meM bhI pAI jAtI haiM, jabaki samayAsAra Adi kucha aise zaurasenI Agama tulya grantha bhI haiM, jinakI maulika racanA kA zreya unake kartAoM ko hI hai| tiloyapannati kA prAthamika rupa vizeSa rupa se Avazyakaniyukti tathA kucha prakIrNakoM ke AdhAra para taiyAra huA thA, yadyapi bAda meM usameM paryApta rUpa se parivartana aura parivardhana kiyA gayA hai / isa prakAra zaurasenI prAcIna Agama-sAhitya hI rahA hai tathApi unameM jo saiddhAntika gaharAIyA~ aura vikAsa parilakSita hote haiM, ve unake racanAkAroM kI maulika dena hai| AgamoM kA kartRtva prAyaH ajJAta - AgamoM meM prajJApanA, dazavaikAlika aura chedasUtroM ke kartRtva ko chor3akara zeSa ke racanAkAroM ke sambandha meM hameM koI spaSTa jAnakArI prApta nahIM hotI hai / yadyapi dazavaikAlika Arya zayyambhavasUri kI, tIna chedasUtra AryabhadrabAhu kI aura prajJApanA zyAmAcArya kI kRti mAne jAte haiM, mahAnizItha kA usakI dImakoM se bhakSita prati ke AdhAra para AcArya haribhadra ne samuddhAra kiyA thA, yaha svayaM usI meM ullikhita hai, tathApi anya AgamoM ke kartAoM ke bAra meM hama andhakAra meM hI haiM / sambhavataH usakA mUla kAraNa yaha rahA hogA ki sAmAnyajana meM isa bAta kA parNa vizvAsa banA rahe ki ardhamAgadhI Agama gaNadharoM athavA parvadharoM kI kRti hai, isaliye kartAoM ne apane nAma kA ullekha nahIM kiyaa| yaha vaisI hI sthiti hai jaisI hindU-purANoM ke kartA ke rUpa meM kevala veda vyAsa ko jAnA jAtA hai / yadyapi ve aneka AcAryoM kI aura paryApta paravartIkAla kI racanAe~ haiN| isake viparIta zaurasenI Agama tulya granthoM kI mukhya vizeSatA yaha hai ki unameM sabhI granthoM kA kartRtva sunizcita hai / yadyapi unameM bhI kucha parivartana aura prakSepa paravartI AcAryoM ne kiye hai| phira bhI isa sambandha meM unakI sthiti ardhamAgadhI Agama kI apekSA kAphI spaSTa hai / ardhamAgadhI AgamoM meM to yahA taka bhI huA hai ki kucha vilupta kRtiyoM ke sthAna para paryApta paravartI kAla meM dUsarI kRti hI rakha dI gaI / isa sambandha meM praznavyAkaraNa kI sampUrNa viSaya-vastu ke parivartana kI carcA pUrva meM hI kI jA cukI hai| abhI-abhI aMgacUliyA aura baMgacUliyA nAmaka do vilupta AgamoM kA patA calA, ye bhogIlAla leharacanda bhAratIya saMskRti vidyAmandira meM upalabdha hai, jaba inakA adhyayana kiyA to patA calA ki ve lokAzAha ke pazcAt arthAt solahavIM yA satrahavIM zatAbdI meM kisI ajJAta AcArya ne banAkara rakha diye haiM / yadyapi isase yaha niSkarSa bhI nahIM nikAla lenA cAhie ki yA sthiti sabhI ardhamAgadhI AgamoM kI For Personal & Private Use Only

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122 sAgaramala jaina SAMBODHI hai| satya to yaha hai ki unake prakSepoM aura parivartanoM ko AsAnI se pahacAnA jA sakatA hai, jabaki zaurasenI AgamoM meM hue prakSepoM ko jAnanA jaTila haiM / ___ AgamoM kI viSaya-vastu ke sambandha meM jisa atizayatA kI carcA paravartI AcAryoM ne kI hai, vaha unake kathana kI vizvanIyatA kA prazna cihna upasthita karatI hai| hamArI zraddhA aura vizvAsa cAhe kucha bhI ho, kintu tarkabuddhi aura gaveSaNAtmaka dRSTi se to aisA pratIta hotA hai ki Agama sAhitya kI viSayavastu ko bar3hA-car3hAkara batAyA gayA / yaha kahanA ki AcArAMga ke Age pratyeka aMga grantha kI zloka saMkhyA eka dUsare se kramazaH dviguNita rahI thI athavA 14 ve pUrva kI viSaya-vastu itanI thI ki use caudaha hAthiyoM ke barAbara syAhI se likhA jA sakatA thA, AsthA kI vastu ho sakatI hai, kintu buddhigamya nahIM haiN| anta meM vidvAnoM se merI yaha apekSA hai ki ve AgamoM aura vizeSa rUpa se ardhamAgadhI AgamoM kA adhyayana zvetAmbara, mUrtipUjaka, sthAnakavAsI yA terApaMthI dRSTi se na kareM apitu ina sAmpradAyika abhinivezoM se upara uThakara kareM, tabhI hama unake mAdhyama se jainadharma ke prAcIna svarUpa kA yathArtha darzana kara sakegeM aura prAmANika rupa se yaha bhI samajha sakegeM ki kAlakrama meM unameM kaise aura kyA parivartana hue haiN| Aja AvazyakatA hai paM. becaradAsajI jaisI niSpakSa evaM taTastha buddhi se unake adhyayana kI / anyathA digambara ko usameM vastrasambandhI ullekha prakSepa lageMge, to zvetAmbara sAre vasrapAtra ke ullekhoM ko mahAvIrakAlIna mAnane lagegA aura donoM hI yaha nahIM samajha sakeMge ki vasra-pAtra kA kramika vikAsa kina paristhitiyoM meM aura kaise huA hai ? isa sambandha meM niyukti, bhASya, cUrNi aura TIkA kA adhyayana Avazyaka hai kyoMki ye inake adhyayana kI kuMjiyA~ haiM / zaurasenI aura ardhamAgadhI AgamoM kA tulanAtmaka adhyayana bhI unameM nihita satya ko yarthAtha rUpa se Alokita kara sakegA / AzA hai yuvA-vidvAn merI isa prArthanA para dhyAna dege| jaina Agama-sAhitya kA paricaya dene ke uddezya se sampratikAla meM aneka prayatna hue haiN| sarvaprathama pAzcAtya vidvAnoM meM harmana jaikobI, zubriga, viNTaranitja Adi ne apanI bhUmikAoM evaM svatantra nibandhoM meM isa para prakAza ddaalaa| isa dizA meM aMgrejI meM sarvaprathama hIrAlAla rasikalAla kApar3iyA ne "A History of the Cononical Literature of the Jainas" nAmaka pustaka likhii| yaha grantha atyanta zodhaparaka dRSTi se likhA gayA aura Aja bhI eka prAmANika grantha ke rUpa meM mAnya kiyA jAtA hai| isake pazcAt pro. jagadIzacandra jaina kA grantha "prAkRta sAhitya kA itihAsa" bhI isa kSetra meM dUsarA mahattvapUrNa grantha haiN| pArzvanAtha vidyAzrama zodha saMsthAna dvArA jaina sAhitya bRhad itihAsa yojanA ke antargata prakAzita prathama vaNDoM meM prAkata Agama-sAhitya kA vistata vivaraNa upalabdha hotA hai| isI dizA meM AcArya devandramunizAstrI kI pustaka "jainAgama : manana aura mImAMsA" bhI eka mahattvapUrNa kRti haiN| muni nagarAjajI kI pustaka "jainAgama aura pAlI-tripiTaka" bhI tulanAtmaka adhyayana kI dRSTi se mahattvapUrNa haiM / paM. kailAsacandra jI dvArA likhita "jaina sAhitya ke itihAsa kI pUrva pIThikA" meM ardhamAgadhI Agama sAhitya kA aura usake prathama bhAga meM zaurasenI Agama sAhitya kA ullekha huA hai kintu usameM For Personal & Private Use Only

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Vol. XXXVI, 2013 prAkRta Agama sAhitya : eka vimarza 123 niSpakSa dRSTi kA nirvAha nahIM huA hai aura ardhamAgadhI Agama sAhitya ke mUlya aura mahattva ko samyak prakAra se nahIM samajhA gayA haiM / pUjya AcArya zrI jayantasenasUri jI ne "jaina Agama sAhitya : eka anuzIlana" kRti kI sRjanA janasAdhAraNa ko Agama - sAhitya kI viSaya-vastu kI paricaya dene ke uddezya se kI hai, phira bhI unhoMne pUrI prAmANikatA ke sAtha saMzodhanAtmaka dRSTi ko nirvAha karane kA prayAsa kiyA hai / isa grantha kI merI bhUmikA vizeSarUpa se paThanIya haiM / For Personal & Private Use Only

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bhAratIya mRNmUrti kalA ke AdhAra tanUjA siMha I Izvara ne sabhI z2IvadhAriyoM meM sarvazreSTha mahattvapUrNa kRti mAnava kI banAI hai kyoMki mAnava ko hI sat aura cit pradAna kiyA hai aura mana tathA buddhi kA nirantara vikAsa use anya jIvadhAriyoM se pRthaka karatA hai| prArambhika kAla bhale hI Aja kI tulanA meM kaThina rahA ho parantu buddhibala se kaI suvidhAjanaka vastuoM upakaraNoM, sAmAjika, rAjanItika saMgaThanoM, vaijJAnika takanIkI zilpa evaM kalAoM kA vikAsa karate hue jIvana yAtrA agrasara ho rahI hai / mAnasika evaM Atmika Ananda kI atRpta lAlasA ke sAtha saundarya kI khoja mAnava karatA rahA hai| saundarya kI pipAsA se hI use darzana, sAhitya, saMgIta, kalA aura zilpa kI preraNA milI hai / ataH yaha kahA jA sakatA hai ki lAlasA, jijJAsA mAnava ke vikAsa kA hI mUla AdhAra hai / jisake phalasvarUpa hameM jo sAkSya sabhyatA ke rUpa meM mile haiM, to AtmA ke rUpa meM saMskRti milI hai aura sabhyatA meM saundarya kA mahattvapUrNa sthAna hai / saMskRti kA sambandha mastiSka mana aura AtmA se hai / isIlie sarvazreSTha cintana, manana, kathana aura karma ko saMskRti kahA jAtA hai| jisake tahata varSoM se vistRta kalA - paramparA ke gatimAna kA bodha itihAsa evaM purAtattva ke vidvAnoM ne bhArata ke aneka purAtana sthaloM kI khudAI karAkara isa deza kI prAcInatama sabhyatA ke avazeSa prakAza meM lAye haiM jisake phalasvarUpa hameM guphAyeM, zaila citra tathA purAtAtvika sAmagrI tatkAlIna kalA evaM saMskRti kA jJAna karAtI hai / tatkAlIna mRNmayI mUrtizilpa, bartanoM va khilaunoM se jJAta hotA hai ki sabhI sthAna saMskRti ke samRddha rUpa haiM / ye svarUpa cAhe miTTI ke hI hoM para ina viSayoM ke udAharaNa meM miTTI kI IToM ke bane mandira bhItara gAMva (kAnapura) kA mandira ke sAtha hI rAjasthAna ke utkhanana kAryoM se prApta lagabhaga tRtIya zatAbdI kA mauryakAlIna nirmANAdhIna AkAra baurATanagara (jilA jayapura) kI bhI mahatvapUrNa bhUmikA rahI hai jisameM lakar3I ke khambhe golAkAra, garbhagRha, caukoranumA AkAra meM hai / isake atirikta prathama zatAbdI I. kA nagarI sthAna para bhI mRNmandira ke udAharaNa dekhe jA sakate haiM / bIkAnera meM raMgamahala, sindha meM mIrapurakhAsa to bhaNDAra ke samAna haiM jahA~ guptakAlIna IToM aura phalakoM ke zaiva va vaiSNava mandiroM kA nirmANa kiyA gayA / 3 isake sAtha hI mathurA va rAjasthAna ke hI samIpavartI sthAna para san 1966 meM DaoN. harTila ke netRtva meM jarmana purAtatvavettAoM ke eka dala ne soMkha nAmaka sthAna kI khudAI karAI jo ki mRNa kalA ke bar3e For Personal & Private Use Only

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Vol. XXXVI, 2013 bhAratIya mRNmUrti kalA ke AdhAra 125 kendra ke rUpa meM pahacAne gaye (citra saM. 1) / vikAsa svarUpa udAharaNoM meM vibhinna samaya ke mRNmUrtikalA ke kendroM meM bulandI, bAgha, baksara, pATaliputra, Tera, nevasA, kolhApura, koNDApura aura dharanIkoTA, nAgArjuna koNDA, kA~cIpurama, jhUsI, rAjaghATa, ahicchAtrA, kauzAmbI, bhItA, candausI, zrAvastI, ghosI, vA~sagAMva, nAlandA, nagarI aura bIkAnera Adi vibhinna pradezoM se mahattvapUrNa sAmagriyA~ prApta huyI haiN| mauryakAla meM mRNamUrti meM kalAtmaka abhivyakti kA samaya rahA hai jisameM mRNmUrti zilpakArya bhI zreSTha rahe haiM / ' mRNmUrti meM laukika sthApatya kA sambandha hai, to aisA pratIta hotA hai ki usa samaya AvAsa gRha kacce aura pakke donoM prakAra ke hote the| gA~va meM IMTa gAre se bane huye prAyaH kacce makAna hote the / soMkha ke ardhavRttAkAra bhavana (citra saM. 2) ke dhvaMsAvazeSa kuSANakAlIna samAnatA ke dyotaka haiM / bharatapura (rAjasthAna) kSetra meM mauryakAlIna mRNmUrti zilpa noha, ajAna evaM adyApura sthAnoM se utkhanana meM prApta huye haiM jinameM devI, mithuna, satIsattA, baunA, dampati Adi kaI mUrtizilpa zuMga evaM kuSANakAla taka ke haiM / noha grAma se mauryakAla se pUrva ke kucha avazeSa prApta huye haiN| inameM miTTI ke bartana ke Dhakkana para banI huI cir3iyA (citra saM. 3) va bartanoM ke Tukar3e haiM jo 11 sau varSa I.pU. ke haiN| kyoMki ye sileTI raMga ke haiN| Ara. sI., agravAla dvArA milI jAnakArI ke AdhAra para yaha mauryakAla se pahale kI mRdbhANDa kalA ke mahattvapUrNa sAkSya upalabdha huye haiM jinameM citrita (penTeDa gre veyara) mRdbhANDoM kA kArya IsA pUrva ATha sau, nau sau varSa pUrva kA nirdhAraNa saMbhava huA aura C14 kArbana vizleSaNa paddhati ke AdhAra para yaha bhArata ke purAtattva kI mahattvapUrNa kar3I mAnA gayA hai / - zuMgakAlIna mRNamUrtiyoM meM rAjasthAna ke nagarI, nagara, rair3ha Adi sthAna ullekhanIya haiM / ToMka jile ke nagara (prAcIna mAlavanagara) kI khudAI se sapheda raMga kI khar3iyA miTTI ke bane laghuphalaka para kAmadevarati kA aMkana bhavya hai aura eka anya phalaka indra-aindrI gajArur3ha haiM / : vasudhArA (ci.saM. 4) caudaha senTImITara caur3AI vAlI pratimA hai| ukta dvibhujI devI apane donoM hAthoM se caraNoM ke Age rakhe ghaTa meM kucha ur3ela rahI haiM / devI kA yaha ratnaghaTa aizvarya kA pratIka hai| devI ke kAnoM meM kuNDala, bAjuoM meM bhujabaMdha, kalAiyoM meM cUr3iyA tathA gale meM kaMThahAra susajjita hai / 10 vasudhArA ke atirikta 55 se.mI. kA strI kA zIrSa ullekhanIya hai jisakI AMkhoM kI banAvaTa machalI ke samAna hone se ise 'mInAkSI' kahA gayA hai| yaha pratimA prArambhika mauryakAlIna mAnI gayI hai| eka anya 5 semI ke AkAra kI sAMce meM DhAlI gayI strI pratimA kA UparI bhAga hai, jisakI keza sajjA kalAtmaka hai / 6. semI ke AkAra meM DhAlI gayI AyatAkAra AkAra meM sthAnaka dampati kI pratimA (citra saM. 5) meM puruSa ke bAloM ko motiyoM ke samUha se bAMdhA gayA hone kA pratIta hotA hai / strI ke sira ke Upara bUMghaTa darzAyA gayA hai, jo mUrtikalA kA eka anekhA udAharaNa hai| strI-puruSa ko alaMkaraNayukta darzAyA gayA hai| isI prakAra kI strI-puruSa AkRtiyAM hastinApura aura ahicchAtrA meM bhI pAyI gayI hai / ukta pratimAoM ke atirikta noha se prApta mUrtiyoM meM bhI strI kI AkRti, AkAra 12.3 semI., pratihArI yA kaMcukI AkAra 2.5 semI, baunA AkAra 4.8 semI, strI AkAra 9 se.mI., strI kA UparI dhar3a AkAra For Personal & Private Use Only

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126 tanUjA siMha SAMBODHI 6.1 se.mI., durgA AkAra 18 se.mI., Adi ullekhanIya hai / 11 ye lagabhaga gyAraha sau varSa IsA pUrva kI haiM / 22 sUratagar3ha ke pAsa 'raMgamahala' ke antarrASTrIya khyAti prApta prAcIna sthala se svIDana kI purovettA zrImatI DA. hinnA riDa ko lagabhaga 55 varSa pUrva miTTI kA banA eka kaTorA milA thA jo ki svIDana ke 'luNDa saMgrahAlaya' meM surakSita hai| yaha eka anokhA pAtra hai jisake kinAre para lagI 'do puruSAkRtiyAM' kuSANakAla kI pratIka hai / jo ki saMbhavatayA sUrya ke putra azvinI kumAroM kA aMkana darzAtI hai / 13 isake atirikta paTanA se dvitIya zatAbdI I (ci. saM. 6) mahilA ke zIrSa meM alaMkRta mAlA ityAdi saundarya ko bar3hA rahI hai| hAtha meM sambhavatayA totA yA cir3iyA kI sundara AkRti hai| paTanA se prApta eka anya golamukhAkRti kAnoM meM alaMkRta kuNDala, hAthoM meM valaya, sIdhA hAtha nIce kI ora mAnoM skarTa yA sAr3I pakar3e ho / (ci.saM. 7) eka anya mathurA se prApta rilIpha mRNmUrti kA paira pIche kI ora jaise nRtya kI bhAva bhaMgimAmaya, kAnoM, gale va zIrSa kA alaMkaraNa saundaryazAlI hAthoM meM bar3e-bar3e kaMgana ityAdi prathama 2:tAbdI kI ukta racanA dekhane yogya hai / (ci. se. 8) pA~cavI zatAbdI I. kI zrAvastI se prApta durgA mA~ ko siMha para virAjamAna (ci. saM. 9) hAtha meM trizUla tIsarA netra mAnoM khulane vAlA ho, girate hue keza sajjA bAjUbandha ityAdi ke atirikta vastroM kI salavaTeM va alaMkaraNa adbhuta hai / kinAre kinAre khile hue phala ko dikhAyA hai| isake sAthe hI pA~cavI zatA. I. kI rAjaghATa se prApta (ci. saM.10) mRNmUrti meM cehare kI muskurAhaTa ca dhuMgharAle bAla cittAkarSaka haiM / miTTI se banI pratimAoM va phalakoM ke mukha vilakSaNa yA bhinna strI mUrtiyoM kI mukhAkRti haiM / 14 paTanA zahara ke golakapura kI khudAI se prApta mUrti zilpa kA zIrSa va paira nahIM hai| madhya bhAga meM AbhUSaNa Adi meM ukta mUrti (vi. saM. 11) dIdAragaMja kI yakSI ke samAna hai| mAlA va laTakate phaMdane Adi alaMkRta alaMkaraNa darzanIya haiN| vaizAlI zuMgakAla meM mRNmUrtizilpa kA eka kendra thA / yahA~ se prApta (ci. saM. 12) eka kamala vana meM khar3I kaMdhoM meM paMkha lage hue / kAnoM meM gola kuNDala, gale meM capaTA kaMThA, hAthoM meM kaTakAvalI, caur3I karadhanI aura nUpura isake AbhUSaNoM se susajjita ise pratimA lakSaNa anusAra sapakSa lakSmI kI mUrti mAnA hai / kAmadeva kI kaI mRNmUtiyA~ sapakSa haiM / kauzAmbI se prApta kAmadeva (ci. saM. 13) kalA kI dRSTi se mRNmUrtiyA~ ucca koTi ke haiN| isake sAtha hI kosama (ilAhAbAda, u. pra.) se prApta saundarya kI devI zrI lakSmI (ci. saM. 14) AksaphorDa ke bhAratIya saMgrahAlaya meM surakSita mUrti kI zirobhUSaNa ke bIca meM kamala kA phullA ora donoM ora nikalate hue pArzva bhAgoM meM mAMgalika cihna aMkita haiM jo ki usakA divya pada sUcita hotA hai / alaMkaraNa yukta cittAkarSaka mRNmUrti saundarya kI pradhAnatA dekhate hI banatI hai| yadi hama lagabhaga 60-65 varSa pUrva dRSTi DAleM to DA. ela. pI. TaisITarI dvArA pUrva guptakAlIna mRNamUrti phalaka gaMgAnagara (rAjasthAna) se khoje the jinako ki rAjakIya saMgrahAlaya bIkAnera meM rakhA gyaa| unameM se do mUrtiphalaka kRSNa saMskRti ke jur3e viSayoM ke haiM aura eka phalaka meM bhagavAna zrIkRSNa govardhana dhAraNa (ci. saM. 15) jo kRSNa kI lIlAoM meM eka lIlA hai, ke darzana hote haiM / ukta phalaka meM gA~dhAra For Personal & Private Use Only

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Vol. XXXVI, 2013 bhAratIya mRNamUrti kalA ke AdhAra 127 zailI kA prabhAva hai / 15 kRSNa bAMye hAtha se govardhana parvata uThAye haiM isa prakAra kA phalaka kahIM anya sthAna se abhI taka prApta nahIM huA hai| striyoM kI sundara mRNamUrti gar3hane meM kalAkAroM kI vizeSa ruci dikhAI hai| AkRtiyoM meM bahuta lAlitya AbhUSaNoM va vastroM kA prayoga tatkAlIna yA kahIM-kahIM nyUnatama prastara kalA meM bhI dekhane ko milatA hai| __eka anya mahattavapUrNa phalaka meM dAna lIlA (ci. saM. 16) kA dRzya hai jisameM eka gvAlina ke sAtha kRSNa tatkAlIna vezabhUSA jisameM la~hagA kA alaMkaraNa vartamAna samAja meM bhI dekha sakate haiN| AbhUSaNoM Adi se alaMkRta mahilA meM kalAkAra kA kauzala dekhane ko milA hai / kRSNa kI bhale hI AkRti pratimA vaijJAnika takanIka se bhinna, loka zailI kI rahI hai / strI ko sira para dUdha kA bartana rakhe dikhAyA hai / kRSNa ko ghuTanoM taka dhotI pahane evaM hAtha meM daNDa liye darzAyA hai / ___eka anya mRNmaya phalaka meM liMgodbhava evaM ziva pArvatI kA aMkana (ci. saM. 17) utkRSTa hai jisameM ziva pArvatI phalaka meM yogI ziva ke sira para caturtha AkRti ke Upara bane eka hAtha meM sUrya va dUsare meM candramA ko virAjamAna kiyA haiM eka anya meM raMgamahala ke phalaka dvArA viSNu ke cakra kA 'cakrapuruSa' (ci. saM.18) ke rUpa meM prastutIkaraNa ullekhanIya hai| dUsarI ora raMgamahala se prApta ajaikapAda (ci. saM. 19) to bhAratIya kalA meM advitIya hai / 16 yahA~ para yajJopavItadhArI evaM ajamukhI deva ko eka pAda aura vaha bhI hAthI ke paira vAlA darzAyA gayA hai| isake sAtha hI eka strI AkRti (ci. saM. 20) pIra-sultAna kI TherI(rAjasthAna) bIkAnera saMgrahAlaya meM surakSita vizeSa kalA kauzala yukta nAyikA kI mRNmUrti hai / 17 citaur3a ke pAsa madhyamikA (Adhunika nagarI) se bhI mRNamUrtizilpa ajamera va cittaur3a ke durga saMgrahalaya meM surakSita haiN| isake sAtha hI ToMka jile meM uniyArA ke samIpa 'nagara' se prApta lagabhaga ATha iMca AkAra kA khar3iyA miTTI kA banA durgA phalaka to bhAratIya kalA kI anupama nidhi hai / 18 pratimA saundarya kI dRSTi se dekhA jAye to prAya: mauryakAlIna mRNmUrtiyoM kA mukha mAnava kA na hokara .. pazupakSiyoM jaisA banatA rahA hai aura inakI A~kheM ukerI huI haiM / kintu ukta mRNmUrti ke mukha bhAvayukta - haiN| nagna zarIra hai to guptAMgoM ke sthAna para gola nizAna va mUrtiyoM karadhanI jaise AbhUSaNa banAye gaye haiN| kAnoM meM moTI bAliyA, gale meM moTe kaMTha / unako eka sAtha gar3hane ke bajAya alaga se cipakA kara lagAyA gayA hai| inakA prayoga sAmAnya mUrtiyoM kI bhAti, baccoM ke khelane evaM gharoM ko sajAne ke liye rahA hogA yA pUjanIya mUrtiyoM ke rUpa meM upAsanA evaM pUjanAlayoM meM pratiSThita kiyA jAtA hogA / 19 mRNmUrti zilpa ko banAne kI takanIka meM pATaliputra, mathurA aura ahicchAtrA kI prAcInatama mRNmUrtiyoM ke kucha lakSaNa sindhughATI sabhyatA meM hai| kumbhakAroM ne hAtha kI cuTakI se banAyA hai| maurya kAla meM sA~ce kA vikAsa nahIM huA thA / sA~ce zuMga kAla se mile haiN| tIsarI, dUsarI zatI I.pU. ke lagabhaga sA~ce kAma meM Ane lage / sA~coM ko 'saMcaka' yA 'mAtRkA' bhI kahate haiM kyoMki sAcoM se hI bahuta se DhAra yA namUne taiyAra kiye jAte haiM / ye sA~ce kuzala kArIgara hI taiyAra karate the aura miTTI ko bharakara dabAne se icchAnusAra DhAra taiyAra kara liye jAte the / 20 For Personal & Private Use Only

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tanUjA siMha SAMBODHI mRNmUrtiyA~ cikanI miTTI kI banI huI haiM aura inheM zIghra TUTane se bacAne ke liye agni meM pakA liyA gayA tathA bAda meM poliza kI gayI hai / guptakAla meM mRNmUrti kalA, bartanoM va khilaunoM meM naI-naI alaMkaraNa vidhi va saundarya panapA / jaina sUtra ke anusAra posalapura sachAta putra nAyaka dhanika kumhAra kI 500 dukAneM thIM aura miTTI ke khilaune kaI prakAra se banate the / Thosa va kucha bharAvadAra sA~coM se Adi pahale eka taraphA phira do pAToM vAlA sAMce kA prayoga huA / yaha do pAToM vAle sA~ce vartamAna meM bhI prayoga kiye jAte haiM / phalaka citraNa meM unake ubhare hue sthAnoM para raMga lagA diyA jAtA thA / bhITe kI khudAI meM prApta va bhArata kalA bhavana meM surakSita samagra sAmagrI ke mahatvapUrNa viSaya va saundarya kI dRSTi se uttama haiM / isake atirikta kAzI meM rAjaghATa kI khudAI meM kaI khilaunoM ke va strI mUrti ke alaMkaraNa ke tarIke se patA calatA hai ki ye sabhI kuzala citrakAroM dvArA banAye gaye hoNge| inake raMga lagAne kI takanIka meM sarvaprathama multAnI miTTI kA eka pota phera kara usake Upara lAla, pIlA, harA Adi raMgoM se alaMkRta kiyA gayA hai / saMdarbha sUcI 128 1. 2. 3. 4. 5. 6. 7. 8. 9. devakRSNa - Tempalsa oNpha northa iNDiyA, naI dillI, 1969, pR. saM. 5 'sampumA', amarasiMha, 'DavalapameMTa oNpha da brika Tempalsa ina uttarapradeza', pro. ke. DI. bAjapeyI smRti aMka, saMgrahAlaya purAtattva patrikA, aMka 45-46, jUna, disambara, 1990. - vAsudeva zaraNa agravAla, bhAratIya kalA (prArambhika yuga se tIsarI zatI I. taka), vArANasI, 1987, pU. saM. 325-334 harTela, harbaTa, "sama rijalTasa oNpha eksakevezana eTa sauMkha : e priliminarI riporTa", naI dillI, 1976, pR.saM. 93 - 99 evaM 'sampumA', amarasiMha, 'DavalapameMTa oNpha da brika Tempalsa ina uttarapradeza', pro. ke. DI. bAjapeyI smRti aMka, saMgrahAlaya purAtattva patrikA, aMka 45-46, jUna, disambara, 1990. 'sampumA', jI. esa. bhadauriyA, 'eksI laiNTa phemenina byUTI ina da TerAkoTAja', pro. ke. DI. bAjapeyI smRti aMka, saMgrahAlaya purAtattva patrikA, aMka 45-46, jUna - disambara, 1990. - kalcarala kanTaarsa oNpha iNDiyA, DaoN. satya prakAza phelIsiTezana vAlyUma, pI. ela. cakravartI, 'arlI TairAkoTA phigarsa phrAma bharatapura', dillI, 1981, pR. saM. 172-176 Amera saMgrahAlaya, jayapura meM saMrakSita evaM surakSita vahI buleTina oNpha enaziyenTa iNDiyana hisTrI eNDa ArkiyolaoNjI, yUnivarsiTI oNpha sAgara naM. 2, 1968, Ara. sI. agravAla, 'vasudhArA pAlakI ina nezanala myUjiyama', naI dillI, AkRti saMkhyA 3, pleTa naM. 5, pR. saM. 71 For Personal & Private Use Only

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Vol. XXXVI, 2013 bhAratIya mRNamUrti kalA ke AdhAra 129 10. jayasiMha nIraja evaM bhagavatI lAla zarmA - rAjasthAna kI sAMskRtika paramparAyeM - rAjasthAna hindI graMtha akAdamI, jayapura 1988, vijaya zaMkara zrIvAstava - 'pAramparika mUrtikalA', pR. saM. 63 11. kalcarala kanTaarsa oNpha iNDiyA, DaoN. satya prakAza phailIsiTezana vAlyUma, vijaya zaMkara zrIvAstava, naI dillI, 1981, pR. saM. 61 vibhAva tripAThI - penTeDa gre veyara opha iNDiyA, 1976 13. rAjasthAna sujasa, Ara. sI. agravAla, 'mUrtikalA ke prAcIna pramANa mRNmUrtiyAM', sUcanA evaM jana samparka vibhAga rAjasthAna, jayapura, 2010-11, pR.saM. 800 evaM 801 14. esa. sI. kAlA - TerAkoTAsa oNpha nArtha iNDiyA, dillI 1993 pR.saM. 10 15. 'sampumA', kRSNA ina ArTa, Ara. sI. agravAla, kRSNa lIlA sInsa ina arlI rAjasthAnI skalpacarsa, buleTina oNpha myUz2iyama eNDa ArkiyolAjI ina yU.pI. nambara 21-24 jUna 1978 disa. 1979, pR.saM. 28,29 16. mArga, Ananda kumAra svAmI, ke. pI. jAyasavAla, sTailA kramariza esa. ke. sarasvatI, mulka rAja Ananda, DI. pI. ghoSa, Ara. sI. agravAla, esa. pI. zrIvAstava aura Ara. dAsa. guptA, 'porTapholiyo' vAlyUma XXIII disambara 1969, nambara 1, bambaI, pa. saM. 6 se 32 17. mArga, eca. DI. sAMkaliyA evaM ema. e. dhavaliMkAra 'da TerAkoTA ArTa oNpha iNDiyA' vaoNlyUma XXIII disambara 1969, nambara 1, bambaI, pR.saM. 47 . 18. rAjasthAna sujasa, Ara. sI. agravAla, 'mUrtikalA ke prAcIna pramANa mRNmUrtiyA~', sUcanA evaM jana samparka vibhAga rAjasthAna, jayapura, 2010-11, pR. saM. 800 evaM 801 .. 19. prabhudayAla mittala, braja kI kalAoM kA itihAsa, dillI 1977, pR. saM. 23 20. vAsudeva zaraNa agravAla, bhAratIya kalA (prAraMbhika yuga se tIsarI satI I. taka) vArANasI, 1987, pR. saM. 323. - 21. sammelana patrikA, zrI haricaraNa lAla - 'miTTI ke khilaunoM kI kalA kA aitihAsika vRtta' hindI sAhitya sammelana, prayAga, 1972, pR. saM. 355, 356 For Personal & Private Use Only

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purANoM meM devI sarasvatI varSAbahana eca. paTela aneka vaidika zabdoM ke nirvacana ke sAtha niruktakAra AcArya yAska kA nirvacana isa prakAra karate hai sarasvatI sara ityudakanAma sartestadvatI / sahasA udakena tadvatI bhavati / sara: sarteH / sara iti udakanAma / sara jala ko kahate hai / sR + gatau se banatA hai| tadvatI usa sarasa jala se yukta hai| sarasvatI ko mAdhyamika vAk bhU mAnA gayA hai / catastra urja nduduhe payAsi ityAdi. jo vAk ke cAra artha hai unameM isa sarasvatI kA vidhAna hai / vAcaH artheSu catastraH urja duduhe ityevamAdiSu sarasvatI api vidhIyate ato nairuktAH imAM madhyamAM vAcaM manyate / etasmAt aisA nairukta loga mAdhyikAM vAk kahate hai / sara ityudama nAma sarteH / tadvatI saterasuni saraH udakam / tadhvIkSNaM sarati gacchatIti tena viziSTena sarasA tadvatI / vijJAyate hi rAjasUrya sarasvatInAmapAmabhiSekArthavAdaH / varuNasya vADabhiSicyamAnasyaindriyaM vIyamaprAkramata tatredhADabhavata / bhRgustRtIyabhavacchAyantIyaM sarasvatI tRtIyaM prAvizaditi / sarasvatI ke paryAyavATI zabdo kI nirukti nimnalikhita rUpoM meM prastuta hai| vAk nighaNTu ke vAk kI gaNanA antarikSastha devatAoM meM kI gaI hai niruktakAra ke zabdoM meM mAdhyamikA vAk vAgdevI ke mAnavIyakaraNa kA Arambha bindu kahI jA sakatI hai / tasmAnmAdhyamikAM vAcaM manyate / vacaiH ucyate'nayA iti vAk // vAk vac dhAtu se banatA haiM jise bolA jAya vaha vAk kahalAtI hai arthAt vaannii| vAca vAG nAmAnIti vAco nAmAni vAGnAmAni utarANi praketebhyo meghanAmabhya / megheSveva hi bhUyasI vAgbhavatIti / tIne punaH (57) zlokaH dhArA ilA ityevamAdIni / zrUyat iti zlokaH / ghriyate taM tamarthamavadhArayitumiti dhArA ITaTe gacchati taM tamartha pratIti ilA ityevamAdhabhyU hiMtavyam vacaH tatra sarasvatI tyetasya nadIvadvatAvacca: nigamAH bhavanti / For Personal & Private Use Only

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G Vol. XXXVI, 2013 purANoM meM devI sarasvatI tatra tasmin sapta paJcAzatke vADnAmagaNe sarasvatItyetsyanAmnaH / saMskRta sAhitya jJAna kA vipula bhaMDAra hai / isameM veda, brAhmaNa, AraNyaka, upaniSada, rAmAyaNa, mahAbhArata, purANa sammilita haiM / isameM pratyeka viSaya kA apanA viziSTa sthAna hai jinameM purANoM kA apanA eka alaga hI vaiziSTaya hai / inameM vividha devI-devatAoM kA vivecana prastuta hai yathA rudra, maruta, parjanya, savitu, uSasa, puruSa, agni, apanAMnapAt, pramukha hai jinameM sarasvatI devI kA bhI apanA viziSTa sthAna hai| sarasvatI devI kI vibhinna purANoM meM arcanA kI gaI hai jinameM sarasvatI kA devI rUpa apanA vizeSa mahatva rakhatA hai / 131 purANoM meM sarasvatI ko devI ke rUpa meM varNita kiyA gayA hai| zubha maMgalAdi kAryo kI prArambhika avasthA meM brahmA-viSNu devoM ke sAtha sarasvatI kI pUjA bhI kArya kI nirvighna samApti ke lie kI jAtI hai isalie sarasvatI kI devI rUpa meM pUjA kI jAtI hai / vibhinna purANaMkAroM ne sarasvatI devI kI anya devI- devatIoM ke sAtha arcanA kI hai / agnipurANa meM sarasvatI devI kI vividha devI - devatAoM ke sAtha arcanA karate hue kahA hai ki sarasvatI, gaurI,- pArvatI, gaNeza, skandha, Izvara, brAhmaNa, indra, vAsudevAdi ko meM namaskAra karatA hai / - purANakAroM ne sarasvatI kI devI rUpa meM arcanA karate hue kahA hai ki jinameM sAvitrI, pArvatI, pRthavI, sarasvatI, zaci, gaurI, zivA, saMjJA, Rddhi, rohiNI, dhUmorNA, aditi Adi deviyoM ko praNAma hai / mahaSi vedavyAsa ne sabhI deviyoM kA krama se varNana karate hue kahA hai ki gaurI, kAlI, umA, bhadrA, durgA, kAnti, sarasvatI, vaiSNavI, lakSmI, prakRti, zikhA, nArAyaNI kA kramika rUpa se sthAna I agnipurANa meM sarasvatI ko devI rUpa meM svIkAra karate hue kahA hai ki sarasvatI devI ke hAtha pustaka dUsare hAtha meM mAlA va tIrase hAtha meM kamaNDala hai va zveta vastra dhAraNa kiye hue hai I brahmavaivarta purANa meM bhI sarasvatI kA devI rUpa meM anya deviyo ke sAtha varNana kiyA gayA hai| arthAt brahmavaivarta purANa meM eka sthAna para sarasvatI kI utpatti bhagavAn zrIkRSNa ke mukha se batAI gaI hai aura vaha unakI zakti svarUpA hai / sAMkhyasiddhAMta ke anusAra sarvaprathama AtmA tathA usakI zakti mUla prakRti kA varNana huaa| AdikAla meM AtmA niSkriya evaM taTastha thI parantu kAlAntara meM use sRjana kI icchA utpanna huI / isake pariNAmasvarUpa usane strI evaM puruSa kA rUpa dhAraNa kiyA / yaha strI rUpa hI prakRti kahA jAtA hai / yaha prakRti rUpa bhI zrIkRSNa ke icchAnusAra durgA, rAdhA, lakSmI, sarasvatI tathA sAvitrI ke rUpa meM paJcadhA ho gayA / ye prakRti ke pAMca rUpa hai jinameM sarasvatI bhI eka prakRti niSkiya tathA cetanA rahita hai / puruSa ke samparka se vaha sakriya tathA cetanAyukta ho uThatI hai tathA kArya kI jananI bana jAtI hai / garuDapurANa meM eka sthAna para deviyoM ke krama kA varNana karate hue kahA hai ki gaurI, kAlI, umA, bhadrA, kAnti, sarasvatI, maMgalA, vaiSNavI, lakSmI, ziva, nArAyaNI kA hI kramika rUpa hai / kintu garuDapurANa For Personal & Private Use Only

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132 'varSAbahana eca. paTela SAMBODHI meM hI eka anya sthAna para unakA krama parivartita kara diyA gayA - gaurI, kAlI, umA, bhadrA, kAnti, sarasvatI, maMgalA, vaiSNavI ke sthAna para vijayA phira krama se lakSmI, zivA, nArAyaNI hai / . skandhapurANa meM eka devatA kA sambandha eka devI se batAte hue kahA hai ki brahmA sarasvatI ke sAtha, zrI viSNu ke sAtha tathA indra deva indrANI ke sAtha jo ki samasta jagat ke niyaMtA niyAmaka draSTA hai| sarasvatI kI devI rUpa meM vivecanA karate hue kahA hai ki svaraNa zItalatA ke kAraNa svara kahalAtA hai jo gAna meM prazasta hai ati zabda prApti aura dAna kA vAcaka hai| ataH svaratva pradAna karanevAlI devI ko sarasvatI kahate hai| isa prakAra sarasvatI kA purANoM meM jo svarUpa vivecana hai| sarasvatI kA vaha svarUpavedo se calA A rahA hai aura AdhunikakAla taka sarasvatI kA jo rUpa logoM ko mAnya hai| vaha devI rUpa sabhI ke lie upAsyA evaM vandanIya hai| purANoM meM sarasvatI nadI ke rUpa meM mAnava jIvana meM nadiyoM evaM parvatoM kA sadaiva se mahattvapUrNa sthAna rahA hai| inhoMne manuSya jAti ko aneka prakAra se prabhAvita kiyA hai| sAmAjika, bhaugolika, dhArmika, aitihAsika Adi aneka dRSTikoNoM se inakI mahatA hai nadiyAM hamArI na kevala bhautika AkAMkSAoM kI pUraka hai kintu unase eka divya saMdezA milatA hai aura ve divya preraNA kA strota samajhI jAtI hai savAtmadarzI RSiyoM ne unameM jIvana kA sAkSAtkAra kiyA hai| vaidika sAhitya ke adhyayana se hameM yaha jJAta hotA hai ki Adi RSi Adhanta sthUlaprakRtivAdI nahIM the kintu prakRti ke prati unakA apanA eka vizeSa prakAra kA manovijJAnika dRSTikoNa thaa| isa dRSTikoNa ke AdhAra para unhoMne prakRti ke bhinna-bhinna padArthoM ko bhinna bhinna pratIko kA rUpa de rakhA thA / phalataH unase bAhya evaM Antarika prabhAva kI apekSA rahI / sthUla prakRti ke bhItara mastiSka evaM AtmA kI satA hai| vaijJAnika yuga ke anveSaNoM ke AdhAra para siddha kiyA jA cukA hai ki per3a-poMdhoM meM jIvana evaM anubhUti bhAvanA hai / jaba jala athavA jalAzayoM kI upAsanA santati athavA kisI varadAna kA AzA se kI jAtI hai taba apratyakSa rUpa se hama unameM jIvatva svIkAra kara hI lete haiM / jIvatva kI yaha kalpanA aura sAkAra ho uThatI hai jaba hama Adi kAla se hI nadI vizeSa ko tannAmAtmaka devI vizeSa se pratiSThita karate haiN| vAmanapurANa meM sarasvatI ko kAmagA kahA gayA hai| vaha meghoM meM jala - sarjana karatI hai tathA sabhI jala sarasvatI nAma se varNita hai| sarasvatI nadI kA jala pavitra hai jo ki gaMgA, yamunA, godAvarI, sarasvatI, narmadA, sindhu, kAverI Adi nadiyoM kA pavitra jala snAna yogya hai| matsyapurANa ke anusAra sarasvatI kA Adi strota sarovara (sapANAM tatsaraH) hai / isa sarovara se sarasvatI tathA jyotiSmatI do nadiyoM kA AvibhAva hotA hai| ye donoM nadiyAM isase nikala kara kramazaH pUrvI evaM pazcimI samudroM meM giratI hai| For Personal & Private Use Only

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Vol. XXXVI, 2013 purANoM meM devI sarasvatI 133 skandhapurANa meM bhI isI prakAra kA varNana hai skandhapurANa ke anusAra sarasvatI pahale eka devI thI pRthvI tala para phailA huA samudra vaDavAgni, Alupta thA isa vaDavAgni ko pAtAla-loka meM karane tathA isake kuprabhAva se devoM ko bacAne ke nimitta bhagavAna viSNu ne svayaM sarasvatI se prArthanA kI ki vaha pRthvI para padhAre / brahmA kI suyogyA evaM AjJAkAriNI putrI hone se sarasvatI ne pitA kI AjJA ke binA anyatra jAnA asvIkAra kara diyA / isake pazcAt viSNu ne svayaM brahmA se prArthanA kI ki vaha sarasvatI ko pRthvI para jAne kI anumati de deN| zrImadbhAgavat purANa meM sarasvatI nadI ke sAtha hI anya nadiyoM kA varNana kiyA gayA hai / brahmANDapurANa meM bhI eka sthAna para kAverI, kRSNaveSA, narmadA, godAvarI, candrabhAgA, irAvatI, vipAzA, kauzikI zatudru, sarayU, sItA, halAdinI tathA pAvanI nadiyoM kA vivAha agni ke sAtha batAyA gayA hai| agni ko prakAza evaM pavitratA kA pratIka mAnA gayA hai| arthAt sarasvatI bhI eka pavitra nadI hai| agni purANa ne nadI vizeSa kI pavitratA sthAna vizeSa para batAI usake anusAra gaMgA kA pavitratA kanakhala meM hai / sarasvatI kI kurukSetra meM, parantu narmadA kI pavitratA sarvatra hai / nadI jala ke sambandha meM dasa parANa meM kahA gayA hai ki sarasvatI kA jala manaSya ko tIna dina meM pavitra banAtA hai. yamanA kA sAta dina meM, gaMgA kA tatkSaNa / parantu narmadA kevala daSTimAtra se hI sabako pavitra kara detI hai| sarasvatI apanI pavitratA se saba pApoM kA bhaMjana karanevAlI hai ataeva use praNAzinI kahA gayA hai| pavitra jalayukta hone ke kAraNa use zubhA puNyA, atipuNyA Adi kahA gayA hai| . brahmapurANa meM sarasvatI ko gaMgA, sindhu, yamunA, vipAzA, devikA, gomatI, daSadavatI Adi nadiyoM ke sAtha eka pramukha nadI Aryavrata kSetra kI mAnA gayA hai aura isa nadI kA jala isa kSetra ke loga atyadhika * * upayoga meM lAte rahe hoMge yaha mAnyatA hai / matsyapurANa ke anusAra sarasvatI kA Adi strota sarpa sarovara kahA gayA hai / isa sarovara se jyotiSmati aura sarasvatI do nadiyAM pUrva evaM pazcima samudroM meM samAtI hai| bhAgavatapurANa meM sarasvatI ke kinAre aneka tIrthoM ke prasaMga bhI milate hai / isa prakAra nadI rUpa meM sarasvatI kA sthAna ati mahatvapUrNa evaM pApanAzinI satata jala pradAna karanevAlI nadI ke rUpa meM kahA gayA hai| puraNoM meM sarasvatI vANI ke rUpa meM saMskRta sAhitya meM sarasvatI ko devI, nadI, vidyA kI adhiSThAtrI devI Adi vividha rUpoM se jAnA jAtA hai| paurANika sAhitya meM bhI sarasvatI nadI apanI viziSTatA lI haI hai| sarasvatI sarvaprathama For Personal & Private Use Only

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134 varSAbahana eca. paTela SAMBODHI eka pArthiva nadI thI, parantu apane jaloM kI pavitratA ke kAraNa use devI caritra milA tatpazcAt vaha vAk kI devI bhI bana gii| sarasvatI nadI ke pavitra jaloM ne logoM meM pavitra jIvana pradAna kiyaa| isa pavitra jIvana ke kAraNa unameM pavitra vAk kA janma RcAoM ke rUpa meM udabuddha huA / ina pavitra RcAoM ke kAraNa sarasvatI nadI kA tAdAtmya vAk tathA vAgdevI se ho gyaa| sarasvatI nadI kA sambandha vAk se pahale yaha sarasvatI nadI hI thI jo kuru-pAJcAla kSetra se hokara bahatI hai| sarasvatI athavA vAk kA sambandha soma se bhI pAyA jAtA hai| Soma frightened Vrtra Fled to the Anushumati, flowing in the Kuruksetra region, He settled there along with him. They used Soma and thereby evolved Soma-Sacrifices. sarasvatI devI ko vAgdevI arthAt vANI ke rUpa meM svIkAra karate hue kUrma-purANa meM kahA hai ki sarasvatI devI sarva vidyAoM meM jagat meM sarvazreSTha hai| kalyANakAriNI ho, vANI kI devI vara ko denevAlI, avarNanIya sasvArtha ko siddha karanevAlI Apa kI kIrti jagata meM sarvavyApI hai| sarasvatI devI sampUrNa vidyAoM ko denevAlI kIrtidAyinI tathA yaza kA strota mAnI jAtI hai / vAgdevatA athavA sarasvatI AdhyAtmika pakSa meM niSkriya brahma kA hI sakriya rUpa hai / isalie yaha brahmAviSNuzivAdi ko gati pradAna karanevAlI zakti hai| isIlie ise brAhmI kahA jAtA hai| sarasvatI devI vANI rUpa hai Adhibhautika vAk ko devoM ne utpanna kiyA devIvAcamajanyanta devAH / isa vAk ke cAra pAda vibhAga hai catvAri vAk parimitA padAni / ye cAra rUpa haiM parA pazyantI madhyamA baikharI / vAk ke anya nAma ilA, sarasvatI, bhAratI, jo bhUH bhuva sva: kI pratinidhikAriNI deviyAM hai| ina deviyoM ko eka dUsare nAma se bhI jAnA jAtA hai jinheM pazyantI madhyamA baikharI kahA gayA hai| tInoM deviyo meM se bhAratI pazyantI hai, sarasvatI madhyamA hai, ilA baikharI kahA hai| vahI nAdAtmikA vAk parA pazyantI madhyamA aura kharI ke rUpoM meM prasiddha hai / apane mUla strota meM vAk parA hai jaba vaha hRdayagata hai taba vaha pazyantI hai| yaha avasthA kevala yogiyoM dvArA hI jAnA jA sakatI hai taba vaha hRdaya ke madhya meM utpanna hokara spaSTa tathA jJAtavya ho jAtI hai taba madhyamA ho jAtI hai| matsyapurANa ke anusAra sarasvatI kI utpati brahmA ke mukha se mAnI gaI hai parantu eka paga aura Age baDhakara yaha kahanA ki sarasvatI kI utpati brahmA ke mukha se huI hai yaha sarasvatI rUpI vAgotpati kA hI pratipAdana karatA hai kyoMki vAk kI utpati brahmA ke mukha se huI hai / isa prakAra sarasvatI kA vANI rUpa vivecana brahma kA bodhaka hai / vAk brahma bhI kahA gayA hai| aura yaha vAk sUkSma brahma hI hai aura jJAnIjana sarasvatI devI ke isa vAk brahma ko vANI rUpa meM hI mAnA For Personal & Private Use Only

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Vol. XXXVI, 2013 purANoM meM devI sarasvatI 135 jA sakatA hai aura isa rUpa meM vAk aura sarasvatI abhinna rUpa meM vivecita hai purANoM meM sarasvatI ko vAk rUpa kahakara usakI mahattA ko sArvabhauma aura sArvakAlika rUpa meM sthApita kiyA hai| koI bhI sAhitya kabhI bhI vAk aura sarasvatI ko pRthaka rUpa se sthApita nahIM kara sakate balki ve sarasvatI aura vAk eka rUpa mAnate haiM aura yahI vAk rUpa sarasvatI kI sabase bar3I vizeSatA hai / purANoM meM sarasvatI kA dArzanika rUpa sarasvatI ke vividha rUpoM meM usakA dArzanika rUpa bhI ati mahattvapUrNa hai| isa rUpa kA vivecana vibhinna purANoM meM vivecita hai| sarasvatI ko prakRti rUpa mAnA gayA hai| isameM sarasvatI kI utpatti vizvA rUpA nAma se huI hai / sarasvatI ko brahmA kI mAnasI sRSTi mAnA gayA hai / isI rUpa meM yaha prakRti rUpa hai / sarasvatI ko brahmA kI zakti hone se brahmANI ke rUpa meM bhI mAnA gayA hai| yaha sarasvatI brahmANI rUpa meM brahmA kI preraka zakti kahI gaI hai| mahAlakSmI se utpanna sarvazakti mati devI ke rUpa meM sarasvatI ko prastuta kiyA gayA hai| sarasvatI ko mahAvidyA, mahAvANI, bhAratI, vAk Adi nAmoM se bhI ullikhita kiyA gayA hai| yahA mAnasa utpatti kA tAtparya vAk se liyA gayA hai jo eka anirvacanIya tathya hai / brahmavANI arthAt brahmA ke sadRza hI caturarmukhI, caturvaktrA bhI kahA gayA hai| sarasvatI ke mahAvidyA aura sarasvatI do bheda kiye gaye hai jinameM mahAvidyA ko ekavaktrA mAnA gayA hai| * sarasvatI paramAtmA kI zakti hai| jinake AdhAra para apane saMsAra kA nirmANa kiyA / kArya kI yaha zakti use paramAtmA se ghaniSTa rUpa meM sambaddha karatI hai| . jisa prakAra vedAnta kI mAyA, sAMkhya kI prakRti kA kArya hai usI prakAra brahmA ke sAtha sarasvatI kA spaSTa saMketa hai| brahmA ke dvArA kI gaI sRSTi meM sarasvatI mahattvapUrNa bhUmikA nibhAtI hai / isa prakAra dArzanika svarUpa brahmatattva ke guNo se ota-prota samasta viSayo kA niyatA sampUrNa prANiyo ko janma evaM sthiti denevAlA AvazyakatA par3ane para saMhAra kara denevAlA mAnA gayA hai| yahI sarasvatI kA dArzanika svarUpa hai jo ke AvazyakatA par3ane para sampUrNa vizva ko apane aMdara sameTa letA hai| purANoM meM sarasvatI kA bhautika rUpa meM saMskRta sAhitya jJAna kA vipula bhaMDAra hai isameM sampUrNa devI-devatAoM kA pada rUpa, carita varNita hai| RgvedakAlIna me sarasvatI kA rUpa nadI rUpa meM bhI prApta hotA yA brAhmaNa kAlIna usake caritra kI pramukha vizeSatA vANI se tAdAtmya hai vAgvai sarasvatI / kintu paurANika kAla meM parivartita hokara vaha eka naye rUpa meM ubhara kara AyI yahI kAraNa hai ki purANakAroM meM sarasvatI ke bhautika rUpa ke bAre meM mata vaibhinya hai| sarasvatI devI kA varNana kahIM-kahIM to cAra mukhoMvAlI, cAra hAthoMvAlI haMsAdhiruDhA, akSamAlA For Personal & Private Use Only

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136 varSAbahana eca. paTela SAMBODHI tathA kamaNDaludhAriNi hotI hai to anyatra katipaya purANoM meM sarasvatI kA bhautika rUpa kA varNana karate hue kahate hai ki sarasvatI ke eka hAtha meM pustaka, dUsare meM vINA, tIsare meM kamaNDalu tathA akSamAlA cauMthe meM hai| sarasvatI ke kahIM eka mukha tathA kahIM cAra mukhoM kI kalpanA kI gaI hai| matsyapurANa meM eka sthAna para kahA gayA hai ki vedoM evaM zAstroM kI utpatti brahmA se huI / isalie sarasvatI ke mukha kI kalpanA veda se karanA nizcita rUpa se unakI utpatti tathA brahmA se utpanna veda-zAstra viSaya siddhAnta kA dRDhIkaraNa hai jisa prakAra brahmA ke cAroM mukha cAra vedoM kA pratIka hai isalie sarasvatI kA mukha bhI veda ke pratIka hue / yAkundenduM tuSArahAra dhavalA yA zubhravastrAvRtAH / yA vINAMvara daNDamaNDita karA: yA zveta padmAsanA // strotaratnAkara meM bhI kahA gayA hai ki sarasvatI ke mukha kI kalpanA candramA ke samAna kI gaI hai jisane dhavala hAra sarva zubha vastroM se apane zarIra ko AcchAdita kara rakhA hai jisane apane hAthoM meM vINA dhAraNa kara rakhI hai jo zveta padma kamala para zobhAyamAna hai / vAmanapurANa meM sarasvatI kI AkRti, liMgAnukRti mAnI gaI hai| skandhapurANa meM kahA gayA hai ki sarasvatI nadI ke kinAre kA miTTI kA prayoga bhAratI kI pratimA ke nirmANa meM prayukta kI gaI / bhAgavatapurANa meM sarasvatI ke lie spaSTa rUpa se kahA gayA hai ki vAk kI utpati brahmA ke mukha se huii| ___ isa prakAra sarasvatI kA bhautika rUpa usakI svarUpAkRti zArIrika saundarya vastrAbhUSaNoM se susajjita vividha prakAra ke AsanoM meM sthita vaha devI mAnI gayI hai| isakA yaha bhautika rUpa paurANika sAhitya meM anekavidha varNita hai| jo ki manISiyoM ke AkarSaNa kA viSaya aura kaviyoM kI kavitva zakti ko bar3hAne vAlA mAnA gayA hai| sarasvatI ke isa bhautika rUpa ke AdhAra para aneka kaviyoM ne kAvya racanAoM va zilpiyoM ne mUrti nirmANa kA AdhAra mAnA / saMdarbha graMtha 1. yAska racit -nirukta 2. agnipurANa 3. brahmavaivarta purANa 4. garuDapurANa 5. skandhapurANa 6. vAmanapurANa 7. matsyapurANa 8. brahmavaivatapurANa 9. zrImadbhAgavat purANa For Personal & Private Use Only

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paumacariyaM : eka sarvekSaNa sAgaramala jaina rAmakathA kI vyApakatA rAma aura kRSNa bhAratIya saMskRti ke prANa-puruSa rahe hai| unake jIvana AdarzoM evaM upadezoM ne bhAratIya saMskRti ko paryApta rUpa se prabhAvita kiyA hai| bhArata evaM bhArata ke pUrvI nikaTavartI dezo meM Aja bhI rAma-kathA ke maMcana kI paramparA jIvita hai| hindU, jaina aura bauddha dharma paramparA meM rAma-kathA sambandhI pracura ullekha pAye jAte haiN| rAma-kathA sambandhI granthoM meM vAlmikI rAmAyaNa prAcInatama grantha hai| yaha grantha hindU paramparA meM pracalita rAma-kathA kA AdhAra grantha hai| isake atirikta saMskRta meM racita padyapurANa aura hindI meM racita rAmacaritamAnasa bhI rAma-kathA sambandhI pradhAna grantha hai, jinhoMne hindU jana-jIvana ko prabhAvita kiyA hai / jaina paramparA meM rAmakathA sambandhI granthoM meM prAkRta bhASA meM racita vimalasUri kA 'paumacariyaM' eka prAcInatama pramukha grantha hai / lekhakIya prazasti ke anusAra yaha I.san kI prathama zatI kI racanA hai| vAlmikI ke rAmAyaNa ke pazcAt rAmakathA meM racita rAmakathA sambandhI grantha isake paravartI hI haiM / yahA~ yaha jJAtavya hai ki prAkRta, saMskRta, apabhraMza, kannar3a evaM hindI meM jainoM kA rAmakathA sambandhI sAhitya vipula .mAtrA meM hai / jisakI carcA hama Age vistAra se kareMge / bauddha paramparA meM rAmakathA mukhyataH jAtaka kathAoM meM varNita hai| jAtaka kathAe~ mukhyataH bodhisatva ke rUpa meM buddha ke pUrvabhavoM kI carcA karatI hai| inhIM meM dazaratha jAtaka meM rAmakathA kA ullekha hai| bauddha paramparA meM rAmakathA sambandhI kauna-kauna se pramukha grantha likhe gaye isakI jAnakArI kA abhAva hI le / rAmakathA sambandhI jaina sAhitya - " jaina sAhityakAroM ne vipula mAtrA meM rAmakathA sambandhI granthoM kI racanA kI hai, inameM digambara lekhakoM kI apekSA zvetAmbara lekhaka aura unake grantha adhika rahe haiN| jainoM meM rAmakathA sambandhI pramukha grantha kauna se rahe hai, isakI sUcI nimnAnusAra hai - __kraM. grantha lekhaka bhASA kAla . 1 paumacariyaM vimalasUri(zve) prAkRta prAyaH IsA kI dUsarI zatI For Personal & Private Use Only

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138 sAgaramala jaina SAMBODHI 2 vasudeva hiNDI saMghadAsagaNi (zve) prAkRta I. san 608 3 padma purANa raviSeNa (di.) saMskRta I. san 678 4 paumacariu svambhU (di.) apabhraMza prAyaH IsA kI 8vIM zatI (madhya) 5 caupanna mahApurisacariyaM / zIlAGka (zve.) prAkRta I. san 868 6 uttarapurANa guNabhadra (di.) saMskRta I. san prAya: 8vIM zatI 7 bRhatkathAkoSa hariSeNa (di.) saMskRta I. san 831-832 8 mahApurANa puSpadaMta (di.) apabhraMza I. san 865 9 kahAvalI - bhadrezvara (zve) prAkRta prAyaH I. san 11vIM zatI.. 10. triSaSTIzalAkApuruSacarita hemacandra (zve) saMskRta prAya: I. san 12vIM zatI 11. yogazAstra svopajJa vRti hemacandra (zve) saMskRta prAyaH I. san 12vIM zatI 12. zatruJjayamahAtmya dhanezvarasUri (zve) saMskRta prAyaH I. san 14vIM zatI 13. puNyacandrodaya purANa kRSNadAsa (di.) saMskRta I. san 1528 14. rAmacarita devavijayagaNi (zve) saMskRta I. san 1566 15. laghutriSaSTizalAkApuruSacarita meghavijaya (zve) saMskRta I. san kI 17 vIM zatI jainoM meM rAmakathA kI do pramukha dhArAe~ vaise to avAntara kathAnakoM kI apekSA jaina paramparA meM bhI rAmakathA ke vividha rUpa milate haiN| jaina paramparA meM bhI lekhakoM ne prAyaH apanI apanI dRSTi se rAmakathAnaka 8vIM zatAbdi se dekhI jAtI hai - 1. vimalasUri kI rAmakathA dhArA aura 2. guNabhadra kI rAmakathA kI dhArA / sampradAyoM kI apekSA-acala yApanIya evaM zvetAmbara vimasalUri kI rAmakathA kI dhArA kA anusaraNa kiyA / zvetAmbara paramparA meM saMghAdAsagaNi evaM yApanIya meM ravizeSa, svayambhU evaM hariSeNa bhI mukhyataH vimalasUri ke 'paumacariyaM' kA hI anusaraNa karate hai, phira bhI saMghadAsagaNi ke kathAnakoM meM kahIM-kahIM vimalasUri se matabheda bhI dekhA jAtA hai| rAmakathA sambandhI prAkRta granthoM meM zIlAMka caupannamahApurisacariyaM meM, haribhadra dhUrtAvyAkhyAna meM aura bhadrezvara kahAvalI meM, saMskRta bhASA meM raviSeNa padmapurANa meM digambara amitagati dharmaparIkSA meM, hemacandra yogazAstra kI svopajJavRtti meM tathA triSaSTizalAkApuruSacaritra meM, dhanezvara zatruJjayamahAtmya meM, devavijayagaNi 'rAmacarita' (aprakAzita) aura meghavijayagaNi laghutriSaSTizalAkApuruSacaritra (aprakAzita) meM prAyaH vimalasUri kA hI anusaraNa karate haiM / apabhraMza meM svayambhU 'paumacariu' meM bhI vimalasUri kA hI anusaraNa karate haiN| yahA~ yaha jJAtavya hai ki raviSeNa kA 'padmapurANa' (saMskRta) aura svayambhU kA paumacariu (apabhraMza) For Personal & Private Use Only

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Vol. XXXVI, 2013 paumacariyaM : eka sarvekSaNa 139 cAhe bhASA kI apekSA bhinnatA rakhate ho, kintu ye donoM hI vimalasUri ke paumacariyaM kA saMskRta yA apabhraMza rUpAntaraNa hI lagate haiM / guNabhadra ke uttarapurANa kI rAmakathA kA anusaraNa prAya: alpa hI huA hai / mAtra kRSNa ke saMskRta ke puNyacandrodayapurANa meM tathA apabhraMza ke puSpadaMta ke mahApurANa meM isakA anusaraNa dekhA jAtA hai / vimalasUri kI rAmakathA kA vaiziSTya - vimalasUri ne apanI rAmakathA meM kucha sthitiyoM meM vAlmikI kA anusaraNa kiyA ho, kintu vAstavikatA yaha hai ki unhoMne jaina paramparA meM pUrva se pracalita rAmakathA dhArA ke sAtha samanvaya karate hue dhArA kI rAmakathA ke yukti-yukta karaNa kA prayAsa adhika kiyA hai| sabase ullekhanIya bAta yaha hai ki vimalasUri ke samakSa vAlmIki rAmAyaNa ke sAtha-sAtha samavAyAMga kA vaha mUlapATha bhI rahA hogA jisameM lakSmaNa (nArAyaNa) kI mAtA ko kekaI batAyA gayA thA / lekhaka ke sAmane mUla prazna yaha thA ki Agama kI prAmANikatA ko surakSita rakhate hue, vAlmIki ke sAtha kisa prakAra samanvaya kiyA jAye / yahA~ usane eka anokhI sUjha se kAma liyA, vaha likhatA hai ki lakSmaNa kI mAtA kA pitRgRha kA nAma to kaikeyI thA, kintu vivAha ke pazcAt dazaratha ne usakA nAma parivartana kara use 'sumitrA' nAma diyA / paumacariyaM meM bharata kI mAtA ko bhI 'kekaI' kahA gayA hai| vAlmIki rAmAyaNa se bhinna isa grantha kI racanA kA mukhya uddezya kAvyAnanda kI anubhUti na hokara, kathA ke mAdhyama se dharmopadeza denA hai / grantha ke prArambha meM zreNikaciMtA nAmaka dUsare uddezaka meM isakA uddezya rAmakathA meM AI asaMgatiyoM tathA kapola-kalpanAoM kA nirAkaraNa batAyA gayA hai / yaha bAta suspaSTa hai ki yaha rAmakathA kA upadezAtmaka jaina saMskaraNa hai aura isaliye isameM yathAsambhava hiMsA, ghRNA, vyabhicAra Adi duSpravRttiyoM ko na ubhAra kara sadpravRttiyoM ko hI ubhArA gayA hai| isameM varNa-vyavasthA para bhI bala nahIM diyA gayA hai| yahA~ zambUka-vadha kA kAraNa zUdra kI tapasyA karanA nahIM hai / candrahAsa khaDga kI siddhi ke liye bAMsoM ke jhuramuTa meM sAdhanArata zambUka * kA lakSmaNa ke dvArA anajAna meM hI mArA jAnA hai / lakSmaNa usa pUjita khaDga ko uThAte haiM aura parIkSA hetu bAMsoM ke jhuramuTa para calA dete haiM, jisase zambUka mArA jAtA hai / isa prakAra jahA~ vAlmIki rAmAyaNa meM zambUka vadha kI kathA varNa-vidveSa kA khulA udAharaNa hai, vahA~ paumacariyaM kA zambUka vadha anajAna meM huI eka ghaTanA mAtra hai / punaH kavi ne rAma ke caritra ko udAtta banAye rakhane hetu zambUka aura rAvaNa kA vadha rAma ke dvArA na karavAkara lakSmaNa ke dvArA karavAyA hai / bAli ke prakaraNa ko bhI dUsare hI rUpa meM prastuta kiyA gayA hai / bAli sugrIva ko rAjya dekara saMnyAsa le lete haiM / dUsarA koI vidyAdhara sugrIva kA rUpa banAkara usake rAjya evaM antaHpura para kabjA kara letA hai / sugrIva rAma kI sahAyatA kI apekSA karatA hai aura rAma usakI sahAyatA kara usa nakalI sugrIva kA vadha karate haiM / yahA~ bhI sugrIva ke kathAnaka meM se bhrAtR-patnI se vivAha kI ghaTanA ko haTAkara usake caritra ko udAtta banAyA gayA hai / isI prakAra kaikeyI bharata hetu rAjya kI mAMga rAma ke prati vidveSa ke kAraNa nahIM, apitu bharata ko vairAgya lene se rokane ke liye karatI hai| rAma bhI pitA kI AjJA se nahIM apitu svecchA se hI vana ko cala dete haiM .. tAki ve bharata ko rAjya pAne meM bAdhaka nahIM rahe / isI prakAra vimalasUri ke paumacariyaM meM kaikeyI ke For Personal & Private Use Only

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sAgaramala jaina SAMBODHI kA, vyaktitva ko bhI U~cA uThAyA gayA hai, vaha na to rAma ke vanavAsa kI mAMga karatI hai aura na unake sthAna para bharata ke rAjyArohaNa kii| vaha anta meM saMnyAsa grahaNa kara mokSagAmI banatI hai na kevala yahI, apitu sItAharaNa ke prakaraNa meM bhI mRgacarma hetuM svarNamRga mArane ke sItA ke Agraha kI ghaTanA ko bhI sthAna na deqara rAma evaM sItA ke caritra ko nirdoSa aura ahiMsAmaya banAyA gayA hai / rAvaNa ke caritra ko udAtta banAne hetu yaha batAyA gayA hai ki usane kisI muni ke samakSa yaha pratijJA le rakhI thI ki meM kisI parastrI usakI svIkRti ke binA zIla bhaMga nahIM karU~gA / isaliye vaha sItA ko samajhAkara sahamata karane kA prayatna karatA rahatA hai, balaprayoga nahIM karatA hai / paumacariyaM mAMsa bhakSaNa ke doSa dikhAkara sAmiSa bhojana se jana-mAnasa ko virata karanA bhI jainadharma kI ahiMsA kI mAnyatA ke prasAra kA hI eka prayatna hai / grantha meM vAnaroM evaM rAkSasoM ko vidyAdharavaMza ke mAnava batAyA gayA hai, sAtha hI yaha bhI siddha kiyA gayA hai ki ve kalA-kauzala aura takanIka meM sAdhAraNa manuSyoM se bahuta bar3he - car3he the / ve pAda vihArI na hokara vimAnoM meM vicaraNa karate the / isa prakAra isa grantha meM vimalasUri ne apane yuga meM pracalita rAmakathA ko adhika yuktisaMgata aura dhArmika banAne kA prayAsa kiyA hai / vimalasUri kI rAmakathA se anya jainAcAryoM kA vaibhinya evaM samarupatA vimalasUri ke paumacariyaM ke pazcAt jaina rAmakathA kA ekarUpa saMghadAsa gaNi (chaThI zatAbdI) kI vasudevahiMDI meM milatA hai / vasudevahiMDI kI rAmakathA kucha kathA-prasaMgoM ke saMdarbha meM paumacariyaM kI rAmakathA ke bhinna hai aura vAlmIki rAmAyaNa ke nikaTa hai| isakI vizeSatA yaha hai ki isameM sItA ko rAvaNa aura mandodarI kI putrI batAyA gayA hai, jise eka peTI meM banda kara janaka ke udyAna meM gar3avA diyA gayA thA, jahA~ se hala calAte samaya janaka ko usakI prApti huI thI / isa prakAra yahA~ sItA kI kathA ko tarkasaMgata banAte hue bhI usakA sAmya bhUmi se utpanna hone kI dhAraNA ke sAtha jor3A gayA hai| isa prakAra hama dekhate hai ki saMghadAsagaNa ne rAmakathA ko kucha bhinna rUpa se prastuta kiyA hai| jabaki adhikAMza zvetAmbara lekhakoM vimalasUra kA hI anusaraNa kiyA hai / mAtra yahI nahIM yApanIya paramparA meM padmapurANa ke raciyatA ravisena (7vIM zatAbdI) aura apabhraMza paumacariyaM ke racayitA yApanIyasvayambhU (7vIM zatI) ne bhI vimalasUri kA hI pUrI taraha anukaraNa kiyA hai / padmapurANa to paumacariyaM kA hI vikasita saMskRta rUpAntaraNa mAtra hai 1 yadyapi unhoMne use acela paramparA ke anurUpa DhAlane kA prayAsa kiyA hai / 140 AThavIM zatAbdI meM haribhadra ne apane dhUrtAkhyAna meM aura navIM zatAbdI meM zIlaMkAcArya ne apane graMtha 'caupannamahApurisacariyaM' meM ati saMkSepa meM rAmakathA ko prastuta kiyA hai / bhadrezvara (11vIM zatAbdI) kI kahAvalI meM bhI rAmakathA kA saMkSipta vivaraNa upalabdha haiN| tInoM hI granthakAra kathA vivecana meM vimalasUrI kI paramparA kA pAlana karate haiM / ina tInoM ke dvArA prastuta rAmakathA vimalasUrI se kisa artha meM bhinna hai yaha batA pAnA inake saMkSipta rUpa ke kAraNa kaThina hai / yadyapi bhadrezvarasUri ne sItA ke dvArA sapatniyoM ke Agraha para rAvaNa ke paira kA citra banAne kA ullekha kiyaa| ye tInoM hI racanAe~ prAkRta bhASA meM hai| 12vIM zatAbdI meM hemacandra ne apane grantha yogazAstra kI svopajJavRtti meM tathA triSaSTizalAkApuruSacaritra meM saMskRta bhASA meM rAmakathA ko prastuta kiyA hai / triSaSTizalAkApuruSacaritra meM varNita rAmakathA kA svatantra rUpa se For Personal & Private Use Only

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Vol. XXXVI, 2013 paumacariyaM : eka sarvekSaNa bhI prakAzana ho cukA hai| hemacandra sAmAnyatayA to vimalasUri kI rAmakathA kA hI anusaraNa karateM haiM, kintu unhoMne sItA kA vanavAsa kA kAraNa, sItA ke dvArA rAvaNa kA citra banAnA batAyA hai / yadyapi unhoMne isa prasaMga ke zeSa sAre kathAnaka meM paumacariyaM kA hI anusaraNa kiyA hai, phira bhI sautiyADAha kAraNa rAma kI anya patniyoM ne sItA se rAvaNa kA citra banavAkara, usake sambandha meM lokApavAda prasArita kiyA, aisA manovaujJAnika AdhAra para prastuta kara diyA hai| isa prasaMga meM hemacandra, bhadrezvarasUri kI kahAvalI kA anusaraNa karate haiM aura isa prasaMga meM dhobI ke lokApavAda ko choDa dete hai / caudahavIM zatAbdI meM dhanezvara ne zatruMjayamAhAtmya meM bhI rAmakathA kA vivaraNa diyA hai / solahavIM zatAbdI meM devavijayagaNI ne rAmacaritra para saMskRta meM eka svatantra grantha likhA hai / isI prakAra meghavijaya ( 17vIM zatAbdI) ne laghutriSaSTi ne bhI rAmakathA kA saMkSipta vivaraNa diyA hai / yadyapi ina granthoM kI anupalabdhatA ke kAraNa inakA vimalasUri se kitanA sAmya aura vaiSamya hai, yaha batA pAnA mere lie sambhava nahIM hai / paumacariyaM kI bhASA evaM chaMda yojanA sAmAnyatayA 'paumacariyaM' prAkRta bhASA meM racita kAvya grantha hai, phira bhI isakI prAkRta mAgadhI, ardhamAgadhI, zaurasenI, paizAcI aura mahArASTrI prAkRtoM meM kauna sI prAkRta hai, yaha eka vicAraNIya prazna hai / yaha to spaSTa hai ki isakA vartamAna saMskaraNa mAgadhI, ardhamAgadhI aura zaurasenI prAkRtoM kI apekSA mahArASTrI prAkRta se adhika naikaTya rakhatA hai, phira bhI ise paravartI mahArASTrI prAkRta se alaga rakhanA hogA / isa sambandha meM pro. vhI. ema. kulakarNI ne paumacariyaM kI apanI aMgrejI prastAvanA meM ativistAra se evaM pramANoM sahita carcA kI hai| usakA sAra mAtra itanA hI hai ki paumacariyaM kI bhASA paravartI mahArASTrI prAkRta na hokara prAcIna mahArASTrI prAkRta kA anusaraNa karatI hai, ataH usakA naikaTya Agamika ardhamAgadhI se bhI dekhA jAtA hai / likhate haiM ki "Paumachariya, which represents an archaic form of Jain Maharastri " paumacariyaM kI bhASA kI prAcInatA isase bhI spaSTa ho jAtI hai ki usame prAyaH * gAthA (AryA) chaMda kI pramukhatA hai, jo eka prAcIna aura saralatama chaMda yojanA hai / gAthA yA AryA chaMda kI pramukhatA hote hue bhI paumacariyaM meM skandhaka, indravajrA, upendravajrA, upajAti Adi aneka chandoM ke prayoga bhI milate haiM, phira bhI ye gAthA/AryA chaMda kI apekSA ati alpa mAtrA meM prayukta hue haiN| merI dRSTi meM isakI bhASA aura chanda yojanA kA naikaTya Agamika vyAkhyA sAhitya meM niyukti sAhitya se adhika hai| isakI bhASA aura chanda yojanA se yaha siddha hotA hai ki isakA racanAkAla dUsarI-tIsarI zatI se paravartI nahIM hai / paumacariyaM kA racanAkAla paumacariyaM meM vimalasUri ne isake racanAkAla kA bhI spaSTa nirdeza kiyA hai - paMceva ya vAsa sayA dusamAe tIsa varisa saMjuttA / vIra siddhimuvagae tao nibaddhaM imaM cariyaM // 141 For Personal & Private Use Only

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142 sAgaramala jaina SAMBODHI arthAt dusamA nAmaka Are ke pA~ca sau tIsa varSa aura vIra kA nirvANa hone para yaha caritra likhA gayA / yadi hama lekhaka ke isa kathana ko prAmANika mAne to isa grantha kI racanA vikrama saMvat 60 ke lagabhaga mAnanA hogii| mahAvIra kA nirvANa dusamA nAmaka Are ke prArambha hone lagabhaga 3 varSa aura 8 mAha pUrva ho cukA thA ataH isameM cAra varSa aura jor3anA hoge| matAntara se mahAvIra kA nivArNa vikrama saMvat ke 410 varSa pUrva bhI mAnA jAtA hai, isa sambandha meM maine apane lekha "Date of Mahavira's Nirvana" arthAt vikrama saMvat kI dUsarI zatAbdI ke pUrvArdha meM huI hogI / merI dRSTi meM paumacariyaM kA yahI racanA kAla yukti-saMgata siddha hotA hai| kyoMki aisA mAnane ke sambandha meM jo tarka diye gaye hai ve bhI nirasta ho jAte hai| haramana jekobI. svayaM isakI parva tithi 2rI yA 3rI zatI mAnate haiM, unake mata se yaha mata adhika dUra bhI nahIM hai| dUsare vikrama kA dvitIya zatAbdI pUrva hI zakoM kA Agamana ho cukA thA ataH isame prayukta lagnoM ke grIka nAma tathA 'dInAra', yavana, zaka Adi kA sUcaka hai jo IsA pUrva bhArata meM A cuke the| zakoM kA Agamana bhI vikrama saMvat ke pUrva ho cukA thA, kAlakAcArya dvArA zakoM ke bhArata Ane kA ullekha vikrapa pUrva kA hai| dInAra zabda bhI zakoM ke Agamana ke sAtha hI A gayA hogA / sAtha hI nAIla kula yA zAkhA bhI isa kAla meM astitva meM A cukI thI / ise maineM paumacariyaM kI paramparA meM siddha kiyA hai / ataH paumacariyaM ko vikrama kI dvitIya zatI ke pUrvArdha meM racita mAnane meM koI bAdhA nahIM rahatI hai| vimalasUri aura unake paumacariya kA sampradAya yahA~ kyA vimalasUri kA paumacariyaM yApanIya hai ? isa prazna kA uttara bhI apekSita hai| vimalasUri aura unake grantha paumacariyaM ke sampradAya sambandhI prazna ko lekara vidvAnoM meM matabheda pAyA jAtA hai| jahA~ zvetAmbara' aura videzI vidvAn paumacariyaM meM upalabdha antaH sAkSyoM ke AdhAra para use zvetAmbara paramparA kA batAte haiM, vahI paumacariyaM ke zvetAmbara paramparA ke virodha meM jAnevAle kucha tathyoM ko ubhAra kara kucha digambara vidvAn use digambara yA yApanIya siddha karane kA prayatna karate haiM / vAstavikatA yaha hai ki vimalasUri ke paumacariyaM meM sampradAyagata mAnyatAoM kI dRSTi se yadyapi kucha tathya digambara paramparA ke pakSa meM jAte haiM, kintu adhikAMza tathya zvetAmbara paramparA ke pakSa meM hI jAte haiM / jahA~ hameM sarvaprathama ina tathyoM kI samIkSA kara lenI hogii| pro. bI. ema. kulakarNI ne jina tathyoM kA saMketa prAkRta TekasTa sosAyaTI se prakAzita 'paumacariyaM' kI bhUmikA meM kiyA hai, unhIM ke AdhAra para yahA~ hama yaha carcA prastuta karane jA rahe haiM / paumacariya kI digambara paramparA ke nikaTatA sambandhI kucha tarka aura unake uttara (1) kucha digambara vidvAnoM kA kathana hai ki zvetAmbara sampradAya meM sAmAnyatayA kisI grantha kA prArambha 'jambU svAmI ke pUchane para sudharmA svAmI ne kahA', - isa prakAra se hotA hai, AgamoM ke sAthasAtha kathA granthoM meM bhI yaha paddhati milatI hai, isakA udAharaNa saMghadAsagaNi kI vasudeva hiNDI hai| kintu vasudevahiNDI meM jambU ne prabhava ko kahA - aisI paddhati upalabdha hotI hai| jahA~ taka For Personal & Private Use Only

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Vol. XXXVI, 2013 paumacariyaM : eka sarvekSaNa 143 paumacariyaM kA prazna hai usameM nizcita hI zreNika ke pUchane para gautama ne rAmakathA kahI aisI hI paddhati upalabdha hotI hai| kintu merI dRSTi meM isa tathya ko paumacariyaM ke digambara paramparA se sambaddha hone kA AdhAra nahIM mAnA jA sakatA, kyoMki paumacariyaM meM strI mukti Adi aise aneka Thosa tathya haiM, jo zvetAmbara paramparA ke pakSa meM hI jAte haiM / yaha saMbhava hai ki saMghabheda ke pUrva uttara bhArata kI nirgrantha paramparA meM donoM hI prakAra kI paddhatiyA~ samAna rUpa se pracalita rahI hoM aura bAda meM eka paddhati kA anusaraNa zvetAmbara AcAryoM ne kiyA ho aura dUsarI kA digambara yA yApanIya AcAryoM ne kiyA ho / yaha tathya vimalasUri kI paramparA ke nirdhAraNa meM bahuta adhika sahAyaka isalie bhI nahIM hotA hai, ki prAcIna kAla meM, zvetAmbara aura digambara donoM meM grantha prArambha karane kI aneka zailiyA~ pracalita rahI haiN| digambara paramparA meM vizeSa rUpa se yApanIyoM meM jambU aura prabhava se bhI kathA paramparA ke calane kA ullekha to svayaM padmacarita meM hI milatA hai / vahI krama zvetAmbara grantha vasudevahiNDI meM bhI hai / zvetAmbara paramparA meM bhI kucha aise bhI Agama grantha haiM, jinameM kisI zrAvikA ke pUchane para zrAvaka ne kahA - isase grantha kA prArambha kiyA gayA hai| 'devindatthava' nAmaka prakIrNaka meM zrAvaka-zrAvikA ke saMvAda ke rUpa meM hI usa grantha kA samasta vivaraNa prastuta kiyA gayA hai / AcArAMga meM ziSya kI jijJAsA samAdhAna hetu gurU ke kathana se hI grantha kA prArambha huA hai| usameM jambU aura sudharmA se saMvAda kA koI saMketa bhI nahIM hai| isase yahI phalita hotA hai ki prAcInakAla meM grantha kA prArambha karane kI koI eka nizcita paddhati nahIM thI / zvetAmbara paramparA meM mAnya AcArAMga, sUtrakRtAMga, sthAnAMga, samavayAMga, uttarAdhyayana, dazavaikAlika, nandI, anuyogadvAra, dazAzrutaskandha, kalpa Adi aneka granthoM meM bhI jambU aura sudharmA ke saMvAda vAlI paddhati nahIM pAyI jAtI hai| paddhatiyoM kI eka rUpatA aura vizeSa sampradAya dvArA vizeSa paddhati kA anusaraNa-yaha eka paravartI ghaTanA hai| jabaki paumacariyaM apekSAkRta eka prAcIna racanA hai| * (2) digambara vidvAnoM ne paumacariyaM meM mahAvIra ke vivAha ke anullekha (paumacariyaM 2/28-29 evaM 3/57-58) ke AdhAra para use apanI paramparA ke nikaTa batAne kA prayAsa kiyA hai| kintu hameM smaraNa rakhanA cAhie ki prathama to paumacariyaM meM mahAvIra kA jIvana-prasaMga ati saMkSipta rUpa se varNita hai ataH mahAvIra ke vivAha kA ullekha nahIM hai| paM. dalasukhabhAI mAlavaNiyA ne sthAnAMga ke TippaNa meM likhA hai ki bhagavatIsUtra ke vivaraNa meM mahAvIra ke vivAha kA ullekha nahIM milatA hai| vivAha kA anullekha eka abhAvAtmaka pramANa hai, jo akelA nirNAyaka nahIM mAnA jA sakatA, jaba taka ki anya pramANoM se yaha siddha nahIM ho jAve ki paumacariyaM digambara yA yApanIya grantha (3) punaH paumacariyaM meM mahAvIra ke garbha-parivartana kA ullekha nahIM milatA hai, kintu merI dRSTi se isakA kAraNa bhI usameM mahAvIra kI kathA ko atyanta saMkSepa meM prastuta karanA hai / punaH yahA~ bhI kisI abhAvAtmaka tathya ke AdhAra para hI koI niSkarSa nikAlane kA prayatna hogA, jo ki tArkika dRSTi se samucita nahIM hai| For Personal & Private Use Only

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144 sAgaramala jaina SAMBODHI (4) paumacariyaM meM pA~ca sthAvarakAyoM ke ullekha ke AdhAra para bhI use digambara paramparA ke nikaTa batAne kA prayAsa kiyA gayA hai, kintu hameM yaha dhyAna rakhanA hogA ki sthAvaroM kI saMkhyA tIna mAnI gaI hai athavA pA~ca, isa AdhAra para grantha ke zvetAmbara yA digambara paramparA kA hone kA nirNaya karanA saMbhava nahIM hai| kyoMki digambara paramparA meM jahA~ kundakunda ne paMcAstikAya (111) meM tIna sthAvaroM kI carcA kI haiM, vahIM anya AcAryoM ne pA~ca kI carcA kI hai| isI prakAra zvetAmbara paramparA ke uttarAdhyayana Adi prAcIna granthoM meM bhI, tIna sthAvaroM kI tathA pA~ca sthAvaroM kI donoM mAnyatAe~ upalabdha hotI hai| ataH ye tathya vimalasUri aura unake grantha kI paramparA ke nirNaya kA AdhAra nahIM bana sakate / isa tathya kI vizeSa carcA hamane tattvArthasUtra kI paramparA ke prasaMga meM kI hai, sAtha hI eka svatantra lekha bhI zramaNa apraila-jUna 93 meM prakAzita kiyA hai, pAThaka ise vahAM dekheM / kucha vidvAnoM ne yaha niSkarSa nikAlA hai ki paumacariyaM meM 14 kulakaroM kI avadhAraNA pAyI jAtI haiM / digambara paramparA dvArA mAnya grantha tiloyapaNNattI meM bhI 14 kulakaroM kI avadhAraNA kA samarthana dekhA jAtA hai| ataH yaha grantha digambara paramparA kA honA cAhie / kintu hameM yaha smaraNa rakhanA cAhie ki jambUdvIpaprajJapti meM antima kulakara ke rUpa meM RSabha kA ullekha hai| RSabha ke pUrva nAbhirAya taka 14 kulakaroM kI avadhAraNA to donoM paramparAoM meM samAna hai| ataH yaha antara grantha ke sampradAya ke nirdhAraNa meM mahattvUparNa nahIM mAnA jA sakatA hai| punaH jo kulakaroM ke nAma paumacariyaM meM diye gaye hai unakA jambUdvIpaprajJapti aura tiloyapaNNatti donoM se hI kucha antara hai| paumacariyaM ke 14veM adhikAra kI gAthA 115 meM samAdhikaraNa ko cAra zikSAvratoM ke antargata parigaNita kiyA gayA hai4. kinta zvetAmbara Agama upAsakadazA meM samAdhikaraNa kA ullekha zikSAvratoM ke rUpa meM nahIM huA hai| jabaki digambara paramparA ke kundakunda Adi kucha AcArya samAdhimaraNa ko 12 veM zikSAvrata ke rUpa meM aMgIkRta karate haiM / 5 ataH paumacariyaM digambara paramparA meM sambandha honA cAhie / isa sandarbha meM merI mAnyatA yaha hai ki guNavratoM evaM zikSAvratoM meM ekarUpatA kA abhAva pAyA jAtA hai digambara paramparA meM tattvArtha kA anusaraNa karane vAle digambara AcArya bhI samAdhimaraNa ko zikSAvratoM meM parigrahita nahIM karate haiM / jabaki kundakunda ne use zikSAvratoM meM parigrahita kiyA hai| jaba digambara paramparA hI isa prazna para ekamata nahIM hai to phira isa AdhAra para paumacariyaM kI paramparA kA nirdhAraNa kaise kiyA jA sakatA hai ? sAmpradAyika mAnyatAoM ke sthirIkaraNa ke pUrva nirgrantha paramparA meM vibhinna dhAraNAoM kI upasthiti eka sAmAnya bAta thii| ataH isa grantha ke sampradAya kA nirdhAraNa karane meM vratoM ke nAma evaM krama sambandhI matabheda sahAyaka nahIM ho sakate / paumacariyaM meM anudik kA ullekha huA hai / 17 zvetAmbara AgamoM meM anudik kA ullekha nahIM hai, jabaki digambara grantha (yApanIya grantha) SaTkhaNDAgama evaM tiloyapaNNattI meM isakA ullekha pAyA (7) For Personal & Private Use Only

