Sambodhi 2014 Vol 37

Author(s): J B Shah
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/520787/1

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SAMBODHI Indological Research Journal of L.D.I.I. VOI. XXXVII 2014 Prof. Nagin J. Shah Commemoration Volume EDITOR JITENDRA B. SHAH L. D. INSTITUTE OF INDOLOGY AHMEDABAD

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Our Contributors Bhimaji Khachariya Shri Bosmiya college, Junagadh Rd., Jetpur - 360370, Rajkor, Gujarat N. M. Kansara 17/176 Vidya Nagar,Nr. Himmatlal Park, Polytechnic, Ahmedabad 380015. Niranjan P. Patel C. V. Raval 28Novex Row House, Shivranjani Cross Road, Satellite Rd., Ahmedabad 380 015 Chandrakant Sheth B-9, Purneshwar Flats, Gulbai Tekra, Ahmedabad-15 Ramamny Music College, Vallabhvidyanagar, Anand-388120 Niranjanaben Vora 69/B, Swastik Society, Navrangpura, Ahemdabad-380009 Dilip Charan Department of Philosophy, Gujarat University, Ahmedabad-380 009 Hasubhai Yagnik, Padmavati Bunglow-1, Opp Bhavin school, Thaltej village, Ahmedabad-380054, Nilanjana S. Shah 18, Swair Vihar Soc., Panjara Pole Char Rasta, Ambawadi, Ahmedabad - 380 015. Parulben Mankad A-7, Sonarika Appt., Dr. Vikram Sarabhai Rd., Panjarapol, Ahmedabad-15 Rajendra Nanavati B-103, Rajlaxmi Society, Old Padara Road, Vadodara-390 007 Jitendra B. Shah Director, L.D.Institute of Indology, Ahmedabad-9 Kantibhai B. Shah 7, Krishna Park, Opp. Sabar Hotel, Khanpur, Ahmedabad-380 001. Kamleshkumar Chokshi Sabskrit Department, University School of Languages, Gujarat University, Ahmedabad-9 Surekha K. Patel 1, Vinayakpark Society, Jampura Rd., Palanpur-385 001 Vijaybhai Pandya Upanisad, 11-A, New Rangsagar Soc., B/h Govt. Tubewell, Bopal, Ahmedabad-58 Varshaben H. Patel Arts College, Shamalaji Laxmesh Joshi 6, 'Bharadwaj', Rupal Society, Narayannagar, Paldi, Ahmedabad 380 007 Madhusudan A. Dhaky 6-E, Six Floor, People's Plaza, Nr. Memnagar Fire Station Ahmedabad-9 Madhusudan Bakshi 2 Beds ka part, Opf Polytechnic, Aamedabad-380 015. Vasantbhai Parikh 3, Nr. Denabank Society, B/h, R.M.S. , Amreli - 365601 Y.S.Shastri & Sunanda Shastri R-10, Avani Raw House Mansi Circle, Bh, Satellite Tower Vastrapur, Ahmedabad - 380 015. Yogini Himansu Vyas Department of Sanskrit, Uma Arts College, Gandhinagar Malatiben Shah 22, Shripal Flat, Deri Rd., Krushan nagar, Bhavanagar-364001

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SAMBODHI Indological Research Journal of L.D.I.I. Vol. XXXVII 2014 Prof. Nagin J. Shah Commemoration Volume EDITOR JITENDRA B. SHAH L. D. INSTITUTE OF INDOLOGY AHMEDABAD

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SAMBODHI VOI. XXXVII 2014 Prof. Nagin J. Shah Commemoration Volume ISSN 2249-6661 Editor Jitendra B. Shah Published by Dr. Jitendra B. Shah Director L. D. Institute of Indology Ahmedabad 380 009 (India) Phone : 26302463 Fax: 26307326 1.dindologyorg@gmail.com Price : Rs. 300 Printed by Sarvoday Offset 13-A, Gajanand Estate, Old Manek Chowk Mill Compound, Nr. Idgah Police Chowky, Ahmedabad 380 015

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CONTENTS English Section M.A.Dhaky Y. S. Shastri 1. Life and Works of Prof. Nagin J. Shah 2. The Works of Vacaka Umasvati 3. Ethical Aspect of Buddhism Critique of 'Avidyavicara' of Prof. Nagin G. Shah The Moral Codes of the Swaminarayanism and of the Jainism : A Comparative Study 6. Relevance of Sanskrit to Modern World hindI vibhAga Vijay Pandya N. M. Kansara S. Y. Shastri dilIpa cAraNa yoginI himAMzu vyAsa 81 varSAbena paTela 7. bhAratIya navajAgRti ke tIna dArzanikoM kI samIkSA : svAmI vivekAnaMda, dayAnaMda sarasvatI aura jyotibA phUle ke vizeSa saMdarbha meM 8. 'saMskRta kI vaijJAnikatA' tathA vyAkaraNazAstra ko pataJjali kI dena 9. kAlidAsa ke zabdAlaMkAra aura arthAlaMkAra kA mUla rahasya gujarAtI vibhAga 10. zrI nagInahasa queue us : sNsm24|| 11. 'bhUyovidyaH' 'sthirapItaH' vidvAna zrI nagAnamA 12. pro.nAnamA us : sNsm25|| 13. parI poTa! 14. sahAdhyAyI sapA 15. zAsamadra vidyApuruSa sI. vI. rAvara lakSmezoSI nilAMjanA zAha hasu yAjJika ntimaus al. us 101 vasaMta parIkha 107

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107 109 111 114 141 146 167 16. pU.sva. zrI nagInadAsabhAI zAhane smaraNasumanAMjali pArulabena mAMkaDa 17. nakhazikha vidyApuruSa zrI nagInabhAI mAlatIbena zAha 18. dIpaka bujhAyo jitendra bI. zAha zAMkaravedAntamAM avidyAvicAra madhusUdana bakSI nyAyadarzanamAM kathAnirUpaNa niraMjana paTela tatoDamitiprAdurbhAva (yogasUtra 3.45) upara thoDoka vicAra kamalezakumAra cokasI 22. vardhamAna : pANinIya dhAtupAThanA eka aprasiddha vRttikAra nIlAMjanA zAha 23. jaina ane bauddha dharmazAsanamAM paryAvaraNa saMrakSaNa niraMjanA vorA 24. saMskRta sAhityano gujarAtI sAhitya para prabhAva caMdrakAnta zeTha 25. satriya lokanATya bhImajI khAcariyA 26. zRMgArarasa ane satIprathA eka noMdha rAjendra nANAvaTI 27. vibhAvanA ane vizeSokti alaMkAramAM kAryAzanuM bAdhyatva pArulabena mAMkaDa 28. mahAkavizrI nArAyaNabhaTTapAdakRta "oTiviraham: eka abhyAsa surekhA ke. paTela graMtha paricaya evaM samIkSA 29. Isavasyopanisad V. S. Shastri 30. kAzmIra zivadayavIra meM pramANa vintana : pustaka kI samIkSA - samAlocanA sUryaprakAza vyAsa 178 183 192 201 206 214 217

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pro. nagInadAsa jIvaNalAla zAha (1931-2014)

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Life and Works of Prof. Nagin J. Shah (1931-2014) Prof. Nagindas Jivanlal Shah, a renowned Sanskritist and eminent scholar of Indian philosophy, was born in a Jain family residing in the town of Sayala in Surendranagar district, Saurashtra (Gujarat). The date was 13 January 1931. He did his initial years of schooling at Vatva Jain Ashram which was founded by Shree Manekmuniji. He completed his schooling at Sheth C.N. Vidyavihar and resided in Mahavir Jain Vidyalaya while he was pursuing his B.A. and M.A. In the B.A. examination conducted by Gujarat University he passed with First Class Distinction and stood second in Gujarat University. He was then appointed as a Fellow in Gujarat University. In his M.A. examination he scored highest marks in Sanskrit for which he received M.L. Prize awarded by the university. In 1958 he was appointed lecturei in Sanskrit at D.K.V. Government College, Jamnagar. To pursue his Ph.D.in Sanskrit he left the government job and joined L.D. Institute of Indology, Ahmedabad as a research officer. He stayed with the institute till 1991, serving in different capacities as a research officer, Dy. Director and Director. He earned his Doctorate Degree writing thesis titled "Akalanka's Criticism of Dharmakirti's Philosophy - A Study under the guidance of Pandit Sukhlalji Sanghavi, an eminent Indologist and great thinker. When published in 1966, it was widely acclaimed by scholars all over the world like Hajime Nakamura, Douglas Daye and Satkodi Mukherjee. Hajime Nakamura wrote in his review, "The author's achievements are wonderful and successful in many respects. Hithertofore, Jain logic has been a field which non-Indian scholars have approached very seldom, in spite of copiousness and voluminousness of its literature, and in this respect I would say the author has made a remarkable contribution... This work has opened a gate to philosophical understanding which is essential to the history of ideas. Philosophy East and West said, "The book is obviously a 'must for anyone interested in the Jaina logicians; it is also of particular value for anyone interested in the Buddhist logicians from a rather novel point of view largely ignored in twentieth century scholarship. The reader will find a wealth of

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SAMBODHI information and a wide-ranging summary of many fascinating problems of Indian philosophy." He resigned from the Directorship of the L.D. Institute of Indology in 1984 so that he could devote full time for research. After his retirement in 1991 he started working independently on Sanskrit books and manuscripts. From his savings of lifetime he published seven encyclopedias on Indian literature and philosophy. he has several brilliant works to his credit. The following are his works in English: Essay in Indian Philosophy, Samantabhadra's Aptamimamsa - Critique of an Authority, A Study of Jayanta Bhatta's Nyayamanjari - A Mature Sanskrit work on Indian Logic(in three parts). And the following works are in Gujarati: Sankhya-Yoga, Nyaya-Vaisesika, Bharatiya Tattvajnana, sankara Vedanta - Avidya, Bauddha Dharma-Darsana. He has also given an excellent English translation of Muni Shri Nyayavijayaji's voluminous important Gujarati work Jaina-Darsana (English title: Jaina Philosophy and Religion). Moreover, he has edited, the old original manuscripts, the unpublished NyayamanjariGranthibhanga. In 2000, he delivered a series of three lectures in Gujarati on Conception of Sraddha, Matijnana and Kevalajnana in Jaina Philosophy under the auspices of B.J.Institute of Learning and Research, Ahmedabad. Its Hindi version is also published. He translated M.Maho. Vidhushekhar Bhattacharya's Basic Conception of Buddhism in lucid Gujarati. He has also edited the following two important works: (1) Jaina Theory of Multiple Facets of Reality and Truth (2) Acarya Hemacandra's Pramanamimamsa - A Critique of Organ of Knowledge, A work on JAINA LOGIC. He has been proud recipient of many prestigious awards : Pre-eminent Sanskrit Scholar Award (1996) of Gujarat State Sanskrit Sahitya Academy. Research Prize by Sardar Patel University Siddhasen Divakara Gold Medal for Contribution to Indian and Jaina Philosophy

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Vol. XXXVII, 2014 Life and Works of Prof. Nagin J. Shah Hemcandra Acarya Gold Medal and Award (B.L. Institute) of Rs. 51,000 for his contribution to Jain Philosophy by writing excellent works. Furthermore he loved to teach and under his tutelage seven students completed their research for Ph.D. As a person he shied away from public discussions and attention. Rather he loved to have one to one discussion with highly intellectual minds. Throughout his lifetime he was invited by various Indian and foreign universities but he declined them as it was not his personal characteristics to be in public attention. In spite of all his accolades he always maintained a low profile and believed in Gandhian philosophy of life. He shall always be cherished for his simplicity and, a very practical and ideal attitude towards people, towards his work and towards his life. pro.nagInadAsa jIvaNalAla zAha (sane 1931-2014) bhAratIyadarzana, jainavidyA ane saMskRta bhASAnA suprasiddha vidvAna prAdhyApaka DaoN.nagInadAsa jIvaNalAla zAhano janma 13mI jAnyuArI sana 1931nA divase surendranagara jillAnA sAyalA gAme thayo hato. pUjya mANekamuni saMsthApita vaTavA jaina AzramamAM rahI vaTavA zALAmAM prAthamika abhyAsa karyo ane te pachI zeTha cImanalAla nagInadAsa chAtrAlayamAM rahI esa.esa.sI. sudhI abhyAsa karyo. tyAra pachI amadAvAda sthita zrI mahAvIra jaina vidyAlayamAM rahI bI.e. ane ema.e.no abhyAsa karyo. gujarAta kaoNlejamAMthI gujarAta yunivarsiTInI bI.e.nI mukhya viSaya saMskRta sAthenI parIkSA ApI, jemAM prathama vargamAM AkhI yunivarsiTImAM bIjo krama meLavyo. teo gujarAta yunivarsiTImAM "phelo" tarIke nimAyA. gujarAta yunivarsiTInI ema.e.nI parIkSAmAM prathama vargamAM uttIrNa thayA ane saMskRtamAM sauthI vadhu guNa meLavavA badala yunivarsiTInuM ema.ela. prAIjha meLavyuM. 1958mAM jAmanagaranI sarakArI DI.ke.vI. kaoNlejamAM saMskRtanA vyAkhyAtA tarIke teo nimAyA. saMskRtamAM pIeca.DI. karavA mATe temaNe sarakArI vyAkhyAtAnI nokarI choDI ane lA.da. bhAratIya vidyAmaMdiramAM joDAyA. tyAM temanI risarca oNphisara tarIkenI nimaNUka karavAmAM AvI. bhAratIya tattvajJAnanA UMDA ane saMniSTha vidvAna temaja mahAna ciMtaka paMDitazrI sukhalAlajInA mArgadarzana heThaLa temaNe lakhelo ane gujarAta yunivarsiTIe pIeca.DI.nI padavI mATe mAnya rAkhelo mahAnibaMdha - "Akalanka's Criticism of Dharmkirti's Philosophy" 1967mAM prakAzita thayo. tene hAjIme nAkAmurA, DaglAsa daye, sAtakoDi mukarjI jevA AMtararASTrIya vidvAnoe prazaMsApUrvaka AvakAryo ane dezavidezanA risarca jarnalomAM tenI samIkSAo pragaTa thaI. hAjIe nAkAmurAe lakhyuM : The authors achievements are wonderful and successful in many respects. Hithertofore, Jain logic has been a field which non-indian scholars have approached very seldorn, inspite of copiousness and

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4 SAMBODHI voluminousness of its literature, and in this respect I would say the author has made a remarkable contribution. This work has opened a gate to philosophical understanding which is essential to the history of ideas. philosophI isTa eNnDa vesTa vaoNlyuma 26 naM.4mAM lakhyuM: The book is obviously a "must" for any one interested in the Jaina logicians, it is also of particular value for anyone interested in the Buddhist logicians from a rather novel point of view largely ignored in twetieth-century scolarship. The reader will find a wealth of information and a wide-ranging summary of many fascinating problems of Indian philosophy. ' A pachI teo A ja lA. bhAratIya vidyAmaMdiramAM adhyakSa banyA. paraMtu saMzodhanakAryane saMpUrNapaNe nyAya ApavA mATe temaNe sana 1984mAM adhyakSapadethI rAjInAmuM ApyuM ane potAnuM samagra jIvana bhAratIya tattvajJAnanA saMzodhanArthe samarpita karI dIdhuM. sana 1991mAM teo A vidyAmaMdiramAMthI nivRtta thayA. | nivRtti pachI temaNe svataMtrapaNe potAnI saMskRta-saMskRti graMthamALA zarU karI. potAnI bacatamAMthI kharca karI A graMthamALAmAM temaNe pote lakhelA agiyAra uttama graMtho prakAzita karyA je A pramANe che : aMgrejI bhASAmAM - Essay in Indian philosophy; Samantabhadra's Aptamimamsa - Critique of an Authority; A study of Jayanta Bhatta's Nyayamanjari, a Mature Sanskrit Work on Indian Logic (in three parts). temanA gujarAtI graMtho A pramANe che : sAMkhyayoga, nyAya-vaizeSika, bhAratIya tattvajJAna - - keTalIka samasyA, zAMkaravedAntamAM avidyAvicAra, bauddhadharmadarzana. . vaLI munizrI nyAyavijayajInA prasiddha mahattvapUrNa daLadAra gujarAtI graMtha "jainadarzana"no temaNe aMgrejI bhASAmAM uttama anuvAda karyo che, jenuM aMgrejI zIrSaka che, Jaina Philosophy and Religion. A uparAMta temaNe prAcIna mULa hastapratanA AdhAre nyAyamaMjarI graMthibhaMganuM saMpAdana paNa karyuM che. amadAvAdanA bho.je. vidyAbhavananA upakrame temaNe jainadarzanamAM zraddhA, matijJAna ane kevalajJAnanI vibhAvanA aMgenA traNa utkRSTa vyAkhyAno ApyA hatA. te hindI bhASAmAM prakAzita thayA . che. zIrSaka che : nainana meM zraddhA (sa rjana), matijJAna gaura vAna zrI vibhAvanA. ma.mahA. vidhuzekhara bhaTTAcAryanA aMgrejI pustaka Basic conception of Buddhismno temaNe karelo gujarAtI anuvAda bauddha dharmadarzananI pAyAnI vibhAvanA" nAme prakAzita thayo che. vaLI temaNe prophesara hAbaphAsanA vidvatApUrNa ane mAhitIsabhara mahattvanA pustaka "India and Europe: An Essay in Philosophical Understanding no gujarAtImAM anuvAda karyo che

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Vol. XXXVII, 2014 Life and Works of Prof. Nagin J. Shah taduparAMta temaNe be mahattvanA graMthonuM saMpAdana karyuM che : (1) Jaina Theory of Mutiple Facets of Reality and Truth. (2) Acarya Hemacandra's Pramanamimamsa - A Critique of Organ of knowledge, A Work of Jaina Logic. temaNe karelA saMzodhana-saMpAdana kAryone dezanI uttama saMsthAo dvArA ane pAritoSika dvArA sanmAnavAmAM AvyA che : Pre-eminent Sanskrit Scholar Award (1996) of Gujarat State Sanskrit Sahitya Academy. Research Prize by Sardar Patel University. Siddhasen Divakara Gold Medal for contribution to Indian and Jaina. Philosophy. Hemcandra Acarya Gold Medal and Award (B.L.Institute) of Rs. 51,000 for his contribution to Jain Philosophy by writing excellent works. A uparAMta temanA jIvananuM eka bIjuM pAsuM joIe to teo vidyApremI hatA. temane adhyayana karavuM ane adhyApana karAvavuM khUba ja gamatuM hatuM. temanA mArgadarzana heThaLa sAta tejasvI vidyArthIoe pIeca.DI. mATe saMzodhana karyuM hatuM. temanuM vyaktitva asAdhAraNa hatuM. temane moTI moTI vAto karavAmAM ane khoTI dekhADAvRttimAM jarAya rasa na hato. teo jUthamAM ane jAheramAM carcA karavAnuM TALatA hatA. paraMtu jo koI jijJAsu temanI pAse koI viSaya aMge samajavA ke carcA karavA Ave to tene saMtoSa na thAya tyAM sudhI carcA karavA utsuka rahetA hatA. temane bhAratanA aneka rAjyomAMthI temaja anya judA judA dezomAMthI seminAra ane konpharansamAM bhAga levA mATe temaja vyAkhyAna ApavA mATe AmaMtraNa pAThavavAmAM AvatA hatA. paraMtu temaNe AmAM bhAga levAne badale adhyayana-adhyApana-saMzodhana ane saMpAdana kAryamAM ja tallIna rahevAnuM pasaMda karyuM hatuM. jene kAraNe Aje ApaNane aneka uttama graMtho prApta thayA che. zAMta citte, mukta mane vAMcavuM, vicAravuM ane lekhanakArya karavuM e ja emano jIvanamaMtra hato. teo karmaniSTha hatA. temaNe jIvanananA aMtakALe mAMdagImAM hovA chatAM be durlabha ane amUlya pustakonuM kArya pUrNa karyuM. teo gAMdhIvAdane anusaryA hatA ane sAdagIbharyuM ucca jIvana jIvyA hatA. dareka vyakti pratye teo samabhAva rAkhatA hatA. nAnAmAM nAnI vyaktine mAnathI ane premathI AvakAratA hatA. AvuM hatuM temanuM prazaMsanIya ane bhavya jIvana. Prof. Nagindas Jivanlal Shah Birth : 13th January, 1931, at Sayala, Gujarat State, India. Address : 23, Valkeshvar Society, Bhudarpura, Ambawadi, Ahmedabad - 380 015.

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SAMBODHI Education : B.A. (Sanskrit), 1956, Gujarat University, I Class. M.A. (Sanskrit), 1958, Gujarat University, 64% Ph.D. (Sanskrit), 1965, Gujarat University. Positions held : 1) Fellow, Gujarat University, 1956-1958. 2) Lecturer, D.K.V.Govt. College, Jamnagar, 1958-1960. 3) Research officer, L.D.Institute of Indology, Ahmedabad, 1960-1966. 4) Dy. Director, L. D. Institute of Indology, Ahmedabad, 1966-1976. 5) Director, L.D.Institute of Indology, Ahmedabad, 1976 1984. (Resigned from the Directorship in order to devote fully to research.) Retired in 1991. 6) President, Prakrit Text Society, Ahmedabad. Awards 1) M. L. Prize ( Gujarat University). 2) Research Prize (Sardar Patel University) 3) Pre-eminent Sanskrit Scholar Award (1996) of Gujarat State Sanskrit Sahitya Akademy: 4) Siddhasen Divakara Gold Medal for Contribution to Indian and Jaina Philosophy. 5) Hemcandra Acarya Gold medal and Award (B. L. Institute) of Rs.51,000.00 for his contribution to Jain Philosophy by writing excellent works. Guided Ph.D. Students : Seven. General Editor : 1) L. D. Series (For nearly 10 years and edited nearly 50 Books). 2) Sanskrit - Sanskriti Granthmala. Contributor to : 1) Encyclopaedia of Indian Literature (Sahitya Akademy) 2) Encyclopaedia of Hinduism. 3) Gujarati Visvakosa. Conferences, Seminars etc. : Attended and read papers in Oriental Conferences, Participated and read papers in Seminars. Lecture Series: Given three Lectures on Jaina Philosophy in P.H.Lecture Series of B.J.Institute of Research and Learning.

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Vol. XXXVII, 2014 Life and Works of Prof. Nagin J. Shah LIST OF PUBLISHED WORKS ( BOOKS ) I. Texts Edited From Original Manuscripts of the hitherto unpublished works alongwith Critical Notes, Introduction, etc. (a) Sanskrit : 1) Nyayamanjarigranthibhanga 1972. 2) Adhyatmabindu 1973 3) Jaina Philosophical Tracts (Jain Prakaranasangraha) 1974 4) Padmasundara's Jnanacandrodayanataka 1981 5) Suracarya's Danadiprakarana 1983 6) Gunaratna's Sanskrit Commentary on Gangesa's Tattvacintamani 2004 (b)Prakrit : 7) Jinesvarasuri's Gaharayanakosa 1976 II. Philosophical Studies : 8) Akalanka's Criticism of Dharmakirti's Philosophy - A Study 1967 9) Six Philosophies of India, Vol. I, Sankhya-Yoga 1973 10) Six Philosophies of India, Vol. II, Nyaya-Vaisesika 1974 11) Bauddha Dharma Darsana 1978 12) Indian Logic - A Study of Nyayamanjari Part I 1992 13) Indian Logic - A Study of Nyayamanjari Part II 1995 14) Indian Logic - A Study of Nyayamanjari Part III 1997 15) Bharatiya Tattvajnana 1998 16) Essays in Indian Philosophy 1998 17) Samantabhadra's Aptamimamsa-Critique of an Authority (English Translation and study) 1999 18) Sankar Vedant Avidya Vicara 2001 19) Akalanka's Svarupasambodhana - Right Instruction on the Nature of the Soul (English translation and Study) 2011 III. Translations : (a) From Sanskrit into Gujarati 20) 4112s guid 243 Reid mell4781 (B4%A1s-9). 1975 21) 41225 grid cu Rold rulluzig? (RE645-2) 1978 22) 441295 grid HERRIA 147g2 ( 205-3) 1984

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SAMBODHI 1989 1992 2006 2009 1977 2004 2008 2008 1971 1968 1993 23) naiyAyika jayaMta bhaTTa racita nyAyamaMjarI (Anika-4-5) 24) naiyAyika jayaMta bhaTTa racita nyAyamaMjarI (Anika-6, 7, 8 ane 9). 25) haimacandrAcArya pramANamImAMsA 26) haribhadranI padarzana samuccaya ane guNaratnanI tarkarahasyadIpikA (b) From English into Gujarati 27) bauddha dharmadarzananI pAyAnI vibhAvanA (M. Mho.Vidhushekhar Bhattacharyaji's 'Basic Conception of Buddhism') 28) bhArata ane yuropa (Bharata in the History of Yuropiyan Sva-samaja) 29) jaina AgamomAM AvatA prAkRta vizeSa nAmono koSa bhAga-1 30) jaina AgamomAM AvatA prAkRta vizeSa nAmono koSa bhAga-2 (c) From Gujarati into English 31) Introduction to Prajnapanasutra 32) Introduction to Nandi-Anuyogadvarasutra 33) Simple Introduction to the Philosophy of Nine Reals 34) Concept of Pratikramana (An Abridged Version of Pt. Sukhlalji's Introduction to Panca Pratikramana) 35) Jaina Philosophy and Religion (Muni Nyayavijayaji's Jaina Darsana) (d) From Hindi into Gujarati 36) jaina dharma-darzana 37) karma sAhitya ane AgamikA prakaraNo 38) jainadarzana : 39) nirjhantha saMpradAya-jJAnabiMdu parizIlana 40) paMcakarmagraMtha-parizIlana 41) jaina kAvya sAhitya IV. Editing of the Works of Modern Scholars : 42) Jainism by Herbert Warren 43) Prasamarati (Sanskrit) with Gujarati Commentary by M.G.Kapadia (44) jainadaSTie karma - ema.jI.kApaDiyA 45) Religion and Philosophy of the Jainas by V.R.Gandhi 46) Jaina Theory of Multiple Facets of Reality and Truth (Anekantavada) (Seminar Papers) 47) H.R.Kapadia's A History of the Canonical 1993 1998 2012 2006 2008 1976 1980 1982 1993 1999

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Vol. XXXVII, 2014 Life and Works of Prof. Nagin J. Shah Literature of the Jainas (Revised) 2010 48) Critique of Organ of Knowledge (Pramanmimamsa : Introduction and Notes) WORKS UNDER PREPARATION (BOOKS) 1) Editing, from original manuscript, of the hitherto unpublished Vamadhvaja's Commentary on Nyayakusumanjali, (Press copy almost ready.) LIST OF SOME PUBLISHED RESEARCH PAPERS (A) English 1) Jainas on Verbal Testimony 1966 2) On the Early History and Nature of Nirvikalpaka Pratyaksa in Nyaya Vaisesika School 1966 3) Nature of Time 1967 4) Anjanasundarikathanaka 1970 5) Jainism and Sankhya 1973 6) Kusalopadesa 1974 7) Some Reflections on the Problem of Jnana-Darsana 1974 8) An alternative interpretation of Patanjali's three sutras on Isvara 1975 9) Jainaviharasatakam 1976 10) Rajas and Karman 1977 11) Jain Conception of Space and Time 1978 12) Essentials of Dharmakirti's Theory of Knowledge 1980 13) A Note on Buddhist Nirvana 1990 14) Conception of isvara in the Early Nyaya Vaisesika School 1995 15) Jayanta on the Buddhist definition of Perception 1993 16) A Puzzle for Scholars of Buddhist History 1996 17) Jayanta Bhatta's Nyayamanjari - An Appraisal 1999 18) Sraddha in the Spiritual Evolution of Man 1999 19) Definition of Philosophy 2004 20) Sautrantika Buddhist theory of Word- Meaning 2006 (B) Gujarati - Hindi 21) Glzdy dilistoll 44812445 44 22) H&-24224 1967 23) Rr4-9211946 asta i fer 1973 1966

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10 SAMBODHI 1987 2000 24) pramANamImAMsA saMpAdana 1978 25) "vacanAmRta" nI tattvacarcA 1981 26) paM.sukhalAlajInA dharmaciMtananI jhAMkhI 1981 27) yogaparicaya 1982 28) bhAratIya paraMparAmAM kalAtattva 1984 29) jaina darzana ane hemacaMdrAcArya 30) bhAratIya darzanomAM mokSavicAra | 1988 31) bhAratIya darzanomAM karmasiddhAMta 1989 32) sarvagrAhI dArzanika hemacaMdra 1989 33) AnaMdaghana-yazovijaya-devacaMdra tattvavicAra 1990 34) madhyakALamAM gujarAtanuM saMskRta lalita sAhityamAM pradAna 1990 35) jaina sAhitya 36) upAdhyAya yazovijayajIkRta tattvArthaTIkA 1992 3) "jaina darzana' paricaya 1988 38) pravacanasAranirUpita muni AcAra 2001 39) AnaMdaghana ane jainadarzana samasyA 2009 SANSKRIT-SANSKRITI GRANTHAMALA General Editor Nagin J. Shah 1-3. A Study of Jayanta Bhatta's Nyayamanjari, A Mature Sanskrit Work on INDIAN LOGIC, Parts I, II, III. This is a comprehensive work on Indian philosophy dealing with all the important problem of logic and metaphysics in the context of all the major schools of Indian philosophy. The discussions are penetrating, pregnant and profound. "The work has a clear style and can be recommended to advanced students." - Bulletin of School of Oriental & African Studies, London. Essays in Indian Philosophy The work contains following essays : 1. Nature of Time, 2. Jaina Conception of Space, 3. On Buddhist Nirvana, 4,5. Conception of isvara in Patanjala Yoga and in the Early Nyaya Vaisesika School, 6. On the Problem of Jiana-Darsana, 7. Essentials of Dharmakirti's Theory of Knowledge, 8. On Vyapti, 9. Jainas on Testimony. "The author is critical, 4.

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11 Vol. XXXVII, 2014 Life and Works of Prof. Nagin J. Shah unbaised and he quite often gives unorthodox and controversial solutions." - Journal of Asiatic Society of Bombay. Samantabhadra's Aptamimamsa - Critique of an Authority "Prof. Shah... has now brought out Aptamimamsa along with English translation, introduction, Notes-comments and Akalanka's Sanskrit commentary Astasati... In the introduction Dr. N.J.Shah has made a detailed and objective survey of Nayavada and Anekantavada and their evaluation of other philosophical views. Dr. Shah has fully appreciated the force of Sa mantabhadra's arguments and shown the importance of his contribution to Jaina logic and philosophy." - Prof. E.A.Solomon in the Journal and Asiatic Society of Bombay. bhAratIya tattvajJAna keTalIka samasyA prastuta pustakanAM prakaraNo che: 1. sat-asat 2. bhAratIya darzanomAM mokSavicAra, 3. karma ane punarjanma 4. bhAratIya darzanomAM Izvara 5. jJAnaviSayaka samasyAono paricaya, 6. jJAnanuM prAmANya svataH ke parataH ?, 7.bhAratIya tAkikanI pratyakSaviSayaka carcA - pustakamAM ciMtakonAM maMtavyonA samarthaka tarkonI rajUAta ane sAthe sAthe te tarkonI samIkSA baMne vidvAnonA cittane saMtarpaka banI raheze. mULa saMskRta saMdarbho ApI nirUpaNa karavAmAM AvyuM hoI graMtha atyaMta pramANabhUta banyo che. zAMkaravedAntamAM avidyA vicAra prastuta graMtha avidyAnuM svarUpa ane kArya samajAve che ane tema karatAM advaita vedAntamAM gUDha rahasyo udghATita kare che. prakaraNonA aMte mULa saMskRta graMthomAMthI samarthaka saMdarbho ApyA che. prakaraNo A pramANe che: 1. avidyAnuM lakSaNa-prathama 2. avidyAnuM lakSaNa-dvitIya ane tRtIya 3. bhAvarUpa avidyAnuM sAdhaka prathama prakAranuM sAkSipratyakSa, 4. prAbhAvakhaMDana, 5. bhAvarUpa ajJAna sAdhaka dvitIya prakAranuM sAkSipratyakSa, 6. bhAvarUpa ajJAnanuM sAdhaka trIjA prakAranuM sAkSipratyakSa, 7. siddhAntabindumAM nirUpita suSupti, 8. pariziSTa-jayaMta bhaTTanI nyAyamaMjarImAM advaita vedAntanuM khaMDana. prastAvanA atyaMta rasaprada che. jainadarzana ane sAMkhya yogamAM jJAnadarzana vicAraNA le jAgRti dIlIpa zeTha A pustaka pIeca.DI.no mAnya thisisa che. bhAratIya darzanomAM, vizeSataH jainadarzana, bauddhadarzana ane sAMkhyayogamAM jJAna ane darzananI vibhAvanAnI UMDI ane sUkSma vicAraNA karavAmAM AvI che. prastuta pustaka teno niSpakSa, AdhArabhUta, tulanAtmaka, buddhigamya ane vicArapreraka abhyAsa che. prakaraNo A pramANe che. 1.upaniSadomAM ane gItAmAM jJAna ane darzana 2. jainadarzana ane sAMkhyayogamAM jJAna ane darzananA dhArakanuM svarUpa, 3. jainadarzana ane sAMkhyayogamAM jJAna ane

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SAMBODHI 10. (bodharUpa) darzana, 4. jainadarzana ane sAMkhyayogamAM zraddhAnarUpa darzana, 5. bauddhadarzana ane nyAyavaizeSikamAM jJAna, darzana ane zraddhA. jainadarzana meM zraddhA (samyagdarzana), matijJAna aura kevalajJAna kI vibhAvanA jainadarzana kI zIrSaka nirdiSTa tIna mUlabhUta samasyAoM kA tulanAtmaka adhyayana isa pustaka meM prastuta kiyA gayA hai / tulanA meM upaniSada, sAMkhyayoga, bauddhadarzana, nyAyavaizeSika darzana ke vicAroM kA vivaraNa diyA gayA hai| apane dharma-darzana ko ThIka se samajhane ke lie dharma-darzanoM kA adhyayana kitanA Avazyaka hai, yaha isa laghugrantha se pAThakoM ko jJAta hogA / 'nAmUlaM likhyate kiJcit' isa ukti kA gambhIratApUrvaka anusaraNa kiyA gayA hai / bhArata ane yuropa - dArzanika samaja keLavavAnI dizAmAM eka prayatna. prathama bhAga yuropiyana svasamajanA itihAsamAM bhArata. A pensilvenyA yunivarsiTInA bhAratIya tattvajJAnanA prAdhyApaka vilhema hAlphAsanA aMgrejI graMthano gujarAtI anuvAda che. yuropiyana cintakonA, bhArata ane bhAratIya cintana pratyenA abhigamo ane pratibhAvone rasaprada rIte te rajU kare che. A vidvattApUrNa, mAhitIsabhara, vizleSaNAtmaka mahattvano grantha saue vAMcavA jevo che. tenA prakaraNo A pramANe che. 1. prAcIna praziSTa yugamAM bhArata vizeno dArzanika mata, 2. bhAratIya tattvajJAna sAthe islAmano bheTo, 3. khristI dharmapracArakono bhAratIya cintana pratyeno abhigama, 4. devavAda, prabodhana-vicArAMdolana ane bhAratIya vidyAno prAraMbhika itihAsa, 5. bhArata ane vartamAnanI bhAvakatAvAdI mImAMsA, 6. hegala ane bhArata, 7. zeliMgazopanahora ane bhArata. 8. hegala-zopanahora pachI bhAratIya cintananA arthaghaTanano itihAsa, 9. tattvajJAnanA itihAsamAMthI bhAratanI bAdabAkI, 10. vIsamI sadImAM arthaghaTananI paristhiti. 11. nirjhanthasaMpradAya, jainatakabhASA-jJAnabindu parizIlana (paMDita sukhalAlajInA traNa hiMdI lekhono sauprathama guja. anu.) 1. zramaNa nirgastha dharmano paricaya, 2. sAmiSa-nirAmiSa AhAra, 3. acelatna-saelatva, 4. tapa, 5. AcAra-vicAra, 6. cAturyAma, 7. uposatha-pauSadha, 8. bhASAvicAra, 9. tridaMDa, 10. lezyAvicAra, 11. sarvajJatva jainatarkabhASAno paricaya, yazovijayajIno paricaya jJAnabindumAM mati Adi pAMca jJAnonI vistRta carcA. 12. paMcakarmagranthaparizIlana lekhaka : paM.sukhalAlajI anuvAdaka nagIna zAha hindImAMthI gujarAtI anuvAda. karmasiddhAntanI vicAraNA.

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The Works of Vacaka Umasvati M. A. Dhaky The medieval Svetambara writes credit Umasvati to have composed some 500 works in Sanskrit', a figure doubtless seeming highly inflated from the standpoint of practically. This numerical exaggeration palpably stemmed from two consideration : first, the lofty steem in which the author was held"; second, in actuality, he may have composed a fairly large number of works, understandably though nowhere even remotely close to the phenomenally high figure '500'. Of his works, the Sabhasya-Tattvarthadhigamasutra, the Prasamaratiprakarna, and the Ksetrasamasa-better known as the Jambudvipa-samasa-are for long available and published; the first one through two different versions, the second version is sans bhasya. I am of course aware that the authorship in the first case, as also the author's sectarial affiliation are in dispute. Controversies were vehemently raised and raked on purpose - though at this distance in time they seem needless, puerile, partisan, and biased - in some quarters to assert their own convictions that were based on one hand on a few minor and surficial textual discrepancies in the text followed by the bhasya and that of the Sutra proper of the Tattvarthadhigama and on the other hand on the slight divergencies from the Tattvarthadhigama noticeable in the Prasamarati-prakarana4. The results of my detailed investigations, which have been intermittently underway for the past three decades, have convinced me that the author of all these three works in question unambiguously is Umasvati, on very firm grounds of the uniformly and unequivocally present peculiarities - style-image, linguistic habits, the tendencies reflected in the choice of words and the manner of phrasing, also strong predilection toward cataloguing (as well as using) synonyms, and very characteristic, indeed distinctive, manner of the overall composition and modulation, not to say of the discernibly

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14 M. A. Dhaky SAMBODHI individualistic tonality and cadences. From the sectarial standpoint, he was neither Svetambara', nor Digambara?, nor Botika/acela-Ksapanaka of North Indias, nor even a pontiff of the latter's probable off-shoot, the Yapaniya of southern India. As all evidence points out, he seems to have belonged to the non-Svetambara north Indian main and major stream of the Nirgrantha religion which was organized into several ganas, sakhas, and kulas (recorded in the "Sthaviravali" of the Paryusana-kalpa, c.A.D. 100-503/516) and in whose monastic discipline a single bowl and a piece of cloth, (katibandhana, katipattaka) besides the rajoharana or hand-broom were permitted as monastic upakaranas to a friar who otherwise accepted nudity as a monastically practised convention (samacari) within the Church of Arhat Vardhamana'. Besides the aforenoted three available works, the existence in the past of at least four other compositions by Umasvati is indicated, or is inferable, through allusions to and/or direct quotations therefrom. Moreover, these quoted verses/sentences are absent in the Sabhasya-Tattvarthadhigamasutra or the Prasamarati-prakarana, but otherwise they, on stylistic premises, unhesitatingly can be stipulated as Umasvati's. Since considerable amount of writing of our times on the Sabhasya-Tattvarthadhigamasutra and on the Prasamarati-prakarana exist, in this paper I shall solely focus, with one exception, upon the evidence, indeed reasonably dependable, for those other compositions attributable to him but now no longer available. (1) The saucaprakarana Gandhahasti Siddhasena Gani, in his commentary (c. A.D. 750-760) on the Sabhasya-Tattvarthadhigama-sutra (c. A.D. 350) thus quotes from Umasvati's Saucaprakaranalo : "Tatha tasy-aiva bhasyakstah saucaprakarane granthah : 'Adattadanam nama parail parigrhitasya trn-ader-apy-anisrstasya grahanam steyam |'" We may also consider, in this context, a notice taken by Muni Silcandravijaya (now Acarya Vijayasilacandra suri), of a quotation figuring within the commentary (probably before A.D. 1025) of Vadivetala Santi suri (of the abbatial order Tharapadra-gaccha) on the Uttaradhyayana-sutra 12.39 ("Harikesi-adhyayana"), in the name of "Vacaka'll :

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Vol. XXXVII, 2014 The Works of Vacaka Umasvati 15 "Tatha ca Vacakah : 'Saucam-adhyatmikam tyaktva bhava-suddhay-atmakam subham | jal-adi-saucam yatre-stam mudha-vismapakam hi tad ||'". * advocates preference for the spiritual/internal cleanliness (sauca) to the one externally done of the body through the use of) water, etc. To all seeming, this verse, too, had belonged to the above-noted lost Saucaprakarana and the 'Vacaka', whose authority was invoked by Santi-suri, predictably is none else but Umasvati, an inference that as well receives on the basis of the stylistic features of the verse under reference. (2) The Sravakaprajnpti Some svetambara writers of our time confounded (and still confuse) the Savayapannatti, a prakarana in Prakrit (c. 3rd quarter of the 8th cent. A.D.) by Yakinisunu Haribhadra suri (of Vidyadhara kula) with Umasvati's Sravakaprajnpti12. The last-noted work probably had been composed in Sanskrit, because Umasvati, as his extant works as well as the citations from his lost compositions indicate, had written exclusively in Sanskrit13. The following two citations, two medieval commentaries, very plausibly were taken from the Sravakaprajnpti since the content in both cases relate to sravaka and what is more, the authors of the commentaries attribute these verses to Umasvati. The Navanga-vrttikara Abhayadeva suri (of Candra kula), in his Tika (c. A.D. 1080) on the Pancasaka of the afore-mentioned Haribhadra suri, ascribes the following sentence to Umasvatil4 : "Umadvati-vacaken-apy-asya samarthitvana tatha-hi ten-oktam : 'Samyag darsana-sampannah sadvidh-avasyaka-niratas-ca sravako bhavati.'" The phrasing as well as choice of specific words here undoubtedly, indeed absolutely, reflect Umasvati's style. Also, Municandra suri (of Bihadgaccha), in his Tika (c. A.D.1100) on the Dharmabindu of Haribhadra suri, explicitly mentions Umasvati's Sravakaprajnpti and therefrom25 : "Umasvati-viracita-Sravakaprajnptau yu atithi-sabdena sadhv-adayanca catvaro grhitah tatas-stesam samvibhagah kary-etyuktam | Tatha ca tatpathah:

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M. A. Dhaky SAMBODHI 'Atithi samvibhago nama atithayah sadhavah sadhavyah sravakan sravikas-etesu grham-upagatesu bhakty=abhyutthana-asana-dana-padapramarjana-namaskar-adibhircayitva yatha vibhava-sakti anna-pana-vastrausadh-alay-adi-pradanena samvibhagah karya iti | The work is today unavailable. It apparently was composed in prose. (3) The Danaprakarana The earlier mentioned Abhayadeva suri, in his commentary (A.D 1064) on the Sthananga-sutra (present version of the latter agama finalized in A.D. 363, apparently at the Mathura Synod), cites a group of eight verses relating to dana (charity) which he ascribes to Vacakamukhya Umasvati16. The author therein designates the dana types according to the donees involved and the motive (of the donor) behind the charity. I cite here only the first verse from this lot: "Uktam ca vacaka-mukhyair-Umasvati-padaih : 'Krpane-'natha-daridre vyasana-prapte ca roga-soka-hate yad diyate krpa-arthad-anukampa tad bhaved danam ||'" The style of the eight verses clearly endorses the authorship as of Umasvati as rightly attributed by the commentator from the source and information he had". (Incidentally, the earlier referred to santi suri, in his Vrtti, cites a verse in Arya as of Vacaka's, which is related apparently to the topic of dhyana18. "Aha ca Vacakah : 'Yavat para-guna-dosa-parikirtane vyaprtam mano bhavati | tavad varam visuddhe dhyane vyagram manah kartum ||"" I had sensed it as of Umasvati and, at first sight, thought that it may have belonged to some prakarana related to dhyana : But it turned to be the karika 184 of his Prasamarati-parakarana.) (4) The Dharma-prakarana Seemingly, Umasvati had composed a work on the topic of dharma as the three arya quotations in the name of "Vacaka' (and these indeed are in his style), figuring in Santi suri's aforenoted Vetti, reveal :

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17 Vol. XXXVII, 2014 The Works of Vacaka Umasvati 17 "Na bhavati dharmah srotuh sarvasy=aikantata hita-sravanat bruvato-'nugraha-buddhaya vaktus-tv-ekantato bhavati ||" (santi suri, p.19) And, "Prag-lokabindusare sarv-aksara sannipata paripathitah | dhrun-dharan-artho dhatu-stad-artha-yagad-bhavati-dharmmah ||| Durgati-bhaya-prapate patantam-abhayakara-durlabha-trane | samyak-carito ya syad-dharayati tatah smoto dharmah |!" (santi suri, pp.183-84) A few other verses quoted in the name of 'Vacaka' are also encountered in santi suri's Vrtti and in some other sources. Some of these, from the point of view of content and style, could be attributed to Umasvati; however, they are not always composed in the Arya metre so much favoured by him in Anustubh, a metre he secondarily had employed in his composition; hence here these have not been taken into major consideration20. A few other verses that are composed in arya, which may be likened to Umasvati's manner of writing, but could not with confidence be ascribed to any of his aforenoted works, have also been traced21. The style of what is reflected in all those "quoted verses" I cited in the main text of this paper, I may repeat, is clearly, indeed genuinely, of Umasvati. What is significant, as this survey demonstrates, more number of works of that illustrious author apparently were available, till the medieval period, to the Svetambara writers. A diligent search for further verses/prose passages or phrases within the hundreds of quotations in Sanskrit encountered in several different classes of the Nirgrantha commentarial literature (particluarly of the Svetambara persuation) may bring to light some more verses attributable to this erudite ancient Nirgrantha savant22. Verses connected with the Bhasya of the Tattvarthadhigama Sutra The opening and the closing karikas of the selfsame Sutra with its bhasya are too well-known. Siddhasena gani has very briefly commented on most of these verses. After studying the 32 karikas of the closing part of the work, Bansidhar Bhatt thus observed : "Vss. 1-32 (Section "B") are possibly the only remainder of the complete metrical commentary on the Sutras, running parallel to the Bhasya (which is in prose throughout.)"23 I largely concur with Bhatt except with one qualification that, there are within the main corpus of

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18 M. A. Dhaky SAMBODHI the bhasya, quotations at several places, involving a few to several verses, some of which were (with the exception of a single case) never suspected to be of Umasvati, because Siddhasena gani did not comment on them. Moreover, in most of such cases, instead of placing them immediately after the bhasya, the commentator Siddasena gani situated them after his own commentary portion on the bhasya, with the result that, in each instance, it looks as though it is Siddasena gani who quotes them from some source ! Of course, a few of the Sanskrit verses cited in the corpus of the bhasya-tika complex for certain were extracted from some other sources and doubtless are quotations inserted by Siddhasen gani, but in several cases, the peculiar genre, expression, manner, verve, and the nuance are clearly, indeed very characteristically, of Umasvati. And, what is more, many of them are composed in Arya, a metre for which Umasvati, as earlier noted here, evinced special fondness24 Seemingly, Umasvati himself had created them as a sort of sangrahani verses in support of the bhasya which is in prose. He possibly was following the agamic convention of inserting the sangrahani-gathas, with the difference that the composers of the latter often may be different persons, or sometimes these were extracted from the floating verse collections, whereas here it is Umasvati himself who seems the author of such verses. Aside from the support of the style - which, as factor in the determination process, is strong enough - one other signifier is that there as yet is no evidence for a Nnirgrantha author writing in Sanskrit before Umasvati. And, as in the agamas so in the bhasya, all of the chapters do not contain the sangrahani-verses, some chapter do, some do not25. Umasvati's style of versification (as well as prose writing) is somewhat archaic, but nonetheless dynamic, forceful, vibrant, and impressive, possessing as it also does formal terseness and subtle pithiness, just as the resulting productions are clear in meaning. However, for verses it is very largely devoid of the poetic excellence and elegance, ornamental graces and sophistication and does not reflect the special compositional skill and refinement that more or less scintillatingly pervade through the works of the classical and postclassical Nirgrantha writers like Siddhasena Divakara (c.first half of the 5th cent. A.D.), Harigupta vacaka (c. A.D. 475-529), Mallavadi (c. A.D.550-600), Samantabhadra (c. A.D. 550-600), Manatungacarya (c. A.D. 575-625), Pujyapada Devanandi (active c. A.D. 650-680) and the most lyrical of them all, Jata Simhanandi (c. latter half of the 7th cent. A.D.) Umasvati's main objective behind composing these prakaranas appears to collect and present in the most honoured medium of the time, Sanskrit, the

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Vol. XXXVII, 2014 The Works of Vacaka Umasvati 19 available information on the greater part of the central Nirgrantha doctrines, dogmas, as well as didactic, ethical, and moral precepts relating to the ideal conduct for the mendicants as well as lay followers and, the procedure for achieving the soteriological goal in lucid, concise, and precise language as well as in well-organized form. He also included a sketchy outline of the cosmography as perceived, conceived, and believed in the Nirgrantha religion. His works set an example, a model in systematics, which stimulated the minds of the Nirgrantha/Jaina scholars of the age of logic and epistemology which in time soon was to follow. Umasvati's organized writings thus ushered in a movement which carried the ancient Nirgranthism toward its transformation into classical Jainism. Some of his works, incidentally, provided a mine of powerful, profound, authoritative and quotable aphorisms for the authors of the Jaina commentaries in the post-Gupta, pre-Medieval and Medieval times26. In his writings, we notice the beginnings of the progressive revelations resulting from advanced thinking as well as deeper exploratory endeavours which created the scope for testing the validity as well as deeper exploratory endeavours which created the scope for testing the validity as well as potentiality of the core-concepts of the Nirgrantha-darsana : The results got therefrom armed the subsequent writers with some basic tools for building up the defence of its principal and vital doctrinal positions. The influence of his sutras and the karikas can be discerned on many subsequent Jaina writers, irrespective of the sects to which they belonged27. After reaching the saturation point in epistemological scholasticism as spearheaded by Mallavadi and Samantabhadra and culminated in the writings of Akalankadeva and Haribhadra, efforts in a different direction between the last two authors transcended the limits of those intellectual undertakings and entered into the field of pure metaphysics and mysticism. The beginnings of this is first, indeed tangibly, noticeable in the seventh century, in Pujyapada Devanandi's remarkable work, the Samadhitantra, followed within a century by the most notable work produced by the Jainas, the Samayaprabhrta/Samayasara of the greatest and the most progressive of all Nirgrantha thinkers, Acarya Padmanandi of the monastic order (anvaya) Kondakunda28. In retrospect, just as in the ultimate analysis, it becomes visibly clear that the post-agamic Jaina religion and its thought-constructs are deeply indebted to Umasvati and his works which had served as a starting point in the forward direction29. It is now time to work out an evaluatory and annotated bibliography of all that has been written on Umasvati and his works and dispassionately assess the progress achieved as well as the regress suffered on that front, keeping of course in view the evidence-oriented and critically objective, circumspective, and for that

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20 M. A. Dhaky SAMBODHI matter non-sectarian attitude as modus operandi as well as the pivotal principle with which no compromise can be permitted or tolerated30. The historical writings on Jainism, at the hands particularly of some of the contemporary Jaina writers, has suffered innumerable distortions and is full of falsehoods and fallacies, as well as anachronisms and, as its consequence, very faulty chronologies due on one hand to the ignorance of the methodology of historical investigations as well as blind worship of traditions without any effort at critical valuation and analysis and, on the other hand, to the bias for one and bias against the other sect, be it deliberate or inherited, overt or concealed and subtle. Annotations 1. Jinadatta suri of Kharatara-gaccha, in his Prakrit work, the Gandharasarddha-sataka (c. A.D. 1125), refers to this belief : "Pasamarai-pamuha payarana pancasaya sakkaya kaya jehin puvvagaya-vayaganam tesim-Umasai namanam ||| (Cf. Mohanlal Dalichand Deshai, Jaina Sahitya-no Itihasa, (Gujarati), Bombay 1933, p.101. For the original, see "Ganadharasardha-sataka", in Three Apabhramsa works of Jinadattasuri, Ed. L. B. Gandhi, GOS 37, Baroda 1967, p.93, vs.50.) Also, Vadi Deva suri of Brhad-gaccha, in his Syadavadarantnakara 1.3 (c. 2nd quarter of the 12th cent.), records the same belief : "Pancasati-prakarana pranayanavinair-atra bhavadbhir-Umasvati-Vacakamukhyaih" | (Deshai, p.104, infra 91.) (I, at the moment, do not have Vadi Deva suri's original work in print before me for quoting the location of the verse therein.) An avacuri on the Prasamarati-prakarana, plausibly written in the late medieval times, also refers to 'Umasvati-vacaka' as "pancasata-prakaranapraneta" : Cf. Prasamarati-prakaranam, Ed. Rajkumarji Jain Shastri, Sri Raicanda Granthmala-21, Bombay 1950, "Parisistha-1", p.217; and Y.S.Shastri, Prasamarati-prakarana, L.D.Series No.107, Alimedabad 1989. And lastly, Jinaprabha suri of Kharatara-gaccha, in his famous work, the Kalpapradipa (completed c. A.D.1333), besides noting Umasvati of Kaubhisani-gotra as the author of the Sabhasya-Tattvarthadhigama, also qualifies him as of "500-Samskrtra-prakaranas fame" : "Umasvati-Vacakasca Kaubhisani-gotrah pancasata-samskrta-prakarana-prasiddhas-tatr=aiva Tattvarthadhigamam sabhasyam vyaracayet." See the "Pataliputranagara kalpa", in the Vividha Tirthankalpa, Ed. Jina Vijaya, Singhi Jaina Series No.10, santiniketan 1934, p.69.

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Vol. XXXVII, 2014 The Works of Vacaka Umasvati 21 2. 3. 4. 5. The Nirgrantha mind in general and, the Svetambara in particular, is prone to superlative exaggerations, indeed super megalomania. For example, it is believed in the sampradaya that the great Haribhadra suri had composed 1400/1444 works; the temple of Ajitnatha built on Taranga Hill by the Solanki emperor Kumarapala (in c. A.D.1165) was 32 storeys high; the Caturmukha Dharanavihara at Ranakpura (A.D. 1499 and later) has 1444 columns, et cetera. In the tradition, he was reckoned as "Purvavid", a title implying his expertise in the highly prestigious 'Purva' or anterior i.e. earlier or more ancient texts, believed to be 14, assumably of the Chruch of Arhat Parsva. I have, in brief, called attention to these unhappy assertions in my article, "Umasvati in Epigraphical and Literary Tradition", Sri Nagabhinandanam, Dr. M.S. Nagaraja Rao Festschrift, Eds. L.K. Srinivasan and S. Nagaraju, Bangalore 1995, pp.506-522. (The paper has been reprinted in the Jain Journal, Vol.XXXI, No.2, October 1996, pp.47-65. It is also included in the present compilatory Volume.) I have discussed the stylistic features and peculiarities of Umasvati's writings in my article, "A Propos of "The Chronology of The TattvarthaSutra and some Early Commentaries' ", included in this Volume. His sutraformulations apparently followed the models of the Sarkhya-sutra, the Nyaya-sutra as well as the Yoga-sutra of Patanjali : and his Bhasya somewhat emulated the spirit of, and a few specific details from the Yogabhasya by Vyasa and, also plausibly, some other earlier brahmanical darsanic bhasyas. All these last-noted works apparently had been composed in the period from the second to early fourth. As for the Prasamaratiprakarana, Srimad Bhagvad Gita may have been its source of inspiration, particularly for its formal mode and dynamism as Jitendra Shah feels and I concur. Incidentally, in the Seminar on "Vacaka Umasvati and his Works" (Delhi 1998), Sagarmal Jain averred that Umasvati belonged to the age of Brahmanical Sutras, and thus to the first centuries of the common Era and not later than A.D.300. I think Umasvati came soon after not only the Sutras but also the Bhasyas on them, both of which were before him as models, and hence he may safely be placed around A.D.350. Since Siddhasena Divakara (active c. A.D. 400-444) uses a few of his famous sutras of the Tattvarthadhigama, the above-cited date suggested for Umasvati is justified. Umasvati was located in north (north-eastern central) India and from his encomium to the Subhasya-Tattvarthadhigama-sutra, it may be inferred that he then had been travelling in eastern India. He belonged to the Uccairnagara-sakha (senior to the famous Vajri-sakha by a generation) and

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22 M. A. Dhaky SAMBODHI apparently had before him a version of the agamas which differed in a few details and dogmatic particulars from the agamas of the Vajri sakha inherited by the Svetambaras. While Umasvati appears to have flourished in the middle of the fourth century A.D., the Svetambara sect at that time was still in its infancy. Its prevalence, moreover, was restricted to Lata (southern Gujarat) and eastern Saurastra, which together represent the provenance of its origin and an early base in western India. Umasvati could not have belonged to this sect because in his Sutra-bhasya he refers only to (a single) vastra (not vastrani) and (a single) patra (not patrani). Also, the Svetambara sect originated from the sedentary caityavasi abbots and monks, and was not created by the itinerant/mendicant friars of the main stream aplacela Nirgrantha order moving in north India to which Umasvati belonged. Moreover, I must repeat here that some divergencies in dogmatic details and doctrinal deviations are noticeable in his Bhasya when compared to the corresponding ones of the version of the Canon of Vajri-sakha fixed at the Mathura Synod I (c. A.D.363) and collated in Valabhi at the Synod II there (A.D.503-516) with the earlier version fixed there at Synod I in the fourth century A.D. Predictably, the version used by Umasvati, which reflects a different tradition on some points, may have been followed by his Uccairnagara-sakha which he, in turn, had followed in c. A.D.350, a date which plausibly antedated even the Mathura Synod. (In any case, there is no clear evidence that the mendicants of the Uccairnagara-sakha were also present at the Mathura Council presided over by Arya Skandila of the Vajrisakha.) The unconformities (implied to be between the Vajri's and the Uccairnagara-sakha's were also present at the Mathura Council presided over by Arya Skandila of version) have been duly reported by Pt. Nathooram Premi (1956). Incidentally, Sagarmal Jain has identified Nyagrodha, the birth place of Umasvati with 'Nagod' and 'Uccairnagara' with 'Uchera', both in Madhya Pradesh, the two towns, moreover, situated not far from each other. (His article is currently not handy). I fully concur with him. A few of his sutras in the Tattvarthadhigama go against the Digambara belief, such as 12 instead 16 kalpas, the five types of Nirgrantha friars, nudity as parisaha instead of a mandatory monastic discipline, "11 parisahas to a Jina" (which, moreover, did not include nudity even when the Jina is believed to follow acelakya) etc., etc. Earlier scholars likes Pt. Sukhlal Sanghvi (1929, 1940), H.R.Kapadia (1926, 1930), Sagarananda suri (1935), and Pt. Nathooram Premi (1956) had called attention to some of these unconformities in the Sutra-text with the Digambara dogmatic positions and doctrinal premises. There, of course, are several more points to which, on the basis of those made particularly by Sagarananda suri, I have referred to in my aforenoted paper included in the present Volume. And, what is more, there are no sutra which hold the Digambara dogmatic 7.

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Vol. XXXVII, 2014 The Works of Vacaka Umasvati 23 9. positions such as the moksa possible only for the male sex and that to for a Nirgrantha friar who remains nude, nudity being an ultimate and invariate condition for salvation. Also, parigraha or possession is a mental phenomenon of attachment (murcha parigraha) and not vastu or upakarana i.e. object according to Umasvati who followed the agamic injunction which is at variance with the Digambara insistence on total nonpossession including an upakarana-object (except in practice the watercontrainer). Unlike the Digambara Sect, the Botika-Ksapanaka (founded by the pontiff Arya Sivabhuti, who brought about a schism in the main stream Nirgrantha Chruch of north India, sometime in early 2nd cent. A.D. as well as, and apparently, the latter sect's off-shoot, the Yapaniya Sangha, located specifically in upper Karnataka, did recognize and followed the agamas (of the pre-Mathura Synod period, probably of the period of Arya Phalgumitra (c. A.D. 100) as I had deduced from the study of the sthaviravali of the Paryusanakalpa. (Some 20 years ago, I casually had hinted to this possibility to Shri Sagarmal Jain). But both of these sects laid a strong stress on total nudity and absolute possession-less state, the conditions not reflected in the Tattvardhigama-sutra or its Bhasya, or in the Prasamarati-prakarana either. Such friars are portrayed on several of the pedestals of the Jina images of the Kusana period (c. 2nd and 3rd century A.D.) from Mathura. They are not Yapaniya as some scholars including late Dr.U.P.Shah thought and recently Dr.Padmanabh Jaini reaffirmed. (I forgo citing references here since I am discussing the whole problem in a separate long [review] paper). Cf. the Tattvardhigama-sutra, pt.2, chapts. II-X, Ed. Hiralal Rasiklal Kapadia, Sheth Devchand Lalbhai Jain Pustakoddhar Fund Series, No. 76, Surat 1930, Commentary on 7.10, p.78. "Tuik nomdh" (Gujarati), Anusandhana, No.5, Ahmedabad 1995, p.63. (In the Prasamarati-prakarana, however, Umasvati takes a little more lenient view : 'Yad-dravy-opakarana-bhakta-pana-deh-adhikarakam saucam tad-bhavati bhava-saucanuparodhad-yatnatah-karyam ||175||') Cf. the discussions "Umasvati-Arya-Samudra-nam navaprapta padya vise", (Guj.) Madhisudan Dhamki (M. A. Dhaky), Anusandhana 5, Ahmedabad 1995, pp.54-59; and ibid., 'Tumk Nondh', 'Silacandravijaya gani, "Vacaka Umasvati (?)-num vadhu eka padya", p.63; also, Muni Dhurandharvijaya, "Svadhyaya : Anusandhanana Ankono", Anusandhana 6, Ahmedabad 1996, p.116; and surrejoinder by Madhusudan Dhamki, "Carcapatra (1), Anusandhana 7, Ahmedabad 1996, pp.120-123. It is clear that he preferred Sanskrit to Prakrit. And although he had fully 10. 11. 12. 13.

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24 M. A. Dhaky SAMBODHI 15. 17. utilized the Ardhamagadhi canon in composing his major works, nowhere did he cite from the agamas in his bhasya on the Tattvardhigama-sutra. This significant point has bearing on his orientation and reveals his innate and strong predilection toward Sanskrit. This point is confirmed by a statement each, of Jinadatta suri and of Jinaprabha suri that his prakaranas were in Sanskrit. (Post Script : Padmanabh Jaini also made this observation in his paper he read at the Umasvati Seminar (1998) in which this paper, too, was read by the present author.) Cf. K. P. Mody, Tattvardhigama-sutra, pt.1, Calcutta S.1959/A.D. 1903, Appendix p.45 : And Tattvardhigama-sutra, pt.1, SDJPFS No.67, Ed. H.R. Kapadia, Surat 1926, "Prastavana" (Sanskrit), p.20. Mody, "Appendix D" p.45; and Kapadia, TS. pt.1, Surat 1926, "Prastavana", p.19, infra, 3. Mody, Ibid., p.44, and Kapadia, Ibid., p.20. santi suri (p.363) has cited a verse in Arya which, too, may be from Umasvati : "Uktam hi 'Dadhi-madhi-dhrt-anya-patre ksiptani yatha-" su nasa-mupayanti evam-apatre dattani kevalam nasam-upayanti '" Could this verse be from the now lost Danaprakarana ? Some time in the second quarter of the 11th century, Suracarya, an abbatial Svetambara monk (probably f the Nivrtti kula and plausibly the disciple of the commentator Dronacarya) who resided in Anahillapattana, the capital of the Solankis of Gujarat, had composed a fine work entitled the Danadiprakarana. (Eds. Pt. Amrutlal M. Bhojak and Nagin J. Shah, L.D. Series No.90, Ahmedabad 1983.) Was it inspired by Umasvati's Danaprakarana ? Incidentally, I noticed that, whenever sati suri quotes in the name of "Vacaka", he is, in most cases, quoting either from Umasvati or from Harila (Harigupta) vacaka (c. A.D. 475-529) as the style of composition characteristic of each of these two writers clearly demonstrates. There of course are a few, indeed very few, quotations from other vacakas (like Asvasena, Siddasena [different from Siddasena Divakara]), and some unspecified unknown authors, but his main sources of extraction are the works of the above-referred two authors. Harila vacaka's work, which was like the Vairagyasataka of Bhartrhari (early 5th cent. A.D.), is lost and we today know about the depth and quality of his writing only through quotations, available virtually indeed exclusively) from a single work, namely Santi suri's Uttaradhyayana Vrtti. (Very few quotations, stylistically somewhat resembling to his, but otherwise not ascribed to any author, not even to a vacaka, are known to me here any reference to them would be out of place.)

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Vol. XXXVII, 2014 The Works of Vacaka Umasvati 25 18. 20. Kapadia, ibid., p.22; Sati suri's Vitti, p.190. Cf. Kapadia, Ibid, pp.20-22. Also cf. Santi suri's Vrtti, p.190. It seems that Kapadia got inspiration from Mody's Appendix D and added several other verses extracted from different sources where these were quoted as of "Vacaka'. (Some of these stylistically, however, do not appear to be from Umasvati's writings.) Since the end-karikas of the Tattvarthadhigama-sutra are in Anustubh meter, it is likely that, at least a few verses in Anustubh figuring as quotations in Santi suri's Vrtti, as of "Vacaka', seem, on stylistic grounds, to be Umasvati. I here select the following seven verses : "Uktam ca Vacakaih" Sita-vat-atapair-damsair-masakais-c-api kheditah ma samyktv-adisu dhyanam na samyak samvidhasyati ||" (Kapadia, "Prastavana", p.21; santi suri, p.95. Could this verse belong to Umasvati's work which may have the title Dhyana-prakarana ?) Also, "Uktam ca Vacakaih : 'Mangalaih kautukair-yoger-vidya-maintrais-tath-ausadhaih na sakta maranat tratum s-endra devagana api 11" (Kapadia, p.22, Santi suri, p.191) And "Vacaken-apy-uktam : 'Yad-raga-dosavad vakyam tattvad-anyatra vartate | s-avadyam v-api yat satyam tat sarvam-anftram viduh || (Kapadia, Ibid.) (Cited also by Siddhasena gani in his commentary on 7.9 of the Tattvarthadhigama-sutra, pt. 2, p.75.) Also see the following verses : "Uktam hi 'Na pita bhratarah putrah na bharya na ca bandhavah! na saktah maranat-tratum saktah samsara-sagare Il'." (santi suri, p.399). And "Tatha ca Vacakah : 'Carma-valkala-cirani-kurca-munda-jata sikha | na vyapohanti papani sodhako tu daya-damau II" (Santi suri, p.292). The undernoted verse, which contains a series of synonyms, too, perhaps may be from some lost work of Umasvati, particularly in view of his love for synonyms :

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26 M. A. Dhaky SAMBODHI "Tath-oktam : 'Anagaro munir-mauni sadhuh pravajito vrati | sramanah ksapanas-c-aiva yatis-c alikartha-vacakah ||'" (santi suri, p.18). Now, to some Arya quotations : "Tatha ca Vacakah : 'Dhurta-naikrtikah stabdah lubdah karpatikah sathah vividham te prapadyante tiryag-yonim duruttaram 11" (santi suri, p.281). And "Tad-uktam: 'Apata-matra madhura vipaka-katavo vis-opama visayah Aviveki-jan-carita viveki-jana-varjitah papah 11 (santi suri, p.190). Also "Tatha ca Vacaka : 'Sancita-tapodhananam nityam vrata-niyama-samyama-ratanam || utsava-bhuta-anye maranam-anaparadha vrttinam 11" (santi suri, pp.241-242). And "Tatha s-aitad-anuvadi Vacakah : "Na trstir-iha sataj-jantor-na-sahasr-anna kotitah || na rajyan-n-aiva divatvan-n-endrat-vad-api vidyate |". (Santi suri, p.318). And lastly a quotation from the Uttaradhyayana curni (c. late 7 cent. A.D.): "Na vrttim cintayet prajno dharmam-eva-anucintayet || janma-prabhrti-bhutanam vittir-ayus-ca kalpitam ||" (srimanti Uttaradhyayananani, Sri Rsabhadevaji Kesarimalji svetambara Samstha, Indore 1933, p.150.) All these verses possess the glitter of the style of Umasvati. I forgo citing these in the present discussion. "Tattvartha Studies III (Summary), "Zeitchrift der Deutschen Morgenlandischen Gesellschaft (ZDMG), Supplement III-2, Wiesbaden 1977, p.804. Since I have plans to discuss these sangrahani insertions in the Bhasya in a separate paper, I shall not enlarge upon this point here. In the Bhasya of the last two chapters (9 and 10) of the Tattvarthadhigama, they occur far more abundantly. His Tattvarthadhigama-sutra is the most often used source, and its very first sutra, namely "Samyag-darsana-jnana-caritrani moksa-margah" (1.1) is the 21. 22. 24.

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Vol. XXXVII, 2014 The Works of Vacaka Umasvati 27 most oft-quoted aphorism. (Subsequently, it also gave birth to the conceptual term 'tri-ratna.') The next one in frequency as quote is "Gunaparyayavat dravyam" (5.37), and the third is "Murcha-parigrahah" (7.12). (For the numerical order and location of the sutras, I have followed the next inherited by the Sevtambara sect.) The Sutras and the Bhasva quotations begin to appear in the Svetambara commentaries and related literature from circa the last quarter of the sixth century. (In the Digambara as well as the available Yapaniya sources, those from the Sutra alone appear and these, too, at a somewhat later date.) One of the end-karikas of the Tattvarthadhigama-bhasya, the eighth one, has been oftener quoted, particularly in several Svetambara commentarial works, in fact also in the Tattvartha-vartika of Akalankadeva. Likewise, the karikas of the Prasamarati-prakarana also figure in good number in the Svetambara agamic and other commentaries from atleast the last quarter of the seventh century. From that source, it may be culled out that the following two karikas were oft-quoted; the earliest to quote it, for instance, is the Uttaradhyayana-curni, the Sutrakrtanga-curni, both of c. A.D. 675, and the commentary on the Vises avasyaka-bhasya by Kottarya gani (c. A.D.700) : (i) Naiv-asti rajarajasya tat-sukham n=aiva devarajasya yat-sukham-ih=aiva sadhor=lcka-vyapara rahita-sya ||128|| (ii) Nirjita-mada-madananam vak-kaya-mano-vikara-rahitanam ||238||| And Gandhahasti Siddhasena gani as well as Haribhadra suri not only cited from the Prasamarati but also explicitly attributed its authorship to Umasvati in their respective commentaries on the Tattvarthadhigama. A few decades prior to his Tattvarthadhigama commentary, Haribhadra suri cited a couple of karikas (172, 175) also in his Nandi-vrtti (c. A.D.750). Also, Jayasimha suri of Krsnarsi-gaccha, in his Dharmopadesamala-vivarana (A.D. 859), cites a karika (119) in the name of "Vacakamukhya' (Umasvati implied). Subsequent writers, till the end of the Middle ages, continue to quote from it. Haribhadra suri of Brhadgaccha even commented upon this prakarana in A.D. 1129 wherein he states to have consulted some earlier commentaries on that work now not available. While I have worked out a separate paper on this subject, I would here notice one significant fact deduced from two consecutive verses figuring there. They lead us to understand that Umasvati believed in the simultaneity (yugpat occurence) of omnicognitiori (kevalajnana) and omniperception (kevaladarsana): "Tasya hi tasmin samaye kevalam-utpadyate gata-tamaskam jnanam ca darsanam c-avarana-dvaya-samksaya-c=chuddam ||12|| Citram citrapatanibham trikala-sahitani tatah salokam-imam pasyati yugpat sarvam s-alokam sarva-bhavinain ||13|| 25.

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28 M. A. Dhaky SAMBODHI (Cf. H.R.Kapadia, Tattvarthadhigamasutra, Pt.2, Surat 1930, p.275, Sutrabhasya 9.39.) The above-cited Aryas in the first instance many indicate that Umasvati was yugpatvadi, the first on record to so believe. Whether he himself intellected that way, or was it according to the agamic tradition of the Uccarnagarasakha, is hard at present to decide. The Digambara tradition believe in this dogma, the evidence on their side of course posterior to Umasvati by a few centuries. Incidentally, a part of the bhasya on the sutra 1.31 also has been interpreted to mean that Umasvati was a believer in yugpatvada. (Cf. Suzuko Ohira, A study of Tattvarthasutra with Bhasya, LDS No.86, Ahmedabad 1982, Chap.3, pp. 7 & 79. Some years ago, during my discussion with Dr. Nagin Shah, however, I was given to understand that the passage in question does not yield the meaning Pt. Sukhlal Sanghavi (as well as Suzuko Ohira) had deduced.) The next luminary apparently to believe in yugpatvada was Siddhasena Divakara as evidence by the undernoted two verses from his dvatrimsikas : "Jagan=n-aik-avastham yugpad-akhil-ananta-visayam yad-etat-pratyaksam tava na ca bhavan kasyacid-api Anen=aiv-acintya-prakrti-rasa-siddhes-tu vidusam samiksyai-tad-dvaram tava-guna-kath=okta vayam-api 1" - Prathama Dvatrimsika, 32. Also from one of his lost Dvatrimsikas : "Evam kalpita-bhedam-apratihatam sarvajnata-lanchanam sarvesam tamasam nihant? jagatam-alokanam savatarii || Nityam pasyati budhyate ca yugpan-nana-vidhani prabhau sthity=utpatti-vinasavanti vimalam dravyani te kevalam || (Quoted in the Kottarya gani's Tika (c. A.D.700-725) on the Vises = avasyakabhasya (c.585-595) of Jinabhadra gani : Cf. Vises = avasyaka-bhasya Pt. III, Eds. Pt. Dalsukh Malvania and Pt. Becherdas J. Doshi, L.D. Series No.21, Ahmedabad 1968, p.741. It also figures in the commentary on the Vises = Avasyaka-bhasya (A.D.1119) by Hemacandra suri of Harsapuriyagaccha SYJG(35), V.N.S.2439 (A.D.1912), p.1198). There it has been quoted in the name of 'Stutikara' (i.e. Siddasena Divakara). Thus Siddasena Divakara apparently had believed, and indeed, I may repeat, earlier than the known Digambara authors and their works, in the yugpatvada. And so did the darsanic scholar Mallavadi (c.A.D.550-660), a Svetambara epistemologist as reported by Abhayadeva suri in his Tika (c. A.D. 975-1000) on the Sammatiprakarana of Siddhasena Divakara. Siddhasena, in the next step of

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Vol. XXXVII, 2014 The Works of Vacaka Umasvati 29 26. development, envisaged these two facets of omniscience as unitary and advocated the ekopayogavada. (I forgo citing the particulars on sources since not very directly relevant to the present context.) N.B. After having written in the above-noted paragraphs, I consulted Dr. Nagin Shah who, however, opined that the term 'yugapat' occuring in these instances implies 'simultaneously perceiving all things' : It does not imply 'simultaneity of perceiving and knowing'. The scholars must, therefore, ponder over the meaning of these verses. Beginning from Agastyasimha's curni (late 6th cent. A.D.) to the late medieval period, the scores of Svetambara commentaries of various descriptions - curnis, vrttis, and tikas (the last two in Sanskrit) et cetra. on the agamas as well as those on the darsanika prakaranas, continue quoting from Umasvati's Sabhasya-Tattvarthadhigama-sutra and next from the Prasamaratiprakarana, and to a lesser degree from his other compositions alluded to in this paper. The Digambara Chruch also quoted from its own version of the Tattvarthadhigama (the Tattvartha-sutra), which it ascribes to an "unknown" Nirgrantha acarya (cf. Devanandi, c. A.D. 635-680), or author unspecified (Akalankadeva, c. mid 8th cent. A.D.), or to Grddhapicchacarya (Virasena A.D. 816, Vidyananda, A.D. 900-950, Pampa A.D. 941, Vadiraja A.D. 1025, Koppal Inscriptions of A.D.1031 and later, Hunase-Hadagali Ins. A.D. 1098, and Jayasena 12th cent.); or to Aryyadeva (Humca Ins. A.D.1075), or to Umasvati alias Grddhapicchacarya (Sravana belagola inscriptions beginning from A.D.1115) or even to Umasvami (Srutasagara, early 16th cent. A.D.). The Prasamarati-prakarana is nowhere mentioned in the Digambara literature but a quotation therefrom its karika 25) appears in the Jayadhavala (c.A.D.817) according to Pt.Nathooram Premi (but the date for the contextual source he gives is of the Dhavala-tika.): (Vide his "Umasvati-ka Sabhasya Tattvartha", Jaina Itihasa aur Sahitya [Hindi], Bombay 1956, p.526). The quotation under reference is as under: "Krodhat priti-vinasam manad-vinay=opaghatam-apnoti sathyatpratyaya-hanih sarva-guna-vinasanam lobhat 1|25|| (Virasena, in that context, simply prefixes the phrase "Atr=opayogi slokah", mentioning neither the source, nor citing the author's name.) (Premi, Ibid.) It is not clear whether Virasena used the original work of Umasvati, or is requoting from some Yapaniya commentary before him in which it may have figured. The greatest benefit of Umasvati's Tattvartha-sutra (Digambara version) (along with the Sanmati-prakarana of Siddhasena) was taken by the premedieval and medieval learned writers of the Digambara sect who adroitly 27.

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30 M. A. Dhaky SAMBODHI 28. used the former's advancement and organizational modes and ideas in the formulation of their darsanic and post-darsanic works. The Svetambara sect, though using these works for extracting quotations, could hardly get out of the archaic and outmoded styles and the laborious and relatively unorganized (since stratified and temporally disparate) dogmatic and scholastic content of the agamic category. (Examples illustrating these differing trends are much too numerous to be noticed here.) Kondakundacarya is a post-classical Jaina philosopher who used every advancement made in the classical and late classical age - by Umasvati, Siddhasena Divakara, Samantabhadra, and Pujyapada Devanandi (and predictably a few Yapaniya writers) - using as he did their paradigms and thoughts and went farther with the help of some of the tenets of the Sankhya and the later Vedanta systems of philosophy. (Conversely, the influence of his emormous application of the niscayanaya and of the gunaparyaya aspects of all dravyas (substances), etc. his new definitions of the known terms, his novel view of creating categories and viewing at the intrinsic nature of 'Self is not discernible on any of the previous Jaina thinkers including Digambara.) No further progress had been done after his profound achievements. Unfortunately, in modern times, the essence of his metaphysics, in part and in practice, has been misunderstood and largely has led to, and ended up in, the absolutist attitude (ekantavada), edged with hate toward, and disrespect for other sects, and an air of superiority strongly tinged with ego and hauteur which reflect the mana-kasaya loftier than any manastambha ever erected or built. ('We alone are original, most ancient, genuine, right, and authentic; and what we interpret, say, and stipulate alone is valid !') Such shrill, loud, and arrogant trumpetings are so often heard from that side that it only succeeds in creating abhorrence/ revulsion. It leaves bad taste in mouth. While this can be clearly discerned, the detailed assessment and adequate verbalization of this fact is yet to be done. Let us hope and see if the sectarian steadfastness and fundamentalist and, as a result, the fanatical attitudes are given up, a condition that could allow us to work out the true and accurate history of Nirgranthism/Jainism. That can, then, permit its orderly phasewise unravelling instead of the current confused and, in some instances, topsy-tervy situations with regard to chronology of the creeds' great pontiffs, their works, and their pervasive influences and consequences arising therefrom. I am grateful to my friend (now late) Madhav N. Katti, (then) Director of Epigraphy, ASI, for reading through the transcriptions of the quoted Sanskrit verses into Roman script. 29. P.S.

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Ethical Aspect of Buddhism Yajneshwar S. Shastri Buddhist ethics can be summarized in one verse of Lord Buddha in Dhammapada - "The giving up all evil, The cultivating of the good, The cleansing of the one's mind, This is the Buddha's teaching." That means, avoid evil, do good, and purify the mind. This is the teaching of Buddha. [Sabbapapassa akaranam, kusalassa upasampada. Sacittapariyodapanam etam Buddhanusasanam. V.183). Essentially according to Buddhist teaching, the ethical and moral principles are governed by examining whether a certain action, whether connected to body or speech is likely to be harmful to one's self or to others and thereby avoiding any actions which are likely to be harmful. In Buddhism, there is much talk of a skilled mind. A mind that is skilful avoids actions that are likely to cause suffering or remorse. Morality in Buddhism is essentially practical in that it is only a means leading to the final goal of ultimate happiness. On the Buddhist path to emancipation, each individual is considered responsible for his own fortunes and misfortunes. Each individual is expected to work his own deliverance by his understanding and effort. Buddhist liberation or Nirvana is the result of one's own moral development and can neither be imposed nor granted to one by some external agent. The Buddha's mission was to enlighten men as to the

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32 Yajneshwar S. Shastri SAMBODHI nature of existence and to advise them how best to act for their own happiness and for the benefit of others. Consequently, Buddhist ethics is not founded on any commandments which men are compelled to follow. The Buddha advised men on the conditions which were most wholesome and conducive to long term benefit for self and others. Morality is the preliminary stage on the path to attain perfect state of equanimity. In advising young Rahula Buddha gives perfect moral code and criterion of morality : "If there is a deed, Rahula, you wish to do, reflect thus : Is this deed conducive to my harm, or others' harm, or to that of both ? Then is this a bad deed entailing suffering. From such a deed, you must desist. If there is deed you wish to do, reflect thus : Is this deed not conducive to my harm, or to others' harm or to that of both ? Then is this a good deed entailing happiness. Such a deed you must do again and again." Thus, in assessing morality, Buddhist takes into consideration of the interest of both himself and others. Morality is the very core of Buddhist teaching and practice. It is deeply concerned with the things we do and the things we say. Action and speech that proceeds from unwholesome mental states harm both us and others. In Buddhism, morality is defined as the will to refrain from all such words and deeds. In Buddhism, the distinction between what is good and what is bad is very simple : All actions that have their roots in greed, hatred and delusion that spring from selfishness foster the harmful delusion of selfhood. These actions are demeritorious or unskillful or bad. They are called Akushala-karma. All those actions which are rooted in the virtues of generosity, love and wisdom, are meritorious and called Kushala Karma. The criteria of good and bad apply whether the actions are of thought, word or deed. 'Karma is volition', says the Buddha. Actions themselves are considered as neither good nor bad, but 'only the intention and thought makes them so'. The connection between thoughts and deeds, between mental and material action is an extension of thought. It is not possible to commit murder with good heart because taking of life is simply the outward expression of a state of mind dominated by hatred or greed. Ethics basically involves leading life in a right manner and making right decisions about moral issues. Buddhism does not believe in God, so it is upto human beings themselves to perform right action and make this world better

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33 Vol. XXXVII, 2014 Ethical Aspect of Buddhism to live in. It is speciality of Buddhism that it considers a behavior ethical, only if it does not cause harm to one self or other. Again, ethical behavior, in Buddhism is necessary, not only because it is based on right or wrong but also because it is the means to attain enlightenment. The theory of Buddhist ethics finds its practical expression in the various precepts. These precepts or disciplines are nothing but general guides to show the direction in which the Buddhist ought to turn to on his way to final goal. Although many of these precepts are expressed in a negative form, we must not think that Buddhist morality consists of abstaining from evil without the complement of doing good. For lay Buddhists, the five precepts (pancasila) form the foundation for an ethical behavior. They are included in the Noble Eightfold path : The Fourth Noble Truth is Nirodhamarga - The Noble Eightfold path tells us that to end suffering you must follow the Noble Eightfold Path. The Noble Eightfold Path is the core of Buddhist practice. This path is practical guide to living and furthering each Buddhist quest for enlightenment. The eight aspects of the path are not to be seen as sequential steps, rather than they are interdependent and dynamic goals for every day quest. The eight steps are : Right view : This means to see things as they are and to recognize the Four Noble Truths. Right intention : It is to commit to ethical and mental selfimprovement. Not only we must do right thing, we must do it for the right reasons. It also means right thinking, determination to follow right path in life. Right speech : This step promotes right speech. It is to abstain from false and hurtful speech, slander, deceit and gossiping. This also means that freedom to speak should not be construed as license for a person to lie, to criticize, to condemn, gossiping and using harsh words. Freedom of speech could not be utilized to hurt other people. Right Action : This is the physical aspect of the path. It is path of right conduct by following the five precepts of Buddhism, viz., not to kill, not to steal, not to lie, not to misuse sex and not to consume alcohol or intoxicating drugs. Just to intend to do well is not enough, one must act with dedication. Right livelihood : One must earn one's livelihood in a righteous way and support oneself without inflicting any harm to others. One must not take any unlawful means to earn one's livelihood.

