Sambodhi

Author(s): Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/014027/1

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SAMBODHI (QUARTERLY) VOL. 9 APRIL 1980 - JANUARY 1981 Nos. 1-4 EDITORS DALSUKH MALVANIA DR. H. C. BHAYANI NAGIN J. SHAH L. D. INSTITUTE OF INDOLOGY AFMEDABAD-9

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CONTENTS Page Haribha dunia Synthesis of Yoga Shantilal M. Desai The Buddhist and Jaina Concepts of Man and Society as Revealed in Their Religious Literature Padmacabh S. Jaini Haoma as a Plant in The Avestan Text " S. N. Ghosal The Main Features of Mahavira's Conuibutions Suzuko Ohira A Note on Ayaramga-Sutta 1.2.6.3 Michihiko Yajima Uttarajjhayana and Socio-Religious Formalism Ram Prakash Poddar Ajnapatra and Sanskrit Works on Polity-A Comparison 85 Ganesh Thite Some Special Aspects of Jaina Philosophy as a School 92 of Indian Philosophy Arvind Sharma 96 A P2 aibara Sculpture in the British Museum : Vagdevi or Yakshi Ambika? Kit Mankudi

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HARIBHADRA'S SYNTHESIS OF YOGA Shantilal M. Desai Vyasa the great seer and the sage taught his son sukadeva all the scriptures but for the final exhortation he sent him to king Janaka. When Sukadeva approached the king he asked Sukadeva to bring a gift that would be useless. After a long search Sukadeva saw that it was the ego that is useless! He ran and went straight to the king Janaka and offered his own ego as a present to the Guru. Janaka was very much pleased and gave him the final benediction and blessed him and said, "The root of all knowledge too is in the ego if it is sublimated and integrated into superconsciousness." This epic story is full of meaning and suggests that seeds of true integration lie in the evolution of mind and the personality and its final summit rests in the Superconscious. All the attempts in this direction are true efforts for synthesis and Haribhadra has done an unique task in the field in the beginning of the middle age. It is interesting to see how Haribhadra prepares a philosophic background for his synthesis and how he adopts and interprets different yogic concepts. In a way his was the first attempt for the synthesis of yoga and that too so early as in the eigthth century and naturally the effort cannot be expected to be a complete and final synthesis. Haribhadra's Integral Approach The karikas of Haribhadra make it quite clear how he has approached the yoga systems of yoga and how he has tried to come to an integrated thesis of yoga. They are the Karikas 524, 525, 526 of Yogabindu and 207 of Yogadestisamucchya. In the last one he emphatically says that he has gleaned yoga concepts from different scriptures for the sake of refreshing his own smoti (-awareness). Here the word smsti does not mean more mental refreshing of thought but to rise above mind and stay in his own Atman or the Self. In short like any great genius, he frankly says that the greatest benefit in writing books on yoga is to himself. But he does not rest content with only his own benefit. He knows too that there are aspirants to whom these books or this integrated approach is equally useful. He makes such a recommendation to them in Karika 524 of Yogabindu to adopt a similar integral approach to yoga knowledge for their own benefit. Those who are prepared for their own good (svahitod yataih) Sambodhi IX(1)

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Shantilal M. Desai should adopt such an approach and that is why we too do likewise in accordance with Haribhadra's behest and study his work in the same manner. We can see eight stepts or eight aspects of his integral approach. These can well be gleaned from these above-mentioned Karikas. More Karikas can be added to this list but these above sufficiently clear these aspects. According to Haribhadra the wise man should not have any distinction like one's doctrine or other's doctrine. The doctrine or the established truth (siddhanta) should never be a matter of one's like or dislike or of one's whim. It must be above one's prejudices. It must be judged on own merit. Truth stands above everything and it cannot be grasped if viewed with attachment or indifference. It should not be a matter of a secterian faith. One should have to rise above one's faith and should judge the established truth and accept it whether it is ordained by his faith or whether it belongs to another faith. Truth itself is its awn criterion. This is the first requirement for a synthesis. The second factor or aspect follows from the first. The doctrine or truth must be logicaily sound and rational. It should be established by reason and logic and should not go against the testimony of observation and inference. It must be Yukta i.e. well-reasoned and well established by logic. Such a truth alone must be acceptable. No doctrine which cannot pass the test of reason and higher reason and intuition can be acceptable to the wise. The term covers a wide meaning and cap include higher reasoning and even intuition of the seers. The next factor for synthesis is naturally the outcome of the first two factors. Such truth-seeking and rational approach to truth is possible only if one adopts an impartial attitude. Any judgement to be true and faithful should be completely impartial and objective. Haribhadra calls such impartiality as Madhyasthata. It is suggestive of balanced and detached approach and still there must be an eagerness to see the truth. Such an impartial observer of truth must be well versed in scriptures and a knower of the essence of truth i.e. Tattvajna. This term leads to the next requirement of synthesis. The word Yukta and Tattvajna include in themselves three more factors for the recognition of truth. They suggest, first, that the seeker after truth must be very eager to know the truth, he must be yearning for truth. Without keenness for truth, no truth can be seen. This is suggested by the word Svahita i.e. one's own good. These are the words used by Haribhadra in the Karikas 524 in Yogabindu. The aspirant should try and try again and constantly search for truth and nothing but the truth and such intense yearning alone can lead to the knowledge of truth. But this too is not sufficient. The searcher must have the capacity to examine

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Haribhadra's Synthesis of Yogo truth and must be able to distinguish between the truth and the untruth, between truth and half-truths. It requires discrimination and that alone can enable him to find out the truth from the chaff of half-truths or partial truths. But this too is not enough. One may be able to see truth but cannot grasp it or cannot adopt it. This is well illustrated by the wellknown confession by the evil genius of Duryodhana in the greatest epic of th- Mahabharata. He says that he knows Dharma (truth) but cannot follow it; he equally knows the untruth but he cannot eschew it. Such a tragic condition was not his alone but of the many even today and of all of us to a greater or lesser extent. Truth only seen and not grasped is almost useless as it is well shown by the same character of Duryodhana. Truth can be proved to be benevolent only if it is grasped and followed in action. This is not an easy task. It requires moral courage and unequivocal love for the truth to practice it. Action is the right test of truth. This is the last and best test for the right internal approach to truth. In short the eight factors for integrational approach are : (1) detachment (2) impartiality (3) keenness (4) right examination of truth (5) discrimi. nation between truth and untruth (6) acceptance of truth and rejection of untruth (7) the moral courage to grasp the truth (8) concomitance with the truth. The first four factors are specifically stated by Haribhadra and the last four ones are natural deductions from them. Haribhadra's integral approach consists of all the eight aspects examined above. With such an attitude he picked up the drop of yoga from the ocean of yoga-texts, as as he himself states in the Karika 526 of Yogabindu. In Yogadestisamu. ccaya he makes a similar statement in Karika 207, His primary aim is for his own spiritual upliftment but as a writer he hopes that his yoga-works should make the people and especially the readers and students of these books yoga-eyed. This is suggestive of his service motive as well as his desire for propagation of yoga. Such an integral approach gradually grew in the life of Haribhadra. In the beginning of his career as a Jain Acarya he stuck to the newly accepted meanings of the traditional terminology. Dr. Zaveri has rightly quoted the word Sarvajnatva in this regard and she has shown that in Dharmasangrahani he too followed Jain acaryas like Siddhasen and others in interpreting this word. It is the Jain traditional belief that Sarvajnatva was gained only by Jain Tirthankaras like Mahavira and others and not by Kapila and other non-Jain seers. But when Haribhadra takes up yoga works he changes his opinion and unequivocally declares that the savants who attain to nirvana attain Sarvajnatva or omniscience. From this and other instances it is seen that he grew out of secterianism gradually and at last even from secterianism of his accepted Jain religion. He had a frec

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Shantilal M. Desai mind that could not be limited by any narrowness whether such limiting rces came in the name of religion. That is why Haribhadra finds his real self in his yoga works and finds too the right and free expression of his independent spirit in the field of Yoga. Three Stages of Synthesis Not only the meaning of synthesis widened with the growth of his life and personality but the usage of the word got extended with its usage. The growth can be shown in three stages (1) In the first stage he tried to see and understand different view-points on a particular problem and to place them in such a way that there would not be seen any conflict amongst them. In doing so he tried to see each in their proper perspective and see the underlying meaning behind each one of them and never discarded any one of them. Behind such an attempt the influence of Syadvada can be clearly seen. (2) But in the second stage of synthesis he went one step further and tried to see different view points by interpreting and adding meanings to the prominent words in each of them. This is not an arbitrary interpretation but he tried to strech the meaning of such words as far as possible in order to have a sound synthesis of all view-points on a particular problem or a question. (3) In the third stage he tried to go even beyond this and went to the core of each of the view-point and tried to catch the essence of their prominent words so that such words and their meanings can be interpreted for a real synthesis of all the view-points. The second and third stages of synthesis are creations of Haribhadra's own method of integration. By such a sound method he tried to interpret different words like 'Isvara', *Praksti', 'Advaita', Vijnana', 'Sunya' and other words in such a fashion that the gap among different philosophers could be lessened 2. Similarly, he interpreted words like 'Mukta', 'Buddha', 'Arhat' etc. in a like manner and considered them to mean the same Siddhapurusas who are all omniscient.3 Haribhadra is conscious enough to see that no overdoing be done in the name of synthesis and he takes care to see the opponent's arguments with regard to such integral interpretation of different prominent words and vadas. The opponent would argue and ask why each vada has used different terms and different concepts. Haribhadra anticipates such an argument and tries to answer it. Sages and seers gave expression to the same truths but they differed in their exposition in the different context of their terms. Moreover they had to see the difference of their respective audience and the difference of fitness or qualifications of the disciples too. So the difference in context of time, of the audience and the fitness of the dieciples are the main reasons for the difference in their respective expositions.

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Haribhadra's Synthesis of Yoga We add to these arguments and say that the difference in the tradition, the language and the background and the development of each Vada and the difference and uniqueness of the growth of each savant or the seer also played a great part in their respective exposition of the same truth. In short it can be seen that Haribhadra endeavoured to establish the age-old saying that truth is one and seers express it in many ways. Haribhadra never rests content with synthesis of thought or philosophy. He did well in this field in his works on philosophy. What he really wanted was synthesis in life and he desired integration in the life as a whole and in the society too. Naturally his yearning for an all-round integration led him to yoga because he could see in metaphysical works that the ultimate problem could be rightly understood and fully solved only by superconscious knowledge and on a transcendental level of higher consciousness. Such knowledge and such bigher level of life and consciousness is only possible by yoga and yoga-practice. Yoga alone would lead to yogi-jnana and yogi-jnana alone can satisfy the inquisitive and aspiring mind like that of Haribhadra. So his turning to yoga was a natural outcome of his persistent efforts for the true knowledge throughout his life. He felt sure that the ultimate questions of omniscience, Moksa, Karma etc. can only be solved by yogijnana and this he makes clear in Karika 143 of Yogadsstisamuccaya. Any other attempts except Yogijnana are useless and lead to mere wranglings in metaphysics. This is his considered view after a life-time of efforts in writing philosophic books. His view is fully supported by seers of all ages and all religions all over the world, The natural and logical corollary of such a vision is that one should strive hard to have yogijnana. It is only possible by sincere and honest practice of yoga. Yoga and hard practice of yoga alone can lead to yogijnana and that is why Haribhadra eulogises yoga untiringly. In Karika 37 and 38 of Yogabindu he compares yoga with the wish-tree or the wishdiamond. Yoga to him is the chief among all religions or dharmas and yoga is success itself. Yoga alone can lead to the ultimate reality. This was Haribhadra's considered opinion which was not merely a matter of belief but the essence of a life-time of a scholarly and religious pure life. Yogabindu and Yogad rstisamuccaya and General Review It is quite pertinent now to take up the last and the best yoga-works of Haribhadra. Haribhadra is at his best in these two works and more so in the last work i.e. Yogadrstisamuccaya. These books are in verses written in Sanskrit. Both of them show his mastery over the language and display the clarity of his style. He uses new words to suit his meanings. He uses

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6 Shantilal M. Desai comparative method of synthesis and avoids controversies as far as possible because his main task is integration. In the first Karika of the introduction to Yogabindu he emphasises the Tattvasiddhi which is nothing but an integrated yoga. This he wants to do by impartial approach because in essence there is no conflict among the scriptures. The end is common to all though the manner of exposition may be different but that is immaterial says Haribhadra in the second and the third Karikas of Yogabindu. The subjects treated in both these books vary to a great extent. In Yogabindu subjects like the unity of yoga, the greatness of yoga, Adhyatma, preliminary performance, deity worship, good conduct, penance, worldly bondage, spiritual enlightenment, categories of sadhakas like Apunarbandhaka and others, Japa, self assessment and introspection along with some basic philosophical questions like Mok sa, omniscience, soul and ultimate existence are discussed and expounded by Haribhadra. In Yogadrstisamuccaya, subjects like the types of yoga, eight dristis, scholasticism, logic chopping, treated. moksa, momentariness and absolute eternalism are Herein the main treatment is about the eight drstis which show Haribhadra's originality and the philosophical discussion receives subsidiary place. There is natural overlapping of some subjects in these two books but most of the subjects are supplementary. Common Philosophic Concepts Haribhadra's real art of synthesis lies in the fact that he first sought to find out the most common and most basic concepts in the philosophies of all the systems. Once the common ground is found, it is easy to fill up the gap in the rest. This is the only pragmatic way in bridging distance in any question. Haribhadra made a friendly and sympathetic approach in the field of philosophy. This was specially necessary at the time when Haribhadra sought to pacify the hard wranglings of scholasticism and secterianism. He could see well from his deep study of different philosophies that the goal of all of them is common to all. Moksa is the goal of all Indian philosophies. Their descriptions of Moksa may differ slightly and the terms used for it may vary but in essence the goal is the same in all of them. In Vedic philosophy and Jainism the common word is Moksa or Mukti though Sankhya uses a similar word like Kaivalya, Buddha uses Nirvana but in essence the meaning is the same. In this wise the first attempt and a great one is successful in seeking a common goal in Moksa, 'Well begun is half done' is well proven in the task of synthesis of yoga by Haribhadra. This first success leads to another and in a wise Haribhadra seeks to conquer the citadel of synthesis. manner

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Haribhadra's Synthesis of Yoga Haribhadra's practicality does not end in merely seeking the common goal. He desires to have some common features of the goal as well, He sought to establish by argumentation in these two yoga books i.e. Yogabindu and Yogadrstisamuccaya the omniscience in Moksa. He sought to prove too the eternity of Caitanya and m mentariness of matter. He held the Jain view in this regard to establish it in his own style. The feature of omniscience is not hard to prove as that too is common to all philosophies. The Vedic and the Jain systems already believe in the doctrine of Moksa and in Buddhism the very word Buddha is suggestive of the fact of omniscience of the Tathagata. In this wiss unity is completely sought in the matter of goal by Haribhadra, Once the common goal is established and a synthesis could be possi. ble, the question of the seeker of the goal arises. Who is the real seeker ? There too the Vedic and the Jain systems can readily agree on the sentient Atman as the seeker. It is the common impression that the Buddhist do not believe in the Atman and that is why Anatmavada was said to be popular among some section of Buddhism. Haribhadra has well tried to prove the doctrine of the soul. We can well add to his arguments and say that the great Buddha himself has declared this doctrine of the soul. He himself has said that he took many births as a Bodhisattva, and his last birth was that of a Buddha Gautama. As we have said before it is not our task to go into arguing and establishing philosophic truth in our lectures. Our task is to see how Haribhadra sought bis synthesis of yoga. Suffice it to say here in brief that in Buddhism too the doctrine of soul was upheld but in its own negative style. But what comes in the way of the soul to seek the goal of Moksa ? It is klesa or karmasaya. On this point too all the philosophies have a common view though their expositions are in their own respective style. Similarly, all agree that klesas beget duhkha and this world is miserable because of the prominence of duhkha everywhere. As to the remedy of duhkha, all of them agree invariably and say that by efforts and intense action in the right direction duhkha can be got rid of. All Indian philosophies are fully optimistic and make man selfrelient, by establishing the doctrine of self-help. The problem of fate in contrast to effort is well solved by them all and they declare unhesitatingly that fate is the outcome of man's efforts, and nothing more and that is why it can be altered by efforts alone. Haribbadra has well established the supremacy of human efforts in the Karikas 324 and 325 in Yogabindu. Thus Haribhadra could seek common ground in the matter of the seeker, the klesas, duhkha and in the importance of human efforts and

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Shantilal M. Desai thus covered four more factors. Haribhadra describes the worldly life as a terrible disease (Mahavyadhi) after the fashion common to all Indian philosophies in Karikas 188 of Yogadsstisamuccaya. It is a great wonder that there is the greatest majority of people who are prone to enjoy this world though they find it miserable ! Not only the philosophies and religions of the world declare the worldly life to be mise but even the common experience of the people at large has the same say. The duhkha is not a subject of guessing but a hard fact of human experience and even then most of the common men seek worldly enjoyment and that is the greatest of human paradox. Very few people seek the human goal of Moksa eventhough all the people know of it. The question why for such a dichotomy is an age-old question. It can be answered successfully by philosophy that could only be solved by yoga. Haribhadra describes such men as are after the worldly enjoyments as Bhavabhinandi in Karikas 75, 76 of Yogad stisamuccaya and rightly too. All systems of yoga readily agree on this apparent fact of the tendency on the part of common man to enjoy life. In this wise Haribhadra has covered the seventh common factor for his synthesis. And the last and not the least, he seeks a common ground in the matter of the means to get rid of all the obstacles coming in the way of the realization of the goal. Right faith, right knowledge and right conduct are the most common ground as far as the means to the common end is concerned. All philosophies, all religions and all systems of yoga and sadhana unreservedly prescribe these threefold means for the realization of the spiritual goal. There is hardly any difference even in the expression and content of these threefold means. Dr. K.K. Dixit honestly doubts Haribhadra's attempts at seeking such a common ground in this threefold means because he feels that the core of faith, knowledge and conduct cannot be the same in all systems.5 But Haribhadra does not desire that the faith be in the same deity. He is content to see that the seeker has a higher faith. Content of all good faith is the higher aim. So is the case in the matter of knowledge and conduct. Full knowledge is possible only after the attainment of the goal. Even different categories of sadhakas cannot have the intensity of faith, the same depth of knowledge and the same purity of action. Even then all of them are bent on having right faith, right knowledge and right conduct. So Haribhadra to my mind has made a marvellous attempt in the matter of seeing the common ground as to the means of realizing the goal of Moksa. Thus Haribhadra covered seven common grounds of synthesis of yoga and they are in nutshell like this: (1) The goal of mok sa (2) The Soul, seeker of the goal (3) klesas, the obstacles (4) duhkha in the world (5) the human efforts to get rid of the obstacles and duhkha (6) the tendency of

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Haribhadra's Synthesis of Yoga worldly enjoyments and the Bhavabhinandi (7) lastly the means of right faith, right knowledge and right conduct. In such a wise, Haribhadra has successfully covered the sevenfold common ground and thereby has laid down a firm foundation for building up the synthesis of yoga. There cannot be two opinions about this as it is an apparent and clear fact acceptable to all. 9 Categories of Sadhakas Once the common ground for the synthesis is found the next question would be of deciding the qualifications or the categories of the sadhakas. As it has already been mentioned that most of the common lot of the people at large is worldly-minded and Haribhadra has rightly called them Bhavabhinandi because they desire to enjoy the world as it is. Yoga requires some primary qualifications for its practice. Here to Haribhadra openly denounces secterianism and barren scholasticism because they too create obstacles in the path of yoga and they like narrowness of mind, dry logic chopping and attachment to half truths. They are no better than worldliness. The real danger of these hindrances lies in the fact that they lead the practitioner of yoga on a wrong path. Wrong practice of yoga is even more dangerous than even worldliness and Haribhadra considers it to be like a poison in Karika 155 of Yogabindu. The reason is not far to seek. Even an ordinary act like cooking or washing or digging becomes dangerous if done wrongly and would entail harm to the doer as he would burn himself or hurt himself by a wrong method in such daily simple works. Yogic practice becomes more and more subtle as it proceeds on higher and deeper levels of conciousness and therefore Haribhadra's precaution to avoid improper performance is not only timely and opportue but highly necessary. In the Karikas 109 on wards in Yogabindu, he considers for preliminary actions and practices necessary for such preparation : (1) service of the elders and worship of the deities (2) gentlemanly conduct (3) penance and (4) non-antipathy towards Moksa. A man cannot qualify himself for yogic practice unless he does such a performance. He must be service-minded by becoming humble and should serve not only his parents but his Guru along with old people, preceptors and the like. Service makes a man humble, broader in views, unselfish and deligent. Mere lip-service is of no avail. Service must be actually carried out in practice and that would certainly make a man to give up lethargy and turn him into an industrious man. Detached activity is the first and the last requirement of yogasadhana. Mere mechnical service is not enough. It must be backed by gentelemanly behaviour and nobility. Not only at the time of service but at all times he must exhibit a gentleman's behaviour. This would stabilize Sambodhi IX(2)

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10 Shantilal M. Desai his virtues and make his character sound. Without such a noble character, no service would be useful. Penance too is a requirement at this preparatory stage and that alone would enable him to undergo higher and subtle types of penance at a later stage. Lastly he should have no anti-feeling for Moksa. He may not have any clear concept of Moksa in the initial stage and so he may not have an attraction for Moksa but in any case he should not have antipathy for the highest goal. If the preliminary performer has anti-feeling for the very goal of yoga, all his other preparation would be null and void. I would repeat here the first condition for the preliminary performance of worshipping the deities and elders. If he has patience enough to serve a deity or deities of his liking, he would naturally be guided to the clear concept of the goal of Moksa. Moreover Haribhadra rightly states in Karika 139 of Yogabindu that antipathy to Moksa prolongs the worldly existence and it goes against the very aim of the preparatory performance. Thus Haribhadra has proved beyond doubt the preliminary necessity of such preparatory practice for the initiation in the yogic practice proper. Before the treatment of the categories of the sadhakas is taken up in some details it is necessary to understand that they are nothing but diffe rent categories of personality as can be explained in psychological terms. These categories of sadhakas are quite different from the eight Drstis because the Drstis explain the eight stages of personality on the ladder of yoga. Haribhadra lays down a number of categories of sadhakas in these two books and Dr. K. K. Dixit has very well summarised them and compared them with different Gunasthanas i.e. Jain categories of sadhakas. (1) The welcomers of worldly existence (2) The Apunarbhandhaka (3) The Samyagdrsti (4) Caritrins : (a) Desaviratas (b) Sarvaviratas (c) Vitaragas (5) The Kevalins : (a) Sayoga Kevalin (b) Ayoga Kevalin It must be made clear here that the first category of the Bhavabhinandi or the welcomers of worldly existence is not cited as a sadhaka but as a personality under the base of the heirachy of sadhakas. Moreover for

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Haribhadra's Synthesis of Yoga 11 the comparison with the Gunasthanas too this personality is included. Real sadhana starts from the stage Apunarbandhaka onwards and its higher stages are the real sadhakas. Dr. Dixit compares these categories with the fourteen Jain Gunasthanas thus : "Thus it is that he mentions the 'welcomers of the worldly existence and the Apunarbandhakas (both occupying the fourth Gunasthana) the Caritrins of the Desaviratas type (occupying the fifth Gunasthana), those of Sarvavirata type (occupying the sixth and the seventh Gunasthanas, those of the Ksapaka sreni-arohin type (occupying rather passing through the eigthth, ninth and tenth Gunasthanas) and those of Vitaraga type (occupying the twelfth Gunasthana), the Sayoga Kevalin (occupying the thirteenth Gunasthana), the Ayoga Kevlin (occupying the fourteenth Gunasthana)" Thus all the fourteen Gunasthanas are covered up by these five main categories of personalities and in doing so Hari. bhadra has mostly used the terms of his own choice. In both these schemes of hierarchy of personalities the chief aim is to show the qualifications or the fitness of different categories of sadhakas. Here the eleventh-Gunasthana is not considered because from that stage the sadhaka is not progressing upward but transcends everything. These are the main categories of Sadhakas according to Haribhadra. It is an arbitrary categorization of sadhakas and is an outcome of prevatent conceptions of Haribhadra's times. It does not matter how the categories are construed. It only suggests that there is a hierarchy of sadhakas but it does not provide a hard and fast classification because the categories overlap in some of their characteristics. Even then the concept of personality growth is quite clear in all yoga systems. Characterbuilding, cultivation of good habits and virtues, expansion of ego and consciousness are the main features of yogic method of personality-building. Modern psychology gives no better method than these and in a way they fall short because its emphasis is more on the ego than on the self. It would not be out of place, nor would it be considered inappropriate if some adverse comments be made with regard to these Haribhadra's categories of sadhakas. He has devoted many Karikas on these categories which are merely arbitrary constructions in accordance with the prevailing concepts. They may be his own concepts of different types of sadhakas. Their descriptions are unnecessarily lengthy and are overlapping too. There are avsidable repetitions which do not lend any charm to their descriptions but on the contrary they are sometimes boring. Similarly his classifications of yoga in different ways too are repetitive and are overlapping too. The arrangements of subjects and subtopics do not seem to be very systematic.

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12 Shantilal M. Desai more Their order could have been far better and the same material could have been arranged in a sequential manner so that one topic would naturally follow from the former. Had he devoted more space for the synthesis of yoga systems in a better order and more systematic manner, the impact on the reader could have been much more intense, more specific and clear. The same comment applies to the different yoga topics he has treated in these two works but we have to glean them togather as they are scattered all over them. These drawbacks may be due to the fact that he was a poet too. Important Yoga-Concepts Haribhadra has described some basic yoga-topics and put enough emphasis on them for yogic sadhana. Such a treatment of these topics lay before us some yoga-concepts which are fundamental and seem to be the pillar of the edifice of an integrated yoga system. Patanjali too has very clearly stated such yoga concepts. Haribhadra is conscious of the necessity of these yoga-concepts and has set them in the treatment of yoga-principles wherever he felt them to be opportune: These yoga-concepts are like this: (1) Self-assessment (2) Introspection (3) Human efforts v/s fate (4) Adhyatma (5) Satsang or the good company (6) Faith (7) Deity-worship (8) Japa (9) Tapa or penance (10) Bhavanas (11) Dhyana and (12) Prajna. Let us now take these topics one by one and see what Haribhadra has to say about each of them in turn. It is intended to compare the same with Patanjali's exposition on them and find out whether more light is shed in understanding and grasping the true meaning and purpose behind them all. At the first glance, it can be seen that these topics are important assets to the yoga systems in general and they convey fundemental psychological truths. Without them no psychosynthesis is possible nor can a system of yoga be built. It is Haribhadra's pragmatic genius that could see the first necessity of self-assessment in the way of yogic life. Without the urge to assess onself no self-development can proceed. One has to find out where one is and what he is before he starts his journey on the way to self-realization. Haribhadra places self-assessment first and rightly too as it is the primary requirement and the first step for yogic life. In the Karikas 389, 390, 391 of Yogabindu, he has well described self-assessment and lays down the methods for the same. They are three in number (1) One should see one's mental and physical operations, see how they are performed. This is a sort of watching one's activities going on inside the mind as well as outside on

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Haribhadra's Synthesis of Yoga the physical plane (2) the next method is to listen to the comments made by others on oneself and see whether there is any truth in thein. It is worthwhile to understand at least the reaction of the people around on one's actions. These reactions may be due to likes and dislikes, due to prejudice and selfishness but there might be some grain of truth in them and would surely be helpful in one's own assesement of the self. (3) The third method is looking at the signs or omens. This is not seeing the good or bad omens in the popular way alone, but to me it seems that they mean the general signs of the time and place and the general reactions thereof in the society. Patanjali has used a very broad word like Svadhyaya which can cover not only the meaning of self-assessment but the study of one's self as well as one's spiritual study inside and outside and the study of one's scriptures. He included the meaning of introspection also in this term ie. Svadhyaya. Patanjali has used a special word for introspection and that is Pratyakcetanabhigama in sutra 29 of the first pada of Patanjala Darsana. Haribhadra too lays down that introspection is necessary but he rightly points out that it can be fruitful only after proper religious performance. Otherwise the danger lies in the probability that the sadhaka would judge himself wrongly and unnecesssarily aggrandize himself instead of cultivating humility. Without purity of mind by pure actions and religious life, introspection would be of no avail. Patanjali too says that introspection is the outcome of Japa and pure Bhavanas. Introspection is an art and can be performed only after a strenuous training of looking inside one's mind by rigorous religious life. Haribhadra covers three yoga concepts in one stride i.e. self-assessment, introspection and religious performance and are all included in one term Adhyatma 9 He gives a similar description of self-ascertainment in another context. This is something different from self-assessment. It can be said without any exaggeration that self-ascertainment is the result of selfassessment. The factors of self-ascertainment are also similar and they are (1) self-introspection (2) perceptor's certifying statement to such an effect and (3) watching appropriate omens or signs as explained above. Selfascertainment is a three-fold Pratyaya or self-conviction. Haribhadra says that such a pratyaya is a messanger of Moksa and gives a firm selfassurance for the task of yogic sadhana.10 In psychological parlance, it can be said that these primary yoga concepts convey thiee or more inicial steps (1) Self-examination, self-study and self judgement (2) Introversion and extroversion at the same time and study of one's being from inside as well as outside (3) Self-judgment and self-confidence as well as selfassurance. These are the basic necessities for yogic psychosynthesis. They are the first steps without which no further step can be taken. They are in a way easy because one has to depend on oneself for ali these three steps but they are equally hard enough because of that very reason. Human

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14 Shantilal M. Desai mind is the greatest asset for man's spiritual progress but it is the greatest creator of illusions too. Unless the mind is made pure concentrated, and prone to spirituality, it would do more harm than good. That is why Haribhadra prescribes these primary yoga-steps and describes yoga-concepts as Adhyatma as is mentioned above. Adhyatma ineans the progress towards spirituality and should be prone to it alone and then alone can he said to be firmly set on Adhyatma. It requires a constant aspiration for spiritual upliftment. Haribhadra's linking together of self-assessment, self-introspection and religious performance under the general term of Adhyatma is significant as these practices are interlinked by their very nature. One cannot be performed without recourse to the other. This sort of Adhyatma is for the beginner as it provides proper and first means for the spiritual end says Haribhadra in Karikas 68, 69, 70 of Yogabindu. It is of such great importance by its very function that it is useful to the very end i.e. the achievement of Moksa. And this is very apparent because self-assessment, introspection as well as religious performance are useful at all stages of spiritual growth. It Modern Psychology rejected introspection as a psychological tool. has no clear concept of introspection as yoga-systems in India had. Introspection can be useful only after primary steps of purification and others. Humanistic psychology again sees great potentialities in introspective methods. It is a good augury if it is adopted on yogic lines. The three-fold first steps of Adhyatma convey the importance of human efforts. The performance of religious duties is nothing but human efforts towards achieving the goal. Nothing can be achieved in yoga without human efforts. Yoga is the science based on the right human efforts in the field of spirituality. Haribhadra has discussed the subject of fate and human efforts and their inter-relations. Treading the traditional path in Indian Philosophy, in general he asserts that human effort is the seed and fate is its outcome or the result.11 Efforts is human in hands and not the fate. To control fate one has to control one's actions and efforts. It is the law of nature that good efforts lead to good results and bad works to a bad end. This is a universal law and that works in the yogic field too. Yoga is the science of life and its dynamics lies in the intensity and purity of human efforts. The efforts here are mainly on the mental and spiritual planes and so yoga is rightly called psycho-dynamics too. Life is nothing but activity as seen on material and mental plane. Right activity and efforts lead to the right goal. In short, efforts alone has been given an important central place in yoga and fate is given a secondary place and that too for its alteration and transformation into a spiritual concept of grace.