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Vol. XXXVI, 2013 paumacariyaM : eka sarvekSaNa 145 jAtA hai / 8 kintu merI dRSTi meM prathama to yaha bhI paumacariyaM ke sampradAya nirNaya ke lie mahattvapUrNa sAkSya nahIM mAnA jA sakatA hai, kyoMki anudik kI avadhAraNA se zvetAmbaroM kA bhI koI virodha nahIM hai| dUsare jaba anudik zabda svayaM AcArAMga meM upalabdha hai to phira hamAre digambara vidvAn yaha kaise kaha dete haiM ki zvetAmbara paramparA meM anudika kI avadhAraNA nahIM hai ? paumacariyaM meM dIkSA ke avasara para RSabha dvArA vastroM ke tyAga kA ullekha milatA hai / 20 isI prakAra bharata dvArA bhI dIkSA grahaNa karate samaya vastroM ke tyAga kA ullekha hai / 21 kintu ye donoM sandarbha bhI paumacariyaM ke digambara yA yApanIya hone ke pramANa nahIM kahe jA sakate / kyoMki zvetAmbara mAnya granthoM meM bhI dIkSA ke avasara para vastrAbhUSaNa tyAga kA ullekha to milatA hI hai / 22 yaha bhinna bAta hai ki zvetAmbara granthoM meM usa vastra tyAga ke bAda kahIM devaduSya kA grahaNa bhI dikhAyA jAtA hai / 23 RSabha, bharata, mahAvIra Adi acelakatA to svayaM zvetAmbaroM ko bhI mAnya hai| ataH paM. paramAnanda zAstrI kA yaha tarka grantha ke digambaratva kA pramANa nahIM mAnA jA sakatA hai / 24 paM. paramAnanda zAstrI ke anusAra paumacariyaM meM narakoM ki saMkhyA kA jo ullekha milatA hai vaha AcArya pUjyapAda ke sarvArthasiddhimAnya tattvArtha ke pATha ke nikaTa hai, jabaki zvetAmbara bhASya-mAnya tattvArtha ke mUlapATha meM yaha ullekha nahIM hai| kintu tattvArthabhASya evaM anya zvetAmbara AgamoM meM isa prakAra ke ullekha upalabdha hone se ise bhI nirNAyaka tathya nahIM mAnA jA sakatA hai| isI prakAra nadiyoM ke vivaraNa kA tathA bharata aura airAvata kSetroM meM utsarpiNI aura avasarpiNI kAla ke vibhAga Adi tathyoM ko bhI grantha ke digambaratva ke pramANa hetu prastuta kiyA jAtA hai, kintu ye sabhI tathya zvetAmbara granthoM meM bhI ullekhita haiM / 25 ataH ye tathya grantha ke digambaratva yA zvetAmbaratva ke nirNAyaka nahIM kahe jA sakate / mUla paramparA ke eka hone se aneka bAtoM meM ekarUpatA kA honA to svAbhAvika hI hai| punaH SaTkhaNDAgama, tiloyapaNNati, tattvArthasUtra kI sarvArthasiddhi Adi digambara TIkAyeM paumacariyaM se paravartI hai ataH unameM vimalasUri ke paumacariyaM kI paramparA nizcita nahIM kiyA jA sakatA hai / pUrvavartI grantha ke AdhAra para pUrvavartI grantha kI paramparA ko nizcita nahIM kI jA sakatI hai| punaH paumacariyaM meM tIrthaMkara mAtA ke 14 svapna, tIrthaMkara nAmakarmabandha ke bIsa kAraNa, cakravartI kI rAniyoM 64000 saMkhyA, mahAvIra ke dvArA merUkampana, strImukti kA spaSTa ullekha Adi aneka aise tathya hai jo strI mukti niSedhaka digambara paramparA ke vipakSa meM jAte haiM / vimalasUri ke sampUrNa grantha meM digambara zabda kA anullekha aura siyambara zabda kA ekAdhika bAra ullekha hone se use kisI bhI sthiti meM digambara paramparA kA grantha siddha nahIM kiyA jA sakatA kyA paumacariyaM zvetAmbara paramparA kA grantha hai ? AyeM aba isI prazna para zvetAmbara vidvAnoM ke matavya para bhI vicAra kareM aura dekheM ki kyA vaha * zvetAmbara paramparA kA grantha ho sakatA hai ? For Personal & Private Use Only

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146 sAgaramala jaina SAMBODHI (1) vimalasUri ne likhA hai ki 'jina' ke mukha se nirgata artharUpa vacanoM ko gaNadharoM ne dhAraNa karake unheM grantharUpa diyA-isa tathya ko muni kalyANavijayajI ne zvetAmbara paramparA sammata batAyA hai / kyoMki zve. paramparA kI niyukti meM isakA ullekha milatA hai / 26 . .(2) paumacariyaM (2/26) meM mahAvIra ke dvArA a~gUThe se merUparvata ko kampita karane kI ghaTanA kA bhI ullekha huA hai, yaha avadhAraNA bhI zvetAmbara paramparA meM bahuta pracalita hai / (3) paumacariyaM (2/36-37) meM yaha bhI ullekha hai ki mahAvIra kevalajJAna prApta karane ke pazcAt bhavya jIvoM ko upadeza dete hue vipulAcala parvata para Aye, jabaki digambara paramparA ke anusAra mahAvIra ne 66 dinoM taka mauna rakhakara vipulAcala parvata para apanA prathama upadeza diyA / DaoN. hIrAlAla jaina evaM DaoN. upAdhye ne bhI isa kathana ko zvetAmbara paramparA ke pakSa meM mAnA hai / 27 (4) paumacariyaM (2/33) meM mahAvIra kA eka atizaya yaha mAnA gayA hai ki ve devoM ke dvArA nirmita kamaloM para paira rakhate hue yAtrA karate the| yadyapi kucha vidvAnoM ne ise zvetAmbara paramparA ke pakSa meM pramANa mAnA hai, kintu merI dRSTi meM yaha koI mahattvapUrNa pramANa nahIM kahA jA sakatA / yApanIya AcArya hariSeNa evaM svayambhU Adi ne bhI isa atizaya kA ullekha kiyA hai| paumacariyaM (2 / 82) meM tIrthaMkara nAmakarma prakRti ke bandha ke bIsa kAraNa mAne haiN| yaha mAnyatA Avazyakaniyukti aura jJAtAdharmakathA ke samAna hI hai| digambara evaM yApanIya donoM hI paramparAoM meM isake 16 hI kAraNa mAne jAte rahe hai / ataH isa ullekha ko zvetAmbara paramparA ke pakSa meM eka sAkSya kahA jA sakatA hai| (6) paumacariyaM meM marUdevI aura padmAvatI - ina tIrthaMkara mAtAoM ke dvArA 14 svapna dekhane kA ullekha hai / 28 yApanIya evaM digambara paramparA 16 svapna mAnatI hai| isI prakAra ise bhI grantha ke zvetAmbara paramparA se sambaddha hone ke sambandha meM prabala sAkSya mAnA jA sakatA hai| paM. nAthUrAmajI premI ne yahA~ svapnoM kI saMkhyA 15 batAyI hai / 29 bhavana aura vimAna ko unhoMne do alaga-alaga svapna mAnA hai / kintu zvetAmbara paramparA meM aise ullekha milate hai ki jo tIrthaMkara naraka se Ate hai, unakI mAtAe~ bhavana aura jo tIrthaMkara devaloka se Ate hI unakI mAtAe~ vimAna dekhatI hai| yaha eka vaikalpika vyavasthA hai ataH saMkhyA caudaha hI hogI / ataH bhavana aura vimAna vaikalpika svapna mAne gaye haiM, isaprakAra mAtA dvArA dekhe jAne vAle svapna kI saMkhyA to 14 hI rahatI hai (Avazyaka haribhadrIya vRtti, pR.108) / smaraNa rahe ki yApanIya raviSeNa ne paumacariyaM ke dhvaMje ke sthAna para mIna-yugala ko mAnA hai / jJAtavya hai ki prAkRta 'jhaya' ke saMskRta rUpa 'dhvaja' tathA jhaSa (mIna-yugala) donoM sambhava hai / sAtha hI sAgara ke bAda unhoMne siMhAsana kA ullekha kiyA hai aura vimAna tathA bhavana ko alaga-alaga svapna mAnA haiM yahA~ yaha bhI jJAtavya hai ki svapna sambandhI paumacariyaM kI yaha gAthA zvetAmbara mAnya 'nAyadhammakahA' se bilkula samAna hai / ataH yaha avadhAraNA bhI grantha ke zvetAmbara paramparA se sambaddha hone ke sambandha meM prabala sAkSya hai| For Personal & Private Use Only

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mAga Vol. XXXVI, 2013 paumacariyaM : eka sarvekSaNa 147 (7) paMumacariyaM meM bharata aura sAgara cakravartI kI 64 rAniyoM kA ullekha milatA hai, jabaki digambara paramparA meM cakravartIyoM kI rAniyoM kI saMkhyA 96 hajAra batAyI hai|32 ata: yaha sAkSya bhI digambara aura yApanIya paramparA ke virUddha hai aura mAtra zvetAmbara paramparA ke pakSa meM jAtA hai / (8) ajita aura munisuvrata ke vairAgya ke kAraNoM ko tathA unake saMghastha sAdhuoM kI saMkhyA ko lekara paumacariyaM aura tiloyapaNNatti meM mata vaibhinya hai / 33 kintu aisA matavaibhinya eka hI paramparA meM bhI dekhA jAtA hai ata: ise grantha ke zvetAmbara hone kA sabala sAkSya nahIM kahA jA sakatA hai / (9) paumacariyaM aura tiloyapaNNatti meM baladevoM ke nAma evaM krama ko lekara matabheda dekhA jAtA hai, jabaki paumacariyaM meM diye gaye nAma evaM krama zvetAmbara paramparA meM yathAvat milate haiM / 34 ataH ise bhI grantha ke zvetAmbara paramparA se sambaddha hone ke pakSa meM eka sAkSya ke rUpa meM svIkAra kiyA jA sakatA hai / yadyapi yaha smaraNa rakhanA hogA ki paumacariyaM meM bhI rAma ko baladeva bhI kahA gayA hai| (10) paumacariyaM meM 12 devalokoM kA ullekha hai jo ki zvetAmbara paramparA kI mAnyatAnurUpa hai / 5 kyoMki yApanIya raviSeNa aura digambara paramparA ke anya AcArya devalokoM kI saMkhyA 16 mAnate haiM ataH ise bhI grantha ke zvetAmbara paramparA se sambaddha hone kA pramANa mAnA jA sakatA hai| (11) paumacariyaM meM samyakdarzana ko pAribhASita karate hue yaha kahA gayA hai ki jo nava padArthoM ko jAnatA hai vaha samyagdRSTi hai / 26 paumacariyaM meM kahIM bhI 7 tattvoM kA ullekha nahIM huA hai| paM. phalacanda jI ke anusAra yaha sAkSya grantha ke zvetAmbara hone ke pakSa meM jAtA hai / 37 kinta merI dRSTi meM nava padArthoM kA ullekha digambara paramparA meM bhI pAyA jAtA hai ataH ise grantha ke zvetAmbara hone kA mahattvapUrNa sAkSya to nahIM kahA jA sakatA / donoM hI paramparA meM prAcIna kAla meM nava padArtha hI mAne jAte the, kintu tattvArthasUtra ke pazcAt donoM meM sAta tattvoM kI mAnyatA bhI praviSTa ho gaI / cU~ki zvetAmbara prAcIna stara ke AgamoM kA anusaraNa karate the, ata: unameM 9 tattvoM kI mAnyatA kI pradhAnatA banI rahI / jabaki digambara paramparA meM tattvArtha ke anusaraNa ke kAraNa sAta tattvoM kI pradhAnatA banI rahI / jabaki digambara paramparA meM tattvArtha ke anusaraNa ke kAraNa sAta tattvoM kI pradhAnatA sthApita ho gii| (12) paumacariyaM meM usake zvetAmbara hone ke sandarbha meM jo sabase mahattvapUrNa sAkSya upalabdha hai vaha yaha ki usameM kaikayI ko mokSa kI prApti batAI gaI hai28, isa prakAra paumacariyaM strI mukti kA samarthaka mAnA jA sakatA hai| yaha tathya digambara paramparA ke virodha meM jAtA hai| kintu hameM yaha smaraNa rakhanA cAhie ki yApanIya bhI strImukti to svIkAra karate the ata: yaha grantha zvetAmbara aura yApanIya donoM paramparAoM se sambaddha yA unakA pUrvaja mAnA jA sakatA hai| ' (13) isI prakAra paumacariyaM meM muni kA AzIrvAda ke rUpa meM dharmalAbha kahate hue dikhAyA gayA hai,39 For Personal & Private Use Only

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148 sAgaramala jaina SAMBODHI jabaki digambara paramparA meM muni Azirvacana ke rUpa meM dharmavRddhi kahatA hai, kintu hameM yaha smaraNa rakhanA cAhie ki dharmalAbha kahane kI paramparA na kevala zvetAmbara hai, apitu yApanIya bhI hai / yApanIya muni bhI zvetAmbara muniyoM ke samAna dharmalAbha hI kahate the / 40 . grantha ke zvetAmbara aura digambara paramparA se sambaddha hone ke ina antaHsAkSyoM ke parIkSaNa se hama isa niSkarSa para pahu~cate haiM ki grantha ke antaHsAkSya makhya rUpa se usake zvetAmbara paramparA se sambaddha hone ke pakSa meM adhika haiM / vizeSa rUpa se strI-mukti kA ullekha yaha siddha kara detA hai ki yaha grantha strI-mukti niSedhaka digambara paramparA se sambaddha nahIM ho sakatA hai| (14) vimalasUri ne paumacariyaM ke anta meM apane ko nAila (nAgendra) vaMzanandIkara AcArya rAhu kA praziSya aura AcArya vijaya kA ziSya batAyA hai| sAtha hI paumacariyaM kA racanAkAla vI. ni. saM.530 kahA hai / 42 ye donoM tathya bhI vimalasUri evaM unake grantha ke sampradAya nirdhAraNa hetu mahattvapUrNa AdhAra mAne jA sakate haiM / yaha spaSTa hai ki digambara paramparA meM nAgendra kula kA koI ullekha upalabdha nahIM hai, jabaki zvetAmbara mAnya kalpasUtra sthavirAvalI meM Aryavajra ke praziSya evaM vajrasena ke ziSya Arya nAga se nAila yA nAgila zAkhA ke nikalane kA ullekha hai / 43 zvetAmbara paTTAvaliyoM ke anusAra bhI vrajasena ke ziSya Arya nAga se nAila zAkhA meM hue haiN| nandIsUtra meM AcArya bhUtadina ko bhI Arya vijaya ko bhI diyA hai| ata: yaha sunizcita hai ki vimalasUri uttara bhArata kI nirgrantha paramparA se sambandhita hai aura unakA yaha 'nAila kula' zvetAmbaroM meM bArahavIM zatAbdI taka calatA rahA hai| cAhe unheM Aja ke artha meM zvetAmbara na kahA,jAye, kintu ve zvetAmbaroM ke agraja avazya hai, isameM kisI prakAra ke matabheda kI sambhAvanA nahIM hai| paumacariyaM jainoM ke sampradAya-bheda se pUrva kA hai - paumacariyaM ke sampradAya kA nirdhAraNa karane hetu yahA~ do samasyAe~ vicAraNIya haiM - prathama to yaha ki yadi paumacariyaM kA racanAkAla vIra ni.saM.530 hai, jise aneka AdhAroM para ayathArtha bhI nahIM kahA jA sakatA hai, to ve uttarabhArata ke sampradAya vibhAjana ke pUrva ke AcArya siddha hoge / yadi hama mahAvIra kA nirvANa I. pU. 467 mAneta haiM to isa grantha kA racanAkAla I. san 64 aura vi.saM. 123 AtA hai| dUsare zabdoM meM paumacariyaM vikrama kI dvitIya zatAbdI ke pUrvArdha kI racanA hai| kintu vicAraNIya yaha hai ki kyA vIra ni. saM.530 meM nAgilakula astitva meM A cukA thA ? yadi hama kalpasUtra paTTAvalI kI dRSTi se vicAra kareM to Arya vajra ke ziSya Arya vajrasena aura unake ziSya Arya nAga mahAvIra kI pATa paramparA ke kramazaH 13veM, 14veM evaM 15veM sthAna para Ate haiN| yadi AcAryoM kA sAmAnya kAla 30 varSa mAneM to Aryavajrasena aura AryanAga kA kAla vIra ni. ke 420 varSa pazcAt AtA hai, isa dRSTi se vIra ni. ke 530veM varSa meM nAilakula kA astitva siddha ho jAtA hai / yadyapi paTTAvaliyoM meM vajra svAmI ke samaya kA koI spaSTa ullekha nahIM hai kintu nihvavoM ke sambandha meM jo kathAyeM haiM, usameM AryarakSita ko Arya bhadra aura vajra svAmI kA samakAlIna batAyA gayA hai aura isa dRSTi se vajrasvAmI kA samaya vIra ni. 583 For Personal & Private Use Only

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Vol. XXXVI, 2013 paumacariyaM : eka sarvekSaNa 530 mAna liyA gayA hai, kintu yaha dhAraNA bhrAntipUrNa hai / isa saMbaMdha meM vizeSa uhApoha karake kalyANavijayajI ne Arya vajrasena kI dIkSA vIra ni.saM. 486 meM nizcita kI hai / yadi ise hama sahI mAna le to vIra ni.saM. meM nAIla kula kA astitva mAnane meM koI bAdhA nahIM AtI hai / punaH yadi koI AcArya dIrghajIvI ho to apanI ziSya paraMparA me sAmAnyatayA vaha cAra-pA~ca pIr3hiyA~ to dekha hI letA hai / vajrasena ke ziSya Arya nAga, jinake nAma para nAgendra kula hI sthApanA huI, apane dAdA gurU Arya vraja ke jIvanakAla meM jIvita ho sakate haiN| punaH Arya vajra kA svargavAsa vI. ni. saM. 574 meM huA aisA anya srotoM se pramANita nahIM hotA hai | merI dRSTi meM to yaha bhrAnta avadhAraNA hai / vaha bhrAnti isaliye pracalita ho gaI ki nandIsUtra sthavirAvalI meM Arya vajra ke pazcAt sIdhe Arya rakSita kA ullekha huA / isI AdhAra para unheM Arya vajra kA sIdhA ziSya mAnakara vajrasena ko unakA gurU bhrAtA mAna liyA gayA aura AryarakSita ke kAla ke AdhAra para unakeM kAla kA nirdhAraNa kara liyA gayA / kintu nandIsUtra meM AcAryo ke krama meM bIca-bIca meM antarAla rahe haiM / ata: AcArya vimalasUri kA kAla vIra nirvANa saM.530 arthAt vikrama kI dUsarI zatAbdI kA pUrvAdha mAnane meM koI bAdhA nahIM AtI hai| yadi hama paumacariyaM ke racanAkAla vIra ni.saM. 530 ko svIkAra karate haiM, to yaha spaSTa hai ki usa kAla taka uttarabhArata ke nirgrantha saMgha meM vibhinna kula zAkhAoM kI upasthiti aura unameM kucha mAnyatA bheda yA vAcanAbheda to thA phira bhI spaSTa saMghabheda nahIM huA thA / donoM paramparAe~ isa saMghabheda ko vIra nirvANa saM. 606 yA 609 meM mAnatI hai| ataH spaSTa hai ki apane kAla kI dRSTi se bhI vimalasUri saMghabheda ke pUrva ke AcArya haiM aura isalie unheM kisI saMpradAya vizeSa se jor3anA saMbhava nahIM hai / hama sirpha yaha kaha sakate haiM ve uttara bhArata ke usa zramaNa saMgha meM hue haiM, jisameM se zvetAmbara aura yApanIya donoM dhArAe~ nikalI haiM / ataH ve zvetAmbara aura yApanIya donoM ke pUrvaja hai aura donoM ne unakA anusaraNa kiyA hai / yadyapi dakSiNa bhArata kI nirgrantha paramparA ke prabhAva se yApanIyoM ne unakI kucha mAnyatAoM ko apane anusAra saMzodhita kara liyA thA, kintu strImukti Adi to unheM bhI mAnya rahI hai / paumacariyaM meM strImukti Adi kI jo avadhAraNA hai vaha bhI yahI siddha karatI hai ki ve ina donoM paramparAoM ke pUrvaja haiM, kyoMki donoM hI paramparAyeM strImukti ko svIkAra karatI haiM / yadi kalpasUtra sthavirAvalI ke sabhI gaNa, kula, zAkhAyeM zvetAmbara dvArA mAnya hai, to vimalasUri kA pUrvaja mAnane meM koI bAdhA nahIM hai / puna: yaha bhI satya hai ki sabhI zvetAmbara AcArya unheM apanI paramparA kA mAnate rahe haiM / jabaki yApanIya raviSeNa aura svayaMbhU ne unake granthoM kA anusaraNa karate hue bhI unake nAma kA smaraNa taka nahIM kiyA hai, isase yahI siddha hotA hai ki ve unheM apane se bhinna paramparA kA mAnate the / kintu yaha smaraNa rakhanA hogA ki ve usI yuga meM hue haiM jaba zvetAmbara, yApanIya aura digambara kA spaSTa bheda sAmane nahIM AyA thA / yadyapi kucha vidvAna unake grantha meM muni ke lie 'siyaMbara' zabda ke ekAdhika prayoga dekhakara unakI zvetAmbara paramparA se sambaddha karanA cAheMge, kintu isa saMbaMdha meM kucha sAvadhAniyoM kI apekSA hai | vimalasUri ke ina do-cAra prayogoM ko chor3akara hameM prAcIna stara ke sAhitya meM kahIM bhI zvetAmbara yA digambara zabdoM kA prayoga nahIM milatA hai / svayaM vimalasUri dvArA paumacariyaM meM eka bhI 'sthala' para digambara zabda kA prayoga nahIM kiyA gayA hai| vidvAnoM ne bhI vimalasUri ke paumacariyaM meM upalabdha zvetAmbara 149 For Personal & Private Use Only www.jalnelibrary.org

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150 sAgaramala jaina SAMBODHI (siyaMbara) zabda ke prayoga ko saMpradAya sUcana na mAnakara usa yuga ke savastra muni kA sUcaka mAnA hai| ho sakatA hai ki paravartI zvetAmbara AcAryoM yA pratilipi kartAoM ne yaha zabda badalA ho. yadyapi aisI saMbhAvanA kama hai| kyoMki sItA sAdhvI ke liye bhI siyaMbAra zabda kA prayoga unhoMne svayaM kiyA hogA / mujhe aisA lagatA hai vimalasUri ke yuga taka jaina muniyoM meM vastra rakhane kI pravRtti vikasita ho cukI thii| mathurA ke IsA kI prathama-dvitIya zatI ke aMkana bhI isakI puSTi karate haiM / jisa prakAra savastra sAdhvI sItA ko vimalasUri ne siyaMbarA kahA usI savastra muni ko bhI siyaMbara kahA hogA / unakA yaha prayoga nirgrantha muniyoM dvArA vastra rakhane kI pravRtti kA sUcaka hai, na ki zvetAmbara digambara saMghabheda kA / vimalasUri nizcita hI zvetAmbara aura yApanIya - donoM ke pUrvaja haiM / zvetAmbara unheM apane saMpradAya kA kevala isIliye mAnate haiM ki ve unakI pUrva paramparA se jur3e hue haiM / zrImatI kusuma paToriyA ne mahAvIra jayantI smArikA jayapura varSa 1977 I. pRSTha 257 para isa tabhya ko spaSTa rUpa se svIkAra kiyA hai ki vimalasUri aura paumacariyaM yApanIya nahIM hai / ve likhatI haiM ki 'nizcita vimalasUri eka zvetAmbarAcArya hai| unakA nAilavaMza, svayaMbhU dvArA unakA smaraNa na kiyA jAnA tathA unake (grantha meM) zvetAMbara sAdhu kA AdarapUrvaka ullekha-unake yApanIya na hone ke pratyakSa pramANa hai| vimalasUri aura unake paumacariyaM ko yApanIya mAnane meM sabase bar3I bAdhA yaha bhI hai ki unakI kRti mahArASTrI prAkRta ko apane grantha kI bhASA nahIM banAyA hai / yApanIyoM ne sadaiva hI ardhamAgadhI se prabhAvita zaurasenI prAkRta ko hI apanI bhASA mAnA hai / ata: AdaraNIya paM. nAthurAmajI premI ne usake yApanIya hone ke saMbaMdha meM jo saMbhAvanA prakaTa kI hai, vaha samucita pratIta nahIM hotI hai| yaha ThIka hai ki unakI mAnyatAoM kI zvetAmbaroM evaM yApanIyoM donoM . se samAnatA hai, kintu isakA kAraNa unakA ina donoM paramparAoM kA pUrvaja honA hai - zvetAmbara yA yApanIya honA nahIM / kAla kI dRSTi se bhI ve ina donoM ke pUrvaja hI siddha hote haiM / punaH yApanIya AcArya raviSNa aura apabhraMza ke mahAkavi svayambhU dvArA unakI kRti kA pUrNataH anuraNa karane para bhI unake nAma kA ullekha nahIM karanA yahI sUcita karatA hai ki ve unheM apanI paramparA kA nahIM mAnate the / ata: siddha yahI hotA hai ki vimalasUri zvetAmbara aura yApanIya donoM paramparA ke pUrvaja haiM / zvetAmbaroM ne sadaiva apane pUrvaja AcAryoM ko apanI paramparA mAnA hai| vimalasari ke digambara hone kA to prazna nahIM uThatA, yApanIyoM aura svayambhU kahIM na kahIM unakA nAma nirdeza avazya karate / punaH yApanIyoM kI zaurasenI prAkRta ko na apanA kara apanA kAvya mahArASTrI prAkRta meM likhanA yahI siddha karatA hai ki yApanIya nahIM hai| ataH vimalasUri kI paramparA ke sambandha meM do hI vikalpa hai| yadi hama unake grantha kA racanA kAla vIra nirvANa samvata 530 mAnate haiM to hameM unheM zvetAmbara aura yApanIyoM kA parvaja mAnanA hai kyoMki zvetAmbara digambaroM kI utpatti vIra nirvANa ke 606 varSa vAda aura digambara zvetAmbarI kI utpatti vIra nirvANa ke 609 varSa bAda hI mAnate hai| yadi hama isa kAla ko vIra nirvANa samvata mAnate zvetAmbaroM aura yApanIyoM ke pUrvaja siddha hoge aura yadi ise vikrama saMvat mAnate hai to jaisA ki kucha vidvAnoM ne mAnA hai, to unheM zvetAmbara AcArya mAnanA hogA / For Personal & Private Use Only

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Vol. XXXVI, 2013 paumacariyaM : eka sarvekSaNa 151 phUTanoTa 1. paumacariyaM bhAga-1, iNTroDaksana peja 18, phuTanoTa naM.2 / 2. vahI, 3. dekheM, padmapurANa (raviSNa), bhUmikA, DaoN. pannAlAla jaina, pR.22-23| 4. paumacariyaM, iNTroDaksana (bI.ema. kulakarNI), peja 18-22 / ti tasseva pabhavoM kaheyavvo, tappabhavasya ya pabhavasya tti / vasudevahiNDI (saMghadAsagaNi), gujarAta sAhitya akAdamI, gAMdhInagara, pR. 21 taha indabhuikahiyaM, seNiyaraNNa nIsesaM / - paumacariyaM 1, 33 7. varddhamAnajinendroktaH so'yamartho gaNezvaraM / indrabhUti pariprApta: sudharma dhAriNIbhavam / / prabhavaM kramataH kIrti tattonuttaravAgminaM / likhitaM tasya saMprApya saveyenoyamudgataH // - padmacarita, 1/41-42 parva 123/166 deviMdatthao (davendrastava, sampAdaka - pro. sAgaramala jaina, Agama-ahiMsA-samatA-prAkRta saMsthAna udayapura) gAthA kramAMka - 3, 7, 11, 13, 14 / . 9. suyaM meM AusaM ! teNaM bhagavayA evamakkhAyaM / - AcArAMga (saM. madhukara muni), 1/1/1/1 10. paumacariyaM, iNTroksana, pRSTha 16 kA phuTanoTa kra. 1 // paumacariyaM, 2/65 evaM 2/63 paumacariyaM, 3/55-56 tiloyapaNNatti, mahAdhikAra gAthA-421 (jIvarAja granthamAlA solaapur)| jambUdvIpaprajJapti, vakSaskAra 2 / paMca ya aNuvvayAI tiNNeva guNavvayAiM bhaNiyAI / sikkhAvayANi etto cattAri jiNovaiTTaNi // thUlavaraM pANivahaM mUsAvAyaM adattadANaM ca / parajuvaINa nivittI saMtosavayaM ca paMcamayaM // disividisANa ya niyamo aNatthadaMDassa vajjaNaM ceva / upabhogaparImANaM tiNNeva guNavvayA ee|| sAmAiyaM ca uvavAsa-posaho atihisaMvibhAgo ya / ati samAhimaraNaM sikkhAsuvayAi cattAriM // - paumacariyaM 14/112-115 16. paMcevaNuvvayAiM guNavvAiM havaMti taha tiNNi / sikkhAvaya cattAri ya saMjamacaraNaM ca sAyAraM / / thUle tasakAyavahe thUle mose adattathUle ya / 4. 0 For Personal & Private Use Only

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152 sAgaramala jaina SAMBODHI 21. parihAro paramahilA pariggahAraMbha parimANaM // disavidisamANapaDhamaM aNattha daNDasya vajjaNaM vidiyaM / bhogopabhogaparimANa iyameva guNavvayA tiNNi // sAmAiyaM ca paDhamaM bidiyaM ca taheva posahaM bhaNiyaM / tIiyaM ca atihipujjaM cauttha sallehaNA aMte // __ - cArittapAhuDa 22-26 jJAtavya hai ki jaTAsiMha nandI ne bhI varADagacarita sarga 22 meM vimalasUri kA anusaraNa kiyA hai / 17. dekhie jaina, bauddha tathA gItA ke AdhAra darzanoM kA tulanAtmaka adhyayana (lekhaka - Do. sAgaramala jaina) bhAga-2, pR. 274 paumacariyaM, 1021145 19. paumacariyaM, iNTroksana, pR. 19, padmapurANa, bhUmikA (paM. pannAlAla), pR. 30 / / 20. jo imAo (disAo) aNudisAo vA aNusaMcarai, savvAo disAo aNudisAoM, so'haM / AcArAMga 1/1/1/1, zIlAMkaTIkA, pR. 19 / (jJAtavya hai ki mUla paumacariyaM meM kevala 'anudisAI'. zabda hai jo ki AcArAMga meM usI rUpa meM hai| usase nau anudizAoM kI kalpanA dikhAkara use zvetAmbara AgamoM meM anupasthita kahanA ucita nahIM hai|) dekhie, paumacariyaM 3/135-36 22. paumacariyaM 3/135-36 23. mukkaM vAsojuyalaM........... - caupannamahApurisacariyaM, pR. 273 egaM devadUsamAdAya........pavvaie / - kalpasUtra 114 25. paumacariyaM bhAga-1 (iNTroDaksana peja 19, phuTanoTa 5) . 26. 'jiNavaramuhAo attho so gaNaherahi dhariuM / Avazyaka niyukti 1/10 27. dekhe... padmapurANa (AcArya raviSeNa), prakAzaka - bhAratIya jJAnapITha kAzI, sampAdakIya, pR. 7 / 28. paumacariyaM, 3/62, 21/13 / (yahA~ marUdevI aura padmAvatI ke svapnoM meM samAnatA hai, mAtra marudevI ke sandarbha meM 'varasiridAma' zabda AyA hai, jabaki padmAvatI ke svapnoM meM 'abhisekadAsa' zabda AyA hai - kintu donoM kA artha lakSmI hI hai|) 29. jaina sAhitya aura itihAsa (nAthUrAma premI), pR. 99 / 30. NAyadhammakahA (madhukara muni) prathama zrutaskaMdha, adhyAya 8, 26 / paumacariyaM 4/58, 5/98 / 32. padmapurANa (raviSeNa), 4/66, 247 / 33. dekheM paumacariyaM 21/22, paumacariyaM, inTroDaksana peja 22 phuTanoTa-3 / tulanIya-tilayopaNNattI, 4/ 609 24. For Personal & Private Use Only

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Vol. XXXVI, 2013 paumacariyaM : eka sarvekSaNa 153 153 37. 34. paumacariyaM, inTroDaksana peja 21 / 35. paumacariyaM, 75/35-36 aura 102/42-54 / 36. paumacariyaM, 102/181 / anekAnta varSa 5, kiraNa 1-2 tattvArtha sUtra kA anta: parikSaNa, paM. phUlacandajI, pR. 51 / 38. siddhipayaM uttamaM pattA-paumacariyaM 86/12 / 39. dekheM, paumacariyaM iNTroDaksana peja 21 / gopyA yApanIyA / gopyAstu vandyamAnA dharmalAbhaM bhaNanti / - SaTdarzanasamuccaya TIkA 4/1 / paumacariyaM, 118/117 / vahI, 118/103 / 'therehito zaM ajjavaiseNiehito ettha NaM ajjanAilI sAhA niggayA' - kalpasUtra 221, pR. 306 / 44. nAilakula-vaMsanaMdikare....bhUyadinamAyarie / - nandIsUtra 44-45 45. paTTAvalI parAgasaMgraha (kalyANavijayajI), pR. 24 evaM 138-139 For Personal & Private Use Only

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zAkuntala kI prAkRtavivRti evaM prAkRtacchAyAyeM vasantakumAra ma. bhaTTa bhUmikA - bharata muni se pahale, arthAt IsA se bhI pUrvakAla meM saMskRta nATyasAhitya kA sarjana hotA thA / bharata muni ne jo vaividhyapUrNa rUpakoM kA lakSaNavidhAna kiyA hai, usase yaha sunizcita rUpa se siddha hotA hai ki bharata muni ke sAmane taraha-taraha kI nATyakRtiyA~ maujUda thI aura jaise bharata muni ne kahA hai ki nATyaveda kI racanA " sArvavaNika" " hetu se kI gaI hai, isaliye nATakoM meM vAcika pAThyAMza ke rUpa meM jo saMvAda likhe jAte the ve saMskRta evaM prAkRta donoM bhASAoM meM hote the / bharata muni ne kahA hai ki dazavidha saMskRta rUpakoM meM samAja ke sabhI taraha ke loga hoMge evaM sabhI taraha kI bhASAoM kA sAtha-sAtha meM viniyoga kiyA jAyegA / bharata muni ne saMskRta nATakoM meM bhASA-vidhAna kaise kiyA jAya usakA vistRta nirUpaNa nATyazAstra ke 18veM adhyAya' meM kiyA hai / saMskRta pAThyAMza ke sAtha jo prAkRta pAThyAMza rakhanA hai usameM saMskRta ke tatsama tadbhava evaM dezI zabdoM ke niveza karane kI bhI sUcanA hai| vahA~ saMskRtabhASA kI svara evaM vyaMjana dhvaniyA~, tathA saMyuktAkSaroM prAkRta meM kaise parivartita hote hai (nA.zA. 18- 9 se 20) usakI sUcanA hai / pAtrasRSTi meM kisa pAtra ke liye kauna sI bhASA kA viniyoga karanA hai (nA.zA. 18-31 se 33) vaha bhI likhA hai / tathA prAcIna bhAratavarSa ke vibhinna pradezoM ke anusAra 7 bhASAoM kA (nA.zA. 18-34 se 37) vikalpa bhI pradarzita kiyA hai ( bharatamuni, 1980) / isa sandarbha meM, abhijJAnazAkuntala nATaka meM jo prAkRta bhASA kA viniyoga huA hai, usakA pATha - sampAdana kaise kiyA jAya ? tathA abhijJAnazAkuntala nATakI kI jo (aprakAzita pANDulipioM ke rUpa meM) prAkRtavivRtiyA~ evaM prAkRtacchAyAyeM prApta ho rahI haiM, vaha ukta kArya meM kisa taraha se upayogI ho sakatI haiM ? usakA abhyAsa prastuta karane kA yahA~ upakrama rakhA hai 1 1. saMskRta nATakoM kI prAkRta pANDulipiyA~ - deza-videza ke saMskRta granthabhaNDAroM meM jahA~jahA~ para saMskRta nATakoM kI pANDulipiyA~ saMgRhIta kI gaI hai usakA nidarzAtmaka abhyAsa karane se bhI jJAta hotA hai ki (1) kucha pANDulipioM meM saMskRta nATakoM kA kevala mUla pATha hI hai| jisameM nATyakRti ke saMskRta evaM prAkRta bhASA ke saMvAdoM ko yathAvat svarUpa meM likhe gaye haiM / udAharaNa ke rUpa meM "vADI pArzvanAtha kA jaina jJAnabhaNDAra", pATaNa (gujarAta) kI abhijJAnazAkuntala kI pANDulipi (kramAMka -169/6654) draSTavya hai / tathA zrIkailAsasAgara sUri jJAnamandira, kobA (gAMdhInagara) se prApta kI gaI 1 For Personal & Private Use Only

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Vol. XXXVI, 2013 zAkuntala kI prAkRtavivRti evaM prAkRtacchAyAyeM 155 pANDulipi (kramAMka-5470001) bhI draSTavya hai / (2) katipaya saMskRta nATakoM kI pANDulipiyoM ke madhya bhAga meM nATaka kA mUla pATha likhane ke uparAnta cAroM ora hA~ziyA (mArjina) ke bhAga meM yatheccha rUpa se prAkRta saMvAdoM kA saMskRta chAyAnuvAda bhI likhA jAtA hai| udAharaNa ke rUpa meM - pATaNa ke "hemacandrAcArya granthabhaNDAra" kI abhijJAnazAkuntala kI pANDulipi (kramAMka-349/16630) draSTavya hai / (3) kucha pANDulipiyA~ aisI haiM ki jinameM nATaka ke mUla pATha ke sAtha meM koI saMskRta TIkA bhI likhI jAtI hai aura usa TIkA ke antargata prAkRtasaMvAdoM kA saMskRta bhASA meM chAyAnuvAda diyA jAtA hai| jisake kAraNa aisI pANDulipi "paJcapAThI" prakAra kI bana jAtI hai| kyoMki pANDulipi ke madhya bhAga meM nATaka kA mUla pATha likhane ke bAda, cAroM dizAoM meM jo hAMziyA (mArjina) kA bhAga khAlI rahatA hai usameM caupAsa TIkA likhI jAtI hai| udAharaNa ke rUpa meM - bhANDArakara orienTala risarca insTITyuTa, pUNe meM saMgRhIta "zAkuntala, TippaNa ke sAtha" zIrSakavAlI pANDulipi (kramAMka 409(1884-87) draSTavya hai / (4) kucha aisI bhI pANDalipiyA~ milatI hai ki jinameM saMskata nATaka kA akhaNDa/sAdyanta pATha nahIM hotA hai| paranta saMskatanATaka meM bIca-bIca meM jo prAkata bhASAmaya saMvAda hote haiM. unakA cayana karake una vAkyoM kA hI (kevala) saMskRtachAyAnuvAda likhA hotA hai| aisI pANDulipiyoM ko "prAkRtavivRti" yA 'prAkRtacchAyA' aisA vizeSa nAma diyA jAtA hai| hama inhIM pANDulipiyoM ko yathArtha rUpa meM "saMskRta nATakoM kI prAkRtapANDulipiyA~ kaha sakate hai| (5) saMskRta nATakoM kI kevala TIkA prastuta karanevAlI kucha pANDulipiyA~ aisI haiM ki jisameM nATaka kA mUla pATha nahIM hotA hai, parantu nATaka kI TIkA hI likhI hotI hai aura aisI TIkA meM saMskRta saMvAda evaM zlokAdi kI vyAkhyA karane ke sAtha-sAtha, TIkAkAra pratyeka prAkRta saMvAda kA saMskRta chAyAnuvAda bhI dete haiM aura AvazyakatAnusAra kadAcit prAkRtavyAkaraNa ke sUtra ko uddhRta karate hae dhvaniparivartanoM kI carcA bhI karate rahate haiN| udAharaNa ke rUpa meM devanAgarI vAcanevAle zAkuntala para rAghavabhaTTa (rAghavabhaTTa, 2006) ne jo TIkA likhI hai usameM aneka sthAnoM para, prAsaMgika rUpa se prAkRtauktiyoM ke saMskRtachAyAnuvAda kI carcA mila rahI hai || SaSThAMka ke AraMbha meM dhIvara-prasaMga hai, usameM prayukta mAgadhI bhASA ke liye rAghavabhaTTa likhate hai ki - lAakIe rAjakIyaM, aMgulIea aGgalIyakaM, zamAzAdie samAsAditam / mAgadhI rAkSasAdeH syAt iti bharatokteH / AdigrahaNena zakAradhIvaradInAm api grahaNAdatraiSAM mAgadhyuktiH / tatra rasorlazau iti sUtreNa lo, rephasya dantyasya tAlavyaH // (pR.182) ___ saMskRta nATakoM kI ina pA~ca prakAra kI pANDulipioM meM se jo caturtha kramAMka para "prAkRtavivRti" kA nirdeza hai usakI hI hama yathArtha rUpa meM "saMskRta nATakoM kI prAkRta pANDulipiyA~" kaha sakate haiN| kintu tAttvika rUpa se to prathama kramAMka kI pANDulipiyoM ko chor3a ke, avaziSTa cAroM prakAra kI pANDulipiyoM ko bhI saMskRta nATakoM kI prAkRta-pANDulipiyA~ kahanA hogA / kyoMki ina saba meM kisa na kisI rUpa meM prAkRta uktiyoM kA saMskRta-chAyAnuvAda to diyA hI gayA hai | alabattA, yahA~ yaha bhI spaSTa kara denA Avazyaka hai ki prAkRtavivRti yA prAkRtacchAyA ko prastuta karanevAlI ina pANDulipiyoM ke samudAya meM se koI bhI pANDulipi aisI nahIM milatI hai ki jisameM donoM bhASAoM ke saMvAdoM ko, arthAt prAkRtasaMvAda evaM unakA saMskRta-chAyAnuvAda sAtha-sAtha meM diyA ho / jo bhI pANDulipi "prAkRtavivRti" yA "prAkRtachAyA" ke nAma se prApta hai usameM prAkRta saMvAdoM ko diye binA, kevala unake saMskRtachAyAnuvAda hI diyA gayA hai / For Personal & Private Use Only

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apUrNa 156 vasantakumAra ma. bhaTTa SAMBODHI 2. katipaya prAkRtavivRtiyA~ kI jAnakArI deza evaM videza ke pANDulipi granthabhaMDAroM se prakAzita hue saMskRta (evaM prAkRta) hastalikhita pANDulipiyoM kI kucha vivaraNAtmaka sUciyA~ (keTalogoM), tathA nyU keTalogasa keTalogaram, madrAsa (vo. 1 se 13) (V. Raghavan, 1954) kI chAnabIna karake saMskRta nATakoM kI prAkRta pANDulipiyoM kI jo jAnakArI ekatra kI gaI hai, unakA prathama sopAna para eka sUcanA-paTTa diyA jA rahA hai :krama pANDulipi kA jAnakArI kA srota saMgrahasthAna evaM zahara kramAMka lipi pUrNa | zIrSaka (evaM praNetA) abhijJAnazAkuntala rASTrIya pANDulipi | mahArAjA mAnasiMha | 929 / de.nA. prAkRtavivRti mizana, dillI | pustaka prakAzazodha rAmezvaraputra nArAyaNa bhaTTa kendra, maharAnagaDha, jodhapura abhijJAnazAkuntala rASTrIya pANDulipi | mahArAjA mAnasiMha | 11948/ de.nA., prAkRtavivRti | mizana, dillI pustaka prakAzazodha rAmezvaraputra nArAyaNa bhaTTa kendra, maharAnagaDha, jodhapura abhijJAnazAkuntala Descriptive Catalouge| bhANDArakara, orienTala | (523/ de.nA., | prAkRtavivRti of Sanskrit Mss. | risarca insTI. zivAjI / 1887- pUrNa B.O.R.I., Vol. 14 rAmezvaraputra nArAyaNa bhaTTa | nagara pUNe, 411004. . 91) | pUrNa abhijJAnazAkuntala Descriptive Catalouge| Adyar Library, Madras | 1297 | da.nA., | prAkRtavivRti of Sanskrit Mss. Adyar Library, Vol. 5, rAmezvaraputra nArAyaNa bhaTTa 1995,Chennai abhijJAnazAkuntala Descriptive Catalouge| tukkojI saraphojI prAkRtavivRti of Sanskrit Mss. | sarasvatImahala, |Adyar Library, Vol-5, rAmezvaraputra nArAyaNa bhaTTa 1951 thAMjuvaram de.nA., 660 / de.nA., abhijJAnazAkuntala Descriptive Catalouge| yunivasiTI oNpha, prAkRtavivRti of Sanskrit Mss., |Vol.II, 1952 rAmezvaraputra nArAyaNa bhaTTa abhijJAnazAkuntala Alphabetical List of | vaDodarA | prAkRtavivRti Sanskrit Mss.,O.R.I. | rAmezvaraputra nArAyaNa bhaTTa | Vol.2, 1999 Baroda 12594/ de.nA., For Personal & Private Use Only

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Vol. XXXVI, 2013 zAkuntala prAkRtavivRti A Census of Indic the USA & Canada, rAmezvaraputra nArAyaNa bhaTTa | New Haven, 1938 8 abhijJAnazAkuntala prAkRtachAyA (ajJAta -kartRka) 10 abhijJAnazAkuntala prAkRta- TIkA (ajJAta-kartRka) 11 abhijJAnazAkuMtala 12 zAkuntalanATaka prAkRtachAyA (racayitA- rAmezaputra) 13 abhijJAnazAkuntalaprAkRtAnuvAdaH 14 abhijJAnazAkuntalaprAkRtavikRtiH TippaNa (mUla racayitA ajJAta) ujjaina, Vol-I 15 abhijJAnazAkuntalaprAkRta vivaraNam 16 abhijJAnazAkuntalaprAkRtacchAyA zAkuntala kI prAkRtavivRti evaM prAkRtacchAyAyeM Ed. H. I. Poleman, American Oriental Society 17 abhijJAnazAkuntalaprAkRtacchAyA Descriptive Catalouge B.O.R.I., Pune of Sanskrit Mss., B.O.R.I.,Vol.14, 1937 | Adyar Library, Vol-5, 1951 sindhiyA prAcyavidyA zodha pratiSThAna, | Descriptive Catalouge Adyar Library, Madras 1296 de.nA., of Sanskrit Mss. pUrNa Descriptive Catalouge B.O.R.I., Pune of Sanskrit Mss. B.O.R.I., Vol-14, 1937 sarasvatI bhavana, saMpUrNAnanda saM.vi.vi. sarasvatI bhavana, saMpUrNAnanda saM.vi.vi. sarasvatI bhavana, saMpUrNAnanda saM.vi.vi. New Catalogues Catalogram, Vol. 1 Madras, 1967 ujjaina | lekhaka - bAlhajid bhaTTa New Catalogues Catalogram, Vol. 1 Madras, 1967 vArANasI vArANasI vArANasI mImAMsA vidyAlaya, pUNe (esa.pI. kaoNleja, pUNe) haridvija pustakAlaya, natthUsara geTa, bIkAnera | evaM abhayajaina granthAlaya, | rA~gaDI cauka, bIkAnera For Personal & Private Use Only 2246 de.nA., eca. 1089 79/ de.nA., 1907- pUrNa 17 157 1989 de.nA., pUrNa vaoN.14 de.nA., (472 / apUrNa 1887 - 6 aMka 91) 42418 apUrNa 43165 43165 496 3134

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158 vasantakumAra ma. bhaTTa SAMBODHI 18 abhijJAnazAkuntala- Alphabetical List of | O.R.I., Baroda | 9219 de.nA.pUrNa prAkRtacchAyA Sanskrit Mss., Vol.2 1999, 0.R.I., Baroda 19 (abhijJAnazAkuntala- New Catalogues kavIndrAcArya-1999 1999 prAkRtagAna Catalogram, Vol. 1 Madras uttararAmacarita New Catalogues | mImAMsA vidyAlaya, 473 prAkRtasaMskRtIkaraNa Catalogram, Vol. 2 (prAkRtachavi) P. 308, Madras | (esa.pI.koleja, pUNe) uttararAmacarita- New Catalogues | A Catalogue of Sanskrit pR. 280 . prAkRtasaMskRtIkaraNa Catalogram, Vol. 2 Mss. in the Punjab Univ. (prAkRtachavi) P. 308, Madras Library, Lahore ratnAvalIcchAyA Alphabetical List of O.R.I., Baroda | 12646. Sanskrit Mss., Vol.2 1999, 0.R.I., Baroda ratnAvalIcchAyA Alphabetical List of | O.R.I., Baroda 12646 Sanskrit Mss., Vol.2 1999, 0.R.I., Baroda | ratnAvalIcchAyA Alphabetical List of | O.R.I., Baroda Sanskrit Mss., Vol.2 1999, 0.R.I., Baroda veNIsaMhArasya cchAyA | Catalogue of Sanskrit British Museum, London 276 (vidvan mukuTamANikya, | Mss. in the British rAmezaputra) Museum, Vol.2, 1999 dhanaMjayavijayavyAyogasya | A Census of Indic | Ed. H. I. Poleman, | 2236 prAkRtavivaraNam American Oriental eca. & Canada, New Soceity 1187 Haven, 1938 prabodhacandrodayam A Census of Indic Ed. H. I. Poleman, 2254 prAkRtasya saMskRtam MSS in the USA American Oriental eca. & Canada, New Soceity 1338 Haven For Personal & Private Use Only

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Vol. XXXVI, 2013 zAkuntala kI prAkRtavivRti evaM prAkRtacchAyAyeM 159 yahA~ jo sUcanAe~ prastuta kI gaI haiM ve kevala eka vihaMgAvalokana hai, sarvekSaNa nahIM hai / tathApi isase itanA to nizcita jJAta hotA hai ki madhyakAlIna bhArata meM saMskRta nATakoM meM Aye hue prAkRta saMvAdoM ko ThIka taraha se samajhane ke liye vizeSa prakAra kI pANDulipiyoM kA nirmANa kiyA gayA thA, jisameM saMskRta nATakoM meM Aye hue prAkRta saMvAdoM kA svatantra rUpa meM saMskRta-chAyAnuvAda dene kI pravRtti dikhAI detI hai| jisake phalasvarUpa abhijJAnazAkuntala, uttarAmacarita, ratnAvalI, prabodhacandrodaya, dhanaJjayavijayavyAyoga evaM veNIsaMhAra jaise aneka nATakoM kI prAkRtachAyAyeM banAI gaI thI || yaha bhI ullekhanIya hai ki deza-videza ke vibhinna granthabhaNDAroM ke alaga-alaga "DiskripTIva keTalogsa oNpha saMskRta menyuskripTsa" meM, evaM "nyU keTalogasa keTalogaram, madrAsa" meM abhijJAnazAkuntala nATaka kI prAkRtavivRtiyA~ evaM prAkRtachAyAyeM jitanI adhika saMkhyA meM dikhAI detI haiM utanI anya nATakoM kI nahIM dekhAI detI hai| ata: zAkuntala ke prAkRta-saMvAdoM meM Aye hue pAThabhedoM kA abhyAsa karane ke liye ina prAkRtarvivRtiyA~ tathA prAkRtacchAyAoM se kaise sahAyatA mila sakatI hai ? vaha vicAraNIya hai / tathA yaha bhI parIkSaNIya hai ki zAkuntala kI paJcavidha vAcanAoM meM se kauna sI vAcanA ke sAtha ina prAkRtavivRtiyA~ evaM prAkRtachAyAoM kA sambandha hai ? // 3. abhijJAnazAkuntala kI prAkRta-vivRtioM kA prAthamika paricaya . abhijJAnazAkuntala kI uparyukta unnIsa prAkRtavivRtiyA~/prAkRtachAyAvalI pANDulipiyA~ meM se hamane jina pA~ca-sAta pANDulipioM kA sAkSAt paricaya prApta kiyA hai ve isa prakAra hai : (ka) bhANDArakara orienTala risarca insTITyuTa, pUNe ke saMgraha meM jo (1887-91 kramAMka kI) pANDulipi hai, jisakA zIrSaka "zAkuntalaprAkRtavivRti" 8 patra haiM aura yaha devanAgarI lipi meM likhita hai / isameM zAkuntala nATaka kA mUla pATha nahIM hai| kintu isa nATaka meM AnevAlI prAkRta uktiyoM kA kevala saMskRtachAyAnuvAda hI rakhA gayA hai| yAne yahA~ pANDulipi kA jo "zAkuntala-prAkRtavivRti" aisA zIrSaka hai, vaha yathArtha hI :- "hai| yahaM pANDulipi apUrNa hai, caturtha aGka ke Arambha ke tIna-cAra saMvAdoM ke bAda kRti kA pATha khaNDita huA hai / isake maGgalazloka meM likhA gayA hai ki - natvA rAmezagurave dvipAsyasyApi bhaktita: / zAkuMtalaprAkRtasya saMskRtenArtha Iryate // evameva, prathama aMka kI samApti para likhA hai ki - iti zAkuMtalaprAkRtavivRtau prathamo'GkaH / isakI eka . sampUrNa prati (skena kopI) baDaudA se prApta kI gaI hai| jisakA kramAMka - 12594 hai, (R. Nambiyar, 1999) tathA usake Arambha meM uparyukta zloka likhA hai| kintu antima meM likhA hai ki - "iti zAkuntala prAkRtavivRtau saptamo'GkaH / iti zAkuntala-prAkRtave(vi)vRttaM vIrzvarazarmaNA, guNAkarasiddhebhya: samarpitamityavadheyamAlaMkArika-dhUrvahadbhiH / " yaha vAkya atisUkSma akSaroM se likhA gayA hai / isa kRti ke racayitA vyakti kA nAma to ajJAta hI hai, kevala vaha apane rAmeza nAma ke guru ko praNAma karatA hai usase itanA sUcita hotA hai ki racayitA rAmeza guru kA koI ziSya hai| For Personal & Private Use Only

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160 vasantakumAra ma. bhaTTa SAMBODHI isI pANDulipi kI anya sAta pratiyA~ kA vivaraNa bhI keTaloga meM se upalabdha ho rahA hai: - aDyAra lAIbrerI, madrAsa (cennai) meM pANDulipi kramAMka-1297 hai / (Descriptive Catalogue of Sanskrit Manuscripts in the Adyar Library) yaha prati pUrNa rUpa meM milatI hai| jisakI puSpiMkA meM likhA hai ki - iti rAmezvarasuta-nArAyaNabhaTTaviracitAyAM zAkuntalakRtavivRtau saptamo'GkaH / 2. tukkojI saraphojI sarasvatI mahala, thAMjuvaram meM eka pANDulipi hai / 3. zrI eca. DI. velanakara dvArA saMpAdita keTaloga meM batAyA gayA hai ki yunivarsiTI oNpha bombe, muMbaI ke saMgraha meM pANDulipi kramAMka-660 se isI "zAkuntalaprAkRtavivRti" kA saMgraha huA hai| 8. A Census of Indic Manuscripts in the United States & Canada, Ed., H. I. Poleman, Pub. American Oriemtal Society, New Haven, 1938 meM bhI zAkuntalaprAkRtavivRti kA ullekha hai, jisakA kramAMka - 2246/eca.1089 hai / yaha prAkRtavivRti bhI rAmezvara bhaTTa ke putra nArAyaNa bhaTTa ne banAI thI aisA nirdeza hai / 5. mahArAjA sayAjIrAva yunivarsiTI oNpha baDaudA ke saMgraha meM (kramAMka - 12594) jo pANDulipi hai, usakI skena kaoNpI milI hai, jo pUrNa hai / 6. mahArAjA mAnasiMha pustaka prakAza zodhakendra. maharAnagaDha, jodhapura meM (do pratiyA~) hai, evaM 7. sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI meM bhI isakI prati upalabdha hai aisA nirdeza hai| (kha) sindhiyA prAcyavidyA zodha pratiSThAna, ujjaina kI 1189 kramAMka kI "zAkuntalanATakaTippaNI" zIrSakavAlI pANDulipi meM vastutaH prAkRta saMvAdoM kA saMskRtachAyAnuvAda hI hai| unakI puSpikA meM likhA hai ki - saMvat 1752 varSe jyeSThamAse zuklapakSe kAnvitAyAH dazamyAM naDapattananivAsinA bAlhajid bhaTTenoraH pattane likhitamidaM nATakaTippaNaM / isa pANDulipi ke lekhaka kA nAma bAlhajid bhaTTa hai / kintu usake mUla racayitA kA nAma ajJAta hai / isI kI anya do pratiyA~ bhI upalabdha ho rahI hai| jaise ki - 1. bhANDArakara orienTala risarca insTITyUTa, pUnA, evaM 2. DiskripTIva keTaloga opha saMskRta menyu. ina aDyAra lAIbrerI, aDyAra (cennai), vo. 5, 1951 meM 1296 kramAMka se usakA ullekha hai| isakI mahattA isa bAta meM hai ki (ajJAta) racayitA ne Arambha meM bharatamani ke dvArA diye gaye prAkatabhASA ke dhvaniparivartanoM (nATyazAstra, adhyAya-18) ko uddhRta kiyA hai, aura usakA vivaraNa dene ke bAda zAkuntala ke prAkRta saMvAdoM kA saMskRtAnuvAda diyA hai| ina tInoM pANDulipiyoM meM se prathama do kA hamane sAkSAt paricaya kiyA hai| (ga) bhANDArakara orienTala risarca insTITyuTa, pUNe ke saMgraha meM jo 471/1887-91 kramAMka kI "zAkuntalanATaka-prAkRtachAyA" zIrSakavAlI pANDulipi hai, vaha SaSThAMka paryanta hI hai aura usameM kahIM para racayitA kA nAma nahIM milatA hai / isa prati ke Arambha meM likhA hai ki -. For Personal & Private Use Only

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Vol. XXXVI, 2013 zAkuntala kI prAkRtavivRti evaM prAkRtacchAyAyeM zrIgaNezAya namaH // zrIkAlidAsakavinA prAkRtam aprAkRtaM kRtam / tasyAhaM amaravANIM likhAmi, vANIM praNamyAhaM (Azu ? ) // 1 // usI taraha se prathamAMka ke anta para likhA hai ki iti zrImaccatarudadhi-taTI-TIkamAnabiprATayazo - rAjahaMsa-haMsa - sa [ma] prabha-pratApa-tApitA'rAti - gehanI - nayane nIra - pUra - pUrita - samasta - jagattrayazrImad-duSyanta-varNana-nipuNa - zrIkAlidAsa - racita - prAkRtasyA'marabANIlekhe prathamo'GkaH // 1 // isameM kahIM para bhI isa prAkRtachAyA ke kartA kA nAma nahIM dikhAI detA / kevala saMskRtAnuvAda ko vaha " amaravANI" kahatA hai, yaha dhyAnAspada vaiziSTya hai / isa sandarbha meM, Catalogue of the Sanskrit Manuscripts in the British Museum, Ed. Cecil Bendall, 1902, (p. 109-110) meM eka " veNIsaMhArasya chAyA" nAmaka pANDulipi kA jo nirdeza hai, usake Arambha meM likhA hai ki - yat prAkRtamatigahanaM veNIsaMhAranATakasthititat / vivriyate'maravANyA vANyAH padapaMkajaM natvA // tathA usake anta meM likhA hai ki vidvanmukuTa - mANikya- bhaTTarAmezasunanA / vivRtiM prAkRtaM veNIsaMhArasthaM yathAmati // iti veNIsaMhAra - prAkRtasya paryAyai vira( cita ) samAptam // 161 yahA~ para bhI saMskRtachAyAnuvAda ko jo "amaravANI" aisA nAma diyA gayA hai usase aisA anumAna kiyA jA sakatA hai ki abhijJAnazAkuntala kI jo uparyukta prAkRtachAyA hai vaha bhI " rAmezaputra vidvanmukuTamANikya" hI likhI hogI / yaha pANDulipi SaSThAMka taka milatI hai| devanAgarI vAcanAvAle abhijJAnazAkuntala kI upalabdha kI gaI pA~ca prAkRtavivRtiyA~ / prAkRtachAyAoM meM se yahI prAcInatara samaya kI prAkRtachAyA hai aisA spaSTa saMketa mila rahA hai / isI kI eka prati (kramAMka - ) jodhapura ke pUrvokta saMgraha se prApta kI gaI ' hai, jisameM kRti kA pATha sampUrNa hai / (gha) bhANDArakara orienTala risarca insTITyUTa, pUNe ke saMgraha meM jo 200 / 1879-80 kramAMka 9 kI "zAkuntalanATaka-prAkRtachAyA" zIrSakavAlI pANDulipi hai, vaha ajJAta -kartRka racanA hai / tathA vaha saptamAMka taka pUrNa hai / isameM nitAnta tayA kevala prAkRta uktiyoM ke saMskRtAnuvAda rakhe gaye hai / sthUlAkSarI prakAra kI yaha pANDulipi hai / kula milA patra 43 hai, bIca-bIca meM pA~ca (10, 11, 31, 33 evaM 34) pRSTha gAyaba haiM / isa pANDulipi kA bhI pratyakSa parIkSaNa kiyA gayA hai / (Ga) isake sAtha orienTala insTITyUTa, ema. esa. yunivarsiTI oNpha baDaudA, vaDodarA ke granthabhaNDAra se 9219 kramAMka kI pANDulipi skena kaoNpI ke rUpa meM prApta huI hai| isameM kahI para bhI racayitA kA nAmanirdeza nahIM hai / tathApi yaha ullekhanIya hai ki upara (ga) meM nirdiSTa pANDulipi ke sAtha usakA pUrNa sAmya hai / ata: yaha bhI vidvanmukuTamANikya kI racanA hogI aisA anumAna kiyA jA sakatA hai / For Personal & Private Use Only

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162 vasantakumAra ma. bhaTTa 4. zAkuncala nATaka kI prAkRta - vivRti / chAyAoM kA tulanAtmaka abhyAsa jina prAkRtavivRti evaM prAkRtachAyAoM kI pANDulipiyoM kA varNana upara diyA gayA hai ve paraspara meM kaisA sAmya-vaiSamya rakhatI hai usakA abhyAsa kucha udAharaNoM ke dvArA karanA caahiye| lekina isake paha ina cAroM prAkRtavivRti tathA prAkRtachAyAoM kA kisa vAcanA ke sAtha sambandha hai usakA parIkSaNa bhI karanA Avazyaka hai nATaka ke Arambha meM eka saMketa milatA hai ki duSyanta ko cakravartI putra kI prApti honA yaha nATaka kA antima lakSya hai| yaha bAta nATaka meM garbhita sUtra ke rUpa meM sAdyanta pravartamAna hai, jisakI ora prekSakoM kA dhyAna AkRSTa karane ke lie dvitIya evaM SaSThAMka meM prakaTa saMketa bhI rakhe gaye hai| dvitIya aGka ke anta meM karabhaka AtA hai aura kahatA hai ki - jayatu bhartA / devyAjJApayati - AgAmini caturthadivase. pravRttapAraNo me upavAso bhaviSyati / tatra dIrghAyuSAvazyaM saMbhAvanIyeti / aba abhijJAnazAkuntala kI baMgAlI evaM maithilI vAcanAoM meM anukrama se 1. putrapiNDapAlano nAma upavAso, tathA 2. putrapiMNDaparyupAsano nAma upavAso - aise pAThabheda milate hai / kAzmIrI vAcanA meM putrapiNDArAdhano nAma upavAso - yaha pATha mila rahA hai / dAkSiNAtya vAcanA meM nirvRttapAraNo me upavAso aisA pATha cala rahA hai / kintu prAkRtavivRti evaM prAkRtachAyAoM meM sarvatra "prAkRttapAraNo me upavAso" aisA hI pATha dikha rahA hai, jo kevala devanAgarI vAcanA kA pATha hai| ata: ina sabhI prAkRtavivRti evaM prAkRtachAyAyeM devanAgarIvAcanA ke abhijJAnazAkuntala se juDI huI hai aisA prAthamika parIkSaNa se jJAta hotA hai / aura isI liye devanAgarI vAcanAvAlA abhijJAnazAkuntala jo nirNaya sAgara presa, muMbaI se prakAzita huA thA evaM jisakA punarmudraNa rASTriya saMskRta saMsthAna, nayI dillI (2006) ne rAghava bhaTTa kI "arthadyotanikA" TIkA ke sAtha kiyA hai, usake pATha ke sAtha ina prAkRta pANDulipiyA~ meM milanevAle pATha kI tulanA kucha udAharaNoM ke mAdhyama se kI jAyegI : rAghava bhaTTa ne jisa pATha para TIkA likhA hai : - SAMBODHI 1 raMgasUcanA ke rUpa meM 2 aniyatavelaM zUlyamAMsabhUyiSTa AhAro bhujyate / 3 kAdambarIsakhitvamasmAkaM prathamazo'bhimatamiSyate / 4 sarvaM kathayitvA avasAne punastvayA parihAsavijalpa eSa, na bhUtArtha ityAkhyAtam / mayApi mRtpiNDabuddhinA tathaiva gRhItam // - (zakuntalA rAjAnamalokayantI savyAjaM vilambya saha sakhIbhyAM niSkrAntA / (1) vidvanmukuTamANikya kI prAkRtachAyA meM diyA huA saMskRtachAyAnuvAda rAghavabhaTTa dvArA svIkRta prAkRtauktiyoM ke pATha ke sAtha pUrNa sAmya rakhatA hai / isa prAkRtachAyA kI kula milA ke tIna pratilipiyoM kA parIkSaNa kiyA gayA hai| ye tIna pratilipiyA~ 1. bhANDArakara ori risarca insTI. pUNe, 1. orienTala insTITyuTa, vaDodarA tathA 3. mahArAjA mAnasiMha pustakaprakAza zodha kendra, jodhapura se prApta kI gaI hai / prAkRtachAyA, (bhA. o. ri. insTI. 472 / 1887-91) For Personal & Private Use Only

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Vol. XXXVI, 2013 zAkuntala kI prAkRtavivRti evaM prAkRtacchAyAyeM 163 1 abhinava-darbhAkura-parikSitaM me caraNaM, kuraMTaka-zAkhA-parilagraM ca valkalam, tAvat paripAlaya dharmam yAvanmocayAmi / - zakuntalA kI yaha vAcika-ukti kevala isI meM prApta ho rahI hai| 2 aniyatavelaM zUlyamAMsabhUyiSTa AhArazcAbhyavahayite / 3 kAdambarIsakhIM asmAkaM prathamasauhRdam icchate / 4 sarvaM kathayitvA avasAne punaH parihAsavijalpa eSa, na bhUtArtha ityAkhyAtaM, mayApi mRtpiNDabuddhinA tathaiva gRhItam / (2) zAkuntala-TippaNa ke nAma se jo prApta ho rahI hai, pUNe evaM ujjaina se do pratiyA~ prApta kI gaI hai| eka tIsarI prati aDyAra kI lAIbrerI meM bhI hai| isakA Arambha anya tInoM se bhinna hai, jisameM nATyazAstrIya carcAoM evaM prAkRtabhASA ke dhvaniparivartanoM kI jAnakAriyA dene ke bAda, zAkuntala nATaka meM Aye hue prAkRta saMvAdoM kA saMskRta-chAyAnuvAda diyA gayA hai / zAkuntala-TippaNa (pUNe evaM ujjaina se prApta) 1 prathamAMka ke anta meM uparyukta zakuntalA kI vAcika-ukti nahIM hai / 2 aniyatavelaM zuSkamAMsabhUyiSTa AhArazca adyate / kAdambarIsakhyaM prathamazobhitaM asmAkaM iSyate / 4 sarvaM kathayitvA avasAne punaH parihAsavijalpa eSa, na bhUtArtha ityAkhyAtaM, mayApi mRtpiNDabuddhinA tathaiva gRhItam / (3) prAkRta-vivRti meM AyA huA saMskRtachAyAnuvAda, jo rAmezaputranArAyaNa bhaTTa ne kiyA hai vaha vaDodarA kI prati meM pUrNa rUpa se milatA hai / bhA. o. ri. inasTITyUTa kI prati meM kevala tIna aMka taka hI pATha milatA hai| inameM milanevAlA pATha ujjaina kI zAkuntala-TippaNa ke sAtha bahuzaH sAmya rakhatA prAkRtavivRti (pUNe evaM vaDodarA) 1 prathamAMka ke anta meM uparyukta zakuntalA kI vAcika-ukti nahIM hai| 2 aniyatavelaM zUlyamAMsabhUyiSTaH AhArazca adyate / 3 kAdambarIsakhitvaM asmAkaM prathamazobhitaM iSyate / 4 sarvaM kathayitvA avasAne punaH parihAsavikalpa eSa, na bhUtArtha ityAkhyAtaM, mayApi mandabuddhinA tathaiva gRhItam // (4) prAkRtachAyA kI eka prati pUNe se prApta huI hai, lekina vaha ajJAtakartRka hai / jisako ___bhA.o.ri.insTITyuTa ke saMgraha meM zAkuntala TippaNa aisA hI nAma diyA gayA hai, kintu vaha prAkRtachAyA For Personal & Private Use Only

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164 vasantakumAra ma. bhaTTa SAMBODHI hI hai aisA antima puSpikA meM likhA hai| isakA pATha uparyukta prAkRtavivRti se sAtha bahuzaH sAmya rakhatA hai| prAkRtachAyA (ajJAtakartRka), kramAMka-200/1879-80, purAnA kra. 79/1907-15 1 prathamAMka ke anta meM uparyukta zakuntalA kI vAcika-ukti nahIM hai / 2 aniyatavelaM zUlla(lya)mAMsabhUyI(yi)STaH AhAra AhIyate / 3 kAdambarIsakhitvam asmAkaM prathamazobhitaM iSyate / 4 sarvaM kathayitvA avasAne punaH parihAsavikalpa eSa, na bhUtArtha ityAkhyAtaM, mayApi mandabuddhinA tathaiva gRhItam / prAkRtavivRti evaM prAkRtachAyAoM kI mahattA/upayogitA evaM tatsambaddha anya binduoM para socane ke liye katipaya dUsareM vAkyoM kA bhI tulanAtmaka abhyAsa karanA Avazyaka hai / jaise ki - (1) (ka) meM nirdiSTa "prAkRtavivRti" ke anusAra, nATaka kI prastAvanA meM naTI kI eka ukti hai :- katamaM punaH RtumadhikRtya gAISye / (kha) meM nirdeSTa "zAkuntala-TippaNI" meM yaha ukti prApta nahIM hotI hai| (ga) meM nirdiSTa "prAkRtachAyA" ke anusAra, naTI ke ukti kA svarUpa isa taraha hai:- katamaM punaH samayaM samAzritya gAsye / aura (gha) meM nirdiSTa "zAkuntalachAyA" ke anusAra, naTI-vAkya aisA hai:- Arya, kataraM Rtum adhikRtya gAsyAmi / yahA~ "gAISye", "gAsye", evaM "gAsyAmi" zabdoM se jo saMskRtAnuvAda diyA gayA hai vaha kevala dhvanisAmya ke AdhAra para kiyA gayA "chAyAnuvAda" hI hai, zuddha anuvAda nahIM hai| evameva, yahA~ jo kriyApada kA svarUpa hai vaha saba meM bhinna-bhinna hai, arthAt ye sabhI prAkRta-pANDulipiyA~ kA AdarzabhUt zAkuntala kA pATha alaga-alaga hogA / dUsare zabdoM meM kahe to, Aja prApta ho rahI ina prAkRtavivRtiyA~ evaM prAkRtachAyAoM se sambaddha ho aisI pANDulipiyA~ gaveSaNIya hai| (2) yahA~ devanAgarI vAcanA kA jo prakAzita/pracalita pATha hai usameM naTI aisA koI vAkya bolatI hI nahIM hai / devanAgarI vAcanA ke prakAzita pATha meM, naTI kahatI hai ki - Arya, evameva tat / anantarakaraNIyamArya AjJApayatu // usake uttara meM sUtradhAra bolatA hai ki kimanyadasyAH pariSadaH zrutiprasAdanataH? tadimameva..... grISmasamayamadhikRtya gIyatAm / isa tulanA kA sAra yaha nikalA ki prAkRtavivRti evaM chAyAoM meM jo naTI kI ukti milatI hai, vaha prAcIna (bRhat) pATha kA (avaziSTa rahA) aMza hai / arthAt pazcAdvartI samaya meM devanAgarI vAcanA meM saMkSepa karane ke Azaya se yaha ukti haTAI gaI (3) devanAgarI vAcanA kA jo prakAzita/pracalita pATha hai usameM, prathamAMka ke anta meM dharmAraNya meM hastI-praviSTa hone kI sUcanA milane ke bAda anasUyA-priyaMvadA ke sAtha zakuntalA se bidA le rahI hai taba eka raMgasUcanA dI gaI hai ki - "zakuntalA rAjAnamavalokayantI savyAjaM vilambya.saha sakhIbhyAM niSkrAntA" / parantu ekatra kI gaI prAkRtachAyAoM kA abhyAsa karane se mAluma hotA hai ki vidvanmukuTamANikya For Personal & Private Use Only

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Vol. XXXVI, 2013 zAkuntala kI prAkRtavivRti evaM prAkRtacchAyAyeM 165 kI prAkRtachAyA meM, evaM baDaudA se prApta kI gaI zAkuntalaprAkRtachAyA meM zakuntalA ke nirgamana kA dRzya ukta raMgasUcanAnusAra kevala AGgika abhinaya se sampanna nahIM hotA hai / isa prAkRtachAyA ke anusAra to zakuntalA ke mukha meM isa taraha kA vAcika aMza bhI rakhA gayA hai :- "abhinavadarbhAGkaraparikSataM meM caraNam, kuraMTazAkhAparilagraM ca me valkalam, tat pratipAlaya mAm, yAvadahaM mocayAmi / " devanAgarI vAcanA ke pracalita pATha meM aura isa saMskRtachAyA meM jo pATha milatA hai vaha dhyAnAspada hai| kyoMki prAkRtachAyA meM jisa taraha kA vAkya (vAcikAMza) hai vaisA hI vAkya baMgAlI evaM maithilI vAcanAvAle abhijJAnazakuntala meM bhI prApta ho rahA hai| isase aisA anumAna kiyA jAtA hai ki kAlidAsapraNIta abhijJAnazAkuntala ke mUla pATha meM yaha vAcikAMza thA, jo saMskRtachAyA taka saMcarita hoke AyA hai, kintu anugAmI samaya meM, devanAgarI vAcanA ke pATha meM saMkSiptIkaraNa ke daurAna usIko kevala eka raMgasUcanA dekara AGgikAbhinaya ke rUpa meM parivartita kiyA gayA hogaa| (4) devanAgarI vAcanA ke dvitIyAMka meM se vidUSaka kI eka ukti dekhate hai :- rAjA kahatA hai ki - vizrAntena bhavatA mamApyanAyAse karmaNi sahAyena bhavitavyam / isako sunate hI vidUSaka sahasA bolatA hai ki - kiM modakhaNDikAyAm / tena hyayaM sugRhItaH kSaNaH // aba upalabdha kI gaI pANDulipioM se (ka) meM nirdiSTa "prAkatavivati" ke anusAra, vidaSaka bolatA hai ki - tenAyaM sugra(ga)[hI] to janaH / kintu (Ga) meM nirdiSTa baDaudA kI 12594 kramAMka kI pANDulipi meM tena hyayaM sugRhItaH kSaNaH - aisA pATha diyA hai| (kha) meM nirdiSTa "zAkuntala-TippaNI" meM vidUSaka kI ukti hai: tena hi ayaM sugra(ga)hIto janaH / / (ga) meM nirdiSTa "prAkRtachAyA" ke anusAra bhI vidUSaka kI ukti hai ki - tena hi ayaM sugra(ga)hIto janaH // aura (gha)meM nirdiSTa "zAkuntalachAyA" ke anusAra, tena hi ayaM sUgra(sugR)hIto janaH / yahA~ para eka nayA pAThAntara mila rahA hai, jo adyAvadhi zAkuntala ke kisI bhI pAThasampAdana meM ullikhIta nahIM hai| pracalita pATha "kSaNa" ke sthAna para, "janaH" aisA eka zabda badala jAne se pUrA AGgika abhinaya bhI badala jAyegA / baDaudA kI 9219 kramAMka kI pANDulipi meM "tena sugRhIta ayaM brAhmaNaH / " aisA sarvathA 'bhinna pAThabheda mila rahA hai| kintu aise pAThabheda se abhinaya meM koI vaiziSTya paidA nahIM hotA hai / (5) caturdhAGka ke zakuntalA-vidAI prasaMga meM jo prAkRta gAthAyeM AtI hai usake saMskRtAnuvAda kI tulanA bhI draSTavya hai / devanAgarI vAcanA ke pracalita pATha isa taraha kA hai :- (zakuntalA) halA, pazya, nalinIpatrAntaramapi sahacaramapazyantyAturA cakravAkI Arauti / duSkaramahaM karomIti / (anasUyA) - sakhi, maivaM mantraya / eSApi priyeNa ko dekhe to sabhI pANDulipiyoM meM kucha pAThabheda milate hai| jaise ki - (ka) meM nirdiSTa "prAkRtavivRti" apUrNa hai, usameM kevala tIna aGka hone se isa udAharaNa ke liye vaha upayogI nahIM hai / (kha) meM nirdiSTa "zAkuntala-TippaNI" meM pazya, nalinIpatrAntaritamapi sahacaramapazyantI acaturA cakravAkI Arauti / duSkaramahaM karoti / (anasUyA) - sakhi, maivaM mantraya / eSApi priyeNa vinA gamayati rajanIM viSAdadIrghatarAm / gurumapi virahaduHkhamAzAbandhaH sahayati / (ga) meM nirdiSTa "prAkRtachAyA" ke anusAra, pazya nalinIpatrAntaritamapi sahacarapazyantI AturA cakravAkI AraTati / duSkaramahaM karomIti / (anasUyA) .. - sakhi, maivaM mantraya / eSApi priyeNa vinA gamayati rajanIM viSAdadIrghatarAm / gurutarAmapi virahaduHkhamAzAbandhaH For Personal & Private Use Only

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166 vasantakumAra ma. bhaTTa SAMBODHI sahApayati" / aura (gha) meM nirdiSTa "zAkuntalachAyA" ke anusAra, "pazya, nalinIpatrAntaritamapi sahacaramapazyantyAturA cakravAkI rodati / duSkaramahaM karomIti / (anasUyA) - sakhi, maivaM mantraya / eSApi priyeNavinA gamayati rajanI viSAdadIrghakaram / gurvapi virahaduHkhamAzAbandhaH sahAyati" / yahA~ para donoM kriyApadoM ke saMskRtAnuvAda meM bhArI anizcitatA pravartamAna hai vaha dikha rahA hai| jaise ki - Arauti, AraTati, tathA rodati / yahA~ prAkRta pATha ke anusAra AraDadi hai, jo saMbhavataH dezI kriyApada ho sakatA hai aura usakA saMskRtIkaraNa karane kA prayAsa ina prAkRtachAyAoM meM dikhatA hai| isI taraha se sahayati, sahApayati aura sahAyati jaise tIna-tIna kriyApadoM kI prApti hone para lagatA hai ki yahA~ preraka rUpa rakhA jAya yA nahIM isakI anirNAyaka sthiti dikha rahI hai / anta meM cakravAkI kA vizeSaNa AturA jyAdA pracalita hai, parantu eka nayA pAThAntara bhI yahA~ mila rahA hai :- acaturA / jisako yadi vyaMjanA se upameyabhUta zakuntalA para lagAyA jAya to pratyAkhyAna ke samaya para munisutA zakuntalA kI viphalatA kA marma badala jAyegA / rAjA ke dvArA diyA gayA aMgulIyaka bhI sakhiyoM ke pAsa hI thA, usako usane apane pAsa bhI nahIM rakhA thA tathA sakhiyoM ne rAjA kI aMgulIyaka dete samaya jo kahA thA usakI gaMbhIratA bhI vaha na samajha paaii| (6) SaSThAMka ke Arambha meM jo dhIvara-prasaMga hai usake devanAgarI pATha ke anusAra nimnokta tIna uktiyA dhyAnAspada hai:- (jAnuka:-) AvRtta, paritoSaM kathaya / tenAGgalIyakena bhartuH saMmatena bhavitavyam / (zyAlaH) na tasmin mahArha ratnaM bharturbahumatamiti tarkayAmi / tasya darzanena bharturabhimato janaH smArita:12 // yahA~ ke adhorekhAMkita tIna zabdoM ke sthAna meM vividha prAkRtachAyAyeM kauna sA pATha de rahI hai vaha tulanIya hai / (ka) meM nirdiSTa "prAkRtavivRti" kA pATha tIna aMka se Age nahIM hai / ataH usakA prakRta meM koI upayoga nahIM hai / (kha) meM nirdiSTa "zAkuntala-TippaNI" ke anusAra, (jAnuka:) tenAGgulIyakena bhartuH zarmAdena bhavitavyam / (zyAlaH) na tasmin mahAha~ ratnaM bharturbahumatamiti tarkayAmi / tasya darzanena bharturabhimato janaH smArita: / (ga) meM nirdiSTa "prAkRtachAyA" ke anusAra, (jAnukaH) tenAGgalIyakena bhartuH zarmAdena bhavitavyam / (zyAlaH) na tasmin mahArha ratnaM bhartuH paritoSamiti tarkayAmi / tasya darzanena bharturabhimato janaH smAritaH / aura (gha) meM nirdiSTa "zAkuntalachAyA" ke anusAra (jAnukaH) tenAGagulIyakena bhartuH zarmAdena bhavitavyam / (zyAlaH) na tasmin mahAha~ ratnaM bharturbahutamiti tarkayAmi / tasya darzanena bharturabhimato janaH smaaritH| yaha pracalita devanAgarI pATha ke anusAra mUla prAkRtabhASA kA vAkya dekheM to - "teNa aMgulIaeNa bhaTTiNo zammadena hodavaM / " aisA hai / "zammadena" kA saMskRtAnuvAda "saMmatena" kI apekSA se "zarmadena" kiyA jAya to vaha dhvanivijJAna kI dRSTi se to niyamanAsura hai hI, lekina pUrvApara sandarbha meM bhI vahI samucita pratIta hotA hai| devanAgarI vAcanAvAle prakAzita abhijJAnazAkuntaloM meM "saMmatena" aisA jo pATha cala rahA hai vaha kisI bhI taraha se pUrvApara sandarbha meM saMgata nahIM baiThatA hai / isa sandarbha meM yaha bhI kahanA Avazyaka hai ki kathapati kriyApada kA mAgadhI prAkRta meM kadhehi - aisA rUpa hotA hai / kAlAntara meM tha kA dha meM jo parivartana kiyA gayA thA usameM mahArASTrI prAkRta meM rUpAntara karane kI pravRtti cala paDI hogI taba usa dha kA ha meM parivartana kiyA gayA hogaa| jisake phala svarUpa kahehi rUpa banA hogA, aura vaha loDarthaka For Personal & Private Use Only

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Vol. XXXVI, 2013 zAkuntala kI prAkRtavivRti evaM prAkRtacchAyAyeM 167 (AjJArthaka) rUpa hai aisI bhrAnti ko janma diyA hogA / aba, AvRtta, paritoSa kahehi / aisI ukti kA saMskatachAyAnavAda karane kA prasaMga AyA hogA taba. rAghavabhaTa jaise TIkAkara ne bhI yaha dhyAna meM nahIM liyA hi jaise mAgadhI kriyApada kA mahArASTIkaraNa hone ke bAda yaha kahehi rUpa pANDalipiyoM meM cala paDA hai / usakA chAyAnuvAda kathaya ke rUpa meM na karake, kathayati ke rUpa meM hI karanA anivArya thA / lekina mahArASTrI-prAkRta ke svarUpa ko hi mUla mAna lene ke kAraNa kahehi kA anuvAda kathaya para diyA gayA aura pariNAmata: pUrA saMvAda kA krama visaMgati ke cakkara meM phaMsa gayA / yahA~ zarmAdena jaise anuvAda se. athavA kathayati jaise anuvAda se hi mUla ukti kA svArasya susaMgata ho sakegA / ina udAharaNoM ke abhyAsa ke bAda kucha nirIkSaNa aise prApta hote hai ki - ina prAkRtavivRti evaM prAkRtachAyAoM meM bhale hI prAkRta uktioM kA zuddha vyAkaraNa-sammata anuvAda na upalabdha ho, arthAta bhale hI ina meM kevala chAyAnuvAda hI ho phira bhI ina sAmagrI kA upayoga karake 1. adyAvadhi anullikhita rahe kucha navIna pAThAntara upalabdha prApta kiye jA sakate hai| aura 2. kucha saMvAdoM kI visaMgatatA bhI dUra ho sakatI hai| upasaMhAra - abhijJAnazAkuntala nATaka meM strI, parijanAdi sevakavarga, dhIvara evaM vidUSaka jaise pAtroM ke mukha meM rakhe gaye saMvAdoM kI prAkRtabhASA kA svarUpa jAnane meM uparyukta prAkRtavivRti evaM prAkRtachAyAoM se kucha sahAyatA nahIM mila sakatI hai| kyoMki usameM kevala prAkRta-saMvAdoM ke saMskRtachAyAnuvAda hI rakhe gaye haiM / yadi abhijJAnazAkuntala nATaka ke prAkRta saMvAdoM kI sahI sthiti kA svarUpa jAnanA hI hai to prathama dRSTi se aisA vicAra AtA hai ki mUla nATaka kI jo pANDulipiyA hai, usameM saMcarita hue prAkRta saMvAdoM kA ekatra karake usakA tulanAtmaka abhyAsa karanA cAhiye / kyoMki sva. DaoN. ke. Ara. candrajI (ahamadAbAda) jaise praur3ha vidvAnoM ne vibhinna kAla khaNDa kI prAkRtabhASAoM kA svarUpa nizcita karake dikhAyA hai / kintu yahA~ dUsarA vicAra turanta isa sabhI pANDulipiyoM meM prAkRta bhASA ke saMvAdoM meM bahuzaH mahArASTrI prAkRta hI dikha rahI hai, jo nizcita rUpa se paravartI kAla kA kiyA haA parivartana hai| isIlie prAcIna kAla kI prAkRta-uktiyA~ kA svarUpa jAnane ke liye ye pANDulipiyA~ jyAdA upayogI nahIM ho sakatI hai| Aja upalabdha ho rahI zAkuntala kI pANDulipiyoM meM jyAdA taura para prAkRta saMvAdoM meM zaurasenI ke sthAna para mahArASTrI prAkRta ne sthAna le liyA hai| jaba kI bharata muni ne to saMskRta nATakoM ke liye prAkRta saMvAdoM meM zaurasenI (aura vizeSa sandarbho meM mAgadhI) bhASA kA viniyoga karane kA sujhAva diyA thaa| evameva, isI bAta ko bhUle binA kalikAlasarvajJa AcArya hemacandra ne bhI jaba prAkRtabhASAoM kA vyAkaraNa (hemacandra, 1994) likhA taba zaurasenI evaM mAgadhI bhASA kA nirUpaNa karate samaya jo udAharaNa peza kiye haiM ve prAya: sabhI saMskRta nATakoM meM se hI, (aura vo bhI abhijJAnazAkuntala meM se vizeSataH) cuna kara rakhe hai / (athavA kahA jA sakatA hai ki zAkuntala ke prAkRta saMvAdoM ko Adarza ke rUpa meM zaurasenI evaM mAgadhI meM punargaThita karake udAharaNa ke rUpa meM prastuta kiye haiM / ) DaoN. ricArDa pizela ne bhI yahI vicAra prastuta kiyA hai / ataH yadi kisI Adhunika pAThasampAdaka ko zAkuntala kI prAkRta-uktiyoM kA pATha punargaThita karanA hai to bharata muni evaM hemacandrAcArya dvArA prazasta kiye mArga para calakara zaurasenI evaM mAgadhI For Personal & Private Use Only