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34 Yajneshwar S. Shastri SAMBODHI Right effort : It means to avoid bad ideas and cultivate good ones or positive ideas. Right mindfulness : It means one has to be very careful in holding good ideas in mind and not to allow negative ideas to enter your mind. It also means to be mindful, seeing and thinking clearly without prejudice and assumption. Right concentration : It is practice of Meditation to sharpen and strengthening the mind. Five Precepts are included in Right Action. Moral conduct for Buddhists differs according to whether it applies to the laity or the monks or the Sangha. Like many religions and social orders around the world, Buddhism prescribes certain rules and precepts that will help its followers to achieve their goal of enlightenment. These precepts are included in Right Actions or conduct. They are five in number and known as 'Pancasila'. These are the basic precepts that all people should practice and abide by. By observing these precepts, not only do you cultivate your moral strength, but you also perform the highest service to your fellow beings. They are : 1] Do not kill. Do not harm anybody. It means absence of violence. One must not kill any living creatures either by committing the act oneself, instructing others to kill, or approving of act of killing. It is respect to others' lives. One should not deprive others including animals of the right to live. In observing this precept, one tries to protect life whenever possible. Furthe more, one cultivates the attitude of loving kindness to all beings. By killing, one creates much negative karma because all sentient beings actually belong to one family. To kill is the most severe negative karma that one can create. There is no promise that one can be born as a human being or sentient being again. 2] do not steal. Do not take which does not belong to you. If something is not given, one must not take it away by stealing by force or by fraud. There is a sense of universality in protecting lives and properties. Thus, no one should arbitrarily deprive anybody of their lives and their properties. 3] Dot not lie. Avoid telling lies, slander and gossiping. One lies in order to protect one's own interest, my and me. The more one lies, the further away one is from the truth. When one is far away from the truth, one looses

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Vol. XXXVII, 2014 Ethical Aspect of Buddhism 35 protection and security. One will always have unnecessary fears and live an insecure life. At the same time, no one wants to believe such a person. He will lose trust and belief of others. The person who always uses excuses to cover up his mistakes is falling into one of the categories of lying. 4] Do not misuse sex. It means rape, adultery and other abnormal sexual behavior that involve physical and mental injury which should be avoided. It is also matter of respect for people and personal relationship. Adultery should always be avoided for those married individuals. For monks and nuns the vow of complete celibacy should be honored at all times. 51 Do not consume alcohol and other drugs. The idea behind this precept is that taking intoxicating drinks cloud the mind and would diminish one's control over his or her actions. This precept is based on respect for mental health. It guard against the loss of control of one's mind. It is particularly important to those who meditate because, by refraining from taking intoxicants, they can more easily cultivate awareness, attention and clarity of mind. Thus, the observance of this precept not only contributes in the family and peace in the society, it also prepares a person in the practice of mental development. The Theravada Buddhist monks follow three more precepts in addition to these five. Lay Buddhists follow them on special occasions. They are : 6. Prevent taking food at unsuitable time from noon one day to sunrise next day. 7. Prevent any form of entertainment as well as items used to beautify oneself. 8. Prevent use of comfortable beds. A lay Buddhist cultivates good conduct by training in these "Five Precepts". The five precepts are training rules, which one were to break any of them, one should be aware of breach and examine how such a breach may be avoided in future. The training in morality consists of a commitment to these five precepts as guiding principles in one's daily life. Although these precepts are framed negatively, naturally the imply virtues of kindness, honesty, contentment, truthfulness and heedfulness. Morality is thus the firm basis for all spiritual endeavors and can be seen to provide the indispensible foundation for an intelligent and caring society. Although these precepts may appear to be very short and to the point,

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36 Yajneshwar S. Shastri SAMBODHI its impact on the lives of Buddhists is tremendous. In Buddhist countries these five precepts for the laity are vehemently propagated and made real to the common man. When you say do not kill, that would mean do not harm anything or anybody. Not doing any harm to your fellow human beings is a very basic rule that could encompass myriad other rules. With the short and to the point rules the Buddhist precepts in life have covered so much ground to protect live and properties of the people. It had also effectively forbidden adultery and rape by simply stating do not misuse sex. If one is able to keep these five precepts, one will be always on the right path, one save oneself from difficulty and one will not go on the negative karma path. These vows are intended to keep one's mind focused on mindfulness of mental and physical actions. Moreover keeping to vows creates a large store of positive energy (karma) which allows progress on the spiritual path. For example, if one does not kill without having taken a vow, one simply does not create any karma. However, when one lias taken a vow not to kill, one accumulates positive karma twenty four hours a day, as long as one does not kill. The main aim of practice of all these precepts is to control our mind and intentions, to change our behavior into not harming others, but helping them instead. The Buddha clearly said that - "Conquer the angry by love, Conquer the ill-natured man by goodness. Conquer the miser with generosity, Conquer the liar with trutii". [Akkodhena jine kodham asadhum sadhuna jine. Jine kadariyam danena saccenalikavadinam - Dhammapada, 223]. The resultant of an action (often reierred as Karma), depends on the intension more than action itself. It entails less feelings of guilt than its JudeoChristian counterpart. Buddhism places a great emphasis on 'mind' and it is mental anguish such as remorse, anxiety, guilt etc., which is to be avoided in order to cultivate a calm and peaceful mind. Again, study of Buddhist texts reveals that Buddhist ethics evolve

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Vol. XXXVII, 2014 Ethical Aspect of Buddhism 37 around three main concepts and these are sila, Samadhi and Prajna as well as paramita. It is mostly centered on the purification of the mind and the body. For this, Buddhism asks its followers to practice these three principles. One must train oneself practicing these principles. Sila espouses virtue, good conduct, morality. First of all, here are two fundamental principles that are involved in the Sila. These principles are equality and reciprocity. Buddhism does not have any preconditioned prejudices against gender, race and any nationality. It is universal and addresses everyone and everything as equal. One of the core beliefs of Buddhism is equality and that everyone is created equal and must be treated as such. Another principle under the Sila is 'reciprocity'. Aside from being equal, acts of human beings are said to have some reciprocal reactions. This means that if you do not want certain things to be done unto you, you must not do such things to another. These guiding principles of Sila are actually very practical and universal. Sila represents an action that has been taken or committed through body, mind and speech of the being and it is characterized by intentional effort. The Sila thus refer to the moral ethics and purity of the word, thought and deed all together. Sila comes with four conditions and these are extinguishment, chastity, quiet and calmness. Sila lie at the centre of meditative cultivation, otherwise known as mind cultivation. The distinction is being made between the mind cultivator thus, internal and the community which is an external element. The Buddhist ethics involve promoting the peace of both the mind, internal and that of the community, external. The second practice of Buddhism is 'Samadhi' which teaches concentration, meditation and mental development. The mind is the path to freedom. That is the reason why Samadhi encourages mental development. It is believed once a person is mentally developed he or she will learn to control his or her mind and go in control over his or her conduct or actions. The third practice is 'Prajna' - wisdom or insight. It involves discernment, insight, wisdom and enlightenment. According to this practice where the mind is calm and pure true wisdom will come about. It is therefore very important in the teaching of Buddhism that Prajna be followed and religiously practiced by the followers of Buddhism. It is considered as true heart and core of Buddhism. Buddhist ethics emphasizes on equality of all. It shows the simple path of morality to lead one's life. It stresses on mind and body purification to maintain tranquility of mind in daily life. It is all about clearing one's mind and

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38 Yajneshwar S. Shastri SAMBODHI leaving life with pure intentions. It does not believe in God and his grace. There is no place for worship of God or creator but believes in individual effort to gain enlightenment. The goal of Buddhism is for a person to achieve enlightenment, where the mind reaches a certain level or plane where it achieves total freedom. Just study of even five precepts, makes clear that Buddha tried to teach idea of generosity, morality and meditation in simple way that lay men can easily follow. The basic wrong idea of life is clinging to the sense of 'I' and 'mine. It manifests externally as selfishness and possessiveness. The first level of Buddhist practice entails undermining our foolishness by countering its expressions by developing a generous heart. Lord Buddha speaks of three kinds of giving wisely and selflessly : the giving material things to those deserving of it i.e. alms to the poor, food to mendicant monks; the giving of forgiveness to those who have wronged us; and finally the giving of truth, gladly sharing any wordly knowledge or spiritual understanding that we have acquired. The kind of generosity apart from eroding selfish concern, gives a joy and lightness to the mind. It also creates bonds of love and friendship within a society. The Three Roots of Evil. In Buddhism, the distinction between what is good and what is bad is very simple. It hinges on the intention or motivation from which an action originates. The Buddha taught that there are three fundamental motivations or root causes of unwholesome actions : greed [lobha), hate [dvesa] and delusion (moha). Greed, hatred and delusion are called the three roots of evil or three poisons, which are the primary source of all evil deeds. It is the three poisons that create all bad karma, resulting in all kinds of suffering in accordance with the Principle of Cause and Effect. These three are also obstacles to the attainment of good karma. We have to abandon them by all means. The deed which is associated with greed/attachment, hatred/ill-will, delusion/stupidity is evil. Being motivated by greed can mean allowing one's actions to be rooted in longing for something or someone or in more strong desires like avarice or lust. This kind of motivation can also involve clinging to dogmatic views in a ways that are not uplifting for oneself or others. Being motivated by hatred can involve irritation with something or someone or strong feeling of aversion, anger or even wrath. Delusion as a motivation

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Vol. XXXVII, 2014 Ethical Aspect of Buddhism 39 means pursuing actions that result from active distortion of or hiding from, the truth in certain matters or from being unclear or full of doubts about things one should make the effort to understand. Greed is the cause of many offenses. There are five greedy desires. These are : wealth, sex, fame, eating and sleeping. Greedy desire is endless and therefore can never be satisfied. The lesser the greedy desire, the happier and more satisfied we are. The best prescription to deal with greed is in giving away. Anger is second root cause of evil deeds. We should not lose temper and get angry when we are unhappy. We should be calm and patient. Delusion means the persistent belief in something false and distorted. We have to observe and think in an objective and rational manner, so as to avoid prejudice and misunderstanding. For instance if we do not believe in cause and effect, and then commit offence frequently, we will suffer from the retribution. On the other hand Buddha also taught that one should be motivated by the opposites of these three root evils. Then, one's action will be wholesome for oneself and other and will contribute to conditions that are conducive to the attainment of Nirvana. For example, motivation from non-greed implies the positive intenstion of generosity, or renunciation for the benefit of others. Nonhate motivations include friendliness, patience, loving kindness and compassion for others. Non-delusion motivations include clarity of mind and insight into reality. The quality of our lives is conditioned by the quality of our actions. Buddhas says that human beings have tremendous potential within them. He teaches us to have a firm conviction in human potential. Buddha says that we human beings possess the wonderful ability to take responsibility for what we think, say and do and do make our lives expressions of wisdom and compassion, rather than selfishness, greed and fear. Buddhism is concerned with the nature of our lives and the means by which we can eradicate the discontent and hollowness which so afflicts them. Therefore, teachings of Buddha are not to be seen as dogmas to be adhered to, but tools to be used to develop our inherent potential. We can develop power and skill to refrain from acts of body, speech and mind that cause ourselves and others pain. We can learn to perform those

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40 Yajneshwar S. Shastri SAMBODHI acts of body, speech and mind that lead to happiness and peace. By this method we can purify our body and mind. According to Buddhism wisdom is the single most important virtue. The Buddha said that if we look at ourselves very closely and honestly, we find a source of disease and conflict within our mind. The underlying root of that is our ignorance of and the fundamental misconceptions that we cherish about the true nature of our existence. The way to true happiness thus lies in remedying our wrong ideas about the way things are. For this task we need a wisdom founded on selflessness generosity and morality and fortified by a calm clarity of mind. Buddhism believes that it is the defiled mind which is the source of all activity. Buddha says that 'We are shaped by our thoughts. We become what we think. When the mind is pure, Joy follows like a shadow that never leaves'. [Dhammapada-2). To purify the mind, meditational method is prescribed. Meditation is the important aspect for the purification of the mind and development of mental calm and insight. In normal state, our mind is scattered and out of control. We find it hard to stop thinking even for a moment. The tremendous energy of the mind is thus never harnessed and put to good use. Meditation is a way to focus the mind, so as to enable it to withdraw from its usual preoccupations and penetrate the truth of our existence. In Buddhism meditation is not merely a means of relaxation, nor is it a technique to escape from stressful responsibility into blissful trance. It is rather a precise means for sharpening, strengthening and ultimately purifying the mental faculties. Initially one concentrates the mind on a particular object, just as to tame a wild animal; one might tie it to a post. There are many possible objects to use for this purpose. Whatever object is employed; the important point is to maintain a close, alert and continual awareness of it. Concentration is difficult. But constant practice, it is possible. Once mind is sufficiently stabilized by concentration one is able to maintain an equanimous gaze on the present reality and a direct non-conceptual appreciation of the true nature of our existence begins to grow. As we come to realize the changing, unstable and inconsequential nature of all that goes to make up our lives, our wrong ideas

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Vol. XXXVII, 2014 Ethical Aspect of Buddhism 41 and assumptions about ourselves fall away and our grasping attachment to things is completely undermined. It is a state of samata-equanimity. It is here that true peace and liberation. From the practical point of view there are two kinds of meditation : Samatha tranquility, which is used to develop one-pointed mental concentration and Vipasyana-insight. Samatha'-is tranquility of calm abiding. Once we have reached this very advanced concentrated state of mind, we can learn what we want quickly, including transforming our mind and developing deep wisdom and insight. Not only our conscious thoughts can be brought under control, also our emotions and unconsciousness, as they are all based on concepts which can be changed. Vipasyana meditation cleanses the man of his psychological impurities. This meditation method also offers a relevant practical method to affect a wholesome attitudinal change in man to give him a sense of direction and goal in life. Doctrine of Karma : Buddhism believes that our actions [karma) are responsible for our happiness and unhappiness. Karma according to the Buddha is the result of willful intention. "It is will, [cetana), O monks, that I call karma, for having willed, one acts through body, speech or mind. [Anguttara-nikaya. III.415]. In other words, the good or bad willful intention that motivate the doing of good or bad actions are what result in karmic fruition. All intentional moral or immoral acts condition or mold one's consciousness in ways that, in turn, condition one's life in the future, and ultimately one's rebirth. That it is consciousness that like a flame in this life, lights the flame of one's next life. In this regard, good or bad rebirths are not to be seen simply as rewards or punishments, but as the resulting effect of one's conscious character molded by lives of good and bad actions that reflect how one ultimately chooses to live. According to Buddhism doctrine of karma tells that 'You get what you give'. In other words, whatever you do intentionally to others, a similar thing will happen to yourself in future. Causing suffering to others will cause suffering to ourselves, causing happiness to others will result in happiness for oneself. The law of karma does not look for a reason outside ourselves for our good or bad fortune; it simply explains our own suffering as a result of our negative deeds towards others and our happiness as a result of our actions to help others. Therefore it is said :

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42 Yajneshwar S. Shastri SAMBODHI 'Watch your thoughts, for they become words. Watch your words, for they become actions. Watch your actions, for they become habits. Watch your habits, for they become character. Watch your character, for it becomes your destiny". [From an unknown source]. The karma which creates unhappiness in the mind referred to as 'upapeedaka karma' and which brings happiness is called 'upasthambaka karma. Feeling of unhappiness or depression and the reason for unhappiness are two different things. The cause is known as upapeedaka karma. Similarly avoiding this upapeedaka karma, which brings happiness or peace, is called upasthambaka karma. Disappointment, negative emotions, three roots of evil such as anger, hate and ignorance are cause of upapeedaka karma and which in turn is cause of our unhappiness. In event of unhappy situation or thought we must persistently push such thoughts away from our mind. The very first effort in bringing - upasthambaka karma closer to your mind is by making a practice of maintaining happy mind. It is natural phenomena for unhappy thoughts to enter your mind when one is engaged in his or her daily chores. It is important for a person to understand that he should make it his or her habit to always dispel such thoughts as soon as they enter the mind. Negative thoughts never contribute to achieve happiness. You should allow only happy and content thoughts. When happy thoughts are retained in the mind the upapeedaka karma that affects the mind will move away from the mind. There are two methods to be adopted in order to let go of Upapeedaka karma. The first is to let go of all unhappy thoughts using one's own mental power. The karma and the feelings of unhappiness which is created by the karma is separate from the mind. This outside karma brings pressure or frustration to the mind. Therefore when you dispel this outside disappointment or frustration felt by you, the karma too would disappear. This is an internal effort to dispel unhappy thoughts from the mind since as long as these thoughts harbor our minds; we will not be able to be free. The second method of getting rid of an unhappy or frustrating thought is by reciting a stanza whenever such thoughts take possession of your mind. This is much easier than the first method. There are many stanzas from the Buddhist texts. One important stanza from the Dhammapada is :

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Vol. XXXVII, 2014 Ethical Aspect of Buddhism "Sabba papassa akaranm kusalassa upasampada. Sacitta pariyodapanam etam Buddhanusasanam." [The giving up all evil, The cultivating of the good, The cleansing of the one's mind, This is the Buddha's teaching. Dhammapada-183] This stanza should be understood, reflected and recited whenever your mind is disturbed. Some times in the beginning you might even have to recite it in hundred times to get rid of an unhappy thought, but as you progress, you will be able to let go of unpleasant thou will help you in getting rid of upapeedaka karma felt by your mind. THE FOUR IMMEASURABLES [Love, Compassion, Joy and Equanimity]: Love, Compassion, Joy and Equanimity are four immeasurables which are known as the Brahma Viharas in Buddhism. These four immeasurable must be cultivated and practiced by one and all to be happy, to make others happy. Love - wanting others to be happy is real love in Buddhism. This love is unconditional and it requires a lot of courage and acceptance. It is something quite different from the ordinary terms of love which is usually about attachment, more or less successful relationships and sex, all of which are rarely without self interest. In Buddhism it refers unselfish interest in others welfare. It is motherly love. If there is a love, there is a hope that one may have families, real brotherhood, real equanimity, and real peace. If the love within your mind is lost and you see other beings as enemies, then no matter how much knowledge or education or material comfort you have, only suffering and confusion will ensue. According Buddha love represents a warm hearted concern foi wellbeing of others, feeling of friendship, affection towards whole creation. He says love must not be restricted to one's nearest and dearest, it should ideally be extended outwards in ever increasing circles to ultimately embrace totality. This love is the basis for the faith towards each other in society. The lack of faith leads to suspicion, which ultimately leads to ill-feeling, hatred and war. Therefore Buddha says hatred never cease by hatred but by love. - [Nahi verena verani sammantidha kadacana-Dhammapada-5]

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Yajneshwar S. Shastri SAMBODHI The Buddha taught to his son young Rahula telling that why one should practice these four immeasurables : "Rahula practice loving kindness to overcome anger. Loving kindness has the capacity to bring happiness to others without demanding anything in return. . Practice compassion to overcome cruelty. Compassion has the capacity to remove the suffering of others without expecting anything in return. Practice sympathetic joy to overcome hatred. Sympathetic joy arises when one rejoices over the happiness of others and wishes others well-being and success. Practice non attachment to overcome prejudice. Non attachment is the way of looking at all things openly and equally. This is because that is, myself and others are not separate. Do not reject one thing only to chase after another. I call these the four immeasurables. Practice them and you will become a refreshing source of vitality and happiness for others." [from "old path white clouds" by Thich Nhat Hahn). Compassion : It means wanting others to be free from suffering. Compassion refers to an unselfish, detached emotion which gives one a sense of urgency in wanting to help others. Sympathetic joy here refires to being happy with some one's fortune or happiness. Sympathetic joy here refers to the potential of bliss of all sentient beings. It is a great antidote to depression for oneself. Sympathetic joy is an unselfish, very positive mental attitude which is beneficial for oneself and others. Equanimity : It means not to distinguish between friend, enemy or stranger, but regard every sentient as equal. It is a clear - minded tranquil state of mind, not being overpowered by delusions, mental dullness or agitation. Equanimity is the basis for unconditional, altruistic love, compassion and jo for other's happiness. When we discriminate between friends and enemies, how can we ever want to help all sentient beings ? Equanimity is thus, an unselfish, detached state of mind which also prevents one from doing negative actions. Buddhist environmental ethics. This Buddhist theory of Dependent Arising maintains interconnectedness and interdependence of all conditioned things. According

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Vol. XXXVII, 2014 Ethical Aspect of Buddhism 45 to this doctrine, man, matter and nature are interconnected and interdependent. There is nothing in existence which exists as a separate, fixed; isolated entity. We are profoundly connected in a web of life and complex social relationships stretching across the globe. Activity of one person affects whole universe. So we must be mindful while thinking and acting. Buddhist philosophical insight into interconnectedness and interdependence of all conditioned things is supportive of environmental care. Buddhist theory of Dependent Origination [Pratityasamutpadavada] maintains that man, matter and nature are interconnected and interdependent. In fact all things in the universe are interconnected and interdependent. There is nothing in existence which exists as a separate, fixed, isolated entity. Things only exist in relationship and connection with other things. In fact, so much so that the boundaries between things are only useful conventions, provisionally true but by no means absolute. According to this doctrine, the factors of existence are interconnected by the laws of causality. All phenomena, all things, all beings are intimately related to each other. We are profoundly connected in a web of life and complex social relationships stretching across the globe. This view is also found at the heart of the ecological perspective, particularly as influenced by systems theory, which recognizes that everything in this world is woven into a subtle and intricate web of relationships. National Academy of Science Report [1975] also supports Buddhist world view. It states that "Our world is a whole in which any action influencing a single part of the system can be expected to have an effect on all other parts of the system." Buddhism does not sepatate humans from the natural environment. Neither does it see world as a collection of isolated objects, as much as Western Cartesian and mechanistic Science has assumed, but as a network of phenomena that are furdamentally interconnected and interdependent as the new systems theory growing out of the life sciences suggest. Donald Swearer, the great Buddhist Scholar, talking about this concept of Buddhist interdependence, remarks that "Many Buddhist practitioners have found in one of the central ideas of Buddhism-the principle of interdenpendence, an ecological vision that integrates all aspects of the ecosphere - particular and individuals and general species - in terms of the principle of mutual co-dependence. With this cosmological model individual entities are by their very nature relational, thereby undermining the autonomous self over against the 'other', be it human, animal or vegetable. This Buddhist world is a rejection of hierarchical dominance of one human over another, or humans over nature, and is the basis of an ethic of empathetic compassion which respects of bio-diversity and social justice".

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46 Yajneshwar S. Shastri SAMBODHI Buddhism recognizes intrinsic value of all living beings and views human as just one particular strand in the web of life. Humankind is a part of nature and no sharp distinction can be drawn between itself and its surroundings, as everything is impermanent and subject to the same natural laws. The awareness of the fact that humankind is subject to laws of causality must be seen as an important basis for a proper understanding of humankind's role in nature. Such awareness promotes humility and thoughtfulness. We must realize that everything in this universe is mutually dependent and cooperative. The Thai Monk Buddhadasa Bhikku clarifies this Buddhist idea by stating that.' The entire cosmos is a co-operative. The Sun, The Moon and the stars live together as a co-operative. The same is true for humans and animals, trees and the earth. When we realize that the world is mutual, interdependent, co-operative enterprise, than we can build a noble environment. If our lives are not based on this truth, then we shall perish". This doctrine of world view engenders a strong sense of humility towards nature and encourages 'loving kindness' in our interaction with it. The concept of interconnectedness and interdependence of all beings and all things helps humans go beyond anthropocentric consciousness. The personal self becomes an ecological self and comes to include all other beings and the planet itself. This breaks the illusion that we humans are separate from the rest of the nature. In Buddhist view, one cannot draw a firm distinction between 'self and the 'world'. In this respect Buddhism provides approaches to promote self-reflection and healthy relationship between oneself and others, including nature. Buddhism believes that natural processes are affected by human morals. Several Sutras of Pali Canon show that there is a close relationship between human morality and the natural environment. In reality, Buddhism believes that environmental pollution is but the external manifestation of man's moral pollution, which has assumed alarming proportions and reached a crisis. When a moral degeneration becomes rampant in society, it causes adverse changes in the human body and in our environment. [Dighanikaya.III.50, 80; Anguttaranikaya.I.160, II.75]. The moral consciousness, the human mind, the human body, the external world consisting of fauna and flora and society are intricately interconnected through all embracing net-work of cause and effect to make one whole psychologically sensitive and responsive eco-system. This idea has been systematized in the Buddhist theory of five natural laws or cosmic laws. These are called 'Pancha-Niyama-dharma' by later

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Vol. XXXVII, 2014 Ethical Aspect of Buddhism 47 Buddhist commentators. These five cosmic laws operate in the universe and show the interdependence of man and nature. These five laws are : 1) Physical laws [utuniyama), 2) Biological laws [beeja Niyama-lit. seed law], 3) Psychological laws [cittaniyama, laws of mind), 4) Moral laws [kammaniyama-law of action), and 5) Causal laws [dhammaniyama] [Samyuktanikaya.1125]. Through these laws, dependence of humans and nature is reiterated. These cosmic laws interact with one another. This means that the physical environment of any given area conditions the growth and development of its biological component, i.e. fauna and flora. These in turn influence the thought pattern of the people interacting with them. Modes of thinking determine moral standards. The opposite process of interaction is possible. The morals of humankind influence not only the psychological makeup of the people but the biological and physical environment of the area as well. Thus the five cosmic laws demonstrate that humankind and nature are bound together in a reciprocal causal relationship with. Changes in one necessarily bringing about changes in the other. The world, including nature and humankind stands or falls with type of moral force of work. If morality grips scoiety, humankind and nature deteriorate, if morality regains the quality of human life and nature improves. The demonic qualities like greed, hatred and delusion produce pollution within and without. Divine qualities like generosity, compassion, love and wisdom produce purity within and without. Both these qualities are in the human mind. Human being is responsible for developing these either of the qualities. Therefore, the Lord Buddha declared that 'the world is lead by the mind' [Cittena niyate lokah - Samyuktanikaya. I.39]. The cosmic laws namely, physical, biological and moral laws when interact with one another than man experiences weal or woe, happiness or unhappiness according to the nature of moral energy he generates. If wholesome moral energy is widespread, there is peace in society and life is comparatively happy and comfortable. If unwholesome moral energy is widespread, strife in society is similarly rampant and life becomes more and more troublesome. Commentary on Dighnikaya [III.854] clearly states about

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48 Yajneshwar S. Shastri SAMBODHI the fate of the mankind in a morally bankrupt world. According to this, when mankind comes under the grip of greed, hatred and delusion, downfall is brought about by famine, fire/weapons and diseases respectively. The situation in the modern world is such that three morally unwholesome motivational roots seem to be active and man is receiving three pronged retribution for his own immoral actions. Lord Buddha's statement that 'the world operates through human ideas' is very significant. This statement is pregnant with true meaning. We are aware that human ideas have brought about vast changes in nature to such an extent that nature's purifying; rejuvenating and relishing capacities have been outstripped by man's activity of exploitation, causing unprecedented pollution and impoverishment. The root cause, that is responsible for this crisis is man's greed for luxury, wealth and power. The human brain has developed without keeping pace with human heart and moral responsibility. Intellectually, modern man has become giant, but emotionally he is dwarf, suffering with spiritual bankruptcy. The irony of modern man is that he is torn apart with conflicting desires and practical retaliates. Further, intellect is limited, he lacks the vision to see how far-reaching his behaviour and actions are and how they affect positively or negatively his own well being. For example, in search of more food man changes his enviornment according to his technological skill. He uses the chemical fertilizers, insecticides herbicides in agriculture for better harvests. These destroy the natural bacterial balance which gives rise to adverse chain reactions, which in turn affect human health and well-being. When the atmosphere gets polluted, sentient beings are affected very badly and even Vegetations are sensitive to this type of pollu experimentally proved that plants thrive much better in an atmosphere of peace and purity, but they tend to get stunted or they wither away in polluted environment, when they are harshly treated with violent actions or words. According to Buddhism man's moral disposition has direct deep-rooted relationship with the environmental crisis SIS. According to Scientists, air pollution with increased carbon-dioxide is due to fuel burning which in the long run would contribute to global warming with catastrophic effects on human well-being. It is now conjectured that the disappearance of the dint from the face of the earth is due to reduction of oxygen level and increase of carbon dioxide in the atmosphere The present situation of environmental pollution is far graver than that which caused the extinction of those enormous beasts, as carbon dioxide

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Vol. XXXVII, 2014 Ethical Aspect of Buddhism 49 produced by machine unknown during the dinosaur age. While metal machines physically pollute the atmosphere, billions of human machines also add psychogenic toxins to carbon-dioxide they breathe out. Therefore we can say that pollution in the psycho-sphere is a crucial factor in the environmental crisis man is faced with today, the physical pollution caused by emissions from machinery and over exploitation of natural resources is the result of man's greed for luxury, wealth and power. Therefore Buddhism states that the environmental pollutions is really the external manifestation of the internal moral pollution of modern man. As long as the human mind is motivated by morally wholesome intensions, man can lead a comparatively happy life and nature would be manageable hospitable. When the motivational roots are evil, man experiences misery. Now it appears that evil is so widespread, even nature has been adversely affected, rendering it more inhospitable. The environmental crisis has to be treated as the result of moral crisis. Man has to cultivate morally wholesome attitude and life style for a change for better and this has to be accepted as a survival imperative. Buddhism, to avoid exploitation of natural resources and stop environmental pollution, emphasizes on simplicity in life. Happiness is to be found through the restraint of desire in a life of contentment rather than through the proliferation of desire. Humankind must learn to satisfy its real needs and not desires. The resources of the world are not unlimited whereas humankind's greed shows neither limit nor satiation. Modern man's unbridled veracious greed for pleasure and acquisition of wealth has exploited nature to the point of near impoverishment. To increase positive thinking of the mind, Buddhism suggests "Vipasyana' meditation. This meditation technique offers a relevant practical method to affect a wholesome attitudinal change in man to give him a sense of direction and goal in life and also teach him to restore the sustainability of nature. Vipasyana meditation cleanses man of his psychological pollution produced by man. Hence the spread of crime, terrorism and the like an epidemic in society, pollution related diseases threatening human life. The Vipasyana' - the Buddhist meditational method teaches man to lead a simple life satisfying his needs. The ability to be satisfied with little is methodically cultivated as a virtue of great value; it is cultivated collectively by mankind, giving the present trend of consumerism by which the sting of the eco-crisis can be mitigated. All the ills of large scale deforestation, soil erosion, landslides, changes in weather pattern, draught, etc., are fundamentally related to consumerism. Without changing to a simple life style, effective solutions to these life threatening problems cannot be worked out.

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Yajneshwar S. Shastri SAMBODHI Buddhism repeatedly advocates the virtue of non-greed, non-hatred and non-delusion in all human pursuits. Greed breads sorrow and unhealthy consequences. Contentment is a much praised virtue in Buddhism. The person leading a simple life with few wants is upheld and appreciated as an exemplary character. The excessive exploitation of nature as is done today would certainly be condemned by Buddhism in the strongest possible terms. Lovingkindness [maitri) is a part and parcel of the meditative life of Buddhists. If one practices loving-kindness sincerely, one would refrain from over exploitation and over consumption. Out of sympathy for future generations too as nonrenewable natural resources are fast diminishing due to demand made by the present consumerist life style. Practicing maitri [loving-kindness! man would also have sympathy for other species and forms of life which are threatened by extinction. Today strategically important to remember that natural biodiversity is extremely valuable for healthy balanced ecosystem. Thus, Buddhism prescribes the practice of loving-kindness towards all creatures in all quarters without restriction. . The understanding of Buddhists doctrine of karma and rebirth, too prepares Buddhists to adopt a sympathetic attitude towards animals and other living beings. According to this doctrine of Karma, it possible for human beings to be reborn in subhuman states among animals or birds due to our good and bad deeds. Therefore it is only right that we should treat animals and other living beings with kindness and sympathy. Out of a concern for the total living environment, Buddhist environmentalists extend loving-kindness and compassion beyond people and animals to include plants and the earth itself. Nature and natural surroundings, beautiful forest is much appreciated and given importance in Buddhist scriptures. Forest is considered as best place for high spiritual attainment. This is the main reason; the Buddhists monasteries and Viharas are mostly built in a forest or on mountain top. The Lord Buddha has stressed the need for close contact with nature and pointed out how advancement of mind leads to a greater appreciation of nature. The Lord Buddha in some places identified 'Dharma' with nature. He himself set under a Bodhi Tree to achieve enlightenment. Trees have special place in their world view for Buddhists. There is a reverential attitude in Buddhism towards all trees, especially long-standing gigantic trees, such as banyan, ironwood, the sala and the fig trees. For Buddhists ecologist, Buddha's life itself is an inspiration, because, the Buddha's life from birth to Nirvana was spent close to nature. He was born under a tree, attained enlightenment under a Bodhi tree [Pipal] and through-out his 45 years of teaching he resided and preached in

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Vol. XXXVII, 2014 Ethical Aspect of Buddhism 51 the forest. Even when he was dying, he lay down under a tree. Nature is a great teacher. Man has to learn lot from nature. Thus, the Buddha advised his followers to learn from nature. Thus, conserving nature could be seen as the duty of Buddhists, a fulfillment of their responsibility to cherish source of wisdom. Moreover, Buddhists believe that, on a mundane level, nature provides us with the basic requisites for survival : food, clothing, shelter, medicine and most crucially oxygen and water. The quality of nature will define the quality of our lives. For us to see the all-encompassing benevolence of nature, we need to respect it as our mother, teacher and not regard it as material object for economic growth, senseless consumption and exploitation. Again, the well-known Five Precepts [Pancasila) from the minimum code of ethics to which every lay Buddhist should adhere. The first precept 'not to kill' (ahimsa or abstaining from killing] means respect for all life. This principle upholds the peace and non-violence in one's life. This principle is also very important from the ecological point of view. Not kill includes all kinds of killings, killing of animals, environment, birds, rivers, lakes, ocean and forest. We are decimating many species by killing the environment. There is no way these life-forms can ever return to earth. The vacuum their absence creates cannot be filled in any other way and such a vacuum affects everthing else in the ecosystem, no matter how small it is. In fact, we are killing the lakes with acid rain, dumping chemicals into rivers and oceans, so that they cannot support any life. We are polluting, actually killing our atmosphere, through industries, excessive use of cars, machinery, so our children choke on the air they breathe. So, we have to change our attitude towards the nature and cultivate respect for nature and all life-forms. The second precept is nonstealing. First of all it means giving up greed and cultivating generosity, the sense of giving. From the eological perspective, exploitation of nature is stealing. By the taking away the trees for our selfish purpose, we are stealing the habitats several birds and cutting mountains, we are stealing the habitats of many animals that live on the mountain. Animals and birds have a right to love on this earth like human beings. The message of this precept teaches us to honour the body of mother earth, nuil-exploitation of earth and noninterference of the natural order of things. We should not interfere extensively with the biological law and their function. When we begin to interfere with the natural order of things, we through off the whole ecological balance. As a consequence, human beings have to pay heavy prize for that. Another precept, viz., abstaining from lying tells that there must be harmony between what we talk and act. Politicians and Industrialists talk about conservation of nature, but

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52 Yajneshwar S. Shastri SAMBODHI in practice, act otherwise. Chemical companies and plastic manufacturers, talk about their sensitivity towards the environment. This is sheer lying and it should be stopped. The fifth precept is abstaining from intoxication that clouds the mind, thinking power. Drinks and drugs dull our perceptions and sensitivities towards everything including nature. We are witnessing at present one dominant global culture, an ever expansive and predatory industrial capitalism, valuing profit above life. It is system which reduces the entire natural world-mountains, rivers, forest, oceans, plants and animal species, including beings, into resources to be ordered and controlled, used and exploited in the pursuit of material growth and economic development. This even more suffocating technocratic system is destroying the ecology of life. The current crisis arising over environmental pollution and the over-exploitation of natural resources has gripped the attention and aroused the concern of virtually every human being. The development of technology was spurred by the belief that applied science could eliminate all human wants and usher in a golden age of unlimited prosperity for all. Now having utilized technology to subjugate nature to serve human desire, we have doubtlessly succeeded in making life more comfortable and secure in many respects that it had been in an early era. However, our smog covered cities, polluted water ways, devastated forests and chemical dumps; remind us painfully that our material triumphs have been gained at terrible price. Not only is the beauty of the natural environment gradually being destroyed, but its capacity to sustain life is seriously threatened and in the process of vanquishing nature, man has placed himself in danger of losing his humanity. :: Technology alone cann the ecocrises. More importantly it requires a transformation of values and life style. Buddhist ecologists argue that an understanding of mutually interdependent of all life forms, a mere cognitive recognition of interdependence is not enough for an ecological ethic. Emphasis must be given to training and practice in terms of the threefold path of ethic, meditation and wisdom in order to give rise to a just and sustainable world. The application of Buddhist insights to our current ecological and social ills constitutes one of the Buddhists most creative and dynamic response to the contemporary context. It is aptly. pointed out by Sandell that "the Buddhist admonition is to utilize nature in the same way as a bee collects pollen from a flower, neither polluting its beauty nor depleting its fragrance. Just as a bee manufactures honey out of pollen, so man should be able to find happiness without harming natural world in which he lives" (Sandell.p28.1987).

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Vol. XXXVII, 2014 Ethical Aspect of Buddhism . 53 Conclusion The world today is in a state of turmoil. Valuable ethics are being upturned. The forces of materialistic skepticism have turned their dissecting blades on the traditional concepts of what are considered human values. Yet, any person who has a concern for culture and civilization will concern himself with practical, ethical issues. For ethics has to do with human conduct, It is concerned with our relationship with ourselves and with our fellow - human beings. The need for ethics arises from the fact that man is not perfect by nature. He has to train himself to be good. Thus, inorality becomes the most important aspect of living. Buddhist ethics finds its foundation not on the changing social customs but rather on the unchanging laws of nature. Buddhist ethical values are intrinsically a part of nature, and the unchanging law of cause and effect [Karma]. The simple fact that Buddhist ethics are rooted in natural law makes its principles both useful and acceptable to the modern world. The fact that Buddhist ethical code was formulated over 2500 years ago does not detracted from its timeless character.

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A Critique of 'Avidyavicara' of Prof. Nagin G. Shah Vijay Pandya Prof.Nagin G. Shah whose work 'Sankara-Vedantaman Avidyavicara' in Gujarati has been taken up here for a philosophical evaluation is a well-known erudite scholar of Indian Philosophy. He has written several volumes on various Indian philosophical systems such as Jaina, Buddha, Samkhya, Yoga, Nyaya, Vaisesika and Vedanta and it can be seen that he has covered a vast ground of Indian Philosophy. His doctorate thesis entitled Akalanka's Criticism of Dharmakirti's Philosophy A Study has been critically acclaimed by the scholarly world for its meticulous marshalling of the cogent arguments and sharp critical acumen. His three other works in English (1) A Study of Nyayamanjari, a mature Sanskrit work or Indian Logic (in three parts) (ii) Essays in Indian Philosophy and (iii) Samantabhadra's Aptamimamsa - Critique of an Authority can be regarded as his substantial contribution to the Indian Philosophical world. His two volumes in Gujarati entitled as Saddarsana : Samkhya and Yoga and Nyaya and Vaisesika have served as an authentic text book of Indian Philosophical Systems for several generations of students of philosophy of Gujarat, though it is a misnomer to call it as Saddarsana as it does not complete the figure of six having left out Purvamimamsa and the Uttaramimamsa systems. This, my paper, though in its present form in which I am presenting, is somewhat elementary and introductory in its nature, may be regarded as a humble tribute to this great Savant of Gujarat who contributed ceaselessly and tirelessly, while he lived, a lot to the cause of Sanskrit and Indian Philosophy. Now to take up the subject of this paper, the book entitled Sankara-Vedanta man Avidyavicara, is written by Dr. Nagin G. Shah, taking up the consideration of the concept of Avidya, a cornerstone of the grand edifice of the system of philosophy of the Sankara-Vedanta. According co me, there are two strange things, which draw our attention regarding this book. First of

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Vol. XXXVII, 2014 A Critique of 'Avidyavicara' of Prof. Nagin G. Shah 55 all, in his introduction, Prof.Nagin Shah has dwelt upon the historical aspect of the Vedanta Philosophy, Upanisadic Philosophy to be more precise. Prof.Nagin Shah has delineated how this Non-dualistic Vedanta reached in the West, in the modern times beginning with Dara Sukoh (1657 c.e. year of the Persian Translation of the 50 Upanisads) and how this philosophy influenced the Western world of thought of philosophers like Hegal, (1770-1831 c.e.) Shelling (1775-1854 c.e.) and Schopenhaur (1788-1860 s.e.), on the basis of the book India and Europe : An Essay in Philosophical Understanding by Wilhem Halbfass. It is one of the most beautiful books I have ever read and Prof. Nagin Shah has done an immense service of Gujarat by rendering it into Gujarati Language, thereby making it accessible to non-knowing or little knowing English students of Gujarat. But to put it in a forthright manner, Prof. Nagin Shah's dealing with this historical aspect of the spread of non-dualistic Vedanta to the West, has very little connection with the central theme of his book i.e. Avidya except, perhaps he wants to draw the attention of readers of Gujarat to his then forthcoming, (now published) translation of the book. If this is so, it is a laudable object, one can understand. Secondly it is very strange that the almost monumental work entitled 'Avidya - A problein of Truth and Reality' by Esther A. Solomon which also deals with the same subject is not mentioned. Prof. Esther Solomon's work was a doctorate thesis dealing with the speculations pertaining to the problem of Ne-science (i.e. avidya) from the earliest times onwards in the Brahmanical, Buddhist and Jaina Schools of thought. So Dr. Solomon's thought-spectrum of avidya-vicara was a very wide one. Dr. Nagin G. Shah's Avidya-vicara has a self admittedly limited scope. Dr. Nagin shah takes up the refutation of the concept of Avidya of Sankara-Vedanta carried out in the work called Nyayamsta by Acarya Vyasatirtha (15 century) in the tradition of Madhva-Vedanta. This refutation by Vyasatirtha is again rebutted hy Acarya Madhusudara Saraswati (16th Century A.D.) in his work entitled Advaita-siddhi. So, Dr. Nagin Shah has endeavoured to explain and expound the concept of Avidya on the basis of the Advaitasiddhii. As he puts it succinctly Nyayamsta is purvapaksa and uttarapaksa is established on the basis of the Advaitasiddhi. So Dr. Nagin Shah has done a very concrete job of explaining the concept of Avidya on the basis of some particular works instead of embracing the almost ungraspable, unmanageable and unwieldy field of the entire thought-world of Indian Philosophy as Dr. Solomon has done. So I think, Dr. Nagin Shah had perhaps no occasion to refer to his illustrious predecessor, though otherwise contemporary and fully I presume, aware of each other's academic pursuits.

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56 Vijay Pandya SAMBODHI This much about the scope and nature of the work, Sankara Vedantaman Avidyavicara. Now regarding the nature of avidya. Should we attempt to unravel the nature of avidya ? Is it possible? The key-concept of Advaita Vedanta is avidya or sometimes maya though perhaps Sankaracarya does not recognise any difference between these two terms. Avidya/maya cannot function independent of Brahman as Sankaracarya puts it MARTS724 HRT (1-4-3) and also in the B.U.Sankara-bhasya avidyAkAmakarmaviziSTakAryakara NopAdhiH AtmA saMsArI jIva Boyd I (B.U.3-8-12) and it ceases to be when Brahman is realized. Avidyamaya is the device by which the advaita vedantin tries to explain how the One non-dual Reality (Brahman) appears as multitudinous. As noted above, avidya cannot function without Brahman/Jiva as its locus and it ceases to exist as the realization dawns. Yet it is the central concept of the Advaita-Vedantin. To take the help of the lucid explanation of Radhakrishnan, 'In Samkara, it (avidya) becomes the logical way of thinking which constitutes the finiteness of human mind, or as in phrase of Deussen, avidya is 'the innate obscuration of, our knowledge' (DSV p.302). Avidya is not a non-entity like the son of barren woman, since it appears and is experienced by all of us, nor is it an entity, real and absolute, since it is destroyed by institutional knowledge. If it were nonbeing it could not produce anything, if it were being, what it produce must also d not phenomenal.' (Radhkrishan, P.537, Vol II, Indian Philosophy, Second Edition, 2008, Fourth Impression 2010) Avidya cannot reside in Brahman as Sai vajnatmamuni thinks; it cannot reside in the individual as Vacaspati believes. To say that modified Brahman is the seat of Avidya is untenable as Brahman cannot be modified. For Samkara this difficulty would not arise because for Samkara avidya is inexplicable. In Sankaracarya's scheme of things, this question is without any meaning. In his BSSB on 4-1-13, Sankaracarya says kasya punarayamapratibodha iti cet yastvam pRcchasi tasya ta cfa agit:, Toet Tal FUI, TEO4 ufagastsfH nifi alifagyfate: (BSSB 4-113). Deussen says, In reality there is nothing else besides Brahman alone. if we imagine that we perceive a transformation (vikara) of him into the world, a division (bheda) of him into a plurality of individuals, this depends on avidya. But how does this happen ! How do we manage to deceive ourselves into seeing a transformation and plurality, where, in reality Brahman alone is ? On this question out authors give us information. (DSVP 302) Radhakrishnan pithily adds 'They give us no information simply because 'no information' is possible' (P.539, Indian Philosophy II) One Vedantic writer says 3711farial

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Vol. XXXVII, 2014 A Critique of 'Avidyavicara' of Prof. Nagin G. Shah 57 Hayfaqqu14 - In this system of indescribable, the contradiction is not a fault. We are reminded of a witty saying that those who maintain that everything can be explained by reasoning are the most unreasonable people.. It is by means of this concept of avidya that Advaita delineates its epistemology, metaphysics and practical teachings. (John Grimes, The Seven Great Untenables, p.20) To illustrate, epistemology presupposes a subject who knows, the object to be known and the resultant knowledge. This triputi-is accounted for by avidya. Superimposition (adhyasa) and the theory of appearance (vivartavada) which both help to explain the problem of error presuppose avidya. An inert, material mind needs the help of consciousness for knowledge to arise. Knowledge exists in and through a conscious experience of multiplicity. And it is avidya which is the cause of all these empirical distinctions. The 'Advaitin contends that the very possibility of empirical distinctions rests upon the existence of avidya. According to Advaita Vedantin, the Absolute (Brahman) is one and nondual. It is undifferentiated, non-relational, non-dual consciousness appearing in the two forms of God and individuals (jiva) due to avidya. Thus arises the apparent problem of the one and the many. What is the relationship between the one and the many, between the Absolute and the relative ? Advaitin must account for the seeming plurality of the universe if the Reality is one and nondual. An explanation is also called for in regard to the distinction which the Advaintin makes between the Reality with form (saguna) and the forinless * Reality (nirguna Brahman). The seeming difference between the individual soul and the Absolute needs to be explained. The place of Isvara, as well as the creation of the world must be accounted for. Every metaphysical system endeavours to explain these three entities viz. the Reality, the individual self and the physical universe. Advaitin must explain how these three entities are really only one. And this Advaitin does by elucidating the concept of avidya. According to Advaitin avidya bears the following aspects (i) it is 3471fa beginningless (ii) it is 1-ffard, it can be removed by knowledge (iii) it is positive entity bhAvarUpa (iv) it is anirvacanIyA sadasadavilakSaNA (v) It has the powers of concealment and projection, AvaraNa and vikSepa zakti (vi) its locus is either Brahman or Jiva. .: This view regarding avidya has been severely criticised by Ramanuja and his followers and Madhvaites. We know that Ramanuja has pointe seven anupapattis in his sribhasya. Similarly, Madhvaites bitterly criticise this

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58 Vijay Pandya SAMBODHI view of Advaitavadins. Vyasayati, the author of the Nyayamrta has critically examined the position of the Sankaraites and lambasted it in severest terms. Madhusudana Sarasvati has attempted in his Advaitasiddhi to refute the arguments of the opponents, particularly of Vyasayati. Avidya has been characterised as beginningless positive entity, removable by knowledge (anadibhavarupatve sati jnana nirvrtya sa) The opponent argues that this characterisation of avidya does not hold good in the case of zuktikA-rajata because here avidya is not beginningless-anadi in time. Moreover, the rolehy character of avidya has also been seriously challenged by the Madhavaites. According to Sankaraites, the ajnana is positive in its character and is the material cause of the world, both negative and the positive aspects of the world. If negation (abhava) has for its cause a positive entity (bhava), argues the opponent, it can very well be said that even the unreal (asatya) may have the real as its cause. In such a case, the illusion will never be destroyed because it will share the qualities of its cause. The Advaita-siddhi refutes these arguments by saying that the ajnana which forms the stuff of the illusory silver is the beginningless ajnana itself which has manifested itself through the limitation of shell and hence there is no difficulty when avidya is said to be positive, it is meant to be conveyed that it is not negative. Avidya as advaitins often emphsize, is in fact, neither positive not negative. Moreover, Madhusudana argues that, it is by no means true that the effect must be exactly of the same kind of stuff as the cause. Things absolutely similar or absolutely dissimilar cannot be related as cause and effect otherwise the real would be the material cause of the unreal. And in that case, as the real never ceases to manifest itself and never undergoes a change, the unreal also will never cease to exist. But the real can be the substratum of the unreal. The Sankaraite says that what is unreal in an appearance originates from avidya, but as for the sat-element, the is-ness, it is to be referred to the locus-consciousness, which though unchangeable is always present in, and through all, appearances and which is unaffected thereby. Yet the unchangeable Brahman cannot itself be the cause of something which undergoes constant change. Hence avidya which is false and inexplicable is the material cause of the phenomenal world whose nature is such. Advaitasiddhi gives one more definition of avidya. It says that it is the stuff of illusion yad vA bhramopAdAnatvam ajJAnalakSaNam. What is meant is that it is changing and material. The opponent argues that illusion being itself different from a

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Vol. XXXVII, 2014 A Critique of 'Avidyavicara' of Prof. Nagin G. Shah 59 positive entity is like negative and therefore cannot have any material cause of its own. Again, the illusory object is sad-vilaksana (different from existent) so it cannot have any constituent. Moreover, the opponents continue, when anything is the material cause of other things, the former appears as a constant factor of the latter, but neither the illusory silver not its knowledge appears as ajnana. The Advaitasiddhi argues in defence that it is not necessary that a cause and effect must necessarily be positive, for the self which is positive entity is neither a cause nor an effect. What is essential for a material cause is that it is persistent in all its effects, 34afcura4 341GH Thus goes on the arguments. All this has been very admirably, lucidly and perceptively discussed by Prof. Nagin Shah in this book 'Avidyavicara'. This is not a place to deal with all those marshalling of the arguments. But Prof. Nagin Shah's grasp of the fundamentals of Indian Philosophy is admirably come through and his works wait for a deeper study and analysis by scholars and students of Indian Philosophy.

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The Moral Codes of the Swaminarayanism and of the Jainism : A Comparative Study N. M. Kansara Bhagavan Swaminarayan promulgated the Swaminarayan religion, and the Jain Tirthankatras established the Jainism. Both the religions ha own moral codes. A comparative study reveals a latent moral discipline underlying them. Although, the Swaminarayanism has the undying and wellestablished faith, is the belief that Shri Sahajananda Swami, the founder of the Swaminarayan faith, is the Supreme God, the highest and ultimate reality. The Jainism regards the twenty-four Tirthankaras as the founders and supporters of their faith. We are not concerned here of the latter factions and branches of both, viz., the Kalupur branch, the Vadtal branch, the Bochasanavasi Akshar Purushottam Swaminarayan (BAPS), and so on of the former faith, and the Shvetambar, the Digambar and others of the latter one. Bhagavan Swaminarayan has elaborately ordered his disciples, both the Sadhus and the householders in the Vedarasa to observe particular restrictions and codes of conduct in his instructions delivered to his followers in that unique instructive work. While drawing the attention to the importance of this letter, Maharaja writes : 'The thought that we write in this letter pertaining to the Brahma-Vidya, that thought is the secret essence of our heart, and it is also the essence of all the Upanishads.' (p.2). In this letter Maharaja nas clarified in great details about the Five Vows? (pancha-vartamana), and has ordered insistently for their firm implementation, and as its result shown the mastery of the Brahma-bhava, Which is the final stage of the liberation. There remains the attachment to the five sense-objects in mind. The reason is that it has taken to the feeling of happiness in their enjoyment. But,

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Vol. XXXVII, 2014 The Moral Codes of the Swaminarayanism and of the Jainism : 61 as Maharaja says : 'Just as there does not occur a hole in the slab of a stone, similarly there is not the least hole in the form of happiness in the stone-slab of unhappiness.' (p.8) When the flow in the form of the pure thought, associated with detachment starts gliding then this attachment is removed from the mind, intellect and the heart. Money is the cause of much misdeed. So long as money is not acquired, the qualities like peace of mind, self-control, and others reside in the person desiring liberation. Hence, Maharaja says: 'O Paramahansas ! Whatever there is, it is the root of calamity'. (p.10). To adopt oneself the form of Aksharabrahma and realize the Supreme Self (paramatma) is the only means of removing this calamity. This state of Akshara-brama is acquired through the supreme spiritual learning (para-vidya). The knowledge that is contained in the existent Self 'is called Brahma; and the Brahma which is in the form of knowledge is extremely pure due to being beaming the supreme object.' (p.18). 'For this reason, it is but proper that the bondage is removed by the knowledge through the tradition of the Gurus. (p.18) That existence of the Brahma is known through the experience. 'For the person who accepts money' even after getting the experience, 'there occurs a change in the four vows (vartamana) of lack of desires, lack of covetousness, lack of taste and lack of pride. Then he enjoys the sense-objects and the Selfexperience is destroyed.' (p.20). Maharaja has uttered the words of warning that even after this type of the experience of Brahma, the contact with money makes one fall from that state, for this reason that one should remain cautions about this obstacle. But, it should be adopted by trusting the state of mastery (siddha-sthiti). There are two intentions in this caution : One is that which has been said in the Gita, 'the way in which great men behave, his disciples follow him accordingly.' Secondly, Bhagavan Veda Vyasa has explained in the Shrimad Bhagavata, during the narrative of Bhagavan Rishabhadeva that 'even if the Yogi has become full master (samsiddha), the mind should never be trusted.' While talking about many types of inoney, the glimpse of the original language of Maharaja is easily discernible in the words like sono (gold), rupo (silver), trambo (copper), siso (lead), etc. Hence, this, too, is a proof of the authenticity of this letter. Maharaja has laid very much emphasis, however, on the vow of lack of desires. In the Vachanamrit also he has said : 'the day we have manifested, from that day we have been making the vow of the lack of desire very much firm.'

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N. M. Kansara SAMBODHI (G.M.33) The Bhagavata Dharma is preserved on the practice of the vow of lack of desire, hence Maharaja has given a strict order for implementation of that vow, and has said : 'One should not listen to the Brahma-vidya from the Guru who has not given up woman in so many manners.' (p.29) 'Not only that he should be driven out of satsanga. (p.29) Shriji Maharaja explains that 'just as the woman is a cause of bondage to the concerned man, and if the one aspiring for liberation were a woman, to her the man is also a cause of bondage.' (p.24) To consolidate this vow of lack of desire, it is not enough that only the incidence of man with woman and that of woman with man is considered worthy to be given up. But the very thought of man in the mind of a woman, and that of woman in the mind of man should also be given up. The mind should be steadied in the thought that ultimately there is unhappiness in the sexual pleasure, and there is eternal pleasure in the experience of the happiness of the Self. If this thought is not steadied, the learning of the one aspirant for liberation about the knowledge of the self by the thought about, and touch of, woman. Hence when the thought gets steady in the nature of the self and in that of the Supreme Self, then only the thoughts about the sex feeling are destroyed from the mind. Without the steadiness of this thought, by merely keeping away from the incidence of man or woman, the thoughts about sex get stronger and ultimately corrupt and pollute the mind. The nature itself of the mind is such that woman would keep having the thoughts of man and man would keep having the thoughts of woman naturally. In short, the code of conduct as laid down by Shri Sahajanandaswami Maharaj for his satsangi followers contains eleven rules : (1) Non-violence; (2) Abstaining from the contact with other's woman; (3) not to eat meat; (4) not to drink wine; (5) not to touch a widow; (6) not to commit suicide; (7) not to steal anything belonging to others; (8) not to blame anybody; (9) not to revile or despise any divinity; (10) not to eat anything that is prohibited; (11) not to listen to the gossips of non-believers in God. The Jain philosophy teaches about the Five Primary Vows (panchanuvrata), Five Principal Vows (mahavrata). The Five Primary Vows are: Non-violence (ahimsa), Truth (staya), Non-stealing (asteya), Non-carnality (brahmacarya) and non-possessiveness (aparigraha). To maintain these five vows generally is called the Anuvrata. And to maintain these very care particularly is called the Mahavrata. One who swims along the current of the worldly life is entangled in the

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Vol. XXXVII, 2014 The Moral Codes of the Swarninarayanism and of the Jainism : 63 cycle of birth and death. One who swims against it, gets liberated. As to the path of Liberation, the Jain Philosophy teaches that for the living beings, the four combinations of the human birth, listening to the scriptures, faith in the Dharma, and the energy to practise self-control are rare to obtain. The listening to the scriptures makes one to practise austerity, forgiveness and non-violence. It generates the faith (shraddha), which provides enough strength to practise self-control and self-restraint to help one annihilate the karmas completely. Knowledge enlightens the soul, austerity purifies it and through self-restraint, one fives up the forbidden deeds. These three together beget emancipation according to the declaration of the Jinas, i.e., the Tirthankaras. THE FIVE SWAMINARAYISTIC VOWS (Pancha Vartamaana) (1) The vow of Presistent Disinterestedness (Nispruhi Vartamana) (2) The vow of Presistent Ungreediness (Nirlobhi Vartamana) (3) Life of Presistent Desireless Nature (Nishkami Vartamana) (4) Life of Persistently Devoid of Taste (Niswadi Vartamana) (5) Life of Persistently Non-Egoistic Nature (Nirmani Vartamana) THE FIVE MAHAVRATAS OF THE JAINS (Pancha Vartamaana) (1) Non-violence (Ahimsa) (2) Truthfulness (Satya) (3) Non-stealing (Asteya) (4) Celibacy (Brahmacarya) (5) Non-possessiveness (Aparigraha)

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Relevance of Sanskrit to Modern World Sunanda Y. Shastri Sanskrit language has the longest past than any other language of the world. It also has the richness of variety of subjects in the sphere of science as well as in the sphere of literature and related subjects. It is also rich in the area of humanities and subjects concerned socially, politically and legally. In short every aspect concerning human life is given full thought and through that efforts are made to improve human life. The science like Silpasastra thinks about civil engineering, sculpture, irrigation system, establishment of villages and cities etc. The legal texts of Smrtis and Dharmasastras instruct the behavior of every individual of the society and exert control over it. Science of Ayurveda gives thought for health and well being. The highest philosophy can be seen in Upanisads and straight path of spiritual realization is found in Yoga science. The subjects which we think as very modern-like protection of environment etc. are also given serious thought. Modern world has many means to achieve different goals of development. Still, some areas are pitiably lacking in vision and results. The ancient knowledge in this ancient language can be made useful for the betterment of our nation and humanity in all. Sanskrit texts for Silpasastra like Mayamata and Manasara are famous. Silpasastra includes civil engineering, sculpture, irrigation system, construction of houses, forts, utility buildings, establishment of villages, towns and cities, construction of temples etc. Branch of engineering for constructing houses is called Vastuvidya. The text of Mayamatam discusses all topics concerning establishment of small village to establishment of capital city and from making of bricks to the foundation and roofs of all kinds of dwellings. Vastusastra has another connotation as well. It devotes so much of thought for right direction of main door, inner apartments for different uses, middlemost space of courtyard for better ventilation, ideal space for water well, waste water ways, windows etc. Main thought is convenience according to life style and energy flow.

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Vol. XXXVII, 2014 . Relevance of Sanskrit to Modern World 65 The texts of Mayamata and Manasara are much later than the prehistoric sites. Though, the thought and practice was there for a long time before that. The rules of town planning and maintenance can be seen in Smrti literature. (Naradasmrti, XI.15). The rules like, there should not be obstruction on the crossroads. The obstructions like somebody's extending roof, toilet, balcony, ditch, water well, water channel, etc. Kautiliya Arthasastra has certain rules of town planning. It is explicitly instructed that the boundary of house should be marked by creating four columns at four corners and these columns should be tied with iron wires. Waste water channel, solid waste place and water well should be at the back of the house. There are many rules of this kind strewn in all Smrtis. These rules seem to be translated in the prehistoric sites. Advance techniques of town planning can be seen in the remains of Harappa, Mohen-jo-Daro, Lothal, Dhola Vira etc. Well planned dock at Lothal is famous. Also Lothal site has remains of work shop where precious and semi precious stones, polished stones were exported. Human health is given great importance in ancient India. The science of Ayurveda is well known and well practiced even today. Sussruta Samhita and Charaka Samhita are the famous treatises on Ayurveda. The principles of * medicine and surgery are discussed at length in these and many other treatises. The thought of medicine seems to go back as far as Rgveda. The Ausadhi Sukta of tenth mandala of Rgveda describes in detail the various uses of plants as medicine. Aswinikumars have been referred as the Surgeons in Rgveda (Indian Culture : Science and Society, p5). Aswinikumars replaced Vishpala's broken thigh with a metallic thigh, joined amputated organ of Rebhu, treated the eyes of Rijashva, which was made blind by his angry father and joined three parts of Shyava and made him alive (Rgveda, 1.17.1). Atharva Veda has lot of information about her herbal medicines. Seeds of Tridosa, i.e. Vata (wind), Pitta (bile) and Kapha (cough) can be seen in Atharvaveda (1.2.3). Equilibrium of these three is supposed to be basic factor of health. Development of Astronomy can be seen from the Vedic times. Rgveda refers to the five planets as the five gods (1.105.10). It mentions Brhaspati (Jupiter) and Sukra (Venus) by name (IV.50.4; X.123.1). Satapatha Brahmana (IV.21) also mentions these planets by name. Jyotisa (Astrology) is one of the auxiliary six sciences of Vedas. Thirty four lights are mentioned in Rgveda (X.55.3). They are probably the Sun, the Moon, five planets and twenty seven Naksatras. Taittiriya Samhita designates moon as Surya Rasmi - one which shines by the Sun's light (IV.4.10.1-3). Taittiriya Samhita (IV.4.10.1-3),

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66 Sunanda Y. Shastri SAMBODHI Maitrayaniya Samhita (I.13.20), Kathaka Samhita (39.13) and the Taittiriya Brahmana (1.5.1) mention all twenty seven Naksatras. Aryabhatta surmised in 5th CAD that the Earth rotates around its axis. The stars are stationary, but they appear to move from east to west. There was a tradition of brilliant scholars like Varahamihira, Aryabhatta, Bhaskaracarya and many others in the field of Astronomy and Mathematics before 10th to 15th CAD (Tradition of Science in Indian Culture, Jayant Naralikar, Indian Culture Science and Society, p.29). Dr. Naralikar says that, 'Arithmetic, Algebra, Geometry, Trigonometry and so many principles used in Astronomy are seen in the books written by these scientists. On perusal of these books, it is also found that Sanskrit language was competent enough to give expression to theories of those scientists' (ibid-24) There are number of references found in Ramayana and Purana literature about the air craft (Ramayana). According to Ramayana and Dronaparva of Mahabharata, the Vimana - Air craft was shaped like a spear and borne along at a great speed on a mighty wind generated by mercury. It moved up, down, backwards and forwards as the pilot desired (Ramayana). The famous treatise - Samaranganasutra has 230 verses describing the construction, take off, cruising for thousands of miles, normal and forced landings. There also is another famous treatise named 'Bharadvaja Vimanasastra' which is the text of 4th CBC. It deals with operations of Vimanas, their steering, precautions for long flights, protection of the air ships from storms etc. This document has been translated in English and published by G.R.Josyer, Mysore, in 1979. Samaranganasutra describes Vimana as : "body of Vimana should be made long and durable like a great flying bird of light material. One must put mercury engine inside with its iron heating apparatus underneath. A man sitting inside may travel a great distance in the sky by means of power latent in the mercury which sets the driving whirlwind in motion. The movements of Vimana are such that it can vertically ascend and vertically descend, move slanting forwards and backwards'. It is obvious from this description that mercury was probably used as fuel in the air craft. (Source: Wikipedia, Ancient Indian Air Craft Technology, from the Anti-Gravity Handbook by D.Hatcher Childress). Hindi translation of Bharadvaja Vimana sastra is called 'Brhad Vimanasastra was published by Dayananda Bhavan, Delhi, 1959. Metallurgy is one of the important sciences developed in ancient India. Metal currency was minted in India before 5th CBC and coins were made of silver, copper bearing animal and plant symbol on them (Coin, Ency.Brittanica,

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Vol. XXXVII, 2014 Relevance of Sanskrit to Modern World 67 Allan, J. and Stern, S.M., 208; The Beginning of the Coinage in India, World Archaeology, Dhavalikar, M. K. Taylor & Francis, 1975). Early iron objects found in India can be dated back to 1400 BC, by employing the method of carbon dating (Ceccarelli, Marco, International Symposium on History of Machines and Mechanisms : Proceedings HMM Symposium, Springer, ISBN 07923-6372-8). There is an iron pillar erected by the side of the Qutub Minar in Delhi. This pillar is believed to be cast in the Gupta period around Circa 500 AD. 7.32 Meters tall and weighed about six tones, it is standing in the open for more than 1500 years. It has not rusted. Michael Danino says that, a thin layer of iron and phosphorus compound has made the pillar rust proof even after more than 1500 years (Michael Danino, August 2009, landmarks of Science in Ancient India). Zink mines of Zawar were active during 400 BC near Udaipur, Rajasthan (Zink Production in Medieval India, Craddock, P.T., World Archaeology, 15(2), Industrial Archaeology, 1983). When one speaks about ancient Indian metallurgy, one cannot avoid the topic of mercury. Mercury is liquid metal and it is difficult to solidify mercury. There is lot of research done in this direction in ancient India. Sanskrit name for mercury is 'Rasa' or 'Parada'. There are umpteen numbers of treatises on purification, solidification, compounding and changing the molecular properties of mercury. The famous few treatises are : Rasahidayatantram by Govindabhagavadpadacharya, Rasarnavam, Rasamitram, Rasayogasara, Rasendravijnanam, and Rasendrasangraha etc. There is a philosophical school called 'Raseswara Darsanam'. Mercury in its raw from could be fatal poison. Therefore it is necessary to purify mercury. In the long standing tradition of Alchemy, there are number of methods, developed in order to purify the mercury. The main methods are eighteen (Rasadarsanam, Sarvadarsansangraha, p.234). It is known fact that purified mercury is used in many Ayurvedic medicines. There are possibilities mentioned in different texts that mercury prepared in certain ways can be used as fuel in air craft. Though, methods are not known today. There is mention of King Kartaviryajuna's air craft in Matsyapurana. The king used to travel in his chariot in seven continents and find thieves and criminals (Matsyapurana, 43.25). It is very difficult to imagine about the vehicle which can travel around the Earth in a day. It is not only science that ancient India thinks about, but it also has concern regarding social well being from all aspects. The thought of nonviolence is stressed and well presented in many treatises. Mahabharata is

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68 Sunanda Y. Shastri SAMBODHI foremost one among them. A unique thing about Mahabharata is that, it does not only prohibit violence, but it actually analyzes it. Mahabharata wants one and all to understand the suffering of dumb animals. People take animals from one place to another place. Sometimes the young animals are snatched from their mothers. Sometimes they are taken from one better-conditioned place to a degraded place, where there are mosquitoes and fleas and dirt. This transfer from one territory to another causes lot of pain to animals. These animals, too, love their mothers and their mothers love them. Many animals are made to carry the loads on their back. Their sufferings are untold. (adezamazake deze sukhasaMvardhitAn pazUn / tAMzca mAtuH priyAJjAnannAkramya bahudhA narAH // bahudaMzAkulAn dezAn nayanti bahukardamAn / allerufsm gut: pilatefferat 11 - ibid- 43, 44). It is not only the suffering of dumb animals, but even the minute life forms also suffer at the hands of humans. Farmers use wooden ploughs with iron teeth. When these ploughs are used in the farms, many minute life forms in the soil are destroyed. Even the bulls tied to the ploughs suffer due to the bondage. (bhUmi bhUmizayAMzcaiva hanti kASThamayomukham / petalacet ythi HdH HIS II - ibid-46) Therefore, Mahabharata stresses that, giving refuge to those who need it is the highest religion. ( loke yaH sarvabhUtebhyo dadAtyabhayadakSiNAm / # Houstfrita: Tieferunt. 11 - ibid - 29) This is the definition of religion given at many places in the Mahabharata. In context to many different occasions and stories, Mahabharata preaches non-violence in many words and terms. Mahabharata criticizes them who support violence. It says, 'those who do not know the true religion, those who are fools and non-believers and those who doubt the existence of the Soul, these people only support the violence. Otherwise, Manu has propagated non-violence in every kind of ritual. It is ignorant people who actually sacrifice animals on the altar.' ( avyavasthitamaryAdaivimUDhernAstikainaraiH / saMzayAtmabhiravyaktaihiMsA samanuvarNitA / /

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69 Vol. XXXVII, 2014 Relevance of Sanskrit to Modern World sarvakarmasvahiMsA hi dharmAtmA manurabravIt / / charte farefn af de 4957 RT: 11 - ibid-265.4,5) These are innumerable effects of disturbing ecological balance of the nature. All the scientists agree that it is high time to draw a line, to limit ourselves and save the planet for future generations to come. The solution to this disastrous problem cannot lie in the weapons, nor in the technology or in the industries. Peaceful and harmless solution lies in Yoga of Patanjali. Yogasastra or the science of Yoga is one prominent science which gives basic infrastructure of harmony among human life and the nature. Yoga practice in tradition was a personal practice. People lived in secluded places and in harmony with nature in order to practice Yoga, meditation and Samadhi. Those practicing Yoga tried to establish equanimity with the eco-unit around them. They cultured crops and gardens and tended cattle. It was more of learning for them than preaching. The eight steps of Yoga touch all aspects of life trimming and limiting human existence, so that the rest of creation can continue to exist peacefully without any harm. The problern is not only of peaceful co-existence, but also of survival of human race. Survival of human race is possible only when other existences survive. The way to peaceful coexistence is possible only when the means would be non-violent, peaceful and eco-friendly at the same time. Now the time has come that Yoga principles should be applied universally for common good, for survival and for better quality of life. Yogsastra is a unique gift to the world of Sanskrit language. Upanisads out the Brahman and such esoteric things. The way to attain that spiritual goal is instructed in the Yogsastra of Patanjali. There are eight steps instructed here, i.e. Yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and Samadhi. Patanjali's Yoga treatise has four chapters and each chapter has several sutra or aphorisms. These brief sentences hold a mine of knowledge for all mankind. The second sutra of first chapter 'Samadhipada' holds the key to almost all human problems. All other sutras can be said as the corollary to this sutra. The sutra is 'yogah cittavrtti-nirodhah'. It means, 'Yoga is the cessation of the fluctuations arising within consciousness' (Yogasutra, I.2). Yoga is controlling the modifications of mind. It is our mind and desires which compel us to do, which we ought not. We need many things to u to enjoy. As Manusmrti has pointed out that, the desires are fulfilled by enjoying them. But when desires are being enjoyed, they grow even more, just

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70 Sunanda Y. Shastri SAMBODHI like the fire fed with fuel (Na jatu kamah kamanam upabhogena samyati. Havisa krsnavartmeva bhuya eva abhivardhate). Mahabharata says that, the mind only is the root cause of bondage and liberation of human beings ( eva manusyanam karanam bandha-moksayoh). Human tendency is to behave as one wish. Unless these tendencies are curtailed deliberately, they cannot be improved. Science of Yoga instructs about controlling the mind and wrong tendencies with full understanding of their nature. More we learn to control our desires, keep our necessities limited and consume only as we need, less will be the harm to the environment around us. The thought of environmental protection seems as old as the Sanskrit is. There are some very clear rules regarding the protection of environment in the Smrti literature. They are as follows: 1. If one cuts the tree which grow long and stout branches, or uproots a tree having sprouts or cuts trees which are means of livelihood, the fine begins with 20 Panas and could be double that amount. (Yajnavalkyasmrti, II.227) In the case cutting trees in a sacrificial place, a cemetery, a boundary, a sacred place or a temple, or well known trees, the fine was double than prescribed in the earlier rule. (ibid-II.28) Well known trees means Pippala, Palasha, Banyan etc. If anyone causes injury to any part of gulma (short thick bushes), Guccha (short shrubs), Kshupa(straight plants), lata(long creepers), pratna (creepers without knots or upshots), osadhi (plants those grow fruit like paddy plant) and virudha (plants which can be grown with cuttings) (Mitaksara of YS, II.229), the fine is 50% less than earlier rule (YS, II.229). One must not urinate or defecate in the river, in the shade of tree, on the road, in the cattle shade and in the water (YS, 1.134). One must not spit in the water or throw blood, ordure, urine or semen in the water (YS, I.137) One is not allowed to sell water bodies like pond, lake, well etc. and garden (YS, III.237) One must not cut green trees for the sake of fuel. (YS. III.240) Atonement is prescribed for cutting trees, short thick creepers, and long 8.

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Vol. XXXVII, 2014 Relevance of Sanskrit to Modern World 71 creepers, that the culprit should recite 100 Ricas from Rgveda. If one cuts fruit growing plant without any reason, then he should serve cows for one day and take only milk and not any other food. (YS. III.276) Manusmrti has similar rules like : 1. one should not urinate or defecate or spit in the water. Any kind of dirt is not allowed to be thrown in the water. (Manusmrti, IV.56) the Sankhasmrti says that, 'One should not defecate or urinate on the cow dung, the field which is ploughed or sown, green grass, funeral pyre, cemetery, road, grain thrashing place, hill and sands by the river, because these places are support of living beings. There are warnings and laws and prescriptions against actions detrimental to the ecological balance and environment. Today we have Earth Chapter Benchmark Draft chalked out, after we have faced so many disasters due to environmental imbalance. Dharmasastra and Smrtis have this thought and care for Earth long before we knew the word 'Environment'. Every principle of Benchmark Draft can be seen realized in the Smritis. Respect for earth and care for earth and for all the life forms can be clearly seen in above given rules. Mahabharata has clearly demarcated the duties of the king, where the preservation of nature is particularly stressed. A king is supposed to build and construct gardens, temples, bridges and wells. (3781460of T: 04 ya 2 I... a ondou Frou FOTOSTGAT T7 il) MB, Anusasanaparva (AP), Danadharmaparva (DDP). This clearly means that abundance of water and growth of flora is intended in order to hold the groundwater. King was supposed to make water bodies and plant trees on the both sides of the roads. King also was supposed to see that his people look after the cattle and other tamed animals properly. The Vaisya or trading community tilled the land and reared the cattle. They are warned that they have to look after the cattle and other animals and care for them just like a father. If they did something contrary to this, then that was punishable offence. Here, interdependence of the human beings and other animals probably is recognized. Mahabharata then speaks about the 'Bhu-samskara' that is treatment of the land. This treatment is tilling the land, planting trees, creating more water bodies etc. This might have been done in order to create a healthy atmosphere for human beings, but one cannot deny that the interdependence of humans and other creation were recognized.

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Sunanda Y. Shastri SAMBODHI (bhUsaMskAraM rAjasaMskArayogamabhakSyacaryA pAlanaM ca prajAnAm / faeng TTH04allah-it............. 1 MB, SP, RDP, 65.2) The king should dig wells for drinking water and make facilities where drinking water is available for humans and other animals free of cost. 'Kupa' is well and 'Prapa' is the place where drinking water is available. (MB, SP, Rajadharmanusasanaparva (RDP), 65.17) All Indian philosophical systems are written in Sanskrit. Zenith of philosophical and spiritual thought can be seen in the Upanisads and Vedantic traditions. Upanisadic literature deals with fundamental problems of life such as, nature of self, nature of the universe, Supreme Reality and relation between Jiva, Jagat and Isvara and also nature of liberation and means of liberation, doctrine of karma and its effect. They declare that the supreme reality pervades everything and thus man is born divine. Essentially there is no difference between individual self and the Supreme Self. It is matter or just realization. The one who sees oneself in everything and everything in oneself will not hate anyone, thus declares Isopanisad. Upanisads declare the spiritual unity of all existence which can bring peace to one and all. Bibliography 1. Mahabharata, Gita Press, Gorakhpur, Samvat 2063. 2. Bharatiya Manasasastra Athava Patanjala Yoga Darsan, K.K. Kolhatkar, Aditya Pratisthan, Pune, 2008. 3. Manusmrti with Maniprabha Hindi Commentary, by Pt. Hargovind Shastri, Haridas Sanskrit Granthmala Series, no.226, Chowkhambha Sanskrit Series Office, Varanasi, 1965. Yajnavalkyasmrti with the commentaries of Mitaksara by Vijnaneswara Bhiksu and Viramitrodaya by Mitramisra, Tr. By J. R. Gharpure, The collection of Hindu Law Texts, Office of the Collection of Hindu Law Texts, Bombay, 1936. Sankhasmrti. 5. 6. Rasadarsanam, Sarvadarsansangraha. 7. Foundation of Hinduism, 2nd edition, Y.S.Shastri, Yogeshwar Prakashan, Ahmedabad, 1998.