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Haribhadra's Synthesis of Yoga 15 All the emphasis on efforts is appropriate because the goal in yoga is very difficult to achieve and most intense strivings alone can lead man swiftly on the spiritual path. But the efforts must be in the right direction and precaution is to be taken at every step. One step missed and there would be a disaster. What would then save the initiate on his very difficult journey ? It is satsanga which can be a sure guide to him. All scriptures prescribe this basic measure to all the aspirants. Haribhadra cannot overlook this useful measure and he suggests this remedy to get out of the worldly attachment and atmosphere by means of satsanga or the company of good and saintly persons and in their absense to have satsanga with high thoughts in the scriptures. He describes such contacts with saintly persons and scriptures as a sort of yoga in Karika 85 of Yogadrstisamuccaya. The merit of satsanga is great because by good company man has before him a direct example of good conduct; he thinks good thoughts and is inspired to higher life and does not have any chance for unholy thoughts or actions. This is a matter of day-to-day experience of every man that good company has a very healthy influence on man and specially the sadhaka. Satsanga means the contact with the ultimate Truth and this is the true meaning of this word. The use of good company is also for the contact of the good and true which reside in all of us. Moreover satsanga can be readily available. It can be had in the form of reading good books too. Thus satsanga plays a great part in the day-to-day prac. tice of yoga. But satsanga can be useful only if the sadhaka is sincere to the core and is ready to throw off all that he finds in himself faulty and perverse. He must confess at least before his Guru or a worthy person his sins and vices in order to get rid of them all and nip them in the bud. Haribhadra knows the true value of remorse for and confession of sins and this can well be seen from such of his remarks in Karika 17 of Yogadrstisamu This practise of remorse for one's sins is an established principle even in the modern abnormal psychology. It leads man to accept himself as he is and by such confession and remorse alone he can cleanse himself. This practice found place in every religion because it is psychologically a sound principle. After such cleansing of his heart and mind if the sadhaka ta es resort to satsanga it surely would have a marked effect on him in no time. The next and perhaps equally important yoga concept is that of sraddha or faith. Faith can be generated by satsanga. Bhagvat Gita declares without any hesitation that the man b-comes what faith he holds, his being is made of faith.12 Inversely it can be said that a man's actions

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16 Shantilal M. Desai generate a similar faith i.e. goood actions generate good faith and wrong actions a wrong faith. Faith and actions and one's being can never be seperated and they make a whole. Haribhadra recognises this principle and makes a similar statement in Karika 227 of Yogabindu. From the discussion uptil now of these yoga-concepts, it can be well seen that they are all interrelated and one is related to another in a subtle way. These yogaconcepts are not mere concepts but they are principles of yoga and as they are psychologically sound, they are the principles of psycho-psyn thesis too. Faith has been very well upheld by Patanjali in his unique and pithy style. He recommends it to the common man who desires to tread the path of yoga. As is his style, he gives only one sutra consisting of only eight words but he has couched in it a volume of subtle and far-reaching meaning. In the sutra 20th of the first Pada he says that the path of yoga for an average inan can be built on the firm foundation of faith or sraddha. How is this possible? He says that energy and enthusiasm are begotten from faith. This in turn begets self-consciousness i.e. the conciousness of the self, the higher self or the core of consciousness. Consciousness leads to concentration and that in turn leads to Prajna or the highest knowledge. This statement would seem to be fictitious if seen casually. But it is pregnant with a meaning and that can be grasped only by its application in the form of an example. But before we take up such an examination of the statement about faith by Patanjali, it can be asked how such faith can be generated? The inquirer may first doubt the very statement and even if he accepts it, he would ask how an ordinary man can have such a faith. Is it a gift of God or boon of nature? All these doubts can well be answered only by a simple and day-to-day experience. Let us take an example of a novice in a smithy workshop. The novice does not know even the ABC of the smithy work. The black-smith introduces him first with work of the hammer and anvil. Slowly the novice begins to learn one process after another and in a few years becomes a blacksmith and going further in the line, he becomes a technician. He had no confidence in the beginning in even holding the hammer but in a few years he becomes a technician. How is this every-day miracle performed? It is the work of faith but the faith is generated by practice. As is the practice, so is the faith. The novice gained faith as his practice increased and the higher and subtler the practice, the higher and firmer his faith becomes. So Patanjali is right in making the statement that faith would certainly make an ordinary man an adept in the path of yoga if he practices yoga methods. If a novice becomes

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Haribhadra's Synthesis of Yoga 12 a technician by practice, a novice in yoga path can be adept by successive stages. His practice of yoga would create faith in it and create faith in himself and his real self because the practice of yoga is pertaining to one's mind and self. Faith in the self would create energy and enthusiasm for the further and subtler search of the self. This brings on more and more self-awareness. Such self-awareness naturally creates self-concentration which would be easy and natural and not strained. This sort of natural and matter of course self-awareness and self-stabilization would result in Prajna which is the highest knowledge. Such is the marvelous work of faith and is open to experience to all as it is so in work-a-day life every. where at all times. It proves also the dictum of Gita that man is what his faith is. It is psychologically sound too. The psychological process generated by faith can well be understood in the example of the novice and it creates identification with the object of knowledge as well as the knowledge thereof. Self-confidence brings forth energy, energy in turn gives more insight. The same process takes place with regard to the practice of and here the last stage of insight in the subject is called insight of the self which is nothing but Prajna. This is the reason why Haribhadra repeatedly insists on the practice rather than argumentation. The latter is futile because it leads nowhere or leads to wranglings. Practice alone is the true source of all faith and all knowledg: and all yoga. But practice must be rightly followed. Right practice generates a right sort of faith and firm faith leads one to the highest goal of Moksa. Faith needs an object on which it can hang. To rise higher the object must be a higher one. A model is the prerequisite of faith. In the instance given above the novice has the blacksmith as his model and keeping his art before him he learns smithy and in due time becomes a blacksmith; then the object again changes and he keeps a technician before his eyes as a model and becomes a technician. So in the case of sadhaka, he must keep an ideal object before him. That is why Haribhadra recommends deity-worship to a sadhaka. The deity is a model and it provides an ideal image in whose likeness the sadhaka moulds his life. In Jainism, worship of the Tirthankaras. Haribhadra brings the concept of deity-worship only because it seems useful to him in sadhana. He defends this concept in Karika 297 of Yogabindu. He recommends it in Karika 397 of the same book. What is the criterion of a deity worthy to be proved ? The common features of all deities according to him is their capacity to grant favour. People should not quarrel with regard to the choice or the preference of one's deity. Such recommendation of Haribhadra for a deity-worship Sambodbi IX(3)

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18 Shantilal M. Desai may seem to be a sort of secterian impress on him but it is not so at all. He has very well grasped the psychological import of deity-worship and that is the reason for his insistense for it. As a practical man he could well set that man cannot rise at once to grasp the highest goal of the supreme state of Moksa nor can he imagine it; the novice can only keep a concrete image before his eyes. That is why he advises not to quarrel about the choice of a deity. Patanjali too makes soch an exception and brings in God for the purpose of Japa. This brings us to the yoga principle of Japa. Japa is the best means of worshipping a deity. It is a grzat invention in the science of religion all over the world. The practice of Japa seems to be a universal principal common to all religions in one form or the other. This is because it expounds a deep psychological principle. It seems that the subtle and fundamental principle underlying Japa has wrought wonders in the history of man. Not only its universality makes it important but its subtlty also seems to be wonderful. The great saints all over the world have used this means of sadhana and they have had great influence on the masses. Buddhism could react far and wide and even to distant lands not by sword but by merely the charming three-fold sutra of surrender to Buddha, Dharma and Sangha. The repetition of the name of the deity or the mantra creates in him a power which he realizes in due course. Haribhadra describes the merits of Japa and its methods in Karikas 381 to 387 in Yogabindu. He cleariy states that Japa is Adyatm, it removes sins as medicine removes poison. His main emphasis is on the concentration of the meaning of the mantra in Japa. That alone is useful because mere recitation of the word would lead to hypocracy. He suggests that one should give up Japa for a while when one is disturbed but even then he should try to concentrate on the meaning. Patanjali too has laid down thir principle of Yoga and his very definition of Japa describes the importance and the manner of Japa in sutra 28 of the first Pada. Japa is the repitition and meditation by Bhavana in the meaning of the mantra Aum. Meaning is all important in Japa. Mere oral repitition of a mantra is of no avail. It is the meaning that seems to be the most important in all walks of life. The same name has different import for different people. That is why Patanjali has rightly emphasised the essence of Bhavana in Japa. The incaning of Mantra and the Bhavana are not the same. Both are psychological in nature but their import is not the same. That is why in all yoga treatises Bhavana is given an independent place because it has importance of its own. So the topic of Japa leads us to the topic of Bhavana. But what is exactly meant by Bhavana ? It is indeed difficult to describe Bhavana in a

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Haribhadra's Synthesis of Yoga 19 few words, and no definition is provided in the yoga works. Even then it is worthwhile to grasp the import of the word Bhavana. Haribhadra has well endeavoured to describe it in the Karika 28 of the Yogadrstisamuccaya. It means writing worshipping, offering a gift, listening to, reading, duly grasping, publicizing, studying, pondering over, imbibing the spirit of the Mantra. These are all the forms of Bhavana in daily worship. The last adjective "imbibing the spirit" is perhaps the most important. It alone gives out the core meaning and it leads us to the four well-known Bhavanas of Maitri, Mudita, Karuna and Upek sa. Jainism describes twelve Bhavanas. Jainism shows great insight into detailed descriptions of the subtle nature not only in this regard but into all concepts whether they are religious or yogic. Suffice. it to understand these four Bhavanas enumerated above, because they sufficiently cover the whole ground. Maitri Bhavana prepares the mind of the sadhaka to keep a friendly attitude to the happy ones. It debarrs to have any illwill or jealousy towards them because that is the general tendency in all men. The second Bhavana is Karuna. It is compassion for the uphappy. There is misery all around in the world and most of the people are unhappy in one way or the other and every unhappy man expects sympathy. So it is ordained for the sadhaka to have compassion for the unhappy. The third Bhavana is Mudita and it is to be happy on seeing the righteousness in others. Righteousness is the best merit for which one should feel happy. The riches, power or the worldy happiness are not the objects for which the sadhaks should feel happy but it is only the righteousness in man that he should feel joy. The last but not the least, he should keep an emotional indifference towards the evil. This does not mean that he should not see the evil as it is but he should have complete non-cooperation with all that is evil. These four Bhavanas not only purify the citta of the sadhaka but they provide the best motive power for his spiritual work. The Bhavanas as they are described are more related to the emotional aspect of man's mind and emotions provide the motive power for mental activities. It is said that Bhavanas alone are the source of man's capacity and ability. On having a restrospective glance on Japa and Deity-worship along with the Bhavanas it can easily be seen now that the deity-worship provides the sadhaka an ideal image for his spiritual upliftment. Japa strengthens the image by thinking on the meaning behind the image and the Mantra suggestive of the image and Bhavanas provide the best and pure motive power for the attainment for the goal. All these steps and concepts and the principles of yoga seem to be complete in themselves but even then the task of sadbana does not seem

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Shantilal M. Desai to be easy. It is a common experience of the sadhakas all over the world that they feel temptation at every step of their march towards the goal and most of them are enticed and beguiled in one way or the other and are confounded a number of times before they make any advancement. The masters of yoga were aware of this great and constantly lurking danger of enticement and they found out the remedy for this greatest of all dangers. They knew by experience that it is only by constant Tapas that the sadhaka can save himself from any lapse in Sadhana. Tapas is the only remedy for any such danger at any time and it can save him from any lapse always. The value of Tapas is so great and its importance is so immence that in ancient times in the Jain tradition yoga was called Tapas. As a matter of fact too, Tapas is of the utmost importance in yogio Sadhana. It can be said that nothing worthwhile is gained without Tapas. Tapas has a very wide and deep meaning and it means in short the capacity to take pains for the achievement of a higher goal. In the worldly life too the parents have to undergo Tapas for the children, the student has to take pains to achieve higher learning, the scientist has to make immense efforts to find out truth in nature. Anything done with intence efforts for a good motive can be called Tapas. Those who do not care to perform Tapas have to undergo Tapa or the heat of the adverse situation and untoward reactions. The Bhogi or the enjoyer of worldly objects have to reap the bitter fruits of their lowly joys and suffer from various diseases. This is nothing but Tapa or heat of the reactions of their base enjoyments. There are only two alternatives for every man and that is the choice for Tapas or the choice for Tapa. The wise choose Tapas and willingly undertake it in order to avoid Tapa, That is why Haribhadra like all other propounders of yoga describes Tapas as the destroyer of the evil. In the Karika 131 of Yogabindu, he recommends Tapas to be performed in accordance with one's ability. One should not strive for anything beyond one's capacity oterwise it creates such reactions which are worse than the evil. Haribhadra seems to be fully conscious of the reactions of Tapas if undertaken beyond one's capacity and measure. To be free from such dangers from overdoing in Tapas and its reactions, Tapas must be by Dhyana. Dhyana is the true test of Tapas. If Tapas does not end in concentration of the mind it would either be futile or would lead to reactions. The very purpose of Tapas is the purification of the mind and a purified mind is at once prone to concentration. It is the unclean mind that runs after worldly objects and is diffused. So true Tapas must lead to purification of the mind and consequently conceneration on the goal. It must show the signs of Samata too because concentrated mind leads to a balance of mind. All this is inade quite clear by Haribhadra in the Karika 362 to 364 of Yogabindu because concentration,

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Haribhadra's Synthesis of Yoga 21 samata and purification of the mind are the natural concommitants of true Tapas. as Haribhadra shows his deep insight in the subject of yoga and yogic experiences when he describes such a higher stage of concentration Dhyanarasa. The sadhaka has the real joy of concentration only when he identifies completely with it. In the Karika 412 in Yogabindu he uses this compound word Dhyanrasa and it means that the sadhaka finds real interest in dhyana. In the same fashion he uses a similar word or perhaps coins it in his own style and describes the Sadhana for yoga as Yogabhyasarasa. Not only the state of concentration gives real Rasa but the very Sadhana for it gives true Rasa. Such supreme Rasa alone can make Tapas enjoyable and that alone can keep the Sadhaka safe from any enticement on his way to the supreme goal. In Karika 412 in Yogabindu, Haribhadra has shown the real key to yoga-Sadhana. He suggests by these two words i.e. Dhyanarasa and Yogabhayasarasa that Tapas or even the yoga practice as a whole is not dry but generates such a Supreme Rasa which is conducive to Moksa and before which worldly enjoyments are trash and are like the figments of imagination. There is much more meaning in such a description of Dhyana which is one of the highest yoga-concept or Yoga-principle. Such Dhyana leads to Prajna says Haribhadra in the same Karika. If accompanied by the knowledge and right inference, Dhyana would surely engender Prajna in the Sadhaka in course of time. When the Sadhaka reaches the stage of Prajna he gets the highest type of Buddhi, Jnana and Asammoha. This means he attains such Buddhi which can penetrate any object; he would get to such a jnana which would pervade anywhere and he would be in such a subtle frame of mind that nothing can entice him. Such a threefold higher stage when achieved is conducive to take the sadhaka above all actions. Haribhadra describes this threefold stage in Karikas 120 onwards in Yogadrstisamuccya and thereby states that it would lead to the highest stage of Moksa. Thus we have covered all the main Yoga-concepts or pillars of yoga and therein it can be seen that Haribhadra shows a keen insight in the description of the each one of them. This subject now leads us on the subject of the eight drstis of Haribhadra. The Eight Drstis Polarity is the universal law of existence. Life too manifests this law everywhere and at all stages of its growth. Life is purposive and the

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Shantilal M, Desai object of the purpose stands for one pole and the stage of life is another pole. In man's life his Jivatma or his personality shows one pole and his goal of life is another pole. His efforts to reach his goal is his very lifeprocess. As the man grows, his personality develops and along with his growth his goal also widens and rises higher and consequentty his life-process too changes accordingly. Such is the polarity of life seeo everywhere in human society. But the polarity of a sadhaka's life differs to a great extent. His goal is fixed and so one pole of his life becomes stable. This is not so in the case of an ordinary man because his pole of the goal too changes from time to time. Today his goal is power next day or in a few years the goal is money and this process of change goes on from his youth till the end of his life and even from life to life in sequential rebirths. But happy and blessed is the sadhaka that he is in a position to fit the pole of his goal. This makes a very great difference in the sadhaka's life and puts his life on a firm polarity. As one pole is fixed the polarity of his life process assumes a new and easy formation. Now arises the question of the pole of his present stage of existence. No two persons or the sadhakas are on the same plane of consciousness; even the same person lives on different levels of consciousness as he progresses or regresses. Still however, as the growth of an ordinary man and even a sadhaka is generally very slow, his pole of existence can be marked out roughly and can be described by his general characteristics. As the stage of personality growth changes his life proces too changes accordingly. But for the Sadbaka the process becomes easier as the pole of his goal is already fixed. He has to march towards and the change in his life-process solely depends on the speed of his race towards the goal. As soon as he reaches the goal and makes himself stabilized on the fixed pole of his goal the two poles become one and the life process of such a Mukta Sadhaka becomes one with the process of the universal ultimate consciousness. From the polurity principle, it is easy to understand the different categories of Sadhakas like the Apurnabandhaka and others. These categories are the general descriptions of the different levels of consciousness wherein different Sadhakas have their standing. These are the general exposition of the focal points of some of the main personalities. All of them have the same goal but all of them stand on different levels of consciousness and growth. The Sadhakas of each category may be said to be standing on one common level but each of them may have varied degrees thereto. This can be compared to the sun and its sattelites like the Mars. Farth Jupiter, Saturn and others. They are moving in the same zodaic but each one of them has its own revolutionary movement round the sun.

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Haribhadra's Synthesis of Yoga In short, every Sadhaka in each category has his own focal-point though the general level or the features may appear to be the same. Categories are all arbitrary constructions for the sake of understanding the general features of a sadhaka and to know where he stands in his personality growth or spiritual growth. As soon as the Sadhaka knows his level of consciousness by self-assessment and self-introspection as well as by general omens and comments of others he can find out where exactly he stands and comparing and measuring the distance roughly, he can gauge how far has he to reach the goal of Moksa, Thus the Sadhaka fixes his own personality-pole. The only task though a very different one is to traverse the distance between the focal point of his personality and the already fixed point of his goal i.e. Moksa. As he treads this path and traverses the distance there is a change in his personality growth and so changes his life-process accordingly. The speedier his march towards his goal, the faster is his personality growth. He has with him the means of Yoga to traverse this distance. He knows very well that yoga provides the shortest cut to reach the goal. Yoga is equally graceful towards all as God is but it depends on the Sadhaka to utilize it. It depends on his capacity to utilize yoga and his will to ride the yoga-vehicle that he reaches the goal earlier or later than his expectations. 23 This question of traversing the distance between one's own self and the goal by means of yoga reminds me an epic story which can quite aptly be applied to it. Once the Gods had a fancy that amongst them all must be worshipped first by men. Men cannot decide whom to worship first: so the Gods went to Siva and Parvati to give their choice for the God to be worshipped first. Siva said that he would not give an arbitrary judgment without knowing the respective worth of every God. So he suggested that one who would take one round of the universe at the highest speed and come to them first would be the chosen God for being worshipped first among them all. Thereupon all the Gods ran as they could on their respective vehicles like Hamsa, Vimana, horse or an elephant. Ganapati has only the mouse as his vehicle and it is an impossibility for him to go round the Universe even in ages to come. But intelligence incarnate as he was he wrote the sacred word 'Aum' on the ground and went round it in no time on his mouse and then sat at the feet of the Siva and Parvati. Soon the Gods began to return one by one and assembled there after going round the Universe. Some came almost at the same time and began to argue about their returning first. All the while Siva and Parvati were smiling and on being asked for their judgment they said that Ganapati was the first-comer and the winner of the race! All began to laugh at the

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24 Shantilal M. Desal judgment as they thought it was a joke at the expence of Ganapati. When Siva seriously stated that it was the fact, they began to ask the reason. They were told that Ganapati having a large head used the high intelligence inside it and he went round the symbol of the universe the Aum and that was the reason for his winning the race for being worshipped first. Thereafter Gana pati is always worshipped first among all Gods and even before Siva and Parvati on all auspicious occasions. The purport of the story lies even deeper still. As Aun is the symbol and the substance of the universe so was Ganapati the possessor of all virtues as his very name suggests. He had no outward speed but had the capacity to traverse the universe mentally and spiritually in no time because on the superconscious level, all the universe is one. Like unto Gods, sadhakas too are many and are on different levels of consciousness and have different vehicles though the vehicles are apparently yogic. It is not the vehicles alone that matters, it is the speed that matters. speed in the wrong or long direction is not useful as speed on the shortest road. It is the capability like the Ganapati that is the efficient means for Yoga and that alone provides the highest speed to the sadhaka. But speeds of the Gods varied from god to god even though they were on the same path. imilarly the speeds of Sadhakas vary in accordance with their yoga-Sadhana. Such speeds can be as many as are the Sadhakas. Haribhadra recounts only the three categories of such yoga speeds. He calls them three yogas but looking to their descriptions they are three general categories of yoga-speeds discussed till now. Haribhadra describes them in the thrse name of yogas like Iccha-yoga, sastra-yoga and Samarthyayoga, in the Karikas 2 to 5 in Yogadsstisamuccaya. By the first he means 'the yoga by intention', second, the yoga by scripture' and the third 'yoga by exertion'. He describes the yoga by intention and says that this type of yoga mainly shows the intensity of the intention or the keeness of the sadhaka. The keener the intention the speedier is he on his way to the goal. The second category of the yoga by scripture mainly shows the intensity of the sadhaka to follow the scriptures but had no insight of his own. He is not self-dependent in the matter of reaching the goal nor has he the insight for it. But in the third type of Yoga by exertion' the sadhaka achieves such immence capability that he like Ganapati can reach the goal in no time. Like Ganapati he gains an insight which sheds new light on even the scriptures and illumines his path for the realization of of Moksa. .. Patanjali has given a very rational exposition of this concept of speedy traversing of yoga-path. He says the speed depends on the Tivra-Samvoga

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Haribhadra's Synthesis of Yoga i.e. the intensity of the yogic Sadhana and not on anything else. There are three categories of such speed i.e. mild, medium and intense and there can be more combinations out of these three intensities for Sadhana. In the sutras 21, 22 of Patanjaladarsana he states that very intense Samvega brings forth the desired result at once and takes the sadhaka to the threshold of the goal of Self-realization. But all cannot have the same intensity and some have mild and some have medium sort of intensity and so the realiza. tion of the goal also slows down accordingly. It seems to me that Haribhadra has taken up the clue from these sutras and has expressed the same con. cepts in his own style in the three forms of yoga of different intensities. His way of such expression seems to be practical enough. From different sorts of Sadbakas and their observation, he could see that some Sadhakas have good intentions for the practice of yoga but they are not implemented in practice. Some Sadhakas follow scriptures but they have not the insight into their details. Only the Sadhakas of intense self-activity alone can have a speedy progress towards the goal. In short, my surmise is that this classification of the three yogas is not a new classification at all nor does it present any new types of yoga but they are the three categories of the intensity of Samvega for the attainment of the goal. This is fully supported by the above comparison with Patanjali's sutras. The word Tivrasamvega is pregnant with meaning and covers all the three categories or aspects enumerated by Haribhadra. Intention, study of scriptures and insight with self-exertion are all included in this word Tivrasamvega and it leads to what Haribhadra calls a Dristi. The defipition of Dristi is very similar to the meaning of Tivrasamvega. In the Karika 17 of Yogadsstisamuccaya Drsti is defined like this : "By viewpoint (i, e.. Yoga view -point) we mean here that type of understanding which is coupled with right faith and which as a result of annihilating unwholesome tendencies is conducive to a state of mind characerised by wholesome tendencies". Dssti covers understanding based on right faith and it destroys wrong tendencies and fosters good ones. Reverting to our concept of polarity it becomes easy to understand Dssti as well as Tivrasamvega which is nothing but Haribhadra's three yogas combined into one i.e. Yoga by intention, yoga by scriptures and yoga by exertion and insight. As already seen above, Tivrasamvega represents the highest movement of the Sadhaka to his goal. This is completely ad operational concept. Haribhadra like Patanjali desires to express this straight movement into eight natural stages. The eight stages are not arbitrary but are suggestive of eight aspects of increasing, changing and accelerative movement towards the goal. Each stage represents a novel aspect of the movement, a new acceleration and Sambodhi IX(4)

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26 Shantilal M. Desai an addition of a new operation. All this happens in the personality of the Sadhaka and naturally his personality grows fast and each stage assumes a new form and gets a new movement, and a new operation. He has to give up the wrong tendencies as he progresses and rises higher in the personality growth, and gets on new and healthy tendencies by addition of new psychic operations at each stage of his very fast evolution. His faith in the good increases at every stage and his faith in himself becomes stronger too. In this wise at each stage he assumes a new and a higher and a more integrated personality. The eight Drstis thus represent eight stages of personality growth. If the Sadhaka's effort really assume Tivrasamvega he gets to the soul in no time, says Patanjali. Swami Vivekanand says that such a Sadhaka can become a perfect yogi in eight months. Such is the capacity of Tivrasamvega which is the sole capital of a true sadhaka. Dr. K. K. Dixit has rightly stated at the very start in his introduction to Yogadrstisamuccaya, that Haribhadra mainly discusses the problem of an ideal personality in this book, Pandit Dalsukhbhai Malavnia in his preface has suggested that Haribhadra divides spiritual evolution of a Sadhaka into eight stages i.e. eight drstis, The Sadhaka achieves new vision on each stage of the evolution and that is why Haribhadra seems to have named them as Drstis. As suggested by Pandit Malvania Haribhadra seems to have adopted the word Drsti from the Buddhist doctrine of eight Drstis but he seems to have worked them out in accordance with Patanjali's scheme of eight yogangas or eight Yogafactors. These eight Dsstis form the main architectonic not only of Yogadrstisammuccaya but all the yoga-concepts of Haribhadra. They form into one body of Yoga and represent his whole concept of yoga, Other concepts on the Yoga are the aids and work as pillars to this main body of Yoga. It is worthwhile to see how Haribhadra treats each of the Drstis. I have thought it fit to compare each of them with the corresponding Yoga-limb of Patanjali. Before that, it is useful to glance at and study the comparative limbs of yoga in different Yoga-systems. Haribhadra's Dsstis 1. Mitra Patanjalis Yogangas Yama Bhadanta Bhaskara's List A-kheda (Non-Weariness) Anudvega (Non-disgust) 2. Tara Bhagavaddatta's List Advesa (Non-antipathy) Jijnasa (Keen desire to know) Susrusa (Desire to listen) Niyama 3, Bala Asana A-Ksepa (Non-distraction)

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Haribhadra's Synthesis of Yoga 29 4. Dipra Pranayama 5. Sthira Pratyahara Sravana (Listening) Bodha (understanding) Mimansa (Cogitation) 6. Kanta Dharana An-utthana (Non-interruption) Abhranti (Non-illusion) An-anyamud (not finding pleasure in anything else) A-ruk (Non-ailment) An-asanga (non-attachment) 7. Prabha Dhyana Pratipatti (Acceptance) Pravrtti (Implementation) 8. Para Samadhi The study in comparison of these four corresponding stages in personality of the growth of a Sadhaka, reveals that Haribhadra is very much influenced by Patanjali in this regard. The other two gradations roughly correspond to eight Drstis but not to an exact measure. Bhagayaddatta's expression of the stages is in positive terms while Bhadant Bhaskara's presentation is in negative terms as is the convention in the whole Buddhist tradition. We have chosen therefore to compare and explain the two corresponding stages in Haribhadra's and Patanjali's Yoga works. It can be seen from such a comparative study that though Haribhadra tries his best to go deep into the concepts of these stages and attempts to describe them to the best of his ability he seems to lack the subtlety and cogency of Patanjali's exposition. That is why I have thought it desirable not only to compare their corresponding stages of yogic evolution but to suggest and point the subtlety of Patanjali's exposition wherever necessary. Haribhadra states in the biginning that the first four stages are liable to degeneration while tho others are not. All the stages remove the veil of ignorance and as the Sadhaka rises higher the veil begins to disappear or fall down. Yoga is described as Jyoti in Yoga literature and Haribhadra too compared it to Kalpataru or Wishfulfilling tree. It is an interesting work to study yoga and comparison becomes more interesting and edifying. Now let us take the Drstis presented by Haribhadra and compare and expound them one by one in their sequence. Mitra and Yama It is generally remarked that the scheme of eight Drstis is a novel one. It is so if it is seen from the Jain point in view as there is no such parallel, in Jainism, but as is already remarked, Haribhadra follows Patanjali's eight Yogangas in this regard and so there is no novelty as seen from the evolution of yoga as such. Now let us take up the first Drsti Mitra. Haribhadra characterises each Disti by the general features of each one. In

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Shantilal M. Desai Mitra the Sadhaka accumulates the seeds of Yoga and having a high regard for Tirthankaras offers prayers to them. He marches towards the Granthibheda and his soul's capacity to receive matter-particles is being gradually diminished till at last he reaches the state of Caramavarta. It is the well known philosophical concept in Jainism that a Jivatma generally is in the midst of a whirlpool of matter-particles and as he rises higher spiritually his capacity to receive such matter particles diminishes till he reaches Caramavarta which is the last round of matter-reception. In Mitra Drsti the reception of matter particles begins to diminish. Moreover he pursues good acts thinking to be desirable and supresses demerits called different Sanjnas. According to Jainism there are ten Sanjnas or defects of character (1) anxiety for food (2) fear (3) Sex-passion (4) attachment for worldly possession (5) anger (6) pride (7) deceiptfulness (8) greed (9) mentality for the mob (10) desire for flattery from the people. In Mitra Drsti these defects are to be got over. There is a natural feeling for disgust for the worldly existence and an inclination for good acts like writing, worshipping, offering as a gitt, listening and reading scriptures, grasping their meaning, their publicizing, studying and imbibing their spirit and such others. He likes the contact of saintly persons. 28 This description of Mitra Drsti sums up the vows to be performed in Yama. Yamas are five in number: non-violence, truthfulness, non-stealing, continence and non-receiving according to Patanjali. By proper observation of these basic vows, the Sadhaka lays the firm foundation of his yoga-sadhana. Patanjali starts with the psychic foundation and formulation first. These Vows are interrelated and one leads the Sadhaka to another. Non-violence means universal love and without such love no sadhaka can start well. When the mind is full of love and permeated with love alone, the Sadhaka can see truth. His love must gradually rise to such an intensity that in his presence even the wild animals would give up their cruelty. Truthfulness leads to such a psychic power that it all happens as the Sadhaka utters. Such other powers accrue on full observance of these vows. These vows are to be observed at all times and at all places i.e. everywhere. Then alone can they endow psychic powers, to the Sadhaka. These powers are essentially spiritual in nature and are not merely psychic powers. Yama thus lays down the urm foundation of Yoga-Sadhana. They are the first requisites for spiritual polarization. Once they are made part of one's being, the rest of the yoga-work becomes comparatively easy. Haribhadra includes these five vows in his description of Mitra by including in it the conquest of ten sanjnas. His expression is in negative terms but Patnjali puts forth the basic yogic vows in positive and clear terms. Haribhadra tries to interpret them