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168 vasantakumAra ma. bhaTTa SAMBODHI kA svarUpa hI "mAnya svarUpa" ke rUpa meM svIkAranA cAhiye / kyoMki mahAkavi kAlidAsa ke sammukha bharata muni kA nATyazAstra hI AdarzabhUta mArgadarzaka grantha thA usameM to koI vivAda ho hI nahIM sktaa| pAda-TippaNI 1. National Seminar on the Prakrit Manuscripts, L. D. Institute of Indology, Ahmedabad, 16-19 February, 2012 tasmAt sRjAparaM vedaM paJcamaM sArvavarNikam / (nATyazAstram, 1-12) / 3. lokavRttAnukaraNaM nATyametanmayA kRtam / uttamAdhama-madhyAnAM narANAM karmasaMzrayam // (nATyazAstram, 1-109) . bharata muni-praNItaM nATyazAstram / saM. baladeva upAdhyAya, caukhambA orienTAliyA, vArANasI, 1980 Descriptive Catalogue of Sanskrit Manuscripts, Vol. 14(31), Published by BORI, Pune, nanvAryamitraiH prathamamevAjJaptamabhijJAnazAkuntalaM nAmApUrvaM nATakaM prayogedhikriyatAm iti / NaM nanvarthe iti saurasenyAm / atra kvacit paDhuma iti pAThaH sAMpradAyikaH / yataH prathamazabdasya, paDhama, paDhuma, puDhama iti kSaya AdezAH / ahiNNANA-sAuMdalaM ityatra sAuMtalaM iti pAThe pUrvavad datvAbhAvaH / .......kha-gha-tha-bhAm iti haH / mra-jJo-rNaH iti jJasya NaH / no NaH iti Natvam // (rAghavabhaTTaH, pR. 13). . 7. parantu mRcchakaTika aura prAkRtabahula prakaraNa-rUpaka hI eka bhI prAkRtavivRti dekhane meM nahIM AtI hai| 8. arthAt saMskRta pANDulipiyoM kI vivaraNAtmaka sUciyA~ / ___ ye sabhI prAkRtavivRtiyA~ devanAgarI meM likhI hai| kintu aisI pravRtti dakSiNabhArata kI granthAdi lipi meM likhI gaI pANDulipiyA~ meM hai yA nahIM ? yaha jJAtavya hai| . 10. yadyapi yaha asaMdigdha rUpa se jJAta nahIM hai ki rAmezaputra vidvan mukuTa-mANikya-bhaTTa aura rAmezvaraputra bhaTTa nArAyaNa eka hI vyakti hai yA bhinna hai| kyoMki pahale ne prAkRtachAyA nAma diyA hai, to dUsare ne prAkRtavivRti nAma diyA hai| jisakA purAnA eka kramAMka 79/1907-15 hai / 12. prasaMgataH yahA~ para baMgAlI vAcanA ke pATha meM kauna se zabda hai vaha bhI draSTavya hai:- bahumaten, paritoSam aura hRdayasthitaH janaH / 13. prAkRta bhASAoM kA tulanAtmaka vyAkaraNa / ke. Ara. candra, prAkRta TeksTa sosAyaTI, ahamadAvAda, 2001 siddhahemazabdAnuzAsana kA A~ThavA adhyAya (8-4-260 se 302 sUtra), prAkRta-vyAkaraNam, saMpAdakavajrasenavijayajI // 1. 14. Among the Prakrit dialects that are used in the prose of the dramas, Sabraseni occupies the first place..........According to Bharatiya-naty-sastra 17,46 the dialect of the dramas should be based on the S'aurasena dialect and according to 17-51, - Comparative Grammar of the Prakrit.Languages, by R. Pischel, Pub. Motilal Banarsidass, Delhi, 1965, pp.22. For Personal & Private Use Only

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Vol. XXXVI, 2013 zAkuntala kI prAkRtavivRti evaM prAkRtacchAyAyeM 169 16. kAlidAsa jisa sthala-kAla meM hue ho usa sthala-kAla kI prAkRtabhASA kA viniyoga zAkuntala kI prAkRta-uktioM meM karanA cAhiye-aisA dRSTikoNa isa lie sarvasammata nahIM hogA ki kAlidAsa kA janma samaya evaM janma-sthala donoM hI adyAvadhi vivAdAspada rahe hai| saMdarbha sUci 1. Descriptive Catalogue of Sanskrit Manuscripts in the library, (Vol-5). (1951), Chenni: Adyar Library. 2. R. Nambiyar (1999). An Alphabetical list of MSS in the Oriental Institute, (Vol.2). Vadodara : M. S. University of Baroda. 3. V. Raghavan (1954), New Catalogus Catalogrum (Vol. 1 to 13). Chennai:University of Madras. 4. bharatamuni (1980), nATyazAstram / saMpAdaka - baladeva upAdhyAya, vArANasI : caukhambA orienTAliyA. 5. rAghavabhaTTa (2006), abhijJAnazAkuntalam, dillI : rASTrIya saMskRta saMsthAna. 6. hemacandra (1994). prAkRta-vyAkaraNam, amadAvAda : bhadraMkara prakAzana. ** * For Personal & Private Use Only

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jJAna-jJeya mImAMsA - jainadarzana kA vaiziSTya alpanA jaina 1. prastAvanA jainadarzana meM mAnya jJAna-jJeya mImAMsA vizva meM vidyamAna jar3a cetanAtmaka padArthoM kI svataMtratA ko apane nUtana svarUpa meM prastuta karatI hai| sAmAnyataH dArzanika ciMtana meM yaha mAnA jAtA hai ki koI bhI vastu pUrNa athavA carama svataMtratA taba hI prApta karatI hai jaba usameM astitvAtmaka, kriyAtmaka va jJAnAtmaka svataMtratA ho / astitvAtmaka va kriyAtmaka svataMtratA prAyaH samasta jar3a-cetana vastuoM meM svIkAra kara lI jAtI hai, kintu jaba jJAnAtmaka svataMtratA kI bAta uThatI hai to vaha kevala cetana jagat taka hI sImita raha jAtI hai| dArzanika jagat meM jJAnAtmaka svataMtratA vaisI sattA para lAgU kI jA sakatI hai jo svayaM prakAza athavA svasaMvedya ho / isa dRSTi se saMsAra kI vastuoM ko tIna bhAgoM meM bAMTA jA sakatA hai| pahale varga meM jar3a padArtha jo apane jJAna ke lie jJAtA para nirbhara karate haiN| dUsare varga meM cetana padArtha ko rakhA jA sakatA hai jo dUsare ko jAnane ke sAtha-sAtha svayaM ke jJAna se bhI yukta hote haiM / eka tIsarA varga svayaM prakAza tattva kA ho sakatA hai udAharaNArtha - advaita vedAnta kA AtmA aura bauddha darzana meM vijJAna aisA hI tatva hai / aba yadi jainadarzana kI dRzTi se jJAnAtmaka svataMtratA para vicAra kiyA jAye to cetana dravyoM ko to jJAnAtmaka svataMtratA pradAna kI jA sakatI hai, kyoMki unheM sva-para prakAzaka mAnA gayA hai, parantu jar3a vastuoM meM aisI svataMtratA saMbhava hotI nahIM dikhAI detI hai, parantu jainadarzana kI yahA~ eka apUrva viziSTatA dRSTi gocara hotI hai vaha yaha hai ki vaha vastumAtra meM 'prameyatva' nAmaka sAmAnya guNa kI sattA ko svIkAra karatA hai / prameyatva guNa ke kAraNa hI acetana vastuoM meM bhI jJAnAtmaka svataMtratA nihita ho jAtI hai / vaha isa prakAra hai ki acetana vastuyeM yadyapi svayaM prakAzamAna nahIM hotI lekina ve kisI cetana tatva ke kAraNa bhI prakAzita nahIM hotI haiM / yadi unameM antarnihita prameyatva yA jJeyatva guNa ko svIkAra na kiyA jAye to cetana tatva kI vidyamAnatA meM bhI ve prakAzita nahIM ho sakatI haiM ataH vastumAtra meM jJeya banane kI jo sAmarthya hai vahI unakI jJAnAtmaka svataMtratA hai ataH vizva kI samasta jar3a-cetanAtmaka vastuyeM apanI svasAmarthya se prakAzamAna hotI hai yA prakAzita karatI haiM unakI sattA anya kisI ke jJAna para nirbhara nahIM hai / yahA~ para hama ukta viSaya ke sambandha meM vistAra pUrvaka vicAra kareMgeM : vizva meM vidyamAna cha: dravyoM meM se eka jIva dravya ko chor3akara zeSa pAMca dravya acetana arthAt For Personal & Private Use Only

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Vol. XXXVI, 2013 jJAna- jJeya mImAMsA - jainadarzana kA vaiziSTya ajIva hai| jIva dravya meM pAyA jAnevAlA 'jJAnaguNa' usakI aisI vizeSatA hai jo use anya dravyoM tathA apane meM hI pAye jAnevAle anya guNoM se use pRthak siddha karatA hai I loka meM bhI kisI eka vizeSatA kI apekSA se kisI vyakti ko sambodhita karane kI paddhati hai jo usake sampUrNa vyaktitva kA pratinidhitva kara ske| jaise - kisI vyakti ko nyAyAdhIza ke nAma se sambodhita karate haiM / nyAyAdhIzatva usakI aisI vizeSatA hai jisase vaha saba manuSyoM se bhinna pahacAnA jAtA hai, yadyapi usameM anya sAmAnya manuSyoM jaisI vyaktigata apanI aneka vizeSatAyeM bhI hai vaha kevala nyAyAdhIza hI nahIM hai, kintu nyAyAdhIza saMjJA meM usakA sampUrNa sAmAnya vizeSa hI hai, kintu usake binA jIva ko pahacAnA hI nahIM jA sakatA hai| jJAna kA vyApAra pragaTa anubhava meM AtA hai / jJAna na kevala AtmA varan jagat 'astitva kI siddhi jJAna hI karatA hai| jJAna hI AtmA kA sarvasva hai usake binA vizva meM AtmasaMjJaka kisI cetana tatva kI kalpanA hI vyartha hai isI kAraNa AcArya kundakunda ne samayasAra meM AtmA ko 'jJAna mAtra' hI kahA hai / 2. jJAna kA svarUpa : jJAna kA svabhAva arthAt vastu kA sarvAMga pratibhAsana karanA hai, kyoMki svabhAva asahAya, akRtrima evaM nirapekSa hotA / jJAna bhI jagat se pUrNa nirapekSa hotA hai| jJAna bhI jagat se pUrNa nirapekSa evaM asahAya rahakara apanA jAnane kA vyApAra karatA rahatA hai apane jAnane ke kArya ke saMpAdana hetu use jagat se kucha bhI AdAna-pradAna nahIM karanA par3atA hai| jJAna kA svabhAva darpaNavata hai jisa prakAra darpaNa ke apane svaccha svabhAva se vastuoM ko pratibimbita karatA hai / darpaNa meM vastuoM ke aneka AkAraprakAra banate va bigar3ate rahate haiM, kintu darpaNa pratyeka parivartana meM aprabhAvita rahatA hai sAtha hI una AkAraprakAroM se darpaNa kI svacchatA ko AMca nahIM AtI hai / udAhaNArtha- darpaNa meM agni pratibimbita hotI hai / kintu agni ke pratibimba se na to darpaNa garmaM hotA hai aura na hI TUTatA haiM kyoMki meM jo agni dikhAI detA hai vaha darpaNa kI svacchatA ke kAraNa pratibimbita hotI hai athavA darpaNa ke apane prakAzatva svabhAva ke kAraNa dikhAI detA hai / darpaNa meM pratibimbita agni kI racanA ke niyAmaka upAdAna darpaNa ke apane svataMtra hai| vastutaH darpaNa ke svaccha svabhAva meM yadi agnyAkAra pariNamana kI bhAkti kI yogyatA na ho to sArA vizva milakara bhI use agnyAkAra nahIM kara sakatA aura yadi svayaM darpaNa meM agnyAkAra hone kI bhakti va yogyatA hai to phira use agni kI kyA apekSA hai / 171 uktaM ca 'jo bhAkti hai use bhakti nahIM dI sakatI aura jo bhAktimaya hai use apanI bhakti ke prayoga meM kisI kI apekSA nahIM hotii| yadi darpaNa meM pratibimbita agni kA kAraNa bAhya agni hai to pASANa meM bhI agni pratibimbita honI cAhie, kintu aisA nahIM hotA agni kI racanA kI sampUrNa sAmagrI darpaNa ke apane akSaya koza meM hI par3I hai use kisI se kucha udhAra nahIM lenA par3atA / aise adbhuta hI jJAna kI apanI sva para prakAzaka sAmarthya hai jisake kAraNa jo bAhya jJeya jJAna meM pratibimbita hotA hai vaha svayaM usake prakAzatva sAmarthya ke kAraNa pratibimbita hotA hai jJeya ke kAraNa nahIM / jaise- sUrya jagat ko prakAzita athavA svayaM ko prakAzita kareM donoM avasthAoM meM vaha prakAzamaya hI haiM aura daunoM avasthAyeM eka sAtha hI haiM, usI prakAra jJAna bhI sva va para prakAzaka donoM avasthAoM meM jJAna hI hai / .... For Personal & Private Use Only www.jalnelibrary.org

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172 alpanA jaina SAMBODHI 3. jJeya kA svarUpa - jisa prakAra jJAna (para kI apekSA se rahita) nirapekSa hokara vastu kA avalokana karatA hai, usI prakAra jJeya bhI (jisameM jar3a va cetana samasta vastuyeM sammilita hai) apane meM nihita prameyatva guNa kI bhAkti ke kAraNa arthAt jJAna kA jJeya banane kI sAmarthya ke kAraNa sahaja hI jJAna kA viSaya bana jAtA hai| ataH jJeya svayaM apanI bhAkti sAmarthya ke jJAna kA viSaya banatA hai use apane kA avalokana karAne (janAne) ke lie jJAna kI AvazyakatA nahIM / isa prakAra jar3a jJeya vastuyeM bhI apanI prameyatva bhAkti kI dhAraka hone ke kAraNa saraja hI jJAna viSaya banatI hai| ata: acetana vastuyeM bhI pUrNa svAdhIna evaM svataMtra hai / jar3a vastu meM jJAna meM jhalakane kI sAmarthya hai aura jJAna meM unheM jhalakAne kI svataMtra sAmarthya haiM / aisI vastu kI adbhuta va svataMtra vyavasthA hai| 4. jJAna va jJeya meM anvayavyatireka sambandha kA abhAva - jainadarzana jJAna va jJeya meM anvayavyatireka sambandha kA niSedha karatA hai, kyoMki usakI mAnyatA hai ki yaha AvazyakatA nahIM haiM jJeya ke hone para hI jJAna ho aura jJeya ke abhAva meM jJAna na ho / evaM jJeya jaisA jJAna ho yaha bhI jarUrI na hai| AcArya mANikyanaMdI ne isa sambandha kA niSedha karate hue yukti dI hai ki - "padArtha aura prakAza jJAna ke kAraNa nahIM, kyoMki jJAna kA padArtha aura prakAza ke sAtha anvaya vyatireka rUpa saMbaMdha kA abhAva hai| jaise koSa arthAt bAloM meM bhrama se hone vAle macchara jJAna ke sAtha tathA naktaMcara arthAt rAtri meM calane vAle ullU Adi ko rAtri meM hone vAle jJAna ke sAtha dekhA jAtA hai arthAt kisI puruSa ke ur3ate huye keSoM (bAloM) meM macchara kA bhrama evaM ullU ko aMdhakAra meM bhI dikhAI denA yaha batalAtA hai ki padArtha va prakAza jJAna ke kAraNa nahIM hai / " padArtha aura prakAza jJAna ke viSaya hai, jo viSaya hotA hai, vaha padArtha ko utpanna nahIM karatA, balki jJAna ke dvArA jAnA jAtA hai| yadi jJeya ke kAraNa jJAna ho to AkAza meM gamana karatA huA havAI jahAja evaM eyaraporTa para sthita havAI jahAja samAna dikhAI denA cAhie, para aisA nahIM hotA / athavA AkAza meM ur3atI huI pataMga meM kabUtara kA bhrama nahIM honA caahie| isI grantha meM AcArya jJAna kI arthajanyatA aura arthakArakatA kA khaNDana karate hue kahate haiM ki padArtha se utpanna nahIM hokara bhI jJAna padArtha kA prakAraka letA hai dIpaka ke samAna / jaise-dIpaka padArtha kA mAtra prakAzita karatA hai, utpanna nahIM karatA / kahA bhI gayA hai - "AtmA jJAna pramANa hai jJAna jJeya pramANa hai, jJeya lokAloka hai isalie jJAna sarvagata hai - sarvavyApaka hai|" AcArya amRtacandra pravacanasAra kI tatvapradIpikA TIkA meM atyaMta sarala va sundara tarIke se pragaTa karate haiM ki "AtmA(jJAna) aura padArtha svalakSaNabhUta prathkatva (pRthak - pRthak) hone ke kAraNa eka dUsare meM nahIM vartate, parantu unameM mAtra netra aura rUpI padArtha kI bhAMti jJAna-jJeya svabhAva sambandha hone se eka dUsare meM pravRtti pAyI jAtI hai jaise-netra aura usake viSayabhUta rUpI padArtha paraspara praveza kiye binA hI jJeyAkAroM ko grahaNa aura samarpaNa karane ke svabhAva vAle haiM usI prakAra AtmA aura padArtha eka-dUsare meM praviSTa hue binA hI samasta jJeyAkAroM ke grahaNa aura samarpaNa ke svabhAva vAle haiN|" For Personal & Private Use Only

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Vol. XXXVI, 2013 jJAna-jJeya mImAMsA - jainadarzana kA vaiziSTaya 173 jisa prakAra A~kha rUpavAna padArthoM meM praveza nahIM karatI aura rUpI padArtha A~kha meM praveza nahIM karate to bhI A~kha rUpI padArtha ke jJeyoMkAroM ko jAnane ke svabhAva vAlI hai aura rUpI padArtha svayaM jAnane meM Ane ke svabhAva vAle haiM usI prakAra AtmA samasta jJeyAkAroM ko jAnane ke svabhAva vAlA hai / aisI jJAna kI adbhuta sAmarthya hai| isI prakAra kA bhAva AcArya kundakunda ne samayasAra meM vyakta kiyA hai : "jJAna netra kI bhAMti akAraka va avedaka hI hai / yaha netra kI bhAMti mAtra dekhatA jAnatA hai / arthAt usakA jJeya kA kartA bhoktA nahIM hai|" isa sandarbha meM aisA tarka prastuta kiyA jA sakatA hai ki yadi bAhya agni darpaNa kI agni kA kAraNa nahIM hai aura darpaNa meM usa samaya agnyAkAra pariNamana kI yogyatA hai to phira agni na ho taba bhI darpaNa ko agni ko pratibimbita karanA cAhie / athavA agni kI samakSatA meM bhI darpaNa meM agni pratibhAsita na hokara kucha anya pratibhAsita honA caahie| yaha vicitra tarka hai, yaha to darpaNa meM pratibimbita na ho to hama darpaNa kisa vastu ko kaheMge / punaH yadi agni ke abhAva meM bhI darpaNa meM agni pratibimbita ho athavA agni kI samakSatA meM darpaNa meM agni ke sthAna para vaha pratibimbita na ho to darpaNa kI pramANikatA hI kyA raha jAegI.? ata: agni kA bhI honA aura darpaNa meM bhI sAMgopAga pratibimbita honA yahI vastu sthiti hai / isameM paraspara yA sApekSatA ke lie kiciMta mAtra avakAza nahIM hai isa prakAra darpaNa aura usakA agnyAkAra agni se sarvathA pRthak tathA nilipta hI raha jAtA hai / 5. jJAna kA tat-atat svabhAva : darpaNa ke samAna jJAna bhI jJeya se atyaMta nirapekSa rahakara apane jJeyAkAra (jJAnAkAra arthAt jJeya ke AkAra jaisI apanI jJAna kI racanA) kA utpAda-vyaya karatA hai / jJAna meM jJeya ke isa abhAva ko jJAna kA atat svabhAva kahate haiN| aura unake jJeyoM ke AkAra pAriNamita hokara bhI pratyeka jJeyAkAra meM - jJAnatva kI dhArAvAhikatA kabhI bhaMga nahIM hotii| arthAta jJAna ke pratyeka jJeyAkAra meM jJAna sAmAnya kA anvaya akhaNDa tathA aparivartita hai| jJAna ke pratyeka jJeyAkAra meM jJAna kI pratidhvanita hotA haiM ise Agama meM jJAna kA taMt svabhAva kahA jAtA hai / / __ anaMta lokAloka rUpa citra vicitra jJeyAkAroM ko niyata samaya meM utpAdana karane meM jJAna svataMtra . . hai isameM ise lokAloka kI koI apekSA nahIM / na hI loka se use kucha lenA par3atA hai aura na kucha -denA par3atA hai / jJAna meM jo lokAloka pratibimbita hotA hai / jJAna ke usa jJeya jaise AkAra kI racanA jJAna kI utpAdana sAmagrI se hotI hai / lokAloka rUpa nimitta kI usameM raMca mAtra AvazyakatA nahIM hai| jaba yaha kahA jAtA hai ki jJAna lokAloka ko jAnatA hai yaha kathana vyavahAranaya kA hai ataH vyavahAra rUpa jJAna se apane jJeyAkAroM ko hI jAnatA hai nizcaya se apane ko hI jAnatA hai yahI pariniSThata kathana hai, kahA bhI hai : sakala jJeya jJAyaka tadapi nijAnaMda rasa lIna / 11 For Personal & Private Use Only

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174 alpanA jaina SAMBODHI arthAt kevalajJAna meM sArA vizva jhalakane para bhI AtmA apane jJAna kA hI vedana karatA hai| isalie yaha kahA jAtA hai : vyavahAra se prabhu kevalI saba jAnate arU dekhate / nizcayanayAtmaka dvAra se nija Atma ko prabhu pekhate / 12 arthAt 'vyavahAra naya kevalI bhagavAna lokAloka ko jAnate hai evaM nizcayanaya se kevala apanI AtmA ko jAnate hai| jainadarzana kartA-karma ke abhedatva ko svIkAra karatA hai / vaha eka hI vastu meM kartA-karma sambandha ko svIkRta karatA hai / do vastuoM ke madhya kartA - karma kA abhedatva use svIkRta nahIM hai / 13 jJAna evaM jJeya bhI kartA-karma kA ananyatva hai, bheda nahIM / isa tathya kA AcArya amRtacaMd kRta 'samayasAra'kI AtmakhyAti TIkA meM dRSTAnta ke dvArA spaSTa kiyA hai - "jaise dAhma jalane yogya padArtha ke AkAra kI hone se agni ko dahana kahate haiM tadApi usameM dAhma kRta azuddhatA nahIM hotI, usI prakAra jJeyAkAra hone se usa jJAna kI 'jJAyakatA' prasiddha hai| tathApi usameM jJeyakata azaddhatA nahIM hai, kyoMki jJeyAkAra avasthA meM jo jJAyaka rUpa se jJAta haA hai vaha svarUpa prakAzana kI avasthA meM bhI dIpaka kI bhAMti kartAkarma kA anyatva(ekatA) hone se jJAyaka hI hai svayaM jAnanevAlA hai isalie svayaMkartA aura apane ko jAnA isalie svayaM hI karma hai| - dIpaka ghaTapaTAdiko prakAzita karane kI avasthA meM bhI dIpaka hai aura apane ko apanI jyoti rUpa zikhA ko prakAzita karane kI avasthA meM bhI dIpaka hI hai, anya kucha nahIM, usI prakAra jJAyaka ko bhI samajhanA cAhie / jJAna bhI para padArthoM ko prakAzita karane kI avasthA meM jJAna hI hai svayaM ko prakAzita karane kI avasthA meM jJAna hI haiM aisI jJAna-jJeya kI abhedatA hai / 14 pUrvAkta gAthA ke bhAva spaSTIkaraNa karate hue AcArya Age kahate hai ki AtmA ko jJAyaka nAma bhI jJeya ko jAnane se diyA jAtA hai, kyoMki jJeya kA pratibimba jhalakatA hai taba jJAna meM vaisA hI anubhava hotA hai tathApi usameM jJeyakRta azuddhatA nahIM hai, kyoMki jaisA jJeya jJAna meM pratibhAsita huA hai vaha jJeya kA anubhava na hokara jJAyaka kA anubhava hone se jJAyaka hI hai| yaha jo jAnane vAlA hai so meM hI hU~, anya koI nahIM aisA apane abheda rUpa anubhava karatA hai taba isa jAnane rUpa kriyA kA kartA svayaM hI hai, jise jAnA vaha karma bhI svayaM hI hai yaha nizacayanaya ko asatyArtha kahane se yaha nahIM samajhanA cAhie ki AkAza ke phUla kI bhAMti vastudharma sarvathA hI nahIM hai aisA sarvathA ekAnta mAnanA mithyAtva hai| isI prakAra jJAna meM koI jJeya athavA ghaTa pratibimbita hotA hai to jJAna ghaTAkAra to apanI niyata bhAkti se apane niyata samaya meM utpanna huA hai, miTTI kA ghaTa to pahale se vidyamAna thA, kintu jJAna kA ghaTa pahale nahIM thA / jJAna ne apane kramabaddha pravAha meM apanA ghaTa aba banAyA hai aura usa ghaTAkAra kI racanA meM jJAna ne miTTI ke ghaTa kA anukaraNa nahIM kiyA hai| jJAna meM ghaTAkara kI racanA, jJAna ke anAdi For Personal & Private Use Only

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Vol. XXXVI, 2013 jJAna- jJeya mImAMsA - jainadarzana kA vaiziSTya anaMta pravAha krama meM niyama kSaNa meM huI haiN| jJAna ke sAmane ghar3A hai, ataeva ghaTa hI pratibimbita huA yaha bAta tarka aura siddhAnta kI kasauTI para bhI siddha nahIM hotI / yadi use siddhAntaH svIkAra kara liyA jAya to lokaloka to sadA vidyamAna hai kevalajJAna kyoM nahIM hotA ? punaH yadi padArtha jJAna kA kAraNa ho to phira sIpa ke darzana meM cAMdI kI bhrAMnti kyoM ho jAtI hai athavA vastu ke na hote hue bhI koza meM macchara kA jJAna kaise ho jAtA hai tathA bhUta aura bhaviSya kI paryAyeM to vartamAna meM vidyamAna nahIM hai unakA jJAna kaise ho jAtA hai | ataH jJeya se jJAna kI sarvAMgaNa nirapekSatA nirvivAda hai / 15 eka jJeya padArtha ko dekhakara jIvoM ke bhAva bhinna-bhinna hote haiM yadi jJeya padArtha se jJAna hotA to sabhI ke eka se bhAva hone cAhie, kintu aisA nahIM hotA / isa bAta ko eka udAharaNa dvArA samajhA jA sakatA hai - rAste meM marI par3I huI eka vezyA ko sAdhu, yuvaka cora evaM kuttA dekhatA hai / sAdhu ko use dekhakara vicAra AtA hai ki isa vezyA meM apanA jIvana dharma meM na lagAkara viSaya bhogoM meM vyartha hI gaMvA diyA | yuvaka vezyA ko dekhakara vicAratA hai ki vaha kitanI khUbasUrata hai yadi pahale patA hotA to vaha usake pAsa jarUra jAtA / cora ko usake AbhUSaNoM ko dekhakara vicAra AtA hai yadi saba cale jAte to maiM jhaTa se usake AbhUSaNa utAra letA / kuttA use mRtaka jAnakara vicAra karatA hai ki kaise maukA mile maiM usake mAMsa kA bhakSaNa kara lUM / isa udAharaNa se yaha spaSTa hotA hai ki jJeya se jJAna nahIM varan jJAna svataH apanI yogyatA se apane hI svakAla meM hotA hai jJeya kI kisI prakAra kI parAdhInatA use nahIM hai / bhajana meM bhI yahI bAta kahI gayI hai| jo jJAna jAnatA hai vaha jJAna kI hI racanA | vaha jJAna se nirmita hai saba jJAna- jJAna dikhatA // 175 'uparokta tathyoM se yaha spaSTa karane kA prayAsa yaha hai ki jJAna sada, ahetuka, nirapekSa hotA hai usakI svataMtra sattA hai usakI sattA jJeyoM ke AdhIna nahIM hai, parantu isase yaha artha nahIM nikAlanA cAhie ki jainadarzana bauddhauM kI bhAMti bAhya vastu athavA jJeya padArthoM kI sattA ko svIkRta nahIM karatA / vaha unakI sattA ko svIkRta karate hue jJeya ko jJAna kA kartA asvIkRta karatA hai / 6. jJAna - jJeya svabhAva ko samajhane jJAna se jIvana meM lAbha jJeya svabhAva ko samajhane ke pazcAt jJAna kI adbhuta sAmarthya kA jJAna hotA hai ki jJAna apane meM tanmaya rahakara parapadArthoM ko atanmayapa jAnatA hai, usameM praviSTa nahIM hotA / svayaM jJeya bhI usameM praviSTa nahIM hote / donoM kI sattA bhinna evaM pUrNataH svataMtra hai / jJAna kI usa jJeyAkAra paNimana rUpa avasthA meM svayaM ko mAtra jJAnarUpa anubhava karanA sukhazAMti prApti kA mArga hai yaha svataMtratA kI carama avasthA hai ise jIvana meM apanAne se harza - viSAda iSTaaniSTa, kartattva - mamatva kI dukha rUpa buddhi / soca kA abhAva ho jAtA hai / jainadarzana do padArthoM/dravyoM ke bIca mAtra nimitta-naimittika sambandha ko svIkRta karatA hai, evaM kartA-karma sambandha ko asvIkRta karatA For Personal & Private Use Only -

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176 alpanA jaina SAMBODHI hai pUrva meM jo darpaNa kA udAharaNa diyA hai aura yaha kahA ki darpaNa meM jo agni pratibimbita hI rahI hai vaha svayaM usakI upAdAnagata yogyatA se nirmita hai, usameM agni nimitta mAtra hai, vaha kartA nahIM / isI prakAra jJAna kA svabhAva bhI sva-para prakAzaka hai / jIva saMsAra avasthA meM karmodaya se baMdhA huA hai evaM puNya-pApa rUpa karmodaya kI avasthA sukha-dukha kA anubhava karatA hai lekina jo uparyukta siddhAnta ko jIvana meM AtmasAta kara letA hai vaha karmodaya kI avasthA meM sukha-dukha kA vedana na karake apane ko jJAna-mAtra AtmA kA anubhava karatA hai, kyoMki jJAna meM jhalakate hue jJeya padArthoM se jur3anA athavA usase bhinna anubhava karanA jIva kI sva-svataMtratA hai| usameM jJeya nimitta mAtra hai kartA nahIM / jIvana ke hara prasaMga meM aisA vicAra kiyA jA sakatA hai ki deha strI putrAdi dhana-dhAnya, makAna-dukAna, ghor3A-gAr3I se saba jJAna ke jJeya mAtra hai unameM sukha-dukha kI kalpanA jIva svayaM kI mithyA buddhi hai / jJeya sukha athavA dukha kA kAraNa nahIM aisA mAnane se jIvana meM mAnasika zAMti, samatvabhAva, samaratA kA udbhava hotA hai.| isa bhAva ko jaina bhajana meM bhI vyakta kiyA gayA hai - jJAna kA jJeya banAte calo, samatA kA bhAva bar3hAte clo| mAraga meM Aye jo saMkalpa-vikalpa, sabakI hI para meM khapAte clo| AcArya amRtacandra ne kI 15vIM gAthA kI 'AtmakhyAti' TIkA meM jJAnI va ajJAnI jIva kI isa siddhAnta sambandhI mAnyatA kA udAharaNa sahita citrAMkana karate hue kahA hai ki - "jJAna kI anubhUti hI AtmA kI anubhUti hai| sAmAnya jJAna ke avirbhAva (pragaTapana) aura vizeSa jJeyAkAra jJAna ke tirobhAva(AcchAdana) se jaba jJAnamAtra kA anubhava kiyA jAtA hai taba jJAna pragaTa anubhava meM AtA hai, tadApi jo ajJAnI hai, jJeyoM meM Asakta hai unheM vaha svAda meM nahIM AtA / vaha pragaTa dRSTAnta dvArA batalAte haiN| jaise-aneka prakAra ke zAkAhArI bhojanoM ke sambandha se utpanna sAmAnya lavaNa ke tirobhAva aura viSeza lavaNa ke avirbhAva se anubhava meM Ane vAlA jo (sAmAnya kA tirobhAva aura svAdabheda se bhedarUpa vizeSa rUpa) lavaNa hai usakA svAda nahIM AtA / aura jo jJAnI hai, jJeyoM meM Asakta nahIM hai, ve jJeyoM se bhinna ekAkAra jJAna kA hI AsvAda lete haiM, jaise bhAkoM se bhinna-namaka kI AtmA hai so jJAna hai"|8 yahA~ para AcArya ne bhAka mizrita lavaNa kA dRSTAnta dete hue apanI bAta spaSTa kI hai ki bhAka tathA svAda AtA hai kintu jJAnI ko sadA hI jJAna sAmAnya kI smRti haiM / merA jJAna jvara tathA dehAkAra pariNamita hone para bhI maiM deha tathA jvara se bhinna jJAna hI hU~ jJAna ko deha nahIM aura kabhI jvara car3hatA hI nahIM / ataH jJAna ke jvarAkara aura dehAkAra pariNAma bhI jJAnI mAtra jJAna kI anubhUti hai / isameM yaha tarka apekSita nahIM hai ki yadi niraMtara jJAna sAmAnya kI dRSTi rahe to phira jJAna kI anubhUti hai| isameM yaha tarka apekSita nahIM hai ki yadi niraMtara jJAna sAmAnya kI dRSTi rahe to phira jJAna ke viSezoM kA kyA prabaMdha ke hI ve jJAna meM jhalakate rahate haiN| isa prakAra spaSTa hai ki jJAnI ajJAnI kI mAnyatA meM bheda hone se jJAnI bhAMti samarasatA kA anubhava karatA hai evaM ajJAnI AkulatA vyAkulatA vedana karatA hai| For Personal & Private Use Only

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Vol. XXXVI, 2013 7. jJAna- jJeya mImAMsA kA sAra : sArA jagata jJAna kA jJeya hone para bhI jJAna meM usakA praveza na hone se asIma bhAMti kA anubhava hotA hai| 1. 2. 3. 4. jJAnajJeya mImAMsA jainadarzana kA vaiziSTya jIva jJAna svabhAvI hai jJAna kA svabhAva sva para prakAzaka hotA hai / svabhAva paranirapekSa, asahAya hone se jJAna ko apane jAnane rUpa vyavasAya karane meM para kI jJeya kI kicita mAjJa apekSA nahIM hotii| isase jJAna kI carama svataMtratA kA bodha hotA hai| jIva se bhinna para vastuoM meM prameyatva guNa hone ke kAraNa jJAna ke jJeya banane kI sAmarthya se yukta hote haiM / isase jJeya kI svAdhInatA ko bodha hotA hai / jJAna jar3a ko jAnane se jar3a rUpa nahIM hotA tathA apane anaMta guNoM ko jAnane se anaMtaguNa rUpa nahIM hotaa| jJAna to sadAkAla jJAnarUpa rahatA hai, aisA jAnane se nirbhayatA kA bhAva jAgRta hotA hai / 8. upasaMhAra : uparokta sampUrNa vivecana se yaha spaSTa ho jAtA hai ki jJAnamayI vastu tathA jJeyarUpa vastu donoM apaneapane meM apanI svarUpa sampadA se paripUrNa hone ke kAraNa paraspara eka dUsare ke AdhIna nahIM hai / ve eka dUsare se kisI prakAra parataMtra nahIM hai| isa prakAra jJAna va jJeyamayI samasta vastuoM ko unakI svazaktiyA~ unheM para se nirapekSa va svabhAva se sahaja sampanna rakhatI haiM isa kAraNa para ke hastakSepa ko koI vikalpa paidA hone kI guMjAIza nahIM rhtii| isa prakAra yaha jJAna jJeya mImAMsA vastu kI astittvAtmaka, kriyAtmaka - evaM jJAnAtmaka svataMtratA kA udghoSaNA karatA huA akRta viSayavyavasthA meM apanI sammati detA huA 'zobhAyamAna hotA hai| 177 sandarbha sUcI 1. prameyatva jisa bhAkti ke kAraNa dravya kisI na kisI jJAna kA viSaya ho use prameyatva guNa kahate haiN| (a) laghu jaina siddhAnta pravezikA pra naM. 26, pR. 6. (b) dravya svabhAva prakAzaka cakra gAthA 12 kA viSezArtha pR. 7. 2. samayasAra kalaza AcArya amRtacandra, kalaza 62. 3. caitanya bihAra jugala kizorajI 'yugala' pR.43, akhila bhAratIya jaina yuvA phaiDarezana koTA (rAja.) prathama 'saMskaraNa' 2002 - 4. samayasAra gAthA 116 120 kI AtmakhyAti TIkA pR. 196. 5. parIkSAmukha sUtra A. mANikyanaMdI, adhyAya 2, sUtra 71 6. vahI, adhyAya- 2, sUtra - 8 -- For Personal & Private Use Only .

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178 alpanA jaina SAMBODHI 7. pravacanasAra-AcArya kundakunda, gAthA-23 8. vahIM, tattvapradIpikA, gAthA 28 kI TIkA .9.. samayasAra, gAthA 320. 10. caitanya bihAra, pR. 45 11. jinendra arcanA - pR. 57, paM.ToDaramala smAraka TrasTa jayapura, saMskaraNa vIsavAM, 1999. 12. niyamasAra - A. kundakunda, gAthA-159. 13. samayasAra kalaza-kalaza 200. 14. samayasAra - gAthA 6, A.amRtacandra kRta AtmakhyAti TIkA. 15. caitanya bihAra, pR. 46 16. nimitta-naimittika sambandha -jo padArtha svayaM kAryarUpa pariNamita na ho parantu kArya kI utpatti meM anukUla hone se jisa para kAraNapane kA Aropa AtA hai use nimittakAraNa kahate haiM / nimitta kI apekSA se jo kArya ho use naimittika kahA jAtA hai| nimitta - naimittika sambandha meM nimitta - naimittika rUpa kArya kA kartA nahIM hotA hai, kyoMki vyApya-vyApaka bhAva ke abhAva meM kartA-karma sambandha ghaTita nahIM hotA hai| (a) samayasAra, gAthA 82 kI AtmakhyAti TIkA. (b) DaoN. uttamacaMdra jaina : A.amRtacandra vyaktitva va kRtitva, pR. 447. , . 17. upAgAnagata yogyatA-jo svayaM kAryarUpa pariNamita ho use upAdAna kAraNa kahate haiM / kAraNa kI kArya ko utpAdana karane kI bhakti kA nAma yogyatA hai|| 18. samayasAra gAthA, 15 kI AtmakhyAti TIkA. For Personal & Private Use Only

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svAtantryottara bhArata meM pANDulipiyoM kA saMgraha evaM sUcIkaraNa vijayazaMkara zukla saMskRta pANDulipiyoM ke saMgraha evaM sUcIkaraNa kI jisa paramparA kA zrIgaNeza lagabhaga cauthI zatAbdI I. pUrva meM huA vaha tIsarI zatAbdI taka Ate-Ate apanA svatantra rUpa banA cukI thI / vikramazilA (10vIM zatAbdI), nAlandA 'cauthI zatAbdI IsvI se bArahavIM zatAbdI IsvI' ke pustakAlaya ke tInoM pramANa jise hama ratnasAgara, ratnodadhi evaM ratnaraJjaka ke nAma se jAnate haiM, pUrI taraha se pratiSThita ho cuke the / itsiMga ke yAtrA vRttAnta se hameM isa viSaya para rocaka sAmagrI prApta hotI hai| isI krama meM hameM aneka pustakAlayoM kA paricaya prApta hotA hai, jinameM chaThIM zatAbdI meM odantapura (bihAra); pazcima baMgAla meM somapura, gujarAta meM vallabhI tathA madhyakAla meM jagadUla evaM gAjIkhAna pustakAlaya jise bAbara evaM humAyU~ ke dvArA samRddha kiyA gayA tathA bAda meM akabara ne jise lagabhaga 14 hajAra pANDulipiyoM ke saMgraha ke rUpa meM vistArita kiyA / kAlakrama se jahA~gIra evaM auraMgajeba ke samaya taka isameM vRddhi hotI rahI / bIjApura ke alI adilazAha ne bhI isa kArya ke liye alaga se prayAsa kiye / itihAsa ke patroM meM aisI bahuta sI sUcanAyeM hameM mila jAyeMgI jahA~ aneka saMgrahoM kI jAnakArI hai lekina kadAcit inakI sUcI hameM nahIM prApta hotI hai| ina saMgrahoM se alaga hokara jo pANDulipiyA~ upahAra svarUpa dUsarI jagaha sthAnAntarita huI usakA bhI paricaya kisI .na kisI rUpa meM hameM prApta ho jAtA hai / jaise nAlandA ke saMgraha meM upalabdha aneka granthoM kA anuvAda cInI evaM tibbatI bhASA meM milatA hai / isa taraha madhyakAla meM kaI granthoM kA saMskRta bhASA se fArasI meM anuvAda huA rAmAyaNa evaM mahAbhArata jisake pramukha udAharaNa haiM / mahAbhArata jise fArasI meM rajmanAmA ke nAma se prasiddhi milI, kI pANDulipiyA~ jayapura ke siTI pailesa saMgrahAlaya meM tathA rASTrIya saMgrahAlaya, naI dillI meM dekhI jA sakatI haiM / sUcIkaraNa ke itihAsa ke krama meM jaisA ki maine isa lekha ke prathama bhAga meM carcA kI hai ki madhyakAla meM eka ora 'bRhaTTippaNikA' (gujarAta meM prApta) tathA dUsarI ora sarvavidyAnidhAna kavIndrAcArya kI sUcI (kAzI meM prApta) vizeSa ullekhanIya haiM / yadi hama madhyakAla ke TIkAkAroM kI TIkAoM para dRSTi DAleM to patA lagatA hai ki prAya: TIkAkAra, usa grantha se sambandhita pUrvavartI AcAryoM ke mantavya ko jAnane ke liye, unake granthoM ko saMgRhIta evaM adhyayana karane ke uparAnta hI apanI TIkAoM kI upAdeyatA siddha karate haiN| lekina duryogavaza aisI kisI sUcI kI hameM jAnakArI nahIM hai| isakA phala yaha rahA ki bhAratIya manISA kA vistAra usa gati se nahIM huA jaisA ki honA cAhie thA / eka bAta avazya huii| jo saMgraha For Personal & Private Use Only

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180 vijayazaMkara zukla SAMBODHI rAjAoM ke vyaktigata saMgraha athavA unake zAsanAdhikAra meM the, unakA rakha-rakhAva evaM grantha sUcI banAne kA kArya sAmAnya rUpa se cala rahA thA jisake pariNAmasvarUpa bhArata meM kucha aisI saMsthAyeM samRddha huI jo kAlAntara meM bhArata kI pratiSThA kA kAraNa banI inameM vizeSa rUpa se sadara dakSiNa meM kerala vizvavidyAlaya ke antargata oriyaNTala risarca insTITyUTa evaM mainuskripTa lAibrerI, maisUra vizvavidyAlaya ke antargata oriyaNTala risarca insTITyUTa, mahArAjA taaura kA sarasvatI mahala pustakAlaya; pazcima bhArata meM oriyaNTala risarca insTITyUTa, bar3audA tathA rAjasthAna meM jodhapura, jayapura, alavara evaM bIkAnera ke pANDulipi saMgrahAlaya, uttara meM isa samaya taka lAhora prAcya vidyA ke viziSTa adhyayana kendra ke rUpa meM pratiSThita thA / madhyabhArata meM kAzI evaM prayAga tathA pUrvI bhArata meM darabhaMgA, kalakattA tathA bhuvanezvara isake kendra the / 1950 taka Ate-Ate pANDulipiyoM ke mahattva evaM inake yogadAna se bauddhika jagat pUrNa rUpa se paricita ho gayA thA lekina jahA~ taka prayAsa kI bAta hai, isake antargata samagra ceSTA na hokara vaiyaktika prayAsa se hI kArya Age bar3ha rahA thA / eka ora isa kSetra meM theyoDera AufaraiSTa ke prayAsa se kaTAlogus kaTAlogorum kA prakAzana huA jisase eka sAtha sATha hajAra pANDulipiyoM kI sUcI sAmane AI / bhAratIya vAGmaya ke saMrakSaNa evaM saMvardhana kI jaba bhI carcA uThegI prophesara AupharaiSTa usameM agraNI nAma hoNge| unake tIsa varSoM ke athaka parizrama ke bAda 1811 meM kaTAlogus kaTAlogoruma kA prathama bhAga prakAzita huA evaM dvitIya bhAga bAraha varSoM ke bAda prakAzita huA merI dRSTi meM yaha sUcIkaraNa kA prathama pANDulipi mizana thA jo theyoDera AupharaiSTa kI upalabdhiyoM ke rUpa meM dekhA jA sakatA hai| isa kArya kA pariNAma yaha huA ki 1935 meM nyu kaTAlogus kaTAlogorum kA kArya prArambha huA jisake liye madrAsa ke esa. kuppusvAmI zAstrI, pro. sI. kunhana rAjA tathA pro. vI. rAghavan kA smaraNa karanA eka puNya karma kA phala hai / lekina isa yojanA ke vistAra evaM pUrNatA ke liye vaha prayAsa nahIM kiyA gayA jaisA kiyA jAnA cAhie thaa| vastuta: AupharaiSTa ke bAda ise dUsarA bhAratIya pANDulipi sUcIkaraNa mizana kahA jAnA cAhie kyoMki taba taka kI prakAzita sabhI sUciyoM ko isa kArya meM sthAna milaa| 1937 se lekara 2001 taka isake solaha khaNDa prakAzita huye the jisameM kevala 'ma' (1-19 bhAga) akSara taka prArambha hone vAlI pANDulipiyoM kA samAveza ho skaa| isI ke sAtha isa yojanA ke vistAra meM gati zithila ho gaI / isake do kAraNa the| prathama yaha ki pichale paiMsaTha varSoM meM pANDulipi saMgraha ke kSetra meM jo svarUpa rAjA rAjendralAla mitra ke samakSa upasthita huA thA vaha kaTAlogus kaTAlogorum ke prakAzana ke bAda hI badala gayA / Azaya yaha hai ki 1877 meM jaba rAjendralAla mitra ne Asiatic Sociery of Bengal ke mAdhyama se bhAratIya pANDulipiyoM ke sUcIkaraNa kA kArya prArambha kiyA to unakI dRSTi se lagabhaga dasa hajAra pANDulipiyA thI jinameM sabase bar3A saMgraha India House Collection kA thA jisameM usa samaya 4093 pANDulipiyA~ thI tathA theyorDara AupharaiSTa ne nijI saMgraha meM 854 pANDulipiyA~ jise bAda meM pro. eca. eca. vilsana iMglaiNDa le Aye / tAtparya yaha ki rAjA rAjendralAla mitra ne ina upalabdha pANDulipiyoM ko lekara sUcIkaraNa kA jo mAnaka upasthita kiyA usakA nirvAha Age kI pIr3hI ne kiyA hotA to vizva paTala para bhAratIya jJAna evaM paramparA kA citra hI alaga hotA / inhoMne mAtra 87 pANDulipiyoM ko lekara For Personal & Private Use Only

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Vol. XXXVI, 2013 svAtantryottara bhArata meM pANDulipiyoM kA saMgraha evaM sUcIkaraNa 181 jo pahalI vivaraNAtmaka sUcI prastuta kI vastutaH vaha eka eka pANDulipi ke Upara zodhapatra ke samAna hai| isa paramparA evaM mAnaka kA nirvAha Age ke sUcIkAroM ko karanA cAhie thA / unakI sUciyoM kA pariNAma yaha rahA ki bibliyothekA iNDikA granthamAlA ke antargata mahattvapUrNa granthoM kA prakAzana huA / isa paramparA evaM paddhati kA pUrNarUpeNa anukaraNa pUnA ke vidvAnoM ne kiyA aisI sUcI 1916 meM Dekana kAleja ke vidvAnoM ne taiyAra kI thI / isakA pariNAma yaha rahA ki isI taraha kI dUsarI sUcI 22 varSoM ke bAda prakAzita ho sakI jise DaoN. esa. belavalakara ne saMgRhIta kiyA thA / DaoN. pI. ke. goDe tathA DaoN. belavalakara ne sUcInirmANa ke liye jo mAnaka upasthApita kiye vastutaH unhIM ke kAraNa bhaNDArakara oriyaNTala risarca insTITyUTa (bI.o.Ara.AI) kI pratiSThA sampUrNa vizva meM Aja taka phaila rahI hai| lagabhaga aThAraha hajAra pANDulipiyoM ke saMgraha ke sAtha yaha saMsthAna agraNI banA huA hai / kAraNa yahI hai ki yahA~ eka-eka pANDulipi kI vistuta vivaraNAtmaka sUcI upalabdha hai| yaha bhI sahI hai ki isa kArya ko karate huye lagabhaga sau varSa bIta cuke haiM aura sUcInirmANa kA kArya cala rahA hai| dUsarI tarapha aise bhI saMsthAna haiM jinake saMgrahoM meM tIsa hajAra se lekara do lAkha se adhika pANDulipiyA~ haiM (yadyapi inakI saMkhyA bIsa se kama nahIM hai ) lekina inakA upayoga evaM prasiddhi Apake sAmane hai / ___yahA~ taka pahu~cate-pahu~cate bhAratIya vidyA cakravyUha meM phaMsa jAtI hai| vidyA kI jo paramparA zAstraviSayaka antaHsambandha meM nibaddha thI vaha alaga-alaga svarUpa meM paribhASita hone lagI evaM zAstra kI paramparA dUsare ko kama mahattvapUrNa samajhane lagI / phalasvarUpa mUla grantha simaTane lage, bhASA kSetra meM baMdhane lagI evaM granthoM kI upAdeyatA bhI isI sImA kA anukaraNa karane lgii| aise meM AvazyakatA thI kucha aise rASTrIya maJcoM kI jahA~ paramparA bhI ho evaM udAra dRSTikoNa bhI / 1950 ke bAda bhArata sarakAra kI ora se rASTrIya mahattva kI yojanAe~ evaM saMsthAnoM ko sthAna milA jinameM rASTrIya saMskRta vidyApIThoM kI sthApanA ke sAtha-sAtha. saMskata ke rASTIya vizvavidyAlaya jise hama rASTrIya saMskRta saMsthAna ke rUpa 'meM jAnate haiM: kI sthApanA huI jisake Aja samparNa rASTa meM dasa se adhika parisara haiM evaM pacIsa se adhika zodha saMsthAna evaM mahAvidyAlaya haiN| inakI sthApanA ke pIche jisa parokSa uddezya ke sAtha inheM Age bar3hAyA jA rahA thA vaha bhI eka sImita pariveza lekara sthira ho gayA / ina sabhI saMsthAnoM kI sthiti yaha rahI ki ye apane saMgrahoM kI vivaraNAtmaka sUcI bhI nahIM prakAzita kara sake, jabaki gaMgAnAtha jhA ilAhAbAda parisara (rASTrIya saMskRta saMsthAna, mAnita vizvavidyAlaya) ke pAsa pacAsa hajAra se adhika pANDulipiyA haiM / samprati ise saMyoga hI samajhanA cAhie ki rASTrIya saMskRta saMsthAna ko kaI varSoM kI pratIkSA ke bAda prophesara rAdhAvallabha tripAThI ke rUpa meM eka aise mahanIya vyaktitva kA netRtva milA jinake mAnasa meM sampUrNa bhAratIya vidyA kA vahI svarUpa hai jaisA ki maharSi bhAradvAja ke samaya meM zAstrIya paramparA kA thaa| Apane aneka kAryoM ke sAtha-sAtha yaha bhI saMkalpa liyA hai ki sImita samaya meM ilAhAbAda parisara kI samasta pANDulipiyoM kI vivaraNAtmaka sUcI prakAza meM aaegii| prasannatA hai ki vahA~ ke prAcArya, prophesara prakAza pANDeya jo aneka lipiyoM ke jJAtA hone ke sAtha-sAtha sampAdana ke kSetra meM bhI eka pratiSThita vidvAna haiM; ke mArgadarzana meM yaha kArya zIghra sampanna hogA / paccIsa bhAgoM meM vahA~ kI sUcI nirmIyamANa hai| For Personal & Private Use Only

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182 vijayazaMkara zukla SAMBODHI 1980 taka Ate-Ate pANDulipiyoM ke bhAratIya saMgraha ke sAtha-sAtha kaI vaidezika saMgraha bhI sAmane Aye evaM sUciyoM kA prakAzana bhI Age bar3hatA rahA lekina aba AvazyakatA eka aise kendra kI thI jo pANDulipiyoM ke rASTrIya saMgraha ke sAtha-sAtha zAstra viSayaka antaHsambandha ke mahatva ko paribhASita kara sake kyoMki aba taka pANDulipiyA~ jJAna kI vastu ke sAtha-sAtha purAtattva ke rUpa meM paribhASita hone lgiiN| yaha cintana bauddhika cetanA kI koI sAmAnya upaja nahIM ho sakatI thI isake liye AvazyakatA thI eka aisI manISI kI jisake antaHkaraNa meM RSi paramparA, jo eka tarapha Rgvaidika RSiyoM ke hRdaya se gunagunAtI huI mahAbhASyakAra bhagavAna pataJjali ke hRdaya meM praviSTa huI, to dUsarI tarapha zrauta vidyA ke niSNAta AcArya baudhAyana, Apastamba, mAnava aura kAtyAyana Adi ke mAdhyama se Age bar3hatI huI bharatamuni ke liye nATyazAstra kI racanA kA hetu banI to dUsarI ora lagadha evaM AryabhaTa jaise anveSakoM ke liye nakSatra vidyA ko pravartita karane kA pariNAma / yaha vahI samaya thA jaba mataGgamuni jaise AcAryoM ne saMgIta vidyA ko eka nayA AyAma diyA to bhAratIya vAstu eva zilpa kI pratiSThA bhI isI paramparA kI dena thii| inhIM saba ko eka sUtra meM punaHekIkaraNa evaM antaHsambandha kI prakriyA kA sUtrapAta karanA thaa| isake liye AvazyakatA thI eka aise RSikalpa kI jisameM bhAratIya manISA ke Adhunika AlocakoM jaise pro. e. kumArasvAmI, pro. vAsudevazaraNa agravAla, pro. sunItikumAra caTarjI tathA paNDita kSetrezacandra caTopAdhyAya jaise AcAryoM kI jJAna evaM vicAra paramparA kA saMmizraNa ho / yaha sukhada saMyoga hai ki bhArata ko DaoN.(zrImatI) kapilA vAtsyAyana ke rUpa meM eka sArasvata sAdhikA kI upalabdhi huI jinake aba taka kI sArasvata sAdhanA evaM jJAna ke phala ke rUpa meM 'indirA gAMdhI rASTrIya kalA kendra' kI sthApanA, (19 navambara, 1987) ko dekhA jAnA cAhie / indirA gAMdhI rASTrIya kalA kendra kI AtmA kA mUla bindu pANDulipi hai / vizva meM yaha prathama kendra hai jahA~ pANDulipiyoM ko itane vyApaka paridRzya meM dekhA gayA / pANDulipiyoM ke viSaya vaividhya ke bAre meM jo vidvAna jAnate haiM unheM patA hai ki yaha paramparA jitanI zAstrIya hai utanA loka ke AcAra, vicAra evaM vyavahAra se bhI sambandhita hai / isaliye inake adhyayana meM loka kI upAdeyatA ho, sabhI pANDulipi saMgrahAlayoM kI upAdeyatA ho, sabhI pUrvavartI AcAryoM ke vicAra tathA mUlagranthoM kI upasthiti eka sthAna para ho tathA unakA aMkana, vAcana evaM maJcana bhI ho, isa uddezya kI prApti ke liye indirA gAMdhI rASTrIya kalA kendra meM cAra vibhAgoM kI sthApanA huI jinheM hama, kalAkoza, kalAnidhi, janapada-sampadA evaM kalAdarzana ke rUpa meM jAnate haiN| uparyukta uddezya kI prApti ke liye kendra ke cAroM vibhAga eka sUtra meM baMdhakara kAma karane lage aura pariNAma yaha huA ki kapilAjI kA cintana sAkAra hone lagA / eka tarapha do lAkha pacAsa hajAra pANDulipiyoM kI mAikrophilma tathA lagabhaga pacAsa hajAra pANDulipiyoM kI DijiTala pratilipi ke rUpa meM vizAla bhaNDAra saMgRhIta huA, jisake pUraka adhyayana ke liye eka vizAla sandarbha pustakAlaya jisameM abhI taka eka lAkha cAlIsa hajAra pustakeM haiM tathA isI krama meM pANDulipiyoM meM upalabdha pacAsa hajAra citroM kA slAiDa ke rUpa meM saMgraha karake kendra ne kisI bhI vidvAna ke liye eka aise jJAna bhaNDAra kI For Personal & Private Use Only

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Vol. XXXVI, 2013 svAtantryottara bhArata meM pANDulipiyoM kA saMgraha evaM sUcIkaraNa 183 upalabdhi siddha kara dI jo yahA~ AkAra pANDulipiyoM se sambandhita kisI bhI kArya ko pUrNa kara ske| kendra ne kalAkoza vibhAga ke mAdhyama se pANDulipiyoM meM upalabdha prAcIna lipiyoM jaise zAradA, nevArI, grantha, TAkarI Adi ke adhyayana kI yojanA isa taraha se taiyAra kI ki mAtra dasa kAryazAlAoM ke mAdhyama se navayuvaka vidvAnoM kA eka aisA samUha taiyAra ho gayA jo deza meM hI nahIM videzoM meM jAkara hastalekhoM ke lipyantaraNa kArya meM sahAyaka huye tathA samprati suyogya sampAdaka ke rUpa meM jAne jAte haiM / isa kArya yojanA ke sampAdana ke liye paNDita sAtakar3i mukhopAdhyAya jI kA yogadAna sarAhanIya hai| isI krama meM sampAdana ke siddhAntoM ke zikSaNa ke sAtha-sAtha pANDulipiyoM ke AdhAra para granthoM kA sampAdana evaM prakAzana kiyA gayA hai jo pANDulipi ke kSetra meM eka bahuta bar3I upalabdhi hai| sabase prasannatA kI bAta yaha hai ki pANDulipi ke kSetra meM deza ke sarvAdhika khyAti prApta vidvAnoM ne isa kArya meM sahayoga hI nahIM diyA varan svayaM granthoM ko sampAdita karake rASTrIya mahattva kA kArya kiyA hai| yahA~ sva. pro. sI. jI. kAzIkara, sva. pro. premalatA zarmA, sva. pro. mahezvara niyoga, sva. pro. jI. eca. tAralekara evaM sva. pro. eca. jI. rAnADe kA smaraNa sahaja hI ho uThatA hai / samprati pro. Ar. satyanArAyaNa, pro. TI. aina. dharmAdhikArI, pro. pI. pI. ApTe, pro. samIranacandra cakravartI, pro. pI. esa. philiyojA, pro. gayAcaraNa tripAThI, pro. pI. DI. navAThe evaM pro. rAdhezyAma zAstrI jaise zreSTha AcArya sampAdana kArya meM lage huye haiM / kendra kI kalAmUlazAstra granthamAlA tathA kalAtattvakoza bhAratIya vidyA ke kSetra meM eka abhUtapUrva jJAna kI virAsata ke rUpa meM smaraNa kiye jAyeMge / vastuta: yaha rASTra ke liye 1950 ke bAda eka viziSTa ghaTanA hai| vizeSarUpa se maukhika paramparA kI advitIya virAsata Rgveda kI AzvalAyana saMhitA (sampAdaka-pro. vajrabihArI caube) tathA zAMkhAyana rudrAdhyAya (sampAdaka evaM anuvAdaka - DaoN. prakAza pANDeya) kA prakAzana alavara saMgrahAlaya se prApta pANDulipiyoM ke AdhAra para kendra dvArA pahalI bAra kiyA gayA hai| isa taraha se indirA gAMdhI rASTrIya kalA kendra pANDulipiyoM ke saMrakSaNa evaM saMvardhana ke sAtha-sAtha bauddhika saMrakSaNa ke liye kRtasaMkalpa hai| isa kSetra meM isa zatI kI eka mahattvapUrNa upalabdhi ke rUpa meM 2003 meM rASTrIya pANDulipi mizana kI sthApanA ko bhI dekhA jAnA cAhie / prArambhika varSoM meM indirA gA~dhI rASTrIya kalA kendra kI pANDulipiyoM ke sUkSmacitraNa evaM upalabdha sUciyoM ke AdhAra para mizana ne sAr3he sAta lAkha granthoM kI sUcI ke lie DeTA besa taiyAra kiyaa| mizana ne kendra kI DeTAzITa para upalabdha sUcanAoM ko prAmANika mAnakara apanA DeTA baiMka prArambha kiyA / pANDulipi ke kucha aMza sAkSAt upalabdha hone para sUcanAe~ adhika prAmANika ho pAtI haiM / parokSa sUcanAoM kA satyApana sUcI ko prAmANika banAtA hai| punaH 2007 meM eka aise vinabdha vAtAvaraNa meM bhArata sarakAra ne rASTrIya pANDulipi mizana kA dAyitva indirA gA~dhI rASTrIya kalA kendra ko sauMpA jaba usakI samaya sImA samApta ho cukI thii| kendra ne makhya canautI thI - isakI sabhI yojanAoM kI upAdeyaMtA ko pariNAma meM parivartita karanA aura yaha kArya indirA gAndhI rASTrIya kalA kendra ne atyanta tIvratA ke sAtha Age bar3hAyA / mUlabhUta DhA~ce ko . na parivartita karate huye kendra ne pANDulipiyoM ke DeTA baiMka ko tIsa lAkha taka pahu~cAyA tathA bauddhika ke sAmA For Personal & Private Use Only

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184 vijayazaMkara zukla SAMBODHI saMrakSaNa ke antargata pANDulipiyoM ke prakAzana kI yojanA taiyAra kI jisake tattvAvadhAna meM yaha nizcita huA ki bhArata ke vibhinna saMgrahAlayoM meM upalabdha sau zreSThatama pANDulipiyoM kA sampAdana evaM prakAzana mArca 2012 taka pUrNa kiyA jAyegA / isake liye 500 granthoM kI eka sUcI banAne kA kArya prArambha huA / pabhI kArya itanI tejI se Age baDhe ki bhArata sarakAra ko sitambara 2009 meM agale pAMca varSoM ke liye mizana ko Age bar3hAne ke liye anumati denI par3I / isakA zreya kendra ke sadasya saciva pro. jyotIndra jaina evaM samprati kalAnidhi vibhAga ke adhyakSa DaoN. ramezacandra gaur3a ko jAtA hai / kucha hI mAha meM isakI samasta yojanAyeM sucAru rUpa se calane lagI / isa taraha se 1950 ke bAda kA bhArata pANDulipiyoM ke sAtha eka navIna bauddhika cetanA kA sUtrapAta karatA hai jisakI jhalaka hama nimralikhita sUciyoM ke mAdhyama se varSakrama meM dekha sakate haiM : 1951-1957 : trAvaNakora vizvavidyAlaya se trivendram malayAlama granthamAlA saMkhyA-77 meM malayAlama bhASA kI pANDulipiyoM kI eka sUcI pI. ke nArAyaNa pillai ne sampAdita kI jisameM 4374 pANDulipiyoM kI sUcI hai| jaba trAvaNakora vizvavidyAlaya kA nAmakaraNa kerala vizvavidyAlaya huA taba 1957 meM yUnivarsiTI mainiskripTa. lAibrerI, trivendrama kI pANDulipiyoM kA vivaraNa kerala vizvavidyAlayaH-saMskRta granthasUcI zIrSaka se trivendram saMskRta granthamAlA saMkhyA-186 meM eka bhAga prakAzita huaa| usa samaya isakI 28000 hajAra pANDulipiyoM meM se kevala 6079 pANDulipiyoM kI tAlikA krama meM vivaraNAtmaka sUcI prakAzita huI / 1951 : 1951, 1958 evaM 1963 meM kramazaH 181, 251 evaM 251 pANDulipiyoM kI vistRta vivaraNAtmaka sUcI vizvabhAratI gaveSaNA granthamAlA ke antargata zAnti niketana presa, zAnti niketana se prakAzita huii| isake prathama khaNDa puMthI paricaya khaNDa-1 kA sampAdana paJcAnana maNDala ne kiyA thA evaM isakA prakAzana vizvabhAratI granthAlaya kalikAtA se huA / dUsare evaM tIsare bhAga kA saMkalana/sampAdana zrI vidyutaraJjana basu evaM zrI pulina bihArI sena ne kiyA thaa| 1952-1997 : pANDulipiyoM kA zAsakIya saMgraha jo bhaNDArakara oriyaNTala risarca insTITyUTa, puNe meM thA usakI eka sUcI bhAga-18, khaNDa-eka ke antargata vahIM se prakAzita huI jisameM 305 pANDulipiyoM kA vivaraNa hai jo zvetAmbara evaM digambara sampradAya ke dArzanika matoM meM 1954 meM bhAga-12, pArTa-5 jisameM dasa prakAra kI sUciyA~ haiM jo granthakAra, grantha Adi ke anusAra dI gaI haiN| yaha sabhI jaina sAhitya evaM darzana se sambandhita haiM / punaH 1957 meM bhAga-11, khaNDa-eka kA prakAzana huA / isameM bhI jaina sAhitya evaM darzana se sambandhita haiN| puna: 1957 meM bhAga-11, khaNDa-eka kA prakAzana huaa| isameM bhI jaina sAhitya evaM darzana se sambandhita 354 pANDulipiyoM kA vivaraNa hai| isI kA dvitIya For Personal & Private Use Only

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Vol. XXXVI, 2013 svAtantryottara bhArata meM pANDulipiyoM kA saMgraha evaM sUcIkaraNa 185 ___ khaNDa 1962 meM prakAzita huA jisameM zvetAmbara sampradAya se sambandhita 363 pANDulipiyoM kA vivaraNa diyA gayA hai / isake sAtha jo sUcI dI gaI hai vaha atyanta mahattvapUrNa hai| inameM granthanAma, graMtha, lipikAra, devatAoM ke nAma, jainetara sampradAyoM meM upalabdha grantha tathA anya vivaraNa ina sUciyoM ke mAdhyama se prApta hote haiN| 1967 meM bhAga-19 ke prathama khaNDa kA dvitIya upakhaNDa prakAzita huA jo AkhyAna (Narratives) se sambandhita pANDulipiyoM kI sUcI prastuta karatA hai / isake antargata 321 pANDulipiyoM kA vivaraNa hai| 1967 ke bAda lagabhaga dasa varSoM taka bhaNDArakara oriyaNTala risarca insTITyUTa, puNe meM sUcIkaraNa ke prakAzana kA kArya rukA rahA / 1976 meM puna: bhAga-16 ke dvitIya khaNDa kA prakAzana huA jisakA saMkalana haradatta zarmA jI ne kiyA / yaha khaNDa tantra se sambandhita 509 pANDulipiyoM kA vivaraNa prastuta karatA hai / 1977 meM pro. hIrAlAla rasikabhAI kApar3iyA ne bhAga-19 ke dvitIya khaNDa ke upakhaNDa-dvitIya kA saMkalana kiyA jo jaina sAhitya evaM darzana kI 193 pANDulipiyoM kA vivaraNa prastuta karatA hai / ye sabhI pANDulipiyA~ zvetAmbara sAhitya se sambaMdhita haiN| punaH 1987 evaM 1988 meM pro. kApar3iyA ne bhAga-19 ke khaNDa-3 tathA khaNDa-4 ke saMkalana kA kArya pUrNa kiyA / ina donoM bhAgoM meM kramazaH 258 evaM 305 pANDulipiyoM kI vivaraNAtmaka sUcI hai| isa taraha se 1988 taka bhaNDArakara oriyaNTala risarca insTITyUTa meM upalabdha pANDulipiyoM kI vivaraNAtmaka sUcI 19 bhAgoM meM prakAzita huI jisameM kaI bhAgoM ke eka se adhika khaNDa tathA upakhaNDa haiN| jisa taraha se pro. hIrAlAla rasikadAsa kapAr3iyA ne jaina sAhitya evaM darzana kI pANDulipiyoM ke saMkalana kA kArya kiyA ThIka usI taraha pro. sumitrA maMgeza ko ke bAda isa kArya ko DaoN. esa. ke. belavalakara, DaoN. pI. ke. goDe, eca. DI. zarmA tathA DaoN. Ara. ena. dANDekara ne Age bar3hAyA / isa zrRMkhalA meM 1955 meM bhAga-9, khaNDa2 jo vedAnta kI 445 pANDulipiyoM kA vivaraNa prastuta karatA hai tathA 1963 meM isI bhAga ke khaNDa-2 evaM 3 kramazaH 381 evaM 280 pANDulipiyoM ke vivaraNa ke sAtha prakAzita huye / isI varSa 686 pANDulipiyoM ke vivaraNa ke sAtha pro. pI. ke. goDe ne prathama bhAga ke dvitIya khaNDa ko pUrNa kiyA jo upaniSad kI pANDulipiyoM se sambandhita hai| yahA~ kI sUcI nirmANa kI prakriyA meM vilamba cAhe jitanA bhI huA ho lekina siddhAnta meM koI parivartana nahIM kiyA gayA / yahI kAraNa hai ki kucha bhAgoM kA prakAzana bahuta bAda meM huA / isa krama meM 1983 meM dvitIya bhAga kA dvitIya khaNDa prakAzita huA jo vyAkaraNa kI aisI pANDulipiyoM kI sUcanA detA hai jo pANini paramparA se haTakara haiN| ye lagabhaga 303 pANDulipiyA~ kAtantra vyAkaraNa, jainendra vyAkaraNa, hemacandra, For Personal & Private Use Only

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186 vijayazaMkara zukla SAMBODHI bopadeva, sArasvata, prabodhacandrikA, evaM prAkRta vyAkaraNa se sambandhita haiM / isakA prathama khaNDa 1938 meM prakAzita huA thaa| saMsthAna kI samasyAoM ke kAraNa sva. DaoN. zrIpAda kRSNa belavalakara jI ke samaya meM isakA prakAzana nahIM ho skaa| isake anantara prathama bhAga ke tRtIya khaNDa ke saMkalana kA kArya pro. pI. ke. goDe ne pUrNa kiyA jo 1987 meM 1077 pANDulipiyoM ke vivaraNa ke sAtha prakAzita huaa| isameM bhI upaniSadoM kI pANDulipiyA kA vivaraNa hai| tRtIya bhAga ke prathama evaM dvitIya khaNDa kA prakAzana 1990 meM prakAzita huA jisake saMkalana kA kArya DaoN. pI. DI. navAThe ne pUrNa kiyA thA / ina khaNDoM meM kramazaH 238 evaM 321 pANDulipiyoM kI vivaraNAtmaka sUcI hai evaM inake antargata zikSA, prAtizAkhya, nighaNTu, nirukta, chanda evaM jyotiSa kI pANDulipiyoM ko saMkalita kiyA gayA hai| tRtIya bhAga ke dvitIya khaNDa meM 12 vIM zatAbdI ke prasiddha grantha adbhutasAgara kA bhI vivaraNa hai / isa grantha kA saMkalana baMgAla ke rAjA ballAlasena ne prArambha kiyA thA tathA unake putra rAjA lakSmaNasena ne ise pUrNa kiyA / isa grantha meM kaI aise granthoM ke sandarbha haiM jinake kevala nAma kI sUcanA hai| samaya ke antarAla meM aisI bahuta sI jJAna-sampadA vilupta ho gii| punaH 1991 meM pro. navAThe ke dvArA saMkalita tRtIya bhAga ke tRtIya evaM caturtha khaNDa kA prakAzana huA jisake antargata kramaza 325 evaM 441 pANDuliriyoM kI vivaraNAtmaka sUcI prastuta kI gii| ye sabhI pANDulipiyA~ jyotiSa se sambandhita granthoM kI sUcanA detI haiM / 1993 evaM 1994 meM pro. navAThe ne kalpa sUtra kI pANDulipiyoM kA saMkalana caturtha bhAga ke prathama evaM dvitIya khaNDa ke antargata pUrNa kiyaa| ina donoM khaNDoM meM 402 pANDulipiyoM kA vivaraNa hai| 1996 evaM 1997 meM svargIya DaoN. haradatta zarmA ne saptam bhAga ke dvitIya evaM tRtIya khaNDa kA saMkalana kiyA jinameM dharmazAstra se sambandhita 1146 pANDulipiyoM kA vivaraNa diyA gayA hai| bhaNDArakara oriyaNTala risarca insTITyUTa, puNe meM upalabdha sUciyoM para dhyAna dene se do bAteM spaSTa hotI haiM / prathama yaha hai ki ina sUciyoM kA nirmANa usa viSaya ke niSNAta AcAryoM ke dvArA kiyA gayA hai aura dUsarA yaha ki sUcI vibhAjana kA jo mAnaka nizcita kiyA gayA usakA pAlana antima samaya taka hotA rahA / isIliye ina sUciyoM ke mAdhyama se vidvAnoM ko pANDulipiyoM kI vistRta sUcanA upalabdha huii| isake pariNAma svarUpa isa saMsthA kI sarvAdhika pANDulipiyoM kA prakAzana ho sakA evaM vizva ke bauddhika mAnacitra para yaha saMsthA ubharakara sAmane AyI / : karnATaka rAjya meM pANDulipiyoM ke saMgraha meM vividhatA hai| eka ora jahA~ saMskRta bhASA meM nibaddha haiM vahIM dUsarI ora kannar3a bhASA ke sAtha-sAtha prAkRta bhASA meM jaina pANDulipiyoM kA bhI isa rAjya meM mahattvapUrNa saMgraha hai| aisA hI eka saMgraha karnATaka vizvavidyAlaya ke antargata kannar3a risarca insTITyUTa, dhAravAr3a meM hai| isa saMgraha kI vivaraNAtmaka sUcI 1953 For Personal & Private Use Only

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Vol. XXXVI, 2013 svAtantryottara bhArata meM pANDulipiyoM kA saMgraha evaM sUcIkaraNa 187 kA prathama bhAga 1953 meM prakAzita huA jisameM saMskRta evaM kannar3a bhASA kI pANDulipiyoM kA vivaraNa diyA gayA hai / isake anantara bhI yahA~ kI pANDulipiyoM kI vivaraNAtmaka sUcI kA prakAzana bAraha bhAgoM meM 1953 se 1983 taka huA / isa saMgraha meM lagabhaga cAra hajAra se adhika pANDulipiyA haiM / 1954 : 1954 meM greTa briTena evaM AyaralaiNDa ke pustakAlayoM meM prAcya bhASA kI pANDulipiyoM kI eka sUcI kA prakAzana royala esiyATika sosAiTI, laMdana se kiyA gayA / isa sUcI meM iMglaiNDa, skaoNTalaiNDa, velsa evaM AyaralaiNDa ke choTe evaM bar3e saMgrahoM ke viSaya meM saMkSipta jAnakArI dI gayI hai| 1954 meM hI bihAra rASTra bhASA pariSad, paTanA se prAcIna-hastalikhita-pothiyoM kA vivaraNa prakAzita huA / isake anya bhAga, 1955, 1959, 1960 evaM 1961 meM prakAzita hue / isa saMgraha meM saMskRta evaM prAkRta bhASA kI pANDulipiyoM ke sAtha-sAtha hindI bhASA kI bhI pANDulipiyA~ haiM / isI varSa AksaphorDa yunivarsiTI presa, laMdana se, iNDiyA Aphisa lAibrerI meM upalabdha gujarAtI evaM rAjasthAnI bhASA kI pANDulipiyoM kI eka sUcI prakAzita huI jise sva. jemsa phulara blAmahArTa ne taiyAra kiyA thA tathA antima rUpa alpheDa mAsTara ne diyA / 1955-2001 : yadi hama rAjA rAjendralAla mitra ko pANDulipiyoM ke sUcIkaraNa ke kSetra meM pitAmaha ke rUpa meM svIkAra kareM to koI atyukti na hogii| 1877 meM A Descriptive Catalogue of the Sanskrit Manuscripts of the Asiatic Society of Bengal ke prathama khaNDa ke mAdhyama se prAcya vidyA ke kSetra meM eka nayA adhyAya jur3A / 1870 se lekara 1895 taka bhAga eka se nau taka kA sampAdana rAjendralAla mitra jI ne kiyA aura bhAga10 evaM 11 kA sampAdana mahAmahopAdhyAya haraprasAda zAstrI ke kara kamaloM se huA / bhAga-7 jo tantra kI pANDulipiyoM para hai usake saMkalana kA kArya zAstrI jI kara cuke the lekina eka vistRta bhUmikA ke sAtha isakA saMzodhita saMskaraNa 1940 meM prakAzita huA jise cintAharaNa cakravartI ne sampAdita kiyA thA / mahAmahopAdhyAya haraprasAda zAstrI jI kA vaiduSya kalpanAtIta hai / aisA lagatA hai ki bhAratIya vidyA ke prAyaH pratyeka kSetra meM unakA praveza thA / 1948 taka Ate-Ate zrI prabodhacandra senagupta yahA~ kI 7411 pANDulipiyoM ke sUcIkaraNa kI saMkhyA pUrNa kara cuke the / isa 10veM bhAga kI pANDulipiyoM kA saMkalana bhI haraprasAda zAstrI ne hI kiyA thA lekina isakA saMzodhana evaM sampAdana senagupta ke hAthoM se huA / yahA~ kI sUciyoM kI eka vizeSatA yaha hai ki sabhI sUciyoM ke nirmANa ke pahale hI viSaya dRSTi se vibhAjana kiyA gayA evaM pratyeka sUcI ke sAtha usa viSaya se sambandhita For Personal & Private Use Only

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188 vijayazaMkara zukla SAMBODHI eka vistRta bhUmikA bhI jor3I gaI jo vizeSa mahattvapUrNa hai| kabhI-kabhI aisA bhI huA ki agalA bhAga pahale prakAzita ho gayA evaM pIche ke bhAga bAda meM prakAzita hue / yadyapi aise kucha anya grantha bhaNDAroM kI sUciyoM ko bhI dekha sakate haiN| isa dRSTi se bhaNDArakara oriyaNTala risarca insTITyUTa kI sUciyA~ vizeSa ullekhanIya haiM / eziyATika sosAiTI kI sUciyoM meM bhAga-14 vizeSa ullekhanIya hai kyoMki isa bhAga meM mAtra 89 pANDulipiyoM kA saMgraha hai jo kAmazAstra, vAstuzAstra, saMgItazAstra, yuddhazAstra, sainika zAstra, caturaGgazAstra, ratnazAstra evaM coryazAstra se sambandhita saMskaraNa cintAharaNa cakravartI jI ke sampAdana ke sAtha pUrNa huA / isa bhAga meM upalabdha kucha pANDulipiyA~ haiM : kAmazAstra kI ratirahasya evaM ratikallolinI, vAstuzAstra kI mAnasollAsa, rAjavallabhamaNDana, . prAsAdamaNDana, rUpAvatAra, vAstuzAstra evaM vAstumaNDana, saMgIta kI saMgItaziromaNi, saMgItanArAyaNa, zubhaGkara kA saMgAna sAgara, kSemakaraNa kI rAgamAlA, somadeva kA rAgavibodha, mAppisyakRta rAgaratna, nRttaratnAvalI, gAnazAstra evaM saMgItakautuka, rAmacandrakRta samarasAra, ratnaparIkSArNava evaM ratnadIpikA tathA cauryyazAstra se sambandhita SaNmukhakalpa / 1958 evaM 1966 meM bhAga-13 ke prathama evaM dvitIya phesikala kA prakAzana huA jise ajitaraJjana bhaTTAcArya ne sampAdita kiyA thA jisameM 252 pANDulipiyoM kA vivaraNa hai jo jaina vAGmaya meM upalabdha saMskRta evaM prAkRta bhASA kI pANDulipiyA~ haiM / 1969 meM eziyATika sosAiTI ke dvArA bhAratIya saMgrahAlaya (iNDiyana myUjiyama) ke saMgraha kI 516 pANDulipiyoM kI vivaraNAtmaka sUcI kA prakAzana huA jise narendracandra vedAntatIrtha ne saMkalita kiyA thA / puna: 1973 meM isake dvitIya bhAga kA saMkalana narendracandra vedAntatIrtha tathA zrI pulinabihArI cakravartI ne kiyaa| isa saMgraha meM dharmazAstra, smRti, vyAkaraNa, koSa evaM chanda Adi se sambandhita lagabhaga 894 pANDulipiyAM hai| isa prakAzana meM ina donoM vidvAnoM ne amitAbha bhaTTAcArya ke sahayoga se A Catalogue of Sanskrit Manuscripts in the Collection of Asiatic Society ke bhAgaeka jo vaidika sAhitya kI pANDulipiyoM para hai, usake dvitIya khaNDa kA saMkalana kiyA yaha sUcI AzvAlAyana-zrautasUtra tathA zAMkhAyana zrautasUtra para AnandatIrtha kI TIkA ke viSaya meM sUcanA detI hai / isIkA tRtIya khaNDa 1973 meM prakAzita huA / ye donoM sUcI vivaraNAtmaka na hokara tAlikA krama meM haiM tathA 2218 pANDulipiyoM kI sUcanA detI haiM / aisA pratIta hotA hai ki 1973 ke bAda eziyATika sosAiTI kA zaikSaNika vAtAvaraNa pANDulipiyoM ke sUcIkaraNa kI dizA meM zithila rahA kyoMki agalI sUcI kA prakAzana 1987 meM huA jo jaina vAGmaya kI pANDulipiyoM kA zAsakIya saMgraha thaa| isa tRtIya phesikala meM 91 mahattvapUrNa pANDulipiyoM kA vistRta vivaraNa diyA gayA hai jo tattvArthAdhigamasUtra se prArambha hokara sukhabodhArthamAlApaddhati para.samApta hotA hai| isa bhAga kA sampAdana, bhUmikA ke sAtha prophesara satyaraJjana banarjI ne kiyA hai| pro. For Personal & Private Use Only

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Vol. XXXVI, 2013 1956 svAtantryottara bhArata meM pANDulipiyoM kA saMgraha evaM sUcIkaraNa I satyaraJjana banarjI bhAratIya vidyA ke aise AcArya hai jo eka tarapha bhASA vijJAna ke kSetra meM zIrSastha vidvAna haiM to dUsarI ora jaina vAGmaya ke adhikArI vidvAna | isake sAthasAtha aise vidvAnoM meM unakI gaNanA hotI hai jo grIka bhASA ke prAcIna rUpa ko samajhate haiM / isa dRSTi se sUcI ke isa bhAga kA sampAdana eka viziSTa vidvAn ke dvArA huA hai isI krama meM 2001 meM bhAratIya saMgrahAlaya ke saMgraha meM upalabdha darzana kI pANDulipiyoM kI vivaraNAtmaka sUcI Descriptive Catalogue of Sanskrit Manuscripts zIrSaka se prakAzita huA jisakA saMkalana azeSaraJjana mizra tathA sampAdana devavrata senazarmA ne kiyA hai| isa sUcI meM sAMkhya, pAtaJjala yoga, nyAya, vaizeSika, pUrvamImAMsA, uttaramImAMsA ke sAtha anya dArzanika sampradAyoM kI pANDulipiyA~ bhI upalabdha haiM jinakI saMkhyA 621 hai / isa taraha 1870 - se jo paramparA prArambha huI vaha eziyATika sosAiTI meM Aja taka calI A rahI hai / 189 : mahAmahopAdhyAya a0 svAminAthan ayyara pustakAlaya, madrAsa kI tamila bhASA kI pANDulipiyoM kI vivaraNAtmaka sUcI ke prathama bhAga kA prakAzana 1956 meM huA jisameM 440 pANDulipiyoM kA vivaraNa hai / isI varSa zrI vekeMTezvara oriyaNTala risarca insTITyUTa, tirupati meM saMskRta, telagU evaM tamila bhASA kI pANDulipiyoM kI sUcI kA prakAzana kiyA gyaa| isake pUrva 1941 meM bhI yahA~ se prakAzita hone vAlI anusandhAna patrikA meM pANDulipiyoM kI sUcI ke prakAzana kA kArya prArambha huA thA / isameM dasa hajAra se adhika pANDulipiyoM kA vivaraNa 1 1957-2000 : 1908 meM trivendram meM oriyaNTala risarca insTITyUTa evaM mainyuskripTa lAIbrerI kI sthApanA huI jo vartamAna meM kerala vizvavidyAlaya ke antargata hai aura jisake saMgraha meM sATha hajAra se adhika pANDulipiyA~ haiM / isakI sUcI kA prathama bhAga 1957 meM 6079 pANDulipiyoM ke vivaraNa ke sAtha prakAzita huA jisameM 'a' se lekara 'Na' akSara taka prArambha hone vAlI pANDulipiyoM kA vivaraNa hai| isI kA dUsarA bhAga Alphabetical Index of Sanskrit Manuscripts in University Manuscripts Library, Trivendrum zIrSaka se 1965 meM 7980 pANDulipiyoM ke vivaraNa ke sAtha prakAzita huA jise vahA~ ke tatkAlIna kyureTara ( prasAdhaka) zrI ke. rAghavana pillai ne sampAdita kiyA thA / isa . sUcI ko anantazayana saMskRtagranthAvali ke granthAGka - 215 meM sthAna milaa| isa sUcI meM prAyaH sabhI viSayoM kI pANDulipiyA~ haiM jinameM nATyazAstra, kAmazAstra, zilpa evaM sAmudrika Adi viSaya bhI sammilita haiM / somezvara bhUpakRta mAnasollAsa bhI yahA~ ke saMgraha meM hai / isI krama meM 1984 meM Do. Ti. bhAskaran ke sampAdana meM tRtIya bhAga kA prakAzana huA jo 'ya' akSara se lekara 'Sa' akSara kI pANDulipiyoM kI sUcanA detA hai / isake I For Personal & Private Use Only

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190 vijayazaMkara zukla SAMBODHI antargata 5252 pANDulipiyoM kA viSayakrama meM vivaraNa hai| ise granthAvali saMkhyA 254 para sthAna milA / caturtha sampuTa evaM paJcama sampuTa kA prakAzana DaoN. ke. vizvezvari amma ke saMyukta sampAdakatva meM 1986 tathA 1988 meM pUrNa huA jisameM veda, Agama, mantra Adi kI kramazaH 2217 evaM 4642 pANDulipiyoM kI sUcI hai| isI ke sAtha 1995 meM chaThA evaM 2000 meM sAtaveM bhAga kA prakAzana DaoN. ke. vijayan tathA DaoN. pi. vizAlAkSi evaM DaoN. Ar girijA ke sampAdana ke sAtha pUrNa huA / yahA~ taka 35060 pANDulipiyoM kI sUcI prakAzita kI gii| 1958 : 1958 meM nAgapura (mahArASTra) vizvavidyAlaya ke pustakAlaya meM surakSita saMskRta pANDulipiyoM kI sUcI kA prathama bhAga vhI. DablyU0 karamabelakara ne saMkalita kiyaa| jisakA prakAzana vizvavidyAlaya dvArA kiyA gyaa| isameM 2500 pANDulipiyoM kA vivaraNa diyA gayA hai| 1958-1979 : pANDulipiyoM kI dRSTi se ur3IsA eka samRddha rAjya hai jahA~ aba bhI tAr3apatra para lekhana kI paramparA hai| ur3IsA rAjya saMgrahAlaya, bhuvanezvara meM tAr3apatra ke granthoM kA acchA saMgraha . hai jinameM atharvaveda kI pippalAda zAkhA evaM zaunaka zAkhA kI pANDulipiyA~ tAr3apatra meM upalabdha haiM / adbhutasAgara kI pANDulipi bhI tAr3apatra meM yahA~ dekhI jA sakatI hai| yahA~ ke saMgraha kI sUcI kA prathama bhAga A Descriptive Catalogue of Sanskrit Manuscripts of Orissa in the collection of the Orissa State Museum, Bhubaneshwar zIrSaka se 1958 meM prakAzita huA jise kedAranAtha mahApAtra evaM bI. vI. nAtha ne sampAdita kiyA thaa| isa bhAga meM smRtiyoM kI 257 pANDulipiyoM kI sUcI hai| zrImahApAtra ne isa sUcI ke sAtha eka vistRta bhUmikA bhI dI hai, jisameM ur3IsA ke smRtikAroM kA bhI paricaya diyA gayA hai| isI krama meM bhAga-2 evaM bhAga-3 kA sampAdana bhI zrI kedAranAtha mahApAtra jI ne kiyA jisakA prakAzana 1962 evaM 1963 meM huaa| caturtha bhAga kA prakAzana 1965 meM huA evaM isakA sampAdana zrI mahezaprasAda dAsa ne kiyaa| inhoMne bhAga-4 kI sUcI meM tantra viSaya para eka vistRta bhUmikA ke sAtha-sAtha ur3IsA meM tantra ke udbhava evaM tAntrika granthoM ke viSaya meM paricaya diyA hai| ina sUciyoM ke mAdhyama se saMgraha meM upalabdha purANa, jyotiSa evaM gaNita Adi ke lagabhaga eka hajAra hastalekha sAmane Aye / 1973 evaM 1974 meM yahA~ kI pANDulipiyoM kI sUcI An Alphabetical Catalogue of Sanskrit Manuscripts, Part-I yd Part-II prakAzita hujA jise zrI nIlamaNi mizra ne saMgRhIta evaM sampAdita kiyA thA / isa sUcI ke mAdhyama se ur3IsA rAjya saMgrahAlaya kI 5817 pANDulipiyoM se paricaya huA jo saMskRta vAGmaya ke vibhinna viSayoM meM sambandhita haiM / saMgIta, zilpa evaM Ayurveda kI For Personal & Private Use Only