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bhAratIya navajAgRti ke tIna dArzanikoM kI samIkSA : svAmI vivekAnaMda, dayAnaMda sarasvatI aura jyotibA phUle ke . vizeSa saMdarbha meM dilIpa cAraNa sAmAjika svataMtratA kI jJAnamImAMsA eka svastha samAja kI dharohara para hI Tika sakatI hai| isameM hameM sAmAjika svataMtratA ke tAttvika evaM jJAnAtmaka pahaluoM ko ujAgara karanA hogA / yaha dekhA gayA hai ki samAja meM jJAnAtmaka parivartana mUlata: vaicArika parivartana para Azrita hai lekina kevala vaicArika parivartana paryApta nahIM hai kyoki jahA~ taka jJAnAtmaka parivartana arjita nahIM hotA vahA~ taka vaicArika parivartana kI tAttvika AdhArazilA kevala vAgvyApAra se vizeSa nahIM hotI / isalie sAmAjika svataMtratA kI nIMva jJAnAtmaka parivartana para hI prasthApita karanA abhISTa hai| isa pakSa ko hamAre tInoM ciMtakoM ne svIkAra kiyA hai| svastha samAja kI nIMva kaise DAlI jAe yahI ina tInoM ciMtakoM kI ciMtA aura ciMtana kA viSaya hai| tInoM ciMtakoM kI ciMtA samucita svataMtra samAja ke nirmANa ke prati hai| isa navanirmANa kI preraNA dharma evaM prApta dhArmika evam sAmAjika vyavahAroM se utpanna huI hai| isalie tInoM ne prApta samAja vyavasthA ke sAmane kevala vaicArika vidroha nahIM kiyA balki unhoMne usa vyavasthA ke Upara kuThAraghAta bhI kiyA haiM / unhoMne kevala mekrolevala ke visthApana kI bAta nahIM kI balki mAikrolevala para prApta vyavasthA kA visthApana kaise kiyA jAe isakA nidarzana bhI kiyA / vivekAnaMda ne dhArmika unmAda kA prabala virodha kiyA kyoMki yaha dhArmika unmAda vyaktitva kA niSedha karatA hai / svastha samAja kI avadhAraNA kA AdhAra vaiyaktikatA kA niSedha karanevAlI dhArmika asahiSNutA nahIM ho sakatI / usakA sahI AdhAra Atmatattva hai / usa Atmatattva kA sAkSAtkAra, usa Atmatattva kI khoja hI sahI rUpa meM svataMtratA kA nirmANa hai| isa svataMtratA ke nirmANa ke lie hameM sabhI apUrNatA, duHkha evaM mRtyu se bhI pare uThanA hai| svAmIjI ne kahA "anaMta sarvadezI vaiyaktikatA ko prApta karane ke lie hameM apanI dayanIya maryAdA kI kaida se mukta honA pdd'egaa|" (The complete works of Swami Vivekananda(1970):30-34) usake lie hamAre pAsa saMkIrNatA se mukta hone kI baliSTha icchA honI caahie| svAmIjI ke anusAra vaiyaktika saMkIrNatA se pare honA hI svastha samAja kA prApta vyavahAra hai|

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dilIpa cAraNa SAMBODHI isake lie zikSA atyanta mahattvapUrNa hai| svAmIjI ke anusAra "zikSA rASTrIya, vyAvahArika, gairasAMpradAyika aura AdhyAtmika honI cAhie kyoMki zikSA kA Adarza mAnava kA nirmANa hai| pazcimI dAsatvapradhAna zikSA sahI rUpa meM mAnava kA nirmANa nahIM hai|" (Prema Nandakumar (2013) : 210) sahI zikSA zArIrika, bauddhika, bhAvAtmaka aura AdhyAtmikatA kA saMcaraNa hai jau svAmI jI ke anusAra zramapradhAna divyatA hai| isalie zikSA sevArUpa sAdhanA se jur3I rahanI caahie| mAnava pravRtti kA vibhAgIkaraNa zikSA ke lie ekAMtika vyaktitvanirmANa kA nimitta hai| vyakti kA sarvagrAhI jIvanadarzana aura jIvanavyavahAra hI zikSA ke lie iSTa hai / isa taraha svAmIjI ne apane zikSAvicAra meM vyakti, samAja aura rASTra kI pUrNa krAnti kI AkAMkSA kA varaNa kiyA hai| . svAmI dayAnaMda ne spaSTa rUpa se san 1972 meM khristIdharmI aura musalamAnoM ke sAtha mukti ke prazna para kI gaI carcA meM kahA thA ki "mukti kA artha hai - sarva duHkha se mukti / duHkha kA kAraNa anivArya rUpa se pApa hai|" (Sharma (2002) : 124) isa pApa se mukta honA hI duHkhamukti hai| isa duHkhamukti ke lie vyakti ko svayaM hI prayAsa karanA hogA / yaha nirAzraya khoja hI mukti kI cAbI hai / isalie unakA kahanA hai kI mAnava honA sarva paristhiti meM nirbhaya hokara mana kI zAMti kA varaNa karanA hai| sadguNI manuSya vaha hai jo garIba aura azakta ko AdhAra detA hai jo nirAdhAra kA AdhAra bana sakatA hai jo anya manuSya ko samAna sammAna de sake / nyAya ke mArga se kabhI vicalita na ho / satya hI varaNa karane yogya hai| manuSya ko satya kA hI varaNa karanA cAhie / sahI artha yA saccI saMpatti yahI hai jo nyAyika rUpa se upArjita huI ho anyathA vaha anartha hai| ucita icchAe~ vahI hai jo dharma se aviruddha evaM prAmANika ho / ucita varNa vahI hai jo sadguNa aura satkarma se niyata hai / sahI zikSA vahI hai jo jJAna, saMskRti, nyAya aura AtmasaMyama ke sadguNa kA anAvaraNa kareM / saMkSepa meM sahI artha meM satya kA varaNa karanA cAhie / yaha satya koI saMkIrNatA se baddha nahIM hai| isI satya para sabhI dharmoM kI nIMva rakhI jAe to svastha samAja kA nirmANa ho sakatA hai| svAmI dayAnaMdajI ne san 1875 meM muMbaI meM AryasamAja ke aThThAIsa niyamoM kI sUcI prastuta kI / isI sUcI ko unhoMne san 1877 meM lAhaura meM dasa niyamoM kI sUcI ke rUpa meM prastuta kiyaa| jisameM unhoMne kahA ki hameM satya kA svIkAra karanA cAhie aura asatya ko dUra karanA cAhie / (Jordens (1958) : 33740) satya-asatya kA viveka hI dharma kI AdhArazilA hai / AryasamAja kA pramukha uddeza hai jagata kA bhautika, AdhyAtmika aura sAmAjika sudhAra ke dvArA vizva kA kalyANa karanA / sabhI ke sAtha prema aura nyAyapUrNa vyavahAra karanA caahie| ajJAna aura jJAna ke dhudhalepana ko bahiSkRta karanA caahie| pragati kevala nijI na rahakara sArvatrika bananI caahie| vyakti samAja se aura sAmAjika niyama se baMdhA huA hai paraMtu apane zreya ke bAre meM vyakti svataMtra hai| My purpose and aim is to help in putting an end to this mutual wrangling, to preach universal truth, to bring all men under one religion so that they may, be ceasing to hate each other and firmly loving each other, live in peace and work for

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75 Vol. XXXVII, 2014 bhAratIya navajAgRti ke tIna dArzanikoM kI samIkSA their common welfare. May this view through the grace and help of the Almighty God, and with the support of all virtuous and pious men, soon spread in the whole world so that all may easily acquire righteousness, wealth, gratification of legitimate desires and attain salvation, and thereby elevate themselves and live in happiness. This alone is my chief aim. (Yadav (1976) : 54-65) jyotirAva phule spaSTa rUpa se jJAtivAda ke virodhI the kyoMki jJAtivAda se samAja meM U~ca-nIca kI sthApanA hotI hai / U~ca-nIca zreNI prasthApita hotI hai jo pragaTa evaM pracchanna damana kA sAdhana banatI hai jo vAstava meM svastha samAja ke do mUlyoM ko visthApita karatI ho aura ye do mUlya haiM - svataMtratA aura samAnatA / sAmAjika nyAya kI ye do dharohara haiN| jinheM mahAtmA phule svIkAra karate haiM / isI vicAramUlya ko prasthApita karane ke lie mahAtmA jyotirAva phule ne 'satyazodhaka samAja' kI sthApanA 24 sitambara san 1873 meM kI jisameM mAnavatAvAda kI bhI svIkRti hai| sana 1911 kI gyAraha apraila ko puNe meM 'satyasamAja' ke adhivezana meM zrI rAmaiyA vaikaTaiyA kI adhyakSatA meM isa adhivezana meM 'satyasamAja' kA apanA dRSTibiMdu spaSTa karate hue kahA ki : 1. isa samAja ko satya samAja kahanA cAhie / 2. A. sabhI mAnava Izvara kI saMtAna hai| B. Izvara kI bhakti yA sAdhanA ke lie kisI bhI madhyasthi kI jarUrata nahIM hai / C. isako svIkAra karanevAlA satyasamAjI hai| 3. pratyeka satyasamAjI ko nimnalikhita zapatha kA anusaraNa karanA cAhie / "sabhI Izvara ke saMtAna hai| bhrAtRbhAva evaM baMdhutva ke saMbaMdha ko mana meM dhAraNa karake sabhI vyavahAra karU~gA aura anyoM ko bhI usI prakAra vyavahAra karane ke lie prerita kruuNgaa| maiM apanI saMtAnoM ko zikSA pradAna karU~gA / maiM apane zAsakoM ke prati vaphAdAra rahU~gA / isa zapatha ko maiM yAda rakhUgA / sarvasattAdhIza Izvara jo sarvavyApaka hai evaM satyasvarUpa bhI hai / Izvara mujhe zakti de tAki maiM apane jIvana kA parama zreya pUrNa kara skuuN|" (Patil (1991) : 86) ye tInoM ciMtaka svastha samAja kI sthApanA ke lie pratibaddha haiM / yaha svastha samAja kI sthApanA manuSya ke gaurava aura usake AtmakalyANa kI apekSA rakhatI hai ! isa AtmakalyANa meM vikSiptatA kA mUla kAraNa vargIya vyavasthA, jAtiprathA aura usase prApta U~ca-nIca aura asamAnatA hai jo manuSya ke Atmagaurava kA hanana karatI hai / ise hama ajJAna kA aMtarapaTa kaha sakate haiM / isa aMtarapaTa ke kAraNa hama samAja meM aura samAja ke sadasyoM ke bIca meM samAnasvataMtrya kA nirmANa nahIM kara sakate / anya ke prati sammAnanIya, aucityapUrNa vyavahAra nahIM kara sakate / samAja meM vibhAjana yA alagAva ko eka vyavasthA ke rUpa meM sabhI svIkAra karate haiM / ye tInoM ciMtaka spaSTa rUpa se isa vibhAjana ko anaitika mAnate haiM / isakA artha yaha

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76 dilIpa cAraNa SAMBODHI hai ki svastha samAja anaitika nahIM ho sakatA hai; anyAyI, amAnavIya bhI nahIM ho sakatA kyoMki svastha samAja svataMtratA aura nyAya ko svIkAra karatA hai / svastha samAja kA AdhAra samAna mAnavasvAtaMtrya aura nyAya para nirbhara hai| yaha svastha samAja tInoM ciMtakoM ke anusAra rAjakIya yA sAmAjika vyavasthA kI upaja nahIM hai balki yaha eka jIvanapaddhati hai / arthAt nyAya aura svataMtratA naitika jIvana kA pariNAma hai aura hara vyakti ko ise nibhAnA hai| hara vyakti ke AcaraNa se sAmAjika - Arthika samAnatA prApta hogI lekina isake lie samAja ke sabhI vyaktiyoM ko eka dharAtala para rahanA cAhie / arthAt samAnatA ke vyavahAra ke binA sAmAjika aura Arthika samAnatA panapa nahIM sakatI / ina tInoM ciMtakoM ke anusAra isa samAnatA kI buniyAda nIti hI hai| svastha samAja naitika samAja hai / svastha samAja naitika samAja hai| isa svastha samAja ke lie tInoM ciMtakoM ke anusAra zikSA hI eka pramukha sAdhana hai jo hameM viveka sikhAtI hai| isa viveka se pUrvagraha rahita svastha sAmAjika vyavahAra kA nirvahana ho sakatA hai| ye tInoM ciMtaka isa bAta para sahamata hai ki samAja meM nyAya aura samAnatA naitika honI cAhie / isa naitikatA kA AdhAra mAnavasvAtaMtrya hai| zikSA vyavasthA kA yahI uttaradAyitva hai ki mAnavasvAtaMtrya ko naitika vyavahAra se caritArtha kare / isa naitikatA kA AdhAra ina tInoM ciMtakoM meM AdhyAtmikatA hai| AdhyAtmikatA hI samAja meM parivartana lA sakatI hai| isase svastha samAja kA nirmANa ho sakatA hai / ye tInoM ciMtaka isa siddhAMta para Tike hue haiM ki sAmAjika vAstavikatA (Reality) ke parivartana kA mUla AdhAra jJAnAtmaka parivartana hai| jJAnAtmaka parivartana se hI sAmAjika parivartana ho sakatA hai / svastha samAja kA prArUpa - asamAnatA evaM anyAya kA niSedha = svastha samAja = svastha samAja kI pariNatI kA AdhAra 1. zikSA 2. AdhyAtmikatA 3. naitikatA 4. samAnatA aura nyAya yaha eka Adarza samAja vyavasthA kA prArUpa hai jise hama Utopian Social Construction kaha sakate haiM / yaha eka Adarza ke rUpa meM ucita hote hue bhI usakA varaNa kaise kiyA jAe (Praxies) yaha eka ciMtanayogya prazna hai| vizeSataH vartamAna saMdarbha meM isakA kaise viniyoga ho sake kyoMki vartamAna samAja ke aneka cehare haiN| yaha samAja udAramatavAdI hai to mUlabhUtatAvAdI aura phAsIvAda bhI usakA ceharA hai / usakA eka ceharA rASTravAda kA hai to dUsarA bahusAMskRtika samAja kA bhI hai| sAMskRtika saMgharSa kA bhI eka ceharA hai / isakA artha yahI hai ki hama vartamAna saMdarbha meM bahuvidha pahacAna rakhate hai| (Parekh (2008) : 1) isI ke kAraNa samAnatAvAdI nyAya kA nirmANa hamAre lie eka cunautI hai| svAmI vivekAnaMda, svAmI dayAnaMda sarasvatI aura jyotibA phule ke Adarza ko caritArtha karane ke lie vartamAna paristhiti

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77 Vol. XXXVII, 2014 bhAratIya navajAgRti ke tIna dArzanikoM kI samIkSA meM isa Adarza kI rAjya sattA dvArA svIkRti Avazyaka hai / yaha svIkRti rAjakIya udAramatavAda se hI sambhava bana sakatI hai| rAjakIya udAramatAda kA naitika viSaya (Moral Subject) nAgarika (siTIjana) hai| yahA~ hameM vyakti aura nAgarika ke bIca bhinnatA karanI pddegii| usake lie hameM udAramatavAdI lokataMtra meM nAgarikatA kA siddhAMta prastuta karanA hogA / aise samAja meM sabhI nAgarika eka hI Adarza kA varaNa kareM, aisA nahIM ho sakatA / samAja aura lokataMtra ke bhinna Adarza ho sakate haiN| isake bAvajUda anya ke hita kI rakSA pramukha hai kyoMki isI para AdhAra svastha samAja kI AdhArazilA rakhI jA sakatI hai / jona rAulsa ke anusAra It is the well-ordered society of justice as fairness that is intrinsically good - nyAya kA aucitya arthAt ucita nyAyavyavasthA vaha udAramatavAdI sarvAzleSI siddhAMta hai jo nyAya kI udAramatavAdI rAjakIya saMkalpanA - svastha samAja ke lie upayukta hai / (Rawls (1971) : 65) usameM udAramatavAdI nyAya aura svastha samAja kI parasparAvalaMbitA kI svIkRti hai| yaha parasparAvalaMbitA hameM pArasparika sadbhAva ke prati prerita karatI hai| usameM karuNA, ciMtA, pArasparika hitaciMtana, anya ko sunane aura samajhane kI abhilASA eka svastha samAja ke lie, suvyavasthita samAja ke lie Avazyaka hai| yahA~ hameM apane jIvana ke nijI kSetra aura sArvajanika kSetra ke bIca bhinnatA karanI hogii| isa sArvajanika kSetra ko hama rAjakIya kSetra kaha sakate haiN| jisameM samAnazreya kI rAjanIti ko rAjakIya adhikAroM se tabadIla karanA nahIM caahie| yaha tabhI sambhava ho sakatA hai jaba use sabhI nAgarika pahacAneM aura saporTa kareM, tabhI hI nyAya eka tAkika sarvagrAhI siddhAMta bana sakatA hai| samAja meM tabhI hI sAmAjika ekatA aura sthiratA hama prasthApita kara sakate haiM / isake lie vyaktiyoM meM nyAyika dRSTi ko pahacAnane kI kSamatA aura nyAya prApta karane kI kSamatA honI cAhie jisase hama zreya kI saMkalpanA ko bauddhika rUpa se prerita kara sakeM aura zreya kI saMkalpanA kA punarmUlyAMkana kara skeN| isalie vyaktiyoM meM bauddhika kSamatA honA hI paryApta nahIM hai paraMtu bauddhika honA bhI Avazyaka hai| aisI kSamatAvAlA vyakti hI nAgarikoM ke bIca samAnatA kA AdhAra bana sakate hai| rAulsa ke anusAra nyAya kI rAjakIya saMkalpanA ko kAryAnvita karane ke lie do prakAra ke rAjakIya mUlyoM para dhyAna denA hogA / (Rawls (2001) : 91) 1. ucita nyAya kA mUlya (Value of Fair Justice) 2. sArvajanika tarka kA mUlya (Value of Public Reason) sArvajanika tarka kA mUlya jisameM nAgarikoM ke bIca mukta - bauddhika carcA kA mArgadarzana ho / sArvajanika tarka sArvajanika rAjakIya carcA kI maryAdA aMkita karatA hai aura vaha lokatAMtrika nAgarikatva kA Adarza hai / sArvajanika rAjakIya carcA kI maryAdAeM nAgarikoM meM aMtanihita honI cAhie / nyAya kI rAjakIya saMkalpanA jo sabhI nAgarika svIkAra kara sakate hai, vaha sArvajanika tarka aura usake aucitya, kA AdhAra hai| isI ke AdhAra para pArasparikatA kI kasauTI kA nirmANa hotA hai| vaha sivika phrenDazipa 'nAgarika mitratA' kA AdhAra hai| isase hama abauddhika sarvAzleSI siddhAMto kA asvIkAra kara sakate haiN| isa saMdarbha meM yadi hama ina tInoM ciMtakoM ke Upara vicAra kareM to yaha spaSTa hotA hai ki : (1) ye tIna siddhAMta mAnava ke Adarza haiM, na ki nAgarikatva ke|

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78 SAMBODHI dilIpa cAraNa (2) isa Adarza se nyAyika vyavasthA kA upArjana kaise kiyA jAya aura usase nyAyIsamAja kA nirmANa kaise kiyA jAya usakA koI nakzA hameM dikhAI nahIM detA / . (3) usameM carcA ke sArvajanika kSetra kA khulApana prApta nahIM hotA / na sArvajanika carcA kA koI siddhAMta isameM prasthApita hai| (4) isakA artha yahI hai ki ina tInoM citakoM kA ciMtana nona negoziyebala hai / vicArAdhIna nahIM hai| isameM vaicArika pukhtatA hai para vicAra kI samIkSA kA avakAza (space) nahIM hai| (5) lehanigaM ke anusAra : Religious, Philosophical or Moral Comprehensive Doctrines do not provide the content of public reason. (Lehning (2009) : 116) ina tInoM ciMtako meM vyApaka sArvajanika rAjakIya sAsaMkRtikatA kA abhAva hai| (6) ucita nyAya kI rAjakIya saMkalpanA meM nyAyika vicaraNa, nyAya kA samAna avasara aura sAmAjika aura Arthika asamAnatA ina sabhI ghaTakoM para ye tInoM ciMtaka koI prakAza nahIM DAlate / isameM jyotibA phule ne sAmAjika-Arthika asamAnatA kA jikra kiyA hai paraMtu isake nyAyika vitaraNa kI koI saMkalpanA prastuta nahIM kI hai| (7) ina tInoM ciMtakoM meM sAmAjika aura Arthika asamAnatA ke lie nyAyika Adarzo ke siddhAMto para sAmAjika svIkRti kI guMjAiza nahIM hai| isakA artha yaha hai ki unhoMne sAmAjikaArthika asamAnatA hai, aura sAmAjika samAnatA honI cAhie aisI apekSA rakhI hai magara usake lie sAmAjika svIkRti kA AdhAra kisa taraha nirmita kiyA jAya isa bAre meM koI jikra nahIM kiyA / ucita nyAya aura svastha samAja nizcita rUpa se naitika zUnyAvakAza meM prasthApita nahIM ho sakate / isakA artha yaha hai ki nyAya ke lie aura nyAya kI cAhata (Love of Justice) ke lie hameM mArthA nosabAma (Martha Nussbaum) jise poliTIkala imozansa kahate haiM, usakA varaNa karanA hogaa| mArthA nosabAma kA kahanA hai ki sabhI samAja bhAvanAtmaka hai aura vartamAna samAja apanI bahulatA ke sAtha hI apanI udAra rAjanaitika vyavasthA ke sAtha bhAvanAtmaka nahIM hai vaisA kahanA anucita hai| sthira lokataMtra meM bhI krodha, bhaya, anukaMpA, ghRNA, IrSyA, duHkha, aparAdhabodha jaisI bhAvanAtmakatA hotI hai / prajAjIvana meM usakA cayana karanA aura nyAyika samAja ke uchera (Currivate) ke lie hameM rAjakIya bhAvanAoM ko samajhanA cAhie kyoMki rAjakIya kSetra meM bhAvanAe~ anivArya rUpa meM jJAnAtmaka mUlyAMkana (cognitive appraisal) hai| kyoMki vaha aisA pratyakSa hai jisameM mUlya kA svarupa nihita yA prakSipta hotA hai aura yahI rUpoM se sAmAjika viSaya aura viSayoM ke prati vicAra evaM vyavahAra kA saMcaraNa hotA hai| svastha samAja ke lie hameM aisA bhAvanAtmaka kA vikAsa karanA hogA jo rAjya kI sAMskRtika abhIpsA ke mUla siddhAMta ko bhale hI apUrNa rUpa se bhI samarthana kare aura isase samIkSAtmaka rAjakIya

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Vol. XXXVII, 2014 bhAratIya navajAgRti ke tIna dArzanikoM kI samIkSA 79 saMskRti kI surakSA meM sahayoga ho ske| isake lie rAjakIya saMskRti ke siddhAMtoM aura usakA samarthana karanevAlI bhAvanAtmakatA kI satata samIkSA honI caahie| saccA udAramatavAda sadaiva virodhI sura kA sammAna karatA hai aura usake mUlya aura bhUmikA ko svIkAratA hai| isa sArvajanika avakAza ko sadaiva banAye rakhanA hogA / rASTra ke AdarzavAdI daMbhoM ko tyAga karake asamAna striyoM aura asamAna puruSoM kI AvazyakatAoM ko kAryAnvita karane kA sAhasa juTAnA hogA / (Nussbaum (2013) : 7) nAgarikoM kI salAmatI aura sthiratA kA jItanA mahattva hai utanA hI hameM virodhI abhimata kA avakAza banAe rakhanA hogA / usake lie bhinna dRSTi rakhanevAle sarjanazIla vyaktiyoM ke lie pUrA avakAza rAjya ko prasthApita karanA hogaa| svataMtra sura ko rAjakIya damana se bacAnA hogA / arthAt svAtaMtrya aura usa svataMtratA kA rakSaNa karane kI bhautika suvidhA pradAna karanI hogii| aisI vyavasthA kA sRjana karane ke lie hameM bhAvanAtmakatA kA uchera (Cultivation) karanA hogA / jo hameM prerita bhI kare aura usakA saMsthIkaraNa bhI kare / aisI bhAvanAtmakatA kA saMvardhana karanA hogA arthAt rAjyasattA nAgarikoM ke mAnasazAstra ko pratyakSa rUpa se prabhAvita kareM / saMsthAeM bhI ucita tATasthya aura karuNA kA nirmANa karane ke lie sakSama ho; utanA hI nahIM, usake lie saMsthAgata vimarza bhI utanA hI mUlyavAna hai jItanI preraNA mUlyavAna hai / hama anya se saMlagna hai yaha bhAvAtmaka kSamatA aura anya se saMlagna rahane kI kalpanAzIlatA kI kSamatA ko hameM svIkAra karanA hogaa| ye donoM kSamatAoM kA poSaNa hI svastha samAja ke nirmANa ko protsAhita kara sakatA hai / aisA protsAhana hameM vivekAnaMdajI ke mAnavIya aura abhIpsAmUlaka rASTrabhakti kI bhAvanAtmakatA meM milatA hai| . __anya ke prati karuNA kI bhAvanA, parArtha aura lokakalyANa ke lie preraka hai / lokakalyANa kI saMsthAe~ asamAna mAnava astitva ko dhikkArane ke bajAya lavacikatA aura dayA se kArya karane kI dRSTi nAgarikoM ko detI hai| nAgariko ko usakI zikSA bhI lenI cAhie / hameM karuNAmaya nAgarikatva ke sAmane bhaya, IrSyA aura zarama ina tInoM bhAvanAoM kA parIkSaNa karanA caahie| yaha spaSTa hai ki ye bhAvanAe~ niSedhaka bhUmikA kI racanA karatI hai / svastha samAja ko ina tInoM niSedhaka bhAvanAoM ke sAmane jUjhanA hogaa| strI yA puruSa jisa avasthA meM, jisa sthiti meM hai, usa sthiti kA svIkAra karake unakI paristhiti kI niMdA na karake maryAdAoM ko dUra karane kA prayAsa karanA cAhie / arthAt hameM eka dUsare kA sammAna samAna nAgariktva ke svIkAra se karanA caahie| usI se hI rAjakIya siddhAMtoM aura rAjakIya saMsthAe~ sthira raha sakatI haiN| usI ke kAraNa mArthA nosabAma kA kahanA hai ki nyAya ke kSetra meM prema aura karuNA kI bhAvanAtmakatA svastha samAja ke lie Avazyaka evaM anivArya hai| Arthika vicAra, saMrakSaNa kA vicAra, kampyUTara vijJAna aura takanIkI kA acchA upayoga svastha samAja ke lie anivArya hai utanI hI anivAryatA hamAre hRdaya aura bhAvanA kI bhI hai kyoMki kevala vizeSajJatA se hI svastha samAja kA nirmANa nahIM ho sktaa| hamAre pAsa hasI bhI hai aura AsuM bhI hai| khuzI bhI hai aura gapa bhI hai| anya ke duHkhoM se jo ro na sake aura usakI pIr3A ko dUra karane ke lie udyata na rahe vaha nizcita rUpa se svastha samAja kA nAgarika nahIM ho sktaa| bhAvAtmakatA kA vyAkaraNa anya ke saMbaMdha ke binA apUrNa hai anyathA mAnava aura mAnavatA rugNa,

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80 dilIpa cAraNa SAMBODHI rogiSTha, bhagna, bhraSTa, Akramaka aura amAnavIya rhegii| sazakta mAnavatA ke lie, sazakta samAja ke lie, eka aisI sArvajanika rAjakIya saMskRti kI zikSA Avazyaka hai jo virodha ko dabocane ke bajAya virodha ko sazakta abhivyakti ke rUpa meM svIkAra kare / samIkSA kI sataha para hI yaha sthApita ho sakatA hai| saMkSepa meM, svastha samAja kA nirmANa vidhAyaka bhAvanAoM ke vAstavika zikSaNa aura mukta carcA ke svIkAra ke avakAza (space) para hI sambhava hai| ina tInoM ciMtakoM meM bhAvanAtmaka pakSa hai; phira bhI rAjakIya kSetra meM usa bhAvanA ke saMcaraNa kI koI Thosa vicAraNA yA prArUpa hameM nahIM dikhAI detA hai| jisase sAmAjika jIvana meM aura rAjakIya jIvana meM koI jJAnAtmaka badalAva A ske| yahA~ eka sIdhA tarka ina tInoM ke pakSa meM yaha hai ki mAnava kA jJAnAtmaka parivartana sAmAjika aura rAjakIya jJAnAtmaka parivartana meM pariNata hotA hai| yahA eka Adarza kA nirmANa hotA hai jo vAstavikatA se pare hai| isalie ye tInoM hameM eka yUTopiyana kansTrakzana dete hai aura isa yUTopiyana kansTrakzana meM samIkSAtmaka ciMtana kI na koI guMjAiza hai, na kSamatA hai| isake bAvajUda hameM isa bAta kA spaSTa svIkAra karanA hogA ki ve jAti AdhArita asamAnatA ke pakSadhara nahIM the| ye tInoM jAtibheda ke prakhara vivecaka rahe haiM isakA hameM avazya rUpa se svIkAra karanA hogA / References 1. Sharma Arvind (2002), Modern Hindu Thought : The Essential Texts, New York : Oxford University Press. Parekh Bhikhu (2008), A New Politics of Identity : Political Principles for an Interdependent World, New York : Palgrave Macmillan. Nussbaum, Martha C. (2013), Political Emotions : Why Love Matters for Justice, Cambridge : The Belknap Press of Harvard University Press. Lehning Percy B. (2009), John Rawls : An Introduction, Cambridge: Cambridge University Press. Prema Nandakumar (2013), Swami Vivekananda, Mumbai : Indus Source Books. _The Complete Works of Swami Vivekananda (1970) Culcutta : Advaita Ashrama. Vol.1 til P.G. (1991) Tr. Collected Works of Mahatma Jyotirao Phule, Bombay : Education Department, Government of Maharashtra, Vol. II Rawl's John (1971) A Theory of Justice, Cambridge, MA: Harvard University Press. Rawl's John (2001) Justice as Fairness : A Restatement, Edited by Erin Kelly, Cambridge, MA : Harvard University Press. 10. Yadav K. C. (1976), Tr. Autobiography of Swami Dayananda Saraswati, Delhi : Manohar. * * *

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'saMskRta kI vaijJAnikatA' tathA vyAkaraNazAstra ko pataJjali kI dena yoginI himAMzu vyAsa 'Rgveda' kI isa RcA' kA vyAkaraNaparaka arthaghaTana karake medhAvI vaiyAkaraNa pataJjali ne saMskRta vyAkaraNa ke adhyayana kA mahattva spaSTa kiyA hai / mahAn vRSabha deva (nitya zabda tattva - zabda brahma) ke nAma, AkhyAta, upasarga aura nipAta - ye cAra sIMga haiM / bhUta, bhaviSyat aura vartamAnakAla - ye tIna paira yA caraNa haiM / nitya aura kArya (utpAdya) do zabdAtmA (do zabda svarUpa) - do mastaka haiM / prathamAdi sAta vibhaktiyA~ - sAta hAtha haiM / uccAraNa meM sahayogI sthAna-hRdaya, kaNTha aura mastaka meM Abaddha vRSabha deva matryoM meM praviSTha hai| aise mahAn zabdabrahma rUpa deva ke sAtha hamArA sAyujya hone kI abhilASA se vyAkaraNa kA abhyAsa karanA caahie| vyAkaraNa kI sahAya se susaMskRta vANI kA mAhAtmya darzAte hue 'Rgveda' meM kahA gayA hai ki vidvadgaNa apanI buddhi se vANI ko zuddha karane ke bAda vANI kA prayoga karate haiM / vaidika kavi aura vidvAn vANI meM eka nizcita prakAra kI vyavasthA aura vibhAga kI AkAMkSA rakhate haiM - yaha bAta 'taittirIya saMhitA'3 ke ullekha se vidita hotI hai| zabdoM ke sAdhutva ke bAre meM pataJjali kA kahanA hai ki 'ekaH zabdaH samyagjJAtaH zAstrAnvitaH suprayuktaH svarge loke kAmadhug bhavati / ' zabdoM kA yathArtha rUpa meM prayoga karane ke viSaya meM pataJjali kahate haiM ki vyAkaraNa-zAstra ko jAnanevAlA jo vidvAn ucita samaya para zabdoM kA yathArtha rUpa meM prayoga karatA hai; vaha vANI ke vAstavika prayoga ko jAnanevAlA vidvAn, paraloka meM atyanta utkarSa ko prApta karatA hai aura jo vANI ke samucita prayoga ko jAnanevAlA apazabda-azuddha zabda kA prayoga karatA hai; vaha dUSita hokara naraka meM jAtA hai| ___ isI prakAra pAtaMjala yogasUtra meM likhA hai : 'zabdArthapratyayAnAmitaretarAdhyAsAt saMkarastatpravibhAga saMyamAt sarvabhUtaruta jJAnam / Azaya yaha hai ki bhASA ke sambandha meM sadA se vicAra hotA rahA hai, kintu saMskRta bhASA kA vaijJAnika adhyayana Adhunika yuga kI dena hai / saMskRta bhASA kA 'vijJAna' vaha viziSTa jJAna haiN| jinake AdhAra para saMskRta bhASA evaM usake aMgoM kA vizleSaNa kiyA jAtA hai| bhASA kA nirmANa manuSya ke mukha se nikalI svAbhAvika dhvaniyoM (varNoM) se hotA hai / isa bhASA

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82 yoginI himAMzu vyAsa SAMBODHI kA sAmAnya jJAna, isake bolane tathA sunane vAle sabhI manuSyoM ko ho jAtA hai| usIke dvArA mAnava paraspara bhAvoM evaM vicAroM kA AdAna-pradAna karate haiM / yahI bhASA kA sAmAnya jJAna hai / isake sAtha hI, saMskRta bhASA kaba banI? kaise banI? isa bhASA kA Adima svarUpa kyA thA? usameM kaba-kaba, kyA-kyA parivartana hue ? una parivartanoM ke kyA kAraNa haiM ? yaha saba saMskRta bhASA kA 'vizeSa jJAna' hai / saMskRta bhASA ke sabhI aMgo aura tattvoM para vaijJAnika dRSTi se vicAra, sUkSma nirIkSaNa aura vizleSaNa hone se saMskRta bhASA kI vaijJAnikatA siddha hotI hai| saMskRta bhASA ke vyAkaraNa kI apanI alaga vidhAe~ aura cintana ke apane svatantra dhyeya haiN| itane mahAna dhyeya aura mahatI vidhAe~ saMsAra ke kisI bhI bhASA ke vyAkaraNa meM dekhane ko nahIM milatI haiN| ___ vyAkaraNazAstra ke itihAsa meM naI upalabdhiyoM ke sraSTA evaM naye upAdAnoM ke janmadAtA pataJjali eka aise bahuzaH pratibhAsaMpanna vaiyAkaraNa hue, jinake kAraNa brahmA se lekara pANini taka kI ati dIrgha vyAkaraNa-paraMparA aneka vicAravIthiyoM meM phailakara apanI caramonnata avasthA meM pahu~cI / pANini aura pataJjali ke bIca aneka vaiyAkaraNa Aye aura kAtyAyana ko chor3akara kartavya-nirvAha kA sAdhAraNa dAyitva pUrA karake calate bane, kintu pANini kI mahAn thAtI ko, unakI chor3I huI utanI bhArI virAsata ko pUrI saphalatA ke sAtha Age baDhAne kA duSkara kArya akele pataJjali ne hI kiyA / ve eka mahAn vicAraka manasvI the| vyAkaraNa ke kSetra meM naye yuga kA nirmANa kara apanI asAmAnya pratibhA kI chApa Age kI pIr3hiyoM ke lie choDa gaye / unako pANinIya vyAkaraNa ke advitIya vyAkhyAtA kahA gayA hai, kintu unakI U~cI sUjha aura unake maulika vicAra sarvatra hI unako eka svatantra vicAraka kI koTi meM sthAna dete haiN| ve pANini ke kaTu Alocaka bhI the, isa prakAra kI nirbhIkatA aura avazaMvada AcaraNa pANDitya kA hI eka alaMkaraNa yA vizeSaNa hai / pANini ke viveka, vyaktitva aura vicAroM ne pataJjali ko itanA U~cA uThAyA, isakI apekSA yaha kahanA adhika upayukta hai ki pataJjali ne pANini ko camakAyA / pataJjali vaiyAkaraNa to the hI, isake atirikta utanA hI adhikAra unakA sAMkhya, yoga, nyAya, Ayurveda, koza, rasAyana aura yahA~ taka ki kAvya Adi viSayoM para bhI thaa| unake isa sarvAMgINa vyaktitva kA ullekha tadviSayaka granthoM meM dekhane ko milatA hai| vaiyAkaraNoM kI paramparA meM eka zloka prasiddha hai| jisameM pataJjali kA smaraNa yogakartA, mahAvaiyAkaraNa evaM vaidya ke rUpa meM kiyA gayA hai / pro.pI.sI.cakravartI tathA bruno libikha ne yogakartA pataJjali evaM vaiyAkaraNa pataJjali ko abhinna mAnA hai; kintu caraka ke racayitA pataJjali IsA kI dUsarI zatI meM utpanna hue the aura yogasUtrakartA pataJjali kA AvirbhAva tIsarI yA cauthI zatAbdI meM huA thA / pro.luI renune donoM ko bhinna mAnA hai / bhAratIya zAstravAGmaya meM bhASyapaddhati-saMpanna granthoM kA prArambha karane kI vajaha se sampUrNa saMskRta vyAkaraNazAstra pataJjali kA RNI hai| 'mahAbhASya' vyAkaraNa kA yugapravartaka grantha hai| yaha grantha pANinikRta 'aSTAdhyAyI' kI vyAkhyA hai, ataH isakI sArI yojanA usI para AdhRta hai| isameM kula 85 Ahnika haiN|

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83 Vol. XXXVII, 2014 'saMskRta kI vaijJAnikatA' tathA vyAkaraNazAstra ko pataJjali kI dena vAkyapadIyakAra bhartRhari ke anusAra 'mahAbhASya' kevala vyAkaraNazAstra kA hI grantha na hokara samasta vidyAoM kA Akara hai / ve kahate haiM : kRte'thapataJjalinA guruNA tIrthadarzinA / sarveSAM nyAyabIjAnAM mahAbhASye nibandhane // vAkyapadIya - 2/482 jyorja kArDonA mahAzaya isa padya meM prayukta 'nyAyabIjAnAm' paTa ko dvandva samAsa batAkara zAstrIya yuktiyoM ko 'nyAya' tathA paribhASAoM ko bIjAni batAkara isakA artha 'sources of interpretational principles' karate haiM / pataJjali ne samasta vaidika prayoga jaise zanno deviirbhissttye| (a.saM.1.1.1)10, iSe tvotaM tvaa.| (tai.saM.-1-1.1.1), agnimIle purohitam / (R.saM.1-1.1), agna AyAhi vItaya. (sA.saM.1-1.1) zabdoM kA anuzAsana kiyA hai| sAtha meM loka(saMsAra) meM prasiddha sAdhu zabdara jaise gauH / azvaH / puruSaH / hstii| zakuniH / mRgaH / Adi kA anuzAsana kiyA hai / ___ yahA~ hama dekha sakate haiM ki bhASyArambha meM hI 'anubandha-catuSTaya' meM se prathama anubandha pANinIya vyAkaraNa ke pratipAdya viSaya kA nirUpaNa kiyA gayA hai / isake bAda meM 'vyAkaraNa ke-zabdAnuzAsana ke kauna se prayojana hai ?' aisA prazna upasthita karake, usakA uttara diyA jAtA hai : rakSA-Uha-Agama-laghu-asaMdehAH prayojanam / 12 ye pA~ca prayojana milake vyAkaraNAdhyayana kA eka mukhya prayojana banatA hai / isake bAda bhASyakAra ne dUsare bhI 13 gauNa prayojanoM kI sodAharaNa carcA kI hai| 'mahAbhASya' kI rocakatA apanI zailI ke kAraNa hai, jisameM hameM tatkAlIna vivAda kI paddhati kA jIvita citra prApta hotA hai| eka prazna uThAyA jAtA hai; eka AcArya-dezIya, bilakula ayogyatA se nahIM parantu paryApta rUpa se santoSajanaka rIti se bhI nahIM, usakA uttara detA hai, aura eka AcArya prakRta viSaya kA samAdhAna karatA hai| isalie zailI sajIva, sarala aura ojasvI hai / vyAkaraNa zAstra ke navIna AyAma rUpa mahAbhASya kI viziSTa zailI bhartRhari, kaiyaTa Adi vaiyAkaraNoM ke lie mArgadarzaka bana gaI / saMskRta vyAkaraNazAstra ko pataJjali kA yaha amUlya pradAna hai| bakarI aura kRpANa (ajAkRpANIya) tathA kauA aura tAr3a-phala (kAkatAlIya) kI jaisI lolokita-saMbandhI kahAniyoM kA, sA~pa aura nevale kI tathA kauA aura ullu kI AnuvaMzika zatrutA kA prAsaMgika ullekha 3 bhI 'mahAbhASya' meM pAyA jAtA hai / dainika jIvana kI bAtoM ke ullekha grantha meM Ate haiM aura unase zAstrIya vivAdoM meM sajIvatA ke sAthasAtha pataJjali ke kAla meM cintana aura jIvana kI avasthAoM ke sambandha meM mUlayavAn saMketa bhI hameM prApta ho jAte haiN| 'mahAbhASya' kI racanA ke pazcAt pANini vyAkaraNa ke samasta rahasya spaSTa ho gae aura usI kA paThana-pAThana hone lagA / isameM 'aSTAdhyAyI' ke caudaha pratyAhAra sUtroM ko milAkara 3995 sUtra vidyamAna haiM / kintu 1228 sUtroM para hI bhASya likhA gayA hai, tathA zeSa sUtroM ko usI rUpa meM grahaNa kara

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84 yoginI himAMzu vyAsa SAMBODHI liyA gayA hai / pataJjali-ne katipaya sUtroM meM vArtikakAra ke mata ko bhrAnta ThaharAte hue pANini ke hI mata ko pratiSThita mAnA tathA 16 sUtroM ko anAvazyaka siddha kara diyaa| unhoM ne kAtyAyana ke aneka AkSepoM kA uttara dete hue pANini kA pakSa liyA jise vidvAnoM ne pANini ke prati atizaya bhakti svIkAra kI hai| unhoM ne pANini ke lie bhagavAn, AcArya15, mAMgalika, suhRda Adi vizeSaNa prayukta kiye haiN| unake anusAra pANini kA eka bhI kathana azuddha nahIM hai / 16 'mahAbhASya' meM saMbhASaNAtmaka tathA vyAkhyAnAtmaka zailI kA prayoga kiyA gayA hai tathA vivecana ke madhya meM 'idamiha saMpradhAryam / , kiM vaktavyametat / , asti prayojanametat / , viSama upanyAsaH / , sautro nirdezaH / , kathamanucyamAna -syate / , kathaM tarhi / , yathA na doSastathAstu / ' Adi saMvAdAtmaka vAkyoM kA samAveza kara viSaya ko rocaka banAkara pAThakoM kA dhyAna AkRSTa kiyA gayA hai| unakI vyAkhyAna-paddhati ke tIna tattva haiM - sUtra kA prayojana-nirdeza, padoM kA artha karate hue sUtrArtha nizcita karanA evaM 'sUtra kI vyApti bar3hAkara yA kama karake sUtrArtha kA niyantraNa krnaa|' mahAbhASya kA uddezya aisA artha karanA thA jo pANini ke anukUla yA iSTasAdhaka ho / ataH jahA~ kahIM bhI sUtra ke dvArA yaha kArya sampanna hotA na dikhAI par3A vahA~ para yA to sUtra kA yoga-vibhAga kiyA gayA hai yA pUrva pratiSedha ko hI svIkAra kara liyA gayA hai| - 'mahAbhASya' meM lokaprasiddha nyAya vipula saMkhyA meM pAye jAte haiM / jaise agnaukaravANi nyAya, . prAsAdavAsi nyAya, aviravikanyAya, ekadezavikRta nyAya, kUpakhAnaka nyAya, kumbhIdhAnya nyAya, mAMsakaNTakanyAya aura sUtrazATakanyAya / 'satyapi saMbhave bAdhanaM bhavati' arthAt 'do kAryoM kI zakyatA upasthita ho, taba vizeSa kArya se sAmAnya kArya kA bAdha ho jAtA hai' yaha siddha karane ke lie pataJjali ne takra kauNDinyanyAya8 kA prayoga karane ko kahA hai| 'mahAbhASya' meM vyAkaraNa ke maulika evaM mahanIya siddhAntoM kA bhI pratipAdana kiyA gayA hai / pataJjali ke anusAra zabda evaM artha kA sambandha nitya hai tathA ve yaha bhI svIkAra karate haiM ki zabdoM meM svAbhAvika rUpa se hI arthAbhidhAna kI zakti vidyamAna rahatI hai| unhoM ne pada ke cAra artha svIkAra kiye - guNa, kriyA, AkRti tathA dravya / AkRti ko jAti kahA jAtA hai jo dravya ke chinna-bhinna ho jAne para bhI svayaM chinna-bhinna nahIM hotI / AkRti ke badala jAne para bhI dravya vahI rahA karatA hai tathA guNa aura kriyA dravya meM hI vidyamAna rahate haiN| zabda kA lakSaNa batAte hue pataJjali ne kahA hai ki 'yenoccAritena sAsnA--lAGgala-kakudakhura-vipANinAM sampratyayo bhavati saH zabdaH / (paspazAhnika) arthAt jisa 'gauH' (varNAtmaka dhvani) ke uccAraNa se gAya ke galakambala kA, puccha kA, gAya ke kaMdhe ke Upara ke kUbaDa yA ubhAra kA, isake khura-padaciGga kA tathA isake sIMga kA jJAna(sampratyaya) hotA hai, usako (sArthaka dhvani ko) zabda kahate haiM / pataJjali ke isa lakSaNa anusAra 'sArthaka dhvani - 'meaningful sound' ko zabda kahA jAtA hai|' vyAkaraNa kA kArya hai vyavasthA karanA / vaha padoM kA saMskAra kara unheM prayoga ke yogya banAtA hai / 'mahAbhASya' meM loka-vijJAna tathA loka-vyavahAra ke AdhAra para maulika siddhAnta kI sthApanA kI

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Vol. XXXVII, 2014 'saMskRta kI vaijJAnikatA' tathA vyAkaraNazAstra ko pataJjali kI dena 85 gayI hai tathA vyAkaraNa ko darzana kA svarUpa pradAna kiyA gayA hai| isameM sphoTavAda kI mImAMsA kara zabda ko brahma kA rUpa mAna liyA gayA hai / pataJjali ne 'mahAbhASya' meM 'taparastatkAlasya' (aSTAdhyAyI-1/1/ 70 ke bhASya meM) 'sphoTa' ko zabda aura 'dhvani' ko zabda kA guNa kahA hai aura eka anya sUtra20 ke arthaghaTana meM 'sphoTa' zabda kA ullekha kiyA hai| unake matAnusAra vyakta zabdoM meM sphoTa aura dhvani-donoM rahate haiN| kintu avyakta zabdoM meM arthavAcakatvarUpa zakti kA abhAva hone se sphoTa nahIM rahatA hai, kevala dhvani rahatA hai / 21 sphoTa kI yaha ekarUpatA yA abhinnatA (hAsa) aura mahattA (vRddhi) ko darzAne ke lie bhASyakAra pataJjali ne tAzA (bar3A Dhola) bajAnevAle DholI kA eka sUcaka dRSTAnta diyA hai / 22 ___'mahAbhASya" ke adhyayana se vidita hotA hai ki yaha grantha kevala zabdavicAra kA grantha nahIM hai, apitu vyAkaraNa ke asaMkhya naye vicAroM aura siddhAntoM jaise ki dhvani, liMga, kAla, puruSa, kriyA, samAsAdi carcA kA hai / isa grantha meM mukhyataH veda, brAhmaNagrantha, prAcIna pArSadasUtra, mImAMsA, sAMkhya aura vaizeSikoM ke siddhAnta dekhane ko milate haiM / pANinIya vyAkaraNa para kiye hue apane anvAkhyAna ko zAstra aura darzana kI kakSA taka pahu~cAne ke lie pataJjaline vyAkaraNa kI vividha yuktiyA~ kA upayoga kiyA hai / jaise ki 'cAnukRSTasya uttaratrAnuvRttiH', maNDUkapluti, goyUtha (samAna dhyeyavAle sUtra paraspara ekadUsare kA dhyAna rakhate haiM), siMhaniSkriDita Adi / spaz bAdhane dhAtu kA caGluganta (paunaH punyArthaka) rUpa lekara, usameM pRSodarAdi gaNa kI prakriyA kA Azraya lekara 'paspazA' zabda siddha kiyA jAtA hai| isa prakAra 'paspazA' zabda 'cUrNikA' kA samAnArthI bana jAtA hai / jisa Ahnika meM pUrvapakSa ke mantavyoM kA atizayatApUrvaka nirasana-khaNDana kiyA gayA hai, aise 'paspazAhnika' meM vyAkaraNazAstra ke naye AyAma nirupita kie gaye haiM / kavi zrI mAgha ne 'zizupAlavadha' meM eka jagaha zliSTa padaracanA karate isa 'paspazAhnika' kI prazaMsA karate hue kahA hai ki jaise rAjanIti guptacaroM (spaz) ke binA zobhA nahIM detI, vaise zabdavidyA (vyAkaraNazAstra) bhI paspazAhnika ke binA zobhA nahIM detI / 23 nyAyadarzana ke suprasiddha vidvAn zrI annaMbhaTTane 'mahAbhASyapradIpodyotana' TIkA meM isa Ahnika kI prazaMsA kI hai / 24 sUtrakAra ne prayukta kie 'anapuMsakasya' zabda kA vivecana karate hue pataJjali 'asUryapazya, azrAddhabhojI, apunargeya' Adi samAsoM kI carcA karate haiM / 'samarthAhnika' meM 'samarthaH padavidhiH' (pA.sU.2/1/1) sUtra para bhASya karake samAsa ke viSaya meM vividha dRSTikoNa se carcA kI hai| Ahnika-28 meM tadrAja, gotrApatya. aura apatya arthavAle taddhita pratyaya, sup pratyaya, 'zap' vikaraNa, sic, Am Adi pratyaya, Ahnika - 30 meM kayac, kAmyaca, kayaG kavaS, NiG Nic aura gad pratyayoM kA vicAra kiyA hai| bhUtakAla-pratyayAhnika (Ahnika-36) meM vaiyAkaraNa zAkaTAyana ke nAma kI carcA ke prasaMga meM pataJjali kI vinodavRtti dikhAI detI hai / antima Ahnika-85 ke anta meM 'siddham' jaise maMgala zabda kA prayoga kiyA hai| 'mahAbhASya' kA mahattva, usa para likhI gaI aneka TIkAoM ko dekhakara, sahaja hI meM hRdayaMgama ho jAtA hai| unameM se kucha TIkAe~ to naSTa ho cukI hai aura jo bacI bhI haiM, unameM se bhI kucha TIkAkAroM kA paricaya nahIM milatA hai| bahuta-sI TIkAeM hastalikhita pothiyoM ke rUpa meM jIvita haiM, jina para abhI

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86 yoginI himAMzu vyAsa SAMBODHI taka koI prakAza nahIM DAlA gayA hai| phira bhI bhartRhari kI 'mahAbhASya-dIpikA', kaiyaTa kI 'mahAbhASyapradIpa', puruSottama deva kI 'laghuvRtti' aura nIlakaNTha kI 'bhASyatattvaviveka' Adi prasiddha haiM / pataJjali kA 'mahAbhASya' vyAkaraNazAstra kA 'vizvakoza' (encyclopaedia) hai isa kathana meM atyukti nahIM hai.| astu // phUTanoTa 1 catvAri zRGgA trayo asya pAdA dve zIrSe saptahastAso asya / tridhA baddho vRSabho rokhIti maho devo mAM A viveza // RgvedaH-4/58/3 2. sakatumiva titaunA punanto yatra dhIrA manasA yAcamakrata / atrA saravAyaH sakhyAni jAnate bhaTTaiSAM lakSmInihitAdhivAci // RgvedaH-10-71-2 3. vAgvai parAcyavyAkRtA'vadan / te devA indramabruvannimAM no vAcaM vyAkuru iti / so'bravIdvaraM vRNe mahyaM caivaiSa vAyave ca saha gRhyAtA iti / - taittirIya saMhitA-6-6-4-7 4. yastu prayuGkate kuzalo vizeSe zabdAnyathAvadvayahArakAle / so'nantamApnoti jayaM paratra vAgyogavid duSyati cApazabdaiH // - mahAbhASyam paspazAhnikam 1/1/1 5. vibhUtipAdaH - 3/17 7. yogena cittasya padena vAcAM malaM zarIrasya ca vaidyakena / copAkarottaM pravaraM munInAM pataJjali prAJjalirAnato'smi // . Louis Renou : Indian Historical Quarterly XVI, p.586 jyorja kArDonA : J.B.O.R.I. - 'DAyamanDa jyubilI aGka, pR.80 vaidika zabdoM ke udAharaNoM ke lie pataJjali ne pratyeka veda kA prathama mantra uddhata kiyA hai| inameM sarvaprathama atharvaveda kI pippalAda zAkhA kA mantra uddhRta kiyA hai| isase anumAna ho sakatA hai ki sambhavataH pataJjali pippalAda zAkhA ke atharvavedI brAhmaNa rahe hoNge| 11. loka meM asAdhu-apabhraMza zabda bhI pracalita haiM / kintu yahA~ unakA anuzAsana abhISTa nahIM hai| 12. vyAkaraNa-paramparA ke aura 'vyAkaraNa-mahAbhASya' ke sampAdaka prophesara kIlahorna ke matAnusAra yaha vAkya bhASyakAra kA hai| kintu DaoN.esa.DI.jozI isa vAkya ke 'prayojanam' aise ekavacanAnta prayoga se kahate haiM ki yaha vAkya 'vAttika' hai| - pataJjali vyAkaraNa mahAbhASya by S.D.Joshi, Publication of CASS, University of Poona. 13. mahAbhASya - 2/1/3 14. (1) mANavakaM muNDyati / , sUryaM udgamayati, paJcabhiH halaiH karSati / (Ahnika - 30)

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Vol. XXXVII, 2014 'saMskRta kI vaijJAnikatA' tathA vyAkaraNazAstra ko pataJjali kI dena (2) devadattaH sthAlyAM kASThaiH odanaM pacati / (Ahnika - 33) (3) eSo'smi yajamAnaH, eSo'smi alaMkariSNuH / (Ahnika - 39) 15. pramANabhUta AcAryo darbhapavitrapANi: zucAvakAze prAGmukha upavizya mahatA yatnena sUtrANi praNayati sma / tatra varNenApyanarthakena bhavitavyaM kiM punariyatA sUtreNa / - mahAbhASya-1/1/1 16. kathaM punaridaM bhagavataH pANinerAcAryasya lakSaNaM pravRttam / - mahAbhASya - Ahnika - 1 17. 'vyatyayo bahulam' (3.1.85) sUtra ko samajhAte hue yogavibhAga karake vyatyayaH / aura bahulaMm / - ina padoM ke viSaya meM pataJjali kahate haiM ki, 'bahulam' pada rakhane se sArI vipattiyA~ dUra ho jAtI hai| 18. yadapyucayate'sati khalvapi saMbhave bAdhanaM bhavatyasti ca saMbhavo yadubhayaM syAditi / naitadasti / satyapi saMbhave bAdhanaM bhavati / tadyathA / dadhi brAhmaNebhyo dIyartA takraM kauNDinyAyeti satyapi dadhidAnasya saMbhave takradAnaM nivartakaM bhavati / evamihApi satyapi saMbhave prathamadvivacanasya dvitIyadvirvacanaM bAdhiSyate / (6--1-2 sUtrabhASya, Vol.III) 19. evaM tarhi sphoTaH zabdaH dhvaniH zabda guNaH / - taparastatkAlasya-pA.sU.kA bhASya 20. 'kRpo ro laH' (aSTAdhyAyI 8.2.18) 21. dhvaniH sphoTazca zabdAnAM dhvanistu khalu lakSyate / alapo mahAMzca keSAJjidubhayaM tatsvabhAvataH // mahAbhASya, taparastatkAlasya (aSTA.1/1/70 kA bhASya) bheryAdhAtavat / tadyathA bheryAghAtaH / bherImAhatya kazcit viMzati padAni gacchati kazcit triMzat, kazcit catvAriMzat / sphoTazca tatvAnena bhavati, dhvanikRtA vRddhiH / zabdavidheva no bhAti rAjanItirapaspazA / - zizupAlavadham - 2/12 ba. 24. zAstrasyArambhako grantha upodghAta itIritaH / sa eva granthasandarbhaH pasparzaH kathito budhaiH / - mahAbhASyapradIpodyotana TIkA 25. vaiyAkaraNAnAM zAkaTAyano rathamArga AsIna: zakaTasArthaM yAntaM nopalebhe / - mahAbhASya-Ahnika-36

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kAlidAsa ke zabdAlaMkAra aura arthAlaMkAra kA mUla rahasya varSAbena paTela kAlidAsa kI upamAoM kA pratyakSa rupa se vivecana Arambha karane se pahale alaMkAroM ke sambandha . meM aura eka do bAtoM kA vicAra kara hamArI kucha dhAraNAoM koM aura bhI spaSTa kara lenA Avazyaka hai| hama jAnate hai ki alaMkAra ko sAdhAraNataH do zreNiyo meM vibhakta kiyA jA sakatA hai - zabdAlaMkAra evaM arthAlaMkAra / ina do prakAra ke alaMkAro ko hama zabda ke do sAdhAraNa dharmoM se saMyukta kara sakate hai eka hai zabda kA saMgIta-dharma aura dUsarA hai zabda kA citra-dharma / yaha panaH ullekhanIya hai ki hama yahA~ zabda kA prayoga usake pracalita saMkIrNa artha meM nahIM, balki usake vyApaka artha meM kara rahe hai, jisa artha meM usakI prakAza rupatA hai| anivarcanIya rasAnabhati ko AbhAsita karane ke prayAsa meM sabase baDA sahAyaka hai saMgIta / hamane pahale hI dekhA hai ki kAvya kA jo vAcya hai, vaha sarvatra hI vizeSa hai| vAcya ke isI vizeSatva ko prakaTa karane ke lie bhASA ko bhI vizeSatva prApta karanA hotA hai| bhASA ko apane vyAvahArika sAdhAraNatva kA atikramaNa kara asAdhAraNa ho uThane meM yaha saMgIta dharma bahuta-kucha sahAyatA pahu~cAtA hai| kAvya ke saMgIta-dharma kA prakAza eka to chanda meM hotA hai aura dUsare zabdAlaMkAro meM / zabdAlaMkAra jahA~ kavi ke vAga-svayaM prakAza kI eka sADambara ceSTA mAtra rahatA hai, vahA~ kAvya zarIra meM vaha vyAdhi tulya hai, bhUSaNa nahIM, dUSaNa hai| kintu zabdAlaMkAra kA yathArtha kArya hai zabda ke artha ko vicitra dhvani-taraMga dvArA vistRta karanA / hRdaya kI jo asphuTa bAta bhASA meM abhivyakta nahIM ho pAtI, usako AbhAsitakara denA / upayukta chanda ke saMga isIlie jaba upayukta zabdAlaMkAra kA yoga hotA hai, taba isa pArasparika sAhacarya zabda-zakti kA ananta evaM apUrva vistAra hotA hai / kAlidAsa ke raghuvaMza kAvya meM dekhate hai ki rAmacandra ke sItA ko lekara vimAna dvArA laMkA se ayodhyA lauTane ke samaya kavi samudra kA varNana karate hue kahatA hai| . dUrAdayazcakranibhasya tanvI tamAla - tAlI vanarAji nIlA / AbhAti velA lavaNAmburAze dhArAbiddheva kalaMkarekhA // yahI zabdAlaMkAra kI jo bhaMkAra uThI hai, usase samudra kA varNana sArthaka ho uThA hai / grA kAra ke bAda grA kAra ke dvArA samudra kI sImAhIna vipulatA ko jaise dhvani dvArA hI mUrta kara diyA gayA hai| kumArasaMbhava meM umA kA varNana karate samaya kavine kahA hai ki - saccAriNI pallavinI lateva / udbhinayauvanA

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89 Vol. XXXVII, 2014 kAlidAsa ke zabdAlaMkAra aura arthAlaMkAra kA mUla rahasya umA ke lAvaNya kI kamanIyatA kucha chanda meM, kucha citra meM aura kucha dhvani kI kamanIyatA meM kavine palphuTita karane kI ceSTA kI hai aura abhinandha kavi jahA~ medhavidhunmayI ghanAndhakAramayI bhayaMkara rajanI kA varNana karate hai| vidhudIdhitibhedabhISjAtamaHstomAntarAH santata zyAmAmmodhararoghasaMkaTavigrad poSitajyotiSaH / khadhotAnumitopakaNThataravaH puSNAti gambhIratAm AsArodakamata-kITapaTalI-kvoNottarA rAtrayaH / / vahA~ gambhIra andhakAramayI rajanI kI bhISaNatA, usameM uThane vAle tuphAna kI pracaNDatA mAnI zabdadhvani ke dvArA mUrta ho uThI hai| jarA socane se yaha sApha dikhalAyI paDegA ki yahA~ zabdAlaMkAra bhI kevala kaTakakuNDalAdivat hI nahIM hai, sAdhAraNa zabda evaM artha dvArA jo prakaTa nahIM ho sakatA, saMgIta dvArA, bhaMkAra dvArA, usI ko prakaTa kiyA gayA hai| abhivyaMjanA ke isa kalA-kauzala ko ceSTApUrvaka nahIM lAnA pddtaa| kavi kI sacetanatA ke bhItara hI sarvadA usakI utpatti hotI hai, aisI bAta bhI nahIM kahI jA sakatI, bholanAtha rUpI rasa-sattA ke bhItara hI jo spandamayI abhivyaMjanA - zakti nihita rahatI hai, vaha samasta kalA - kauzala usa zakti kI vilAsavibhUti-mAtra hai| bhAva kI sUkSmatA evaM anivarcanIyatA ke bhItara hI chipI rahatI hai ina saba kalA-kauzalau kI prayojanIyatA, abhivyaMjanA ke samaya isIlie bhAva svayaM hI inakA saMgraha kara letA hai| zabdAlaMkAra jahA~ bhAvaprakAza kI svacchanda gati ke bhItara hI ati svAbhAvika niyama se nahIM hai vaha eka kRtrima cAkacikya mAtra raha jAtA hai, vahA~ prayojana kI apekSA Ayojana adhika rahatA hai| kavi jayadeva ne jahA~ meghamedurambaraM vanabhuvaH zyAmAstamAladrumaH prabhRti dvArA ghana-megha-jAla se samAvRta nabhomaNDala evaM zyAmala tamAla-taru-samUha se andhakAramaya vanabhUbhAga ke varNana dvArA kAvyArambha kiyA hai, vahA~ unake zabda kI bhaMkAra sArthaka hai, kintu unhoM ne hI jahA~ vasanta varNana karate hue likhA / lilata-lavaMga-latA-parizIlana-komala-malaya-samIre / madhukara-nikarakarambita-kokila-kUjita-kujjakuTIre // athavA unmada-madana-manoratha-pithaka-vadhUjana-jinata-vilAye / gralikula-saMkula-kusuma-samUha-nirAkulabakula-kalApe // vahA~ yahappaSTa hai ki yaha bhAva kI svacchada gati dvArA prasUta nahIM, kavi kI sacena ceSTA kA phala hai evaM zabda kA bhaMkAra yahA~ bahuta kucha kaTakakuNDalAni ke anAvazyaka prAcurya evaM bhaMkAra kI taraha kAvya ke zarIra aura mana ko bhArAkrAnta karanevAlI hai| zabdAlaMkAra evaM arthAlaMkAra dvArA kevala anAvazyaka cAturya dikhalAne kI ceSTA saMskRta sAhitya meM kucha kama huI hai, aisA nahIM / hamAre baMgalA aura hindI sAhitya meM usase adhika huI hai kevala padya meM hI nahIM, gadya meM bhI / deha ko svAsthyavAn evaM karmaTha banAne ke lie vyAyAmAdi kara mAMsapeziyoM ko sugaThita karanA ucita hai, lekina aise bhI vyakti saMsAra meM durlabha nahIM hai jo saMsAra ke aura kisI vizeSa kArya Ate hI nahIM, kevala mudagara bhAMjakara dono hAthoM ko mAMsapeziyoM

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varSAbena paTela SAMBODHI kI paridhi hI bar3hAte hai evaM janasamAja meM nAnAprakAra kI kasarata dikhAkara vAha-vAhI lUTane kI ceSTA karate hai| kAvya kSetra meM bhI yaha pahalavAnI manovRtti koI kama ho, aisA nahIM, lekina jahA~ lekhaka isa pahalavAnI manovRtti kA paricaya detA hai, vahI akavi hai, usakI racanA bhI akAvya hai| hamane dekhA - zabdAlaMkAra bhASA ke saMgIta-dharma ke antagarta hai / bhASA ke citra-dharma meM arthAlaMkAra Ate hai / avazya hI yaha citra-dharma-saMjJA khUba-spaSTa nahIM hai| isIlie usakI vyAkhyA kI AvazyakatA hai| bAhara kI kisI vastu yA ghaTanA ke smRtidhRta sphuTa-asphuTa citra ko mana ke pada meM jamAkara usakI sahAyatA se vaktavya kI abhivyakti karane ke dharma ko hI maiMne bhASA kA citra-dharma nAma diyA hai| thoDA socane para hama yaha dekha pAyegeM ki hama jo kucha socate yA samajhate hai, vaha sampUrNa nahIM to adhikAMza hI bahirjagat kI abhijJatA dvArA hI prApta kiyA hai yA isake bhItara mana kI bahuta sI nijasva sampadA bhI hai - ise lekara dArzaniko evaM manovaijJAniko meM yatheSTa vivAda hai kintu jinhoM ne jJAna ke bhItara mana kI nijasva sampadA kI bAta svIkAra kI hai| unhoMne bhI sAdhAraNataH yaha kahA hai ki jJAna kA prAyaH samasta upakaraNa hI bahirjagat se saMgRhIta hotA hai| ___ indriyAnubhUti dvArA vastu ke sambandha meM jo cit - pratyaya hotA hai, usameM mana apanI nijasva zakti dvArA nAnAvidha sambandha sthApita kara letA hai| kintu aisA hone para bhI hamArA jJAna mUlata: nirbhara karatA hai bahivastu yA ghaTanA kI anubhUti ke Upara ho / ho sakatA hai ki Aja jJAna ke upakaraNo ke bhItara bahirjagata ko ye praticchaviyA~ khUba spaSTa hokara A~kho ke sAmane nahIM AtI, isIlie zAyada hama loMgo kA jJAna Aja bahuta kucha zabdajanya hI pratIta hotA hai, kintu thoDA vizleSaNa karane para hI acetana se bhASA meM bahivastu yA ghaTanA kI ye praticchaviyA~ punaH spaSTa ho jAtI hai| apane mana ke jina bhAvoM ko hama amUrta samajhate hai, ve bhI sampUrNata: amUrta hai ki nahIM, isa viSaya meM ghora sandeha hai| khojane para zAyada unake pIche bhI mana ke avacetana loka meM kucha-kucha aspaSTa praticchaviyoM kA saMdhAna mila sakatA hai| kucha milAkara hama dekha pAte hai ki hamArI jJAna - kriyA sampUrNataH nahIM to, adhikAMzataH niSpanna hotI hai, bahivastu yA ghaTanA kI praticchavi meM / yaha khUba spaSTa ho uThatA hai jaba hama apane mAnasika yA AdhyAtmika jagat ke saMbandha meM koI bAta kahane jAte haiM, ina sabhI viSayoM kI bAta karate samaya hame bahijagat kI vastu yA ghaTanA kI praticchavi kA sahArA lenA hI par3atA hai| bhASA meM nihita yaha jo bahijagat kI praticchavi hai, vahI bhASA kA citra-dharma hai| bhASA kA yaha citra-dharma hI vikasita hokara sRSTi karatA hai|

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zrI nagInadAsa jIvaNalAla zAha : saMsmaraNo (janma : i.sa. 1931 - dehAvasAna H 4-1-2014) sAyalA (ji. surendranagara) sI. vI. rAvala vaTavA jaina Azrama tathA zALA, zeTha cI. na. chAtrAlaya ane zrI mahAvIra jaina vidyAlaya (amadAvAda) temaja cI.na.vidyAvihAramAM abhyAsa, temaja gujarAta koleja tathA bho.je.adhyayana ane saMzodhana vidyAbhavanamAM ucca abhyAsa. bhAratIya saMskRtinA ane sanAtana hindu dharmanA sUkSma rahasyonAM mULamAM ApaNA vedo ane saMskRta bhASA che. bhArata e saMtonI bhUmi che. bhAratIya saMtoe ane bhaktoe A rahasyone saraLatAthI sAmAnya mANasa samajI zake, vicArI zake ane jIvanamAM utArI zake e rIte ApaNane samajAvavAnuM bhagIratha kAma karyuM che. sahaja rIte jIvanamAM utArIne temaNe kahelI Adhunika yuganI thoDI vAta karIeH koI adhyApakanI potAnA viSayanI nipuNatA ane sajjatA suzliSTa ane zreSTha hoya che, to vaLI bIjA koI adhyApakanI rajUAta prabhAvaka ane prasannakara hoya che; paraMtu je adhyApakamAM viSayanuM talasparzI jJAna ane marmasparzI rajUAta, banne prabhAvaka hoya tene adhyApakomAM ziramora gaNavAmAM Ave che. koIpaNa prakAranI atyukti vinA kahI zakAya ke DaoN.nagInabhAI zAha viSayanI vidvattA, viziSTa vAku kuzaLatA ane ciMtananI maulikatA ema badhI ja rIte ziramora hatA ! bhartuharino zabdaprayoga karIne mane ema kahevAnuM mana thAya che ke priya mitra DaoN.zAha 'zAstrokta' paMDita hatA. emaNe uccavidyA ane saMzodhananA kSetre je graMtho lakhyA che ke saMpAdita karyA che temAnAM, ghaNA graMtho vAMcIne huM mArA ajJAnathI prabhAvita thaI gayo chuM. temanA manamAM kazo rAga-dveSa nahi. kAma, krodha, moha, lobha, mada ane matsarane temaNe jItI lIdhelA. nirAbhimAnI mitra, moDhe kahI de, paNa daMbhanI vAta nahi (manacce vacce varmadhye mahAtmanAm ). vasuMdharAnA tapa jayAre ujAgara thAya tyAre ApaNane AvA RSi jevA mANasa maLe, je mAnava saMskRtinuM gaurava che ane bhAratabhUminuM ghareNuM che. DaoN.zAhanA graMthomAM, vaktavyomAM, viziSTa abhivyakti kSamatA, vAvaidadhyayukta bahu AyAmI ArUDha vidvAnanI pratibhAno saMsparza vAcaka-bhAvakane thayA vinA raheto nathI. jene kAraNe temane ucita

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sI. vI. rAvala SAMBODHI rIte ja aneka vidyA-saMsthAo, vizvavidyAlayo dvArA ucca upAdhio ane sammAna prApta thayAM che. ati vidvAna vakatA-lekhako-nA kathayitva-lekhanamAM ghaNIvAra durbodhatA ane jaTilatA pravezI jatAM jovAmAM Ave che. paraMtu DaoN.zAhanA sarjanamAM ane vaktavyamAM uparyukta kilaSTatA ke durbodhatAno sukhada abhAva jovA maLyo che. adhyAtmazAstra ke tattvajJAna jevA durbodha gaNAtA viSayonA nirUpaNa temaja abhivyaktimAM pAradarzitA ane prAsAdikatAno anubhava thAya che. paraMtu te kyAre zakya bane ? jo lekhaka ke vaktAe e viSayane sAce ja AtmasAt karyo hoya to. temaNe sAhitya, dharma, tattvaciMtananA saMzodhana-adhyayanavivaraNa-vivecanakSetre mAtabara gaNanApAtra pradAna karyuM. temanI kartavyaniSThA, sAhitya-sAdhanA, AdhyAtmiktA, siddhAMtaniSThA ke svamAnabhAvanA sAthe paramArtha parAyaNatA ApaNane abhibhUta kare evAM hatAM. emanuM AbhijAtya sAcA sAkSarane zobhe evuM hatuM; AthI ja temane Adhunika yuganA gRhasthaRSi kahevA mana lalacAya che. teozrInuM vidyAvartuLa tema snehIvRMda vizALa che. teo svayaM dharmatattvajJAna ane saMskRta bhASA-sAhityanI vidyApITha samAna hatA. saujanya ane sAkSaratAno Avo subhaga samanvaya anyatra bhAgye ja maLe. nirvANa girAnI emanI sAdhanA mAthuM namAve evI che. A sAdhanA ane sevA dvArA teozrIe ApaNane nyAla karyA. svalikhita pustako bheTa ApavAnI bAbate paNa teo jabarA udAra. temanuM koI navuM pustaka bahAra paDe to mane tenI nakala tarata mokalI Ape. mAruM pustaka bahAra paDe to sAdara temane mokalI ApuM. Ama paraspara Adana-pradAna-maitrI-vyavahAra cAle. teo mAtra eka vakhata mAre tyAM AvelA ane huM paNa mAtra eka vakhata temane tyAM gayela. paraMtu Teliphona dvArA vAto cAle. prA.prazAMta dave jyAre va.vi.nagara (saradAra paTela yuni.mAM tattvajJAnanuM anusnAtaka kendra saMbhALatA tyAre zrI nagInabhAI tathA bhAI zrI prazAMta ane DaoN.madhusUdana bakSI joDe amadAvAda thI va.vi.nagara TekasI pravAsamAM sAro evo satsaMga karela. jayaMtabhaTTanI "nyAya maMjarI paranAM temanAM saMpAdita pustakono meM vidyArthIone bhaNAvatI vakhate sAro lAbha lIdhelo. A badhAmAM nimitta kAraNa to prA. zAMta dave ja. temano mahAnibaMdha "Akalanka's Criticism of Dharmakirtis Philosophy' pustaka rUpe chapAyA bAda guja.yuni.nA tattvajJAnanA anusnAtaka kakSAnA vidyArthIone bhaNAvatI vakhate mane khUba upayogI nIvaDela. lA.da.bhAratIya saMskRti vidyAmaMdirane temanI sevAno sAro lAbha maLyo che ema kahI zakAya. bhAratIya darzana paranAM temanAM pustako "nyAya-vaizeSika" tathA "sAMkhya-yoga" e uttama vidvAnanI sAkSi pUre che. teo ApaNI vacce vadhu rahyA hota to bAkInA be graMtho "pU.mImAMsA ane 'u.mImAMsA'nI khoTa pUrAI jAta ane ApaNane SaDradarzana graMthamALA pUrNapaNe maLI zakata paraMtu ....hari icchA baLavAnaemaja mAnavuM rahyuM..... iti alam

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mUyovida:' "ripataH vidvAna zrI nagInabhAI zAha lameza joSI "nyAyazAstranI eka hastaprata meM joI che. tame tenuM saMpAdana karazo to eka sAruM pustaka umerAze" - AvA arthanA zabdo, jyAre huM nagInabhAIne, vAlakezvara sosAyaTImAM temanA ghare chelle maLavA gayo hato tyAre kahyA hatA! temanI sAthenI vAtacItamAM zAstranA artho, hastaprato, navA prakAzita thayelA graMtho vagere Ave. temanA lekhanamAM, pravacanamAM ane vArtAlApamAM paNa je kahe teno AdhAra Ape ane anAvazyaka vistAra na kare. prasiddha TIkAkAra zrI mallinAthanI uktine, jANye-ajANye nagInabhAI anusaratA hoya tema ApaNane lAge. (nAmUrva tirthate cit nAnapekSitam 3mte - arthAt amUlamULa ke AdhAra vinAnuM kAMI lakhAya nahIM; ane apekSita na hoya tevuM varNavAya nahIM - zrI mallinAtha) sAMkhyayoga, nyAya-vaizeSika vagere temanA graMthomAM puSkaLa pAdaTIpo jovA maLe che. . nagInabhAI vApha-prayoga viSe vicAratAM, RgvadanI eka RcA yAda Ave che - saktumiva titaunA punanto, yatra dhIrA manasA vAcamakrata atrA sakhAyaH sakhyAni jAnate, bhaiyAM lakSmInihitAdhi vAci // - Rgvada maMDala 10, sUkta 71, RcA 2. arthAt satne, sAthavAne ke loTane, titathiI-cALaNIthI (sieve) jema loko pavitra ke zuddha karatA hoya che tema jyAM dhIra puruSo manathI - mananI gaLaNIthI gALIne, vANIne - zabdaracanAne race che. ahIM samAna jJAnavALA mitro samAna jJAnanI vastuone jANI zake che. emanI vANImAM kalyANa karanArI lakSmI sthApita thayelI hoya che. vaLI, yAskamuni to utta-ta-3nI vyutpatti ApatAM kahe che ke AvI cALaNInAM kANAM ke chidro, talanAM mApa jevaDAM khUba nAnAM hoya che (tita3.tinamAtra/tram rUti vA - nirukta 4-2-9) , nagInabhAInA vApha-prayogane A nirUpaNa lAgu paDe tevuM che. nagInabhAIe pIeca.DI.no mahAnibaMdha paM.sukhalAlajInA mArgadarzana nIce taiyAra karyo hato

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94 lakSmaza joSI SAMBODHI dharmakIrtinA tattvajJAnanuM akalaMke kareluM vivecana - eka abhyAsa"; "Akalaika's Criticism of Dharmakirti's Philosophy -A Study A mahAnibaMdha svIkRta thayo ane prakAzita thayo (1966) tyAre vizvanA saMskRtanA vidvAnoe tenI khUba prazaMsA karI hatI. hAjime nAkAmurA (Hajime Nakamura) nAmanA japAnI vidvAne A mahAnibaMdhanuM avalokana karatAM kahyuM hatuM ke, "The author's achievements are wonderful and successful in many respects. Hithertofore, Jain logic has been a field which nonIndian scholars have approached very Seldom..." arthAt mahAnibaMdhanA kartAnI siddhio, ghaNI bAbatomAM adbhuta ane sAphalyapUrNa che. AnI pUrve jaina tarkazAstra ke nyAyazAstranuM kSetra evuM hatuM ke jemAM abhAratIya vidvAnoe bhAgye ja praveza karyo hoya....). mArI daSTie nagInabhAI mUviTA: vidvAna hatA. (pUyavidya: prazasyo mavati arthAta ghaNI vidyAovALo vidvAna prazaMsApAtra bane che.- nirukta 1-5-16). jaina dharma ane darzana, sAMkhya, yoga, nyAya, navya nyAya, vaizeSika, zAMkaravedAnta (avidyAvicAra), bauddhadarzana, prAkRtanAma koza vagere aneka vidyAkSetromAM UMDuM ciMtana karIne pramANabhUta graMtho temaNe ApaNane ApelA che. tethI nagInabhAI mUvidA: (mUyastha: vidyA: thaya sa) athavA bahuzruta vidvAna hatA. vaLI, nagInabhAI RgvadanI paribhASA pramANe sthApIta: vidvAna hatA (R. 10-71-5) sAMbhaLeluM, vAMceluM, lakheluM, manana kareluM e badhuM jJAna je vidvAnanA cittamAM sthira banIne rahe te vidvAnane sthirapIta vidvAna kahevAya. zAstranA arthanA marmane barAbara samajIne, cittamAM sthira rAkhIne apekSita prasaMge prastuta karI zake te sthirapIta. AvA marmajJa vidvAna viSe loko kahe che ke A vidvAna nyAyazAstrane ke vyAkaraNazAstrane ghoLIne pI gayo che! (yathA gAtArtha puruSa pItArtham ti vati - sAyaNabhASya). nagInabhAI AvA sthirapIta vidvAna hatA. bhAsarvajJanA nyAyabhUSaNanA pratyakSa pariccheda upara, DaoN.esterabahena solomananA mArgadarzana nIce, huM pIeca.DI. mATeno mahAnibaMdha taiyAra karato hato. krAMtikArI naiyAyika bhAsarvajJanA nirUpaNamAM kyAreka arthanirNayamAM ke koIka prAcIna saMdarbha viSe saMzaya Ubho thato tyAre esterabahena nagInabhAIne maLI levAnuM mane sUcana karatAM. lA.da.vidyAmaMdiramAM huM temane maLavA jato tyAre teo jayanta bhaTTanI nyAyamaMjarInA anuvAda-kAryamAM vyApRta rahetA paNa zAstranI carcA nagInabhAIne gamatI. pahelAM to AMkho saheja trAMsI karIne gaMbhIratAthI praznane sAMbhaLe ane pachI pote jANatA hoya to ucita uttara Ape athavA samasyAne samajavA bIjA graMtho jovAnuM kahe. huM paNa mArA mArgadarzana nIce pIeca.DI. saMzodhana karatA vidyArthIone saMzaya-prasaMge, nagInabhAIne maLavAnuM kaheto. vArtAlApamAM nagInabhAI kahetA ke, bhAratIya tattvajJAnanA traNa mukhya stanme che : (1) nyAyazAstramAM jayanta bhaTTa, (2) pUrvamImAMsA zAstramAM kumArila bhaTTa ane (3) bauddha darzanamAM dharmakIrti. A traNeyanA graMthonuM talasparzI (taLiyuM sparzAya tevA UMDANathI) adhyayana thavuM joIe. nagInabhAIe karelo, nyAyamaMjarIno saMpUrNa gujarAtI anuvAda e temanuM gujarAtane moTuM pradAna che. jayanta bhaTTa ane dharmakIrti (pIeca.DI. viSaya) e banne viSe to temaNe gahana adhyayana kareluM.

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95 Vol. XXXVI, 2014 "mUthovi:' 'sthiApItaH' vidvAna zrI nagInabhAI zAha eka prasaMge brahmasUtra zAMkarabhASyanA mArA anuvAda-graMthanI huM prastAvanA lakhato hato. temAM nagInabhAInA eka anuvAda - graMthamAMthI eka vidhAna udhUta karato hato. te vidhAna hatuM : DaoNyasane karelA bra.sU.zA.bhA.nA jarmana anuvAdathI nIze (Nietzsche) eTalA badhA prabhAvita thaI gayA ke temaNe noMdha karI ke... sarvazreSTha (mokSamUlara jevA) bhASAzAstrIo paNa DaoNyasananI tulanAmAM mAtra gadheDAo che (....are but asses, compared to Deussen) India and Europe, Wilhelm Halbfass, P.129; bhArata ane yuropa, anuvAda : nagIna jI. zAha, pR.146) A vidhAna TAMkatAM pahelAM meM nagInabhAIne phona dvArA pUchyuM : "A "gadheDA' zabda tamane aziSTa jevo nathI lAgato?" emaNe mane sAme prazna pUchyo : "tame asses' zabdano zo anuvAda karo ?" pachI meM e ja vidhAna prastAvanAmAM TAMkyuM. (prastAvanA pR.15, bra.sU.zA.bhA. anuvAda, bhAga 1) visaM.2070nA navA varSanA nUtana varSAbhinaMdana nimitte meM ahIMthI, vinipega (maniTobA, keneDA)thI nagInabhAInI sAthe vAta karavA phona joDyo. thoDIka vAto karI (tA.6-11-2013). temanA avAjamAM maMdatA varatAtI hatI. pachI jAnyuArImAM to temanA nidhananA duHkhada samAcAra maLyA. thoDIka kSaNo citta zokamagna thayuM. smRtio UchaLI. ahIMnI prati ravivAranI (tA.19-1-2014) satsaMga sabhAmAM meM nagInabhAIno thoDoka paricaya Apyo ane (OM mane naya suthA...) ame eka miniTanI mauna-prArthanA dvArA nagInabhAIne bhAvAMjali arpI. jANavA maLyuM ke lA.da.vidyAmaMdiramAMthI zrI nagInabhAInI smRtimAM eka smRti-aMka (Commemoration Volume) prakAzita thaI rahyo che. temAM mAre eka smRti-lekha mokalavAno che. saMsthAnA niyAmaka zrI jitubhAI sAthe phona para vAta karIne A vAtane sunizcita karI. paraMtu ahIM keneDAnA nivAsamAM mArI muzkelI e hatI ke nagInabhAIe mane bheTarUpe ApelAM aneka pustako, temanA lekhanA meM karelA rinyU e badhuM mArA amadAvAdanA gharanA graMthAlayamAM hatuM. tethI meM nagInabhAInA putra zrI rAjezabhAIne phonathI pRcchA karI. temaNe nagInabhAInI, mudrita paricayapustikA e-mailthI mokalI ApI. pariNAme zrI nagInabhAI sAthenA mArA dIrgha sakhanA bhAvone zabdabaddha karavAno avasara maLyo. nagInabhAIe mULa hastapratanA AdhAre saMpAdita karelI, udayananI nyAyakusumAMjali uparanI vAyadhvajanI saMskRta TIkA(Press copy almost ready)ne ApaNe prakAzita karIe ane emanA vidyAtapaHpUta graMthonuM ApaNe parizIlana karIe, e ja zrI nagInabhAI mATe samucita smaraNAMjali gaNAya.

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pro.nagInabhAI zAha : saMsmaraNo nIlAMjanA zAha mAnanIya zrI nagInabhAI zAha, kolejakALa daramiyAna ja bhAratIya darzanono UMDo abhyAsa karavAnI tIvra jijJAsAthI prerAIne, temane lagatA graMthonuM adhyayana karavAnuM zarU karI dIdhuM hatuM. kolejamAMnA adhyApanakALa daramiyAna ane khAsa karIne svaicchika nivRtti lIdhA bAda, temaNe te darzanone lagatAM pustakonAM saMzodhana-saMpAdana kAryane ja jIvana samarpita karyuM che, emaNe je amUlya yogadAna karyuM che, tene biradAvavA mATe zabdo ochA paDe che. paDradarzanomAMnA, sAMkhyayoga, nyAya-vaizeSika ane bauddha - e darzano vize gujarAtImAM emaNe je pustako lakhyAM che, te Aje paNa adhyApakone, e viSayo paranA Adarza kahI zakAya tevA mArgadarzaka graMthonI garaja sAre che, to "zAMkara vedAMta avidyA vicAra' pustaka vedAMtanA abhyAsIo mATe ghaNuM upayogI nIvaDyuM che. paMDita vidhuzekharanA bauddha dharma paranA aMgrejI pustakano 'bauddha dharmanI pAyAnI vibhAvanA e nAme emaNe karelo gujarAtI anuvAda paNa khAsa noMdhapAtra che. jaina darzanano vicAra karIe to, tene lagatuM eka paNa pAsuM evuM nathI ke jene nagInabhAInI kalamane cetanAvato sparza na thayo hoya ! jayaMtabhaTTanI "nyAyamaMjarI'no saMskRtamAMthI gujarAtImAM anuvAda karIne, emane jANe saMtoSa na thayo hoya, tema enA vistRta abhyAsane AvaratAM traNeka pustako emaNe lakhIne prakAzita karyA. hemacaMdrAcAryanI pramANamImAMsAMno paNa saMskRtamAMthI gujarAtImAM anuvAda karI, e pustakane jijJAsuo mATe sulabha karI ApyuM. - "dharmakIrtinI phIlasUphInI akalaMke karelI TIkA' - parano aMgrejImAM lakhelo temane pIeca.DI. padavI mATeno mAnya mahAnibaMdha pustakarUpe jyAre prakAzita thayo, tyAre AMtararASTrIya vidvAnoe tenI mukta kaMThe prazaMsA karI hatI. aMgrejI bhASA paranA zrI nagInAInA prabhutvane kAraNe munizrI nyAyavijayajInA "jaina philasUphI ane dharma paranA gujarAtI pustakano suMdara anuvAda karyo. "jaina Agama sAhityanA itihAsanuM emaNe punarlekhana karI ApyuM to, "jaina kAvyasAhitya" paranA daLadAra hiMdI graMthano, sAhityarasiko mATe, emaNe gujarAtImAM anuvAda karI Apyo. 'prAkRta gAhArayakosa' nI aprakAzita hastapratanI prastAvanA ane jarUrI noMdho sAthe saMpAdana karI, gAthAonA te prAkRta kozane prakAzita karyo.