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Haribhadra's Synthesis of Yoga by describing some common features in order that they can be understood even by a common sadhaka and no commentry be needed for him. It must made clear here that the styles of Haribhadra and Patanjali are quite different because they have before them different sorts of readers. Patanjali's style is epigrammatic while Haribhadra writes in a style which would be understood even by a common man. Tara and Niyama By this drsti the sadhaka achieves some new features and characteristics. He now gets an intense liking for discourses on Yoga, has great reverence for the Yogis, serves them with faith, gets rid of minor disturbances and his conduct becomes cultured. He is no more fearful, does good deeds with ardour, and is above improper actions and follows the injunctions of those who are authority in this field. Tara is the parallel concept of Niyamas in Patanjaladarsana. There are five Niyamas : internal and external purification, contentment, mortification, self-study and worship of God or the deity. These are the rules for conduct for day to day practice and are based on the five yamas, Cleanliness can lead to Godliness. There must be internal as well as external purification. Purification is then the first sign of Sadhana. Sadhaka should purify his mind and he should always remain contented with whatever he gets or in whatever condition he finds himself. Tapas is needed too and the more psychic it is, the more beneficial it becomes. Self-study means study of the Self and study by the self and study for the self, Surrender to God is no less prerequisite as by such surrender alone the Sadhaka can become carefree and completely detached in every way. Herein too Patanjali is more specific and states the subject in direct and straightforward manner. More important is his remedy for the distractions which might upset these yamas and niyamas. The real remedy for them is Vipaksabhavana i.e. the Sadhaka sould think contrary thoughts when inimical thoughts arise in the mind. When ideas of sex, untruth, violence, impurity etc. arise in the mind the sadhaka should begin to think of the contrary thoughts and ponder that such evil thoughts would lead to misery ultimately. Doing so he must think of positive thoughts. Patanjali lays down a great law on the Psychic level that bad thoughts urned into good thoughts by imagining the stark result of improper thoughts. Psychologically too this principle seems to be enough. The energy that is there behind the evil thoughts can be channelized into good thoughts, because psychic energy is the same in their formulations. This law of Vipaksabhavana shows that it is the psychic that is behind the

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Shantilal M. Desai formulation of both the good and evil thoughts and by this Bhavana it can very well be sublimated. This is a great law of sublimation and transcendence. Bala and Asana In Bala the Sadhaka is 'getting seated in one's nature.' His attachment to the worldly things begins to vanish. His sitting posture becomes firm. His style of working is without haste and disturbance is eliminated. His desire for the knowledge of scriptures gets keener and he can continuously harbour good thoughts. There are no more distractions in his spiritual endeavour. The parallel concept of Asana is described as a posture which is firm and pleasant. Here the posture does not merely mean the physical posture but mental equilibrium also. When the mind is self-stabilized and is ease, the real posture is attained. The two sutras related to this are more important. Such a posture can be achieved by relaxation and concentration of the mind on the Infinite. These two processes must go together because they are fully interlinked. Relaxation leads to concentration and concentration on the Infinite can give relaxation. The relaxation must not merely be pbysical but also of the whole nervous system along with all muscles and eventually it must result in mental ease too. By such relaxation the mind can easily be concentrated. Concentration must be made on anything that is infinite. Such a simultaneous double process would give a firm posture - mental as well as physical. By such a posture the Sadhaka can transcend all qualities and he is not affected by any of them. These qualities may be physical as heat and cold or mental like happiness or unhappiness or spiritual like sin or virtue. Herein too Patanjali is more specific and clear in his statements. He provides a sound psychological principle by describing Asana. It is the principle of the simultaneous use of relaxation and concentration on the infinite. It is a matter of common experience that when one sees the vast expanse of the sea or looks up at the infinite sky he finds an inscrutable peace dawning on his mind and the whole of his being. He then feels a a sort of relaxation which cannot be achieved by any other means. The same principle of relaxation-cum-concentration is seen working behind this common experience. This principle has a great experiential as well as existential value and deserves to be applied in a variety of ways in sadhana as well as in day-to-day life. Dipra and Pranayama The fourth stage is Dipra or Pranayama. In this stage the sadhaka begins to consider religion dearer than his very life. He would give up life

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Haribhadra's Synthesis of Yoga but not his religion. He knows that the man's religion is the real companion from life to life. He gets pleasure in devotion and begins to have a vision of his goal. Patanjali describes this stage as Pranayama. It simply means the control of the breath if only its literal meaning is taken. But in Sanskrit, Prana means not only the breath but also the physical, psychic and spiritual energy. Pranayama therefore means the control of all such energy. The word Ayama meaning control deserves some attention on our part. It means a willing control, it does not mean inhibition at all. Inhibition generates reactions but control gives command over all the energies and their functions. In sadhana as well as in the life of the common man, energies play an important role. Most of the problems of abnormalities are due to the lack of control of the energies in man. The energies are like fire: if they are mastered they are useful but if they become the master they play havoc. If pranayama is well secured it removes all the obstacles and the inner lighit begins to shine and illumines the mind. This too is a matter of common observation. When a man is self-controlled he is self-stabilized and his mind works efficiently but when his mental and physical energies are diffused, he cannot use even his common sense. Such common experience suggests too that the control of energies is the most important task even in day to day life. For the Sadhaka, such a control alone can lead him to spiritual concentration. That is why Patanjali states that Pranayama alone makes the mind steady and also ready for concentration. The art and the beauty of the style of Patanjali lies in the fact that he expresses great and experiential truths along with operational methods very succinctly and still very clearly. The truths reveal themselves as the methods are followed in practice sincerely and correctly and they lead the sadhaka to the next higher stage. Such a sadhana is self-revelationary and if correctly followed leads him from step to step and from level to level uptil the highest stage. Vedyasamved yapada and Siddhatma This term is introduced by Haribhadra in the transitory stage and suggest thereby that unless the sadhaka attains to 'such a resting place where the knowables are known', he cannot progress further. This is an inner state of consciousness wherefrom the sadhaka can know all that is knowable. Even the knowledge of the scriptures is poor guide when compared to such a knowledge gained from an inner resting place. Haribhadra bas elaborated on this subject perhaps too much but his purpose seems to

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32 Shantilal M. Desai be to suggest that the inner assurance, stability and knowledge from inside is far superior to all knowledge gained from outside or by the senses or the mind. The opposite of Vedyasamvedyapada is Asamvedyapada which is quite opposite in nature. I presume from the description of these two terms that Haribhadra wants to convey by them the meanings of antaranga and bahiranga terms used by Patanjali. Patanjali uses these very terms exactly at the middle juncture of his descriptions of the eight limbs of Yoga. Haribhadra too does the same and wants to suggest that the first four Drstis are bahiranga or the outer portion or the exterior aspect of yoga and that is why it is Asamvedyapada because there is no stable resting place there of any true knowledge. True knowledge can be gained only by the next four Drstis alone. And thus he uses the terms similar to bahiranga and antaranga used by Patanjali. Haribhadra's two terms are descriptive of the stage of the evolving personality and the growing stability of his inner resting place. Patanjali has his own judgment in this matter. He considers first five factors or limbs of yoga as constituting the outer aspects of yoga and the last three only as the inner aspects. Therein too he suggests that resting place is not at any stage in yoga-sadhana but it is only in the realization of the Self alone. This is the subtle difference between them. Whatever it may be, Haribhadra intends to convey by this term that the sadhaka can find a resting place inside from which he can know all that is knowable and at this point both the view-points very well converge. Patanjali does not want to convey any separate term for such a restting place from which all knowable are known. He has already conveyed such an inner stable-state by two terms like Svadhyaya and Isvarapranidhana. In Svadhyaya the 'Sva' means the soul or the Purusa and by constant study of the Self one gets an inner stability of the Self. Similarly by the term Isvarapranidhana, the sadhaka surrenders everything, even including his very Self to God and tries to find a resting place in the Soul and in the God who is nothing but the Purusa-visesa. There cannot be any better resting place for knowledge than this because Purusa and Purusa-Visesa are not only the resting place of knowledge but He is the very embodiment of all knowledge. The sadhaka does not at once get at this highest stage but he finds at least a resting place there and once he gets such a stability inside, his climbing the next steps or the stages of the ladder of yoga becomes smoother. As soon as the outer stages are got over the Sadhaka invariably finds such stable insight inside and then after his evolution to the next higher stages becomes smoother. Sadhaka gets his final resting place in the final stage of Siddhatma. Haribhadra has shown his real genius in the synthesis of the concept of

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Haribhadra's Synthesis of Yoga 33 the final stage of yoga He makes a definite and unequivocal statement in Karika 130, 131 in YogadTstisamuccaya that the words Sadasiva, Brahma, Siddbatma, Tathata and even Nirvana convey the one and the same meaning and the same concept of the final stage of evolution of the Sadhaka. The names are different but the meaning is the same He is even sure that these words can be made to mean the same thing even by etymological derivations. Haribhadra insists that wise persons should not quarrel about how one expresses his faith or loyalty to the same truth. Life is replete with variety and expressions also vary not only among men but in the same man as he evolves. The real truth can be only experience and the final reality can be grasped only by inner experience. Reverting to concept of polarity it can be said that the reality can be grasped only after the focai point of the Sadhaka merges with the fixed polar point of the highest goal or the reality itself. Then alone the two poles merge and then alone the one and final reality can be known. Sthira and Pratyahara The fifth stage of the personality growth is Sthira according to Hari. bhadra and Pratyahara according to Patanjali. This stage as its very nomenclature suggests is the stage of the experience of the first glimpse of the permanence. The untying of the knot of ignorance can be in the process here and the worldly happenings appear to be the children's play as it were. The world begins to appear like a jaggler's trick or a mirage or a dream. It is this stage from where the world shows its real nature of its transcience. Here the sadhaka begins to have light of discriminatory knowledge and naturally now he is on such a stand that he is free from the disturbances from the outside as well as from the inside. Eventually he can be free from such worldly enjoyments which are the fruits of good works done by him. Haribhadra gives a very good similie by saying that sandalwood fire also burns. Sandalwood is like the merits of virtuous deeds and fire is the enjoyment thereof. Fira is fire after all and en ioyment of the fruits of good deeds also should be eschewed even as the fire of even the sandalwood is to be kept apart. It is like the taking of the burden of Karma from one shoulder to another. The burden is to be thrown off completely and that is possible only by Sthira Drsti and the drstis that follow this stage. Pratyahara is a very beautiful word and equally suggestive of its preg. nant meaning with its manifold sub-meanings. It suggests the withdrawal of not only the senses but also the mental tendencies. But where are they to be withdrawn ? As it is already stated in the foregoing comments on the inner resting place, the sadhaka by the process of Pratyahara with Sambodhi IX(6)

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34 Shantilal M. Desai draws not only the psychic energies but also all the mental tendencies from their going outward to the objects of senses and thus draws-in all the senses too and stabilizes them in the inner calm of the Self. Here he begins to feel stability of the Self more solidly and entrenching himself on this firm foundation he draws in the psychic energies at a time and stores them as it were in that inner solidality. Patanjali does not rest with mere such statement of withdrawal of the senses in the inner resting place but also describes new formation or the change in the nature of the senses. He says that in Pratyabara, the senses begin to change in the likeness of true nature of the Self. This description too is not a make-believe but an experiential hard truth open to all sadhakas if the conditions of Pratyabara are fulfilled. The meanings of both Sthira Drsti and Pratyahara are almost the same but Patanjali's short and sweet and grand sutra expresses and sheds light on the process of sublimation on all planes in the description of Pratyahara. Sublimation is a psychological process recognised even by Freud but the concept is not clear even to the present growing Humanistic psychology. It is a matter of great satisfaction that humanistic psychology has begun to explore the field of inner experience but it has not reached the stage wherefrom it can shed light on the most important concept of sublimation. Freud had a meagre idea of sublimation and it was beyond his area of psychoanalysis because of the very fact that sublimation is the process not of analysis of the psyche but the synthesis of the psyche. I shall discuss this process in the third lecture but suffice it to say here that the process of pratyahara is the process of sublimation and by that alone can one get the key of the supreme act of sublimation. It is sublimation of man's nature at all stages and planes that is necessary today and that alone can show him the method of psychosynthesis. Kanta and Dharana The next stage is Kanta according to Haribhadra and he equates it with Dharana of Patanjali. Haribhadra is fully conscious that the descriptions of different Destis or the stages of the speedy personality growth of the Sadhaka is a continous process and that is why he states that in Kanta Dssti the process uptil now continues further on. There is real concentration at this stage of the process and the Sadhaka does not feel any pleasure in anything else. This is a very true description of the work done in the process of Kanta Dssti. The Sadhaka's conduct becomes completely pure and the mind is fiixed on the religious truths, he stays in the inner stability with pleasure and without any wavering and so he is free from delusion.

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Haribhadra's Synthesis of Yoga 35 Patanjali describes this stage only in four words and says that Dhar. ana is the holding of the miod in the Desa. Now Desa can be interpreted in more than one way. The very word Desa suggests stability. It is the inner stability of the Self that is meant here but it can mean the fixation of the mind on any object of concentration also. The word Bandha too is suggestive of the stabilization of the mind. The mind now begins to rest in an easy style on the inner self-stability. One practical instance can shed more light on this stage than any comments thereof. Ramana Maharshi was a symbol of the great Vedic Rsis of ancient India. His life was an open book and he was one of the greatest savants of this contury who only gave up his physical life in 1950. I had the good fortune to visit him and sit in his benign presence and talk to him on more than one occasion. There is one experience related in his biography that when as the runaway lad he went to Tiruvallamalaya he used to sit in front of the temple and meditate. But the urchins all around did not allow him to do so and they began to pelt him with stones on him. Ramana, the young chap hardly about sixteen years thereupon went to underground the temple-cellar and began to meditate. The place was unused and there were insects too. Now instead of the urchias the insects began to attack his legs and blood began to ooze from their bites. But Ramana was quite unaware of these highly disturbing physical pains because he was steadfast in his inner self-stability and very much engrossed in the joy of the elixir of inner life. Such is the joy, the supreme joy of the concentration due to Dhyana. It is truly the existential and experiential joy. Prabha and Dhyana The stage of Prabha is the same as Dhyana of Patanjali according to Haribhadra's description of the process of speedy evolution ka's personality. The main features of this stage are the inner feeling of complete calm, correct inner position, intense liking of concentration, conquest of sex, detachmend in actions and calm and steady inner flow of the psychic energies and bliss. Dhyana too is described by Patanjali in four words. It is the same process of Dharana but the intensity is very great and the concentration is far greater. The concentration becomes one-spotted and the inner stability increases. The inner joy becomes the inner Rasa by repetitive or concentrative process of Dharana. Haribhadra as we have already mentioned before, talks of Dhyana-Rasa and Rasa signifies intense interest and joy by carvana of the inner Bhava. It is the bliss of the inner self and it

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Shantilal M. Desai cannot be compared to any other Rasa in literature or life. It is the conglomoration of all Rasas. It has no parallel similie outside because it is a psychic and experiential stage of inner process of not only self-stabilization but of the psychosynthesis. 36 Para and Samadhi The last but not the least but the uppermost stage is Para stage according to Haribhadra and he equates it with Samadhi of Patanjali. Reaching the goal as it were in this eighth stage and the final one the Sadhaka is now free from all attachments and is far above likes and dislikes. He surpasses all codes of conduct because he stands far above all the processes and is fully self-stabilized. He is in a state from where he can renunciate all virtues. Haribhadra gives out a fine similie of this state of such existence. The pure soul now stands comparison to the moon, consciousness is like the moonlight and the veil obsuring the consciousness is compared to the clouds which are far below on the earthly matter and that too is pervaded by the moonlight of conciousness. He now becoines Omniscient and possesses all that is worthy of attainment, can bestow benefits to others as he has reached the culmination of yoga. The bodily and mental operations can be ceased at this stage at will and so there can be no ailment whatsoever and can attain Moksa in no time. It is the complete freedom that is the nature of this Para stage and this very word Para is suggestive of the transcendenal supreme stage of complete bliss and freedom. Patanjali describes this stage in two ways i.e. as a final process as well as the final stage. Patanjali has shown his keen insight in such a double description of Samadhi because it has in fact such a double aspect. As the last stage of the process of self-stabilization it is still a process of the concentration of all psychic energies and forces in the self and so it is the last process of psychosynthesis. But the proces of psychosynthesis ends in the complete realization of the self. At the end of this process of Samadhi alone, self-realization becomes an estabished fact but not till then. So Samadhi has double aspect of the final stage process of yoga and the endproduct of such process in the form of complete selfstability which is nothing but Moksa. Herein the process of polarization comes to an end and the two poles become one i. e. the pole of the focal point of the Sadhaka's fast evolving personality coincides with the supremely stable fixed pole of the goal of Mok sa. Then on the life of the samadhistha mukta sadhaka becomes concentric cycle free from all worldliness and even detached from his own psychic forces and energies.

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Haribhadra's Synthesis of Yoga Vittisaksaya and Samprajnata Haribhadra has taken care to state the main yoga-concepts given by Patanjali and expressed in such a style that they can be appreciated by even an initiate in the field of Yoga. Sometimes Haribhadra is cursory in the treatment of such higher conepts of yoga while Patanjali is thorough althroughout. Haribhadra has no doubt mentioned the last three stages of yoga i. e. Dharana, Dhyana and Samadhi but Patanjali does not rest content with mere descriptions of these stages. He goes deeper into the last processes and says that these when combined into one is called Samyama. Such Samyama can be used both ways i. e. in the external objects as well as on the self. If utilized inside it can lead to Mok sa and when applied to external objects it would lead to the complete knowledge of that external object from such Samyama various objects and psychic powers can be gained. He even enumerates the ways of the utilization of Samyama on various important objects and the process thereof and the Siddhis and psychic powers gained therefrom. But he wards at the same time that such powers are obstacles to Samprajnata state of being or to the complete Self-stabilization and Moksa. Though the utilization of Samyama for objective and psychic knowledge is not debarred but the use of Siddhis is prohibited. It must be utilized for the knowledge of the self or for the higest consciousness. Haribhadra has given a cursory treatment to the process of reaching the Samparajnata stage. He tries to allude to this process in the concept of Vrttisanksaya. It is in short the elimination of the soul's capacity to get connected with Karma. It is by the study of the scriptures, inference and Dharana alone that the Sadhaka can get rid of such capacity of the soul. Haribhadra tries to explain this process of Vsttisamksaya in the Karikas 405 to 417 of Yogabinda; he gives the appropriate simile of the frog-bits and the frog-ashes in comparison to Samprajnata and Asamprajnata Samadbis respectively. In this way Haribhadra has not at all left out any important yoga-topics in these two books. They are fully and scientifically treated as by Patanjali. Let us now see how Patanjali has given the treatment to these last stages of Yoga. Patanjali defines Samprajnata in the Sutra 17 of the first Pada thus : "Samprjnata Samadhi or the concentration called the right knowledge is that which is followed by reasoning, discrimination, bliss and qualified egoisin." This is the free translation given by Swami Vivekananda. Samprajnata is the concentration by transformation and sublimation of the modifications of the mind, in successive stages of Vitarka, Vicara, Ananda and Asmita and then to Svarupa. This needs some preliminary explanation

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38 Shantilal M. Desai of some of the basic terms like Vitarka and others and the process of Vrtti itself. A Vitti is the modification of the mind from the moment to moment. On seeing any object for instance, a Vitti arises. But a Vstti is not simple but a complex operation of the mind. There are at least four layers or levels in each Vitti which like the wave arises and falls down and again merges in other waves. Each wave or Vstti, then consists of four layers or levels and they are the Vitarka, Vicara, Ananda and Asmita and finally they can be merged in the Svarupa by the Sadhaka by Samprajnata Samadbi. But in the ordinary mind the first four levels of a Vstti submerge again and again. On seeing an object the first operation in a Vrtti that arises is Vitarka ie, image of the object in the mind. The second layer or level is Vicara i.e. the images of the relations of the different aspects of the object. The third level is about the corcommitant feeling of pleasure (or pain) and the last layer is the cognition of the ego or the modification of the ego in consequence of the impact of these three former layers. Thus every Vrtti has a four-fold impact on the mind at four different levels. Vitarka has an impact on an image and so it affects the imagination of the mental Visualization. Vicara affects the capacity to relate different aspects of the object and thus it bas an impact on the thinking power. Ananda affects one's affective capacity of pleasure and pain and the Asmita bas an impact on the evolving ego of man. The Svarupa is always unaffected but in the Samprajnata the sadhaka can merge the Vitti in Svarupa after sublimating and transforming it by process of Samyama. But in ordinary mind only the four layers can be observed by self-introspection alone because they form a complex. All these layers arise as a complex Vstti and merge again in the miod so quickly that untrained mind cannot see them in succession. But they are all there in every Vstti or the modifica. tion of the mind. Vsttis also arise so quickly and submerge also at once that they can also be observed only by self-introspection alone. Kishorlalbhai Mashru wala has explained this four-fold process in the last part of his wellknown book Jivanasodhana very ably and I would say it is his original contribution in the field of yoga. I feel he has rightly interpreted this sutra on Samprajnata. Sadhaka is for inner bliss alone and that is wby the third layer is named Ananda. But in the ordinary Vrtti this layer may consist of either pleasure or pain. But Patanjali here talks o the process af Samyama and is such a process this layer cooists of bliss and bliss alone. When When Samprajnata stage is attained it is easy to understand Asampr. janata becausc therein the Soul is bereft of all connections of the Karma

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Haribhadra's Synthesis of Yoga or matter in any form whatsoever and there is complete stability in the self alone Self stands Self-contained and there Caitanya alone exists. At this last stage of the culmination of the personality of the Sadhaka, there is only Caitanya. Haribhadra clearly states in Karika 428 and Karika 445 of Yogabindu that true and final nature of the soul is Caitanya and in this complete, full and unattached stabilization there is Moksa: In this way Haribhadra has taken us to the highest stage of Moksa and shown us the complete process of Yoga and Psychosynthesis. He has finished his task very ably and has shown us the way for the Psychosynthesis. He has provided the key-word Caitanya too to formulate Paychosynthesis in the present context. 1 Yogasataka p. 63, 64 2 Ibid p. 66 References 3 Ibid p. 66 4 Samadarsi Acarya Haribhadra, p. 89 5 Yogabindu of Haribhadracarya : Edited by Dr. K. K. Dixit Published by L. D. Bhartiya Sanskriti Vidyamandir, Ahmedabad-9, 1968, p. I (Introduction) 6 Yogady stisamuccaya, p. 8 (Introduction) 7 Ibid p. 9 39 8 Raja Yoga by Swami Vivekananda, Published by Advaita Ashram, 5, Delhi, Entally Road, Calcutta 14, 12th Ed., 1962, p. 242 (Third Pada, sutra 11) 9 Yogabindu, pp. 102-03 10 Ibid: p. 60, 61, 62 11 Ibid: p. 83, 84, 85 12 Bhagavat Gita: Canto 15, Hymn 3 13 Raja Yoga, p. 86 14 Yogady stisamuccaya, p. 27 i 14 124

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THE BUDDHIST AND JAINA CONCEPTS OF MAN AND SOCIETY AS REVEALED IN THEIR RELIGIOUS LITERATURE Padmanabh s. Jaini Buddhism and Jainism are the two heterodox religions of ancient India which have survived to the present day. Their heterodoxy lies in the fact that they both have claimed to be, and have been recognized as being, anti-Vedic systems The term Sramana, although it is originally found in the Upanisads, has come to be applied almost exclusively to the mendicants and teachers of these two religions, and it thus represents a complex of attitudes and ideas which are opposed to those referred to by the term brahmana.2 Although there have been many anti-Vedic or anti-Brahmanical movements throughout the course of Indian history which, bad they survived, could be labelled Sramana, all of the others for the most part have been assimilated into the Indian orthodox tradition and have ceased to maintain their existence as separate entities. Three major departures from the Vedic and Brabmanical systems characterize Buddhism and Jainism. They reject the scriptural authority of the Vedas, Brahmanas, Upanisads, Mahabharuta (including the Bhagavadgita), Ramayana, and Dharmasastras; this body of literature has effectively governed Indian society throughout the ages. They deny the efficacy of sacrifice. And they refuse to acknowledge the divine status of either the Vedic gods or the Hindu trinity of Brahma, Visnu, and Siva as well as their great avataras, which are depicted in the eighteen traditional Puranas. As the result of these departures the two heterodoxies developed as atheistic religions having only one thing in common with other Indian religions, their concern for the individual's salvation (moksa). Salvation among the Indian religions is seen as total freedom from the cycle of birth and death, from the passions, desires, and the rest of the human condition. Unlike other Indian religions and, indeed, unlike other religions thr out the course of world history, Buddhism and Jainism consider such a salvation to be obtainable by the efforts of the individual alone, without the need for an external agency, such as God's grace. In ihis respect the two heterodoxies are very different from the Vedic tradition, in that the latter presupposes an ett rnally free God, who can save the world preciSely because of his freedom. Accoding to Jaina and Buddhist doctrines

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Buddhist and Jaina Concepts of Man... 41 human beings are born endowed with the potential to realize perfection, in the form of omniscience and absolute purity, during the course of their lifetimes. The leading figure in each religion (the Buddha and Mahavira) has obtained his perfection at a particular moment in history; he has risen beyond the human condition through his own efforts. Although there are other Indian philosophical systems which are atheistic in theory, for instance, Mimamsaka, Samkhya, and Advaita Vedanta, these systems belong to the Vedic tradition in practice. The Mimamsakas believe in the absolute authority of the Vedas and in the efficacy of sacri, . The Samkhya maintains that an infinitely large number of purusas are, in fact, eternally free from bondage, Monistic Vedanta, although atheistic, affirms the absolute and beginningless freedom from change of Brahman. Among these schools the Mimamsaka does not address itself to the problem of salvation, but it assigns the function of God to the Veda itself. For both the Samkhya and the Advaita Vedanta bondage is not a real state but rather an illusion. The avowedly theistic schools, Nyaya-Vaisesika, Visistadvaita and Dvaita Vedanta (the basis for Vaisnavism and Saivism), and Yoga, accept a real state of bondage, but they believe that salvation is possible only through grace. Therefore their practitioners are at the mercy of God and can be characterized as "devotees". The orthodox systems of philosophy, it must be noted, do not comprise orthodox Indian religion, which basically consists of Vaisnavism and Saivism. In these religions the individual practitioner is a believer in God up until the moment of his salvation. There is a dramatic contrast between the orthodox religions' emphasis on grace and the heterodox religions' insistence upon individual effort. In the orthodox system man lives according to the will of God, who creates, sustains, and destroys him. As it is set forth in the Purusasukta, the human being is a part, together with all others, of the cosmic design, and he is linked with the other components of the cosmos, as well as with its creator. The concept of the four varnas defines the human hierarchy with cosmos, and later texts, particularly the Epic (including the Bhagavad Gita) and the Dharma Sastra, outline for the individual his duties, privileges, and his identity with the group, as well as the reason for his particular activity (svadharma). The performance of duty, according to the Bhagavad Gita, is the supreme means of attaining salvation, because it upholds cosmic law, does not transgress the individual's svabhava (as defined by Sambodhi ix (6)

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Padmanabh S. Jain caste, etc.), and most importantly, because it endears the individual to the Lord, who is the only arbiter of his destiny. 42 It is well known that Indian society has set forth four distinct goals which are worthy of human endeavour; these are dharma, artha, kama, and moksa. Moksa stands apart not only from artha and kama, but also from dharma, when dharma is taken in the sense of caste duties. In order to attain moksa, the fourth goal of life, one must renounce artha and kama, as well as the relevant portion of dharma. But Vedic theism, as it has been outlined above, has been able to remove, through the agency of scriptural texts such as the Bhagavad Gita, the conflict between the distinct goals of moksa and dharma. The theistic religions have introduced devotion as a means of attaining to moksa, and by emphasizing that devotion consists of the performance of one's dharma, without in any way abnegating artha and kama, they have made the two goals of dharma and moksa compatible and have given the individual justification for leading the worldly life. Thus they have sanctioned the individual's involvement with his family's welfare and with the society of which he is a part; whether as a warrior, a priest, a merchant, or a craftsman or laborer. This involvement with society rests on the idea that the individual is part of the same creation as all other beings, and that the creator wants him to reach his goal through his involvement. Devotion, therefore, strikes at the very roots of asceticism, which is the chief characteristic of the Sramanas. The sramanas have never attempted to define the svadharma of any human being: they have never contributed to the theory of the caste system; and they have rejected the notion of a three-fold prakrti (sattva, tamas, rajas), the various mixtures of which are responsible for the caste system. The fact that Hinduism defines svadharma makes artha and kama acceptable goals, in that they are properly limited. In the absence of a notion of svadharma, however, artha and kama are bereft of any redeeming qualities and cannot be turned into a means of salvation. Unlike the Hindu the Buddhist and Jaina cannot, therefore, assimilate the goal of moksa with the social responsibilities of production or distribution of wealth, sustaining the family, and propagating the race. In order to win salvation the sramana must renounce artha and kama in every respect; renunciation, itself, is his dharma. If indeed sramana is asked about a man's svadharma, he will be able to point to the examples of their great teachers' (the Buddha and Mahavira) lives and say that it is the very paths of these masters.