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Vol. XXXVI, 2013 svAtantryottara bhArata meM pANDulipiyoM kA saMgraha evaM sUcIkaraNa 191 pANDulipiyA~ bhI isa sUcI meM haiM / 1970, 71, 73, 74 evaM 79 meM kramazaH isa saMgraha kI or3iyA granthoM kI sUcI kA prakAzana A Descriptive Catalogue of oriya Manuscripts zIrSaka se prakAzita huye jinameM saMskRta evaM ur3iyA bhASA kI pANDulipiyA~ haiM / vastuta: yahA~ kI pANDulipiyoM ko prakAza meM lAne kA zreya paM. kedAranAtha mahApAtra ke sAtha paM. nIlamaNi mizra ko jAtA hai jinhoMne yAvajjIvana yahA~ ke saMgraha kI sevA kI / 1958 : rAjasthAna ke jaina grantha bhaNDAroM kI sUcI kA sampAdana kastUracanda kesalavAla ne prArambha kiyA jisameM bIsa hajAra pANDulipiyoM kA vivaraNa hai jo paitAlisa se adhika grantha bhaNDAroM meM upalabdha hai| alavara, ajamera, dUnI, amovA, bUMdI, koTA, udayapura dausA evaM jayapura sahita aneka sthAnoM meM hai| isa sUcI kA prathama bhAga digambara jaina atizaya kSetra kI mahAvIrajI, jayapura ke dvArA Armara zAstra bhaNDAra jayapura granthasUcI zIrSaka se kiyA gayA / isameM 2506 pANDulipiyoM kA vivaraNa hai / jo saMskRta prAkRta, apabhraMza, hindI, rAjasthAnI evaM gujarAtI bhASA meM hai| isI ke bhAga-2 kA prakAzana 1958 evaM bhAga-3 kA prakAzana 1956 meM huA / bhAga-4 kA prakAzana - jayapura ke bAraha jaina grantha bhaNDAroM meM saMgRhIta daza hajAra se adhika granthoM kI sUcI zIrSaka se zrI kastUracanda kezalIvAla evaM anUpacanda nyAyatIrtha ne 1962 meM kiyaa| jisakA prakAzana zrI mahAvIra jaina granthamAlA saMkhyA-9 meM huA / isameM jayapura ke bAraha grantha bhaNDAroM kI sUcI hai| 1959 : isI krama meM 1959 meM mahArAja zrIrAmacandra utkala vizvavidyAlaya presa se sau pANDulipiyoM kI vivaraNAtmaka sUcI kA prakAzana kaTaka (ur3IsA) se huA / isa sUcI kI pANDulipiyoM kI pradarzanI akhila bhAratIya papcya vidyA sammelana ke bIsaveM adhivezana ke avasara para bhubanezvara meM lagAI gaI thI jisameM tAr3apatra kI pANDulipiyA~ tathA tAmra phalaka Adi ko pradarzanArtha rakhA gayA thA / . rAjasthAna prAcya anusandhAna saMsthAna (Rajasthan Oriental Researvh Institute) kI gyAraha hajAra se adhika pANDulipiyoM kI sUcI kA prakAzana jodhapura se 1959 evaM 1960 meM huA / isa sUcI kA sampAdana gopAla nArAyaNa bahurA ne kiyA / 1959 : Poona Oriental list, 24(1-2), 1959, 6-22 ke antargata G. S. Waray collection kI pANDulipiyoM kI sUcI kA prakAzana huA / 1960 . : eziyATika sosAyaTI Aph pAkistAna, DhAkA se 1960 meM muMzI abdUlakarIma ke saMgraha kI baMgAlI bhASA kI pANDulipiyoM kI vivaraNAtmaka sUcI kA prakAzana huaa| isameM 585 pANDulipiyoM kA vivaraNa prArambhika evaM samApana aMza ke sAtha diyA gayA hai / 1960 meM eka anya sUcI kA prakAzana zrI bhuvanezvarI pITha, goMDala (saurASTra) se huaa| For Personal & Private Use Only

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192 1961 vijayazaMkara zukla SAMBODHI isa hastalikhita grantha sUcI kA prakAzana rasazAlA priTiMga presa, goMDala se kiyA gayA jisameM cAra hajAra pANDulipiyoM kA vivaraNa hai / bhArata-itihAsa-saMzodhaka maNDala, pUnA meM pANDulipiyoM kA saMgraha to hai hI - sAtha hI marAThA zAsakoM ke abhilekha bhI haiM jo ki mor3I lipi meM hai| mor3I lipi kI dRSTi se yaha eka mahattvapUrNa saMgraha hai| ina sabakI eka saMkSipta vivaraNAtmaka sUcI kA prakAzana zrI gaNeza khare jI ne 1960 meM kiyA thA usakA prakAzana bhArata itihAsa-saMzodhanamaNDala-svIya-granthamAlA saMkhyA-92 meM pUnA se kiyA gayA / isa sUcI meM aThAraha hajAra pANDulipiyoM kA vivaraNa hai| : jaisA ki pIThe likhA jA cukA hai ki bihAra meM mithilA prAcIna kAla se hI vidyA ke pradhAna kendra ke rUpa meM pratiSThita rahA hai| mahArAjA darabhaGgA ne adhyayana kI prAcIna paramparA ko protsAhita kiyA / yahA~ ke rAjya candradhArI saMgrahAlaya meM surakSita pANDulipiyoM kI sUcI kA kaiTlAga darabhaMgA se 1961 se prakAzita huA jisameM 154 pANDulipiyoM kA vivaraNa hai / saMgrahAlaya meM 500 se adhika hastalekha haiN| isI varSa asama meM Department of History and Antiquarian Studies, guvAhATI meM surakSita saMskRta pANDulipiyoM kI do sUciyoM kA sampAdana pI. sI. caudharI ne kiyA jisameM 443 pANDulipiyoM kA vivaraNa hai| jarmanI ke liNDena myUjhiyama, sTuTagArTa meM saMgRhIta pANDulipiyoM kI sUcI nirmANa kA kArya vona ke. ela. yAnarTa ne tathA pANDulipiyoM ke 45 citroM kA vivaraNa hImo roM ne 1961 meM hI prastuta kiyA / rAjasthAna meM rAjasthAna prAcya vidyA pratiSThAna, jodhapura kI pANDulipiyoM kI sUcI kA nirmANa kArya 1959 se hI prArambha kiyA jA cukA thA lekina 1961 meM 829 pANDulipiyoM kI do sUciyoM ke prakAzana kA kArya rAjasthAna purAtana granthamAlA-saMkhyA-55 ke antargata pUrNa huA / isa sUcI meM svargIya purohita harinArAyaNa jI vidyAbhUSaNa ke saMgraha kI pANDulipiyA~ hai / isakA sampAdana zrI jI. bahurA evaM zrI lakSmInArAyaNa gosvAmI dIkSita jI ne kiyA hai| : jarmanI kA prAyaH hara zahara bhAratIya pANDulipiyoM se sUnA nahIM hai / sTATabibliyotheka mAraburga meM bhI pANDulipiyoM kA saMgraha hai| aisI 495 pANDulipiyoM kI sUcI kA prathama bhAga vona. ke. ela. yAnarTa aura vona vAlthara zUbiMga ne 1962 meM sampAdita kiyA jisakA prakAzana Wisebaden se Steiner ne kiyA / : khAlasA kAleja, amRtasara meM upalabdha 248 pANDulipiyA~ jo fArasI evaM saMskRta bhASA 1962 1962 For Personal & Private Use Only

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Vol. XXXVI, 2013 svAtantryottara bhArata meM pANDulipiyoM kA saMgraha evaM sUcIkaraNa 193 1962 1963 kI haiM unakI eka sUcI A Catalogue of Persian and Sanskrit Manuscripts kA prakAzana huA jise pro. kirapAla siMha ne saMkalita kiyA hai / : zrI hemacandrAcArya jaina jJAnamandirastha jaina bhaNDAranAma sUcI kA saMkalana muni puNyavijaya jI ne tAlikA meM 14,789 saMskRta, prAkRta, apabhraMza, gujarAtI evaM hindI bhASA kI pANDulipiyoM ke vivaraNa ke sAtha taiyAra kiyA / isameM kaI bhaNDAroM kA saMgraha pATana meM rakhA gayA hai| isameM zrI saMgha jaina jJAnamandira bhaNDAra, limbadipAda jaina jJAna bhaNDAra, zubhavIra jaina jJAna bhaNDAra, vAdipArzvanAtha jJAna bhaNDAra, sAgaragaccha jaina jJAna bhaNDAra, leharubhAI vakIla jaina jJAna bhaNDAra, pravartaka, kAnti vijaya jaina bhaNDAra, zrImANikyasUri jaina jJAna bhaNDAra, granthoM evaM kharaTarAcArya budhicandra jaina jJAnabhaNDAra kA saMgraha sammilita hai| :: puna: 1963 meM rAjasthAna prAcya vidyA pratiSThAna, jodhapura se saMskRta evaM prAkRta bhASA kI pANDulipiyoM kA prathamabhAga-rAjasthAna purAtana granthamAlA-71 ke antargata prakAzita huaa| isa bhAga kA sampAdana padmazrI mani jinavijaya, parAtattvAcArya jI ne kiyaa| isa sUcI meM 3175 saMskRta evaM prAkRta bhASA kI pANDulipiyoM kA vivaraNa hai| akhila bhAratIya saMskRta pariSad, lakhanaU meM pANDulipiyoM kA acchA saMgraha hai| yahA~ kI pANDulipiyoM ke sUcIkaraNa, saMkalana kA kArya zrI daulatarAma juyAla jI ne pUrNa kiyA tathA isa kArya kA sampAdana zrI ke. e. subrahmaNya ayyara, zrI jI. sI. sinhA tathA zrI jagadambA prasAda sinhA ne kiyA / isa sUcI meM 1304 pANDulipiyoM kA vivaraNa hai aura isakA prakAzana bhI isI saMsthA se kiyA gayA / 1963 meM eka anya sUcI ke prakAzana kA kArya pUrNa huaa| yaha sUcI muni puNyavijaya jI ke saMgraha kI pANDulipiyoM kI hai| isa saMgraha meM saMskRta bhASA kI pANDulipiyA~ haiM / isakA prathama bhAga - 'munirAja-zrI puNyavijaya jI hastaprati saMgrahagatAnAM saMskRta-prAkRta-bhASA-baddhAnAM granthAnAM sUcI', bhAga-eka zIrSaka se lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmaMdira, ahamadAbAda se lAlabhAI dalapatabhAI granthamAlA saMkhyA-2 ke antargata 1963 meM prakAzita huaa| isameM 2764 pANDulipiyoM kI vargIkRta sUcI tAlikAkrama meM dI gaI hai| isakA sampAdana paNDita ambAlAla premacanda zAha ne kiyA hai| karnATaka meM zrI vidyAdhIza saMskRta pustakAlaya, dhAravAr3a kI pANDulipiyoM kI vivaraNAtmaka sUcI ke prathama bhAga kA prakAzana. 1963 meM prakAzita huA / isa sUcI ke saMkalana kA kArya zrI ke. TI. pANDuraMgI jI ne kiyA jisa meM 706 pANDulipiyoM kA vivaraNa hai| : kurukSetra vizvavidyAlaya ke saMgraha meM 1963 taka pA~ca hajAra se adhika pANDulipiyoM kA 1963-98 For Personal & Private Use Only

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194 vijayazaMkara zukla SAMBODHI saMgraha kiyA jA cukA thA jisakA zreya paM. sthANudatta zarmA jI ko jAtA hai| isakI sUcI kA dvitIya prasUna 1966 meM prakAzita huA jisameM 1 julAI 1963 se 11 janavarI 1965 taka prApta 1352 pANDulipiyoM kA vivaraNa hai| punaH paM. sthANudatta zarmA ne 1974 meM 1414 pANDulipiyoM kI sUcI sampAdita kI / 1978 meM kurukSetra vizvavidyAlayasaMskRta-granthamAlA dvitIyam prasUnam (prathama bhAga) prakAzita huA / isa sUcI kA sampAdana paM. sthANudatta jI ne hI kiyA thA / yadyapi isa sUcI meM sau pANDulipiyoM kA vivaraNa hai phira bhI viSaya evaM pANDulipiyoM kI dRSTi se ullekhanIya hai / isameM somayAjibhaTTamAdhava viracita - jaiminIya nyAyamAlA vistara, mahAdevasarasvatI viracita tattvAnusandhAna, nakulaviracita zAlihotra, gosvAmI tulasIdAsa viracita rAmAyaNa (rAmacaritamAnasa), mahAdevavedAnti tathA nIlakaNThasUrikRta TIkA mahAbhAratam, bhojarAjaviracita rAjamArtaNDa jo pAtaJjala yogasUtra para bhoja kI vRtti hai, nItizAstra kA pracalitagrantha siMhAsanabattIsI kI pANDulipi kA vivaraNa bhI isa sUcI meM hai| isa krama meM kurukSetra-vizvavidyAlaya bhAratIya vidyA saMsthAna ke hastalikhita saMgrahAlaya ke granthoM kA varNanAtmaka sUcI patra (prathama bhAga) kA prakAzana 1998 meM huA jise pinAkapANizarmA 'mAdhyandina' adhyakSa, hastalikhita-saMgrahAlaya ne sampAdita kiyA hai| isake antargata 1513 pANDulipiyoM kA vivaraNa hai jo vaidika sAhitya, gItA, mAhAtmya, dUtakAvya, laghukAvya, mahAkAvya, koSa, mantrazAstra evaM chanda zAstra ke Upara haiM / isa saMgraha meM jyotiSa ke grantha tattvapaJcAzikA evaM daivajJacintAmaNikRta vArIsaMhitA bhI upalabdha 1963-2003 : rASTra meM prAkRta bhASA kI pANDulipiyoM kA vizAla saMgraha gujarAta, rAjasthAna, mahArASTra evaM karnATaka meM upalabdha hai| gujarAta meM prAcya vidyA ke viziSTa adhyayana ke kendra ke rUpa meM lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmandira kI sthApanA kI gaI jahA~ para sATha hajAra se adhika pANDulipiyA~ haiN| vaise to gujarAta meM aura bhI pANDulipi saMgrahAlaya haiM jahA~ lAkhoM se adhika pANDulipiyA~ haiM lekina unake sampAdana evaM anusaMdhAna meM jo yogadAna isa saMsthAna ne kiyA vaha apekSAkRta anya saMsthAoM meM nahIM huA / yahA~ kI pANDulipiyoM kI sUcI banAne kA kArya prArambha karane kA zreya muni puNya vijaya jI evaM zrI lakSmaNabhAI bhojaka ko jAtA hai| isa paramparA kA nirvAha Aja taka vahA~ ke vidvAna nidezaka DaoN. jitendrabhAI zAha kara rahe haiM jo svayaM jaina paramparA meM zAstra evaM prayoga ke samanvaya ke rUpa meM haiM evaM pANDulipiyoM ke vaiziSTya ko acchI taraha se samajhate haiM / isa saMsthAna kI prathama sUcI kA prakAzana 1963 meM Catalogue of Sanskrit and Prakrit Manuscripts in the L. D. Institute of Indology zIrSaka se prakAzita haA jo 1986 taka L. D. Series saMkhyA 2.5.15.20 ke antargata prakAza meM aaye| For Personal & Private Use Only

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Vol. XXXVI, 2013 svAtantryottara bhArata meM pANDulipiyoM kA saMgraha evaM sUcIkaraNa 195 sUciyoM kA sampAdana pUjya muni puNyavijaya jI mahArAja ne kiyA / isa granthamAlA kA 6vA evaM 7vA bhAga 2003 meM hastapratasUcipatra, lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmandira-saMgraha se 5067 pANDulipiyoM ke vivaraNa ke sAtha prakAzita huA / isake pradhAna sampAdaka DaoN. jitendrabhAI zAha haiM / ina sUciyoM ke prakAzana meM DaoN. zrImatI prIti nayana paMcolI kA yogadAna prazaMsanIya hai / jaina paramparA meM kahA gayA hai ki mAnava jIvana ko isa asAra saMsArarUpI samudra ko pAra karane ke lie do hI mahattvapUrNa sAdhana haiM - eka jina pratimA aura dUsarA jina Agama arthAt bhakti evaM jJAna hI saMsAra samudra se pAra karane kA upAya hai| jaina paramparA meM jJAna paJcamI evaM zrutapaJcamI jaise anuSThAna bhI manAye jAte haiM / muni zrI puNyavijaya jI ne jJAna bhaNDAroM ke saMrakSaNa evaM sammAna kA rASTravyApI kArya prArambha kiyA thaa| unhoMne pATaNa, khambhAta, jaiselamera aura ahamadAbAda ke aneka 'granthabhaNDAroM jinakI sthiti atyanta dayanIya thI, ko suvyavasthita krvaayaa| unhIM kI preraNA se zreSThIvarya zrI kastUrabhAI ko eka zodha saMsthAna sthApita karane kI preraNA milI jisase unhoMne apane pUjya pitAjI kI smRti meM lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmandira kI sthApanA kA nizcaya kiyA / yahA~ kI sUcI kA vaiziSTya yaha hai ki grantha kA granthapramANa bhI sUcI ke koSThaka 8 ke antargata diyA gayA hai| 1964 : vaise to pratyeka pANDulipi kA eka-eka pRSTha ratna kI taraha hai lekina ratnoM kA eka nAyAba khajAnA hai bhArata asmitA evaM saMskRti kI pahacAna ko dyotita karanevAlA rASTrIya saMgrahAlaya, naI dillI / yahA~ ke saMgraha meM kaI taraha kI evaM vibhinna lipiyoM meM pANDulipiyA~ saMgRhIta kI gaI haiM / yahA~ do taraha ke saMgraha haiM, eka hai arabI evaM phArasI bhASA kI pANDalipiyoM kA tathA dasarA saMskata evaM anya bhASAoM kI pANDalipiyoM kA evaM donoM saMgraha eka dUsare ke pUraka haiM / hameM yaha kahane meM koI jhijhaka nahIM hai ki yahA~ ke saMgrahapAla DaoN. satyavrata tripAThI bhArata meM pANDulipi-zAstra ke vizeSajJoM meM apanA mahattvapUrNa sthAna rakhate haiM / hara pANDulipi kA pRSTha inake sAmane upasthita rahatA hai / isa anUThe saMgraha kI jitanI prazaMsA kI jAe kama hai / lekina durbhAgya evaM zAsakIya samasyAoM ke kAraNa yahA~ kI pANDulipiyoM kI koI vivaraNAtmaka sUcI nahIM hai jabaki yahA~ ke saMgrahAlaya isa kArya ke hetu bana sakate haiM / isakI eka zaruAta 1964 meM huI thI jaba lagabhaga 100 pANDulipiyoM kI eka vivaraNAtmaka sUcI kA prakAzana kiyA gyaa| isa sUcI meM saMskRta, pAli, prAkRta, tibbatI, arabI evaM phArasI bhASA kI pANDulipiyoM kA vivaraNa prastuta kiyA gayA hai / prasaMga yaha thA ki - 4-11, janavarI, 1964 meM International Congress of Orientalist ke Ayojana ke avasara para rASTrIya saMgrahAlaya, naI dillI ne Manuscript from Collection zIrSaka se Descriptive Catalogue of Manuscripts kA prakAzana kiyA / sUcI meM ullikhita sabhI pANDulipiyoM kA pradarzana kiyA gyaa| jisameM tIsarI zatAbdI kI bhUjapatra kI pANDulipi For Personal & Private Use Only

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196 vijayazaMkara zukla ke kucha aMza jo brAhmIlipi meM haiM, 5 vIM zatAbdI kI pANDulipi bhaiSajyaguruvaidUryaprabhAsUtra jo bhUrjapatra evaM guptakAlIna brAhmI lipi meM haiM tathA bauddha dharma se sambandhita hai; 12 vIM zatAbdI kA zrIbhojadevasaMgraha (nevArI lipi); yuddhajayArNavatantra jo 10vIM zatAbdI bhaTTotpala ke dvArA racita hai evaM daivajJa sarvabala ne 13vIM zatAbdI meM isakI pratilipi kI hai; 15 vIM zatAbdI meM racita saMgIta kA prasiddha grantha saMgItaziromaNi bhI usa pradarzanI meM dikhAye gaye / ye sabhI pANDulipiyA~ alaga-alaga saMgrahoM se ekatrita kI gaI thii| saMskRti mantrAlaya ke isa prayAsa kI prazaMsA karanI cAhie / 1966-1976 : karnala eca. esa. olkaTa 1886 meM thiyosophikala sosAiTI ke saMsthApaka adhyakSa bane - jisake sAtha-sAtha pustakoM evaM pANDulipiyoM ke viziSTa saMsthA ke rUpa meM unhoMne aDyAra evaM risarca seNTara kI AdhArazilA rakhI / upalabdha pustakoM evaM pANDulipiyoM ke sUcIkaraNa kA kArya unhoMne 1811 se hI prArambha kara diyA thA / 1911 meM isa saMgraha kI 11,842 pANDulipiyoM kI sUcI prakAzita ho cukI thI / isa bIca 1908 meM tatkAlIna nidezaka Do. eph e. zrADara ne vivaraNAtmaka sUcI prakAzita karane kI yojanA taiyAra kI jisakA pratiphala 1942 meM 1103 pANDulipiyoM kI sUcI ke sAtha sAmane AyA / isI krama meM tIna aura bhAga prakAzita huye lekina isake antargata bArahaveM bhAga kA prakAzana 1966 meM huA jo viziSTAdvaita, dvaita, zivAdvaita evaM anubhavAdvaita pANDulipiyoM SAMBODHI sUcI se sambandhita hai tathA caturtha bhAga kA prakAzana 1968 meM huA jisakA sampAdana paNDita ke. paramezvara Aithala ne kiyA thA / stotra kI pANDulipiyoM se sambandhita isake do khaNDoM meM 3244 pANDulipiyoM kA vivaraNa diyA gayA hai| isI ke bhAga - 5 meM kAvya, nATaka evaM alaMkAra kI pANDulipiyA~, bhAga-6 meM chanda koSa evaM vyAkaraNa, bhAga-7 meM kAmazAstra evaM Ayurveda kI pANDulipiyoM kA vivaraNa diyA gayA hai / 1972 meM bhAga-8 evaM 9 kA prakAzana huaa| ina donoM bhAgoM kA sampAdana pro. Aithala paNDita TI. ec. vizvanAthana evaM paNDita a. a. rAmanAthan ne kiyA / 1976 meM isake 13veM bhAga kA sampAdana evaM saMkalana Do. I. Ar. zrIkRSNazarmA jI ne kiyA jo vizvabhAratI saMgraha kI pANDulipiyoM se sambandhita hai / isake prathama khaNDa meM veda, vedAGga evaM upaniSad kI pANDulipiyA~ haiM evaM dvitIya khaNDa meM itihAsa, kAvya Adi kI / aDyAra kI sUcI kA vaiziSTya yaha hai ki yaha sUcI eka-eka viSaya evaM viSayavastu ko dhyAna meM rakhakara vibhAjita kI gaI hai| jaise - veda ke antargata prathamataH Rgveda se sambandhita saMhitA, bhASya, brAhmaNa ityAdi kI pANDulipiyoM ko kramAnusAra rakhakara sUcanA dI gaI hai| 1966-2008 : jaisA ki pahale kahA jA cukA hai ki nyu kaTAlogus kaTAlogorum yojanA kA prArambha 1935 meM huA thA jisake anantara isakA prathama bhAga prakAzita huA / puna: prathama bhAga For Personal & Private Use Only

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Vol. XXXVI, 2013 svAtantryottara bhArata meM pANDulipiyoM kA saMgraha evaM sUcIkaraNa 197 kA saMzodhita saMskaraNa 1949 meM pro. vI. rAghavan ke nirdezana evaM sampAdana meM prakAzita huA jisameM pro. rAghavan ne lagabhaga sau pRSThoM kI sAmagrI isa bhAga ke sAtha jor3I jisake antargata upalabdha sUciyoM kA vivaraNa bhI hai| isa krama meM pro. rAghavan ne 1966 meM bhAga-2, 1967 meM bhAga-3, 1968 meM bhAga-4 kA sampAdana kiyA jo madrAsa vizvavidyAlaya ke antargata prakAzita huye / 1969 meM bhAga-5, 1971 meM bhAga-6, 1973 meM bhAga-7, kA prakAzana huA jise DaoN. ke. kuJjanI rAjA ne sampAdita kiyA thaa| isake anantara 1974 meM bhAga-8, 1977 meM bhAga-9 evaM 1978 meM bhAga-10 tathA 1983 meM 'pa' akSara taka bhAga-11 kA prakAzana huA jisake sampAdana meM DaoN. rAjA ke sAtha sahasampAdaka ke rUpa meM DaoN. sI. esa. sandarama ne bhI sahAyatA kii| isake pazcAt 1988 meM bhAga-12 ke pradhAna sampAdaka ke rUpa meM pro. en vIjhInAthan ne isa yojanA ko Age bar3hAyA pro. vIjhInAthan ke sAtha DaoN. sI. es sundaran tathA DaoN. en gaMgAdharan saha-sampAdaka ke rUpa meM isa kArya se jur3e rahe / inake prayAsa se bhAga-15 taka kA prakAzana sambhava huA / nyu kaTAlogus kaTAlogorum pariyojanA bIca meM zithila rahI lekina samprati madrAsa vizvavidyAlaya meM saMskRta vibhAgAdhyakSa pro. siniruddha dAza jI ne isameM gati pradAna kii| saMskRti-vibhAga, bhArata sarakAra kA yaha nirNaya vizeSa prazaMsanIya hai ki rASTrIya pANDulipi mizana ke antargata isake prakAzana kA nirNaya liyA gayA jisake phalasvarUpa pro. dAza ne bhAga-15 ke saMzodhita saMskaraNa ke sAtha-2 bhAga-16 se bhAga-20 taka kA sampAdana hI nahIM kiyA varan 2007 meM madrAsa vizvavidyAlaya ke antargata prakAzana bhI sambhava kiyaa| zeSa bhAga bhI sampAdana evaM prakAzana kI saraNi meM haiN| isa yojanA kA kAryAnvayana saMskRti maMtrAlaya ke liye kisI viziSTa yogadAna se kama nahIM hai| pro. siniruddha dAza isake liye badhAI ke pAtra haiM / : pro. bI. Ar. zarmA jo usa samaya kendrIya saMskRta vidyApITha, tirupati ke nidezaka the, unhoMne kAmezvarasiMha saMskRta vizvavidyAlaya, darabhaMgA ke pustakAlaya kI 3320 pANDulipiyoM kI sUcI taiyAra kI jo Descriptive Catalogue of Raj Manuscripts ke nAma se prakAzita huI / vastutaH ina pANDulipiyoM kA saMgraha pUrva meM mahArAjA darabhaMgA ke saMgraha meM thA / isa sUcI kA zIrSaka thA - darabhaMgArAjahastalikhitagranthAnAm kAmezvarasiMha-saMskRta-vizvavidyAlaya-granthAlayasthAnAm sUcIpatram / isa sUcI meM anya viSaya kI pANDulipiyoM ke sAtha krIDA, udyAnavRkSaropaNAdi, viSayoM para prAkRta, hindI, maithilI evaM marAThI bhASA kI pANDulipiyA~ haiM / sUcI ke prArambha meM jahA~ eka ora pro. bI. Ar. zarmA jI ne eka vistRta bhUmikA dI hai vahIM para vahA~ ke tatkAlIna kulapati zrI eva. vI. sohAnI kA hindI evaM aMgrejI bhASA meM purovAk sUcI kI upayogitA ko siddha karatA hai / For Personal & Private Use Only

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vijayazaMkara zukla SAMBODHI 1970-1984 : zrI raNabIra saMskRta zodha saMsthAna, jammU meM lagabhaga chaH hajAra pANDulipiyoM kA saMgraha hai jisakI sUcI ke prathama bhAga kA saMkalana DaoN. em. em pATakara ne zodha saMsthAna ke sahayogiyoM kI sahAyatA se taiyAra kiyA / isa bhAga meM 1179 pANDulipiyoM kI vivaraNAtmaka sUcI haiM jisameM vaidika sAhitya ke sAtha-sAtha koSa, chanda evaM saMgIta kI bhI pANDulipiyA~ haiM / isI kA dvitIya bhAga 1973 meM 1627 pANDulipiyoM kI sUcI sAtha prakAzita huA jisameM saMgIta, kAmazAstra, dharmazAstra evaM darzana kI pANDulipiyoM kA saMkalana hai / 2567 pANDulipiyoM ke vivaraNa ke sAtha yahA~ kI sUcI kA tRtIya bhAga 1984 meM prakAzita huA jisameM vizeSa rUpa se jyotiSa-zAstra, rAmAyaNa, mahAbhArata, purANa, bhakti evaM tantra kI pANDulipiyA~ haiN| 1 198 1971 - 1984 : zrI gopAla nArAyaNa bahurA ne hI jayapura ke pothIkhAnA kI eka sUcI Literary Heritage of the Rulers of Amber and Jaipur ke nAma se prakAzita kii| inhIM ke dvArA pothIkhAnA saMgraha (a) kI 500 pANDulipiyoM kI sUcI kA prakAzana Catalogue of Manuscripts in the Maharaja Sawai Man Singh IF Museum zIrSaka se 1984 meM tathA 1987 meM 483 pANDulipiyoM ke sUcI ke sAtha prakAzita kiyA gayA jisameM zrI Ar. jI. zarmA ne saMkalana evaM sampAdana meM zrI bahurA kI sahAyatA kI / 1972 1972 jayapura ke mahArAjAoM ke saMgraha kI sUcI kA prakAzana Catalogue of Manuscripts in the Maharaja of Jaipur Musuem zIrSaka se zrI jI. ena. bahurA ne saMkalita evaM sampAdita kiyA jise jayapura mahArAjA saMgrahAlaya, siTI pailesa, jayapura ke saciva ne prakAzita kiyA / : Institute of History of Medicine, Hyderabad A check list of Sanskrit Medical Manuscripts zIrSaka se 1082 pANDulipiyoM kA vivaraNa 1972 meM prakAzita huA jisakA sampAdana vahIM ke anusandhAna adhikArI DaoN. bI. rAmArAva kiyA / ye pANDulipiyA~ Ayurveda kI haiN| isa sUcI ke sAtha pro. vI. rAghavan kA purovAk bhI hai| : briTiza myUjiyama kI traimAsika patrikA British Museum Quarterly xxxvi (1972) meM jina pANDulipiyoM evaM pustakoM ko jUna 70 evaM 1973 ke bIca saMgRhIta kiyA gayA thA unakI sUcI kA prakAzana Deptt. of Oriental Manuscripts and Printed Books zIrSaka se prakAzita huA jisameM pRSTha 59-60 para inakI sUcI hai| isI taraha British Library Journal 1.1.1975 ke pRSTha 99-105 para inakI eka sUcI hai jisakA prakAzana 1974 meM huA / punaH 1979, 80 evaM 83 meM bhI isa taraha kI sUcI prakAzita karane kA krama calatA rahA / For Personal & Private Use Only

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Vol. XXXVI, 2013 svAtantryottara bhArata meM pANDulipiyoM kA saMgraha evaM sUcIkaraNa 199 1975 1978 : Bibliotheque Nazionale et Universitaire de Strassburg meM upalabdha 334 jaina pANDulipiyoM kI sUcI kA saMkalana pro. candrabhAla tripAThI ne kiyA jo lAiDena se ke nAma prakAzita huii| : bahuta samaya taka eka vyavasthA thI ki - SaDaGgovedodhyeyojJeyazca arthAt veda kA adhyayana zikSA, nirukta, vyAkaraNa, kalpa, chanda evaM jyotiSa ke sAtha karanA cAhie / inakI anupasthiti meM veda jJeya nahIM hai / zanaiH zanaiH bhAratIya manISA ke svarUpa meM abhivRddhi hotI gaI aura vAGmaya meM cAra koTiyA~ banI-trayI-vArtA-AnvIkSikI-daNDanItizca / isameM daNDanIti arthAt kauTilIya arthazAstra ke abhyudaya ke sAtha bhAratIya jJAna evaM tatkAlIna sAmAjika pariveza evaM vyavasthA ke paricaya se vizva paTala para citra hI badala gayA aura isakA sampUrNa zreya jAtA hai oriyaNTala risarca insTITyUTa, maisUra vizvavidyAlaya, maisUra 'ko, jisake saMgraha meM kauTilIya arthazAstra kI pANDulipi surakSita hai| lagabhaga pacAsa hajAra pANDulipiyoM ke isa saMgraha kI pahalI sUcI kA prakAzana 1978 meM 3035 pANDulipiyoM ke vivaraNa ke sAtha prArambha huaa| prathama bhAga meM vaidika saMhitAyeM, brAhmaNa, bhASya tathA upaniSadoM kI pANDulipiyoM kI sUcI hai / yaha sUcI Descriptive Catalogue of Sanskrit Manuscripts zIrSaka se DaoN. jI. marUlasiddhaiyA ke pradhAna sampAdakatva meM prakAzita huI jo usa samaya maisUra vizvavidyAlaya meM saMskRta bhASA meM srAtakottara adhyayana vibhAga ke pro. evaM adhyakSa ke sAtha oriyaNTala risarca insTITyUTa ke nidezaka bhI the / isa sUcI ke prakAzana ke krama meM 1978 meM hI bhAga-2 kA prakAzana huA jisameM kalpasUtra kI 491 pANDulipiyoM kA vivaraNa hai| isI varSa bhAga-4 kA prakAzana pahale ho gayA lekina bhAga-3 kA prakAzana 1979 meM huA / ye sabhI bhAga do khaNDoM meM prakAzita huye / prathama khaNDa ke antargata tAlikA krama meM pANDulipiyoM kI sUcI dI gaI tathA dvitIya khaNDa meM pANDulipiyoM ke kucha aMza diye gaye / isa taraha se bhAga cAra taka vaidika sAhitya kI pANDulipiyoM ke sAtha-2, smRti, nibandhagrantha, zAnti, pUjA Adi lagabhaga 13, 187 pANDulipiyoM kA vivaraNa diyA gayA / 1980 evaM 81 meM bhAga-5 evaM bhAga-6 kA prakAzana huA jisake antargata kramazaH 818 evaM 888 pANDulipiyoM kA vivaraNa diyA gayA hai jisameM vrata, itihAsa, purANa, upAkhyAna, mAhAtmya, gItA evaM sahasranAma kI pANDulipiyoM kA vivaraNa hai| bhAga-6 taka ke pradhAna sampAdaka DaoN. jI. marUlasiddhaiyA the / isake anantara vidvAna DaoN. ec. pI. malladevarU ne isa kArya ko pradhAna sampAdaka ke rUpa meM Age bar3hAyA / jisake kAraNa 1982 meM bhAga-8 ke antargata 858 pANDulipiyoM kA vivaraNa prakAzita huA / Do. malladevarU ne isa kArya meM itanI ruci lI ki pratyeka varSa yahA~ kI sUciyA~ prakAza meM Ane lgii| 1983 meM bhAga-9 ke antargata 466; 1984 meM bhAga-7 ke antargata 645; 1984 meM hI bhAga-10 ke antargata 888; 1985 meM bhAga-11 ke antargata 1218; 1986 meM bhAga For Personal & Private Use Only

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200 1978 - 96 vijayazaMkara zukla SAMBODHI 13 ke antargata 644 pANDulipiyoM ke vivaraNa ke sAtha 1987 meM bhAga-7 tathA bhAga12 kA prakAzana huA / 1987 meM hI bhAga - 15 tathA 1988 meM bhAga - 14 kA bhI prakAzana huA / isa taraha Do. malladevarU ne 11 bhAgoM ke sampAdana evaM prakAzana kI yojanA ko sAkAra kiyA / duryogavaza DaoN. malladevaru kA nidhana ho gayA lekina isa yojanA ko Do. ke. gopAlacAr jo vizvavidyAlaya meM malladevarU ke uttarAdhikArI the, ne Age bar3hAyA evaM unake pradhAna sampAdakatva meM 1990 meM bhAga - 16 tathA bhAga - 17 kA prakAzana huA / isa taraha yahA~ se 52,319 pANDulipiyoM kI sUcI sAmane AyI / viSaya kI dRSTi se bhI yaha saMgraha vaividhya pUrNa hai| vaidika vAGmaya se lekara zAnti, pUjA, vratakathA, ArSastotra, padya, gadya, kathA, canpU, zilpa, ratnazAstra, darzanazAstra, arthazAstra, advaita, anubhavAdvaita, viziSTAdvaita, zaiva, vIrazaiva, Ayurveda, vedAnta, Agama (zaiva, vaikhAnasa, pAJjarAtra, tantra) evaM mantrazAstra kI pANDulipiyA~ yahA~ ke saMgraha meM / insTITyUTa ke saMgraha meM mahArAMjA maisUra ke saMgraha kI zrItattvanidhi pANDulipi kA sampAdana evaM prakAzana yahA~ ke vidvAnoM ne kiyA hai| jisake tIna bhAga prakAzita ho cuke haiN| nau nidhiyoM para yaha grantha sampUrNa sAmagrI prastuta karatA hai| sacitra pANDulipi kI dRSTi se bhI yaha grantha bhAratIya manISA ke pratyeka adhyetA ke liye upayogI siddha ho sakatA hai| jisa taraha se isa nagara ke mAdhyama se vidyA kA saMrakSaNa hotA calA A rahA hai usI taraha Aja bhI pro. rA. satyanArAyaNa, pro. pI. esa. philiyojA, DaoN. eca. vI. nAgarAjarAva, DaoN. TI. satyanArAyaNa, DaoN. jagannAtha, DaoN. ema. e. jayazrI evaM zrI narasimhan jaise zreSTha sampAdaka maisUra meM vidyamAna haiM / pro. rA. satyanArAyaNa ne nartana nirNaya ( tIna bhAgoM meM), caturdaNDI prakAzikA (do bhAgoM meM) evaM rAgalakSaNa ke sampAdana evaM anuvAda ke sAtha apanI vRtti kI vivecanA karake kalAmUlazAstra granthamAlA ko samRddha kiyA hai| pro. philiyojA ne zaiva Agama ke prasiddha grantha ajitamahAtantra (pA~ca bhAgoM meM ) evaM svAyambhuvasUtrasaMgraha kA sampAdana evaM anuvAda kA kArya pUrNa kiyA hai / sabhI grantha prakAzita ho cuke haiM / : vRndAvana zodha saMsthAna, vRndAvana ke saMsthApaka zrI Ara. DI. guptA 1968 meM isa saMsthA kI sthApanA ke mAdhyama se braja saMskRti ko sampUrNatA ke sAtha udghATita karane ke krama meM aneka prayAsa kiye jisameM unakI eka saphala pariyojanA hai - pANDulipiyoM kA saMgraha, saMrakSaNa evaM prakAzanA / isa saMgraha meM saMskRta pANDulipiyoM ke sAtha-sAtha hindI vizeSa rUpa braja bhASA kI pANDulipiyA~ haiM / brajabhASA kI pANDulipiyoM kI dRSTi se yaha saMgraha vizeSa rUpa se ullekhanIya hai / yahA~ kI prathama sUcI 1978 meM A Catalogue of Sanskrit Manuscripts in the Vrindavan Research Institute prakAzita huI jisakA saMkalana bI. hanumantAcAr evaM sampAdana Do. Ara. DI. guptA evaM # For Personal & Private Use Only

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Vol. XXXVI, 2013 svAtantryottara bhArata meM pANDulipiyoM kA saMgraha evaM sUcIkaraNa 201 zrI je. sI. rAiTa ne kiyA thA / yaha sUcI kA dvitIya khaNDa thA jisameM 6508 pANDulipiyoM kA vivaraNa hai / isakA prathama khaNDa 1979 meM 1500 pANDulipiyoM ke vivaraNa ke sAtha prakAzita huA jisakA sampAdana DaoN. guptA ke sAtha ema. sI. guptA jI ne kiyA / 1981 meM dasa hajAra pANDulipiyoM ke sUcI ke sAtha isake tRtIya khaNDa kA prakAzana huA jisakA saMkalana zrI bI. bI. gosvAmI ne kiyA / 1982 meM jo sUcI prakAzita huI usameM 1201 pANDulipiyoM kA vivaraNa hai jo kama se kama 45 viSayoM kI pANDulipiyoM ke bAre meM sUcanA detI hai| usameM brajabhASA kI aneka pANDulipiyA~ haiM / puna: 1985 evaM 1991 meM 13330 evaM 16830 pANDulipiyoM ke sUcI ke sAtha caturtha evaM paJcama khaNDa kI sUcI kA prakAzana huA / ina sUciyoM meM Arcika sAmaveda, mImAMsAkaustubha evaM rAghavapANDavIyam jaise aneka hastalekha haiM / 1990 meM yahA~ hindI bhASA pANDulipiyoM kI sUcI tathA 1996 meM kA Descriptive Catalogue of Panjabi Manuscripts kA sampAdana zrI amRtalAla Takkara ke dvArA huaa| isameM Adi grantha, dazama grantha, sAkhI, bhaktikAvya evaM vaidyaka Adi kI cAlIsa pANDulipiyoM kA vivaraNa hai| hindI kI sUcI meM 1350 pANDulipiyoM kA vivaraNa hai| isa saMgraha meM pracAsa hajAra se adhika pANDulipiyA~ haiM jinake prakAzana evaM anusandhAna kI yojanA ko vahA~ ke vartamAna nidezaka DaoN. harimohana mAlavIya jI svarUpa de raheM haiM / 1981 . : digambara jaina sarasvatI bhaNDAra nayA mandira, dharmapurA, dillI kI pANDulipiyoM kI sUcI Catalogue of Sankrit, Prakrit and Apabhramsa Manuscripts zIrSaka se jJAnapITha mUrtidevI jaina granthamAlA saMkhyA-9 meM bhAratIya jJAnapITha prakAzana se prakAzita huI jisakA sampAdana zrI kundana lAla jaina ne kiyA / : dillI ke bI. Ara. pabliziMga kArporezana ne Manuscripts Illustration of the ... Medieval Deccan nAmaka pustaka kA prakAzana kiyA jise rAnADe ne likhA hai| 1984 : oDizA rAjya saMgrahAlaya kI cunI huI citrita pANDulipiyoM kA eka saMkalana Illustrated Palm Leaf Manuscripts of Orissa zIrSaka se prakAzita huA jisakA saMkalana evaM sampAdana zrI subhASa pANi jI ne kiyA hai| isakA prakAzana bhI Orissa State Museum ke dvArA kiyA gayA hai / isa kaiTlAga kI bhUmikA atyanta upayogI hai evaM sUcanAoM se pUrNa hai| sUcI ko 26 varga meM bATakara veda, tantra Adi kI dRSTi se pramukha pANDulipiyoM kA vivaraNa diyA gayA hai| amarukazataka, gItagovinda, vidagdhamAdhava, uSA, vilAsa, mahAprabhujana, citrakAvyabandha, causaTharatibandhana Adi 128 pANDulipiyoM ke vivaraNa ke sAtha citroM ko bhI sthAna diyA gayA hai / 1985 : kAlIkaTa vizvavidyAlaya saMskRta granthamAlA saMkhyA-eka ke antargata vahA~ saMgRhIta 1983 For Personal & Private Use Only

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202 vijayazaMkara zukla SAMBODHI 630 pANDulipiyoM kI sUcI kA sampAdana DaoN. ema. esa. menana evaM DaoN. en. vI. pI. unithirI ne kiyA / isa sUcI kA prakAzana bhI vahIM se huA hai| 1985 meM hI bardamAna vizvavidyAlaya kI 607 pANDulipiyo kI sUcI kA prakAzana Descriptive Catalogue of Sanskrit Manuscripts, Volume-1 kA prakAzana huA jisakA saMkalana zrImatI jayazrI mukharjI ne kiyA tathA sampAdana Do. siddhezvara caTopAdhyAya ke dvArA kiyA gayA / isakA dvitIya evaM tatIya bhAga kramaza: 1989 evaM 1996 meM 654 evaM 180 pANDulipiyoM ke vivarama ke sAtha prakAzita huye / tRtIya bhAga ke sampAdaka DaoN. amaranAtha bhaTTAcArya the / isa bhAga meM navyanyAya kI pANDulipiyoM kA vivaraNa hai| Welcome Institute for the History of Medecine, London ke pustakAlaya meM upalabdha saMskRta evaM prAkRta bhASA kI 7128 pANDulipiyoM kI sUcI prakAzana ke liye taiyAra kI gaI / inakA prakAzana prastAvita hai| . 1985 meM hI bhAratIya vidyA bhavana, mumbaI ke pustakAlaya meM upalabdha 1377 pANDulipiyoM kI sUcI kA saMkalana zrI ema. bI. varNekara ne tAlikA krama meM taiyAra kiyaa| 1986-2002 : Catalogue Descriptf des Manuscripts (Descriptive Catalogue of Manuscripts) ke bhAga-1 evaM 2 ko DaoN. vI. varadAcArI ne taiyAra kiyA evaM pro. en. Ara. bhaTTa ne prAkkathana jodd'aa| donoM bhAgoM kA prakAzana kramazaH 1986 evaM 1987 Institute Francais D Indologie. Pondichery meM se kiyA gayA / prathama bhAga ke antargata zaivAgama se sambandhita sAta sau pANDulipiyoM kA vivaraNa hai evaM dvitIya bhAga lagabhaga eka hajAra pANDulipiyoM kA vivaraNa prastuta karatA hai| pro. vI. varadacArI AgamoM ke saiddhAntika pakSa ko samajhane vAle vidvAnoM meM agraNI the| dvitIya bhAga meM apanI vistRta bhUmikA meM eka ora jahA DaoN. varadAcArI ne sabhI mUlAgama, upAgama evaM vividha vidhiyoM se sambandhita bRhad sUcI dI haiM vahIM Agama zAstra kI paramparA kA bhI varNana kiyA hai| isI krama meM varadAcArI jI ne 1990 meM bhAga-3 kA sampAdana kiyA jisameM tamila, telagu evaM maNipravAla bhASA kI pANDulipiyA~ haiM / yaha sabhI mUla evaM upAgama se sambandhita haiM / isa kArya meM es. dIkSitAr, TI. ganezan evaM eph grimala ne unakI sahAyatA kI thI / indirA gAndhI rASTrIya kalA kendra ne kalAmUlazAstra granthamAlA ke antargata IzvarasaMhitA kA prakAzana pA~ca bhAgoM meM kiyA hai| isake prathama bhAga meM Agama zAstra vizeSa rUpa se pAJcarAtra Agama para DaoN. vI. varadAcArI kI bhUmikA paThanIya hai / phreMca For Personal & Private Use Only

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Vol. xxxVI, 2013 svAtantryottara bhArata meM pANDulipiyoM kA saMgraha evaM sUcIkaraNa 203 insTITyUTa kI sUcI kA pA~cavA bhAga 2002 meM prakAzita huA jisakA sampAdana eph. grimala evaM TI. ganezan ne kiyA hai| isake antargata 927 pANDulipiyoM kA vivaraNa hai jo vahA~ para sau baNDaloM meM rakhI huI haiM / isake sAthe hI vahA~ para 8240 baNDala haiM jinameM tAr3apatra meM grantha haiM tathA 360 hastalekhoM ke baNDala haiM / isa saMgraha meM 1188 saMskRta granthoM kA lipyantaraNa ke rUpa meM saMgRhIta pANDulipiyA~ haiM saMgraha meM kula 6850 saMskRta bhASA kI pANDulipiyA~ haiM / isa saMgraha kA prArambha phreMca insTITyUTa kI sthApanA ke turanta bAda hI 1955 meM kiyA gayA thaa| isakA mukhya uddezya thA ki dakSiNa bhArata meM pracalita zaiva Agama paramparA ke granthoM kA ekatrita evaM prakAzita karanA / isa kArya ko insTITyUTa Aja taka Age bar3hA rahA hai| isa saMgraha meM 1200 pANDulipiyA tamila bhASA meM 140 TulU bhASA ke sAtha telagU, malayAlama evaM kannar3a bhASA meM bhI hastalekha haiN| ina sabhI kI sUcI paramparA zIrSaka ke antargata yahA~ kI vebasAiTa para upalabdha hai| 1986-2000 : 1986 meM puNe vidyApITha (University of Poona) ke antargata jayakara lAibrerI kI sUcI kA prathama bhAga prakAzita huA jisameM saMskRta bhASA kI 1816 pANDulipiyA haiM / isa sUcI kA sampAdana DaoN. es. jI. mahAjana evaM DaoN. Ar. pI. gosvAmI ne kiyA / isake bhAga-2 kA prakAzana 1989 meM hindI evaM saMskRta kI 966 pANDulipiyoM ke vivaraNa ke sAtha prakAzita huA jisake saMkalana meM zrImatI nIlA dezapANDe evaM zrI sI. pI. pharANDe ne sahAyatA kI / isake tRtIya bhAga kA prakAzana 1996 meM 637 pANDulipiyoM ke vivaraNa ke sAtha huA jisameM saMskRta, marAThI evaM hindI bhASA kI pANDulipiyA~ sammilita haiN| inakA saMkalana zrI ema. bI. kannUra, zrI Ara. pI. gosvAmI evaM sI. pI. pharANDe ne kiyA / caturtha bhAga 2000 meM prakAzita huA / isameM 104 cunI huI pANDulipiyoM kA vivaraNa hai / isakA saMkalana zrImatI nIlA dezapANDe, Ara. pI. gosvAmI tathA sI. pI. pharANDe ne pUrNa kiyA / 1986 meM eka sUcI kA prakAzana - vivaraNAtmaka hastalekha sUcI ke nAma se kAmezvarasiMhadarabhaMgA saMskRta vizvavidyAlaya, kAmezvaravagara, darabhaMgA se kiyA gyaa| isa sUcI meM 2673 pANDulipiyoM kA vivaraNa hai jisameM vaidikasAhitya, dharmazAstra, vyAkaraNa, karmakANDa, darzana, purANa, tantra, Ayurveda evaM stotra kI pANDulipiyA~ haiM / 1986 meM hI A Descriptive Catalogue of Sanskrit and Prakrit Manuscripts kA prakAzana B. J. Institute Museum of Learning and Research Ahmedabad se huA jisakA sampAdana bhAratI ke zelAta evaM vibhUti pI. bhaTTa ne kiyA / For Personal & Private Use Only

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204 1987 vijayazaMkara zukla : devakumAra jaina oriyaNTala lAibrerI, ArA meM saMgRhIta pANDulipiyoM kI sUcI Catalogue of Sanskrit, Prakrit, Aphhramsa and Hindi zIrSaka se do bhAgoM meM kiyA gayA jisakA sampAdana RSabhacandra jaina ne kiyA hai / 1988-2000 : 1988 meM uttarapradeza sarakAra ke antargata rAjakIya pANDulipi pustakAlaya, ilAhAbAda ke pANDulipiyoM kI sUcI kA prakAzana saMskRta vAGmaya ke hastalikhita granthoM kI vivaraNAtmaka sUcI zIrSaka se prathama khaNDa kA prakAzana huA / isameM 3893 pANDulipiyoM kA vivaraNa hai| sUcI kA sampAdana DaoN. zyAma nArAyaNa pANDeya evaM DaoN. zraddhAnanda pANDeya jI ne kiyaa| isa sUcI ke sAtha granthoM kI anukramaNikA bhI dI gaI hai / isake dvitIya khaNDa kA prakAzana 2000 meM huA jisakA sampAdana ku. rekhA trivedI evaM zrI rAma avadha yAdava ne kiyA hai| isa sUcI meM kAvyazAstra, Ayurveda evaM jyotiSa kI pANDulipiyA~ haiM / SAMBODHI 1988 meM hI A Descriptive Alphabetical Catalogue of Manuscripts zIrSaka se utkala vizvavidyAlaya ke pustakAlaya meM saMgRhIta sUcI kA prakAzana huA jisameM 5787 pANDulipiyoM kA vivaraNa hai Sa sUcI do khaNDoM meM vibhAjita hai / prathama khaNDa vivaraNAtamaka sUcanA detA hai jabaki dvitIya khaNDa meM varNakramAnusAra pANDulipiyoM kI sUcI hai jisakA sampAdana DaoN. e. ke. deva ne kiyA tathA prakAzana utkala vizvavidyAlaya, vANI vihAra, bhUvanezvara se kiyA gayA hai / 1988 : vizvabhAratI, zAntiniketana (pazcima baMgAla) meM upalabdha pANDulipiyoM kI sUcI Descriptive Catalogue of Sanskrit Manuscripts Part-III 190 pANDulipiyoM ke vivaraNa ke sAtha prakAzita huA / sAhitya se sambandhita pANDulipiyoM ke isa khaNDa kA sampAdana DaoN. alakAnanda banarjI ne kiyA thA / isI ke khaNDa-4 evaM 5 kA prakAzana kramaza: 1993 se 186 evaM 95 pANDulipiyoM ke vivaraNa ke sAtha prakAzita huA / 1989 : isa varSa, Academy of Sanskrit Research melukoTe (karNATaka) se Descriptive Catalogue of Sanskrit Manuscripts (viziSTAdvaita vedAnta) kA prakAzana huA jisakA saMkalana vidvAn es. narasarAja bhaTTAra ne kiyA / yaha prakAzana akeDamI ke granthamAlA saMkhyA - 13 meM pro. ema. e. lakSmItAtAcAr ke pradhAna sampAtva meM prArambha huA / melukoTe dakSiNa bhArata ke badarikAzrama ke rUpa meM prasiddha hai jo bhagavAna rAmAnuja kI karmabhUmi hai| viziSTAdvaita darzana ke adhyayana ke sAtha anya sampradAyoM ke adhyayana ke liye yaha viziSTa kendra hai / isa saMsthA ne pANDulipiyoM ke saMrakSaNa evaM prakAzana ke liye vizeSa parizrama kiyA hai / 1989 taka yahA~ ke saMgraha meM 8310 For Personal & Private Use Only

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Vol. XXXVI, 2013 svAtantryottara bhArata meM pANDulipiyoM kA saMgraha evaM sUcIkaraNa 205 pANDulipiyA~ thI jisameM prathama bhAga meM 358 pANDulipiyoM kA vivararaNa hai| 1992 meM draviNa prabandham evaM rahasyaprabandham se sambandhi 1011 pANDulipiyoM kI sUcI prakAzita huI jisake saMkalana meM vidvAn vIrarAghavan, vidvAn vI.es.vijayarAghavan, vidvAna vI. vI. rAmapriyA tathA vidvAn vI. saumyanArAyaNa ne sahAyatA kI / 2000 meM ASR Series-35 meM advaita evaM dvaita se sambandhita 285 pANDulipiyoM kI sUcI kA saMkalana vidvAn eca. esa. hanumantarAva ne kiyA / 1989 meM hI The Research and Publication Department, jammU evaM kAzmIra sarakAra, zrI nagara se A Catalogue of Sanskrit Manuscripts taiyAra kiyA gayA lekina prakAzita nahIM huA hai| isa sUcI ko vahA~ ke upanidezaka ne taiyAra kiyA thA jisameM 4838 pANDulipiyoM kI sUcI hai jo prAyaH saMskRta bhASA evaM zAradA lipi meM haiN| Abrol Manuscripts and Rare Books Library, 197 galI tA~gA vAlI, jammUtavI se 65 pANDulipiyoM kI eka sUcI bhI prakAzita huI hai| Computerised International Catalogue of Tamil Palm leaf Manuscripts (Volume 1 to 5 kA prakAzana tamila vizvavidyAlaya, taJjAvara se huA jisameM 21973 pANDulipiyoM kA vivaraNa hA / isa sUcI kA sampAdana K. C. Chellamuttu ne kiyA jo usa samaya kampyUTara vibhAga ke prophesara evaM adhyakSa the| 1990 : digambara jaina atizaya mandira, jayapura kI pANDulipiyoM kI sUcI kA prakAzana digambara jaina atizaya mandira, mahAsaMgha, jayapura se huA / 1990-1998 : insTITyUTa oph eziyana sTaDIja, tiruvanmyUra, cennaI ke saMgraha meM tamila lipi evaM bhASA meM pANDulipiyoM kA saMgraha hai| pANDulipiyoM kI mAnuS DeTAzITa taiyAra karane kA kArya indirA gAndhI rASTrIya kalAkendra ke mAdhyama se prArambha huA thaa| usI samaya yahA~ kI prathama sUcI kA prakAzana DaoN. zu hikosAkA evaM DaoN. jaoNna saimuala ke pradhAna sampAdakatva meM pro. em. SaNmukham pillaI ne sampAdita kiyA / jisakA prakAzana bhI insTITyUTa se huA / pro. SaNmukham ne bhAga-1, khaNDa eka evaM do; bhAga-2, khaNDa-eka evaM do; ke sampAdana ke sAtha 2397 pANDulipiyoM kA vivaraNa prastuta kiyA / ye bhAga kramazaH 1990, 91 evaM 92 meM prakAzita hue / 1993 meM bhAga-3 evaM 4 ke khaNDa-eka evaM do kA sampAdana DaoN. e. thasarAthan ne 1266 pANDulipiyoM ke sUcI ke sAtha kiyA / 1996, 97 evaM 98 meM kramaza: bhAga-4, khaNDa eka evaM do; bhAga-5, khaNDa-eka evaM bhAga-5, khaNDa-do kA prakAzana huA jisakA sampAdana DaoN. pI. subramaniyam evaM DaoN. ke. jayakumAra ne kiyA / pATana ke lagabhaga 17 jaina bhaNDAra jinakA ekIkaraNa hemacandrAcArya jaina jJAna mandira ke For Personal & Private Use Only

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206 vijayazaMkara zukla SAMBODHI 1994 1996 rUpa meM huA thA unakI sUcI kA prakAzana DaoN. jitendrabhAI zAha ke sampAdana meM 3 bhAgoM meM huaa| sUcI kA prakAzana zAradA bena cimanabhAI ejUkezanala risarca seNTara, ahamadAbAda se 1991 meM kiyA gayA / : saMskRta sAhitya pariSad, kalakattA kI pANDulipiyoM kI sUcI kA prathama bhAga tantra kI 890 pANDulipiyoM kI sUcI ke sAtha prakAzita huaa| isa bhAga kA saMkalana paM. madhusUdana cakravartI ne bhUmikA ke sAtha kiyA evaM DaoN. heramba caTarjI evaM DaoN. satyaraJjana banarjI ne isa bhAga se sambandhita sUcI prastuta kI / isakI vistRta bhUmikA meM bhArata meM tantra ke udbhava evaM vikAsa para sampAdakoM ne vizeSa sAmagrI prastuta kI hai| isa sUcI kA dvitIya bhAga 2000 meM sAhitya pariSad granthamAlA-14 ke antargata koSa se sambandhita pANDulipiyoM ke sAtha kiyA gayA / isa bhAga kA saMkalana bhI paM. cakravatI ne tathA sampAdana mahAmahopAdhyAya DaoN. herambanAtha caTarjI ne kiyA / : bardavAna vizvavidyAlaya ke kendrIya pustakAlaya ke antargata abhilekhIya prakoSTha meM upalabdha 180 pANDulipiyoM ke Descriptive Catalogue of Sanskrit Manuscripts (bhAga-3) kA sampAdana DaoN. amaranAtha bhaTTAcArya ne kiyA / jisameM navyanyAya se sambandhita pANDulipiyA~ haiM / yahA~ kI pANDulipiyoM kI do sUcI bhAgaeka evaM do kA prakAzana pahale kiyA jA cukA hai jisake sampAdana kA zreya pro. siddhezvara caTTopAdhyAya ko hai jinhoMne yahA~ ke hastalekhoM ko vidvatmaNDalI ke sAmane prastuta kiyaa| tRtIya bhAga ke mAdhyama se navyanyAya kI paramparA jo mithilA meM AcArya gaMgeza ke netRtva meM Age bar3hatI huI navadvIpa meM Akara eka uccatama bindu para sthApita huI, kI aneka pANDulipiyA~ dekhI jA sakatI haiM / isa paramparA ke zreSTha AcArya paM. jagadIza tarkAlaGkAra, paM. mathurAnAtha tarkavAgIza evaM paM. gadAdhara bhaTTAcArya ke netRttva kA ina sUciyoM ke mAdhyama se AbhAsa hotA hai| ye sabhI vidvAna isa kSetra meM paM. raghunAtha ziromaNi ke anugAmI the| : uttara evaM dakSiNa karNATaka tigAlArI lipi kI pANDulipiyoM ke liye prasiddha hai| vizeSa rUpa se yahA~ DATa (eka vizeSa prakAra kA hastanirmita kAgaja) kI pANDulipiyoM kA saMgraha zimogA vizvavidyAlaya ke antargata keLaDi saMgrahAlaya meM hai| keLaDi saMgrahAlaya kI lagabhaga pA~ca hajAra pANDulipiyoM ke sUcIkaraNa kA kArya DaoN. keLaDi guNDA jvAyas ne prArambha kiyA jisakI 1115 pANDulipiyoM kI prathama sUcI kA Catalogue of Ancient Tigalari Palm leaf Manuscripts in India, Volume-1 (South India) kA prakAzana huA / isakA sampAdana Do. jvAyas ne kiyA / tigAlArI lipi kI adhikatara pANDulipiyA~ vyaktigata saMgrahoM meM haiM jinameM se kucha oriyaNTala risarca insTITyUTa maisUra ne saMgRhIta kI haiN| viSaya kI dRSTi se inameM veda, Agama, tantra jyotiSa, gaNita ke sAtha-sAtha lokagItoM se sambandhita pANDulipiyA~ bhI haiM / 1997 For Personal & Private Use Only

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Vol. XXXVI, 2013 svAtantryottara bhArata meM pANDulipiyoM kA saMgraha evaM sUcIkaraNa 207 1998 : 1982 meM bhuvanezvara meM kedAranAtha gaveSaNA pratiSThAna kI sthApanA ke sAtha vahA~ upalabdha pANDulipiyoM kI sUcI banAne kA kArya prArambha huA / 1998 meM prakAzita isake prathama bhAga meM 242 pANDulipiyoM kI sUcI prakAzita huI / isa sUcI ke sAtha-sAtha sampAdaka bhagavAna paNDA jI ne oDiyA lipi ke udgama evaM vikAsa se sambandhita eka tAlikA bhI jor3I hai| 1998 meM saMskRta abhilekhoM se sambandhita Descriptive Catalogue of Sanskrit Inscriptions (from 300 B.C. to 19th Cent. A.D.) kA prakAzana, nAga pablizarsa, 11 yU. e. javAhara nagara, dillI ke dvArA prArambha huA / isake cAra bhAga kramazaH 1998, 99 evaM 2000 meM prakAzita huye / sampAdaka prophesara puSpendrakumAra jI ne yadyapi mUla abhilekhoM kA citra nahIM diyA hai phira bhI eka sAtha sampUrNa sUcI prastuta kara isa kSetra meM sarAhanIya kArya kiyA hai vizeSarUpa se hindI bhASA meM isa taraha kI sAmagrI kA abhAva thA / 1999 .2000 . 1998 meM hI Descriptive Catalogue of Sanskrit and Prakrit Manuscripts - in the Library of the Bombay Branch of the Asiatic Society ke prathama bhAga kA prakAzana, mumbaI se huA / yaha isa sUcI kA dvitIya saMskaraNa hai| : prAcyavidyA saMzodhana kendra, kUttAppAr3I, tammanam, kocci ke saMskRta hastalikhita grantha sUcI ke bhAga-eka kA sampAdana DaoN. es veGkiTasubrahmaNya ayyar ne kiyA jisakA prakAzana sukutIndra iNDolojikala sIrIja saM.-4 meM huA / isameM 1402 pANDulipiyoM kA vivaraNa hai / yaha vivaraNAtmaka sUcI hai| : rAmapura raz2A pustakAlaya, rAmapura, arebika evaM parsiyana bhASA kI pANDulipiyoM ke sAthasAtha saMskRta bhASA kI pANDulipiyoM ke liye bhI prasiddha hai / DaoN. pharahA ne yahA~ kI 395 pANDulipiyoM kI sUcI kA saMkalana kiyA jo saMskRta bhASA ke vibhinna viSayoM se sambandhita haiM / isakA prakAzana bhI vahIM se kiyA gayA DaoN. pharahA kA pANDulipi ke kSetra meM praveza pro. esa. Ara. zarmA ke mArgadarzana meM tathA indirA gAndhI rASTrIya kalA kendra ke dvArA Ayojita kAryazAlA ke mAdhyama se huA hai| isI varSa jaisalamera ke prAcIna jaina grantha bhaNDAroM kI sUcI kA prakAzana - A Catalogue of Manuscripts in the Jaiselamer Jain Bhandaras dillI se huA / : pANDulipiyoM ke sarvekSaNa ke kSetra meM sva. pro. ke. vI. zarmA ke yogadAna ko hamezA smaraNa kiyA jAyegA vizeSa rUpa se tamilanADu evaM kerala meM upalabdha Ayurveda, rasAyanazAstra, vanaspati vijJAna, vAstu, gaNita evaM khagolavijJAna Adi kI pANDulipayoM ke anveSaNa evaM sUcIkaraNa ke liye unakA prayAsa prazaMsanIya hai| isakI eka sUcI kA prakAzana 2002 For Personal & Private Use Only

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208 2003 2004 2006 vijayazaMkara zukla - Science texts in Sanskrit in the Manuscripts Repositories of Kerala and Tamilnadu zIrSaka se rASTrIya saMskRta saMsthAna, naI dillI se kiyA gayA / isameM 3347 pANDulipiyoM kA vivaraNa hai| isake pahale bhI rASTrIya saMskRta saMsthAna, gaMgAnAtha jhA parisara, ilAhAbAda kI lagabhaga dasa hajAra pANDulipiyoM kI sUcI kA kaiTlAga pA~ca bhAga meM prakAzita kara cukA hai / SAMBODHI 2000 meM hI eka sUcI jo vaiSNava AgamoM kI pAJcarAtra paramparA meM sambandhita hai, kA prakAzana svAminArAyaNa akSarapITha, zAhIbAga, ahamadAbAda se Catalogue of Pancaratra Samhita zIrSaka se kiyA gayA / isakA saMkalana evaM sampAdana sAdhu paramapuruSadAsa evaM sAdhu zrutiprakAza dAsa jI ne kiyA hai / : sambhavata: rASTra ke sabase sampanna pANDulipi saMgrahAlaya, AcArya zrI kailAsasAgara sUriM jJAna mandira meM upalabdha pANDulipiyoM kI sUcI kA prakAzana kailAMsa sAgara granthasUcI (Descriptive Catalogue of Jain Manuscripts/Descriptive Catalogue of Manuscripts preserved in devArdhigaNi kSamAzramaNa hastaprata bhaNDAgAra) zIrSaka se prArambha huA / isake dvitIya evaM tRtIya bhAga kA prakAzana 2004 meM huA / rASTra kA yaha sabase samRddha pANDulipi saMgrahAlaya vinA kisI zAsakIya sahAyatA ke sabase adhika vyavasthita evaM saMrakSita hai / yadi yaha saMsthAna isI taraha jaina vidyA ke niSNAta AcAryoM ke mAdhyama se ina granthoM kI prakAzana yojanA prArambha kare to nizcita rUpa se eka prazaMsanIya mAnaka upasthita hogA evaM anya saMsthAnoM ke liye preraka saMsthA ke rUpa meM upasthita hogI / : zrI samartha vAgdevatA mandira, dhule meM upalabdha pacAsa pANDulipiyoM kI sUcI kA prakAzana hastalikhita bADAMcI, vivaraNAtmaka sUcI zIrSaka se prakAzita huA / isI varSa A Descriptive Catalogue of Sanskrit Manuscripts in the Sanskrit Sahitya Parisad, kolakAtA se prakAzita huA jisakA saMkalana mahAmahopAdhyAya madhusUdana cakravartI ne kiyA tathA sampAdana pro. devavratasena zarmA ne / isa sUcI kA prakAzana saMskRta sAhitya pariSad se kiyA gayA / : briTiza lAibrerI, laNDana evaM vahA~ kI anya saMsthAoM ke pAsa jaina pANDulipiyoM kA saMgraha hai evaM yaha acchI taraha surakSita bhI hai / yadyapi kucha upalabdha sUciyoM ke hote huye bhI inakA jJAna bahuta logoM ko nahIM hai / inakA vizleSaNAtmaka paricaya Avazyaka thaa| isa kSetra meM vizeSa prayAsa pUjya munirAja zrI jambUvijaya jI mahArAja ke dvArA prArambha kiyA gayA / unake mantavya ko dhyAna meM rakhate huye DaoN. nalinI balabIra, zrI kanhaiyA lAla vI. seTha, DaoN. kalpanA ke seTha evaM DaoN. candrabhAla tripAThI ne Catalogue of Jain Manuscripts of the British Library including the holding of the For Personal & Private Use Only

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Vol. XXXVI, 2013 svAtantryottara bhArata meM pANDulipiyoM kA saMgraha evaM sUcIkaraNa 209 British Museum and the Victoria and Albert Museum kA saMkalana evaM sampAdana kiyA / isa sacI kA prakAzana The British Library and Institute of Jainology, laNDana se kiyA gayA / isa sUcI meM vistRta bhUmikA ke sAtha-sAtha, sandarbhasUcI, pANDulipiyoM ke aMza evaM citra bhI diye gaye haiM / tIna bhAgoM meM prakAzita yaha sUcI saMskRta bhASA ke aneka granthoM kA vivaraNa prastuta karatI hai| isa sUcI meM 1083 pANDulipiyoM kA vivaraNa hai tathA 1426 zIrSakoM kA samAveza hai| nizcita rUpa se yaha sUcI bhAratIya manISA ke prati ruci rakhane vAloM ke liye sandarbha evaM sUcanA kA sAdhana hai| isa ke mAdhyama se yaha anumAna lagAyA jA sakatA hai ki zAstrIya paramparA ko adhika samRddha karane ke liye kitane parizrama kI AvazyakatA hai| isa kSetra meM yogadAna ke liye pUjya kAntivijaya jI mahArAja, pUjya caturvijaya jI maharAja evaM pUjya puNyavijaya jI mahArAja ko namana evaM smaraNa karanA hama sabakA punIta kartavya hai| Agama prabhAkara pUjya muni puNyavijaya jI mahArAja ko namana evaM saMrakSaNa ke kSetra meM advitIya zrama kiyaa| isa sUcI ke prakAzana meM Ernst Wald Schmid (1897-1985) evaM sva. pro. tripAThI kA yogadAna mahattvapUrNa hai / pro. tripAThI ke prayAsa se hI 1975 meM Catalogue of the Jain Manuscripts at Strasburg of CT Brill, Indologiua Berolinesis, Leiden se huA thaa| isa taraha se yathAsambhava prakAzita sUciyoM ke mAdhyama se yahA~ sUcanA prastuta kI jA rahI hai| bahuta sambhAvanA hai ki kucha anya sUciyoM kA bhI prakAzana huA ho lekina sUcanA ke abhAva meM maiM sammilita nahIM kara skaa| isake pUraka ke rUpa meM yaha prayAsa kiyA jAyegA ki una sUciyoM ke viSaya meM bhI vistAra se sUcanA diyA jAya / eka bAta nizcita hai ki pichale pA~ca varSoM meM saMsthAoM kA dhyAna isa ora AkRSTa huA hai| kaI saMsthAnoM meM kampyuTarIkRta sUcI upalabdha bhI hai| isake antargata bI. ela. insTITyUTa Aph iNDolojI, dillI tathA kobA ke saMgraha kI sUcI ko rakhA jA sakatA hai| isameM DaoN. bAlAjI gaNorakara, nidezaka, bI. ela. insTITyUTa oNpha iNDolojI ke parizrama kA anukaraNa karanA caahie| sabhI saMsthAna tathA vyaktigata saMgrahoM kI tAlikAkrama meM ekIkRta sUcI banAne ke kSetra meM rASTrIya pANDulipi mizana ne tIsa lAkha pANDulipiyoM kA DeTA taiyAra karake abhUtapUrva kArya kiyA hai / AzA hai agale kucha varSoM meM ina sUciyoM ke kama se kama 200 bhAga hamAre sAmane hoMge evaM usa sthiti meM vizva ke bauddhika raMgamaJja para rASTa. sarvathA eka navIna bauddhika cetanA ke sAtha prastata hogaa| AvazyakatA kevala yaha hai ki isa kArya ko atimahattvapUrNa samajhA jAya aura zreSTha vidvAnoM ke mArgadarzana meM vivaraNAtmaka sUcI hI prakAzita kI jAya evaM pratyeka bhAga ke sAtha bhUmikA meM viziSTa pANDulipiyoM para alaga se sAmagrI prastuta kI jAnI cAhie / For Personal & Private Use Only

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vedanI kRSividyA mahendrakumAra aMbAlAla prAcInakALathI ja vedone jJAnano khajAno mAnavAnI mAnyatA - pravarte che. khetI ane pazupAlana to cheka vaidika RSionA jamAnAthI - AjathI Azare cha-sAta hajAra varSa pUrvethI - bhAratamAM pracalita che. e Aje to pratyakSa prayogano viSaya banI rahyo che. vedakALamAM jIvananA mukhya AdhAra evA khetInA vyavasAyane uttama gaNavAmAM Avato. vedagraMthonA anuzIlana parathI tatkAlIna yuganA kRSi-vikAsa aMge jaNAya che. vedakALamAM to sukha ane samRddhi kRSi para ja avalaMbita rahetAM hatAM. yajurvedamAM sAro pAka thAya te prakAre khetI karavAno Adeza apAyo che. RgvadamAM jugArInA vilApanA sUktamAM paNa "jugAra ramazo nahi; khetI karo; temAMthI je dhana maLe temAM AnaMda mANo; temAM ja gAyo ane patnInI prApti che." tevo upadeza bhagavAna sUryadevatAe Apyo che. veda mujaba "tame pracura dhana ane annanA svAmI cho." A paristhiti AjanA audyogika jamAnAmAM koIne kadAca palaTAyelI lAge paNa te AbhAsa mAtra che. dezanuM sAcuM dhana khetInI pedAzamAMthI ja uddabhave che. prastuta lekhamAM kheDUta ane khetamajUra, jamInanA prakAro ane khetaro, khetInAM sAdhano, kRSiyogya pazuo, pAkanI samRddhi ane khAtara, siMcAI, pAkanA rogo ane pAka saMrakSaNa ityAdI bAbato para prakAza pADavAmAM Avyo che. kheDUta ane khetamajUraH RgvadamAM bhUsvAmi ane bhUzramikanuM pRthapha-pRthapha varNana che. jamInadAra mATe kSetrapati ane 'haLa calAvanAra mATe "kInAza' zabda prayojAyo che. vedakALamAM jamInadAro majUrone kAmanA badalAmAM suvidhAo cUkavatA hovAno ullekha maLe che. to vaLI kyAMka kSetra vitaraNano paNa ullekha che. khetInA vyavasAyavALAne bIjI koI pravRttimAM avakAza na maLavAthI vedo ke zAstro na bhaNI zakanAra A kheDUtavarga ajJAna tathA AkhAbolo hovAno paDagho RgvadamAM saMbhaLAya che. jemake "A loko nathI AgaLa vadhatA ke nathI pAchA paDatA, teo nathI brahmanA jJAtA ke nathI somayajaka, teo pApI vANI uccAre che ane vaNakaranI jema mAtra dorA vaNanArA ajJAnIo che ke jeo mAtra haLa calAvI jANe che." Ama temanuM jIvana kudarata sAthe tAlamela dharAvatuM banI rahetuM. For Personal & Private Use Only

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212 mahendrakumAra aMbAlAla SAMBODHI jamInanA prakAro ane khetaroH vedamAM nirdiSTa bhUminA vividha prakAromAM mATIvALI-patharALa, TekarALa, pahADI, retALa, DhoLAvavALI, sapATa, nIcANavALI, phaLadrupa, kheDelI vagere prakAranI jamIno maLe che. vedomAM Thera-Thera, dUdha, ghI, ane madha ke madhura jaLathI chalakAtI bhUmi mATe prArthanA karAI che. yajurveda mujaba "mane patharALI, mATIvALI, nAnA TekarAvALI, pahADI, retALa jamIna ane vanaspati yajJa dvArA prApta thAya.0 phaLadrupatAnI dRSTie jamInane sarvA' (phaLadrupa) tathA kaSara kahI che. A (khArI ke paDatara) uparAMta vistAra nAme bhUmi vedamAM prakhyAta che. - khetarone kSetra nAme oLakhavAmAM AvatAM, te parathI kSetravid, kSetrajJa, kSetruMjaya, kSetriya jevA zabdo vaidika saMhitAomAM maLe che. vaidika-saMhitAomAM kRSi, kRSamANa, kRSNa, kRSTapathya, kRSTi vagere zabdo paNa prayojAyela jaNAya che. khetI lagabhaga sthira evA grAmyajIvana para avalaMbita hovAthI upalabdha jamInane vyavasthita khetaromAM vibhAjIta karavAmAM AvatI. "Indra - potAnA mitrone khetaro ane gocara jamIna ApI."15 evA vedanA ullekha parathI khetaro khAnagI mAlikInAM hovAnuM kahI zakAya. jamIna le-veca, pherabadalI, bhAga pADavAnI prathA te samaye paNa haze. jamIna-mApaNI mATe cokkasa prakAranA gaja ke dAMDAnA ullekha RgvadamAM maLe che. khetaronI co-tarapha karAtI kAMTALI vADane azvo ThekI jatA hovAno ullekha che. 17 khetaromAM javA mATe sArA rastA hovA aMge prArthanA karatAM vedamAM kahyuM che ke, "ame sArAM khetaro, sArAM rastAo tathA sArI samRddhi mATe tAruM vajana karIe chIe."18 jamInanI phaLadrupatA anusAra khetarone sArAM-narasAM kahevAmAM AvatAM. mahenata na karanAra bhikhArIne sArAM khetara na ApavAnuM kahyuM che 9. verAna khetarone TAliyA mAthA sAthe yAda karatAM kahyuM che ke - "he indra ! A amArI verAna jamIna, A amArAM zarIra ane mArA pitAnuM mastaka - A sarvane tuM aMkurita kara."20 khetInA sAdhano - lokhaMDanI aNIdAra kozavALA lAkaDAnA haLane vedakALamAM khetI mATe pramukha sAdhana manAtuM hatuM. AvA AkhA haLane mATe - "sIra'21 zabda, baLado joDavAnI dhUMsarI mATe 'tAM ta22 zabda, kheDelI jamIna (cAsa mATe) "sItA' zabda prayojAto. atharvavedamAM haLathI kheDI zuddha karela jamInamAM bIja vAvI, dAtaraDA vaDe laNI, dhAnyane ghera laI javAnuM varNana che". haLa pakaDavAnA mUTha ke cUMTAne vedamAM 'sUra'25 kahe che. jayAre bhUmimAM pravezAvI jamInane ukhADavAnA upakaraNane "na' ke sta" tarIke oLakhAtuM. hAtha vaDe khodavAmAM kodALI, pAvaDo, khAMpI ke khUrapIno upayoga thato, Rveda mujaba "agatya kodALIthI khodato, prajAsaMtAna ane baLanI icchA karato rahyo."28 For Personal & Private Use Only

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Vol. XXXVI, 2013 vedanI kRSividyA 213 hUMDAne laNavA dAMtaraDAno upayoga thato, Rgvada mujaba "he indra ! tArI AzAe huM A dAtaraDuM hAthamAM lauM chuM, laNelA ane ekaThA karelA javathI mArA hAtha bharI de."29 tathA "pAkelA dANA pAse dAtaraDAM Ave."30 - moTI DALIo ke vRkSo kApavA mATe 'parazu ke kuhADAno upayoga thato haze. jemake "pharaso jema drohIone kApI nAMkhe che."3ra "jema kuhADAvALo puruSa vRkSane chede tema azvinoe aMdhakArane chedI nAkhyo. dANA cALavA mATe moTA cALaNA ke cALaNIno upayoga thato, anAja levA mATenA khaLA mATe 'khala' zabda prayojAyo che.35 tathA gADA mATe 'vanas' ke zI zabdo vedamAM maLe che. * A gADA sAthe baLada joDI kheDUta avAja karI gADuM doDAvato. baLadane hAMkavA mATe vaparAtA cAbUka mATe totra, toTU tathA nA zabdo prayojAyA che. kRSi yogya pazuo: vedakALamAM gAyane manuSya jIvanamAM mokharAnuM sthAna prApta thayuM che. gAyanuM dUdha, dahIM, mAkhaNa, ghI vagere manuSya uparAMta devone paNa havirUpe arpaNa karAtuM. gAyamAMthI thatA baLado, AkhalA, chANa, mUtra, khAtara, vagere khetI mATe khUba ja upayogI thatA. vAmadeva gautama RSi mujaba "he indra ! tArI pAsethI ame hajAro ane seMkaDo gAyo ane samRddhinI AzA rAkhIe chIe39. kRSNa AMgirasa RSi kahe che ke "ame gAyo vaDe garIbImAMthI pAra UtarIe 40" tathA "he indra ! amane bharapura gAyo Apa"41. atharvavedamAM to "samagra vizvane gAyarUpa gaNAvyuM che."42 vedakALamAM mAtra dUdha mATe upayogI evI bheMsa mATe "mahiSI' zabda tathA pADA mATe mahiSa zabda prayojAyela che. A uparAMta ghoDA mATe vedamAM vAda, madha ke parvata zabda to ghoDI mATe 3%aa ke parvatIjapa zabda tathA khaccara mATe azvatara * zabdo maLe che. ghoDAno upayoga mahadaMze musApharI mATe tathA rathane joDavA mATe thato hato. veda mujaba "he azva ! tane bAjanI pAMkho che ane haraNanAM aMgo che. AvA ghoDA vADane ThekI zatruono nAza kare che.... kyAMka kUvAmAMthI reMTa dvArA pANI kADhavA mATe paNa ghoDAno upayoga thato haze. gheTAM-bakarAM mATe 'va' tathA 'mana' no ullekha che, uparAMta gAyo, gheTAM-bakarAM ane annArasanuM AvAhana karAyuM chev0. atharvaveda mujaba 'gheTAM-bakarAM varUthI bhaya pAmIne nAse che. temanAM chANa, lIMDI, mUtranA khAtarathI khetInI Upaja samRddha bane che. Dukkara ke jene mATe RgvadamAM 'varada53 zabda prayojAyo, te gharanI AsapAsa cokhkhAI rAkhato hato. RgvadamAM viSNue varAha vIMdhyo hovAnA nirdezathI varAha-bhUMDano zikAra thato hovAnuM jaNAya che. Ama jotAM kRSi mATe mukhyatve to gAyabaLadano ja upayoga thato haze, tema kahI zakAya. pAkanI samRddhi ane khAtara : pAkanI samRddhi mATe yajurvedamAM bhUmipa5, sUryakiraNopaka, vAyu, rakSaNa, phaLadrupatA, jaLa60 ane khAtara 11 jevI sAta bAbato pratye sabhAna rahevAnuM kahyuM che. vedamAM uttama karma gaNAtA khetInA jANakArane vidvAna gaNAto. atharvavedamAM samRddha pAka thavA mATe prArthanAo karatA maMtro che. atharvavedamAM 'zArizAka zabda dvArA gAyanA chANano cokhAnA pAka mATenA khAtara tarIke nirdeza che, For Personal & Private Use Only

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214 mahendrakumAra aMbAlAla SAMBODHI java jevA pAkanAM bIne "madhamAM bheLavIne vAvavAmAM Ave to anAjanA svAda, kasa, ane jaththAmAM ghaNo vadhAro thato hovAnuM sUcana atharvavedamAM maLe che. uparAMta jeThImadhanAM vRkSo vAvI siMcAI samaye kApIne DhoLIyAmAM nAkhavAmAM Ave to svAdiSTa anAja meLavI zakAya. RgvadamAM paNa "madhuM'no ullekha che. gAyanA chANano khAtara tarIke khAsa upayoga thato hovAnuM pramANa vedamAM che ke "A gAyo (raSi) khAtara utpanna karanArI che. gAyo evI puSTa hoya jevI rIte (zAriza4) khetara khAtarathI puSTa thAya che. tenuM chANa dAsI dUra pheMke che. tenuM chANa uThAve che. uparokta nirdezomAM 'varISa', "zata, , za, pA jevA zabdo khAtaranA vAcaka che. zAriza arthAt "gAyonA chANathI utpanna khAtara' AvAM chANa khAtara uparAMta baLataNa mATe chANAM banAvavA paNa vaparAtAM. siMcAI : AjanI jema te kALe paNa varasAda manuSya mATe pAyAnI jarUriyAta gaNAto. Indra kahe che ke "vajabAhu evA meM manuSyo mATe A samagra suMdara jaLane sugama banAvyAM che. he jaLa ! patnI patine joIne tenI sAthe samAI jAya tema tame A cokhAnA dANAomAM samAI eka rUpa thaI jAo. A uparAMta vadhu varasAda pAkane nukasAna karato hovAthI tene rokavA mATe paNa prArthanA thatI, jema ke "he parjanya ! teM bharapUra varasAda varasAvyo che, have tene aTakAvI de."4 vaidika kALamAM kharIpha pAka mATe varSAnI ciMtA hoI zake, paNa "ravI pAka mATe to jaLasaMzodhananA anya strotono paNa Azraya levAto, te mATe kUvAnuM varNana karAyuM che. RgvadamAM kUvA mATe jU55, rta5, vavra7, 8, vAta, avatadeg, vi -1, sUtra, 3-93, kArotarati84, vaTa85, vagere zabdo prayojAyA che. "marutoe te dizAmAM kUvo khodI tarasyA gautama mATe jharaNuM vahAvyuM tathA sahelAIthI na khUTe evA jaLavALA kUvAmAMthI pANI kheMcIne sIMco mRta gAya ke bheMsanA cAmaDAmAMthI sIvelo cAmaDAno kosa banAvI kUvAmAMthI pANI kaDhAtuM haze. ' siMcAInA saMdarbhamAM RgvadamAM kU = jalakarSaka yaMtra, azma = pAkAkUvA ane maMtro -9 = baMdhiyAra kUvAono saMketa maLe che. yajurvedamAM maLatA sutya = pAtaLI jaladhArAvALI, paMthya = pAtaLI naLIo, Tya = pokharo, taLAvo, nadIo vaDe khetaramAM laI javAtuM pANI, tyAM = kRtrima naLAonuM pANI vagere karAyela varNano(c) parathI vaidika kRSaka naheronuM bAMdhakAma jANato hovAnuM jANI zakAya che. uparokta nirdezo parathI vaidika yugamAM siMcAInAM badhAM samucita sAdhanono upayoga thato hovAnuM jANI zakAya che. pAkanA roga ane pAka saMrakSaNa ? ugatA dhAnyane moTI IyaLa, kAtarA, tIDa, tItIghoDA, tamarAM, uMdara, kaMsArI, pataMgiyAM, cakalAM For Personal & Private Use Only

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Vol. XXXVI, 2013 vedanI kRSividyA 215 uparAMta sUkSma jIvAta jevI ke jhINI IyaLa, UdhaI, phUga, kRmio tathA roganA jaMtuo vagere AjanA jamAnAnI jema ja pAkane nukasAna pahoMcADatAM ja haze. AvA upadravothI rakSaNa meLavavA atharvavedamAM prArthanA karAI che ke ""jhaDapathI doDanArA, khUba pIDA ApanAra, camakatA, dhrUjatA ane herAna karatA najare caDatA ke na caDatA kRmio nAza pAmo''.91 uparAMta he azvino ! kAgaDA, bhUMDa ane uMdarono nAza karo, temanAM mAthAM kApI nAkho, amArA pAkane abhaya Apo. he kAgaDA ! he tIDa ! jema Rtvija ayogya havine choDI de tema khAdhA vagara ane A anAjane nukasAna karyA vagara dUra jA.3 sUryano Akaro taDako jaMtuono nAza kare che tevo ullekha paNa vedamAM maLe che. 14 A uparAMta kAkaDAziMgI nAme oLakhAtI vaidika ajazRMgI nAmanI vanaspati mATe kahevAyuM che ke "he ajazRMgI ! potAnI vAsathI badhA roga ane kRmione dUra kara ane nAza kara".95 A uparAMta kahevAyuM che ke ""he kRmIo, tame guggala, pIlu, mAMsI (varaNamULa), okSagandhI (sapheda bhoMyakoLuM) tathA pramajanI (ghAvaDI) A pAMca vanaspatione jANo ane ahIMthI dUra cAlyA jAo. AvI auSadhimAM agni nAMkhavAthI tenA dhumADAthI paNa jIvAta nAza pAme che. A uparAMta "jyAM pIpaLo, vaDa, mahAvRkSa (thora) ane zikhaMDI - (juI), DolatIdharo, sAdaDAnuM vRkSa, adheDo, kAkaDAziMgI (kaMkarI) hoya che tyAMthI sAvadhAna thaIne pANImAM saMcAra karanAra kRmio ! dUra cAlyA jAo''.7 A uparAMta kuvArapAThA (mayamaya) tathA dhaturA (hiraNyayI)thI kRmionA rakSaNanI jANa paNa atharvavedamAM maLe che. lodhara(muSka)nA vRkSathI paNa jaMtunAzano ullekha che. lodharano bhUkko bhabharAvavAthI paNa jaMtu dUra thavAnuM sUcana ahIM karAyuM che. Ama vedakAlIna RSio kRSithI suparicita hovAnuM temanA dIrghakAlika anubhava ane prayogo parathI jaNAya che. Aje vizvabharanA kRSitajajJo navIna prabhAvazALI tattvanI zodhamAM kRSikSetre aharniza lAgelA che, paNa tenA mULamAM to prAcIna paraMparA ja kAraNabhUta hatI, tenuM pramANa veda saMhitAomAM maLI rahe che. Ama A kRSizAstranI eka pradIrgha avicchinna paraMparA bhAratamAM cAlI AvI che. AvA vedanA nirdezo parathI to ApaNo prAcIna vAraso bhavya ane susaMskRta hovAnuM gaurava thAya che. pAdanoMdha 1. susA : kRSiskRdha I (yaju. saM. - 8/10) R. saM. 10-34-13 layasta rIyo yavasarNa pUre....... (R. saM. 7/93/2) R. saM. - 457/3 R. saM. - 4/57/8 R. saM. - 8/57/1 8. saM. - 1/112/12 5. For Personal & Private Use Only

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mahendrakumAra aMbAlAla SAMBODHI 11. 14. R. saM. - 10/919 yaju. saM.- 12/70, 8. saM. - 10-75-8 tathA 1/125/5 yaju. saM. - 18/13. R. saM. - 4/41/6, 1/127/6. atharva. saM. - 14/2/14 atharva. saM. - 7/115/4 R. saM. - 1/10/18, 1/33/15, 7/19/3, 9/700 ya. saM. - 33/60 8. saM. - 1/4/6, 4/389, 7/82/9, 10/34/13, atharva. saM. - 8/13/12 R. saM. - 3/31/15. 8. saM. - 1/110/5 ya. sa. - 2/17, 12/77 sukSetriyA suII_yA vasuyA re nAmade (R. saM. - 197/2) kSetre na ravamUvu . (R. saM. - 10/33/6) R. saM. - 8/91/5- 8. saM. - 10/101/3 8. saM. - 4/57/4 R. saM. - 4/57/6-7 atharva. saM. - 3/17/1-2 atharva. saM. - 3/173 8. saM. - 4/57/8, 10/117/7 R. saM. - 10/31/9, atharva saM. - 18/1/39 R. saM. - 1/179/6 R. saM. - 8/08/10 nekIya rUt : pavaeNvameyAt ! (R. saM. - 10/101/3). sarve dillI svatittetigAna: LinAtha maha? sauII (ya. saM. - pa/43) R. saM. - 1/127/3 8. saM. - 8/73/17 savatumava titasanA punatto yatra . (R. saM. - 10/01/2) ravane na pam prati na mUri . (R. saM. - 10484) yathAthe sA thelA (R. saM. - 3/33/10) zarIsiva sargati . (R. saM. - 10/142/6) 27. 29. 30. | 34. - 35. For Personal & Private Use Only