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vol. XXXVII, 2014 pro.nagInabhAI zAha : saMsmaraNo 97 A uparAtaM "adhyAtmabindu, "jainaprakaraNasaMgraha', "jananacaMdrodaya nATaka' ane tattvaciMtAmaNi paranI guNaratnanI TIkA - vagere saMskRta kRtio je hastapratarUpe hatI, temanuM prastAvanA ane vivecanAtmaka noMdho sahita saMpAdana ane prakAzana karyuM. te sivAya emanA cAlIseka saMzodhana lekhomAM paNa darzanaviSayaka emanA agAdha pAMDityanI pratIti thAya che. zrI nagInabhAInA AvA utkRSTa kahI zakAya evA zodhana ane saMpAdana kAryanI kadaradAnI rUpe dezanI uttama saMsthAo dvArA apAyelA puraskAra ane evoDathI sanmAnIya thavA chatAM, nathI kyAreya emaNe potAnI prazaMsA karI ke nathI prasiddhinI ke sanmAnanI sAmethI khevanA karI, evo emanA niHspRha svabhAva hato. bhAratIya darzanonA A suvikhyAta vidvAna saMzodhaka, ucca naitika mUlyone jIvanamAM caritArtha karIne, eka nikhAlasa, saraLa, sahRdayI mAnavI tarIke je UMcAIone sarU karI che te emanI saMzodhanakSetranI siddhio jeTalI ja prazaMsAne pAtra che. lA.da.vidyAmaMdiranA niyAmaka tarIke saMskRta subhASitone lagatI amuka hastapratonuM prakAzana ane saMpAdana karavA mATe, temaja mArA amuka lekho saMbodhimAM prakAzita karIne, lakhavA mATe, mane premathI protsAhana ApavA mATe, huM mu.zrI nagInabhAInI RNI chuM. A lakhANa dvArA e divagaMta AtmanA aMjali arpa chuM.

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kharI khoTa ! hasu yAjJika sAhityAdi koI paNa jAherakSetranI vyaktinuM nidhana thAya che tyAre sAmAnya rIte kahevAtuM-lakhAtuM ke kavacita anubhavAtuM paNa hoya che ke amuka kSetrane khoTa paDI che, na pUrI zakAya tevI khoTa paDI che. zrI nagInabhAInA nidhana pachI mRtyAMjali ApatAM thAya che. mULa AdhArarUpa granthonI pUrI jANakArI sAthe bauddha ane jainadarzananA vidvAnanI kharekhara khoTa paDI che ne te paNa na pUrI zakAya, evI kharI khoTa paDI che. mArA A vidhAnanI vizeSa spaSTatA thAya e mATe jaNAvuM ke saMskRta-prAkRtanA mULa grantho, vizeSataH zAstro samajI-samajAvI zake, evA bhASAvido hatA emAM darzanazAstranA paNa pUrNa jJAtA kahI zakAya evA vidvAno na hatA, Aje paNa nathI ja! e rIte chaye darzanonA pUrNa jJAtA ke vidvAno hatA ane che temAM saMbaMdhita darzananAM saMskRta ke prAkRta bhASAmAM lakhAyelA mULa grantho vAMcI-samajI zakanAra mArI jANakArI pramANe-mane jemano pratyakSa paricaya hato evA be ja vidvAno : eka dalasukhabhAI mAlavaNiyA ane bIjA nagInabhAI zAha! dalasukhabhAInA nidhana pachI A dhATInA vidvAna nagInabhAI hatA, e have nathI, ethI A kSetre kharI khoTa paDI che. Aje darzanazAstranA abhyAsIo che, vidvAno che, paraMtu emAM koIe paNa saMskRta-prAkRta, ardhamAgadhI-pAli bhASAnA grantho, mULa grantho vAMcyA hoya evA keTalA? koNa? moTAbhAganA A kSetranA abhyAsIo jaina, bauddha darzana jANe che te mukhyatve tattvajJAnanA aMgrejImAM lakhAyelA granthone AdhAre, vadhAremAM vadhAre jaina-bauddha-dhArAnA mULa granthonA bhASAntara dvArA! koIpaNa mULa zAstragranthanuM uttamottama gaNAtuM koIpaNa bhASAntara kyAreya te pUrNa gaNI na zakAya. ApaNA zAstragrantho sUtrAtmaka hoya che. AvAM sUtronuM mAtra zabdAntara kyAreka pUro sAco artha ApI na zake. anubhave A jANyuM che, daSTAnta TAMkI zakuM-alabatta sAhityamImAMsAnA saMdarbhe, darzanazAstranA saMdarbhe nahIM - paraMtu viSayAntara ne laMbANa thAya. chatAM puSTi mATe bhojanA "zRMgAraprakAza ke hemacandrAcAryanA "kAvyAnuzAsana'nA eka sUtra ane bhASAntaranuM daSTAnta TAMkuM. "pravallikA' nAmanA kathAprakAra mATenuM sUtra che : "pradhAnam adhikRtya yatra yoH vivAda-iti pravallikA' (kA.zA.a.8. sU.911, LD prakAzana, pR.367) jenuM zabdAMtara "pradhAnane uddezIne jyAM be vacce vivAda hoya...' ahIM pradhAna' = maMtrI nathI, madhyasthI nathI jene nakkI karI daSTAMta kathAne AdhAre potAnA matane puSTa karavAno

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Vol. XXXVII, 2014 . kharI khoTa ! 99 hoya. ahIM vivakSita che te "pradhAnam viSayam adhikRtya" eTale ke koI eka viSayane nizcita karIne (dA.ta. prArabdha vaDuM ke puruSArtha ?) be vacce daSTAnta ApIne potAnA abhipreta matanuM sthApana thAya ane pratipakSanA matanuM khaMDana thAya te prakAranI kathA te pravallikA'. ahIM spaSTa thaze ke mULa granthanAM sUtra ane enAM bhASAntara = arthadarzana - D-CodingmAM ghaNI samasyAo che. bhAratIya darzano vize pazcimanA vidvAnoe sUtronA je artha karyA ane siddhAMtanI tAravaNI karI, emAM aneka sthaLe AvI samasyA che. ApaNA bhAratIya vidvAno paNa saMskRta-prAkRtAdi jANatA nathI, mULa grantho ane tenAM sUtronuM parizIlana karI zakatA nathI, AthI je kaMI lakhAyuM, manAyuM e svIkArIne cAlavAmAM Ave che. dalasukhabhAI ane nagInabhAI saMdarbhe huM je lakhuM chuM e mArI pratyakSa jANakArIne AdhAre ja darzAvuM chuM. I. 1964 thI 1974 Akho dazaka ane te pachI 1982thI 1996nA gALAmAM mane mArA vidyAguru DaoN.ha.yU.bhAyANInA kAraNe sUtrAdhArita carcA, matamatAMtara, UhApohano pratyakSarUpamAM paricaya, AgalA dazakAmAM dalasukhabhAIno vizeSa. huM gujarAta kaoNlejanI mArI pharaja bajAvI bhASAbhavanamAM AvuM, bhAyANI sAheba sAthe kyAreka sIdhA emanA nivAsasthAne javAne badale elaDI mAM javAnuM hoya, keTalAMka durlabha grantho, keTaloga, hastaprata jovA-ukelavAnA hoya. ela.DI. ane bho.je. amArA nitya-yAtrAdhAma ! badhI phurasada, moTA bhAganA vekezana, rajA ela.DI.mAM kAma karavA jatAM pahelAM ke kAma pUrNa karI parata pharatAM dalasukhabhAI, nagInabhAI ane bhAyANIsAhebanI rasika carcA sAMbhaLavAno, mUka ne mugdha prekSaka banavAno lAbha maLe mane. carcAmAM nagInabhAI-e samayanA navayuvAna nagInabhAI-pUrNa vinayI, namra, mAlavaNiyA sAheba ane bhAyANI sAheba banne emane mana guruvata, paraMtu kyAreka saMmata na hoya tyAre pUrA vinayathI muddo mUke, saMbaMdhita sUtra mUke, khUllI carcA mATe ! mAlavaNiyA sAheba to bhAyANI sAhebanA nivAse AvI caDe, kyAreka bahenane maLavA AvyA hoya to RSabha sosAyaTInA mArA nivAse hAukalo paNa karI jAya. bhAyANI majAkiyA, mastaraMgI hasI khakhaDe paraMtu nagInabhAI mAphakasara ja hase ne bole ! paraMtu badhe ja saMmata thAya ja, evuM na bane. jUThuM lAgatuM hoya to paNa virodha ke vivAdanA rUpathI mukta rahIne pote jANatA hoya te pUrA saMdarbha ane sUtra sAthe mUke. mukhya carcAnA kendramAM darzanazAstrano muddo hoya to mane na samajAya paraMtu saMdarbhamAM Agama-niyukti ke jJAtAdharmanI kathA hoya, bauddha jAtaka kathA hoya e mAMhenuM keTaluMka pakaDAya. paraMtu tyAre ja mane nagInabhAInA A valaNathI samajAyu ke namratA ane ziSyabhAva satyane, samajavAmAM, eka laghutAgranthi ke kRtaka vinamratAno bhoga banavA na joIe. guru ke guruvar vaDila sAthe paNa pUrI jANakArI ane tenA saMdarbha ApIne tathyane kSobha vagara mUkI zakAya. mArI kArakirdInA 1982 pachInA gALAmAM DaoN.bhAyANIno saMparka sAtatyapUrNa rahyo, ela.DI.nI mulAkAto paNa thatI rahI, paraMtu pachI dalasukhabhAI na rahyA ane nagInabhAInAM kAryone najIkathI jANavAno yoga saMskRta sAhitya akAdamInA mahAmAtra hovAne kAraNe maLyo. jo ke emanuM sanmAna mArI nivRtti pachI thayuM. Ama, nagInabhAInI mAre mana vizeSatA e che ke e saMskRta ane prAkRta banne bhASAo, enI

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100 hasu yAjJika SAMBODHI praziSTa paraMparAnA vidvAna hatA. e sAthe ja bhAratIya darzana ane khAsa to tarkazAstra emanI paripakva vidvattAnA adhikArapUrNa kSetro hatAM. sAhityakSetranuM bhASAjJAna ane viSaya tarIke darzanazAstra ane tarkazAstranuM vidyAjJAna emane sahajasiddha hatA ane A banne dhurAonA vahane ja emanAM sAhityazAstra ane darzanazAstrane navAM ja pArtha siddha karyA. "tarka emAM, bannenA kendramAM che. e mAtra emanA jJAnakozanuM ja nahIM, zIlakozanuM paNa mukhya kendra rahyuM che. emanuM nija-mana-mukura eTaluM to spaSTa hatuM, svaccha hatuM. ke kyAMya koI eka ja vAtavAda siddhAnta, mAnyatA ke gRhItano bhoga na banyA ane bharapUra parizuddha jIvana sAthe ja tapapUta sudIrgha vidyA jIvananuM tapa pUrNa karyuM.

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sahAdhyAyI sakhA kAntibhAI bI. zAha DaoN. nagInabhAI jaina darzana, bauddha darzana, sAMkhya-vedAMta Adi bhAratIya darzanonA vizeSajJa hatA. emaNe ApelA pacAseka jeTalA lekhana-saMpAdana-anuvAdanA graMtho ane cAlIseka zodhalekho bhAratIya tattvadarzana kSetre emanuM ati mUlyavAna pradAna gaNAyuM che. paNa nagInabhAInA A kAryakSetrano mAro koI abhyAsa nathI ane evI mArI kSamatA paNa nathI. ahIM to, kizoravayathI mArA eka sahavidyArthInA nAte baMdhAyelI ane AjIvana TakI rahelI maitrInA AdhAre meM nagInabhAIne jevA joyA-jANyA e vize vAta karavAnuM prastuta che. 1944mAM mArI 11 varSanI uMmare mAdhyamika zikSaNa mATe meM amadAvAdanA zeTha cI.na.chAtrAlayamAM praveza lIdho. eka varSa pachI nagInabhAI chAtrAlayamAM dAkhala thayA. uMmaramAM mArAthI aDhI varSa moTA, paNa teo vaTavA jaina AzramamAM rahIne, ahIM thoDA moDethI joDAyelA. chAtrAlayanA lagabhaga badhA vidyArthIo gAmaDethI Ave. khAdInuM sapheda zarTa ane vAdaLI caDDI e amAro gaNaveza paNa bauddhika ke ramatagamata Adi anya nipuNatAne laIne vidyArthI judo tarI Ave. e rIte nagInabhAI emanI vidyAkIya tejasvitAne kAraNe judA tarI AvatA. eka varSa pAchaLanA dhoraNamAM hovA chatAM amArI becanA sau chAtro emanA pratye AdarabhAva dAkhavatA. emAMye mArA to e ghaniSTha mitra banI gayA. bhaNavAmAM tejasvI chatAM ApavaDAIno chAMTo paNa nahIM. svabhAve atyaMta saraLa. mitabhASitA ane sAdagI e kizorAvasthAthI ja emanAM tarI AvatA lakSaNo hatAM. zALAnI satrAMta parIkSA veLAno nagInabhAIno eka ramUjI kisso smaraNamAM Ave che. parIkSAmAM pratyeka peparamAM traNa-cAra praznonA javAbo lakhI, emane lAge ke ATalAmAMthI 3pa mArksa AvI jaze eTale pepara ApI bahAra nIkaLI jAya. badhA viSayonI A rIte emaNe parIkSA ApI amane Azcarya ane ramUja pUrAM pADelA. - 1951mAM meTrika pAsa karIne huM koleja-abhyAsa mATe zrI mahAvIra jaina vidyAlaya (pAlaDI zAkhA)mAM dAkhala thayo. nagInabhAI paNa pachInA varSe e ja saMsthAmAM AvyA. Ama vaLI pAchA ame sAthe thaI gayA. emAMye nagInabhAI, saMghapuranA ke.sI.zAha ane huM - ame traNeya ThIka ThIka samaya rUma

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102 kAntibhAI bI. zAha SAMBODHI pArTanara paNa kharA. e rIte kaoNleja-abhyAsa daramiyAna paNa amArI maitrI jaLavAI, vadhAre daDha thaI. Ama to snAtaka thatAM sudhI ja saMsthAmAM rahI zakAtuM, paNa nagInabhAInA anusnAtaka kakSAe saMskRta viSaya-aMtargata nijhamanA abhyAsane lIdhe ema.e. thayA tyAM sudhInAM cha varSa A saMsthAmAM rahyA. bI.e. thaIne teo yuni.phelo banyA ane ema.e.mAM paNa prathama vargamAM uttIrNa thavA sAthe gujarAta yuni.nuM ema.ela.pAritoSika prApta karyuM. jAmanagaranI sarakArI kaoNlejamAM saMskRtanA adhyApaka thayA paNa svAdhyAyajhaMkhanA ane jJAnapipAsA eTalI tIvra ke sarakArI kaoNlejanI nokarI choDIne lA.da.bhA.saM. vidyAmaMdiramAM "risarcanA dhyeya sAthe joDAyA ane pIeca.DI.nA nimitte darzanazAstranA abhyAsamAM khUMpI gayA. mArgadarzana arthe emane AzramaroDa para AvelA sariphaMjanA baMgale rahetA vidvaddavarya paMDita sukhalAlajI pAse niyamita javAnuM thatuM. A satsaMga nagInabhAInI jJAnopAsanAnAM paribaLo paikInuM eka mahattvanuM paribaLa banI gayuM. mAre nagInabhAIne maLavAnuM thAya tyAre emanA paMDitajI sAthenA satsaMganI keTalIka vAto sAMbhaLavA maLatI. 1965mAM emaNe pIeca.DI.nI padavI prApta karI. nagInabhAInAM lagna 1960mAM muMbaI khAte thayelAM. jAna amadAvAdathI TrenamAM muMbaI gayelI. kuTuMbIjano sAthe jAnamAM emaNe mitra tarIke mAro paNa samAveza karelo enuM sukhada smaraNa tAjuM thAya che. teo jyAM kAma karatA hatA e ja saMsthAmAM 1976mAM niyAmakapade niyukta thayA. tyAre huM ahIMnI bI.DI.ArTsa kaoNlejamAM gujarAtIno adhyApaka hato. gujarAtI vibhAgane laIne kaoNlejanI itara pravRttionI javAbadArI saMbhALavAnI thatI. evAmAM eka divasa nagInabhAIe emanI saMsthAmAM maLavA AvavAno saMdezo mokalyo. samaya kADhIne emane maLyo. emaNe mArA hAthamAM "guNaratnAkara chaMda'nI hastaprata mUkIne kahyuM, "A eka jUnI gujarAtInI suMdara kAvyakRti che, kRti hajI aprakAzita che. AnA para kAma karavA jevuM che.' hAthamAM rAkhIne koI hastapratane nihALI hoya evo A mArI jiMdagIno pahelo anubhava hato. lipino alaga maroDa, bhegA lakhAyelA akSaro, A badhuM phAve? huM muMjhAyo. mitra jayaMta koThArIne vAta karI. e to vaLI 'nA' kahe ja zAnA! ragaDadagaDa kAma zarU karyuM. mArA jIvanamAM A eka ati mahattvanuM 'TarniMga paoNinTa' hatuM. jo nagInabhAIe te divase mitratAne nAte mane bolAvIne mArA hAthamAM A hastaprata na mUkI hota to mAre hAthe, khAsa karIne mArA nivRttikALamAM hastaprata-saMpAdanasaMzodhananAM keTalAMka kAmo thayAM te kadAca thayo ja na hota. A kAmamAM pachIthI jayaMtabhAI jevAnuM mArgadarzana ane jainAcAryonAM preraNA-protsAhana maLyAM, paraMtu aprakAzita hastaprata-saMpAdana kSetranI sau prathama dizA cIMdhanAra to nagInabhAI ja. emaNe sopeluM kAma huM pUrNa karI zakyo eno mane paNa AnaMda che, kemake emaNe mArA para rAkhelo bharoso huM jALavI zakyo. "guNaratnAkara chaMda' prakAzita paNa thaI ne enA para pIeca.DI.nI padavI paNa maLI. virala vidva--tibhA dharAvatA mohanalAla dalIcaMda desAIe I.1914mAM phArbasa gujarAtI sabhA taraphathI yojAyelI nibaMdhaspardhAmAM "jaina ane bauddha mata : saMkSipta itihAsa ane siddhAMtoviSaya para nibaMdha rajU karelo; je pAritoSikapAtra Tharelo. enI hastaprata emanA suputra jayasukhabhAI pAse jaLavAI rahelI. zrI mahAvIra jaina vidyAlaya, muMbaIe ene prakAzita karavAnuM svIkAryuM. enuM saMpAdanakArya

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103 Vol. XXXVII, 2014 sahAdhyAyI sakhA mane sopAyuM. bauddha siddhAMtonA vibhAganuM parAmarzana prA.astara solAmanabenane sopeluM. jarUrI lAge tyAM zuddhivRddhi karavAnuM emane kaheluM, e pramANe emaNe kAma pUruM karI ApyuM. paNa keTalAMka sthAno saMdigdha rahetAM hatAM, je aMge cokkasa nirNaya levAnuM emane ucita lAgatuM nahotuM. eTale mane kahe, 'tame nagInabhAIne maLo. teo saMdigdha sthAnomAM sAco nirNaya jaNAvI zakaze.' tyAre esterabenane jANa nahotI ke nagInabhAI mArA mitra che. mAruM kAma saraLa thaI gayuM. Ama nagInabhAI koI kAma ekadama svIkArI lenArA nahIM, paNa mitrabhAve mAruM kAma emaNe ukelI ApyuM. A prasaMga banyo tyAre ja huM jANI zakyo ke nagInabhAI bauddha darzananA tajajJa tarIke paNa kevA pratiSThita che. pachInA samayamAM kvacita ja emane ghera maLavA javAnuM hatuM. tyAre vAtacItano viSaya sAmAnyataH jaina sAhityajagatanA vartamAnano raheto. paNa koI tAttvika viSayanI vAta karatA hoya tyAre ekalA jaina darzanano saMdarbha na hoya, anya darzanonI paNa tulanA Ave ja. "AtmA'nI vAta karatA hoya to sAthe bauddha darzanamAM AvatA "citta'nI vibhAvanA paNa rajU kare. teo tIrthakaronA "kevaLajJAna'nuM arthaghaTana vizuddhajJAna' - "AtmajJatA' tarIke karatA. "sarvajJatAne teo 'kevaLajJAna'no Aropita paryAya gaNatA. anekAntavAdanA puraskartA evA jaina samudAyanA AMtara matabhedo-kalato pratye nArAjagI pragaTa karatA. amArI mulAkAta daramiyAna nagInabhAI potAnI aMgata vAta bhAgye ja kADhe. emanAM cAlatAM kAmo aMge paNa khAsa pUchuM tyAre ja saMkSepamAM javAba maLe. nagInabhAInAM patnInuM 1994mAM avasAna thayeluM. paNa mane yAda AvatuM nathI ke emaNe kadIye emanA dAMpatyajIvananuM koI smaraNa ke ghaTanA varNavatI vAta ukheLI hoya. eka mulAkAta veLAe emaNe eka pustaka mane bheTa ApyuM. enAM AraMbhanAM pAnAM uthalAvatAM jANI zakAyuM ke emanI putrI jAgRti zeThanA pIeca.DI.nA zodhanibaMdhanuM e pustaka che. jAgRtinI A DigrInI vAta tyAre ja huM jANI zakelo. teo kauTuMbika vAto kare paNa nahIM ke mArA parivAra saMdarbhe mane kAMI pUche paNa nahIM. paNa jene nagInabhAIno hRdayasparza thayo hoya te bhAgye ja emane vize kazI gerasamaja kare. temanI A prakAranI niHspRhatAne huM oLakhI zakyo hato. nagInabhAI Ama to derAvAsI jaina, paNa pAraMparika kriyAkAMDathI teo alipta ja rahetA. eno artha evo nahoto ke A kriyAkarmanI emane avagaNanA hatI ke e pratinI azraddhA hatI. paNa teo saMpUrNataH mAtra ane mAtra emanI jJAnasAdhanAne ja samarpita rahyA. jo ke jaina dharmamAM svAdhyAyane atyaMtara tapa kahyuM che. e rIte svAdhyAyatapanA tapI to e hatA ja. emano jJAnayajJa gharanA ekAMta khUNe besIne ja cAlato rahyo. tattvadarzananA durlabha graMtho paNa ApyA ane pIeca.DI. karatA sAta vidyArthIone A kSetre uttama koTinuM mArgadarzana paNa pUruM pADyuM. seminAronAM aneka nimaMtraNo AvatAM, paNa e sarvane teo nakAratA rahyA. emanI vAlakezvara sosAyaTI to sI.ena.vidyAvihAranI dIvAlane aDIne AvelI. paraMtu chAtrAlayanA jUnA vidyArthIonA cImana chAtra saMghanA yAtrA pravAso ke saMsthAnA prAMgaNamAM thatAM snehamilanomAM kadI sAmela na thayA. amArA jUnA rUmapArTanara ke.sI.zAha temaja anya mitro sAzcarya phariyAda paNa kare, "A ApaNo nagIna kema dekhAto

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104 kAntibhAI bI. zAha SAMBODHI nathI ?' tyAre jUnA sahAdhyAyIoe emane keTalA AtmIya gaNyA hatA eno khyAla Ave. paraMtu nagInabhAI meLAvaDAo, saMmelano, samAroho, seminArothI haMmezAM dUra rahyA. bAkI to vidvAno mATe sabhA-samudAya samakSa pedA thavAnI Asakti tyajavAnuM ghaNuM agharuM hoya che. Ama, nagInabhAIne meM aMtarmukhI, ekAMtapriya, niHspRha, nikhAlasa, Rju, premALa, satya spaSTabhASI vyaktitva dharAvatA sahAdhyAyI sakhA tarIke joyA-jANyA che. jema sAdhumahAtmAomAM avadhUta koTinA mahAtmAnuM eka nirALuM ja vyaktitva hoya che tema amAre mATe e avadhUta samA hatA. jIbhe jeTaluM bolavAjoga hoya eTaluM ja bolavuM, bAkInuM sarva gopavavuM, evI vacanagupti emano vizeSa hato. bhAratIya tattvajJAna kSetre to eka vizeSajJanI khoTa paDI ja che, paNa emanA sahAdhyAyI sAthI tarIke amo eka mitratAraka paNa gumAvyo che. emano AtmA jyAM paNa gayo haze tyAM UMcI gatine pAmyo haze emAM mane zaMkA nathI.

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zIlabhadra vidyApuruSa vasaMta parIkha zrI nagInabhAI sAcA arthamAM eka zIlabhadra vidyApuruSa hatA. temanI ciravidAya sAthe gujarAte paM.sukhalAlajI ane paM.zrI dalasukhabhAI mAlavaNiyAnI prAjJa puruSonI paraMparAnI eka ujjavaLa kaDI gumAvI che. zrI nagInabhAI sAthe mAre pAMca dAyakAno saMbaMdha hato emanI kevaLa vidyAprIti ja nahIM paNa saMzodhana ke svAdhyAyanI keDIe cAlavA mathatA abhyAsIo pratyeno UMDo sneha paNa satata yAda Ave che. jyAre jyAre maLavAno prasaMga banyo che tyAre tyAre emanI pAsethI darzana ane saMskRti kSetranA pravAho viSe kaMIka mUlyavAna tathya-satya ke vicAra prApta thatA. teo aMgata jIvana viSe ke vyAvahArika samAjanI jaLojaththA viSe bhAgye ja bolatA. Ama paNa teo mitabhASI hatA paNa je bolatA te ghaNuM ja arthasabhara banI rahetuM. emaNe darzanazAstramAM uttama, maulika ane mULabhUta vicAraNAne ujAgara karatA upAdeya graMtho ApyA che. emanA nyAya-vaizeSika darzana, sAMkhyayoga darzana ane vizeSataH nyAyamaMjarI graMtha aghapi anupama rahyA che. amArA vacce varaso sudhI eka upakrama cAlyA karyo. teo je graMtha lakhe tenI nakala mane mokale ane pUratA adhyayana bAda huM tenuM avalokana lakhuM. te chapAya tyAre teo prasannatA avazya pragaTa kare. saMskRta kAvyonA TIkAkAra mallinAthanI pratijJA - ke "AdhAra vinAnuM koI vidhAna na karavuM ane anAvazyaka hoya tene pariharavuM' - e vartamAna samayamAM sahuthI vizeSa caritArtha nagInabhAInA lekhanamAM tarI Ave che. tethI ja to temanA lakhANane pUrepUruM, samajaNapUrvaka ja vAMcavuM paDe. temanI satyazodhananI khevanA temane koI saMpradAya ke vAdamAM nibaddha karI zakI nahotI. emanuM A pakSapAtamukta udAra valaNa syAdvAdanuM vyAvahArika (applied) udAharaNa che. Aje saMskRta-prAkRta vagerenA abhyAsIo emanuM dhyAna jyAre mAtra prakAzita pustakomAM ja

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106 vasaMta parIkha SAMBODHI kendrita kare che ane tethI hajAro hastapratomAM nihita mUlyavAna vADmaya aMdhArAmAM ja rahI jAya che tyAre nagInabhAInuM smaraNa tIvratAthI thaI Ave che. vicitratA to e che ke hastapratavidyA viSe varkazopa thAya che. pustako paNa lakhAya che paNa kharekhara koI hastaprata meLavI - enI anyatra rahelI pratone prayatnapUrvaka meLavI - zAstrIya rIte saMpAdana karanArA abhyAsIo to durlabha ja rahe che ! zrI nagInabhAIe e dizAmAM noMdhapAtra kArya karyuM che. emanI preraNAthI e prakAranA traNa mahattvanA saMpAdano karavAmAM huM joDAyo hato, te smaraNa mane temano RNI banAve che. emanuM dharya paNa amApa hatuM. jyAM sudhI Avazyaka sarva graMtho-lekho vagere na maLe tyAM sudhI pustakane aMtima rUpa na ja ApavuM evo temano Agraha raheto ane te mATe teo dhIrajapUrvaka satata udyamazIla rahetA. pariNAme emano graMtha haMmezA AdhArabhUta saMdarbhagraMthanI UMcAIne pAmato. emane jyAM kevaLa sapATI paranI carcA ke vAgvilAsa thato hoya tevA samAraMbhothI dUra rahI vivikta deza sevita adhyayanamAM ja vizeSa rUci hatI. A vRtti Aje virala thatI jAya che. to paNa aMgata rIte e sahu koIne snehathI ja maLatA, sukhaduHkhamAM bhAga letA ane salAha ApyA vagara paNa sanmArge vALatA. - vartamAna ane bhaviSyanA vidyApremI jijJAsuo ane saMzodhakone zrI nagInabhAInuM ciMtana ane kArya niraMtara ama... preraNA ApyA karo evI abhyarthanA. # #

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pU.sva. zrI nagInadAsabhAI zAhane smaraNa sumanAMjali pArula mAMkaDa pU.sva.zrI nagInabhAIne san 1973 thI 1975nA mArA ema.e.nA abhyAsakALa daramiyAna bhASAsAhitya bhavanamAM saMskRta viSayamAM sAMkhya yoga darzana bhaNAvavA mATe mulAkAtI adhyApaka tarIke varga levA AvatA-jatA tyAre huM temane eka dhIra-gaMbhIra chatAM alpadAsI vyakti tarIke jotI. badhAM zAsatronA vargo haMmezA eka sAthe cAlatA eTale e samaye eka sanniSTha adhyApaka sivAya mAre temanI sAthe bIjo koI paricaya na hato. arthAt vAtacItano saMbaMdha na hato ane eka AdaraNIya adhyApaka tarIke mane temanA pratye mAna upajatuM, bhale darzana mAro viSaya nahato. Ama temanA zAMta-gaMbhIra vyaktitvanI chApa mArA citta para jarUra paDI hatI. hoziyAra sahAdhyAyIo paNa temanA darzanazAstranA jJAna aMge haMmezAM prazaMsAnA puSpo pAtharatA rahetA ane sAmAnya vidyArthIone temanI vANI thoDI agharI paNa lAgatI. TUMkamAM temanA vyaktitvane "vAritasamari' (nAriyeLanA jevA)nI upamA ApI zakAya. teo bahirgabhIra-bahArathI gaMbhIra prakRtinA ane AMtarika rIte Rju, sahRdayI vyakti hatA. jo ke temanA svabhAvanA snehALa, sahRdayI. pAsAMno paricaya mane cheka i.sa. 1985mAM jyAre meM posTa DaoNkTarala rIsarcanuM kArya - yu.jI.sI.nI yojanA heThaLa "rIsarca esosIyeTazIpa' (R.A.)nuM kArya zarU karyuM tyAre thayo. A kArya daramiyAna yu.jI.sI.nA niyama pramANe rIsarca esosIyeTe kArya karavA mATe eka saMsthA pasaMda karavAnI hoya che. je yunivarsITI sAthe saMlagna hoya ane e ja saMsthAnA koI paNa prophesarane suparavAIjhara' tarIke pasaMda karavAnA hoya che. have mArA vidyAguru sva.DaoN.tapasvI nAndIsAheba jeo sva.DaoN.nagInabhAI zAhanA paNa mitra hatA, temano Agraha huM vizvavikhyAta ela.DI.insTITyUTa oNpha InDolojIne saMsthA tarIke pasaMda karI rIsarca esosIyeTazIpanuM kArya karuM tevo hato. teozrI e samaye bhASA sAhitya-bhavanamAM (ela.DI.nuM lIena.pUruM thatAM) saMskRtanA adhyApaka tarIke punaH joDAvA jaI rahyA hatA. temaNe mane DaoN.nagInabhAI zAha jeo ela.DI.mAM darzanazAstranA prophesara tarIke sevA bajAvatA hatA mArA suparavAIjhara tarIke yogya che tevuM sUcana teozrI nAndI sAhebe karyuM. paraMtu huM muMjhAI gaI kAraNa ke te samaye paNa mane temano

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108 pArula mAMkaDa SAMBODHI Acho paricaya ja hato, paraMtu nagInabhAInI udAratA kevI ke nAndIsAhebanI vAta temaNe tarata ja svIkArI lIdhI ane mArA suparavAIjhara thavAnI hA bhaNI. tyArabAda mAru "kAvyaprakAzanA traNa saMketo (= saccaka, somezvara ane mANikyacandrakRta)nA adhyayananuM kArya zarU thayuM. te samayanA be prasaMgono atre ullekha karuM chuM. alaMkArazAstranA adhyayanamAM kyAreka nyAyanI paribhASAo AvatI mANikyacandrakRta saMketa TIkAmAM vibhAvanA-vizeSokti ityAdi alaMkAronI carcAmAM bAdhya-bAdhaka bhAva, tathA vAkyanyAya ityAdi nyAyamUlaka alaMkAronI carcA daramiyAna keTalAka nyAyo vize samajavAmAM mane muzkelI paDatI hatI. temaNe A badhI gUthIo atyaMta sahRdayatApUrvaka khUba ja vizadatAthI samajAvI ane Akho viSaya spaSTa karI Apyo huM temanA agAdha jJAnathI lAbhAnvita thaI. te mATe temanI AbhArI chuM. bIjo prasaMga che R.A. nA be varSa laMbAvavA mATe temanA abhiprAyanI AvazyaktA hatI ane to ja mArI skolarazipa bIjAM be varSa mATe maMjUra thAya tema hatuM) temaNe mArA niSThApUrvakanA kAryane mATe khUba suMdara abhiprAya lakhI Apyo hato ane yu.jI.sI.e bIjAM be varSa mATe mArI skolarazIpa maMjUra karI dIdhI. meM zAMtithI bIjAM be varSa kArya karI mAro R.A. mATeno zodhaprabandha pUrNa karelo. bho.je. vidyAbhavanamAM jainadarzanamAM zraddhA (samyagadarzana), matijJAna ane kevalajJAnanI vibhAvanA' - A zIrSaka heThaLa temanAM traNa vyAkhyAno yojAyelAM je sAMbhaLavAno lAhavo mane maLelo temanI sUkSmakSikApUrvakanI vivecanA, agharA viSayane saraLa banAvI devAnI kuzaLatA, sAnaMda Azcarya pamADe tevI hatI. saMkSepamAM temanI kuzAgra buddhi, nirmaLa pratibhA, satya dharma pratye UMDI AsthA, duha viSayane hastAmalakavatu karI ApavAnI saMsiddhi, mukha para AchuM smita sau koI pratye ekasarakhI snehALatA, RjutA ane mitabhASitA ItyAdi guNo avismaraNIya che. temano divya AtmA ane temano akSaradeha Aje paNa saune preraNApIyUSa pAya che-pAto raheze - AvI zraddhA sAthe temane praNAma karIne viramuM chuM. ja che ,

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nakhazikha vidyApuruSa zrI nagInabhAI mAlatI zAha DaoN.nagInabhAI zAha saMskRta sAhitya ane darzanazAstranA prakhara paMDita to hatA ja, sAcA arthamAM jJAnapipAsu ane vidyAcAhaka hatA. sAva ochAbolo svabhAva, jarUra pUratI vAta ane chatAM vAtamAM UMDANa eTaluM badhuM hoya ke tene samajavA mATe ApaNI ekAgratA ane UMcI samajaNazaktinI jarUra paDe. khUba saMgharSamaya kaparA divasomAM paNa vidyAnI utkaTa jhaMkhanAne kAraNe skUla-kolejanA zikSaNamAM teo agresara rahyA ane vidvattAnI UMcAIne AMbatA rahyA. gujarAtI to mAtRbhASA eTale temAM to nipuNatA hoya te svAbhAvika che. saMskRta viSaya hato ane temAM paNa khUba UMDANapUrvakanuM jJAna teoe hastagata karela. te samayanA zikSaNanI-keLavaNInI paddhatine kAraNe aMgrejI sAruM hoya te to barAbara che, paNa dArzanika paribhASAnA anuvAdo karavA jevuM muzkela kAma paNa teo khUba cokasAIthI karI zake teTalI temanI sajjatA. saMskRta sAhityanA abhyAsIo to ghaNA maLI zake, paNa bhAratIya dArzanika sAhityanI UMDI samaja, judA judA darzano vaccenI tArkika dalIlo ane tene lagatA vAdavivAdanA sAhityanI marmabhedI chaNAvaTa, A badhAMnI gujarAtI ke aMgrejI ke saMskRta bhASAmAM pustakarUpe sucAru rajUAta A temanA vyaktitvanI vizeSatA. atyAre to paristhiti prAyaH evI che ke jene saMskRta bhASAnuM jJAna hoya tene nATaka, kAvya vagere prakAro upara sArI phAvaTa hoya paNa dArzanika sAhitya upara kadAca teTalI pakaDa na paNa hoya. vaLI darzanazAstra (tattvajJAna-Philosophy)nA kSetranA abhyAsIne bhAratIya darzanonI sArI samaja mATe saMskRtanuM jJAna Avazyaka che paNa te khAsa jovA maLatuM nathI. Ama saMskRtanA vidvAna darzanazAstromAM pAraMgata hoya evA vidvAno atyAre kadAca AMgaLInA veDhe gaNI zakAya teTalA hoya. nagInabhAI AmAMnA eka hatA. eTale saMskRta bhASA, dArzanika sAhityano UMDo abhyAsa ane aMgrejI bhASA uparanI majabUta pakkaDane kAraNe temanI vidvattA khUba ja UMcA gajAnI hatI. temanA javAthI A khoTa pUrAI zake tevI zakyatA nahivat che. koIpaNa jAtanA bAhya ADaMbara vagara, koI AkarSaNomAM taNAyA vagara potAnI sAhityasarjananI pravRttio tana-mana-dhanathI karatAM ja rahyA ane samAjane mUlyavAna graMthonI mahAmUlI bheTa ApatAM gayA.

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110 mAlatI zAha SAMBODHI vyAkhyAno, seminAra vageremAM javAnuM bhAgye ja pasaMda karatAM ane ekAMtane mANIne teno zreSTha upayoga potAnA vidyAvyAsaMgamAM karIne temaNe je kAma karyuM che te to adbhuta che. temanAM saMtAnomAM paNa kuTuMbaprema evo ke temane maLavA AvanAra saune AdarapUrvaka AvakAra maLe ane nagInabhAI sAthe nirAMte vAta karavAnuM vAtAvaraNa maLe. zArIrika asvasthatAnI vacce paNa chevaTa sudhI temaNe potAnI vidvattAnI UMcAIne jALavI rAkhI te durlabha bAbata che. AvA eka sArasvata, vidyApuruSa ApaNI vaccethI cAlyA jAya e mAtra temanA kuTuMba mATe ja nahIM, paNa jaina samAja, amadAvAdanA vidvat jagata, gujarAta ane bhArata mATe paNa na pUrI zakAya tevI khoTa che. kSaradehe to teo ApaNI vacce nathI, paraMtu akSaradehe-pustakarUpe ApaNI sAthe ja che. temanA jeTalI vidvattAnI UMcAIne to kadAca ApaNe na pAmI zakIe, paNa temanA pustakonA abhyAsa dvArA temanA guNonI smRti dvArA ApaNe atyAre je chIe tenAthI thoDAMka paNa sArAM thaI zakIe to paNa temane uttama artha Apyo gaNAya.

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dIpaka bujhAyo jitendra bI. zAha gujarAtanuM dArzanika kSetre ullekhanIya pradAna che. temAM paNa jainadarzananuM pradAna AgavuM che. gujarAtanI dharatI para racAyelo, jainadharmanA suprasiddha AcArya malavAdI viracita dvAdazAhanacakra bhAratIya darzanano apUrva graMtha che. tyArabAda kalikAla sarvajJa AcArya hemacaMdrasUri ane nyAyAcArya mahopAdhyAya yazovijayajInuM pradAna noMdhapAtra che. A paraMparAne AgamaprabhAkara munizrI puNyavijayajI ane zrutasthavira munirAjazrI jaMbUvijayajI ma.sA. e AgaLa vadhArI ane paMDitomAM zrI sukhalAla saMghavI ane dalasukha mAlavaNiyAe paNa AgaLa vadhArI hatI. A ja paraMparAmAM zrI nagIna je. zAhanuM pradAna paNa ghaNuM ja stutya che. pro.nagIna je. zAhe gujarAtI bhASAmAM nyAya-vaizeSika ane sAMkhyayoga darzananA pramANabhUta graMtho racI gujarAtI bhASAnA dArzanika sAhityane samRddha banAvyuM che. tA.4.1.2014 nA roja nagInabhAInA avasAnathI dArzanika kSetra na pUrI zakAya tevI khoTa UbhI thaI che. nagInabhAIno paricaya ane vidyArthI avasthAmAM thayo hato. graMthonuM avalokana karavA mATe mAre lA.da.vidyAmaMdiramAM avAranavAra AvavAnuM thatuM, te samaye nagInabhAIne paNa maLavAnuM thatuM. khUba ja sAdagIpUrNa jIvana, satata adhyayanazIlatA ane saujanyapUrNa vyavahAra e temanI AgavI viziSTatA hatI. ghaNIvAra darzana saMbaMdhI prazno upasthita thatAM tyAre temane maLavAnuM thatuM. teo zaMkAnuM samAdhAna tarata ja karI ApatA. sAthe sAthe graMthono saMdarbha paNa ApatA ane te te graMtho jovAnI preraNA paNa acUka karatA. temane maLIe eTale navI navI aneka bAbato jANavA maLe. khUba ja ochuM bole paNa haMmezA zAMta ane smitapUrNa mukhamudrAthI temane maLyAno AnaMda anubhavAto. sane 1990nA arasAmAM meM dilhIsthita bhogIlAla laheracaMda bhAratIya saMskRti vidyAmaMdira mATe upAdhyakSano kAryabhAra saMbhALyo tyAre eka prastAva mukyo ke jainadharmano paricaya thAya te mATe aMgrejI bhASAmAM eka pustaka lakhAvavuM joIe. mAro A prastAva sarvAnumate svIkAravAmAM Avyo ane ame judA judA vidvAnonA saMparka karyo paNa amane temAM saphaLatA na maLI. be graMtho lakhAyA paNa kharAM paNa te chapAvavA yogya na jaNAyA. tyArabAda ame nirNaya karyo ke munizrI nyAyavijayajIe lakhela jainadarzana pustakano aMgrejImAM anuvAda karAvI prasiddha karIe to jijJAsuone upayogI thaze. A kAma ame eka

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112 jitendra bI. zAha SAMBODHI vidvAnane soMpyuM temaNe jainadarzanano anuvAda karI Apyo paNa A anuvAda ghaNo ja UtaratI kakSAno hato tethI ame te rada karyo. amArI bhAvanA hatI ke AMtararASTriya starano anuvAda thAya ane evo anuvAda ja sarvatra grAhya banI zake. e samaye meM pro.nagInabhAI zAhanA nAmano prastAva mUkyo ane jaNAvyuM ke teo darzanazAstranA vidvAna che. aMgrejI bhASA upara temanuM sAruM prabhutva che. jo teo A kAma svIkAraze to kAma khUba ja suMdara thaze. ame nirNaya karyo ane kAma karavA mATe vinaMtI karavA huM ane pratApabhAI bhogIlAla zeTha banne sAthe temanI pAse jaIzuM ema nakkI thayuM. ame temanI pAse gayA temaNe khUba ja suMdara umaLakAbhera AvakAryA, ame pustakanA anuvAdano prastAva mukyo. amane to ema hatuM ke teo kaheze ke mArAM ghaNAM kAma che. huM A kAma atyAre hAtha para laI zakuM tema nathI vagere vagere. paNa amArI dhAraNA khoTI paDI. temaNe amAro prastAva dhyAnathI sAMbhaLyo ane kahyuM ke kharekhara tamArI bhAvanA ghaNI ja UMcI che. A kAma to varSo pUrve thavuM joItuM hatuM. atyAra sudhI A kAma na thayuM te ApaNA sahunI upekSA ja kahevAya. kharekhara Apa AvA kAma mATe mArA ghare AvyA cho te AnaMdanI vAta che. mane tame A kAma mATe yogya gaNyo te mAruM ahobhAgya che. huM mArAM bIjAM badhAM kAmo paDatAM mUkI A kAma yathAzIdhra pUrNa karI ApIza. paNa mArI eka zarata che ke mArA lakhANamAM tame pheraphAra nahIM karI zako. amane A vAta sAMbhaLI Azcarya thayuM. ame temane pUchyuM ke Apa Ama kema kaho cho? tyAre temaNe kahyuM ke ghaNIvAra potAnI icchA mujaba pheraphAra karI saMpUrNa anuvAda bagADI nAkhavAnI ghaTanA banatI hoya che, tethI mAro A Agraha che. ame temanI zaratano svIkAra karyo. anuvAda to temaNe nirdhArita samaya karatA ghaNo vahelo pUrNa karI Apyo. ame te graMtha bI.ela.InsTITyUTamAMthI prakAzita paNa karyo ane anuvAda vizvabharamAM AvakAra pAmyo. A temanI viSaya ane bhASAnI pUrNa vidvattAne AbhArI che. bI.ela.insTITyUTa dvArA ame hemacaMdrAcArya puraskAra ApIe chIe. ame nagInabhAInI jJAnasAdhanAne puraskRta karavA temane A puraskAra ApavAnuM nakkI karyuM. ame temane jANa karI tyAre temaNe saharSa svIkAra karatAM jaNAvyuM ke mane puraskAra karatA jJAnasAdhanAmAM vadhu rasa che. temanI AvI prakRtine kAraNe ja haMmezA prasiddhithI aLagA rahyA hatA. tyArabAda ame temane tattvaciMtAmaNinI, ekamAtra jainAcAryanI TIkAnuM saMzodhana-saMpAdananuM kAma soMpyuM. te kAma paNa khUba ja sarasa rIte pAra pADyuM. teo je kAma svIkAratA te kAma yathAsamaya pUrNa karI ApatA. Azare be varSa pUrve temaNe mane phona karyo ane jaNAvyuM ke tamane samaya maLe tyAre maLavA Avajo. mane thoDuM Azcarya thayuM. moTA bhAge kAma vagara koIne takalIpha ApatA nahIM ane temaNe sAmethI ja mane phona karyo eTale huM e ja divase temane maLavA mATe gayo. temanI sAthe ghaNI vAto thaI. temanA prakAzano aMgenI vAta thaI. temane ciMtA hatI ke temanA prakAzita pustakonuM bhaviSyamAM zuM thaze? A aMge yazAsaMbhava prayatna karavAnI meM temane vAta karI. pachI temaNe vAyadhvajanI nyAyakusumAMjalinI TIkA aMge vAta karI. A graMthanI ekamAtra tADapatrIya hastaprata uparathI temaNe saMpAdana karyuM hatuM. te chapAvavA yogya che tema jaNAvyuM paNa sAthe sAthe kahyuM ke chellA keTalAMya varSothI mane navA prakAzita thatAM graMtho vize vizeSa mAhitI nathI eTale sahu prathama tame tapAsa karo ke A graMtha chapAyo to nathI ne ! meM A aMge

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Vol. XXXVII, 2014 dIpaka bujhAyo 113 tapAsa karI ane jANavA maLyuM ke adyAvadhithI A graMtha aprakAzita ja che tyAra pachI ja temaNe prastuta graMthanuM prakAzana karavAnI vicAraNA karI. meM temane kahyuM ke A graMtha jo lA.da.bhAratIya vidyAmaMdiramAMthI prakAzita thAya to bhaviSyamAM aneka vidvAno sudhI pahoMcaze. temaNe tarata ja mArI vAtane svIkArI ne graMtha lA.da. bhAratIya vidyAmaMdira dvArA prakAzita karavAnuM nakkI thayuM. badhuM ja kAma yathAsamaya cAlI rahyuM hatuM. te samaye meM temane kahyuM hatuM ke ApanI pAse bIjo koI graMtha taiyAra hoya to te paNa prakAzita karIe. temaNe paM.sukhalAlajIe hindImAM lakhelA lekhomAMthI pasaMda karelA keTalAka lekhono gujarAtI anuvAda karyo hato. te bAbate carcA thaI. A graMtha paNa yathAzIdhra prakAzita thAya te mATe Ayojana karavAmAM AvyuM. temaNe kahyuM ke A graMthanAM prUpha tame vAMcI jazo. have mane vRddhAvasthAno thAka jaNAya che. mATe huM badhuM nahIM karI zakuM. temaNe graMthanA nAma aMge vicAraNA karI hatI. meM temanI sAthe carcA karI temane nAma badalavA aMge jaNAvyuM. temaNe mArI vAta svIkArI ane nAmamAM parivartana karyuM. temane jayAre jyAre vAtamAM tathya ane satya jaNAya tyAre tene svIkAravAmAM temane jarAya AnAkAnI karatA joyA nathI ane jo kyAMya anyAya thato hoya to teno yathAzakya sAmano karatA paNa khacakAyA nathI. pustaka taiyAra thayuM. mukhapRSThanI DijhAina paNa taiyAra thaI gaI. prakAzana thavAnI vAra hatI ane acAnaka temanI tabIyata bagaDI. temanAthI bolAtuM na hatuM. huM temane maLavA gayo tyAre temaNe prakAzana jaladI thaze teno saMtoSa anubhavyo hato. mAro hAtha pakaDI khUba ja premALa rIte pakaDI rAkhyo. amane khabara na hatI ke A chellI mulAkAta haze. te divase ja dehAvasAna thayuM. temanI vidyAsAdhanA jIvanabhara cAlatI rahI. koI mAnasanmAnanI apekSA vagara saMzodhana-saMpAdana-anuvAdanuM kArya satata karatA rahyA. temanA avasAnathI eka jJAnadIpa bujhAI gayo ane dArzanika kSetre aMdhakAra chavAI gayo. Na Na Na

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nagIna zAha pramANe zAMkaravedAntamAM avidyAvicAra madhusUdana bakSI prAstAvika zAMkaravedAntamAM avidyAvicAra (2001) e graMthanI prastAvanAmAM ja nagIna zAhe spaSTa karyuM che ke tavedAntanA badhA siddhAMto avidyA upara ja TakelA che. anirvacanIyA jaDAtmika avidyA ja adhyAsanuM upAdAna che te advaitavedAntano mukhya vicAra che. A graMthamAM madhvasthApita dvaitavAdI vedAntane nagIna zAhe pUrvapakSa tarIke lIdho che ane zAMkaravedAnta sAmenI ApattionI rajUAta nyAyAmRta ane nyAyAmRtataraMgiNIne AdhAre karavAmAM AvI che. nagIna zAhe zAMkaravedAntane siddhAntapakSa tarIke svIkArIne dvaitavAdIoe avidyAvicAra sAme je Apattio rajU karI che tenAM samAdhAnanI rajUAta advaitasiddhi, laghucandrikA ane advaitadIpikAne AdhAre karI che. khAsa to, advaitavedAntapaNe, navyanyAyanI paribhASA ane paddhatinA vyApaka upayogane lIdhe, advaitapakSe ApattionAM je samAdhAno rajU thayAM che te atyanta jaTila banI gayAM che. Ama navyanyAya AdhArita avidyAvicAranirupaNa samajavAmAM ghaNo parizrama karavo paDe tema che. nagIna zAhe kabUlyuM che ke "prastuta graMtha mArA dhAryA karatAM ghaNo ja bhArekhama banI gayo che" (prastAvanA : pR.10). bhAratIya tarkazAstranI paribhASAmAM ahIM dalIlo rajU thaI che. zAMkaravedAntamAM avidyAvicAra, e graMthamAM, nagIna zAhe pahelA be prakaraNamAM avidyAnAM traNa lakSaNonI carcA karI che. A graMthamAM bhAvarUpa avidyAnA traNa sAdhaka pratyakSonI vistRta carcA thaI che (prakaraNa traNa, pAMca ane che). A graMthanA cothA prakaraNamAM prAgabhAvakhaMDana aMgenI rajUAto thaI che. suSupti aMgenI madhusUdana sarasvatInI vicAraNA ahIM sAtamA prakaraNamAM karavAmAM AvI che. pariziSTamAM jayanta bhaTTanI nyAyamaMjarImAM advaitavedAntanAM khaMDana aMgenI dalIlo rajU karavAmAM AvI che. samagra vicAraNA ahIM tarka-AdhArita che. ahIM nagIna zAhanI prakaraNa-yojanAne anusarIne dareka viSaya upara daitavAdanI Apatti pachI advaitavAdIonuM te aMgenuM samAdhAna pharI A samAdhAna aMge daitavAdIonI dalIlo ane pharI advaitavAdIo

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115 Vol. XXXVII, 2014 nagIna zAha pramANe zAMkaravedAntamAM avidyAvicAra dvArA e dalIlono pratyuttara evo upakrama rAkhyo nathI. ahIM mAtra advaitavedAntapaNe anAdi bhAvarUpa ane jJAnanivarya evI avidyAnI vibhAvanAnuM tArkika rIte rakSaNa kevI rIte karavAmAM AvyuM che teno ane tapaNe jJAnAbhAva ane advaitapakSe bhAvarUpa ajJAnanI vibhAvanAone bacAvI levAnA kevA prayatno thayA che teno ullekha karavAmAM Avyo che. avidyAnI vibhAvanA vagara zAMkaravedAnta sthApI zakAya nahIM eTale tArkika Apattio sAme kayA kayA navA navA bhedo darzAvIne tene surakSita karavAmAM AvI che tenI ahIM rajUAta karI che. A lekhano mukhya prazna e che ke brahmanuM satyatva ane jagatanuM mithyAtva (tucchavilakSaNatvaabhAvavilakSaNatva) svIkAranArA zAMkaravedAntamAM pratibhAsika ane vyAvahArika vastuono bheda kaI tArkika rIte surakSita rAkhavAmAM Avyo che? nIce darzAvelI vastuo anubhavAya tyAM sudhI ja hoya. jJAtAnA anubhavothI tenuM svataMtra astitva ke tenI ajJAta sattA hotI nathI - (1) svapro (2) zuktirajata-rajU-sarpAdi brAnti (3) sukhaduHkhAdi anubhavo. jo ke, jJAtAthI svataMtra astitva dharAvatI vastuo - nadI, parvata, khaDaka, vRkSo, sUrya, candra vagere - pratibhAsakAlamAnasthAyI nathI ja. jJAtA na anubhave tyAre paNa te vastuo hoya che. A saMdarbhamAM daSTisRSTivAda ane bauddhasammata vijJAnavAda(bAdhArthaniSedhavAda)thI bacavA mATe tenI sAme prAtibhAsika vastuo ane vyAvahArika vastuono bheda pADavo paDe che. paraMtu Avo bheda to jagatanuM satyatva svIkAranArAne paNa mAnya che, tethI, jagatanA mithyAtva sthApavAne mATe traNe kALe abAdhita brahmanI pAramArthika sattA mAnIne pratibhAsika vastuthI bhinna ane brahmathI bhinna vyavahArakAzamAtra sthAyI ajJAtasattAyukta vastuono svIkAra thayo che. AvI vastuo paNa adhyAropita ja che. pratibhAsika vastuonI jema je vastuo pratibhAsakAlamAtrasthAyI na hoya ane brahmanI jema traNe kALamAM je abAdhita na hoya tevI vyavahArakALamAtrasthAyI vastuone mAnavAthI advaitavedAnta, eka bAju dRSTisRSTivAdathI surakSita rahe che, to bIjI bAju, te tArkika dRSTie jagatamithyAtvane surakSita rAkhI zake che. jo vyAvahArika/pAramArthika bheda na pADe to jagatasatyatvavAdanI Apatti naDe ane jo pratibhAsika vyAvahArikano bheda na mAno to bauddhasammata vijJAnavAdanuM khaMDana nirarthaka thaI paDe, kAraNa ke, tevA bheda vagara to bAhyArthaniSedhavAda mAnavo paDe che. A saMdarbhamAM A lekhamAM, cAra vibhAgomAM nagIna zAhanAM prakaraNomAM je sAmagrI che tene samAvI levAmAM AvI cheH (1) antaHkaraNavRtti ane avidyAvRtti (2) mUlAnnAna, tulAjJAna ane avasthA-ajJAna (3) bhAvarUpa ajJAna ane jJAnAbhAva tathA (4) pratikarmavyavasthA. nagIna zAhanA avidyAviSayaka nirupaNanI carcA upara darzAvelA vibhAgone AdhAre karIe te pahelAM zAMkaravedAntamAM avidyA zuM che ? te prazna aMgeno thoDo paricaya meLavavo jarUrI che. nagIna zAhanA graMthamAM saMpUrNa rIte tarkaniSTha rajUAto ja che.

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116 madhusUdana bakSI * SAMBODHI (2) zAMkaravedAntamAM avidyA eTale zuM? maMDanamizra brahmasiddhimAM spaSTa karyuM che ke avidyA "tattvAgrahaNAtmikA' che, eTale ke, te tattvanuM agrahaNa kare che. vidyA, 'tattvagrahaNAtmikA che - te tattvanuM grahaNa kare che. Ama tattvanuM agrahaNa (nonapprehension) ane tattvanuM grahaNa e bheda to spaSTa ja che, parantu, avidyAmAM maMDanamizra pramANe to tattvanuM viparItagrahaNa (misapprehension) paNa che. jIvamAM vidyA naisargika nathI; avidyA ja naisargika che. vidyAthI avidyAno pravilaya thAya che. bhadadarzanarUpa mULa avidyA abhadadarzanarUpa vidyAthI nivRtta thAya che.' sadAnandanA vedAntasAra mujaba vastu upara avastuno Aropa eTale adhyAropa (superimposition). vastu eTale ahIM saccidAnandarUpa advaya brahma. avidyAthI kalpita anAdisakalajaDasamUha eTale avastu (vedAntasAra 32-33). . brahmanuM AvaraNa karatI avidyA vikSepazakti paNa dharAve che tethI ja to brahmarUpa adhiSThAna upara mithyAvastuno adhyAropa thAya che (vedAntasAra : pa0-pa2). madhusUdana sarasvatIe vedAntakalpalatikAmAM spaSTa karyuM che ke anAdi, ajanya, bhAvarUpa ane jJAnanivarya evI avidyA jagatanuM upAdAna kAraNa che. brahmajJAnathI teno nAza thAya che. upAdAnano nAza thatAM upAdeyano paNa nAza thAya che. tethI ja, AtmA uparano indriya, deha vagereno adhyAsa nAza pAme che. pariNAme, jIva-jagata-brahma evA vibhAgathI zUnya svaprakAza paramAnandarUpa anupahita caitanya ja rahe che. A vastusthiti e ja mokSa. avidyAnuM Ama vaizvika pAsuM paNa che. jAgRta avasthAmAM koI svamano bAdha thAya paNa pharI vAra nidrAdhIna thatAM tevI vyaktine pharI vAra koI svapra AvI zake che. to pachI, eka vAra avidyAnivRtti thayA pachI ane jagatano abhAva pratIta thayA pachI pharI vAra jagatanA satyatvanI pratItinI punarAvRtti zA mATe na mAnavI? AvI zaMkAnA samAdhAnamAM madhusUdana kahe che ke ajJAna eka hoya paNa tenI zakti aneka hoya che, tethI, ajJAnanI amuka zaktino nAza thAya to paNa ajJAnanI bIjI zaktio pravartatI hovAthI svapra ke sAmAnya bhramanI punarAvRtti zakya che, paNa sarvazaktivALAM mULa-ajJAnanI brahmajJAnathI nivRtti thatAM ahaMkAra vagere adhyAsanI kAyamI nivRtti thAya che, tethI, tevA adhyAsanI punarAvRtti nathI thatI (vedAntakalpalatikA pR.119). madhusUdana mujaba adhiSThAnajJAnanAM pramAtvathI ja jJAnanirvatyatva sthapAya che. eTale pachI adhiSThAna samakAraka che ke niSpakAraka e muddo mahattvano raheto nathI. (vedAntakalpalatikA pR.99). advaitavedAntapaNe uparyukta avidyAviSayaka keTalIka rajUAto noMdhyA pachI have dvaitapakSe (madhvAcAryapakSe) avidyA ane mithyAtva vize zuM kahevAmAM AvyuM che teno ullekha eTalA mATe jarUrI

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Vol. XXXVII, 2014 nagIna zAha pramANe zAMkaravedAntamAM avidyAvicAra 117 che ke, nagIna zAhanA graMthamAM avidyAnirUpaNamAM baMne pakSe thayelI dalIlo rajU thaI che. A badhI dalIlono sAra Apavo ahIM zakya nathI. bI.ke.ela zarmA madhvAcArya uparanA temanA graMtha (1962; 1989)mAM kahe che ke kharekhara to vaitavAda tarIke ghaTAvavAne badale madhvAcAryano mata "svatantra advitIya brahmavAda" e rIte samajavo joIe. daitavAda(jema ke sAMkhyadarzana)mAM be svatanna tattvo mAnya che, jayAre madhvamate brahma ja svataMtra tattva che ane jagata tene adhIna paratatra che; jagata mithyA nathI ja. madhvamate koI vastu amuka sthaLe ke koIka kALe hoya ane pachI bIjA kALe na hoya to tyAM anityatva jarUra che, paNa mithyAtva nathI. satya = "sarvadizakALasaMbaMdhitva" evuM nathI. (1989 pR.66). prAtibhAsika satya, vyAvahArika satya ane pAramArthika satya evA bhedo svIkArya nathI. sat ane asatthI vilakSaNa tevuM anirvacanIya kazuM hoya ja nahIM (pR.69). je anAropita che ane je pramitino viSaya che te ja madhvamate satya (reality) che, tattva che. tethI kSaNika hoya te ja sat athavA to traNe kALamAM je abAdhita hoya te ja sat evuM madhvAcArya pramANe sthApI zakAtuM nathI. abheda ja pAramArthika che, bheda mithyA che tevI zAMkaravedAntanI mukhya sthApanA madhvamate mAnya ja nathI. nagIna zAhe nyAyAmRta viruddha advaitasiddhinA vivAdamAM nyAyAmRtane pUrvapakSa tarIke ghaTAvIne advaitasiddhimAM siddhAntapaNe zAMkaravedAntamAM kaI dalIlo thaI che tenI mukhyatve rajUAta karI che. bI.ena.ke. zarmAe Advaitasiddhi Vs yayamrta (1994) e graMthamAM mukhyatve nyAyAmRtano pakSa laIne advaitasiddhino mata zA mATe svIkArya nathI te darzAvyuM che. madhvapakSe vyAsatIrtha ane advaitapakSe madhusUdana sarasvatI vacce vedAntanA itihAsamAM je abhUtapUrva vicAravimarza thayo te bhAratIya darzanonA itihAsamAM viziSTa sthAna dharAve che ane temAM nagIna zAha ane bI.ena. ke zarmA jevA abhyAsIoe mahattvanuM pradAna karyuM che. A zAstrArthavicAra tattvacintakone mATe khUba ja mahattvano che. nagIna zAha ane zarmA jevA cintakoe A carcA jIvaMta rAkhI che. dvaitavedAntarasanna mahAmahopAdhyAya zarmAe daitapaNe prabaLa dalIlo rajU karI che. vIsamI sadInA pUrvArdhamAM dAsaguptAno bhAratIya tattvajJAnanA itihAsa aMgeno aMgrejI graMtha pAMca bhAgamAM prakAzita thayo che ane A mahAna graMthanA cothA bhAgamAM vyAsatIrtha, madhusUdana sarasvatI ane rAmAcAryanI dalIlo aMge eka AkhuM prakaraNa phALavavAmAM AvyuM che. esa.ena. dAsaguptAe A aMgenA vicAravimarzamAM ghaNuM mahattvanuM pradAna karyuM che, paNa zarmA pramANe dAsaguptAe A vivAdanI svataMtra samIkSA tyAM karI nathI (zarmA : pR. xx). ogaNIsamI ane vIsamI sadImAM keTalAka navyavedAntIoe saguNa-nirguNa brahmanI samakakSa sattA mAnIne jagatanA mithyAtvanA vicArane ocho mahattvano gaNIne, badhA vedAntavicAra vacce sahamatI sthApavAno prayatna karyo che kharo, paNa zarmAnA mate zaMkarAcArya pote to nirvizeSa brahmavAdI ja hatA ane

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118 madhusUdana bakSI SAMBODHI jagatamithyAtvanA pakSakAra ja hatA. brahmanuM dvividha svarUpa zaMkarAcAryane mAnya na hatuM. savizeSa brahma upAdhiyukta che ane upAdhi avidyAkalpita che (zarmA: pR.xxiv). vyAsatIrtha pramANe to satyatva-mithyAtvane badale nitya-anityano bheda mahattvano che. je anitya e mithyA tevuM nathI. (3) antaHkaraNavRtti ane avidyAvRtti pataMjali pramANe cittavRtti pAMca prakAranI che : pramANa, viparyaya, vikalpa, nidrA ane smRti. advaitamane kevaLa pramANavRtti ja antaHkaraNavRtti che. te sivAyanI vRtti avidyAvRtti che. pataMjalie yogadarzanamAM avidyAvRttino svIkAra karyo nathI. vedAnta pramANe suSuptikALe to antaHkaraNa vilIna thaI gayuM hoya che, tethI, nidrAvRtti paNa avidyAvRtti ja che. avidyAvRtti eTale jJAnAbhAsa. jJAnAbhAsa to ajJAnavirodhI na hoya. smRtimAM ajJAnanivartitva nathI, mATe te paNa avidyAvRtti ja che. ajJAnathI upahita sAkSI avidyAvRttino Azraya che. smRtino Azraya paNa sAkSI ja che, pramAtA nahIM. (zAha: 163-164). - "smRti, saMzaya ane viparyaya jJAnAbhAsa che. avidyAvRtti che. te jJAnAbhAsa ke avidyAvRttino Azraya sAkSicaitanya ja che. ahaMkAra ke antaHkaraNa avidyAvRttino Azraya nathI... ahaMkAra pramAno ja janaka che. ahaMkAra pramAno ja Azraya che. apramArUpI jJAnAbhAsanI janaka avidyA ja che ane mAtra avidyohita sAkSI ja te jJAnAbhAsano Azraya che. apramAjJAnamAtra jJAnAbhAsa che.... je apramA che te jJAnAbhAsa che." (zAhaH 195) (jJAna = pramA; apramA = jJAnAbhAsa). je adhigata (jJAta) viSayaka hoya te jJAna nathI, jJAnAbhAsa ja che. je jJAna ajJAta ke agRhItanuM grahaNa kare te ja pramAjJAna kahevAya che. pramA anta:karaNavRtti che, apramA ja avidyAvRtti che. sAkSI pramAtA nathI. sAkSI daSTA che. sAkSijJAna pramiti nathI. jo ke, tenAthI grAhya vastu siddha thAya che, paNa te pramita thatI nathI. kAraNa ke, ajJAta arthane je jANe, teno nizcaya je kare te ja pramiti. sAkSI ajJAta arthane jANanAro nathI. sAkSisiddha vastu pramANasiddha vastuthI bhinna che. sAkSibhAsya sukha ke duHkha ke sAkSibhAsya zuktiratAdinI ajJAta sattA nathI hotI. pramANasiddha vastunI ja ajJAta sattA hoya che. "sAkSibhAsya vastu jeTalI kSaNa astitva dharAvatI hoya teTalI kSaNa ja sAkSI vaDe prakAzita hoya che." (zAha : 50). ajJAta vastune sAkSI ajJAtarUpe jANe che ane jJAta vastune sAkSI jJAta vasturUpe prakAzita kare che. pramANathI ja ajJAta vastunuM ajJAna dUra thAya che. pramANa ajJAtabodhaka ja hoya che. jema zuddha caitanyamAM ajJAna adhyasta che tema zuddha caitanyamAM antaHkaraNa paNa adhyasta che. Ama ajJAna ane aMtaHkaraNano Azraya zuddha caitanya eka ja che" (zAha pa2) ahIM prazna vastunI ajJAta sattAno che. koI vRkSane jue tyAM sudhI ja vRkSa hoya tevuM nathI, paNa koI svama jue tyAM sudhI ja svama hoya, sukha anubhave tyAM sudhI ja sukha hoya ane brAnti anubhavatI

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Vol. XXXVI, 2014 nagIna zAha pramANe zAMkaravedAntamAM avidyAvicAra 119 vyaktine brAnti daramiyAna je vastu pratIta thAya che tenuM bhrAntinA tevA anubhavathI svataMtra astitva nathI. zuktimAM pratIta thatuM rajata sonAcAMdInI dukAnamAMthI maLatI cAMdInI vastu karatAM bhinna ja che, kAraNa ke, tevI vastu jJAtAthI svataMtra rIte astitva dharAve che. tethI, zuktiratAdi anubhava pramA nathI.sukhaduHkhAdi anubhavo paNa te ja kAraNe pramA nathI, banne sAkSibhAsya che. sAkSI ajJAta vastune ajJAtarUpe ane jJAta vastune jJAtarUpe prakAzita kare che. (zAha: pR.51). advaita vedAntamAM avidyAvRttimAM jJAnatva nathI, temaja pramAtva paNa nathI (zAha: pR.32,33). zuktirajatapratIti ke sukhaduHkhAdiviSayaka jJAna "pratibhAsakAlamAtrasthAyI" che. tenuM ajJAta astitva nathI. jo ke, zuktirajataviSayaka jJAna uttarakALe bAdhita thAya che, jyAre sukhaduHkhAdi vizenuM jJAna tevI rIte to bAdhita thatuM nathI, te jotAM, keTalAka vedAntAcAryo sukha vageremAM pramAtvane mAne che kharA. sukhAdi ke ratAdine viSaya karanArI avidyAvRttinI AvazyakatA keTalAkane svIkArya nathI, paNa advaitasiddhimAM baMne sthaLe avidyAvRtti mAnI che. pralayakALe mULa ajJAna hoya che paNa avidyAvRtti hotI nathI. tethI pralayakALa (Universal Destruction) suSuptithI bhinna che (P.M.Modi, p.124). nagIna zAhe A aMge spaSTatA karatAM kahyuM che ke jyAM ajJAnanA AkAranI avidyAvRtti na mAnI zakAya tyAM ajJAna sAkSisiddha ja che tevuM bhale madhusUdane kahyuM na hoya paNa, "ajJAnopahita caitanya dvArA, pralayakALanA ajJAnanI jema ja ajJAna sAkSisiddha ja hoya che." (noMdha : zAha : pR. 176). ajJAnanA AkAranI ajJAnavRttino jyAM abhAva hoya tyAM ajJAnano koI sAkSI ja nathI tevuM nathI. eTale tyAM ajJAnane asiddha mAnI zakAya nahIM. TUMkamAM, je sthaLe ajJAnanuM smaraNa anubhavasiddha nathI (pralayakALa) tyAM koI janya ajJAnavRttine mAnavAnI jarUra nathI. mRti, saMzaya ane viparyayano Azraya sAkSI (witnessing consciousness) che. (Modi, p.126). evo koI niyama nathI ke avidyAno daSTA sAkSI hamezAM avidyAvRttino paNa sAkSI hoya ja. pralayakALe sAkSI avidyAno daSTA che paNa avidyAvRttino daSTA nathI. sAkSI = avidyAvRttimAM pratibiMbita caitanya (zAha: pR.158) (4) mUlAjJAna, tulAjJAna ane avasthA-ajJAna advaitamate avidyA jaDa vastunuM AvaraNa karatI nathI. te to kevaLa zuddha caitanyanuM ja AvaraNa kare che. anAdi caitanyanuM AvaraNa karatI avidyA pote paNa anAdi ja che. "zukyavacchinna caitanyaviSayaka avidyAno viSaya zukti nathI ja. zukti to avidyAnA viSayabhUta zuddha caitanyanI avacchedakamAtra che." (zAha: pR.4). madhvavAdI rAmAcAryae taraMgiNImAM kahyuM che ke jo zuddha caitanyanI Avaraka avidyA ja zaktimAM Aropita rajatanuM upAdAnakAraNa hoya, to pachI zuktinuM jJAna thatAM khuda mULa-avidyA ja dUra thaI jAya

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120 madhusUdana bakSI SAMBODHI ane zaktinuM jJAna thatAM temaja te vize rajatanI bhrAnti dUra thatAM zaktine A saMdarbhamAM jANanArano tarata ja mokSa thaI jAya, kAraNa ke, avidyA eka ja che ane zukti-rajataviSayaka bhrAntino bAdha thatAM tyAM te dUra thaI jAya che. Ama, kAM to atIoe mAnavuM paDe koI viziSTa bhrAnti dUra thatAM teno anubhava kartA tarata ja mokSa pAme che athavA to pachI tevI bhrAntimAM bAdha ja thAya nahIM tevuM svIkArI levuM paDe. baMne vikalpo advaitamane mAnya na thAya. A saMdarbhamAM zAMkaravedAntapaNe evI dalIla thaI che ke zukti upara Aropita rajatanI bhrAnti dUra thAya tyAre kharekhara to zuktithI avacchinna (limited) caitanyanuM AvaraNa karavAnI zaktithI viziSTa evI ja avidyA dUra thAya, parantu niravacchinna caitanyanuM AvaraNa karatI avidyA to tyAM dUra thatI nathI. tethI amuka bhrAnti dUra thAya to paNa, badhA prakAranI avidyA dUra thatI nathI ane tethI, amuka brAnti dUra thatAM, bhrAntarajatane sthAne zaktine anubhavanAra vyaktino tarata ja mokSa thaI jaze tevuM nathI. mULa-ajJAna (mUlAjJAna), tulAjJAna ane avasthA-ajJAna e bhedo A saMdarbhamAM ja spaSTa karavAmAM AvyA che. zuddha brahmanuM AvaraNa karanAra ajJAna mUlAjJAna che. te avidyA che, tethI tenAmAM AvaraNanI ane vikSepanI zakti hoya che. kevaLa brahmajJAnathI ja mUlAjJAnano nAza thAya che. tulAjJAna paNa AvaraNanI ane vikSepanI zakti dharAvanAra ajJAna che. jo ke, tulAjJAna mUlAjJAna sAthe koI tAdAbhya dharAvatuM nathI. mUlAjJAna dUra thatAM brahmajJAnanivarcasvarUpa mithyAtva dUra thAya che. tulAjJAna brahmajJAna sivAyanAM jJAnathI nAza pAme che. avasthA-ajJAna eTale AvaraNanI ane vikSepanI zakti dharAvatuM evuM ajJAna ke je mUlAjJAna sAthe tAdAtya dharAve che ane AvuM avasthA-ajJAna brahmajJAna sivAyanAM jJAnathI nAza pAme che. Ama mULa ajJAna kevaLa brahmajJAnathI ja nAza pAme che. bAkInAM ajJAno brahmajJAna sivAyanAM jJAnathI nAza pAme che. eTale te nAza pAme to paNa, brahmajJAna na thAya tyAM sudhI mULa-ajJAna to rahe ja che. zuktijJAna thAya tyAre rajatAdi adhyAsanAM upAdAnarUpa avasthA-ajJAnanI ja nivRtti thAya che. 2jatAdi adhyAsa avasthAajJAnathI udbhave che, jayAre prapaMcAdhyAsanuM kAraNa to mUlAvidyA ja che. brahmasAkSAtkAra thatAM ja prapaMcAdhyAsanI sAthe mUlAvidyAnI paNa nivRtti thAya che. ajJAna ane adhyAsa baMnenI nivRtti mAnavI paDe che. mUlAjJAna zuddha caitanyanuM AvaraNa kare che, paNa avasthA-ajJAna zukti AdithI avacchinna caitanyanuM Avaraka ajJAna che. banne anAdi che. tethI zuktijJAna thatAM mokSa thaze e Apatti AvatI ja nathI. (zAha: 43-46). zuktijJAna thatAM te aMgenA adhyAsanI temaja te vizenAM ajJAnanI nivRtti thAya che. Ama ajJAnanuM ekatva mAnIne tenA vividha AkAro mAnavAthI prazna ukelAya che. avidyAnA judA judA AkArone mAnIne pUrvapakSe rajU karelI ApattionuM zAMkaravedAntamAM samAdhAna karavAmAM Ave che.

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121 Vol. XXXVI, 2014 . nagIna zAha pramANe zAMkaravedAntamAM avidyAvicAra suSuptimAM avasthA-ajJAna uparAnta mUlAjJAnane mAnavuM paDe te nagIna zAhe spaSTa karyuM che. suSuptimAM "huM kazuM jANato na hato" evuM aneka viSaya vizenuM smaryamANa ajJAna hoya che. AvI anekaviSayavizeSita avidyAnI smRtine mATe avasthA-ajJAnAkAra avidyAvRtti mAnavI paDe che, paNa te uparAnta, mUlAjJAnAkAra vRtti paNa tyAM mAnavI to paDe ja che kAraNa ke, tattvajJAnakALa ane pralayakALa sivAya anya kALe haMmezAM mULa-ajJAnanA AkAranI avidyAvRtti to hoya ja che. sutotthita puruSane "huM mUDha hato" evI anekaviSayathI avizeSita smRti paNa hoya che, tenA khulAsAne mATe suSuptimAM mUlAjJAnAkAra vRtti svIkAravI paDe. Ama, "ubhayaajJAnAkAra avidyAvRtti suSuptimAM svIkAravI joIe" (zAha: pR.187). ajJAta zuddha caitanya mUlajJAnanuM nirupaka che. ajJAta ghaTa ke ajJAta paTa ghaTaviSayaka ke paTaviSayaka tulAjJAnano nirupaka che. anekaviSayathI vizeSita hoya tevuM ajJAna eTale avasthA-ajJAna (zAha: 192). (5) bhAvarUpa ajJAna ane jJAnAbhAva madhvavedAntapakSe jJAnAbhAvanAM pakSamAM dalIlo karavAmAM AvI che, jyAre zAMkaravedAnta pramANe avighA bhAvarUpa ajJAna che, jJAnAbhAva nathI. A vivAdamAM tArkika dalIlonuM ja mahattva che. advaitapaNe bhAvarUpa ajJAnamAM traNa sAkSipratyakSo darzAvyAM che - 1. "huM ajJa chuM."; "huM mane ke anya vastune jANato nathI." - A sAmAnya rUpanuM sAkSipratyakSa che. 2. "tame kahelo artha huM jANato nathI" - A vizeSataH sAkSipratyakSa che. 3. "eTalo vakhata huM sukhethI sUto hato; kazuM ja jANato na hato" - A suyotthita puruSanuM smRtisiddha sAkSipratyakSa che. A traNa prakAranAM sAkSipratyakSa bhAvarUpa avidyAnAM sAdhaka che. (zAha: 51). dvatamate A badhI pratItio jJAnAbhAvarUpa che. e bhAvarUpa-ajJAnaviSayaka nathI ja. - advaitapakSe mukhya dalIla e che ke viSayavizeSita pramAjJAnano abhAva sAkSipratyakSa dvArA gRhIta thAya ja nahIM. abhAva anupalabdhipramANano (ke indriyapratyakSapramANano) viSaya che. sAkSipratyakSano te viSaya ja nathI. (zAha : 131). huM ghaTane jANato nathI' e pratItino viSaya jJAnano abhAva nathI, paNa sAkSibhAsya bhAvarUpa ajJAna che. bhAvarUpa ajJAna ghaTAvacchinna zuddha caitanyanuM AvaraNa kare che. pariNAme, ghaTAdhiSThAnabhUta zuddha caitanya abhivyakta thaI zakatuM nathI. pramANavRtti dvArA ajJAnarUpa AvaraNano bhaMga thAya che ane tethI

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122 madhusUdana bakSI SAMBODHI ghaTAdhiSThAnabhUta zuddha caitanya abhivyakta thAya che. ghaTAdhiSThAnabhUta zuddha caitanya abhivyakta thatAM te zuddha caitanyamAM abhedathI adhyasta ghaTanuM paNa phuraNa thAya che. Ama pramANavRtti ghaTane jANe che. ghaTaviSayaka pramANavRttino abhAva hoya tyAre ghaTAvacchinna zuddha caitanya ajJAnAvRta hovAthI ghaTAvacchinna zuddha caitanyanuM Avaraka ajJAna sAkSIne bhAse che... Ama 'padaMra nAnAmi' e pratIti paNa ghaTaviSayaka jJAnanA abhAvane viSaya karatI nathI, paNa ghaTAvacchinna zuddha caitanyanA Avaraka ajJAnane viSaya kare che." (zAha: para) bhAvarUpa ajJAna ane jJAnAbhAvano bheda samajavAne mATe nagIna zAhanI upara darzAvelI rajUAta khUba mahattvanI che. badhuM brahmamAM pahelethI ja adhyasta hoya to ajJAta sattA dharAvatA padArthonuM pramAjJAna kaI rIte thAya ? e prazna paNa udabhave che. nagIna zAhanI upara darzAvelI atyanta mahatvanI rajUAtane sArarUpe ahIM nIce mujaba rajU karI zakAya : 1. ghaTAdhiSThAnabhUta zuddha caitanya che. 2. bhAvarUpa ajJAna tenuM AvaraNa kare che. 3. tethI tevuM ghaTAdhiSThAnabhUta caitanya abhivyakta thatuM nathI. abhivyakti eTale AvaraNanI nivRtti. 4. pramANavRttine lIdhe ajJAnarUpa AvaraNano bhaMga thAya che. 5. pariNAme tevuM caitanya abhivyakta thAya che. 6. ghaTAdhiSThAnabhUta caitanya A rIte abhivyakta thAya to zuddha caitanyamAM abhedathI adhyakta ghaTanuM paNa huraNa thAya che. 7. pramANavRtti na pravarte tyAre ghaTAvacchinna zuddha caitanyane AvarI letuM ajJAna sAkSIne bhAse 8. "ghaTane huM jANato nathI te pratIti ghaTane vizenAM ajJAnane viSaya karatI nathI. te to ghaTAvacchinna zuddha caitanyanA Avaraka ajJAnane viSaya kare che. bhAvarUpa ajJAnanI AvI vibhAvanA ghaNI jaTila che. tene svIkAravAne mATe zuddha caitanyane ghaTAdhiSThAnabhUta mAnavuM paDe. tenI uparanA AvaraNane mAnavuM paDe ane pramANathI AvaraNa dUra thatAM pahelethI ja caitanya upara adhyasta vastunuM phuraNa paNa mAnavuM paDe. sAkSisiddha bhAvarUpa ajJAna kevaLa pramANajanya antaHkaraNavRttithI ja dUra thAya che. viSayanI abhivyakti = AvaraNanI nivRtti. jene ApaNe ghaTa tarIke jANIe chIe te ghaTAvacchinna caitanya ja che. (P, M. Modi. P.69; Note).