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Buddhist and Jaina Concepts of Man... 43 Renuciation is not unknown among the Brahmanical schools. Indeed Yajnavalkya, the great teacher of the Upanisads and the supreme Brahmavadin, is portrayed as renouncing the world and his own immense wealth But one must remember that he had led a long householder's life, had had two wives, and had amassed a large fortune from his patron, King Janaka. His renunciation was seen as the natural culmination of a long, useful, active life, in which the other purusarthas, artha and kama, were fully realized. When he left home, he was able to do it with a clear conscience and in the open, saying farewell to his dear wife, Maitreyi.3 Compare this with the story of the Buddha's renunciation; when he was barely tbirty years old, Gautama shunned the worldly life and abandoned his wife and child in the middle of the night, not daring to announce his departure. Moreover he was not content to do this on his own, leaving bis aged parents and his young wife; he took with him into his so-called ''state of homelessness" thousands of other young people, whose motto was : Full of hindrance is the household life, A path for the dust of passion. Free as the air is the life one, Who has renounced all worldly things.4 Contemporary records tell us that the women, when they saw these young men who had abandoned professions and homes and taken on the yellow robes of the monastic order, criticized and disparaged them, saying, "The recluse, Gautama, wants to make us childless. The recluse, Gautama, is bent on making us widows. The recluse, Gautama, gets on by breaking up families."5 But the Buddha, we are told, assured his followers that the women's crying would subside after seven days and instructed them to respond by saying, "Verily, great heroes lead by the true dharma. Who will be jealous of the wise, led by dharma ?"f there is no doubt that by the word, dharma, we should understand not the Brahmanical svadharma but rather spiritual salvation, moksa, nirvana, the goal of the sramanas. We find a similar situation when we turn to the career of the Jaina teacher, Mahavira. According to the Digambaras he never married, and so the question of his involvement with society can not even be addressed. According to the Svetambaras he married a princess and fathered a daughter, and, even while he was still in his mother's womb, he was sensitive enough to vow that he would not renounce the world until his parents had died and thus spare them the suffering of his leaving the householder's life.' Conveniently they died when he was about thirty years old. Although

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Padmanabh S. Jaini his feeling for his parents was admirable and sets him apart from Gautama, who had no such qualms, nevertheless the fact remains that, as in the case of the Buddha, his wife and young child were left to the care of society. Furthermore we are told that soon after his enlightenment Mabavira gathered around him five thousand Brahmans, all followers of the Vedic tradition. Following Mahavira they all renounced the world to lead the life of mendicants. Thus in the case of Mahavira, as in the case of the Buddha, a large body of parents, wives, and children were left at the mercy of society for their upbringing, welfare, and protection. Such a state of affairs could not have taken place if there had not been a Brahmanical society which would provide for the care of these abandoned people, That the Buddha and Mahavira trusted society to take over where they had left off is shown by the fact that neither made an effort to legislate for the guidance of the lay people regarding their duties to their parents, wives, children, or society at large. The canonical texts of the Jainas and Buddhists are full of admonitions to the lay people to serve the old, to look after their dependents, etc., which message is repeated even in the celebrated Asokan edicts. But this type of admonition was secondary to the true teaching of these masters, namely the renunciation of the world through a progressive series of vows and restraints. But even these restraints, such as bags on killing, stealing, lying, improper sexual activity, and excessive cumulation of property, were not primarily devised for the benefit of the laymen. Rather they are watered-down versions of the true precepts and regulations which applied to the monks. Their intent was ultimately total renunciation (mahavrata) rather than partial refraining from these acts (anuvrata.) When we consider the law books of these heterodox Indian religions, we are immediately reminded of those of Manu and Yajnavalk ya, who legislated the duties, punishments for transgressions of duties, condition of inheritance, etc., for the laymen. But we must bear in mind that these orthodox law books are significantly smaller in bulk than those of the Buddhists and Jainas such as the Vinaya pitaka or the Kalpa Sutra. These latter, however, have no relevance for the layman, they are strictly for the guidance of those who have renounced the world. One may find a few stray sermons of the Buddha, such as Sigalovada Sutta9 or Rajovada Jataka,10 which deal with the virtues which are recommended to the lay people. But there is nothing in the Buddhist texts to define the duties of a warrior, or the codes by which he lives, or the

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Buddhist and Jaina Concepts of Man... fruits of this life and the next that he may hope to enjoy as a engaging in warfare. 45 The Jainas may be said to have been a little more conscious of their duties to their lay people. Unlike the Buddhists, who produced only a single work addressed solely to the layman, an eleventh century Pali work, entitled Upasakajanalankara,11 written by a Sinhalese monk in India, the Jain mendicant authors produced no fewer than fifty sravakacaras, or law books for laymen.12 But even these cannot really be compared with the law books of Manu or Yajnavalkya. The burden of the sravakacaras is to explain in full detail the various Vows and restraints a layman may progressively assume, and it provides a list of infractions demanding expiation; by means of these the lay person can prepare himself, in a graduated manner, to become a full-fledged monk or nun, who has completely renounced all property and civil obligations. In the case of the Digambara monk, this includes even his begging bowl and loincloth. result o Sustaining the monastic order was considered by both Buddhists and Jains as being the most important duty of the layman, and the Jainas have drawn up long lists of unacceptable professions in order to encourage lay support of the monks. Fifteen unacceptable professions include: obtaining a livelihood from charcoal, obtaining a livelihood by destroying plants, obtaining a livelihood from carts, obtaining a livelihood by demanding transport fees, obtaining a livelihood by hewing and digging, trade in animal products such as leather and ivory, trade in lac, etc., trade in alcohol and forbidden foods, trade in men and animals, trade in destructive items such as poison and gunpowder, etc., work involving milling, work involving mutilation, work involving the use of fire, work involving draining lakes, and work involving breeding and rearing animals, 13 It is obvious that these professions, forbidden to a Jaina on the grounds of being harmful to the subtle beings which the Jainas call "onesensed" (ekendriya) and of causing cruelty to men and animals, involve actions whose avoidance would be a worthy goal of any religion. But the question remains and must be asked of the Jaina as to whether some of these activities, such as destroying plants, driving carts, hewing and digging, using fire, etc., are not at times essential to the very survival of civilization. And if the Jaina does not undertake these professions, should we understand that those who do will incur the unwholesome karmic results of their actions, while the Jaina profits from their activities and is able to continue his employment in "acceptable" professions, such as commerce in grains, textiles, jewelry, and stock, in which there is no direct contact with raw material? A conscientious Jaina would probably answer that he

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46 Padmanabh S. Jaini is party to the sins involved, but only indirectly, since his volitions are not involved. This is comparable to the claim that a Jaiaa mendicant who subsists on alms provided by laymen is not responsible for the actions of growing, procuring, and preparing the food. Still the basic question is not answered, as to why a civilization should be maintained and who should maintain it. This question becomes even more pertinent when we turn our attention to those functions which s a basic need of life, but which are still extremely important, namely the administration of justice, by which an evil man must be punished, and the defense of one's country in the face of an attack, What do the sramanas think of what is conventionally known as justified war ? The Buddhists seem to have paid no attention, whatsoever, to this problem, unless one considers that Emperor Asoka's celebrated admonition to his successors, that they not engage in warfare, is a Buddhist message. The Jainas were associated with a large number of royal houses and have claimed several notable kings and dynasties as their own, particularly King Srenika of Magadha, a contemporary of Mahavira, the Nanda dynasty, Candragupta, the founder of the Mauryan dynasty, King Kharavela of Orissa (c. 150 B.C.), King Vikramaditya of Ujjain, and several members of the royal houses of the Gangas, Hoysalas, Rastrakutas, and King Kumarapala of the Calukyas of Gujarat. They have produced many generals and commanders for these kings and were active even under the kings of the Vijayanagara Empire, 14 Thus warfare was a profession into which the Jaina Jaymen entered as a legitimate activity. One can search in vain, however, for any Jaina literature which, like the celebrated Bhagavad Gita, either upholds these activities or encourages them in the name of justice or national security. Jaina stories, in fact, seem to belittle the valorous acts of warfare by emphasizing the virtues of untimely renunciation. The famous colossal image of Bahubali at Sravanabelgola is a good illustration of this point. Bahubali, we are told, resisted the ambitious move of his brother, Bharata, who wished to take over his land in his attempt to become cakravarti. Babubali defeated him in duels and yet preferred to renounce the world rather than to enjoy the fruits of his victory. He became a mendicant immediately and went to the forest, where he stood in one spot for so long that creepers grew around his legs, and he eventually attained to salvation. 15 Although this story seems to set forth a commendable example, nevertheless it does not answer the basic question of whether or not Bahubali did wrong in engaging in warfare to resist his brother. For the answers to such questions one must turn to the larger epic stories of Hindus, who

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Buddhist and Jaina Concepts of Man... have set models to the Jaina, which they have adepted to their own point of view. In the Brahmanical Ramayana Rama slays Ravana for the unlawful act of abducting Sita but does not incur guilt; on the contrary his mission as an avatara of Visnu was precisely the destruction of the ungodly Ravana. The Jainas correctly perceived the contradiction inherent in Rama's killing someone and yet remaining unsullied by the karmic consequence of of the deed. They modified the story so that Rama could attain moksa by attributing the slaying of Ravana to Rama's younger brother, Laksmana One can appreciate the ethical awareness of the Jainas in their insistence that the path of moksa cannot admit acts of violence, however justified they are. But it is truly striking that Laksmana, who commits this heroic act, is not born in heaven, as we might expect; instead he goes to the same hell to which the Jainas send Ravana. 16 This can be compared with the story of the Mahabharata, in which we are told that the villain, Duryodhana, and the hero, Yudisthira, were reborn in the same heaven. 17 The former attained to this destiny because he perished on the battlefield, thus fulfilling the dharma of the ksatriya, and the latter, because of his celebrated virtues. Had a Jaina written the Bhagavad Gita, he would have accepted Arjuna's arguments for refraining from battle, and he would have blessed him for his spirit of renunciatio for, according to the Jaina, time is endless, the world is vast and civilization can take care of itself. One's only duty to one's self is to attain salvation. All other actions are to be forsaken. The same situation is seen again and again in the Buddhist ja takas; there the Bodhisattva abdicates his throne, gives away his kingdom, and refuses to fight his enemy.18 Although such actions are generous and touching, the nation and the Bodhisattva's family did certainly experience great suffering, the conventional rescue of the hero through the intervention of the gods notwithstanding. The Jaipas could not provide for svadharma and hence could not find room for Laksmana in heaven. The moral of this story, for the Jaina, is that all killing must lead to hell, and that killing can not be dharma. The path to be followed is Rama's, namely refraining from all acts of killing. Because of their refusal to admit svadharma, the Jainas could not develop a philosophy which would build a civilization or maintain it on strong foundations. These trends show that both Buddhists and Jainas, in their zeal for renunciation were unable to develop a philosophy that could sustain civilization and justify the role of the individual within the society. Instead

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Padmanabh S. Jaini of integrating the individual's needs with those of society, and instead of bringing the life of the renunciate into harmony with other social needs, the sramanas seem to have over-emphasized the needs of the individual and neglected those of society. Th: disappearance of Buddhism in India as a vital society probably can be explained by this fact, since the lay people were never provided with either rituals or goals such as marriage, etc. by their monks; these rituals and goals are essential to the healthy functioning of lay society. The monks became increasingly isolated from the laymen and when their monastic centers were destroyed by invading armies, there were not enough exclusively Buddhist laymen, unassimilated by Hinduism, to rebuild and repopulats them. Hinduism had provided for most lay people the goals, rituals, and notion of svadharma which they required. The Jainas, who become aware of these needs fairly early in their history, formulated a new class of priests, as opposed to monks, through whom took place a considerable amount of Hinduization of Jaina lay society. This is clear from the claims of Acarya Jinasena (eighth century) that the first Tirthankara, Rsabba, was the founder of human civilization during the present kalpa and was responsible for the division of castes. 19 Such attempts to include the laity were just enough to ensure the survival of Jainism, but, in the absence of a philosophical basis, they were not enough to bring to the religion new vitality or to help it grow. At best it helped the Jainas to remain on the fringes of the vast Hindu majority and to pursue their goals in a restricted manner; the promotion of vegetarianism or the prevention of animal sacrifices on th: holy days are examples of this. The Jaina preoccupation with salvation as the only legitimate goal finds its expression in the following notable verse of Somadeva, the twelfth century Jaina mendicant author : There are only two duties of the layman. The mundane and the supermundane. The former depends on the world and the customs thereof. The latter is what one learns from the words of the Tirthankara. 20 And again : All worldly activities are valid for a Jaina layman, As long as there is no loss to the pure faith, and there is no infraction of the holy vows. 21 It is clear that the Jainas did not claim responsibility for legislating concerning the mundane needs, rituals, and goals, precisely because they

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Buddhist and Jaina Concepts of Man ... 49 could depend on Hinduism for its various institutions which would ensure the security of a social order which would, in turn, sustain the mendicant order. We cannot speculate as to how Jainism would have fared as a majority religion or outside of India in a country which would not provide for its social basis, because Jainism never left India, in part due to its atrict dietary rules. As for Buddhisni, which did not survive in India but flourished quite well abroad, it is well-known that it was nowhere the sole religion. Where Buddhism became the principal religion, as in Tibet, Burma, and other Southeast Asian countries, as well as in the far east, it assimilated the secular rites and other features of indigenous religions, such as Bon, nat-worship, Shintoism, etc. Although the monks in these countries can be said to be true Buddhists, the lay people have had to live a double life, relying on the non-Buddhist religions for their mundane rituals, whilo attempting to lead a Buddhist life with respect to supermundane considerations.32 The monks, since they have no mundane concerns, do not need to rely on the indigenous religeons in any respect. In this the situation of the Buddhist outside of India is similar to that of the Jaina in India; he has a double identity, being part of the non-Buddhist society but striving for the only true goal, salvation, through, the only available path, renugciation. For the most part Indians have always accepted a multiplicity of path's leading to salvation. It is generally agreed that the Vedic hymns attest to both the path of devotion (as in the hymns addressed to Varuna) and the path of renunciation (as in the Munisukta), as well as to the path of sacri'fice. What is noteworthy of the srumanas is that they condemned sacrifice and rejected devotion; thus they were left with only one path, which they tried to make accessible to all segments of society. Brahmanical society only allowed renunciation to a few individuals of the twice-born castes, recommending this path as being suitable mostly for Brahmans. The Jainas and the Buddhists opened the path of renunciation to the entire society. including the sudras and the so-called "untouchables" Brahmanical society, moreover, considered the paths of sacrifice and renunciation as the exclusive prerogative of the male; women, even of the highest caste, were excluded from the initiation ceremony as well as from the third and fourth stages of life, namely vanaprastha and sannya sa(total renunciation). In this respect women, even of twice-born castes, were like udras and were encouraged to follow the path of devotion.23 It is therefore very much to the credit of the Jainas and Buddhists that they were Sambodhi ix (7)

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50 Padmanabh S. Jaini the first to allow women not only to renounce the world but even to organize themselves into an order of nuns. A Hindu widow was never allowed this freedom. She may shave her head, forsake her ornaments, and undertake long fasts, but she must remain in the household, under the protection of her son and subject to the supervision of her elders. Jaina texts have claimed that there were fourteen thousand male mendicants and thirty-six thousand nuns in the order of Mahavira.24 It is well known that the Buddha himself, however reluctantly, agreed to establish .& community of nuns, which flourished for a number of centuries and drew a large number of women, some even from royal households, Samghamitra, the daughter of Emperor Asoka. The Buddhists allowed women the fruits of salvation but denied them Buddhahood. In this respect all Buddhists, including Mahayanists, resemble the Digambra Jainas, that sect which denies the state of omniscience to a soul in a female incarnation, on the grounds that ascetic nudity, the prerequisite for salvation, is not possible for her.25 The Svetamberas have rejected this doctrine and have maintained that a woman is in no way disadvantaged by her sex, nor is she less able to uphold the discipline of the mendicant. They have even claimed that Malli, one of the twenty-four Tirthankaras and the predecessor of Mahavira in our kalpa, was a female who renounced the world to become the supreme teacher.26 Throughout the centuries they have continued to propagate the law among women, and to this day they include more female mendicants than male in their community; even now, in a community of fewer than two million, the Svetambara samgha consists of about two thousand male mendicants and almost twice that number of females. These are women who have renounced the world completely, as in the time of Maha vira; living in small groups, they move about the country on foot, and their only personal property is their clothes and their begging bowls. A study of such a community, drawn mostly from the rather well-todo segment of society, would be of immense interest to those who whish to examine the position of man and woman in Indian society in general and to investigate the sramanas' impact upon the society at large. A study of these individuals will tell us not only about their own outlook on man and woman, but also how the entire community, based upon the sramana ideals of salvation and renunciation, differs from the rest of Hindu society, which has been brought up on a doctrine of theistic grace and the path of devotion.

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Buddhist and Jaina Concepts of Man ... 57 NOTES 1 This paper was read before the tenth International Congress of Anthropological and Ethnological Sciences, New Delhi, 1978. 2 See P. S. Jaini, Sramanas : Their Conflict with Brahmanical Society." in J. W. Elder. Ed. Chapter in Indian Civilization, I, pp. 39-81, Dubuque, 1970. 3 Bihadaranyakopani sat, 2.4.1. 4 sambadho gharavaso abbhokaso pabbajja. Dighanikaya, I, p. 62. 5 "aputtakataya patipango samano Gotamo, vedhabyaya patipanno samano 6 "pa, bhikkhave, so saddo ciram bhavissati, sattaham eva bhavissati, sattahassa Gotamo, kulupacchedaya pati panno samano Gotamo..". VinayapitakaMahavagga, p, 44. accayena antaradbayissati, .. te tumhe imaya gathaya paticodetha-"nayanti ve mahavira saddhammena Tathagata/ dhammena niyamananam ka uslya vijana. tam" ti //" Ibid. 7 tae pam samane bhagavam Mahavire gabhatthe ceva imevaruvam abhiggabam abhiganhai-no khalu me kappai ammapiuhim jivamtehim...agarao anagariyam pavvaittae. Kalpasutra, 91. 8 For a detailed treatment of this topic, see P. S. Jaini, The Jaina Path of Purifi cation, California/Berkeley, 1979, pp. 157-240. 9 Dighanikaya, III, pp. 180-93. 10 Jataka (No. 151). 11 Ed. H. Saddhatissa. Pali Text Society, London, 1965. 12 R, Williams, Jaina Yoga : A Survey of the Mediaeval Sravakacaras, London, 1963. 13 Ibid, 117-123. 14 See B, A, Saletore, Medieval Jainism, Bombay, 1938. 15 See Jinasena's Adipurana, ch. xxxvi and Hemacandra's Trisasti'salakapurusaca. rita, I, ch. iv-v, 16 adhuna narake turye sa Sambuko Dasananah/ Laksmanas casti, gatayah karma dhina bi dehinam || Ibid. VII. ch, x, 231. 17 svargam trivisstapam prapya Dhramaraja yudhisthirah/ Duryodhanam kriya juftam dadarsasinam asanell Mahabharta, XVIII, i, 4. 18 See, for example, the Vessantara jataka (Jataka. No, 547). 16 Adipurana, ch. XXXVIII. 20 dvau hi dharmau grhasthanam laukikah paralaukikah/ lokasrayo bhaved adyah parah syad agamasrayah// Upasakadhyayana, karika 477. 21 sarva eva hi Jainanam pramanam laukiko vidhih| yatra samyaktvahanir na yetra na vratadusanam/ Ibid, karika 480. 22 See R. C. Gombrich, Precept and Practice, Oxford, 1971. 23 It is interesting to note that the Gita places the women and sudras in the same bracket : mam hi Partha vyapasritya ye 'pi syuh papayonayah/striyo vaisyas tatha iadras te 'pi yanti param gatim|ix.32. 24 Kalpasitra, #135. 25 Prame yakamalamartanda (stri-mukti-vicarab), pp. 328-34, (Bombay, 1941). 26 Trisastisalakapuru sacarita, VI, ch. vi, 19-213. For the Digambara version (which rejects the Svetambra tradition on Malli) see Uttar apurana, lxvi,-1-65,

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HAOMA AS A PLANT IN THE AVESTAN TEXT* S. N. Ghosal As in the Vedic in the Avestan too Haoma (Vedic Soma) has been completely deified. He is a god, who being praised by men, offers long life, prosperity and happiness to the latter. Inspite of his divine character Haoma stands also as a herb. In the Rgveda1 this plant-like feature of the god Soma has been repeatedly emphasized. It presents a nice drink, which is extremely intoxicating. Indra while encountering his enemies in the battle-field drinks the juice of the plant and becomes intoxicated. He gets courage and vanquishes his enemies. There are very graphic descriptions of the preparation of the juice from the plant and hymns are chanted during the performance of the processes connected with its preparation, namely the pounding of the shoots, passing of the juice through the strainer, putting of it into the vats and its mixing with the milk etc. It is extremely health-giving. It not only infuses strength and courage into one's mind but also imparts immortality to the gods. The gods become victorious over the enemies in the battle, as they are invigorated with the drink of the heavenly beverage. As in the Vedas in the Avestan too2 the god Soma (Haoma) is deified. Haoma is belauded with the chanting of the hymns. If pleased the god Haoma grants very heroic sons, who rule the earth. He gives prosperity and riches; one secures beauty, knowledge, wisdom and all kinds of material comforts by his grace. By his favour one can not only repe) the enemies but also get relief from the evil influences of the harmful spirits. The devilish Druj cannot overwhelm a man, who performs the worship of the Haoma and chants the gathas in his praise. Yet inspite of this divine character of the god, his original feature as a plant has not been totally lost sight of. Occasionally we get glimpses of his trait as a plant. The popularity of the latter as a herb and of a delicious drink that is prepared from it flashes here and there and points to the impersonation of deity from the natural object, a phenomenon which is to be abundantly found in the Vedas. In the present paper an attempt is being made to present Haoma as a plant, of which traces can be obtained from the verses that are dedicated to the divine Haoma. Haoma has a bright yellow colour and very tender sprouts: verdoraja zairi-gaono namyasus Yest 9.16, "you are victorious, gold-coloured and have tender sprouts". ni te zaire madom mruye 9.17. "Oh goldcoloured Haoma ! I

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Haoma as a plant in the Avestan text 53: always speak of your intoxication." haoma zaire vadard Jaidi 9.30. "oh gold-coloured Haoma, hurl the weapon" haomo gaoma zairi-gaono 10.12 Haoma is sweet and gold-coloured. Reference is found to the roots, the branches and the spouts of Haoma. Varddayanuha mana vaca vispdsca varsajis vispasca paiti fraspavryd vispaica paiti fravaxso 10.5. May you thrive with your mind and word with the growth of all stems, with the growth of all branches and with the growth of all sprouts." In the first pressing the sprouts of Haoma are held together with the chanting of the hymps and in the second (pressing) when these are pounded with a great force such chanting of the verses takes place. fratardmcit te havandm vaca upastaomi huxratvaja acsus hangdurva yeiti upardmcit te havandm vaca upa staomi huxratyo yahmi niymd mars aojangha 10.2. "In the first pressing I promise thee with the word, oh one, when I am holding together they sprouts. In the second pressing of the Haoma I praise thee with the word, oh intelligent one, when I am pounding thee down with manly strength." Haoma grows on the top of the mountains, particularly on that of the Harburja mountain and from there it spreads to the whole of the Parsika range. dat ainhe ahiaiwyasto barsnus paiti gairinam 9.26. "you are spread in plenty on the top of the mountains," haraid yo paiti vardzaya 10.11. "you grew on the high Haraburja." Therefrom the birds scattered you to other directions on the mountain, a ar Owa aOra fradasta mdrdya vizvanca vivardm avi iskata upairisaena. 10.11. "Thereupon the birds brought you to the other solitary places on the mountain beyond the range of the hawks." Besides the mountains the river-vaileys (i, e, river-beds) too are the places, where the Haoma-plant grows. This seems to have been indicated by the Yest 10. 17. vispe haoma upastaomi yatveit barsnusva gairinam yetvcit jafnusva raonam yatcit azahu dardtanho jaininam upadardzahu 10. 17. "I praise all the Haomas, which are on the tops of the mountains, those, which are in the river-valleys (beds) and also those, which as fetters are in the possession of women." Haoma grows by the rains, which help the development of the body of the plant and make it blossom. The mountains, upon which the plant thrives with all its splendour, must be very high, staomi maeyam ca vardm ca ya te kdhrpdm vaxsayato barsnus paiti gairinam staomi garayo bordzanto yaOra haoma ururudusa. 103. "I praise the cloud and rain, which make thy body blossom upon the tops of the mountains. I praise the very high mountain, where you grow up." The land, where Haoma grows, is laudable.

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S. N. Ghosal A sweet smell comes from the herb that remains spread over a wide tract. The top of the mountain is the place, where the divine plant grows. staumi zdmo yaOra raodahe hubaoidis aurvo carandm uta Mazda huruOma haoma raose gara paiti 10.4 "I praise the earth, where you grow with sweet fragrance on a wide tract. Oh Haoma like a great treasure of Mazda you grow on the mountain." The juice of haoma is mixed with milk and the beverege is prepared. It is distributed then to the people, who assemble to get a share of the excellent drink. yasd ta bada haoma zaira gava iristahe boxsaiti. 10.13. "Who distributes you, oh Haoma, constantly (among the assembled persons) mixed with milk." The drinking of the juice is highly efficacious for the body. It surely gives health. The intoxication caused by its drinking cheers the heart. ranjaiti haomahe mado, yo yada puOrdm taurumdm haomdm vandacta masyo fra alovo tanub yao haomo visaite boesazai 10.8. "The intoxication, caused by Haoma, cheers. He, who adores Haoma like a young son, is favoured by Haoma, who attributes health to his body." As Haoma gives health. there occurs an appeal from the worshipper for the granting of health. haoma dazdi me bazsazanam yabyo ahi baesazada. 10. 9. "Oh Haoma! give me health since you are the giver of health. The phenomenon of the distribution of health by Haoma leads to a great delight and remains associa. ted with it. This indicates obviously the magnanimous heart of Haoma, a te bacsaja iriradard vangheus mananho mayaloyo 10.12. "your health-giving is for delight and is an outcome of an excellent heart. So Haoma remains ever associated with health. Vanghusdato baesajo. 9.16. "Haoma is created by excellence and is the health-giver." The praise of the Haoma helps the growth of the plant. One becomes more victorious if one praises Haoma. The regular pressing of the plant, its worship and its systematic drinking help one to assault the Devilish spirits: haoma uxsyeiti stavano, aoa na yo dim staoiti vdrdOtjastaro vavaiti nitdmcit haomahuitis nitdmcit haoma stuitis nitdmcithaoma xarditis hazanraynayai asti daevanam. 10.6 "Haoma grows when belauded. The man, who praises Haoma, becomes more victorious. The regular pressing of Haoma, the regular worship of Haoma and its regular drinking make one strong enough to inflict assaults on thousand Daevas." The above discussion clearly shows that the image of Haoma as a plant was quite clear to the propagators of the Zoroastrian faith and the

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Haoma as a plant in the Avestan text 55 composers of the Avestan hymns. While the divine attributes are assignod to the plant its character as a herb nevertheless remains sparkling within the vision of the poet. As a result of this the efficacies of the herb, its medicinal value and its intoxicating nature are repeatedly emphasized. The poets do not forget to mention the original place of its occurrence at the top of the mountains and its later march to different places as a result of the activities of the worshippers of the plant. In the later period Haoma gradually becomes changed into a god by the attribution of divine characters. It not only gives intoxication and health, but provides a man with all sorts of material prosperity and comforts. One gets wisdom, knowledge and other spiritual powers too as a result of the most sincere and devoted worship of the Haowa plant. Haoma becomes transformed ultimately into a perfectly divine figure as a consequence of the attribution of the heavenly features. The deification becomes complete in the later period, Here one thing should be borne in the mind. As in the Vedic in the Avestan too the object of nature the floras and faunas become transformed into gods. The Vedic Soma and Haoma in the Avestan bear clear testimony to the fact. But inspite of this deification the original features of the natural phenomena find an important place in the description of the poets, In the case of Soma and Haoma this has been clearly seen. If one minutely observes one can very easily perceive, the gradual processes of transformation and its different shapes in the different ages. The conception of Soma, it may be rightly surmised, is a legacy from the Indo-Iranian people. But after the emergence of Iranian and Vedic the transformation of the conception took place absolutely in the identical manner in two different lands. Notes . Read at the Dharwar session of the All India Oriental Conference in 1976 1 Vide History of Sanskrit Literature by Macdonald; p-97. 2 Vide Yasts 9-11.

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THE MAIN FEATURES OF MAHAVIRA'S CONTRIBUTIONS Suzuko Ohira 1. Pre-Mahavira Doctorine of Non-violence It is now accepted that Mahavira ( MV) reformed Parsva's doctrine and founded a new sect of the Jainas. However, it is extremely difficult for us to ascertain to what extent MV owed his teachings to Parsva and what were his original contributions, for it involves the problem what were the Parsva's doctrine and practice at the time of MV. The tradition informs us that Parsavanatha passed away 250 years before MV, the accuracy of whose date is of course an open question. Pa. rsva's followers make their frequent appearance in the Jaina canon, howe. ver we never hear that they left their own sacred texts. The Parsvan school and the Jaina school had been existing for long side by side in friendly terms, and it is assumed that the Parsvans were practically absorbed by the Jainas by the end of the canonical age when the Jaina chronology of 24 tirtbankaras was established with Parsvanatha as its 23rd. 1 Such being the case, Parsva's position at the time of MV must be found in the early texts of the Jaina canon. Our capacity for it is, without going to say, extremely limited, and it is an impossible task for us to reconstruct its definite picture. It is nevertheless required to have even a tolerably plausible picture of it if we attempt to evaluate MV's performance in founding a new sect. This is ventured in the following by taking advantage of the predecessors' achievements involving this problem so that this very topic will be further improved and developed in the future. MV's original teachings are best preserved in the Acara I and the Sutrakata I, between which a certain temporal distance is recognized. What these earliest texts of the Jainas express are that non-violence is the sole pathway for liberation and how it should be achieved, which essentially differ from the positions maintained by the other schools. MV's doctrine of non-violence or anarambha (later called ahimsa) is accompanied by the law of aparigraha. And the discussion held between Kesi, a Parsvan monk, and Goyama, MV's disciple, in the Uttara XXIII, gives a testimony to the fact that MV was the authority who enunciated the vow of aparigraha.?