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Vol. XXXVI, 2013 vedanI kRSividyA 217 37. . R. saM- 10/102/6 38. R. saM. - 8/16/11, 4/57/4, 10/102/8 R. saM. - 4/32/18 40. jomiTaramata suvAnuM......... (R. saM. - 10/44/10) 8. saM. - 1/10/7-8 atharva. saM. - 9/7/25-26 R. saM. - 1/121/2, 5/57/3, ya. saM. - 12/105 R. saM. - 138/12, 1/73/9, 10/1017 . saM. - 9/1078, 10/5/2, atharva. saM. - 10/4/21 46. atharva. saM. - 48 zyenasye pakSA heriNasye huM 3patya madi gAtaM ta garvana | (R. saM. - 1/163/1) 48. ya. saM. - 29/44 49. R. saM. - 10/1017 50. ya. saM. - 3/43 51. yathA vRnnAvayo dhoti vadhu vikhyata: . (atharva. saM. - pa/21/5) 52. atharva. saM. - 89/25 R. saM. - 997/7 54. R. saM. - 1/61/7 ya. saM. - 18/30 56. vizva vittvanayaH samaH (ya. saM. - 18|31) 57. vizva gadya mahatta: ....... (ya. saM. - 1831) 58. vizva no tevA avasAiDagamatuM ! (ya. saM. - 18/31) 59. vizvamastu draviNaM vAgo game . (ya. saM. - 18/31) 60. sammAM sunAma payasA pRthivyA ! (ya. saM. - 1835) 61. samAM mRgAma vidha: I (ya. saM. - 18/35) 62. lIrA yuggati vaya: I (yaju. saM. - 1867) atharva. saM. - 7/18/2, 7/39/1, 324/1, 2,5,7 3/17/9 64. atharva. saM. - 3/14/5 65. atharva saM. - 6/30/1 8. saM. - 4/57/2-3, 1/10/5,6,7 55. che che For Personal & Private Use Only

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218 - mahendrakumAra aMbAlAla SAMBODHI 67. 68. 70 71. atharva. saM. - 3/14/2 atharva. saM. - 3/14/5 atharva. saM. - 12/4/9 R. saM. - 1/161/10 R. saM. - 1/161/10, yaju. sa. - 22/8 R. sa. - 1/165/8 atharva. saM. - 12/3/29 avarSovarSamu - pRRI (R. saM. - 5/83/10) R. saM. - 1/105/17 R. sa. - 2/34/6, 6/11/15 R. saM. - 1/pa2/3, 5/32/8 R. saM. - 1/106/6 R. saM. - 4/50/3 R. saM. - 8/17/16 R. saM. - 8/87/1 R. saM. - 1039/8 8. saM. - 2/16/7, 3/26/9 R. saM. - 1/116/7 8. saM. - 6/54/7 - 185/11 8. saM. - 10/101/5- 8. saM. - 10/102/11 R. saM. - 10/1017 ya. saM. - 16/37-38 atharva. saM. - pa/23/4-7 atharva. saM. - 6/50/1 atharva. saM. - 6/502-3 atharva. saM. - 2/32/1, 5/23/6 atharva. saM. - 4/37/2, 6 atharva. saM. - 4/37/3 atharva. saM. - 4/37/4-5 95. 97. For Personal & Private Use Only

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Vol. XXXVI, 2013 vedanI kRSividyA 219 58. athava. saM. - 4/37/8-8 88. athava. saM. - 4/37/7 saMdarbhagrantha sUci (1) Rgveda - bhAga 1-3-4 prathama AvRtti, saMpAdaka - paM. zrIrAma zarmA AcArya, prakAzaka - brahmavarcasa - zAntikuJja, haridvAra, I.sa. 1995. (2) Rgveda - bhAga - 2, dvitIya AvRtti, aijana, I.sa. 1997. (3) yajurveda saMhitA - dvitIya AvRtti, aijana, I.sa. 1997 (4) sAmaveda saMhitA - prathama AvRtti, aijana, I.sa. 1994. (5) atharvaveda - bhAga - 1 dvitIya AvRtti, aijana, I.sa. 1996. (6) atharvaveda saMhitA - bhAga - 2 prathama AvRtti, aijana, I.sa. 1995. For Personal & Private Use Only

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vaidika vADmayamAM tatkAlIna samAjanuM nirUpaNa alkaza DI. vaNika prastAvanA : vedo bhAratIya saMskRtinA sarvocca zIkhara samAna che. veda paramAtmAnA nizvAsa samAna che. bhAratIya paraMparA anusAra veda apaurUSaya che. veda zabda vin dhAtune dharma pratyaya lagADavAthI banyo che veda bhAratamAM sarvopari che. hindu dharmano mulastrota che. tethI je velozvino dhamUnam ema manusmRtimAM kahevAya che dArzanika dRSTie badhA ja Astika darzano potAno mULa strota veda ja batAve che sAmAjika rAjanaitika ane sAMskRtika dRSTie upayogI vibhinna saMsthAonA mULa ArvibhAva bhAratIya paraMparAnusAra vedomAMthI thayo che. mane e kahyuM che - sarvaSA tuM sa ... vedo mAnava hita potAnI bhalAI mATe thoDA varNana ane upadeza karavAne yogya che tevu matrAtmaka zailImAM kaheluM che. Rgyeda vagere vedomAM tatkAlina samAja ane sabhyatAnuM vistRta vitaraNa prApta thAya che. sAmAjika dRSTie vargIkaraNa : vaidika sAhitya tarapha dRSTipAta karatA Rgaidika samAja zramavibhAjananA siddhAMta anusAra cAra bhAgomAM vibhakta jovA maLe che. brAhmaNo'sya mukha mAsId bAhUH rAjanyaH kRtaH / karU tarI vaizya: paccAM zudro manAyata ! (vera 20-10-22) AnA ja kAraNe harbarTa spensara jevA samAjazAstrIo samAjane eka jIvIta zarIra mAne che. ahIM puruSa sUktamAM samAjanI parikalpanA avayavonA rUpamAM karI che. vaidika sAhityamAM - yugamAM - A vyavasthA janma AdhArita nahi paraMtu kamadhina hatI. priyaM mA kRNu deveSu priyaM rAjasu mA kRNu / priyaM sarvastra payata sata zUdra vatArtha i atharvaveda - 19.62.1 For Personal & Private Use Only

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Vol XXXVI, 2013 vaidika vADmayamAM tatkAlIna samAjanuM nirUpaNa 221 samAjanI samarasatAno khyAla nihita che. vaidika samayamAM-samAjamAM zudro pratye tiraskAranI koI ja bhAvanA vidyamAna na hatI zatapatha brAhmaNa - 5.6.8 pramANe. rAjayAbhiSeka prasaMge je nava ratnonuM varNana che emAM zudrono paNa samAveza thayela che. Ama vastutaH vaidika samAja samarasatAmAM ja mAnanAro hato tathA eka ja parivAramAM, vibhinna vargagata vyavasAyothI saMbaMdhita loko paraspara prema ane saumanasya pUrvaka nivAsa karatA jovA maLe che. kauTuMbika jIvana: vaidika sAhityamAM bhAratIya parivAromAM sukha ane sAMmajasyanuM vAtAvaraNa spaSTa dRSTigocara thAya che. gRhiNInuM parivAramAM sarvAdhika mahattvapUrNa sthAna che. patnI gharanI saMbhALa, bALakonuM lAlanapAlana sAthe agnihotrAdikAryomAM bhAga letI ane patinA dhArmika anuSThAnamAM sahayoga ApatI. Rgvada-3.53.6 pramANe apAH somamastamiMdra prayohi kalyANIrjAyA suraNaM gRhe te / yatrA rathasya bRhato nidhAnaM vimocanaM vAjino dakSiNAvat // suMdara vezabhUSAthI vibhUSita thaIne AnaMdadAyaka smita phelAvatI strI patinI priyatamA to hatI ja paraMtu enA dAyitvomAM paNa hoMze-hoMze bhAga letI. (Rgvada - 1.122.2 12.4.3.2) . siMdhoriva prAdhvane zrUdhanAso vAtapramiyaH patayanti yahvAH / dhRtasya dhArA arUSo na vAjI kASThA bhiMdannurmibhaH pinvamAna // 4-58-7 . vaidika gRhiNInuM jIvana spRhanIya che. vaivAhika maMtromAM tenA gaurava, dAyitvo ane adhikAro spaSTa thAya che. te sAce ja patnI-gRhanI sAmrAjJI hatI. parivAranA dareka sadasyo eka bIjA sAthe madhura vyavahAra karatA bhAI-bahena mIThA vacanonA prayoga nArInI sthiti : - strI ane puruSane mAnavajIvananI gADInA be cakro samajIne strIne puruSanI samakakSa ja sthAna Apela che. patnI puruSanuM adhuM aMga che. samrAjJI zvasure bhava samrAjJI zcazravAM bhava / nanAndari samrAjJI bhava samrAjJI adhi devRSu // * Rgvada 10.85.25 pramANe navavivAhita vadhUne potAnA gharamAM pravezIne gharanA sabhyo para For Personal & Private Use Only

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222 alpeza DI. vaNika SAMBODHI zAsana karavA AmaMtrita karavAmAM Ave che. ahIM zAsana karavuM eTale premathI bhaLI javuM ane Adara pAmavo ema artha thAya che. A ja bAbatanI puSTi karatA Rgvada - 10.85.43 A na prajAM janayatu prajApatirAjarasAya samanakaryamA / adurmagalI: patilokamA viza zaM no bhava dvipade zaM catuSpade // mAM tathA 10.85.46 mAM nirdeza che. strIo paNa puruSonI jema brahmacarya pUrvaka vidyAupAsanA karatI. atharvaveda - 11.5.18 brahmacaryeNa kanyorU yuvAnaM vindet patim / ana'vAna brahmacaryeNAzco ghAsaM jigIrSati // mAM jaNAvela che. vaidika nArIomAM ghoSA, kAkSIvatI, lopAmudrA, mamatA, apAlA, sUryA, indrANI, zamI, sAparAzI, vizvadhArA vagere strIonA nAmo vizeSa Adara sAthe levAtA. Rgvada - 5.30.9 striyo hi dAsa AyudhAni cakre kiM mA karannabalA asya senAH / aMnahyakhyaMdume asya dhene athopa praidyudhaye dasyumiMdraH // pramANe strIo paNa jarUra jaNAye hAthamAM zastro sajIne duzmanono sAmano karela che. arthAt strI sainyanI vibhAvanA ahIM spaSTa dRSTigocara thAya che. vaivAhika mAnyatA : vaidika sAhityanA daSTipAtathI spaSTa thAya che ke te samaye bALalagnanI prathA nahotI. vivAha yogya uMmara bAda ja arthAt pUrNa yauvana prApta karyA pachI ja strI puruSano vivAha saMpanna thato. sagotra vivAha niSiddha hatA. strIne pati pasaMda karavAno pUrNa adhikAra hato. Rgvada - 9.67.1-12 tathA 10.59.7 punarno asuM pRthivI dadAtu punadyaurdevI punarantarikSaM / punarnaH somastanvaM dadAtu punaH pUSA pathyAMru yA svastiH // dvArA A bAbato siddha thayela dekhAya che. vaLI te samaye AMtarajJAtIya lagnanI prathA paNa pracalita ane mAnya hatI. aMgirasa RSinI putrI zazvatIe rAjA asaMga sAthe vivAha karelo. Rgvada-8.1.32-34 ya RjA mahyaM mAmahe saha tvacA hiraNyayA / eSa vizvAnyabhyasnu saubhagAsaMgasya svanadrathaH // 8/1/32 adya prAyogirati dAsadanyAnAsaGgo agne dazamiH sahastraiH / adhokSaNo daza mahyaM rUzaMto naLA iva saraso niratiSThan // 19 8/1/33 anvasya sthUraM dadRze purastAdanastha UrUravaraMbamANaH / For Personal & Private Use Only

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Vol. XXXVI, 2013 vaidika vAphamayamAM tatkAlIna samAjanuM nirUpaNa 223 zazvatI nAyabhicakSyAha subhadramarya bhojanaM bibharSi // 2 8/1/34 eka patnI vicAra ja Adarza mAnavAmAM Avato. paraMtu apavAda svarUpe bahupatnItvanI prathA paNa astitvamAM hatI. vidhavA-vivAha : vedakAlIna samAjamAM vidhavA strIone punaHlagnanI anumatI prApya hatI. Rgvada- 10.18.8 udIrgha nAryabhi jIvalokaM gatAsumetamupa zeSa ehi / hastagAmasya didhiSostavedaM patyurjanitvamarbhi saM babhUtha // 13 pramANe te bAbata siddha dekhAya che. vaLI Rgvada - 10.40.2 mAM jaNAvela che ke, kuha svighoSA kuha vastorazvinA kuhAbhipitvaM karataH kuhoSatuH / / ko vA zayutrA vidhaveva devaraM maryaM na yoSA kRNune sadyastha A // 14 vidhavA je prakAre tenA devaranI sAthe rahe che. puruSa strInI sAthe rahe che. e pramANe tame baMne konI sAthe raho cho ahIM 'devara'no artha "bIjo vara" ema thAya che. atharvavedamAM paNa vidhavAvivAhano ullekha che. atharvaveda-9.5.27-28 te bAbata spaSTa dRSTigocara thAya che. zikSaNa-paddhati : vedaka zikSaNa paddhatino pramukha uddezya mAnavanI AMtarika zaktione suvikasita karI ane ene jIvananI samasyAonA ukela mATe samartha banAvavAno che. Rgvada-10.10.8.5 pramANe atharvavedanA 11mAM kAMDamAM brahmacArInA Adarza je nirUpita thayela che. tatkAlIna zikSaNa vyavasthA smRti, dhAraNA ane bodha e traNa para Azrita hatI. RgvadanA mahUka sUkatamAM phakta gokhaNapaTTI karanAra ane popaTanI jema abhyAsune deDakA sAthe sarakhAvela che. vedakAlIna yugamAM AcAryonI dhAraNA hatI ke vidyA sAthe maravuM zreSTha che tathA jijJAsArahita ziSyane vidyAdAna karavAno koI ja artha nathI. vedakAlIna zikSaNapraNAlikA veda, vedAMga, mAnavazAstra, gaNitazAstra, khanIjavidyA, tarkazAstra, nItizAstra, brahmavidyA Military Science, Political Science, Astronomy, Toxicalory Physical Geography, Anthropoloy qoldne BARULH udi. gurU eja ziSyane potAnuM jJAna pradAna karatA je pavitra, apramAdI, meghAvI, brahmacArI ane jJAnano saMrakSaka hoya. For Personal & Private Use Only

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alkezA DI. viNaka SAMBODHI gurU sAcuM bolo, dharmanuM AcaraNa karo svAdhyAyamAM pramAda na karo. mAtA-pitA-AcAryaatithine devatA samAna samajo vagere upadeza ApatA. 224 vaidika samayamAM strIo paNa puruSonI samAna zikSA prApta karatI. gArgI, vAcakanavI ane maitreyI vagere nArIomAM tattvajJAna jevA gUDha viSayomAM potAnI amITa chApa choDI che. jene loko Aje paNa yAda kare che. nivAsa-vyavasthA : vedakAlIna samAjamAM loko grAma ane nagara baMnemAM rahetA. ghaNA samaya sudhI pazcimI vidvAno vaidika saMskRtine grAmINa ja samajatA paraMtu have temano A bhrama dUra thayela che. koIpaNa saMskRti na to phakta grAmamAM ja vikase che. na phakta kevaLa nagaromAM vaidika samayamAM durgonuM astitva hatuM. lodurgano Rgveda-4.30,20 gatamamanvayInAM purAmitro vyAsvat nivovAsAya vaSa mAM nirdeza che. Rgveda-1. 116.8 himenAgniM dhraMsamevArayethAM pitumatimUrjamasmAM adyataM / RbIse atrimAzvinAvanItamunninyathuH sarvagaNaM svasti // 16 mAM paNa killAMno ullekha che. indre dasyurAja zaMbaranA killAone dhvasta karyo hato. vaidika AvAsa gRha badhI ja AvazyaktAothI yukta hatA. gRha nirmANanI sAmagrImAM vAMsa, miTTI, lAkaDA, paththaro tathA IMTono vizeSarUpamAM prayoga thato. gharanA vibhinna kakSa-agnizALA, bhAMDArakakSa, aMtaHpura, beThakarUma, atithikakSa vagereno nirdeza che. gRhanA adhiSThAtA devatAnA rUpamAM vaidika sAhityamAM 'vAstoti' deva vAstudevano ullekha che. bhojana ane pINAM-peya padArtho : java, cAvala-cokhA, ghauM, maga, aDada vagere dhAnyo khetI dvArA karavAmAM prApta karavAmAM AvatA hatA. A sivAya ghI, dUdha, dahIM vagere bhojana-sAmagrI paraM upayogamAM levAmAM AvatI. 'somarasa' e tatkAlina samAjanuM priya pINuM hatuM. yajurvedamAM 18.12 vrIhayezca me yavAMzca meM mASAzca me tilAzca me muGgAzca meM khalvAzca me priyaGgAvazca surazca me zyAmAkAzca me nIvArAzca me godhUmAzca me masUrAMzca me yajJena kalpantAm // 17 mAM tatkAlIna samAjanA-vibhinna dhAnyono suMdara ullekha prApta thAya che. A uparAMta Rgveda-1.62.2, 3.53.3, 3.52.5. tathA 6.29.4 mAM paNa dhAnyAdino nirdeza prApta thAya che. Rgveda-1.187.16 mAM pUSanU devane prasanna karavA zekelA javanA loTano For Personal & Private Use Only

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Vol. XXXVI, 2013 " vaidika vAlmayamAM tatkAlIna samAjanuM nirUpaNa ' 225 dUdha athavA ghI meLavIne "kasma' nAmano bhojaya-khAdya-padArtha taiyAra karavAno nirdeza che. gAyanuM dUdha valovI-maMthana karIne dahIM meLavIne vividha prakAranA khAdya padArtho te samayamAM banAvavAmAM AvatA RgledakAlIna-saMhitA kAlIna-jIvana pUrNatayAH zAkAhArI hatuM. paraMtu dhIme-dhIme brAhmaNa yugamAM dhIre dhIre mAMsAhArano prayoga keTalAka loko karavA lAgyA hatA. surA-pAna ne vaidika yugamAM ucita gaNavAmAM AvatuM nahotuM. na sa svo dakSo varuNa dhrutiH sA surA manyurvimIdako acittiH / asti jyAyAnkanIyasa upAre svapnazcanedanRtasya prayotA // 8 - Rgveda-7/86/6 ahIM surA-pAna aparAdha bhAvanAno protsAhita karanAru mAnavAmAM AvatuM. Rgvada- 3.45.4 - A nastujaM rayiM bharAMzaM na pratijAnate / vRkSaM pakkaM phalamaGkIva dhUnuhIMdra saMpAraNaM vasu // 9 pramANe vaidika Aryo sArI rIte pakAvela phaLono upayoga karatA hovAnuM jaNAya che: vastrAbhUSaNa : 2 tatkAlIna yugamAM vAsam adhovastra ane utarIya" nAmanA be vastro sAmAnyarUpamAM paheravAmAM AvatA. pazcAtya yugamAM aMta:vastrano paNa nirdeza maLe che. sAmAnya rIte cAmaDuM, una tathA kapAsa vagerenA vastro pahelAM paheravAmAM AvatA. yajJAdinA vizeSa avasaro ajina tathA kuzamAMthI banAvela vastrono upayoga thato. Rgvada-5.52.9 pramANe dhanavAna loko rezamI vastro paheratA evA nirdeza maLe che. Rgvada-1.25.13 - bribhraMdrApiM hiraNyayaM varUNo vasta nirNijam / pari spazo ni Sedire // 20 maMtramAM jaNAvyAnusAra suvarNajaDita vastrAbhUSaNa paNa paheravezamAM vaparAtA haze. Rgvada-10.71.4 tathA Rgvada-10.107.9mAM paNa teno nirdeza che. AbhUSaNono upayoga strI tathA puruSo tamAma karatA haze. gaLAmAM paheravAnA ghareNuM suvarNabhuSaNane "niSkano RgvadamAM ra.33.10mAM nirdeza che. vakSaH sthaLa para paheravAnA ghareNAM rakamAno paNa nirdeza maLe che. "khAdi nAmanA AbhUSaNano pagamAM athavA hAthamAM-bAvaDAM ke kalAImAM paheravAmAM AvatuM. A uparAMta kAnamAM karNazobhana paheravAmAM AvatuM haze. yajurvedamAM suvarNakAra sonIno nirdeza maLe che. udyoga-dhaMdhA ane vepAra-vANijya : vaidika samayamAM aneka prakAranA udyogo ane zilpa pracalita hatA. jemAM kapaDA banAvavAno For Personal & Private Use Only

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226 alkazA ' paNika SAMBODHI ratha, cAka, naukA, lAkaDAnA pAtrAdi banAvato kRSinAonA banAvato cAmaDA pakAvavAno, nAI, vaidya, sonI vagere mukhya hatA. yajurveda-30.6, 7, 11, 17, 20mAM rathakAra, karmakAra, kalAla, maNikAra, dhanuSkAra, azvapALa, mukhya zilpIono nirdeza che. A bAbatathI lAge che ke samayanI saMskRti suvakisita hatI. je te samaye vyApAra vANijaya mATe anukULa vAtAvaraNa vidyamAna hatuM. eka sthaLethI bIjA sthaLe mAlanI hera-phera mATe baLada, UMTa, ghoDA, gadheDA vagere prANIono upayoga thato hato. atharvavedamAM moTAM bajArone "prapaNa' kahevAmAM Avela che. atharvaveda 3.15.5 vecANa yogya vastunA mUlyano temaja mApatolano nirdeza Rgvada-4.24.9 bhUyaMsA vastramacaratkanIyo'vikrIto akAniSaM punaryan / sa mUsA nIyo nArirIdInA rakSA vi Tuti pra vAcham 'mAM che. zAsana-praNAlI : vedakAlIna zAsana-vyavasthA para AlocanAtmaka dRSTikSepa karatA spaSTa vidita thAya che ke je te samayamAM prajAtaMtramUlaka zAsana praNAlI-lokazAhI rAjataMtra vidyamAna hatuM. ApaNI AjanI A lokazAhInA mULa vastutaH vaidika sAhityamAM ja che. aitareya brAhmaNa 1.14mAM sadara bAbatano nirdeza svayaM spaSTa che. upaniSadonuM adhyayana e bAbata spaSTa kare che ke samAjamAM aparAdhIono eTalo abhAva hato ke rAjasattAnI koI AvazyaktA ja na hatI. samAjamAM dharma ja badhAno niyaMtraka hato. rAjaya kAryamAM sahAya karavA mATe vibhinna adhikArIono ullekha thayela che jeno nirdeza yajurveda, zatapatha brAhmaNa ane tADayamahAbrAhmaNamAM che. upasaMhAra : vaidika vAbhayamAM tatkAlIna bhAratIya samAjanuM je citraNa thayela che tenA vizleSaNa avalokanathI khyAla Ave che ke te atyaMta sukhI samAnajatyapUrNa samatA ane samarasatAmUlaka tathA svathya vikAsanI nIMva para pUrNa pratiSThita samAjanuM vargIkaraNa vibhinna vyavasAyonA Arthika AdhAra para karavAmAM Avela che. saMyukta parivAramAM tamAmanA vikAsanI bhAvanA nihita che vyakti ane samAjanA saMbaMdhomAM kyAMya kaTutA ke kheMcatANanI bhAvanA jovA maLatI nathI paraMtu paraspara dAyitvanI, grahaNazIlatA ane sahayoganI dRSTi ja daSTa che. samAjamAM strIonuM sthAna atyaMta sanmAnapUrNa che. bALako ane kizoro prati vAtsalya ane sadbhAva ja vidyamAna che. samAjanA dareka vargomAM paraspara premanI bhAvanA vidyamAna hatI. vADmayasUci 1. vaidikasUktasaMgraha/devendranAtha pANDeya, jagadIza saMskRta pustakakAlaya, jayapura, 2006, pR. 510 For Personal & Private Use Only

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9 Vol. XXXVI, 2013 vaidika vADmayamAM tatkAlIna samAjanuM nirUpaNa 227 2. atharvaveda-saMhitA, tRtiyobhAga/ke.ala.joSI, parimala pablikezana, dillI, 2004, pR. 425 3. Rgveda saMhitA, prathamabhAga/raviprakAza Arya, parimala pablikezana, dillI, 2005, pR. 214 4. Rgveda saMhitA, dvitIyobhAga/raviprakAza Arya, parimala pablikezana, dillI, 2005, pR. 373 5. Rgveda saMhitA, caturthabhAga/raviprakAza Arya, parimala pablikezana, dillI, 2005, pR. 405 ejana, pR. 404 atharvaveda-saMhitA, dvitiyobhAga/ke.ala.joSI, parimala pablikezana, dillI, 2004, pR. 432 8. RgvedasaMhitA, dvitiyobhAga/mekSamulara, caukhambhA kRSNadAsa akAdamI, vArANasI, 2006, pR. 532 8. Rgveda saMhitA, caturthabhAga/raviprakAza Arya, parimala pablikezana, dillI, 2005, pR. 332 10. Rgveda saMhitA, prathamabhAga/raviprakAza Arya, parimala pablikezana, dillI, 2005, pR. 353 11. RgvedasaMhitA, tRtiyobhAga/mekSamulara, caukhambhA kRSNadAsa akAdamI, vArANasI, 1983, pR. 231 12. ejana pR. 231 17. RgvedasaMhitA, caturthabhAga/mekSamulara, caukhambhA kRSNadAsa akAdamI, vArANasI, 2006, pR. 51 14. ejana, pR. 120 15..RgvedasaMhitA, dvitIyobhAga/raviprakAza Arya, parimala pablikezana, dillI, 2005, pR. 320 16. RgvedasaMhitA prathamabhAga/raviprakAza Arya, parimala pablikezana, dillI, 2005, pR. 288 17. yajurvedasaMhitA/raviprakAza Arya, parimala pablikezana, dillI, 2002, pR. 26 RgvedasaMhitA, tRtiyobhAga/mekSamulara, caukhambhA kRSNadAsa akAdamI, vArANasI, 1983, pR. 179 18. RgvedasaMhitA, dvitiyobhAga/raviprakAza Arya, parimala pablikezana, dillI, 2005, pR. 202 20. . RgvedasaMhitA, prathamabhAga/raviprakAza Arya, parimala pablikezana, dillI, 2005, pR. 62 21. RgvedasaMhitA dvitiyobhAga/mekSamulara, caukhambhA kRSNadAsa akAdamI, vArANasI, 2006, pR. 421 22. caturveda/ramaNIkalAla kAzInAtha bhaTTa, gujarAtI asmitA saMnidhi, amadAvAda, 2006 23. bhagavada go maMDaLa/bhagavata siMhajI, praviNa prakAzana, rAjakoTa, 2007 24. manusmRti prathama bhAga/Ara.ana.zarmA, parimala pablikezana, dillI, 2004 For Personal & Private Use Only

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kavizrI somaprabhAcArya kRta 'zrvakAravAetaqiI'mAM camatkRti surekhA ke. paTela 'vRkUvairAyatakUiLI' kRtinA kartA zrI somaprabhAcArya gujarAtanA jaina(zvetAmbara): kavi hatA. somaprabhAcAryaracita 'vumArapAiprativodham' mahAkAvyamAM kumArapALanuM caritra ApavAmAM AvyuM che te mujaba somaprabhAcArya vijayasiMhanA ziSya hatA ane municandranA pAMcamA vaMzaja hatA. temanA pitA zrIpAla, kavi ane sidvipAlanA mitra hatA. A sidvipAla, aNahilavADa pATaNanA darabAramAM hemacaMdrAcAryanA sAthI hatA. pATaNamAM i.sa. 1195mAM kumArapALa sAtheno saMvAda hemacaMdrAcAryanA upadezane anulakSIne ApavAmAM Avyo hato. phremamA carita', 'sumatinAtha ita'ane 'pattAnta' A traNa kAvyo temanA nAme prasiddha che. somaprabhAcArya eka zreSTha kavi hatA evuM 'mAnapAttapratiSodhanam' mahAkAvyanA eka pagha uparathI jANavA maLe che ke jaina AgamamAM teo uMcI kakSAnA vidvAna ane AcArya hatA. 'kalyANanA sArane janma ApanArane harI levA asamartha moharUpI vananA hAthI jevA deva Aje vijaya pAmo. cAreya puruSArthomAM dharma, artha ane kAmanA udaya sAme vIra, dhIra evA somaprabhAcArya jaina AgamanA siddha sUri hatA.'1temaNe eka ja zloka so rIte samajAvyo hovAthI temane 'zatArthika' kahevAmAM AvyA hatA. somaprabhAcArye 'zrRvairAyataraGgiI' kRtinA aMtima pa(46)mAM potAno paricaya ApI zreSTha kavi hovAno dAvo karyo che. 'aryamA' sUryanuM eka nAma somaprabhAcArya ahIM abhipretazruti che. somaprabhAcArye bIjuM eka 'zatArtha' kAvya paNa raceluM che. tenI racanA i.sa. 1177mAM karI hatI. A kAvyanI TIkAmAM AraMbhe pAMca zloko lakhyA che. jemAM temaNe so artha karavAno nirdhAra jAhera karyo che. A kRtinA AraMbhe covIsa tIrthaMkaronA artha ApI - vacce brahmA, nArada, viSNu vagere vaidika devatAonAM nAmono ullekha karyA pachI potAnA samakAlIna vidvAno ane AcAryonA mata ApyA che, jemAM vAdidevasUri ane hemacandrAcArya mukhya che. A baMne jaina dharmanA prakhara AcAryo gaNAyA che. A uparAMta jayasiMhadeva, ajayadeva ane mULarAja cAlukyavaMzanA gujarAtanA rAjavIo vizeno ullekha karyo che. siddhapAla, anitadeva ane vijayasiMha paNa e samayanA prasiddha kavio che. aMte, pAMca paghomAM prazasti ApI che. For Personal & Private Use Only

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Vol. XXXVI, 2013 kavizrI somaprabhAcArya kata "zrakArarIti 'mAM camatkRti 229 gujarAtanA jaina kavi zrI somaprabhAcArya viracita "zrAvairAta uit' nAmanI kRti 46 paghomAM lakhAyela che. A kRti nItine lagatI hoI tene nItikAvya' kahI zakAya. A kRti suddhAMdhiyA' TIkA sahita "kAvyamAlA" (nirNayasAgara presa, muMbaI) nA pAMcamA gucchakamAM prakAzita thayelI che. A kRtimAM AraMbhe zrakAra ane pachI tenI tarapha vairAgya jAge te rIte zlokanI racanA karelI che. kavizrIe A kRtinA dareka padyanA pUrvArdhanA zruSAraparaka ane uttarArdhamAM vairAgyaparaka artha nIkaLe te rIte paDyonI racanA karI hovAthI A kRtinuM zIrSaka "zrAvaipAyatI ' ApavAmAM AvyuM hoya tevuM jaNAya che. A kRtimAM aMtima be padyo (yu)mAM jaNAvyA mujaba AgrA nAmanA nagaramAM vasatA naMdalAla nAmanA buddhizALI e dAna ApanArA vizALa ziSyonA anurodhathI, gurunI kRpAthI "zUravairAgyetaraddina' upara "suravruvofthaya" nAmanI TIkAnI racanA 178panA saMvatsaramAM mAgazara mAsamAM terasane zukravAre karI che. kavizrI somaprabhAcAryanI A "zrAvairAtiphijI' kRti khUba ja durgama (samajavI muzkelI che. jene saraLatAthI samajavA mATe zrI naMdalAlanI A "suravofdhayA' nAmanI TIkA khUba ja upakAraka bane tema che. bhogavilAsa tarapha doTa mUkatA lokone kavie "gacchAdhipati' tarIke vairAgya tarapha vALavAno prayoga A kRtinI racanA dvArA karyo che. 46 padomAM lakhAyelA A "zUravairAgyetarapI' kAvyamAM kavie zruSAraparaka padyomAMthI vairAgyaparaka artho ApI camatkRti janmAvI che. (padya-3, 4, 6 thI 9, 10, 11 thI 17, 19, 20, 22, 23, 25 thI 34, 37, 38) nArInAM aMgopAMgo ane prasAdhananAM sAdhano puruSane AkarSaNa janmAve che. paraMtu, A badhuM mokSanA mArgamAM aMtarAyarUpa kevI rIte bane che te kavie ahIM darzAvyuM che. kavizrI somaprabhAcArya "zUravairAgyetarakSi' kRtinA padya 1 thI 30 sudhImAM strInuM nakhazikha varNana karyuM che. jemAM padya 1 thI 4 sudhImAM suMdarInA kezane meghanA sahodara, rAhu jevA bhayAnaka ane muktirUpI nagara tarapha prasthAna karavAmAM vighnarUpa sarpo kahyA che. - kavi, puruSane suMdarIonA kezanA mohapAzamAM na phasAvAno upadeza Ape che. pAMcamA padyamAM kavi puruSanA sukhanuM ekamAtra kAraNa evuM kastUrInA tilakavALuM, AThamanA candra jevuM suMdarInA lalATanuM varNana kare che. to chaThThA padyamAM kamaLanayanAnAM bhramaranuM, temaja sAtamAM padyamAM tAjAM kuvalayanI mALA jevAM zyAma ane bIjAnA madano nAza karanArAM suMdarIonAM nayana kaTAkSathI prasanna na thavAnuM kahe che. padya ATha ane navamAM kavi gussAvALA suMdarInA mukhane jaMgala samajIne tyajavA kahe che je rAtadivasa yAda karIne potAne (puruSane) saMtApa Ape che. AvA saMtApathI manuSya (puruSa) kArya-anAryano viveka bhUlI hRdayazUnya bane che, mATe AvA suMdara mukhane joIne AnaMdita na thavAnuM kahe che. dasamA padyamAM kavi kamajavarathI Atura buddhizALI puruSane suMdarInA sauMdaryanA dAsatva aMge kahe che. to padya11mAM suMdarInA suMdara dAMtavALA mukhane joIne turata ja Azraya letA puruSane muktimArgane choDIne bhrAntithI durgama vanamAM na pravezavA Takora kare che. padya-12mAM kavi mRganayanAonA adhararUpI parvatane khUba ja dUrathI TALavA aMge cetave che. padya-13mAM kavi, suMdarIonA kAnamAM raktavarNA ratnonA samUhathI ' jhaLahaLatAM kiraNovALAM ati caMcaLa kuMDaLothI Asakta na thavAnuM kahe che. kAraNa ke kavine mate suMdarInAM For Personal & Private Use Only

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230 surekhA ke. paTela SAMBODHI A be kuMDaLo kAmAgninA kuMDa che, mATe puruSane te aMge indriyadamana karavA kahyuM che. suMdarInA karNAbharaNane spRhApUrvaka jotA puruSe bIjA bhavamAM narakanA rakSako taraphathI mAra (AghAta) sahevo paDe che. (padya14) kamaLanayanAnA kaMTha (gaLA) ne zreSTha mAnI AnaMdita thatA puruSane kavi kahe che ke te to muktinagaramAM pravezatAM aTakAvato AMgaLo ( tA) che. (padya-15) padya-16 thI 18mAM kavi kamaLanayanAnA kucapradeza (stanakaLaza) vize puruSane kahe che "he bhAI ! kamaLanayanAonA stanakaLazano parama sparza pAmIne amRtamagna thaI prIti anubhavavAnI jarUra nathI. tene to dharmarUpI rAjAnA sainya upara prahAra karavAnA manavALA pAparUpI bhIla vaDe mokalelo jAsUsa ja jANa." mATe kaMdarpa hAthInA gaMDasthaLa jevA suMdarIonA suMdara stanakaLazathI matta na thavAnuM kahe che. padya-19 thI 21mAM namelI bhramaravALI strInA bAhuonuM AliMgana pAmela purUSane AnaMda na pAmavAnuM kahetAM kavi kahe che kaMTha pAse vaMkAyelA suMdarInA bhujane tuM viSayukta sarpa jANa. je bhujanA saMsparzathI kSaNamAtramAM saMpUrNa caitanya nAza pAme che. puruSanA gaLe vIMTaLAyela suMdarInA bhuja AliMganane kavie antaH prANano nAza karanAra kahyo che. kavinA mate kAmarUpI cittavALAne yogya ke ayogya vacce viveka hoto nathI. padya-22mAM kavi, kAmAMdha buddhivALA puruSane uddezIne kahe che - "tuM suMdarInA bAjubaMdha (pUramaMdra) ne joIne zA mATe AnaMda pAme che ?' medhAvI loko tene vivekano nAza karanAruM ekamAtra kAraNa kahe che. padya23mAM kavie suMdarInA hAthanAM kaMkaNanuM temaja padya-24mAM jaDatA utpanna karavAmAM pravINa evA suMdarIonA kamanIya kara(hAtha)ne "mokSarUpI nagara tarapha prayANa karavAmAM vipnanA kAraNarUpa varasAdanA karA jANa' evuM kahe che. padya-25mAM mRganayanAnA nIvI(nADAnI gAMTha) sudhI pahoMcatA hArane joIne hRdayamAM harSa pAmatA puruSane kavi kahe che ke tene tuM vivekarUpI kamaLavananuM jhAkaLa(nAza karanAruM) samaja.' puruSanA bIjA janmanI durgatinA kAraNarUpa aMganAnA suMdara udara(peTa)ne joIne mohita na thavAnuM kavi kahe che. (padya-26) to padya-27mAM kavi kAmarUpI bhujaMga (sApa)nA pAza jevI mRganayanAnI nAbhinA pAzamAM na phasAvavAnI vAta kare che. mRganayanAnA jaghanane joIne AnaMdita na thavA puruSane kavi kahe che ke tene tuM vizuddha nizcayavALA haMsanI yAtrA(pravAsa)nA kAraNarUpa jaLayukta megha jANa." (padya-28) tApane dUra karanArAM kamaLanayanAnAM ullAsita nitambane kaDavo lImaDo jANIne tene dUrathI ja tyajavA mATe kavi puruSane kahe che. (padya-29) vizALa netrovALI nArInAM jhAMjhara(nUpura)ne rAga vagere zatruonI krIDAnuM nagara kahetAM kavi puruSane kahe che ke tene AMkha vaDe jovuM nahi, kAraNa ke te jhAMjharathI AkarSAIne tane mukti maLaze nahIM. (padya-30) kavizrIe padya-31 thI 33 sudhImAM strI, taruNI ane vadhU viSayaka padyo racyAM che. prabuddha loko strIne, charI (zastrI) mAne che tevuM kahetAM kavi kahe che ke jene AgaLa karIne kAmarUpI sainika, puNyarUpI sainikane bhede che. AvI vadhU (patnI) je puruSanA parama AnaMdanuM kAraNa che tevI A vadhune durgama durgatinA mArge jatA "kAmadevanA rathanI dhUMsarI" kahI che. (padya-32) AvI ALasa vagaranI taruNIo ke je suvarNamayI dehakAMti dharAve che, tevI taruNIonA paDakhe na thavA mATe kavi vivekI manuSyo (puruSo)ne cetave che. (padya-33) For Personal & Private Use Only

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Vol. XXXVI, 2013 kavizrI somaprabhAcArya kRta "zravairAgyatara 'mAM camatkRti 231 padya-34 thI 36mAM kavie "viSayopabhoga"nI nindA karI che. suMdarI sAthenA viSayopabhogathI mUrzita thayelA puruSane mokSa mArge vALavA ane durgatinA khADAmAM na paDavA aMge kavi kahe che ke - he puruSa ! AvA manohara lAgatA vaiSayika sukhane tuM pApanI paraMparAnuM kAraNa jANa ane potAnA aMtane narakamaya na banAva. (padya-34-35) kAmakrIDArUpI vAvaDImAM strIonA mukhakamaLamAM adharanuM madhupAna karanArA daDha AsaktivALA atimugdha puruSone cetavatAM kavi kahe che ke bhamarAonI mAphaka bhAre klezavALI (baMdhananA) tamArA duHkhanI ghaTanA najIka che. (padya-36). padya-37mAM "saMtoSane vairAgyanuM sAdhana batAvatAM kavi puruSone kahe che ke jaLa ane vRkSa vagaranA asahya bANanA prahArane lIdhe viSama yuvatIonAM nitambasthaLa tArI tRSNAne nahi saMtoSI zake mATe cittanI caMcaLatA tyajI zramarUpI bagIcAmAM abhiruci keLavavAnuM kahe che. padya-38 ane 39mAM kavie cittanI caMcaLatA ane tenA nivAraNarUpa muktino upadeza ApatAM kahe ke "he mAnava! (puruSa) jo tuM zivapurI (mukti)mAM abhiruci dharAvato hoya to kAmadevarUpI madaniyAnI krIDA mATenI vihArabhUmi samI ramaNInA A nitamba sthaLane tuM dUrathI tyajI de, nahi to tuM janma-maraNanA vArApherAmAMthI mukti nahi pAmIza.' padya-40mAM kavi, kAminIrUpI yAminI (rAtri)ne pAra karavA mATe "zama'ne ja sAdhana gaNAve che. padya-41mAM muktinA mArgamAM taruNI ane viSayabhoga aMtarAyarUpI che tevuM kahI padya-42mAM kavie "kAma"nI niMdA karatAM kAmane "kamaLAnA" roga sAthe sarakhAvyo che. to padya-45mAM kavie saMsAranA viSayone viSavRkSa sAthe sarakhAvI, AvAM viSavRkSonI chAyA tyajIne muktirUpI nagarImAM javA icchatA mumukSuone tenAthI dUra rahevA mATe upadeza Apyo che. kAraNa ke AvAM viSavRkSonI chAyA jaldIthI mahAmoha phelAvanArI hoya che, jenAthI prANI (manuSya) eka paNa DagaluM javA samartha thato nathI. kRtinAM aMte, padya-46mAM kavizrI somaprabhAcArye 'somay a marthanama' mAM potAnuM nAma chupAvyuM che. kavinuM kahevuM che ke candranI kAMti ane sUryanI prabhA je manuSyanA ajJAnarUpI kAdavane dUra karato nathI te A thoDAka upadezane sAMbhaLavAthI haMmezAM nAza pAme che. zraravairAtaraphI ' kRtimAM kavizrI somaprabhAcArye keTalAMka sRjJAraparaka artho ApatAM padomAMthI sabhaMgazleSa dvArA vairAgyaparaka artha ApatAM pado ApyAM che. kyAMka vicAra-sAdezya ke bhAvasAdazya thI zradyAraparaka padyomAMthI vairAgyaparaka artho ApI camatkRti janmAvI che. A padyomAM camatkRti mATe kavie ghaNuM kharuM sabhaMgazleSano Azraya lIdho che, je nIce mujaba che. * "vaphsava:' (vAMkaDiyA keza) zabdamAMthI "va'no lopa karI "znara' (karavata) zabda niSpanna karI camatkRti sarjI che. (padya-3) * "sunnatna' (keza) zabdamAMthI "tta' dUra karI 'sunta' (bhAlo) zabda prayojIne camatkRti sarjI che. (padya-4). For Personal & Private Use Only

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232 * * - dAha) * - . * surekhA ke. paTela SAMBODHI . "jU' (AMkhanI bhramara) zabdamAM "ra' kArano lopa karI "bUTa' (jamIna) zabda niSpanna karyo che. kavino A prayoga dAda mAgI le tevI che. (pa-6) "chipAra' (najara) zabdamAMthI "da kArano lopa karI 'traSTipAta' (bhAlo pheMkanAra) zabda prayojIne camatkRti sarjI che. (padya-7) 'mAnanam' (mukha) zabda ane 'jAnana' (jaMgala) zabdamAM 'aa' jenuM upapada che tevuM mAnana' te "nana' (loparva mAnanam kRti vananama) (padya-8) "mAram' - '' jemAM che tevuM mukha 'sAmu' (padya-9) "sarvA kAyam' (haMmezA mukha) zabda ane "sarvalAcam' (badhAnuM dAsatva) zabda prayojIne, camatkRti sarjI che. (padya-10) qtra' (kAnamAM paheravAnuM AbhUSaNa)mAM 'tta' no lopa karI ' ' (stana) zabda niSpanna karIne camatkRti sarjI che. (padya-13) (mahIna) atha' (hoTha) zabda prayojyA pachI tuMrata ja "ga' vagarano "dhara" (parvata) zabda prayojIne (arthAt adhararUpI parvata) camatkRti sarjI che. (padya-12) tADa' (karNAbharaNa) zabdamAMthI " no lopa karI "tAra' (eTale mAra athavA AghAta) zabda niSpanna karIne camatkRti sarjI che. (padya-14) sa nim' zabdamAM '' sAtheno "patra' eNTale "satyam' (AMgaLo) ahIM "ra' ane la vacceno abheda batAvIne '' (AMgaLo) zabda niSpanna karIne camatkRti sarjI che. (padya-15). ma<< am' zabdamAM "la" ane "ra'no abheda thatAM "mana' arthAt pUrato" ane "ra" kAra rahita "spaza" arthAt "jAsUsa' Ama A rIte camatkRti sarjI che. (padya-16) "tanata' zabda uparathI ('ga' AgaLa che tevo ane 'na vagarano) "mastadda' (AthamavAno kinAro) zabda niSpanna karI kavie camatkRti sarjI che. (padya-17) "nitam munamU' zabdamAM "gathI zobhato 'munA' (sarpa) zabda ane "muna' (hAtha) zabda prayojI camatkRti sarjI che. (padya-19) "TH' arthAt "manuSya' ahIM '7' dhAtunuM chaThThI vibhakti e.va. che. (padya-20) 'pakrama' (zreSTha bAjubaMdha) ane 'paramAna' (zreSTha arthAt jabarajasta roga) zabda prayojI kavie ahIM camatkRti sarjI che. (pa-22) * * * * * * For Personal & Private Use Only

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vol. XXXVI, 2013 kavizrI somaprabhAcArya kRta "zrujarAtI mAM camatkRti 233 ja "vatnapara' (kaMkaNono samUha) zabdamAMthI tha' no lopa karI ane ba' ane 'va' vaccenA abhedathI "vatnama' (sainya) zabda niSpanna karIne kavie camatkRti sarjI che. (padya-23) * "nIvi-mAta{ hAram' (eka artha nIvi-(nADAnI gAMTha) sudhI pahoMcato hAra) ane "rI vyApam harim' (bIjo artha nIhAra - jhAkaLa sAthe joDAyelo hAra)mAM kavie camatkRti sarjI che. (padya-25) monokara' (aMganAnuM udara) zabda toDIne kavie madda no rA' ('are, bhaya nahi!) zabda prayojIne camatkRti sarjI che. (padya-17) - nAmI nIma' mAM zleSa prayojIne kavie camatkRti sarjI che. (padya-27) nanorvadhu ane nayana' zabdamAM paNa kavie camatkRti sarjI che. "nanopayujI' (jaLabharyuM vAdaLa) ane "naDopayuo' (jaDatAvALo) zabdamAM '' ane ' vaccenA abhedane kAraNe jaLa" ane "jaDI ema be artha thAya che. te ja rIte "nA" zabdamAMthI ""no lopa thatAM ghana" (jaLabharyuM vAdaLa) zabda niSpanna karI kavie camatkRti sarjI che. (padya-28) nitatva' zabdamAM dekhAtA 'ta' kArane dUra karI kavie 'nisva' (lImaDo) zabda prayojIne (lImaDo tApa dUra karanAra che paNa te kaDavo hovAthI tene dUrathI ja tyajavo) camatkRti sarjI che. (padya-29) nUpura' zabdamAMthI 'nU' no lopa karI "pura" (nagara) zabda niSpanna karIne kavie camatkRti sarjI che. (padya-30). trI' zabdamAM AgaLa "za" prayojIne zastrI' (charI, nAnI talavAra) zabda (arthAt strIne charI athavA nAnI talavAra jevI kahI che.) niSpanna karIne kavie camatkRti sarjI che. (padya-31) vapUra' (patnI) zabdamAMthI 'va' no lopa thatAM chUTa' (dhUsarI) zabda niSpanna karIne kavie camatkRti sarjI che. (padya-32 mana sAH' (agni jevo) zabda toDIne tana-3-1H' (ALasa rahita) zabda niSpanna karIne kavie camatkRti sarjI che. (padya-33) viSayamo' zabdamAMthI tha" no lopa thatAM 'viSamo' zabda niSpanna karIne kavie camatkRti sarjI che. (padya-34). * "nIraH ' no eka artha "nIra eTale jaLa ane "sA' eTale vRkSa ane nIra'no bIjo artha - "vairAgya arthAt "roga vagarano Ama eka ja zabdanA be artha niSpanna karyA che. (padya-37) R For Personal & Private Use Only

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234 surekhA ke. paTela SAMBODHI 9 vRkrI:' no eka artha "kuTila dRSTivALI ane bIjo artha "nayanA' ema baMne artho niSpanna karIne kavie camatkRti sarjI che. (padya-38). A uparAMta, kavie trIjA padyamAM grahaNano ullekha karyo che. temaja zakunazAstrano paNa ullekha karyo che. 1. je nakSatramAM candra kSINa hoya te tithie arthAt caudasa amAse musApharI TALavI. 2.. bhayaMkara Aga lAgI hoya tyAre bahAra nIkaLavuM nahi. 3. dharatIkaMpa ane AkAzamAM vAdaLo gherAyelAM hoya tyAre musApharI TALavI. kavie 'vasaMtarAja' nAmanA zakunazAstra graMthanA AdhAre A padyamAM gherAyelAM vAdaLo ane varasAdane vighnarUpa batAvyAM che.' kavizrI somaprabhAcArye 'zradbharavairAtiphriI ' mAM prayojelA chaMda paNa dhyAna AkarSe tevA che. temano chaMdavaibhava temanI vidvatAnI sAkSI pUre che. zArdUlavikrIDita, vasaMtatilakA, pRthvI, zikhariNI, anuSTrapa, mandAkrAntA, IndravajA, upendravajA, upajAti, mAlinI jevA pracalita temaja rucirA ane indravaMzA jevA apracalita chaMdono prayoga kavie karyo che. zrAvaiyAtI ' mAM alaMkAra nirUpaNa paNa dAda mAgI le tevuM che. temAMya kavie sabhaMgazleSa dvArA atra-tatra (padya-3, 4, 6 thI 9, 10, 11 thI 17, 19, 20, 22, 23, 24, 25 thI 34, 37, 38) camatkRti sarjI che. je khUba ja noMdhanIya bAbata che. A uparAMta anya alaMkAro jevA ke upamA (pada-46), luTopamA (padya-43), rUpaka (padya-37, 38, 39, 40, 41, 42, 44, 45, 46) ane apahatuti (padya-43) jevA alaMkAro paNa kavie nirUpyA che. pAdaTIpa 1. kalyANasArasavitAnaharekSamohakAntAravArasamAna jayAdyadeva / dharmorthakAmadamahodayadhIradhIra somaprabhAvapara bhAgamasiddhasUre // kumArapAla pratibodham, gAyakavADa orienTala sIrija-6, munirAja vijayajI somaprabhA cAryapramA ca yanna puMsAM tamaH paGkamapAkaroti / tadapyamuSminnupadezaleze nizamyamAne'nizameti nAzam // - zrRGgAravairAgyataraGgiNI - 46 History of Classical Sanskrit Literature : P - 193 ye zuddhabodhazazikhaNDanarAhucaNDAzcitaM haranti tava vakrakucAH kRzAGgayAH / - kRravairAthatALI - 3 ye dRkpathe tava patanti nitambinInAMkAntAH karA jaDimapallavanapravINAH / no vetsi tAnkimapavargapuraprayANapratyUhakAraNatayA karakAnavazyam // - kRravairathitaraphaLI - 4 3. 4. For Personal & Private Use Only

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vizrI somapramAyA ta 'zrRGgAravairAgyataraGgiNI' bhAM yamati 235 Vol. XXXVI, 2013 sandarbhagranthA 'kumAparapAlapratibodham', kavizrI somaprabhAcAryaviracita, gAyakavADa orienTala sIrija-7, munirAja vijayajI / 'zrRGgAravairAgyataraGgiNI' (sukhabodhikayA TIkA sahita) - kavizrI somaprabhAcArya, kAvyamAlA sIrija (caturtha gucchaka), prakAzaka - pANDuraGgajAvajI, nirNayasAgara History of Classical Sanskrit Literature, M. Krishnma Chariar, Motilal Banarsidass, Delhi7, First Reprint-1970, Price Rs. 40/ For Personal & Private Use Only

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dhanapAla : pANinIya dhAtupAThanA eka aprasiddha vRttikAra nIlAMjanA zAha prastAvanA pANinIya vyAkaraNazAstramAM, aSTAdhyAyI jeTaluM ja mahattvanuM sthAna dharAvatA pANinIya dhAtupATha para aneka prasiddha ane aprasiddha vyAkhyAtAoe vRttio racI che. tenA paranA prasiddha vRttikAromAM, kSIrataraMgiNI'nA kartA kSIrasvAmI (agiyAramI sadI), "dhAtupradIpa'nA kartA maitreyarakSita (i.sa. 1120 AsapAsa)ane devakRta 'daiva' paranA puruSakAra vArtikanA kartA kRSNa lIlAzuka (A. teramI sadInA uttarArdha) ane "mAdhavIyA dhAtuvRtti'nA kartA sAyaNa (i.sa.nI caudamI sadI)vagerene gaNAvI zakAya. A badhAmAM sAyaNanI "mAdhavIyA dhAtuvRtti ke jemAM pANinIya dhAtu pAThanA badhA ja dhAtuonI udAharaNa sAthe vistRta carcA maLe che te sauthI vadhAre agatyanI che. A vRttimAM, aneka prasiddha ane aprasiddha dhAtupAThanA pUrva vRttikAronA abhiprAyo, temanA nAmollekha sAthe sAyaNe TAMkyA che, tethI te rIte paNa enI agatya vadhAre che. AvA aprasiddha vRttikAromAM kAzyapa, Atreya, vardhamAna, sudhAkara, dhanapAla, kauzika, sammatAkAra, AbharaNakAra vagerene gaNAvI zakAya. temAMthI dhanapAla nAmanA eka aprasiddha vaiyAkaraNanA pANinIya dhAsUtro vizenA je mata 'mAdhavIyA dhAtuvRttimAM temaja 'puruSakAra vArtika'mAM maLe che temane A lekhamAM darzAvyA che. dhanapAla nAmanA A vaiyAkaraNanI vyAkaraNazAstranA itihAsa lakhanArAoe khAsa noMdha lIdhI lAgatI nathI. yudhiSThira mImAMsake temanA hiMdImAM lakhelA "saMskRta vyAkaraNazAstranA itihAsamAM, dhanapAlano zAkaTAyanIya dhAtupAThanA vRttikAra tarIke paricaya Apyo che. bIje kyAMyathI paNa emano vizeSa paricaya maLato nathI. DaoN. kA. vA. atyaMkare paNa emanA 'A Dictionary of sanskrit Grammer' pustakamAM A dhanapAlanI noMdha lIdhI nathI. pANinIya dhAtupAThanA vRttikAra A dhanapAla, saMskRta sAhityanI prasiddha kathA "tilakamaMjarInA kartA ane rAjA bhojanA rAjakavi dhanapAla (Azare I.sa. 950-1050) thI sAva judA che e noMdhavuM ghaTe. A dhanapAlano nirdeza hemacaMdrAcAryanA "siddhahemazabdAnuzAsana' paranI svopanna bRhavRttimAM For Personal & Private Use Only

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Vol. XXXVI, 2013 dhanapAla : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 237 maLe che tema yudhiSThira mImAMsake temanA uparyukta pustakamAM noMdhyuM che : vyutpattirdhanapAnataH | hemacaMdrAcAryanA A vidhAnathI temanI vyutpattiviSayaka vidvattAno khyAla to Ave che, paNa te vidhAna temanI uttarasImA nakkI karavAmAM khAsa kAma lAge che. hemacaMdrAcAryano samaya i.sa. 1088-1172 che, tethI dhanapAla moDAmAM moDA agiyAramI sadInA uttarArdha pahelAM thaI gayA jaNAya che. temanA samayanI pUrvasImA nakkI karavA mATe vicAravuM paDe ke te je zAkaTAyanIya dhAtupAThanA vRttikAra hatA. te zAkaTAyana kyAre thaI gayA? kA. vA. athaMkara zAstrIe temanA Dictionary of Sanskrit Grammer nAmanA graMthamAM jaNAvyuM che ke zAkaTAyana nAmanA be vaiyAkaraNa thaI gayA che. eka zAkaTAyana pANini pUrve thaI gayA che, jemano niruktamAM ullekha maLe che, jayAre bIjA pAlyakIrti zAkaTAyana nAmanA jaina vaiyAkaraNa, rASTrakUTa rAjA prathama amoghavarSanA rAjayakALa (i.sa. 857-877) daramiyAna thaI gayA che. prA. ma.dA. sAThee marAThImAM lakhelA 'pANini ane pANinIya vyAkaraNa saMpradAya' nAmanA graMthamAM e ja lakhyuM che ke A arvAcIna zAkaTAyamane pANinipUrva zAkaTAyana sAthe koI saMbaMdha nathI ane temaNe zAkaTAyana zabdAnuzAsana lakhyuM che. A parathI jaNAya che ke dhanapAla A navamI sadI daramiyAna thaI gayelA zAkaTAyananA vRttikAra che. Ama mAnIe to emanA samayanI pUrvasImA dasamI sadIno pUrvArdha gaNAya. TUMkamAM te dasamIthI agiyAramI sadI sudhImAM thaI gayA haze ema jaNAya che noMdhavuM ghaTe ke anukame i.sa.nI agiyAramI ane bAramI sadImAM thaI gayelA "kSI.ta'nA kartA kSIrasvAmI ane maitreyarakSita - . A baMne vaiyAkaraNoe dhanapAlano ekapaNa mata TAMkyo nathI. A lekhamAM dhanapAlanA 'mAdhavIyA dhAtuvRttiane 'puruSakAra vArtika mAM maLatAM kula 45 matanI carcA karI che, jenI vigata Ama che - "deva' paranA puruSakAra vArtikamAM dhanapAlanA 44 mata maLe che, jyAre mA.dhA.vR.'mAM temanA 30 mata maLe che. puruSakAra vArtikamAM je 44 mata maLe che, temAMnA 29 mata mA.dhA.vR.'mAM te ja pramANe, to kyAreka saheja pheraphAra sAthe dhanapAlanA nAme ja maLe che. sAyaNano samaya, lIlAzukanA samaya pachIno hovA chatAM, punarukti TALavA ane dhAtupAThano krama - jALavavA, mA.dhA.vR.nA dhAtupAThanA anukrame prathama dhanapAlanA 30 mata ApyA che. tenI sAthe ja puruSakAramAM maLatA dhanapAlanA 29 mata, te te matanI carcAmAM puruSakAranA nAma sAthe darzAvyA che (caurAdika dhAtu dhvaH vizeno dhanapAlano mata mAtra "mA.dhA.va.'mAM ja maLe che.) puruSakAranA bAkI rahelA 15 mata mAM.dhA.vR.nA 30 mata pachI 31 thI 45 mata tarIke 'puruSakAra vArtika'nA krame darzAvyA che. pANinIya dhAtusUtro vizenA dhanapAlanA matone noMdhIne, "kSI.ta' ane 'dhA. pra'mAMnA te te dhAtusUtramAM maLatAM prastuta mata sAthe temane sarakhAvyA che ane te uparAMta 'padamaMjarI' ke 'nyAsa' vageremAM maLatA upayogI matono paNa TUMkamAM nirdeza karyo che. 1. mati gati vadhe te mannati mati (mA.vA.. pR.76) satra dhanapAna: - tAtaM drajImaDA paThanti, AryAstu dAntam iti / ubhayamiti maitreyasvAmikAzyapasammatAkArAdayaH / gvAdigaNanA sAyaNe TAMkelA dhanapAlanA A dhAtu vizenA mata pramANe, dramiDo gati ane Aryo 'gati pATha kare che. puruSakAra (pR.68)mAM A mata A ja pramANe dhanapAlanA nAme maLe che. For Personal & Private Use Only

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238 nIlAMjanA zAha SAMBODHI sAyaNa noMdhe che tema kSIrasvAmI, kAzyapa ane sammatAkAra baMne pATha Ape che. kSI.ta. (pR.27)mAM baMne pATha ApI, dri pAThoDanArSada, anya gati rUti vadhune 3: ema kahyuM che, jayAre puruSakAramAM kSIrasvAmIno mata sAyaNe TAMkelA mata karatAM judo paDe che. kSIrasvAmI tu-mati ddha phatyevA paThitvA tathaiva codAhRtvAha-ate: pATho'nArSaH / dhA.pra.(pR.9)mAM paNa baMne pATha maLe che ane cAndra, kAzakRtna, kAtaMtra vyAkaraNa ane hemacandranI dhAtumAlA(pR.36)mAM temaja "kavikalpadruma' (pR.29)mAM paNa baMne pATha maLe che, si.ko.nA uNAdiprakaraNamAM mUo I (1.93) e uNAdi sUtra paranI vRttimAM lakhyuM:(beDI) e zabdane badri dhAtu parathI vyutpanna thayelo darzAvyo che, te bAbata parathI paNa kahI zakAya ke dhanapAle jaNAvyA pramANe Aryo tAntam pATha karatA haze. vaLI zAkaTAyana dhAtupATha (pR.6)mAM paNa bahuM vadhune ! pATha maLe che. 2. zI sevane | zakti (mA.dhA.va.pR.73) tyAtiiita dhanapatniAzyapa, saMta parva popavezatakSane sRpi :... sIvRklevarnam ti petu: | sAyaNe noMdhyA pramANe dhanapAla ane kAzyapa gvAdigaNanA A zI dhAtuno sI ema danyAdi pATha kare che ane enA samarthanamAM dhAtvA: 5: sa: I (6-1-64) e pANinIya sUtra para popadezalakSaNamAM je vajarya dhAtuonI yAdI ApI che tene TAMke che. mULa sUtrano artha e che ke dhAtunA AdimAM rahelA pakArane sthAne sakAra thAya che. temAM sAyaNa noMdhe che ke dhanapAla khopade zalakSaNamAM vajarya dhAtuo nI je yAdI che tene Ama TAMke che : mRpinaUtyAsIlevarnam aa prathama to emanI yAdI ane A dalIla barAbara nathI, kAraNake A sUtra paranA bhAgamAM je vajarya dhAtuonI yAdI che, temAM sI no nahIM, se no pATha che. puruSakAra (pR.42)mAM sI rUtya rUpa dhanapatti: evo mata maLe che tyAM paNa e matanuM khaMDana karatAM, lIlAzuke kahyuM che ke popadezalakSaNamAM dhanapAle je pATha kahyo che tenuM paNa khaMDana thAya che, kAraNake zI parathI banelo zIra: zabda prayogAnuguNa che. "kSI.ta." (pR.29) ane dhA.pra. (pR.11)mAM mAtra zI pATha ja maLe che. te uparAMta zAkaTAyana, hemacaMdra ane cAndra vaiyAkaraNo paNa thI pATha ja Ape che. "bhaTTikAvya' (14-76)mAM zizI zoNitaM vyoma: maLe che. dhanapAla kAzyapa vageree raghuvaMza vageremAM sIra: zabda prayojAto joyo haze, tene AdhAre kadAca sI pATha ApatA haze ema lAge che. raghuvaMzamAM ekaThekANe sIddhiH | (9.42) zlokamAM sI: maLe che to bIje ThekANe temAM saMtuSAra zIro vanAnitaH . (9.68) ane kirAtAjuMnIya (5.15)mAM vitatazIvarama: ema maLe che. 3. caka tRptau pratighAte ca / cakate / 'caka tRptau pratighAte ca' iti dhanapAlamaitreyAdayazca / caka tRbhAvityeva kSIrasvAmazAyanI | (ma.dhA.vuM. pR.76) sAyaNa noMdhe che tema dhanapAla ane maitreya (dhA. pra." pR.12) sAyaNanI jema ja A gvAdi dhAtuno tRpti ane pratighAta - be artha darzAve che, jyAre kSIrasvAmI (pR.31) ve tu ema dhAtusUtra Ape che. noMdhavuM ghaTe ke AgaLa gvAdimAM 'mA.dho.vR'(pR.195)mAM ve tRNa vata ema paramaipadI pATha ApatuM dhAtusUtra maLe che. tyAM A dhAtuno artha mAtra 'tRpti' Apyo che. te dhAtusUtra paranI carcA For Personal & Private Use Only

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Vol. XXXVI, 2013 dhanapAla : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 239 samajavAthI dhanapAlano mata vadhAre spaSTa thAya che. sAyaNe prastuta dhAtusUtra ke jemAM dhAtunA be artha ApyA che, te dhAtune AtmapadI darzAvyo che ane AgaLa ghaTAdi(pR.195)mAM je bIju dhAtusUtra Ave che tyAM dhAtu parasmapadI che. sAyaNe kSIrasvAmIno mata noMdhyo che (pR.195) ke baMne pAThamAM arthano taphAvata che - ekamAM 'tRptipratighAta' artha che, bIjAmAM mAtra 'tRmi' che. "kSI.ta.'(pR.31)mAM ane "kSI.ta." (pR.113)mAM paNa sAyaNa jema ja baMne dhAtusUtro maLe che. sAyaNe e paNa noMdhyuM che ke zAkaTAyana baMne ThekANe baMne artha Ape che. dhanapAla A baMne karatA judA paDe che. te prathama va tRH I vaktA Ape che ane pachI ghaTAdimAM % tRta pratIkAte 2aa vaktA ema sUtra ApI tyAM paNa Atmapada rUpa Ape che. sAyaNe (pR.195) noMdhyuM che ke dhanapAle kahyuM che ke pUrvenA pAThano A anuvAda che. temanA mate parasmapadamAM anuvAda vyartha jAya. puruSakAra (pR.39)mAM A ja kahyuM che : dhanapAta: 'va tu 'tyeva patitvA tarksava' va tRkSa pratIghAte ca iti ghaTAdau 'ghaTAdayo mitaH iti mitsajJArthaM pAThaM manyamAnastatrApyAtmanepadamevodAjahAra / ' mAma dhanapAle misaMjJA mATe ghaTAdimAM paNa vakra dhAtunuM Atmapada darzAvyuM che te noMdhapAtra che. puruSakAra 'pratIpAta' pATha Ape che, e noMdhavuM ghaTe. 4. matta dhAro chUpUganey I magna I (ma.dhA.vuM. pR.86), za yanastu muvi fhatvI dAveva dhatU papATa | vi ne, mannu dhArIthapUganey I .... dhanapattistavat zarAthanAnusArI / sAyaNa noMdhe che ke gvAdigaNamAM A dhAtusUtra pahelA "mA.dhA.vR.'mAM mava muvi ne ema dhAtusUtra che. eTale baMnemAM thaIne mA, muvi ane vi ema traNa dhAtuo thayA. temaNe noMdhyA pramANe zAkaTAyana temAMthI muvi dhAtu ne choDI de che ane sAyaNe ApelA matta dhAtune badale va vensane ane bIjA matti ne badale majhu dhAtunA e ja "dhAraNa, ucchAya ane pUjana arthamAM pATha kare che. have dhanapAla zAdAyananI jema pATha kare che tema sAyaNe jaNAvyuM che to te mana ane manu ke sAyaNe kahyuM che tema matti ane majanUno pATha kare che te nakkI karavA mATe puruSakAra (pR.44)nuM vidhAna madada kare che. temAM jaNAvyA pramANe zAkaTAyana va ane marUno pATha kare che ane zAkaTAyana dhAtupATha (pR.2) paNa A bAbatamAM nirNAyaka nIvaDe che, kAraNa ke temAM vi ane madhube dhAtuo paranAM sUtro uparyukta - arthamAM ja maLe che. mATe dhanapAla paNa vi ane vulpha e baMne dhAtuno pATha kare che ema cokkasapaNe kahI zakAya. 5. Rga tisthAnArnanopArganey | sarSata ! (bha.dhA.v. pR. 87) kanaineSu rUti kSIrasvAmIdhanapatishaakttaaynaaH / sAyaNe noMdhyA pramANe dhanapAla, zAkaTAyana ane kSIrasvAmI A gvAdi dhAtunA uparyukta cAra arthomAMnA pArgane; ne badale jhurgapu ema pATha Ape che. puruSakAra (pR.53)mAM paNa dhanapAlano A ' ja mata maLe che. sAyaNe noMdhyuM che tema ja "kSI.ta.'(pR.38)mAM karNapu maLe che. arjana ane upArjanano For Personal & Private Use Only

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240 nIlAMjanA zAha SAMBODHI artha 'prAmi' "meLavavuM thAya. Urjanano artha "zakti thAya-dhA....'(pR.16)mAM pArganaipu maLe che. zAkaTAyana dhAtupATha(pR. 2)mAM tisthAnArnanornathu maLe che temAM ne badale karmasu chapAyuM jaNAya che. mATe lAge che ke dhanapAla paNa zAkaTAyana pramANe karmaneSa ja ApatA haze. bopadeva kavi. (pR.19)mAM A dhAtunA cAra artha gati, dhairya, Urjana ane arjana Ape che, tethI dhanapAlanA matane samarthana sAMpaDe che. 6. iTa kiTa kaTI gatau / eTati / keTati / kaTati / dhanapAlazAkaTAyanau tu trIneva dhAtUnAhaMtuH / yaM pakSa: sathataH puruSArena (mA.dhA.vR, pR.111) sAyaNa ahIM noMdhe che ke dhanapAla ane zAkaTAyana A dhAtusUtramAM huM no ke huM no pATha karatA nathI. dhanapAlano A mata samajavA mATe maitreya ane kSIrasvAmIno mata paNa jANavo jarUrI che. sAyaNa noMdhe che tema maitreya dhA.pra." (pR.26)mAM rUTa viTa vaTa rU tau I ema cAra dhAtuno pATha Ape che. sAyaNa lakhe che ke keTalAka rU badale huM ema dIrdhAnta pATha ApIne vyapadezivadabhAva-ne lIdhe tema ja gurumatvane lIdhe huM ne mAm pratyaya lagADI gayAzcAra rUpa Ape che. mAdyAnvesmin ! (11-21) sUtra paranA bhAganA vyapazivat vartanam | vArtikathI vyapadezivadUbhAva thAya che. (koI ThekANe eka varNamAM paNa vyapadezIno mukhya mAphaka vyavahAra karavAmAM Ave che) ane DuMnAza gurumattioDanR. I (3.1.36) sUtrathI gurumanta thAya che. sAyaNa e paNa noMdhe che ke kSIrasvAmI "kSI.ta." (pR.56)mAM ra, vikaTa, vI - ema traNa dhAtuno pATha ApIne noMdhe che ke keTalAka kaTi ema pATha ApIne huM ne prazliSTa gaNe che, Ta nuM Pti rUpa Ape che ane DuM dhAtunuM uti dinanAtha yati zItAMzuratam ! ema zizupAlavadha, (11.64)mAMnuM udAharaNa Ape che. sammatAkAra ane taraMgiNIkAra paNa phuTa, viTa, Ta, Tu ema cAra dhAtuo Ape che tema sAyaNa noMdhe che. "kSI.ta."kAra pote to chuM - ema dIrgha pATha ApatA nathI. A dhAtusUtranA saMdarbhamAM sAyaNa khAsa noMdhe che ke dhanapAla ane zAkaTAya to mAtra prathama traNa dhAtuono ja pATha Ape che ane rU ke huM no pATha karatA nathI. puruSakAra (pR.22)mAM dhanapAla ane zAkaTAyanano A ja mata darzAvyo che. A matane samarthana ApatAM sAyaNa 'gvAdigaNanuM eka dhAtusUtra TAMke che (pR.107) : zorve ito gaDyantA udAttA udAttetaH / A zoTuM dhAtuthI vartaze dhAtu sudhInA badhA dhAtuo udAtta udAttat che. A rUTa vikTa verI sUtramAM rU dhAtuno samAveza karIe to temAM tenA rUpa tino samAveza thAya, paNa par 3pazeDanudAttAt ! (7.2.10) dhAtusUtra paranI kAzikA joIe to temAM kahyuM che : tatra sarve varIntA va: anuddIrA: battAvIna vayitvI tethI - mati anudAtta che, mATe teno upara darzAvelA udAtta dhAtuomAM samAveza thaI zake nahIM. For Personal & Private Use Only

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Vol. XXXVI, 2013 dhanapAla : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 241 maitreya (pR.29) A badhA udAtta dhAtuomAM anudAtta rU no samAveza karavAnI vAtane bhaTTagrAmanyAyathI yogya karAve che. sAttatvamativarnam | maThThAmAna tUvAttA rUti sAmAnya $i: : sAyaNa A carcAnA aMtamAM puruSakAra (pR. 22)no mata TAMkatA kahe che ke vipratipaNe punaruddInotyAgnIvApATapakSa iva nyAyAnuM ! eTale udAttokti bAbatamAM Ama samAdhAna karavA karatAM A dhAtuno pATha na karavo te sAruM che mATe 3yati-rUpa che te paNa asAdhu ja bhale gaNAya, kAraNake anuddAttaDita | (1.3.12) sUtrathI te ema ja AtmapadI rUpa thAya. vadhArAmAM, sAyaNa haradattano 35cAyata | (8-2-19) sUtra parano mata TAMke che : atirasutAt | kartha tarda satA vitatoAzmiranba (zizupAttavadha 4.20) ti paramaiSam ? Ama haradatta prastuta sUtramAM rUnA samAvezane yogya gaNatA nathI. A bAbatamAM vRttikArano mata paNa e ja che ke rUTa vikTa karI sUtramAM huM ke DuM no samAveza na thAya. sAyaNe A chuM ke huM samAveza prastuta dhAtusUtramAM samAveza na thAya e aMge dhanapAla zAkaTAyana vagerenA mata darzAvI je carcA karI che te puruSakAra (pR.22-23)mAM paNa maLe che : pare punarubhAvapi na paThanti / vyaktaM caitad dhanapAlazAkaTAyanavRttyoH / A carcA parathI spaSTa thAya che ke dhanapAla ane zAkaTAyanano, A mata ke prastuta dhAtusUtramAM huM ke rU no samAveza na thAya, tene, sAyaNa uparAMta haradatta, puruSakAranA kartA, kAzikAkAra vagerenuM samarthana maLI rahe che. 7. muTa prata | mota (mA.dhA.v. pR. ) muti dhanapatiH | puti paDhintiH ti zAkaTAyanaH / - sAyaNe noMdhyA pramANe dhanapAla A gvAdi dhAtuno muDa ane zAkaTAyana puruM ema pATha kare che. 'kSI.ta.'mAM baMneno muDa ane puDi pATha maLe che ema sAyaNa nodhe che, paNa kharekhara 'kSI.ta." (pR.57)mAM muka prata, puDi rUce ema sUtra maLe che. "dhA...'(pR.26)mAM mudi no pATha ApI puka peDhyA ema juduM sUtra maLe che. puruSakAra (pR.57)mAM muTa prata, puda ta dhanapAta: ema maLe che. Ama mAM.dhA.vR. ane puruSakAra baMnemAM dhanapAlano judo mata maLe che te jotAM, dhanapAla A dhAtuno muDa ke puDa baMnemAMthI kharekhara kayo pATha karatA haze e prazna thAya che. sAmAnya rIte te zAkaTAyanane anusare che mATe puruM pATha karatA haze ema kahI zakAya. 8. ruDha 78 38 35dhAte zeDhati toti boti (ma.dhA.. pR.225) atra maitreya: - 'uThetyapyeke' iti / dhanapAlazAkaTAyanau tu ruThaluThetyeva peThatuH / sAyaNa noMdhe che ke dhanapAla ane zAkaTAyana ruDha 74 baMneno ja pATha kare che. 38 no pATha karatA nathI. sAyaNa noMdhe che tema kSIrasvAmI (pR.59) 33 no pATha kare che, ane ha4 suMTha rUtyapa draui: I ema kahe che maitreya dhA.pra." (pR.37)mAM ha4 suTha 3padhAta ema sUtra ApI, 38 rUtye ema juduM sUtra Ape che. " puruSakAra(pR.62)mAM dhanapAla ane zAkaTAyanano sAva judo ja mata maLe che. 38 rUlyava For Personal & Private Use Only

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nIlAMjanA zAha SAMBODHI dhanapAla: / , 8 rUtyeva zATAyana: / A pramANe to e baMne kSIrasvAmI mAphaka mAtra 3 ke 4 no ja pATha kare che, tu tu no pATha karatA nathI. A baMnemAMthI dhanapAlano kayo mata sAco e nakkI karavuM muzkela che, kAraNa ke zAkaTAyana dhAtupATha (pR.7)mAM to vaLI sAva judo ja pATha maLe che : 33 rana tuTa 3padhAte / te to traNe dhAtuno pATha karatA jaNAya che. 242 8. zuTha gatipratighAte / zoThati / pratighAta ityeva dhanapAla: / tathA ca kuThi ityuttaradhAtau pratihatamA pratIyate atiziSyate ityarthaH // (mA.dhA.vR. 115) sAyaNa noMdhe che ke dhanapAla A svAdi dhAtuno artha mAtra 'pratighAta' kare che ane temanA mate AnA pachI AvatA bu idhAtuno artha paNa mAtra 'pratighAta' che, gati nahI. sAyaNa ti maiM / sUtra ApIne te dhAtunA paNa be artha 'gati ane pratighAta' Ape che. kSI.ta. (pR.59)mAM ane 'dhA.pra.' (pR.27)mAM zui ane jDa dhAtunA sAyaNanI jema ja gati ane pratighAta be artha ApyA che. puruSakAra (pR.63)mAM paNa sAyaNanI jema ja dhanapAlano mata Apyo che. dhanapAla A bAbatamAM zAkaTAyanathI judA paDe che, kAraNake temanA dhAtupATha (pR.7)mAM zukta RtipratiSThAte / ema sUtra maLe che. I 10. hUr3a haiMDu hor3a tau / hUti / ho'ti / hoti / (mA.dhA.%0. pR.26) huDu dU: "tAviti dhanapAlazAkaTAyanau / hoDati ityanAdare gataH / sAyaNa noMdhe che ke dhanapAla ane zAkaTAyana hoTT dhAtuno gatinA arthamAM pATha karatA nathI. puruSakAra (pR.65)mAM paNa A baMneno mata sAyaNa pramANe ja Apyo che. sAyaNanI jema ja kSIrasvAmI 'kSI.ta.' (pR.60)mAM, hoTTano 'gati' arthamAM pATha kare che ane 'dhA.pra.' (pR.28)mAM paNa dUDu hovR tau ema sUtra maLe che. svAdigaNamAM, AnI pahelAM mA.dhA.vR.(pR.106)mAM, puruSakAra (pR.65)mAM ane 'dhA...' (pR.24)mAM hUDu hoTTa anAre / ema sUtra maLe che eTale e loko ono artha gati ane anAdara baMne kare che jyAre dhanapAla ane zAkaTAyana hoTTano artha mAtra 'anAdara' kare che. zAkaTAyana dhAtupATha (pR.2)mAM heD hollR anAvare maLe che. gujarAtI bhASAmAM paNa ApaNe 'haDe' ane 'hoDa' zabda anAdarArthe (zvAnane hAMkavA mATe) vAparIe chIe te paNa dhanapAlanA matane Teko Ape che. 11. zubha zumna bhASaLe hiMsAyAM 6 / zomati zukSmati / (mA.dhA.vR. pR. 12) Turnastu mAsane rUtyasyArthamAha / E dhanapAtazAcAyanau / sAyaNa noMdhe che ke durga A dhAtuno artha 'mAsana' kare che. ane dhanapAla ane zAkaTAyana paNa ja artha kare che. kSIrasvAmI zuzmano pATha karatA nathI ane zumnano artha sAyaNanI jema ja Ape che (pR.68). 'dhA.pra.' (pR.33)mAM paNa sAyaNa jema ja baMne dhAtuno pATha ane artha maLe che. puruSakAra (pR.90)mAM lakhyuM che ke dhanapAla ane zAkaTAyana, durga jema 'mAsana' artha kare che : 'kSIrasvAmI zumbha bhASaNe hiMsAyAM 6, mAsane rUti 6 Turna: / dhanapAtazAtAyanau tu yathA Turna: / ' A parathI spaSTa thAya che ke dhanapAla For Personal & Private Use Only

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243 Vol. XXXVI, 2013 dhanapAla : pANinIya dhAtupAThanA eka aprasiddha vRttikAra ane zAkaTAkaMna bhASaNa ane hiMsAnA arthane badale A baMne dhAtuono artha "mAsana kare che. bIjI bAju zAkaTAyana dhAtupATha (pR.7)mAM zubha zudhdha bhASane maLe che te mudraNa doSa haze? DaoN. palsala e saMskRta dhAtupATha paranA temanA pustaka (pR.133)mAM lakhyuM che ke mULamAM A zu5 dhAtuno artha bAsana haze paNa pachI bApane thayuM lAge che. 12. varlDa varlDa paribhASahiMsApu ! vate vahRte . (A.dho.vuM. pR.66) satra dhanapAtramaitreyo paribhASaNAdAvoSThyatvam, vRddhau dantyoSThyAditvaM cAhatuH / sAyaNa noMdhe che ke dhanapAla ane maitreya, paribhASaNa vagere arthamAM oSThaya eTale varlDa vano ane vRddhinA arthamAM, dantoSThaya eTale varlDa vakto pATha kare che. sAyaNe noMdhyA pramANe zAkaTAyana paNa chatyaneneti va: pan kahetAM dhanapAlanI jema vRddhinA arthamAM varNano pATha kare che. sAyaNa A sUtra pahelAM varlDa va8 prAdhAnya | sUtra Ape che ane tenA samarthanamAM niprava udAharaNa paNa sAyaNe ApyuM che. "kSI.ta." (pR.95)mAM paNa sAyaNanI jema ja baMne sUtro ane temanA artha maLe che. dho.pra.'(pR.45)mAM paNa sAyaNanI jema varlDa varlDa paribhASaNa vagerenA arthamAM che, paNa temAM varlDa varlDa prAdhAncane badale vaDhuM prAdhAnya ApyuM che. puruSakAra (pR.115)mAM lIlAzuka noMdhe che ke maitreya varlDa varlDa prAdhAnya varDa varlsa paripaSurfhaMsApu ! ema arthavyatyayathI pATha kare che, paNa kharekhara ema . nathI, puruSakAramAM maLato dhanapAlano mata paNa sAyaNe ApelA dhanapAlanA mata karatAM jarA judo che, jemake varlDa varlDa prAdhAnya ane varlDa varlDa paribhASaNahiMsachidraneSa noMdhavuM ghaTe ke zAkaTAyana dhAtupATha(pR.3) mAM paNa vadi vandui prAdhAnya vadi vandui paribhASAhitIchadranepa maLe che. sAyaNa ane lIlAzuke dhanapAlanA darzAvelA matamAMthI kayo mata kharekhara dhanapAlano che e nakkI karavuM muzkela che. .. puruSakAramAM lIlAzuka spaSTa kahe che ke varlDa vandra prAdhAnce e pATha ane varNa vastrano 'paribhASaNa' vagere artha yogya che, kAraNake amarakoza(1.66)mAM pravarlsa ane pratikAno artha 'ukhANuM ane samasyA' Apyo che. te ja pramANe aitareya brAhmaNa (6.33)mAMnA pravaTUi no artha govindasvAmIe amRta bhASaNa karyo che, mATe dhanapAla ane zAkaTAyana varlDa vandano artha jo vRddhi ke prAdhAnya karatA hoya to te barAbara nathI, ema temano mata che. 13. pupim vizad aa poSati aa (ma.dhA.v. pR.266) sarvatra kSIrasvAmidhanapattimAM vRttivAra puSi zabdArtha peDuH | gvAdi puSir dhAtuno artha sAyaNe "vizabdana' Apyo che. sAyaNa spaSTa kare che ke vizadna eTale pratijJAna ane vizad ! (7.2.23) sUtra paranA nyAsamAM teno artha zabdathI 'svAbhiprAyanuM prakAzana' Apyo che mATe avizabdanano artha 'je vizabdana nathI te' ema thAya. kSIrasvAmI dhanapAla ane bhAgavRttikAra, pupino artha "zabdArtha Ape che ane cAndra vaiyAkaraNa, durga temaja zAkaTAyana paNa vine bAda karIne mAtra "anne evo artha kare che tema sAyaNe For Personal & Private Use Only

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244 nIlAMjanA zAha SAMBODHI noMdhyuM che, paNa te artha sAthe sAyaNa pote saMmata nathI. zAkaTAyana A dhAtuno pATha "puSu' kare che tema paNa sAyaNe noMdhyuM che. - sAyaNa dalIla kare che : yadri zabda rUlya: cAtu, tahiM, "puSiravizadrane', rUti tivedheDapi tavuM puSirazad rUtyeva vacce cAt temanA mate "zabda' nahIM, paNa zabdArtha joIe. Ama kahIne maitreyanA pAThane pramANamAM sAro kahe che: ti puSivizabdArtha ti maitreyavipAkocIyAnA paNa sAyaNa mA.dhA.kR.mAM noMdhe che te karatAM judo ja pATha dhA.pra.'(pR.46)mAM maitreye Apyo che : puSir zabdArtha: I ane "kSI.ta." (pR.96)mAM paNa e ja pramANe pATha maLe che. puruSakAra (pR.102)mAM "dhA.pra.'mAMnuM curAdinuM pupim vizabdArtha: I sUtra ApI kahyuM che ke pirityartha dhAtu: yathAyonAM vizadranAcitrArthe vartata rUtvarthaH | A mata sAyaNanA matane samarthana Ape che. temAM paNa kahyuM che ke kSIrasvAmI, dhanapAla ane bhAgavRttikAra puSira dhAtuno artha "zabdArtha Ape che : zabdArtha ta tu kSIrasvAmInapAnamAvRtti: | 14. vA vRkSa | Rti . (mA.dhA.v. pR.229) dhanapatistu punarvathAsvAmi pUrvapatizyAyamanuvA: iti AtmanepadamudAjahAra / gvAdigaNamAM agAu ve tRta pratipAte | vatte . (pR.79) ema AtmanepadI dhAtu maLe che. sAyaNa kahe che ke AtmapadamAM pATha karyA pachI parasmapadamAM teno anuvAda thavAthI ahIM ghaTAdimAM paramaipadamAM pATha Apyo che. A dhAtusUtramAM sAyaNa kSIrasvAmInA matano ema nirdeza kare che ke kSIrasvAmIe prathama va vRkSa pratipAte | sUtra ApIne pachI vano artha tRptimAtra' Apyo che ane Atmapada kahyuM che paNa "kSI.ta." (pR.31)mAM kharekhara to prathama ve tRsau I vakta | ApyuM che ane pachI veva tRta pratipAte | pati ema paramaipada ApyuM che (pR.113). dhanapAlano mata ema che ke pUrve paThana karelA be dhAtuno A anuvAda che ane ahIM te AtmapadanuM daSTAMta Ape che temanA mate ahIM parasmapadamAM anuvAda vyartha che. badhAM vaiyAkaraNomAM mAtra dhanapAla ja ghaTAdimAM paNa vakra dhAtunuM vate ema AtmapadanuM dRSTAMta Ape che. 'dhA...'(pR.54)mAM ghaTAdi dhAtu veva ne paramaipadI dhAtu dazAvyo che. A vAtano nirdeza "mA.dhA.vR." (pR.79)mAM maLatA dhanapAlanA vA dhAtunA artha bAbatanA matanA saMdarbhamAM thayo che. chatAM puruSakAra(pR.39)mAM maLatA dhanapAlanA A bAbata vizeno mata Apavo jarUrI jaNAya che. temAM dhanapAla prathama vA dhAtuno AtmapadI pATha ApI pharI ghaTAdimAM zA mATe AtmapadI pATha Ape che tenuM kAraNa ApyuM che : dhaTAthvI 'ghaTAdayo mitaH iti mitsaMjJArthaM pAThaM manyamAnatatrApyAtmanepadamevodAjahAra / ' 15. Tu dha aa Tarati batra vadhanapAtapUrvavandrAH muM dhAtvantaramADuM: (mA.vA.. pR.227) sAyaNa noMdhe che ke maitreya mAne che ke yAdimAM je vivAra 1 dhAtu che teno ja ahIM gvAdimAM mittvArtha mATe pATha che, jayAre deva, dhanapAla ane pUrNacandra A jvAdi 2 the dhAtune judo dhAtu ja mAne che. maitreya (pR.56) mittvArtha mATe bhayano artha darzAvatA dhAtuno pATha thAya tyAre rati rUpa thAya che For Personal & Private Use Only