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123 Vol. XXXVII, 2014 nagIna zAha pramANe zAMkaravedAntamAM avidyAvicAra jJAnabhAva to sAkSAt sAkSivedya nathI ja. anupalabdhi nAmanAM svatantra pramANathI tene jANI zakAya che. paNa bhAvarUpa ajJAna to sAkSivedya ja che (pR.70). sAkSI to ajJAnano sAdhaka che (pR.50). paTanI utpatti pahelAM takhtamAM teno je abhAva che ane ghaTanI utpatti pahelAM kapAlamAM ghaTano je abhAva che tene prAgabhAva kahevAya che. Avo prAgabhAva mAno to bhAvarUpa ajJAnanI siddhi ja na thAya. tethI ja zAMkaravedAntapakSe prAgabhAvanuM khaMDana karavAmAM AvyuM che (zAha: prakaraNa-4). prAgabhAva pramAzAnanA abhAvarUpa ajJAna che ema svIkArI zakAya nahIM. jo ajJAna abhAvarUpa hoya to to ajJAnanI AvarakatA ghaTe ja nahIM. ajJAnane abhAvarUpe samajavAne badale abhAvavilakSaNarUpe samajavuM jarUrI che. (zAha : pR.104) e arthamAM ja te bhAvarUpa che. jJAnAbhAvavAdI madhvapakSa ane bhAvarUpa ajJAnavAdI zAMkaravedAntapakSano vivAda samajavA mATe keTalIka paribhASA spaSTa rIte samajavI paDe che. dA.ta. "bhUtale ghaTAbhAva che te samajIe : anuyogI : jyAM abhAva hoya tene abhAvano anuyogI kahevAya. bhUtaLa ahIM anuyogI che. pratiyogI : jeno abhAva hoya te pratiyogI, jema ke bhUtaLe ghaTAbhAva hoya to ghaTAbhAvamAM ghaTa e pratiyogI (counterpositive) che. uldullidi (counterpositiveness) : ghaTAbhAva ghaTanI pratiyogitAvALo abhAva che, eTale pratiyogInuM pratiyogIpaNuM ghaTamAM che. eTale ahIM abhAvane ghaTapratiyogitAka ghaTAbhAva kahevAya. pratiyogitAvacchaka dharmaH ghaTanI pratiyogitA ghaTatva (potness) rUpe che. raktavAdi rUpe nathI, tethI ghaTapratiyogitAka abhAva ghaTavathI avacchinna gaNAya. tethI ghaTAbhAva ahIM ghaTavAvacchinnapratiyogitAkaabhAva che. (zAha : pR.57) A paribhASA pramANe amuka vizeSa jJAnano abhAva sAmAnya dharmathI avacchinna evo pratiyogitAka abhAva banI zake nahIM. "jJAna nathI' ema koI kahe to teno artha e che ke badhA jJAnono tyAM abhAva che. nyAyAmRtakAra mujaba "mArAmAM jJAna nathI" e pratIti jJAnasAmAnyano abhAva darzAve che. advaitapakSa temAM, eTale ke, jJAna sAmAnyAbhAvanI pratItimAM vyAghAta doSa jue che. abhAvanAM pratyakSane mATe dharmI ane pratiyogInuM jJAna jarUrI che. paraMtu, jyAM dharmI ane pratiyogInuM jJAna thaI jAya tyAM jJAna sAmAnyAbhAvanuM pratyakSa thAya ja nahIM. eTale ke, dharmInuM ane pratiyogInuM jJAna hoya tyAM jJAna sAmAnyAbhAva hoya ja nahIM. Ama advaitamate "mArAmAM jJAna nathI" e pratIti bhAvarUpa ajJAna aMgenI ja che. jJAna sAmAnyAbhAva vizenI nathI (zAha: pR.pa6). dharmI ane pratiyogI jJAta thatAM jJAnatvarUpa sAmAnya

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124 madhusUdana bakSI SAMBODHI dharmathI avacchinna pratiyogitAka jJAnAbhAvanI pratIti saMbhavatI nathI. dharmijJAna ane pratiyogIjJAna hoya to pachI tenI pratItine koI avakAza nathI (pR.68) advaitamate jJAnAbhAvavAda mAnya nathI. koIpaNa vizeSa jJAna hoya tyAM jJAna sAmAnyAbhAva hoya ja nahIM. bhAvarUpa ajJAnanA sAdhaka traNe sAkSipratyakSonI carcAmAM advaitapakSe mukhya muddo e che ke, jJAnAbhAvanuM pratyakSa thAya ja nahIM. abhAvanuM sAdhaka pramANa che - anupalabdhi. abhAvapratIti parokSa ja che. sAkSisiddha evAM bhAvarUpa ajJAnathI badhe jJAnAbhAvanI anumiti thAya che. ghaTano abhAva ghaTanI anupalabdhirUpa pramANathI ja pramita thAya. abhAva, pratyakSano nahIM, parokSapramitino ja viSaya che. advaita vedAntapakSe abhAvanuM jJAna anupalabdhithI ane anupalabdhinuM jJAna sAkSisiddha bhAvarUpa ajJAnathI thAya che. bhAvarUpa ajJAna na svIkAro to jJAnAbhAva vize suSuptimAM jJAnAbhAva hato tevuM anumAna thaI zake nahIM (pR.155). jo ke advaitapaNe svIkAryuM che ke ajJAnanuM svarUpa sAkSibhAsya che, parantu ajJAnanuM bhAvatva, anAditva vagere sAlibhAsya nathI, paNa te pramANathI jANI zakAya tevA dharmo che. (zAhaH 159). abhAvarUpa ajJAnanI pratIti mAno to vyAghAtadoSa ja Ave, paNa bhAvarUpa ajJAnano mAnatAM evo doSa na Ave kAraNa ke, bhAvarUpa ajJAna sAkSibhAsya ja che, pramANavedya nathI ja. (pR.144). (6) pratikarmavyavasthA pramANajanya antaHkaraNavRtti ja ajJAnanivartaka che te zAMkaravedAntano mata che. laghucandrikAmAM pratikarmavyavasthA aMgenA prakaraNanuM barAbara avalokana karatAM A bAbata samajAya che tevuM nagIna zAhe noMdhyuM che (zAha: pR.28). ahIM pratikarmavyavasthA aMgenI advaitasiddhinI rajUAta aMge vicAra karyo che. temAM esa.ena. zAstrInA atasiddhinA pratikarmavyavasthA aMgenA prakaraNanA aMgrejI anuvAdano AdhAra lIdho che.) zuktiratAdi ke sukhaduHkhAdi padArthonI ajJAta sattA nathI. temAMthI koI ajJAnanivartaka nathI. te badhA jJAnAbhAsa ja che, temAMthI koI agRhItagrAhi paNa nathI (zAhaH pR.28) have jo ema ja hoya to, jJAtAthI svataMtra rIte astitva dharAvatA padArthonAM pratyakSa ane parokSa jJAnanI samajUtI ApavI ja paDe. advaitapaNe te samajUtIne mATe avidyAvRttithI bhinna evI antaHkaraNavRttine mAnI che, je ajJAtavastuviSayaka hoya ane ajJAnanivartaka paNa hoya, kAraNake, jemAM ajJAtaviSayagrAhitya na hoya te ajJAnanivartaka paNa na hoya. ajJAnanivartaka antaHkaraNavRtti ajJAta vastuviSayaka hoya che. zAMkaravedAntamAM pramANajanya antaHkaraNavRttine ke te vRttithI abhivyakta thatAM caitanyane "jJAna" kahevAya che. (zAhaH pR.33). pramANavRttine mAnyA vagara ajJAtaviSayabodhaka jJAnanI zakyatA ja nathI.

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Vol. XXXVII, 2014 nagIna zAha pramANe zAMkaravedAntamAM avidyAvicAra 125 pramAvRtti viSayAkAre kaI rIte pariName? advaitasiddhi pramANe "koIka vastu che" tevo tenI sAthe vyavahAra karavAmAM je ajJAna avarodharUpa hoya tenuM nivartana karavAnI yogyatA eTale ja antaHkaraNavRttinuM viSayAkAra pariNAma. avidyA kalpita che, chatAM anAdi che. badhI kalpita vastu sAdi (anAdi na hoya tevI) hotI nathI. avidyA anAdi che. tenuM koI kAraNa nathI, chatAM, mithyA jagatanuM te upAdAnakAraNa che ja ane avidyA pote miththA vastu che (zAhaH pR.17-18). zAMkaravedAntapaNe A badhuM mAnavuM ja paDe. na to avidyA sat che na to te asat che. jJAnabAdhya hovAthI te sat nathI ane sarva kAryonI janaka che tethI te vaMdhyAputrAdi jevI asat nathI (te tucchavilakSaNa che). e arthamAM te abhAvavilakSaNa che. tethI te anirvacanIya che. advaitasiddhi mujaba jema govAbhAva ane azvatvAbhAva kAMI UMTamAM rahI zake che tema ja bhAvatvano temaja abhAvatvano abhAva banne avidyAmAM rahI zake che (zAha : pR.21) jJAnanA dareka viSayane te aMgenI antaHkaraNavRtti(modification of mind)thI kaI rIte jANI zakAya che te aMgenI vicAraNA eTale pratikarmavyavasthA. vyAkaraNamAM kartA, karma vagere zabdo je arthamAM prayojAya che te arthamAM ja ahIM "karma' zabdane samajavAno che. karma = kriyA (action) evo artha ahIM samajavAmAM Avyo nathI. (karma = jJAnano viSaya). madhusUdana pramANe antaHkaraNa cakSunI jema tenovavi' (luminous) che. indriyadvArethI antaHkaraNa indriyo sAthe joDAyelA evA ajJAta sattA dharAvatA svatanta padArthone vyApe che; te te viSayono te te vRtti AkAra dhAraNa kare che. antaHkaraNanuM indriyo dvArA viSaya sudhI pahoMcIne tene vyApavuM ane teno AkAra dhAraNa karavo e ja pratyakSa jJAna mATenI anta:karaNavRtti che. zuktirajatapratIti ke svapra vageremAM padArthonI ajJAta sattA ja hotI nathI. tethI, tyAM ajJAta padArtha sAthe jJAtA joDAto ja nathI. vyAsatIrthe nyAyAmRtamAM A aMge evI Apatti rajU karI che ke badhA ja padArtho jo brahmamAM adhyakta ja hoya to te badhA padArtho adhyasta hovAthI ja pratibhAsika thAya ane vyAvahArika/pratibhAsikano bheda rada thaI jAya. . prAtimAsika vastuo brahmajJAna sivAyanA jJAnathI nAza pAme che ane vyAvahArika jagatanI svatantra vastuo brahmajJAnathI ja nAza pAme che, kAraNa ke, badhuM brahmamAM ja anta to adhyasta hoya che. jo ke prazna e che ke, jo temaja hoya, to pratibhAsika vastuo ane jJAtAnirapekSa vastuo evo bheda zA mATe pADavo paDe? madhusUdana mAne che ke AvI koI Apatti ja nathI, kAraNake, ghaTa ke paTanuM vRttijanya jJAna thAya te pahelAM ja te vastuo brahmamAM adhyakta ja che. have jo ema pUcho ke zA mATe badhuM Ama adhyasta che to zAMkara vedAntamate to evo uttara maLaze ke AcchAdikA ane vikSepikA evI sarvanyAyavirodhI avidyA anAdi ja che ane prapaMcAdhyAsanuM te upAdAnakAraNa che paNa tenuM potAnuM kAMI kAraNa nathI. jo ke AvI rajuAto badhAne mAnya thatI nathI.

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126 madhusUdana bakSI SAMBODHI bAdhArthaniSedhavAdano temaja jagatasatyatvavAdano asvIkAra karavA mATe AvA bhedo zAMkaravedAnta mATe anivArya thaI paDe che. tethI pratikarmavyavasthA mujaba pramAvRttirUpa jJAnano svIkAra karavAmAM Ave che. pratikarmavyavasthAviSayaka prakaraNanAM anne spaSTa karavAmAM AvyuM che ke viSayAdhiSThAnabhUta prameyacaitanya viSayane prakAzita kare che. antaHkaraNathI avicchatra caitanya ja pramAtA (knower) che. antaHkaraNavRttithI avacchinnacaitanya te pramANa che. pratyakSajJAna tyAre ja thAya ke jayAre cakSu vagere indriyo dvArA antaHkaraNavRtti viSayane pahoMce, tene vyApe ane teno AkAra dhAraNa kare - te viSayAkAre pariName. pratyakSapramAmAM pramAtRcaitanya, pramANacaitanya ane prameyacaitanya ekAkAra thaI jAya che. kevaLa pramAtRcaitanya ane pramANacaitanya ja jayAM ekAkAra thAya tyAM parokSajJAna thAya che, jemAM pramAtRgata ajJAna ja dUra thAya che. ajJAta sattA dharAvatA vyAvahArika jagatanA padArthono pratyakSa temaja parokSa jJAnanI zakyatA pratikarmavyavasthAthI amArUpa antaHkaraNavRtti svIkArIne ghaTAvI zakAya che. pAramArthika dRSTie jagatane mithyA mAnavA chatAM ajJAta sattA na dharAvatA pratibhAsika padArtho ane tevI sattA dharAvatA vyAvahArika padArthono bheda pratikarmavyavasthA vicArathI surakSita karavAno advaitamate prayAsa thayo che. pratikarmavyavasthAnA vicAra sAthe avidyAvRtti ane anta:karaNavRtti vize vicArIe to jJAna ane ajJAna vize, ke pramA ane apramA vize, nIce mujaba rajuAto karI zakAya che : (1) ajJAtaviSayaka jJAna ja pramA che. (2) jJAna haMmezAM ajJAnanuM nivartaka ja hoya che. (3) "je jJAna ajJAnanivartaka nathI, ajJAnavirodhI nathI ane ajJAtArthaviSayaka nathI te pramA nathI" (zAhaH pR.33) (4) ajJAnanivartaka antaHkaraNavRtti e ja jJAna che (zAha: pR.27). koI paNa sthaLe avidyAvRtti ajJAnano nAza karatI nathI. (5) bhAvarUpa ajJAna paNa antaHkaraNavRtti dvArA ja nivartanIya che; te sAkSijJAnathI nivartanIya nathI, paNa chatAM te sAveidya ja che. (6) avidyA pramAjJAnanivArya che ane tethI mithyA che. (7) pramANathI janya antaHkaraNavRtti pote ja jJAna nathI, paNa tenA dvArA abhivyakta thatuM. caitanya ja jJAna che. (zAha: pR.2) (8) pratibhAsika ane vyAvahArika vastu banne kalpita che, paNa vyAvahArika vastunI ajJAta sattA hoya che, tethI vyAvahArika vastu doSajanyajJAnamAtrazarIra nathI, eTale ke te pratibhAsakAlamAtrasthAyI nathI. gukti-rajatAdi prAtibhAsika vastu vize koI pramANarUpa antaHkaraNavRtti hoI zake ja nahIM,

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127 Vol. XXXVI, 2014 nagIna zAha pramANe zAMkaravedAntamAM avidyAvicAra kAraNa ke, te vastu sAhisiddha che, amita nathI. tethI sAlibhAsya sukha ke duHkha ane zuktirajatAdi kevaLa pratibhAsakAla mAtra sthAyI ja che (pratibhAsamAtrazarIrarUpa che) (zAha: pR.15) koI paNa sAkSibhAsya vastu ajJAta hoI zake ja nahIM. avidyAvRtti e jJAnAbhAsa ja che, kAraNa ke, te ajJAnanivartaka nathI ja. (jJAna = ajJAnanivartaka antaHkaraNavRtti) antaHkaraNavRtti ajJAtaviSayaka che, temaja ajJAnanivartika paNa che. tethI ja te, pramAvRtti che. (zAha: pR.26-28) TUMkamAM, antaHkaraNavRtti ane avidyAvRttino bheda pADyA vagara prAtibhAsika ane vyAvahArika vastuno bheda spaSTa karI zakAto nathI ane pratikarmavyavasthAne AdhAre svataMtra vyAvahArika ajJAta vastuo antaHkaraNavRttithI kaI kaI rIte grAhya bane che teno khulAso karavAmAM Avyo che. jo ke, vyAvahArika vastunuM mithyAtva darzAvavAne mATe tene brahmajJAnanAzya tarIke ghaTAvavI paDe che. eka bAju, mithyAtvano vicAra abhAvavilakSaNatvane rUpe tucchatvathI judo pADavo paDe che, to bIjI bAju, pratIta thatI mithyA vastuomAMthI keTalIkane pratibhAsika to vaLI keTalIkane vyAvahArika mAnavI paDe che. zAMkaravedAntamAM rasaprada bAbata e che ke keTalAka bhedo pADyA vagara tene cAle nahIM ane atte tene rada karyA vagara paNa cAle nahIM. dA.ta., bhrAnti ane yathArtha jJAna(pramA)no bheda pADavo paDe che, paNa zAMkaravedAntamAM atte tene rada karavo ja paDe che. zuktinA yathArtha jJAnathI temAM pratIta thatA rajata aMgenI brAnti jarUra dUra thAya che, parantu zAMkaravedAntanI viziSTatA e che ke, zukti pote, jJAtAthI svataMtra ane pramANagrAhya hovA chatAM, atte to mithyA ja che kAraNa ke, bIjA tevA tamAma ajJAta sattA dharAvatA padArthonI jema te paNa brahmajJAnanAzya che. A muddo nagIna zAhanI eka rasaprada rajUAtathI spaSTa karIe : "zuddha caitanyamAM abhedadvArA adhyasta zukti to avidyAnI caitanyaniSTha viSayatAnI avacchedaka mAtra banI zake. caitanya anAdi che te anAdi caitanyanI Azrita ane anAdi caitanyanI Avaka avidyA paNa anAdi ja che. paravartIkALe zukti utpanna thatAM niravacchinna caitanyanI Avaraka avidyA zunyavacchinna caitanyanI Avaka pratIta thAya che." (zAha: pR.4) Ama, pratyakSa ke parokSa koI paNa pramANathI grAhya thatI vastuo paNa atte to brahmamAM ja adhyasta che ane tethI, te tamAma brahmajJAnanAzya ja che - tethI ja, te mithyA che. badhuM ja zuddha caitanyamAM adhyasta che. zA mATe ane kaI rIte A badhuM adhyasta che te praznone ahIM nirarthaka gaNavAmAM AvyA che. (7) upasaMhAra zAMkaravedAntamAM avidyAnirUpaNa aMgenA nagIna zAhanA graMthanA AdhAre eTaluM to spaSTa che ke, brahmanA vicAra karatAM paNa avidyAno vicAra khUba ja muzkela ane jaTila banI gayo che. aneka jAtanA bhedo sthApyA vagara advaita vedAnta (zAMkaravedAnta) sthApI zakAtuM nathI. AvA keTalAka bhedo nIce pramANe che:

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128 SAMBODHI madhusUdana bakSI (1) pratibhAsika, vyAvahArika ane pAramArthika satya (2) antaHkaraNavRtti ane avidyAvRtti (3) mULa ajJAna, avasthA-ajJAna ane tulAjJAna. ajJAnano Azraya ane ajJAnano viSaya (4) svarUpa - adhyAsa ane saMsarga-adhyAsa (5) jAgRti, svama ane suputi (6) nirguNa ane saguNa brahma (7) jIva ane Izvara (8) bhAvarUpa ajJAna ane jJAnAbhAva (9) upAdAna - upAdeya ane adhiSThAna (10) karma ane jJAna (11) viSayathI avacchinna ane viSayathI anavacchinna caitanya (12) pramAtRgata ane viSayagata ajJAna (13) avidyAnI AvaraNazakti ane tenI vikSepazakti. abhAvathI ane bhAvathI vilakSaNa avidyA (14) sAkSI ane pramAtA - sAlibhAsya vastu ane pramANasiddha vastu (15) je viSayo bhrAntimAM ke svamamAM dekhAya che tenA anubhavo ke sukhaduHkhAdinA anubhavo pratibhAsakAla mAtra sthAyI che tenI ajJAta sattA nathI. (ontologically subjective experiences). tethI viruddha, jJAtAnirapekSa svatanta padArthonA anubhavo che je - ontologically objectivity - sarvajanasAdhAraNatva darzAve che. A bheda khUba ja mahattvano che. (16) suSuptikALa ane pralayakALa. AvA aneka bhedo sthApyA vagara zAMkaravedAntapakSa siddha thAya nahIM. bAdhaka jJAnanI vibhAvanA ke avidyAnivRttinI vibhAvanA kALanI sattA (reality of time) mAnyA vagara samajI na zakAya. khAsa to adhiSThAna ane adhyAropano bheda mAnyA vagara zAMkaravedAntamAM bIjA bhedo samajavAnuM muzkela che.

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Vol. XXXVII, 2014 nagIna zAha pramANe zAMkaravedAntamAM avidyAvicAra 129 References Karmarkar, R.D. (1962); VedantaKalpaLatika by Madhusudana Sarsasvati. [Edited with an Introduction, Translation and Appedices] Poona; Bhandarkar Institute. Modi, P.M. (1929); Second Reprint (1985); Translation of Siddhanta Bindu :- Being Madhusudana's Commentary on the Dasailoki of thri Sankaracarya; Allahabad; Vora Publishers. Sharma, B.N.K.(1986); Philosophy of Sri Madhvacarya; Delhi, Motilal Banarasidass. Sharma, B.N.K. (1994) Advaitasiddhi vs Nyayamsta - An up to date Critical appraisal, Part I, Banglore : Anand Tirtha Pratisthana. Sastri, S. N. (English Translation) Advatasiddhi of Shri Madhusudana Sarasvati - Chapter on Pratikarmavyavastha; (Pages 1 to 39) (www.Sanskritdocuments/org/sites/snsastri/Home Page). Sastri, S. Kuppuswami (1937, Second Edition, 1984 (Ed.)] Brahmasiddhi by Acarya Mandana Misra with Commentary by Sankhapani; Delhi; Satguru Publications. Swami Nikhilananda (1931) Vedantasara of Sadananda; (with Introduction, Texts, English Translation and Comments) Almora; U.P., Advaita Ashram. zAha nagIna (2001); zAMkaravedAntamAM avidyAvicAra : amadAvAda, saMskRta - saMskRti 24H14. (USLAY - si.rolla as)

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nyAyadarzanamAM kathAnirUpaNa niraMjana paTela ApaNe A saMzodhana lekhamAM carcAkalAnA aMgo (vAda, jalpa, vitaMDA) vize vicAraNA karIzuM jeno nyAyamAM "kathA evA zabda dvArA ullekha thayo che. kathA zabda 'va' dhAtune ritipUniphathavuvuidghiti sUtrathI pratyaya tathA strItvanI vivikSAmAM "rA' pratyaya lAgavAthI niSpanna thAya che. " dhAtuno artha che 'vAkyaprabandha amarakozamAM kathAno artha "pravacanAthI ? evo karyo che. ahIM prabandha eTale abhidheya ane kalpanA eTale svayaMracanA. prabandhanI racanAne kathA kahe che. prAcIna samayamAM kathA mATe "sArA" zabda prayojAya che. sArasthAna' zabda VrahyA-dhAtune nyu pratyaya lAgIne bane che. jeno artha che kathana athavA nivedana karavuM. mahAbhASyakAre kathAnA arthamAM mArA zabdano prayoga karyo che ane AkhyAnanA yAvakrItika, prasaMgavika, yAyAtika - traNa udAharaNo ApyAM che. modyAnAhyAyitihAsapurAgyazA zarUAtamAM kathAo maukhikarUpe pracalita hatI paraMtu dhIme dhIme A kathAoe sAhityikarUpa dhAraNa karyuM. A kathAomAM pazu tathA pakSIonA mAdhyama dvArA nIti tathA AcAranuM tathA kartavyano upadeza Apyo che. vaidika samayamAM "kathA' zabdano ullekha maLato nathI. paraMtu ahIM gAthA ane sUkta zabdo prayojAyA che. vaidikakALa pachI AkhyAna, AkhyAyikA, anvAkhyAna tathA AcikhAsA, saMtApa, pavitrAkhyAna, arthavAda, itihAsa-purANa, kathA vagere saMjJAo jovA maLe che. vaidikakALamAM je gAthA sAhitya che te lokakathA ja che. aitareyabrAhmaNamAM AveluM gunaH zepAkhyAna kathAtmaka gAthA ja che. jaina ane bauddha sAhityamAM paNa "gAthA'nuM mahattvapUrNa sthAna che. "matha' mAM gAthAne 'misa vRddhAthI kahI che. "bRhadevatA'mAM zaunake kathA evA arthamAM "virAsA' saMlApa ane pavitrAkhyAna zabdano prayoga karyo che. vaidika sAhityamAM prayojAyelo "vAthI' zabda "vAthaF' arthamAM che, vArtA arthamAM nahIM. tathA rAdhAma sakhAyaH stomaM mitrsyaarymnnH| (R. 1/8/41) akrandrayonadhoro avandanA kathA na kSoNIrbhiyakSA samAratA (2/14/1) aitareya AraNyakamAM sthA' zabdano prayoga thayo che. sAyaNe teno artha 'laukikavArtA evo karyo che. "tha na vadhe navikI vArtA na tu (ti sAthaT I)' "kathA' zabdano prayoga carcA arthamAM paNa thayo che.

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Vol. XXXVII, 2014 nyAyadarzanamAM kathAnirUpaNa 131 prAcIna bauddhagranthomAM "kathA' zabdano artha carcA athavA vivecana evo jovA maLe che. ahIM kathA' zabdano prayoga karthakathA' rUpe thayo che. "tilma mowAtriputta' dvArA "thAvattha' mAM tathA thAtuthA' nAmanA granthomAM 'kathA" zabda prayojAyo che. A banne granthomAM kathA" zabda carcA arthamAM che.' jainacAryazrI haribhadrae "samaraphathvImAM dharmakathA evo prayoga karyo che. kadAca nItikathAnI prAcIna kalpanAne AdhAre ja bauddha ane jaina kavioe "guNakathA" ane "dharmakathA' evA zabdaprayogo potAnA granthomAM karyA che. guNADhya dvArA racita "bRhatkathA' zIrSakamAM ja "kathA' zabda Avyo che. A sivAya bRhatkathanupraNita, bRhatkathAmaMjarI tathA kathAsaritsAgaramAM "kathA' zabda jovA maLe che. zrIhemacandrAcArya dvArA racita pariziSTaparvamAM TathAna tathA "njitatha' zabda prayojAyo che. kalpitakathA zabda sarvaprathama zrI hemacandrAcArye prayojayo che. lokakathAnI antargata anyakathAono samAveza thAya che. jema ke, (1) parikathA, (2) narmakathA (3) prANIkathA, (4) sthAnIyakathA, (pa) paribhramaNakathA, (6) gadyasAgA, (7) kahevato/sUktio (8) lokagIto (9) vIragAthAo (10) manna, jAraNa, mAraNa, pahelI vagere, (11) lokabhrama, (12) vanarapatikathA, (13) jAdugarI, (14) prANIvidyA, (15) khanijavidyA-nakSatravidyA-utpattikathA, (16) prathA ane vidhi, (17) lokanRtya-lokanATya. prAcInakALathI vArtA athavA "tham evA arthamAM prayojAnAro "kathA' zabda AyurvedanA prasiddhagrantha "carakasaMhitA'mAM carcA, athavA "vicAra" arthamAM prayojAya che. ahIM nyAyanI trividha kathAonI carcA jovA maLe che. carake kathA zabdanA sthAne "sanmASA" zabda prayojyo che. tenA be bheda karyA che : (1) lAyasanmASA, (2) vigRdAmASA. sanyAyasanmASA eTale nyAyadarzana nirUpita vAda jyAre vigRhyasabhASA eTale nyAyadarzanamAM nirUpita jalpa ane vitaSThA. Ama carake prayojela vipRthisanmASA" ane nyAyano "viniSa tha' zabda samAnArthaka che. vAtsyAyane bhASyamAM vipRti viniSa' ane tAmya viJAM thanam ema "vivRI' zabdano prayoga karyo che. jainaparamparAmAM "kathAno mAtra eka ja prakAra "vAda svIkArAyo che. jainadArzaniko jalpa ane vitaSThAne kathA nahIM "kathAbhAsa' mAne che. kathAtrayabhaMga'mAM AnuM savistara varNana thayuM che. nyAyaparaMparA vijigISa, chala ane asaduttararUpa jAtino prayoga karIne vAdI prativAdIne parAjita kare che ema svIkAre che. paraMtu jaina AcAryoe kathAmAM "chala" vagerenA prayogano niSedha karyo che. tethI temanA mate viniApu paNa tattvavuMmutsu jevo ja che. prAraMbhamAM bauddho paNa kathAnA traNa bhedo mAnatA hatA. paraMtu samaya jatAM jaina paraMparAnI jema kathAno eka ja bheda temaNe svIkAryo. prAcIna samayamAM lekhanano abhAva hovAthI vArtA maukhikarUpe ja pracalita hatI. A vArtAo saraLa hovAnI sAthe sAthe manoraMjaka nItipUrNa tathA zikSAprada hoya che. mAnavajIvana sAthe teno atUTa nAto hato. je te vyakti para prabhAva sthApita karavA mATe dRSTAMta athavA udAharaNo mukhyarUpe kahevAmAM AvatA, paraMtu manuSyomAM jema-jema zikSAno pracAra-prasAra thayo tema-tema vicAronuM vizadatAthI kathana thavA lAgyuM ane e vicArone puSTa karavA mATe - tenuM samarthana karavA mATe ekAda udAharaNa ApavAmAM AvatuM arthAt vicAra-carcAe pradhAnarUpa dhAraNa karyuM ane daSTAMte gauNarUpa dhAraNa karyuM.

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132 niraMjana paTela SAMBODHI ApaNe e joyuM ke, "vArtA arthamAM prayojAyela "kathA' zabdamAM vicAra pahelethI ja bIjarUpe rahe che. A bIjarUpe rahelA vicAroe ja "kathA'mAM pradhAnarUpa dhAraNa karyuM tethI nyAya'mAM kathAno artha vicAra athavA carcA evo thayo. nyAyasUtrakAra gautame potAnA sUtromAM "kathA' zabdano nAmathI ullekha karyo nathI paNa kathAnA traNa bhedo, vAda, jalpa ane vitaSThAno nirdeza karyo che. ahIM kathA zabda pAribhASika zabda che je carcAvArtAlApa evA arthamAM prayojAyo che. ghaNAM badhAM loko bhegAM maLIne tattvanA nirNaya mATe athavA jayaparAjaya mATe pUrvottara pakSarUpe je carcA/vArtAlApa kare che tene kathA kahe che. tenA traNa bheda che. vAda, jalpa ane vitaSThA. tattvajJAnanI icchAthI guru vagerenI sAthe je "kathA thAya tene vAda kahe che. paraMtu jayAre potAnA pAMDitya pradarzana mATe be virodhI paMDitomAM je kathA thAya che tenA jalpa ane vitaSThA evA be bheda che. baMne vAdI ane prativAdI potapotAnA pakSanI sthApanA kare ja nahIM ane mAtra vAdInA matanuM khaMDana kare tyAre te kathA 'vitaSThA' kahevAya che. gautame nirUpalA 16 padArthonA tattvajJAnathI mokSanI prApti thAya che. A soLa padArthomAM vAda, jalpa ane vitaSThAno nirdeza karyo che. pramANaprameyasaMzayaprayoganaSThAnA siddhAntAvayavataniyavAnanjavita hetvAbhAsachatnanItinida-nAnAM tattvajJAnAnnizreyasadhAma A sUtramAM "kathA' sAmAnyano nirdeza karyo nathI. bhASyakAra vAtsyAyane 'vAda' vagerenuM nirUpaNa karanArA sUtro uparanA bhASyamAM "kathA' zabdano spaSTa nirdeza karyo che. tistra: 4thA mavatti vAto nanjavitaUSAti gautame nigrahasthAna prakaraNanA be sUtromAM 'kathA' zabdano ullekha karyo che, jemake kAryavyAsaMthi vichero vikSepa: " tathA siddhAnta-myuvetyaniyamAt tathA prasasiddhAnta: deg nigrahasthAna, vAda-jalpa ane vitaSThAthI yukta hoya che. vAdanA lakSaNamAM Avela siddhAtaviraddhi paMvAvayavopannA tathA jalpanA lakSaNamAM AvelA chatnanAtinigrahasthAnasAdhanopAnazmaH padothI A spaSTa che. bhASyakAre gautamanA A be sUtrone AdhAre ja vAda-jalpa ane vitaSThAno "kathA" zabdathI nirdeza karyo che. vaLI, bIjI vAta e ke pakSa-pratipakSanuM grahaNa vAda-jalpa ane vitaSThA traNeyamAM samAnarUpe mAnya che. svapakSe koSAgrupa mAt parapakSe prasaMgomatInu " sUtramAM prayojAyelA svapakSa-parapakSa zabdano artha pakSa-pratipakSa evo thAya che. A uparAMta pariSa prativavikhyAM triraMfmahitA mAtApArthavazvameva vijJAtI pariSadA trimAhitathANapratyudvArAmananumASaVIP vAda, jalpa ane vitaDAmAM pariSad ane prativAdI hoya che ane kathA paNa pariSa ane prativAdI dvArA ja sampanna thAya che. vAcaspatimizrae "nyAyasUcinibandhanI pumbikAmAM ti paMcama sUtro pakSakSarUpathAmAsa-prakaraNamAM evo ullekha karyo che. A badhI bAbato jotAM ema lAge che ke sUtrakAre "kathA' zabda vAda, jalpa ane vitaSThA mATe prayojayo che.

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Vol. XXXVII, 2014 nyAyadarzanamAM kathAnirUpaNa 133 have prazna thAya ke jo sUtrakAra gautame vAda, jalpa ane vitaSThAnuM nirUpaNa karanArA sUtro dvArA kathA'no vibhAga karavA ISTa hoya to nyAyazAstranI to udeza, lakSaNa ane parIkSArUpe pravRtti thAya che. to pachI sUtrakAre tenI upekSA kema karI? bhASyakAra A Azayane spaSTa karatAM kahe che. 10 vAda vagerenuM lakSaNa karanArA sUtrone A banne kramamAM uddiSTa ane vibhaktinA lakSaNarUpe athavA udiSTa ane lakSaNanA bhAgarUpe samAvavA joIe paraMtu sUtrakAra dvArA kathA sAmAnyano uddeza ane lakSaNa ApavAmAM AvyuM na hovAthI vAda vagereno nyAyazAstranI aMdara samAveza kevI rIte karI zakAya? A praznano uttara bhASyakAre tistra: 1thI mavatti vAto nanya vitA reti thI Apyo che. kahevAno Azaya e che ke sUtrakAra vAda, jalpa ane vitaSThAne kathA tarIke svIkAratA hovA chatAM sAmAnyarUpe kathAno uddeza eTalA mATe nathI karyo ke kathA sAmAnyanuM koI prayojana nathI ane jenuM koI sAmAnya prayojana hoya teno sAmAnyarUpe uddeza karavo joIe. jemake pramANa sAmAnyanuM phaLa che paraMtu kathA sAmAnyanuM koI prayojana nathI. vAdanuM prayojana che - tattvanirNaya, jalpa ane vitaSThAnuM prayojana che tattvanirNayanuM rakSaNa karavuM ane vijaya. Ama sUtrakAre sAmAnyarUpe kathA sAmAnyano uddeza na karIne padArthonuM nirUpaNa karanArA sUtramAM vAda, jalpa ane vitaSThA ema kathAbhedono ullekha karyo che. A kAraNothI kathA sAmAnyano uddeza karavo yogya nahoto to pachI kathA sAmAnyanuM lakSaNa ApavAno avasara kevI rIte prApta thAya. nyAyaparizuddhimAM 1 udayana A vAta spaSTa karatAM kahe che : atha sUtrakR taiva kathA kathaM noddiSTA, vivakSitaphale ekAneka tvAnurodhena sAmAnyavizeSayoryathAyatha-muddezAt / tad yathA catuSu pramaiva vivakSitaphalamiti pramANatvena, saiva dvAdazaviSayiNI vivakSiteti prameyatvena, jJAnameva vivakSitamiti sukhaM duHkhatvena / - have jijJAsA thAya ke vAda vagerene sUtrakAra kathA mAne che tethI svAbhAvika tenuM lakSaNa ApavuM paDe jemAM vAda, jalpa ane vitaSThA traNeyano samAveza thaI zake. bhASyakAre A traNeyano "kathA' zabdathI ullekha karIne tenI traNa saMkhyA nirdhArita karI che ane kathAnA sAmAnya lakSaNano nirdeza karyo che. vA, nanya, vitaUs sAtamaa thAtvam A lakSaNamAM prayojAyelA tamatvano artha che bhedakUTavatubhinnatva kUTano artha che samUha, vAdabheda jalpabheda ane vitaSThAbheda A traNeya bhedonA AzrayathI bhinna hovuM e ja vAda, jalpa ane vitaSThAnuM anyatamatva che. A anyatamatva vAda vagere traNeyamAM anuvRta ane traNeyathI bhinna vastuomAM vyAvRtta hovAthI kathAnuM sAmAnya lakSaNa asaMdigdharUpe siddha thAya che. catamane lakSaNa mAnavAno vicAra bauddha dvArA svIkRta ataddavyAvRtti jevo che, jema bauddha sampradAyamAM "go'nuM koI lakSaNa ApyuM nathI atavyAvRttithI "govyAvRtta jema "go'nuM lakSaNa che, tema tatva' e kathAnuM sAmAnya lakSaNa che. takabhASAkAre vAda, jalpa ane vitaSThAnA lakSaNane kathAnA saMdarbhamAM ghaTAvyuM cha. tattvabubhutsoH kathA vAdaH / ubhayasAdhanavatI vijigISu kathA jalpaH / sa eva svapakSasthApanAhIno vitAvvA A lakSaNamAM kathA zabdano samAveza karyo che. teo kathAnuM sAmAnya lakSaNa A pramANe Ape che tathA tu nAnAvavatRpUrvottarapakSapratipAlavIyasanDarSa pUrvapakSa ane uttarapakSanuM pratipAdana karavA mATe aneka vaktAo dvArA prayojAnAro vAkyasamUha eTale kathA.12

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134 niraMjana paTela SAMBODHI nyAyaratnamAM maNikacchamizrae kathAnA sAmAnya lakSaNano vicAra karyo che. teo kahe che. viM. thAtvim ? kathA zuM che? sAdhana tUSApratipAdbhavasthitaM vI ? - zuM sAdhana ane dUSaNanuM pratipAdana karanAruM vAkya eTale kathA ke pachI niprasthAnavatvAkyatve vA ? - nigrahasthAnathI yukta vAkya eTale kathA. ke pachI manuvAvetarathApanAva rUMve sati TUSaUvazrvavaviyatve vAA sthApaka ane doSapUrNavAkya anuvAdatara vAkya eTale kathA.3 maNikaThe A lakSaNo doSavALAM che ema batAvyAM che. jema ke, prathama lakSaNamAM doSa e che ke je vAdakathAmAM eka vAdI sAdhananuM kathana kare che paraMtu bIjo temAM koI prakArano doSa batAvato nathI tattvavumutsA ja hovAthI vAdamAM te saMbadhita nathI. bIjA lakSaNano vicAra karatAM maNikaSTha kahe che patthavavecatvasUtratva prakSara tvahinatvAdhyAyatva - nI jema "kathAtva jAti che kathAnuM sAmAnya lakSaNa che. ahIM prazna e thAya che ke kathAtva jAti kathAtmaka vAkyanA antimavarNamAM rahe che ke tenA badhAM varSomAM prathamapakSa svIkArI zakAya tema nathI. kAraNa ke AvuM mAnIe to jyAM sudhI aMtimavarNanuM jJAna na thAya tyAM sudhI kathAtvanI prApti thaze nahIM ane jo tenA abhAvamAM kathAtvanI pratIti thAya to kathAtmaka vAkyanA pUrNa vargonuM jJAna na hovAthI kevaLa aMtima varNonuM jJAna hovAthI "kathAtvanI pratItimAM Apatti Avaze je anubhava viruddha che. bIjo prazna paNa asvIkArya che. kAraNa ke aneka vyaktiomAM rahenArI jAtinI pratIti eka vyaktimAtramAM paNa rahe che. vAkyamAMthI koI eka varNa mAtranuM jJAna thavA chatAM "kathAtvanA jJAnanI Apatti Avaze. have jo ema kahevAmAM Ave ke kathAt kathAghaTaka badhAM varSomAM rahenArI vyAsajayavRtti jAti che ane vyAsajyavRtti padArthanuM jJAna tenA badhAM AzrayonuM jJAna thatAM janme che. kathAne jAti mAnavAmAM sAMkarya doSa Ave che. jemake kathAmAM prayojAyelA "" zabdamAM "zatva che. paraMtu "kathAtva' nathI ane kathAnA ghaTaka anya zabdamAM 'da'mAM kathAtva che paraMtu "zatva nathI. paraMtu zatva ane kathAt banne kathAnA ghaTaka "za' zabdamAM rahe che. paraMtu zabdaH nitya: vAt aa vagere varNa samudAyomAM rahenAruM kathAva emAM nathI ane kathAva kathAnA "ra" zabdamAM che paraMtu "zatva' nathI. ukta kathAnA "za" zabdamAM 'zatva" ane "kathAtva' banne che. Ama zatva kathAtvamAM paraMparAtpattAbhAvanI sAthe rahenArA be dharmomAM sAmAnAdhikaraNyarUpa sAMkarya hovAthI "kathAtvane jAti mAnI zakAya nahIM kAraNa ke ceramehurva saMrothADanasthitiH | pahAnirasimbanyo nAtivAthasaMha * saMkarane jAtibAdhaka mAnavAmAM che. to pachI "kathAtvane jAti kevI rIte mAnI zakAya? tenA javAbamAM maNikaTha kahe che kathAtva jAti che. kathA vAkyanA saMpUrNa varSomAM rahe che ane tenuM grahaNa pUrva-pUrvavarNonA nAzathI utpanna saMskArathI zrotrendriya dvArA thAya che. kahevAno Azaya che ke pUrvapUrva vargono nAza thavAthI jayAM sudhI aMtimavarNonuM jJAna thatuM nathI tyAM sudhI kathAtvanuM jJAna thatuM nathI ane jyAre aMtimavarNanuM jJAna thayA pahelAM "kathAtvanI pratIti evI rIte thAya che, jevI rIte ardhanirmita ghaTamAM ghaTatvanI pratIti thAya che. pahelAM banelA ghaTamAM ghaTatva evuM jJAna rahe che. paraMtu nUtana ghaTa banatI vakhate adhUrI racanA vakhate pUrvAnubhavajanya saMskAranA baLe 'ghaTatva'nI smRti thAya che. aDadhA banAvelA ghaTamAM ghaTatvanuM jJAna thAya che paNa cAkSuSa pratyakSa thatuM nathI. bhrAntine kAraNe te cAkSuSa che ema samajAya che. tema kathAsthaLamAM kathAghaTakanA aMtima varNanuM jJAna thAya te pahelAM adhUrA vAkyathI

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Vol. XXXVII, 2014 nyAyadarzanamAM kathAnirUpaNa 135 paNa kathAtvanuM jJAna thAya che. vaLI, sAMrya hovAthI kathAtvanI jAtirUpatAnuM je khaMDana karavAmAM Ave che te yogya nathI. kAraNa ke; sAkarmanI jAtibAdhakatA yuktisaMgata nathI. have parasparanA abhAvanI sAthe rahenArA be dharmonuM eka sthAnamAM rahevuM e doSa hoya to enAthI jema jAti dUSita thaze tema upAdhi paNa dUSita thaze. kAraNa ke evI koI veda AjJA nathI ke upAdhio paraspara atyantAbhAvamAM eka sAthe eka sthAnamAM rahI zake che, jAti rahI zakatI nathI. Ama yuktio dvArA maNikaThe "kathAtva' jAtine kathAnuM sAmAnya lakSaNa mAnyuM che. zaMkaramithe vAdavinodamAM kathAnA lakSaNa aMge vizeSa vicAra karyo che. zrIraghuttama(bhASyacandra) kahe che ke bhASyakAre kathAnuM sAmAnya lakSaNa ApyuM nathI chatAM teno vibhAga kema karyo che. tene samajAvatAM teo kahe che ke "kathA' zabda dvArA tenuM sAmAnya lakSaNa spaSTa thaI jAya che tethI teno vizeSa vicAra na karatAM sIdho vibhAga ja karyo che. mArgAra: vathApanA pradeva thAkSamumiti kanvIna: thAM vibhajate tisraH kathA bhavantIti / 5 bhASyacandramAM evo nirdeza karyo che ke nAnAvinnuvicAraviSaya vAsa-vyi thA ? kathAnA A sAmAnya lakSaNane bhASyakArane sammata lakSaNarUpe levuM joIe. bhASyacandrakAra "kathA' zabdanA arthano vicAra karatAM kahe che kathA zabdano artha thAya che kathana. kAraNa ke kathA bhAvArthaka "ba" pratyaya dvArA niSpanna thAya che. mULamAM '' dhAtu che. pANinIya dhAtupATha pramANe jeno artha che "vAkyaprabandha' prabandha zabda karma arthamAM "dhan' pratyaya dvArA niSpanna thAya che. vRSaya svapakSaprasiddhi parapakSapratiSiddhacantarace vadhyate kriya " A vyutpatti anusAra potAnA pakSanI siddhi ane parapakSanuM khaMDana karavA mATe karavAmAM AvatuM vAkya eTale kathA. A arthanA vAcaka prabandha zabdanI sAthe "kathA' zabdano karmadhArayasamAsa thavAthI potAnA pakSanI siddhi tathA parapakSanuM khaMDana karavA mATe karavAmAM AvatuM kathana eTale kathA ema artha thAya. nyAyasUtravRttimAM vizvanAthapaMcAnane kathAnuM A prakAre lakSaNa ApyuM che. tattvanivinayIttarasvarUpayo-nyAyAnu ta vanasatva: thA evuM vAkyasamUha jenAthI tattvanirNaya ane vijaya A banne prayojanomAMthI koipaNa eka prayojana siddha thaI zake ane jemAM nyAyavAkyo joDAyA hoya te kathA. Ama, kathAmAM pratijJA vagere pAMca vAkyo hovA joIe. kathA zabda dvArA je vAkyasamUha vyakta thAya che temAM tattvanirNaya ane vijaya prAptimAMthI koIeka prayojana siddha karavAnI kSamatA hovI joIe. bhASyakAra vAtsyAyane tistra kathA mA vAto no vitA veti ema kahIne vAda, jalpa ane vitaSThA ema kathA bhedonuM nirUpaNa karyuM che. A bhedo kayA AdhAre karyA che teno nirdeza karyo nathI mAtra lakSaNo ApyAM che. vaLI lakSaNamAM AvelAM pado-vizeSaNo anyano niSedha kare che. eTale ema kahI zakAya ke bhAkhrakAranI dRSTie to lakSaNabheda ja kathAbhedano AdhAra che. vAda, jalpa ane vitaMDA ema kathAnA traNa bhedo karavAno koI AdhAra hovo joIe. kayo AdhAra haze? teno javAba ApatAM vArtikakAra udyotakara kahe che "juviima sadavAH viniSaUIT sanatpavitA' guru vagere sAthe

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136 niraMjana paTela SAMBODHI thanArI kathA eTale vAda ane vijigISa - jItavA mATe thanArI kathA te jalpa ane vitaSThA. A vigata parathI kathAnA kartAnA bheda ane kathAbhedano AdhAra jaNAya che. jo AvuM svIkArIzuM to jalpa ane vitaSThAnA bhedakatattvo jaNAze nahIM kAraNa kete be kathAonA kartA 'vijigISa' hoya che tethI jalpa ane vitaSThA vacce koI anyabhedaka tattva hovuM joIe. bhAsarvajJa nyAyasAramAM kathAnA be bheda karyA che : vItarAgakathA ane vijigISukathA. temaNe vAdano vItarAgamAM samAveza karyo che. vAda dvArA ja tattvanirNaya thAya che ane vijigISukathA vijaya prApti mATe - lAbhapUjA, jaya vagere prayojaka che ema mAnyuM che. paraMtu vijigISukathAnA jalpa ane vitaSThA A baMne bhedomAM bhedakatva aMge koI saMketa karyo nathI. teo kathAnuM lakSaNa ApatAM kahe che vAvIprativAvino pakSapratipakSapariprada: thA vAdI-prativAdI, pakSa-pratipakSanuM jemAM grahaNa hoya te kathA. teo kahe che mAtra pakSa ane pratipakSano svIkAra karavA mAtrathI te kathA nathI banatI. jayAM sudhI vAdI dvArA potAnA pakSanI sthApanA ane prativAdI dvArA tenuM khaMDana na thAya. jemake buddhi nitya che. athavA buddhi anitya che. A banneno svIkAra karavA mAtrathI kathA banatI nathI. paraMtu vAdI dvArA "buddhi anitya che e pakSanuM vidhAna sAdhana ane prativAdI dvArA upAlakSma arthAta tenuM nirAkaraNa kathAmAM Avazyaka che. tethI "pakSapratipakSapariprada tha' ema lakSaNa na karatAM "vAvI prativAvinoda' evuM lakSaNamAM che. udayanAcArye A aMge koI carcA karI nathI. temaNe AcArya sAnAni dvArA karavAmAM Avelo kathAnA cothA bheda "vAda-vitaSThA'nuM nirAkaraNa karyuM che. teo kahe che ke "vinayatattvaniyAkhyAM patnIndaramavaziSya thAya: yartha vAvita vijaya ane tattvanirNaya kathAnuM phaLa che. anya kazuM nahIM. tethI vAda-vitaSThA evo kathAno cothobheda mAnavAnI jarUra nathI. uparanI vAta parathI ema samajAya che ke kathAnA bhedano AdhAra prayojanabheda che. AvuM mAnIe to jalpa ane vitaSThAthI vAdano bheda siddha thAya che. jalpa ane vitaSThAno bheda prayojanabhedanA AdhAre siddha thato nathI kAraNa ke jalpa ane vitaSThAnuM eka ja prayojana che vijayaprApti. have kathAnA prayojana aMge vicArIe, bhASya-vArtika-tAtparyaTIkAnuM anuzIlana karatAM ema samajAya che ke kathAnA be prayojano che : (1) tattvanirNaya (2) vijaya. udayana kahe che "va vinayatattvaniyAmyAM pattAntaramazita thAya: tattvanirNaya ane vijaya ja kathAnuM prayojana che. 'anutpannasya hi tattvanirNayasya utpAdanam, utpannasya pAlanam, pAlitasya ca viniyogaH / sa ca svayamabhyAsaH kAruNikatayA paravyutpAdanam / etacca sarvaM kathAtrayaparyavasitaM nApi eka kathA nirvANamiti 17 anirNAta tattvano nirNaya karavo, tenuM rakSaNa karavuM, nirNAta ane rakSitattvono viniyoga karavo. AnAM be svarUpo hoya che : (1) A tattvono svayaM abhyAsa karavo (2) tattvabodha vinA duHkhI lokone temano uddhAra karavA mATe upadeza Apavo. A prayojana vAda, jalpa ane vitaSThAmAM siddha thAya che. A mATe cothI kathAnI apekSA nathI, ane upara kahelI traNa kathAomAMthI eka kathA dvArA paNa A prayojana siddha thatuM nathI. udayananA A vidhAnathI e siddha thAya che ke vAda, jalpa ane vitaSThA A traNa kathAo upayogI che. kAraNa ke; vastunA tattvabodha vinA eno viniyoga thato nathI ane vastuno yogya viniyoga na thavo e duHkhanuM mULa che. Ama, aprAmANikajJAnanA nIrasana mATe, anya vyaktio dvArA prastuta thanArA dRSTikoNanuM nivAraNa karavA mATe jalpa ane vitaSThAnuM jJAna Avazyaka che.

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Vol. XXXVI, 2014 nyAyadarzanamAM kathAnirUpaNa 137 - vAda-vinodamAM zaMkaramizrae8 "thAta: parardazAzAtanam ' ema kahIne anyanA ahaMkAranA nirasanane kathAnuM prayojana batAvyuM che. joke A prayojana vicAraNIya che. traNeya kathAonuM koI sAmAnya prayojana na hovAthI sUtrakAre udezamAM teno samAveza karyo nathI tema udayana kahe che. "phadA vAve) tu tattvanirNayaH jalpesvazaktiparAzaktikhyApanam, vitaNDAyAM parAzaktimAtraprakhyApanaM phalAni vivakSitAni | tAni ca vathAmAtrasAdhyani rUti vizeSata: videzaH ' have kathAnA niyamo vize kathA, vAdI ane prativAdI vacce ja thAya che. tenA dvArA tattvano nirNaya ane prativAdInA matanuM nirAkaraNa karavAmAM Ave che. jalpa ane vitaSThA kathAomAM jaya ane parAjayanI paNa ghoSaNA karavAmAM Ave che. A sthitimAM kathAnA niyamo hovA jarUrI che, nahIM to avyavasthA thAya ane tenuM prayojana siddha thAya nahIM. sUtra, bhASya, vArtika, tAtparyaTIkA, parizuddhimAM kathAnA niyamonuM nirdhAraNa karavAmAM AvyuM nathI. paraMtu kathAnA lakSaNomAM AvelA pado-vizeSaNo dvArA thoDA niyamonI jANakArI maLe che. jema ke, vAdanA lakSaNamAM pramAtisAdhanopatninma:' evuM vizeSaNa che. A vizeSaNathI ema samajAya che ke vAdamAM, sAdhana ane upAlakSma pramANa ane tarkathI karavA joIe. "siddhAntAviruddha vizeSaNano artha che vAdamAM apasiddhAntano prayoga karavo joIe nahIM. "parzavayavopapanna:' padathI samajAya che ke vAda paMcAvayava nyAyathI anugata hovo joIe. emAM nyUnatA ke adhikatA na hovI joIe. tevI rIte jalpanA lakSaNamAM chatnanatinihAnInopatniAzma:evuM vizeSaNa che. enAthI ema samajAya che ke jalpamAM chala, jAti ane nigrahasthAnano prayoga ucita che. kathA mATe sabhA kevI hovI joIe enuM nirUpaNa karatAM vizvanAtha paMcAnana kahe che manuvidheya : sabhyapuruSavatI nA sama, anuvidheyo rAgAdisthAna madhyasthaH sA ca vAde nAvazyakI vItarAga kathAtvAt / ' kathA mATe sabhA hovI jarUrI che jemAM rAjA athavA koI adhikArI puruSa hovo joIe.19 prameyakamalamArtaNDamAM AcArya prabhAcandra kathAnA cAra aMgo batAvyAM che. sabhya. sabhApati, vAdI ane prativAdI. sabhApati padathI rAjA athavA madhyasthI abhipreta che. 20 have kathAnA adhikArI vize nyAyasUtramAM gautama kahe che 7 ziSyagurubrahmacAriviziSTazrethonamUci-fmaracuverA" ke je vyakti tattvajJAna prApta karavA vAda kathAmAM joDAya che te "asUyArahita hovo joIe." - udayana A aMge kahe che ke lakSaNamAM Avelo "nAnApravarte zabdamAM "y' zabdane vaktAnA "prakarSa" pakSamAM ghaTAvyo che. "lakjhoza vzana prarthI zataH sa ca nathIpamavivijyanitvam / tathA ca svasthaH sarvajana pratyayAnapralApI matamAtrAvalambI avahitaH akalahakArazceti kathAdhikAriNI darzitAH viparyayeNa heyA iti / ' (1) kathAnA mahAvAkyanI nivahakSamatA jenAmAM hoya. (2) te svastha hovo joIe. (3) badhAMnI sAthe-potAnA matanuM avalambana kSamatA jenAmAM hoya tevo (4) dhyAna daIne sAMbhaLavAnI jenAM kSamatA hoya.

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138 SAMBODHI niraMjana paTela AgaLa vAda, kathAnA adhikArIonI carcA karatA udayana kahe che - tefpa praznatAtti: avipralambhakaH yathAkAlasarpUrtikaH, anAkSepakaH, yuktisiddhasampratyayI ceti paJcavAde upAdeyAH viparyayeNa heyAH / (1) je prastuta viSaya aMge ja bole (2) chetarato na hoya. (3) tIvra meghAvI hoya. (4) mAtra AkSepa karanAro na hoya. (5) je viSaya siddha karavo che te aMge niSThAvAna hoya. A pAMca vAdakathAnA adhikArIo che. A sivAyanA vAdakathAnA adhikArI nathI. kahevAno Azaya e che ke yo yathAbhUtaH sa tathAbhUtera vati tathA sati thI mahAvIrasiddha siddhA vAdI ane prativAdIno uddeza ane yogyatAmAM sAmaMjasya na hoya to kathAnI siddhi ane tenA lakSyanI prApti thatI nathI. vizvanAtha kathAnA adhikArIono ullekha karatAM kahe che ke kathAdhiri tu tattvanA vijayAntaranAbhilASiNaH sarvajana siddhAnubhAvanapalApinaH zravaNAdi paTavaH akalahakAriNaH kathopayika vyApAra samarthA iti / (1) jenAmAM tattvanirNayanI AkAMkSA hoya. (2) jene sarvamAnya anubhavono apalApa karavAnI ruci na hoya. (3) sAMbhaLavAmAM ane bolavAmAM hoMziyAra hoya. (4) jhaghaDAkhora na hoya. (5) kathAne AgaLa laI javAnI jenAmAM yogyatA hoya. vAdakathAnA adhikArI aMge vizvanAtha kahe che "vAdhikAritu tavevamutsava: pravRtti avipralambhakA yathAkAlasphUrtikA anAkSepakA yuktisiddhi pratyottaraH / ' (1) je tattvajijJAsu hoya. (2) tattvanirNaya saMbaMdhI vAtamAM jene ruci hoya. (3) jenAmAM chetaravAnI vRtti na hoya. (4) je jarUrI vAtomAM ja rasa leto hoya. (5) bIjA para AkSepa karavAnI vRttirahita hoya. (6) yuktithI siddha thanArA viSayomAM jene zraddhA hoya.2

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Vol. XXXVII, 2014 nyAyadarzanamAM kathAnirUpaNa 139 sAvadhAna, sthira manavALo ja kathAno adhikArI hoya che. Ama, ApaNe nyAyaparaMparAmAM kathAnAM lakSaNa, prayojana, adhikArI vize thayelI carcAvicAraNA saMkSepamAM AlekhI. pAdaTIpa 1. aSTAdhyAyI-3, 3-105 2. amarakozaH, prathamakANDaH zabdAdivargaH / aSTAdhyAyI-4.2.60 4. aitareya AraNyaka 5-3-2 ___nyAyasUtra 1/1/1 (vAtsyAyanabhASyasaMvalitam) sampAdaka: svAmI dvArikAdAsazAstrI, bauddhabhAratI, vArANasI, dvitIyasaMskAraNam, mArca-1976 6. nyAyasUtra 5/2/20 7. nyAyasUtra 5/2/24 nyAyasUtra 5/2/21 8. nyAyasUtra 5/2/17 atha sUtrakRtaiva kathA kathaM sAkSAt noddiSTA vivikSitaphale ekAnekatvAnurodhena sAmAnyavizeSayoryathAyathamuddezAt / tad yathA caturpu pramaiva vivakSitaM phalamiti pramANatvena, saiva dvAdazaviSayiNI vivakSiteti prameyatvena, hAnamevavivakSi-tamiti sukhaM duHkhatvena / iha tu tattvanirNayaH, jalpe svazaktiparAzaktikhyApanam vitaNDAyAM parAzaktimAtraprakhyApanaM ca phalAni vivakSitAni tAni ca na kathAmAtra sAdhyAnIti vizeSata evoddezaH / trividhA cAsyazAstrasya pravRttiH uddezaH lakSaNaM parIkSA ceti / tatra nAmadheyena pdaarthmaatrsyaa'bhidhaanmuddeshH| tatrodiSTasyAtattvavyavacchedakaM dharmolakSaNam / lakSitasya yathAlakSaNamupapadyate na vA iti pramANairavadhAraNaM priikssaa| tatroddiSTasya pravibhaktasya lakSaNamucyate yathA pramANAnAM prameyasya ca / uddiSTasya lakSitasya ca vibhAgavacanam, yathA chArphasyavacanavidhAto'rthavikalpopatyA chalam tat trividham iti // 1/2/11 // 11. gautamakRtaM nyAyadarzanam (prathamAdhyAyAtmaka: prathamobhAgaH) zrImatA anantalAla ThakkureNa saMskRta mithilAvidyApIThapradhAnena prakAzitaH, 1967, pR.567 12. tarkabhASA, AcArya vizvezvara, pR.243 13. nyAyaratnam, maNikaNThamizra, madrAsa gavarnamenTa orienTala sirIja, naM.sI-6, Ti.candrazekhara, 1953 14. tarkabhASA, tadeva, pR.243

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140 niraMjana paTela SAMBODHI 15. raghUttamaviracito bhASyacandraH / nyAyadarzane vAtsyAyanabhASyam ma. ma. gaGgAnAtha jhA zarmaNA, nyAyapaNDita DhuNDirAjazAstriNo ca saMzodhitam / caukhambA saM. sI. kAzI saM. sI. pustakamAlA prakAzakena vidyAvilAsayantra mudritam, 1925, pR.165. tadeva, pR.165. 17. tadeva, gautamakRtanyAyadarzanam, pR.620. 18. vAdavinodaH sanmizrazaMkarakRtaH, mahAmahopAdhyAya gaGgAnAthazarmaNAsampAditaH, 1915 18. nyAyasUtravRttiH, vidyAvilAsaprema, banArasa, 1920, kathAprakaraNam, pR.73 20. prameyakamalamArtaNDa-nirNayasAgara AvRtti-1941, jayaparAjaya vyavasthA / 21. nyAyasUtra-tadeva, 4/5/58 22. nyAyasUtravRttiH-tadeva, pR.72-73.

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tatoAimavidurbhAva . (yogasUtra 3.45) upara thoDoka vicAra kamalezakumAra che. cokasI pataMjali prokta yogazAstrano trIjo pAda vibhUtipAdanA nAme oLakhAya che. yogI jayAre yoganA amuka sopAna sara karI le che, tyAre tene je vividha prakAranI upalabdhio prApta thAya che, temane ahIM vibhUti tarIke oLakhAvavAmAM AvI che ane tenI vigatavAra sUci pataMjalie A trIjA pAdamAM mUkI che. vibhUtionuM varNana karatI A sUcimAMnuM eka sUtra che - tatoDaLiyAtiprAdurbhAvaH saMpattanamavAta (sUtrArtha - te pachI arthAt bhUtaja thaI gayA pachI aNimA vagere (siddhio)no prAdurbhAva thAya che, kAyanI saMpata vadhe che ane bhUtonA dharmano abhighAta thato nathI arthAt bhUtonA potAnA dharma (bhUtajaya karanArane mATe) koI bAdhA utpanna karatA nathI.) yogasUtrakAre A sUtramAM mAtiprAdumAvaH ema kahIne jenA prAdurbhAvanI vAta karI che, te eka prakAranI siddhio che. mULasUtramAM Adi zabdano prayoga karIne te aneka che e vAta spaSTa karI che, parantu AvI siddhionI saMkhyA ane temAM kono kono samAveza karavAno thAya che, te sUtrakAre pote spaSTa karyuM nathI. pAchaLathI, A sUtra uparanA vyAsabhASyamAM ane te pachI anya aneka vRttiomAM je spaSTatA karavAmAM AvI che, te mujaba aNimA vagere siddhionI saMkhyA ATha che ane temAM 1. aNimA ra. laghimA 3. mahimA 4. prApti 5. prAkAmya 6. vazitva 7. izitva ane 8. yatrakAmAvasAyitvano samAveza karavAno rahe che. yogazAstranI paramparAmAM, upara joyuM tema, aNimA Adi siddhionI saMkhyA ane temanAM nAma sarva prathama vyAsabhASyamAM maLe che. te pachI prAyaH badhA TIkAkAroe vyAsabhASyane anusarIne A aSTasiddhionI enA e ja krame vAta karyA karI che. alabatta, yogasUtro uparanI eka mAtra bhojavRtti evI che, jemAM vyAsa bhASyamAM ApavAmAM Avelo siddhiono krama thoDo badalAyelo che ane ahIM A ATha uparAMta eka garimA nAmanI navamI siddhino paNa ullekha thayo che. A pachI A ja sUtramAM je kAyasaMpanI vAta karavAmAM AvI che te kAyasaMpaduM zuM che, te paNa vicAraNIya che. A mATe sUtrakAra pote AgaLa AvyA che. temaNe A pachInA sUtramAM A aMge pote ja spaSTatA karI che ke - patrAvaLyavanavagrasaMhanavvAni saMpanT - yogasUtra rU.46 (sUtrArtha-rUpa, lAvaNya,

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142 kamalezakumAra che. cokasI SAMBODHI baLa, vaja saMhananatva arthAt zarIranI atyanta daDhatA - A kAyasaMpatuM eTale ke zarIranI saMpatti che. Ama sUtrakAre A rIte prastuta sUtramAM AvatA kAyasaMpar padathI temane je iSTa che, te iSTa arthanI samaja ApI dIdhI che. e pachI A sUtramAM taddhanabAta: 2 - ema kahyuM che, teno artha sUtrakAre spaSTa karyo nathI. tethI tenA arthanI jANakArI paNa vyAsabhASyathI karavAnI rahe che. vyAsabhASyamAM jaNAvyuM che ke tamanamadhati: ca pRthvI mUrtyA na niruNaddhiH yoginaH zarIrAdikriyAm, zilAmapyanuvizatIti, nA''pa: snigdhAH kledayanti, nAgniruSNo dahati, na vAyuH praNAmI vahati, anAvaraNAtmake'pyAkAze bhavatyAvRtakAyaH siddhAnAmapyadRzyo mati - arthAt te bhUtonA dharmo dvArA (bhUtajayI yogIne) bAdhA thatI nathI. tenA pariNAme) pRthvI potAnA kaThinatva dharma dvArA yogInI zArIrika kriyAne rokatI nathI. (tethI yogI) zilA-paththaramAM paNa anupraveza karI zake che. sneha guNayukta pANI te yogIne palADI zakatuM nathI. uSNatA dharma dharAvato agni yogIne bALato nathI. vahanazIla vAyu te yogIne vahAvI zakato nathI. anAvaraNarUpI AkAzamAM paNa yogI guma zarIra vALo rahe che ane siddhajano mATe paNa te adazya thAya che. A rIte jotAM ahIM be bAbato vicAraNIya che. 1. aNimAdi zabdathI je ATha siddhio gaNAvavAmAM AvI che, teno AdhAra zo che? arthAt aNimAdi evA zabdaprayoga dvArA sUtrakArane A ja ATha siddhio grAhya rahI che, tevuM kayA AdhAre kahI zakAya? ane 2. tanamiyAtino bhASyakAre je artha karI batAvyo che, te ja artha sUtrakArane abhipreta haze, ema kevI rIte kahI zakAya ? A arthaghaTanano AdhAra paNa vicAraNIya bane che. prathama bAbata vicAratAM jaNAya che ke jo vyAsabhASyanA racayitA ane zrImadbhAgavatapurANanA racayitA banne eka ja vyAsa hoya, to zrImadbhAgavatapurANanA AdhAre ahIM aNimAdi zabdathI ATha siddhionuM grahaNa karavAmAM AvyuM che, ema mAnavuM paDe. zrImadbhAgavatanA agiyAramA skaMdhanA paMdaramAM adhyAyamAM uddhava ane bhagavAnanA saMvAdamAM jaNAvyuM che ke - siddhayo'STAdaza proktA dhAraNAyogapAragaiH / tAsAmaSTau matpradhAnA dazaiva guNahetavaH // 3 // aNimA mahimA mUrterlaghimA prAptirindriyaiH / prAkAzyaM zrutadRSTeSu zaktipreraNamIzitA // 4 // guNeSvasaMgo vazitA yatkAmastadavasyati / etA me siddhayaH saumya aSTAvautpatikA matAH // 5 // arthAt dhAraNAyogamAM pAra utarelA vidvAnoe aDhAra siddhio kahI che. temAM ATha siddhio matradhAna eTale ke mAruM prAdhAnya rAkhanArI che, jyAre bAkInI daza guNahetu che. vagere. Ama ahIM bhAgavatapurANamAM saMgRhIta A siddhiomAM temanA nAmano nirdeza to che ja, sAthe sAthe temanI svarUpagata vilakSaNatAno paNa thoDo thoDo nirdeza karavAmAM Avyo che. jemake - 1. aDhAra siddhiomAMthI prathama ATha siddhione ma...dhAnA kahevAmAM AvI che. bhAgavatanA

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Vol. XXXVII, 2014 toDamiliTuva:.. (yogasUtra 3.45) upara thoDoka vicAra 143 prAcIna TIkAkAra zrIdhara svAmI madhAnA zabdane samajAvatAM kahe che ke - sadava pradhAna mu: svabhAvata: kAzrayo yAsAM tA. arthAt huM ja pradhAna eTale ke mukhya chuM (ane) svabhAvathI ja jemano Azraya chuM, te siddhio ma...dhAnA che. A uparathI jaNAya che ke A aSTasiddhionuM svAbhAvika AzrayasthAna bhagavAna pote che. 2. aNimAM mahimA mUrvenaMdhimAM ema kahIne spaSTarUpe ja A prathama traNa siddhione mUrtinI arthAt zarIranI che, ema kahyuM che.' 3. prApti e indriyo sAthe te te adhiSThAtRdevatAno saMbaMdha thavo te che. 4. e pachI prAkAzya nAmanI siddhi mATe kahyuM che ke te zruta ane daSTanA saMdarbhe jovAnI che." 5. te IzvaramAM mAyAnI ane anyomAM temanA aMzonI preraNA thavI te izitA nAmanI siddhi che. 6. jyAre vazitA e viSayabhogomAM saMga na rahevo, tevA prakAranI siddhi che. 7. jenI jenI kAmanAvALo mANasa je je sukhanI kAmanA kare che, te te sukhAdinI sImAne prApta karI le che, e prakAranI siddhi te yatrakAmAvasAyitva che. 10 Ama A uparyukta ATha siddhio ane temanA svarUpa bAbate bhAgavatakAre svayaM thoDI spaSTatA karI che. - pelI bAju vyAsabhASyamAM A siddhionuM ja svarUpa batAvyuM che, te A pramANe che - tatrAmAM bhavatyaNuH, laghimA laghurbhavati, mahimA mahAn bhavati, prAptiraGgulyagreNApi spRzati candramasam, prAkAmyamicchAnabhighAto bhUmAvunmajjati nimajjati yathodake, vazitvaM bhUtabhautikeSu vazI bhavati avazyazcAnyeSAm, IzitRtvam teSAM prabhavApyayavyUhAnAmISTe / yatrakAmAvasAyitvaM satyasaGkalpatA yathA saGkalpastathA bhUtaprakRtInAmavasthAnam / ahIM vyAse aNimA Adine temanA zabdArtha pramANe aNutvanI, laghutvanI ane mahattvanI prApti tarIke samajAvI che. jyAre prAptino Azaya AMgaLInA agrabhAgathI (pRthvI upara Ubhelo yogI) candrane sparzI zake che, e rItano Apyo che. tyAra bAda prAkAmya nAme pAMcamI siddhino ullekha karyo che (bhAgavatamAM Ane prAkAzya tarIke mUkI che) ane teno Azaya - icchAno anabhighAta eTale ke yogInA manamAM uThatI icchA koI jAtanI bAdhA vagara pUrI thaI zake che, evo che. jemake jo yogI icchA kare to te bhUmimAM utarI zake che, pANImAM utarato hoya ema. bhUta ane bhautika padArthone viSe yogI vazI (badhuM vazamAM karanAra) banI rahe che ane pote bIjAothI avazya arthAt vazamAM na AvI zake, tevo banI rahe che. A prakAranI siddhi te vazitva che. utpatti ane vinAza upara icchAnusAra prabhAva pADavArUpa je siddhi che, tene ahIM Izitva tarIke oLakhAvI che. e pachI yogI je satyasaMkalpa kare che, e te pramANe bhUtaprakRtinI sthiti banI rahe che, te yatrakAmAvasAyitva nAmaka siddhi che. Ama ahIM vyAse

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144 kamalezakumAra che. cokasI SAMBODHI uparyukta aSTasiddhionuM je svarUpa AkArI ApyuM che, te uttarakAlIna anya vRttikAroe paNa svIkAryuM che. Ama vyAsabhASyamAM pelA bhAgavatapurANa karatAM judI rIte aSTasiddhione samajAvavA AvI che. siddhionA svarUpanI bAbatamAM dekhAtA A pheraphAranI sAthe sAthe eka mahattvano bheda e che ke bhAgavatapurANe darzAvelI A ATha siddhiomAMnI pAMcamI siddhi (vyAsabhASyamAM batAvelI prAkAmya siddhine badale) prAkAzya che.11 (purANomAM anyatra je eka sthaLe eTale ke brahmavaivartapurANamAM A aSTa siddhiono ullekha maLe che, tyAM to pAMcamI siddhi tarIke prAkAmya ja che.2) zrIdhara svAmIe teno artha ApatAM kahyuM che - prazya jogavarNanasAmarthya | arthAt bhoga ane darzananuM sAmarthya prApta thayuM te prAkAzya nAmaka siddhi che. jyAre yogabhASyamAM Ane prAkAmya tarIke oLakhAvavAmAM AvI che. A prAkAmya nAmaka siddhino matalaba che - prakhyamicchInapiyato bhUmavui"Syati nimannati ratho arthAt IcchAnA abhighAta vagara vicaravuM. jemake bhUmimAM utarI paDavuM ke DUbI javuM, jema pANImAM mANasa DUbI jAya che tema. have savAla e che ke A ja pAtaMjala yogasUtramAM aNimAdi siddhionI sAthe sAthe taddhanamiyAti: 2 ema paNa kahyuM che. Ano Azaya spaSTa karatAM vyAsamASyamAM jaNAvyuM che tema (bhUtajayI yogIne) bhUtonA dharmo dvArA koI bAdhA thatI nathI. AnA pariNAme yogI zilA-paththaramAM paNa anupraveza karI zake che. jo A arthaghaTanane mAnya rAkhavAmAM Ave, to uparyukta prAkAmya ane taddhamiti: va no Azaya eka samAna banI rahetAM punaruktidoSanI saMbhAvanA thAya che. A sthitimAM kAM to taddhanamiyAti: 2 no artha badalavAno rahe che athavA prAkAmya ne badale prAkAzya evo pATha mAnavAno rahe che. ta mayAta: 2 nuM arthaghaTana badalavuM muzkela che. kemake te parivartita arthaghaTana mATeno koI yogya AdhAra ApaNI pAse hovo joIze ane vaLI, te svIkRta paNa banavo joIze. tenAM karatAM bhAgavatapurANane AdhAra mAnIne prAkAmya ne badale prAkAzya pATha svIkArI levAmAM Ave, to punarukti doSanI saMbhAvanA TALI zakAya che. iti dipha. phUTanoTa tatrANimA bhavatyaNuH, laghimA laghurbhavati, mahimA mahAn bhavati, prAptiraGgulyaneNApi spRzati candramasam, prAkAmyamicchAnabhighAto bhUmAvunmajjati nimajjati yathodake, vazitvaM bhUtabhautikeSu vazI bhavati avazyazcAnyeSAm, IzitRtvam teSAM prabhavApyayavyUhAnAmISTe / yatrakAmAvasAyitvaM satyasaGkalpatA yathA saGkalpastathA bhUtapratInAmavAnam .tAni machavaizvaryALi - vyAsamAdhyam, co.phU.3, 4 (saM.Do. rAmazaMkara bhaTTAcArya, prakA. motIlAla banArasIdAsa, dillI, punarmudrita saMskaraNa, san - 2003), pR.384 draSTavya - 1. gaNimA paramANurUpatApatiH, 2. madamAM mahattvam, rU. dhamAM tU Skayu, 4. rimA putvam, 5. pratirAjyamAM vandrAtisparzana. .tyAdri ! - moravRtti, yo.phU.3, 4, (saM. svAmI zrI vijJAnAmi ga. pra. - gAu gurukRta mahAvidyAtriya, kAnUparvata, nAsirohI, saMvat - 2060) pR.26.

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Vol. XXXVII, 2014 tto'nnimaadipraadurbhaavH...| (yogasUtra 3.45) 652 thoDas viyA2 145 3. draSyavya - tatraiva, pR.384 4. zrI bhAgavatapurANam, (granthaH dvitIyaH), saMpA. adhyA. ke.kA.zAstrI, prakA.zrImadvallabha-vizvadharma saMsthA, amadAvAda, san 2002, pR.537 5. aNimA mahimA laghimA ca mUrteH dehasya tisraH siddhayaH // - zrIdharI TIkA, 11.15.4 (patrAkAra saMskAraNam, nirNayasAgara, muMbaI) prAptirnAma siddhiH sarvaprANinAmindriyaiH saha / tattadadhiSThAtRdevatArUpeNa saMbaMdha iti // - zrIdharI TIkA, tatraiva zruteSu pAralaukikeSu dRSTeSu darzanayogyeSvapi sarveSu bhUvivarAdipihiteSvapi prAkAzyaM bhogadarzanasAmarthyam // - zrIdharI TIkA, tatraiva 8. tatrezvare mAyAyA anyeSu tadaMzAnAm preraNam IzitAnAma siddhiH / - tatraiva viSayabhogeSvasaMgo vazitAsiddhiH / - tatraiva 10. yatkAmo yadyatsukhaM kAmayate tattadavasyati tasya tasya sImAnaM prApnotIti siddhiH / - tatraiva 11. zrImadbhAgavatapurANanI samIkSita AvRttimAM sarvatra prakAzya pATha che. mAtra eka hastapratamAM prAkAmya 516 nodhAyo che. mo. - zrI bhAgavatapurANam, (granthaH dvitIyaH), saMpA.adhyA, ke.kA.zAstrI, prakA. zrImadavallabha-vizvadharma saMsthA, amadAvAda, san 2002, pR.564 (15). 12. aNimA laghimA prAptiH prAkAmyaM mahimA tathA / IzitvaJca vazitvaJca sarvakAmAvasAyitA // sarvajJadUrazravaNaM parakAyapravezanam / vAksiddhiH kalpavRkSatvaM sraSTuM saMhartumIzatA // amaratvaJca sarvAGga siddhayo'STAdaza smRtAH // - brahmavaivartapurANam (1.6, 18-19) A punaruktidoSa keTalAka vidvAnonA dhyAna upara Avyo che ane temaNe AnuM samAdhAna paNa potAnI zata bhAvAno prayatna yo cha. bha3 - aNimA Adi siddhiyoM meM prAkAmyasiddhi se bhI yaha saba kucha hotA hai, kinta usa bAta kA vizeSatva kahane kI jarUrata ke liye satra meM yaha pada rakhA gayA / isakA eka yaha bhI prayojana hai, ki prAkAmyasiddhi ke prAdurbhAva ke pUrva bhI bhUtadharmAnabhighAta siddha ho jAtA hai, athavA donoM eka hone para punaH pratipAdana, vizeSa spaSTa karane ke liye hai // - pAtaJjalayogadarzanam, . (vyAsabhASyasametam) kAzikA rASTrabhASA TIkayA samalaMkRtam, TIkAkara-paM.vallabharAma vaidharAja, prakA. bhAratIya saMskRti vidyApITha, bhAvanagara(gujarAta), san - 1982, pR.337

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vardhamAna : pANinIya dhAtupAThanA eka aprasiddha vRttikAra nIlAMjanA zAha - AcArya sAyaNe, pANinIya dhAtupATha para racelI mAdhavIyA dhAtuvRttimAM*, mahAbhASyakAra vArtikakAra, kaiyaTa, kAzikAkAra, padamaMjarIkAra, bhoja, kSIrasvAmI, maitreya, nandI (devanandI), deva, lIlAzuka vagere aneka prasiddha vaiyAkaraNonA mata uparAMta, keTalAka aprasiddha vaiyAkaraNonA mata paNa je te dhAtusUtronA saMdarbhamAM TAMkyA che. AvA aprasiddha vaiyAkaraNomAM Atreya, kAzyapa, dhanapAla, sudhAkara, sammatAkAra, bodhinyAsa AbharaNakAra, kauzika vagerene gaNAvI zakAya. A badhA uparAMta, vardhamAna nAmanA eka aprasiddha vaiyAkaraNanA paNa dhAtusUtrone lagatA ThIkaThIka mato sAyaNe A vRttimAM TAMkyA che. hiMdImAM lakhelA emanA "saMskRta vyAkaraNazAstranA itihAsa' (bhA.1, pR.115)mAM yudhiSThira mImAMsake kahyuM che ke A vardhamAna gaNaratnamahodadhi'nA kartA vardhamAnathI judA che. vaDhi e gvAdi dhAtunA saMdarbhamAM sAyaNe "mA.dhA.kR." mAM kahyuM che. vardhamAnoDa maitreyavasjaravantamilitaM nAtra pati (pR.193) tenA AdhAre yudhiSThira mImAMsaka temane "dhAtupradIpa'nA kartA maitreya (i.sa.nI bAramI sadI) pachI ane sAyaNa (I.sa.nI codamI) pahelAM thaI gayelA mAne che. - A uparAMta, sAyaNe dhvana sad ! dhAtusUtra paranI vRtti (pR.200)mAM kahyuM che ke maMtra moga: titi. dhvanitrapakSapara ti pATha ! satra dhvanirvardhamAnAnusAre pavita: sahitaza . A vidhAna parathI, jo ema mAnIe bhoje emanA sarasvatIkaMThAbharaNa vyAkaraNanA dhAtupAThamAM, vardhamAnane anusarIne dhvani: pATha Apyo, to vardhamAna bhoja pahelAM (i.sa.nI agiyAramI) sadI pahelAM thaI gayA ema mAnavuM paDe. TUMkamAM te dasamI ke agiyAramI sadIthI mAMDIne caudamI sadI sudhImAM thaI gayA haze ema jaNAya che. emanA vize bIje kyAMyathI kazI mAhitI maLatI nathI. pANinIya dhAtupATha paranA bIjA pramANabhUta graMtho jevA ke "kSIrataraMgiNI', "dhAtupradIpa deva tathA te paranI puruSakAra TIkA vageremAM temanA mata maLatA nathI. A lekhamAM, "mA.vA..'nAM 29 jeTalAM dhAtusUtro paranI vRttimAM maLatA vardhamAnanA pANinIya dhAtupAThanA dhAtuo aMgenA 27 mata darzAvIne, kSIrataraMgiNI, dhAtupradIpa puruSakAra, kAzikAvRtti,padamaMjarI, nyAsa vageremAM maLatA matanA saMdarbhamAM temanI carcA karI che.