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The Main features of Mahaviri's contributions Ahimsa supported by the vow of aparigraha has since been the central ethical principle of the Jainas. Soon the Jainas began to develop the doctrine of karma, and came to declare that the removal of karma from the soul is the sole pathway for liberation, against MV's thesis that anarambha (which is also understood as akarma or non-action) is the sole pathway for liberation. And here occurred a conflict in the late canonical age that liberation is no more possible unless an ascetic is born in Mahavideha. 3 The concept of karma involving the concepts of rebirth and liberation, the problem of self (atma) etc. came to be the common themes of discussion after the opening of the Upanisadic age, and the sramanic circles in the age of MV and Buddha also took them up as their common important problems. The theory of karma taught by MV in the Acara I-Sutrakrta I does not differ much from that taught by the contemporary masters in the other schools, in which the peculiar Jaina concept that karma is the matter is totally absent, MV must have thus adopted the then prevalent theory of karma in order to propagate the way of non-violence as his contemporary rivals commonly did. Parsva's followers frequently discuss about the subjects of ethics and discipline with the Jainas in the Jaina canon, but they hardly argue about the purely theoretical aspect of kama doctrine. The doctrine of karma was obviously not their central concern and the Parsva's order at the time of MV did not likely show keen interest in the karma theory. All this suggests that the fundamental basis of Jainism that owes to the order of Parsva was in the main the doctrine and certain disciplinery rules of anarambha unaccompanied by the vow of aparigraha. Then what was likely the doctrine of anarambha taught in the pre-MV period ? MV classified the objects of arambha into 6 types of beings, i.e. earthbeings, water-beings, fire-beings, wind-bzings, vegetable beings and movable beings. These are called the sixfold classes of beings(jiva-nikayas)that constitute the loka. MV owes his classification to the then carrent theory of mahabhutas that were postulated to constitute the material world, as for instance Buddha formulated the concept of 5 skandhas, and Gosala did 4 kayas by adopting them. Gosala who practised with MV for some years also believed that jivas abide in the bodies made of earth, water, fire and wind separately or jointly. The pre-MV view of the objects of arambha or the world view must have been therefore a primitive animist position that the world is packed with the visible and invisible living beings. Animism as such wil was also shared by the Ajivikas must have been widely believed in those days.4 Sambodhi Vol IX(8)

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Suzuko Ohira The animist view of the world as such does not necessarily lead one to have the doctrine of non-violence in the capacity of fundamental proposition of a religious order unless it is supported by a certain belief or a causal theory going against violence. The belief in vaira must have been this supporting creed. Vaira, meaning anger, hostility or enmity, is here a principle of retribution that a victim emits against its assailant to return his revenge, which would hit the assailant without fail and get bound with the assailant's soul until due retribution is brought out. When looked from the side of an assailant, vaira is the very sin that he committed by his own self. And sin was considered as something material in the olden days which could be cleansed by the water or burnt up by the fire of tapas. Vaira must have been then considered as something material and tangible. The naive animist position supported by the belief in vaira can easily for. mulate the doctrine of anarambha, which must have been the central teaching of Parsva. 58 This theory of vaira was early discovered by Dr. Dixit in his article, The Problems of Ethics and Karma Doctrine as Treated in Bhagavatisutra" (Sambodhi, II-3), the concerned paragraph of which is quoted below for its importance in the historical context. "The Bhagavati treatment of the problems of karma-doctrine has its own value. In this connection a peculiar verbal usage of the text deserves notice. Thus when it intends to say that a person commits a kriya (kriyam karoti) it sometimes says that this person is touched by this kriya (kriyaya sprtah). Certainly, the phrase 'touched by kriya' used here is somewhat odd but it seems to have been patterned after a popular phrase of those time. For in the dialogue considering the case of one person killing an animal and another person; killing this person himself, we are told that the first person is touched by the enmity of the animal (mrgavairena sprstah), the second person touched by the enmity of the first person (purusavairena sprstah). Now the modern anthropologists tell us of the primitive peoples who believe that when a person commits a crime against another person this crime hounds the first person as long as it does not bring upon him an appropriate disaster. And in all probability such a belief was prevalent among that circle of Indian populace which was accustomed to the phrase "touched by the enmity of so and so." This in turn became the starting point for the Jaina authors developing their doctrine of karma which in its essence is but a refined version of the belief in question. The first step in this connection must have been to speak of the technical concept 'Kriya' instead of the popular concept 'vaira'. Then the idea must have occurred to those Jainas that if riya is to touch a person it must be somthing tangible, and thus came into existence the concept of kriya treated as a designated karma and one

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The Main features of Mahavira's contributions began to speak of a person committing a karma (karma karoti) or a person being touched by a karma (karamana sprstah). Lastly, the search was made for an active voice usage expressing the same idea as 'karmana sprstab', and the phrase "karma badhpati' (binds down a karma) was the outcome." Now certain vestages of this primitive belief in vaira are clearly recognized in the Acara I-Sutrakrta 1. The term vaira (vera in Prakst) occurs several times in these texts, of which the following sentences relevant to violence make the best sense if the term vaira is understood in the sense of the efficacy of retribution. Acara I. 3. 2. 181 avi se hasam-asajja, bamta namditi mannati/alam ba. lassa samgenam veram vaddhati appano Sutrakrta 1. 1. 1. 3 sayam tivayae pane aduva'n nebi ghayael hanaotam va' nujanai veram vaddhei appano 1. 10. 489 pudho ya chanda iha manava u kiriyakiriyam ca pud. ho ya yayam/jayassa balassa pakuvya deham pavaddhai veram-asamjayassa. I. 10. 493 sambujjhamane u nare maimam pavau appana niva ttaejja/ himsa-ppasayaim duhaim matta veranubandhini mahabhayani. The word vaira frequently occurring in the earliest Buddhist texts (e. g. Suttanipata, Dhammapada, Udana, Itivuttaka, etc.) is employed in the normal sense of hostility as in the cases of Acara I, 3.1. 168, Sutrakrta I. 8. 417 and 1. 10. 481. The words srota and israva are again commonly shared by these early Buddhist and Jaina texts. Buddhists use the word srota in the sense of the stream of taint or klesa and the word asra in the sense or kasaya for instance, in the Acara I. 3. 2. 191-92. Adana srota (current of parigraha) is mentioned in the Acara I. 4. 4. 257 and 260. and adana srota and atipata srotas (current of arambha) in the Acara 1. 9. 1. 476. Then occurs a peculiar Jaina usage of srota in the sense of upward current, downward current in the Acara I. 5. 6. 327-29 as follows : uddham sota, ahe sota, tiriyam sota viyahiya, ete soya viyakkhaya, jchim samgam-ti pasaha/327/avattam tu uvehae, ettha viramijja puy

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60 Suzuko Ohira vavi/328/vinaittu soyam nikkhamma esa-maham akamma janati, pasati, padilehae navakamkhati, iha agatim gatim accei jatimaranassa vatta-maggam vikkhayarae/329/ The idea that jivas are fully packed in all the directions, upwards, downwards and sideways makes its frequent appearance in these texts, for instance, in the Acara I. 7. 1. 402, Sutrakrta I. 3. 3, 244, 6.355 and 10. 474. The Acara I. 5. 6. 327-29 above obviously implies that the streams of vaira are emitted from the subtle beings in all the directions when violence is committed against them. This srota naturally flows into the soul, which is called asrava. The word asrava occurs, for instance, in the Acara 1. 4, 2. 231-32. 'je asava te parissava, je parissava te asava/231/je anasava te aparissava, je aparissava te anasava/232/'. Here parissava should mean parisraya, meaning difficulty or trouble, as in the case of the Buddhist usage, but not nirjara as so understood by the later commentators, because the mechanism of karmic bondage and ejection came to be developed in the later age,5 Although the above Acara I. 4. 2. 231 is not treated in relation to srotas, its implication is unmistakable that the current of vaira flows into the sinner's soul to trouble him by giving revenge. Similar ideas are recognized in such expressions, 'dukkhena putthe' in the Sutrakrta I. 7. 409, and 'arambha dukkha-phasa' in its I. 8. 417. We can thus testify that the vestages of the primitive theory of vaira are clearly stamped in the oldest strata of the Jaina canon. This very vaira that must have been considered as something tangible came to be developed into the karma matter in the later age. Thus the Jainas postulate that karma matter flows into the soul from outside inasmuch as vaira does. Buddha considered that the srotas of klesa flows out (asrava) of the body, but MV received the primitive view that the srota of vaira flows into (asrava) the body. The opinions about the origin of karma theory involving the theory of transmigration are various, but it is generally accepted that it evolved from the primitive beliefs of the aborigines, which was then taken into the thought system of the Aryans. If we are allowed to be speculative, it is possible to postulate that the animist theory and the vaira theory might have also contributed for the evolution of the theories of karma and transmigration. Vaira is the principle of retribution which would not leave the assailant until due revenge is effected. It may end with the death of the assailant. Or it may cause the assailant

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61 The Main features of Mahavira's contribution to take many more births to pay up due revenge. Speculation as such would not be then totally absurd.6 The cause of vaira is necessarily action, and arambha or injurious action is the conspicuous cause for inviting vaira. MV employed the word karma in terms of kriya, i.e. deed or action in general including arambha, which does not differ from the usage of this term made by his rival teachers in the other schools. MV must have identified the cause of vaira with kriya thus he could easily adopt the then popular theory of karma in order to propagate the old doctrine of anarambha as the sole pathway for liberation. The primitive belief in animism and vaira as such must have been widely prevalent in the aborigines in the remote antiquity in the Northeastern India before the advent of the Aryans. This primitive belief seems to have brought out two types of groups, one represented by the protoAjivikas and the other represented by the proto-Jainas. The living beings are doomed to commit violence to the other living beings in order to survive under the animist theory and vaira theory in question. This is the natural law, which easily opens a way to determinism or niyativada. And Gosala must have been the reformer of the doctrine of such protoAjivikas.7 This hypothesis is supported by the following reasons. As already touched upon, Gosala believed in the animist theory and considered that the beings exist in the earth-body, water-body, fire-body and air-body, or in the form of vegetables and animals of which bodies are made up of these 4 mahabhutas. The following topics are included in the Bhagavati VIII. 5 which discusses about the lay Ajivikas: (1) The Ajivikas hold a principle that all the beings eat living beings, therefore they take it for granted that the beings survive by killing the other beings. (2) List of 5 forbidden fruits and 15 prohibited occupations involving violence to the beings. Also among the 6 classes of men, the worst class of men who have black lesya are said to be those who live by slaughter and cruelty. The Ajivika ascetics who went stark naked performed rigorous asceticism to the extent of absurdity, and their begging and dietary habits appear strikingly close to the Jainas.10 All this attests that the Ajivikas believed in non-violence based on the animist theory and vaira theory as MV did." MV and Gosala practised together for 6 years according to the Bhagavati XV, and if so, this they could have done for they commonly shared the basic background involving the principle of non-violence. It is likely that Gosala

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62 Suzuko Ohira who practised the way of non-violence did not promulgate it loudly on the ground of niyativada. And from the same group of proto-Ajivikas must have descended were Pakudha who propounded akarakavada and purana who propounded antinominan ethics in close contact with Gosala, 12 The other group was the proto-Jainas or the Parsvan order that avoided to head towards determinism and took a positive attitude towards life by voicing the universal love and compassion to the beings. The technical term arambha which is exclusively used in the sense of killing means ''to undertake?', "to commence", etc. as well as "to produce", "to make" and "to form". It must mean to undertake action activated by the worldly desire to produce or to attain a certain intended object, and MV grasps the causes of arambha in terms of the later so-called ka sayas, grantha or moha. This technical term changes to 'pranatipata', then to 'hinsa' in the later course of time. The Jainas are as a rule conservative in faithfully preserving the basic terms used by MV, for instance, as in the case of 'parigraha'. It thus seems to be that the term arambha belongs to the pre-MV period. Then, Parsva must have been the sage who considered that injury to the beings motivated by the worldly desire, which is necessarily intentional, alone deserves arambha but not in the other cases, and he thus evaded the way to move towards the determinist theory. He must have founded an order by showing the ways how not to commit violence towards the visible and invisible living beings, possibly by controlling senses, being attentive to one's action, and so on, which must have then become the parts of MV's practice. Buddha shared the same fundamental truth with this group that nothing is dearer than life for any living being, therefore violence should be utmost avoided, and he thus propounded the vow of ahimsa also. However. Buddha was the sige who moved furthest away from this primitive background.13 MV was a legitimate descendant of this group and pushed forwards the old doctrine of anarambha and propounded it in the language and philosophy of the new age. All this is a very plausible hypothesis. Thus the majority of sramanas who shared the common background in the pre-MV period must hav against the Brahmanical system on the basis of violence. If something like this were the picture of the Parsvan order in the then sramanic world, we are placed in the better position in evaluating the main features of MY's contributions. 2. The Main Features of MV's Contributions Life is dear to all the beings, 14 thus the destruction of life should be regarded as the worst sin. This must be the fundamental truth that MV

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The Main features of Mahavira's contribution appraised in Parsva's doctrine, upon the basis of which his pathway for moksa by anarambha was propounded. Then what was the content of arambha considered by MV? 63 MV classified the visible and invisible living beings who are packed in the world into 6 types by adopting the then current concept of 4 mahabhutas. This enabled him to answer more concretely to the problems, what is the world? who are the beings? and where are these beings ?, and enabled him to open inquiries such as what are the behaviour patterns of these beings?, how do they stand each other as the victims and assailants?, how should we behave in order not to injure them ?, and so on. In another word, it gave a concrete world view and stimulated to advance the nature philosophical and ethical inquiries in further precision. MV tries to reply to these inquiries in the Acara I. 1. MV enunciated the law of aparigraha. Here he classified the objects of parigraha into the animate and inanimate things. 15 Parigraha on any objects, whether men, women, cattle, wealth or land, necessarily becomes the cause of committing violence to the beings in 6 types in order to acquire them and maintain them.16 MV who went on stark naked thus restricted his disciples' possession to the minimum limit.17 The cult of nudity seems to have existed among the proto-Ajivikas, 18 and it is even probable that MV got the hint of the law of aparigraha from the existent model. At any rate, the law of aparigraha is the logical and extreme conclusion of the doctrine of anarambha. The denunciotion of parigraha is voiced as strongly as in the case of arambha in these early texts, however the concept of parigraha become only significant in the context of arambha as its immediate major cause, but not vice versa. Aparigraha was thus maintained by MV as a part and parcel of the doctrine of anarambha. What MV did here was the restatement of the doctrine of anarambha in the most rigid and ideal form on both theoretical and disciplinery levels. In the Acara I and Sutrakrta I, the term arambha is employed in the sense of physical violence committed to the beings. On the other hand, the term karma connotes kriya, deed or action in general, accompanied by the capacity to bring out its fruit19 as so commonly understood in those days. Karma necessarily includes the action of arambha which is often expressed in these texts in terms of 'papa karma', 'krura karma', 'danda' and so on. In the context of animist position and vaira theory any action whether motivated for killing or not cannot escape committing injury to the beings, thus all and every action should be sinful. MV, however, admitted two types of action, i. e. one which yields rebirth and the other which causes to achieve liberation. He called the

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64 Suzuko Ohira first type of action arambha or karma, and the other type of action anarambha or akarma, the distinguishing factors of which are whether or not there is the presence of the later so-called kasayas, and whether the action is in accord with the prescribed ethical code of conduct.20 Akarma expressed in these early texts does not mean non-action, absence of action or cessation of action in its literary sense, but is upheld as the ideal action leading one to moksa which is exemplified by MV in the Acara I. 9. The term arambha connotes committing violence and the term karma expresses the sense of action in general, both of which are invariably sinful and bind vaira. MV identified arambha with karma in this context, and propounded the doctrine of arambha by adopting karma theory. And since arambha and karma are equally sinful, MV did not approve the existence of heaven as the Upanisadic teachers and Buddha did. The concept of heaven came to be developed by the Jainas in the later days.21 Since the term arambha likely means undertaking action motivated for the worldly purpose as aforementioned, a crude distinction between sinful action and sinless action should have already existed in the pre-MV period. MV made this distinction lucid in the context of karma-rebirth-libtretion theory. In this context, MV sought the causes of arambha (=parigraha) and karma in the later so-called ka saya (krodha, mana, maya and lobha) including rata, nata, satha, kalpa, kama, raga, dvesa, vaira, etc. 22 These are also called grantha and moha, and the agent who acts activated by them is called pramatta. MV's inquiry into the causes of sipful action is persistent inasmuch as Buddha's investigation into the causes of trsna. The aforementioned usage of srotas in the sense of kasaya must have been made under the influence of the Buddhist side. Atipata srota and adana srota therein should be understood that the current of arambha and the current of parigraha are derived from the source of ka saya. Such being the case, it is quite natural to find the common methods taken for suppressing ka saya or klesa by MV and Buddha. Gupti, samiti, samvara, samyama, etc. are synonymously used to connote the ascetic conduct in controlling the senses and the self in the Acara I-Sutrakrta I. The contents of samiti and gupti came to be rounded in the later days. The old Buddhist texts also teach gupti, samvara, samyama, damana, etc. in controlling the senses and the self. The early Jainas call a disciplined < suvrata, and they use sila in the sense of conduct in general inasmuch as the Buddhist camp does. As aforestated, the then Parsvan order is assumed to have been already practising something similar ethical conduct as such. MV as well as Buddha denounced the worldly life severely, and they adopted lonely wandering as the best method to get rid of kasaya

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The Main features of Mahavira's contribution and klesa. Satya, asteya and abrahma, which later formed 5 mahavratas along with ahimsa and aparigraha, were commonly taught by both masters. These ethical principles must have been recognized by MV as worthy of removing kasaya in order to achieve anarambha or akarma. Although we are not getting into the details of the disciplinery rules of the ascetics prescribed by MV, the rules such as not to use cold water, not to use medicine, penance of fasting, etc. which were made on the basis of the doctrine of anarambha seem to have been common with the Ajivika rules to a great extent. 23 MV stated that the unintentionally committed action is outside the scope of sin, obviouly because it is not motivated by kasaya. In all probability, this was practised by the then Parsva's followers also. Acara I. 5. 4. 301 reads that if any living being coming in contact with one's body were killed (without intention or from mere carelessness), he has to suffer a due fruit it this life; and if it were done intentionally, he has to perform viveka. Sutrakrta I. 1. 2. 52. says that a mere intention of violence unaccompanied by physical action or violence committed without intention is blameless, even though touched (by vaira or sin). Unintentional action when made also binds vaira. A mere intention of action unaccompanied by the commitment of physical action, however should not cause the victim to emit vaira, therefore this rule above is likely made under the influence of the Buddhists who advocate the motivation of violence as heavier than the physical violence. Viveka must have been imposed upon a convict so that the sin already committed by him could be purified by performing due punishment. Viveka should be thus a type of punishment, however how it was actually practised is difficult to know.24 65 Then MV further restricted the scope of the responsibility of sinful action by creating a rule of the later so-called karana-triplet that a monk is sinful if he commits sinful action by himself, if he causes another person to commit sinful action for his sake, and if he approves sinful action committed by another person for his sake.25 That is, the aspirant is not responsible for his action beyond this limit. In all these cases, the agent is immediately responsible for the action committed by his own will regardless whether it is done directly by himself or indirectly by the third person. This rule must have been created on the basis of vaira theory that in case violent action is really committed, vaira gets bound with the agent who intended as well as who committed it. This karana-triplet is persistently propounded in the Acara I, wherein yoga-triplet by body-speechmind makes no appearance. On the otherhand, triplet of body-speach-mind makes its consistent appearance in the early Buddhist texts, and it Sambodhi Vol. IX(9)

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Suzuko Ohira is likely that the Jainas borrowed this concept soon from the Buddhists. And this yoga-triplet came to be important enough for the Jainas to be the content of gupti also. The Buddhists also borrowed karana-triplet from the Jainas.26 A model or base form of this karana-triplet was in all probability existent by the time of MV, and that of body-speech-mind by the time of Buddha. MV in fine gave systematic answers to the following philosophical and ethical questions. What is the fundamental truth? What are the objects of sin ? What constitute sin ? What are the causes of sin ? What is the scope of sin for which one is responsible ? What is the content of the positive action or what are the methods for liberation ? His propositions are asserted as "atmavada', 'lokavada', 'karmayada' and 'kriyavada'.27 Atmavada means that the soul exists independently by itself against the apatmavada that denies its independent metaphysical existence, for the soul is necessarily bound with vaira in the background of the primitive belief. Lokavada denotes a theory that the world exists in the for types of living beings. Karmavada should mean that any sinful action committed necesssarily produces its fruit of misery, and kriyavad expresses that the soul is endowed with action and is responsible for its own action. All this is the restatement of the old doctrine in the language and philosophy of the new age. In evaluating the above major features of contributions made by MV. mainly on the theoretical aspects, we are rather surprised to find that the majority of them were born after the readily existent models, or by the further theoretical penetration into the old concepts, or in the cross current of the then philosophical thoughts. There is very little novelty or origin ality of his own. The then existing Parsvan order could not have satisfied the intellectual needs demanded in the new age. What MV did on the whole was therefore to reform the old doctrine in terms of the philosophy and language of the days by way of strengthening and systematizing the old one and by giving a fresh light on the old one. This was the original contribution of MV. In the consequence, an outdated house was remodelled and built into a modern functional mansion, thus MV must have thought it fit to establish a separate order. It is very plausible that many of the then Parsva's followers were converted to the newly founded Jaina school. NOTES 1. Bhagavati xx. 8. Most of the texts relevant to theoretical positions of the Pa. revan school appearing in the Bhagavati belong to the latest canonical age when the Jainas established Parava as their 23rd tirthankara,

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The Main features of Mahavira's contribution 2. 5 mahavratas were formulated in the later days, possibly by or around the time of the Dasavaikalika, for which see Dixit, Early Jainism, p. 28. Thus the Par. svans also came to possess 4 vows in due course, but Uttara XXIII is a text of the late canonical age. 3. All the subdivisions of 8 main karma prakrtis came to be developed in the later canonical days, whereby the Jainas made up a rule that a sage is not assured of his qualification for liberation unless kevala Jnana-darsana dawns to him upon destroying all the 4 types of ghatika karma. Kevala jnana-darsana is the capacity to enable a sage to perceive at any time all the phenomena occuring in the universe in the three tenses of time immediately by his own atma without employing the other media of perception, which is an absolute impossibility in reality. Thus the sage who can destroy all the 4 types of ghatika karma is said to be possessed of the knowledge of 14 Purvas which are said to have been lost by the end of the canonical age. This naturally drove the Jaina theoreticians to solve the Jaina problem of literation in the mythological plane. All this occurred because vaira which is the efficacy of retribution involving violence came to be replaced by karma which is the principle of determining the whole make-up of an individual being. In the context of karma theory, violence there fore became a minor factor to produce certain kinds of karma. MV's original thesis that aparambua is the sole pathway for liberation had to therefore give way to the proposition that the eradication of the total types of karma alone leads to liberation. No change has however taken place in the basic rules of ascetic discipline since the time of MV, because karmic eradica. tion is after all effected by the same method of penance alone. 4 Cf. Jacobi : S. B. E., vol. XLV, p. xxxiii. Basham: The History and Doctrines of thc Ajivikas, p. 5. Dixit : "The Problems of Ethics and Karma Ductrine as Treated in Bhagavatisutra", Sambodhi, II-3, p. 2 5 In the Sutrakyta I occur the expressions like "kammam khavai', e.g. 1. 2. 1. 103. or 'udiana-kamma', e.g. 1. 5. 1. 317. The concepts as such cannot yet be present in this age, for the notion that karma is the matter begins to be expressed in the form of rajas or in the forms of mala in the Sutrakyta I opwards. 6 Basham considers that the animist theory gave rise to the evolution of these theories. See Basham, ibid., p. 5 7 Gofala had his predecessors, for which see Basham, ibid., pp. 94ff, 8 See Basham, ibid., p. 243 9 See Basham, ibid., p. 109 10 See Basham, ibid., pp. 118ff, 11 See also Basham, ibid., p. 123 12 See also Basham, ibid., pp. 17-18 13 Basham, ibid., pp. 283-4 14 E.g. Acara I. 2. 3. 92-93 15 Sutrakrta I. 1. 2. See also Dixit, Early Jainism, p. 6 16 E.g. Acara I. 2 17. Acara 1. 2. 5. 127 18 Basham, ibid. p. 109 19 E.g. Acara 1. 4.4. 261 20 The positive action of anarambha or akarana that leads one to achieve moksa should be free of kasaya and accompanied by the prescribed ethical conduct.

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68 Suzuko Ohird The sinful action, i.e. arambha or karma, is of its reveres nature. Here is the origin of the later concepts called iryapatha kriya and samparayika kriya. Iryapatha is also shared by the Buddhist camp. 21 Dixit, Early Jainism, p. 11 22 E.g. Acara I. 3. 1. 273; I. 7. 4 23 See Basham, ibid., pp. 109ff, pp. 118ff. 24 Cf. Sutrakyta I. 7. 407, I. 9. 468 and I. 10. 478 25 E.g. Acara I. 1. 1. 4 26 E.g. Suttanipata 2. 26. 19ff (ed. by P. V. Bapat, Poona, 1924) 27 Acata I. 1. 1.3 * Jiana canonical text are based on the Suttagame, ed. by Pupphabhikkhu.

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A NOTE ON AYARANGA-SUTTA I. 2. 6. 3.* Michihiko Yajima (A Sloka line from Ayaramga sutta is reinterpreted in this paper with the help of its parallel verse seen in a Pali canon.) While reading the first Srutaskandha of Acaranga-sutra ( or Ayarangasutta, critically ed. by W. Schubring ), we come across the following line : naraim sahae vire vire no sahae raim (Ay. I. 2. 6. 3; p. 12 l. 11) The editor gives some variant readings in his foot note : sahai twice BGB. dhire twice A, na BGb, rai ADG. The line has been translated by Jacobi as : "The hero does not tolerate discontents. The hero does not tolerate lust." (SBE XXII p.26 )' and also by Schubring as : "Der Tapfere duldet [bei sich nicht Unlust [am Monchtum), der Tapfer duldet [bei sich) nicht Lust ( an weltlichen Dingen)" (WM. p. 80) It is to be noticed that the verb sah with indeclinable na is used bere in the sense of 'not to tolerate" (Jacobi) or "nicht zu dulden" (Schurbing), in other words, in the sense of "not to suffer, not to undergo, not to allow, not to be resigned to."2 Though both Jacobi and Schubring have not given any remark on this line, the usage of the verb v sah in the above sense seems to be peculiar and somewhat unique as far as Jaina and canonical texts are concerned.3 To show this clearly, we shall see below in brief how the verb is used in both the canonical texts. And, side by side we shall see what is said about arai (arati) and rai (rati), too. Pali N sah, first, is usually used in the sense of "to conquer, defeat overcome". As far as old canonical texts are concerned, it may be possible to say that Vedic sah ("to prevail, be victorious; to overcome, vanquish conquer, defeat (enemies), etc." MW)4 has been still well preserved in Pali. But there, unlike in the Vedic literature, the objects of conquering or defeating are usually such passions like tanha, raga, etc.,' not actaul enemics or foemen in the battle. It is sometimes said that tanha, lobha and other passions conquer men, where the verb takes those passions as its subjects. In Pali canons, we

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Michihico Yajima find some passions like tanha, arati and raga (or raga) being personified and called the daughters of Mara (Maradhitaro).7 Mara's army ( constitutes of kama, arati, khuppipasa, tanha, thinamiddha, etc. 8 Arati is among such enemy-like passions. Hence, it is said : "A monk) should conquer ( sah) arati in his solitary bed" (uratim sahetha sayanamhi pante, Sn. 969), "Hence, arati can not overwhelm (abhikirati Skt. abhi- kr) me sitting alone" (atho mam ekam asinam arati nabhikirati, S. 1. 54);9 "The brave, who, abandoning ( ha rati as well as arati, conquers (abhi- bhu) all the worlds" is called "(true) brahmana" (hitva ratin ca aratin ca... sabbalokabhibhum tam aham brumi brahmanam, Sn. 642 = Dh. 418) A phrase : arati rati-saho assam, na ca mam arati(-rati) saheyya, uppannam aratin abhibhuyya abhibhuyya vihareyyam often occurs in Pali canonical texts, but in prose. (MN. I. 33 = AN. V. 132, IV 291; MV III 97, etc.) In Jaina canons, on the other hand, it seems that Vedic sah in the sense of "to conquer, defeat, etc." has not been well preserved. We have such examples of the verb sah that are used along with wji (ja yai) 10 and are used in the simile of war. 11 But, these are rather rare, and, even in such contexts, it is not sure if the verb is used in that sense; for to them can be applied the meaning of "to bear, endure, etc." which is more popular in Jaina texts * The verbs khama - ( ksam), tiikkha - (desid, of /tij) and ahi yasa - (caus.of adhi- vas)12 are considered to be synonyms of the verb sah. The last one is quite often used in the text of Ay.13 A verbal phrase sammam saha -, khama, - tiikkha, - ahiyasa - often occurs in Jaina canons.14 Now, the object of these verbs are almost always some spiritual or non-spiritual things which are supposed to be hindrances or obstacles 'to the religious life and, hence which are to be borne or to be put up with. Arai is also among those things. Thus, it is admitted as one of the 22 parisaha (skt. parisaha)-S which "have to be put up with so as not to deviate from the right path and so as to annihilate karma."15 For explaining this arai-parisaha, it is said in Utt. that a monk (muni) while wandering from village to village, may feel discontent (arai), but the hardship must be borne (tam tiikkhe parisaham, Utt. 2. 14. & 15). It is to be noticed here, however, that arai (as well as rai) is said not only to be borne or to be put up with, but also to be conquered. "the brahmana, overcoming (abhi- bhu) discontent as well as pleasure, wandered about, speaking but little" (araim raim ca abhibhuya riyai ma

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A Note on Ayaranga-Sutta 1.2.6.3 71 hane abahu-voi Ay. 1.8.2.15; p. 42 1.13 f) or to be destroyed : "a wise man should destroy discontent", (araim auttelo se mehavi Ay. 1.2.2.1; p. 7.1.13). Though we don't have in Jaina canons any example of the verb sah clearly used in the sense of "to conquer, defeat," etc., as we have in Pali, it seems important that also in Jaina canons arai as well as rai are said to be conquered or destoryed in the above examples. In Ay., the verbal form of v sah is only once used in the line of I. 2.6.3. But, we also have its nominal form in the same text, i.e.-saha, which is twice used at the end of Cod. and one of which is in Cpd. arai-raisaka :17 siosina-ccai se nigganthe arai-rai-sahe pharusiyam no veei (1.3.1.2: p. 13 1.16) This arai-rai-sahe is translated by Jacobi as "equanimous against pleasure and pain" and also by Schubring as '[er] kennt nicht Unlust order Lust." There is no doubt that, as done in the case of the verb sah:in I.2.6.3, here also the words are carefully selected by both Jacobi and Schubring. while the context in 1.2.6.3 being taken into consid which is immediately followed by a line : jamha avimane vire, tamha vire. na rajjai (p. 12.1.12) ("Because the hero is not careless, the hero is not attached (to the objects of the senses)", SBE XXII p. 26; "weil der Tapfere unabgelenkt ist, darum kommt der Tapfere nicht aus dem Gleichgewicht." WM. p. 80). But, in the Pali phrase which was shown above appears the same Cod. : arati-rati-saho, to which we can give unhesitatingly the meaning : "one who conquers arati as well as rati." It is not suggested here that the Cpd. in Ay. also must have the same meaning, but be easily said that the meaning given to the nominal form-saha : "equanimous" (Jacobi) or "kennt nicht" (Schubring) cannot be of the word itself. In Jaina and Buddhist canonical texts, as shown above, the usage of the verb sah is slightly different from each other. The verb is usually used in the sense of "to conquer, overcome," etc., in Pali canons, while it is usually used in the sense of "to bear, endure," etc., in Jaina canons. It should be noted, however, that even to the verb in Jaina canons the contexts may possibly allow us to give such a sense like "to conquer or overcome through endurance", and that we don't have any example of the verb used in its passive sense, that is, in the sense of "to tolerate: zu dulden, etc." except in the line of Ay, 1.2.6.3. Thus, the of the verb aterials given above are enough to show that the usage sah in Ay. I 2.6.3: naraim sahae vire vire no sahae raim is