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vol. XXXVI, 2013 dhanapAlaH pANinIya dhAtupAThanA eka aprasiddha vRttikAra 245 ane bhaya sivAyanA arthamAM pATha thAya tyAre TrAti rUpa thAya che ema kahe che. deva, dhanapAla ane pUrNacandra A dhAtune kyAdi karatAM judo dhAtu gaNe che ane tenuM rati rUpa Ape che. kSIrasvAmI (pR.116) paNa TrAti rUpa Ape che ane noMdhe che ke keTalAka vaiyAkaraNo krayAdidhAtuno ja ahIM mikvArtha mATe anuvAda che tema mAne che. Ama te paNa baMne dhAtune judA mAne che. puruSakAra (pR.37)mAM paNa Aja saMdarbhamAM maitreyano uparyukta mata TAMkI kahyuM che ke dhanapAla, hariyALI ane pUrNacandra rati rUpa Ape che eTale ke e loko Ane phrayAdi karatAM judo dhAtu mAne che. puruSakAramAM maLe dhAtunA saMdarbhamAM dhanapAlanA be mata maLe che. temAMno A prathama che. A dhAtunA saMdarbhamAM sAyaNa, AbharaNakArano eka A mata ApI tenuM khaMDana kare che teno TUMko nirdeza asthAne nahIM gaNAya. AbharaNakAra gvAdimAM DU ema hRsvAnta pATha karI, maskRtvara | (7-4-95) sUtramAM paNa teno hRsvAnta pATha mAne che ane prerakamAM 2 pratyaya lagADIne at rUpa Ape che. sAyaNa te matanuM khaMDana karatAM kahe che ke A sUtramAM dIrdhAnta pATha ja che vaLI kAzikA vageremAM paNa A sUtramAM vidrAra ema dIrdhAnta dhAtu ja darzAvyo che mATe AbharaNakArano A mata barAbara nathI. te sUtramAM to 2 viTANe ema yAdi dhAtuno ja pATha che. AbharaNakAranA gvAdimAM hrasvAnta dhAtu ? vizenA matanuM bIjI rIte khaMDana kare che. jo temano mata svIkArIe to pRvi po vA ! (7.4.12) sUtramAM 6 dhAtunuM je vikalpa hrasvavidhAna karyuM che te anarthaka ja thAya, kAraNa ke A dhAtu jo hRsvAnta hoya to nimAM vitu: rUpa yaNAdezathI ja siddha thAya ane viratuM: rUpa paNa traTachavRtAm ! (7.4.11) sUtrathI ja siddha thAya. Ama A dhAtune hRsvAnta mAnIe to uparyukta sUtrano kaMI upayoga ja na thAya. sAyaNa vadhArAmAM kahe che : 2 vidvAne pathArtha dUrvAvatpanuM ciita vacam dhAtUnAmArthatvena basthApi vidvAne vRttisamavat ! Ama AbharaNakAranA matanuM sAyaNe khaMDana karyuM che. . * puruSakAra (pR.37)mAM dhanapAlano A dhAtu aMge eka bIjo mata maLe che. je sAyaNe noMdhyo nathI : dhanapatizAdAyanI 2 kyA 2 3 mathe rUtyevAhatu: A matane zAkaTAyana dhAtupAThanuM samarthana maLe che, kemake temAM yAdi(pR.14)mAM Tu mA ema pATha maLe che. Ama dhanapAla ane zAkaTAyana yAdimAM paNa 6 dhAtuno artha "vidAraNa' na karatAM 'bhaya' kare che, jayAre sAyaNa, kSIrasvAmI ane maitreya vagere yAdimAM 'vidAraNa' artha kare che ane gvAdimAM 'bhaya" artha kare che. noMdhapAtra e che ke dhanapAla ane zAkaTAyana gvAdi ane yAdi 2 dhAtune judA dhAtu mAne che paNa baMneno artha "bhaya' ema eka ja Ape che. 16. nihonmathane di: | RDayaMti | apare tu - nihAM 2 3nmathanamiti samAhAradandra vyAvakSata, jihvA zabdena tadviSayo vyApAra ucyate / tatra conmathane ceti laDayati zatrum, laDayati dadhi ceti bhvti| dhanapAtattvayaM pavitvA 'mAryA gaThThonmathanayoriti pAd: ti ! (ma.dhA.graM. pR. 222) A gvAdi dhAtunA artha bAbate vaiyAkaraNomAM matabheda pravarte che. sAyaNa "jillAnuM unmathana' For Personal & Private Use Only

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246 nIlAMjanA zAha SAMBODHI eTale "kSobhaNa' artha kare che. maitreya dhA.pra.'(pR.56)mAM sAyaNanI jema ja pATha ane artha ApI nayati nihAm ! daSTAMta Ape che. te bihayA 3nmathanam ! ema vigraha kare che. sAyaNe noMdhyA pramANe puruSakAramAM paNa ema ja eTale ke "jIbhanuM unmathana' artha Apyo che ane gupta nAmanA vaiyAkaraNa paNa e ja artha Ape che.fhonmathane pATha mATe sAyaNa noMdhe che ke bIjA keTalAka (kaumAra) vaiyAkaraNo nihAM 2 3nmathanam' ema samAhAra dvanda samAsa kare che ane nihAno artha - jIbhathI thato vyavahAra ane unmathanano svataMtra artha "haMphAvavuM, valovavuM' ema karI, tenAM naMti zakumuM, saMyati dhi ! ema daSTAMta Ape che. sAyaNa jaNAve che ke dhanapAla Ama ja mAne che ane Aryo nihonmathano pATha Ape che tema noMdhe che teno artha e thayo ke dhanapAla, kaumAra vaiyAkaraNo jema baMne artha kare che ane Aryo paNa ema ja artha karatA jaNAya che. kSI.ta.'(pR.117)mAM paNa nihnAnathanornaDi: ema dhAtusUtra ApI, tathati nihA, tanayati dha ! e dRSTAMta ApyAM che. tenA parathI kSIrasvAmI paNa baMneno judo artha kare che, e spaSTa che. puruSakAra (pR.66)mAM paNa kSIrasvAmI, gupta ane kaumAra vaiyAkaraNonA mata ApyA pachI kahyuM che ke dhanapatistu nihonmathane Di: I mAryA tu niphlonmathanayoriti paDhi: I ahIM Apelo mata sAyaNe ApelA matane maLato Ave che ne zAkaTAyana dhAtupATha(pR.4)mAM paNa nihonmathane pATha maLe che te puravAra kare che ke dhanapAla moTebhAge zAkaTAyanane anusare che. 17. DIG vihAyasA gatau / Dayate / vihAyasAM gatau iti kvacit paThyate / tadAkAzagamane iti paraNyAM vandradhanapAmyAM pratyum | mA.dhA.vuM. (pR.ra66) mA.dhA.vRmAM jaNAvyA pramANe gvAdigaNanA DITra dhAtuno artha "AkAzamAM uDavuM' ema thAya che. sAyaNa noMdhe che ke kezavasvAmI paNa vyomoropyAM amane Daya maMhata 2aa ema artha Ape che, paNa kyAMka A dhAtuno artha vidAyamAM gati (pakSIonI gati) ema Apato pATha maLe che, paNa candra ane dhanapAla Ano artha 'AkAzagamana kare che ane te baMne paNa 'vihIyAM rAta' pAThane svIkAratA nathI sAyaNe noMdhyuM che tema maitreya dhA.pra." (pR.70)mAM vihAyasa ta pATha Ape che, jyAre "kSI.ta.' (pR.156)mAM ane puruSakAra (pR. 26)mAM vidAyanAM mata pATha maLe che ane teno artha vinA gata ema Apyo che. puruSakAra (pR.26)mAM paNa dhanapAlano mata maLe che : dhanapatnizrAza tau rUti vyarvatraMvameva upavA ema lAge che ke candra sahita moTAbhAganA vRttikAro A dhAtuno artha "AkAzagamana' karatA jaNAya che. puruSakAramAM nodhelo bhImasenano mata paNa vidAya gata pATha Ape che. dhanapAla ahIM paNa zAkaTAyane dhAtupAThane anusaratA jaNAya che, kAraNa ke te dhAtupATha (pR.4)mAM virAyatA tau artha ja maLe che. A uparAMta puruSakAramAM dhanapAlano bIjo mata maLe che : tivAta tu hI tau rUti kSIrasvAmI dhanapAnau tantrAntarIyAza ! dhanapAla ane kSIrasvAmI (pR. 211) divAdi vIdhAtuno 'gati' artha kare che, For Personal & Private Use Only

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vol. XXXVI, 2013 dhanapAla : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 247 jayAre "mA.dhA.va." (pR.410) ane "dhA.pra." (pR.93)mAM teno vidAyanA tau - artha ja Apelo che. Ama gvAdi tIr ane divAdi tIr dhAtunA artha - e baMne vize puruSakAramAM dhanapAlanA be mata maLe che. 18. viparItamaithune ! pati | mA.dhA.. (pR.ra7%) jabha ityeke iti maitreyaH / jabha ca iti dhanapAlakAzyapau / japa jabha iti zAkaTAyanaH / gvAdinA A dhAtusUtranA saMdarbhamAM, sAyaNa jaNAve che ke dhanapAla ane kAzyapa A sUtramAM, cama uparAMta nama dhAtuno paNa pATha kare che, jayAre maitreya dhA.pra." (pR.71)mAM, ama pATha ApI, yama ne badale keTalAka nama pATha kare che ema noMdhe che sAyaNa noMdhe che tema zAkaTAyana dhAtupAThamAM (pR.7) nAnama no pATha nathI, paNa manama maithuno ema maLe che. "kSI.ta." (pR.160)mAM mAtra yamano ja pATha che sAyaNa darzAve che ke A sUtramAM emanI joDe namano pATha karavAnuM cAsakAra ane padamaMjarIkAra haradattane abhimata nathI, kAraNake jo yamanI joDe jo na hota to tupadravaraMgapunama | (3-1-24) sUtramAM ane fdhanamoravA (7.1.61) sUtramAM gamanI joDe yamanuM paNa grahaNa karyuM hota. sAyaNe bIjI dalIla e karI che ke va 35. (7.2.10) sUtra paranI vyAghabhUtinI kArikAmAM paNa veba sAthe jhaghano nirdeza nathI : mastu pAntavraya maithune pistatastRtIyo revAnetare . "kSI.ta." (pR.160) ane dhA.pra." (pR.71)mAM : paNa A dhAtusUtramAM mAtra yamano ja pATha che. puruSakAra(pR.91)mAM paNa nAma 'tti dhanapati: / kahyuM che temAM e paNa kahyuM che ke nyAsamAM (vAsamAM nathI paNa padamaMjarImAM) dhanamo: (7.1-61) sUtra para nama kRmi travinAme ! ema pATha Apyo che te parathI nakkI thAya che ke namano artha maithuna nathI. 19. pRthvI sapUrvane ! pR3vit rUti su zyapanandridhanapAtaviyA (ma.dhA.graM. pR.336) sAyaNa noMdhe che ke adAdigaNamAM durga, kAzyapa, nadi ane dhanapAla vagere pRvu ema udit pATha kare che. kauzika tRtIyAnta idit eTale ke kRSi pATha kare che, jyAre bIjA keTalAka pUrI pATha kare che. sAyaNa spaSTa kare che ke samRddhi sUtra paranI kAzikAmAM lakhyuM che ke pRthvI sampa rUti grudhaspRihAte, 7 dvidA te parathI spaSTa thAya che ke pRthvI pATha yogya che. rudhAdigaNamAM pRthvI sapUvR$iA dhAtusUtra che (mA.dhA.vR. pR.505). sAyaNanI bIjI dalIla e che ke uNAdivRttimAM 'paca:' zabdanA vyutpAdanamAM gaLuM parva vA | e sUtrathI pannavezanuM vidhAna karyuM che, tethI A dhAtuno kRSi pATha karavo barAbara nathI. vaLI te noMdhe che ke zAkaTAyane paNa pRvaiSNavane (dhAtupATha, pR.11) pATha Apyo che, tethI paNa pRni pATha ayogya che. dhanapAla, durga, kAzyapa vagerenA udit pATha pRvu vize sAyaNe kaMI kahyuM nathI. noMdhavuM ghaTe ke "kSI.ta." (pR.180) ane dhA.pra." (pR.79)mAM sAyaNa mAphaka ja A dhAtuno pATha maLe che, paNa temAM "samparka artha Apyo che, je samparvananA arthane maLato Ave che. For Personal & Private Use Only

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248 nIlAMjanA zAha SAMBODHI puruSakAra(pR.46)mAM maLato dhanapAlano mata sAyaNe ApelA mata karatAM judo paDe che. temAM sudhA: - pRvi ti miDA:, veti nendrisvAmI' rUti. dhanapatti sarva nindristhAvivasthita | ema maLe che. A parathI lAge ke dhanapAla pRthvI athavA pRvi pATha Ape che, paNa kharekhara dhanapAla vu, pRthvI ke pRvi AmAMthI kayo pATha Ape che te khyAla Avato nathI. 20. viSNu vyApI | veviTe ! (ma.dhA.vuM. pR.327) vipivityei ti svAmI .. dhanapAlo'piAryANAmudit, dramiDAnAM tRdit iti / sAyaNa noMdhe che ke A juhotyAdi dhAtu viSNu vize dhanapAla kahe che ke Aryo teno udit vivuM pATha kare che ane dramiDo viSNu pATha kare che. "kSI.ta." (pR.203) ane dhA.pra.(pR.89)mAM paNa sAyaNa pramANe vistR pATha maLe che. puruSakAra (pR.104)mAM A dhAtunA pATha vize dhanapAlano mata sAyaNanI jema ja Apyo che, paNa puruSakAramAM A dhAtunA saMdarbhamAM Apelo sudhAkarano mata noMdhavA jevo che : temaNe kahyuM che dramiDo viSNu pATha Ape che mATe puSAdridyuta (3.1.55) sUtra lAgatAM, tenuM tulluM rUpa viSat thAya ane AryonA vipu pATha pramANe, tenuM sunuM rUpa zatarUpudhio I (3.1.45) sUtra pramANe vikSat thAya. sAyaNa, kSIrasvAmI ane maitreya viSNu pATha Ape che mATe dramiDa paraMparAne anusare che ema kahevAya. zAkaTAyana dhAtupATha (pR.11)mAM vipRtra vyAso ema A dhAtuno pATha maLe che, je badhAthI judo che. 21. pu varSe 1 sutA (.dhA., pR.407). vIrthaskRti: ti svanidhanavAnarAyanA: sAyaNe noMdhyuM che ke divAdi dhAtu pudanA artha vArthane dhanapAla, kSIrasvAmI ane zAkaTAyana "tRpti' tarIke samajAve che. sAyaNe noMdhyo che te karatAM judo mata "kSI.ta." (pR.210)mAM maLe che. temAM puda zArthe sUtra ApyuM che ane teno artha 'tRpti thAya che, ema kahyuM che dhA.pra." (pR.92)mAM paNa pada pura zArthe ApyuM che, paNa temAM 'zavALuM'no artha darzAvyo nathI. puruSakAra (pR.114)mAM kSIrasvAmIe noMdhelo durgano mata maLe che: pahapuda zAviti tu temAM dhanapAlano vavacarthanA artha vizeno mata ApyonathI. Ama sAyaNa, dhanapAla zAkaTAyana vagere puEURdhAtuno vicartha artha Ape che. jyAre kSIrasvAmI, maitreya, durga vagere A dhAtuno zakyartha ke I artha Ape che. A baMnemAM vavArtha: artha vadhAre ucita jaNAya che, kAraNake gvAdi vadhAtuno artha 'tRpti thAya che. puruSakAramAM A dhAtunA artha aMgeno dhanapAlano mata nathI maLato, paNa A dhAtusUtra vizeno mata maLe che : pu rUtyeva ra dhanapAnazAdAyanI / dhanapAla ane zAkaTAyana, sAyaNa ane kSIrasvAmI jema mAtra pu dhAtuno pATha A sUtramAM kare che, padano pATha karatA nathI, jayAre durga ane maitreya pada, pudga baMneno pATha kare che. Ama A dhAtusUtranA saMdarbhamAM, dhAtunA artha vizeno dhanapAlano mata "mA.dhA.9.'mAM ane tenA pATha vizeno teno mata puruSakAramAM maLe che. A baMne bAbatamAM te zAkaTAyanane anusare che. For Personal & Private Use Only

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Vol. XXXVI, 2013 dhanapAla : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 249 22. huM zabde e vate (HI.dhA.vR, pR.472) veviddantimAM prati pti mAtreyamaitreyau / parva svAmikAzyapasudhAkaradhanapAlasaMmatAkArA api / sAyaNa noMdhe che ke A tudAdi dhAtu no Atreya, maitreya, kSIrasvAmI, kAzyapa, sudhAkara, dhanapAla ane sammatAkAra A dhAtuno huM zabde ! vo . ema dIrdhAnta pATha kare che. sAyaNa hRsvAnta pATha bAbata noMdhe che ke nyAsakArane paNa A dhAtuno hRsvAnta pATha ja iSTa che, tema temaNe rU I (1.2.9) sUtra para karelI carcAthI jaNAya che. te carcA A pramANe che : A dhAtu Dita che, mATe vikti vA (1.2.5) sUtrathI guNano niSedha thavAthI nAma nA (6.4.16) sUtrathI je dIrghavacana kahyuM che, te puchate mATe sArthaka thAya che. Ano artha e thayo ke teo Ano hRsvAnta pATha kare che. "kSI.ta." (pR.57)mAM kSIrasvAmIe paNa pha pATha ApIne, keTalAka dIrdhAnta pATha kare che ema kahyuM che, te pote dIghanta pATha ApatA nathI. "dhA..'(pR.118)mAM huM zabde ema hRsvAnta pATha ja maitreya Ape che, keTalAka dIrdhAnta icche che ema jaNAve che. "pada me'mAM haradatte sAtri . (1.2.1) sUtra paranI vyAkhyAmAM kahyuM che ke majUtamiti rzanAr tInti: | pho sUt 1. (1.2.9) sUtra paranI pradIpa TIkAmAM paNa kaiyaTe kUtam e zabdanA prayogathI dIrdhAnta pAThanI tarapheNa karI che. zAkaTAyana chuM ane huM banne pATha Ape che ema puruSakAramAM noMdha maLe che. ane zAkaTAyane dhAtupATha(pR.16)mAM paNa tema ja che. puruSakAra (pR.28)mAM dhanapAla zA mATe dIrdhAnta nI tarapheNa kare che, e paNa darzAvyuM che - anya bhUhiti pati brimiti TarzanAr kRti dhanapAta: ! Ama dhanapAla, haradatta, kaiyaTa, kAzyapa, sudhAkara, sammatAkAra vagere vaiyAkaraNo dIrdhAnta jhUkuM nA pAThamAM mAnatA lAge che. puruSakAramAM A badhAnA matanI carcA karyA pachI eka sarasa vAta kahI che : sarvatraivaM prayogavizeSAdarthavizeSo'pyanekArthatvAd AstheyaH / na punaH pATha eva zaraNam / 23. ullu vizAtyavasApu ! sIti (mA.dhA.kR.pR.420)arva dhanapatti: | vizaraVi ityAtreyamaitreyaudurgazca / A tudAdi dhAtu patRno artha sAyaNa ane dhanapAla, vizaraNa, gati ane avasAdana kare che, jyAre Atreya, maitreya ane durga mAtra "vizaraNa' kare che. dhA.pra." (pR.121)mAM mAtra "vizaraNa' artha ja Apyo che, jyAre "kSI.ta." (pR.264)mAM A tudAdi dhAtunA traNa artha darzAvyA che. vizaraNa eTale 'nirAzraya', gati eTale gamana ane avasAdana eTale kheda "mA.dhA.kR.'(pR.217)mAM gvAdi vartu, dhAtunA paNa A traNa artha ApyA che. puruSakAra (pR.76)mAM dhanapAlano A mata sAyaNanI jema ja Apyo che : patR vizALa triva sAdaneSu tudAdAvayyevameva dhanapAlaH / 'vizaraNe' ityeva maitreyarakSito durgazca / ..... 'avasAdane' ityeva kSIrasvAmI TIyana I temAM vadhArAmAM jAsakArano mata Apyo che - pannu vizaRM tyavasASyiti mauvAti, patR vizarane rUti tAji: rUta Ama Atreya, maitreya, durga ane nyAsakAra tudAdi patRno artha For Personal & Private Use Only

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250 nIlAMjanA zAha SAMBODHI mAtra 'vizaraNa' kare che, jyAre sAyaNa, kSIrasvAmI ane dhanapAla A tuAdi dhAtunA paNa traNa artha Ape che. 24. Aida snehane / snehati / (mA.dhA.vR. pR.642). atra Ti snehane kRti viooze dazyate| tad dhanapAlazAkaTAyanamaitreyadevAdibhizcirantanairvyAvyAtRbhirna likhyate / sAyaNa noMdhe che ke A caurAdika dhAtu dhnindanA dhAtusUtrane badale ke tenI sAthe koI koI kozamAM STi snehane ema dhAtusUtra maLe che. 'dhA.pra.' (pR.142)mAM hi snedane / ema pATha maLe che, jyAre 'kSI.ta.' (pR.295)mAM sliTa snehane dhAtusUtra che ane tenA pachI spiTa banAre ema dhAtusUtra maLe che. sAyaNa noMdhe che ke A STi dhAtuno dhanapAla, zAkaTAyana, maitreya, deva vagere pATha karatA nathI. noMdhavuM ghaTe ke kavi (pR.24)mAM nir snea maLe che. dhanapAlano A mata puruSakAramAM maLato nathI. puruSakAra (pR.114)mAM Ainha dhAtunA saMdarbhamAM dhanapAlano bIjo mata maLe che, je 'mA.dhA.pR.'mAM maLato nathI. ahIM kahyuM che : striheti kSIrasvAmIdhanapAtazAcAyanAH| A nirdeza parathI lAge che ke dhanapAla ane zAkaTAyana dhnidda ne badale sniha pATha karatA haze, paNa puruSakAranA kartA, dhanapAlano vagereno mata noMdhyA pachI jaNAve che ke tApi nyavarasAdritttAtAiha tyeva yum / noMdhavuM ghaTe ke zAkaTAyana dhAtupATha (pR.12)mAM paNa hi prItau / dhAtusUtra maLe che. 25. vrana mArgasaMskArayoH / brAnayati / (mA.dhA.v., pR.46). vani mArnasaMskArayornatau aiti maitreyAdayaH / atra dhanapAla : 'mArge ca iti paThati / ' A curAdi dhAtunA artha bAbata sAyaNe dhanapAlano 'mArge va' mata TAMkyo che. sAyaNa A dhAtunA 'mArga' ane 'saMskAra' ema be artha Ape che. maitreya(pR.144) vrana mArnasaMskArayo: / / au haiM / ema sUtra Ape che. 'kSI.ta.' kAra (pR.299)mAM vapna mArgasaMtyoH / ema sUtra Ape che, ane noMdhe che ke keTalAka vana, mArgAto saMskArAtau 6 / ema pATha ApIne eka dhAtu kahe che, keTalAka mAngatau ane saMta ema be dhAtu mAne che : 'kSI.ta.'kAre ApelA A matamAM kayA be dhAtuno nirdeza karyo che te spaSTa thatuM nathI. puruSakAra A saMdarbhamAM 'kSI.ta.'kAre TAMkelo eka judo ja mata noMdhe che : "vapna mArga rUti dvau dhAtu rUtyace' rUti kSIrasvAmI / A mata 'kSI.ta.'mAM maLato nathI. kSIrasvAmIe e paNa noMdhyu che ke durga vana ke vagra ne badale vatta no pATha kare che : 'vatta mArgasaMAre' kRti durvA: / sAyaNa noMdhe che ke dhanapAla mArge haiM / ema pATha Ape che. eno artha ema lAge che ke keTalAka vRttikAra mAtra 'saMskAra' ane 'gati' artha ApatA haze temAM dhanapAla mArgano artha umere che. saMbhava che ke puruSakAra (pR.50)mAM mArgaLa rUti dhanapAlaH / ema maLe che te parathI ema manAya ke dhanapAla vana ke vajra dhAtuno artha mAn(saMskAra:)ne badale mArgana(saMAra:) kare che. puruSakAramAM vrana rUti candraH / vrana mArga saMskRAre rUti sun: / samayorappanayorvatra pakSayorkArphanasaMOAra tyevArthastantrAntare panate / ema maLe che. 'mA.dhA.vR.'mAM TAMkelo tantrAntarano mata judo che : tantrAntare tu vanivrana Dhau patitvA mArgasaMArAtI athaeN 3au / For Personal & Private Use Only

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Vol. XXXVI, 2013 dhanapAla : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 251 dhanapAlanA matanA saMdarbhamAM je mAhitI puruSakAra ane "mA.dhA.vR." mAM maLe che tenA parathI lAge che ke badhA dhAtupAThanA vRttikAro vana dhAtuno pATha kare ja che. saMskRta dhAtupATha paranA potAnA aMgrejI graMtha (pR.153)mAM DaoN. sule noMdhe che tema mULa dhAtusUtramAM mAtra vana dhAtu haze paNa gvAdi sUtra vana vrana tau. nA sAmyane lIdhe sUtramAM traNa dhAtu umerAyo. te ja pramANe sAyaNanA jevA keTalAka dhAtupAThamAM "ti' zabda artha tarIke na hato, te paNa vraNane lIdhe pAchaLathI umerAyo. puruSakAramAM dhanapAlano je mata mALe artha darzAve che te sAco jaNAya che. tantrAntaramAM noMdhAyelo vana dhAtuno mULa artha maLa(saM:)lAge che, teno artha bANane saMskAravuM, dhAradAra karavuM ema thAya che. ema lAge che ke lahiyAnI bhUlane lIdhe ane Drana dhAtunA sAnidhyane kAraNe mAsaMznarane badale saMkkara ane ati baMne vaga dhAtunA artha gaNAyA che. hemadhAtupArAyaNa(pR.251)mAM vana dhAtuno artha mAnasaMskAra ane ati Apyo che. zAkaTAyana dhAtupATha(pR.17)mAM vana mALasaMskAra sUtra maLe che. tethI spaSTa thAya che ke dhanapAlano paNa A ja mata haze. 26. hatyathaa 1 (ma.dhA.vuM, pR.118) navAgyAmupl fpa 7tha: fNavaM tamatte rUtvarthaH | ghAtayati / evaM maitreyAnurodhena caTAdayo vyAkhyAtAH / atra dhanapAlaH - caTa sphuTa bhedane / ghaTa ca saGghAte cakArAtpUrvo cAtrArthe NicamutpAdayataH iti / A dhAtusUtrano artha e che ke agAunA navagaNomAM A dhAtuono pATha thayo hovA chatAM, hattvarthadhAtu A curAdimAM potAnA arthamAM prerakamAM prayojAya che, jemake dhAtatiA A saMdarbhamAM sAyaNe dhanapAlano mata Apyo che. teno mata e che ke vaTa Ta mene paTa ra te mAM je dhAtuo veranI pUrve AvelA che te eTale ke veTa, mukta ane paTa paNa hajyarthamAM curAdimAM fmAM prayojAya che, jemake uccATayati, AsphoTayati bhane vighATayati / kSI.ta." (pR.312)mAM A sUtrano Ama artha maLe cheH vaTa puTa paTava nyatha: te grutyarthe - fmutpatti | puruSakAra (pR.156)mAM "kSI.ta.' no bIjo mata noMdhyo che, je "kSI.ta.'mAM maLato nathI. vaTa puTa dhAtu to 2 Ta dhAtutraya te hengatha hantinA samAnArthI vimutAnti ! sAyaNe jaNAvyuM che ke zAkaTAyana ane mAdhava paNa tema ja kahe che ke A dhAtuo hatyarthaka ja che, mATe te prerakamAM ja prayojAya, jyAre dhanapAla, te dhAtuono bhedana, saMghAta ema judo artha AmAM . ApIne kahe che ke surAdimAM hajyarthamAM nimAM prayojAya che. sAyaNe noMdhyuM che ke kAzyapa traNane badale cAra dhAtu - vaTa, kura, paTa ane hiMsanehattvarthaka darzAve dhA.pramAM maitreyano mata Ama maLe che ceDajoSa runyatha: santi ta rU draSTA vadhArAmAM maitreya kahe che ke je dhAtuono ahIM hajyarthaka tarIke pATha thayo che te kAryavizeSArtha che tema samajavuM. sAyaNe pote kahyuM che tema A dunyathaa | sUtranuM vyAkhyAna temaNe maitreya pramANe karyuM che. For Personal & Private Use Only

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252 nIlAMjanA zAha SAMBODHI puruSakAra(pR.46)mAM paNa dhanapAlano mata, sAyaNa jema ja Apyo che. temano mata sAyaNa uparAMta kSIrasvAmI, maitreya vagerenA matane maLato Ave che. zAkaTAyana dhAtupATha (pR.18)mAM vaTa Ta dhaTa 7tha: I ema maLe che. * 27. mughoDavajjane | bhavati | (mA.dha.vR., pR.60) tathA dhanapAta: - kRtArthe rUtti, ptthitvaa'vklkytiityudaajhaar| curAdigaNanA A dhAtunA artha mavana - e zabdanA artha vizenA judA judA mata sAyaNa Ape che. kSIrasvAmI (pR.314) teno artha 'mizrIkaraNa kare che, kAzyapa "ciMtana' ane 'nandI vipAcana kare che. A sUtra pachI "mA.dhA.kR.'mAM vastRpezvA sUtra maLe che, paNa dhanapAla tene badale pastArthe sUtra ApI tenA udAharaNa tarIke va ti Ape che tema sAyaNe noMdhyuM che te matane sAyaNa ema samajAve che ke tAdarthya eTale pUrva dhAtuno je artha che te ja artha A dhAtuno thAya, mATe kRpa no artha vinam thAya ane tenuM udAharaNa mavati ApyuM che. vastRpeza dhAtusUtranI vyAkhyAmAM sAyaNe A ja vAta judI rIte kahI che. juvo vizvane ! e pAThanI joDe meLa paDatuM dhanapAle atpati evuM je udAharaNa ApyuM che, te muvonsane pAThamAM paNa baMdha bese che. juvoDane sUtra paranI vRttimAM sAyaNe kahyuM che ke nandI juvo vizvane sUtramAMnA vinam no artha vipAcana kare che. tenuM udAharaNa che topavitamAtmAnA bIjA keTalAka visjanam ne badale avejanam Ape che. dhA...'(pR.15ra)mAM muvADavajhanjane | avansane pIDanam ! ema maLe che. puruSakAra (pR.11)mAM paNa dhanapAlano A ja mata maLe che. pharaka eTalo che "mA.dhA.vR.'mAM mavati che, ahIM udAharaNa tarIke gavatpati ApyuM che. TUMkamAM dhanapAla baMne dhAtuno eka artha kare che. 28. prad gAsvAdri svAti (ma.dhA.vR, pR.63). svAdri rUTyA "saMvara' rUta kSIrasvAmi dhanapatizIyanA | sAyaNa noMdhe che ke kSIrasvAmI, dhanapAla ane zAkaTAyana, A caurAdika dhAtuno "saMvarama' (AcchAdana, DhAMkaNa) artha kare che. "kSI.ta." (pR.317)mAM paNa svaH saMvarane | maLe che. dhA.pra." (pR.154)mAM sAyaNanI jema 'AsvAdana' artha ja Apyo che. zAkaTAyana dhAtupATha (pR.19)mAM A dhAtuno artha, sAyaNe noMdhyuM che tema saMvaraNam maLe che. purUSakAra (pR.73)mAM Mdra dhvarTa AsvAdrane pATha maLe che, paNa temAM dhanapAlano mata TAMkyo nathI. kavi(pR.34)mAM sva-sva-svAdri pratinihaema maLe che. "mA.dhA.vR.'mAM dhanapAlanA je 30 mata maLe che, temAMnA 29 mata puruSakAramAM maLe che, mAtra A mata puruSakAramAM maLato nathI. 29. chUtI sandIpane 1 chati chati aa (ma.dhA.kR.pR. 64). dhanapatizIyana tu tyaniti peThatuH / tatra niSThAyAM chuditamiti phale bhedaH / For Personal & Private Use Only

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Vol. XXXVI, 2013 dhanapAla : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 253 dhanapAla ane zAkaTAyana A caurAdika dhAtuno chUTuM ema pATha kare che. "kSI.ta." (pR.319)mAM tRpa rRpa sandIpane 1 ema dhAtusUtra ApI, vRtaTTA kahyuM che. "dhA.pra." (pR.155)mAM chuTTI sandIpane sUtra maLe che. sarvopanam no 'uttejana artha thAya che. sAyaNe darzAvyuM che ke pRthvI nuM niSThAnuM rUpa chUUM thAya che ane chUTa nuM dRDhatam thAya. puruSakAra (pR.79)mAM paNa dhanapAlano A mata ema ja maLe che ke dhanapAla ane zAkaTAyana vRta pATha kare che ane zAkaTAyana dhAtupATha (pR.20)mAM chUTa saMdIpane ja maLe che. 30. bhU prAptau AtmanepadI / ayaM prAptau vA NicamutpAdayati AtmanepadI cetyarthaH / bhavate bhAvayate / ......NyabhAve parasmaipadamudAharantau dhanapAlazAkaTAyanAvapyatraivAnukUlau iti coktam / tathA bhUsUtre sudhAkaro'pi -- bhavata iti prastutya AtmanepadaM maitreyoktena kAraNena sAmarthyANNicsanniyogenAtmanepaditvAdasAdhanam / (mA.dhA.vR., pR. 167) sAyaNe TAMkelo dhanapAla ane zAkaTAyanano mata samajatAM pahelAM A sUtrane spaSTa karavuM jarUrI che. A mata puruSakAra(pR.10-11)mAM paNa maLe che. sAyaNe pU prAsau gAtmanepI, maitreye dhA.pra.'(pR.157)mAM pU prANAvAtmane kvI ane 'kSI.ta.'kAre (pR.322) pU prativitmine pI vI / ema ApyuM che. surAdigaNanuM A dhAtusUtra curAdinA paTAgaNa yujAdimAM Ave che, je ApRSAvA sUtrathI zarU thAya che. A gaNanA badhA 41 dhAtuo vimApa: che eTale ke temane vikalpa thAya che, jemake yoti yogati | pU dhAtu aMgenA A dhAtusUtrano artha e che ke curAdi bhU dhAtu jayAre prAptino artha darzAve tyAre e vikalpa fban le che ane AtmapadI thAya che, jemake navate, mAvayate | Ama prAptayartha hoya to ja vikalpa fNamAM Atmapada prayojAya paNa prApyartha na hoya to vikalpa paNa na thAya ane tethI Atmapada paNa na thAya. dhanapAla ane zAkaTAyananA matanA saMdarbhamAM A aMgenI vigate je carcA 'puruSakAra" (pR.1011)mAM paNa maLe che te paNa noMdhapAtra che. temAM kahyuM che ke AtmapadanuM zivatriyo ziSTatva che, chatAM paNa kSatriyo ziNAnAmetara/pAve anyatarAdhyAya: I (paribhASA naM.86) e paribhASAnA nyAyathI parasmapada ja yogya che. A paribhASAno artha che ke sanniyogaziSTakAryomAMthI ekano apAya thatAM bIjAno paNa apAya thAya che mATe A bAbatamAM paNa prAcartha gin Atmapada sAthe joDAyeluM hovAthI prApyartha na hovAne lIdhe, bis no abhAva thAya tyAre Atmapadano paNa abhAva thAya ane parasvaipada ja prayojAya. A bAbatamAM sAyaNa ane lIlAzuke maitreyano je mata TAMkyo che te "dhA..'(pR.157)mAM.Ama maLe che : smAtmanepavIti prakaraNe pU prAptAviti varRcce mAtmanepavIti vavanuM vetALanastAnvItmanepavuM vathA cAt | mAvate 1 puruSakAra (pR.11)mAM ane mA.dhA.vR.(pR.pa67)mAM lagabhaga A ja zabdomAM maitreyano A mata maLe che. A matano artha Ama thAya che. curAdigaNamAM AvatA smAtmapati: (dhA.pra., pR.147) e sUtrathI zarU thatA prakaraNamAM yU prANI vI ema kahevAnuM hatuM paNa AtmanepavI e For Personal & Private Use Only

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254 nIlAMjanA zAha SAMBODHI vacana mUkyuM eno artha kevala aNijantathI paNa Atmapada AvI zake. sAyaNe e ja pramANe A matane TAMkyo che : maitreyatu..... AtminepavIti vananimAve mAtmane pam' tyAEUR / maitreyanA A matane, sAyaNa ane lIlAzuke ayukta kahyo che ane baMnee e mATe ekasarakhuM kAraNa darzAvyuM che. jo AkasmIya kAMDamAM mU prAlau vA ! ema kahyuM hota to manantarasya vidhi mavati pratiSadho vI. e nyAya lAgu paData. tethI satyApapAsa-purAdriyo khat (3.1.25) sUtrathI nuM vidhAna thayuM hoI te paramaprakRta hovA chatAM, teno vikalpa na maLata ane anantara prakRta thayelA AtmapadI vacanano ja vikalpa maLata paNa ema nathI mATe aNim pakSe parasvaipada ja yogya che. sAyaNa ane puruSakAranA kartAe spaSTa noMdhyuM che ke Ama zin nA abhAvamAM parasmapadanuM udAharaNa ApatAM, dhanapAla ane zAkaTAyana paNa Ama ja mAne che ke bilUnA abhAvamAM Atmapadana thAya ane parasvaipada ja Ave. temaNe ApelAM udAharaNa sAyaNa ke lIlAzuka koIe TAMkyA nathI. sAyaNa ane lIlAzuka baMnee A saMdarbhamAM sudhAkarano mata TAMkyo che : manoramA mA mate e prayoganA saMdarbhamAM sudhAkare kahyuM che ke yU prANAvAtmanepavI ApRSAti vinvitakhi rUti zat samarthitam / taNNicasanniyogenAtmanepaditvAdasAdhIyaH / ata eva sa rASTrabhavat ityAdi prayuyuje iti / Atmapada khinnA vikalpa thAya che, e matanuM sudhAkare khaMDana karyuM che khinnA sanniyogathI Atmapada prayojAya che, mATe jUnA abhAvamAM te na prayojAya ema sudhAkarano kahevAno artha che tethI teNe sa rASTra mamavat (teNe rASTra meLavyuM) ema udAharaNa ApyuM che. sAyaNe ene badale te suramavana ! ema sudhAkaranuM udAharaNa ApyuM che. tyArabAda sAyaNe bIjA keTalAka vaiyAkaraNano mata TAMkyo che temaNe zrImadra vagerenA matanI TIkA karI che. zrImad vagere kahe che ke purANavyAkaraNamAM kuvo na e sUtramAM no 2 pratyayAnta hovAthI Atmapada mATe che jyAre ahIM to kevala (f) che. eTale ke emanuM sUcana ema jaNAya che ke kevala 'Li' mAM dhAtu parasmapadamAM prayojAI zake. zrImadrano A mata svIkAravAthI, bIjA tatranA anurodhane lIdhe Atmapada ane LinA sakriyoganyAyamAM bAdha Ave che mATe te matane sAyaNe ayukta kahyo che. sAyaNa A badhI carcA ApyA pachI, mahAbhASyanA TIkAkAra kaiyaTe ApelI vaNvazca | (6.4.84) I e aSTAdhyAyInA sUtramAMnA varSamUH varSanuM bhavati varSa vI pavate - prApyotItivarSapUrauSadhivizeSa: I vadhU zabdanI samajUtI TAMke che : A nAmanI auSadhi varSAmAM uge che athavA varasAdane lAve che ema artha che. ahIM varSo: e varSo zabdanuM dvitIyAnta bahuvacananuM rUpa che ane prAptinA arthamAM mU: dhAtu AtmapadamAM prayojAyo che. ahIM khinnA vikalpa bhU dhAtunuM bhavate ema AtmapadI rUpa thayuM che. Ama sAyaNe ane puruSakAranA kartAe pU prANI mAtmane rI sUtranA saMdarbhamAM vigate carcA karI dhanapAla ane zAkaTAyanano mata Apyo che. For Personal & Private Use Only

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255 Vol. XXXVI, 2013 dhanapAla : pANinIya dhAtupAThanA eka aprasiddha vRttikAra dhanapAlanA je mata mAtra puruSakAramAM maLe che te have darzAvyA che. 31. draDha - svI: sAiita . ....kSIrasvAmI vArdi-sAkt svAte: sarmawifuujn bhavati / asti karma yasya sakarmakaH / AsvAdadhAturNicamutpAdayati / paya AsvAdayati iti / dhanapAlazca AsvAdayati kSIram ityudAharannatraivAnukUlaH / (puruSakAra, pR.40) puruSakAramAM dhanapAlano A mata curAdigaNanA A svaH sarmAn - e dhAtusUtranA saMdarbhamAM Apyo jaNAya che. dhanapAlanA matanA samarthanamAM kSIrasvAmIno je mata puruSakAramAM TAMkyo che tenAthI judo mata "kSI .ta." (pR.315)mAM maLe che. "kSI.ta.'mAM kharekhara sUtra Ama maLe che. bAsvaH sarmAt | pvad saMvaraNe iti vakSyati / A etasmAt ita UrdhvaM sakarmakANNic kriyate / zAkaTAyana tvAGpUrvAt svAderAha - mAsvAti dhi | uparyukta dhAtusUtra paranA dhanapAlana matane samajavA be muddAne dhyAnamAM rAkhavA jarUrI che. keTalAka TIkAkAro jenuM sammavi karma che te dhAtune paNa sakarmaka gaNe che. bIjuM , A te dhAtusUtramAM amuka TIkAkAro nakke upasarga gaNe che, to bIjA TIkAkAro teno abhividhi artha gaNe che. mA.vA.v. (pR.56 1)mAM mA svaH saMvarmAt sUtra che temAM dhanapAlano mata Apyo nathI paNa mA abhividhinA arthamAM che tema kahyuM che, tethI prasa dhAtuthI mAMDI dhvaH sudhInA sakarmaka dhAtuothI ja thAya che evo artha thayo. kSI.ta.'mAM kharekhara je uparyukta mata maLe che tenA pramANe te paNa mA ne abhividhinA arthamAM le che te spaSTa che. A maryAdrAmiviH (2.1.13) sUtrathI mA artha maryAdA ane abhividhi thAya che. abhividhino "ativyApti' artha thAya che. dhanapAlano A sUtra vizeno mata vicAratAM pahelAM maitreyano mata paNa jovo jarUrI che. 'dhA.pra.'(pR.153)mAM maitreya paNa sAyaNa ane kSIrasvAmInI jema ja mA ne upasargamAM arthamAM na letAM abhividhinA arthamAM ghaTAve che. A tamAm savirbhAva bin mavatIti mantavyam .... pUrvAt sva8 va sakarmakavityA Ama temaNe keTalAka upasarga tarIke ne ghaTADe che te paNa noMdhyuM che. spaSTa che ke A traNe vRttikAro nA abhividhinA arthamAM le che. puruSakAramAM ApelA dhanapAlanA udAharaNa "mAsvAti kSIra' parathI jaNAya che ke te mA upasarga mAne che. dhanapAlanA A matane kSIrasvAmIe TAMkelA zAkaTAyananA matanuM samarthana maLe che. temAM spaSTa kahyuM che ke zAkaTAyana ArTsa upasarga gaNe che ane te pramANe daSTAMta Ape che. "kSI.ta." (pR.316)nA saMpAdaka yudhiSThire (pAdaTIpa naM.2) paNa noMdhyuM che ke kAzakRtna ane zAkaTAyana mArksa abhividhinA arthamAM letA nathI. puruSakAranA kartA A mata sAthe saMmata nathI. te dhanapAlano mata ApyA pachI kahe ke abhividhi " pakSa ja yogya che, kAraNake bAramAt, mAdhRSAvA, sAti vagere curAdinA sUtromAM abhividhino artha For Personal & Private Use Only

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256 nIlAMjanA zAha SAMBODHI ja jaNAya che. tethI badhAnI vacce AvatA A mAhno e ja artha vyaktapaNe bhAse che. temaNe e paNa spaSTa karyuM che ke sammavikatva eTale ke karmano prayoga hoya ke na hoya paNa tenA sambhavamAtrathI prayojAya che. - puruSakAramAMnI A carcA "mA.dhA.vR.'mAM paNa A sUtranA saMdarbhamAM maLe che. temAM paNa maitreyanI ema ema ja kahyuM che ke A sUtramAM sakarmatvanuM je vacana che, te karmasApekSakriyAmAtrane jaNAve che, mATe karmano prayoga na hoya to paNa A vidhi thAya che. sAyaNe A saMdarbhamAM, bIjA eka muddAnI paNa spaSTatA karI che. svaH sarmAt sUtra bAbata temaNe noMdhyuM che ke bIjA keTalAka vaiyAkaraNo paMcamI prakaraNomAMnA sannihita jil sAthe arthaprApta pavArane joDIne sakarmaka vrata dhAtuthI ja navuM thAya che, akarmakathI yoga pramANe thAya, ema artha kare che ane Ama avArano saMbaMdha ban sAthe joDe che te barAbara nathI. pavano anvaye sarmAt sAthe ja che ane maitreye paNa A sUtrane samajAvatAM sarmava ema ja kahyuM che. A sUtranA saMdarbhamAM dhanapAla ane zAkaTAyananA mA upasarga gaNavAnA matanuM puruSakAranA kartAe khaMDana karyuM che, te noMdhavuM ghaTe. 32. tathA 2 paTapuTa' tyA "vRta vRdhu bhASAtha:' rUtyanta tUnDadhAtupA maitreyarakSita: - 'pAsA dIptyarthA ityeke iti / .......dhanapAlaH punaranyathaivAmu daNDakaM vyAcaSTe - ete paTAdayaH NicamutyAdayanti anye ca ye bhAsArthAH dhAtavaH te ca NicamutpAdayanti / ' (puruSakAra, pR.41) puruSakAramAM maLatA dhanapAlanA A matano "mA.dhA.vR.mAM nirdeza nathI. mA.dhA.vR. (pR.561) mAM para puTathI mAMDIne vRtu vRdhu sudhInA dhAtuone bApAtha: kahyA che. svaH savarmAta sUtramAMthI A sUtramAM savarmAnjI anuvRtti Ave che, tethI prathI mAMDIne prasudhInA sakarmaka bhASArtha dhAtuothI ja fkhar prayojAya che. jemake tudAdi puTa nuM rUpa saMzleSaNanA arthamAM puti thAya ane surAdimAM bhASArthamAM puti thAya che. maitreya dhA.pra." (pR.153)mAM A dhAtuone bApAtha kahIne pAsA rUlyA mAsA: trItyarthA: | teDaatya% | ema jaNAve che. kSI.ta." (pR.316)mAM pANinIya dhAtupAThanA uparyukta sUtramAM paTa puTa... vRta vRdhu pAsAtha: te sarmA mAsA fkhavamutpatti | pATayati | temAM mAsA: pATha maLe che. tethI A pATha pramANe sUtrano artha ema thAya ke sakarmaka bhAsArtha dhAtuo fbamAM prayojAya che, jemake vRdhu vRddha e jvAdi dhAtunA mULa artha vRddhinA arthamAM vardhata rUpa thAya paNa bhAsArthamAM vardhata (caLakAve che) thAya. prazna e che ke 'bApAtha:' pATha sAthe sakarmakatva baMdha bese che, paNa "mAsArtho: pATha joDe sakarmatvane ugavu sAthe baMdha besADavuM jarA agharuM che, tethI ja puruSakAramAM kahyuM che ke tatra mAsArtha pakSe sa tve yata: kartavya: maitreye paNa noMdhyuM che ke keTalAka mAsatha: pATha Ape che, kSIrasvAmI to pote ja e pATha Ape che. A sUtra joDe A pAThano meLa kema besADavo? te saMdarbhamAM puruSakAramAM dhanapAlano mata Apyo che.. dhanapAle eno ukela Apato mata darzAvyo che te paTAya: sarve mutvAti, ane 2 For Personal & Private Use Only

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Vol. XXXVI, 2013 dhanapAla : pANinIya dhAtupAThanA eka aprasiddha vRttikAra - 257 mAsArtha: pativa: te va fbavamutpatti | A pada-puTa vagere bhASArtha sakarmaka dhAtuo curAdimAM prerakamAM prayojAya che ane bIjA (mULamAM) bhAsArtha dhAtuo paNa kuLamAM prayojAya che, jemake nA dhAtunuM gvAdimAM gatyarthamAM taphate rUpa thAya ane bhASArthamAM taddati (jaNAve che) rUpa thAya. te ja pramANe bhAsArtha dhAtu jemake divAdimAM vIpI vIto che, tyAM tenuM rUpa rIte thAya che ane yurAdimAM TrIpati thAya che. noMdhavuM ghaTe ke zAkaTAyana dhAtupAi (pR.18)mAM A sUtramAM paTapuTa.. vRta vRdhu bhASA: pATha maLe che. dhanapAlano A mata ApyA pachI puruSakAre kareluM vidhAna noMdhapAtra che. atra vIzcarsavAnAnnacce satyavyAtyAnItyAva zaraNam I dhanapAlanA upara darzAvelA matane, puruSakAramAM ApelA pArAyaNanA matanuM samarthana maLI rahe che : paTAya: sarma: svArthe vimutAnti mAsArthAti pArAyaNam | 33. vRnI vargane | dhArvinAviza | tatra vAdhe varA rUti dhanapAnI TIyana (puruSakAra, pR.51) puruSakAranA kartA noMdhe che ke vRnI vargane dhAtu sudhAdimAM ane yujAdinacurAdi)mAM Ave che. te uparAMta A dhAtu adAdigaNamAM paNa Ave che. rudhAdimAM vRnInuM va.kA.nuM rUpa vR,i yunAdimAM tenuM rUpa varnayati ane adAdimAM tenuM rUpa vR thAya che. vRnI parathI Avela vRjhinano artha "pApa" thAya che. puruSakAranA kartA noMdhe che ke sudhAdi vRnI dhAtuno artha varam (pasaMdagI) thAya che ema dhanapAla ane zAkaTAyanano mata che. "mA.dhA.vR." (pR.505)mAM dhanapAlano A mata maLato nathI, paNa sudhAdi vRnI vargane dhAtusUtra paranI vRttimAM sAyaNa noMdhe che ke vRSi vaLe rUti sudraya | 'kSI.ta." (pR.272)mAM paNa dhAdi vRnI paranI vRttimAM 'vI vaLe' kRti : / ema maLe che. dhA.pra." (pR.127)mAM vRgI vargane ja maLe che. kavi (pR.17)mAM sudhAdi vRvI-dhU-vRta | ApyuM che. Ama dhanapAla ane zAkaTAyananA matane daurga vaiyAkaraNo uparAMta kavikalpadrumanA kartA bopadevanuM samarthana paNa sAMpaDe che. zAkaTAyana dhAtupATha (pR.17)mAM vRne vara maLe che mATe dekhItuM che ke dhanapAla zAkaTAyanane anusare che. vadhArAmAM puruSakAramAM e paNa noMdhyuM che ke aMdAdi vRnI dhAtunuM karmaNi bhU.kR. vRm thAya che, kAraNa ke zrIvito nichAyAm (7.2.14) sUtrathI rU no abhAva thAya che. zAkaTAyana A adAdi dhAtuno pATha vRaiApI, teno artha samparvana Ape che, tema paNa lIlAzuka noMdhe che, "mA.dhA.vR." (pR.336)mAM sAyaNe paNa zAkaTAyanano A mata noMdhyo che. 34. 'vada vyaktAyAM vAci, vada sandeze', svaritet / zAkaTAyanasya tvAtmanepadI / yadAha - 'vadi sarvezavane' to dhanapatistu 'padra sanDezavane', pati pati, anyatra pote' rUti 5 (puruSakAra, pR.77). pANinIya dhAtupAThamAM vaH sarvezavajane | vAta ! ema curAdigaNamAM sUtra maLe che (mA.dhA.vR., pR.pa66) ane gvAdigaNamAM va8 ministutyo | vandrate . (mA.dhA.vR., pR.57) ema sUtra maLe che. puruSakAramAM dhanapAlano mata maLe che ke te paH sarvezavane ! ema sUtra Ape che ane tenAM pAyiti, pati, pate vagere rUpa Ape che. puruSakAramAM je rIte dhanapAlano mata Apyo che te parathI ema lAge che ke dhanapAla surAdimAM vaH sarvezavane ne badale huM sazavane sUtra Ape che. "mA.dhA.vR For Personal & Private Use Only

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258 nIlAMjanA zAha SAMBODHI (pR.571) ane "kSI.ta." (pR.329)mAM pad gata | pate ema dhAtusUtra curAdimAM maLe che. zAkaTAyana dhAtupATha (pR.21)mAM paNa curAdimAM vRddhi sanDezavane ! sUtra maLe che mATe dhanapAlano A mata badhA vRttikAro karatAM judo paDe che. 35. viH vetanayAnanivAsepu vitAdri: nipAtane dhvati dhanapAnazITanI I (puruSAra, pR.78) lIlAzuka noMdhe che ke dhanapAla ane zAkaTAyana vid vetanadhyAnanipAtaney I ema curAdimAM dhAtusUtra Ape che. "mA.dhA.vR." (pR.555)mAM A dhAtusUtra vid vetanA dhyAnanivApu ema curAdimAM maLe che, paNa temAM dhanapAlano A mata Apyo nathI "kSI.ta." (pR.309)mAM viH vetanadhyAnavivApu ! ema maLe che, jayAre dhA.pra.' (pR.149)mAM sAyaNanI jema ja A sUtra maLe che, to kavi. (pR.33)mAM vetanA dhyAnavAsavA ema sUtra ApI A dhAtunA cAra artha darzAvyA che : cetanA, AkhyAna, vAsa(nivAsa) ane vAda. dhanapAla ane zAkaTAyana sAyaNanA nivAsepu ane "kSI.ta.'nA vivApune badale nipAtaney (pR.2) ema A dhAtuno trIjo artha darzAve che. nipAtanano artha "nIcA pADavuM, nAza, humalo,' aniyamita rUpa vagere thAya che. sAyaNa kahe che ke dhanapAla ane zAkaTAyana Ama pATha kare che, paNa zAkaTAyana dhAtupAThamAM (pR.20) nivAsaneSu maLe che. dhanapAle "nipAtana" arthamAM A dhAtu prayojAto joyo haze, tethI A artha darzAvyo haze ema mAnavuM rahyuM. 36. ko nodhyate | vana va note I .... dhanapattistu tameva prastutyAdi - vanuM dhAritu pati dramiDAH teSAM (nityaM) mit saMjJA / vanayati / AryAstu vibhASAmittvamicchanti / teSAM vrAnayati vanayati iti| (puruSAra, pR. 83) puruSakAramAM gvAdi vana dhAtunA mitra saMbaMdhI dhanapAlana mata Apyo che. A mata mA.dhA.vR. (pR.196)mAM nathI. puruSakAramAM prathama vana va notA e gvAdi dhAtunA artha bAbata carcA che. keTalAka mAne che ke Ano artha kahyo nathI, tethI kriyAsAmAnya eno artha che. kSIrasvAmI (pR.11) paNa ema ja mAne che. puruSakAramAM kSIrasvAmIno mata ema Apyo che ke dhAtunA anekArthatvane lIdhe A dhAtuno amuka artha che, tema jaNAvyuM nathI, paNa A mata "kSItamAM maLyo nathI. gvAdigaNanA A vanu dhAtuno artha keTalAka "gati' kare che ane keTalAka 'kriyAsAmAnya kare che ema A "mA.dhA.va." (pR.196)mAM maLatA nirdeza parathI paNa lAge che tau vanatiti vacaM niyama: I tena kriyAsAmAnye'pi vanati ityAdi bhavati / tyArabAda puruSakAramAM A svAdi vana dhAtunA mitra bAbatanI carcA maLe che. vana paranuM dhAtusUtra tpAdinA paTAgaNa ghaTAdimAM Ave che ane tethI variyo ramata: e sUtra A dhAtune lAgu paDe ane tenuM mitva thAya. jemake vanati . gvAdigaNamAM A dhaTayo mita: | pachInuM trIjuM sUtra nAstrAvanuvamAM | sUtra Ave che, teno artha e che ke strI, nA, vana ane vana - A dhAtuo jo upasarga-vinAnA hoya to temane vikalpa mitva thAya che tethI vanayati uparAMta vanati paNa thAya. For Personal & Private Use Only

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259 Vol. XXXVI, 2013 dhanapAlaH pANinIya dhAtupAThanA eka aprasiddha vRttikAra prazna e thAya che ke A sUtra gvAdi vana dhAtune lAgu paDe ke tanAdi vanuM dhAtune lAgu paDe? tenuM nirAkaraNa anantarI vidharva bhavati prativedho vA ! (paribhASanduzekhara, naM.61) - e paribhASA dvArA thAya che. teno artha e che ke vidhi ane pratiSedha anantarane thAya che. ahIM prastuta sUtranI najIka jvAdi vanuM dhAtu che, tethI vikalpa mittva karatuM sUtra tene lAgu paDe ane tanAdika vanane lAgu na paDe. A mata puruSakAramAM ane "mA.dhA.vR.' (pR. 201, pR.510)mAM spaSTa darzAvyo che. sAyaNa vikalpa mittva karatA uparyukta dhAtusUtra paranI vRttimAM jaNAve che: vana va note ti rUda patito vanatiH anantaraNa vidhiriti, cAyante, na tu tAnavize vanotiH | Avo ja mata "puruSakAra' (pR.83)mAM darzAvyo che. dhanapAlano mata ema che ke miDo vanuM dhAtuno ghaTAdi (gvAdi)mAM pATha kare che. te loko tenuM nitya mittva mAne che, eTale ke temanA mate vanati ja rUpa thAya, vinayati na thAya. dhanapAla jaNAve che ke Aryo tenuM vikalpa mittva mAne che, tethI temanA mate vanati ane vanati baMne thAya. eno artha e thAya ke dramiDo stannA | sUtrathI thatuM vaikalpika mittva svIkAratA nathI. dhanapAle nodhelo dramiDIno A mata "mA.dhA.vR." ke "kSI.ta.' vageremAM maLato nathI. A bAbatamAM dhanapAle potAno mata darzAvyo nathI. 37. (dhvana zabda) - dhaTAvI vAyaM vaizrita paDyo . tathA 'qna zabda tye rUti maitreyakSata: | kSIrasvAmI dhanapAlAvaSyatraivAnukUlau / dalivali... dhvanikSapitrapayazca iti ca bhojadevaH / (puruSakAra, pR.84) dhvane zatre e gvAdigaNanA A sUtra vize puruSakAramAM dhanapAlano je mata Apyo che. te mA.vA.vRmAM maLato nathI. dhvani zatre e sUtra gvAdinA peTAgaNa ghaTAdimAM mAdhA.. (pR.200)mAM maLe che. "kSI.ta.'(pR.73)mAM stana dhvana zabde ema ane dhA.pra.'(pR.57)mAM dhvana dhana zabde ema maLe che, jayAre "kSI.ta.'mAM pharI khvAdimAM (pR.121) came na tana dhvana zad ane "dhA..." (pR.59)mAM mu na dhvana sad maLe che. ahIM je sUtranI carcA che te ghaTAdigaNamAM AvatA dhvana gaLe sUtranI carcA che. A sUtranI ghaTAdi gaNamAM gaNanA eTale karI che ke mitvArtha, je dhaTayo mita: I sUtrathI thAya, teno lAbha maLe ane tethI dhvanayati thAya, tenuM dRSTAMta mA.dhA.vR. (pR.200)mAM ApyuM che : dhvanati ghaTan (ghaMTanAda kare che), jayAre ghaTAdi sivAya teno pATha thayo che tyAM dhvaniyati thAya eTale ke aspaSTAkSara uccAre che. puruSakAranA kartA noMdhe che ke maitreya dhvana zabda rUDhyA kahe che te mata "dhA..'mAM maLato nathI. puruSakAramAM noMdhe che tema dhanapAlane A dhAtunA ghaTAdimAMno pATha dhvana zatre anukULa che. sAyaNa noMdhe che ke vardhamAnane anusarIne bhoja ni vati.... dhvanitrapakSapava8 sUtramAM "dhvani ema pATha Ape che ane prAtizAkhamAM akSaranAnAmupabdhidhvani ApyuM che. Ama dhvana ane dhvani no artha judo paDe che. dhanapAla dhvana zatre pATha svIkAre che eno artha teo dhvanano "zabda-avAja evo artha karatA jaNAya che. - 38. tanu zraddhopavarAyoH I [tanuM zraddhApahiMsAyAm ti] dhanapAtarIyanI ! (puruSAra, pR. 84) For Personal & Private Use Only

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260 nIlAMjanA zAha SAMBODH pANinIya dhAtupAThanA curAdigaNamAM tanu zraddhAparAyo: sUtra maLe che; puruSakAramAM dhanapAnAthanI pahelAMno pATha khUTe che. puruSakAra (pR.84, pA.TI.naM.4)mAM yudhiSThira mImAMsake sUcavelo "tanuM zraddhApahiMsAyamati' e khUTato aMza barAbara eTalA mATe lAge che ke zAkaTAyana dhAtupAi (pR. 20)mAM tema maLe che ane dhanapAla zAkaTAyana pramANe pATha karatA hoya che. . "mA.vA.vR' (pR.566)mAM dhanapAlano A mata maLato nathI. temAM tenuM zraddhApakarAyoH | 3 satra sairTe 1 ema maLe che. tenuM rUpa tAnayati ApyuM che ane dhAtuno artha 'zraddhA ane upakaraNa (madada karavI, sAdhana)' ema Apyo che. "kSI.ta." (pR.321) ane "dhA.pra." (pR.156) - baMnemAM sAyaNanI jema ja dhAtusUtra ApyuM che. zAkaTAyananA pATha pramANe ja dhanapAle A dhAtuno artha Apyo che ema svIkArIe to te zraddhA ane upahiMsA(hiMsA) artha Ape che ema manAya. "kavi." (pR.35)mAM tenuM cuparatau zraddhAne zraddhopAyo: I ema maLe che. sAyaNa kSIrasvAmI maitreya vagere tanAdri gaNamAM tanu vistAre toti ! ema je dhAtu Ape che, te AnAthI sAva judo che. curAdi gaNanA A dhAtusutra sAthe "mA.dhA.9, "kSI.ta." vageremAM 35tra vairge e vidhAna che. eno artha evo che ke A dhAtuno artha tairNa hoya tyAre upasarga sAthe vikalpa banmAM prayojAya che. jemake mAtAnati, vitAnati, sAtanati, vitanati vagere. fNamAM vikalpa eTalA mATe prayojAya che ke A dhAtu curAdinA paTAgaNa A pRSIyamAM Ave che ane ApRSIyA: vimapitAva: veritavyA. ema kahyuM che taiyeMtu 35sAdanupasagni parastanudhAtura pRSIyo vitavya rUlya: (bAlamanoramA pR. 279) : ahIM dhanapAla ane zAkaTAyanano A dhAtunA artha aMge je mata Apyo che te sAyaNa vagere karatAM jarA judo paDe che. 38. ama gatyAdiSu / te ca kana dIptikAntigatiSu, STana vana zabde, vana SaNa sambhaktau 'iti smnntroktaaH| 'apare ava rakSaNagatItyAdayo gatyAdaya ityAhuH' ityapi dhanapAlaH / 'ava rakSaNagatikAnti.....bhAgavRddhiSu iti vidUre vakSyamANA api gRhyante ityAhurityarthaH / puruSakAra (pR.92) mama tyapu ! - gvAdigaNanA A dhAtustranA atyAtiSa zabdanA artha vize matabheda che. puruSakAramAM A baMne mata TAMkyA che. "mA.vA.vR." (pR.133)mAM dhanapAlano A mata TAMkyo nathI, paNa temAM 'kama tyAdripu' ! ApI sAyaNe kahyuM che ke atyAdripumAMnA badri zabdathI A sUtra pahelAM AvatAM, na dhAtunA artha, dIpti, kAnti ane gatino, Ina vananA zabda e arthano ane vana paNa nA sabhyakti arthano - e badhAMno samAveza thAya che. "mA.dhA.vR.'(pR.160)mAM AgaLa va dhAtunA 'rakSaNa gati vagere20 artha ApyA che : mava rakSaNAtita.....mA vRddhipu ! puruSakAranA kartA, uparyukta artha vizeno mata, je sAyaNa, kSIrasvAmI (pR.74) ane maitreya For Personal & Private Use Only

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261 Vol. XXXVI, 2013 dhanapAla : pANinIya dhAtupAThanA eka aprasiddha vRttikAra (pR.35) vagere paNa Ape che, teno ullekha karI, dhanapAle je bIjA vaiyAkaraNono mata darzAvyo che, tene samajAve che. temanA mata pramANe ama dhAtu paranA sUtrathI, mava dhAtu paranuM sUtra ghaNuM AgaLa upara AvatuM hovA chatAM tyAdri mAM khvAdimAM nava dhAtunA rakSaNa, gati, kAntithI zarU karIne bhAga ane vRddhi sudhInA je vIsa artha sUtramAM darzAvyA che, temano badri zabdathI samAveza thAya che. dhanapAla vItyAHpunA A be arthamAMthI pote kyA matane svIkAre che, te puruSakAramAM jaNAvyuM nathI. 40. yamo'pariveSaNe iti kSIrasvAmidhanapAlau / ghaTAdAvapyevameva paThanti / arthatvasya vivdnte| tatra kSIrasvAmI tAvat yama uparame ityasya dhAtoH pariveSaNAdanyatraivArthemitsaMjJA / yamayati niyamayati.... / parivepaLe tu - yAmata zrAddha ........ maitreyarakSitatu mapariveSane yamarnamit ! yAmati ... dhanapAnaza nidhapakSameva paryagrahIta 1 (puruSAra, pR. 22-13) puruSakAramAM TAMkelo dhanapAlano A mata samajavA A dhAtusUtrano artha ane bIjA vRttikAronA mata jovA jarUrI che. pANinIya dhAtupAThamAM gvAdimAM yama 35rame (mA.vA.vR., pR.262), moDapariveSane ! (mA.vA.vR., pR.201) ane yurAdimAM yama pariveSane I (mA.dhA.vR., pR.548) ema traNa vakhata vana dhAtuno pATha che. puruSakAranA kartA noMdhe che ke kSIrasvAmIe "kSI.ta." (pR.119)mAM moDaparivepaLe dhAtusUtra paranI vRttimAM kahyuM che ke yama 35rame sUtramAM je yama dhAtu che, teno "pariveSaNa' (khorAka vaheMcavo, vIMTaLAMnuM) karatAM bIjo artha hoya tyAre misaMjJA thAya che, jemake yamayati, saMyamathati ane parivepA artha hoya tyAre misaMjJA na thAya, yAmati zrAddha, yAmati vandram (candrane ghere che). A ja pramANe cAndra, kaumAra ane bhojIya brAhmaNo mAne che. maitraya dhA.pra.'(pR.58)mAM ethI UlaTuM kahe che. moDaparipaLe | yamamita ! sAmati | parivepaLe yamaryAta brAhanA (brAhmaNone bhojana Ape che.) eTale ke temanA mate pariveSaNano artha na hoya tyAre misaMjJA thatI nathI. pariveSaNano artha hoya tyAre ja misaMzA thAya che. puruSakAramAM maitreyano A mata TAMkIne kahyuM che ke dhanapAla paNa niSedhapakSamAM mAne che, eTale ke jyAre "pariveSaNa'no artha na hoya tyAre misaMjJA thatI nathI. dhanapAla ane maitreyanA matanA samarthanamAM puruSakAranA kartA lIlAzuke pAmyA | (1-3-89) sUtra paranA kAzikAmAM ApelA jayAdityanA matane TAMkyo che : AyAmayate, (aTakAve che), moDaripaLe ti matsaMjJA pratividhyate rUti . te uparAMta, temaNe A saMdarbhamAM prastuta evo nyAsakAra jinendrabuddhino mata TAMkyo che ke AgaLanA sUtra na vacce vim ('mA.dhA.vR.' pR.201) sUtramAMthI nI anuvRtti AvavAthI moDapariveSa | sUtramAM mittvano niSedha thAya che, ane vadhArAmAM anantarasya vidharvA (paribhASA naM.61) lAgu paDe che. tethI paNa dhaTayo mita: thI je mittvavidhi kahI hatI, teno apariveSaNa arthamAM pratiSedha Ave che. For Personal & Private Use Only

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262 nIlAMjanA zAha SAMBODHI puruSakAranA kartA e paNa noMdhe che ke zAkaTAyana ghaTAdi ane surAdi baMnemAM, baMne pakSane grahaNa kare che eTale yama dhAtu apariveSaNa arthamAM hoya to mittva thAya ane na paNa thAya. temAM e paNa jaNAvyuM che ke dhanapatipakSeDagevameva purAvI chatram | curAdigaNamAM paNa yama pariveSane sUtra che. tyAM paNa vALa utyikSate ti mayadri: 1 ema sAyaNa noMdhe che, tethI 3 kArathI jJAminnA (mA.dhA.vR., pR.246) - e dhAtusUtramAMthI minI anuvRtti Ave che. tethI artha ema thAya ke "pariveSaNa'no artha hoya tyAre curAdi yama dhAtune mikva thAya che. yamati vandram | anyatra niyAmati / puruSakAre noMdhyuM che tema dhanapAla paNa curAdi yama mATe Ama mAne che. Ama A thoDaparivepaLe | sUtranA saMdarbhamAM lIlAzuke dhanapAlanA mata traNavAra TAMkyA che ke pariveSaNano artha hoya to ja mittva thAya ane te na hoya to mittva na thAya. Avo ja sAyaNano mata mA.dhA.vR.(pR.282)mAM thoDaparivepaLe | sUtra AgaLa Apyo che. 41. hama nakSa mAnone mu 35zame | dhaTatI zamo Tarzane phati pakyate | zAsthateneDarthe mitsaMjJA na bhavati ityarthaH / adarzane bhavatIti kSIrasvAmI / .... dhanapAlastu darzane na bhavatItyuktvA adarzane rUtye tyAdA (gurupara, pR. 24) gvAdigaNanA paTAgaNa ghaTAdimAM zamoDarzane ema A dhAtuno pATha mA.dhA.vR. (pR.201)mAM maLe che te dhAtu darzana arthamAM mit na thAya tevo dhanapAlano mata puruSakAramAM Apyo che. A mata mA.dhA.vR.mAM maLato nathI. Ama to A carcA gvAdi dhAtu zama aMgenI che, paNa divAdimAM je zam 35zane dhAtu che tenI vAta pahelAM puruSakAramAM karI che, ke te divAdi dhAtu zAsthatine darzana arthamAM matsaMzA thatI nathI, jemake nizAmati rUpam | have ghaTAdigaNamAM AvatA moDarzane dhAtu je prastuta che tenI vAta karIe. "mA.vA.vR." (pR.202)mAM kahyuM che ke A gvAdi dhAtu mata hovA chatAM darzana arthamAM tene mikva thatuM nathI. temaNe tenA samarthanamAM nizAmati pam ane pratyutkRSTamiTuM tIrtha bhAradvAna nizAmaya ! (vAlmIki rAmAyaNabAlakAMDa 2.5) - e baMne udAharaNa ApyAM che. "kSI.ta." (pR.118)mAM sAyaNanI jema sUtra ApI kahyuM che ke gvAdimA darzana artha hoya tyAre mittva na thAya tenuM nizAmati pam | ema ane "darzana'no artha na hoya, tenuM zamati ram | ema udAharaNa ApyAM che. tethI artha sAyaNa jemaja thayo ke darzana arthamAM mittva thatuM nathI. temAM paNa rAmu 35zame e divAdi bAbatamAM paNa ema ja kahyuM che ke darzana sivAyanA arthamAM misaMjJA thAya che. dhA.pra. (pR.58)mAM paNa ema ja kahyuM che : TarzanArthe mamatuM ! puruSakAranA kartA khAsa noMdhe che ke dhanapAla TurNane na mavatIcusvA 'mane tye ema ja kahe che. lIlAzuka pachI noMdhe che ke zAkaTAyana paNa ema mAne che. eno artha e thayo ke. dhanapAla ane zAkaTAyana mAne che ke darzana arthamAM A dhAtune misaMjJA thatI nathI. vadhArAmAM emaNe kahyuM che ke candra kaumAra ane bhojIya vaiyAkaraNo paNa Ama mAne che. For Personal & Private Use Only

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Vol. XXXVI, 2013 dhanapAla : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 263 A carcAne aMte puruSakAranA kartA jaNAve che ke manantarasya vidhirvo, 1 (paribhASA naM.61) e lagADIe to prathama pakSa je kahe che ke darzana arthamAM misaMjJA na thAya, te mata sAco che. khAsa noMdhavuM ghaTe ke ahIM puruSakAramAM gvAdi(ghaTAda)mAM ramo Tarzane ! ema je sUtra ApyuM che khA tenA saMdarbhamAM lIlAzuka kahe che ke "darzana' arthamAM misaMjJA na thAya ema levAthI, AgaLanA na myami sUtramAMthI AvatA nam nA prazleSano kleza paNa dUra thAya che. temaNe paNa tenA nizAmati rUpam (rUpa nihALe che) zamati romi ! (roga zamAve che), vagere udAharaNo ApyAM che. Ama dhanapAlano mata, sAyaNa, kSIrasvAmI ane maitreyanA matane maLato Ave che. 42. liza alpIbhAve divAdiH / tudAdizcAyaM kSIrasvAmIdhanapAlayoH / liza gatau tudAdiH / tayoranumato'yaM pAThaH / dviSpAThastvevamarthabhedAnnunam / (puruSakAra, pR. 99) pANinIya dhAtupAThamAM divAdimAM uttara atpIpAve ! nizyanta che ane tudAdimAM utaza patI niti che. "mA.dhA.vR. divAdi (pR.426)mAM ane tudAdi (pR.488)mAM, dhA.pra.' divAdi (pR.97)mAM ane tudAdi (pR.283)mAM, upara darzAvyA pramANe ja pATha ane artha Ape che. have lIlAzuka noMdhe che ke kSIrasvAmI ane dhanapAlane tudAdimAM utnaza gatI e pATha anumata che. eTale artha e thayo ke e baMne, bIjA vRttikAronI jema, divAdimAM tirAno "alpIbhAva' artha ane tudAdimAM "gati' artha Ape che. A dviSpATha - baMne gaNamAM je pATha thayo che te arthanA taphAvatane kAraNe thayo che. - sAmAnya rIte jotAM dhanapAlano mata Ama lAge che paNa puruSakAramAM A sUtranA saMdarbhamAM chelle je vAkya cheH vaM tu triza patnImAvo: rityanupvaivitrA I te vAMcatA lAge che ke puruSakAra kadAca - dhanapAlano Avo mata darzAvavA mAge che ke tudAdimAM paNa triAno "gati' uparAMta "alpIbhAva' artha thAya, eTale ke tira cilpIpAvayo . dhAtusUtra dhanapAlane ISTa che. puruSakAra A matane spaSTapaNe ApI nathI zakyA ema lAge che. "kSI.ta.'mAM AvA matano koI nirdeza nathI e noMdhavuM ghaTe. gujarAtI bhASAmAM paNa tiza dhAtu parathI AvelA "leza"no artha 'ochuM' ema thAya che. 43. puSir vizad | tanta zabdena svAmayyaprAzanam | . puSir vizabdArtha: | (dhaa.pr.pR.151)| ghuSirityayaM dhAtuH yathAprayogaM vizabdanAdanyatrArthe vartate ityarthaH / zabdArtha iti tu kSIrasvAmI dhanapAtamivRttijhArA: . (puruSAra, pR.102) pANinIya dhAtupAThanA curAdi gaNanA A sUtrano artha thAya che ke puSir dhAtu "vizabdana'nA arthamAM nid mAM prayojAya che. dhanapAlano A mata mA.dhA.vR.mAM maLato nathI. dhanapAlanA matane samajatA pahelAM vizaddhanam no bIjA vRttikAro zuM artha kare che te jovuM jarUrI che. puruSakAramAM teno artha 'zabdathI potAnA abhiprAyane darzAvavo ema Apyo che. For Personal & Private Use Only

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264 nIlAMjanA zAha SAMBODHI kSI.ta." (pR.313)mAM puSi vizad sUtramAMnA, "vizabdana' no artha "viziSTa zabdakaraNa' ApI, tenA udAharaNa tarIke koSati ApyuM che. A mata puruSakArane maLato Ave che. dhA.pra." (pR.151)mAM puSi vizad sUtra ApyuM che ane poSayati rUpa enA udAharaNa tarIke ApyuM che. puruSakAre A "vizabdana'no artha "vizabdana karatAM bIjo' ema karyo che. ema lAge che ke te kadAca "zabda" ke "zabdArtha jevo artha kare che. "mA.vA.." (pR.558)mAM sAyaNa curAdi gaNamAM puSi vizadra | sUtra Ape che ane vizabdana'no artha "zabdana (svAbhiprAya prakAzana) karatAM judo' ema kare che. sAyaNe noMdhyuM che ke kAzyapa puSivizad' Ape che, paNa te pATha mahAbhASyanI viruddha che ema kSIrasvAmI jaNAve che. A TIkA maitreyane paNa lAgu paDe che. puruSakAranA kartA AgaLa noMdhe che ke kSIrasvAmI, dhanapAla ane bhAgavRttikAra A dhAtuno "zabdArtha artha Ape che, jo ke kSI.ta.kAra kharekhara 'vizabdana" artha Ape che. cAndra vaiyAkaraNa, durga ane zAkaTAyana zabda artha Ape che ema paNa lIlAzuke noMdhyuM che. curAdi gaNanA puSi vizad dhAtusUtrathI je LiqnuM vidhAna 'vizabdana' arthathI thayuM che te nir vikalpa prayojAya che, ema aSTAdhyAyInA puSivizad ! (7.2.23) sUtra paranA mahAbhASyamAM bhASyakAre kahyuM che. A sUtramAM "vizabdana' kahyuM che te parathI AcArya jJApana kare che ke vizabdano arthamAM, puSir dhAtumAM vibhASAthI bin thAya che. A sUtra paranA nyAsamAM jAsakAre Ama ja kahyuM che. bhASyakAre A curAdisUtrathI nid vikalpa prayojAya che, tenA udAharaNa tarIke mahIpAvava: kRtvA nupupu: puSyamALavA: vAkya TAMkyuM che AthI puSi vizadra e dhAtusUtranA udAharaNa tarIke va.kA.mAM poSati uparAMta dhoti thAya che. 44. takSa tvacane / atra kSIrasvAmI-tvacanaM tvaco grahaNam, saMvaraNamiti durgaH / yathA durgameva ca dhanapAnazAdAyanI ! (puruSAra, pR.207) pANinIya dhAtupAThamAM gvAdigaNamAM A dhAtusUtra Ave che. temAM tala dhAtuno artha vinam (chAla kADhavI) Apyo che. tvavanam nA artha vize vaiyAkaraNomAM matabheda pravarte che. puruSakAramAM noMdhyuM che tema "kSI.ta." (pR.97)mAM tvakSa tvane mAM vanas no artha tvavo prahaNam saMvaramiti tu: ema maLe che. saMvarajI no artha "AvaraNa" 'DhAMkavuM' ema thAya che. lIlAzuka jaNAve che ke durganI jema dhanapAla ane zAkaTAyana paNa "saMvaraNa" artha kare che. "mA.dhA.kR." (pR.102)mAM sAyaNa, takSa tvane sUtra ApI, durga, kAzyapa ane maitreya saMvara' artha Ape che tema noMdhe che ane "dhA.pra." (pR.47)mAM takSa ne vinaM saMvaran ! ema ApyuM che. For Personal & Private Use Only

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Vol. XXXVI, 2013 dhanapAla : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 265 puruSakAranA kartA, A baMnemAMthI saMvaram artha kevI rIte aMtaraMga che te darzAve che. pANinIya dhAtupAThanA tudAdigaNamAM saMvara ! (mA.dho.vR. pR.466) sUtra maLe che te parathI spaSTa thAya che ke A artha dhAtupAThasiddha che, tethI aMtaraMga che, jyAre bIjo artha vanam e satyApAza0 | (3.1.25) - sUtrathI tyAM briti vaivata ema ban mAM kRvRttithI siddha thayelo che : fban tpanuM vItrAtiritryatA zAkaTAyana dhAtupATha(pR.9)mAM vRkSa (tala ?) vavane maLe che. Ama dhanapAla ane zAkaTAyana vagereno A dhAtunA artha vizeno uparyukta mata svIkAravA lAyaka jaNAya che. puruSakAramAM A uparAMta A dhAtunA pATha vize paNa carcA maLe che. tvakSetyeva tu vahanumata: paTi: I temanA mate moTAbhAganA vRttikAro tvakSa pATha Ape che. "kSI.ta." sivAya "mA.dhA.vR." ane "dhA.pra.)mAM to takSa pATha ja maLe che. mAtra "kSI.ta." (pR.97)mAM tvakSa pATha che ane kavi (pR.508)mAM tvakSa svara prAde ema maLe che. A dhAtunA tvakSa pAThanA samarthanamAM lIlAzuka noMdhe che ke aSTA. (3.1.76)mAM tanvarane takSa: sUtra gvAdimAM che. tenA paranI kAzikAmAM kahyuM che ke dhAtUnAmArthatva vizeSajJopAlAnam | temAM kahyuM che ke jo tvanA arthamAM paNa A takSa dhAtuno pATha hota to, kAzikAmAM spaSTa kahyuM hota ke A dhAtusUtramAM e arthavALA takSanuM grahaNa karavAnuM nathI, paNa ema kahyuM nathI, mATe cokkasa thAya che ke prastuta dhAtusUtramAM tvakSa vaivane nuM grahaNa karavAnuM che. "mA.dhA.vR." (pR.17) ane "kSI.ta." (pR.96)mAM gvAdimAM talsa, vaizna tanuvarane I ane takSa (tvakSa) vavane ! - ema be sUtro che. "kSI.ta." mAM jaNAvyuM che tanUrane takSa: . (3.1.76) e aSTAdhyAyInA sUtrathI taphU ane tvak nAM rUpa anukrame takSati ane tati thAya che, ane takSa ke tvakSanA rUpa takSati ke tvakSati thAya che. 45. upasi bApArtha: I fpala tau tyapi purA pacate . 'tujhibipiDhiMsAvattAvAnitanepu' rUti tu dhanapAta: I (puruSAra, pR.222) puruSakAranA kartA noMdhe che ke curAdigaNamAM paTapuTatu.fsa.vRtuvRdhu pAtha: I (mA.dhA.vR. pR.561) sUtramAM upasi dhAtune bhASArtha gaNAvyo che. e ja pramANe surAdigaNamAM 'kSI.ta.' (pR.316) ane dhA.pra." (pR.153)mAM eno samAveza bhASArtha dhAtuomAM karavAmAM Avyo che. te uparAMta, curAdi gaNamAM pisa to 1 dhAtusUtra paNa maLe che ('mA.vA..' pR.542; lI.ta., pR.294; dhA.pra. pR.145) tenuM va.kA.nuM rUpa siyati maLe che. sAyaNe ApelA te sUtra pahelAnA A dhAtusUtrano pATha Ama che: tuni upaga fhaMsAtArAnanivetaney ('mA.dhA.vR.', pR.142). - puruSakAra vArtikanA kartAe noMdhyuM che, te pramANe dhanapAla fpaNa tau ema dhAtusUtra ApavAne badale enI pahelAMnA A dhAtustramAM paNa dhAtuno samAveza karIne, tunipisadaNavattAvAnitanepuI For Personal & Private Use Only

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266 nIlAMjanA zAha SAMBODHI ema dhAtusUtra Ape che, tethI dhanapAlanA mate paNa dhAtuno artha paNa hiMsAvattAvAnanivetana thAya che ema spaSTa jaNAya che puruSakAranA kartAe vadhArAmAM jaNAvyuM che ke zAdAyananA matamAM taphAvata eTalo che ke te tenA ane una no vit pATha eTale ke tugu ane upanu pATha kare che te parathI cokkasa nakkI thAya che ke zAkaTAyana paNa pakSanA artha bAbata dhanapAla jevo ja mata dharAve che ane zAkaTAyana dhAtupATha (pR.17)mAM paNa tuna fpanu hiMsAvatAdrAnitaneSu maLe che. "mA.dhA.vR." (pR.542)mAM za yanastu supigeti pIDA, ema maLe che. "kSI.ta." ane "dhA...'mAM paNa tau sUtra ja ApyuM che ane te dhAtuno AgaLanA sUtramAM samAveza karyo nathI, te pharI noMdhavuM ghaTe, tethI te traNe vRttiomAM upasa dhAtuno hiMsA, bala, AdAna, niketana evo artha paNa darzAvyo nathI e spaSTa thAya che. dhanapAlane samarthana maLe, evo mata haimadhAtumAlAnA curAdi gaNa (pR.384)mAM maLe che : vRpisagavarda hiMsAyAm | gujarAtI bhASAmAM paNa "pIsavuM'no artha "phudhI nAMkhavuM, baLapUrvaka bhIMsavuM' ema thAya che te noMdhavAnuM mana thAya che. upasaMhAra dhanapAla nAmanA A aprasiddha vaiyAkaraNanA pANinIya dhAtusUtrone lagatA uparyukta matono abhyAsa karatAM ema spaSTa jaNAya che ke zAkaTAyana dhAtupAThanA A vRttikAre pANinIya dhAtupATha para paNa avazya vRtti lakhI haze. e vRttimAM, dhanapAle mukhyatve pANinIya dhAtupAThamAM ApelA dhAtuonA pATha ane artha vize potAno abhiprAya darzAvyo haze, tema sAyaNa ane lIlAzuke TAMkelA temanA mata jotAM kahI zakAya. hAla e vRtti upalabdha nathI, tethI ApaNe mAdhavIyA dhAtuvRtti ane puruSakAra vArtikamAM TAMkelA emanA mata parathI ja vRttikAra tarIke emanuM mUlyAMkana karavuM rahyuM. e svAbhAvika che ke dhAtusUtrone lagatA emanA moTAbhAganA abhiprAyo zAkaTAyananA matone maLatA Ave che. ahIM ApelA 45 matamAMthI paNa paMdara jeTalA matamAM sAyaNa ane lIlAzuka ti dhanapAtAvarIthanau , ema mata TAMke che te paNa A bAbatano sabaLa purAvo che. sAyaNe paNa gvAdi gaNanA matta dhAtusUtranA saMdarbhamAM jaNAvyuM che ke dhanapAtadIvat zArAthanAnusArI ! (mA.dhA.vR., pR.86) te sivAya kSIrasvAmInA mata sAthe bAkInA ThIka ThIka mata maLatA Ave che te parathI anumAna karI zakAya ke kSIrasvAmI ane dhanapAla A bAbatamAM samAna paraMparAne anusaratA haze. uparyukta baMne vRttionA maLatA mata parathI prastuta dhAtusUtro vizenA emanA viziSTa abhigamane TUMkamAM darzAvyo che. A lekhamAM ApelA matanA naMbara paNa te te muddA joDe darzAvyA che. (1) bIjA vRttikAro karatAM dhanapAlanI AgavI kahI zakAya tevI viziSTatA e che ke temaNe Aryo ane drAmiDInA dhAtupATha vacceno taphAvata amuka amuka dhAtuo bAbatamAM darzAvyA che, jemake gvAdi ati dhAtuno A TrAnta ema pATha kare che, jyAre dramiDo tAnta pATha kare che (1), teM ja pramANe juho For Personal & Private Use Only

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267 Vol. XXXVI, 2013 dhanapAla : pANinIya dhAtupAThanA eka aprasiddha vRttikAra tyAdi dhAtuno va ema sAyaNa je pATha Ape che te dramiDono pATha che, jyAre Aryo teno vipu pATha Ape che. (20) (2) dhanapAla keTalAka dhAtuono sAyaNa, maitreya vagere karatAM judo pATha kare che, jemake gvAdi muda badale muDa (7), adAdi dhAtu pRvIne badale pRvuM (19), gvAdi zInne badale sIjha (2) pATha kare che ane yurAdi dhAtu vaH sarvezavane ne badale pa8 dhAtuno e ja arthamAM pATha kare che. (34) (3) amuka dhAtuonA arthanI bAbatamAM paNa te sAyaNa vagerethI judA paDe che. jemake gvAdi do dhAtunA "gati' e artha temane mAnya nathI, teno dhanapAla mAtra anAdara ja artha kare che je lokavyavahArane anurUpa che (9) rudhAdi dhAtu vRnIno artha vargane ne badale varaNa kare che (33). gvAdigaNanA takSa tvane dhAtusUtramAMnA vaivana no artha tvavo prahaNa ne badale dhanapAla 'saMvaraNam' artha Ape che, je aMtaraMga artha che. (44) (4) dhanapAla amuka dhAtuono pATha karatA nathI, jemake gvAdimAM te mAtra 8 phiTa karI tau. e traNano pATha kare che, rU ke DuM no pATha karatA nathI. (6) keTalAka vaiyAkaraNo surAdimA MiDha snehane badale fTa snehane pATha kare che te dhanapAlane mAnya nathI. (24) (5) nU prArlAvAtmanepavI e curAdi dhAtusUtranA saMdarbhamAM dhanapAla mAne che ke prApyartha na hovAne lIdhe, jayAre TMno abhAva hoya, tyAre curAdimAM Atmapada na thAya, parasmapada ja prayojAya che. (30) te ja rIte te curAdi gaNanA svaH savarmAt | dhAtusUtramAMnA gA ne abhividhinA arthamAM na letAM upasarganA arthamAM le che, te temaNe ApelA udAharaNo parathI jaNAya che. (31) (6) A dhAtusUtromAM, jayAre koI eka sUtramAM pAThabhedane lIdhe, te sUtrano artha besADavAmAM prayatna karavo paDe ema lAge, tyAre dhanapAla eno ukela kevI rIte lAve che tenuM sarasa udAharaNa surAdi gaNanuM paTapuTa...vRtuvRdhu mApAtha: sUtra che. A sUtramAM kSIrasvAmI jevA keTalAka vaiyAkaraNo pAsArtho: pATha Ape che. puruSakAramAM kahyuM che tema mAnAtha pATha joDe sakarmakatvano meLa besADavA prayatna karavo paDe, tethI dhanapAla bIjI rIte A sUtra ghaTAve che. A paTa-puTa vagere bhASArtha dhAtuo banmAM prayojAya che ane anya je bhAsArtha dhAtuo che te paNa ugamAM prayojAya che. (32) (7) vana va no - jvAdi dhAtusUtramAMnA vanu dhAtunI dramiDo nityamityaMjJA mAne che, jyAre Aryo vibhASAthI mittva icche che tema dhanapAle noMdhyuM che Ama ghaTAdi dhAtuonA mittva bAbata paNa temaNe pUrato vicAra karyo che. (36) (8) puruSakAramAM maLatA dhanapAlanA matane lIdhe vaga dhAtuno sAco artha besADavAmAM madada maLe che. curAdi vana ke vaidra dhAtuno artha sAyaNa, maitreya kSIrasvAmI vagere mAsaMrayo. ema je artha Ape che te baMdhabesato nathI. jyAre puruSakAramAM dhanapAlano je mata Apyo che te pramANe vana mALasaMskAro: artha Apyo che je vadhAre baMdha bese che. temAM noMdhyuM che ke tantrAntaramAM paNa e ja artha maLe che. A parathI khyAla Ave che ke mULa dhAtu vana che ane sAcA artha mArgaNasaMskAra (bANane saMskAravuM) che. (25) For Personal & Private Use Only