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Vol. XXXVI, 2014 vardhamAna : pANinIya dhAtupAThanA eka aprasiddha vRttikAra - 147 1. patta vya$Ikaro pazcata . (pR.87) paceti durga: vardhamAno'pi yadAha-aniDvidhau pacyAdisUtre DupacaSpAke paca vyaktIkaraNe iti / gvAdigaNanA A dhAtunuM svarUpa para che ke patta e vizenI carcA A sUtramAM che. vardhamAna A dhAtuno parva ema pATha Ape che. sAyaNa, kSIrasvAmI (pR.38), maitreya (pR.16) ane puruSakAra (pR.45)nA kartA para ema A dhAtuno pATha Ape che. sAyaNe ane kSIrasvAmIe noMdhyA pramANe durga "adanta pATha kare che, puruSakAramAM noMdhyA pramANe candra para pATha kare che. sAyaNa noMdhyA pramANe vardhamAna patta-e adatta pAThanI tarapheNa karatAM kahe che : navidhI pratisUtre DupattapApa vyakTara" tiA emanuM kahevuM che ke pAdisUtramAM patta vyaThThIvAra pATha che mATe te adatta che. sammatAkAra paNa pote patta pATha karI, kahe che ke bIjAo Ano vat pATha kare che. nyAsakAre tiDo zotrAvI na..(8.1.27) e sUtranI vyAkhyAmAM "pati ti .. patta vya$Irane kahyuM che. te Ane parasmapadI dhAtu mAne che. jo vi ema pATha karIe to pazcata rUpa thAya che, ane parva ema pATha karIe to te rUpa thAya che. A dhAtuno para vyaktIvarane ema adanta pATha karavAmAM vardhamAnane durga temaja sammatAkAranA matano Teko maLI rahe che, jayAre bopadeva "kavikalpadruma' pR.(17)mAM sAyaNanI jema pavivyaThThIvAra ema pATha Ape che. gluJcu Sasja gatau / gluJcati sajjati / (pR.94) hetumati ca' ityatra 'yadabhiprAyeSu sajjante' iti bhASyaprayogAdayamAtmanepadyapi / ato'syAtmanepaditvaM dUSayanto vardhamAnakSIrasvAmyAdaya eva duSTAH / sAyaNa kahe che ke pahna dhAtuno AtmapadamAM paNa prayoga thaI zake che, kAraNa ke hetumati jJA (3.1.26) sUtra paranA mahAbhASyamAM, bhASyakAre " prAye sabbate' | evo AtmapadI prayoga karyo che, mATe sAyaNe A dhAtunA AtmAnapadI prayogamAM doSa jonArA vardhamAna ane kSIrasvAmIne duSTa kahyA che. dhA.pra.' (pR.18)mAM paNa mahAbhASyanA sambanne prayogathI AtmapadanuM samarthana karyuM che. vardhamAnanI TIkA upalabdha nathI, tethI sAyaNanI noMdha parathI mAnavuM paDe ke temaNe A dhAtunA AtmapadanI TIkA karI haze, paNa "kSI.ta." (pR.43)mAM to sAyaNe noMdhyA karatA sAva judo ja kSIrasvAmIno abhiprAya emAM jovA maLe che : vAvi talAnI - pratefsamUhA saggajo Tkharmasu I (TItA rU.26); sannamanamAryeSu I (AmandrIya nItisAra, 4.42) - Ama A daSTAntane AdhAre, temaNe A dhAtunA Atmapadano svIkAra karyo che ema manAya. TUMkamAM, A dhAtunAM AtmapadanAM rUpa na thaI zake, e vardhamAnanA mata sAthe sAyaNa saMmata thatA nathI. 3. vamuM chamuM namuM ane | vamati (pU.rU)

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148 nIlAMjanA zAha SAMBODHI nanu vArtike-acamikamivaminAm iti..... kevalasyopAdAnAt sarvatra vRddhayA bhAvyam, naitat; yata idaM vAraMvaMdhAtvantarapi sanIyam.... tathA mALe adhyASTiarcanjamamucyate anAvarati, iti / tathA vardhamAno'pi upasargopAdAnAt acami paryacami iti / gvAdigaNano vapu dhAtu kevala (eTale ke upasarga vinAno) hoya tyAre enI sarvatra vRddhi thAya, e mata sAyaNane mAnya nathI - vardhamAnano mata paNa amuka aMze emanA matane maLato Ave che. sAyaNanA A matane samajavA mATe norAropavezastha mantiAnAmeDA (7.3.34) sUtrano nirdeza jarUrI che teno artha e che ke upadezamAM je udAtta tathA makArAnta dhAtuo che, temane, mApUrvaka rUma dhAtu sivAyanAne, gi, vita, ut tathA t pratyaya paramAM hoya to vRddhi thatI nathI, jemake ami, tami, ami, zama vagere. A sUtra para eka vArtika cheH 3nAmanavamInAmiti vacam teno artha e thAya che ke garama dhAtune vema ane vama dhAtune uparyukta pratyayo paramAM hoya tyAre vRddhi thaI zake, jemake mAvAma: II: vAma:I keTalAka loko je mamafmavamInIm | - ema A vArtikano pATha kare che, temanI dalIla ema che ke A vArtikamAM kevala vamano pATha che, mATe (upasarga vinAnA) rUma nI ja vRddhi thaI zake. sAyaNa A sAthe saMmata nathI, ane te potAnA samarthanamAM kahe che ke A vArtika bIjA dhAtunA paryadAsa mATe paNa hoI zake, temaja A sUtra paranA bhASyamAM to ema kahyuM che ke "manAma:' ema sUtramAM (7.3.34) kahIne, sUtrakAre "manAvIne anusarIne ghaNuM ochuM kahyuM che, sAyaNe pote to gAvAma nA vIma: jevAM vRddhivALA rUpo paNa ApyAM che. bhASyamAM to vArtikano pATha Ama sUcavyo che: mavamimimInamativa$vya nyAsakAra paNa ema ja kahe che ke vametAvanAriti sUtra vopAlAnA pratiSadho na mavatIti A parathI te paNa mA upasargapUrvakanA vam dhAtune vRddhino pratiSedha na thAya ema mAne che. vardhamAna '3 sapAnAnuM nami paryami' | ema kahe che. te mAnatA lAge che ke mA sivAyanA bIjA upasarga sAthe vamanI athavA kevala vamanI vRddhi na thAya. noMdhavuM ghaTe ke kAzikAmAM A vArtikanA daSTAMta tarIke AvAma: ema vRddhi sahitanuM vamanuM rUpa ApyuM che, kevala ramanuM nahIM. TUMkAmAM, sAyaNa vardhamAna vagereno mata ema jaNAya che ke upasarga sahitanA khAsa karIne mA upasarga sahitanA vananI vRddhi thAya che, kevala emanI sarvatra vRddhi thatI nathI. snipu prabhunupu TrAde A snepati . (pR.176) ziSi piSi....zliSim....ityaniTkArikAyAM devAdikazliSepaeNhiNam, nAsyetIDudAhRtaH / tathA ca vardhamAnasvAmisammatAkArAdayazcAmuM settmaahuH| - vardhamAnano mata ema che ke ziva 35ddeze... (7.2.10) sUtra paranI anid kArikAmAM daivAdika stiSanuM grahaNa che, AnuM nahIM, kAraNake A svAti stiSa se che. 4.

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vol. XXXVI, 2014 vardhamAna : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 149 vAdri gaNamAM snipu.svAde dhAtu che ane divAdimAM, snipa mAnine dhAtu che. utta 35ze... I (7.2.10) sUtra para kAzikAmAM, gniSa dhAtune anikArikAmAM gaNAvyo che. sAyaNano mata e che ke e badhA aniTu dhAtuomAM daivAdika kliMga dhAtunuM grahaNa che, svAdri nniSa drA seTa che, ni nathI, mATe tenuM ahIM grahaNa na thaI zake. A bAbatamAM samarthanamAM, te stiSa Atti (1-46) sUtra paranI kaiyaTanI pradIpa TIkAne TAMke che temAM jaNAvyuM che ke : zatrarUpudhiniTa: vasa: . (3.1.45) sUtramAMthI nirdI anuvRtti stiSa Atiphane sUtramAM Ave che mATe dAtArthavALA se zliSa dhAtunuM AmAM grahaNa na thAya. sAyaNe, vadhArAmAM A sUtra paranA nyAsakAranA AvA ja abhiprAyano ullekha karyo che, te Ama cheH satra zray fznapuM pluSu dAhe / ityetasya zliSo grahaNaM kasmAnna bhavati ? AliGgane tasyaM vRttyasambhavAt aniTaH ityadhikArAcca asya seTtvAt / kSI.ta." (pR.101)mAM paNa A gvAdi dhAtune se gaNIne tenA iMDAgAmavALAM rUpo ApyAM che, ttejitvA, annevI, bleSitA, sniI. jyAre daivAdika kliMganAM, annakSata, snehnA, snechA e pramANe rUpo thAya. tethI sAyaNa, potAnA matanA samarthanamAM kahe che ke vardhamAna, kSIrasvAmI sammatAkAra paNa Ane se mAne che. siddhAMtakaumudI (bhA.3, pR.103)mAM, vAdri jJikanA saMdarbhamAM kahyuM che ane te nirivA, vADhisya pradAm ti taiyAyA pratha prasthAne. prathate I 9.223) yadAha vardhamAnaH 'pRthikradikrandidakSyAdInAM ghaTAdau pAThaH ciNNamulovRddhayarthaH iti / atra svAmI pratheH samrAraMvidhAnamAM mane svAdi gaNanA A pratha dhAtunuM puthu: ema samprasAraNa ArSa che, te bAbatanA samarthanamAM, sAyaNe vardhamAnano A mata TAMkyo che. sAyaNe darzAvyuM che ke "kSI.ta." (pR.111)mAM pratha prasthAne dhAtuno pATha karIne, tyAra pachI tarata ja pRthu vistAre ema bIjA dhAtuno alaga pATha karyo che. ahIM kSIrasvAmIe darzAvyuM che ke prathama i (uNAdi. 1.28) sUtrathI pratha dhAtunuM saMprasAraNa thaI, pRthu thAya che, tethI, ahIM pRthu dhAtuno alaga pATha karavAnI bAbatane keTalAka anArSa mAne che, teo, pRthu e alaga dhAtu nathI, tenA samarthanamAM, "puruSakAra' (pR.71)mAMthI eka vidhAna A saMdarbhamAM TAMke che : yadaprathayat tat pRthivyai pRthivitvam / (taittirIya brAhmaNa, 1-1.3) ityasya zrautasya nirvacana nAIpakSa pravIryam ! anyathA hi sapathavityevaM nirdUyAt ! A vidhAna parathI temaja kSIrasvAmInA uparyukta mata parathI sAyaNa mAne che ke te baMne A dhAtunA saMprasAraNane ArSa mAne te A bAbatanA samarthanamAM, vardhamAnano mata TAMke che ke vimunI | (6.4.93) sUtranA saMdarbhamAM vardhamAne kahyuM che ke pRthiiindra...ghaTatI pAtra: vimunovRdhyartha ti A vidhAnamAM paNa vardhamAne "tha' ema saMprasAraNanuM rUpa prayojayuM che. temanA vidhAnano artha e

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150 nIlAMjanA zAha SAMBODHI 6. che ke ghaTAdimAM pATha thavAthI, te dhAtuo mit thatAM, prastuta sUtra lAgu paDatAM, upadhA vikalpa dIrgha thatAM ane vim pratyaya lAgatAM, gaprathi, prAtha - ema rUpo thAya. A badhA parathI spaSTa thAya che sAyaNa pratha prasthAne e dhAtumAM pRtha: e saMprasAraNane ArSa mAne che ane potAnA te matanA samarthanamAM temaNe vardhamAna vagerenA mata TAMkyA che. kadi Rdi kladi vaikalvye / klandate (pR.193) maitreyastu kadikradI dvAviditau paThitvA krada klada iti dvAvaniditAvAha / vardhamAno'pi maitreyvastrAravantartinAtra pati ! ahIM vardhamAnano A dhAtunA rUpa vize mata noMdhyo che. vari gaNanA vanaH dhAtuno sAyaNa ane kSIrasvAmI (pR.112) A sUtramAM, vartAH ema vit pATha kare che, jyAre maitreya dhA.pra" (pR.53)mAM, lIlAzuka puruSakAra (pR.74)mAM, tathA sAyaNe noMdhyA pramANe nandI teno vartAH ema pATha kare che. A varnAdri no pATha agAu mA.dhA.kR.(pR.75)mAM gvAdi gaNamAM draDha vaHi sAhAne rone e sUtramAM parasaipadamAM thayo che. ahIM pharI ghaTAdimAM mitva mATe ane Atmapada mATe pATha thayo che. sAyaNa maitreyanA aniditu pAThanA samarthanamAM, vardhamAnanuM eka vidhAna TAMke che : pRthirissiArInAM pad: TuvmunnovRddhayartha ! AmAM temaNe vastRtino pATha nathI karyo tethI sAyaNa mAne che ke te tita pATha nathI karatA, paNa maitreyanI jema vartaH pATha kare che, jenuM rUpa vartate thAya. dri pATha hoya to standrata rUpa thAya. vadhArAmAM noMdhavuM ghaTe ke sAyaNa vagere A dhAtuno artha "vaikalavya' Ape che, jyAre bopadeva kavikalpadruma (pR.31)mAM, teno vaikalavya uparAMta "vikalatva' artha Ape che. mAraNatoSaNanizAmaneSu jJA / (pR.198) atra candraH- mAraNatoSaNanizAneSu iti / vardhamAnazcaivaM paThitvA, 'nizAtanaM tIkSNIkaraNam iti cAbhidhAya' nizAmane iti kecit nizAmanaM darzanamityAhuH / A sUtramAMnA nizAneSu pATha ane tenA artha aMge vRttikAromAM matabheda pravarte che. sAyaNe noMdhyuM che tema vardhamAna, cAndra vaiyAkaraNanI jema nizApu pATha Ape che. temanA matane samajavA mATe sAyaNa vagerenA matane jovA jarUrI che. A svAdi dhAtusUtrano artha e che ke ghaTAdimAM Avato A zA dhAtu mAraNa, toSaNa ane nizAna'nA arthamAM mit thAya che, anukrame tenAM udAharaNo, pazu saMpragati, vinuM vijJAti ane prazapathati rUpam che. jo AmAMno koI artha na hoya to jJAti vaoNdhati ema artha thAya. A dhAtusUtra paranI vRttimAM sAyaNa jaNAve che ke ahIM 'nizAnanam' no artha 'jJAnamAtra 7.

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- 151 Vol. XXXVII, 2014 vardhamAna : pANinIya dhAtupAThanA eka aprasiddha vRttikAra nathI, paNa "cakSu:sAdhana jJAna' che. A "nizAnam' rUpa caurAdika zaH nakSa sAnone e dhAtunuM rUpa che ane eno artha 'cakSurvijJAna" thAya che. svAbhAvika rIte prazna e thAya ke nizamanamUno A artha laIe to snAhanukzA.zIsthamAna: (1.4.34) sUtramAMnu zIsthamAna: rUpa ke jeno artha vadhayitumama9ta: Apyo che tene kema samajAvavuM ? sAyaNe enA javAbamAM kahyuM che ke te rUpa A gvAdi nA dhAtunuM nathI, paNa caurAdika "jJAmitra' dhAtunuM gaganta rUpa che. haradatte, "pada.maM."mAM A dhAtusUtranI vyAkhyAmAM kahyuM che ke A sUtramAM nizApu pATha ja yogya che, vaLI nizAnam' no artha jJAnamAtra che, "cakSurvijJAna" nathI. kAraNa ke cakSurvijJAna artha laIe to tajJApatyavArtha: jevA prayogo kema samajAvavA ? zIzyamAna no artha to voItuma preta Apyo che. sAyaNa teno paNa javAba ApatAM kahe che te "vaurANyi jJAnazApovartita ! tena zIpane, jJapati jJAyitIti rUpadaya mavati . AnA samarthanamAM te "deva" (pR.15)mAM ApelI nIcenI kArikA TAMke che. jAnAtItizni sidhyejjhapayati tu punarmaraNAdau ghaTAdez - cau mittve'pIdameva jJapa miditi padaM jJApane maarnnaadau| tenArthAjjhApane'rthe jJapayatipadavat jJApayedityapi syAt / Ama te darzAve che ke tAtyAnA prayogane caurAdika pa dhAtu parathI siddha karI zakAya. te uparAMta sAyaNe caurAdika "jJAminna' dhAtusUtra paranI vRttimAM kahyuM che jJApatyAtiprayogAstu jJAnamatravanA jJAnate A prayoga kayAdi zA parathI paNa vyutpanna thAya che tethI temaNe gvAdinA prastuta sUtranI vRttine aMte, haradatta vagerene kahyuM che ke "jJApati' prayogane tamArA "nizAne' pAThanA svIkAra mATe nimitta na banAvazo, kAraNake meM te prayoganI anyathA siddhi darzAvI ja che. A uparAMta sAyaNa nizAmineSa pAThanA samarthanamAM "dhanu' (1.4.34) sUtra parano nyAsakArano mata paNa TAMke che te nIzcamanaH rUpane vikalpa "jJAmitra' dhAtunuM rUpa darzAvI, nizAmane pATha ApI, teno artha "jJAna" Ape che. maitreya "dhA.pra" (pR.56)mAM A matanI TIkA karI che ke "jJAna" artha levAthI tajJApatyavArtha: prayoga baMdha nahIM bese, tathA matAntarathI tenI siddhi karavI paDaze. maitreya pote dhA.pra.'mAM, "nizAmaneSu' pATha ApI, teno rAyaNa jemaja "cakSu:sAdhana jJAna' artha Ape che. sAyaNa noMdhe che ke, kAzyapa, sammatAkAra vagere paNa maitreye ApelA pAThane sAro mAne che. sAyaNe vardhamAnano pATha noMdhatI vakhate kahyuM che ke, vardhamAna cAndra vaiyAkaraNanI jema "nizAney' pATha ApI, vadhArAmAM kahe che ke "nizAtanuM taLIvAra' ema teno artha ApI keTalAka

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152 nIlAMjanA zAha SAMBODHI 'nizAnanam pATha ApI, teno artha 'darzana kare che. ahIM, A dhAtusUtranI bAbatamAM, te cAndra vyAkaraNane anusaratA jaNAya che. te parathI anumAna thaI zake ke temaNe cAndra vyAkaraNano paNa abhyAsa karyo haze. kSIrasvAmI 'kSI.ta." (pR.116)mAM "nizAneSu' pATha ApI, teno artha "uttejana Ape che ane pachI tene vize Ama lakhe che: jJAvavodhane (rU.38) rUtyayaM tirAvI mitu-saMjJAti pazu, viSNu vijJapayAm prApati zAstram ! Ama te ema darzAve che ke kyAdi dhAtu zo. "mAraNa' vagere arthamAM mituM thAya che. ane jayAre e artha na hoya tyAre jJAnanA arthamAM rAkhIne vijJApati vagere thAya. sAyaNe noMdhyA pramANe, zAkaTAyana paNa vardhamAnanI mAphaka nizApu pATha ApI, "prajJapati ram -' e udAharaNa ApI, teno artha tikSmIvarati Ape che. sAyaNe e paNa noMdhyuM che ke bodhisattvakAre kahyuM che ke A sUtramAM, "nizAneSu' pAThanI bAbatamAM prAcIno mittvane sahana karatA nathI, tethI te "nizAneSu' pAThane svIkAratA nathI. uparyukta carcA parathI spaSTa thAya che ke sAyaNa, jAsakAra, maitreya, kAzyapa vagere "nizAmapu pATha svIkAre che, jyAre "nizAneSu' pATha ApavAnI bAbatamAM vardhamAnane kSIrasvAmI, cAndra vaiyAkaraNa, haradatta ane zAkaTAyana vagerenuM samarthana sAMpaDe che. dhvana za aa dhvanayati (pR.200) atra bhoja: 'dalivaliskhaliraNidhvanitrapikSapayazca' iti pagATha / tatra dhvanivardhamAnAnusAreNa pavita:, dvataza | sAyaNa gvAdigaNanA A dhAtuno pATha "ana' kare che. A dhAtu ghaTAdigaNamAM Avelo hovAthI mittvArtha mATe teno ahIM pATha karavAmAM Avyo che tema paNa sAyaNe spaSTa karyuM che ane tenuM udAharaNa dhvanati thaiTam | ApyuM che. bIje tenuM dhyAnayata rUpa thAya che tema jaNAvyuM che ane dhvanano artha "aspaSTa uccAra' thAya che tema jaNAvyuM che. sAyaNe prAtizAkhyane TAMkIne kahyuM che ke akSaravyanAnAmupalbirdhvaniH . Ama dhvana ane dhvaniH vaccenA taphAvatano paNa temaNe khyAla Apyo che. bhoje temanA vyAkaraNanA dhAtupAThamAM tivati...dhvanitrapakSapayaza - e sUtramAM vardhamAnane anusarIne "dhvaniH' zabda Apyo che. tema sAyaNa A dhAtu paranI vRttimAM jaNAve che te parathI kahI zakAya ke vardhamAna bhoja pahelAM thaI gayA haze ane te A sUtramAM dhvani pATha ApatA haze. kSI.ta." (pR.121)mAM thayuM na tana dhvana zakke sUtra gvAdimAM maLe che. maitreyanA dhA.pra.' (pR.57)mAM dhvana vana sUtra maLe che ane si.kI. (bhA.3, pR.119)mAM paNa ema ja pATha maLe che. puruSakAra (pR.84)mAM jaNAvyuM che ke maitreya je davana pATha Ape che tene kSIrasvAmI

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153 vol. XXXVI, 2014 vardhamAna : pANinIya dhAtupAThanA eka aprasiddha vRttikAra ane dhanapAla anukULa che, tethI dhanapAla paNa sAyaNa vagere vRttikAronI jema ja dhvana pATha Ape che. ema artha thayo. A parathI lAge che ke A dhAtuno dhvaniH ema pATha karavAmAM vardhamAna badhAthI judA paDe che. mRga maLe ! marati . (gu.ra32) tathA ca vardhamAnasudhAkarazivasvAmyAdayo bhareti zapA nirdezAd bhRJ bharaNe iti bhauvAdikasya grahaNamicchanti / sAyaNa noMdhe che ke sanIvA..bharapasanAmuM (7.2.49) sUtramAM, sara ema gvAdinA rajU vikaraNathI dhAtuno nirdeza che, mATe vardhamAna, sudhAkara, zivasvAmI vagere vaiyAkaraNo, A sUtramAM gvAdi gaNanA mRt maLe ! dhAtunuM grahaNa icche che ane juhotyAdi kumRtra dhAraNapoSAyo ! (mA.dhA.vR., pR.388) dhAtuno nirdeza nathI ema mAne che. A sUtrathI rUvanta tathA mRga para vagere dhAtuonAM sannanta rUpomAM rUdmAgama vikalpa thatAM, varipati, vagUti - ema rUpo thAya che. A sUtra paranI kozikAmAM paNa vardhamAnane samarthana Ape evo spaSTa abhiprAya maLe che : para rUti mR- rUcetasya pauvAdistha grAm, zaNa nirdezAt sAyaNa pote paNa A abhiprAya sAthe saMmata thatA jaNAya che. 10. pA pAne I fpati (pR.246) 'pAghrA' ityAdinA pibAdezaH / piberguNapratiSedhaH iti kAtyAyanaH / vardhamAnastu 'lopaH pibateH' iti tir guNo ne rUti aa teo ahIM to : fpavaterI kvI(7.4.4) sUtramAMnA 'topaH vite' nA AdhAre dalIla kare che ke pivane guNa na thAya. gvAdigaNanA A paNa dhAtune pAmrA. / (7.3.78) sUtrathI "piva' Adeza thAya che. kAtyAyana A sUtra paranA bhASyamAM kahe che ke pivane guNano pratiSedha che. bhASyamAM vadhArAmAM kahyuM che ke piva adanta che mATe guNa na thAya. kAzikAmAM paNa kahyuM che ke, upava ema akArAnta Adeza che, je AghudAtta che mATe guNa nahI thAyaH pibaterlaghUpadhaguNaH prApnoti, saH aMGgavRtte punarvRttAvavidhiniSThitasya / (vyADi-paribhASA, 38) iti na bhavati / athavA akAro'yamAdezaH, AdhudAtto nipAtyate / Ama upavane guNa na thAya, e vardhamAnanA mata sAthe sAyaNa, bhASyakAra, kAzikAkAra vagere saMmata thAya che. 6 prasavaizvaryayo: A savati 5 (pR.ra62) vardhamAnastu sAhacaryaniranubandhakaparibhASayoranityatAmAzritya luvikaraNatvAt sautimapahAya suvati (savati ?) sunotyordvayorapi grahaNamiti dvayorapITmAha / tanmate asAvIt iti bhAvyam / 11.

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154 nIlAMjanA zAha SAMBODHI gvAdigaNanA A sudhAtunuM stusaMdhUNya: 1 (7.2.72) sUtramAM grahaNa thAya che ke nahIM te prazna che A sUtrathI, sta, su vagere dhAtuone parasaipadamAM suhno sid pratyaya lAge tyAre IDAgama thAya che. sAyaNa prastuta sUtramAM gvAdi dhAtunuM grahaNa nathI mAnatA, jyAre vardhamAna tenuM grahaNa mAne che. sAyaNanI dalIla A pramANe che: A sUtramAM sudhAtu pahelAM luzvikaraNa adAdi putra () dhAtunuM ane paramAM aluzvikaraNa dhUga dhAtunuM sAhacarya che, je baMne hindu che. mATe ahIM svAdi putra miSave dhAtunuM grahaNa thAya. vaLI A sUtra paranI nyArA TIkAmAM pun nuM ja grahaNa karyuM che. te jaNAve che ke niranubandhaka paribhASA (paribhASAsaMgraha, pR.128)thI koI ividhimAM savati (su)nuM grahaNa kare te barAbara nathI, kAraNake sAhacaryanuM ja prAbalya gaNAya che, e mata kAzikAvRttimAM satsaMdipa0 1 (3-2-61) sUtra paranI vyAkhyAmAM jaNAvyo che. vardhamAna A sUtramAM gvAdi pu (su)nuM grahaNa mAnatAM, kahe che ke sAhacarya ane niranubandhaka paribhASA - baMnenI anityatAno Azraya laIne, adAdi pu (sati) je luzvikaraNa che tene bAda karIne seti (svAdri che ane sunIti (svAdviputra) - baMnenuM grahaNa thAya che ane tethI susuputrA sUtra lAgu paDatAM svAti, dhAtunuM iDAgamavALuMrUpa gaNAvat thAya che. sAyaNa vagere je vaiyAkaraNo prastuta sUtramAM gvAdi pu(4) dhAtunuM grahaNa nathI mAnatA, temane mate svAdi pun dhAtunuM rUpa nasIpIthAya che. 12. puTTa navya zabde . te ! (.ra66) anantaraM 'dhRj' dhAraNe iti kavacit paThAte, vardhamAno'yaM na sahate; yadAha' - kecit 'dhRJ dhAraNe' iti paThanti, so'nArSaH dharati, dharate iti prayogadarzanAt / sAyaNa huM dhAtusUtraparanI vRttimAM noMdhe che ke keTalAka A guphu dhAtu pachI pRtra dhArono pATha kare che, paNa vardhamAnane te mAnya nathI. tenuM kAraNa e che ke midhAtuthI zarU karIne sai pAtrane sudhInA dhAtuone AtmapadI kahyA che, temAM munno samAveza thAya che. (mAdhA..pR.269). A pRtra dhAtu ubhayapadI che, tenAM dharati dharate ema rUpo thAya che. mATe teno pATha purdhAtu je AtmapadI jUthamAM Ave che, tenA pachI na thAya. vaLI manapasalTimpaI (3.1.138) sUtra paranA nyAsa ane padamaMjarImAM paNa dhAro evo je dhAtu darzAvyo che, te hRm darane 1 (mA.vA.vR,pR.232) pachIno vRtra dhAro che. daivamAM paNa dharate dhAraDiyeM tu dharate dharatIndukhe . (pR.32) ema ubhayapadI darzAvyo che sAyaNe chelle noMdhe che ke ame maitreyane anusarIne A dhAtune lagatuM prakaraNamAM daMga raLe (pR.232) pachI darzAvyo che (pR.234) Ama sAyaNa paNa vardhamAnanA matane Teko Ape che ke cha dhAro no gupha navya zabde dhAtu pachI pATha karavo anArSa che.

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155 Vol. XXXVI, 2014 vardhamAna : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 13. vakSa vyAyAM vAvi Avache . (pR.3ra7) yaduktaM vardhamAnena - 'khyAtIti ztipA nirdezAd yaGluki - acAkhyAsIt iti tadapi prakathanArthaparaM vyAdheyam | prazna e che ke avAdhyAyItva - evuM je yalugantarUpa che te kSakno thAt Adeza thatAM, te dhAtunuM che ke kyA prakathane dhAtunuM che. aMdAdi gaNanA A dhAtuno liDara rahyo- I (2.4.54) sUtrathI AdhaMdhAtukamAM rIn Adeza thAya che. adAdi gaNanA bIjA dhAtu rahyA prathane ! (pR.267)nuM va.kA.trI.pu.e.va.nuM rUpa fktam lAgatAM rahyAti thAya che. masyatithyiAtigoDaphA (3.1.52) sUtrano artha e che ke A var ane A dhAtuothI para unnano tun paramAM hoya tyAre Adeza thAya che. sAyaNa kahe che ke A sUtramAM rahyAti ema stithI nirdeza che, mATe nIcenI paribhASAthI A sUtra yaluganta rUpomAM lAgu na paDI zake :pitA zAnuvardhana nirviSTa - pacaitAni na cahnavikA (paribhASendu zekhara, naM.120.3) have prazna e che ke vyakti e lidhAtunA A AdezanuM rUpa che ke zrA dhAtunuM rUpa che? sAyaNano mata e che ke A prakathanArthaka thA dhAtunuM ja rUpa che, kAraNa ke tipathI nirdeza che ane tethI zrA dhAtunA yeluganta rUpomAM A sUtra lAgu na paDe, mATe temAM unnano ma Adeza na thAya. sAyaNa potAnA matanA samarthanamAM jaNAve che ke vardhamAna paNa ema ja mAne che ke A sUtramAM rahyA prAthane dhAtuno nirdeza che. mATe je yaluganta rUpa "mavANAsI' che te kyA prakathane dhAtunuM ja che, vakSadhAtunuM nathI. __ AGazzAsu icchAyAm / AzAste / (pR.332) vardhamAnasammatAkAraharadattagargAdayastvanuditaM paThitvA "nAglopi0 ityatrodito'nuzAsanArthasyaiva grahaNAdasya husvaniSedhAbhAvAd Azizasaditi husvena bhAvyam ityAhuH / " vardhamAnAdi mate niSThAyAmAzAsita iti ca bhavitavyam / adAdigaNano A dhAtu anudit che ema vardhamAna mAne che. sAyaNanI jema, Atreya, maitreya vagere A dhAtuno udita pATha karIne, nA topa zAsRditAnA (7-4-2) sUtramAM tenuM grahaNa kare che. A sUtrano artha e che ke sAsu vagere dhAtuone adyatana bhUtakALano pratyaya lAgatAM fNamAM temano upadhAsvara hRsva thato nathI. tethI bhADAnuM rUchIyAm ane sAsu anuziSTI e baMne adAdi dhAtuone A sUtra lAgu paDatAM DAkunuM sunuM rUpa mAzazAsan thaze. Atreya ane maitreya jaNAve che ke hindu pATha karavAthI yasya vibhASA . (7.2.15) sUtra lAgu paDavAthI niSThAmAM iDAgama na thavAthI mAta, bANAstavAna jevA rUpa thaze. - vardhamAna, sammatAkAra, haradatta vagere A dhAtuno 'sADAsa' ema anudita pATha karIne, noMdhe che ke nAstofpa. sUtramAM anuzAsanArthaka pAsuM dhAtunuM ja grahaNa che gADarazAsanuM nathI, mATe 14.

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156 nIlAMjanA zAha SAMBODHI te icchArthaka ApUrvaka zAna dhAtune sukSmAM upadhAhasvano niSedha nahIM thAya. mATe upadhArva thaI zizasat evuM rUpa thaze. vardhamAna vagerenA mata pramANe anudit pATha karavAthI vacce vimASA | sUtra lAgu nahi paDe, mATe niSThAnuM rUpa zAsita: evuM iDAgama vALuM thaze. Ama A icchArthaka zAna dhAtuno anudita pATha karavAmAM vardhamAnane haradatta, sammatAkAra, garga vagere vaiyAkaraNonuM samarthana sAMpaDe che. 15. rAtre kSeti . (pR.343) vardhamAnazca 'tu vRddhihiMsayoradAdau smaryate' iti / haradattastu vRddhyarthatvamabhidhAya 'gatyartha ityeke, hiMsArtha rUtyAre' rUti ! adAdigaNanA A 4 dhAtune lagatA eka sUtra turastuzam ! (7.3.95)no artha che ke A dhAtuothI paramAM AvatA halAdi sArvadhAtukane vikalpa rUd Agama lAge che. sAyaNe A sUtramAM AvatA tu dhAtunA artha vizenA vardhamAna, haradatta vagere vaiyAkaraNonA mata A dhAtusUtramAM darzAvyA che. A sUtra paranI "kAzikA'mAM tene sautra dhAtu kahyo che. nyAsakAra noMdhe che vRddhayartha rUTyA hiMsAthe rUtyAre, yasya va suvivegavaM maryata | 'padama." mAM haradatte kahyuM che ke tuM e sautra dhAtu che, te vRddhayartha che, paNa keTalAka tene gatyartha mAne che, to bIjAo tene hiMsArthaka mAne che. sAyaNa noMdhe che ke bodhinyAsa nAmanA vaiyAkaraNa tenA-vRddhi, hiMsA ane gati e traNa artha darzAve che, jyAre vardhamAna spaSTa kahe che ke A adAdi dhAtu vRkyartha ane hiMsArtha che. A dhAtu sautra dhAtu che ane tenAM va.kA.nA rUpa sattauti, ravIti thAya che, paNa A dhAtu saMskRta sAhityamAM bhAgye ja prayojAyelo jaNAya che, tethI enA artha vizenA A vividha mata noMdhIne ja saMtoSa mAnavo paDe. moTAbhAganA vaiyAkaraNo vardhamAnanI jema ene vRddhayarthaka ane hiMsArthaka mAne che. nA nidrAkSa 1 jAti (pR.378) yattu kAtantre, matAntareNoktam - 'itvadIrghayoH ajIjAgarat iti bhavati' tadapyevaM pratyuktam / vRttikArAtreyavardhamAnAdibhirapyetad dUSitam / sAyaNa adAdi gaNanA A dhAtusUtramAM nAnA tukkA nimAM thatA bananArat rUpa vize carcA kare che. tenA ane vardhamAnanA matane samajavA A prakriyA samajavI jarUrI che H sarvani vaDano (7.4.93) sUtrano artha e che ke vahu (adyatana bhUtano vikaraNa pratyaya) paramAM hoya, tyAre fmAM tenA aMga-abhyAsane, jo tenA aMganA prazno lopa na thayo hoya to ane laghu dhAtvakSara paramAM hoya to, sana samAna kArya thAya che. A sUtrathI sanvabhAva thavAthI 16,

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Vol. XXXVI, 2014 vardhamAna : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 157 sanyata: (7.4.79) sUtra lAgu paDe ane tethI abhyAsane rUtva thaI manInA rat rUpa thAya. ema kAtaMtra vyAkaraNamAM matAntarathI kahyuM che. sAyaNa A rUpane svIkAratA nathI ane zA mATe rUtva na thAya, te samajAvavA nIce pramANe dalIla kare che : koI ema dalIla kare ke ahIM varNanuM vyavadhAna hovAthI rUtva na thAya te barAbara nathI, kAraNa ke na nAvyavadhAnaM tene vyavahitefpa vanaprAmAkhyA ! (vyADi paribhASA naM.39) ema paribhASA che. te dalIlanuM paNa khaMDana karatAM sAyaNa kahe che ahIM mananArat mAM eka nahIM paNa aneka varSonuM vyavadhAna che, mATe rUtva na thAya. ahIM Dutva thAya evo mata dharAvatA bIjA koI kahe ke mRtvara0I (7.4.95) sUtramAM rUtvano niSedha karIne akArAdeza karyo che, tenA parathI jJApana thaI zake ke aneka varSonA vyavadhAna chatAM ahIM rUtva thaI zake, tenuM paNa khaMDana karatAM sAyaNe kahyuM che : tat tunyanAtIyastha jJApanam rUti nItyA saMyukreviyameveti vikSat rUAvAveva pravartata ! sanvarjhakyuni. | sUtra paranA mahAbhASyamAM, nyAsamAM kAzikAvRtti vageremAM uparyukta carcA maLe che ane te badhAe paNa maLanArat rUpane yogya mAnyuM che. sAyaNa vadhArAmAM kahe che ke kAta- vyAkaraNamAM matAntarathI je manInA ratuM rUpa ApyuM che, te paNa uparyukta dalIlone AdhAre asvIkArya bane che. te chelle noMdhe che ke kAzikA vRttikAra Atreya ane vardhamAna paNa maLIbArat rUpane svIkAratA nathI. Ama vardhamAnanA matane, bhASyakAra, vRttikAra, nyAsakAra Atreya vagerenuM sabaLa samarthana maLI. (i) nA dhAtu paranA A sUtramAM vardhamAnano bIjo eka mata maLe che : matra vardhamAna:vasAvaputvamevADuM: nagAvAniti phatyAdi. prazna e che ke parokSabhUtanA rUpane lAgato e kRtmatyaya nI dhAtune lAge, tyAre guNa thAya ke nahIM? parokSabhUtamAM (vasu) pratyaya lAgIne thatAM rUpo moTebhAge vaidika sAhityamAM maLe che. sAyaNa ane vardhamAna mAne che ke vavanuM pratyaya lAgatA paJ dhAtunuM parokSabhUtanuM kRdantarUpa nagAvAnuM thAya che. A saMdarbhamAM eka sUtrano nirdeza jarUrI che. nAgro.viviI (7.3.85) sUtrano artha e che ke vi, vi si ane Dis pratyayo - e sivAyanA anya sArvadhAtuka ane ArdhadhAtuka pratyayo paramAM hoya to nAthu aMgane guNa thAya che ema keTalAka mAne che. sAyaNa te bAbatane nakAratAM jaNAve che ke A sUtra paranI "kAzikA'mAM jaNAvyuM che ke keTalAkanA mate A sUtramAMnA 'vi" mAM no rUAra uccAraNa mATe che, to pachI smina vidhi tarAvAvALA (vADi paribhASA naM.127) thI tadAdi vidhithI vadhu pratyaya vAthiyo, tethI sUtra lAgu paDe ane nA ne vavazuM lAgatAM guNa na thAya ane nagAvAnuM rUpa thAya. 17.

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158 nIlAMjanA zAha SAMBODHI sAyaNe Atreyano mata paNa A saMdarbhamAM noMdhyo che : "tathA 2 sata sa gaLASa ti, syAt' iti vRttyuktamidaM mataM dUSayitvA 'asaMyogAlliTa kit' iti kvasoH kittve siddhe punastatkaraNAt pratiSaviSayAdhistha gusya niSedha ti nagAthuSa ti pavitavyam' tyAra ! AmAMnA kAzikAvRttinA je matanuM Atreye khaMDana karyuM che, te mata vRttimAM maLato nathI. AthI AgaLa Atreye kahyuM che ke saMyoIi (1.2.5) sUtrathI vevasu pratyaya vit thatA tene viti 2. (11.5) sUtra lAgu paDatAM guNano niSedha thayo ja che, ane pachI pharIthI e pratiSedha viSayamAM AraMbhyA chatAM guNano niSedha karyo che mATe limAM dvitIyA vibhakti ba.va.no s pratyaya lAgatAM nagAgRSaH rUpa thAya, nagAruSa: na thAya. A sUtra paranA mahAbhASya paranI "pradIpa' TIkAmAM kaicaTe Ama ja kahyuM che : asaMyazci kiditi siddha kittve kvasoH kitvaM pratiSedhaviSayasya guNasya pratiSedhArthamiti kavasau gunnaabhaavH| noMdhavuM ghaTe ke A sUtra paranI 'padama' tathA nyAsa vageremAM nA dhAtunA parokSabhUtanA kRdanta tarIke nagAgRvInuM rUpa ja Ape che, nagArivI nahIM. sAyaNa A carcAnuM samApana vardhamAnano mata ApIne kare che: vasAvaguNatvamevADuM: nAgRvaniti. A parathI spaSTa thAya che ke moTAbhAganA vaiyAkaraNo mAne che ke vahu e kRt pratyaya lAgatAM, nAthu dhAtune guNa na thAya ane parokSa bhUtanAM kRdanta rUpo nAgRvAnuM banAvRSa: vagere thAya. 18. 5 pAlanapUrAyoH I fpatiM . (pR.387) hasvAnto'yaM dhAtuH iti vardhamAnakAzyapAbharaNapuruSakArAH / svAmI tu dIrghAntaM paThitvA 'hasvAntaH vi' ta aa nAyamaitreyI tu hRsvAtaM paDavA "tIrdhAnta' ti . juhotyAdigaNanA A dhAtuno, sAyaNa, kSIrasvAmI, kAzikAkAra, nyAsakAra, haradatta ane kaiyaTa vagere paNa 5 ema dIrdhAnta pATha kare che, jyAre vardhamAna, kAzyapa, maitreya, AbharaNakAra ane puruSakAranA kartA Ano 9 ema hRsvAnta pATha kare che. kSIrasvAmI (pR.199) noMdhe che ke nandI teno hrasvAnta pATha kare che, jyAre maitreya dhA.pra" (pR.86)mAM pote hRsvAnta pATha ApI, keTalAka dIrdhAnta pATha kare che tema nodhe che. puruSakAra TIkA (pR.37)mAM hrasvAnta pAThanA samarthanamAM, te roksI vikRta satyavIvam (Rgvada, 3.26.9) - e RcA TAMkI che. dIrdhAnta pUnAM va.kA.nAM rUpofpArti pipUrtaH pipUrati thAya ane hRsvAnta karIe(9)to viparti upakRta: upaprati thAya che. sAyaNa noMdhe che ke kAzikAkArane dIrdhAnta ISTa che, kAraNa ke dayi po vaI 1 (7.4.12) sUtramAM hRsvavikalpa Apyo che. A sUtranI vyAkhyAmAM kAzikA'mAM kahyuM che ke keTalAka A sUtranuM pratyAkhyAna karI, grA.pAke, A pUrane ema darzAvI nig: vizakuMDa vagere rUpo sAdhe che paNa tema karavAthI vavasu lAgavAthI vizujhuvA rUpa nahIM thAya. sAyaNa Ama dalIla kare che : dra hRsvAntasthAt pratinA pratyathAna viniti prayogana+thanuM nAnupapanna thAt ! vaLI hasvAnta apANinIya che. jo hRsvAnta hota to hrasvavikalpa zA mATe Apata? Ama sAyaNe, vardhamAna, kAzyapa vagere vaiyAkaraNonA, A dhAtunA pUe hrasvAnta pAThane svIkAryo nathI.

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159 vol. XXXVI, 2014 vardhamAna : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 19. mI hiMsAyAm | mIyate I (pR.411) 'tatra mInAtiminotyordvayorgrahaNam' iti hi vRttikAraH / kAzyapasvAmivardhamAnAstu, 'lAkSaNikamIrUpasya minoteragrahaNazaGkApanodanaparA vRttiH na tvasyAgrahaNaparA' iti mitsate itIcchanti / divAdigaNanA A dhAtune "na mAdhura:- ' (7.4.51) sUtra lAgu paDI zake ema kAzyapa, vardhamAna vagere mAne che. A sUtrano artha e che ke sakArAdi sana pratyaya paramAM hoya to A dhAtuonA aMganA mar ne sthAne ras pratyaya lAge che jemake mitsate . - have divAdigaNamAM A mITTa che. svAdigaNamAM Dumin prakSepaLe | manoti ane krayAdimAM mI-hiMyA--mInAti - Ama traNa dhAtuo che. prazna e che ke sUtramAMnA mI thI kayA dhAtunuM sUtramAM grahaNa thAya? prastuta sUtra para "kAzikAmAM lakhyuM che ke mInati manotyorkayohA kAzyapa, kSIrasvAmI (pR.212) ane vardhamAna mAne che ke sUtramAM lAkSaNika mI nuM rUpa che, tethI miti(kyAdi) uparAMta mInati(svAdi)nA grahaNano niSedha nathI ema samajavuM, A divAdi mInA grahaNano tethI niSedha samajavAno nahIM. enuM paNa grahaNa AmAM samajavAnuM che. tethI mInuM sananta rUpa fmatsate thAya che. vardhamAna kAzyapa vagere to ema mAne che ke "pho kRt' (1.2.9) sUtra paranA fmanatiminotyorvArdhatve te mItraphaLena prahavi yathA sat' e mahAbhASyanA vacanane paNa upalakSaNa gaNI emAM paNa A mIzno samAveza thAya. Ama, A devAdika dhAtu sannantanuM rUpa fmatsate thAya te bAbatamAM vardhamAnanI sAthe kAzyapa ane kSIrasvAmI saMmata che. 20. zramu tAsi vetre zrAti (pR.435) atra vardhamAnaH - 'nodAttopadeza' iti vRddhiniSedhe' prApte prayogadarzanAd vA zramevRddhi mAha / tat '....kathaM sUryavizrAmabhUH iti ? evamAdikaM prayogamanyAyameva manyante' iti vRttaavukttvaaccaayuktm| noddAttoddeza:0I (7-3-34) sUtrathI "zrama" e divAdigaNanA makArAnta dhAtune viSNu mata, ut ane tuM pratyaya paramAM hoya tyAre vRddhi thatI nathI. vardhamAna mAne che ke A sUtrathI vRddhino niSedha hovA chatAM, zrama dhAtunA vRddhivALA prayogonA darzanane lIdhe, temAM vikalpa vRddhi thaI zake che. - sAyaNa, vardhamAnanA A matanuM A rIte khaMDana kare che. A sUtra paranA anAvanivamavanInAramati vaccama - e vArtikathI mAtra rUma, ma ane vama - e dhAtuonI ja vRddhi thAya che, mATe "sUryavizrAmapUTa jevA prayogane badhA ayogya mAne che, kAraNa ke zrama dhAtunI vRddhi thAya nahIM. | 'kSI.ta." (pR. 229) ane "dhA.pra." (pR.101)mAM cAndra vaiyAkaraNono mata maLe che. vizrAma rUti vAndrAH | paNa te baMne vRttikAro paNa vizrama: rUpane iSTa gaNe che. khAsa noMdhavuM ghaTe ke nAza ' sUtra paranI mahAbhASyanI pradIpa TIkAmAM kaiyaTe paNa spaSTa kahyuM che :

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160 nIlAMjanA zAha SAMBODHI vizrAmazarvasAdhuvA A sUtra paranI kAzikAmAM maLato mata paNa sAyaNe potAnA samarthanamAM Apyo che. sUryavizrAmAM pUmi: rUtyevamavi prayoga mAdhyameva macajo Ama kaiyaTa, vRttikAra vagereno mata TAMkIne sAyaNa vardhamAnanA, zrama dhAtune uparyukta pratyayo paramAM hoya tyAre vikalpa vRddhi thaI zake te matane mAnya rAkhatA nathI, paNa vardhamAnanA A matane kAlidAsanuM samarthana maLI rahe che; e noMdhavA jevuM che : nIrvarATya ridhivatatra vizrAmato: . (pUrvamegha, 25) ane TIkAkAra mallinAthe cAndra vyAkaraNanuM 'vizrAmo vA' e sUtra A prayoganA samarthanamAM ApyuM che. A parathI lAge che ke vardhamAne A mata cAndra vyAkaraNanA uparyukta sUtrane dhyAnamAM rAkhIne darzAvyo hoya. kSam sadane I lAgati ! (pR.436) vardhamAno'pi - kSamerdaivAdikasyAnanubandhasya kSAntiH syAdeva iti / vardhamAnano mata ema che ke daivAdika kSan dhAtuno strIliMgI saMjJA zabda kSantiH ja thAya. mA.dhA.vR." (pR.128)mAM gvAdi gaNano kSamUSa sadane dhAtu che. te uSa che, tethI uSaddhigiADaphA (3.3.104) sUtrathI teno strIliMgIsaMjJA zabda "kSamA' bane che, jyAre A daivAdika samU dhAtu Sata che. tene striyAM vitana : (3.3.94) sUtrathI vitana lAgIne teno strIliMgI saMjJA zabda kSAntiH thAya che. A dhAtusUtra paranI vRttimAM sAyaNa noMdhe che ke keTalAka A daivAdika dhAtuno pit pATha, eTale ke kSamULu sane ema kare che, paNa te barAbara nathI. emaNe kSIrasvAmIno mata A pramANe Apyo che: tathA svAmI - vevitrASi kSamUSita Sita patti tasaT kSamU sahane rUti saMkhyAsAyaNe noMdhyA pramANe kSIrasvAmI kSamUSa pAThanI TIkA kare che ane kharekhara to "kSI.ta." (pR.227)mAM divAdimAM kSamUSa sahakSamA | vahunat kSAntiH | ta va samU sahana rUti samyA . ema maLe che. vardhamAne, daivAdikamAM kSamULu pAThanI tarapheNa karanAra AvA koI matane dhyAnamAM rAkhIne ja spaSTa karyuM hoya ke daivAdika (Sita) anubandha vagaranA lam dhAtuno strIliMgI zabda kSAntiH ja thAya. dhA.pra.' (pR.101)mAM paNa ema ja kahyuM che. Ama vardhamAnanA matane sAyaNa uparAMta maitreya rakSita lIlAzuka vageremAM Teko maLI rahe che. sUpa tu | durgati (pR.440) 'ayamudiditi' iti svAmI: tad vRtyAdivirodhAdupekSyam / yadAha - harerlomasu ityatra - hRSu aloke ityayaM niSThAyAmaniT, hRSa tuSTAvityayaM seT, anayorubhayoridaM grahaNabhityubhayatravibhASeyam iti / .... vrdhmaano'pyevmaah| 22.

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vol. XXXVI, 2014 vardhamAna : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 161 divAdigaNano A TUSa dhAtu le che, maniTu nathI, ema vRttikAra ane nyAsakAre TUrnAma (7.2.29) sUtra paranI TIkAmAM kahyuM che. tenA samarthanamAM sAyaNe vardhamAnano A mata Apyo che ke daivAdika hRpa tuSTa dhAtu se che. sAyaNa kahe che ke "kSI.ta." (pR.231)mAM noMdhyA pramANe nandI A daivAdika dhAtuno je vid pATha() Ape che te barAbara nathI, kAraNa ke vRttikAre ane nyAsakAre uparyukta sUtra paranI carcAmAM spaSTa kahyuM che ke suSu bano - e gvAdi dhAtu udittvane lIdhe niSThAmAM nid che, jyAre hRpa turtha - e divAdi dhAtu le che. A baMne dhAtuonuM "oMnuM sUtramAM grahaNa thayuM che mATe ubhayatra vibhASA che. prastuta sUtrathI, "loma'nA arthamAM vartamAne hRpa dhAtune niSThAmAM vikalpa rUDA thAya che, tethI pu- e gvAdi dhAtu udittvane lIdhe ani hato, pachI yasya vibhAga . (7-2-15) sUtra lAgu paDavAthI niSThAmAM IDAgama na thAya, paNa suSetnamaNu sUtrathI vikalpa IDAgama prApta thatAM chani nomana uparAMta ISatAni somani thaze, jyAre zreSa-turtha-e divAdi dhAtune niSThAmAM IDAgama prApta hato, te vikalpa thatAM SitAni nAmAni uparAMta Ini nAmAni ema thaze. "dhA.pra." (pR.103)mAM ane "kSI.ta." (pR.231)mAM hRSa-turtha ema divAdimAM pATha che. jyAre puruSakAra (pR.104)mAM paNa ema ja pATha Apyo che: TUSa tuSTI ta vivAdiH prastuta sUtranA saMdarbhamAM nyAsakAre to spaSTa kahyuM che ke A dhAtu udita nathI ane sek che, 'yaM seTa' kRti sAtatvavitiSedhomAvAn ! tethI vardhamAnanA matane samarthana maLe che. 23. Nuda preraNe / praNudati praNudate / (pR.459) 'ayaM parasmaipadiSvapi paThyate, tenAyaM bhASAyAM parasmaipadyeva' iti vardhamAnaH / A tudAdi dhAtu pu rakheno "mA.dhA.vR' (pR.459, 490)mAM "dhA.pra" (pR.109, 121)mAM ane "kSI.ta." (pR.244, 264)mAM - ema traNemAM prAraMbhamAM ubhayapadamAM ane pachI mAtra parasmapadamAM ema be vAra pATha thayo che. parasmapadamAM Ama pATha maLe che; judu preraLa nuti | te saMdarbhamAM sAyaNe noMdhelo vardhamAnano mata A pramANe che. te mAne che ke A tudAdi pura dhAtuno A ja gaNamAM parasmapadamAM pATha pharI thayo che, tethI bhASAmAM A dhAtune mAtra paramaipadamAM ja prayojI zakAya, AtmapadamAM nahIM. sAyaNa ema paNa noMdhe che ke "kSI.ta. kAra paNa mAtra paramaipadamAM ja pATha kare che, paNa kharekhara ema nathI, temAM baMne ThekANe ubhayapadamAM ane parasmapadamAM pATha maLe che. sAyaNa vardhamAnanA matane svIkAratA nathI, kAraNake te mata Atreya ane maitreya vagerenA matathI viruddha che. sAyaNe pote ubhayapada ane pachI pharIthI parasmapadamAM pATha karavAnuM prayojana darzAvyuM cheH 3mayaparivu pavitA punaH raaitivu pad: majhADapi parastravArthaA saMdarbhamAM svaritagata: stramaprave jhiyAntA (1-3-72) sUtrano nirdeza jarUrI che. teno artha

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162 24. nIlAMjanA zAha SAMBODHI e che ke svarit vALA ane - sat vALA dhAtuo, jayAre kriyAnuM phaLa kartAne maLatuM hoya tyAre AtmapadamAM prayojAya che, jemake yAna: yAta, pArvaI: pavantA ahIM pradhAna phaLa udiSTa che. bAkI kriyAmAtravivakSAmAM to sAmAnyapaNe, parasmapada prayojAya che. jemake mandra mandra kuti pavanaHA (meghadUta, pUrvabhAga, zlo.9) ahIM tudAdi judra dhAtu, jeno prAraMbhamAM ubhayapadamAM pATha thayo che te svaritet che. to paNa pachI pharI khudra no paramaipadamAM pATha karavAnuM prayojana e che ke kriyAnuM phaLa kartAne maLatuM hovA chatAM, A dhAtu parasmapadamAM paNa prayaujAI zake, jemake nuti - dhA.pra.(pR.109)mAM, A dhAtusUtranA saMdarbhamAM, maitreya A ja zabdomAM A vAta kahI che. AtreyanI dhAtuvRtti lupta thaI gaI hovAthI, sAyaNe noMdhyA pramANe, te maitreya jevo ja mata dharAve che tema lAge che. TUMkamAM sAyaNa, maitreya ane Atreya vagere vaiyAkaraNo vardhamAnanA A mata sAthe saMmata nathI ke parasmapadamAM pATha karavAthI A dhAtu bhASAmAM mAtra paramaipadamAM ja prayojAI zake. likha akSaravinyAse / likhati (pR.475) vardhamAno'pi Alekhana iti nirdezAttatpuruSapakSo duSTaH ityAha / tudAdigaNano A nig dhAtu. dhAtupAThamAM vukuTa kauTile e dhAtu pahelAM Ave che. pATaDipyo. (1.2.1) sUtra jo A dhAtune lAgu paDe to A dhAtuno guNa na thAya, e mata vardhamAnane mAnya nathI. A sUtramAMnA "Ti4i:' zabdano karI diH ema tapuruSa samAsa tarIke ane kuTa AviSAr - ema bahuvrIhi samAsa thaI zake. sAmAnya rIte vidvAno bahuvrIhi tarIke vigraha kare che. - jo tapuruSa samAsa tarIke vigraha karIe to tivra dhAtune A sUtra lAgu paDe, kAraNa ke te phUTa dhAtu pahelAMnA sUtramAM teno pATha che. phiHi sUtrano artha e che ke ane mudri dhAtuone gi ti sivAyanA je pratyaya lAge te Divat thAya. eTale viti 2aa (1.1.5). sUtrathI, te dhAtuone guNa ane vRddhino niSedha thAya che. - sAyaNa noMdhe che ke je loko A baMne vigraha paddhatino ekadezavRttithI Azraya le che te loko vituM vizvagoDapa zarRhAni, svayameva tiviSya vagerenuM samarthana kare che, paNa temanA mate vitA vagerenuM uit sivAyanA pratyayo pratyayo lAgatAM guNano abhAva thatAM, tivitA vagere thAya. sAyaNa temanA matanuM khaMDana karatAM kAzikAvRttinAM be dRSTAMta TAMke che : ratno cupadhAt | (1.1.26) sUtranAM nivRtvA, nevitva, titrivipati, tiviti ema daSTAMta maLe che to

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Vol. XXXVII, 2014 vardhamAna : pANinIya dhAtupAThanA eka aprasiddha vRttikAra - 163 phuthare tojuna (3.4.13) sUtranA daSTAMta tarIke vittevitam maLe che. sAyaNa bIjuM e paNa kahe che ke tapuruSa pakSa khoTo che, te darzAvato mAnevane zabda haradatta driva | sUtra paranI vRttimAM Apyo che tyAM temaNe kahyuM che ke jo tapuruSa pakSano svIkAra karIe to, nirava dhAtu, Dittva nuM nimitta banatAM, tnivRitvI, sevRitvA, zaniSpIbhevane - A badhA prayogo anupapanna thAya. vardhamAne paNa mAtteravane e nirdezathI tapuruSapakSane duSTa kahyo che. bIjA keTalAka saMjJApUrvo vidhinitya - e paribhASAno AdhAra laIne, tivitA vageremAM sarvatra guNAbhAvanuM kathana kare che, tene paNa sAyaNe ayukta mAnyuM che, kAraNake temAM vRttikArano virodha Ave che. temaNe haradattanuM bIjuM vidhAna paNa TAMkyuM che ke sivituma, svayameva tiviSyate jevA be prayogone ja AgaLa karI, jo ema dalIla thatI hoya ke saMjJApUrvaka vidhi anitya che to guNa nahIM thAya, to ema dalIla karavI khoTI che. Ama sAyaNe potAnA matanA samarthanamAM vardhamAnano ane haradattano mata TAMkyo che ke nirava dhAtune guNa thaI zake che. Rju patI . mati . (pR.102) atra vardhamAna:- karotersambadhini guNa iti vyAkhyAnaM nyAyyam / tanAdigaNanA A traDhapu dhAtune guNa thAya ke nahIM te bAbata carcA che. vardhamAna mAne che ke A dhAtune guNa thavo joIe tanAdriH 34(3.1.79) sUtrathI A gaNanA dhAtuone 3vikaraNa pratyaya lAge che, je prathama gaNanA vikaraNa pratyaya | no apavAda che. za e sArvadhayuka pratyaya che ane pit che mATe sArvadhAtuvardhA (7.3.84) sUtrathI tray dhAtune guNa thaI gati rUpa bane che. A bAbatamAM breizarane guna: varateza upadeza . e ApizalinA sUtrano virodha Ave che ke te be dhAtu sivAyanI koI dhAtune guNa na thAya, mATe kAzyapa vagere A sUtrane jarA judI rIte samajAve che tema sAyaNa noMdhe che : roteH sarvAni vikarane dhAto bhavati, 3mati ti | vardhamAna paNa rotesvani ! rUti vyasthAnaM cAdhyam kahIne te gati rUpane mAnya rAkhe che ane guNa thavo joIe ema mAne che. - have 'kSI.ta." (pR.274)mAM A dhAtunAM rUpa, guNa vinAnA eTale ke 28oti Rjute ApIne kahyuM che ke te sArvadhAtu saMvidhApa: -- gati . A dhAtuone sArvadhAtuka pratyayo lAge tyAre guNa thAya ke nahIM, te bAbata saMdigdha che. cAndra vaiyAkaraNa ati rUpa ApIne spaSTa kahe che ke A dhAtuo (fkSA, Rg)ne guNa na thAya e bAbatamAM bIjo abhiprAya zodhavo joIe. ethI UlaTuM, 'kSI.ta.'nA saMpAdaka yudhiSThira mImAMsake noMdhyA pramANe kAzakRtna dhAtupAThanI kannaDa TIkA (pR.117)mAM guNAbhAvanA udAharaNa tarIke Rti ApyuM che. maitreya "dhA.pra." (pR.129)mAM gati rUpa ApIne noMdhe che ke

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164 nIlAMjanA zAha SAMBODHI bIjA keTalAka gumAvane mAnatA hovAthI Rti, pute rUpa Ape che, paNa sarvatra "vivArApakSo Tr:' ema jaNAve che. A carcAnA aMtamAM, sAyaNa, vardhamAna ane kAzyapanI sAthe saMmata thatAM kahe che ke traNa munionA (pANini, pataMjali, kAtyAyana)no virodha na hovAthI A samajUtI jAya che. 26. Dum ra aa varoti . (pR.517) svayambhuve namaskRtya ityatra tu namaso gatitve ....kArakavibhaktiM dvitIyAM kriyArthopayadasya0 / iti caturthI bAdhate / vardhamAnastu zrAddhAya nigRhNate itivat kriyAgrahaNaM kartavyam iti caturthImAha / / vardhamAnano A mata nama: svahitA (ra.rU.26) sUtramAM nAnA yogamAM prayojAyelA zabdonI caturthI thAya che, te saMdarbhamAM che. temano mata barAbara samajavA pahelAM sAyaNano te aMgenA mata jANavo jarUrI che. sAyaNe darzAvyuM che ke jyAre nama: zabdanI gatisaMjJA hoya tyAre - dhAtunuM praNAmavacanatva dyotana kare che, tethI praNAmanI apekSAe karmanuM prAdhAnya che tethI nama: ti sUtrano bAdha karI, namoti sevAna ! ema dvitIyA vibhakti Ave che, kAraNake upapada vibhakti karatAM kAraka vibhakti varmA dilIyA ! (2.3.2) balavAna che, nama:nI gati saMjJA na hoya, tyAre rati kriyAnA karmabhAvane pAmelA vizeSyabhUta praNAmanuM te kathana kare che, mATe deva vagere je karma nathI, temanI caturthI Ave che, jemake namo levethyaH svayapuve namaskRtya' mAM nama: gatisaMjJaka hovAthI - nA vizeSajvane lIdhe kArakavibhakti dvitIyA prApta che, paNa tene kriyArthopavasthA sUtrathI thatI caturthI bAdha kare che, temAM evo artha samajavAno ke eTale ke svayapurva prIyituM prakhya ti . svayaMbhune prasanna karavA mATe praNAma karIne ema artha che. ahIM prasanna karavA mATe praNAmanI kriyA karavAnI che. mATe caturthI AvI. vardhamAna paNa ema ja kahe che ke uparyukta prayogamAM paNa zraddhA nivRttei . (zrAddha karavA mATe aTakAve che)nI mAphaka kriyArthI kriyAnuM grahaNa karavAnuM che, mATe caturthI ja Ave. ahIM potAnA matanI samarthanamAM sAyaNe vardhamAnano mata TAMkyo che. 27. rUpa ApILe / rUAti . (.rUrU) I evaM vardhamAnasammatAkSIrataraMgiNIkArAdayazca taudAdikasyaiva 'tISasaha' ityatra grahaNamAhuH / pANinIya dhAtupAThamAM daivAdikA tI, taudAdika rUpu rUchayam ane yAdika rUpa ApIcce ema traNa dhAtuo che. tISatuma ! (7.2.47) sUramAM rUpa, sa vagere dhAtuonuM grahaNa che. A sUtrano artha e che ke takArAdi AdhaMdhAtuka pratyaya paramAM hoya tyAre A dhAtuone vikalpa IDAgama thAya che, jemake paNa uSatA. prazna e che ke A sUtramAMnA rUpa dhAtuthI kayA gaNanA dhAtunuM grahaNa samajavuM? vardhamAna,

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Vol. XXXVI, 2014 vardhamAna : pANinIya dhAtupAThanA eka aprasiddha vRttikAra 165 sammatAkAra ane kSIrasvAmI taudAdika rUpu rUchAyakUnuM grahaNa kare che. "kSI.ta." (pR.287)mAM sUtramAM tIpusada ema sUtrano pATha karIne, taudAdika rUpunuM grahaNa darzAvyuM che. A sUtra paranI kAzikAmAM paNa spaSTa kahyuM che ke rUpu rUchIyAma-rUtyAre vikalpa rUSyate | tethI taudAdika rUpa ne ja vikalpa IDAgama thAya che. jemake paNa, pitA, jyAre daivAdika ane yAdikano nitya iMDAgama thAya che, jemake preSitA, pitum ane pitA. sAyaNe noMdhyA pramANe bIjA keTalAka vaiyAkaraNo paNa tIkhuda. ema sUtrano udita pATha karI, mAtra taudAdika rUpune ja A sUtra lAgu pADe che. keTalAka anya vaiyAkaraNo sUtramAM udita pATha karyA vagara sahanavvAdi) dhAtunA sAhacaryane lIdhe, sUtramAM taudAdika dhAtunuM ja grahaNa mAne che, kAraNake baMnenA vikaraNa pratyaya (ka) eka che. Ama uparyukta vaiyAkaraNo sUtramAM daivAdika ane yAdika rUpanuM grahaNa karatA nathI. sAyaNe noMdhyA pramANe kAzyapa nAmanA eka vaiyAkaraNa, A sUtra (tISada:) paranA vArtika tAre zyanRtyayAti pratiSedha: I nA AdhAre daivAdika sivAya, taudAdika ane kyAdika baMne rUpanuM grahaNa sUtramAM mAne che ane kriyAdika rUmAM rUSita: rU jevAM vikalpa IDAgamavALAM rUpa Ape che. ' haradatta paNa A sUtra paranI "pada maM.'mAM Ama to mAtra taudAdika rUpanuM grahaNa mAne che, paNa pachI kahe che ke jo vArtikane pramANabhUta mAnIe to temAM daivAdikano ja niSedha karyo che, tethI jyAdika rUpano paNa sUtramAM samAveza thAya. maiyaTe paNa mahAbhASya paranI "pradIpa' TIkAmAM paNa ema ja kahyuM che. Ama vardhamAna, sammatAkAra, kSIrasvAmI vagere TIkAkAro A sUtramAM mAtra taudAdika rUpanuM grahaNa mAnI, tene vikalpa IDAgama thAya tema mAne che, jayAre kAzyapa, haradatta vagere taudAdika uparAMta kramAdika rUpanuM vArtikane AdhAre A sUtramAM grahaNa mAne che. A badhA vaiyAkaraNo, daivAdika rUpanuM prastuta sUtramAM grahaNa na mAnI zakAya, te bAbatamAM ekamata che. ' upasaMhAra mAdhavIyA dhAtuvRttimAM, A aprasiddha vaiyAkaraNa vardhamAnanA je matono, sAyaNe ullekha karyo che, te bhale sAyaNe noMdhelA Atreya, kAzyapa ane dhanapAla vagerenA mata karatAM ochA che, paNa vardhamAnanA A matonuM mahattva jarAye ochuM nathI. vardhamAnanA uparyukta matono abhyAsa karatAM eka bAbata spaSTa thAya che ke emaNe pANinIya vyAkaraNazAstrano, khAsa karIne dhAtupAThano UMDo abhyAsa karyo che, jene lIdhe te dhAtuone lagatI keTalIka mahattvanI bAbato-jemake dhAtupAThanA sUtromAM maLatA dhAtuonA pATha, kyA dhAtune kyAre guNa ke vRddhi thAya, amuka dhAtune seTa gaNavo ke ani, amuka dhAtune parasmapada gaNavo ke AtmapadI gaNavo, sUtromAM nirdiSTa dhAtu kayA gaNano che, dhAtuonAM rUpone lAgu paDatI prakriyAo vagere - vize temaNe potAno svataMtra abhiprAya darzAvyo che.

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166 nIlAMjanA zAha SAMBODHI noMdhavuM ghaTe ke vardhamAne cAndra vyAkaraNane anusarIne amuka mata ApyA che, te darzAve che ke cArja vyAkaraNathI teo prabhAvita hatA. sAyaNe potAnA matanA samarthanamAM vardhamAnanA keTalAka mata TAMkIne, temanuM gaurava karyuM che, to temanA keTalAka mata sAthe sAyaNa saMmata thatA nathI, e hakIkata che. pANinIya vyAkaraNazAstramAM, jayAre koI paNa zabda ke dhAtunA rUpane vyutpanna karavA mATe ekathI vadhAre vaikalpika prakriyAo hoya tyAre dhAtupAThanA vRttikAro vacce Avo matabheda rahe te svAbhAvika che. AzA che ke saMskRta vyAkaraNazAstranA abhyAsIone, vardhamAnanA mato vizenI A lekhamAM ApelI mAhitI upayogI nIvaDaze. saMdarbhagraMtho saMskRta graMtho 1. kavikalpadruma (bopadeva racita), saM.jI.bI.palsale, pra-Dekkasa koleja, punA, I.sa.1954. 2. kAzikAvRtti, bhA.1-1, sa,Armendra zarmA, pra.usmAnIyA yuni., haidrAbAda, I.sa.1969. 3. kSIrataraMgiNI - saM.yudhiSThira mImAMsaka, pra.rAmalAla kapUra TrasTa, bahAla gaDha (hariyANA), I.sa.1986 4. deva-('puruSakAra TIkA sahita - saM-yudhiSThira mImAMsaka, pra.bhAratIya vidyA pratiSThAna, ajamera, I.sa.1963 5. dhAtupradIpa - saM.zrIzacaMdra cakravartI bhaTTAcArya, pra.rAmalAla kapUra TrasTa, bAlagaDha (hariyANA), I.sa.1985 6. nyAsa. bhAga.1-2, saM.pu.rAmacaMdra, pra.usmAnIyA yuni., prathama saMskaraNa, haidrAbAda, i.sa.1985 7. padamaMjarI, bhAga.1-2, sa.pu.rAmacaMdra, pra.usmAnIyA yuni. prathama saMskaraNa, haidarAbAda, i.sa.1981 8. mAdhavIyA dhAtuvRtti - sa. dvArikAdAsa zAstrI, pra. tArAbuka ejansI, vArANasI, I.sa.20OO 9. vaiyAkaraNa siddhAMta kaumudI bhAga.1-4, saM.gopAla zAstrI nene, pra.caukhaMbA saMskRta sirIjha, vArANasI, i.sa.1961 10. vyAkaraNa mahAbhASya (pradIpa-udyota sahita) khaMDa 1-3, pra.motIlAla banArasIdAsa, dilhI, i.sa.1964. hindI graMtha 11. saMskRta vyAvaraNazAstra tihAsa, mA-2, pra.bhAratIvidyA pratiSTha, anamera, rU..2263 saMkSepasUci ' kRti saMkSepa kSIrasvAmikRta kSIrataraMgiNI : kSI.ta. maitreyasitakRta . ' dhAtupradIpa hA.pra. haradattakRta padamaMjarI padama sAyaNa viracitA mAdhavIyA dhAtuvRtti mi.dhA.vR.

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jaina ane bauddha dharmazAsanamAM paryAvaraNa saMrakSaNa niraMjanA vorA paryAvaraNanuM pradUSaNa AjanI vaizvika samasyA che. sAMprata samayanI upabhoktAvAdI saMskRtimAM prakRtinAM tattvono svachaMda rUpathI upayoga thaI rahyo che. manuSya potAnI kSullaka vRttio, vAsanAonI tRpti mATe prAkRtika tattvono manaphAve te rIte upabhoga ane vinAza karI rahyo che. tenAthI pRthvI, jaLa, vAyu, vanaspati ane teja (agnitattva)mAM eka prakAranI riktatA ane vikRti paNa utpanna thaI rahI che. vizALa pariprekSyamAM paryAvaraNa samagra sajIva sRSTi ane mAnavajAtinA astitvanA AdhArarUpa staMbha samAna che. Aje ApaNane vismita karI denAra Arthika ane bhautika vikAsanA mArgamAM sauthI moTI samasyA che paryAvaraNanI ! vijJAnanI zaktinA sahAre upabhoganI amaryAdita sAmagrI utpanna karavAmAM AvI rahI che. manuSya kevaLa bhautika sukhonA svapromAM vihare che, paNa A sAdhanasAmagrInA amaryAdita ane asaMyata upabhoge ApaNane paryAvaraNanA bahu moTA praznArtha sAme UbhA karI dIdhA che. paryAvaraNano prazna jIvanazailIno prazna banI gayo che. vAyu ane jalapradUSaNa, ojhonavAyunA staranuM naSTa thavuM, pakSI ane prANIonI aneka jAtiono aMta thavo - A sarva vize gaMbhIratApUrvaka vicAravAnI ane e samasyAono aMta lAvavAnI AvazyaktA samajAvavA lAgI che. e samasyAonA ukelane paNa samajI zakIe chIe, paraMtu tene mATe nakkara Ayojana karavA, ApaNI pramAdI vRttio taiyAra nathI. Arthika ane bhautika vikAsanA kSetramAM manuSyae, Avazyaka mAtrAmAM prakRtinAM tattvono upayoga karavAne badale tenuM zoSaNa karyuM che. mahAtmA gAMdhIjIe sUcavyuM hatuM te anusAra, manuSyae je kudaratI saMpattine bhaviSyane mATe surakSita rAkhavI joIe, teno potAnI sukhasuvidhA mATe vartamAnamAM vyaya karI rahyo che. prakRti ApaNI jaLa, vAyu tathA AhAranI AvazyakatAone paripUrNa karanAra jIvanaprada gnotarUpa che. mAnavajIvana ane saMskRti prakRti para nirbhara che. ApaNA saMskRtisarjaka RSimunio krAntadA hatA. temaNe prakRtinAM tattvo sAthe samanvita rUpathI manuSya jIvananI Adarza vyavasthAnuM Ayojana karyuM hatuM. jemAM anya prANIonA jIvananI surakSA paNa nihita hatI. ahiMsaka ane maitrIpUrNa jIvanavyavahAramAM sarva surakSita ane vikAsazIla banIne pragatinA patha para AgaLa vadhatA hatA - prakRtino paNa temAM sAtha ane sahakAra hato. sadAcArapUrNa AcAravicAranuM nidarzana karanAra mahAna dharmasaMsthApako dvArA prabodhita AcArasaMhitA dvArA paryAvaraNanI samasyA sahaja-saraLatAthI nivArI zakAya tema che.

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168. niraMjanA vorA SAMBODHI jaina ane bauddhadharmamAM paryAvaraNa saMrakSA ane zuddhinI samasyAnuM be rIte nirUpaNa thayuM che : (1) jIvana jIvavAnI paddhati evI hoya ke jethI prakRtinAM tattvono vinAza na thAya tathA jaLavAyu jevAM prAkRtika tattvo dUSita paNa na thAya. A bAhya rIte thatuM paryAvaraNa saMrakSaNa che. (2) krodhAdi kaSAyomAMthI mukti tathA ahiMsA, maitrI, karuNA jevI bhAvanAonI paripUrNatA AMtarika paryAvaraNane zuddha kare che. jaina sAdhanAmAM dharmanAM be svarUpa svIkArAyAM che. eka zrutadharma ane bIjo cAritradharma. zratadharmano artha be jIvAdi nava tattvonA svarUpanuM jJAna ane temAM zraddhA tathA cAritradharmano artha che saMyama ane tapa. bauddhadharmamAM paNa samyaka AcAra-vicArane prAdhAnya apAyuM che. ahiMsaka AcAra-vicAra ane prAkRtika tattvonI surakSA : AcArAMga sUtramAM ahiMsAnA siddhAMtane manovaijJAnika AdhAra para sthApita karavAno prayAsa thayo che. mahAvIra svAmIe prabodhyuM ke "sane sattAna daMtavya ' koIpaNa prANIno vadha na karavo joIe. sAdhu ane zrAvako mATenA adhikAMza niyama A daSTie ja nakkI karavAmAM AvyA che. jainadarzanamAM A ahiMsA ane sarva jIvo pratye AtmIyatAnA bhAvano-maitrIbhAvano vizeSarUpathI upadeza ApavAmAM Avyo che. vanaspati paNa sajIvana hovAne nAte ane jIvajaMtuonI sAthe paNa ahiMsaka AcAra-vicAranuM pratipAdana karavAmAM AvyuM che. eka nAnakaDA puSpane paNa DALI uparathI cUMTavAno niSedha che, to pachI jaMgalo kApavAujADavAnuM kevI rIte zakya bane? pANImAM paNa aneka nAnAM jIvajaMtuo hoya che eTale pANIno upayoga paNa anivArya hoya eTalo ane sAvadhAnIthI karavAno che. rAtrinA samaye dIpaka pragaTAvIne kArya karavAno niSedha che. dIpakanI AsapAsa nAnAM nAnAM jaMtuo UDavA lAge che ane temano nAza thAya che. ataH jIvahiMsAnI dRSTie dIpakanA prakAzamAM kArya karavAnuM niMdanIya mAnavAmAM Ave che. gautama buddhanAM vacanomAM paNa prAkRtika parivezano vAraMvAra paricaya maLe che. vAstavika daSTie to buddhavacanone samajavA mATe prakRtino pariveza ja eka koza samAna che. potAnA siddhAMtone abhivyaktaspaSTa karavA mATe buddha prakRtinA sannivezamAMthI ja koI ne koI ghaTanA athavA tattva ke padArthane daSTAMta tarIke rajU kare che. A prakRtinAM pratyeka tattvo pratye temanuM mana samabhAvapUrNa ane saMvedanazIla che. potAnI tapazcaryAnuM varNana karatAM teo kahe che ke "sAriputra ! mArA vihAra vakhate prANIo ane nAnAM jIvajaMtuo pratye khUba dhyAna rAkhIne ja huM javara-avara karato hato ! evI mArI karuNA hatI. jaLabiMduo pratye paNa mArI anukaMpA hatI. viSama sthAnomAM rahetA zudra jIvonI hiMsA na thaI jAya te mATe huM satarka raheto hato'. - vinayapiTakamAM bhikhupAtimoknamAM bhikSAo mATe je niyama darzAvyA che, temAM paNa prAkRtika tattvonI surakSAnI bhAvanA pragaTa thAya che. pAcittiyanA dasamA niyamamAM kahyuM che :

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vol. XXXVI, 2014 jaina ane bauddha dharmazAsanamAM paryAvaraNasaMrakSaNa 169 "vo para umag pathavuiM vacce vA pavittatti " ahIM jamIna khodavAno niSedha karavAmAM Avyo che. tenAthI ati sUkSma jaMtuonI paNa hiMsA thAya che. jaMtuyukta pANI pIvAno ane prANIone mAravAno niSedha karavAmAM Avyo che. jema ke, 'yo pana bhikkhu sajhino pANaM jIvitA vAropeyya pAcittiyanti / ... yo pana bhikkhu jInaM sappANakaM udakaM paribhuJjeya pAcittiyanti / ahIM pratyakSa hiMsAno spaSTa niSedha che. tRNa-vRkSa vagere kApavAthI paNa doSa lAge che. tathAgate spaSTa kahyuM che : "bhUta pativyatiya parittinita ja kuTinirmANa mATe sthaLa para ke tenI AsapAsanAM vRkSo kApavAno paNa niSedha che. paganA pAdatrANa ke caMpala banAvavA mATe vRkSanI chAlano upayoga karavAno niSedha karatAM te kahe che: "bhikSuoe tAlapatranI., vAMsanI., tRNanI... muMjanI... kamaLapatranI... pAdukAo dhAraNa karavI na joIe. ahIM emaNe vRkSomAM-vanaspatimAM paNa jIva hovAnuM spaSTa vidhAna karyuM che. "nIvasambino hi, fmavaraghave, manu muvamagf /7 manuSya vRkSavanaspatimAM jIva hovAno khyAla rAkhe che. tethI vRkSone kApavAM te paNa hiMsA ja che. temanI daSTie, prANIonI hiMsA paNa varjita hatI. abhakSya mAMsanA saMdarbhamAM "manuSya..hAthI.. ghoDA..zvAna..sApa..sApa..vAgha..citto...vagerenuM mAMsa na khAvuM joIe", tevuM temanuM vidhAna hatuM - te vakhate gautama buddha bhikSuone mATe mahAdhe zayyAno niSedha karyo hato. tyAre bhikSuo siMha, vAgha, citto vagere prANIonAM carma paNa dhAraNa karatA hatA tathA sUvA mATenI pATa ke khATalAnA mApa pramANe kApIne tenI upara pAtharatA hatA. gautama buddhe A vAta jANI ane teno niSedha karIne kahyuM ke "meM to aneka prakAre prANahiMsAnI niMdA karI che ane prANa-hiMsAnA tyAganI prazaMsA karI che." ".fmavaFEve... nanu bhagavatA aneka pariyAyena pANatipAto garahito, pANtatipAtA veramaNi pasatthA... / na bhikkhave gocamma dhAretabbe / " manuSya hatyAnA saMdarbhamAM temaNe jaNAvyuM che ke "je bhikSu jANI samajIne manuSyanI hatyA kare, athavA (AtmahatyA mATe) zastra meLavI Ape, athavA mRtyunI prazaMsA karIne mRtyu mATe prerita kare... to te bhikSune pArAjikano doSa lAge che. ...(saMghamAM) sahavAsane mATe ayogya bane che". atyaMta anukaMpAzIla ane karuNAmaya A mahAmAnave ahiMsAnA mAhAtma vize vAraMvAra upadeza Apyo cheH "sattAnaM 35 vatvA ne thAta" kahIne "gAvat sarva bhUteSu" - pratyekane Atmavat - potAnA jevA ja gaNavAno upadeza Apyo che. ahiMsAno mULa AdhAra Atmavat dRSTi che. maitrI ane karuNA teno vidhAyaka bhAga che.

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170 'niraMjanA vorA SAMBODHI sarva pratye ahiMsaka bhAvanA rAkhanAra ja Arya hovAnuM samajAvatAM kahe che : na tena ariyo hoti yena pANAni hiMsati / ahiMsA sabbapANAnaM ariyo 'ti vuccati // hiMsaka paraMparAno pratirodha karavA mATe, daMDavRtti-zikSA karavAnI bhAvanAno paNa tyAga karIne a-verano mArga ghotita karyo che : na hi verana veraM sammati idha kudAcana / averana hi sammato veraM, eso dhammo sanaMtano // jaina dharmazAstramAM paNa A bhAvanAonuM nirUpaNa vividha rIte thayeluM jovA maLe che. AcArAMgasUtramAM kahyuM che ke sarvane potAnuM jIvana priya che, mATe koIno vadha na karo. "jofuM nItiM ddhi " (AcArAMga 1-2-3-4) anyatra kahyuM che : __ saMdhiM logassa jANittA Ayao bahiyA pAsa / tAM ja daMtA ja vighAta . (AcArAMga-1,3, 3, 1) A loka-A jIvana dharmAnuSThAnanI saMdhi-veLA che ema jANIne-prANIone Atmasadaza samajIne koInI hiMsA na kare, koIne duHkha-AghAta na pahoMcADe. ahiMsAnuM adhiSThAna ja manovaijJAnika satya che. temAMthI ja AMtara-bAhya zAMti-sukha ane saMvAditA sthapAya che. bauddhadarzanamAM kevaLa kriyAtmaka ja nahi paNa mana-vacana-kAyA-ema trividha ahiMsAnuM pratipAdana thayuM che. tevI ja rIte jainadarzanamAM paNa jIvanavyavasthAnA saMdarbhamAM ahiMsAnA cAra svarUpanuM nirUpaNa thayuM che : saMkalpajA, virodhajA, udyogajA ane AraMbhanA hiMsA. (1) saMkalpajA (saMkalpI ahiMsA) : saMkalpa athavA vicArapUrvaka hiMsA karavI. A AkramaNAtmaka hiMsA che. (2) virodhajA : potAnI athavA bIjA lokonA jIvana ane adhikAronA rakSaNa mATe vivazatAparA hiMsA karavI. A surakSAtmaka hiMsA che. (3) udyogajA AjIvikA-upArjana arthAt vyavasAyane nimitte thatI hiMsA. A upArjanAtmaka hiMsA che. (4) AraMbhajA hiMsAH jIvana-nirvAhane nimitte thanArI hiMsA, jema ke bhojana taiyAra karavuM, nivAsa banAvavA Adi. A nirvAhAtmaka hiMsA che.

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vol. XVI, 2014 jaina ane bauddha dharmazAsanamAM paryAvaraNa saMrakSaNa 171 prathama stara para ApaNe Asakti, tRSNA Adine vaza thaIne karAtI anAvazyaka AkramaNAtmaka hiMsAthI virakta thaIe. bIjA stara para jIvanayApana arthAt AjIvikAne nimitte thanArI trasa hiMsAthI mukta rahIe. trIjA stara para virodhanI ahiMsaka paddhatine apanAvIne pratyAkramaNAtmaka hiMsAthI virata thaIe. A rIte jIvanayApana mATenI Avazyaka jaNAtI hiMsAthI paNa kramazaH AgaLa vadhIne cothA stara para zarIra ane parigrahanI Asaktino parityAga karIne sarvatobhAvena pUrNa ahiMsAnI dizAmAM AgaLa vadhIe. ahiMsA AMtarika ane bAhya paryAvaraNa vizuddhi mATe mahattvanuM paribaLa che. e daSTie ahiMsAnuM pAlana vyavahArika jIvanamAM paNa sahaja banI rahe te mATe jainadarzanamAM paMdara karmAdAnanA atireka batAvyA che. paryAvaraNanI samatulA mATe tenuM niratizaya mahattva che. tenA niSedho A pramANe che : 1. aMgArakarmaH lAkaDAmAMthI kolasA banAvIne vecavAno vyavasAya. 2. vanakarma : jaMgalone karAra karIne laIne vRkSo kApavAno vyavasAya. 3. zakaTakarma : aneka prakAranA gADAM, gADI, moTara, Traka, relvemAM eMjina Adi vAhana banAvIne vecavAnuM. 4. bhATakakarma: pazu tathA vAhana ane moTAM moTAM makAna banAvIne bhADe vAparavA ApavAM. 5. sphoTakakarma suraMga vagerenuM nirmANa karavAno vyavasAya. 6. dattavANijya : hAthIdAMta, pazuonA nakha, cAmaDI, ziMgaDAM vagereno vyApAra. 7. lAkSAvANijya : lAkhano vyApAra. tenAthI aneka jIvono ghAta thAya che. 8. rasavANijya : madirA, Astravo vagere nazAkAraka vastu banAvavI ane vecavI. 9. viSavANijya : jhera, jherI padArtho, zastrAstranuM nirmANa ane vikraya. 10. kezavANijya : vALa athavA vALavALAM prANIono vyApAra 11. yaMtrapIDanakarma moTAM moTAM yaMtro-mazInone calAvavAno vyavasAya. 12. nirvAcchana karma prANIonA avayavone chedavA anekApavAnuM kArya. 13. dAvAgnidAnaH vanomAM Aga lAgavavAno vyavasAya. 14. sarovara-taLAva vagerenA zoSaNanuM-tenA jaLane sUkavI nAkhavAnuM kArya. 15. asatIjana poSaNanA karma durAcAra karanAra strI-puruSonuM popaNa, hiMsaka prANIonuM pAlana ane samAjavirodhI tattvone saMrakSaNa ApavAnuM kArya.