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72 Michihiko Yajima Semantically very unique and rare, even exceptional, as far as Jaina and Buddhist canonical texts are concerned. Moreover, it becomes doubtful when we compare the line with the following verse quoted from Pali AN, which has not been pointed out by Schubring as parallel though it is obvious : narati sahati dhiram na rati 18 dhiram sahati dhiro ca aratim sahati 19 dhiro hi aratimsaho. (AN II.28) The main difference between the first line of this verse and the line of Ay. is seen in the structure of the sentences; for what is subject or object is contrary to each other. It can be said that this simply causes the difference of the meanings of the verb sah ("to tolerate", "zu dulden" in Ay, while "to conquer, overcome" in AN). But, when we take into consideration the sources shown above, it seems clear that the structure of the line of AN, where the verb is used in the sense of "to conquer, overcome," is more authentic. We can guess easily that the original form of the line of Ay. had been just like the Buddhist one, as far as the structure is concerned, and later, the line became corrupted, or otherwise, was changed, possibly because of the loss of its latter portion where it must have been said that not arai and rai, but the hero conquers or defeats them instead. If the whole idea of the original verse had not been given due to the loss of its latter half and if Vedic v sah had already been out of use and any other example clearly showing the meaning of the verb to be "to conquer, overcome," etc., had not been available in the canons, 20 ii seems natural that either the line was interpreted in different way or the then already corrupted line was adopted as it was, by adding a new line; jamha avimane vire, tamha vire na rajjai which would approve the meaning of the verb sah with indeclinable na to be "not to tolerate" or "nicht zu dulden". Some manuscripts of Schubring have rai instead of raim and a manuscript has the word dhira, in the place of vira, Are they remnants of the original verse ?21 Abbreviations : Sa: Suttagame (2 vols., new Sthanakvasi ed., Gurgaon 1954) Anta: Antagadadasao (in Sa) Aup: Aupa-patika-sutra (ed. by E. Leumann, Leipzig 1883) Ay : Ayaranga-sutta (or Acaranga-sutra, ed. by W. Schubring, Leipzing 1910) Dasa : Dasaveya liya ed. by E. Leumann and trsl. by

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A Note on A yaramga-Sutta 1.2.6.3 73 W. Schubring, Ahmedabad 1932) Dasa : Dasa'su yakkhanda (in Sa) Isi : Isibhasiyaim (ed. by W. Schurbing, Hamburg 1969). Naya : Nayadhammakahao (in Sa) Utt : Uttaradhyayanasutra (ed. by J. Charpentier, Uppsala 1921) Uva : Uvasagadasao (ed. and trsl. by R. Hoernle, Bibliotheca Indica. Calcutta 1888) Vava : Vavahara-sutta (ed. by W. Schurbing, Leipzing 1918) WM: Worte Mahaviras, Kritische Ubersetzungen aus dem Kanon der Jaina, by W. Schubring, Gottingen 1926. For Pali texts and others, I have followed Epileogomena to Volume 1 to A Critical pali Dictionary ..(CPD) (Copenbagen 1948) Notes 1 Jacobi's text (PTS 1882) : sahaj for sahae (v. 1 sahate), dhure for vire. 2 cf. Hindi translation : "apne man par nahim lata" (to the first pada); "Isakti bhy nahim karata" (to the second one) (Arthagama vol. I, p. 22) In AcarangaCurni (Ratlam 1941), the passage is explained as follows: na iti padisedhe, sadhanam (=sahanam) marisanam,jati nama kadayi tassa parakkamato tavaniyamasa mjamesu arati bhavejja tato tam khanamittam avi na sahate, khippam eva jjhanena manato nicchubhati-nivvisayam kareti,.... jaheva samjame aratim na sahati taheva visaya'asayadi-lakkhane asam jame jati kabamci tassa rati uppajjati tam pi khanamitta mavi na sahati - na khamati, dhammajjhanasahagato uppannamittam nikkasati. 3 In pali, the imperative saha is once used in the sense of "excuse, forgive, beg your pardon !", but in prose, (Ja III, 109). In Skt. literature, the first appearance of the verb sah used in the sense of "to allow; to excuse, forgive" may be in BhG. XI. 44: piteva putrasya sakheva sakhyuh priyah priyayarhasi deva sodhum, i. e.," just as a father forgives bis son, a friend, and a lover his beloved one, even so you should forgive me, o Lord." Later, this sense becomes popular, e. g. Raghuvamsa 14.63; Kiratarjuniya 2. 21 etc. In modern Languages like Hindi, Marathi and Gujarati, the verbs derived from Skt sah (Hindi sahna, Mar, sahane Guj. sahavum) seem to be often used in the sense of "to suffer, to undergo, to allow, to accept." e. 8. in such a phrase like sahun pahun in Marathi "sufferingly and regardfully"; i. e, as consenting to sustain a measure of suffering or loss, and as conceding scmewhat to the antagonist party. A phrase in use by peacemakers, traffickers, bargainers & c. urging composition. (Molesworth's Marathi-English Dictionary). 4 Some examples of Vedic sah : ayam agnih pitanasat suviro yena devaso asahanta dasyun, R. 3. 39. 9 (: "This Agni is the battle-winning by whom the Gods have overcome the Dasyus."); yasyaha sakrah savanesu ranyati sa tiyraih somaih sahate prtanyatah, R. 10.43.6 (: The man in whose libations Sakra hath delight by means of potent Somas vanquisheth his foes."); sahasva manyo abhimatimasme rujan mfnan pramoan prehi satrun, R. 10. 84, 3 (: "O Manyu, overcome thou Sambodhi Vol. IX(9)

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74 Michihiko Yajima our assailant : oh! breaking, slaying, crushing down the foeman"). Engl. trsl. by Ralph T. H. Griffith, The Hymns af the Rgveda (Chowkhamba Skt. Studies XXXY vol, I, 1963) For further examples, see R.6, 66.9; 2.11.4; 3.24.1; 3.30.16; 6.1.1., etc. In Classical Skt, the verb in the above sense seems to have become almost obsolete. We have quite few examples. e. g. tvara mana svayam yahi na ca asau tvam sahi syate, MBh VII 69.38 "You go in a hurry by yourself, and then, he will not be able to overcome you." 5 e. g. yo cetam sahati jammim tanham loke duraccayam, Dhp. 336 pada-ab; ra pesu saddesu atho rasesu gandhesu phassesu sahetha ragam. Sn. 974 cd; niddam tandim sahe thinam, Sn. 942 a. e. g. yam esa sahati jammi tanha loke visattika, Dhp. 335 ab; yam lobho sahate naram, It. p. 84 vs, 2d; yam doso sahate naram, ibid. vs. 5 d; yam moho sahate naram, ibid. vs. 8 d.; yam kadho sahate naram, AN. VI. 96=GDhp. 282 d (tya kodhu sahadi naru) 7 Sn. 835; S. 1. 127 etc. 8 Sn. 436-437 arati naboikzrati is glossed ukkanthika (or-ta) nabhibhavati, Spk. (CPD). This can be compared with : virayam bhikkhum riyantam cirara siyam arai tattha kim vidharae, Ay. I 6. 3.3 : "But can disconient lay hold of (Caus. of vidhr) mendicant,....? (SBE XXII p. 58); "Konnte [nun einem Monch,..... MiBvergnugen (daran) etwas anhaben ?" WM. p. 101) 10 divve ya je uvasagge taba tericcbamanuse je bhikkhu sahar jayaz se na acchai mapdale (Utt. 31.5) Jacobi : "A monk who well bear calamities produced by gods, animals, or men, will not stand in the circle (of transmigrations)" (SBE XXII. p. 181) dhammo tti kicca paramagga-sure jiindie jo sahai sa pujjo. (Dasa. 9. 3. 8 cd) Schubring : "He who endures (offences through words) like a champion [in the battle), thinking this [endurance] to be [a demand of] Dharma and having sub dued his senses, is deserving of honour." 12 For the etymology, see Leumann, Aup. Glossar, p. 100; Hoernle, Uva, vol. II. p. 42 fn. 194. 13 p. 29 1.24 = 38.11 (object : viruvaruve phase); 42.12= 27 (phasaim viruvaruvaim); 39.28 (savye phase); 12.13 (sadde dhase) 36.8 (tana-phasam. siya-ph., teo-ph., damsamasaga-ph., egayare annayare viruvaruve phase); 28.23 (parisahe durahiyasae), etc. E.g. tae nam se Kamadeve samanovase tam ujjalam java durahiyasam veyanam sammam sahai java (=khamai tiikkhai) ahiyasei, Uva, 2.100. For further examples, see Daca. 7.1. [Sa. II. p. 931 1.10] - Vava. 10.1; Naya 11 [Sa. I p. 1047]; Anta. 6.120; Isi.p. 537 f; etc. & etc. 15 margacyavananirjarartham parisodhavyoh pars sahah, Tattvarthadhigamasutra IX.8; Pt. Sukhlalji's Commentary on Tattvartha Sutra (trsl. from original Hindi by K. K. Dixit) L. D. Series 44 p.331 According to Hoerole (op. cit.), parisaha means "things with regard to which patience must be exercised" or shortly "trials of patience." 16 aufte Page #77
A Note on Ayaramga-Sutta 1.2.6.3 17 The other one: dukkha-sahe (Ay. 1.9.3.1; p. 43 1.18) Jacobi has translated this as "bore pain" (SBE XXII p. 85). Schubring uses a derivative word from dulden, i. e. "im Leiden geduldig' WM. p. 120). But here, of course, by the word he must understand "bearing, enduring; patient, perservering." 18 Or, no rati. Narati in the text (PTS 1888), but which makes the pada the same as the first one and meaningless. See Woodward's trsl.: "No discontent compels the sage, the sage no discontent compels....." (The Book of the Gradual Sayings, Vol. II. p.31 f) The real word-order of the second pada may be na (or no) rati sahati dhiram, which has no problem in metre. The present one (....dhiram sahati) seems to have been rearranged in order to avoid the exact reduplication caused by the corruption of na (or no) rati to narati. A reading: dhirasam hati (see CPD under arati) is apparently secondary one. 75 19 For aratinca dhdeg s?", says CPD. (The resolution in the first syllable: 2......) But, we may also think that the original ratim was replaced by aratim due to the corruption in the previous pada, i. e., the loss of the word rati. 20 when he verb takes some passion like arai as its subject, it clearly shows the the verb is used in the sense. 21 In Ay., we often have dhira-as v. 1. for vira in the text, while vdeg for the text dh. e. g. Dh for vo: p. 12 1. 16 pantam luham sevanti vira (v. 1 dhdeg A); 13.17: Jagara-verovarae vire (v 1. dhdeg ADb); 13.26 vire aya-gutte (v. 1. dhdeg DT); 15. 10 kohaimanam haniya ya vire (v. 1. dh T); 15.14: gantham parinnaya ih' ajja vire soyam parinnaya carejja dante (v. 1. dh ABT); 17.2: janti vera mahajanam v. 1. dhdeg AD); 31, 21: puttho viro ahiyasae (v. 1 dhdeg GT) 34.27 (v.1. dhdeg DbBT); etc. vdeg for dhdeg: 9.23: asam ca chandam viginca bhare (v. 1. vdeg C); 14.20 aggam ca mulam ca viginca dhire (v. 1. vdeg CG); 15-25 aya-gutte saya dhire v. 1. vdeg CBGbg); 17.30: aho ya rao jayamane dhira (v. 1. vdeg AG); etc. Whether the word vira of Ay. I.2.6.3 is replacement of the original dhirais not clear. The contexts of these two words used in the canonical texts should be further investigated. Cf. Schubring, Ay., Glossar. pp. 86 and 102. In the line of AN also, according to Woodward (op. cit), some text has vira-samhati for dhiram sahati. But, when we see the frequent occurrence of between dhdeg and ydeg in the text of Ay. as shown above, it may be noted here that orthographical confu sion between and also should be taken into consideration, which might have taken place in our case also; for it is quite likely that, if not written clearly, is misread as in manuscripts. * I am very much thankful to Dr. J. R, Joshi, lecturer of Deccan college, Poona, who first could read my paper. Particularly for a reference to MBh (note 4), I am indebted to him. I am also very much obliged to both Dr. H. C. Bhayani and Pt. D. D. Malvania who could read my manuscript, give me some valuable suggestions, and encourage me to publish this paper in the Journal of L. D. Institute.

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UTTARAJJHAYANA AND SOCIO-RELIGIOUS FORMALISM Ram Prakash Poddar In the priest-dominated society of ancient India certain customs and practices were generally regarded as conducive to temporal and eternal good. Consequently their observance had become almost obligatory. These were ceremonial sacrifices, respective order and duties of castes and stages of life, and rites of consecretion. Ceremonial sacrifices included, besides prayers, material oblations and gifts, killing of animals such as horses and goats. Thus they contravened the general scriptural injunction-'One should not cause injury to living beings.'1 Yet they were prescribed, specially for the kings, to secure supremacy in this world and heaven in the next.2 Performer of one hundred ceremonial sacrifices was supposed to rise to Indrahood and command all the pleasures of heaven, Not only the legendary kings but the historical ones too performed ceremonial sacrifices and rose to prominence. Society was divided into four castes in order of importanc, viz. Brahmana, Ksatriya, Vaisya and Sudra. They had their respective duties and occupations. Reading the Vedas, performing sacrifices and giving gifts to the Brahmanas were the sacred duties of the first three castes. Their respective occupations were to teach, to protect the sudjects and to earn money by trade and agriculture. Upon the Sudras was enjoned to serve the other three castes. Initially the caste system might have emerged from a necessity of division of labour. But subsequently it grew rigid and birth became its foremost criterion. Inter-marriages being generally disfavoured, the accidental mixed castes were separately grouped and placed lower ; the UntouchablesCandalas and Sopakas were lowest down in the hierarchy. The latter were not allowed to enter at will the habitations of the higher castes. They were forced to live in suburbs and cemeteries and also move about like nomads. Their duties were to dispose of unclaimed dead bodies and behead the criminals sentenced to death. Clothes of the dead were their attire and asses and dogs their only possession. Proper performance of the caste-duties earned merit for the subject and transgression brought sin and disgrace; an important duty of the king was to see that no one swerved from caste-duties - Rama had to be head a Sudra for practising asceticism. In the Bhagavadgila Krisna admonished Arjuna that it was betier to die in course of performing one's own

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Uttarajjhayana and Socio-Religious Formalism caste-duties than assuming the duties of another caste. In the santi Parvan of the Mahabharata, when after considering lots of pros and cons, Yudhisthira was yet inclined to adopt an ascetic's life, Vyasa gave his final verdict that 'a Ksatriya's duty in the second stage of life) was to hold the Sceptre, not the alms-bowl'.6 The whole span of life, specially in case of a Brahmana, had to be divided into four stages, each covering approximately one fourth of expected longevity. The first stage had to be devoted to the study of the Vedas and the second to leading a householder's life. The third stage had to be spent in a hermitage as an anchorite. The fourth was the stage of total abandonment of all earthly concerns. The first three stages were common to the first three castes. A ruler and warrior too was expected to enter hermitage and practise asceticism in the third and the fourth stages. But he might as well, after having transferred his responsibilities to his son, choose to die fighting in the battle-field. 7 There is no emphasis on the third caste viz. the agriculturists and traders entering hermitage and practising asceticism. The fourth caste viz. the Sudras had no right to lay down the yoke and take to the practice of selfdenial, not to talk of the Candalas and the Sopakas. Among the stages of life, the householder's was regarded as very important for it supported the other three stages and sustained society as a whole. The greatest responsibility of a householder was to pay off the three debts which he respectively owed to gods, ancestors and sages. He had to pay off the debt of gods by performing cermonial sacrifices according to his capacity, that of ancestors by getting married and begetting sons and that of the sages by studying the Vedas. If he took to asceticism without paying off these debts, he was a defaulter and suffered spiritual degeneration'. We are told in the Adiparva of the Mahabharata that one Jaratkaru had taken to asceticism without begetting a son. Consequently, his ancestors were in a precarious condition - hanging over the abyss with a thin thread, just about to fall into it when the last of their progeny viz. Jaratkaru was wiped out of earthly existence. Supposedly, a son sustained his deceased fore-fathers in heaven with oblations of food and water. Hence, no religious act brought that fulfilment which was due to the father of a son.10 In case of the first three castes certain purificatory rites and ceremonies bad to be performed on different occasions They were supposed to consecrate the subject and remove his sins. 11 These formal customs and practices formed the core of the priestly religion. They had certain draw backs : besides involving killing of animals,

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Ram Prakash Poddar the ceremonial sacrifices were expensive;12 earning merit by giving costly gifts was not possible for poor people; the caste-system did not give equal rights to all the constituents of society, certain people were forced to lead a miserable life; above all they put under importance on formalism and tended to overlook the essence of religion viz. good conduct of the individual to achieve the ultimate good for himself and his society. Consequently, they were opposed by those who underlined good conduct and disregarded ritualistic formalities. Among the opponents were the Buddhists, the Jainas and quite a few from the Brahmanical fold too. In the Ardhamagadhi Agamas there are frequent confrontations between religions based on ethics on one hand and some sort of retualistic formalism on the other. In the former, emphasis is on following a certain code of conduct such as abstinence from causing injury to life and telling lies etc. The latter underlines some purificatory rites such as holy baths and offering oblations into the fire etc. The Uttarajjhayana goes a long way towards refuting or attempting to amend religious or social formalism such as the ceremonial sacrifices, system of castes and stages of life and the purificatory rites. Efficacy or ceremonial sacrifices and the caste-system questioned in chapters XII and XXV entitled Hariesijjam and Jannaijjam (Yajniyam) respectively. too, has been (Harikesiyam) Chapter XII relates the legend of a monk named H@rikesa Bala who, though of perfect conduct, was born of Sopaka parents. Once after a reli. gious fast of one month, he went to the sacrificial enclosure of some Brahmanas to beg food. The latter, in spite of a Yaksa's intercession on behalf of the monk, refused to oblige on the ground that the sacrificial food could not be given to low caste people and that the well-born and learned Brahmanas alone were the fit persons to receive gifts of food etc. 14 The Brahmaaas also asked their students and attendants to beat the intruder and drive him away. Bhadra, the sacrificer's wife, tried in vain to dissuade them with her testimony of the monk's firmnesss in self-control. But with the influence of the Yaksa, their misdeads boomeragged upon them and they were all magically paralysed, each one badly bruised and senseless. Subsequently, the Brahmanas realized their mistake, propitiated the monk and offered him food and drink. As the monk broke his fast, the five divine phenonema appeared. 15 New supremacy of good conduct and austerities was staring the Brahmanas in the face and their pride of caste had melted away.16 They submitted to the monk who advised them to refrain from mater al sacrifices and switch over to the spiritual one

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Uttarajjhayana and Socio-Religious Formalism 79 in which penances and austerities were the fire, soul was the altar, body ye fuel and the accumulated Karmas were the oblations to be offered 17 He also advised them not to take any holy bath other than the one in the pond of good conduct, calm and clear by its own nature, for the latter alone was efficacious in washing out sins 18 Chapter XXV relates the confrontation of Brahmana twins Jayaghosa and Vijayaghosa. The former had taken to the path of spiritual sacrifice based on self control quite early in life whereas the latter was given to material sacrifices involving killing of animals and offering of oblations into the fire. Once Jayaghosa, the ascetic, entered the sacrificial enclosure of Vijayaghosa to beg food for breaking his religious fast of one mon he was refused on the ground that the sacrificial food could be given to those Brahmanas only who were learned in the Vedas, consecrated with purificatory rites and well-versed in astrononiy etc. and not to a monk like him for the former alone could bring redemption to themselves and the society. Then Jayaghosa explains that the real srcrifice is the spiritual one in which the sacrificer offers ihe oblation of his accumulated Karmas in to the fire of penances and austerities. 19 Further he adds that a real Brahamana is not one born of Brabamana parents, consecrated with purificatory rites and versed in the Vedas but the one who ridding himself of anger and attachment practises austerities and abstains from causing injury to life etc. Such a one is capable of redeeming oneself and others, not he who sacrifices animals and thereby accumulates sins, He knocks out the bottom of all formalism of outfits and appearances by declaring that one does not become a 'Samana by shaving off one's head, a Brahamana by chanting the Vedic hymns, a Muni' by retiring to hermitage or a 'Tapasa' by wearing Kusagrass. In reality one becomes a 'Samana' by equanimity, a Brahamana by continence, a 'Muni' by knowledge and a "Tapasa' by austerities. 20 He further postulates that by Karma alone one becomes a Brahmana, a Ksatriya, a Vaisya or a Sudra. Here the main contention is about the Brabmana and the rest viz. Ksatriya, Vaisya and Sudra have been added just to universalize the proposition.22 It is not meant here that caste is to be determined by occupation and not by birth. Not only in the Uttarajjhayana but perhaps in the whole range of the Agama literature there is no example of inter-change of occupations or inter marriages which would have evinced the urgency of breaking the barriers of castes and forming a casteless society. On the contrary a gotrakarma has been conceived which is responsible for determining high or low origin in subsequent births. It is by virtue

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80 Ram Prakash Poddar of one's condcuct in the previous life that one is born as a Ksatriya or a Candala or a Bukkasa,23 Since one's caste-status depended on one's own conduct in the previous life and could be further improved by good conduct and austerities, one need not bemoan one's low origin. It should be accepted as a reality of life-a reality for which the subject himself is responsible and no one else. Any envious tendency may swerve him from his highest goal viz. emancipation. Sambhuta as a Sopaka ascetic, had coveted the grandeur of a king. He became a king no doubt, but the track of spiritual well-being was lost in the wilderness of physical gratifications. From the Gotrakarma theory it accruse that the caste hierarchy was headed by the Ksatriyas with the Candalas and the Bukkasas at the bottom. True Brahmanas were the abandoners and conversely all true abandoners were Brahmanas whatever their origin the most detached soul, viz. the Tirthankara, being the greatest of al! Brahmanas.24 As regards occupations it seems that the conventional ones were acceptable with certain reservations. It has been said that a Ksatriya, by his innate nature, was attached to power and possession.25 But he w is not only free to renounce his attachment but it was his most sacred duty to do so at the earliest opportunity and take to ascetic practices. This ideal has been established in the ballad of king Nami (Uttar. IX) where a ruling monarch abdicates and decides to become a monk though besought to retain the sceptre and perform chivalrous and heroic act worthy of a Ksatriya. 1 A pious householder's life is suggested to Nami as an alternative to total renunciation; through the observance of Pratimas26 a householder too could gradually rise to total renunciation. But he prefers to become a houseless ascetic then and there. Rathanemi (Uttar. XXII) invites Rajimati to enjoy the pleasures of the householder's stage of life and thereafter practise asceticism27. But she rejects it as an infirmity. Similar advice is given by Mrga to her son.28 But he convinces her that sooner worldly life is abandoned the better. Sons of the priest Bhrgu propose to renounce the world in their childhood. The father objects those who are learned in the Vedas hold that there is no salvation for the sonless one. He adv.. ises them to read the Vedas, enjoy the pleasures of life, beget sons and then having entrusted their worldly affairs to their sons, they could retire to hermitage. But they disregard their father's advice and renounce world in the first stage of their life.29 the - Thus there is not only the freedom but also a constant encouragement to practise asceticism on all levels and stages of life. But what is much

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Uttarajjhayana and Socio-Religious Formalism more important than this is the insistence on deformalization of religious conduct Kesi Kumara Sramana was perturbed over the transition from the system of the four restraints preached by Lord Parsvanatha to that of the five teachings of Lord Mahavira. His other anxiety was about the outfit of a monk: in the former system a monk was allowed to wear two pieces of garment but in the latter complete nudity was the rule. Gautama, a direct disciple of Lord Mahavira explains to him that the variation was brought about to make the system effective for the contemporary followers who, in mental make-up had considerably deviated from their predecessors. In short, rules of religious conduct had to be amended according to the circumstances. As regards wearing clothes or remaining sky-clad Gautama says that it had no deeper significance. It was meant for distinction, for awakening confidence in others and awareness in one's ownself and also to meet the exigencies of ascetic life.30 In reality the means of emancipation are right knowledge, right faith and right conduct, and in the ultimate analysis outfit or any other physical appearance or mark could not be considered the organic constituent of right conduct.31 This is further corroborated by verses 12 and 13 of the chapter on Forbearnce (Parisaha II) where it has been said that a monk should be unconcerned about clothes or no clothes.32 A verse in the last chapter (XXXVI) vouchsafes emancipation to women, men, eunuchs, Jaina and non-Jaina houseless ascetics and householders all, of course on the basis of their respective good conduct.33 Pious family life is held better than robed hypocrisy. External marks and appearances like garment of animal-hide or rags, nudity, matted locks, shaved head or living on begged food do not bring salvation, salf--control alone does.34 The monk whose only concern is shaving the head and who is not mindful of his vows is worthless like counterfeit coins or imitation gens. His desire to go naked is meaningless; he loses both here and hereafter 35 All these facts reinforce the spirit of 'One does not become a 'Samana' by shaving off head etc.' 81 Thus in the Uttarajjhayana we find a constant endeavour to prune away unwanted growth of formalism lest they obscure the spirit of religious counduct. But pruning has to be repeated from time to time because formalism has an inherent tendency to overgrow. Notes 1 na hiMsyAt sarvabhUtAni / svargakAmo'zvamedhena yajet / Sambodhi Vol. IX(11)

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82 Ram Prakash Poddar 3 manusmRti 1 88-91 4, 151-56 5 zreyAnsvadharmo viguNaH paradharmAtsvanuSThitAt / svadharme nidhanaM zreyaH paradharmo bhayAvahaH // ...bhagavadgItA III 35 svadharma mapi cAvesya naM vikampitumarhasi / dhAddhi yuddhAcchreyonyatkSatriyasya na vidyate ||...bhgvdgiitaa II 31 6 daNDa eva hi rAjendra kSatradharmo na muNDanam / .. mahAmArata zAnti XXIII 74 7 manu. IX 323 8 yathA vAyu samAzritya sarve jIvanti jantavaH / tathA gRhasthamAzritya vartante sarvamAzramAH // . manu III 77 9 manu. VI 35-37 10 mahA. Adi. XIII 19-25 11 manu. II 26 12 jaM tvima dharma mAhurdhanAdeSa pravartate / arthebhyohi vivRddhebhyaH saMbhRtebhyastatastataH / kriyAH sarvAH pravarttante parvatebhya ivApagAH ||-arjun, mahA. zAnti VIII 12-16 13 nAyAdhammakahAo I-5 ( thAvaccAputta + sudaMsaNa) I-8 (mallI+cokUkhA ) 14 na zUdrAya matiM dadyAnnocchiSTaM na haviSkRtam / na cAsyopadizeddharma na cAsya vratamAdizet ||...mnu. IV 80 samamabrAhmaNe dAnaM dviguNaM brAhmaNabruve / prAdhIte zatasAhasramanantaM vedapArage ||...mnu. VII 85 15 paJcadivyAni tahiyaM gandhodayapupphavAsaM divvA tarhi vasuhArA ya vuThA / .. pahayAo dunduhIo surehiM AgAse aho dANaM ca ghuTTha // .. uttara XII 36 16 sakvaM khu dIsai tavovisesaM na dIsaI jAivisesa koI / sovAgaputtaM hariesasAhu jasserisA iDDi mahANubhAgA / / . uttara XII 37 17 tavo joI jIvo joiThANaM jogA suyA sarIraM kArisaMgaM / kammaM ehA saMjamajogasaMtI homa huNAmi isiNaM pasatthaM ||...uttr. XII 44 18 dhamme harae bamme santititthe aNAvile attapesannalese / __ jahiM siNAo vimalo visuddho susIibhUo pajahAmi dosaM // .. uttara. XII 46 19 Vide sarvArthasiddhiTIkA of kamalasaMyama upAdhyAya - veyANaM ca muhaM bUhi bUhi jannANa jaM muhaM / nakkhattANa muhaM bUhi bUhi dhammANa vA muhaM // ... uttara XII 14

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Uttarajjhayana and Socio-Religious Formalism 83... aggihuttamuhA veyA jannaThI veyasAM muhaM / nakkhattANa muhaM cando dhammANaM kAsavo muhaM ||...uttr xxv 16 cf aggihuttamukhA yA, sAvittI chandaso mukhaM / / rAjAmukhaM manussAnaM, nadInaM sAgaro mukhaM // nakkhattANaM mukhaM cando, Adicco tapataM mukhaM / pujaM AkaGkhamAnAnaM, saGgho ve yajataM mukhanti // ... suttanipAta, selasuttaM 21,22 20 na vi muNDieNa samaNo na oMkAreNa bambhaNo / na muNo raNNavAseNaM kusacIreNa tAvaso // samayAe samaNo hoI bambhacereNa bambhaNo / nANeNa ya muNI hoi taveNaM hoi tAvaso // . uttara. xxv 31, 32 21 kammuNA bambhaNo hoi kammuNA hoi khattio / vaisso kammuNA hoi suddo havai kammuNA // .. uttara. xxV 33 22 brAhmaNa prakrame'pi zeSAmidhAnaM vyAptidarzanArtham / sarvArthasiddhiTIkA 23 egayA khattio hoi tao caNDAlavokaso / ___ tao kIDapayaMgo ya tao kunthupivoliyA ||...uttr. III 4 24 Vide uvAsagadasAo-saddAlaputtajjhayaNaM / / 25 evaM AvajoNIsu pANiNo kammakibbisA / na nivijjaMti saMsAre savvaThesu va khattiyA ||..uttr III 5 26 samyagdRSTi, vrata, sAmAyika, proSadhopavAsa, sacittatyAga, rAtribhojanatyAga, brahmacarya, ___ ArambhatyAga, parigrahatyAga, anumati tyAga, uddiSTatyAga // 27 ehi tA bhujimo bhoe mANussaM khu sudullahaM / bhuttabhogI puNo pacchA jiNamaggaM carissamo ||....uttr XXII 28 28 bhuja mANussae bhoge paMcalakkhaNae tumaM / / bhuttabhogI tao jAyA pacchA dhamma carissasi ||....uttr. XIX 43 29 uttara. XIV 30 paccayatthaM ca logassa nANAvihavigappaNaM / ___ jattatthaM gahaNatthaM ca loge liMgapaoyaNaM ||....uttr. XXIII 32 31 aha bhave painnA u mokkhasabbhUyasAhaNA / nANaM ca dasaNaM ceva carittaM ceva nicchae ||....uttr XXIII 33 32 parijuNNehiM vatthehi hokkhAmi tti acelae / aduvA sacelae hokkhAmi ii bhikkhu na ciMtae / egayA'celae hoi sacele Avi egayA / eyaM dhammahiyaM naccA nANI no paridevae ||...uttr. II 12,13

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84 / Ram Prakash Poddar 33 itthIpurisasiddhA ya taheva ya npusgaa| ___ saliMge annaliMge ya gihiliMge taheva ya ||....uttr. xxXVI 49 34 cArAjiNaM nagiNiNaM jaDI saMghADi muNDiNaM / eyANi vi na tAyanti dussIlaM pariyAgayaM // piNDolae vi dussIle naragAo na muccaI / bhikkhAe vA gihatthe vA suvvae kammaI divaM / / ... uttara. V 21,22 35 ciraM vi se muNDaruI bhavittA athiravvae tavaniyamehiM bhaDhe / ciraM vi appANa kilesaittA na pArae hoi hu saMparAe // polle va muThI jaha se asAre ayantie kUDakahAvaNe vA / rADhAmaNi viruliyappagAse amahagghae hoi ya jANaesu // kusIlaliMgaM iha dhAraittA isijjhayaM jIviya bUhaittA / asaMjae saMjaya lappamANe viNigyAyamAgacchai se ciraMpi // etc -uttara. xx 41-49

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AJNAPATRA AND SANSKRIT WORKS ON POLITY A COMPARISON Ganesh lhite Although scholars have not reached to any definite conclusion as regards the exact date and authorship of Ajnapatral (a Marathi work composed in Mediaeval age, approximately 17th to 18th Century), it can be safely said that it is a typical, small treatise illustrating the guiding principles of Polity of Maratha rulers in general and of Sivaji, in particular. B. V. Bhat2 has already tried in a masterly way to co-relate the events minor as well as major in the life of Sivaji with Sanskrit texts on polity. In this paper it is intended to compare the Ajnapatra and Sanskrit works on Polity. In the Ajnapatra kingship is said to be of divine origin(14,1). The divine origin of kingship is often mentioned in Sanskrit texts. Thus in the Maha bharata (XII.67, 20 ff) it is said that people went to the God Brahma and the latter then gave them the first king named Manu. Even though the origin of the kingship is divine, a king, once he begins to rule, he is the supreme and can control the time according to the Ajnapatra. Thus the Ajnapatra (25. 9) quotes a line from the Mahabharata raja kalasya karanam (V. 130. 15; XII. 70. 6). A king alone cannot do all the activities personally, so the Ajnapatra recommends that a king should appoint ministers. Thus administration is not possible without ministers" (28. 11 ff). The ministers are metaphorically described to be pillars of the house in the form of kingdom (28, 18-19). Similarly they are described as the limit of the injustice caused by the 'intoxicated' state of a king (28. 29-22). Thus it seems that according to the Ajnapatra, ministers are an important check on the king. In the Sivatattvaratnakara also ministers are expected to raise objection if the king goes wrong (amarge vartamanasya napasya pratikulagah bodhayantah prabhur vak yair mantrino rastraveddhayel 5. 15. 48 f.) According to the Ajnapatra the minister should be qualified and their qualifications are detailed as follows: They should be born in a good family, knowers of activities to be done and avoided, well-versed in various branches of knowledge, afraid of committing sins, observing the manners of behaviour before servants and the king devoted to deity, kind, courageous, speaking clearly, devoid of inertia, having no bad habits, meritorious, free from greediness, able to deal with the enemies by means of various methods etc. (30.3 ff).