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268 nIlAMjanA zAha SAMBODHI A uparAMta noMdhavA jevI eka bAbata e che ke "mA.dhA.vR." ane "puruSakAra'mAM amuka dhAtuo vize maLatA dhanapAlanA matamAM jayAre pharaka paDe che, tyAre zaMkA thAya che ke dhanapAlano sAco mata kyo haze? te zaMkAnuM nivAraNa karavA, zAkaTAyana dhAtupAThamAM maLatA pAThane AdhAre zakya tyAM, dhanapAlano sAco mata nakkI karavAno prayatna karyo che. Ama mAdhavIyAdhAtuvRtti ane puruSakAra vArtikamAM maLatA, A aprasiddha vaiyAkaraNa dhanapAlanA matone darzAvato A lekha, saMskRta vyAkaraNa ane khAsa karIne, pANinIya dhAtupAThanA adhyayana ane saMzodhanamAM rasa dharAvatA vidvAnone saheja paNa upayogI thaze, to mAro zrama sArthaka thaze. pAdaTIpa 1. yudhiSThira mImAMsaka, saMskRta vyAkaraNazAstra kA itihAsa, bhA-2, pR. 115, pra.bhAratIya prApcavidyApratiSThAna, ajamera, I. 1963. ejana K. V. Abhyankar, A Dictionary of Sankrit Grammer, P. 388, Pub : Oriental Institute, Baroda, 1986. 4. ma. . sAo pAuni va pANinIya vyakiraNaparaMparA, pR. 267, Pub : Poona, 1962. saMdarbha graMthonI sUci 1. kavikalpadruma (bopadeva racita) saM.jI.bI pesle, Dekkana koleja, punA, i.sa. 1954 2. kAzikAvRtti, bhA.1-2, saM.ANyendra zarmA, pra. usmAniyA yuni., haidrarAbAda, i.sa. 1969 kSIrataraMgiNI, saM.yudhiSThara mImAMsaka, pra.rAmalAla kapUra TrasTa, bahAlagaDha, (hariyANA), i.sa. 1986 deva (devakRta) - puruSakAra vArtika sAthe, saM yudhiSThira mImAMsaka, pra.bhAratIya vidyA pratiSThAna, ajamera, i.sa. 1963 dhAtupradIpa-saM.zrIzacaMdra cakravartI pra.rAmalAla kapUra TrasTa, bahAlagaDha (hariyANA), i.sa.1985. nyAsa, bhA.1-2, saM.pu.rAmacaMdra, pra. usmAniya yuni., haidrarAbAda, i.sa. 1981 padamaMjarI, bhA.1-2, .pu.rAmacaMdra, pra.usmAniya yuni., haidrarAbAda, i.sa. 1985. paribhASanduzekhara, saM.DaoN.bhagavatIprasAda paMDyA, pra.yunivarsiTI graMtha nirmANa borDa, gujarAta rAjya, amadAvAda, i.sa.1984. mAdhavIyA dhAtuvRtti, saM.dvArikAprasAda zAstrI, pra.tArAbuka ejansI, trIjI AvRtti, vArANasI, .sa.2000 10. vaiyAkaraNa siddhAMtakaumudI (bhA.1-4) saM.gopAlazAstrI nene, pra.caukhaMbA saMskRta sirIjha, vArANasI, I.sa.1961. 11. vyAkaraNamahAbhASya (pradIpa-udyota sahita) aMka 1-3, pra.motIlAla banArasIdAsa, dilhI, I.sa.1964. For Personal & Private Use Only

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Vol. XXXVI, 2013 dhanapAla : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 269 12. "zAkaTAyana vyAkaraNa', saM.munIlAla jaina, banArasa, i.sa.1921 13. haima dhAtumAlA-saM.munizrI guNavijaya, amadAvAda, I.sa.1927 14. saMskRta vyAkaraNazAstra I tihAsa, yudhiSThara mImAMsa, mA.2, bhAratIya vidyA pratiSThAna, ajamera, I.sa.1963 15. pAna 3 pAnanIya vyavAra paraMparA, nevI mAtA sAd, punA, 2263 16. A Concordance of Sanskrit Dhatupathas by G. B. Palsule, Deccan College, Poona, 1955 17. A Dictionary of Sanskrit Grammar by K. V. Abhyankar, Pub. Oriental Institute, Baroda, A.D.1986. saMkSepa sUci lekhaka saMkSepa bopadeva kavikalpadruma - kavi kSIrasvAmI kSIrataraMgiNI kSI.ta. maitreyarakSita dhAtupradIpa dhA.pra. haradatta padamaMjarI pada muM. sAyaNa mAdhavIyA dhAtuvRtti mA.dhA.vR. bhaTTajI dIkSita siddhAMta kaumudI si.kau For Personal & Private Use Only

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gujarAtI lokarAmAyaNa hasu yAjJika 'lokarAmAyaNa paryAyano sarvasAmAnya ane grAhya artha loko dvArA gadyamAM ke padyamAM kahevAtI ke gavAtI rAmakathA che. e "kahevAya athavA to gavAya, athavA to sanRtya ke sAbhinaya enI rajuAta thAya ke pachI zarIretara paNa padArthanA mAdhyamono paNa prayoga thAya tyAre eno samAveza sAmAnya rIte vANInA mAdhyame ja paraMparita rahetA loranA banelA "kaMTha pravAha-paraMparAmAM thAya che. AthI, sAhajika rIte ja kahevAtI AvI gadya-racanA athavA gavAtI padya-geya-racanA paraMparita hoya che, vyaktikRta evI. racanAnA badhAM lakSaNo dharAvatI hotI nathI, zuM kahevAnuM ke gAvAnuM che ene ja lakSamAM lenArI, nahIM ke kevI rIte kahevAyuM che, kyA zabdonA rUDha ane nizcita evA zabdadehamAM kahevAyuM che enI svIkAra-maryAdA dharAvatI. AthI enuM mULa mALakhuM ane enI paraMparA jaLavAya che paraMtu gadyakathanamAM enuM koI rUDha zabdadehanuM, abhivyaktinuM vyaktikRta mALakhuM jaLavAtuM nathI. kathake kathake eka ja kathakanA vividha kathanahetue enuM zabdadehI mALakhuM badalAya che, paraMparita mALakhAne jALavIne paNa emAM hetu-jarUrata pramANe laMbANa-TuMkANa thAya che, keTalAka avanavAM pUraka evAM rocaka aMgo paNa emAM umerAya che. AthI ja AvI racanAne praziSTathI nahIM paraMtu vyaktikRta sAhityathI jUdI pADIne eno samAveza lokasAhityamAM karIe chIe. A ja bAbata keTaleka aMze rAmAyaNa viSayaka lokagItane paNa lAgu paDe che. AvAM gIto bahudhA, prAdubhAve to vyaktikRta ja hoya che. sAmAnya rIte lokasamUha, keTalAka bahu ja alpa apavAdone bAda karo to, koI racanA karato nathI. ApaNe jevAM-jeTalAM rAmakathAviSayaka lokagIto che, te lagabhaga badhAM ja AraMbhe to vyaktikRta sAhityanI ja racanAo che. Ama chatAM AvA gItanI racanAonuM 'katRtva paNa "loka para AropIne ene lokagIta" evI saMjJA ApIe chIe tenuM kAraNa e che ke e loko mATe ja, lokone ja dRSTimAM rAkhIne lakhAyAM hoya che. ahIM "loka' eTale bhASA, bolI, vastrAbhUSaNa, khAnapAna, dhArmika-sAmAjika-naitikAdinAM dhoraNo ane mAnyatAo, zraddhA ane rUDhio-dhAraNAo vagerenI samAnatA che evuM ethanika-grupa. AthI ja AvI racanAomAM mukhya dhabakAra ja lokatappa-Folk elementno hoya che. likhita paraMparAnA madhyakALanA bhAlaNAdi kavie paNa rAmaviSayaka pado lakhyAM, eno gItomAM, padamAM samAveza thaI zake, nizcita evA Ama vargane, ethanika grupane ja dRSTimAM rAkhIne For Personal & Private Use Only

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Vol. XXXVI, 2013 gujarAtI lokarAmAyaNa 271 racanAo karI, saMbhava che ke te gavAtI paNa thaI hoya ne kaMThapravAhamAM keTaloka kALa varatI paNa rahI hoya, Ama chatAM likhita srotanI AvI vyaktikRta racanAono samAveza ApaNe lokagItamAM karatA nathI, vyaktikRta sAhityamAM karIe chIe. enuM kAraNa paNa tAttvika rIte eTaluM ja nathI ke eno racanAra koNa che, te ApaNe jANIe chIe, athavA e racanAone kaMThapravAhamAM sAtatyapUrNa sthAna nathI, e bolImAM hovAnA badale 'bhASAmAM che. hakIkate je racanAono samAveza ApaNe vyaktikRta ke praziSTa vA likhita sAhityamAM karIe chIe e "sAhitya' che, "lora' nathI. emAM lokone game, sparza, samajAya evuM ghaNuM che, paraMtu AvI racanAo pote mULathI ja potAnI rIte ja pUrNarUpamAM kaMDArAI cUkelI zilpakRti jevI che. eno deha anuneya flaxible nathI, emAM jAti-jJAti-pradeza-samayAnusAra taratuM rahyAthI kaMDArAI e rUpamAM ja TakI rahevAnuM che. eno Ama varga paNa amuka nizcita ane maryAdita evA ethanika grupa vaDe banelo che. e kRtirUpe ja enuM rUpa kAyama mATe TakAvIne rahevA dhAre che, likhita pravAha ja eno mukhya vAhaka che. loko mATe, eka sAkSara-nirakSara evA moTA samudAya mATe jeNe racanA karI. jenA mATe ApaNe 'lokakavi' evo paryAya prayojIe chIe, teno hetu AthI bhinna che. ene likhita paraMparAnA AdhAre ja nahIM lokonA kaMThanA pravAhe ja potAnuM kRtirUpa vahetuM karavAnuM che. e "lora" che, aNadhaDa-eka AkArane ja upasAve evo AkAra ene che je lokakaMThano rado lAgatAM potIkuM navuM, upayogI, jarUrI evuM prayojita rUpa dharI zake che. pradeza-bhASA bolI-jAti/kartA-samaya vagerenAM parivartana sAthe ja AvI | 'taratI', "anuneTa Floatind and flexible racanA, potAnuM mULa mALakhuM jALavI zabda sameta DhALa, laya vagere badalI zake che. emAM kavacita kaDIonA vadhArA-ghaTADAno, navA ja zabdo ke navAM ja kalpano ane bIjAM tattvo umeravAno avakAza che. rAmAyaNa viSayaka gItano ja dRSTAMta tarIke joIe to 'rAmalakSmaNa be bAMdhavA rAmaiyA-rAma" racanA juo. "rAmaiyA rAma' ja eka viziSTa laya ane gIta sarjanapravartana mATeno calaNI sikkA jevo mukhaDo Ape che ne e ja have mukhya layanuM saMkSepamAM raju thatI rAmakathAnuM mALakhuM aneka racanAo siddha karI Ape che. "rAmaiyA rAma' ja keTalAka lokasamudAya "rAma maiyArA' karI zake che ne navuM ja rUpa gItanuM mALakhuM baMdhAya che. samAna layAtmaka mukhaDo, gItamALakhuM, kaDIo sAcavatAM vividha lokagIto maLe temAM koI ekane ja mukhya ke mULa ane anyane rUpAntara pAThAntara kahI na zakAya. sAhitya-racanAnuM AvuM dhoraNa lokasAhityane lAgu na paDe. gItamAM koI ja eka racanA mULane bIjA enA rUpAntara kahI na zakAya. lokagItamAM sahune potapotAno ja pATha che, je prAdezika, bhASika, jAtigata, samasAmayika paraMparAe ja lokonA kaMThapravAhamAM baMdhAyo hoya che. gadya ane padyanI kathya ane geya evI rAmakathA viSayaka racanAo te lokarAmAyaNa, ATalI spaSTatA pachI bIjI dhyAnamAM levAnI bAbata "gujarAtanI lokarAmAyaNa' ane "gujarAtI lokarAmAyaNa' e be vacceno bheda spaSTa karavAnI "gujarAtanI rAmAyaNa' ema kahIe tyAre emAM gujarAta pradezamAM bolAtI mukhya prAdezika bhASA uparAMta kacchI, cAraNI ane bhIlI e traNeno samAveza thAya che. gujarAtIne jema mukhya 6 ane peTA bolIone lakSamAM letAM bIjI ATha, dazathI paNa vizeSa prAdezika ane jAtigata bolIo che tema kacchInI paNa pradezabhetu vAdherI, bAbANI, kaccha jADejA, jarI, vAgaDI jevI bolIo che. cAraNI tathA bhIlIne paNa aneka prAdezika ane jAtigata bheda dharAvatI saMlagna For Personal & Private Use Only

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272 SAMBODHI hasu yAjJika bolIo che. sarvasAmAnya evA gujarAtanA loka samudAyamAM nAgarika, grAmINa ane AdivAsI evA traNa mukhya kSetro che. A traNe mukhyakSetronI paNa prAdezika tathA jAtigata peTA zAkhAo che. A dRSTie gujarAtanI lokarAmAyaNamAM aneka prAdezika jAtigata paraMparAono samAveza thAya che. A prakAranI lokarAmAyaNonuM koI spaSTa citra haju ApaNI pAse nathI. Aje ApaNI pAse dastAvejI svarUpamAM, A daSTie, gujarAtInI keTalIka bolIonA kaMThapravAhanI rAmakathA viSayaka racanAo tathA AdivAsI kSetranI bhIlI ane DAMgI ane dakSiNa gujarAtanI AdivAsI kSetranI "sItAno pavADo' jevI kaMThaparaMparAnI kRtionuM lipibaddha dastAvejIkaraNa mudrita rUpamAM thayuM che. ahIM mukhya upakrama "gujarAtI lokarAmAyaNa'nA abhyAsanA mahippanA muddAono nirdeza karavAno che. joke, ahIM eka vAta paNa spaSTa karavI joIe ke cAraNI, kacchI ane bhIlI e traNe bhASA paraMparAmAM gujarAtI bhASAnI ja rAmakathAno, vizeSataH jene "gAmaDiyuM rAmAyaNa' kahIe chIe eno ja vizeSa prabhAva che. e sAthe ja gujarAtI bhASAnA kaMThapravAhanI rAmAyaNa viSayaka racanAo para ukta bhASAonI tathA keTalIka jaina rAmAyaNanI paNa asara che. kathAo para kAyama samagra pradezano prabhAva paDe che ane purAkathAo para kAyama samagra rASTrano, kako ke AMtararASTrIya prabhAva paNa hoya che. AthI ja kevaLa gujarAtI lokarAmAyaNa para vicAra karIe tyAre ApoApa emAM keTalAMka tathyo evAM paNa ujAgara thAya je badhI ja paraMparA sAthe paNa saMbaMdha-anubaMdha dharAvatAM hoya. ATalI bhUmikA pachI, uttarArdhamAM have gujarAtI lokarAmAyaNanA srota para daSTipAta karIe. A abhyAsanA mukhya srota ra che. eka to A mATe koI eka kSetrane pasaMda karI tenA kaMThapravAhanI rAmakathAnuM dastAvejIkaraNa ane bIjuM, vividha tabakke je kaMI atyAra sudhImAM lipibaddharUpamAM saMpAdita thayuM che te para abhyAsa. ahIM A bIjA prakAranA eTale ke gujarAtI rAmakathA viSayaka jevuM-jeTaluM atyAra sudhImAM lipibaddha saMpAdita ane mudrita thayuM che, te dRSTimAM rAkhyuM che. gujarAta pradezanA, mukhyatve gujarAtI bhASAnI vividha bolIonA kaMThapravAhanuM - eTale ke kahevato, lokakathAo ane lokagItonuM - lipibaddha mudrita prakAzana sAtatyapUrNa rUpamAM gujarAta rAjayanI lokasamiti dvArA i.1957 thI 1982 sudhI thayuM. emAM gujarAtI lokasAhitya maNakA : 1 (1957) thI maNakA : 14 (1970)nA kula 14 varSanA gALAmAM rAmakathAviSayaka kathA ane gItanI kula 121 racanAo mudrita thaI. maNakAnI zreNImAM to A jemajema jevI-jeTalI sAmagrI maLela tenuM prakAzana thayeluM. AvI pAMcake hajAra jeTalI racanAonuM A lakhanAre sAteka granthamAM viSayAnusArI saMpAdana karyuM ane temAM abhyAsa bhUmikA ApI, jethI gujarAtI rAmakathAnAM kaMThapravAhanuM bahupArzva svarUpa, eno lokajIvana parano prabhAva, likhita srota sAtheno anubaMdha, rAmakathAno kayo tabakko lokoe kathAmAM ane gItAmAM savizeSa gAyo, kRSNakathA ane pAMDavakathAne mukAbale rAmakathAno gujarAtI lokajIvana ane lokasAhitya para kevo-keTalo prabhAva che, tenuM tuptanAzraya citra paNa pragaTa thayuM ane AnA ja abhyAso ane tAraNo hiMdI, marAThI ane aMgrejImAM rASTrIya ane AMtararASTrIya kakSAe raju thayAM. For Personal & Private Use Only

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Vol. XXXVI, 2013 gujarAtI lokarAmAyaNa 273 maNakA pUrve ane pachInA gujarAtI lokasAhityanAM kathAo ane gItonA aneka saMcayo thayAM che, temAM gadyamAM lokarAmAyaNa pragaTa thayelI jANamAM nathI. moTAbhAganI lokaparaMparAnI rAmakathAno keTalAka mahattvanA aMzo gujarAtI lokagItomAM ja prayojAyAM che. AvAM gItomAM moTuM pramANa saMskAra saMlagnagItomAM che tathA lagnamAM rAma-sItAnA lagnano mahimA che. manoraMjaka, eTale ke vidhi sivAya paNa vividha nimitte gavAtAM rAmakathA viSayaka gItomAM sItA-svayaMvara AdhArita vizeSagIto gavAya che. maNakAmAM kRSNacarita viSayaka kula 606 gIta-racanAo che, te sAme mAtra 121 gIto ja rAmakathA AdhArita che. A AMkaDAo kula 14 maNakAmAM saMgrahita pAMceka hajAra racanA aMtargata che. kaI kathAnuM keTaluM pramANa gujarAtI lokagItonuM che, enA nirdhAraNa mATe, eka sempala sarvenA nimitte maNakAmAM AvelI sAmagrIne, bIjo koI AdhAra na hovAne kAraNe, mAnaka rUpamAM svIkArI zakIe. ene lakSamAM rAkhatAM kahI zakAya ke gujarAtamAM kRSNakathAnuM pratinidhitva pa% che, jyAre rAmakathAnuM 2.40% , kako ke lagabhaga adhuM che. rAmakathAno prabhAva ke enuM pratinidhitva gujarAtI lokagItamAM, kRSNakathAne mukAbale adhuM che enAM mukhya be kAraNo jaNAya che : eka to rAmakathAne mukAbale kRSNakathAmAM aneka vaLAMko, nATyAtmaka ane bhAvAzrayI ghaTanAo che. bIjuM rAmanA mukAbale kRSNanA aneka rUpo, vyaktitva raMgo che. e naTakhaTa naMdakizora che, rasika ne raMgadarzI che, kalAkAra ne yuddhapravINa paNa che. naTakhaTa naMdakizora, gopIjanavallabha, muralIdhara, rAdhAvallabha, mathurAvAsIne dvArakeza ! A vyaktitva ja evuM che jemAM kRSNanA khabhe hAtha rAkhIne koIpaNa vAta karI zake che. A patya snehe ke premI banIne lADa laDAvI zakAya, tuM kAre bolAvI zakAya ! zrIrAma A rIte paNa maryAdApuruSottama che - maryAdA jALavavI paDe emanI ! yuddha jevI moTI ghaTanA rAmanA jIvanamAM paNa banI che, paraMtu yuddhanI ghaTanA likhita pravAhamAM AlekhAI paraMtu lokagItamAM kyAMya laMkAvijaya gavAyo nathI. maNakAnA viSayAnusArI vargIkaraNane ja daSTimAM rAkhatAM kula 121mAMthI zravaNa para 8, sItA svayaMvara para 26, vanavAsa para 19, sItAharaNa para 15 racanAo che. A sAme rAma-rAvaNa yuddhane viSaya karatI 12 racanAo, sItAtyAga para 9 racanAo, samagra rAmacarita para 10 racanAo, zabarI para 3 racanAo ane prakIrNa 18 racanAo che. lokone vizeSa gAvo gamyo che sItA-svayaMvara, vanavAsanI vedanA paNa vizeSa sparzI che ne sItAtyAganuM zrIrAmanuM valaNa lokamAnasa niHzaMka ucita mAnatuM nathI. lokone sItAne tajatA rAma lokopavAde ke mAtAnA doravyA ne pati tarIke kAcA kAnanA ane avicArI lAgyA che. joke ahIM eka vizeSa spaSTatA karavI jarUrI che ke uttararAmAyaNa paNa lokapravAhamAM pAchaLathI ja praveze che. lokarAmAyaNanA pAyAnA kathAmALakhAmAM paNa kaikayInA vacanane kAraNe rAmane vanavAsa thayo evuM nirUpaNa nathI. svayaMvara karIne pAchA pharatAM ja asaphaLa banelo rAvaNa sItAnuM haraNa kare che. uttara rAmAyaNanI ghaTanAnuM lokamAnasa mAtA agninA saMvAdamAM ramUja sAtheno tarka kare che. rAma, sItA, lakSmaNa ane hanumAna cAra ayodhyA pAchA phare che. rAma, sItA, lakSmaNa ane hanumAna cAra ayodhyA pAchA phare che tyAre mAtA agni kahe che: "Avo mArA cAra mUrakhA !" rAma pUche che, mane mUrakha kema kaho cho? agnimAtA kahe che sonAno te kaMI mRgalo hoya ke mAravA doDyo ? lakSmaNane kahe che, je bIjAnI bhIDa bhAMge evo che enI bhIDa For Personal & Private Use Only

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274 hasu yAjJika SAMBODHI bhAMgavA sItAne choDIne gayo? sItAjIne kahe che, cAmaDAno kabajo vaLI koNe paheryo to te enI raDha lIdhI? aMte hanumAnanA praznano uttara ApatA kahe che, laMkAmAM lA lagADIne Avyo te parabArI sItAne ja UMcakI lAvavAmAM tane bhAra lAgyo? gItAmAM aneka saMdarbho che, jeno saMbaMdha likhita paraMparAne badale mukhyaparaMparAnI rAmakathA sAthe che. rAmanI sItAtyAgamAM to lokarAmAyaNa jaina rAmAyaNano paNa AdhAra le che. paraMtu gItomAM to enA aMzo maLe che. pUrI kathA ApaNane gAmaDiyuM rAmAyaNa gadyamAM Ape che. ane e ja ApaNA mATe lokaparaMparAnI rAmAyaNano ekamAtra upalabdha srota che, kemake bIjI evI koI pUrI rAmakathA gujarAtI lokasrotamAMthI saMpAdita thayelI upalabdha banatI nathI. gAmaDiyuM rAmAyaNa lokakaMThanI paraMparAmAM gadyamAM rAmakathA hoya tene gAmaDiyuM rAmAyaNa ane mahAbhArata kathA hoya ene gAmaDiyuM mahAbhArata kahevAmAM Ave che. padyamAM lokomAM tathA keTalAka kathAgItomAM paNa rAmakathA maLe che, paraMtu e saMkSipta hoya che. i.sa. 1968mAM pragaTa thayelA lokasAhityamALAnI maNakA 7mAM pRSTAMka 285 para gAmaDiyuM rAmAyaNa pragaTa thayuM che. enuM kathAnaka saMkSepamAM A pramANe che : rAvaNe zivane kamaLapUjA kharI, prasanna karI cauda cokaDInuM rAjaya meLavyuM. bhagavAna (=viSNu)ne thayuM, aniSTa karaze A ahaMkArI. AthI brAhmaNanA veze cauda cokaDI karatAM pA cokaDInuM rAjaya vadhAre sAruM ema kahI brAhmaNe bheLavyo. rAvaNe pharI prasanna karI pA cokaDInuM rAjaya meLavyuM ane bAvAo (=RSio) pAse kara mAgyo. 78 rUkhIoe TacalI AMgaLInA lohInuM TIpuM ghaDAmAM nAkhI, enuM moTuM baMdha karI te ghaDo rAvaNane Apyo. nava mahine ghaDAnuM moTuM kholatAM aMguTho dhAvatI bALakI joI, bhAmaNane teDAvI joza jovaDAvyA. temaNe kahyuM: "dIkarI rahe to rAvaNa kerA kuLano khe thAya !" rAvaNe navajAta bALakIne baMdha peTImAM mUkI gaMgAjImAM vahetI mUkI. sUtAra ane dhobIe te joI hAtha karI peTI sutAre rAkhI. bALakIne dhobIe rAjA janarakhane ApI. e moTI thI. peTI sutAre rAkhI. bALakIne dhobIe rAjA janarakhane ApI. e moTI thaI. janarakhe gAmatare jatAM sItAne mahAdevanI pUjA karavA kaheluM tethI sItAe sADI chaso maNanuM dhanuSya upADI kacaro paMjo vALyo. rANIe A vAta janarakhane karI. emaNe najare joI khAtarI karI AvI baLukIne evA ja baLiyA sAthe paraNAvavAnuM nakkI karI malaka malakanArAjAne teDAvyA. mAtama rUkhI sAthe laI gayA ne rAma lakhamaNane ukaraDA para UbhA rAkhyA. hAthI kaLaza laIne nIkaLyo ane badhA rAjAne choDI ukaraDA para UbhelA rAma para kaLaza DhoLyo. lokone thayuM ke jhAjhA mANaso jotAM hAthInI samajamAM nathI AvyuM ethI pharI hAthaNIne zaNagArIne mokalI to eNe paNa rAma para kaLaza DhoLyo. AthI loko kake niyA karavA bIjI kasoTI karo. "je koI A dhanuSya laI caDAve re, Ine sItA varamALa pe'rAve re !" For Personal & Private Use Only

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Vol. XXXVI, 2013 gujarAtI lokarAmAyaNa A sAMbhaLI rAvaNa dhanuSya upADavA dhasI gayo. lakhamaNe kahyuM ke ApaNI lAja jAze. AthI rAme parathamInA bhAravALI mINanI mAkhI banAvI dhanuSya para coTADI. dharatInA bhAravALuM dhanuSya upADavA jatA rAvaNano hAtha dabAyo. sItAjI bolyA : 'raDha mela tuM rAvaNa rANA re, pata gaI ne hAtha dabANA re !' rAvaNa vIlo paDI heThe beTho. rAme dhanuSya pakaDyuM to dharatImAtI bolyAM : 'mArA para dhanuSya mUkI bANa caDAvazo to parathamI phATI jazo.' rAme aDhI varahanA vAchaDA para dhanuSya TekavyuM. vAchaDo kake : 'kaLiyuga haLe jotarI loko mane mArI nAkhaze. rAme varadAna ApyuM : 'baLadiyo thaI tuM baLavAna thaze ne hajAro maNa bhAra tuM tArI zakaze.' rAma-sItAnAM lagna thayAM. traNa divasanA rokANa pachI ayodhyA javA nIkaLyA. pUchyA gAThyA vagara dIkaro paraNyo eTale dazarathe dezavaTo dIdho ane daravAje jAheranAmuM coTADyuM. A vAMcI rAma, lakSmaNa, sItA vanamAM gayA. thAkelA sItA bolyA : 'baLyuM A vana ! ne vana baLI gayuM. lakSmaNe kahe : 'tame mane mera kaho to huM ya marI jAuM ! 275 rAma-lakSmaNe vanamAM maDhI banAvI. rAme kuI khodI sItAe pANI sIMcI bAga banAvyo. rAvaNe be moDhAvALo mRgalo banI bAga carI javA lAgyo. sItAe rUpALuM haraNa jotAM rAmane kahyuM : 'A jAnavara mArI mane kaMcavo karAvo.' rAma kahe : 'sAva sonAno alAvuM sItAjI kaMcavo re, AvI cAmaDAnI tame zI rahyuM lIdhI re ?' sItA kahe; 'nathI mAre bAMdhavo nathI mAre mADI jAye vIra re ! mArA mananI te koNa pUre Aza re ?' AthI sItAnuM dhyAna rAkhavA ane maDhIne reDhI ne rAkhavAnuM kahI rAma vagaDe gayA ne haraNane bANa mAratAM haraNe pADI cIsa - 'dhAjo mArA lakhamaNa vIra re !' sItAe kahyuM : 'lakhamaNa bhAI ! tamArA baMdhavane bhIDa paDI ! lakhamaNa kahe bhIDa na paDeya. sItA bolyAM, 'vIrA lakhamaNa manamAM vicAre re ke rAmajI ne mAranAra maLaze re, to sItAjI sukhe bhogavazuM re !' lakhamaNa jatIne vahamuM lAgyuM mAtAjInuM veNa. e rAmacaMdrajInI ANa ApI rAmatanI vahAre gayA. rAvaNa bAvo banI bhIkSA mAgato maDhI bahAra Ubho. sItA bolyAM; 'kema karI AluM bhIkSA re, ADI rAmataNI che duvAI re !' bAvAe jhoLImAMthI pavana pAvaDI kADhI enA para thaI AvavA kahyuM ane sItA pAvaDI paheratAM bAvo bolyo : UDa UDa pavana pAvaDI re, jaI paDa laMkAgaDhanI mAMya re ! rastAmAM AvaLe rAvaNanI majAka karI : 'maiyA kahI bairI karavA laI jAya che. AthI khuza thaI sItA kahe; 'tane bAremAsa phUla ughaDaze khalakuDI AvI ane sItAne bacAvavA rAvaNanA nAke baTakuM bharyuM. rAvaNe maca2DIne haDaphI dIdhI. hADiyo(=vanano kALo kAgaDo) sItAne bacAvavA rAvaNane paganI pIMDI kApI paththara lohIvALA karyA, e khAtAM gIdhano bhAra vadhI gayo ane UDI na zakayo. rAvaNa sItAne laI laMkAmAM pahoMcI gayA. rAvaNe lagna karavA kahyuM to sItAjI bolyAM : '52NuMya toya cha mahinA pachI, i morya maiM naI to jIbha kacarI maruM.' rAvaNe sItAne rUpALA bAgamAM rAkhyA. rAma-lakSmaNa maDhIe pAchA AvyA. sItAne na jotAM rAma vilApa karavA lAgyA. lakSmaNa kahe : 'zIda rUo ghelA morA rAma re ! sItA jaLakamaLa na nIpaje, ghera ghera sItA na hoya !' ne rAma royA For Personal & Private Use Only

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276 hasu yAjJika SAMBODHI tevuM vana royuM, pUchyuM to AvaLa kahe: 'tame be laDadhA eka sItAne sAcavI na zakayA? rAme zApa dIdho AvaLane "tuM cAmaDiyAnA kuMDamAM paDaje !' khIsakolI maLI tene varadAna ApI sonAnI banAvI. e bolI, sonu levA kaLajuganA loko mArI nAkhaze." AthI rAme hAtha pheravyo to sonuM UtarI gayuM ne traNa AMgaLInI chApa paDI gaI. hADiyAne varadAna ApI kALAmAMthI kesariyo karyo, eNe kahyuM : kesara mATe kaLiyuganA loko mArI nAkhaze !' ethI hAtha pheravI aMga paranuM kesara utArI pUMThe AMgaLI lUchI to hAMDiyAnI pUMTha kesariyA banI. gIdhane varadAna ApyuM: savA yo"ra dA'Do caDatA sudhI jeTalA paththara gaLIza i badhA hajama thaI jaze. AgaLa hanumAna maLyA. gotama rUkhInA gharamAM iMdare chinALu kareluM ne caMdra kukaDo thaI bolelo enI vAta dIkarI aMjanIe kahelI. AthI gotame enA peTe parAkramI ane rAmabhakta putrarUpe janmavAnA AziSa ApelA. aMjanI nAvA-dhovA nadIe jatAM hatAM tyAre bAla hanumAne pUcheluM : bhUkha lAge tyAre zuM khAvuM? aMjanIe kaheluM ke lAla bhALe i khAje! hanumAna UgatA lAlacoLa sUrajane khAI jatAM divase rAta paDI gayelI. sUrajane hanumAnanA moDhAmAMthI kaDhAvavA nAradanA sUcavyA pramANe viSNu nArI banI nAcyA toya hanumAna na hasyA sUraja mukta na thayo. viSNue kaMTALI haThIlA hanumAnane coMTiyo bharyo to e hasyA ne sUraja mukta thayo. AvA hanumAne rAma-lakSmaNane pUchyuM: "mAmA ! kyAMthI AvyA? zuM kAma AvyA? "rAme kahyuM : "rAvaNa sItAne harI gayo che. tenI bhALe nIkaLyA chIe.' bhALanuM kAma mAruM kahI hanumAne rAma-lakSmaNane rokyA. aMjanIe rasoI karI. hanumAna sAthe jamavA beThA ane rAmane emanuM eThuM khAvuM na paDe eTale koLiye koLiye hAtha pIThamAM pAchaLa laI, pAtALe pahoMcADI dhovA lAgyA. jamIne hanumAna sItAne zodhavA nIkaLyA. ratanAkara para UDI hanumAna laMkAne paNa TapI paralaMkAmAM pahoMcyA. aMjanInI bahena bhaMjanIe hanumAnane rokI lIdhA ane sUtara kAce tAMtaNe bAMdhyA baLathI paNa sUtaranA tAMtaNo na tUTyo kemake e satyano hato. pachI hanumAna vinavaNI karI chUTyA. rAvaNanA bAgamAM AvyA, rAjAnA veDhanI sItAne nizAnI ApI, bhUkha lAgatAM vana ujjaDa karyuM, emanI rakSA karavA sItAe hAtha pheravI adhuM zarIra zIzAnuM karI dIdhuM, sainiko AvyA ane astrazastranA prakAre hanumAna vaza na thayA ne sUcavyuM : mAruM mota paMchaDuM bALavAthI ja thaze ! AthI gAma AkhAnA godaDA paMchaDe vITyAM. tela sIMcI paMchaDuM saLagAvyuM. hanumAne laMkA bALI ane AganA tApathI bacavA samudrakAMThe AvyA emanuM birada kharyuM ne mAchalI gaLI jatAM baLavAna putra janmayo. ratnAkare potAnA jaLacarane baLatA aTakAvyA. hanumAnane jaLamAM na paDavA vinaMti karI potAnI chAlake pUMchaDAnI Aga ThArI. ene sApha karavA jatAM hanumAnanI hatheLI kALI thaI hatheLI sApha karavA mATe moDhe ghasI to emanuM moTuM kAyama mATe kALuM thayuM. hanumAna rAma-lakSmaNa pAse AvyA. samAcAra ApyA. laMkA pahoMcavA setu banAvyo to baLavAna hanumAnaputra toDavA lAgyo. hanumAna maLyA ane sItAnA haraNanI ane mukti mATe laMkA pahoMcavAnI vAta karI. aMte rAmasenA laMkAmAM pahoMcI paraMtu kuMbhakarNanA zvAsa sAthe enA peTamAM pahoMcI ane peTa phADI bahAra AvI. manovarIne rAvaNane kahevA lAgyo ! mAre cauda ratnAkara sarakho sAgara, vibhISaNa sarakho For Personal & Private Use Only

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277 Vol. XXXVI, 2013 gujarAtI lokarAmAyaNa bhAI o manovarI ! rAmanI saMgAthe rAy karavI re ! caMdaramA ne sUraja mane mazAla dhare, aganI mAtA kare rasoI, o manovarI ! rAmane nahIM namavAnuM mAre nIma re !" rAmanA pUchavAthI hanumAne jaNAvyuM ke rAvaNanAM jIva sUraja nArAyaNanA rathanA paiDAmAM bhamarArUpe che. A bhamarAne e ja mArI zake jeNe eka AkhuM tapa bAra varasa UMgha na karI hoya, bhUkha veThI hoya, strIsaMga tajajyo hoya. lakSmaNa bAra varasa AvuM tapa karyuM hatuM, vanamAM be ja phaLa maLatA upavAsa karyA hatA. ethI rAvaNavadha karavAnuM bIDuM jhaDapyuM. kharA bapore telanuM karAyuM caDAvyuM, lakSmaNe sUryanArAyaNanA rathanA paiDAmAM chupAyelA bhamarAne pADavA nizAna lIdhuM paraMtu tAkIne bANa mAravA jAya to sUraja DhAla dhare ! AthI hanumAne lakSmaNane khambhA para besADyA ane sUraja na jue ema UMce bIjI mera gayA, bhamarAne nIce pADyo, paraMtu lakSmaNa bANe kaDAImAM paDe tema na hato ethI rAme bIjuM bANa mArIne bhamarA sAthenA lakSmaNanA bANane telanA kaDAyAmAM pADyo. paraMtu eTalI jhALa lAgI ke rAma ane lakSmaNa bebhAna thayA. hanumAna amarasaMjIvanI levA gayA. sUrpaNakhAe pAMdaDe pAMdaDe dIvA karyAthI amarasaMjIvanIno choDa jANavAnuM muzkela banyuM. hanumAne Akho parvata UMcakI sAgaramAM DUbADyo. mAyAvI dIdhA holavAyA. hanumAna saMjIvanI laI uDyA paraMtu rAmanI pAchaLa nIkalA ane vanamAM rahetA bharate bhAluDI mArI. hanumAna laMgaDA banI nIce paDyA ne rAma-rAma bolyA. bharatane jANa thaI ke te rAmabhakta che, sahAya mATe - jAya che, laMgaDA banavAthI samayasara pahoMcaze nahIM eTale laMgaDA hanumAnane bhAluDI para besADI baLathI ghA karyo. hanumAna laMkA pahoMcyA. amara dIvAthI mUccha UtarI. rAme vibhiSaNane laMkAnuM rAjaya ApyuM ane manovarI sAthe nAtaruM karAvyuM ne badhA ayodhyA pahoMcyA. rAme parAkrama badala badhAne inAma ApyAM. hanumAna moDA pahoMcyA tyAre rAma tela, siMdUra ane thokalA laI nAvA beThelA. rAme hanumAnane kahyuM: "mArI pAhe to A che ne e tAruM inAma !' - tyArathI hanumAnane tela, siMdUra ane thokalAM caDe che. lokagIto gadyamAM rAmAyaNanI ATale sudhInI kathA ja maLe che. emAM uttararAmAyaNa nathI. paraMtu lokagItamAM "rAma lakhamaNa be baMdhavA rAmaiyA rAma sItAjanmanuM gIta tathA sItAne vanavAsa maLyo te prasaMgane AlekhatuM kege karodhamAMthI boliyA, rAma lakhamaNa vanna jAya' tathA rAmarAvaNanA salokA tema ja lavakuzanA salokA* jevI keTalIka padya racanAo che. salokA uparAMta paNa maNakAnI sAmagrIne AdhAre meM sItAtyAganA 9 gIto saMkalita karyA che, temAM paNa grAmasrotanI lokarAmAyaNa che. dhobInI ghaTanA ane enA vacanane kAraNe rAme lokApavAde sItAno tyAga karyo ane lakSmaNane sagarbhAsItAne vanamAM mUkI AvavAnuM kahyuM, evuM nirUpAyuM che tema "avaLIgaMgAnA avaLAnIra'nAM traNeka lokagItomAM sAsu vahunA ghare besavA gayA sAsue raDha karI sItA pAse pANiyArAmAM laMkAnuM citrAmaNa karAvyuM ane rAma tarasyA thatAM pAmI mAgavA lAgyA tyAre sAsue irAdApUrvaka rAmane jAte ja pANI levA mokalyA ne rAmane lAgyuM ke sItAnuM mana rAvaNamAM che ane dhUMvAphUvA thaI vanamAM mokalyAM, AvuM nirUpaNa For Personal & Private Use Only

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278 hasu yAjJika SAMBODHI che. ahIM spaSTataH jaina srotanI rAmakathAnI ja asara che. enAM mukhya be kAraNo che. eka to kathA tarIke e rocaka che ane "atrIsa batrIsa benaDI lakhI, chappana karoDa jamAIDA lakhyA. rAmalakSmaNa be bAMdhavA lakhyA, dazamAthAno rAvaNa lakhyo, kosa hAMkato kosiyo lakhyo, pANI vALato pANI tANiyo lakhyo e citra ane bhASAlaya tathA DhALa ja evA che je lokone gamyAM. bIjuM kAraNa patipatnInA pUrvagraha ja lokamAnasane grAhya che. paraMtu lokone rAmanuM sItAtyAganuM valaNa niMgha ja nahIM, pApamaya ja lAgyuM che. rAmalakhamaNa be bAMdhavA, rAmaiyA rAma' juthamAM eka lAkSaNika gIta (mArA saMgrahamAM kramAMka 95, pR.144 thI 149 evuM che ke rAma-lakSmaNa vanamAM gayA ane tarasyA thatA sarovare gayA to jaLadeve aTakAvI kahyuM : "nirdoSa sagarbhA strIne vanamAM mUkI AvavAnuM mahApApa karanAra jo sarovaranuM pANI pIve to jaLAzaya sukAI jAya, jaLacara taraphaDIne mare ! "aMte eka RSibALa pANI pAya che. pUchatAM te jaNAve che ke pitAnuM nAma jANato nathI paraMtu mAtAnuM nAma sItA che! Ama lavakuzano meLApa thAya che, sItAne pAchAM ayodhyA ApavA vinave che paraMtu sItA dharatImAM samAya che ane tenA vALa darbha banI jAya che. sItAne viSaya karatAM "kanaka kaToramAM kesara ghoLyAM, temAMthI sItA ye dAthayAM, bAra varasanA sItA thayAM, laI pATIne bhaNavA gayAM' (pR.149, gItakramAMka 96, lokarAmAyaNa) tathA dakSiNa gujarAtanA AdivAsI strotamAMthI maLatI "sItAno pavADo'mAM (gItakramAMka, 101, pR.173 thI 175) paNa saMkSepamAM lokarAmAyaNa che. ahIM moTAbhAganAM gItomAM svayaMvara pachI ja, tarata rAvaNe karelA sItAharaNanI ghaTanA che. kaikeyInA vacananI vAta nathI. AthI saMbhava to evo che ke lokarAmAyaNanI pAyAnI kathAmAM paNa kaikayInI vacananI vAta nathI. svayaMvaramAM asaphaLa banelA rAvaNe chaLathI haraNa karyuM ane rAma-lakSmaNe vanajAtionI sahAyathI rAvaNano parAjaya karyo ane sItAne mukta karyA ATalI ja mULakathA che. lokasAhityanimitte saMpAdita thayelI gujarAtI bhASAnI gadyamaya ane geya kRtionA mukhya srota uparAMta paNa madhyakAlIna gujarAtI sAhityano likhita srota paNa rAmakathAnA lokapracalita rUpane tAravavAmAM sahAyaka bane che. AkhyAnAdi prakAro tathA rAvaNa-maMdodarI-saMvAda ane aMgadaviSTi jevI likhita srotanI kRtiomAM madhyakAlIna kavioe lokaparaMparAnA paNa keTalAka anukULa ane rocaka aMgo apanAvyAM che. mULa saMskRta srotanI kathAmAM na hoya evI keTalIka ghaTanAonuM madhyakAlIna kavioe Alekhana karyuM che te sAmAnya rIte manAtuM AvyuM che tema temanuM aMgata ane navuM umeraNa nathI, paraMtu e kartAoe paNa emanA samayamAM lokomAM je paurANika kathAo kahevAtI hatI, teno AdhAra lIdho che. giradharakRta rAmAyaNa A dRSTie vizeSa sAmagrI pUrI pADe che. tAraNo | gujarAtI lokarAmAyaNa vizenI ATalI carcA-vicAraNA aMte ATaluM tAravI zakAya : 1. bhAratanA badhA ja bhASA/bolI kSetronA kaMThapravAhane rAmakathA che ane enI keTalIka ghaTanAo bhinna che. tema chatAM gujarAta sameta badhI ja lokaparaMparAmAM likhita srotanI, vAlmIki For Personal & Private Use Only

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Vol. XXXVI, 2013 gujarAtI lokarAmAyaNa rAmAyaNanI ja kathAnuM mALakhuM jaLavAyuM che. 1. rAma-sItA janma, dazaratha ane janaka sAtheno emano saMbaMdha. 2. rAma sItAnAM lagna 3. vanavAsa 4. rAvaNe kareluM sItAnuM haraNa 5. rAmalakSmaNanI sItA mATenI zodha ane vanavAsI jAtionI sahAya. 6. yuddhamAM rAvaNavadha ane sItAnI mukti H kathAnA A tabakkA badhI ja paraMparAmAM jovA maLe che. 2. 3. 4. 5. 6. 7. 8. 9. 10. sItAno janma ayonija hovAnuM moTAbhAganI paraMparA svIkAre che. rAmane bhagavAna viSNunA avatAra mAnavA chatAM temane dazaratha ane kauzalyAnA dehajanya saMbaMdha sAthe sAMkaLyA che. 279 moTAbhAganI gIta ane kathAnI paraMparA sItAsvayaMvara paDI tarata ja sItAharaNanI ghaTanA banyAnuM jaNAve che. kaikeyInA kAraNe rAmane vanavAsa maLyAnuM lokapravAhamAM vizeSa sthAna-mahattva nathI. sItAnI rAme karelI agniparIkSA ane sagarbhA sItAno tyAga lokapravAhamAM navuM, jUduM ja parimANa raju kare che. agniparIkSAne mahattva nathI, ghaTanArUpe vajana nathI. sItAtyAgamAM dhobIvacanane badale vizeSa sthAnamahattva sAsue raceluM paDyuMtra che ane rAmanuM tyAganuM kArya lokone mana pApamaya ane niMdya che. kathAnuM gadya vA geyarUpamAM vividha nimitte kathana-gAna thAya che. lagnathI aMtyeSTI sudhInA saMskAravidhiomAM gItonuM pravartana che. Why its so ke AvuM kema che, kyArathI banyuM-vagere prAkRtika ghaTanAone rAmavanavAsa sAthe sAMkaLI che. khilakolInA zarIre kALA traNa paTTA kema che, AvaLane bAremAsa phUla AvavA chatAM eno upayoga cAmaDAM pakavavA-raMga caDAvavA kema thAya che, gIdha zA mATe savAre kAMkarA paNa khAya che, hADiyAno raMga ghero kALo paraMtu pUMTha gulAbI kema che, hanumAnanuM moDhuM kALuM kema che, emanAM pUjanamAM tela-siMdUra-thokalAM zA mATe vaparAya che H AvI AvI kathAo rAmavanavAsa sAthe saMkaLAya che. dareka pradeza ane bolI potAnA ja bhaugolika sthaLa sAtheno rAmakathAno saMbaMdha joDe che, sthAnika nadImAM pANI na hoya ke evI koI prAkRtika paristhiti hoya tenI sAthe rAmakathAne joDe che. gharanA viDalo, strIo, vRddho, vAtaDAhyAo, TeDa, bhavaiyA-taragALa vagere dvArA rAmakathAnAM kathana-gAna vagere thAya che. purANIo, kathAkAro, mANabhaTTa vagere dhArmika kathako paNa rAmakathAnAM lokapravAhanAM rocaka kathAnakono vyAvasAyika kathana-gAnamAM prayoga kare che. kathA tarIke rAmakathAno lokaracanA para kRSNakathAne mukAbale prabhAva/pravartana ochAM che. rAmakathAnA utpatti vikAsanA abhyAsamAM likhitasrota jeTalo mahattvano kaMThapravAhanA lokarAmAyaNano che. emAM navI, jUdI ke vizeSa camatkArapUrNa aMza che, e ja mahattvanuM nathI. lokamAnasanuM sUkSma ane vizada evuM svarUpa A pravAhanI racanAo pragaTa kare che. loka potAnI For Personal & Private Use Only

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280 hasu yAjJika SAMBODHI svataMtra daSTie ja tarka ane bhAva banneno AdhAra laI purAkathAnuM arthadarzana kare che ane ene sAmpratajIvananI ja dhabakatI cetanAnA rUpamAM anubhave che. 11. purAkathA-dharmakathAne lokapravAha samaya-samaye navuM rUpa Ave che ne temAM pUrve siMddha thayelA layAtmaka gItamukhaDAno ane gItamALakhAno upayoga karI navI navI racanAo gavAtI thAya che. 12. gujarAtI lokarAmAyaNamAM kaikeyInI vAtane mahattva nathI tema uttara rAmAyaNanI rAjasUyayajJa, lava-kuza dvArA ghoDAnuM bAMdhavuM, bannenuM rAmasenA sAmenuM yuddha vagere ghaTanAone paNa sthAna-mahattva nathI. pAdaTIpa 1. 2. 3. juo : lokagItomAM rAmacarita ane pAMDavakathA, DaoN. hasu yAjJika, guja. sA. akAdamI, 1992, pU.121 lakhamaNa lakhamaNa baMdhavA re (sItAtyAga), pR. 144 rAma lakhamaNa be baMdhavA rAmaiyA rAma. sItAno pavADo mATe juo : ejana pR. 173 thI 175 paranI racanA. hiMdImAM 1. gujarAtI lokasAhitya, rAmakathA se kAmakathA taka, hasu yAjJika, DivAIna prakAzana, amadAvAda, 2010 (guja. sA. akAdamI gAMdhInagara prakAzita granthamAM) marAThImAM-marAThI bhASApariSada, dhuLanA saMcayamAM) 3. aMgrejImAM, sTaDIjha ina alomorDana inDo Aryana laeNvejIjha, liTarecara enDa kalcara, eDiTeDa bAya, enala enTavhisala, manohara, dilhI, 1999, pR. 411 thI 416) salokA mukhyatve vyaktikRta racanAo che. gohilavADamAM audIrayAdi brAhmaNomAM tathA sAbarakAMThAnA mevADA, brAhmaNomAM pasa bharavAnA phulekAnA samaye vayaska puruSavarga mazAlanA ajavALe, devadarzana karI cokamAM UbhA rahI rAmAyaNa-mahAbhAratanA loko gAya che. AvI racanAo spaSTataH vyaktikata sAhityanI paraMtu kaMThapravAhamAM astitva ane saMprasAraNa dharAvatI racanAo che. emAM AraMbhe sarasvatIgaNezavaMdana hoya, potAnA kAlAghelA-arthAt vidvatA ane sarjanazaktinA dAvAthI mukta rahIne-zabdomAM salokAnI racanA karI hovAnuM kRtikartAvAcana hoya che. kyAM racanAra sthaLa samayano paNa nirdeza kare che. saloTAmAM saMkSepamAM mahAkathAno sAra hoya, koIeka mukhya ghaTanAnuM Alekhana hoya ane jANakAra be-pAMcanuM vRMda enuM gAna kare ane jalatI rAkhavA mazAlamAM telanuM nAI sIMcana kare tyAre hUDo hUDo' evo koI zabda sAmuhika rUpamAM uccAravAmAM Ave. mArA saMgrahamAM pU.167 thI 172 para "lavakuzano saloko' che temAM aMte darzAvyuM che ke bhAvanagaranI pAsenA gopanAtha pAsenA trApaja nAmanA gAmamAM "saMvata aDhArasone samayanI sAla, mAsa vaizAkhane aMdhArI AThama ditavAre' racanA karI che. arthAtu sattaramI sadInI, madhyakAlIna samayanI A racanA che.) For Personal & Private Use Only

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chUMdaNAM (mAnavasauMdaryanI sAMskRtika yAtrA) bhImajI khAcariyA laghusAra "A saMzodhana lekhamAM chUMdaNAM viSe utpatti, artha, prayogo ane alaMkAra saMdarbhe upayogitAthI laIne bhAratIya prajAnA sauMdaryamUlaka sAMskRtika pravAhone tapAsavAno prayatna che. chUMdaNAM aMgenI sAMskRtika samaja, chUMdaNAMnuM lokavijJAna, lokamAnyatAo, lokakalAnA saMdarbhenI tapAsa ne chUMdaNAM sAthe joDAyela lokasAhitya, sAhityika sarjanakarma, ArogyazAstra, zarIravijJAna, sAmudrikazAstra vagere dRSTikoNathI aMke karavAno prayatna paNa A lekhamAM karela che. gujarAta ke saurASTra prAMtamAM kRSi ane pazupAlana sAthe joDAyela lokajAtionA abhyAsa dvArA lokamAM rahela sauMdaryamImAMsA, lokabhUgoLa, lokadharma ane lokanA vividha chUMdaNAM viSayaka vidhividhAno ane Adhunika jagatanI sauMdaryadaSTimAM thayelI chUMdaNAM viSenI navI samaja tathA Tattooingne tapAsavAno upakrama paNa rAkhela che." lokavijJAnanA AdhAre kahI zakAya ke vanaspati ane prANIsRSTinA A jagatamAM, prANIsRSTi saMdarbhe manuSyajagatanA abhUta ane Azcaryapreraka vidhividhAno tenI sAMskRtika gatividhione vikAsane satata pragaTa kare che. pASANayugathI vartamAna vijJAna ane TekanolojInA yugamAM paNa manuSyanAM vartano vikAsanI sAthe sAMskRtika abhyAsanI taka paNa UbhI kare che. AdimAnavathI Adhunika yuga sudhImAM paramAtmA taraphathI manuSyane maLela suMdara zarIranI AbhA, AkAra ne avasthA badalAtI rahe che, badalAtI A zarIrasRSTine manuSya haMmezA kalAtmaka rIte, mana, vacana ne karmathI suzobhananA prayatno karatA rahe che. AvA ghaNA prayatnomAMno eka prayatna eTale chUMdaNAM. gorA sajaNAMnA-gAle trAjavuM, namaNuM zobhe nAka; chAtI pahoLIne keDaya pAtaLI, ura AMbAnI zAkha.' A duhAmAM garavI gujarAtaNa ke priyatamAnA zRMgAranuM mULa to jANe ke peluM gAla paranuM trAjavuM eTale ke chUMdaNuM ja che. pahelA gAlanuM trAjavuM pachI ja namaNuM nAka. jo ke nAkane bhAratIya samAje zIla ne sauMdaryanI garaje uttama gaNyuM chepaNa ahIM to e ya pachI. pahelA gAlanuM trAjavuM, pachI ja bIjuM rUpasauMdarya. For Personal & Private Use Only

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282 bhImajI khAcariyA SAMBODHI chAtIe chUMdaNAM beThI bharabajAranI vacce, ho haiyuM kholI zRMdAvavA beThI bharabajAranI vacce ho ! kavi suMdaramanA vasudhA kAvyasaMgrahamAMnuM A chAtIe chUMdaNAM gIta bhAratIya nArInI sauMdaryamImAMsA che. jene jovuM hoya e bhale jUe paNa huM to bharabajAre khullI chAtIe chUMdaNuM to zRMdAvIza ja. kAraNa, A chUMdaNuM to mArA nAvaliyAnA neha mATe che. aDhAra paMktinA A kAvyamAM chUMdaNAM pratyeno nArIno bhAva ane vAtsAyananA kAmasUtra sAthenI nisabata paNa UMDANamAM pAmI zakAya che. lokavidyAnA vidvAno jayamala paramAra, khoDidAsa paramAra, jorAvarasiMha jAdava, kanu nAyaka Adi aneka saMzodhakoe loka sAthe saMkaLAyela lokasAhitya, lokakalA, lokaramata, lokanRtya vagere bAbate lokanI viziSTatAo paikI khUMdaNAM aMge ghaNI vigato noMdhela che. ahIM chUMdaNAM viSaye artha, prayogo, alaMkArane upayogitA saMdarbhe vAta mAMDavAno prayatna che. bhagavadgomaMDalamAM jaNAvyA mujaba mULa saMskRta rUpa lona parathI apabhraMza bhUmikAmAM AgaLa vadhela A yAdacchika rUpa chUMdaNAM = khUMdavAnI kriyA, trAjavuM, ToMcaNuM, zarIra upara chUMdIne pADela TapakAM ke AkRti : je strInAM thAnanAM dudha ke tAMdaLajAnAM rasane ane kAjaLane bhegAM karI soyanI aNIe zarIra upara TocyAM karI lohI nIkaLe eTale tenI upara haLadara ane meza dAbavAthI paDato DAgha. " A zabdane aMgrejI arthaghaTanamAM joIe to Tattooing, Figures, spots, a permanent design made by interesting pigment into punctures in the skin," Ama joI zakAya che. gujarAtI vizvakozamAM chUMdaNAMnI vaijJAnika samaja zilIna zukala Ape che. A rIte apAyelI che: "sAmAnya rIte kALAza paDatA bhUrA raMga mATe inDiyana ke cInI zAhImAMno kArbana, lAla raMga mATe sinAbAra, chIMkaNI raMga mATe pILI chIMkaNI, raMganI kudaratI mATI ane lIlA raMga mATe kromika okasAIDa ke hAIDreTeDa kromiyama saMskavIokasAIDa vaparAya che. chUMdaNAM dorAvyA pachI te sthaLe cepa lAge to kayAreka paruM, gUmaDuM ke pezInAza, upadaMza, kSaya ke kuSTharoga thavAnAM udAharaNo noMdhAyelA che. vaijJAnika samaja pramANe viSuvavRttanA dezomAM jyAM AbohavA garama rahetI hoya evA pradezomAM zarIra daphana pachI bepAMca divasa sudhI mRta zarIra upara Take che. vartamAna jagatanI sauMdaryazAstranI badalAyelI vyAkhyA mujaba zastrakriyA, vIjalayana, kosiTaka padArtha, lokhaMDanI paTTI-paTTAono garama, dAba karI, cAmaDInI purnaracanA karI, rasAyaNo dvArA chUMdaNAMne zarIra uparathI dUra karI mULa zarIra meLavI zakAya che."5 chUMdaNAMnI vyutpatti ane kozagata samaja bAda have sAMskRtika samaja joIe. buMdelakhaMDI lokagItamAM "cUmA lagata gAlako pyAro, gorI bahu tihAro. jabase lakhyo khabaranA bisare, hotana dila se nyAro: For Personal & Private Use Only

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Vol. XXXVI, 2013 chUMdaNAM 283 (gAlanuM A chUMdaNuM gAlane ne mane khUba priya che eTale ja tAro gAla khUba suMdara bhAse che. je ghaDIthI tuM tArA chUMdaNAMne lIdhe bhUlAtI nathI ne mArA hRdayathI paNa mane priya lAge che.) kAThiyAvADanA kavi jhaveracaMda meghANInA'ekatAro' kAvyasaMgrahamAM daNAM ke trAjavA viSenI eka gIta racanA maLe che. A gItamAM chUMdaNAMnI sAthe rAma, bharatharI, gopIcaMdanA kathAnaka mUkIne mAnavajIvananA satyane, tatvajJAnane prakRtine paNa kavi chUMdaNAMbaddha kare che. bAI ! eka trAjavaDA trophaNahArI AvI re, trophAvo rUDA trAjavAM ho jI: vRMdAvo AchAM chUMdaNAM ho jI. bAI ! e to nIluDA nIluDA raMga lAvI re, trophAvo nIlA trAjavAM ho ! vRMdAvo ghATA chUMdaNAM hojI!" bAI ! meM to pakaDI AMbaliyAnI DALa re....bhajanaDhALamAM lakhAyela meghANInA A gItamAM bhAratIya nArI potAnAM sauMdaryane naisargika rUpa ApavA ja chUMdaNAM ropAve che. garavI gujarAtaNomAM kAThI, kaNabI, mera, Ahira, rabArI, bharavADa ane AdivAsI lokajAtionI nArIo potAnAM yauvanathI jarA sudhI, gorAM ke zAmaLAM varNane chUMdaNAMthI virodhI raMgo ane kalAtmaka bhAta dvArA, AkRtio, prakRtitattvo, divyapAtro, pazupaMkhInAM rUpo, deraDI, phUlo, hathiyAro, aMgata mitro ke pAtronA nAma, kuLa ke pradezanI vizeSatA, dharmanA pratIko, AvuM ghaNuM badhuM.....lokavidyA ne lokajIvanane sparzatuM taMtra ane tattva chUMdAve che. vigate joIne to mAtra gujarAta ja nahIM paNa bhArata ane vizvanAM anya dezomAM paNa chUMdaNAM sarerAza lokajAtimAM joI zakAya che. yurapaamerikA ke kSiNa AphrikAnA dezothI laI pUrvajagatamAM jApAna, bhAratIya upakhaMDanA TApuomAM vasato mAnavasamAja chUMdaNAMne jIvananA sauMdaryane rAganuM pratIka gaNe che. izvarasarjita mAnavazarIramAM AMgika pheraphAra karI sauMdaryamImAMsAmAM koI badalAva kayAreya jaNAyAM nathI paNa aMgo para chUMdaNAM vRMdAvIne bhAratIya nArIoe sauMdaryamImAMsAnI sAthe lokazraddhA ane paramatattva pratye vizvAsa paNa pragaTa karyo che. ahIM gujarAta saMdarbhe joIe to dariyAkinArAthI laIne, kaccha, kAThiyAvADa ne DAMganA jaMgalomAM vasatI prajAnI chUMdaNAM aMgenI mAnyatA ane manovaijJAnika khyAlo tapAsavA jevA che. gujarAtI nArInAM sukha duHkhane sAMbhaLavAnAM aneka ThekANAM che, jema ke kuvAkAMTho, pAdara, naNaMda, bhAbhI, ema anya puruSarUpe dorelA kRSNa, rAma ke anya divyapAtranA citro, chUMdaNAMmAM rahela rAma ke kRSNanuM carita strI mATe anya puruSa che. potAnA purapamAM rahelI UNapa, maryAdA ke agaDa-sagavaDanI phariyAda kyAM thAya? chUMdaNAMmAM pAMceya prakRti chUpAyelI che. sUrya, caMdra, agni, jaLa, dharatI, vAyu ne avakAzanA jUdAjudA citro chUMdaNAMrUpe vRMdAvI brahmAMDane potAnAmAM samAvavAnI mAnyatA deDhapaNe ahIM pragaTe che, to For Personal & Private Use Only

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284 bhImajI khAcariyA SAMBODHI khoTuM kAma karatA hAtha acakAya, rogapratikAraka zakti vadhe, suMdaratAmAM vadhAro kare, deva-devIone, mAbApa, mitrone maraNapathArI sudhI sAthe rAkhI zakAya, koInI najara na lAge ne kAmaNaTramaNathI jAtane bacAvI zakAya, ghareNAMnA vikalpa tarIke, potAnI jAtane anyathI jUdI batAvavA, zukana apazukananI bAbate, Arogya ane vaidakazAstranI samaja pramANe, samAjazAstrIya abhyAsa mujaba manuSyane jIvatI jAgatI Text gaNavAnA bhAgarUpe, Ama aneka mAnyatAe chUMdaNAM thAya che. saurASTranAM amarelI, jUnAgaDha ne porabaMdara vistAranI lokajAtiono abhyAsa karatA ane jorAvarasiMha jAdava Adi vidvAnonI mulAkAta chUMdaNAM aMgenA vidhAno, vicAro gujarAtanI sAMskRtika pIThikAne, lokapAlane ghaNI puSTi Ape che. A vistAranI prajA mAne che ke chUMdaNAMthI aMdhArAmAM rakSaNa thAya ne bhUtapalIta paNa dura rahe che. vIMchI ke nAganA chUMdaNAMthI jherI janAvaro karaDatA nathI. karavAthI koInI bhAre ke melI najara lAgatI nathI. pati pratye vaphAdArI, suMdara varanI prApti, saMtAnaprApti, garbha TakAvavA akhaMDa dUjhANAM, ghI dUdhanI relamachela, mRtyu samaye mAtAno prema, akhaMDa, saubhAgyapaNuM, dhanadhAnanI ne lakSmInI kRpA jevI zraddhA-mAnyatA chUMdaNAMmAM rahelI che. jo ke jUdI judI lokajAtio, jUdA jUdA aMgo para chUMdaNAM vRMdAvIne A mAnyatA majabuta rIte vyakta kare che. saurASTranA A pradezomAM gurumahimAnuM pramANa savizeSa che, chUMdaNAM vinAnA nara-nArI nagarI gaNAya ne AvatA bhave UMTa, AkhalA jevA zramika pazuonA avatAra maLe ne vaitaraNI pAra na thAya. UMTa banIne raNa taravA ne Akhalo banI UkaraDe bhaTakavuM, AvI cImakI paNa chUMdaNAM vinAnA nara-nArIne maLe evuM manAya che. Ayurveda ne vaidakazAstranI samaja pramANe ghaNI vakhata zarIramAM nIkaLatI UgatI gAMThane dAbI devA, masA, chaThThI AMgaLI, ke mAthuM, keDa, hAtha-paganA dukhAvAne dabAvavA paNa chuMdaNAM karAya che. chUMdaNAM ane lokabhUgoLazAstranA saMbaMdho paNa ahIM tapAsavA yogya che. gujarAtanI lokajAtio mATe chUMdaNAM bhugoLanI garaja sAre che. meLAmAM, gAmamAM haTANuM vakhate ke kharakhare jatA aDakhAM paDakhAMnI strIo ekabIjAnA chUMdaNAM joIne pAmI jAya che ke A bAI kayA gAmanI che ne kaI jJAtinI che! meLAmAM yuvAnIne helIe caDelA sarakhA sarIkhaDA jUvAniyAo rAsa ke pAvA vagADatI vakhate paNa jUvAna bAInAM hAthe ke Doke chUMdAvela chUMdaNAMne oLakhI kaI bAjunAM, kayA nAmanA ke koIne dhArelA che ke nahI ? te paNa jANI jAya che. jo koIne dhAryA hoya to tenuM nAma hAthe kadAca chUMdAyeluM hoya, nahIMtara emanuM nAma to hoya ja. A paNa kevI samajaNa ke pote nirakSara hovA chatAM potAnuM nAma chUMdaNAMmAM saurASTranI prajA chuMdAve ene enA AkArane joIne rAjI thAya. ema ja potAnA premInuM varanuM nAma paNa chUMdAve ne varanA nAmano mAtra AkAra ja jANe. mAnavazarIranI Text ane sukSma manosaMcalano, manovyApArone vyakta karatI A chUMdaNAMnI bhAto paNa jANavA jevI che. pazusaMvardhanamAM jema gAyanA kAna, dheTAnI Una, gadheDAnuM kapALa ke bheMsanA pUMchaDe bhAtabhAtanI nizAnIo thAya ema, AdivAsIo potAnA kuTuMbane, vaMzavelAne oLakhavA chUMdaNAMnI bhAta pADatA, A paraMparA dhIre-dhIre AdivAsI mAtRsattAka saMskRti thavAthI mAtra strI varga, kuTuMbanI oLakhANa puratI sImita rahI. jemAM ADAavaLAM lITA ke TapakAnI nizAnIo ja hatI. For Personal & Private Use Only

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Vol. XXXVI, 2013 chUMdaNAM 285 prajAnAM sAMskRtika vikAsanI sAthe dhIre-dhIre A AkRtiomAM sauMdaryamUlaka padArthone prakRtinuM umeraNa paNa thavA lAgyuM. pariNAme AdivAsI ane anya lokajAtiomAM rAma, kRSNa, bAlakRSNa, gaNapati, hanumAna, ziva, aMbA, khoDiyAra, lakSmIjI, sItArAma, rAdhAkRSNa, zivapArvatI, ratha, tulasI, trizUla, nAga, narapuMDa jevA divyAdivya pAtro chUMdAvavAnI prathA vadhavA lAgI, je haju paNa joI zakAya che. pazupAlana, kRSi ane jaMgalamAM rahenArI lokajAtiomAM gAya, sAMtIDuM, vaDalo, trizula, dhorI, khUMTa, vAgha, koza, mora, vIMchI, deraDI, dhajA, pAraNuM, kAvaDa, veDhalAM, svastika, vividha mAnavacaherAMo paNa chUMdaNAMrUpe maLe che. chUMdaNAM aMge lokajAtionI mulAkAta levA jUnAgaDha jillAnA mALIyA hATinA tAlukAnAM Ahira kuTuMbomAM rAmabhAI rAvaliyAnA parivAranI bahenoe jaNAvyA mujaba: "gaDu gAmano devIpUjaka amArA chUMdaNAM chUMdato; amArA kuTuMbamAM chUMdaNAM vagaranI bena-dIkarI apazukana gaNAtI. banne hAthane poMce lADuDAnuM jIMdaNuM moTu zukana che. pahelA ame hAthanA kAMDAnI bAjue pachI pAchaLa ema be vakhatapAMca-sAta divasa sudhImAM chUMdaNAM chUMdAvIe. chUMdaNAM pAke, duHkhe, chANavAsIduM paNa na thAya. paNa hAthamAM vRMdAvela vAva, DhIMgalA, cakalI, panihArI, phUlavela ne kAnuDo joIe tyAre manamAM khUba rAjIpo thAya. jo ke dareka lokajAtinI mAnyatA ane chUMdaNAM aMgeno bhAva jUdo-jUdo che. koDinAra taraphanA koLI ane kAraDiyA rajapUtanA parivAromAM rAvala jAtinA puruSo ja chUMdaNAM chUMde che. dasa bAra varSanI vaye adhamaNa bAjarAne badale chUMdaNAM jo nA chUMdAvAya to dIkarI paraNIne sAsare jAya tyAre sAsu, naNaMda maheNA paNa mAre che ke "tArI mAne be pAlI bAjarAno lobha lAgyo ke chUMdaNAM vinAnI kADhI mukI ! kAraDiyA rajapUtanA vRddhAnI mulAkAte vigata maLI ke "ame to chUMdaNAMnuM pANI hAthe ja banAvatA. chUMdaNAM pAke eTale bhUkhyA rahevuM paDe. be bhAna paNa thaI javAya, ToparAnuM tela, haLadarane dezI TIMDorInA pAMdaDAno rasa vATI badhuM bheguM karI chUMdaNe copaDIe. pahelA ame hAthamAM chUMdaNAMnI eMdhANI karIe, pachI ja rAvaLane kahIe, nakara to rAvaLa chUMdaNAMnI hAre hAthane amAro bhava paNa bagADe ! haraNa, mora, sAthiyo, jotara, maMdiranA chUMdaNAM khIle eTale amAro AnaMda kayAya mAMya nahIM." bahu AnaMda sAthe kahevuM paDe ke eka vRddha mAtAe chAtIe banne tarapha morane vacce maMdiranuM AkhI chAtI para chUMdaNuM vRMdAvela. jo ke zarIramAM goThaNanI upara, piMDInI pAchaLa chUMdaNAMnI bhAta paNa darzanIya che. mULa gheDanA paNa hAla nivRtta rIte ekalA-yogasAdhanAmAM AnaMdathI rahetA abhaNa paNa koThAsujhathI hoziyAra esIka varSanA moDhavADiyA parivAranI mAtAnA kahevA mujaba : "A chUMdaNAM to meM hAthe ja chUMdelA che. bAvaLanI zULa bhAMge to loDhAnI soya laIne huM DAbe jamaNe hAthe mArI rIte ja chUMdaNAM chaMdatI. eka vAra koIka bahenapaNIe mArA hAthamAM rAmanAmanuM chUMdaNuM bagADI nAkhyuM eTale, meM mAthe chUMdaNAMnA lITA mArI jhINA akSare bIjuM rAmanAma lakhyuM! juo e A rahyuM ! amArI gAyanI vAchaDInuM mUtara huM bheguM karuM, gAyanA ghInA meMza banAvuM ne pachI dI' caDe eTale chUMdaNAM chUMdavA besuM. mane vahAluM ghoDiyuM, nALiyerInA jhADa, bAvaLiyA gAyuM ne bhesuM. amArI paDakhe hoya eTale enAM chUMdaNAM mane bahu game ne doravA paNa game. huM gIta gAtI jAu ne chUMdaNAM chUMdatI jAuM ema karatA to aDakhe-paDakhenA malakamAM mAruM nAma thaI gyuM." For Personal & Private Use Only

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286 bhImajI khAcariyA SAMBODHI AvI suMdara anubhavakathA chUMdaNAMnI sAMskRtika yAtrAmAM paDAvarUpe maLe che. chUMdaNAM chUMdAvavAnI vidhi paNa eka kasaba che. jUnA samaye vaNajhAraNa, rAvaLa ne devIpUjaka strIo meLAmAM, ghareghare pharIne lAkaDAnI aNIdAra cIpa ke lokhaMDanI lAMbI soya vaDe cAmaDIne UtaraDIne bIAnA jhADanuM pANI ne tAvaDInI mezane bhegA karI chUMdaNAM chUMdI ApatI. be traNa vakhata, jayAM sudhI chuMdaNAMnI AkRti barAbara upase nahIM tyAM sudhI khUMdavAnuM cAlu rahe che. chUMdaNAMnA AnaMdamAM zarIranI pIDA abhAnapaNe bhUlAtI jAya ne chUMdaNAMno AnaMda maLato jAya, sarakhe sarakhI sakhIo, pariNitAo, premI yugalo, bhAIbaMdhonI ToLI meLAmAM samUhamAM chUMdaNAM chUMdAve che tyAre sAMskRtika vArasAne jALavanAra devIpUjako, vaNajhArA ne rAvaLo koIkanA jIvanamAM sauMdaryazAstrInI moTI bhUmikAe praveza karIne maraNaparyata nizAnIo ApatA hoya che. taMbu tANIne, kothaLA pAtharIne, khabhe peTI bharAvIne, meLe meLe rakhaDatA, bhaTakatA puruSo paNa chUMdaNAM chUMde che. saurASTramAM chUMdaNAMnA kArIgara tarIke mAtRka vArasAthI kAma karanAra AnaMdabhAI naTavaralAla solaMkI (u.35, rahe, maphatiyA parA, jetapura) e ekeya akSara pADyo nathI chatAM koThAsUjhathI chUMdaNAkaLAmAM govA sudhI paMkAyelA che. teo kahe che ke "paradezamAM plAsTikanI DijhAIna mUkIne chuMdaNuM chUMdAvAya che jayAre huM to mArAmAM ja pahelA bhAta pADuM pachI AMgaLI ne AMkhanI madadathI bhAta kADhe, mane gAmecA, vaDavA, pamalA, ToDaliyA badhA ja devIpUjako huM dAtaNiyo hovAthI mane mAne che ne chUMdaNAMnI kaLA jANato hovAthI mane mAna Ape che. jo ke amArA bairAMne A kalAno bhAva khUba ocho lAgyo che." A saurASTra vistAranA anya devIpUjakonI ane chUMdaNAM chUMdavAnI lokavidyA jaNAtI bahenonI mulAkAta letAM jANavA maLyuM ke chUMdaNAnA rasa banAvavA ghaNI vakhata bhUrA nAganI kAMcaLInI rAkhanuM kAjala, koparela ne gAyanuM chANa, bIjI rIta; AkaDAnuM dUdha, tUriyAnA pAna ke mahUDAnA phUlano rasa, loDhAnI soya ke bAvaLanI zULa tenA ojAra. vaMzaparaMparAgate meLavela A hunnaranI zarUAta devadevInA pUjApATha karIne chUMdaNAM chUMde che. AjathI pacAseka varSa pahelA vAra, tahevAra gheraghera pharanArA devIpUjako vaNajhArAo ke rAvaLo vastuvinimayanI jUnI prathA mujaba pAlI-be pAlI juvAra, bAjarI ke magaphaLI ghI, dUdha, chAza ke eka TaMkanA bhojanamAM paNa chUMdaNAM chUMdI ApatA. khUba sAMkaDI rIte rahetI A lokajAtinI sAme paNa gujarAtanI lokajAtio hoMzathI zarIranA darzanIya bhAgo upara chUMdaNA chUMdAvIne gaurava anubhavatI. prakRtinA tattvone paDakArIne potAnAmAM samAvavAnI mahecchA chUMdaNAM ja purI zake che to Adhunika samayamAM A chUMdaNAM pAsaporTa, vIjhA, zArIrika oLakhanA cihno, khovAyela vyaktinI zodhakhoLamAM, ADA kAmanI vyaktionI nizAnIo vagere aneka sAmAjika saMdarbhathI upayogI che. chUMdaNAMno ekavIsamI sadIno Adhunika AviSkAra 'TeTujha' gaNI zakAya. thoDA kalAko puratA zarIra zRMgArane raMgaberaMgI bhAtamAM, AkRtiomAM, phUla ke paMkhIonA rUpe gAle, Doke, vAMsAnA khUllA bhAgamAM TeTujhane mUkavAno cAla che. navI TekanolojIthI banelA TeTujhamAM plAsTika ane kRtrima bhaDakAu raMgano upayoga karI mINa, jhINAM hIrA, camakIlA padArthothI mAnavacaherAMo, pIpaLA ke vaDalAnA pAna jevI hRdayanI For Personal & Private Use Only

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Vol. XXXVI, 2013 chUMdaNA 287 AkRti, mayura, haMsa, menApopaTanI joDI, phIlma kalAkAronA ne potAne gamatIlA nara-nArInA phoTA lagADavAno cAla paNa temAM jovAya che. khUba kharcALa, zarIrane thoDA samaya mATe kRtrima zRMgAra ApatI A soMdaryasAmagrI bhAratamAM to Adhunika pazcimI saMskRtinI bheTa che. sAMskRtika lokakalA chUMdaNAM ane Adhunika Tejha vacce ghaNo taphAvata hovA chatAM badalAtA yuga sAthe cAlavuM e paNa ApaNI paraMparA che. TeTujhanI maryAdA e che ke cahero ke AMkha ke gAlanI zobhA kayAreya banI zake nahIM. TeTujhamAM koI zraddhA, vizvAsa ke anurAgano bhAva nathI. kRtrima saMvedana kayAreya premano vikalpa nA banI zake, ema TeTujha kyAreya Adima jAtio lokasaMskAra ke kalAvArasAno paryAya banI zake nahI. A saMdarbhe kahI zakAya ke chUMdaNAM e bhAratIya saMskRtinI amUlakha pAdaTIpa che. For Personal & Private Use Only

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288 bhImajI khAcariyA SAMBODHI (3). saMdarbhasUci (1) vADheLa, meru, buddhiprakAza, okaTobara-2011, pR. 41. (2) sundaram, cayana caMdrakAnta zeTha, cUMTelI kavitA, gu.sA.akA. pR. 60. mahArAjA bhagavatasiMhajI, bhagavadgomaMDala, 1986, bhAga-4, pR. naM. 3375. Oxford refrence dictionary refrence Edi. Catherine, Soahesm, Oxford Press 2004, P.No.857. (5) zukala, zilIna, gujarAtI vizvakoSa, saMpAdaka dhIrUbhAI ThAkara gu.vi.TrasTa, 1996, pA. 401. (6) nAyaka, kanu, kalA, vaibhava, ena. ema. ThakkaranI kaMpanI, muMbaI, pra.A. 2005, pR. 161. (7) meghANI jhaveracaMda, ekatAro, gurjara, trI. A. 1957, pR. naM. 07. For Personal & Private Use Only

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dhamma' eka mAtra tAraNahAra : pustaka kI samIkSA graMtha samIkSA : sAgaramala jaina bhagavAna buddha aura unake dharma-darzana ko samajhane ke lie isa deza meM aura anya dezoM meM aneka prayatna hue haiN| pariNAma svarUpa isa deza ke bauddha cintakoM meM prAcInakAla meM cAra prakAra ke dArzanika matavAda astitva meM Aye - 1. bAhyArthavAdI 2. bAhyArtha-anumeyavAdI 3. vijJAnavAdI aura 4. zUnyatAvAdI / vijJAnavAdI yogAcAra ke nAma se aura zUnyatAvAdI mAdhyamika ke nAma se bhI jAne jAte hai| hamArA uddezya yahA~ ina matavAdoM kI carcA karanA nahIM hai| yaha saMketa hamane kevala isa dRSTi se kiyA hai ki prAcInakAla se lekara Ajataka buddha aura buddhavacanoM ko aneka prakAra se vyAkhyAyita kiyA jAtA rahA hai| vartamAna yuga meM bhI bhagavAna buddha aura unake dharma ko vyAkhyAyita karane ke aneka prayatna hue haiM / AcArya narendradeva, bhikSu jagadISa kAzyapa, paM. rAhula sAMkRtyAyana, DA. rAdhAkRSNan, DA. bhImarAva ambeDakara Adi aneka vicArakoM ne apanI-apanI dRSTi se prayatna kiye hai| inhIM prayatnoM meM eka prayatna pro. DI. DI. bandiste kA. bhI hai, jo unake dvArA likhita pustaka 'dhamma avara onalI seviyara (Dhamma our only saviour) meM abhivyakta huA hai aura jisa para carcA ke lie kanyA mahAvidyAlaya motItabelA indaura meM eka saMgoSThI bhI Ayojita huI thii| pro. bandiste eka buddhivAdI aura mAnavatAvAdI cintaka hai, aura apane isa cintana meM ve kahIM-kahIM sAmyavAdI bhautikatAvAdI se prabhAvita bhI hai| apanI isa kRti meM parokSarUpa se ve rAhula sAMkRtyAyana se prabhAvita hai| pratyakSataH ve DaoN. bhImarAva ambeDakara se prabhAvita lagate hai aura apane niSkarSoM ke samarthana meM ve isa grantha meM anekazaH unheM uddhRta bhI karate haiN| cAhe eka buddhivAdI cintaka ke rUpa meM apane niSkarSo meM bhI ve samyak bhI pratIta hote ho, kintu buddhavacanoM kI dRSTi meM ve kitane samIcIna hai, yaha eka samIkSaNIya bindu hai| sarvaprathama hameM yaha jAna lenA hai, ki buddha ne apane ko sadaiva vibhajyavAdI aura madhyamamArgI ghoSita kiyA hai, ve spaSTataH kahate the ki mai na to ekA~zavAdI hU~ aura na aMtivAdI (ekAMgI dRSTi vAlA) huuN| unhoMne na to zAzvatavAda kA pakSa liyA aura na ucchedavAda kA / na ve atibhogavAda ke samarthaka rahe aura na ati tyAgavAda ke| unake sambandha meM bInA ke tAroM ko ati kasane yA ati DhIlA chor3ane kA udAharaNa eka samyak jIvana dRSTi kA paricAyaka hai / prastuta kRti meM, jo bhautikavAdI buddhivAda parilakSita hotA For Personal & Private Use Only

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290 graMtha samIkSA SAMBODHI hai, usake kAraNa prastuta kRti na to buddha ke 'dhamma kA samyak pratipAdana kara pA rahI hai aura na apane buddhivAda ke prati ImAnadAra raha pA rahI hai| usameM aneka antavirodha ubharakara sAmane A rahe hai / prastuta Alekha meM hama unhIM kI samIkSA kA eka prayatna kareMge / ___ sarvaprathama pustaka ke nAmakaraNa meM hI yaha kahA jA rahA hai - 'dhamma hamArA eka mAtra tAraNa hAra' dUsarI aura apanI bhUmikA meM pro. bandiste likhate hai ki "The Dhamma preached by the Buddha is not at all a Dharma (Religion) but is only a moral way of life." prAkRta aura pAlI kA eka sAmAnya adhyetA bhI yaha jAnatA hai ki Dhamma dhamma zabda kA saMskRta yA hindI rUpa 'dharma' hI hai, tripiTaka meM aneka sthaloM para dhamma zabda dharma ke artha meM hI prayukta huA hai / bhagavAna buddha ne svayaM kahA hai ki "jo mujhe dekhatA hai vaha dharma ko dekhatA hai aura jo dharma ko dekhatA hai vaha mujhe dekhatA hai" yahA buddha ne svayaM apanA dharma se tAdAtmya sthApita kiyA hai, phira yaha kaise kahA jA sakatA hai, buddha ne dharma kA upadeza hI nahIM diyA, unhoMne mAtra 'dhamma' kA upadeza diyA / phira sAranAtha meM dharmacakra pravartana kA kyA koI artha raha jAyegA ? punaH pro. bandiste kI pustaka ke isa zIrSaka kA Dhamma only our saviour kA bhI kyA koI artha rahegA / yadi buddha ne kisI dharma kA upadeza hI nahIM diyA, to phira vaha mAnavatA kA tAraka kaise hogA ? yadi pro. bandiste yaha kahe ki buddha ne mAtra naitikatA kA upadeza diyA dharma kA nahIM / to merA pahalA prazna hai ki kyA dharma aura naitikatA do alaga-alaga tathya hai, jabaki Adhunika yuga ke nItizAstrI breDale apanI pustaka "ethikala sTaDIja" (Ethical Studies) meM spaSTataH likhate haiM ki "dharma vihIna naitikatA 'naitikatA' nahIM hai aura nIti vihIna dharma 'dharma' nahIM hai" | ve dharma aura nIti meM tAdAtmya hI mAnate haiM / punaH apane bacAva meM pro. bandiste yaha likhate hai ki buddha ne kisI Izvara(God) kI sthApanA nahIM kI hai, ataH unakA 'dhamma' dharma nahIM hai| kyA dharma aura Izvara (God) kI avadhAraNA meM koI tAdAtmya hai? kyA unakA buddhivAda ise svIkAra karatA hai ? duniyA meM aneka aise dharma aura darzana hai, jo Izvara ko eka sRSTikartA ke rUpa meM svIkAra nahIM karate hai ? na kevala bhAratIya zramaNadhArA ke aneka dharma jaise - jaina, bauddha, AjIvaka, apitu mImAMsaka, vaizeSika, sAMkhya aura yoga jaisI aneka dArzanika paramparAe~ Izvara ko sRSTi ke kartA yA niyantA ke rUpa meM svIkAra nahIM karatI hai| dUsare ArAdhya yA upAsya yA carama prAptavya ke rUpa meM Izvara kA prazna hai, prakArAntara se vaha jaina, bauddha, sAMkhya yA yoga sabhI meM svIkRta rahA hai ataH kevala Izvara ko sRSTikartA evaM niyantA nahIM mAnane kA kAraNa bauddha dharma ko 'dharma' nahIM kahanA yaha eka bhrAnti hI hai| jaina dharma meM arahaMta paramAtmA aura bauddha dharma meM buddha na kevala ArAdhya yA upAsya hai, apitu ve carama prAptavya bhI hai / 'nirvANa' jo carama prAptavya hai, vaha buddhatva se pRthak-bhUta nahIM hai / tRSNA kA uccheda hI buddhatva hai aura vahIM nirvANa hai| ata: dharma kevala Izvara ko sRSTikartA aura niyantA mAnane meM hI hai| yaha pro. bandiste kI mithyA aura abauddhika avadhAraNA hai| bhAratIya dharma granthoM meM dharma kI aneka paribhASAe milatI hai yathA - 'vatthu sahAvo dhammo' (vastu kA svabhAva dharma hai), kSamAdi sadguNa dharma hai (khamAdi dasa viho dhammo), ahiMsA For Personal & Private Use Only