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172 niraMjanA vorA SAMBODHI AjIvikA mATe A sarva kAryono spaSTa niSedha karavAmAM Avyo che. bauddhadarzanamAM paNa samyapha AjIvikAnA saMdarbhamAM prANIonAM zarIranAM aMgo, viSa ane viSayukta cIjavastuo, vRkSo ane vanaspatino vinAza, corI karIne dhana meLavavuM - Adi kAryono niSedha karavAmAM Avyo che. Aje jyAre paryAvaraNanA saMdarbhamAM jaMgalono vinAza karavo, khanijasaMpatti ane jaLanI riktatA vagere vize vicArIe chIe tyAre karmAdAnanA A paMdara aticAra ane samyapha AjIvikAnuM mahattva ApaNe samajI zakIe chIe. paryAvaraNanI surakSA mATe te aneka prakAre upakAraka che. paryAvaraNa ane parasparAvalaMbana : vana-jaMgala vagere kevaLa vRkSono samUha, vanaspati vagerenuM uddabhavasthAna ja nathI, paNa pRthvI paranA aneka jIvonA janma, jIvana ane mRtyunA paraspara avalaMbanarUpa ekama che. vAstavika daSTie pRthvInA sarva jIvo mATe vRkSa-vanaspati sahita paraspara avalaMbanarUpa eka Ayojanabaddha vyavasthA che. manuSya svArthavaza kudaratanI A paraspAravalaMbananI prakriyAmAM vikSepa nAkhI rahyo che. vana ane vanarAji jIvajaMtu-pazupakSI vagere mATe moTuM AzrayasthAna che. paNa jaMgalanA jaMgala jyAre kapAI rahyAM che tyAre pazupakSIonI salAmatI kevI rIte rahI zake? evI rIte gocara mATenI jamIno paNa udyogapati ane bAMdhakAmo mATe ApI devAmAM Ave che. sauMdarya prasAdhanonA utpAdana mATe hAthI, vAgha, magara, sarpa Adi vagerenI aneka saMkhyAmAM nirmama hatyA karavAmAM Ave che. Aje pRthvI uparanuM jaivika vaividhya ochuM thatuM jAya che. bauddha ane jaina dharmamAM jamIna khodavAno khanIja saMpattino vyApAra karavAno niSedha che. tene kAraNe jamInamAM rahenArA jIvonI rakSA thavAnI sAthe khanIja saMpattinA anAvazyaka upayogane ghaTADI zakAya che. moTAM moTAM yaMtro calAvavAno vyavasAya paNa AvakArya nathI. audyogikIkaraNane kAraNe aneka prakAranI suvidhAo prApta thaI zakI che, paraMtu kadAca tene ja kAraNe paryAvaraNane aneka rIte nukazAna thayuM che. jaLa, vAyu ane anya paryAvaraNIya pradUSaNane dUra rAkhavA mATe audyogika ekamone samatola rAkhavA - sarakAra dvArA aMkuzamAM rAkhavAnA nItiniyamo taiyAra thAya che. paNa jyAM sudhI vaiyaktika rUpathI icchAo upara aMkuza nahi Ave, ahiMsA ane aparigrahanuM pAlana nahi thAya tyAM sudhI A prayojana siddha nahi thAya. Aje jaMgalo kApIne kolasA banAvavAno vyavasAya thaI rahyo che; jaLamAMthI utpanna thatI vIjaLI ane gesano aniyaMtritapaNe upayoga karavAmAM Ave che. tenAthI, vanaspati ane jaLasaMbaMdhI pradUSaNanI sAthe vAyu ane vAhanavyavahAra vagerene kAraNe dhvaninuM pradUSaNa ciMtAjanaka rIte vadhI rahyuM che. sAMprata samayanA vaijJAniko dvArA vikasita ane vikAsazIla dezo dvArA avakAzamAM vAraMvAra upagraho choDavAnA saMbaMdhamAM ane avakAzamAM thatA aNuprayogo pratye gherI ciMtA vyakta karavAmAM AvI che. upagraho ane avakAzI prayogo dvArA spesazaTalanA vadhAre paDatA upayogane kAraNe sUryanA pArajAMbalI

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Vol. XXXVI, 2014 jaina ane bauddha dharmazAsanamAM paryAvaraNa saMrakSaNa 173 (ultraviolate) kiraNo, je manuSya ane samagra prANIsRSTinA astitva mATe hAnikAraka che, tene rokanAra ojhonavAyunuM stara naSTa thatuM jAya che, tene kAraNe sUryanI pracaMDa garamIno anubhava karavo paDaze. munizrI naMdighoSavijayajIe potAnA "jainadarzanaH vaijJAnika daSTie" - pustaka (pR.199)mAM A rIte lakhyuM che : "jainadaSTie nirdezita kAlavibhAjana anusAra chaThThA ArAnA varNanamAM batAvyuM che ke te samaye agninI varSA thaze - je viSAkata haze. tenAthI pRthvImAM hAhAkAra thaze......manuSya vagere.... divasa daramyAna vaitADhya parvatanI guphAmAM raheze ane rAtrinA samaye ja bahAra nIkaLaze. sarva mAMsAhArI haze." AjanA paryAvaraNavAdI vaijJAniko oNjhonavAyunuM stara naSTa thaI rahyuM hovAnI bAbatamAM je ciMtA vyakta karI rahyA che, teno ja saMdarbha ahIM nathI maLato? brahmAMDanI pratyeka kriyA-prakriyA-ghaTanAo ke sthitimAM eka cokkasa prakAranA niyamonuM pravartana hoya che. brahmAMDanI A saMracanA ane vaividhyasabhara paristhitio ane ghaTanAonuM avalokana karIne ja ApaNA pUrvAcAryoe yogya jIvanazailI mATenA Adarzo ane nItiniyamo prastuta karyA hatA. prakRti sAthenA samanvayathI yukta jIvanapaddhati manuSyanA vartamAna ane bhAvijIvananA sukhazAMti mATe upayogI siddha thaI zake che. jaina ane bauddha darzanamAM upadezita AcAra vicAranA niyamo - jema ke aparigraha, parigraha parimANavrata, icchA parimANavrata-matAhAra, zIla-sadAcAra vagerenA pAlanathI bAhya cIjavastuonA saMyamita ane niyaMtrita upayogathI paryAvaraNanuM saMtulana sAdhI zakAya che. paNa A niyaMtraNa vyaktie pote ja, sAmAjika jIvanamAM viSamatA utpanna karanAra rAgAdi kaSAyonA kSaya ane ahiMsA, maitrI jevI bhAvanAonA utkarSathI siddha karavAnuM che. vyaktinI AMtarika vizuddhi ja prAkRtika ane sAmAjika jIvanamAM saMvAditA sthApita karI zake che. A saMvAditA ja paryAvaraNa vizuddhino paryAya banI zake che. vyaktigata ane sAmAjika jIvanamAM rAga-dveSAdi kaSAyo ane kaluSita paryAvaraNa mamatvaM rAgasaMbhUtaM vastumAtreSu yadi bhavet / sAhiMsA'ktireSeva jIvo'so baddhane'nayA // vastumAtra pratye rAgathI je mamatva utpanna thAya che - te ja hiMsA che, te ja Asakti che. tenAthI A AtmA Abaddha thAya che. manuSyanA manamAM rahelA irSyA, krodha Adi kaSAyo ane tRSNA-moha vagere paNa sarva aniSTonA mULamAM rahelA che. viSayabhoganI vAsanA sarva saMgharSonI jananI che. pratizodhanI je bhAvanA che, verathI verano badalo levAnI je vRtti che, tenAthI keTalo badho AMtaka prasare che, teno Aje

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174 niraMjanA vorA SAMBODHI ApaNe pratyeka kSaNe anubhava karIe chIe. A kaleSAdi bhAvarUpa vRttio ane vicAradhArAo vyaktinA aMgata ane sAmAjika jIvanamAM viSamatA utpanna kare che. kAraNa vyakti para ja samAja nirbhara che. samagra sAmAjika jIvanamAM visaMvAditA utpanna karanArI cAra mULabhUta asad vRttio che - (1) saMgraha (lobha), (2) Aveza (krodha), (3) garva (abhimAna) ane (4) mAyA (chupAvavuM). A cAre alaga alaga rUpamAM sAmAjika jIvanamAM viSamatA, saMgharSa ane azAntinuM kAraNa bane che. (1) saMgrahanI manovRttine kAraNe zoSaNa, aprAmANikatA, svArthapUrNa vyavahAra, krUra vyavahAra, vizvAsaghAta vagere vadhe che. (2) AvezanI manovRttine kAraNe saMgharSa ane yuddhano janma thAya che. (3) garvaabhimAnathI mAlikInI bhAvanA jAgRta thAya che ane damana vadhe che. te uparAMta rAga-Asakti, Agraha ane adhikAranI bhAvanAne kAraNe hiMsA, yuddha ane vargavigraha uddabhave che. A viSamatAone kAraNe (1) vyaktino AMtarika saMgharSa, (2) vyakti ane vAtAvaraNano saMgharSa, (3) vyakti ane samAjano saMgharSa tathA (4) samAja ane samAjano saMgharSa- ema cAra prakAranA saMgharSo sarjAya che. tenuM kAraNa Arthika ane vaicArika ema baMne prakAre hoI zake che. vyaktino ahaMkAra e zAsana ane AdhipatyanI bhAvanAnuM kendriya tattva che. zAsaka ane zAsita athavA jAtibheda ane raMgabheda vagerenI zreSThatA ke nimnatAnA mULamAM A ja kAraNa che. vyaktinA manamAM zAsananI bhAvanA utpanna thAya che tyAre te bIjAnA adhikAronuM hanana kare che, tene potAnA prabhAvamAM rAkhavAno prayAsa kare che. jaina ane bauddha baMne darzano ahaMkAra, mAna, mamatvano nAza karavAno upadeza Ape che, jemAM sAmAjika parataMtratAno lopa nihita che. ane ahiMsAno siddhAMta ati vyApaka che. te sarva prANIonA samAna adhikArano svIkAra kare che. adhikAronuM hanana e paNa eka prakAranI hiMsA ja che. ataH ahiMsAno siddhAMta svataMtratAnA siddhAMta sAthe joDAyelA che. jaina ane bauddhadarzana eka bAju ahiMsAnA siddhAMtanA AdhAre vyaktigata svataMtratAnuM pUrNa samarthana kare che ane tenI sAthe ja samAnatAnA AdhAre vargabheda, jAtibheda ane ucca-nIcanI bhAvanAno pratihAra kare che. zAMtimaya samAjanI sthApanA mATe vyaktino nItidharmathI prerita ahiMsApUrNa AcAra ja mahattvanuM paribaLa che. mUlyaniSThAne kAraNe vyakti ane samaSTinuM paryAvaraNa paNa surakSita rahe che. maitrIbhAvanA ane aparigraha tathA AMtarika-bAhya paryAvaraNa vizuddhi : aparigraha ane parigraha parimANa e jainadharmanI sAdhanAno viziSTa siddhAMta che. sAdhaka vaiyaktikarUpathI potAnI jIvananI dainika kriyAo-jema ke AhAra-vihAra ane bhogapabhoganuM parimANa nizcita kare che. snAna karavA mATe te keTalA jaLano upayoga karaze, tenuM parimANa te nizcita kare che. gharagRhasthInAM sAdhano, vastrAdi, kSetra(bhUmi), vAstu makAna), hiraNya, suvarNa, dAsadAsI, dhAnya vagere nava prakAranA parigrahanI maryAdA nakkI karavAmAM Ave che. dainika jIvananA vyavahAranI upabhogaparibhoganI dareka prakAranI cIjonI mAtrA ane prakAra nizcita karavAmAM Ave che.

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175 Vol. XXXVII, 2014 jaina ane bauddha dharmazAsanamAM paryAvaraNa saMrakSaNa A pramANe bAhya cIja-vastuonA saMyamita ane niyaMtrita upayogathI paryAvaraNanuM saMtulana thAya che. tyAM jaMgalonAM jaMgala kapAI jAya, dharatImAMthI jaLa zoSAI jAya ke khanIjasaMpatti khUTI jAya tevI paristhiti uddabhavavAnI saMbhAvanA rahetI nathI. paNa A niyaMtraNa vyaktie pote siddha karavuM paDe che. tene mATe teNe lobha-mAna-mAyA-krodha-ahaMkAra vagere kaSAyothI mukta thayA pachI ja tenI cetanA "sva'mAMthI sarva tarapha vistare che. tenAmAM "Atmavat sarvabhUteSu" - "gAyAtune pAyA' nI bhAvanA jAgRta thAya che ane ahiMsA-maitrIbhAvanAnA mArge te pragati sAdhI zake che. gauttama buddhe cAra brahmavihAronI vAta karI che - maitrI, karuNA, muditA ane upekSA. jainadarzanamAM paNa maitrI Adi bhAvanAone aparihArya gaNAvI che ane A bhAvanAothI potAne ane kramazaH sArA vizvane AplAvita - pariplAvita karavAno upadeza Apyo che: mettaM ca sabsa lokasmi mAnasaM pAvaye aparimANaM / uddhe adho ca tiriyaM ca asaMbAdhaM avere asaktaM / AvI vyApaka maitrIbhAvanAnI sAthe, mAtA potAnA ekanA eka putra pratye jevo sneha rAkhe che - tevo niHsvArtha udAra sneha saunA pratye keLavavAnI samaja temaNe ApI che. AvI maitrIbhAvanA caritArtha karyA pachI ja manuSya "modhana nine vouM, mAdhuM sAdhunA nine krodhIne akrodhathI ane asAdhune sAdhutAthI parAjita karI zake che. enA pratyakSa dRSTAMta mahAvIra svAmI ane gautama buddhanA jIvanamAMthI ja prApta thAya che. mahAvIra svAmIe AzIviSa sarpane ane gautama buddha aMgulimAla jevA bhayaMkara DAkune vaza karyA hatA. aMgulimAlanuM hRdayaparivartana buddhanA jIvananI eka mahAna siddhi che. manuSyanI dUSita, ru, vikRta, hiMsAnI manovRttithI tenI AsapAsanA vAtAvaraNa ane prANIonA cittamAM paNa kevo AMtaka phelAyelo rahe che, tenuM dRSTAMta aMgulimAlanI kathAmAMthI maLe che. aMgulimAla jevo DAkU - jenuM aMdaranuM paryAvaraNa krodhAdi kaSAyothI dUSita che ane kaSAyo kriyAnvita thavAthI lUMTa, hatyA vagere hiMsaka ghaTanAo paNa e jaMgalamAM banyA kare che, je anya lokonA jIvanamAM bhaya, azAnti, asalAmatI prAdurbhata kare che. tethI araNyanA suMdara, manabhAvana prAkRtika parivezamAM paNa AMtaka chavAI gayo hato. vRkSo ane puSponuM sauMdarya koIne sAMtvana ApI zakatuM na hatuM. A pramANe baMne rIte-AMtarika ane bAhya paryAvaraNa kaluSita ane bhayaprada bane che. A paryAvaraNane kaluSitatA ane bhayathI mukta rAkhavA ahiMsA ane maitrIbhAvanA kevI rIte saphaLa bane che te ApaNe gautamabuddha ane aMgulimAlanA milananI ghaTanAthI jANI zakIe chIe. gautama buddha nirbhayatA, maitrI ane karuNApUrNa bhAvanAthI aMgulimAlane sahajamAM ja vaza karI le che ane aMgulimAla potAnA zastra-astronI sAthe hiMsA, krodha vagere malinavRttione paNa jaLamAM vahAvI de che. ene Azcarya thAya che ke kevI rIte tathAgata buddhe tenuM parivartana karI dIdhuM ! te kahe che: "koI daMDathI damana kare che, koI zastra ane cAbukathI, tathAgata dvArA huM vagara zastra ane vagara daMDathI damita karAyo chuM. pahelA huM hiMsaka hato Aje ahiMsaka chuM."

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176 niraMjanA vorA SAMBODHI - te ja samaye rAjA prasenajita vizALa sainya sAthe DAkU aMgulimAlane pakaDavA tyAM AvI pahoMce che. te tathAgatanA sAnidhyamAM kezarahita mastakavALA, kaSAyavastra dhAraNa karelA aMgulimAlane bhikSunA rUpamAM joIne ati vismayano anubhava karatA kahe che: "bhagavAna, jene ame daMDa ane zastrathI paNa vaza karI zakyA nathI tene tame vagara zatre parAjita karyo che". A ahiMsA ane maitrIbhAvanAno vijaya che. te AMtarika ane bAhya pariveza - vyakti tathA samudAya baMnenA hitanI dRSTie AvakArya che. prAkRtika vAtAvaraNamAM paNa vizuddhi, prasannatA ane zAMtino anubhava sahaja bane che. ahiMsA AdhyAtmanI sarvocca bhUmikA che. ahiMsAnI avadhAraNA bIjarUpe sarva dharmamAM svIkArAyelI che. ahiMsAno mUlAdhAra jIvana pratye sammAna, samatvabhAvanA evaM advaitabhAvanA che. samatvabhAvathI sahAnubhUti tathA advaitabhAvathI AtmIyatA utpanna thAya che ane tenAthI ja zAMtimaya sahaastitva saMbhava bane che ane vizuddha paryAvaraNanI sahaja anubhUti karAve che. EcoLOGY zabdano gRhitArtha: - paryAvaraNanA saMdarbhamAM ECOLOGY zabdano vizeSa upayoga thAya che. ECOLOGY zabda mUlataH 'dios' parathI banyo che. teno artha che "parivArano saMbaMdha" A grIka zabda paNa saMskRta zabda "gausa' parathI banyo che. teno artha thAya che gRha (ghara). IkolojIne vyApaka arthamAM samajavAthI ApaNe "vasudheva hRduvamanA satyano sAkSAtkAra karI zakIzuM. A sRSTimAM sarve paraspara saMlagna che, evI mAnyatA IkolaoNjIno vaijJAnika AdhAra che. ikolojI (saMtulanazAstra-jIvavijJAna)no pratyakSa saMbaMdha jIvaMta vyavasthA(order)nI sAthe che. sRSTimAM pRthaka padArthanI ghaTanAnuM astitva nathI, sarva parasparAvalaMbita che. tRNa, vRkSa kITANuthI mAMDIne bRhatkAya prANIo-pakSIo vagerenuM astitva anyonya AdhArita che. zRMkhalAnI eka kaDIne kADhI levAthI enuM sAtatya khaMDita thaI jAya che. te rIte prAkRtika pariveza ane mAnavajIvananA sUkSma ane sthULa stara para je avinAbhAvI saMbaMdha che te pragADhapaNe paraspara avalaMbita che. IkolojI zabdano mULabhUta arthasaMdeza pArivArika saMbaMdha che. manuSya Aje vaijJAnika siddhionA madahozamAM je rIte prakRtinA niyamonI avagaNanA karIne prAkRtika parivezamAM asaMtulana sarjIne tene ujADI rahyo che enAthI paryAvaraNamAM asamatulA sarjAI rahI che. A madahozInA mAholamAM manuSya-manuSya vaccenA ane samAja samAja vaccenA saMbaMdhomAMthI AtmIyatA lupta thatI jAya che. spardhA ane vidveSanI bhAvanAthI sAmAjika viSamatAo vadhatI jAya che. sAMprata samayanI AvI paristhitimAM ahiMsA, karuNA ane maitrIbhAvanAnuM tathA jIvanamAM saMyamita AcAra-vicAranuM je mahattva nirdezAyuM che te nigUDha aMdhakAramAM prajavalita dIpaka samAna che. te prAkRtika paryAvaraNanI sAthe AMtarika (caitasika) ane sAmAjika paryAvaraNane parizuddha rAkhavAmAM sakSama che, te enuM sahaja pariNAma che.

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jaina ane bauddha dharmazAsanamAM paryAvaraNasaMrakSaNa 177 Vol. XXXVI, 2014 saMdarbha 1. mahAsiMhanAdasutta, majijhamanikAya 12 2. 3. 4. pAcittiya, 61-62 ejana 61, 62 ejana 11 - saMghAdizeSa, 2 mahAvacca, cammaskaMdhaka ejana 8. mahAvagna, bhaiSajya skaMdhaka mahAvagna, carmaaMdhakAra pAtimokha, pArAjika-3 11. dhammapada, 270 12. suttanipAta, 394 13. suttanipAta, 88 14. majijhamanikAya, 86

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saMskRta sAhityano gujarAtI sAhitya para prabhAva caMdrakAnta zeTha yuropIya sAhityamAM je sthAna grIka tathA laeNTinanuM che te sthAna bhAratIya sAhityamAM saMskRtanuM lekhI zakAya. saMskRta ApaNI sAMskRtika abhivyaktinI bhASA che - ApaNI saMskRtibhASA che. e bhASAno gujarAtI bhASA para prabhAva na hota to ja navAI lAgata. eka bAju vedakAlIna kathya prAkRtomAMthI prAdezika prAkRto, temAMthI prAdezika apabhraMzo ane temAMthI AjanI ApaNI prAdezika bhASAo gujarAtI, hindI, marAThI, baMgALI vagereno vikAsa thayo to bIjI bAjue samAMtare vedakAlIna saMskRtamAMthI, ziSyakAlIna saMskRtano kramika rIte vikAsa thato rahyo. prAdezika bhASAo ane saMskRtano vikAsa ekabIjAthI sAva alaga - nirapekSa rahIne thayo nathI. baMne vikAsadhArAo vacce AdAnapradAna cAlatAM ja rahyAM che ane tethI saravALe beyane lAbha ja thayo che. gujarAtI bhASAno saMskRta bhASA vinA Aje jevo joIe chIe tevo vikAsa thayo hota kharo? saMskRta bhASAnA keTalA badhA zabdo gujarAtI bhASAmAM sIdhesIdhA tatsama rUpe athavA rUpAMtara pAmIne - taddabhava rUpe AvelA che ! ApaNAM adhyAtmazAstro tema ja dharmazAstromAM to saMskRta bhASAnIti ane bhASAbhaMDoLano sIdho prabhAva joI zakAya che. yajJayAgAdinAM vidhividhAno, dhArmika karmakAMDa vageremAM saMskRtano zabdakoza sArI peThe upayogamAM levAyo che. tabIbIzAstra, tarkazAstra, mAnasazAstra, zilpazAstra, sthApatyazAstra jevAM aneka zAstro evAM che, jemanI paribhASAo taiyAra karavAmAM saMskRta bhASA mahattvanI madada kare che. gaNita, vijJAnathI mAMDIne ApaNI aneka vidyAzAkhAono pAribhASika zabdabhaMDoLa taiyAra karavAmAM saMskRtanI satata ane moTI sahAya maLatI ja rahI che. saMskRta bhASAe jo vyAkaraNa, koza vagerenI bAbatamAM madada karI to tenAM darzanazAstro, dharmazAstro tema ja kAvyazAstroe ApaNI zAstrIya vicAraparaMparAne khIlavavAmAM, ApaNI zAstrabuddhine vikasAvavAmAM ane e rIte anekAneka zAstragata vibhAvanAone spaSTa karavAmAM pratyakSa tathA parokSa rIte phALo Apyo che. veda, bauddha tema ja jainadharmanI vicAraparaMparAo; vaiSNava tema ja zaiva-zAkta saMpradAyanI zAkhAprazAkhAo, kAvyazAstrIya ane nATyazAstrIya vicAradhArAo tathA nyAyaparaMparA, yogaparaMparA vageremAM bhAstrIya ne temAMya khAsa to saMskRta sAhityanA graMtharatnono moTo prabhAva rahyo che. gujarAtImAM abhedamArga - advaitasiddhAMtanI je kavitA che, sAhitya che temAM zaMkaramata - zaMkarAcAryanA sAhityanuM spaSTa prabhAva-pravartana joI zakAze. akho hoya ke maNilAla nabhubhAI dvivedI-emanI para saMskRtamAMnA

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Vol. XXXVI, 2014 saMskRta sAhityano gujarAtI sAhitya para prabhAva 179 tattvavicAranI asara spaSTa che. vallabhamatanI asarathI dayArAmanI samagra kavitA racAI che. svAminArAyaNa saMtasAhitya rAmAnujamatathI prerita che. A ja rIte bhagavadgItAnI philasUphIno ghaNo vyApaka ane UMDo prabhAva gujarAtI sAhitya para joI zakAze. koI icche to gItA-viSayaka ane gItAprabhAvita gujarAtI sAhityano eka alaga varga batAvI zake. vaidika sAhitya - aupaniSadika sAhityanI je paraMparA gujarAtImAM vikasI temAM vedopaniSadono sIdho prabhAva che. e upaniSada-zailIe nUtana upaniSado racavAnAye prayatno thayA che. saMskRta bhASAe sIdhI rIte nahIM teTalo ADakatarI rIte AdhyAtmika-dhArmika kAvyAdika sAhitya dvArA potAno prabhAva prAdezika bhASA-sAhityo para pADyo che. saMskAra ane saMskRti sAthe saMlagna tattvadarzana ke ciMtanavicAranA sAhitya dvArA prAdezika sAhityaparaMparAonA ghaDatara-vikAsamAM saMskRta mahattvanuM pradAna karyuM che. gujarAtanuM madhyakAlIna dharmaraMgI sAhitya jaina tema ja jainetara vicAradhArAone joDe laIne vikasyuM che. AmAM jainetara sAhitya to pragADhapaNe veda, upaniSada, rAmAyaNa, mahAbhArata-gItA, bhAgavatAdi purANo vagere sAthe to jaina sAhitya Agama Adi sAhitya sAthe saMlagna che. maulika jaNAtuM keTaluM badhuM sAhitya saMskRta dharmasAhitya-adhyAtmasAhitya-kAvyasAhitya sAthe saMpUkta che ! rAma ane kRSNabhakti, ziva ane zaktibhaktinuM sAhitya, rAmAyaNa, bhAgavata, zivapurANa, devIbhAgavata vageremAMthI kathAvastu laIne cAlyuM che. madhyakAlIna kavione mATe mauliktAno prazna prANaprazna nahoto, emane to yenakena prakAreNa jJAna, bhakti ne karmaviSayaka dhArmika paraMparAonI vAta karI aihika ane Amukhika kalyANa raLavuM hatuM. keTalAkane mATe to kAvya mAtra kathA-zravaNanA bhaktikIrtananA sAdhanarUpa hatuM. A paristhitimAM madhyakAlIna sAhityamAM ekanA eka viSaya para aneka racanAo karI. bhAgavatanA dazamaskaMdhane kendramAM rAkhI bhAlaNa, bhIma, kezavadAsa kAyastha, premAnaMda, ratnezvara vageree kAvyakRtio ApI. bhAgavatAdi saMskRta graMthomAM nirUpita kRSNalIlAne anusarI aneka bhramarapacIsIo, cAturIo, rAsagarabIo, pado, kIrtano vagere racAyAM. arvAcIna kAvyasAhityamAM paNa kRSNa cheka sAMprata kavinI kavitAnoya priya viSaya rahyo che! arvAcInakALamAM narmadadalapatathI te harIndra dave ane sureza dalAla tathA mAdhava rAmAnuja ane rameza pArekha ane te pachI paNa kRSNakavitA kheDAtI rahI che. A kAvyaparaMparA para bhAgavatAdi purANomAMnI kRSNakathAnI tema ja jayadeva jevA kavi dvArA racita "gItagoviMda' vagerenI pratyakSa yA parokSa asara thayelI jovAnuM muzkela nathI. vaLI keTalAka samayathI to purANonA AdhAre navalakathAo-nATako lakhavAno, vArtAo ane vArtiko racavAno pravAha paNa cAle che. kanaiyAlAla munazI, pannAlAla paTela, harIndra dave, raghuvIra caudharI jevA aneka navalakathAkAroe saMskRta kAvya-purANakathAono - kRSNakathAono potapotAnI rIte viniyoga karyo che. vaLI purANagata karNa, azvatthAmA, bAhuka, zikhaMDI, sItA, pAMcAlI, ahalyA, ekalavya jevAM pAtro laIne kAvyo racavAnA prayatno thayA che. ApaNAM aneka khaMDakAvyomAM paurANika kathAvastuono sarasa viniyoga thayo che. kAnta, kalApI, narasiMharAva, boTAdakarathI mAMDIne sundaram, umAzaMkara,

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180 caMdrakAnta zeTha SAMBODHI uzanas, goviMdabhAI paTela uparAMta hasamukha pAThaka, nalina rAvala, yazavaMta trivedI tema ja sitAMzu yazcaMdra, cinu modI, yajJeza dave, vinoda jozI sudhInA aneka Atmagata ke Adhunika saMvedanAno marma prakaTa karavA paurANika kathAvastuno ke pAtrono viniyoga karyo che. umAzaMkare padyanATakanI dizAmAM je puruSArtha karyo temAMye viSayavastu mATe to temaNe rAmAyaNa, mahAbhArata Adi tarapha ja najara TheravI. "prAcInA' tathA "mahAprasthAna'mAMnAM aneka kAvyo pAchaLa rAmAyaNa, mahAbhArata, bhAgavata AdinAM preraNA ane sahAya rahyAM che. umAzaMkarane anusarIne pachIthI uzanas, naMdakumAra pAThaka jevA aneka kavioe e dizAmAM kAma karyuM. Ama, jUnA-navA aneka kavio-sAhityakArone saMskRta paurANika sAhitye sAro evo vastusaMbhAra pUro pADyo che. ApaNe tyAM aneka nRtyanATikAo, gItarUpako tema ja UrmigIto-UrmikAvyo vageremAM saMskRta kathAsAhitya-paurANika sAhityanI madada maLatI rahI che. ApaNe tyAM stotrakAvyo, dUtakAvyo, maMgalASTako, zatako, gItAkAvyo, muktako ane mahAkAvyo vagerenA prayogomAM saMskRta kAvyaprakAronI - saMskRta kAvyasAhityanI sIdhI asara joI zakAya. bhartRharinA nItizataka'nA ke "amaruzataka'nA anuvAdo to thayA ja te uparAMta te paripATIe svataMtra rIte zatako lakhavAnA prayatno paNa thayA. vaLI saMskRta subhASitonA samazlokI anuvAdo uparAMta te zailIe gujarAtImAM muktako lakhavAnA prayatno thayA. A saMdarbhamAM rAmanArAyaNa vi.pAThaka (zeSa), pUjAlAla jevA kavio turata yAda Ave. vaLI ApaNe tyAM meghadUtanA aneka anuvAdo uparAMta te zailIe kAvyo lakhavAnA prayatno paNa thayA. sundarame "cakradUta' ApyuM to manasukhalAla jhaverIe "caMdradUta' ! vaLI dolatarAma kRpArAma paMDyAe "indrajita vadha' tathA bhImarAva diveTiyAe "pRthurAjarAso' jevA mahAkAvyanA prayogo ApyA te saMskRta mahAkAvyanI paripATIne anusarIne nhAnAlAle to mahAbhAratane najara sAme rAkhIne "kurukSetra' nAme mahAkAvyanA aneka maNakAo paNa nijI DolanazailImAM ApyA. temaNe bhAgavatanA racanAvidhAnane anusarI "harisaMhitA' nAme "navabhAgavata" svarUpanuM kRSNagAna ApavAnoye bhagIratha prayatna karyo. kezava harSada dhruva jevAe saMskRta kAvyo-nATakonA anuvAda ApavAno baLavAna puruSArtha karyo. gujarAtImAM saMskRtanI paripATIe kAvyo-nATako racavAnI je paraMparA cAlI temAM maNilAla na. dvivedI, kezava harSada dhruva AdithI mAMDI caMdravadana mahetA, rasikalAla cho. parIkha jevA aneka sarjakono phALo rahyo che. | gujarAtI raMgabhUminA ghaDataravikAsamAM lokanATya bhavAI, pAzcAtya raMgabhUmi ane e ja rIte bhAratIya saMskRta raMgabhUminI paraMparAe agatyano bhAga bhajavyo che. nATakano madhura aMta lAvavAnI nIti, aMkavibhAjana, pravezako-vikhaMbhako Adino viniyoga, nATyaprastAvanAnA prayogo, sUtradhAravidUSaka jevA naTono upayoga, patAkAsthAnako, nATyasUcano - AvI AvI nATyakaLAnI aneka nAnImoTI bAbatomAM saMskRta raMgabhUminI - raMgazailInI prabaLa asara che. ApaNe tyAM saMskRta nATyaprakArone anusarIne vyAyoga, bhANa jevA vividha nATyaprakAro paNa kheDAyA che. . gujarAtI gadyasAhitya para paNa saMskRtinI asara spaSTa jovA maLe che. kAdaMbarI'nI kathAe - bhAlaNa jevAne AkhyAnazailImAM anuvAda karavA preryo ane arvAcIna kALamAM chaganalAla paMDyAe paNa

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Vol. XXXVI, 2014 saMskRta sAhityano gujarAtI sAhitya para prabhAva 181 teno samartha rIte anuvAda karI batAvyo e to kharuM ja, kAdaMbarInI kathAzailIe "pRthvIcaMdracarita' jevI kathAone aneka rIte preraNA-mArgadarzana pUrAM pADyAM. gujarAtI gadyanA ghaDataravikAsamAM "kAdaMbarI'nA gadyano mahattvano prabhAva rahyo che. govardhanarAmanI gadyazailI kAdaMbarInA gadyasaMskAra supere dAkhave che. vaLI kAdaMbarI'nI kathA-paripATIe gujarAtI kathAgUMphananI rItine paNa prabhAvita karI che. janmajanmAMtaranI vArtAo, vArtAmAM vArtA ne emAMye vArtA - jevI vArtAkathananI rItione teNe protsAhita karI che. bRhatkathA', "kathAsaritsAgara' jevA kathAsAhityanI bhUmikA, eno pariveza ApaNI padyavArtAoneya kAma AvyAM hovAnuM anumAna karI zakAya. "hitopadeza' ane "paMcataMtranI vArtAoe gujarAtI bALavArtAsAhityane khIlavA mATe saMgIna bhUmikA pUrI pADI che. alaMkAramaMDita, samAMrasapracura, aneka upavAkyothI saMkula evI arthasaghana ane saMskAradIpta garavI gadyarItinA ghaDataramAM saMskRta kathAtmaka gadyarItino sIdho prabhAva joI zakAya. saMskRta bhASA-sAhityanA prabhAve gujarAtI sarjanAtmaka sAhityanI jema vivecanAtmaka sAhityanI paNa paripATI ghaDAI. saMskRta kAvyazAstranA AdhAre zabda, artha, rIti, alaMkAra, chaMda, rasa, dhvani, aucitya, vakrokti jevAM aneka kAvyaghaTaka-tattvonI talasparzI carcA gujarAtI vivecanamAM AvI. AnaMdazaMkara jevAno to kAvyatattvavicAra saMskRta kAvyavicAranA ja suMdara vistArarUpa - bhASyarUpa lAge. kAvyabheda, aSTanAyaka-nAyikAbheda AdinI vicAraNA to sIdhI ja saMskRta para avalaMbe che. vaLI saMskRta kAvyazAstra tulanAtmaka kAvyazAstrIya adhyayanane paNa protsAhita karyuM. saMskRta bhASA-sAhitya gujarAtI sAhityane jema gadyamAM tema padyamAMye viziSTa varNanazailIne. pragaTa thavAmAM sahAya karI. premAnaMda, zAmaLa Adi kavio je prakAre nAyaka-nAyikAnAM rUpavarNana kare che temAM saMskRtanI eka rUDha nirUpaNazailInuM sAtatya jovA maLe che. vaLI saMskRta kavisamayono prabhAva paNa prAdezika kavioe sahajabhAve karyo che te joI zakAya che. saMskRta piMgaLano paNa moTo prabhAva gujarAtI para che. jamadevanI aSTapadIonI asaranI vAta bAjue rAkhIe saMskRta vRttonI je asara gujarAtI para che te eka mahattvanI ghaTanA che. A asare eka bAju kAvyazailIne to bIjI bAju kAvyonA AMtara rUpanA ghaDataramAM nirNAyaka bhAga bhajavyo che. madhyakAlIna gujarAtI sAhityamAM dezIonuM - mAtrAmeLa chaMdo-DhALonuM varcasa hatuM. dalapatarAma ne narmadanA jamAnAthI saMskRta vRttonuM varcasa vadhatuM cAlyuM te gujarAtImAM gAMdhIyuga sudhI cAlyuM, te pachIye AjhAdI bAda vRttonuM kheDANa cAlu ja che. joke paraMparita mAtrAmeLa chaMdo, vanavelI, gIto-gajhalonuM varcas tAjetaramAM vadhu varatAya che. A saMskRta vRttonA prayogoe gujarAtI kavitAne abhivyaktino lAkSaNika maroDa Apyo che. saoNneTa jevI racanAo savizeSa vRttAnukULa jaNAI. A vRtto saLaMga ageya pravAhI padyaracanA(blenka vasa)mAM paNa prayojAyAM. vaLI emAM chaMdomizraNanA jAtabhAtanA prayogo thayA. Ama saMskRta vRttabaddha kAvyazailIe gujarAtI kavitAne praziSTa bhUmikAe vikasavAnI taka pUrI pADI. saMskRta bhASA-sAhityanA saMparke ApaNe tyAM anuvAda-rUpAMtara-saMpAdana-saMkalananI pravRttine vyAkaraNa ane kozakAryane vega Apyo. keTakeTalA saMskRtagraMtho gujarAtImAM avatAra pAmyA che ! AkhuM

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182 caMdrakAnta zeTha SAMBODHI Ayurveda-sAhitya to saMskRtanI ja deNagI. jyotiSamAM paNa ghaNuM saMskRtamAMthI ja AveluM. te kSetranA mahattvanA badhA graMtho have gujarAtImAM upalabdha che. e ja rIte vaidika, paurANika, dArzanika-yaugika Adi ghaNuM sAhitya paNa saMskRtamAMthI UtarI AvyuM che. A anuvAdo sAthe je te kSetranA ne zAstronA adhyayanaparizIlananI pravRttie paNa vega pakaDyo. aneka saMskRta graMthakAro ane graMtho vize paricayAtmaka, AsvAdamUlaka, samIkSAtmaka ane saMzodhanAtmaka graMtho ne lekho gujarAtImAM lakhAvA lAgyA. A dizAmAM govardhanarAma, maNilAla na. dvivedI, AnaMdazaMkara, narmadAzaMkara devazaMkara mahetA, kezava harSada dhruva, kamaLAzaMkara prANazaMkara trivedI, rAmanArAyaNa vi. pAThaka, DaoNlararAya mAMkaDa, ratilAla mo. trivedI, rAmaprasAda bakSI, jayotIndra dave, umAzaMkara jozI, ke.kA.zAstrI, nagInadAsa pArekha, harivallabha bhAyANI, gaurIprasAda jhAlA, rasikalAla parIkha vagerenAM nAma ullekhanIya che. gujarAtIe saMskRta bhASA-sAhityanI asara anubhavavA sAthe e bhASA-sAhityano paricaya jALavavA-vadhAravAmAMye noMdhapAtra utsAha ane parizrama dAkhavyAM che. Ajano gujarAtI sarjaka-vivecaka eka bAju jo aMgrejI ane te dvArA pAzcAtya saMskAra-saMskRti sAthe to bIjI bAjue saMskRta ane te dvArA bhAratIya saMskAra-saMskRti sAtheno potAno saMbaMdha-satsaMga sthApI-vadhArI-vikasAvIne ja potIkA sarjanavivecananuM sattvateja sArI rIte vadhArI zakaze. saMskRta bhASA-sAhityanI asara tattvataH to svakIya saMskAraparaMparA ke saMskRtiparaMparAnI asara che. e rIte e asara pAzcAtya saMskAra-saMskRti ke bhASAsAhityanI asarathI keTalIka rIte bhinna che. ApaNe saMskRta bhASA-sAhityanI asarane ke enA prabhAvane asara ke prabhAvarUpe joIe chIe kharA? e prabhAva-asara to ApaNA lokonA vArasAgata saMskAralakSaNarUpa ja ApaNane to pratIta thAya che! gujarAtI bhASA-sAhityanA adhyayana-adhyApanamAM saMskRta bhASAnA adhyayana-adhyApane paNa ghaNI moTI asara karI che. saMskRta bhASA-sAhityanA adhyayana-adhyApanakSetre kArya karatA vidvAnoe kevaLa saMskRtane ja nahIM, gujarAtI bhASA-sAhityane paNa potapotAnA sarjana-vivecana-anuvAda-saMpAdana jevAM kSetromAM keTaluMka ullekhanIya pradAna karIne samRddha karyuM che. gujarAtamAM raskRta bhASA-sAhityanA vikAsa mATe kAma karatI akAdamI uparAMta anya keTalAMka maMDaLo, keTalIka saMsthAo paNa che, je saMskRta bhASAsAhityanI sevA karatAM karatAM gujarAtI bhASA-sAhityane samRddha karavAmAM mahattvanuM yogadAna kare che. vistArabhaye ahIM badhAnAM nAma mUkavAnuM TALyuM che. koI saMzodhaka dvArA saMskRta bhASA-sAhityanA vyAsaMgathI gujarAtI bhASA-sAhityane samRddha karanArA sArasvatonI yAdI karavAmAM Ave to te khAsI moTI thAya! saMskRta bhASA-sAhitya sAthe gujarAtI bhASAsAhityano lohIno saMbaMdha hoI saMskRta bhASA-sAhityanI siddhi-samRddhino sIdho ja lAbha gujarAtI bhASA-sAhityane Aja dina sudhI maLato rahyo che ane maLato raheze. saMskRta bhASA-sAhitya sAtheno gujarAtI bhASA-sAhityano saMgama-saMparka jema Aje tema bhaviSyamAM paNa ghaNo upakAraka ane rasaprada banI raheze e nizcita che.

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satriya lokanATya bhImajI khAcariyA laghusAra bhAratIya zAstrIya ane lokanRtya viSayaka saMzodhanamAM satriya lokanATya viSayaka A saMzodhana lekhamAM bharatamuni racita nATyazAstranA siddhAMto, rAmAyaNa, mahAbhArata, saMskRta mahAkAvyo vagerene dhyAnamAM rAkhI bhAratIya lokanRtyanI mImAMsA ane bhAratanAM pUrvottara rAjayamAM thatAM lokanRtya satriya aMge ahIM saMzodhana karI A nRtyane vizeSa rIte ahIM mukavAno A saMzodhana lekhamAM prayatna karela che. lokanATyanI vyAkhyA, AsAma pradeza, e pradezanA samAja sudhAraka zrImaMta zaMkaradeva, vaiSNava maTha ane kRSNabhakti, kRSNanI lIlAonAM vividha varNano vagerene paNa ahIM carcAmAM lIdhela che. lokanATya satriyanI kalApakSa ane bhAvapakSanI carcA, satriyanI bhajavaNI ke abhinaya mATenA sthaLa, gIta, saMgIta, AhArya vagerenI paNa ahIM carcA karI che. vartamAna samaye bhajavAtAM satriya lokanATyomAM thayelA pheraphAro vartamAna lokajIvananI samasyA, AdhunikatA, lokakalA ane saMskRtiniSThAne paNa ahIM A saMzodhana lekhamAM carcAne jarUrI vigato ApavAno prayatna karela che. bhAratIya lokanRtyo ane lokanATyomAM visarAtA lokanATyo paikI pramukha satriya lokanATyanI ahIM vigate carcA karavAno prayatna karela che. Key word = cAvIrUpa zabda bharatamuni - saMskRta nATyazAstranA praNetA lokanATya - gIta, saMgIta, saMvAda ane abhinayathI rajU thatuM nATaka lokanRtya - bhAratIya lokanRtyanI prasiddha lokadharmI zailI, grAmya nRtyo zrImaMta zaMkaradeva - AsAmanA prasiddha vaiSNava AcArya i.sa.1449 thI 1568 gIta/saMgIta - bhAratIya lokagIta ane lokasaMgIta AhArya - bhAratIya abhinayakaLA sAthe joDAyela vezabhUSA ane anya padArtha

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184 bhImajI khAcariyA , SAMBODHI satriya lokanATya zrI bharatamuni racita nATyazAstranA siddhAMtomAMthI nRtyasiddhAMta aMge sau prathama A nRtya vibhAvanA maLe che. * "nRtya jAmanayana vitAtrayukta bhaveta " nRtya e gIta, abhinaya, bhAva ane tAlathI saMmilita hovuM joIe. "AsyenAlambayeMda gItaM hastenArthaM pradarzayet / vakSa sarave mAvaM pAvAgyAM tAnamAgharet " mukhathI gAna karavuM, hasta vaDe kAryano artha darzAvavo, banne netro vaDe bhAva pragaTa karavo, banne paga vaDe abhinayathI tAlanuM anusaraNa karavuM e nRtya che. kAraNa keH "yatto hastastato draSTiyato dRSTistato manaH catto manatato mAvo thato mAvato rasaH " jyAM hasta jAya che tyAM daSTi jAya che, jyAM daSTi jAya che tyAM mana jAya che; jyAM mana jAya che. tyAM bhAva jAya che ane jyAM bhAva hoya che tyAM rasAnubhUti hoya che. bhAratIya nRtyakalA aMge bhAratIya mahAkAvyomAM vAlmikI racita rAmAyaNa graMthamAM bhagavAna rAmacaMdranA rAjyAbhiSeka vakhate paNa lokanRtyanI kalAno ullekha maLe che. "naTa nartakasaMghAnAM gAyakAnAMca gAyatAm / yataH suravravAraH suzrAva banatA tataH " rAmAyaNanA A zlokamAM kahevAyuM che ke, abhinetA nartaka, nartakIo, gAyaka ane emanAM gAna ane manohara vacanane prajA AnaMdathI sAMbhaLatI hatI. rAmAyaNanA aneka kAMDamAM A rIte ? nRtyanA ullekha maLe che. A bAbatanA udAharaNo ahIM A mujaba joI zakAya.' upanRtyaMtaH bharataM bharadvAjasya zAsanAt / (uttarakANDa) gItaM, nRtyaM ca vAdyaM ca labha mAM prApya maithili / (sundarakANDa) gAyaMtyo nRtyamAnazca vAdayaMtaMtu rAghava / (bAlakANDa) ahIM pramANa maLe che ke, mahAkAvya yugamAM paNa rAjyavarga, brAhmaNo, purohito ane RSimunio nRtyanI carcA karatA hatA. vizeSamAM rAjA mahArAjAone saMgItanI sAthe nRtyanI prastuti paNa apAtI hatI. mahAkAvya mahAbhAratane tapAsatAM paNa nRtya ane nRtyagItanAM aneka udAharaNo maLe che. je A mujaba joI zakAya che.

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Vol. XXXVI, 2014 satriya lokanATya 185 tato vAdina nRttAbhyAm / (Adiparva) nRttaM gItaM ca vAdyaM ca citrasenAdavApnuhi / (AraNyaparva) nRtyavAdina gItAnAm (zAMtiparva) nRtyavAditra gItaizca bhAvaizca vividhairapi / ramayanti mahAtmAnaM devarAjaM zatakatum / (sabhAparva) mahAbhAratanI sAthe zrImadbhAgavata vagerene tapAsatAM zrIkRSNanI rAsalIlA, zrIkRSNanuM paramAtmA pratIkanuM svarUpa ane gopIonuM jIvAtmA pratIkanuM svarUpa paNa nRtya aMge saMdarbha pUrAM pADe che. bhAratIya mahAkAvya yugamAM thayelAM mahAkavio jemake, kAlidAsa vagerenA sAhitya ane nATakomAM nRtyasaMbaMdhe ghaNAM saMdarbha maLe che. raghuvaMza, kumArasaMbhava, meghadUta, RtusaMhAra vagere kAvyomAM ane mAlavikA-agnimitra nATakamAM paNa nRtyakalAnI carcAo, nRtyAcArya, nRtyaziSyo vagerenA saMdarbha maLe che. ahIM nAyikA mAlavikA ane nAyaka agnimitra mAlavikAne nRtyanuM zikSaNa Ape che, e nRtyavidyA bhAratIya saMskRta sAhityamAM nRtyano mahimA pragaTa kare che. devAnAmidamAmanti munayaH kAntaM. RtuM cakSuSu rudgaNedamumAkRtavyatikare svAMge vibhakta dvidhA / traiguNyodbhavamatra lokacaritaM nAnArasaM dRzyate nATyaM bhinnarucerjanasya bahudhApyekaM samArAdhanam (mAlavikA - agnimitra) bhAratIya nRtyazAstranA AcArya bharatamuni ane bhAratIya mahAkavi kAlidAsa vagere bhAratIya nRtyo aMge Ama kahI nRtyano mahimA kare che, je nRtya vaidika yugathI bhAratavarSamAM thatAM AvyAM che. prajAno saMskAra banIne prakRtinA svarUpone jIvanamAM UtAranAra A nRtyonI vividha zailIonA svarUpe, zAstrIya ane loka, ema nATyadharma ane lokadharma zailI gaNI zakAya. zailInA prabhede bhAratIya lokanATyone ApaNe lokadharmI zailImAM mUkI zakIe. je lokadharma zailImAM mULa nATyadharmanA saMskAro to che ja. kALakrame prajAnA sAMskRtika, sAmAjika vikAsabhede kaLAnA zAstrIya ane lokasvarUpa baMdhAyA emAMnuM eka eTale lokanATya. bhAratIya lokanATya aMge gujarAtI sAhitya koza, khaMDa traNamAM candrakAnta TopIvALA kahe che : "lokasAhityano nATyaprakAra, AnI bhajavaNI mATe khUllI jagyA ane grAmINa ke taLa samAjanA lokonI hAjarI hoya eTale enI jarUriyAta pUrI thAya che. saMgIta, nRtya ane abhinaya A traNa dvArA purANaviSaya ke dharmaviSayane laIne cAlatA lokanATyamAM kyAreka tatkAlina sAmAjika dUSaNo ane sthAnika paristhiti tarapha paNa aNasAra hoya che, paNa enuM mukhya lakSya manoraMjana rahe che. naTo ane prekSako vacce nikaTatA khAssI joI zakAya che. moTA bhAganA lokanATyomAM puruSo ja strI ane puruSono pATha bhajave che. kyAreka pAtrocita mahorAMono paNa upayoga thAya che. saMvAdo ghaNuMkharuM praznotarI rUpe Ave che. taLaprajAnI nihita nATyazakti ahIM khapa lAge che.'

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186 bhImajI khAcariyA SAMBODHI bhAratanA prasiddha lokanATyo lAvaNI, tamAzA, ghumara, yakSagAna, rAmalIlA, jAtrAmAM samAjanirmANa, lokazikSaNa ane sAmAjika utkalpanAo, manovalaNonuM ghaDatara che ema ja alpakhyAta lokanATyo jevAM ke mAca, khyAla, bhagata, gaMbhIrA, dazAvatAra; godhulA ane gujarAtanA bahurUpiyA lokanATyamAM paNa samAja ane lokakalyANanI bhAvanA, jIvanaghaDatara ane prakRtipremanA pATha che. A badhAM lokanATyonI jema satriya lokanATyathI pUrvabhAratanA jIvanamUlyo ghaDAyAM che. vartamAna samayanA paraMparAgata jIvanamUlyonA hrAsa sAme badalAtA bhAratIya lokanATyoe gAyana, nartana ane vAdana ane abhinayanA saMgamathI Adhunika samAjanuM nirmANa karavAmAM sakriya bhAga bhajavyo che. bhAratavarSamAM A satriya lokanATaya pUrvabhAratamAM AsAma pradeza ane tenI AjubAjunAM pradezamAM AsAmI prajA dvArA bhajavAya che ane sacavAya che. bhAratanI pUrva dizAe himAlayanI girimALA ane brahmaputrA nadInA taTa pradezanuM rAjya AsAma Aje paNa eTaluM ja raLiyAmaNuM ane suMdara che, jeTaluM e kAmarUpa tarIke oLakhAtuM hatuM. pahADa ane girimALAothI, moMgoliana prajAsamUhane UcheratI A bhUmi lokamAtA brahmaputrA ane kAmamAtA kAmAkhyAdevInI bhUmi che. AsAma zabda mULa "asoma' zabdanI vyutpattie che. jeno artha benamUna ke ajoDa, advitIya thAya che. vidvAnonA mata anusAra eka samaye A pradezamAM ahoma rAjayavaMza hato, jethI A pradezanuM nAma kALakrame AsAma sthira thayuM manAya che. bhAratanA uttarapUrvanA rAjyomAM AsAma zAstrIya ane lokakalAnA saMdarbhe vizeSa paraMparA dharAve che. sAhityika ane kalAkIya itihAsamAM AsAmanI lokakalA, lokanRtyo, dharma ane kalAnA paTalamAM samRddha che. bhAratIya pradezomAM AsAma A rIte lokasaMgIta, lokanRtya nATyanI paraMparA dharAve che. cInI yAtri ane saMge potAnI bhAratabhramaNanI yAtrA saMdarbhe lakhyuM che : "i.sa. 640mAM eka mAsanI AsAmanI yAtrA daramiyAna rAjA bhAskarabarmane dararoja nRtya ane saMgItanI prastuti dvArA manoraMjana karAvela." A AsAmanI lokakalA ane lokanATyonA saMdarbha nATyazAstra, kAlikApurANa, yoginItaMtra, abhinayadarpaNa vagere graMthonI sAthe zilpakalA, aitihAsika smArako ane avazeSomAM paNa maLe che. navamI sadInA rAjA vanamAlIvarmananA eka tAmrapatramAM A pradezanI nartakIo aMge noMdha maLe che. AsAmanA saMgrahAlayamAM paNa nATya ane lokanATyanI paraMparAgata mUrtio, kApaDa, dhAtuM, lAkaDuM ke carma upara nRtyakalAnI bhaMgimAonA pramANa paNa ahIMnI kalAkIya pratibhAne rajU kare che. 0 0 0 0 AsAma pradezanA lokanATya satriya aMge vAta karIe e pUrve A pradezanA anya lokanRtyo ke paNa mahadaMze lokanATyanA lakSaNo dharAve che, e joIe. AMkIyAnaTa lokanRtya AsAmI prajA paMdaramI sadIthI bhajave che. A nRtyamAM kRSNanA jIvanaprasaMgone, ziva ane mahAkAlInI kathAne nRtya sAthe rajU karAya che. mukhya bhUmikA sUtradhAranI hoya che. samagra rAtri daramiyAna cAlatAM A nRtyamAM zloka, gIta, varNana, vyAkhyAna ane nRtyanI prastutatA hoya che. pAtrane anurUpa vezabhUSA, kApaDanA mahorAM, nAga, siMha, rAkSasa, kAlI vagerenA mahorAM,

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Vol. XXXVII, 2014 satriya lokanATya 187 DholanA nAda ane mazAlano prakAza A nRtyano vaibhava che. AsAmanI dakSiNe Avela jayantiyA pahADamAM vasatI lokajAti jayattiyAnAM lAho ane zikArI lokanRtyo dhArmika prasaMge, zikAra vakhate, pazubali vakhate samUhamAM thAya che. A vIra nRtyomAM bhAlA, DhAla, dhvaja, siMhanuM mahoruM ane yuddhakauzalya AkarSaNanuM kendra che. prAkRtika saMsAdhanono upayoga karIne thatAM nRtyomAM bhAvariyA ane kUkI nRtyamAM maMjIrA, vAMsaLI, Dhola, bAMbu, doraDAM lAkaDIno upayoga thAya che. baunRtya AsAmanI dakSiNe rahetAM ane baMgALI bhASA bolatAM lokonuM pArivArika ane navavadhUnuM nRtya che. kRSNalIlAnA gIto, dAmpatyanA pATha ane lAsya A nRtyanuM namaNuM rUpa che, to bhUTiyA lokajAti, je AsAmanI uttare, bhUTAna dezanI sarahade vase che, emanuM A bhUTiyA nRtya deva ane dAnavanI pUjAnuM nRtya che. jhemisa e AsAmanuM kRSijagatane pragaTa karatuM to bihu e lokajagatanA sauMdaryane pragaTa karatuM nRtya che. bihunI vizeSatA paMkhInI mudrAnI sAthe yuvaka, yuvationuM halanacalana, sauMdarya ane vezabhUSA che. Ama A lokanRtyonA samIpavartI kalAguNa dharAvatuM naTa, kRta ane nATyano samanvaya jemAM che e satriya lokanATya viSe vAta karIe. 0 0 0 0 .sa. paMdaramI sadImAM AsAmanA vaiSNava AcArya ane samAja sudhAraka zrImaMta zaMkaradeva (I.sa.1449 thI 1568) dvArA vaiSNava dharmanA prasAra mATe, khAsa karIne kRSNacaritra ane bhakti AMdolana, lokajAgRti ane lokadharma mATe satriya lokanATya udaya pAmyuM ema mAnavAmAM Ave che. paMdaramI sadInI AsapAsa bhAratavarSamAM vyApelI aMdhazraddhA, kurivAja, taMtravidyA ane prajAnA sarvAgI zoSaNa sAme saMpurNa zuddha upAsanAnA rUpe nRtya, saMgIta, abhinaya ane kalA sAthe bhaktino samanvaya karI zaMkaradeve satriya lokanATyanuM svarUpa bAMdhI kRSNanA jIvanane prajAmAM vahetuM mUkyuM. zrImaMta zaMkaradeve zrImad bhAgavatane AdhAra rAkhI kRSNanI vividha lIlAone lokabhASAmAM utArI kRSNajanmathI mAMDI prabhAsa dehotsarga sudhInA prasaMgo, rAmAyaNamAMthI rAmanA caritrane, prasaMgone, purANakathAo ane RSione, bhAratIya saMtonA jIvanacaritro lokazailImAM, lokabolImAM rajU karI lokanATya racyAM che. AsAmI bhASAnI sAthe e samayanI maithilI, hindI ane vajabolImAM paNa zaMkaradeve satriya lokanATyo racI prajAne bhaktirasanI sAthe parabrahma svarUpa kRSNanuM sAcuM darzana karAvyuM ane sadbhAvanA, saMyama ane zistathI jIvana jIvavAnA pATha zikhavyA. lokanATya satriyanA sthApaka zrImaMta zaMkaradeva paMdaramI sadInA samAjasudhAraka, kalAkAra ane saMgItakAra hatA. bhaktinA pracAra-prasAra mATe zaMkaradeva ane emanA paTTaziSya mAdhavadeve pUrvabhAratamAM phelAyela satra arthAta vaiSNava maThanuM saMkalpana ane karI maThonI sthApanA karI kRSNabhakti mATe satriya lokanATyanuM svarUpa lokapriya banAvyuM. Ama zrImaMta zaMkaradevanI saMkalpanA pramANe AsAma pradezanA vaiSNava maThono eka arthamAM vaiSNava satrono nRtya ane nATaka dvArA kRSNacaritrano phelAvo thAya ane kRSNabhakti vikase te hetuthI sarjanAtmaka kalAnuM rUpa ApIne prayogAyeluM A naTa, nRta ane nATyanA sAmUhika prayoganuM saLaMga lokanRtya eTale satriya. satramAMthI phelAyeluM eTale satriyA, evI eka viziSTa nRtyazailI A pradezamAM ubhavI je satriyA tarIke pracalita che. satriya lokanATyanI bhUmikAmAM AsAma pradezanuM sAmAjika mALakhuM paNa javAbadAra che. satra

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188 SAMBODHI bhImajI khAcariyA eka svarUpe dhArmika saMgaThana, maTha gaNAya che. satra zabdanA saMdarbho yajJa, bali, tyAga e arthamAM lathapatha brAhmaNagraMthomAM ane bhAgavatapurANamAM maLe che. madhyakAlIna bhAratamAM satra saMgaThana baMgALanA maTha saMgaThano, bauddha maTha saMgaThano sAthe sAmyatA dharAve che. jyAre AsAma pradezanA satra dharmanI sAthe samAjane, sAmAjika jIvanane sAMkaLI saMracanAtmaka ane hakArAtmaka jIvanazailIne pragaTa karatA satro che. A satranI zarUAta zrImaMta zaMkaradeve potAnA paitRka gAma baradovA sthAne sau prathama karelI. ziSya mAdhavadeva ane anuyAyIo dvArA dhIredhIre A satra ane lokanATya satriya samagra AsAmamAM phelAyuM. zrImaMta zaMkaradeva dvArA racAyela lokanATyomAM kAliyadamana, rukamaNiharaNa, keligopAla, pArijAtaharaNa, dAnalIlA, arjuna bhaMjana, rAmavijaya Ama aneka kathAnaka maLe che. - satriya lokanATyanI cAritrika vizeSatAne, bhASA, saMgIta, abhinaya, veza, pariveza, AraMbha, madhya, aMta, mahimA vagerene tapAsI A lokanATyanI lAkSaNikatAo tapAsIe. sau prathama to satriyamAM naTa, nRta ane nRtya ema nATyazAstranA traNeya aMgono samanvaya che. A lokanATyamAM bhAratIya zAstrIya nRtyanI zailInI amuka aMzo paNa maLe che. A satriyamAM bharatamuninA "nATyazAstra', naMdikezvaranA abhinayadarpaNa" zubhaMkaranA "hastamuktAvali' rAmacaMdra-guNacaMdra racita "nATyadarpaNa" abhinavabhAratInA abhinavadarpaNa" Adi nATyaviSayaka graMthomAM darzAvela nATyalakSaNo, hasta ane pAda mudrAo, saMgIta, vibhinna abhinaya, mukhoTA vagere paNa maLatA anubhavAya che. satriya lokanATyamAM be dhArAo sAmAnya rIte maLe che. (1) sutradhArI; jemAM sutradhAranA saMcAlana pramANe nATaDha AgaLa vadhe che. (2) svataMtra lokanATya; jemAM kRSNacaritra, rAmacaritra, apsarAnRtya, yuddhanRtya, rAsanRtya ema svataMtra caritra ane kathAnA nATya rajU thAya che. satriya lokanATyanA abhinaya ane nRtyamAM rasAnubhUtinI sAthe tAMDava ane lAsya nRtya paNa hoya che. vIra puruSa, yuddha ane mahAmAnava saMbaMdhI nATyamAM tAMDava jyAre kRSNa, rAdhA, apsarA ane dazamaskaMdha AdhArita nATyomAM lAsya maLe che. tAMDavamAM nIDara, tejasvitA, bhayAnaka, vIra ane lAsyamAM komala, mUdu bhAvanA darzana thAya che. satriya lokanATyanA abhinayamAM cAreya abhinaya, AMgika, vAcika, AhArya ane sAtvika ema maLe che. hAtha, AMkha, bhramara, hoTha, Doka, kamara, paga ane samagra zarIranI mudrAo, paganI gati, cAla, hAthIcAla, mayuracAla, haMsacAla vagere aneka prakAranI paganI mudrAo, kaLAono upayoga paNa thAya che. zrImaMta zaMkaradeva, paTTaziSya mAdhavadeva likhita satriya lokanATyo have saMpAdita paNa che. A lokanATyone vizeSa rIte anya vidvAnoe, paNa racyAM che. jo ke bhajavaNI vakhate sthAnika satranA kalAkAro emAM prasaMgopAta pheraphAro paNa kare che. eka rIte kaMThopakaMTha, taratA sAhityanI vyAkhyAmAM AvatuM A lokanATyanuM sAhityika vastu, sAmagrI moTe bhAge bhAgavata, rAmAyaNa, mahAbhArata AdhArita che. je te satranA sutradhAra ke kalAkAro emAM pheraphAra paNa kare che. AthI ema paNa bane ke AsAmanA eka karatA vadhu pradezamAM bhajavAtAM kRSNacaritranA vividha prasaMgo eka karatA vadhu maLe. jemAM bhASA, bolI, saMgIta, abhinaya, rasa ke hetu judAjudA hoya. have amuka satriya mAtra sAmAjika uddeza ke samAjasudhArA mATe paNa bhajavAya che. jema ke strI samAnatA, kUpoSaNa, garIbI, lokazAhI, vyasanamukti, rAjanIti,

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Vol. XXXVII, 2014 satriya lokanATya 189 rASTraprema, zikSaNa, mAtRbhASA ke kuTuMbavyavasthA vagere sAmAjika viSayane sparze ane navI peDhImAM mUlyonuM ghaDatara thAya evI sAmagrI dharAvatA satriya lokanATayo bhajavAya che. AkhI rAta, eka karatA vadhu rAta ke aThavADiyA sudhI eka ja viSaya ke eka kathAne saLaMga rIte bhajavIne rajU thatAM satriya lokanRtyonuM saMracana, jALavaNI, bhajavaNI ane sthaLakALa vize paNa jANavuM eTaluM ja jarUrI che. nAmagharaH satriya lokanATyanA mukhya kendra ke sthaLane nAmaghara kahe che. sAmAnya rIte ahIM sau loka pUjA-prArthanA karatAM hoya che. vizALa, maMDapAkAra moTuM nivAsa evuM kIrtanakendra ke nAmaghara lAkaDAnA vizALa sthaMbhathI banAvavAmAM Ave che. vAMsanI banela dIvAlo ane kAmacalAu chatathI banAvela maMDapane nATya mujaba nAno-moTo ane UMco-nIco karI zakAya che. satriya lokanATya bhajavAtA A nAmagharano sAmAjika hetu nATya uparAMta dhArmika anuSThAna, navarAtri, divALI, janmASTamI jevA tahevAro ane anya nATakIya pravRtti mATe karavAmAM Ave che. gujarAtamAM jema rAmajI maMdira, rAmacoro ke pAdarano oTalo hoya enAthI vadhu sagavaDa ane suvidhA dharAvatA nAmagharamAM ja moTe bhAge satriya thAya che. maNikUTa satriya lokanATya bhajavAya enAmagharanA garbhagRhanA bhAgane maNikUTa kahe che. jeno artha "AbhUSaNonuM ghara athavA mUlyavAna saMpatti' ema thAya che. A maNikUTamAM kRSNanI mUrti, dharmagraMtho, satriya lokanATyanI prata, hastaprato pUjApAThanI sAmagrI rakhAya che. A prArthanAghara jevaDuM nAnuM sthaLa che. hAti satriya lokanATyanI aDakhepaDakhe vAMsanI nAnI jhUMpaDIo hoya che, je lokanATyonA kalAkAro ane vidyArthIonI saMgIta ane anya saMbaMdhI vastuo rAkhavA upayogamAM levAya che. pratyeka satramAM kalAkAro, sutradhAra vagerene emAM mobhA mujabanA UtArA apAya che. barachorA nAmagharano AgaLano osarI jevo lAMbo bhAga. jyAM satriya lokanATyamAM jyAM saunuM svAgata karavAmAM Ave che, jayAMthI darzako satriyane joI zake che e besavAnI jagyA. prasaMgopAta nAmagharanI sAme moTAM medAnamAM paNa satriya UjavAya che. satra prazAsana satriya lokanATyanuM saMcAlana satra prazAsanathI thAya che. mukhya satra avivAhika, saMyamI jIvana jIve che, vaiSNava dharmano vaDo ane samAjano sudhAraka, lokanATyano puraskartA hoya che. paraMparAgata nATyone peDhI dara peDhI jIvaMta rAkhI prajAmAM dharma ane kalAnuM siMcana A satraprazAsanathI thAya che. A satra ane satriya sAthe joDAyela sau lokakalAkAro bhaktibharyuM, saMyamI jIvana jIve che. A kalAkAromAM yuvAnone zikSita karI, nRtya, saMgIta, abhinayanI tAlIma apAya che. satriyanA A kalAkAro paNa jIvanane saptAI ane zistamAM DhALI nRtya, saMgIta ane nATya pratye pratibaddha bane che. saMgItaH satriyamAM bhAratIya lokasaMgItanI viziSTa gAna ane tAlapraNAlI che. anya zAstrIya saMgItanA rUpa jema ke hindustAnI saMgItanA vividha gharAnA ke karNATakI saMgItanI rIta-praNAlI ahIM nathI. A lokanATyamAM betAlIsathI vadhu tAla che. jemAM khAsa karIne aDhAra tAla vadhu lokapriya che. satriya saMgItanI viziSTatA layAtmaka chaMdovidhAna ane prastutikaraNa che. Dhola, mRdaMga, khola nagADA, jhAMjha,

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190 bhImajI khAcariyA SAMBODHI maMjIrA jevA lokavAdyo ane tAlIonA tAlathI vibhinna tAlanuM nirmANa thAya che. ahIM jaTila ane layAtmaka, ema cAra zailImAM satriyanA tAlanuM vibhAgIkaraNa che. (1) saraba (2) yugma (3) yAuMgA (prathama tAlanA prathama bhAga ane bIjA tAlanA aMtima bhAganuM saMyojana) (4) mizra tAla. satriya lokanATyamAM caritranuM aMkana, bhAva ane rasanI vizeSatA tathA sAmagrIne dhyAnamAM rAkhIne saMgIta ane tAlanI pasaMdagI thAya che. vAdyamAM moTA Dhola, mRdaMga, khola, maMjIrA, hAramoniyama, Dholaka, tAnapurA, vAyolina, baMsarI vagere Adhunika vAdyo paNa vartamAna samayamAM vaparAya che. pUrvenA samaye A nATyazailImAM mAtra yuvako ja hatA, have yuvatio paNa hoMzabhera bhAga laIne AsAmamAM satriya phelAvI rahI che. gItaH gIta vaiSNavabhaktinuM, kRSNabhaktinuM pramukha geyarUpa che. kAvyasAhityamAM gItanA gAnathI bhAvazabalatA ane bhaktidarzanano talasATa vadhe che. zrImaMta zaMkaradeva ane anya vidvAnoe satriya lokanATyamAM kRSNa, rAdhA, gopI, devakI, yazodA, e rIte rAmacaritra mATe rAma, sItA, lakSmaNa, UrmilA vagerenAM milana, viyoganA zRMgAranI avasthAonA gIto racyAM che. A sAthe bhakti ane puSTa bhAvapradarzana mATe paNa gIto racyAM che. chellI sadInAM satriya nATyomAM to Adhunika samasyAonA nirAkaraNa mATe, lokajAgRti, lokasaMdeza, samAjasudhArA mATe e viSayanA gIto paNa racyAM che. kIrtanaghoSa, padaghoSa jevA gItomAM AkhuM gAma sAmuhika prArthanAgAna kare e rIte bhaktimArgamAM bhagavAna rAma ke kRSNanA gIto ane prasaMzAgIto gavAya, jemAM koI rAga ke tAlanuM mahattva svIkAryA vinA lokaDhALamAM ja A gIto gavAya, jayAre nAmaghoSa gItamAM bhagavAnanA nAmonI layAtmaka rIte gAna paraMparAe ghoSaNA thAya e rIte gAnaparaMparA thAya che. AhAryaH bhAratIya abhinayakalAnA cAreya abhinayamAM satriya lokanATyamAM anya traNa abhinaya to eTalAM ja sakriya che, jeTalAM nRtya, nRtyakAro ane saMgIta kalA sakriya che. jyAre AhAryamAM sthAnika prAkRtika saMsAdhano, vAMsa, velIo, zAkabhAjI, phaLaphaLAdi dhanadhAnyanA lIlA choDa, tulasI, keLa, sAganA pAMda vagereno maNikUTa ke satriyanA medAnane zaNagAravA mATe upayoga thAya che. A lokanATya rAtrinuM hovAthI medAnamAM ja moTI mazAlothI prakAza Ayojana thAya che. pariNAme kalAnuM sAmaMjasya pragaTe che. vezabhUSA : satriyanI vezabhUSA sthAnika zRMgAranI rItinItine AdhArita temaja je pAtra, caritrane AdhArita bane che. satriya lokanATyanI paraMparAe kRSNa, rAma, kAlI, kaMsa, rAvaNa AdinA pAtrone caherAMthI ja abhinavAya che. jyAre dAnava pAtronI vizeSatA pragaTa karavA kyAreka kApaDa ke lAkaDAMnA mahorAMno upayoga paNa thAya che. chellI be-traNa sadIthI zRMgArika upakaraNo ane vezabhUSAnI navI rIto AvatA caherAne pAtrocita banAvavA saraLa bane che. e rIte ja vastrAlaMkAranI bAbata che. mULa kathAne vaphAdAra rahIne pAtrane nyAya maLe temaja surUci bhaMga na thAya e mujabanI vezabhUSA vividha satriya lokanATyomAM upayogamAM levAya che. chellA thoDAMka varasothI strIo paNa satriyamAM bhAga letI hovAthI

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191 Vol. XXXVII, 2014 satriya lokanATya have puruSone strIpAtronI bhajavaNImAMthI mUkti maLI che, pUrve to dareka strIpAtra puruSoe bhajavI nATya bhajavAtuM. upasaMhAraH bhAratIya lokakalAnI prastuti ane lokajIvanane satata dharma, adhyAtma tarapha AgaLa laI jatAM A satriya lokanATya jevAM aneka lokanATyo ane lokanRtyo bhAratanA dareka pradezamAM Aje paNa anerA utsAhathI bhajavAya che. ahIM prazna e che ke, A svarUpanA sauMdarya ane satyane pragaTa karatA nRtyo, lokanRtyo ke lokanATyo kayA dezamAM ujavAya che? alabatta bhArata ane bhAratanA pradezo ja eka evI sAMskRtika dharohara sAcavIne beThAM che, jyAM prajA jIvananAM vividha rasa ane bhAvane poSe che, mANe che ane jIvananA sukha duHkhanuM virecana kare che. adhyAtma, AtmakalyANa, bhakti jevAM kaThina mArgoe na cAlI zakanArA bhAratIyo lokakalAnA, lokanATyonA mAdhyame ghaNI vakhata jIvananA satyane, sauMdaryane pAmatAM hoya che. kalAnA sukSma rUpothI maLato AnaMda to kalAkAra ja jANe. jIvanamAM sukha samRddhi mAtra bhautikatA ke sattAthI ja hoya evuM nathI. jIvananI sAcI samRddhi ApaNAM sAMskRtika vArasAnA pavitra vArasadAra banI enuM jatana karI mAnavamUlyone ujAgara karI ApanArI mAnavajAtane uttama saMskAra tarapha dorI javAmAM paNa che. bhAratIya lokanATyomAM satriya Aje paNa lokakalA ane saMskRti niSThAne lIdhe bhAratavarSanI eka oLakha che. saMdarbha 1. upAdhyAya, amRta abhinayadarpaNam, sarasvatI pustaka, amadAvAda, prathama AvRtti, 2010 2. zukala, bAbulAla nATyazAstra, caukhaMbA saMskRta saMsthAna, vArANasI, punarmudraNa vi.saM.2067 3. zrIvAstava, avinAza (anuvAdaka) mULa lekhaka kaDakiyA, kRSNakAMta lokanATya - bhavAI, kaDakiyA TrasTa, amadAvAda, prathama AvRtti, 2006 4. mizrA, suprabhA bhAratIya nRtya, pravINa prakAzana, rAjakoTa, prathama AvRtti - 2005 www.ccrtindia.gov.in OE *

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zRMgArarasa ane satIprathA : eka noMdha rAjendra nANAvaTI aDhAramI zatAbdInA uttarArdhamAM gujarAtamAM saMskRtanA eka vidvAn AcArya thaI gayA. emanuM nAma AzAdhara rAmajI bhaTTa. teo kAvyazAstra, vedAnta, vyAkaraNa, nyAya Adi zAstronA vidvAna hatA. emanA vividha zAstronA naveka prakaraNagraMtho ke TIkAgraMtho prApta thAya che. virATa ane zikSiA nAmanA zabdazakti uparanA emanA be prakaraNagraMtho vidvAnomAM jANItA ane Adata thayA che. bUhnara, piTarsana, ophenTa, kANe jevA vidvAno emane nagara vaso (tA.peTalAda, ji.naDiyAda)nI pAThazALAnA AcArya gaNAve che. AnandakumAra zrIvAstava jevA vartamAna vidvAno paNa e matano svIkAra kare che. paraMtu gaI sadImAM AzAdhararacita eka virala kAvyazAstrIya ratha sivAna nI eka(mAtra) prata sAMpaDI che je atyAre prAcyavidyA maMdira, vaDodarAmAM sacavAyelI che. sivAna no viSaya mukhyatve rasanirUpaNano che. graMthane aMte je kaviprazastinA zloko che temAM maLatI mAhitI mujaba narmadAne kAMThe AvelA bhRgukaccha nAmanA nagaramAM dayALadAsanA putra lallubhAI adhikArI thaI gayA, temanA Azrita AzAdhara paMDite A graMtha racyo che. lallubhAI sA.saM.1775nA arasAmAM bharUcanA navAba mojUjhakhAnanA divAna hatA ane 1793 sudhI cAreka dAyakAnA samayagALAmAM bharUcamAM temano prabhAva hato. emanA nAme lallubhAInA cakalAno vistAra bharUcamAM Aje paNa jANIto che. dIvAna tarIke bharUcanA itihAsamAM emano ThIkaThIka phALo che. emanA vize AzAdhara tyAM umere che : yasya priyaM mAvarta purAii/ tapura azvat (sana-pra.13, zloka 44) (emane bhAgavata purANa ane temAM varNavela dharmanuM AcaraNa haMmezA priya hatuM.) lallubhAI vaiSNava ane saMbhavataH puSTi saMpradAyanA anuyAyI hatA ane bhAgavata purANamAM emanI ghaNI AsthA hatI. AthI emanA Azrita AzAdhara paMDita sivAna mAM rasonuM nirUpaNa karatI veLAe tamAma udAharaNo kayAM to pratyakSa bhAgavata purANanA prasaMgomAMthI athavA bhAgavatane AdhAre gujarAtamAM prasarelI kRSNabhaktine anulakSatAM ApyAM che. sina nI A vizeSatA ene rasaviSayaka anya graMtho-prakaraNagraMthothI alaga tAravI Ape che. saMbhavitatA evI paNa kharI ke A vizeSatA enA AzrayadAtAnI to kharI ja, paNa kadAca enI potAnI paNa daDha puSTimArgIya AsthAmAMthI janmelI hoya.