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Ganesh Thite The qualifications for ministers as described in the Sivatattvaratnakara (5. 25. 56 ff ), are quite similar to those mentioned in the Ajnapatra (kulinah srutasampannah sucayascanuraginah sura dhira viragasca nitisastravisaradah 1|46|| pragalbhavadinah prajnah ragadvesavivarjitah aye vyaye ca nipunah svamikar yaratah sada 1/47/1 Cp. also Manasollasa 2.52 ff). In this context the Ajnapatra adds a rule which, however, is not found either in the Sivatattvaratnakara or Manasollasa. According to this rule, a king should pot appoint even a fully qualified person directly on the highest post of a minister. He should rather increase his status step by step (30.20 ff). Various general rules of behaviour of a king are given in the Ajnapatra. Thus a king should be always alert about his own protection (16.1 f). He should take his meals and drink water at regular times and observe these timings (17.2). He should never consume any intoxicatory thing (17.2). He should have a good knowledge about weapons, clephants, horses, archery etc. (17.7 ff) The Sanskrit encyclopaedic texts like Manasollasa, Sivatattvaratnakra, gamrajyalaksmipithika also emphasise upon this point. Moreover, these Sanskrit texts give a detailed account of weapons, horses, elephants, archery etc. In contrast to the Sanskrit texts, the Ajnapatra does not give detailed information on these subjects. Moreover the datailed treatment of various lores in the Sanskrit Encyclopaedic texts is often characterised by numerous taboos, rituals, superstitions etc So the treatment of various lores in Sanskrit Encyclopaedias is very much important from the point of view of history of religious rather than that of political lores. A further point worth noticing is that the Sanskrit encyclopaedias give numerous details of various arts and crafts which form a part of enjoyment of a king. The Ajnapatra, however, does not give any such details. According to the Ajnapatra a king may learn various arts but should not waste his time in performing them (17.4 ff). Moreover, he should not even attend the programmes of music and dance very often except at the time of religious festivals, according to the Ajnapatra (17. 10). The Ajnapatra further warns a king not to be addicted to the enjoyment of arts like music etc. (17.21). The Ajnapatra, like the Sivatattvaratnakara allows a king to maintat poets in the court. But it does not give (as the Sivatattvaratnakara does) any details of poetics. The Ajnapatra only says that a king should not let the poets enter into political affairs (18.9) and that a king should not be fond of praises (18.9). The Ajnapatra says that a king should not indulge in any kind of "joking" (18.18) and this point is unique. In short the king before the Ajnapatra is very simple living, high thinking, and devoted to duty alone, while the king before the Sanskrit Encyclopaedic texts is mainly engrossed in enjoyment having practically no problems to solve.

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Ajna patra and Sanskrit Works on Polity : A Comparison 87 The Ajnasatra, like many Sanskrit texts emphasizes the importance of castles (durga). According to it castles are the essence of a kingdom and che can protect the kingdom with the help of castles (45.1). In the Sanskrit texts on polity Durga (or Pura) is regarded to be one of the seven "limbs" of a State3. The Sivatattvaratnakara (V.5.46) says that a king without castles is like a serpent without poison or an elephant without rut and gets defeated by anybody (visahino yatha nago madahino yatha gajah/ sarvesam vasyatam yati durgahinastatha nrpah|/) and thus states the importance of castles. The Sanskrit texts like the Sivatattvaratnakara (V.6.47ff.) and the Samrajyalaksmipithika (Patala 32-33) describe numerous kinds of castles like Mountain-castle, castle in water, etc. The Ajnapatra does not go into the details of the kinds of castles. The Samrajyalaksmipithika (Patala 3) also describes the magical results of residing upon a particular kind of castle. Many of the rules in connection with maintenance and protection of castles given in the Ajnapatra are, however, very realistic and not traceable in the Sanskrit texts. The officers employed on the castle should be of high family belonging to maratha caste, having "Shame", faithful, active, non-greedy, non-dormant (46.20-47.6). None of the employees on the castle should be a thief, murderer, abnormal, timid, etc. (47. 16-18). The officers in charge should be changed frequently (48 18-20): The Deshmukhs. Deshpandes, Patils, Kulkarnis, Chaugules, and other hereditory watandars who occupy the territory lying round about a castle should not be given service on the castles near it. They should be employed on castles distant from their watan. If they are employed on a castle nearby, they would go to their home very frequetly and would neglect their duties. At times they would even, with greed for watan, betray the king and divulge secrets (48.16 ff). In all these rules there appears to be a keen sense of contemporary reality. Such rules are not found in Sanskrit texts. Further it is said in the Ajnapatra that there should be Brahmanas, astrologers Vaidas, the learned and also physicians who are well-versed in mineral medicines, and those in herbmedicines, surgeons, exorcists, wound-dressers, etc. (56.8.ff). In this respect, one may compare Mahabharata XII, 69.57 where it is said that there should be four kinds of physicians in a citadel. Nilakantha commenting upon it enumerates the four kinds of physicians as follows - physicians who treat poison, surgeons, physicians who treat diseases and those who can remove evil spirits which cause diseases. The information about Navy in the Ajnapatra is almost unique. It also shows how the author of this work was keenly aware of the contemporary problems and their solutions, No Sanskrit work either earlier to Ajpapatra or contemporary with it has ever touched this subject. The Yuktikalpataru of Bhoja does give some information about how to build ships etc. But the

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Ganesh Thitr information given in the Yuktika'pataru is, as usual, full of superstitious details. Moreover the Ajnapatra gives details of Navy along with its military and economic aspects and this is totally absent in Sanskrit literature. The Ajnapatra considers Navy to be a 'limb' of a state (rajyanga) (58.1). "One who possesses horses, commands over the land; similarly one who possesses Navy, commands over the sea. Therefore one should develop navy" 58.1 ff). In the sea, nobody should disturb any merchants according to the Ajnaptra (59.6). At the time of a Naval battle, an enemy is likely to pretend surrender but at such a time, one should not blindly belive in it immediately (60.10 ff). Wood required for the sake of preparing ships etc. is to be taken from the forests with the permission of the king. The trees privately owned should not be cut for this purpose, without any compensation. For trees can not be cultivated within a year or two. Moreover, people consider them to be just like their children and if the king violates them he will be guilty of troubling his own people. (61.16-62.1). Although these thoughts are not mentioned exactly in the same way in the Sanskrit texts, the main thought can be found in Sanskrit texts. A king is expected to please the people in bis state and not to trouble thom. The word rajan meaning king is connected with the root ranj to please (cf. Raghuvamsa 4.12 : yatha prahladanaccandrah pratapaitapano yatha/ rathaiva so'bhudanvarthah raja prakrtiranjanat, /). Kautalya in his Arthasastra says that a king should take pleasure in pleasing his people and should not take pleasure out of the trouble of his people (cf. prajasukhe sukham rajnah prajanam ca hite hitam , natmapriyam hitan rajnah prajanam tu priyam hitam // Arthasastra 19.34). In Manusmrti it is said that a king who tortures the people in his state would be destroyed along with his relatives very soon, (mohad raja svarastram yah karsa yaryanaveksaya so'ciradbhras yate raja jivitacca sabandhavah // 7.111). Bhisma advises Yudhisthira nct to obtain wealth from his people in an illegal way; for it would be like one, desirous of milk would cut the breasts of a cow (Mahabharata VIII. 72 : masmadharmena labhena lipsetha stvam dhanagamam //12/ udhaschind yaddhi yo dhenvah ksirarthi na labhet payah / ever rastramayogena piditam na vivardhate /16/). The polity in the Ajnapatra is based on dharma (Religion) as is the polity in the Sanskrit texts in general. Thus it is said in the Ajnapatra that a king should follow the traditional, hereditory religion; worship the deities, honour the holy people etc, give support to the religious places and monasteries in the state for their maintenance (15.1 ff). It is specifically said that a king should provide for the livelihood of those who are learned in Veda, etc. and accept their benedications (15.11 ff). He should however, not take interest in hypocretes and charlatans. He may give them

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Ajnapatra and Sanskrit Works on Polity : A Comparison gg some alms and get rid of them (15.5 ff). Thus it seems that the Ajnapatra supports Religion in its higher forms and condemns all superstitions and hypocracies which come under the religious disguise. As in Sanskrit texts, in the Ajnapatra also opposition to heretics is noticeable. Thus in the Ajnapatra it is said that a king should take care lest the heretic and antireligious views may spread in the state. A king is also expected to punish heretic people, uproot heretic thoughts and save the people from following heretic thinking (15.18 ff). A king is also expected to show mercy towards blind and diseased (15,23). Thus the author of the Ajnapatra seems to aim at establishing a welfare state based on religiosity. Among the dus ties of a king there is a mention of obtaining favour of the deities and Brahmanas devoted to gods, destroying anti-religious elements, and trying to increase religious attitude (2.10 ff). The ministers are also expected to be protectors of religion and devotees of gods (28.21; 25; 30.5). It is, however, worth noting that the Ajnapatra does not give a. detailed treatment of the religious rites as is done in Sanskrit texts, e. g. Samrajyalaksmipithika which forms a part of Akasabhairavakalpa. Thus the Samrajyalaksmipithika gives details of the vows, festivals and ceremonies to be performed throughout a year, the way of worshipping the deity of empire called Samrajyalaksmi, pilgrimages to religious places etc. Moreover Sanskrit political texts often support superstitions and magico-religious rituals. Thus Kautilya's Arthasastra gives tricks and rituals for the purposes of being invisible (14.3.4 ff), making enemy sleepy (14.3.19 ff), pacifying fire, inundations etc. (4. 3. I ff) or destroying enemy by means of black magic (14.1.34 ff). Such rites are totally absent in the Ajnapatra. The religion intended by the Ajnapatra as stated above is of higher sort. It is based on faith in god (cf. 42. 17 where it is said that the calamities of kings having firm faith in god, are removed by the God himself), philanthropy, good behaviour (cf. 42. 19 where evil intentions are condemned)etc. Similarly, the Ajnapatra does not support nor oppose any particular form of religion. The position taken by the Ajnapatra as regards the gifts of lands is very interesting from this point. According to Sanskrit texts gift of land is a very meritorious act (Cf. Vasisthasm sti 29.17; Bihaspatismoti 7 etc). The Ajnapatra also says that there is endless merit in giving a gift of land (42.1). But it hastens to add that it is very difficult to decide what is religious and what is not. So while making any gift of land, a king should take into consideration whether the person, who accepts the gift, is a really deserving person. It is possible that in the family of those who are just beggars, some wicked person may take birth. To such people and Sambodbi Vol. IX(12)

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90 Ganesh Thite also to those who are anti-religious and heretic, no gift of land should be made (42.1 ff). A gift of land may be made only to deserving Brahmanas at some sacred times. Similarly a gift of land or of village may be made to temples, monasteries (42. 7ff ). But once a gift is made one should not have any sense of belonging to the land given. One may not even expect a handful of water there (42.14 ff). The most remarkable characteristic of the Ajnapatra which distingui. shes it from the Sanskrit texts of polity is the keen awareness of the contemporary political problems. The statements in Sanskrit political texts often appear to be didactic, too general, of the nature of an apophthegm, posing to be valid for all times and all places. A Sanskrit text on polity hardly ever refers to any particular problem of its own time from the point of view of political situation; nor does it suggest any solution for such problems. In this respect, the Ajnapatra appears to be of a very different nature. This will be clear from the discussion in the Ajnapatra (p.34) about the European merchants who are called 'Hat-wearers' (topik ara). The Ajnapatra mentions Portugese, British, French, and Danish People. The Ajnapatra says that these uropean merchants are not similar to the other merchants who are merely interested in commerce. The European merchants come on behalf of their emperors. And is it possible that an emperor is devoid of any greed for new land'? Moreover, these people are by their very nature very much obstinate and will oot abandon a land once captured. So it is further said that adequate care should be taken in dealing with these people. No place near sea-shore should be given to them, lest they would build a fort there and finally they will rob the and nearby. Moreover, these people should be given a place at some distance from sea, but should not be allowed to build strong houses. No Sanskrit political text shows any historical sense and deals with the contemporary problems. Even the Marathi work on polity called Rajaniti written by Chitnis in the first quarter of nineteenth century follows the pattern of the Sanskrit texts only and not of the Ajnapatra. While comparing the Ajnapatra with the Sanskrit texts on polity in a very broad way, we note following points. The polity in the Sanskrit texts is, by and large, academic, didactic, of the nature of Smrti-texts, very abstract. theoretical, idealistic, apophthegmatic, too general, posing to be addressed to kings of all the places and times, based on Caturvasnya-system and many times characterised by magico-religious details. This point can be clear if we bring before our eyes the works like Mahabharata, Manusmrti, Kautilya's Arthasastra, Kamandaka's Nitisara, Manasollasa, sivatattvaratnakara Samrajyalaksmipithika etc. The polity in the Ajnapatra on the other hand,

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Ajnapatra and Sanskrit Works on Polity: A Comparison 91 is very exact, precise, objective, based on direct observation, busy with the contemporary problems, practical, not of magico-religious nature, and indifferent about the Caturvarnya-system. Moreover, the king before the Sapskrit encyclopaedic texts has a lot of leisure to enjoy various pleasures, and perform nunierous magico-religious rites. But the king before the Ajnapatra is devoid of any leisure. Therefore, the Ajnapatra does not deal with the subjects like music, erotics, art of cooking etc. which are found in the Sanskrit encyclopaedic texts on polity. The Ajnapatra on the other hand, expects that a king should not waste his time in fine arts, etc. Similarly, the religion which is endorsed by the Ajnapatra is rather of higher sort. So although there are some similarities between the Ajnapatra and Sanskrit texts on polity, the differences are more and basic ones. the Ajnapatra is very unique, unparalleled, original, distinct from the tradition and even the greatest among all the ancient Indian political texts. 3) References : 1) All the references to the Ajnapatra in this paper are to pages and lines from S. N. Banhatti's edition entitled Ajnapatra arthat Sivajit Rajaniti, NagpurPune-1961. Sivajici Rojaniti, Lhule, 1941. Cf; Kautilya's Arthasastra 6. 11 : svamyamat yajanapadadurgako sadandamitrani prakyta yah; cp. also Kamandakiyanitisara 4.1: svamyamatyasca rasiram ca durgam koso balam suhrt/ parasparo pakaridam saptangai rajyamuc yate 1l: Manusmoti 9.24 : svamyam@t yau puram raspram kosadandau sihyttatha/ sapta prakytayo hyetah sa. prangam rajyamucyate // Mahabharata 12.69. 62-63; rajna saptaiva rak syani tani capi nibodha mel atmamatyasca kosasca dando mitrani caiva hi /62|| tatha janapadascaiva puram ca kurunanduna letat saptatmikas rajyan paripalyan prayatnatah 1/6311 See my "Primitive in Kautilya's Arthasastra", Sambodhi 3.4 (Jan. 1975) p. 89100; "Sivatattvaratnakara : eka dharmakosa" Navabharata, April, 1974, p. 51-79 and may 1974; p. 41-80; "Akasabhairavakalpatila Samrajyalaksmi Pathika." Bharata Itihasa Samsodhaka Mandala, Trimasika, year 54, Khanda 17,3-4, p. 48-53.

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SOME SPECIAL ASPECTS OF JAIN PHILOSOPHY AS A SCHOOL OF INDIAN PHILOSOPHY Arvind Sharma As a school of Indian philosophy, Jain philosophy exbibits several striking features which distinguish it out from other schools thought. Some of these, such as its materialistic notion of Karma, its concept of tiine and space 3 its doctrine of epistemological relativity and its emphasis on Ahimsa5 and nudity are fairly well-known. The purpose of this note is to draw attention to what appear to be somewhat less known unique aspects of Jain thought, to which leading scholars have drawn attention. II (1) According to Prof. M. Hiriyanna it is in its conception of Jiva that Jainism displays some distinct apsects. One of the curious features of Jainism is the belief in the variable size of the Jiva in its empirical condition. It is capable of expansion and contraction according to the dimensions of the physical body with which it is associated for the time being. In this respect it resembles a lamp, it is said, which though remaining the same illumines the whole of the space enclosed in a small or big room in which it happens to be placed. It means that like its other features, the Jiva's non-spatial character also is affected by association with matter. The Jaina thus denies the unalterable nature of the Jiva which is commonly recognized by Indian thinkers. The Jiva's relation to matter explains also the sonewhat peculiar Jaina view of knowledge. Knowledge is not something that characterizes the Jiva. It constitutes its very essence. The Jiva can therefore know unaided everything directly and exactly as it is; only there should be no impediment in its way. External conditions, such as the organ of sight and the presence of light, are useful only indirectly and jnana results automatically when the obstacles are removed through their aid. That the knowledge which a Jiva actually has is fragmentary, is due to the obscuration caused by karma which interferes with its power of perception. As some schools assume a principale of avidya to explain empirical thought, the Jains invoke the help of karma to do so.?

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Some Special Aspects of Jain Philosophy (2) According to S. Gopalan it is the Jain doctrine of Kevalajngoa which is unique to Jainism. "It is unique because in all other schools of Indian philosophy the sense organs and the mind are not considered as obstructions in the sense in which Jainism holds them to be obstacles for perfect perception's, so that "The Kevala--Jnana concept, from the point of view of Indian epistemology stands unique in that it is referred to as the consummation of all knowledge through the progressive removal of the obstructions caused by the sense organs and the mind".. (3) Prof. P. T. Raju, among other things, draws attention to a distinct feature of Jain metaphysics when he writes: The Jaina philosophy, it has already been said, is realistic and pluralistic. There is a plurality of objects and Jivas (atmans) and all of them are real, and the objects of our knowledge also are real, but are not mere ideas. But the Jaina metaphysics is a metaphysics of substance. Everything, including action, is a substance. One may find the idea of action being a substance to be very strange, but it is found in the modern theory that the stuff of the universe is only process. The Jainas conceive any existence as a substance. Action exists and is, therefore, a substance. 10 (4) Satischandra Chatterjee and Dhirendramohan Datta draw attention to an aspect of the view of causation which seems to belong distinctly to the Jains. Regarding all the four substances--space, time, dharma and adharma -- it should be noted that as causal conditions they all have a peculiar status. The causal conditions (karanas) may be distinguished into three chief kinds, agent (as potter is of the pot), instrument (as the potter's wheel is of the pot) and material (as clay is of the pot). Space, time, etc., come under the category of instrumental conditions, but they should be distinguished from ordinary conditions of that kind, being more indirect and passive than ordinary instrumental conditions. Gunaratna gives them, therefore, a special name, apeksakarana. The stone on which the potter's wheel rests may be cited as a condition of this kind in relation to the pot. Space, time, etc., are similar conditions. 11 of one (5) According to A. L. Basham, it is in the classification sensed beings, who possess only the sense of touch that the Jain classification shows its most original feature. This great class is in turn divided into five sub-classes: vegetable bodies, which may

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948 Arvind Sharma be simple, as a tree, containing only one soul, or complex, as a turnip. which contains countless souls; earth-bodies, which include earth itself and all things derived from the earth, such as stones, clay, minerals and jewels; water--bodies, found in all forms of water in rivers, ponds, seas, and rain; fire-bodies, in all lights and flames, including lightning; and windbodies, in all sorts of gases and winds.12 (6) According to Hermann Jacobi, "That plants possess souls is an opinion shared by other Indian philosophers". But the Jains have developed this theory in a remarkable way. Plants in which only one soul is embodied are always gross; they exist in the habitable part of the world only. But those plants of which each is a colony of plant-lives may also be subtle, i. e. invisible, and in that case they are distributed all over the world. These subtle plants are called nigoda; they are composed of an infinite number of souls forming a very small cluster, have respiration and nutrition in common, and experience the most exquisite pains. Innumerable nigodas form a globule, and with them, the whole space of the world is closely packed, like a box filled with powder. The nigodas furnish the supply of souls in place of those who have reached nirvana. But an infinitesimally small fraction of one single nigoda has sufficed to replace the vacancy caused in the world by the nirvana of all the souls that have been liberated from the beginningless past down to the present. Thus it is evident that the samsara will never be empty of living beings. 13 (7) Ninian Smart seems to detect in the Jain doctrine that the nigoda is not subject to Karma, a distinct feature of Jain thought He writes: Even lower than these are infinite number of animalcules, which do not individually possess organs, but cluster together to share in processes of respiration and nutrition. The law of karma and circulation of life-monads through successive bodies, through process of rebirth, are features of existence of living beings above level of animalcules. Infrequently, life-monads achieve liberation and are taken out of circulation; but from time to time some animalcules 'rise' and enter karmic circulation. This, then, is the back-cloth, teeming with life, against which quest for liberation is undertaken.14 111 The above survey reveals that a different unique aspect of Jain thought is identified by different scholars once they get past its major distinguishing features as a school of Indian thought. This seems to suggest that

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Some Special Aspects of Jain Philosophy the unique significance of Jain thought in the context of Indian philosophy has not yet been fully realized. 95 NOTES 1 See Kalidas Bhattacharyya, ed, The Cultural Heritage of India Vol I (Calcutta: The Ramakrishna Mission Institute of Culture, 1958). p. 542 ff. 2 P.T. Raju, The Philosophical Traditions of India (University of Pittsburgh Press 1972) p. 102. 3 Ibid. 4 A.L. Basham, The Wonder That was India (Fontana Collins, 1975) p.504; S.N. Dasgupta, A History of Indian Philosophy Vol. I Cambridge University Press, 1957) p. 175 ff. 5 R. C. Zaehner, ed The Concise Encyclopedia of Living Faiths (Boston: Beacon Press, 1967) p. 264. 6 R. C. Zaehner, ed., op. cit., p. 262. 7 M. Hiriyanna, Outlines of Indian Philosophy (London: George Allen & Unwin Ltd., 1932) p.158. 8 S. Gopalan, Outlines of Jainism (New York: Halsted Press, 1973) p. 72. 9 Ibid. 10 P. T. Raju, op cit., p.101 11 Satischandra Chatterjee and Dhirendramohan Datta, An Introduction to Indian Philosophy (University of Calcutta, 1968) pp. 99-100 12 Wm. Theodore de Bary, ed., Sources of Indian Tradition, Vol. 1 (New York: Columbia University Press, 1958) pp. 46-47 13 James Hastings, ed., The Encyclopedia of Religion and Ethics VII (New York: Charles Scribner's Sons p. 469. 14 S. G. F. Brandon, ed., A Dictionary of Comparative Religion (London: Weidenfeld & Nicolson, 1971) p. 367. This point, however, is by no means certain.

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A PARAMARA SCULPTURE IN THE BRITISH MUSEUM : VAGDEVI OR YAKSHI AMBIKA? Kirit Muokodi* Around the year 1880 the British Museum in London acquired one inscribed stone sculpture of a goddess that had probably been fou ruins of Dhar, ancient Dhara, in Malwal (Fig. 1). The sculpture was described and identified by 0. C. Gangoly in a paper in which he also included K. N. Dikshit's reading of the four line inscription on the pedestal.' The writing, as indeed the image as a whole, is considerably damaged, still Dikshit could decipher parts of it: the name of a king Bhoja; a reference to his capital city; Samvat 1091 or 1034-35 A. D. as the date of the carving; and the name of the goddess Vagdevi. Bhoja is, of course, the Paramara king who ruled with Dhara as his capital between circa 1005 and 1055 A. D. An ambitious king who fought numerous wars during his long reign, Bhoja is remembered more for his love of learning and his own scholarship; legend ascribes to him the authorship of eightyfour works on grammar, thetorics, architecture and other subjects, and the establishment in his capital of a college, the Sarasvatisadana, wh. ere Bhoja himself presided over learned discussion3. We can well imagine the joy of Dikshit and Gangoly at their exciting decipherment of the inscription; ever since the publication of the paper the British Museum sculpture has been considered as an image of Vagdevi -Sarasvati --in fact, the very image installed in his college by Bhoja himself. Bhoja having been regarded in the Indian tradition as perhaps the example of a blend of king and scholar, the man of action who is at the same time the man of erudition, this stately sculpture has acquired a romantic aura that is all its own. Later scholars have also tried to read the record on the image, but the full text has never been satisfactorily explained; the original assumptions that the word Vagdevi refers to this particular image, and that the goddess was installed by Bhoja, have nowhere been substantiated. If we are not carried away by the occurrence together of the names of Bhoja and Vagdevi-Sarasvati in the inscription which is as yet only imperfectly understood, there is little in the iconography of the figure to support an identification with Sarasvati; on the contrary, even in the present mutilated * The author is on the staff of the project for Indian Cultural Studies founded by FRANCO-INDIAN PHARMACEUTICALS PRIVATE LIMITED, BOMBAY,

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A Paramara Sculpture in the British Museum 97: condition of the figure, every surviving feature reveals that the sculpture. represents the Jaina goddess Ambika, the Yakshi or Sasanadevata of the twenty-second Tirthankra Neminatha. In this paper I shall first describe the principal sculpture and the companion figures and discuss the newly. proposed identification with Ambika ; after this a fresh interpretation, of the pedestal inscription which corroborates the identification, will be suggested. The sculpture is of grey stone and measures 1.297 x 507 m (463" x 1'87"). The goddess, standing in abhanga against a plain background, had four arms, but three of them are broken and their attributes destroyed. The back right hand, the only one preserved, holds an ankusa or elephant goad as inay be seen in the detail photograph published here (Fig. 2 ). The lower half of its shaft is broken, a trace of its bottom end being preserved against the elbow, but the upper part is intact and carries three ornamental muldings. In contrast to the ample proportions of the shaft itself, the hook of the goad is rather slender. The left rear arm of the goddess as well as the attribute of the hand are also destro we can discern the manneristic bend of the fingers gripping the stem or tip of some object. The hair of the goddess is coiled in a large bun over her right shoulder and over this she wears a karanda crown; she wears the usual adornments, and a fine lower garment (charanika) reaching down to her ankles. The base of the sculpture has two offsets corresponding to the Pancharatha type of pedestal. Four figures flank the goddess, she herself towering over their small-proportioned forms. On her left (Fig. 3) is her mount, a capering lion. A plump boy rides animal, supporting a large mango fruit on the palm of his left hand while he holds up his right arm in adoration, He has a round face and has close-cropped hair and wears some ornaments. On the right of the goddess are a child and a man (Fig. 4). This child is younger in age than the lion-rider; from his bonny frame and short stature we may judge that he is a mere toddler. His hair is short and curly, he wears adornments that are similar to his brother's, and a loincloth.5 On the palm of his right hand he supports a large and nearly round fruit with 2 pointed tip; perhaps this is not another mango but a matulunga or bijapuraka : however, it has a smooth skin. The left arm was probably held up in adoration but is broken. Behind this child stands a full grown man, his position in the back' ground, on the innermost step of the pedestal, suggesting that he has only a secondary role in the story. He has a beard; he wears a karanda crown and other ornaments including a chhannavira. His right hand rests along

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98 Kirit Mankodi the side of his body while the left holds one end of a damaged rod, the other end resting against the waist. In the top left corner of the stele a flying celestial approaches the goddess with a garland, his counterpart in the opposite corner being totally obliterated. Every single feature of the sculpture corresponds to the Jaina yakshi Ambika as known from carvings from all over the country. Her iconography may be described in brief: When two-armed, she usually holds a bunch of mangoes in her right hand and supports her younger child on her waist if she is standing and on her lap if seated.7 Or both the boys may stand on either side of their mother while she lovingly places her hand over the head of one.8 Ambika may also have four arms; such images, in which Ambika is conceived of as a goddess rather than as a yakshi or sasanadevata, begin to occur from the tenth-eleventh century, and are relatively fewer. In this form the two additional hands may hold a goad and a noose, or the mango bunch is repeated in both these extra hands." The lion is Ambika's mount; in sculptures he either serves as her seat or occurs by the side of the standing goddess. In the latter case, the older child often straddling the frollicking lion as in our own sculpture, while the smaller child reaches up to snatch a mango.10 In addition to the above, a bough of a mango tree nearly always forms a canopy over her figure. the whole composition being crowned by the Tirthankara Neminatha, the patron Jina of the yakshi. An image of Ambika, then, is recognisable by a mango bunch, a citron, a goad and a noose in her hands, mango branches crowning her head, a toddler child and an older boy gamboling with a lion. It should not, therefore, be too difficult to recognise Ambika in the British Museum sculpture even though three of her arms are broken. True, the mango boughs and the surmounting Tirthankara are absent, but we can cite a few other images of Ambika where one or both of them are similarly lacking; for example a stone sculpture of the sixth century from Shahabad district in Bihar and some bronzes of Akota11 are without the foliage. The same sculpture from Shahabad, another from Hinglajgarh in Madhya Pradesh, and an eastern Indian bronze in the National Museum are devoid of the Tirthankara figure. 12 As to the current identification with Sarasvati, a comparison with some genuine images of Sarasvati, both Brahmanical and Jaina, from central and western India, fails to bear it out.13 The objects in the hands