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Vol. XXXVI, 2013 'dhamma' eka mAtra tAraNahAra : pustaka kI samIkSA 291 dharma hai (ahiMsA paramodharmaH), ratnatraya arthAt samyak-zraddhA, samyak-jJAna, samyak-cAritra dharma hai / jisase niHzreyasa kI siddhi (upalabdhi) aura abhyudaya ho vaha dharma hai| jo prajA kA dhAraNa (rakSaNa) karatA hai, vaha dharma hai (dharmo dhArayate prajAH), samabhAva meM dharma hai Adi / jahA~ taka merI jAnakArI hai mujhe aisI eka bhI aisI paribhASA nahIM milI jo yaha kahatI ho ki Izvara ko sRSTikartA yA niyantA mAnanA dharma hai| sadAcaraNa dharma hai - yaha sabhI bhAratIya dharmoM kI sAmAnya mAnyatA hai / yadi pro. bandiste ne dharma ko naitikatA se abhinna mAnA hai, to unakI vaha mAnyatA ucita hai, aura buddha aise dharma ke pravartaka haiM / kintu unakA yaha kahanA bhrAnta hai, ki baddha ne kisI dharma (Religion) kA pravartana hI nahIM kiyaa| unheM yaha bhI mAnanA hogA ki mAtra naitika AcaraNa, vaha bhI kisI bhaya yA pralobhana vaza yA mAtra kartavya-buddhi kiyA gayA hai - dharma nahIM hai| dharma meM bhAvanA aura AsthA kA tattva bhI hai| naitika mUlyoM ke prati AsthA ke abhAva meM kiyA gayA, naitika AcaraNa bhI dharma nahIM hai| dharma meM sadAcaraNa ke sAtha AsthA aura bhAva pravalatA Avazyaka hai| buddha ne prajJAzIla aura samAdhi yukta yA, ASTAMgika mArga rUpa jisa dharma kA upadeza diyA thA, vaha mAtra bauddhika naitikatA (resanala mAraliTI) nahIM hai| pro. bandiste kI pustaka "Dhamma only our saviour" kA tRtIya adhyAya hai - "How and why did the Buddha Reject God" artha - bhagavAna buddha ne Izvara kA niSedha kyoM aura kaise kiyA ? bhAratIya darzanazAstra kA eka sAmAnya vidyArthI bhI yaha jAnatA hai, ki bhagavAna buddha ke kAla taka eka bhI aisA dharma aura darzana nahIM thA ki jo Izvara ko sRSTikartA mAnatA thA / jaba buddha ke sA darzana hI nahIM thA to phira unheM usakA niSedha karane kI kyA AvazyakatA thii| buddha ke samakSa jo vaidika evaM aupaniSadika (prAcIna upaniSadoM kA) cintana thA, usameM tathA sAMkhya, yoga, jaina, AjIvika Adi darzanoM ne Izvara kA jagata kartRtva mAnA hI nahIM / yahA~ taka ki prAcIna mImAMsaka aura vedAntI bhI Izvara ko jagatakartA evaM niyantA nahIM mAnate the / buddha ne jagatakartA evaM niyantA Izvara kA nirasana kiyA, yaha mAtra kAlpanika evaM paravartI avadhAraNA hai, yaha bauddhika bhI nahIM hai| bhArata meM sarvaprathama nyAya-darzana meM, jo bhAratIya darzana jagata kA sabase choTA zizu hai, aura usake prabhAva se paravartI hindU dharma meM yaha avadhAraNA vikasita huI hai / pazcima meM Izvara kartRtvavAdI jo dharma vikasita hue haiM, ve buddha se lagabhaga 600 varSa bAda (IsAI dharma) aura 1200 varSa bAda (islAma) paidA hue haiN| Izvara kartRtvavAda kA itihAsa adhika prAcIna nahIM hai / ata unakA yaha adhyAya dharma-darzana ke itihAsa kI anabhijJatA kA hI sUcaka hai| pro. bandiste jaba yaha likhate hai ki Denial of God implies freedom of man, to ve samyak kahe jA sakate haiM, kintu hameM yaha bhI vicAra karane ko vivaza honA hogA ki yadi manuSya ke samakSa koI Adarza caritra (Ideal man of Morals) nahIM hogA, to mAnava caritra aura mAnavIya mUlyoM kA vikAsa thama jAyegA - yaha satya hai ki bhAratIya zramaNa dharmoM ne manuSya ko IzvarIya dAsatA se mukta rakhA, kintu unhoMne buddha, arhat yA tIrthaMkara ke rUpa meM ucca mAnavIya mUlyoM kI sAkAra pratimAoM ko upasthita kara eka ati mAnavIya vyaktitva ko khar3A bhI kiyA hai / pro. bandiste kA kathana usa sImA taka ucita hai ki buddha ne mAnava ko apanI saccI mAnavatA kI zikSA dI, kintu unake dvArA buddha kA eka sAmAnya mAnava For Personal & Private Use Only

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292 graMtha samIkSA SAMBODHI ke rUpa meM prastutIkaraNa (Buddha : the person) kisa sImA taka samyak hogA, yaha vicAraNIya hai| unheM yaha to mAnanA hI hogA ki buddha sAmAnya mAnava nahIM hai, ve mahAmAnava hai, ve mAnava jAti meM janmeM avazya, kintu unakA caritra ati mAnavIya hai, ve mahA-mAnava (supper Human) hai / eka Adarza mAnava kI kalpanA ke binA hama buddha ke buddhatva ke prati nyAya nahIM kara pAyege / pro. bandiste ne DaoN. bhImarAva ambeDakara kA anusaraNa karate hue bhagavAna buddha ke tyAga aura saMyama kA avamUlyana kiyA hai| unhoMne apanI pustaka ke prathama adhyAya Buddha : the person (pR. 4-5) meM buddha ke saMnyAsa kI eka vicitra bauddhika tarka ke AdhAra para eka nayI kathA hI gAtI hai / ve likhate hai - zAkyoM aura koliyoM ke nadI vivAda meM yuddha ke vikalpa ko nakArane ke kAraNa zAkyoM kI yuddhavicAra sabhA(war Council) ne unheM yaha sajA dI jisake AdhAra para unheM apanI paitRka sampatti se vaMcita kara diyA aura isI kAraNa buddha ne saMnyAsa grahaNa kara liyA / kyA yaha buddha kA avamUlyana nahIM hai / pro. bandiste ke anusAra buddha kA saMnyAsa svataH sphUrta nahIM hai, mAtra dI gaI sajA kA anupAlana hai| yahA~ ve bhagavAna buddha ke tyAga aura vairAgya kA avamUlyana kara rahe hai / isI krama meM unhoMne buddha ke 'anattavAda' ko bhI galata rUpa meM prastuta kiyA hai| apanI pustaka ke pR.66 para cArvAkoM ke samAna tarka dete hue aura use vijJAna sammata siddha karate hue ve likhate hai - "Thus the Buddha attempted to explain consciousness without invoking any thing like a supernatural or divine soul, How very important this nosoul theory is in the Buddhist way of thinking (page 66)" sarvaprathama to yaha bhrAnti unake pAli bhASA ke ajJAna ke kAraNa utpanna hotI hai| na kevala pro. bandiste apitu bauddha dharma-darzana ke sabhI Alocaka isa bhrAnti ke zikAra hue haiM / vastutaH pAli bhASA ke 'anata' zabda kA artha 'anAtma' na hokara apanepana kA abhAva hai| anata kA artha hai - saMsAra meM kucha bhI aisA nahIM hai, jise apanA kahA jA ske| yaha bAta mamatva aura tRSNA ke uccheda ke lie hai, jo bauddha dharma-darzana kA pramukha uddezya rahA hai| yadi 'anata' kA AtmA nahIM hai aisA hotA to phira buddha ko Atma-ucchedavAda kA samarthana karane meM koI bAdhA nahIM thii| buddha vacana spaSTa rUpa se yaha sthApita karate hai ki ve Atma-ucchedavAda aura Atma-zAzvatavAda donoM ke samarthaka nahIM hai, ve madhyama mArgI hai| ve na cArvAkoM ke samarthaka hai aura na vedAnta darzana ke / unakA AtmA sambandhI vicAra eka tarala AtmA kI avadhAraNA ko prastuta karatA hai, jo pariNamanazIla hai| isa tathya kA samyak pratipAdana pro. hariyannA ne apane grantha bhAratIya darzana meM tathA maineM apane grantha bhAratIya AcAra darzana bhAga1 meM kiyA hai| vistAra bhaya se mai yahA~ isa carcA kI gaharAI meM nahI jA rahA huuN| kintu 'anatta' kA samyak artha nahIM samajhane ke kAraNa pro. bandiste ke lekhana meM aneka antara-virodha A gaye haiM - eka ora ve Non-soul theory kI sthApanA karate haiM to dasarI ora baddha ke parva-janmoM kI evaM unake karmasiddhAnta kI eka svatantra adhyAya ke rUpa meM vistRta carcA bhI karate hai, cAhe ve yaha kahakara chuTTI pAne kA prayatna kare ki - Jataka Kathas should be taken as myths, Jataka tales should be taken as a story and not as a history (Page 76) kintu kyA ina sthApanAoM se hama buddha aura unake dharma kA avamUlyana nahIM kara rahe hai / For Personal & Private Use Only

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Vol. XXXVI, 2013 'dhamma' eka mAtra tAraNahAra : pustaka kI samIkSA 293 kyA buddha ke sambandha meM pro. bandiste kA nimna kathana Atma-virodhI nahIM hai ? Buddha had a scientific outlook, but not much scientific knowledge. kyA binA vaijJAnika jJAna ke vaijJAnika dRSTikoNa bana sakegA ? merI dRSTi meM mAtra buddhivAdI dRSTi se buddha aura unake dharma ko samajhane kA yaha prayatna kahIM buddha aura unake dharma kA avamUlyana to nahIM kara rahA hai ? dharma mAtra 'bauddhika naitikatA' nahIM hai - aisI naitikatA jisake pIche AdhyAtmika sambala nahIM ho, mAnavIya mUlyoM ke pIche AsthA aura tyAga yA sarvAtmanA samarpaNa kA bala nahIM ho, hRdaya kI sampUrNa gaharAIyoM se bhAva pravaNatA na ho, kaise eka samatAvAdI samAja kA nirmANa kara skegii| dharma kA AdhAra tArkika chalapUrNa bhautikatA nahIM hai, usake pIche tyAga aura samarpaNa bhI apekSita hai| samatAvAdI samAja mAnava ke niSThApUrNa tyAga aura saMyama ke AdhyAtmika mUlyoM para khar3A hogA aura vahI mAnava jAti kA tAraNahAra hogaa| prastuta kRti kI samIkSA meM maiM do bAta aura bhI kahanA cAhU~gA - prathama to yaha ki yaha kRti mUla bauddha sAhitya para AdhArita nahIM hai, sampUrNa kRti meM prAya: buddhavacana aura mUla tripiTaka sAhitya kA eka bhI sandarbha nahIM hai, binA buddha-vacanoM ke aura unake saMkalana rUpa bauddha tripiTaka-sAhitya ke adhyayana ke binA aura unake pramANoM ke binA unake sambandha meM kucha bhI pratipAdana kara denA AtmaniSTadRSTi se cAhe pro. bandiste use samyak mAna bhI le, kintu vastuniSTha dRSTi se use pramANika nahIM kahA jA sakatA hai / dUsare pro. bandiste ne dvitIyaka zreNI ke Adhunika vidvAnoM ke granthoM ke sandarbha diye hai, ve kitane pramANika hai aura bauddha mUla granthoM kA unakA jJAna kitanA prAmANika hai, yaha bhI eka vicAraNIya bindu hai| bhAratIya cintana kA eka hI mUla mantra hai ki pramANa ke binA kucha bhI nahIM likhanA cAhiye / yaha sampUrNa kRti mAtra Secondary sources para AdhArita hai, ataH isakI prAmANikatA cintanIya avazya hai| dUsare yaha mAtra buddhivAdI dRSTi se likhI gaI hai, ata: isake niSkarSa cAhe usa dRSTi se kitane hI prAmANika pratIta ho, kintu ekAMgI dRSTi ke kAraNa unheM sarvAtmanA svIkAra nahIM kiyA jA sakatA hai| sAmAjika samarasatA jo bhagavAna buddha ke dharma kI eka mahattvapUrNa upalabdhi hai vaha bhogavAdI jIvana dRSTi yA bhogavAdI buddhivAda se kabhI bhI prAptavya nahIM hai| rUsa ne DaNDe ke bala para jisa sAmAjika samarasatA kA AhvAna kiyA thA, vaha isalie viphala huI, ki usameM pIche adhyAtma, tyAga aura samarpaNa ke jIvana mUlya nahIM the / pro. bandiste eka lambe samaya se mere AtmIya rahe haiM, yaha unhIM ke sahayoga aura samyak dizA nirdeza kA pariNAma hai ki mai Aja isa sthiti meM khar3A huuN| apane AtmIya jana kI nirmama samIkSA bahuta kaThina kArya hotA hai / yahA~ mai unase asahamata hote hue bhI unakI tArkika vidvattA kA prazaMsaka bhI huuN| pro. bandiste kI yaha kRti usa artha meM eka mahattvapUrNa kRti siddha hotI hai jo dharma ko adhyAtma se pRthak rahakara bhI buddha aura unake dharma ko samajhanA cAhate haiM / eka samIkSaka kA dAyitva pUrNa karate hue yadi kahIM lekhaka ko evaM unake prazaMsakoM kI bhAvanAoM ko kahIM AghAta lagA ho, to hRdaya se kSamA prArthI huuN| dharma mAtra naitika AcaraNa aura sAmAjika samAyojana nahIM hai, vaha to AdhyAtmika unnayana hai, Atma For Personal & Private Use Only

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294 graMtha samIkSA SAMBODHI vizuddhi kA prayatna hai, vaha manuSya ko pAzavika vAsanAoM, tRSNA tathA AkAMkSAoM aura apekSAoM se upara uThAtA hai| jabaki bauddhika naitikatA sAmAjika vyavasAya hai, usameM lenA aura denA hai, usameM kucha AkAMkSAe~ aura apekSAe~ haiM, jabaki dharma(dhamma) meM to khonA hI khonA hai, vahA~ pAne kI apekSA nahIM hai, miTa jAne (nirvANa) kI sArthakatA hai| svayaM pro. bandiste likhate haiM - But again wisdom is not enough...... Now it is only when compassion is added to wisdom and morality..... The Buddha wanted people to be not merely academician but also wise and sensible (page 143: 144) dharma ekAMgI vikAsa nahIM, eka sarvAMgIya yA samagra vikAsa hai / vaha AtmA kA paramAtmA kI dizA meM manuSya kA eka zreSThatama mAnava ke rUpa meM (Super Human) yA arhattva yA buddhatva kI prApti ke rUpa meM sarvAMgINa vikAsa hai| dharma (Religion) kA mukhya udezya mAnavIya kamajoriyoM aura mAnasika vidrUpatAoM (Mantal-pollutions) se upara uThanA hai / vaha Human being ko Super Human being banAtA hai, vaha manuSya ko Rational animal se upara uThAtA hai / svayaM pro. bandiste (Page 138-139) bhI ise svIkAra karate hue likhate haiM - (1) Purity in life is Dhamma (2) To discard trishna is Dhamma (3) To realize temporariness of all is Dhamma (4) To accept the law of cause and effect is Dhamma ataH dhamma aura dharma meM koI antara nahIM hai, unake dvArA unameM vibhAjaka rekhA khIMcanA samIcIna nahIM hai| sAtha hI dharma kA Izvara ko sRSTA mAnane se bhI koI sambandha nahIM hai| isase bhI Age bar3hakara dharma anya kucha nahIM kudarata kA niyama hai, yadi pro. bandiste dharma kI ina sthApanAoM ko svIkAra karate haiM to unake pratipAdana meM jo virodhAbhAsa pratIta hote haiM unakA samyak rUpeNa samAdhAna ho jAtA hai| vastutaH dharma mAnava mana kI hRdaya se uThI eka aisI mAMga hai jo vAsanAtmaka buddhi se pare hai aura yahI jahA~ eka ora dharma ko saddharma banA detI hai, vahIM dUsarI ora Human being (Rational animal) ko Super Human being banA detI hai| dharma to manuSya meM baiThe pazu kA nirmUlIkaraNa yA nirmalIkaraNa hai, aisA dharma hI mAnava kI mAnavatA kA rakSaka hai, kevala bhautikavAdI buddhivAda nahIM / For Personal & Private Use Only

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paraMparAmukta vicAraNAnI rAha para graMtha samIkSA : nareza zukla eka judA ja prakAranA graMthane vAMcavAmAM ane pachI ene cittamAM rasAya te mATenA khAssA samaya pachI e graMtha vize lakhavAno prayatna karI rahyo chuM. AraMbhe ja A graMthanA anuvAdaka zrIdevI mahetAne khuba khuba abhinaMdana pAThavI rahyo chuM. emaNe aMgrejI bhASAmAM lakhAyelA A graMthane gujarAtIo mATe sulabha karI Apyo te badala. mULa lekhaka vipIna mahetAe bahu moTI celenja svIkArI che. Aje pRthvI para aneka jIvomAM pote zreSTha hovAno dAvo karatI mAnavajAte samagra graha para adhikAra jamAvI dIdho che. keTalIka bAbatoe enI zreSThatA nirvivAda paNa lAge. paNa enI A vikAsadoDamAM dizA kharekhara sAcI che je kaMIka avaLA ja pATe caDI javAyuM che - te vize vicAravuM. adhadha kahI zakAya eTalA bhAtIgaLa rUpo dharAvatA mAnavasamudAyane koI cokkasa ane hakArAtmaka dizAmAM kaI rIte vALato te kadAca akalpanIya tAkAta mAgI leto koyaDo ja bhAse che. khAsa karIne atyAranA samaye je keTalIka vaijJAnika Aphato ApaNI sAme enA vikarALa caherA sAthe ujAgara thavA mAMDI che enAthI bacavAnI mathAmaNa jo nahIM karIe to mAnavajAtanuM astitva raheze ke kema te prazna bahu gaMbhIra banavA jaI rahyo che. mAnava kalyANanA dAvA karavA sAthe janmelA aneka dharmo, vicArasaraNIo, rAjayavyavasthAo, AMtararASTrIya saMgaThano ane samAntaro vikaselA bhautikavAdI abhigame evo to gUMcavADo sarjI Apyo che ke emAMthI bahAra AvIne ApaNI sAthe jIvatA anya jIvo ane grahane bacAvavA mATe kaMIka viziSTa evA vyApaka vicArone svIkAryA vinA Aro na rahe...! sAmuhika nAzane TALIne maMgalamaya bhaviSya mATe aneka vicArakoe Apela vicArasaraNIomAMthI sattva tAravIne mahAbadalAvanI paraMparA mukta vicAraNA ApavI e A graMthanA kendramAM che. purovacanamAM heriyaTa phUlabrAITa dvArA karavAmAM AvyuM che ke, "vaizvika upacAra zreNInA trIjA ane chellA pustaka-vaizvika upacAra-AzAnI navI jhAMkhI-mAM vipIna mahetAe racanAtmaka, sahAyakArI pravRtti para phokasa rAkhIne zAMtipUrNa samAjanI racanA mATenA vaizvika Ayojana bAbate dhyAna doryuM che. - vipIna mahetAnA vicAro seneTara kUlabrAITanA vicAro ane AMtararASTrIya zikSaNa-vinimaya progrAma For Personal & Private Use Only

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296 graMtha samIkSA SAMBODHI sAthe barAbara baMdha bese che. lekhaka jaNAve che - sAmrAjyanuM mUlya, kulabrAITa progrAmanI mahattama tAkAta ane tenuM cirasthAyI mUlya-dhIraja ane khaMtathI vizvabharamAM mAnavajALa racavAnuM che. AvI jALa Avazyaka che kAraNa ke zAMtimaya vizva taraphano patha to sAMbhaLavAnI, vicAravAnA vividha mArgone samajavAnI ane satata manAvaNa ne samajAvaTathI mAnasa badalavAnI kSamatA dharAvatI vyaktio ja karI. zake. 1 A graMtha kula-6 prakaraNamAM vaheMcavAmAM Avyo che. 1.nimaMtraNa, 2. paraMparAgata vicAraNA, 3. jJAnano abhikrama, 4. paraMparAmukta vicAraNA, 5. vaizvika kuTuMba : garajanA gaThabaMdhanano upacAra, 6. parAbhautika jJAnanA mArgo : bhaviSyanA pravezadvAro. pustaka praveza mATenuM vyApaka nimaMtraNa sahetuka rIte bhUmikA sarjI Ape che. A graMthanuM vAcana ane pachI AcaraNa zA mATe anivArya che te siddha karavA mATe thaIne emaNe vyApaka rIte "nimaMtraNa' ApyuM che. emAM lekhake vizvabharanA dezo kAlpanika ane kaMIka aMze mAnava igo-mAMthI janmelA AdhipatyabhAvanA pariNAma svarUpe lazkaronuM bajeTa kevI rIte vadhAratA jAya che tenuM citra raju karyuM che. mAnava kalyANa ke mAnava upayogI sagavaDo racavAnA badale zastronA utpAdana ane vaparAzanA kharcamAM keTalA moTA pramANamAM nANA rokavAmAM AvI rahyAM che ane te paDozI ane potAne kaI rIte azAMta rAkhI rahyAM che tenuM bhayAvaha citra ApaNI sAme khaDuM karavAmAM AvyuM che. e mATe emaNe karela abhyAsa ane pramANabhUta tathyonI rajuAta citta para asara janmAvanArI che, ekavAra nahIM aneka vAra AkhA pathvI grahane sadaMtara nAza karI zakAya eTalA aNuzastrono khaDakalo karIne enA para sutelI mAnavajAta pAchI evA tarkamAM rAce che ke A zastro dvArA ja zAMti jaLavAI rahe che...! bIjI bAju asamAna vaheMcaNI ane vyApArI vRttinA kAraNe vyApaka pramANamAM mAnavabaMdhuo bhUkhamarA ane kupoSaNathI pIDAya rahyA hovAnI vAstavikatA dvArA vikAsanI rADo pADanArAM rAjanetAoe kevI rAjayavyavasthAo khaDI karI ApI hovAnuM citra paNa ApaNI sAme rajU thAya che. AvuM kahetI vakhate e paNa noMdhavuM jarUrI lAge che ke kyAMya lekhakano svara DaMkhabharyo thato nathI. e koInAya tarapha kaTutAthI AMgaLI cIMdhavAnA badale mAnavacittanA durupayogane pragaTa kare che. aNasamajane cIMdhI Ape che. eka bAju vyApaka evA samudro, nadIo to bIjI bAju pANInI vyApaka banatI cAlelI samasyAo, vastI visphoTa dvArA sarjAyela bhayaMkara paristhiti, kudarata dvArA ApavAmAM AvelI prAthamika urjAno samajayA vinAno vaparAza AvanArA thoDA ja samayamAM kevI samasyA sarjaze tenuM citra, atyaMta mulyavAna evA jaMgalono nAza - kaI rIte grahane grasI rahyAM chIe, A graha kevaLa mAnava mATe nathI. sUmathI mAMDI virATa jIvonI AkhI sAMkaLane mAnavo kaI rIte ADedhaDa toDI rahyAM che ne pariNAma svarUpe kaI rIte saMkucita vRttinA kAraNe vaizvika vinAzane noMtarI rahyAM chIe tenuM A prakaraNamAM vyApaka Alekhana karavAmAM AvyuM che. lekhake sarasa bhUmikA ApatA lakhyuM che : "vIsamI sadImAM, vijJAna ane TekanolojIe, paraMparAgata mALakhA bahAra, binaparaMparAgata, paraMparAmukta rIte vicAraNA karIne, kUdake ne bhUsake vikAsa sAdhyo che tenA ApaNe sAkSI chIe. durbhAgye e samaye mAnavasaMbaMdhono vikAsa karavA tarapha puratuM dhyAna For Personal & Private Use Only

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Vol. XXXVI, 2013 paraMparA mukta vicAraNAnI rAha para 297 apAyuM nathI. hakIkatamAM to mAnavasaMbaMdho ane mAnavacetanAnA vikAsane sarvocca agratA apAvI joIe. vijJAna ane TekanolojInI bhUmikA to mAtra tene haMkAravAnI che, tene mArgadarzana ApavAnI nathI. tene badale vijJAna ane TekanolojI mATe abajo DaoNlara kharcI nAMkhavAmAM AvyA che. pariNAme mAnavIonI parasparane samajavAnI kSamatAno vikAsa karatA paNa vijJAna ane TekanolojIno vikAsa vegIlo banyo che. mAnavacetanAne saMcAlananuM sukAna soMpyA vagara ApaNe jhaMjhAvAtamAM ja haMkAre rAkhyuM che. have mAnavajAtinI naukAno saMpUrNa vinAza thAya te pahelAM ApaNe jhaDapabhera ane kALajIpUrvaka tenuM zAMta pANI tarapha dizAparivartana karavuM paDaze.' ATalI pIThikA racI ApyAM pachI lekhaka mAnavacitta para kendrita thayA che. jJAna zuM che? citta kaI rIte kAryarata thAya che. emAM mAhitIomAMthI mAMDI prajJA, medhA ane atIndriya bodha sudhI kaI rIte mAnavacitta vistare che. tenAthIe AgaLa parAbhautika bAbatomAM sakriya thaIne parama sudhI pahoMcavAnA mAga kayA kayA hoI sake-tenI UMDANabharI vicAraNA emaNe saraLa bhASAmAM, grApha dvArA darzAvIne mAnavacittane samajavA, samajAvavAno prayAsa karyo che. kemake, koIpaNa moTI samasyAnA mULa Akhare to mAnavacittamAM paDelA che. eTale enA mULane samajayA vinA sAcA ukelo sudhI pahoMcavuM azakya ja banI rahe. e lakhe che : "AtaMkavAdano niveDo lAvavAnA ane vizvazAMti sthApavAnA sAMprata abhigaNo mAhitI, prajJA ane mAnavajAti vaizvika vinAza tarapha dhakelAya che. ApaNA jJAnane unnata karIne paraMparA mukta vicAravuM e ApaNA basanI vAta che. ApaNA mana ane manaHsthitine badalavA parAbhautika jJAnanA stara sudhI ApaNA jJAnane vikasAvavuM paDe. tenAthI vaizvika upacAra thaI zakaze. A kartavyanI zarUAta mATe ApaNe mAnavamananI, tenI saMpUrNa jaTilatA sahitanI racanA samajavI paDaze." paraMparAmukta vicAravA mATe kema muzkelI sarjAya che, mAnavacittane paraMparAgata zailIe kaI rIte ghaDavAmAM AvyuM che ne pariNAma svarUpe sAmAnyataH e kaI dizAmAM gati kare che tenA tAraNo ApyA pachI paraMparAmukta thavA mATe kevA mArgo hoI zake tenI vigate vicAraNA ApI che. sAta ghaTako samajAvIne utkaTa DahApaNa suMdhI kaI rIte pahoMcI zakAya ne kaI rIte sAmAnya thI asAmAnya thavAnI dizA hAtha lAge tenA nirdezo lekhaka dvArA ApavAmAM AvyAM che. lekhake eka ja aMzamAMthI janmelI mAnavajAta kaI rIte vADAomAM vibhakta thaI tenI vAta A rIte kahI che : "Adi mAnava potAnA rakSaNa mATe samUhamAM rahevA lAgyo. vastI vadhavA lAgI. sAthe rahevAnA kAraNe temaNe salAmatI anubhavI ane te ekabIjA para AdhAra rAkhatA thayA. temaNe khAvA mATe anna, havAmAna sAme rakSaNa meLavavA kapaDAM ane rahevA mATe jhUMpaDAM banAvyAM. astitva TakAvI rAkhavAnI tathA salAmatInI mULabhUta jarUriyAto saMtoSAtAM te AgaLa vadhyo tenA pachInI jarUriyAta ane mAnasanmAnanI bhAvanAthI te AgevAno banyA. temaNe temanA samudAyone mArgadarzana ane sevA mATenI sattA ane javAbadArI dhAraNa karI. A badhAM samudAyo vikasIne rAjyo banyAM ane Akhare AkhI duniyA para chavAI gayA. saMbaMdhanI bhAvanA bahu mahattvanI che. samudAyomAM te varNa, jAti, vaMza tathA rAjakIya ane dhArmika mAnyatAo AdhArita hoya che. temaNe kSamatA, dhana ane tAkAtanA AdhAre spardhAnI lAgaNI For Personal & Private Use Only

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graMtha samIkSA SAMBODHI keLavI, je virodha ane zatrutAmAM pariNamI. tenAthI kSetro, rAjyonA vistAra vadhAravA mATe yuddho thayA. je jItyA temaNe zAsana calAvyuM ane potAnA kAyadA ane mAnyatAo bIjA para lAdyA. 298 vizva kuTuMbanI aitihAsika utkrAMti daramiyAna be paribaLo satata ekabIjAne avarodhatAM rahe che. eka paribaLa te bIjA para zAsana lAdavAnI tIvra utkaMThA, je mAnava ahaMkAranI yAtrA che. bIjuM paribaLa te mukti ane vikAsanI AkAMkSA, je jAgRtinA vistaraNa sAthenI AdhyAtmika yAtrA che. utkrAMtinA pratyeka pagathiye hiMsAno dora ane pramANa vadhyAM che... have samaya che parAbhautikanA patha ane DahApaNanA mArge mAhitI, prajJA ane medhAthI pAra mAnava jAgRti, cetanAne phelAvavAno jenAthI ApaNane duHkha ane yAtanAnA dRSTibiMdune prema ane AnaMdapramodamAM pheravI zakIe. AdhipatyanA vividha ghaTako varNavIne lekhake kaI rIte zAsako, majabUta dezo Adhipatya jamAvatA hoya che tenI vAta karI che. pahelo ghaTaka : aMkuza. bIjo ghaTaka bIjAo para zAsananI sattA. jo bIjA 52 ApaNI sattA nahIM hoya to ApaNA para bIjAnI sattA raheze. evo bhAva. trIjo ghaTaka : avizvAsa. chaThTho ghaTaka : jhUMTavavAno athavA jhUMTavAI javAno Da2. sAtamo ane chello ghaTaka : doSAropaNano kahIne lekhake kahyuM che H jarUriyAtonA adhikramanuM kendrabiMdu Adhipatya para AdhArita che. vizvakuTuMbanA sabhyonI pragati sabhyo vaccenA sahakAra ane sahasarjana para AdhAra rAkhe che. Ama chatAM sahakAra ane sahasarjana mukAbalA ane spardhAmAM pheravAyA che. netAo potAnA sthAnanI salAmatI mATe ane sattA TakAvI rAkhavA mAMTe Adhipatyano mArga apanAve che ane paraspara spardhA kare che. ApaNe vizvakuTuMbanA sabhyoe ja netAone A mArge javA dIdhA che. utkrAMtinA sAta siddhAMto dvArA kaI rIte vizvakuTuMbamAM premapUrvaka rahI zakAya, kaI rIte AMtarika ane AMtararASTrIya saMgharSomAMthI ugarI zakAya tenA rastAo batAvyAM che. hAla phloriDAnA oNralAnDo zaheramAM be saMtAno ane patnI sAthe vasatA vipina mahetA mULe eMjiniyara ane pachIthI DemokreTa ane rIpablika baMne pakSanA rAjakAraNIonA parAbhautika ane AdhyAtmika salAhakAra tarIke jANItA banyA che. temaNe duniyAbharanA AdhyAtmika guruo ane gUDhavAdIo pAse parAbhautika ane AdhyAtmika adhyayana karyuM che. uparAnta hindudharma, bauddha dharma, tAo, jaina, zIkha, jhena, khristI, yahudI, islAma, suphI sahitanA parAbhautika ane AdhyAtmika dharmagraMthano abhyAsa karyo che. zrIdevI mahetAe A graMthano eTalo sarasa anuvAda karyo che ke mULa gujarAtI graMtharUpe ja lakhAyo hoya te prakAranI anubhUti A pustaka vAMcatI veLAe thAya che. bhAratIya saMskRtimAM A vicAraNA pramANamAM sahaja lAge e hade ApaNAmAM vaNAyelI che. sabhAna evA bauddhiko, AdhyAtmaka mArganA pravAsIo ane mAnavatAnA pravartako svAbhAvika ja A graMthanA vicAro sAthe sahamata thAya. jarUra che A vicArane AcaraNamAM pheravI zakAya te mATenA saraLa, sahaja upayogonI. kemake jIvananI vartamAna AMTIghUMTIomAM aTavAyelA sAmAnyajana pAse manane jANavA, vizvane kuTuMba rUpe samajavA ane khAsa to lobhAmaNA raste agresara karanArAM rAjanetAo, dharmanetAo ke pachI jenI samIpa jIve che evA zikSako, For Personal & Private Use Only

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Vol. XXXVI, 2013 paraMparAmukta vicAraNAnI rAha para 299 salAhakAronI paraMparAgata vicArasaraNIthI upara uThavuM saraLa hotuM nathI. vaLI sthApita hito saMkaLAyelA che evA agraNIo e prakAranI hakArAtmaka paristhiti saraLatAthI sarjavA de tema paNa hotA nathI. evA kALe paraMparA mukta vicArasaraNI apanAvavI ane AcaraNamAM mukavA mATenI sthiti eka Adarza kalpanAthI vizeSa kema banaze te ciMtA svAbhAvika ja janme che. vipina mahetA, saMpAdaka jitendra zAha ane prakAzana sAthe saMkaLAyelA saune sAhasa ane satkarma karavA badala abhinaMdana. pAdaTIpa purovacana, pR. 7. vaizvika upacAra : paraMparA mukta vicAraNA, pR. 18 ejana, pR. 60 ejana, pR. 98 vaizvika upacAra - paraMparA mukta vicAraNA lekhaka : vipIna mahetA gujarAtI anuvAdaka zrIdevI mahetA saMpAdaka : jitendra bI. zAha bhASA : gujarAtI, pRSTha : , mUlya: 200 rUA., prakAzana varSa : 2012 prakAzaka : zrataratnAkara, 104, sAra5, navajIvana presa sAme, AzramaroDa, amadAvAda-14. For Personal & Private Use Only

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akSarapuruSottamamAhAbhyam graMthaparicaya sAdhu zrutiprakAzadAsa viSaya praveza saMskRta sAhitya tamAma bhASAonA sAhityathI traNa vizeSaNo dvArA juduM tarI Ave che. 1. vipulatA 2. prAcInatA 3. vividhatA mAnavajAtino Adi graMtha arthAt Rgvada tema sau koI prAcIna tathA Adhunika vidvAno svIkAre che. saMskRta sAhityanI prAcInatAnI dRSTie Rgvadane pramukha pratinidhi gaNIne AM bhASAnI prAcInatA mAnavajAti lakhatA zIkhI teTalI bezaka kahevAya. vipulatA mATe eka ja daSTAMta paryApta che. indra rAjAe svargamAM pArAyaNa besArI. bRhaspati vaktA banyA. A zabdapArAyaNa devonA so varasa sudhI cAlI paraMtu pUrNa thaI nahIM', devonA so varasa arthAta manuSyanA 1,29,60,000 (eka karoDa, ogaNatrIsa lAkha ane sATha hajAra varasa) A thaI devabhASAnI vipulatA. prAcInatAne kAraNe samaya pramANe saMskRta sAhityanI vipulatA vadhatI gaI. vaidika sAhitya, itihAsa, kAvya, nATaka, tattvajJAna, vijJAna, kathAsAhitya, nItizAstra, stotrasAhitya, zabdakoza, subhASito, vyAkaraNa, nyAyoktio vagere vaividhya UmerAtuM rahyuM. pratyeka viSayamAM paNa aneka vividhatA thatI rahI, kevaLa kAvya ja laIe to mahAkAvya, khaMDakAvya, nItikAvya, upadezakAvya, atyuktikAvya, zAstrakAvya, devakAvya, capUkAvya vagere aneka bhedo prabhedo thayA. ciMtanapradhAna sAhitya RSimunioe araNyamAM racyuM. kALAMtare kAvya sRSTi pradhAna sAhitya rAjayAzrayIya kavio dvArA racAtuM rahyuM. bauddha ane naiyAyika dArzanikonAM saMgharSamAM tarkapradhAna sAhitya racAtuM rahyuM. 8mI sadImAM For Personal & Private Use Only

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Vol. XXXVII, 2013 akSarapuruSottamamAhAtmyama prasthAtrayIne AdhAra banAvIne zaMkarAcArye vedAMta saMpradAya sthApatA sAhitye navo vaLAMka lIdho. tyArabAda aDhAramI sadI sudhI vividha vaiSNava, zaiva ane zAkta saMpradAyomAM stotra, caritra, maMtra, utsavo, maMdiramaTha vyavasthApana, dIkSA pratiSThA, tyAgI-gRhastha niyamo, pUjA praNAlI, cittasaMyamanA upAyo vagere aneka vidhi sAhitya saMpradAyanuM dIrgha kALa sudhI nirAmaya AyuSya rahe te mATe racAtuM rahyuM. kALAMtare prAdezika bhASAonuM pracalana vadhyuM, tema ja anyadharmIonA zAsanane kAraNe binabhAratIya bhASAo paNa umerANI, pariNAme saMskRta sAhityane samajanAro, vAMcanAro varga ocho thavA lAgyo. 301 dhArmika saMpradAyoe potAnA AvA anuyAyI vargane jALavI rAkhavA mATe pArAyaNaprathAno vikAsa karyo. eka vidvAna saMskRta graMtha vAMce ane sau zravaNa kare. rAmAyaNa, bhAgavata tathA zivapurANa vagere zAstronI pArAyaNo bhAgye ja koI zahera ke gAmamAM nahIM thaI hoya. Ama saMskRtanA mAdhyamathI dhArmika zraddhA jALavIne saMpradAyane puSTa karavAnuM kArya thatuM rahyuM. bhagavAna svAminArAyaNe saMpradAyanI puSTI mATe tathA tenI dIrghakALa sudhI nirAmayatA rahe te mATe saMtone graMtha racavA AjJA karI. tene pariNAme saMskRta, vrajabhASA tathA gujarAtImAM sAhitya sarjAtuM rahyuM. te ja paraMparAmAM akSarapuruSottamamAhAtmyam graMtha racAyo che. akSarapuruSottamamAhAmyam zabdArtha akSara ane puruSottamanA mahimAnuM gAna, akSara ane puruSottama zabdo prAcIna che. bhagavadgItAmAM AThamA adhyAyanuM nAma akSarabrahmayoga che ane 15mA adhyAyanuM nAma puruSottamayoga che. muMDakopaniSamAM brahmavidyAnuM svarUpa varNavatA kahyuM che ke 'yenAkSadaM puruSa veda satya provAca tAM tattvato brahmavidyAm', (muM.1-2-13) arthAt akSara ane puruSottamanA jJAnane brahmavidyA kahI che. svAminArAyaNa saMpradAyamAM akSarabrahma arthAt bhagavAna svAminArAyaNanA prathama anugAmI jUnAgaDha svAminArAyaNa maMdiranA mahaMta sadguru guNAtItAnaMda svAmI ane puruSottama svayaM sahajAnaMda svAmI bhagavAna svAminArAyaNa. svAminArAyaNa zabdano paNa eka artha akSarapuruSottama che. svAmI arthAt uttama bhakta, jene ja akSara kahe che. ane nArAyaNa zabda puruSottamano vAcaka che. prastuta graMtha bhagavAna svAminArAyaNa tathA temanI akSarabrahma guNAtIta guruparaMparAnuM gAna kare che. A guruparaMparAnA vartamAna pAMcamA guru pramukha svAmI mahArAja che. prastuta graMtha saMpradAyanA tamAma pAsAone AvarIne racAyela zAstra che. ahIM tene baMdhAraNa pakSa ane bhASAvaibhavapakSa Ama be vibhAgamAM nIrakhIzuM. For Personal & Private Use Only

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302 graMtha samIkSA SAMBODHI saMpradAyano baMdhAraNa pakSa svAminArAyaNa saMpradAya koI navo saMpradAya nathI, paraMtu kavivara nAnAlAla dalapatarAmanA zabdomAM kahIe to "saMsAranI ne dharmanI phUla kyArAonI bhAMgelI pALo zrIjIe samArI che.' AvI rIte hiMdu dharmanA ja navalArUpa tarIke A saMpradAyane nIrakhIe tyAre hiMdudharmanAM tamAma pAsAo paNa saMpradAyamAM hoya te sahaja bAbata che. graMthakAre prastuta graMthamAM sAMpradAyika baMdhAraNanI dRSTie hiMdudharmanAM pAsAone kevI rIte samAveza karyo che te nIrakhIe. sAMpradAyika baMdhAraNanAM pAsAo bhagavAna svAminArAyaNe temanA upadezagraMtha vacanAmRtamAM dharma, jJAna, vairAgye sahita bhaktinuM arthAt ekAMtika dharmanuM nirUpaNa vAraMvAra karyuM che. ekAMtika dharmane pravartAvavo te temanuM eka pradhAna kArya hatuM. temanA paramahaMso tethI ja temane "ekAMtikadharmapravartaka zrIsahajAnaMdasvAmI' vizeSaNathI navAje che. dharma, jJAna, vairAgya sahita bhaktine kAraNe saMpradAya dIrghakALa sudhI nirAmaya rahe, tethI tenuM vAstavika nirUpaNa bhagavAna svAminArAyaNe ghaNIvAra karyuM che. prastuta graMthamAM A pAsAne AvarI levAmAM Avyo che, je saMpradAyane dIrghakALa sudhI nirAmayatA bakSe che. dharma nirUpaNa prastuta zAstramAM varNAzramanA niyamo (2/18) gRhastha ane tyAgInA niyamo (4/53-56), pUjArInA niyamo (2/55) sUrya ane caMdra grahaNa vakhate pALavAnA niyamo (4|17) soLa saMskAra (2) 18-19) zrAddhavidhi (2/19) vagere jovA maLe che. je prastuta graMthane dharmazAstra koTimAM mUkavA mATenAM lakSaNo dharAve che. A niyamonI vizeSatA e che ke prAcIna siddhAMto svIkArIne tene vartamAna samayane anurUpa banAvavAno prayAsa karyo che. jemake :- cAra AzramonAM nirUpaNamAM vAnaprastha Azramane vartamAnakALane anurUpa lakhatA kahe jAte putrAdike tasmai saMskuryAcchAstravartmanA / vyavahArakuzalaM kRtvA dattvA vyAvahArikI dhuram // 24 // svayaMvyakte'thavA siddha Alaye tIrthakSetrake / bhagavadbhajanaM kuryAd vAnaprasthyaM tu netarad // 25 // saMtAnano janma thAya eTale tene zAstra pramANe saMskAra ApIne, vyavahArakuzaLa banAvIne, For Personal & Private Use Only

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Vol. XXXVI, 2013 akSarapuruSottamamAhAbhyama 303 vyavahAranI dhurA soMpIne, pote prabhue baMdhAvela athavA saMtoe racAvela maMdiromAM athavA tIrthomAM bhagavAnanuM bhajana karavuM. A sivAya koI vAnaprastha Azrama nathI. (2/1924-26). svAminArAyaNa saMpradAyanA tyAgazramIonA niyamomAM aSTAMga brahmacaryano niyama advitIya che, paraMtu strIdAkSiNyane anusaranArAone sadAya te niyamamAM strIonuM apamAna, strIonA utkarSano abhAva vagere jaNAtuM hoya che. tenA cAra prazno upasthita karIne sacoTa uttaro ApyA che. ahIM phakta prazno ja mUkIzuM uttaro graMthamAM vAMcavA vinati che. harSadarAya kahe che : (zrotAonA tamAma vicArone cAra praznamAM vaheMce che) (1) saMpradAyamAM strIone puruSonI mAphaka potAnA vicAro pragaTa karavAnI taka kevI rIte maLe? (2) mokSamArgamAM puruSonI jema strIone samAnatA kema saMbhave ? (3) saMto pAsethI strIone bhASaNa vagereno lAbha na maLe to temanuM kalyANa kema thAya? (4) siddha saMto to agnitulya che temane strIo sAthe bhASaNa vageremAM zo doSa? he haribhakto ! tamArA A cAra prazno che tenuM nirUpaNa karuM chuM. (2/28/13-15) dharma-niyamonA saMdarbhamAM manusmRti, vyAsasmRti, vRddhaparAzaraskRti, vRddhavAsiSThasmRti, kAlamAdhavasmRti vagere smRtionAM saMdarbho ApyA che. A sivAya prastuta adhyAyomAM tamAma smRtiono sAra AvI jAya che. ahiMsAnirUpaNa A nagaramAM eka jagajIvana nAme brAhmaNa raheto hato. te brAhmaNono AgevAna hato ane rAjAno prasiddha maMtrI hato. pArvatI sAthe mahAdevajInI upAsanA karato,dAna Apato. nItivAna hovA chatAM zrIhari pratye te duSTane akAraNa svabhAvathI ja atizaya verabuddhi thaI hatI. enAM putra, patnI vagerene zrIharinA Azrita jANIne duHkha Apato hato. (27-29) teNe bhUjamAM pazuhiMsAmaya yajJa AraMbhyo hato. dUra dUrathI vedamaMtranA tAmasI paMDito bolAvyA hatA. dravyanA baLathI unmatta thayela teNe vedazAstranA arthane jANanAra zrIharinA matane jANavA mATe zrIharine yajJamAM AmaMtraNa ApyuM hatuM. 'AmaMtraNa na ApyuM hoya topaNa yajJamAM javuM' AvA smRtivacanane kAraNe sarvajJa zrIhari yajJazALAmAM padhAryA. (30-32) jagajIvane AdarapUrvaka sanmAna karyuM. zrIharinI sAme besIne mIThAM vacano bolavA lAgyo che svAmI ! tame yajJanI samApti sudhI ziSyo sAthe ahIM rahejo. tenuM vacana zrIharie sAMbhaLyuM, paraMtu tyAM vadha karavA mATe bAMdhela Akroza karatAM bakarAone joIne dayALu zrIharie kahyuM : A AkraMda karatAM pazuone choDI do. teno tame vadha na karo. niraparAdhIne mAravA te brAhmaNano A dharma nathI. te vidvAnuM! pazunI hiMsAthI tamAruM brAhmaNapaNe nAza pAmI jaze. tame sArA kuLamAM janmela cho, to niraparAdhI pazuone choDI do. (32-36) For Personal & Private Use Only

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304 graMtha samIkSA SAMBODHI he vipra ! ApaNe brAhmaNo kSamA ApavAthI pUjyapaNAne pAmyA chIe. hiMsAthI nahIM. to pachI hiMsA karavAthI brAhmaNapaNuM kema rahe? tame anna, dUdha, ghI vagerethI moTuM puNya ApanAra yajJa karo. A hiMsAmaya yajJarUpa mahApApathI pAchA vaLo. devatAone sAttvika kahyA che ane asurone tAmasI kahyA che. tame tamAruM daivata sAcavo. zA mATe AsurIbhAva vahorI lo cho ? A pazuone choDIne pAyasa vagerethI yajJa karavAnA ho to huM ahIM yajJamAM rokAuM. (37-40) svAmI yajJapuruSadAsajI kahe che. AvuM zrIharinuM vAkya sAMbhaLIne jagajIvana DagI gayo, paraMtu tAmasI brAhmaNoe tene caDAvyo. (tethI te kahevA lAgyo.) jagajIvana kahe che : yajJahiMsA to vaidika kahevAya che. zrutinuM vacana che ke yajJa mATe ja pazuo sajaryA che. te buddhimAna ! "ganena yata' A vAkya to aneka vakhata zrutimAM Ave che. vedavihita hiMsAne buddhizALIoe hiMsA mAnI ja nathI. vadha thayela pazu to suvarNamaya zarIra dhAraNa karIne svargamAM jAya che. Ama, zruti pazune sukha maLe che tema kahe che. tame kalpela duHkha nahi. AvA vaidika mArgane nAza karavA mATe A pRthvI para koNa samartha che? ame pazuone mokSa Ape tevo vaidika yajJa karIzuM.(42-45) zrIhariruvAca na hi vedasya tAtparyaM hiMsAyAM vartate dvija ! rAgaprAptA'tha yA hiMsA tatsaGkoce'vagamyatAm // 46 // bIjairyajJeSu yaSTavyamiti vai vaidikI zrutiH / ajasajJAni bIjAni chAgaM na hantumarhasi // 47 // yaja bIjairdvijazreSTha ! yeSu hiMsA na vidyate / trivarSapara vAtamurtiraprohimi: II 48 che. hiMsAyajJaparo veda ityukte'pi vyathAGgataH / rAjoparicaro vipra ! hiMsako vrajet katham ? // 49 // pazughAto'sti dharmastanna satAM matamucyate / sukhaM dharmaphalaM proktaM duHkhamdharmasambhavam // 50 // duHkhameva phalaM proktaM pazughAtasya karmaNaH / zrImadbhAgavate vipra ! dharmaH sa kathyate katham ? // 51 // zrImadbhAgavatavacanam jo ! zo pranIpate rAjana pazna pazya vADadhvaje * sajJapitAn jIvasaGghAnnighRNena sahasrazaH // 52 // For Personal & Private Use Only

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305 Vol. XXXVI, 2013 akSarapuruSottamamAhAbhyama ete tvAM sampratIkSante smaranto vaizasaM tava / samparetamayaHkUTaiH chindantyutthitamanyavaH // 53 // taM yajJapazavo'nena sajJaptA ye'dayAlunA / kuThAraizcicchiduH kruddhAH smaranto'mIvamasya tat // 54 // zrIhariruvAca gacchetsajJapitaM tUrdhvamiti tAmasamucyate / hiMsAsaGkocane tasya tAtparyaM viddhi vADava ! // 55 // mahAbhAratavacanam sarvakarmasvahiMsAM vai dharmAtmA manurabravIt / kAmAkArAdvihiMsanti bahirvedyAM pazUnarAH // 56 // tasmAtpramANataH kAryo dharmaH sUkSmo vijAnatA / ahiMsA sarvabhUtebhyo dharmebhyo jyAyasI matA // 57 // manusmRtivacanam nA'katvA prANinAM hiMsAM mAMsamutpadyate kvacit / na ca prANivadhaH svaya'stasmAnmAMsaM vivarjayet // 58 // vRddhaparAzaravacanam yastu prANivadhaM kRtvA pitRnmAMsena tarpayet / . so'vidvAMzcaMdanaM dagdhvA kuryAdaGgAralepanam // 59 // nahi mAMsaM tRNAtkASThAdupalAdvApi jAyate / jantughAtAdbhavenmAMsaM tasmAddoSo'sti bhakSaNe // 60 // zrIhariruvAca kratuM hiMsAmayaM tyaktvA tasmAdahiMsamAzraya / nirdoSAnanukampasva pazUn mUkAn dayAmaya // 61 // svAmI yajJapuruSadAsa uvAca bahUktaM hariNA kintu nA'tyajat svamataM kudhIH / avamene hari vAkyaiH pAruSairavivekayuk // 62 // . .. " For Personal & Private Use Only

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306 graMtha samIkSA hariryajJAd vinirgatya sundarAlayamabhyagAt / sundaraM vyAjahArA'tra mA bhaiSIrjagajIvanAt // 63 // zrIhari kahe che : he dvija ! vedanuM tAtparya hiMsAmAM nathI, paraMtu Askitane kAraNe je hiMsA thAya che tenA saMkoca mATe che tema jANo. SAMBODHI zAstramAM 'anena yaneta' kahyuM che te DAMgaranA dANAthI homa karavo tema kahyuM che, 'aja' zabdathI DAMgaranA dANA kahyA che paNa bakarAMne haNavAnI vAta nathI. he dvijazreSTha ! bIjathI arthAt traNa-cAra varSa jUnI, na Uge tevI DAMgarathI homa karo, jemAM hiMsA ja nathI. (46-48) 'yajJa hiMsAmaya che' Ama kahevAmAtrathI uparicaravasu duHkha pAmyo hato, to yajJamAM hiMsA karanAra kema duHkhI na thAya ? tame kahyuM ke pazune haNe te dharma che paNa te sajjanono mArga nathI. dharmanuM phaLa sukha che ane adharmanuM phaLa duHkha che. pazu hanana karavArUpI karmanuM phaLa bhAgavatamAM du:kha ja kahyuM che, to pachI tene dharma kema kahevAya ? (49-51) bhAgavatanA cothA skaMdhamAM (4/25/7.8, 4|28/26) prAcInabarhiSa pratye nAradajI kahe che : he prajApati ! he rAjan ! yajJazALAmAM homavA mATe krUratAthI taiyAra karela hajAro pazuo tathA bIjA jIvasamUhane juo. te tArA verane saMbhAratAM thakA tArA maravAnI vATa jue che. tuM marIne paralokamAM jaIza eTale teo atyaMta krodhathI potAnAM lokhaMDanAM zIMgaDAMe karIne tane chedaze. .... je nirdaya rAjAe je yajJapazuono bali Apyo hato te pazuo yAda karIne krodhapUrvaka kuhADAthI tene kApavA lAgyA. (52-54) zrIhari kahe che : tuM ema kahe che ke yajJamAM mRtyu pAmela pazu svargamAM jAya che te vAkyo to tAmasI dharma che. tenuM tAtparya paNa hiMsAnA saMkoca mATe ja che. (55) mahAbhAratamAM (zAMtiparva 265/5-6, gItApresa) bhISma kahe che : dharma mAnyo che potAno AtmA evA manu bhagavAne sarva karmomAM ahiMsAne mukhya dharma kahyo che. (tyAre yajJamAM hiMsA kema kare che teno uttara jaNAvatAM manu bhagavAna kahe che :) yajJane miSe hiMsA karIne mAMsa khAvAnI icchAthI yajJazALAnI bahAra vedikA para pazune mAre che, tethI sarvazAstra pramANa thakI ahiMsArUpa je sUkSma dharma che te karavo. tema je tamAma bhUtaprANImAtranI ahiMsA te sarvadharma thakI zreSTha mAnI che. (56-57) manu bhagavAna kahe che : prANInI hiMsA karyA vagara mAMsa kyAreya utpanna thatuM nathI. prANIno vadha svarga ApanAra nathI. tethI mAMsabhakSaNano tyAga karavo joIe. (manusmRti 5/8) (58) vRddha parAzara paNa kahe che : je prANIno vadha karIne tenA mAMsathI pitRone tarpaNa kare che te mUrkha caMdanane bALIne pitRone aMgArAnuM lepana kare che. (59) For Personal & Private Use Only

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Vol. XXXVI, 2013 akSarapuruSottamamAhAtmyam mAMsa kaMI ghAsamAMthI, lAkaDAMmAMthI ke paththaramAMthI maLatuM nathI. pazuno nAza karavAthI ja mAMsa maLe che. tethI mAMsabhakSaNa doSita che. (60) : zrIhari kahe che : tethI he dayALu jagajIvana ! hiMsAmaya yajJano tyAga karIne ahiMsaka yajJano Azraya kara. A mUMgAM nirdoSa pazu para anukaMpA kara. (61) 307 svAmI yajJapuruSadAsajI kahe che : zrIharie ghaNuM kahyuM paNa te kubuddhivALA jagajIvane potAnA matano tyAga na karyo. sAmethI kaThora vANIthI avivekI teNe zrIharinuM apamAna karyuM. zrIhari to yajJazALAmAMthI nIkaLIne suMdarajIne ghera gayA. suMdarajIne kahyuM : tame jagajIvanathI Darazo nahi. rAvaNakaMsa jevA rAjAo paNa pRthvI parathI nAmazeSa thaI gayA che. paramAtmA ja sarva kartAhartA che ema mAnIne nirbhayapaNe rAjyanuM kAmakAja karajo. (62-64) jJAnaviSaya jJAnaviSaya ahIM supa2e nirUpyo che. akSara ane puruSottamanuM mAhAtmya prastuta graMthano pratipAdya viSaya hovAthI vedo, mukhya daza upaniSado, bhagavadgItA, brahmasUtra, bhAgavata, mahAbhArata vagere zAstronA aneka saMdarbho dvArA vistArathI akSarabrahmanuM varNana trIjA prakaraNanA AThamA adhyAyamAM karyuM che. tevI ja rIte puruSottamano mahimA Thera-Thera zAstronA saMdarbho, saMto, haribhaktonAM prasaMgo, prasaMgocita bhagavAna svAminArAyaNano upadeza vageremAM che. hA ! vedAMtanA nirUpaNano zAsrIya graMtha hovAthI kAzImAM dharmadevanA madhyasthapaNA heThaLa goThavAyela zAsrArthane zAstrIya rIte aneka matamatAMtaro, zruti-smRtinA saMdarbho, yuktio vagere dvArA prathama prakaraNanA 30 thI 33mA adhyAya sudhI nirUpyo che. ahIM lekhakanI dArzanikatA pade pade anubhavAya che. vairAgya AtmA ane dehanI pRthakatAnuM varNana, jagatanA nAzavaMtapaNAnuM varNana, vairAgya udaya thatA prApta thatA lAbhonuM varNana tathA vairAgya udaya na thavAne kAraNe thatI hAninuM adbhuta nirUpaNa ghanazyAmagItA (1/37)mAM che. bhakti vaiSNava paraMparAmAMthI utarI Avela saMpradAyamAM bhakti viSaya to mukhya hoya ja. ahIM bhaktisaMpradAyamAM pravartamAna vidhiviSayo jevA ke mUrtipUjA(2/55-56) maMdiro (4/14) pratiSThA (2/55) dIkSA (2/10-11) maMtra (2/20-21 tathA 3/24-25) tilakanuM baMdhAraNa (48) vagerene paMcarAtranI vIsa (20) saMhitAo tathA agiyAra (11) purANomAMthI saMdarbho zodhI zodhIne lekhake zAstrIyatA bakSI che. tenA phaLasvarUpe A graMthane bhaktizAstranA ziramoDa samAna banAvyo che. ahIM bhagavAnanI mUrtipratiSThA karanAra guru kevA hovA joIe te aneka saMhitAonAM saMdarbhothI bharapUra viSaya vAMcIne AgaLa vadhIe. For Personal & Private Use Only

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308 graMtha samIkSA SAMBODHI jenA aMtaramAM mAyAthI nirlepa bhagavAna vAsudevanI bhakti hoya. AvI bhagavadbhaktine kAraNe tene bhAgavata mahApuruSa kahevAya che. tenAmAM parAtpara paramAtmA akhaMDa rahe che. te vaiSNavonA tamAma manoratha pUrNa kare che. sarvamAM vyApaka bhagavAna jenA hRdayamAM akhaMDa pratiSThita hoya tevA puruSanA sAMnidhyamAM ja devatAmAM sAmarthya Ave che. jo AcArya brahmatejathI pUrNa hoya ane pUjA ananya bhAvathI thatI hoya (to ja paramAtmA pratiSThita thAya che.) [kavasaMhitA 28/31]. jenI kIrti nirdabhapaNe lokamAM prasiddha hoya ane jemanI apakIrti A lokamAM kyAreya na thaI hoya tevA satparuSe karela pratiSThA vaDe paramAtmA pratiSThita thAya che. te brahmAjI ! A sivAyanA aneka devone mAnanAra mATe mahotsavarUpI pratiSThAkArya niSiddha che. [pauSkarasaMhitA 38/45-46]. je gurunA aMgo aMgamAM paramAtmA rahyA che temanA ja karakamaLathI bhagavAnanI pratiSThA thAya che. [vaihAyasIsaMhitA 99O]. tamAma dhArmika kAryomAM doSayukta guruno uttama AcAryoe karyo che te vAta parAzarasaMhitAmAM kahI che tene sAvadhAnapaNe sAMbhaLo : artha ane kAmamAM gherAyela, krUra, krodha, lobha ane madathI anvita, malina evA potAnA guruno mokSArthIe zUdranI jema tyAga karavo joIe. pirAzarasaMhitA 1/39]. - lakSmItaMtra [21/34-36]mAM paNa pratiSThA karavA samartha gurunAM lakSaNo kahyAM che. akSarabrahmamAM te tamAma guNo hovAthI te guNAtIta ja guru jANavA. [2/55/31-41] . AvI rIte dharma, jJAna, vairAgya ane bhaktirUpI cAra guNo tathA sAMkhya, yoga, paMcarAtra tathA vedAMtanA cAra zAstrarUpI pAyA para bhagavAna svAminArAyaNa tathA temanA anugAmI guruoe racela mahAmaMdiranA varNanano thoDo AsvAda prastuta graMthamAM jANyo. bhASAvaibhava pakSa chaMdavaibhava A graMthanI bhASA prAMjala che. samagra graMtha mukhyatve anuSTapu chaMdamAM racAyela che tema chatAM graMthanA aMtamAM, stotromAM, saMvAdamAM athavA kaMIka viziSTa prasaMgomAM chaMdo badalAtA 31 chaMdono upayoga karyo che. (2) aSTapadI (3) AryA (4) opachandasika (5) upagIti (6) upajAti (7) kokilaka (8) gItikA For Personal & Private Use Only

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309 Vol. XXXVI, 2013 akSarapuruSottamamAhAbhyama (9) dvatavilambita (10) puSmitAjhA (11) paccacAmara (12) pramANikA (13) pramitAkSarA (14) praharSiNI (15) bhujaMgaprayAtam (16) mAlinI (17) maMdAkrAntA (18) rathoddhatA (19) sacirA (20) rukamAvatI (21) lalita (22) vasaMtatilakA (23) vaMzastha (24) vaitAlIya (25) zArdUlavikrIDita (26) zAlinI (27) zikhariNI (28) svAgatA (29) sragdharA (30) sragviNI (31) harigIta vividha chaMdomAM paNa bhASAnI garimA jALavI che. vyAkaraNa dvArA baLajabarIthI zabdo banAvIne chaMdanI mAtrA sAcavavA prayatna karavo paDyo nathI ane tene kAraNe bhASAne duravabodha banAvI nathI. vaLI temAM paNa vizeSatA to e che ke vividha chaMdomAM prabaMdho paNa racyA che. akSaronI goThavaNInI vividha paddhatithI racAtA A prabaMdho vidvattAno eka mApadaMDa gaNAya che. A prabaMdhone bIjA bhAganA pariziSTamAM mUkyA che. saMvAdavaibhava samagra graMthamAM 600 varasano itihAsa hovAne kAraNe itihAsanA coTadAra saMvAdo paNa prasaMge prasaMge mukhyatve zArdUlavikrIDita chaMdamAM adbhuta racyA che. jemake, nIlakaMThavarNI vicaraNa karatAM karatAM bhAvanagara pAse kukaDa gAme padhAryA tyAre tyAMnA darabAra ane nIlakaMThavarNIno saMvAda - rva ?' 'va' 'kutaH ?" "ratnaparamabrahmAdhano hRdam' . nAnA vena suvikRtaH ?' "vahuvidhA: saMjJA: prasiddhI muvi ' 'kA jAtiH' 'nvatulasya jAtigaNanA zAstre niSiddhA nRpa !' * rAjA'jJAnavazo na kiJcidavadad varNI yayau satvaram // 43 // darabAra : tame koNa cho? nIlakaMTha varNI : huM brahmacArI chuM. darabAra : kyAMthI Avo cho ? nIlakaMTha varNI : huM parAtpara, zubha brahmadhAmathI AvuM chuM. darabAra' : kayA nAmathI oLakhAva cho? nIlakaMTha varNI : mArA to aneka nAma prasiddha che. darabAra : tamArI jAti kaI che? | nIlakaMTha varNI : advitIya, atulanIya vyakitanI jAtimAM gaNanA zAstroe niSedhI che. For Personal & Private Use Only

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310 graMtha samIkSA SAMBODHI lokokti vaibhava AvA saMvAdo tathA anya prasaMgonA manananA phaLasvarUpa svAbhAvika paraMtu vAraMvAra vicAravI game, saheje smRtipaTa para UbharI Ave tevI seMkaDo lokoktio paNa jovA maLe che. ahIM tenI sajAtIya gujarAtI lokoktio sAthe thoDIka jANIe. * aho vivitra: saMsAra: salADanIkSitanAtha ! 2/7/68 che. tyAre so Age ane mAge tyAM bhAge. * : sa ramate vudhaH 2/3/62 che siMhane koNa kahe ke tAruM moDhuM gaMdhAya che. balaM yasya harestasya kimazakyaM jagatraye // 3/14/3 // rAma rAkhe tene koNa cAkhe. * thImatiH pUI na DhaRvAnuM cit . 5/7/6rU I Takoro ane gadheDAne DaphaNAM. upamAvaibhava samagra graMtha sAhityanI dRSTie paNa aneka upamAo pUrNa che. ahIM tenuM Acamana karIe. gaDhapuranA ArapahANanA maMdiranuM varNana brahmANDasya zirobhUtaM jImUtasparzi mandiram / / AdarzaprastaraiH sRSTaM dhavalaM himavAniva // 1 // saGkalpAcchrIharerjAtam auraso vatsalo yathA / dUraddhasAmAnaM tat vimAna drA yathA . 2 . nirduSTayazasA tulyaM svAminArAyaNaprabhoH / sandhyAkAle vibhAtIdamAraktamarbhakaM khalu // 3 // madhyAhne dIptimAn samrAT nizIthe nirvaNo yathA / nizApatizca niHsparddhamadvitIyaM dharAtale // 4 // brahmAMDanA mastakatulya UMcuM, jANe vAdaLAMono sparza karatuM, ArasapahANamAMthI banAvela, himAlaya jevuM zveta maMdira che. zrIharinA saMkalpathI thayela hovAthI temanA aurasaputra samAna, dUrathI brahmAnA vAhana haMsa jevuM jaNAtuM, bhagavAna svAminArAyaNanI kIrtisamAna nirdoSa A maMdira savAre sUryanAM prathama kiraNa paDavAne kAraNe rasUMbaDA bALaka jevuM suMdara zobhe che. bapore tejasvI mahArAjA jevuM ane sAMje niSkalaMka caMdra jevuM, spardhA na thaI zake tevuM advitIya, pRthvI para birAje che. (1/3/1-4) For Personal & Private Use Only

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311 Vol. XXXVI, 2013 akSarapuruSottamamAhAbhyama raMgalIlA pachI snAna vakhate svarUpa sasnau hamIrakAsAre saro raktamabhUttadA / ghanazyAmatanuH zvetavAsAMsi lohitaM saraH // 17 // varNatrayasthitaM dhArmiM vibhettumuditaM ravim / sattvarajastamomizraM saMsAramavidan zritAH // 18 // zrIhari hamIra sarovaramAM snAna karavA padhAryA. hamIra sarovara lAla thaI gayuM. vAdaLa jevuM zyAma zarIra, zveta vastro, lAla sarovaraH rakta, zyAma ane zveta ema traNa raMga(rakta arthAt rajoguNa, zyAma arthAt tamoguNa ane zveta arthAt sattvaguNa AvI rIte traNa guNa sAthe sarakhAvIne kahe che.) vacce upasthita zrIharine sattva, rajas , taman A traNa guNarUpa saMsArano nAza sUrya Azritoe jANyA. (sUryanAM udayathI raMgo phikkA paDI jAya tema sahajAnaMdarUpI sUryano udaya AzritonA hRdayamAMthI traNa guNarUpI saMsArano nAza karavA mATe jANe thayo.) (327/17-18) varNanavaibhava samagra graMtha saraLa che. sAhajIka rIte ja lakhAyo che. tethI atizaya arthagAMbhIrya athavA alaMkAranI bhavyabhUSA maMDita ojapradhAna samAsabahulA zailI nathI. joke atyAranA yuganA saMskRtapAThaka varga mATe saraLatA ja vadhAre upayogI che. Ama chatAM viddhabhogya RtuvarNana, mUrtivarNana, magaravarNana vagere varNano dvArA sAhityanI uccakoTi sudhI pahoMce che. ahIM eka varNana nIrakhIe. varSARtu varNana vilekhane'tha saMyuktAH sevAM mattvA mahAdarAt / ArabdhaM nUtanaM varSa dizArasASTacandrakam // 4 // tataH prAvartata prAvRT sarvasattvasamudbhavA / bhUmyAzcodamayaM pItvA'STau mAsAn jaladodayA // 5 // candrabimbaravebimbatArakamaNDalAnyatha / bhakSitvA'bhrodare'tyantaJcakAra rodanadhvanim // 6 // zItalAdiva santrastaM prAvRSeNAnnabhasvataH / nabho babhAra nIrandhra jImUtakulakambalam // 7 // taDitvanto mahAmeghAzcaNDazvasanavepitAH / prANanaM jIvanaM dhArmirmumuyu karuNAM yathA // 8 // vApayAmAsa dhAnyAni kRSIvalairmahAprabhuH / vIkSaNenAsya bhUtAni tasya syAt kaH parizramaH // 9 // For Personal & Private Use Only

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312 graMtha samIkSA SAMBODHI have 1868nuM navuM varSa beThuM. ATha mAsa ekatrita thayela pRthvInuM jaLa pIne vAdaLo gherAyAM che tevI ane tamAma vanaspatine ugADanAra varSARtu beThI. jANe ke caMdra-sUrya ane tArAonA tejane khAIne vAdaLarUpI udaramAM gaDagaDATa zarU thaI gayo ! jANe ke, varasAdI ThaMDA vAyarAthI DarI jaIne AkAze vAdaLArUpI kALo kAmaLo oDhI lIdho ! vIjaLI tathA pracaMDa vAyu sAthenA mahAmeLoe bhagavAna karuNA varasAve tema navajIvana ApanAra jaLa varasAvavAnuM zarU karyuM. mahAprabhue kheDUto dvArA vividha dhAnyanI vAvaNI karAvI. jemanI daSTimAtrathI paMcamahAbhUta utpanna thatA hoya temane mana AmAM zo parizrama? (3 - 304-9). rasavaibhava "o vai : ra ovAyaM tathvI mAnandI pati paramAtmA parabrahma svayaM rasasvarUpa che. temane prApta karIne sau AnaMda prApta kare che. A zruti pramANe rasamAtranuM adhiSThAna paramAtmA che ane rasa nikaTatama bhoktA uttama bhakta akSarabrahma che. baMnenA mahimAno A graMtha hovAthI rasabharapUra graMtha hoya te svAbhAvika che. kAvyazAstramAM rasanI vibhAvanA bharatamunie sUtrarUpe prathama karI tema kahevAya che. tyArabAda teno vikAsa thatA nava rasanI prasiddhi thaI. (1) zRMgAra (2) hAsya (3) karuNa (4) raudra (5) vIra (6) bhayAnaka (7) bIbhatsa (8) adbhuta (9) zAMta. prastuta zAstramAM zabdArthagAMbhIryanI apekSAe rasaniSpatti na jaNAya paraMtu svAbhAvika rIte nave nava raso avazya daSTigocara thAya che. teno thoDo AsvAda mANIe. akSarabrahmano sneha zRMgArarasamAM bharatamunie ratine sthAyIbhAva tarIke gaNyo che. akSarabrahmanA parabrahma pratyenA snehanAM aneka udAharaNo prastuta graMthamAM samAyAM che. ahIM eka joIe. akSarabrahmANi prItiH parAtmanaH sanAtanI / agamyA zAstrakArANAM tarkakarkazadhImatAm // 22 // bhartRkSapAkaradhanaJjayavArimeghAn sAdhvIcakorazalabhAstimikAlakaNThAH / snihyanti tAdRzatanUprakRtiprabhAvAt brahmAkSarasya ca harezca ratistvapUrvA // 23 // akSarabrahma sAthe paramAtmAne sanAtana prIti che. je tIvra buddhivALA, tarkakuzaLa zAstrakArone paNa agamya che. sAdhvI strI patine, cakora caMdrane, pataMgiyuM agnine, mAchalI jaLane, cAtaka meghane sneha kare che paNa tene te prakArano sneha zarIranA svabhAvane kAraNe che. (bIjA prakAranuM zarIra maLe to Avo sneha raheto nathI, temano prema jaDa zarIranA svabhAvathI ghaDAyo che) jayAre brahma ane parabrahmano prema to apUrva che. (2/36/22-23) For Personal & Private Use Only

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313 Vol. XXXVI, 2013 akSarapuruSottamamAhAbhyama lokate sma ghanazyAmamabhinavaM pratikSaNam / tRptirna darzane tasyA'nurAgo'nupameyakaH // 34 // brahmaparAtmanaH prema brahmaparAtmanoriva / autkaNThye'pi bahiH zAntaH pUrNo yathA mahodadhiH // 35 // zrIharinAM jyAre darzana kare tyAre pratyeka kSaNe navAM navAM darzana kare. temane darzanamAM tRpti ja thatI na hatI. temane prema to anupama hato. brahma ane parabrahmanA premane upamA ApavI hoya to ema ja kahevAya ke temano prema brahma ane parabrahmanA premasamAna ja che, bIjuM koI daSTAMta ja nathI. ATalI darzananI utkaMThA hovA chatAM bahArathI to samudra sarakhA zAMta jaNAtA hatA. (2/36/34-35) pipAsuramRtaM prApyA'tRptaH pibati satvaram / tathA''zikhAnakhAgrAntaM divyaM vyaikSata vigraham // 40 // pItvA pItvA punaH pItvA'saGgrahayattaM nijAntare / nimimiSe kRcinnetra udameSIttathA vacit // 41 // jema tarasyAne amRta maLe ane jaladI jaladI pAna karavA lAge tema teo nakhazikhaparyata zrIharinA divya vigrahanuM pAna karatA hatA. pAna karIne AMkho baMdha karI pAchA pAna kare. kyAreka netro baMdha karatAM, kyAreka khullA rAkhatAM. Ama potAnAM aMtaramAM mUrti utAratA hatA. (2/36/40-41) hAsyarasa bhagavAna zrIharinA caritromAM kyAreka hAsyarasanA prasaMgo paNa upasthita thaI jatA AvA ramUjabharyA prasaMgo zrotAone haLavA karI de che. ahIM eka prasaMga noMdhIe. bhagavAna svAminArAyaNa mANakI para besIne ghoDesavAro sAthe varatAlathI saurASTra tarapha AvatA hatA. rastAmAM rAmodaDI gAme eka autu thayu. grAme rAmadaDe harinijahayAM tasthau jalaM pAyayan kUpe, tatra purAdayAd harihayAM jAnanna jAnan harim / karNAkhyaH sa vilokya tAM bahubhaTaiH zastrAyudhairveSTitAM, caurAH svAmihayAM vimUSya sakalAH gacchanti so'kalpayat // 10 // uccaiH so'kathayat pragRhya vaDavAM zaktA na gantuM khalAH / zrutvedaM harirAD jagAda vihasan azvA'sti nazcAraNa ! / naivaM yUyamasatyabhASaNaparA jAnAmi vAmImaham tIyaM khalu kasya ? tatpativaraH zrIsvAminArAyaNaH // 11 // For Personal & Private Use Only

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314 SAMBODHI graMtha samIkSA adrAkSaM kila vRttapattanavare vAmIpatiM taM zaThAH / / kaGkA vIkSya parasparaM sukutukaM jJAtvA'vadat kazcana / devIputra ! purastavA'sti bhagavAn yaM duSTavAn tvaM purA evaM, kSubdhamanA harezcaraNayornatvA yayAce kSamAm // 12 // rAmodaDI gAmane pAdara zrIhari kUvA para ghoDIne pANI pivaDAvatA hatA te samaye mANakIne oLakhanAra paNa zrIharine nahi oLakhanAra karaNa gaDhavI gAmamAMthI tyAM Avyo. teNe zastra-astrovALA sainikothI vIMTAyela mANakI joI. teNe kalpanA karI : A loko svAminArAyaNanI ghoDI corIne laI jAya che. teNe mANakInI saraka jhAlIne paDakAra karyo ke, he khala puruSo ! tame mANakI laIne nahi jaI. zako. A sAMbhaLIne zrIhari hasIne kahe : gaDhavI ! ghoDI to amArI che. gaDhavI kahe : nA, tamArI nathI, tame khoTuM bolo cho. huM ghoDIne oLakhuM che. zrIhari : to, A konI ghoDI che? : gaDhavI kahe : he zaTha loko ! A ghoDInA mAlika to svAminArAyaNa che. meM temane varatAlamAM joyA che. kAThI darabArone A joIne kautuka lAgyuM. temAMthI eka jaNa kahe : devIputra! tamArI sAme UbhA che te ja pahelA meM joyela svAminArAyaNa bhagavAna che. ema ! Ama kahIne gaDhavI chobhIlo paDI gayo. zrIharinAM caraNakamaLamAM paDIne eNe mAphI mAMgI. zrIhari ane bhakto AnaMdita thayA ke A lokamAM jANe to che ke jo mANakI ghoDI koInI pAse hoya to svAminArAyaNa pAse ja che, bIjA koI pAse nahi. (3/44/10-12) karuNa rasa bhagavAna svAminArAyaNa deha tyAga karavAnA hatA, te pUrve brahmAnaMda svAmIne jUnAgaDhathI bolAvI darzana, prasAda, vAto vagere khUba sukha ApyAM ane jUnAgaDha javA mATe chelle prasAda Apyo. te vakhatanI brahmAnaMda svAmInI paristhiti sahRdayI vAcakanI AMkhonA khUNA avazya bhIMjavI de che. eka divasa acAnaka brahmAnaMda svAmIne bolAvIne kahyuM svAmI ! tame mArI AjJAthI maMDaLa sAthe jUnAgaDha jAo ane guNAtItAnaMda svAmIne ahIM mokalo. zrIharinuM svAcya gaMbhIra jANIne javuM ke na javuM e brahmAnaMda svAmI vicAra karavA lAgyA. emane lAgyuM ke, zrIharinAM pharI vakhata darzana thaze nahIM tethI na javuM, parata dIkSA lIdhI tyArathI Aja sudhI zrIharinI AjJA pALI hatI ane have chelle AjJAno lopa kema thAya? e karatAM to javuM sAruM. For Personal & Private Use Only

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Vol. XXXVI, 2013 akSarapuruSottamamAhAbhyama 315 udvignaM vIkSya taM zyAmazcakAGkSottamabhojanam / bhoktuM bhaktAH striyaH puMsaH paktvA'nayaMzca satvaram // 49 // kiJcid bhuktvA dadau sarvaM brahmAnandAya gUDhadhIH / caramo'yaM prasAdo'stIti jajJau brahmasanmuniH // 60 // koTisvasRjanIjAyApremAdhikaM tu jIvane / snehaM sasmAra so'pUrvo bhUtaparvo bhaviSyati // 61 // vicintyA''zrumukhaH kiJcid bhuktvA sadbhyo dadau muniH / ziSyebhyazca tato natvA hariM prANAdhikapriyam // 62 // vyathApUrNo'gamad grAmAd bahistAvad bhayaGkaram / apazukanamAlokya bhuvi tasthau vyathA''plutaH // 63 // maNDalasthAn munIn proce darzanamantimaM hareH / cikIrSavo yadi kSipraM gacchAtA'kSarasaudhakam // 64 // na punadarzanaM nUnaM bhaviSyatIti lokyate / jhAjhAvatofma rAtre nI mayADanayA: ! I 6 sthAtumicchata cet stheyaM tyakSati vigrahaM hariH / brahmAnando'gamajjIrNapattanaM zokasamplutaH // 66 // brahmAnaMda svAmIne Ama ciMtAmagna joIne zrIharie uttama prakAranAM bhojano jamavA mATe icchA darzAvI. sau strI-puruSa haribhaktoe A vAta jANIne vividha prakAranAM bhojana lAvIne zrIhari pAse mUkyA. jemano vicAra kaLavo agharo che tevA zrIharie thoDuMka jamIne Akho thALa brahmAnaMda svAmIne ApI dIdho. brahmAnaMda svAmI jANI gayA ke A chello prasAda che. (59-60) karoDo mAtA-bahena ke patnInA premathI paNa adhika zrIharinA premanI teo smRti karavA lAgyA. e abhUtapUrva prema have bhUtapUrva thaI jaze. AvuM vicArIne AMkhamAM AMsu sAthe thALamAMthI thoDuMka jamIne thALa maMDaLanA saMtone ApI dIdho. tyArabAda prANathI pyArA zrIharine namaskAra karIne duHkhI hRdaye gAmanI bahAra nIkaLyA. e daramyAna bhayaMkara apazukana thayA. (61-63) A joIne brahmAnaMda svAmI duHkhanA mAryA nIce besI gayA. maMDaLanA saMtone kahyuM : jo zrIharinAM chellAM darzana karavA hoya to akSaraoraDImAM jaI karI Avo. cokkasa A darzana pharI nahIM thAya. huM to vacanathI baMdhAyela chuM, mAre to jUnAgaDha javuM ja paDaze, paraMtu he saMto ! tamAre rokAvAnI icchA hoya to rokAI jajo kAraNa ke zrIhari dehatyAga karI deze. brahmAnaMda svAmI to duHkhI hRdaye jUnAgaDha javA nIkaLI gayA." (4/50/55-66) For Personal & Private Use Only

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316 graMtha samIkSA SAMBODHI AvI rIte nava rasamAMthI thoDoka AsvAda ahIM karyo. nave nava rasamAM mAyika guNothI para akSarabrahma ane parabrahma otaprota hovAthI nirguNa rasa samagra graMthamAM jIvaMta che tema kahevuM te atizayokti nathI. tattvadarzana vaibhava tAttvika bAbatone graMthakAre ghaNI vakhata saMkSepamAM paNa nirUpI che, jemAM aneka darzano tathA dArzanika siddhAMto samAI jAya che. gAgaramAM sAgara jevI A nipuNatAno aMza joIe. lojamAM nIlakaMThavarNIe muktAnaMda svAmIne jIva, izvara, mAyA, brahma ane parabrahma viSayaka pAMca prazno pUchyA. muktAnaMda svAmIe uttara ApatAM jIva, izvara ane mAyAnuM nirUpaNa karyuM. akSarabrahmanA nirUpaNano prAraMbha kare te pahelA nIlakaMThavarNInA mananA vicArone noMdhatAM graMthakAra lakhe che. 'paraM brahmAkSaraM tattvaM tattvavizve nu vismRtam / svazaktiH kenacitproktopAdhirvA bhUtasajJikA // 26 // lakSmyAdyAH zaktayaH kSetrajJasamaSTistathA'kSarAt / AdhyAtmikaM svarUpaJcAbhinnaM zrIparamAtmataH // 27 // IzaparezarUpe ca sattve bhede'pi bRMhati / riTIvAvaraporavaye vahurvatti mAvismRtA: 28 || - jIva, izvara ane mAyAnAM lakSaNo sAMbhaLIne mahAprabhu prasanna thayA, paraMtu brahmanuM lakSaNa sAMbhaLavA mATe sajja thaI gayA. kAraNa, jIva-izvara ane mAyArUpI tattvonAM rUpo to pahelAMnA AcAyoe paNa thoDAka bheda sAthe athavA ochI viSamatA sAthe nirUpyAM ja hatAM, paraMtu dArzanika jagatanA itihAsamAM akSara tattva bhulAI gayuM hatuM. (24-16) koIe tene svazakti(prakRti) kahI 'parata: svaza: Jdhanagna ?' (nimbArkAcArya vedAntakaustubha 1/2/22) koIe bhUta sUkSmarUpa upAdhi kahI ('akSarAtparata: para: tiA akSaramavyakta nAmarUpavInarAjIirU mUtasUkSmad ruMdharAzrayaM tasaivopAdhimUtam ' (zaMkarAcArya, brahmasUtrabhASyam 1/2/ra 2) koIe lakSmI vagere zakti kahI - akSara zabdathI lakSmI : vra zivaH suradyAza zarIrakSarat kSara: nIrakSarehatvari akSara tatpara hari, (mAdhvAcArya zrImaviSNutattvavinirNaya), braho mAvAyAH mati pratA mahAtI: I (madhvAcArya, zrImaddabhagavadgItA, mAdhyabhASya 14/27 tathA zrImadbhagavadgItA, prameyadIpikA 14/27) For Personal & Private Use Only

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Vol. XXXV1, 2013 akSarapuruSottamamAhAtmyama 317 akSara zabdathI prANa : pradhAnuM dhAma vighnostu prApya Dva prItitaH / pAyairyo vijJAnIyAt prALathaM paramezvaram / (madhvAcArya sarvamUlagraMtha : saMpuTa-1, AtharvaNopaniSadabhASya, adhyAya 4/1/1.) koIe kSetrajJa samaSTirUpa kahyuM 'kSetrajJasamaSTirUpam' (rAmAnujAcArya, zrImadbhagavadgItA, rAmAnujabhASya 8/3.) koIe parabrahmanuM AdhyAtmika svarUpa arthAt parabrahmathI abhinna kahyuM (akSarabrahma puruSottamanA caraNasthAnIya tathA adhyAtmasvarUpa che. puruSottamano AnaMdAMza tirobhAva te ja akSarabrahma che. baMne vacce parApara bhAva hovA chatAM akSarabrahma ane puruSottama baMne abhinna che.' (vallabhAcArya, tattvArthadIpa nibaMdha, sanirNaya prakaraNa-98-101, aNubhASya 1/2/21, siddhAMtamuktAvalI-3, zrImadbhAgavata, subodhinI 1/2/11.)(26-27) tevI ja rIte izvaro ane paramezvaranI vacce moTo bheda hovA chatAM jema kIDI ane hAthIne eka kare tema mArga bhUlela paMDito baMnene eka ja varNavatA hatA. (28) itihAsa svAminArAyaNa saMpradAyano prAraMbha prathama AtmAnaMda svAmIthI thayo hato. jeono janma viSNukAMcI(tAmilanADu)mAM thayo hato. temanuM nAma somazarmA hatuM. temaNe nAsikamAM abhyAsa karyo hato. badarikAzramamAM temane saM.1485mAM zukadeva ane uddhavajInAM darzana thayA ane temaNe dIkSA lIdhI. teo gujarAtamAM bhAvanagara pAse gopanAtha mahAdevanA maMdiramAM sthira thayA. jUnAgaDhanA narasiMha mahetA vagere temanA gRhastha ziSyo hatA. temanAM ziSya goviMdAnaMda svAmI thayA. temanA AnaMdAnaMda, svAmI temanA gopALAnaMda svAmI, tyArabAda AtmAnaMda svAmI (bIjA) ane pachI rAmAnaMda svAmI thayA ke jeo kabIranA guru rAmAnaMda svAmI pachI ghaNA samaya bAdanA hatA. temanA ziSya bhagavAna svAminArAyaNa thayA. AvI rIte pUrva guru paraMparA thaI.. uttara guruparaMparAmAM guNAtItAnaMda svAmI, tyArabAda mahuvAnA prAgajI bhagata, tyArapachI zAstrIjI mahArAja svAmI yajJapuruSadAsa, temanA ziSya yogIjI mahArAja svAmI jJAnajIvanadAsa ane tyArabAda hAla pramukhasvAmI mahArAja svAmI nArAyaNasvarUpadAsajI che. Ama vi.saM.1485thI AraMbhIne saM.2013 sudhIno A itihAsa graMtha che. Ama A graMthane kAvyagraMtha kahevo ? itihAsa graMtha kahevo ? purANa graMtha kahevo ke dharmazAstra kahevo ? samagra graMtha saMvAdAtmaka paurANika zailImAM lakhAyo hovAthI purANa graMtha kahevAya. 600 varasano itihAsa bharyo hovAthI itihAsa graMtha paNa kahevAya. kAvyanAM ghaNAM lakSaNo hovAthI kAvya graMtha paNa kahevAya. dharmazAstranA ghaNA viSayonI carcA karI hovAthI dharmazAstra paNa kahevAya. bhakti saMbaMdhI lagabhaga viSayo nirUpyA hovAthI AgamagraMtha paNa kahevAya. A tamAma viSayo ekatrita hovAthI viziSTa graMtha For Personal & Private Use Only

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SAMBODHI 318 graMtha samIkSA kahIne saMskRta sAhityanA vArasAmAM navuM nAma ApI sAhityanI vipulatAmAM umero karanAra graMtha paNa niHzaMkapaNe kahevAya. atyAranA yugamAM 19,000 zlokono graMtha racavo e saheluM kArya nathI. pramukhasvAmI mahArAjanI kRpAthI ja A racAyo che tema lekhakanuM kahevuM taddana satya che. saMkSepamAM kahIe to samagra graMtha nIce mujaba che : pAMca prakaraNo, 298 adhyAyo tathA 19,118 zlokomAM lakhAyela zAstra tattvajJAna, utsavonI rIta, maMdirapaddhati-pratiSThA, dIkSA, pUjA-arcanA vagere svAminArAyaNa saMpradAyanA tamAma pAsAone AvarIne lakhAyela zAstra 600 varasa daramiyAna thayela svAminArAyaNa bhagavAnathI pUrvenA tathA pachInA tema bAra guruonAM caritrono itihAsa graMtha. graMtha saMvata 1953thI AraMbhI saM.2007 sudhI 54 varasa sudhInA cAra guruvaryo brahmasvarUpa bhagatajI mahArAja, brahmasvarUpa zAstrIjI mahArAja, brahmasvarUpa yogIjI mahArAja tathA pragaTa brahmasvarUpa tathA brahmasvarUpa pramukhasvAmIjI mahArAjanI zraddhA ane dhIraja pachI lakhAyela graMtha. dharma, jJAna, vairAgye sahita bhaktirUpe ekAMtika dharmanuM tathA dArzanika aneka viSayonuM nirUpaNa karato dArzanika graMtha dharmazAstranA ahiMsA, soLa saMskAra vagere ghaNA viSayonuM nirUpaNa karanAra dharmazAstra bhakti-saMbaMdhI lagabhaga viSayonuM nirUpaNa karanAra Agama graMtha nava rasa, lokoktio, upamAo vagerethI bharapUra kAvya graMtha * saMvAdAtmaka paurANika zailImAM lakhAyela purANa graMtha pAdaTIpa 1. evaM zrUyate bRhaspatirindrAya divyaM varSasahasraM pratipadoktAnAM zabdAnAM zabdapArAyaNaM provAca, nAntaM jgaam| datitha vaI dhyetA varSa sahastraHdhyayanano nAnaM nAma. paspazAlika bhASya 1/1 1, pataMjali. 2. nahAnAlAla dalapatarAma kavi, zikSApatrI, samazlokI, prastAvanA pR.12. lekhaka: sAdhu zrutiprakAzadAsa prakAzaka : svAminArAyaNa akSarapITha, amadAvAda, sane 2013 5 bhAga, 1766 pRSTha, 66 raMgIna puSTha, 5 pariziSTo sahitano daLadAra graMtha kiMmata rUA.800 For Personal & Private Use Only

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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 historie, 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 se 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 Prools 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 or Py of Sambodhi free of cost. Copyright to articles published in the Sambodhi shall remain vestei with L. D. Institute of Indology. For further information please do not hesitate to contacts on following address : Editor Dr. Jitendra B. Shah SAMBODHI L. D. Institute of Indology Nr. Gujarat University Ahmedabad 380009 Tel : 07926302463, Fax : 26307326 Idindology@gmail.com www.ldindology.org o ducatio loteinatorial

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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% (4) 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 gerneral practice is to send the proforma invoice on inquiry for our publications and dispatch the books on receiving the payment by D. D. in favour of the Institution. * Distributors Ahmedabad 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 6. Motilal Banarasi Dass Chowk, Varanasi-221 001 Phone : 352331 Phone : (0542) 2412131 3095108 Chennai Motilal Banarasi Dass 120, Royapetth High Road, Mylapore, Chennai-600 004. Phone : (044) 24982315 Mumbai Motilal Banarasi Dass 8, Mahalaxmi Chamber, Warden Road, Mumbai-400 026. Phone : (022) 24923526 Hindi Granth Karyalay Hira Baug, C. P. Tank, Mumbai-400 004. Phone : (022) 23516583 23513526 3. SAMBODHI ISSN 2249-6661 Foresonal & Palvele Use Only www.talembran