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193 Vol. XXXVII, 2014 zRMgArarasa ane satIprathAH eka noMdha siniHnAM tera prakaraNo che. pahelA prakaraNamAM rasasaMbaMdhI pAribhASika saMjJAonI samajaNa ApI che. pachInAM dasa prakaraNomAM - prakaraNa 2 thI 11mAM - zRMgArathI zAnta ane bhakti sudhInA dasa rasonuM pratyekamAM eka lekhe nirUpaNa che. bAramuM prakaraNa saMcArI bhAvonuM che ane chellAmAM prakIrNa viSayo (bhAvazabalatA, rasAbhAsa vagere) varNavAyA che. ekaMdare lagabhaga 350 jeTalA zlokomAM saMkSepathI AzAdhare rasonA viSayanI rajuAta karI che. badhAmAM bIjuM zRMgAraprakaraNa sauthI moTuM che, enA 88 zloko che, AkhA graMthanA cothA bhAga jeTalA AzAdhara sIdhI zRMgAranI vyAkhyAthI ja zarUAta kare che : yUnoH parasparaprItiH sthAyI bhAvo ratiprathaH / sa eva puSTaH zRGgAro rasastasya bhidA dvayam // 2.1 // (yuvAna nara-nArInI paraspara prIti te ja rati nAme jANIto sthAyI bhAva; te ja poSAya tyAre zRMgAra rasa bane che. tenA be bheda che.) dekhItuM che ke AzAdhara paMDita bhaTTa lollaTana saraLa upacayavAdI siddhAMtano svIkAra kare che. pachI e saMbhoganA sAta prakAra Ape che : premA-abhilASo rAgazca snehaH prema ratistathA / zRGgArazceti sambhogaH saptAvasthaH prakIrtitaH // 2.4 // | (saMbhoga sAta avasthAbhejavALo kahevAya che premA(pu.), abhilASa, rAga, sneha, prema(napu), rati ane zRMgAra). A sAta avasthAbhedo AzAdhare kyA strotone AdhAre ApyA haze e haju samajAyuM nathI, prema ane premano bheda paNa bahu spaSTa nathI. paraMtu ratino bhAva uttarottara utkaTa banato jaI aMte zrarastatsamaM krIDAnI avasthA sudhI pahoMce te rasa ane evI rItanA upacayanI ja vividha avasthAone prema-rati-rAga-sneha-abhilASA jevA lagabhaga paryAyarUpa zabdo dvArA vyAkhyAbaddha karavAno prayAsa AzAdhara kare che. vipralaMbha prakAranA zRMgAramAM e virahanI daza jANItI avasthAone ja saheja prakArAntare Ama gaNAve che : dRSTirAgo manaHsaGgaH saMkalpo jAgarastathA / kRzatAGge ratirlajjApagamaH kAmamattatA // 2.30 mUrchA vAgrodhinI sarvaceSTArodhi aMta ityapi / (daSTirAga, manaHsaMga, saMkalpa, ujAgaro, aMgo sukAvAM, becenI, lajjAtyAga, unmAda, vANI rUMdhAI jAya te mUcha ane badhI ja ceSTAo - tamAma kriyAo - ruMdhAI jAya te aMta.) vANI ruMdhAI jAya tene ApaNe "DUmo' kahIe chIe ane dehanI tamAma ceSTAo ruMdhAI jAya-aTakI jAya tene ApaNe

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194 rAjendra nANAvaTI SAMBODHI mUcha- bebhAnInI avasthA kahIe chIe. bIjA ghaNA zAstrakAro e avasthAne navamI gaNAve che ane chellI avasthA maraNanI ema darzAve che. jemake, "rasamaMjarI'kAra bhAnudatta virahanI daza avasthAo AvI gaNAve che. vipratApe amitA-vistA-smRti-puNadIrtana-3-pratApa-3nmadri-vyAdhi-vaDatA-nidhanAni DhAvasthA mavantiA (ramajhUrI-saM.rAmasureza tripAThI, mIThuM, 2686, pR.ra6pa) navamI jaDatA'nI vyAkhyA tathA udAharaNa e Ama Ape che : virahavyathAvikAramAtravedyajIvanAvasthAnaM jaDatA / yathA - pANirnIravakaMkaNaH stanataTI niSkampamAnAMzukA dRSTinizcalatArakA samabhavannistANDavaM kuNDalam / kazcitrArpitayA samaM kRzatanorbhedo bhavenno yadi / tvannAmasmaraNena ko'pi pulakArambhaH samujjRmbhate // 132 // (vipralalmamAM abhilASa, cintA, smRti, guNakIrtana, udvega, pralApa, unmAda, vyAdhi, jaDatA ane maraNa evI daza avasthAo hoya che.) jemake - hAthanAM kaMkaNo nIrava thaI gayAM, stana uparanuM vastra paNa niSphampa banI gayuM, dRSTinI kIkIo sthira thaI gaI, kuMDaLo nAcatAM aTakI gayAM; citramAM Alekhela karatAM e kRzAMgI kazI judI ja na hota jo tArA nAmanA smaraNathI enAmAM kazo romAMca na khIlavA mAMDyo hota ! zlokanA pUrvArdhamAM nAyikAnAM badhAM ja aMgo jaDa banI gayAM che, "raMdhAI gayAM che. bhAnudatta Ane navamI "jaDatAnI avasthA kahe che, AzAdhara dazamI "aMta'nI avasthA kahe che. (AzAdharanI vApharodhinI mUchanAM udAharaNo uttararAmacarita jevAM nATakomAM rAma jevA pAtronI mUchamAM joI zakAya jyAM mUchati pachI sAthe raheluM pAtra "samANihi samANidi ema AzvAsana Ape eTale e pAtranI vANI pAchI Ave, DUmo chUTo thAya.) zlokanA uttarArdhamAM vaLI romAMca thavA mAMDatAM jaDatAnI avasthAmAMthI pAtra bahAra Ave che. te punarjIvananI noMdha AzAdhara A rIte le che : punaruklIvane yatra joDatoDaHsadazavaMta che ra.4rU ab | (jemAM punarjIvana hoya, jemAM bebhAnInI avasthAmAMthI pAchA AvI zakAya te aMta;) kemake badhI indriyonI ceSTAo temAM ruMdhAI jAya che, aTakI jAya che, (e jIvananA aMta jevI ja avasthA che mATe aMta. pachI tarata ja A manta te ja maraVT nAmano) saMsArI bhAva ema kahIne "rakta sAthe maLIne sAMkaLI le che. upalA zlokano uttarArdha Avo che : A maUTbroDaNI sarvaNavirAmA . ra.4rU cd |

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Vol. XXXVII, 2014 zRMgArarasa ane satIprathA : eka noMdha 195 (badhI ja ceSTAono virAma jemAM thAya che te mArA nAmano saMcArI bhAva A ja che.) bAramA bhAvaprakaraNamAM e ma2Na nAmanA saMcAri bhAvane Ama varNave che. maraNaM maraNAvasthAcihnopetA''tmanaH sthitiH / virahavyAkulA kAcit niSprANevA'patad bhuvi // 12.32 (potAnI (=pAtranI) maraNAvasthAnAM cihnothI yuktapaNa maraNathI yukta nahIM tevI avasthA te maraNa (nAmano saMcArIbhAva) (udA.) virahathI vyAkuLa evI koIka niSNANa jevI bhoMye paDI.) bhAnudattanA nirUpaNamAM jaDatAnA udAharaNamAM sarvaceSTAo ruMdhAyA pachI nAyakanA nAmasmaraNathI nAyikAno pulakAraMbha thAya che; e ja avasthAne AzAdhara dazamI "aMta' nAmanI avasthA kahIne tenuM lakSaNa 'punarjIvana'-'bhAnamAM pAchA AvavuM' evuM Ape che. aMta te ja maraNa ema kahyA pachI paNa maraNanA udAharaNamAM nAyikA niprANa jevI banIne bhoye paDe che. mAnuM udAharaNa paNa A ja vAtanuM samarthana kare che. adyAyAspati govinda iti dhyAtvA divAnizam / nAyAta iti nizcitya dhyAnaM rAdhA ciraM jahau // 2.42 // (Aje goviMda Avaze ema divasarAta dhyAna dharatA rahIne pachI nathI ja Avyo evo nizcaya thatAM rAdhAe lAMbA samaya sudhI dhyAna tyajI dIdhuM lAMbo samaya bebhAna rahI.) spaSTa che ke kAvyazAstranI pracalita paraMparAmAM virahanI chellI avasthA tarIke svIkArAyelI mRtyunI avasthA AzAdhara svIkAratA nathI, maraNa jevI "aMta' saMjJAthI oLakhAvAyelI prabaLa mUchanI-bebhAnInI dazAne dazamI chellI avasthA tarIke svIkAre che. paraMparAthI Avo bheda karavAnAM be-traNa kAraNo kalpI zakAya che. eka to paraMparAnI potAnI A dazamI avasthA aMgenI asamaMjasatA, bhAnudatta nidhana'nI avasthAno ullekha karyA pachI tenuM lakSaNa ke udAharaNa ApyA vinA ja graMtha samApta karI de che. "sAhityadarpaNa'kAra paNa sanmAdoDatha vyAdhirnaDatA kRtiriti vatra vAlizAda mA (sa.rU.220 c.d.) ema chellI kRtinI dazA gaNAvyA pachI udAharaNa na ApIne tenuM kAraNa jaNAvatAM kahe che : raviccheddetutvAn 2pa naiva vartha che (sA.8.rU.223 3.b.) nAyikAnuM maraNa thAya eTale rasano Alambana vibhAva ja kapAI javAne kAraNe zRMgArarasano ja viccheda thaI jAya, priyanAza e to ulaTo karuNano AlaMbana vibhAva bane, tethI maraNanuM udAharaNa nathI apAyuM. AzAdharanA ja samakAlIna veNIdatta jhA potAnA prakaraNagraMtha saunumamAM kahe che. rasamiyA mRtirupakSitA . (saM.brahmamitra avasthI, pra.indu prakAzana, dilhI, 1978, pR.36). A paristhitino upAya AzAdhara niSThA rUva ane punarubbIvana tathA sarvachAvirAmamAM zodhavAno prayAsa karatA lAge che.

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196 rAjendra nANAvaTI SAMBODHI banta nAmanI A avasthAmAM maraNanI jema ja nAyikAnA dehanI sarva ceSTAo aTakI jAya che paraMtu emAMthI punarjIvana hovAne kAraNe punarmilananI saMbhAvanA-apekSA-AzA zeSa rahetI hovAthI e vipralaMbhanA ja dAyarAmAM rahe che. bIjuM kAraNa kadAca e che ke AzAdhara ane temanA AzrayadAtA lallubhAI bhAgavatadharmanA - vallabha vedAnta darzananA - puSTisaMpradAyanA anuyAyI che. bhaktinuM AzAdhare dasamA rasa tarIke agiyAramA prakaraNamAM vigato sAthe nirUpaNa karyuM che, ene anusarIne teNe evuM gRhIta svIkAryuM che ke pUrNa zRMgAra divya ja hoya, viSNuno ja hoya, lokottara ja hoya ane tyAM to mRtyunI saMbhAvanA ke zakyatA ja nathI! bIjA prakaraNanA chellA 59 thI 88 zloko jeTalo moTo bhAga e A divya zRMgAranA nirUpaNamAM prayoje che. zRMgAranA be prakAro saMbhoga ane vipralaMbhane temanI anukrame sAta ane daza avasthAo sAthe varNavyA pachI AzAdhara kahe che : zRGgAro dvividho yo'sau sa smRto viSNudaivataH / / viSNodeva ja saMpUstaracelAM tuM tatA | 2016 | (A je be prakArano zRMgAra, tenA devatA viSNu kahevAyA che. e zRMgAra viSNuno ja saMpUrNa che, te sivAyanI vyaktiomAM to e zRMgAra kalAmAtra - vRMgArano aMzamAtra ja hoya che.) '. zRMgArane viSNudaivata kahevAmAM to e bharatanA ja vidhAna vRje vikevalyaH (NS.Gos. Vol 1, 4" Edn.1992, 1.6.44)nuM anukathana kare che. paNa zlokanA uttarArdhamAM e jyAre ema kahe che ke viSNuno ja zRMgAra saMpUrNa che ane te sivAyanAM tamAma pAtro-vyaktiomAM vyakta thato-AlekhAto (ke anubhavAto?) zRMgAra e pelA saMpUrNa zRMgAranI kalA mAtra che, eno aMza che tyAre e bhAratIya pAraMpArika jIvanadaSTinA aneka sahastrAbdiomAM patharAyelA vizALa paTano ane enA sthityaMtarono nirdeza karI rahyo che! pachInA ja zlokomAM e kahe che : vaikuNThe ramaNaM lakSmyA goloke rAdhayA saha / vaikuNThAdapi goloke raso'dhikatamo mataH // 2.60 akhaNDaM vartate tatra gopIbhiH saha rAdhayA / krIDanaM vAsudevasya yathA vRndAvane'bhavat // 2.61 golokapratimA kecit prAhurvRndAvanaM bhuvi / vaikuNThapratimAM tadvad dvArakAM kRSNapAlitAm // 2.62 sAnnidhyaM vAsudevasya sthAnayoranayordvayoH / kRSNAvatAre hyabhavad vRndAraNye tu sarvadA // 2.63 // (vaikuMThamAM viSNunuM ramaNa lakSmI sAthe ane golokamAM rAdhA sAthe hoya che. jo ke vaikuMTha karatAM paNa golokamAM rasa sarvAdhika manAyo che. tyAM golokamAM gopIo sameta rAdhA sAthe vAsudeva kRSNanI kriIDA, jevI vRndAvanamAM thayelI tevI ja, akhaMDa pravartI rahI che. keTalAka vidvAna dharmAcAryo to) golokanuM

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Vol. XXXVII, 2014 zRMgArarasa ane satIprathAH eka noMdha 197 ja pratirUpa pRthvI para vRndAvanane kahe che ane e ja rIte kRSNa dvArA rakSAyelI dvArakAne vaikuMThanuM (pRthvI paranuM) pratirUpa kahe che. kRSNAvatAramAM A baMne sthAnomAM vAsudevanuM sAMnidhya rahyuM hatuM, jo ke vRndAnamAM to enuM sAnnidhya sadA sarvadAne mATe raheluM che.) vaiSNava dharma ane temAM ye puSTimArganA keTalA taMtuo A ATalA aMzamAM paToLAnI bhAtanI jema vaNAI gayA che te jovAnuM rasa paDe tevuM che. zRMgArane viSNudaivata gaNAvIne eka bAju AzAdhara rasazAstranI vyApI paraMparA sAthe anusaMdhAna kare che, bIjI bAju viSNunuM vaikuMThamAM lakSmI sAthe ane golokamAM rAdhA sAthe ramaNa kathIne vAsudeva kRSNa ane saguNa brahmasvarUpa viSNunI ekarUpatA siddha kare che. pachI rAdhA ane gopIonA saMyukta nirdezathI tathA golokane vRndAvananI upamA ApIne e bhAgavatanuM - vizeSe karIne dazama skaMdhanA pUrvArdhanuM - vyaMjana kare che ane temAMye vAsudevanA akhaMDa krIDananA ullekhathI e rAsalIlAnA prasaMgano vyaMgya nikSepa kare che; Ameya golokane vRndAvananuM upamAna ApavAmAM AzAdhare saMbhavataH upamAna tarIke vRndAvananI utkRSTatA paNa sUcavI ja che ane pachI chevaTe vRndAthe tu sarvadrA ema kahIne vaikuMTha karatAM golokamAM adhikattama rasa che, goloka vRndAvana jevuM che ane vRndAvanamAM vAsudevanI rAdhA(ane gopIo) sAthe akhaMDa (rAsa)kIDA pravartatI rahe che ema kahIne uttarottara vaikuMTha > goloka > vRndAvananI zreSThatA siddha karI batAve che. ane vRndAvananI zreSThatA to evI che ke tenI AgaLa mokSanuM paNa kazuM mUlya nathI. tethI ja eka vaiSNava kavi gAya che : harinAM jana to mukti na mAge mAge janamojanama avatAra jI. to parama vaiSNava kavi dayArAmanI gopI kahe che : vraja vhAluM re, vaikuMTha nathI jAvuM, tyAM muja naMdakuMvara kyAMthI lAvuM? trIjuM kAraNa sAmAjika jaNAya che. paraMparA jyAre virahanI dazamI dazA maraNanI gaNAve che ane azubha mAnIne tenuM lakSaNaudAharaNa ApavAnuM TALe che tyAre AzAdhara e avasthAnI azubha saMjJA badale che, enI ochI AghAtajanaka evI "manta' saMjJA navI kare che, "sarvaSTavirAma' evuM enuM lakSaNa bAMdhe che, e ja maraNa nAmano saMcArI bhAva che ema darzAve che ane A baMne sAthe punarubbIvananuM lakSaNa umerIne baMnenAM lakSaNo tema ja udAharaNomAM mRtyunI azubhatA TALe che. zloka 2.43mAM punarjIvanavALo "aMta' te ja saMcArI maraNa ema kahyA pachI AzAdhara anapekSita rIte satImRtyunA viSayane cheDIne AnI sAthe joDe che. patyau mRte yanmaraNaM satInAM munibhiH smRtam / tatrapi virade puNya tihaMtu, na vetara: || 2.44 (pati jyAre mRtyu pAme tyAre satIonuM je maraNa munioe varNavyuM che temAM paNa puSTa thayelI rati ja virahamAM maraNanA kAraNarUpa che, bIjuM kaMI kAraNa nathI.)

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198 SAMBODHI rAjendra nANAvaTI enI carcA AgaLa calAvatAM AzAdhara kahe che : dharmajJAnaM nAtra hetuH dharmajJAnAmadarzanAt / zoko'pi nAtra hetuH syAt krandantInAmadarzanAt // 4.45 ratirevAtizayitA satInAM maraNe matA / heturagnipravezena yogadhAraNayAthavA // 4.46 AtmavyApAdane nAtra doSaH kavibhirIritaH / pativratAdharmasiddheH patyA saha gatiH phalam // 4.47 avinAzizarIrANAM sarvasaMpattizAlinAm / loke'kutobhaye gatvA satI pUrNarasA bhavet // 4.48 ahInaratyA patyau yat satyA pApaM kRtaM bhavet / daivAt kadAcit tat tanvA saha bhasmIbhavet kSaNAt // 4.49 na tasmAt karuNaH zaMkyaH strINAmagnipravezane / zokasyAnupalambhena tadA tAsAmanAthavat // 4.50 zUratvaM tatra hetuzcet tadapi prItikAritam / saMskArasya tu hetutve'pyasau prAkprItisaMbhavaH // 4.51 tato'nto'tra rase mukhyo'pyAdeyo yatra nau punaH / / saMjIvanaM rase tasmAt maraNaM na virudhyate // 4.52 (satImaraNamAM dharmanuM jJAna kAraNabhUta nathI, kemake badhI dharmajJAomAM e dekhAtuM nathI. zoka paNa kAraNa nathI kemake satIo AkraMda karatI dekhAtI nathI; (2.45). tethI agnipraveza ke yogadhAraNA thakI satIo maraNa svIkAre temAM atizayitA rati ja heturUpa cha. (2.46) vaNI mahAtmananamA hoSa nathI mema vimo (=vidvAno ? hA bhAso ?) 4 cha, kemake emAM pativratA dharmanI siddhi che tathA patinI sAthe gati (=sahagamana !) e enuM phala che. ( 4.47). sarvaprakAranI saMpattiothI zobhatA ane avinAzI evA dehadhArIonA lokamAM pahoMcIne satI pUra (shRN||2)2sne prAta 43 cha. (4.48) ___patimA pU tivANI (ahInaratyA) satI haivasaM hAya ||54thu Doya to te zarIranI sAthe 4 kSamAtramA bhasma thAya che. (4.48) tethI (satI thavA mATe) strIonA dvArA karAtA) agnipravezamAM karuNanI zaMkA na karavI joIe, matamA manAthana vo zono bhAva 45uto nathI. (4.50)

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Vol. XXXVII, 2014 zRMgArarasa ane satIprathA : eka noMdha 199 | (satI thavAmAM jo) zUratAnuM kAraNa hoya to e zUratA paNa prItithI janmelI che, jo saMskAranuM kAraNa hoya to e paNa pUrvanI prItine kAraNe saMbhavita bane che. (2.51). tethI A (vipralaMbha zRMgAra) rasamAM "aMta' (saMjJA) ja mukhya mAreya =grahaNa karavA yogya) che jemAM baMnene pAchuM saMjIvana prApta thAya che; eTale (zRMgAra) rasamAM maraNano paNa virodha nathI. (2.52). - AzAdhare satImRtyumAM noMdhelA muddAo tarkapUrNa to che ja. je satI thAya che te strI atizaya patipremane kAraNe satI thAya che. e svecchAe AkaMda vinA satI thAya che eTale zoka nathI. dharma jANIne satI thatI hota to badhI dharmajJAo to satI thatI nathI ! emAM AtmahatyAno paNa doSa lAgato nathI. ulaTuM pativratA dharmanI siddhi che ane sahagamana phala che. satIo to avinAzI devonA lokamAM pahoMcIne pUrNa rasane pAme che. (pUrNa rasa viSNuno ke kRSNano ke vRndAvanano che ema AgaLa darzAvAya che.) 49mAM zlokamAM je pApano nirdeza che te tatkAlIna sAmAjika dazAnuM sUcana kare che. patimAM pUrNa prema hoya chatAM karamasaMjoge kadAca pApa thaI jAya (kadAca kyAMka baLAtkAra jevI ghaTanAno bhoga banI javAya) to paNa e pApa to zarIranuM ja eTale zarIranI sAthe e paNa bhasma thaI jAya che; tethI ahIM virahanI aMtima avasthAne "aMta' ja kahevI, emAMthI pAchuM saMjIvana paNa prApta thAya che eTale zRMgAramAM maraNano paNa svIkAra karavAmAM bAdha nathI. prema mananI avasthA che ane deha to mAtra e cittadazAno vAhaka che. tethI ja deha para ladAtuM pApa jo manathI na thayuM hoya to e satInA deha sAthe baLI jAya che ane satImRtyu pachI punarjIvanamAM satIne divya loka ane pUrNa rasanI prApti thAya che. zRMgAra rasanI carcAmAM satImaraNanI sAmAjika ghaTanAno samAveza karato A Akho aMza aneka rIte noMdhapAtra che. eka to, kAvyazAstramAM A viSayano saMdarbha joDanAra AzAdhara bhaTTa, A lakhanAranI jANamAM, sarvaprathama che ane kadAca ekamAtra che. satImRtyunI ghaTanAnA ullekha sAhityamAM sAMpaDe che kharA paNa te atyaMta virala che. mahAbhAratamAM pAMDunI patnI mAdrI satI thayAno ullekha che. samrATa harSavardhananAM mAtA yazomatI satI thayAno ullekha "harSacarita'mAM maLe che. paNa itihAsa sAkSi che ke paMdaramI sadInA uttarArdhathI aDhAramI sadInA aMta sudhInA samayagALAmAM satIprathA ThIkaThIka pracalita banI hatI. muslima sattAdhIzonA julmo sAme sAdhAraNa prajAnI, khAsa karIne upalA varSonI, potAnI strIonA rakSaNa aMge asahAyatA e A samayakhaMDanI eka aNagamatI vAstavikatA hatI. e ja kAraNe A ja arasAmAM vaDodarAnA navAbI zAsananI sAme tyAMnA bhadrasamAje sonagaDha(tA.vyArA)thI gAyakavADanA vaMzajone zAsanadhurA saMbhALavA nimaMtryA hatA. A ja viSayanI eka nAnI sahamavidhine varNavatI saMskRta pothI - hastapratanuM gujarAtanA prasiddha vidvAna (have divaMgata) pro.DaoN.rameza zukla dvArA saMpAdana tathA prakAzana (juo, cUnIlAla gAMdhI vidyAbhavana bUleTina, sUrata, aMka 12-13 ogaSTa, 1965-66, pR.12328) karAyuM hatuM. udayapurathI prApta thayelI sA.saM. 1648nI zrImad bhAgavatanI eka sacitra hastaprata - madhyakALanA eka prasiddha laghucitrakAra zahAbuddIna (sAhibadIna)nAM AlekhelAM citrovALI - maLe che jenA eka citramAM kRSNa-balarAma-yAdavonAM mRtyu pachI temanI satI thaI rahelI strIonI agnicitAne

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200 rAjendra nANAvaTI SAMBODHI arjuna agni arpato darzAvAyo che. (juo : zrInidhi: prA.zrIkAnta zaMkara bAhulakara kRtajJatAgraMtha - saM.zrIpAda bhaTTa, pUNe 2009, mukhacitro tathA pR. 20-para4). bharUcanI aitihAsika hakIkatone AlekhatA zrI mahendra trivedInA, "bharUca jillA sarvasaMgraha' (1991)mAM bharUca AsapAsanA pradezomAM satImRtyunA keTalAka kissAo noMdhAyA ke ullekha pAmyA che. kahevAya che ke 1793mAM dIvAna lalubhAIne marAThA rAjavIoe keda karIne pAvAgaDhamAM rAkhyA hatA, temanuM kazAka ajJAta kAraNe 1797mAM avasAna thayuM tyAre temanAM patnI jIbhAbhue patinuM zaba meLavavAno Agraha rAkhelo ane zaba AvyA pachI tene khoLAmAM laIne teo satIcitA para caDhyAM hatAM. AvA aneka chUTAchavAyA nirdezo batAve che ke te kALe sUrata-bharUca-vaDodarA-amadAvAdanA AkhA pradezamAM muslIma navAbonuM zAsana hatuM ane temanA atyAcArone kAraNe ucca varNanA hinduomAM satIprathA tatkAlIna samAjanI eka upekSA na thaI zake evI sAmAjika ghaTanA hatI. koI paNa saMvedanazIla vidvAnuM zikSaka AthI aspaSTa na rahI zake. AzAdhara sivonaMTa mAM e ghaTanAne zAstravicAra sAthe sAMkaLe che ane virahanI aMtima avasthA tathA saMcArIbhAvanI avasthA "mA"ne nirUpatAM eka bAju "aMta' saMjJA ApIne emAM rahelA azubha zokakAraNane TALe che, bIjI bAju enI sAthe punarjIvanane anivAryapaNe sAMkaLIne emAM AzAvAdI aMza umere che, ane pachI emAM pativratA dharmanI siddhi tathA sahagamananuM phaLa darzAve che ane satI pUrakSA pave ema darzAvIne pUrNarasa te viSNuno, kRSNano, vRndAvanano evA vaiSNavadharmI nirdeza sAthe satImaraNanI kaika sAmAjika lAcArIne nirAzAne vyaMjita karatI ghaTanAne dhArmika uccatAnuM dRSTigaurava bakSavAno sabaLa prayAsa kare che. satI thavAnA keTalAka prasaMgonA savistara varNano mATe juo : bharUca zaherano itihAsa prAcIna ane arvAcIna, lekhaka gaNapatarAma himmatarAma desAI, mu.icchAlAla amRtalAla mAmalatadAranA zrI jJAnodaya prinTiMga presa, DapherA pAse, bharUca, AvRtti pahelI, saMvata 1970, ne 1914 e pustakamAM vizeSa prakaraNa 18muM, "pavitra strI-puruSa', pR.87-100. A noMdhanI vigato mATe huM DaoN.mayUrI bhATiyAno AbhArI chuM.

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vibhAvanA ane vizeSokti alaMkAramAM kAryAzanuM bAdhyatva pArula mAMkaDa vibhAvanA ane vizeSokti banne virodhamUlaka alaMkAro che ane paraspara viruddha svabhAva dharAvanArA che. vibhAvanAmAM kAraNanA abhAvamAM kAryanI utpattinuM nirUpaNa thAya che. ane vizeSoktimAM kAraNono sadbhAva rahevA chatAM kAryano abhAva nirUpavAmAM Ave che. virodhAlaMkAramAM anyonyabAdhakatva hoya che. kAraNa ke padArtho tulyabala hoya che jyAre vibhAvanA ane vizeSoktimAM anukrame kAraNAbhAvathI kAryasabhAvano ane kAraNa sadbhAvathI kAryAbhAvano bAdha thAya che. TUMkamAM bannemAM kAryAzano bAdha thato jaNAya che. bhAmahAdi pUrvAcAryomAM bAdhyabAdhaka saMbaMdhanI carcA prApta thatI nathI eTaluM ja nahIM paNa udbhaTa sivAyanA AcAryomAM vizeSokti alaMkAranuM svarUpa paNa spaSTa nathI. vibhAvanA ane vizeSoktinA svarUpamAM kAraNa - kAryanA saMbaMdhano zAstrIya ane mahattvano parAmarza vyavasthita rIte kadAca sarva prathama ruDhake ja karyo che. jayarathanA uddharaNane AdhAre kahI zakAya ke A navIna vigatane sau prathama prakAzamAM ANavAnuM zreya rUdhyakanA pitA rAjAnaka tilakane jAya che; jenA viSe temanA koIka luptagraMthamAM carcA karavAmAM AvI haze.' rayake vibhAvanAnuM lakSaNa ApyA pachI vRttimAM virodha alaMkArathI vibhAvanAno bheda batAvatAM vibhAvanAmAM thatA kAryanA bAdhyatvano nirdeza karatAM jaNAvyuM che ke - kAraNAbhAvena copakrAntatvAd balavatA kAryameva bAdhyamAnatvena pratIyate, na tu tena kAraNAbhAva ityanyonyabAdhakatvAnuprANitAd virodhAlaGkArAd bhedaH / (alaGkArasarvasva, sU.42 35ranI vRtti) ahIM kathanano AraMbha kAraNAbhAvanA pratipAdanathI thAya che. AthI te (= kAraNAbhAva) ja baLavAna hoya che. pariNAme tenA dvArA kArya ja bAdhita thAya che, nahIM ke kAryathI kAraNAbhAva bAdhita thAya che. AthI anyonya bAdhakatvathI anuprANita thatA virodhAlaMkArathI Ano (= vibhAvanAno) spaSTa bheda che.

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202 pArula mAMkaDa SAMBODHI vimarzinI kAra jayaratha eka kArikA dvArA jaNAve che ke vibhAvanAmAM kAraNano niSedha thatAM phalodayano bAdha thAya che jyAre virodhamAM parasparano bAdha hoya che. AthI banne vacceno bheda spaSTa che. 2 zrI vighAcakravartI paNa ema ja kahe che ke prAmANikapaNe ja baLavAna evA kAraNAbhAvathI kAryano ja bAdha thAya che, kAraNAbhAvano nahIM. rUdhyakanA turatanA anugAmI zobhAkara mitra paNa kAraNAbhAva dvArA kAryanI utpattino bAdha thAya che ema jaNAve che. temanA mata pramANe kAraNano abhAva kAryanA abhAvanI apekSA rAkhato hovAthI kAryotpattimAM bAdhaka nIvaDe che AthI kArya ja bAdhya bane che.' vidyAdhara paNa kAryapratItine bAdhya mAnIne noMdhe che ke kAraNa sivAya kAryanI utpatti thatI hovAthI kAryanI ja bAdhyatvarUpe pratIti thAya che nahi ke kAryathI kAraNano viraha (bAdha) thAya che." zobhAkaramitra kAraNabhAvane kAryabhAvanI apekSA hoya che ema kahe che. spaSTa che ke A ja vigatane vidyAdhare zabdAntarathI rajU karI che. kAraNano viraha thatAM kAryano paNa viraha thavo joIe paraMtu tema thatuM nathI tethI kAryanI je utpatti thAya che te bAdhya bane che. vizvanAtha paNa vyakane ja anusaryA che. "udyotakAra nAgeza paNa vibhAvanAmAM kAryane ja bAdhya mAne che." jagannAtha A vigatane suMdara rIte spaSTa kare che eTaluM ja nahIM tene pramANita paNa kare che." vibhAvanAmAM kAryAza kAraNanA abhAvarUpa virodhI padArthathI bAdhita ja hoya che, bAdhakarUpe nahIM arthAt - kAryAza kAraNAbhAvarUpI virodhI padArthano bAdha pote karato nathI kAraNake kAryAza kalpita hoya che ane kAraNAbhAva svabhAvasiddha hoya che mATe bAdhita thayelo kAryAza bIjA eka kAryanuM rUpa dhAraNa karIne pragaTa thAya che. tethI kAraNa ane kAryAza banne samabala na hovAthI kAryAza durbaLa banI jAya che. AmAM kAraNAbhAva siddha che ane kAryAza kalpita. siddhathI hamezAM kalpitano bAdha thato hoya che. Ama kAryAza rUpAntaramAM paryAvasita thaI jAya che kAraNAMza nahIM; kAraNa ke kAraNAbhAvamAM kAryanI utpattinuM nirUpaNa niyama viruddha che. A rIte jagannAthe navyanyAyanI zailImAM rucyakanA matanuM pUrNatayA prasthApana karyuM che. ruke vibhAvanAnI jema vizeSoktimAM paNa bAdhya-bAdhakabhAvanI carcA karI che. alaMkArasarvasva'nI badhI AvRttiomAM A pramANe kahevAmAM AvyuM che - evaM vizeSoktau kAryAbhAvena kAraNasattAyA eva bAdhyamAnatvamunneyam / (alaMkArasarvasva sU.42nI vRtti) Ama vizeSoktimAM paNa kAryabhAva dvArA kAraNasattAno (= kAraNasadbhAvano) bAdha thAya che ema samajavuM !"

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vol. XXXVII, 2014 vibhAvanA ane vizeSokti alaMkAramAM kAryAzanuM bAdhyatva 203 paraMtu rucyakanA TIkAkAra jayaratha alaMkArasarvasvanA A pAThane 'apapAThI (dUSita ke kalpita) mAne che. teo rAjAnaka tilakanA matano havAlo ApIne mULa pATha aMge samarthana meLave che. teo spaSTa zabdomAM pratilipikAronI bhUla tarapha nirdeza kare che - "sevaRtvitazayamapAya:' (sU.42 uparanI vizanI) vizeSoktinuM eka prasiddha udAharaNa laIne jayaratha A AkhIya vigatano parAmarza karatAM kahe che ke te strI nayati vageremAM balanuM haraNa na thavArUpa kAryanA abhAva dvArA tanuharaNarUpa kAraNano bAdha kaMI thato nathI. paraMtu tanuharaNa mATenI badhI sAmagrI hovA chatAM 'baLanuM haraNa kema na thayuM - e kAryabhAvano ja bAdha thAya che. AthI "parva vizeSom alRUsattA vAmAvarcava vIdhyamAnavamundrayam Ama vizeSoktimAM kAraNasattA dvArA kAryabhAvano ja bAdha thAya che. ema samajavuM - A ja pATha grAhya che kAraNa ke rAjAnaka tilaka paNa ema ja kahe che ke ahIM kAraNonI samagratA bAdhakarUpe pratIta thAya che ane kAryanI anutpatti bAdhya rUpe. vaLI rucyaka prAyaH temanA matane anumodana ApatA hoya che ane tethI e nyAye sAco pATha lakSita karI Apyo che. paraMtu jayarathanA sUcanano jagannAtha sivAya koIe svIkAra karyo nathI ane "alaMkArasarvasva'nA pratilipikAroe joDelA ane bhUla bharelA pAThane sAme rAkhIne paravartI AlaMkArikAe, vizeSoktimAM kAraNa sAmagrIno bAdha svIkArI lIdho che. rukanA taraNa samakAlIna zobhAkaramitre paNa kAraNasAmagrIno kAryabhAva dvArA bAdha thato batAvyo che eTaluM ja nahIM temaNe ema paNa umeryuM che ke kAryAbhAva tenAthI (= kAraNasarbhAvathI) bAdhita thato nathI. 10 vidyAdhara ane vizvanAtha paNa kAryabhAva dvArA kAraNasattAne bAdhyamAna thatI batAve che.11 Ama zobhAkarathI vizvanAtha sudhInA AcAryo rukane anusarIne vibhAvanAmAM to kAryanI utpattine eTale ke kAryAzane "bAdhya thato svIkAre che, kintu vizeSoktimAM "alaMkArasarvasva'nA jayaratha jene "apAI kahe che tene ja dhyAnamAM rAkhIne eTale ke kAraNasAmagrIno kAryAbhAva dvArA bAdha thAya che evA ja pratipAdanane mAnya karyuM che. zobhAkara to jayarathanA purogAmI hatA eTale zobhAkarane kadAca "alaMkArasarvasva'no dUSita pATha ja maLyo hoya evo saMbhava che. vidyAdhara, vizvanAtha ane vidyAdhara - vidyAnAthanA TIkAkAro to jayarathanA anugAmIo hatA chatAM temanA dhyAnamAM paNa vimarzinI' kAranuM apapATha aMgenuM sUcana AvyuM nathI e sAzcarya noMdhavuM joIe. eTaluM ja nahi paNa sucyakanA dAkSiNAtya TIkAkAra zrI vidyAcakravartI, jeo paNa jayarathanA anugAmI che; "saMjIvanI' TIkAmAM kAryAbhAvane ja kAraNasattAno bAdhaka zA mATe mAne che eno uttara praznArthamAM ja pariName che. AgaLa noMdhyuM tema ekamAtra jagannAthe ja jayarathanA sUcanane vadhAvI lIdhuM che eTaluM ja nahIM paraMtu akArya tarka dvArA prabala samarthana karyuM che.

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204 SAMBODHI pArula mAMkaDa atra ca kAraNasamavadhAna kAryAnutpaterbAdhyamiti bahavaH / / vastutastu kAryAnutpattirevAsminnalaGkAre bAdhyA // (rasagaMgAdhara, bhAga 3, pR.457) jagannAtha jaNAve che ke vizeSoktimAM kAraNanA sAnnidhyano kAryAnutpattithI bAdha thAya che evo ghaNAno mata che, paraMtu vAstavamAM ahIM kAraNanA sAhacaryathI kAryanI anutpattino bAdha thAya che. vibhAvanAmAM je nyAyano Azraya levAyo hato te ja nyAyano Azraya vizeSoktimAM paNa levAyo che. siddhavastuthI kAlpita vastuno bAdha thAya - tadanusAra ahIM kAryAbhAva kalpita che eTale siddha kAraNothI - tenA sabhAvathI teno bAdha thAya che. pUra rUva0 ane strIni vagere prAcIna padyomAM kAmadevanA zarIranA nAzarUpI kAraNano sadbhAva pramANathI siddha hovAne lIdhe teno bAdha thaI zake tema nathI, kAraNa ke "kAmadevanA zarIrano nAza thavA chatAM tenI zakti ane baLano nAza zA mATe na thayo' - AvA prakAranI pratIti ja sarva lokone thAya che, paraMtu "madanamAM zakti tathA baLa hovA chatAM tenA zarIrano nAza zI rIte thayo' evuM koIne thatuM nathI. AthI baLa haraNa na thavArUpa kAryAbhAva ja bAdhya bane che." phUTanoTa 1. kAraNa ke udbhaTa paranI tilakanI vivRtti TIkAmAM jayarathe Apela uddharaNa prApta thatuM nathI. kurum - 'kAraNasya niSedhena bAdhyamAnaH phalodayaH / vibhAvanAyAmAbhAti virodho'nyonya bAdhanam // ato duravibhedo'syA virodhena vyavasthitaH iti / (alaMkArasarvasva, sU.4ra uparanI vimarzinI saMpAdaka, dvivedI revAprasAda, A.1, 1973, prakAzaka, caukhaMbA saMskRta sIrIjha oNphisa, vArANasI) prAmANikatvAt balinA kAraNAbhAvena kAryameva bAdhyate, na tu kAraNAbhAvaH,.... / (saMjIvanI, pR.154, saMpAdaka, esa.esa.jAnakI, 1965, prakAzaka, meharacandra lakSmaNadAsa, dilhI) da va zaramAvasya kSamAvApekSatvena kAryotpattirvAdham.. (alaMkAraratnAkara, pR.93, saMpAdaka, sI.DI.devadhara, A.1.prakAzaka, oriyenTala buka ejansI puNe, 1942) kiM cAtra kAraNaviraheNApakrAntavAt kAryameva bAdhyatvena pratItigocarI bhavati / na punaranena kAraNaviraha ityasyAH paraspara bAdhakatvAdanuprANito virodhaH kathamiva viSAyAHpahAramAcarita / (AvanI, 8/rUdda uparanI) tatra zruteSotAdhikAraH syAditi nyAyAdazca-pratigraheSTinyAyAdavAnupasaMjAta virodhitayopakramagatabalIyastvena kAraNAbhAva eva bAdhakaH kAryameva bAdhyaM nAnyathA / (ekavalI, 8/36 paranI mallinAthanI 'tarala' TIkA) 4.

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205 Vol. XXXVII, 2014 vimAna bhane vizeSojita sa bhA yazinu pAdhyAya 6. vibhAvanAyAM kAraNabhAvenopanibadhyamAnatvAt kAryameva bAdhyatvena pratIyate.... / (sAhityadarpaNa, 10/38 paranI AvRtti) 7. iha tu kAraNaviraheNa kAryameva bAdhyatvena gamyate / na tu tena kAraNaviraha iti vizeSAt / ('udyota', pR.510, saMpAdaka, abhyaMkara vAsudeva zAstrI, A.1 I. 1911) 8. tatra kAryAMzaH kAraNAbhAvarUpavirodhino bAdhyatayaiva sthitaH na bAdhakatayA / kAryAMzasya kalpitatvAtkAraNAbhAvasya ca svabhAva siddhatvAt / ata eva kAryAMzo rUpAntareNa paryavasyati / (rasagaMgAdhara bhA.3, pR.436-7) 8. etadeva rAjAnakatilakenApyuktam - 'kAraNamiha bAdhakatvenaiva pratIyate kAryAnutpattistu bAdhyatvena iti / granthakRcca prAyastanmatAnuvaryeva / (vimarzinI, pR.468) 10. evaM vizeSoktAvapi kAryAbhAvena kAraNasAmagrya bAdhyate na tu kAryAbhAvasteneti... / (alaMkAraratnAkara, pR.93) 11. akAvalI 8/36 paranI vRtti ane sAhityadarpaNa 10/68 paranI vRtti /

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mahAkavizrI nArAyaNabhaTTapAdakRta "oTiviramaH eka abhyAsa surekhA ke. paTela "kAvyamAlA' sIrijanA pAMcamA gucchakamAM prakAzita thayelI "zeTiviraha' kRtinA kartA mahAkavizrI nArAyaNabhaTTapAdano janma keraLadezanA bhUSaNarUpa (alaMkArarUpa) "nilA nAmanI pavitra nadIthI sADI ogaNapacAsa yojana dUra uttaratIre devI kSetra caMDanakavunI pAse AvelA "mepyujhUra" ke "melaputtara' (kAvyamAlAmAM caturtha gucchakamAM prakAzita "vIrasudhAra:' nI TippaNI mujaba temaja History of Sanskrit Literature mujaba be nAmo maLe che.) mAM nAbudrIkuLamAM thayo hato. A sthaLa malabAranA pusnanI tAlukAmAM "kurupeTTara' tarIke oLakhAya che. zrI nArAyaNabhaTTa te devInA bhakta hatA. temanA pitAzrI "mAtRdatta' eka vidvAna hatA. temanA mAtA "pappapeTarI" kuTuMbanAM hatAM. temano samaya I.sa. 1560 thI 1646 no che. teozrIe bALapaNamAM abhyAsa karyo na hato. mAtra kAvya vagere thoDuMka bhaNyA hatA. lagna bAda TikkanvIyara'nA azruta nAmanA vaiSNavadAsanA ziSya "pizAroTI pAse teozrIe badhAM zAstrono abhyAsa karyo. A pizAroTI eka vidvAna hatA. paraMtu vedAdhyayana karAvavA mATenI lAyakAta dharAvatA na hatA. Ama chatAM teoe nArAyaNane vedAdhyayana karAvyuM. A pApane kAraNe pizAroTI "vAtaroga (koI moTo roga)nA bhoga banyA. nArAyaNa gurunA A rogane potAnA tapanI zaktithI potAnA dehamAM divyazaktithI saMkramita karI lIdho ane tene dUra karavAno upAya vicArI guruvAyupUra" nAmanA prasiddha kSetramAM (dakSiNamAM AveluM sthaLa ke jyAM bhagavAna viSNunI pUjA thAya che.) rahelA bhagavAna nArAyaNanI stuti (bhakti) karI. (kRSNa cAriyaranA History of Sanskrit Literature mAM zrIkRSNanI stuti karI tevo ullekha che.) dararoja A stotrarUpa zrImadbhAgavatanA arthanuM pratipAdana karatuM mAnavazravaNathI saMtoSa ApanAruM ati ramaNIya padasamudAyathI yukta "nArIyaLIma' nAmanuM (stotraratna) zreSTha stotra racyuM. A stotra paNa keraLezavAsIo dvArA dararoja upAsanA karAtAM zrImadbhAgavatanI mAphaka prasiddha thayuM che. (arthAt te stotrano jayajayakAra thAya che.) A stotrano racanA samaya tenA aMtima zlokamAM "gAyurAroyasIdya padathI darzAvyo che. (1712210 e vItelA kaLiyuganA divasonI saMkhyA che.) A "nArIyaLIm stotra i.sa. 1590mAM racyuM hatuM. Ama, guruvAyupuranA svAmIzrI bhagavAna nArAyaNanI kRpAthI samagra rogamAMthI mukti pAmI potAnA dehane nirmaLa banAvyo ane teone AyuSya, Arogya ane sukhanI prApti thaI. guruvAyupura'nA devAlaya ane nadImAM rahetA rAjA dvArA prArthanA karatAM teoe

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Vol. XXXVII, 2014 mahAkavizrI nArAyaNabhaTTapAdakRta 'kroTivirAma' : eka abhyAsa 207 prakriyA sarvasva' nAmano pANinIyasUtranI vyAkhyArUpa graMtha racyo. pharIthI koI eka vAra bAlacandranA darzanathI janmelA kautukavALA bhUdevo dvArA prArthanA karAtAM kyA kAraNathI badhA loko A vastrane pheMkI denArane vaMdana kare che. e tamAre prabaMdharUpe ja kahevuM. tethI teoe turata ja "svAdIsudhI?' nAmano zreSTha prabaMdha racyo. kavinI A "vIsudhAra:' racanA 300 varSathI vadhu prAcIna nathI, kAraNa ke temAMnA zloko bIjA graMthomAM udhRta karavAmAM AvyA nathI. tethI A prAcIna che emAM koI zaMkA nathI. zrI nArAyaNabhaTTapAde kerAlAnI bahAra paNa yAtrA karI hatI. vArANasImAM siddhAMtakaumudInA kartA bhaTTojIdIkSitane paNa maLyA hatA. ane te bhaTTajInI vidvattAthI prabhAvita thayA hatA. dakSiNA pathamAM temanI mulAkAta pachI bhaTTojIdIkSite bIjA koIne maLavAnuM TALyuM hatuM. A kavi tAMjoranA raghunAtha nAyakanA darabAranA yajJanArAyaNa dIkSita vagere vidvAnone maLyA hatA. teoe kocInanA mahArAjA kAlikaTanA jAmorInanA darabAranI mulAkAta lIdhI hatI. caMpakakesarI ane vATaknuranI paNa mulAkAta lIdhI hatI. aneka rAjAomAM kocInanA vIrakeralanI stuti karI hatI. aneka rAjAomAM kocInanA A vIrakerala rAjAe temaja caMpakakesarInA rAjAe zrInArAyaNabhaTTapAda kavine rAjyAzraya Apyo hato. caMpakakesarI ane trAvaNakoranA rAjA vacce sumeLa na hovAthI temaNe trAvaNakoranI mulAkAta lIdhI na hatI. masyAvatAra' campamAM kavizrIe trAvaNakoranA rAjA ravivarmAno ullekha paNa karyo che. zrI nArAyaNabhaTTapAda kavie "nArAyaNI' stotra jevAM aneka stotro racyAM che. ghaNA Astiko Aje paNa kerAlAmAM temanAM pado gAya che. temaNe zaMkarAcAryano paNa ullekha karyo che. viSNusahasranAma, bhagavadgItA upara TIkAo paNa teoe lakhI che. A uparAMta rAjasUya, dUtavAkya, pAMcAlIsvayaMvara, draupadIpariNaya, subhadrAharaNa, kirAta, bhAratayuddha, svargArohaNa, malyAvatAra, mRgamokSa, gajendramokSa, zyAmantaka, kucelavRtta, ahalyAmokSa, niranunAzika, dakSayAga, pArvatIsvayaMvara, aSTamIcampa, goSThInagaravarNana, kailAsazailAvataraNa, zUrpaNakhAmalApa, nalAyanIcarita ane rAmakathA jevAM aneka capUkAvyo teoe keraLanA cAkyAro mATe racyAM hatAM. "rAjasUya campamAM teozrIe potAnuM veda ane mImAMsAnuM jJAna pragaTa karyuM che. agatsyanA "bAlabhAratamAMthI, anaMtabhaTTanA "bharatImpamAMthI bhaTTanArAyaNanA "veNIsaMhAra'mAMthI temaja mAghanA "zizupAlavadhamAMthI teozrIe ghaNAM uddharaNa ApyAM che. A uparAMta "svAdIsudhAra:' (kAvyamAlA sIrijanA caturtha gucchakamAM prakAzita, pR.64-70) ane "oTiviram (kAvyamAlA sIrijanA pAMcamA gucchakamAM prakAzita, pR.166 thI 182) jevI racanAo to kavizrI nArAyaNabhaTTapAdanA sarjananA uttama namUnAo che. temanA putra kRSNakavie paNa "tArAzA nAmanA kAvyanI racanA karI che. towifsvAhiza,madruttamattavam' A prabaMdha upoddhApUrvaka uttara malabAra (kerala) dezamAM AvelA "thana rAjA zrImad udayavarmAe keralIya lipimAMthI bhAre parizrama laIne devanAgarI akSaromAM lakhIne mokalyo hato. tethI ame te rAjAno bhAre upakArano bhAra mAthe caDAvIe chIe ane AzA rAkhIe chIe ke te kavi dezanAM prasiddha judAM judAM kAvya, nATaka, bhANa Adi mokalIne haMmezA

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208 surekhA ke. paTela SAMBODHI rasika ziromaNI rAjavI upakAra karatA raheze. A kavie raceluM koI eka "vaGijAsattati nAmanuM devIstavana paNa che ema sAMbhaLyuM che. zrInArAyaNabhaTTapAdakRta koTiviram' e kula 107 paghomAM che. A eka zatakakAvya hovA chatAM prabaMdha prakAranuM kAvya che. A kAvyamAM brAhmaNa yuvAna saMgItaketu ane bAralIlA nAmanI kanyAnA praNayanI kathA AlekhavAmAM AvI che. temanA anurAga ane virahanI kathA sAthe najIvA kAraNasara mRAralIlAnuM mAna ane tenA anunaya mATe saMgItaketuno prayatna hovA chatAM, aMte risAyelI mRgAralIlAnI virahanI viSama sthitinA nivAraNa ane A premIyugalanA milananI kathA hovAthI A kAvyane "dhadUtam' nI mAphaka "khaMDakAvya" gaNavuM rahyuM. te vizvanAthane mate kAvya athavA mahAkAvyanAM keTalAMka lakSaNothI yukta je padyaprabaMdha che tene "khaMDakAvya' kahe che. ("svAvya mAdhyaaizAnulAri " sAhityarpaNam 3/239) A kAvyanI racanA keraLanA sadAziva zAstrIe "koDiviram' nAme karI hatI. uttara malabAra (keraLa)pradezamAM "joDi' zabdano artha "nUtana eTale ke navuM thato hoI "oTiviram no "tAjo viraha' evo artha thaI zake. zIrSaka parathI A kAvyane virahakAvya' kahI zakAya. "meghadUtam' mAM virahI yakSanI kathA che to ahIM, eka vAra premamAM paDelA ane koI eka meLAnA prasaMge manaduHkha thatAM thayelA virahanI kathA che. "oTiviramuM zatakakAvyano AraMbha maMgalathI thayelo nathI, temaja kAvyane aMte paNa kavie koI maMgala kareluM jovA maLatuM nathI. virahanA aMte milananuM sUcana aMtima padyamAM karavAmAM AvyuM che. voTiviraha'nA AraMbhanAM be paghomAM nAyaka saMgItaketunuM sauMdarya, buddhivaibhava temaja tenI kalArasikatAnuM Alekhana che. trIjA ane cothA padyamAM sukumAratAnI saMketabhUmi, saMgItasAhityanI rAjahaMsI ane sauMdaryamAM mRgAralakSmI jevI ke jeNe vadhatI vaya sAthe candramAnI kaLAnI mAphaka mugdhAvasthAne prApta karI che tevI vRkSAralIlAnuM kavie varNana karyuM che. to pAMcamA padyamAM zradvAralIlAnA navayauvananuM lAghavapUrNa Alekhana kavie karyuM che. chaThThI padyamAM saMgItaketu ane zRMgAralIlAnA paraspara AkarSaNa ane anurAganuM Alekhana che. | eka vAre zivanA maMdiramAM thayelI temanI mulAkAta zivapArvatIne vaMdana karIne bahAra nIkaLelAM te baMnemAM bhAre utsukatA hatI. saMgItaketu ratnavedI upara mitro sAthe gayo. (padya-9) ane sakhIo sAthe jainAralIlA paNa te utsava jovA gaI. saMgItaketune ratnavedI upara jotAM ja mRAralIlA AkuLa-vyAkuLa banI jAya che. (padya-12) ane A koNa che? tevI jijJAsA zrakAralIlAne jAge che. saMgItaketu ane mRgAralIlAnA mitroe te baMnene sabhAna banAvyAM. devInA utsava prasaMge A baMnenI meLAmAM thayelI prathama mulAkAtamAM teo vacce bahu ja thoDIka vAtacIta thaI. (padya-18) zrakAralIlA koIne koI bahAne pAchA javA mATe vilaMba paNa karatI hatI. jo ke "mAnazAntanam nA prathama aMkamAM zakuntalAe darbhAkura vAgavAnI (zakuntanA nAnama vattoyantI vyAnuM vitatrya sada saraghIkhyAM nikrAntA ) ane

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vol. XXXVI, 2014 mahAkavizrI nArAyaNabhaTTapAdakRta "voTiviraH eka abhyAsa 209 vikramorvazIyam' mAM urvazIe ekAvalI bharAI javAnuM bahAnuM kADhyuM hatuM. (utpatanA rUpayitvA, savyAjamupasRtya rAjAnaM pazyantIM 'aho latAviTapa ! eSaikAvalI vaijayanti kAme lgnaa| sakhi citralekhe, mocaya tAvarenAm | -2) tevuM bahAnuM ahIM mRgAralIlAe kADhyuM nathI. ghare gayelI zradvAralIlAnI virahavyathAnuM varNana padya covIsa sudhI AlekhyuM che. padya paccIsathI aThThAvIsamAM saMgItaketunI virahasthitinuM varNana kavie AlekhyuM che. saMgItaketu eka sAMje potAne gherathI mRgAralIlAne tyAM jAya che. tyAM utkaMThitA eNkAralIlAne joI manovAMcchita priyatamane jotAM eNkAralIlAnI sakhIoe tene besavA mATe darbhanI sAdaDI lAvIne mUkI ane saMgItaketunuM svAgata karyuM. vAtacItano prAraMbha thayo. paraspara pAnanAM bIDAMnI Apa-le thaI. (padya-29 thI 35) lagabhaga divasa AthamatAM, candramAno UgavAno samaya haju thayo paNa na hato te samaye taLAvanI najIka koI eka brAhmaNane ghera rAtri vitAvavAno prastAva baMnee svIkAryo ane te baMne sUrya AthamatAM te brAhmaNane ghera pahoMcI gayAM. (padya36-39) bhojana pachI saMgItaketu priyatamAnA vAsagRhamAM pahoMcI gayo. (padya-41) ahIM kavie vAsakasajajA' grudhAralIlAnuM manorama varNana karyuM che. vizvanAtha, bharata, dhanaMjaya jevA sAhityAcAryoe "vAsakasajjA' nAyikAnuM lakSaNa temaja udAharaNa paNa Apela che. (milananI rAtanA premopacArane "vAsaka' kahe che. Ama vAsaka mATe sajja nAyikAne "vAsakasakjhikA' kahevAya che.) zrakAralIlAne jotAM ja saMgItaketune bhAre kutUhala thayuM. tyAra pachI kAkuktiothI thayelI vAtacItamAM thoDoka samaya vItyo. sakhI, nidrAnA bahAne cAlI gaI. tyAra pachI kavie te premIyugalanI zRMgArika ceSTAonuM varNana padya 45 thI 48mAM karyuM che. padya 49 thI 54 sudhI vRkSAralIlAno abhisAra ane temanI lIlAnuM manorama varNana kavie karyuM che. bALapaNathI ja jenA guNothI AkarSAI hatI te saMgItaketune zroralIlAe kahyuM ke "tuM mane choDIne jaIza nahi'. (padya-55) tenA pratyuttaramAM saMgItaketue kahyuM ke huM tAro tAro dAsa chuM." vahelI sAvare te banne potapotAne ghera gayAM (padya-58 thI 59) punaH paNa . AvI ja rIte keTalAya divaso ke varSo sudhI teono suratotsava ujavAto rahyo. (padya-60thI 64) eka vAra priyatamanA gayA pachI AMkho mIMcIne sUtelI eNnAralIlA svapramAM potAnA priyatamane anya strInA saMgamAM jotAM gusse thaI gaI. (padya-65) ane (khaMDitA nAyikAnI mAphaka) te ghaNI ja duHkhI thaI. bharata, vizvanAtha, dhanaMjaya jevA sAhityAcAryoe "khaMDitA' nAyikAnuM lakSaNa temaja udAharaNa paNa Apela che. AMsu sAratI virahiNIne te saMgItaketue manAvavAno khUba ja prayatna karyo. (padya-68 thI 72) paraMtu te mAninI(zruSAralIlA)e mAna mUkyuM nahi. (arthAtmanANI nahIM) AMsu sAratI te nAyikAe nAyakane kitava, zaTha kahI kahyuM ke te saraLa buddhivALI evI mane) priyatamAne chetarI gayo che. tuM navInI (svapramAM je anya strI pAse potAnA priyatamane joyo hato te) pAse jA. (padya-73-74) ahIM potAne vRttathA" (kharI paDavAnI sthitimAM AveluM puSpa) ane svapranI suMdarIne saheja khIlelI kaLI sAthe sarakhAvI che. (padya-75) padya-76mAM rocaka praznottara che ane badhuM ja svapasamuM bhAsatuM (jaNAtuM) hovAnuM kahyuM che. paricayathI anurAga vadhe che paraMtu ahIM to zithila banyo che. zrajJAralIlAnuM risAvAnuM koI ja kAraNa nAyaka saMgItaketune jaDatuM nathI. (padya-77) dhIraja khUTI jatAM ane gusse thayelI (bhAminI) zruSAralIlAe koI ja pratyuttara na ApatAM te (yuvatI)nI kopita najarathI jANe ke baLato hoya (dAjhato)

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210 surekhA ke. paTela SAMBODHI tema te yuvaka saMgItaketu te yuvatI jainAralIlAne tyajavAno nirNaya karI lAMbo niHsAso nAkhIne cAlI nIkaLyo. potAnI pAchaLa pAchaLa priyatamA eNkAralIlA Avaze te AzAe te yuvaka saMgItaketu dhIme dhIme vilaMba karato ghara tarapha jato hato ane potAnA bhAgyane doSa deto hato. (padya-80-81) te yuvake potAnA mitro sAthe judI judI vAtomAM samaya vItAvyo. te yuvaka vakSa:sthaLa uparanA hArane thApa mArIne phagAvI deto hato. caMdananA rasane mahAviSa mAnato ane zItaLa jaLanA siMcanane pasIno mAnI leto hato. ghaNI vakhata manamAM priyatamA pAse javAno vicAra paNa karato hato. (padya-84-85) to bIjI bAju te suMdarI paNa zayyAmAM paDI rahetI. vivaza mane saMgItaketunA vicAromAM khovAyelI rahetI ane AMsu sAratI. (padya-87-88) vidhie karelI vyaMjanAne niMdavA lAgI. te manomana vicAratI ke saMgItaketue mArI anumati sivAya cAlyA javuM kaMI ucita che? pote prANatyAga karavAnuM nakkI kare che. (padya-90-91) sakhI tene AMsu sAravAnuM kAraNa pUchatAM kahe che vaheMcAyeluM duHkha sahana karavAnuM baLa Ape che. (padya-93) sakhIe sakhIpaNAnA dAvAthI vAta jANavA mAgI tyAre virahaNI jainAralIlAe akAraNa mAnaprasaMga (risAI javuM) ane potAnA svapranI vAta karI. te sakhIe te baMne yuvaka-yuvatInuM milana karAvavAno saMkalpa karyo. (padya-96) kAraNa ke te baMne ekabIjA mATe taDapatAM hatAM. tethI te baMnenuM milana sAdhavuM ghaNuM saraLa hatuM. mahAkavi kAlidAse "samAnurAgA prItine mahattva ApyuM che, tevuM ahIM kavie mahattva ApyuM che. khUba ja sAttvanA ApIne sakhIe apriya viyoga dUra karIne roSa ane prema vacce aTavAtA te premIyugalanA mAnane dUra karavAno saMkalpa karyo. (padya-99) evAmAM varSARtu AvatAM cAtakanA manamAM AnaMda vyApe ane kevaDo mahorI UThe evI varSARtumAM kAmadevano mitra vAyu vAvA lAgyo. meghanI garjanAthI te premIyugalanI utkaMThA vadhI gaI ane viraha asahya banatAM baMne potapotAnA gherathI nIkaLI paDyAM. (padya-100 thI 103) madharAte A premIyugalanuM eka bagIcAmAM milana thayuM. (padya-105) A premIyugalanA milana-AliMgananA varNana sAthe A kAvya ahIM pUrNa thAya che. (padya106-107) , "voTivirahanuM' kAvyamAM bhASA kavizrI bhaTTanArAyaNapAde atyaMta saraLa prayojI che. je vaidarbha zailIne anurUpa che. A kAvyamAM vastuno kriyAvega saraLa che. varNanomAM lAghava che. kyAMya paNa kavitvanA pradarzananI kavinI khevanA jaNAtI nathI. pariNAme, A nAnakaDuM zatakakAvya kharekhara rocaka ane AsvAdya banI rahyuM che. utsavanA prasaMge mugdha ke tAruNya avasthAmAM rAcatA ke yauvananA AMgaNe padArpaNa karatA yuvakayuvatInA anurAganI kathA ciraMtana banI rahI che. ahIM A kAvyamAM kavie ayogagRgAra, vipralaMbhazRMgAra ane saMbhoga zrakAranuM Alekhana karyuM che. anurAga, mAna, utkaMThitA, vAsakasajA ane khaMDitA nAyikAnAM Alekhano kAmazAstramAM AvatI nAyikAonAM suMdara zabdacitro banI rahe tema che. nAyikAonA hAvabhAva vagere alaMkAro sAthe nAyikAnA sahacara, sakhIonAM kArya, nAyaka-nAyikAnA sahAyako, mitro vagerenuM paNa suMdara Alekhana kavie karyuM che. ochA samAso ane vaidarbhI zailIne anurUpa tevI saraLa bhASA sAdyanta pAThakane pakaDI rAkhe che. A kAvyanI nAyikAnI mugdhA ane yuvAnI vaccenI

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Vol. XXXVII, 2014 mahAkavizrI nArAyaNabhaTTapAdakRta "oTiviramaH eka abhyAsa 211 avasthA mahAkavi kAlidAse "vikramorvazIyamamAM kahyuM che tevI che. (dhatvaSNu vacauvanaI ra sa maLe madhuzrI sthitA || vikramorvazIya: 2/7) kavie ahIM bhRkSAralIlAne 'bAlA' kahI che. "vInA pozavAjI' anusAra mRdAralIlAnI vaya soLa pUrA karI sattaramAM varSano AraMbha tenuM yauvanamAM padArpaNa sUcave che. voTivi'mAM kavizrIe prayojelA upamA, unmelA, arthAntaranyAsa, virodha, vizeSokti, brAntimAna, zleSa jevA alaMkAronuM vaividhya paNa dhyAnAkarSaka che. kavizrIe kayAMka-kayAMka zleSa alaMkAra prayojIne suMdara camatkRti paNa janmAvI che. jenAM keTalAMka udAharaNa nIce TAMkyAM cheH mudra, digendra, uttapa: jevA zabdaprayogo karIne kavie suMdara camatkRti sarjI che. (padya- 2) 1. kumu - no eka artha kavie poyaNuM ane bIjo artha 'pRthvI uparano AnaMda laIne camatkRti sarjI che. 2. dine- no eka artha "candramAM ane bIjo artha "brAhmaNazreSTha' evo lIdho che. 3. vAtsAbi:- no eka artha kavie cosaThakaLA' ane bIjo artha "candramAnI kaLA' evo lIdho che. A ja rIte vamatinI, payodhara, atadhAro jevA zabdaprayogo karIne zleSa dvArA camatkRti sarjI che. (padya-37-38). 1. maninI - no eka artha "kamaLavela" karyo che to bIjo artha "padminI strI' evo karyo che 2. thara - no eka artha "stana ane bIjo artha "megha' karyo che. 3. pathAra - no eka artha "dhArA vahI gayA che tevA megha' ane bIjo artha 'jenA parathI hAra sarakI gayA che tevA stana" tevo artha lIdho che. A uparAMta padya-62 ane 93 mAM kavie "arthAntaranyAsa alaMkArano prayoga karyo che. padya79 mAM (gaLatena kupA ru5 didhakSatI rUva) "ubhekSA' alaMkAra prayojayo che. padya-84 nAtajvalohimAnu niSevane arthAt zarIra upara zItaLa jaLano chaMTakAva thatAM parasevo na vaLe, paraMtu, ahIM parasevo vaLyo che tevuM kahIne kavie ahIM 'virodha" ane "vizeSokti' prayojyo che. A ja padyamAM "muplhAram' ane "manayanarasaM' padomAM "brAntimAna" alaMkAra nirUpyo che. to padya-89mAM "tUneva mansInatA' (ukheDI nAkhelI mallIlatA jevI) prayojIne kavie sudara "upamA alaMkAranuM nirUpaNa karyuM che. voTiviraha' zatakakAvyamAM mahAkavizrI bhaTTanArAyaNapAdano chaMdavaibhavano UDIne AMkhe vaLage tevo che. A kAvyamAM prayojeluM chaMdavaividhya kharekhara dAda mAgI le tevuM che. anuchupa, vasaMtatilakA, mandAkrAntA, zikhariNI, pRthvI, zArdUlavikriDita, upajAti, sragdharA, mAlinI, Idravaja jevA vadhu

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212 surekhA ke. paTela SAMBODHI pracalita temaja AryA, hariNI, kutavilaMbita, rathoddhatA, maharSiNI ane maMjubhASiNI jevA ochA pracalita lagabhaga 17 jeTalA chaMdono Thera-Thera karelo prayoga kavinI vidvatAnAM darzana karAve che. padya - 1, 36, 26, 64, 75, 91, 95 mAM anuSupa chaMda prayojayo che. padya - 8, 9, 15, 16, 26, 27, 28, 33, 41, 42, 48, 49, 57, 66, 67, 80, 83, 86 ane 87 mAM vasaMtatilakA prayojayo che. padya - 11, 21, 25, 31, 43, 59, 92 ane 99 mAM mandAntA prayojayo che. padya - 59, 34, 35, 45, 61, 82, 88, 90 ane 94 mAM zikhariNI chaMda prayojayo che. padya - 68 ane 69 mAM pRthvI chaMda prayojyo che. padya - 37, 38, 55, 60,65, 76, 85, 89, 96 ane 107 mAM zArdUlavikriDita chaMda prayojayo che. padya - 12mAM upajAti, padya - 105mAM stragdharA temaja padya - 5 mAM upendravajA chaMda prayojyo che. padya - 4, 17, 24, 19, 22, 23, 24, 30, 32, 40, 46, 50, 51, para, pa3, 58, 62, 63, 70, 72, 73, 74, 78, 93, 98, 101 ane 103 mAM mAlinI chaMda kavie prayojyo che. padya - 3, 6, 20, 102 ane 106 mAM idravaja temaja padya - 1, 44, 71 ane 100 mAM AryA chaMda prayojayo che. padya-84 mAM hariNI chaMda, padya-81 mAM rathoddhatA, padya-104 mAM maharSiNI, padya - 97 mAM maMjubhASiNI temaja padya-7, 14 ane 81 mAM kavie kutavilaMbita chaMda prayojayo che. pAdaTIpa 1. 'ajJAtvA te mahattvaM yadiha nigaditaM vizvanAtha kSamethAH stotraM caitatsahasrottaramadhikataraM tvatprasAdAya bhUyAt / hedhA - nArAyaNIyaM kRti6 2 nanuSAM stutyatAvarganena tuM tItAvatAraridramada gurutA Ayuropa saum ' -. ('vavyamAtA' caturtha gucchakamAM prakAzita "svAhA sudhAra' nI TippaNImAMthI) "AyurArogyasaukhyam ityasmAtpadAdAryabharasiddhAntAdinyotiH zAstraprasiddhena vArarucena kaTapayAdikrameNa prasthanirmANa samaye (17 12 210) patAvatI titivirasaMthAsiita jJAte tena 2660 mate vritANe virathe "nArAyaNIya' nAma stotra praNItavAna " ('vyamAtA' caturtha gucchakamAM prakAzita svAhA sudhAvara: nI TippaNImAMthI) 2. "prakriyA sarvasva' nuM A maMgalAcaraNa che : . 'rAsavilAsalokaM smarata murAremanoramaM rUpam / prakRtiSu yatpratyayavatpratyekaM gopikAsu saMmilitam // ' iti - 'vyamAtA' caturtha gucchakamAM prakAzita "svAdIsudhAvara: nI TippaNImAMthI.

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Vol. xxxVII, 2014 mavizrI nArAyamAta 'koTiviraham' : sAbhyAsa 213 3. koTivirahAkhyo'yaM grantha uttaramalabAra (kerala) dezAntarvati 'kaTathanada' rAjena zrImadudayanarmaNA keralIyalipito devanAgarAkSarairvilikhyAsmabhyaM preSita iti mahadupakRtaM bhUbhRtA / - 'kAvyamAlA' sirin| paJcamogucchakaH wi zita 'koTiviraham' nI piemAthI uddhRta kurute maNDanaM yasyAH sajjite vAsavezmani / sAtu vAsakasajjA syAdviditapriyasaGgamA | sAhityadarpaNam 3/85 ucite vAsake yAtu ratisaMbhogalAlasA / maNDanaM kurute hRSTA sA vai vAsakasajjikA // nATyazAstram 22/2.13 vyAseGgAducite yasyA vAsake nAgataH priyaH / tadanAgamaduHkhArtA khaNDitA sA prakIrtitA // nATyazAstram 22/217 .. pArzvameti priyo yasyA anyasaMyogacihnitaH / sA khaNDiteti kathitA dhIrairISAkaSAyitA // sAhityadarpaNama 3/75 jJAte'nyAsaGgavikRte khaNDiteAkaSAyitA // dazarUpakam 2/25 sandarbhagranthAH 1 koTiviraham : kavizrI nArAyaNabhaTTapAdakRta kAvyamAlAsIrija paJcamo gucchakaH prakAzakaH pANDuraGgaM jAvajI, nirNayasAgara, muMbaI 2. History of Classical Sanskrit Literature. M. Krishuma Chariar, Motilal Banarsidass, Delhi-7, First Reprint, 1970 3. sAhityadarpaNam : mahAkavivizvanAthapraNItaM zazikalA-hindI-vyAkhyopetaM vyAkhyAkAra : satyavratasiMha prakAzaka : caukhambAvidyAbhavana, vArANasI, AvRttiH dvitIya, vi.saM. 2020 .. kAlidAsa granthAvalI : sampAdaka- sItArAma caturvedI prakAzaka : bhArataprakAzana mandira, alIgar3ha, saMskaraNa : tRtIya 5. nATyazAstram : bharatamunipraNItaM (prathama, dvitIya, tRtIya bhAga) sampAdaka : paM. madhusUdana zAstrI prakAzaka : kAzIhindU vizvavidyAlaya, vArANasI, 1871, 1875, 1881 6. dazarUpakam : AcArya dhanaJjayaviracitam sampAdaka : DaoN. zAntikumAra esa. paMDyA prakAzaka : pArzvaprakAzana ahamadAbAda, AvRtti : prathama

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Book Review Isavasyopanisad - Y.S.Shastri isavasyopanisad with 51 Sanskrit Commentaries, Part I-II, Critically edited by Prof. Dr. Yajneshwar S. Shastri and Dr. Sunanda Y. Shastri, published by Sriyogi publications, pp.728+533, 2013, Ahmedabad Price : Rs.4000/ The present work under Review is a monumental work on the Isavasyopanisad with 51 Sanskrit Commentaries belonging to different Schools of Vedantic thought and tradition. It is critically edited with exhaustive introduction in English, English translation of the original text of Isavasyopanisad and philosophical analysis of each verse by internationally renowned scholars of Sanskrit and Philosophy Acharya Prof.Dr. Yajneshwar S. Shastri and Dr. Sunanda Y. Shastri. Out of these 51 commentaries 20 commentaries belong to Advaitic tradition, six belong to Visistadvaita, 12 to Dvaita School, 1 Nimbarka, 2 Ramananda, 4 Vallabh. 1 Chaitanya, 2 Swaminarayana School of Neo-Visistadvaita, 1 Arya Sainaj, 1 Bhagavadacharya and 1 Samajavada (Socialistic). These 51 commentaries are published for the first time with critical edition in two comprehensive parts. The first part contains an exhaustive introduction in English (pp.176] and 26 six Sanskrit Commentaries. Second part contains remaining 25 Sanskrit Commentaries Traditionally, isavasyopanisad heads the list of ten principal Upanisads because of its importance and greatness. Though the shortest of all Upanisads, it occupies a unique place in the history of Indian spiritual and philosophical literature. It is one of the earliest Upanisadic text which form the final and fortieth chapter of the Sukla - Yajurveda - Samhita. Therefore it is also known as Vajasaneya - Samhitopanisad or Mantropanisad. It contains only 18 Mantras or verses, which are pregnant with profound ineaning. This important Vedantic text is termed as the foundation of Vedantic Philosophy. Bhagavad-Gita is considered as an expansion of the thoughts contained is this great Upanisad.

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Vol. XXXVII, 2014 Isavasyopanisad 215 The first line of this Upanisad proclaims the spiritual unity of all existence by stating that entire universe is pervaded by Divine Consciousness, the Supreme Brahman, or the God. Thus, the whole world belongs to the Supreme Brahman. It teaches to share with others and enjoy the life and be contented with what one has. Over utilization of the resources of the world would result in depriving others from their legitimate requirements. A person who utilizes the resources beyond his basic needs is considered a thief. This Upanisad reconciles between path of action and knowledge [Jnana and Karma), action and renunciation - the path of pravrti and nivrtti, and Vidya and avidya (wordly knowledge and Spiritual knowledge). Its message is that every individual should feel the existence of the Supreme Self in everything in the universe and everything in one's own self. This realization only can dispel the feelings of hatred and disharmony and bring ultimate peace and limitless happiness. The real beauty of this Upanisad lies in the fact that it has been commented by all the schools of Vedantic tradition. There are 51 Sanskrit commentaries written by different schools of Vedanta. Every Vedantic school has seen its basic principles in this Upanisad and interpreted accordingly. isavasyopanisad has inspired all the great thinkers of modern Indian thought. It has been commented by scholars of all regional languages of India. Mahatma Gandhi thought so highly of this text that he remarked "If all the Upanisads and all other Scriptures happened all of a sudden to be reduced to ashes, and if only the first verse in the Isopanisad were left in the memory of the Hindus, Hinduism would live forever". The learned editors have made great contribution to Vedanta philosophy through their exhaustive introduction and their own ph analysis of each verse of Isavasyopanisad. Introduction includes philosophy of Upanisads in nutshell, detail information about Isavasyopanisad, its philosophical and spiritual importance, basic doctrines of almost all Vedantic schools are given. Editors have taken pain to trace out time and dates of commentators and their contribution, which is very important from research point of view. Word by word English translation and verse meaning given by editors is very helpful to understand the text. Analysis of each verse is really an English commentary by the learned editors. Its brings out the philosophical and spiritual importances of entire Upanisad. This monumental work is an outcome of 16 to 17 years efforts of the

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216 Y.S.Shastri SAMBODHI editors. This work of 51 Sanskrit commentaries in one place will be indispensable to scholars of comparative religions, philosophy and research scholars of Indology. All the commentaries together is an invaluable collection for scholars for all time to come. Dr. Shastri couple deserves all praise for bringing out this monumental work. Pt. Vasant A . Gadgil, (Editor : Sharada, Pune) Kulaguru, International Multi-Varsity, Pune, Founder President, Sharada Jnanapeeth, Pune.

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kAzmIra zivAdvayavAda meM pramANa cintana : pustaka kI samIkSA samAlocanA : sUryaprakAza vyAsa (lekhaka-pro.navajIvana rastogI, prakAzaka-lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmandira, ahamadAbAda, prathama saMskaraNa, 2013) kAzmIra zaiva darzana ke maulika granthoM ke lekhana aura siddhAMto ke yuktiyukta sthApana meM jo yogadAna AcArya utpala aura unake praziSya AcArya abhinavagupta kA hai vahI sthAna vartamAna ke isa zAstra ke adhyayana-anusaMdhAna ko Age bar3hAne aura prAmANika granthoM ke lekhana meM Do. kAnticandra pANDeya aura unake prakhara ziSya pro. navajIvana rastogI kA hai| arthAt yadi Do.pANDeya isa zAstra meM anusandhAna-lekhana ke utpalAcArya haiM to pro. rastogI abhinavagupta / pro. rastogI ne apane adhyayana-anusandhAna kA ekameva lakSya isa zAstra ko nirdhArita kara aneka gambhIra aura prAmANika grantha- ratnoM se isake anusandhAnAtmaka sAhitya kI zrIvRddhi kI hai aura usI kar3I meM abhinava kRti 'kAzmIra zivAdvayavAda meM pramANa-cintana' eka advitIya adhyAya hai| lekhaka ne katipaya yogya samIkSakoM kA smaraNa kiyA hai jinakI TippaNiyA~ grantha ke prakAzana ke pUrva sulabha na ho sakI / kintu vizvAsa hai, grantha-prakAzana ke bAda aba avazya prApta huI hogii| phira bhI na jAne kyoM kisa krama meM mere jaise kAzmIra zaiva darzana ke sAdhAraNa anurAgI ko isa para kucha kahane kA Adeza de diyA gyaa| ise na maiM prasannatApUrvaka svIkAra karane ke yogya svayaM ko mAnatA hU~ aura na hI isakI avajJA kA dussAhasa kara sakatA huuN| ataH grantha kA AdyopAnta svAdhyAya karane aura kucha dina UhApoha meM rahane ke bAda (isIlie vilamba bhI huA) kucha TippaNiyA~ udbhUta huI jo saMkSepa meM prastuta 1. yaha grantha sAmAnya pAThakoM ke lie na hokara darzana zAstra aura vizeSarUpa se pramANa-vidyA ke gambhIra vizeSajJoM ke lie hai| 2. lekhaka ne vizeSa prakAra kI udAtta bhASA-zailI ko apane prastutIkaraNa kA mAdhyama banAyA hai jo grantha ko zAstrIya stara pradAna karatI hai| 3. grantha kI prastAvanA yaha kathana samucita va sarvathA samarthana yogya hai ki anya darzanoM kI bhAMti

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218 samAlocanA : sUryaprakAza vyAsa SAMBODHI kAzmIra zaiva darzana kA pramANa yA jJAnaviSayaka na to svatantra grantha milatA hai aura na ekatra sAmagrI / .... viSayAnurodha se pramANa-sambandhI sandarbha yatra-tatra bikhare hue haiM / lekhaka ne vividha granthoM meM prakIrNa isa sAmagrI (upajIvya sAhitya) se jo siddhAntamAlA saMgrathita kI hai vaha abhUtapUrva va camatkRta karane vAlI hai| sAtha hI kAzmIra zaiva darzana kI tattvamImAMsA ko puSTa aura samuddha karane vAlI bhI hai| 4. lekhaka ke aneka tulanAtmaka niSkarSoM meM yaha niSkarSa sarvAdhika sarala, sUtrarUpa aura isa zAstra ke vailakSaNya ko udghATita karane vAlA hai ki yahA~ pramAtA pramANa-vyApAra karane se pUrva siddha hai aura jJAnAtmaka vyApAra ke bAda bhI usakI sattA banI rahatI hai| yahI mAnyatA advaitavAda meM pramAtA aura pramANa kI mahattA sthApita karane kA avasara detI hai aura ise tattvamImAMsA se jor3atI hai| jabaki advayavAdI zUnyavAda meM pramAtA sApekSa mAne jAtA haiM aura prameyAbhAva meM usakI sArthakatA para praznacihna lagatA hai| 5. lekhaka ne pramAtA ko sapramANa jJAna-mImAMsA kA kendra siddha karake usakI pAramArthika aura aupacArika bhUmikA kA nirdhAraNa kiyA hai / pramANamImAMsA meM saundaryAnubhUti kA samAveza AcArya abhinavagupta kI anUThI avadhAraNA hai jisakA saMkSipta vyAkhyAna lekhaka ne ahaM nIlaM jAnAmi (pR.32) ke dvArA kiyA hai| sahRdaya pAThaka yahA~ vistara vyAkhyA kI apekSA rakhatA hai / 7. lekhaka ne apanI sImAoM kA savinaya svayaM hI nirdhAraNa kara liyA hai ki yahA~ zaivAcAryo ke pramANa va unake bhedoM para hI mukhyataH dhyAna kendrita kiyA jAegA / ataH isa prAthamika stara para tulanAtmaka vizleSaNa ko pramukha pakSa banAne se paraheja kiyA gayA hai / tathApi jahA~jahA lekhaka ne sAdhikAra saMkSipta tulanAtmaka TippaNiyA~ kI haiM ve pAThaka ke lie viSaya ko grAhya banAne meM sahAyaka huI haiM jaise jJAna ke svarUpa, prakAra ke vizleSaNa (adhyAya-2) meM nyAya, sAMkhya, vijJAnavAda, advaita, dekArta Adi kA ullekha yA unase tulanA / 8. kAzmIra zaiva darzana kI pramANa mImAMsA kA prastutIkaraNa anya darzanoM yA AcAryo ke pramANa cintana se nirapekSa rahakara karanA sarvathA asambhava hai kyoMki isakI tattvamImAMsA kI bhA~ti isakI pramANamImAMsA para bhI pUrvavartI pramANAcAryoM kA prabhAva hai| unase vailakSaNya kI sthApanA meM bhI prabhAva ko svIkAranA unake gaurava kI hAni nahIM hai / grantha meM vasubandhu, diGnAga, dharmakIrti, dharmottara, bhartRhari, pataMjali Adi AcAryo ke matoM se jo tulanA kI gaI hai vaha svayaM inakI puSTi karatI hai| lekhaka ne bhI svIkAra kiyA hai ki kAzmIra zaiva darzana kI saMkalpanA para bauddhoM kA racanAtmaka prabhAva par3A hai vahIM usakI prakriyA kA sAMcA sAMkhya se liyA gayA hai (pR.97-8)| zabdAvalI ke bheda ko batAte hue kahA gayA hai ki isa zAstra meM pratyakSa, anumiti,

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Vol. XXXVII, 2014 kAzmIra zivAdvayavAda meM pramANa cintana : pustaka kI samIkSA 219 zabda ke sthAna para anubhava, yukti aura Agama kA prayoga kiyA gayA hai / lekhaka ne rekhAMkita kiyA hai ki abhinavagupta nyAya darzana ko mArgadarzaka mAnate haiM (pR.113) / 9. pratyeka darzana sampradAya apanI tattvamImAMsA ke anurUpa apanI pramANamImAMsA ko gar3hatA hai aura kAzmIrIya zaiva darzana bhI isakA apavAda nahIM hai / 10. kAzmIra zivAdvayavAda kA yaha gambhIra aura vistRta prastutIkaraNa na kevala isa zAstra ke adhyetA-anusandhAtAoM ke lie apitu anya sampradAyoM se tulanAtmaka vivecana ke lie bhI abhinava AyAmoM kA udghATana avazya karegA / 11. pramANamImAMsA para likhe gae grantha meM kisI bhI ukti-yukti ke lie sandarbha yA pramANa-zUnya hone kA avasara kaise ho sakatA hai ! granthakAra ne bhI aisA koI avasara nahIM choDA hai / niSkarSataH kahA jA sakatA hai ki kAzmIra zaiva darzana para lekhaka ke gambhIra, dIrgha aura vyApaka svAdhyAya kA, jJAna-niSThA va sAdhanA kA nidarzana yaha grantha hai, jo apane Apa meM pramANa-svarUpa hai| etadartha lekhaka aura prakAzaka donoM abhinandanIya haiM /

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

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Notes to the Authors Sambodhi welcomes contributions in all fields of Indology. However, it would like its contributors to focus on what they consider to be significantly new and important in what they have to say and consider the counter arguments to what they are saying. This is to ensure that others may judge that what they are saying is on the whole more reasonable than the views opposed to their own. The historical preliminaries may be avoided unless they are absolutely necessary to the development of the arguments, as it may be assumed that most of the readers of the Journal are already familiar with them. The article should, as far as possible, avoid jargon and the author's contention should be stated in as simple a language as possible. The articles which use Sanskrit terms should use the standard diacritical marks. Editorial correspondence, including typed copy (or soft copy in CD / VCD are through email) should be sent to the Editor. Articles may be contained between 3000 to 6000 words, they should be typed on one side of the paper, double spaced with ample margins, and contain Author(s) / contributor's name and his/her institutional affiliation alongwith the complete mailing address. Notes and references should appear at the end of the articles as Notes. Only papers which have not been published elsewhere will be accepted for publishing Proofs will be sent to the authors if there is sufficient time to do so. They should be corrected and returned to the Editor within ten days. Major alterations to the text may not be accepted. Authors will be sent ten off-prints of their articles with one copy of Sambodhi free of cost. Copyright to articles published in the Sambodhi shall remain vested with L. D. Institute of Indology. For further information please do not hesitate to contacts on following address : Editor Dr. Jitendra B. Shah SAMBODHI L. D. Institute of Indology Nr. Gujarat University Ahmedabad 380009 Tel : 07926302463, Fax: 26307326, 1.dindologyorg@gmail.com www.ldindology.org

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Trade terms for L. D. Series Publications : Gross purchase exceeding Rs. 5000/- or on purchase of 20 copies of any title or 25 copies of assorted title at a time, 30% Book-Sellers and the Institutions on any purchase 30% Gross purchase exceeding Rs. 10,000/- or on the purchase of one copy of all available titles. 40% Packing and forwarding free by rail for order a a time exceeding Rs. 10,000/Research Journal-"Sambodhi" (a) Price (Excluding Postage) per vol. Rs. 150/(b) Price (Excluding Postage) per back vol. up to XXI Rs. 100/On Purchase of 5 copies or more of the same volume 20% On Purchase of 10 copies or more of the same volume 25% Our gerneral practice is to send the proforma invoice on inquiry for our publications and dispatch the books on receiving the payment by D. D. in favour of the Institution. (c) Distributors Ahmedabad Saraswati Putstak Bhandar, Hathi Khana, Ratan Pole, Ahmedabad - 380 001. Phone : 25356692 Chennai Motilal Banarasi Dass 120, Royapetth High Road, Mylapore, Chennai-600 004. Phone : (044) 24982315 Delhi Motilal Banarasi Dass 41/U-S, Banglow Road, Jawahar Nagar, Delhi-110 007, Phone : (011) 23858335 23854826 Varanasi Motilal Banarasi Dass Chowk, Varanasi-221 001 Phone : 352331 Phone : (0542) 2412131 3095108 Mumbai Motilal Banarasi Dass 8. Mahalaxmi Chamber, Warden Road, Mumbai-400 026. Phone : (022) 24923526 Hindi Granth Karyalay Hira Baug, C. P. Tank, Mumbai-400 004. Phone : (022) 23516583 23513526 SAMBODHI ISSN 2249-6661