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A Paramara Sculpture in the British Museum 99 of Sarasvati are evocative of ascetic virtue, spiritual learning, music, the chanting of hymns, immortality. A prominent type of the Brahmanical Sarasvati's image, based on a brief description in the Agnipurana 50.16, has a vina, a rosary and a manuscript, the vina occupying two hands.14 A variant type adds a fourth attribute, either a kamandalu-pitcher (Vishnudharmottarapurana III. 64.2-suggestive of the original riverine being of the goddess) or a nectar jar (Saradatilaka, VIIIth Patala: Bhattasali, table at p. 189). But in neither of these forms does the elephant goad occur. The Jaina conception of Sarasvati is similar to the Brahmanical, the objects in her hands being a rosary, lotus, manuscript and jar (as may be seen in the two identical images from Pallu 15), but here too the goad is absent. Two features of our sculpture might appear to support the current identification with Sarasvati, namely the goad and the lion mount. The goad indeed is given to Sarasvati in Deccani and south Indian images 16 (perhaps under the influence of Ganesa's iconography). But nowhere in northern India does the goad figure in Sara vati's images, and therefore our sculpture which follows the Malava style cannot be considered as being of Sarasvati. The mount of Sarasvati is the goose (hamsa) ; in south India and the Deccan it is sometimes the peacock and in Bengal the ram 17. Haridas Bhattacharyya first suggested that the lion can also be the mount of Sarasvati, and his suggestion has been dutifully repeated by all later scholars who wrote on this goddess of learning. True that author cited texts in which Sarasvati, there synonymous with Durga, is Siva's Sakti; her.characteristics are a snow-white complexion, three eyes, the crescent moon, tiger skin garment, serpent ornaments, a trident in her hand and a lion mount ( Bhattacharyya, p. 49 ). But the British Museum image has nothing in common with this synthetic form which has so many attributes of Durga. Again, Bhattacharyya's assertion loses all its force when we look up the only sculpture cited by him as evidence, namely an early image in the Mathura Museum, for the goddess there has no mount at all, but sits directly on a plain pedestal18. We must, therefore, give up the belief that the lion can occur as the mount of Vagdevi-Sarasvati, and the sculpture in London cannot on this account be identified with the goddess of learning. It has already been suggested above that the current identification of our sculpture is based solely on the wrong premise that the word Vagdevi in the epigraph refers to the present sculpture itself. We have also conside red and (hopefully ) disproved the arguments that might be raised, a posteriori, in its favour. On making a fresh study of the inscription, we are

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100 Kirit Mankodi pleasantly surprised that it corroborates our own conclusion that the image represents the Jaina yakshi Ambika, as we shall presently see. The inscription (Fig. 5) is engraved on the central offset of the pedestal and consists of four lines; it contains one verse in the sardulavikridita metre followed by a line in prose giving the name of the sculptor etc. and the date Samvat 1091 corresponding to 1034-35 A. D. An oblique fissure in the stone has destroyed one or more characters in the first three lines and bas divided the record into two unequal parts, the writing on the left of the fissure being relatively better preserved compared to that on the right. Perhaps this part of the pedestal had been more exposed to weathering. Several enthusiastic students of Malwa's art and culture have tried to decipher the inscription since its first publication in Rupam, It has not so far been properly edited in Epigraphia Indica or any other special journal on inscriptions along with the rubbing19. An attempt was made by the present writer with the help of a photograph supplied by the British museum, and the key phrase Jinanamtrayimambus "the triad of the Jina's (and) Amba" (in the accusative ) in the fourth foot of the verse, as well as the correct forms of the names of the sculptor and his father in che prose passage, could be detected. Still, the entire second foot and the rest of the fourth foot (both occuring on the right of the cleft in the stone, the part that has greatly suffered weathering ) proved to be elusive. A request was made to Prof. H. C. Bhayani of Ahmedabad for help; the following reading is Prof. Bhayani's, and is presented here with his gracious consent; (a) Original text 1. 1. Om // Srimadbhojanarendrachandranagarividyadharimmandhih yo sa tama-resasasitapure prasthapata 1. 2. yam psarah vagdevi prathamam vidhaya jananim pascha(?)jjinanam trayimambam (n)i-phala(?)dhikam vararu(?)chimmurttim(?)subham ni1. 3. rmmame iti subham // Sutradharamahirasutamnanathalena ghatitam // vi-tika sivadevena likhitamiti // 1. 4. Samvat 10091. (b) Corrected and metrically arranged text Om | Srimadbhojanarendrachandranagarimvidyadharim man[da]dhiryo`sau tama(ma)resasasitapure prasthapita ya'psarah | Vagdevii prathamam vidhaya jananim paschajjinanam trayimambam (nitya)phaladhikam vararuchim murtim subham nirmamell

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A Paramara Sculpture in the British Museum (c) Translation Om! Having first fashioned the Vidyadhari of the city of the illustrious and shining Emperor Bhoja, ( as also ) Mother Sarasvati which was installed in the city ruled by Amaresa (that is, Amaresvara ), he who is of humble talent (that is, Manathala) fashioned thereafter the triad of the Jinas (and) the auspicious image of Amba that has great brilliance and bestows fortunes evermore. Blessings. Fashioned by Manathala, son of the sculptor Mahira, and inscribed by the scribe (?) Sivadeva in Samvat 1091. The inscription has still not been finally deciphered (and will perhaps never be, as some characters have been obliterated because of the fissure); some phrases, such as amaresasasitapura and nityaphaladhika have an element of conjecture; the grammar seems to be faulty (while the other divinities are in the accusative, the phrase yapsarah is in the nominative ). 101 It is nonetheless clear that Bhayani's reading is a great improvement over all the previous interpretations: -mmandhih of the original makes no sense, but mandadhih of little talent ", as emended, qualifies the sculptor (Manathala) who thus speaks of himself in humble terms. The second foot of the verse, which has been the most intractable so far, has for the first time been read; amaresasasitapura "the city ruled by Amaresa", if this emendation is accepted, is without doubt the present-day Onkar Mandhata in East Nimar district of Madhya Pradesh, one of the twelve jyotirlingas, which is mentioned in several other Paramara records besides our own, and which still preserves an eleventh century temple of Amaresvara20. The third charana mentions a trayi, or trivirthi as it is commonly known to us, a group of three Tirthankaras, which was fashioned along with the present image of Amba by the same sculptor, after (paschat) he had made the image of the vidyadhari, (apsaras) and VagdeviSarasvati. The proposed reading of the text thus gives a connected account of the record; it explains the mention both of Brahmanical and Jaina deities; it shows beyond doubt that the king Bhoja is only mentioned in the verse as the ruling king and not as the donor; but, above all, it authenticates the identification of the goddess with the Jaina yakshi Ambika. Though Bhoja like the other kings of his line was a Saiva, still he patronised many Jaina monks and scholars, and we may conclude this paper by naming a few of the more prominent. Nayanandi wrote the poem Sudarsanachurita while residing in the Jinavara-vihara at Dhara under Bhoja's patronage. The puranasara was composed by Srichandra under the

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102 Kirit Mankodi patronage of the same king who also honoured another acharya Prabhachandra, and it was his curiosity that led Dhanapala to write the Tilakamahjari. Foot-Notes 1 It is believed that the sculpture was found in the Bhojasala also known as the Kamal Maula mosque. However, I cannot cite any authority on this or on the exact date when it reached the British Museum. Mr. Wladimir Zwall, Keeper of the Indian and Oriental Antiquities of the museuin writes in a personal letter : "there is no certain information about the source of this sculpture. While it is believed that it may have entered the British Museum collection from the India Museum in 1880 this is not documented..." I am grateful to Mr. Zwalf for this information; the photographs published here were supplied by the British Museum for which I must record my thanks 2 Rupam No. 17 (January 1942), pp. 1-2. 3 The Sarasvatikanthabharana, the Syngaraprakasa, the Syrigaramanjari-katha.. the Samaranganasutradhara are among the more important works credited to this king. The college (figuratively speaking the temple of Sarasvati ) is also referred to as the Saradasadma and Bharatibhavana : S. K. Dikshit, ed; Parijatamanjarz alias Vijayasri by Madana ( Bhopal 1963). p. 2. It was desecrated by Muhammad Shah Khalji of Malwa in 1457 A.D, 4 The plump features of this adolescent boy led Gangoly to think that it was a female figure, namey the goddess Parvati on her lion, a belief that has never been questioned. 5 Gangoly suggested it was the donor; others seem to think that it is an ascetic figure. 6 It is impossible to idenitfy this person. It is tempting to think that it represents the sculptor- sufradhara with his measuring rod but then the crown would not be accounted for. For the same reason it cannot be the Jaina monk who, acco. rding to legend, visited Ambika for alms. (In brief the legend relates that Ambika was originally the wife of a Brahmana who offered to a wandering Jaina monk the food meant for a sraddha, was driven out of her house, died by jumping into a well, and was reborn as a yakshi.) We can only point out that similar bearded and worshipful figures occur also in other panels : in cave 33 Jagannathasabha at Ellora (A. Ghosh, ed., Jaina Art and Architecture I, New Delhi 1974, PI, 122) and an unpublished sculpture, No. 0034 from Karitalai in Jabalpur district preserved in the Raipur Museumn. 7 Ghosh, ed., Jaina Art and Architecture III ( New Delhi 1975), Pls, 318, 343 and Pls. 324, 344. 8 The smaller boy is Priyakara and bis brother is Subhamkara. Such an image is illustrated in U. P. Shah, Jaina Bronzes - A Brief Survey, in U.P. Shah and M. A. Dhaky, ed. Aspects of Jaina Art und Architecture (Ahmedabad 1975), Pl. 68., 9 For a goad and noose : Rupamandana VI. 19 (U. M. Sankhyatirtha, ed. Devat murtiprakarana and Rupamandana. U.P. Shah,' 'Iconography of the Jaina Goddess Ambika", Journal of the University of Bombay (N. S.) IX/2 (September 1940), pp. 158-159, cites Trishashi'salakapurushacharita VIII.9 which gives a similar

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mane je rIte mArI bImArI nA karamAyata (hoI nate ma i nIyogI vara (pArane ke Fig. 5 ( ra ) - pa. Fig. 2 na karI zake che ke Fig. 1

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Fig. 4 devagaDha ke maMdira 11 ke mAnastaMma kI rohiNImUrti ( 1059 I . ) dekhiye pRSTha 24

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A Paramara Sculpture in the British Museum description. His fig. 22 illustrates an image of 1477 A.D, which follows this account. 10 Shah, "Jaina Bronzes", Pls 67, 68. 11 P. Pal, The Sensuous Immortals (Los Angeles, N.d.) Pl. 20; U P. Shah. Akota Bronzes (Bombay 1959), Pls. 14, 48b etc 12 The sculpture from Hinglajgarh has not been published; for the bronze in the National Museum see Ghosh, III. Pl. 343 B. 13 Scholarly opinion, however, has always assumed that the British Museum sculpture represents the Brahmanical Sarasvati. 14. Guide to the Archaeological Museum in Gwalior ( Gwalior, N.d. ), Pl. XII b; two unpublished sculptures from Hinglajagarh in the Indore Museum: N.K. Bhattasali, Iconography of Buddhist and Brahmanical Sculptures in the Dacca Museum (reprinted New Delhi 1972), Pl. LXIII. 15 One of the two Pallu sculptures is published in Gosh, III, Pl. 337. 16 For instance T.A. Gopinath Rao, Elements of Hindu Iconography 1/2 (reprinted Delhi 1968), Pl. CXV from Bagali in Karnataka. 103 17 Haridas Bhattacharyya, "Sarasvati the Goddess of learning", in Commemorative Essays Presented to Professor K. B. Pathak (Poona 1934), p. 50. 18 Vincent Smith, The Jaina Stupa and other Antiquities of Mathura (reprinted Varanasi 1969), Pl. XCIX. 19 A. C. Mittal, The Inscriptions of Imperial Paramaras (Ahmedabad. 1979), pp. 69-70, lists these attempts, to which add Dikshit, p. xiv, fn. 1. 20 Mittal, Index s. v. for inscriptional references. LIST OF FIGURES So-called Vagdevi ( properly, yakshi Ambika) in the British Museum. V. S. 1091 or 1034-35 A, D. 2. Detail showing the elephant goad in Ambika's hand. 3. Detail of the figures on Ambika's left. 4. Detail of the figures on Ambika's right. 5. The pedestal inscription. 1.

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Statement about ownership and other particulars about Sambodhi, the Quarterly Journal of L. D. Institute of Indology, Ahmedabad, to be published in the first issue every year after the last day of march, Form IV (See Rule 8 ) 1. Place of Publication 2. Periodicity of its Publication 3. Pripter's Name Nationaltiy Address 4. Publisher's Name Nationality Address Ahmedabad Quarterly. Swami Shri Tribhuvandasji Shastri Indian. Shri Ramanand Printing Press, Kakaria Road, Ahmedabad-22. Nagin J. Shah. Indian. Director, L. D. Institute of Indology, Ahmedabad-9. (1) Dalsukh Malvania (2) Dr. H. C. Bhayani (3) Nagin J. Shah Indian. L. D. Institute of Indology, Ahmedabad-9. 5. Editors' Names Nationality Address L. D. Institute of Iodology, Abmedabad-9. Names and Addresses of Individuals who own the newspaper and partners or shareholders holding more than one-percent of the total capital. I. Nagin J. Shah, hereby declare that the particulars given above are true to the best of my knowledge and belief. Signature of Publisher. Nagin J. Shah

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- jaina karma siddhAntaH bandhana aura mukti kI prakriyA sAgaramala jaina karma siddhAnta kA artha : vaijJAnika jagata meM tathyoM aura ghaTanAoM kI vyAkhyA ke lie jo sthAna kArya-kAraNa. siddhAnta kA hai AdhyAtmika jagata meM vahI sthAna 'karma siddhAnta' kA hai / karma siddhAnta kA Azaya yahI hai ke AdhyAtmika aura naitika jagata meM bhI bhautika jagata kI hI bhA~ti paryApta kAraNa ke binA kucha bhI ghaTita nahIM ho sakatA / phira bhI hameM yaha smaraNa rakhanA cAhie ki karma siddhAnta kA eka doharA artha hai, eka aura vaha hamAre vartamAna vyaktitva evaM vartamAna jIvana ke sukha-duHkha kI vyAkhyA hamAre bhUta kAlIna vyaktitva evaM jIvana zailI ke AdhAra para karatA hai aura hamAre vartamAna ke lie hameM svayaM ho uttaradAyI banAkara prativezo aura Izvara ke prati kaTutA kA nivAraNa karatA hai, to dUsarI vaha hameM saceta karatA hai ki hamArI vartamAna jIvana zailI hI hamAre bhAvo vyaktitva kI nirmAtA hai / eka aura vaha vartamAna ko bhUta ke prakAza meM samajhane kA prayAsa hai to dUsarI aura vaha vartanAna ke dvArA 'bhAvA' kI racanA yA nirmiti kA vyAkhyA kAra bhI / isa prakAra karma siddhAnta eka vyApaka artha meM vyakti ke bandhana se mukti taka kI samasta prakriyA ko vyAkhyA prastuta karatA hai| upakI AdhArabhUta mAnyatA yaha hai ki vyakti hI apane vyaktitva kA nirmAtA hai / hama jo kucha haiM aura hameM jo kucha honA hai, usake mUla kAraNa hama hI haiM / karma siddhAnta kI kucha maulika evaM AdhArabhUta mAnyatAe~ nimna haiM--- karma siddhAnta kI AdhAra bhUta mAnyatAe~ : (a) vyakti kA vartamAna va vyaktitva usake pUrvavartI vyaktitva (caritra) kA pariNAma hai aura yahI vartamAna vyaktitva (caritra) usake bhAvI vyaktitva kA nirmAtA hai, (ba) naitika dRSTi se jisa vyakti ne kriyAe~ kI hai vahI unake pariNAmoM kA bhoktA bhI hai / yadi vaha una saba pariNAmoM ko isa jIvana meM nahIM bhoga pAtA hai, to vaha una pari. NAmoM ko bhogane ke lie bhAvI janma grahaNa karatA hai / isa prakAra karma siddhAnta se punarjanma kA siddhAnta bhI phalita hotA hai / (sa) sAtha hI ina pariNAmoM ke bhoga ke lie isa zarIra ko chor3ane ke pazcAt dUsarA zarIra grahaNa karane vAlA koI sthAyI tatva bhI honA cAhie / isa prakAra naitika kRtyoM ke anivArya phala bhoga ke sAtha AtmA kI amaratA kA siddhAnta jur3a jAtA hai| yadi karma siddhAnta kI mAnyatA ke sAtha AtmA kI amaratA svIkAra nahIM kI jAtI hai to jana vicArakoM kI dRSTi meM kRta praNAza aura akRta bhoga ke doSa upasthita hote haiN| unakI dRSTi meM AtmA kI amaratA yA nityatA kI dhAraNA ke abhAva meM karma siddhAnta kAphI nirbala par3a jAtA hai| isa prakAra AtmA kI amaratA kI dhAraNA karma siddhAnta kI anivArya phalazruti hai / (da) karma siddhAnta yaha mAnakara calatA hai ki AcAra ke kSetra meM zubha aura azubha aisI do prakAra kI pravRttiyA~ hotI hai / sAtha hI zubha pravRtti kA pratiphala zubha aura azubha pravRtti kA pratiphala azubha hotA hai|

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2 jaina karma siddhAnta : bandhana aura mukti kI prakriyA (i) karma siddhAnta cetana Atma tattva ko prabhAvita karane vAlI pratyeka ghaTanA evaM anubhUti ke kAraNa kI khoja bAhya jagata meM nahIM karatA varan Antarika jagata meM karatA hai / vaha svayaM cetana sattA meM hI unake kAraNa ko khojane kI koziza karatA hai / jaina darzana meM 'karma' zabda kA artha : sAmAnyatayA kriyA ko karma kahA jAtA hai, kriyAe~ tIna prakAra kI mAnI gaI haiM / 1-zArIrika, 2-mAnasika, aura 3-vAcakaH zAstrIya bhASA meM inheM yoga kahA gayA hai / lekina jaina paramparA meM karma kA yaha kriyA paraka artha karma zabda kI eka AMzika vyAkhyA hI prastuta karatA hai / usameM kriyA ke hetu para bhI vicAra kiyA gayA hai / AcArya devendra sUri karma kI paribhASA prastuta karate hue likhate haiM jIva kI kriyA kA jo hetu hai, vaha karma hai'| paM. sukhalAla jI kahate haiM mithyAtva kaSAya Adi kAraNoM se jIva ke dvArA jo kiyA jAtA hai vahI karma kahalAtA hai / isa prakAra ve karma ke hetu aura kriyA donoM ko ha karma ke antargata le jAte haiM / jaina paramparA meM karma ke do pakSa haiM (1) rAgadveSa, kaMghAya Adi manobhAva aura (2) karma pudgala / karma pudgala kriyA kA hetu hai aura rAgadveSAdi kriyA hai / karma pudgala se tAtparya una jar3a paramANuoM se hai, jo prANI kI kisI kriyA ke kAraNa AtmA kI ora AkarSita hokara usase apanA sambandha sthApita karate haiM aura samaya vizeSa ke paripakva hone para apane phala (vipAka) ke rUpa meM vizeSa prakAra kI anubhUtiyA~ utpanna kara alaga ho jAte haiM, inheM dravya-karma kahate haiM / saMkSepa meM jaina vicAraNA meM karma me tAtparya Atma-zakti ko prabhAvita aura kuNThita karane vAle tattva se hai / sabhI Astika darzanoM ne eka aisI sattA ko svIkAra kiyA hai jo Atma tattva yA cetanA kI zuddhatA ko prabhAvita karatI hai / jaina darzana use karma kahatA hai / vahI sattA vedAnta meM mAyA yA avidyA, sAMkhya meM prakRti, nyAya darzana meM adRSTa aura mImAMsA meM apUrva ke nAma se abhihita kI gaI hai / bauddha darzana meM vahI karma ke sAtha sAtha avidyA, saMskAra aura vAsanA ke nAma se bhI jAnI jAtI hai / nyAya darzana meM adRSTa aura saMskAra tathA vaizeSika darzana meM dharmAdharma bhI jaina darzana ke karma ke samAnArthaka rUpa meM prayukta hue haiN| sAMkhya darzana meM prakRti (triguNAtmakasattA) aura yoga darzana meM Azaya zabda bhI isI artha ko abhivyakta karate haiM / zaiva darzana kA 'pAza' zabda bhI jaina darzana ke karma kA samAnArthaka hai / yadyapi uparokta zabda karma ke paryAyavAco kahe jA sakate haiM phira bhI pratyeka zabda apane gahana vizleSaNa meM eka dUsare se pRthaka artha kI abhivyaMjanA bhI karatA hai / phira bhI sabhI vicAraNAoM meM eka samAnatA hai aura vaha yaha ki sabhI karma saMskAra ko AtmA ke bandhana yA duHkha ke kAraNa ke rUpa meM svIkAra karate haiM / jaina vicAraNA do prakAra ke kAraNa mAnatI haiM-1- nimitta kAraNa aura 2. upAdAna kAraNa / karma siddhAnta meM karma ke nimitta kAraNa ke rUpa meM karma vargaNA tathA upAdAna kAraNa ke rUpa meM AtmA ko svIkAra kiyA gayA hai / karma kA bhautika svarUpa : jaina darzana meM bandhana aura mukti kI prakriyA kI vyAkhyA cinA ajIba (jada) tatva kI vivecanA ke sambhava nahIM / AtmA ke bandhana kA kAraNa kyA ? jaba yaha prazna jaina dArzanikoM ke samakSa AyA to unhoMne batAyA ki AtmA ke bandhana kA kAraNa mAtra AtmA nahIM hai /

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sAgaramala jaina pAramArthika dRSTi se vicAra kiyA jAve to jisa prakAra kumhAra, cakra Adi nimittoM ke binA miTTI svataH ghaTa kA nirmANa nahIM kara sakatI usI prakAra AtmA (svata:) binA kisI bAhya nimitta ke koI bhI aisI kriyA nahIM kara sakatA jo usake bandhana kA kAraNa ho / vastutaH sta Adi kaSAya, rAga, dveSa evaM moha Adi bandhana kAraka manovRttiyA~ bhI AtmA meM svataH utpanna nahIM ho sakatI jaba taka ki ve karma vargaNAoM ke vipAka ke rUpa meM cetanA ke samakSa upasthita nahIM hotI / yadi manovaijJAnika kI dRSTi se kahA jAve to jisa prakAra zarIrarasAyanoM aura raktarasAyanoM ke parivartana hamAre saMvegoM (manobhAvoM) kA kAraNa hote haiM aura saMvegoM ke kAraNa hamAre raktarasAyana aura zarIrarasAyana meM parivartana hote haiM, donoM parivartana paraspara sApekSa haiM, ThIka usI prakAra karma karane ke lie Atma tava aura jar3a tattva paraspara sApekSa hai / jar3a vargaNAoM ke kAraNa manobhAva utpanna hote haiM aura una manobhAvoM ke kAraNa puna: jaba karma paramANuoM kA bandha hotA hai, jo apanI vipAka avasthA meM punaH manobhAvoM ( kaSAyoM ) kA kAraNa banate haiM, isa prakAra manobhAvoM (Atmika pravRtti) aura jar3a karma paramANuoM kA pArasparika prabhAvikatA kA krama calatA rahatA hai / jaise vRkSa aura bIja meM pArasparika sambandha hai, isI prakAra AtmA ke bandhana kI dRSTi se AtmA kI azuddha manovRttiyoM ( kaSAya evaM moha) aura karma paramANuoM meM pArasparika sambandha hai / jar3a karma paramANu aura AtmA meM bandhana kI dRSTi se kramazaH nimitta aura upAdAna kA sambandha mAnA gayA hai / karma pudgala bandhana kA nimitta kAraNa hai aura AtmA usakA upAdAna kAraNa hai / jaina vicAraka ekAnta rUpa meM na to AtmA ko svataH hI bandhana kA kAraNa mAnate haiM aura na jar3a karma vargaNAoM ko apitu yaha mAnate haiM ki jar3a karma vargaNAoM ke nimita se AtmA bandha karatA hai / dravya karma aura bhAva karma : karma ke dravyAtmaka aura bhAvAtmaka aise do pakSa haiM / pratyeka karma saMkalpa ke hetu ke rUpa meM vicAraka AtmA ( upAdAna kAraNa) aura usa vicAra kA preraka (nimitta kAraNa) donoM hI Avazyaka hai / AtmA ke mAnasika vicAra bhAva karma hai aura ye manobhAva jisa nimitta se hote haiM yA jo inakA preraka hai vaha dravya karma hai| AcArya nemicandra gommaTasAra meM karma ke cetana acetana pakSoM kI vyAkhyA karate hue likhate haiM- 'pudgala piNDa dravya kama aura usakI cetanA ko prabhAvita karane vAlI zakti bhAva karma hai / ' karma siddhAnta kI samucita vyAkhyA ke lie yaha Avazyaka hai ki karma ke AkAra ( Form ) aura viSayavastu (Matter) donoM hI ho / jar3a karma paramANu karma kI viSaya vastu hai, aura manobhAva usake AkAra hai / hamAre sukha duHkhAdi anubhavoM athavA zubhAzubha karma saMkalpoM ke lie karma paramANu bhautika kAraNa haiM. aura manobhAva caitasika kAraNa haiM / AtmA meM jo mithyAtva (ajJAna) aura kaSAya (azubhacittavRtti) rUpa rAga, dveSa Adi bhAva hai, vahI bhAva - karma hai / bhAva-karma AtmA kA vaibhAvika pariNAma (dUSita vRtti ) hai aura AtmA svayaM hI usakA upAdAna hai / bhAva-karma kA bhI Antarika kAraNa AtmA hai jaise ghaTa kA Antarika ( upAdAna kAraNa maTTI hai / dravyakarma sUkSma kArmaNa jAti ke paramANuoM kA vikAra hai aura AtmA unakA nimitta kAraNa hai /

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jaina karma siddhAnta : bandhana aura mukti kI prakriyA jaise kumhAra ghar3e kA nimitta kAraNa hai / AcArya vidyAnandI ne aSTa sahastrI meM dravya karma ko 'AvaraNa' aura bhAva karma ko 'doSa' ke nAma se abhihita kiyA hai| cuki dravya karma AtmazaktiyoM ke prakaTana ko rokatA hai ataH vaha 'AvaraNa' hai aura bhAva karma svayaM AtmA kI hI vibhAvAvasthA hai ataH vaha 'doSa' hai / jisa prakAra jaina vicAraNA meM karma ke AvaraNa aura doSa do kArya hote haiM usI prakAra vedAnta meM mAyA ke do kArya mAne gaye haiM AvaraNa aura vikSepa / AcArya ne AvaraNa aura doSa athavA dravya karma aura bhAva karma ke madhya anyonya kArya-kAraNa sambandha svIkAra kiyA hai| jaina karma siddhAnta meM manovikAroM ke svarUpa kA nirdhAraNa karma paramANuoM ke svarUpa ke nirdhAraNa para nirbhara hotA hai ora karma paramANuoM ke svarUpa kA nirdhAraNa manovikAroM ke AdhAra para hotA hai / isa prakAra jaina vicAraNA meM karma ke cetana aura acetana donoM pakSoM ko svIkAra kiyA gayA hai jise vaha apanI pAribhASika zabdAvali meM dravya-karma aura bhAva karma kahatI hai / jisa prakAra kisI kArya ke lie nimitta aura upAdAna donoM prakAra ke kAraNa Avazyaka hai usI prakAra jaina karma siddhAnta ke anusAra AtmA (jIva) ke pratyeka karma saMkalpa ke lie upAdAna rUpa meM bhAva karma (manovikAra) aura nimitta rUpa meM dravya karma (karma paramANu) donoM hI Avazyaka hai / jar3a paramANu karma kA bhautika yA acita pakSa hai aura jar3a karma paramANuoM se prabhAvita vikArayukta cetanA kI avasthA karma kA caitasika pakSa hai / 'jaina vicAraNA ke anusAra jIva kI, jo zubhAzubha rUpa naitika pravRtti hai, usakA mUla kAraNa to mAnasika (bhAvakarma) hai lekina una mAnasika vRttiyoM ke lie jisa bAhya kAraNa kI apekSA hai vaha dravya karma hai / ise hama vyakti kA pariveza kaha sakate haiM / manovRttiyoM kiMvA bhAvoM kI utpatti svataH nahIM ho sakatI hai, usakA bhI kAraNa apekSita hai| sabhI bhAva jisa nimitta kI apekSA karate haiM vahI dravya karma hai / isI prakAra jaba taka AtmA meM kaSAyoM (manovikAra) kiMvA bhAvakarma kI upasthiti nahIM ho taba taka kama paramANu jIva ke lie karma rUpa meM (bandhana ke rUpa meM) pariNata nahIM ho sakatA / isa prakAra karma ke donoM pakSa apekSita hai / dravya karma aura bhAva karma kA sambandha : paMDita sukhalAla jI likhate haiM bhAva karma ke hone meM dravya karma nimitta hai aura dravya karma meM bhAva karma nimitta / una donoM kA vApasa meM bAjAkuMra kI taraha kArya-kAraNa-bhAva sambandha hai / isa prakAra jaina darzana meM karma ke cetana pakSa aura jar3a pakSa meM bIjAkuMvat pArasparika kAryakAraNa sambandha mAnA gayA hai| jaise bIja se vRkSa aura vRkSa se bIja banatA hai aura unameM kisI ko bhI pUrvApara nahIM kahA jA sakatA hai, usI prakAra dravya karma aura bhASa karma meM bhI kisI pUrvAparatA kA nizcaya nahIM kiyA jA sakatA hai / yadyapi pratyeka dravyakarma kI apekSA se usakA bhAvakarma pUrva hogA aura pratyeka bhAvakarma ke lie usakA dravyakarma pUrva hogA / vastutaH inameM saMtati apekSA se anAdi kArya kAraNa bhAva hai / upAdhyAya amA mune jo bhI likhate haiM bhAva karma ke hone meM pUrva baddha dravya karma nimitta hai aura vartamAna meM vadhyamAna dravya karma meM bhAva karma nimitta hai / donoM meM nimitta naimittika rUpa kArya-kAraNa sambandha hai / ' bandhana kI prakriyA : __ yahA~ para yaha prazna bhI svAbhAvika rUpa se utpanna ho sakatA hai ki karmo ke bhautika pakSa ko kyoM svIkAra kareM 1 bauddha vicAraNA karma ke caitasika pakSa ko hI svIkAra karatI hai

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sAgaramala jaina aura yaha mAnatI hai ki bandhana kA kAraNa avidyA, vAsanA, tRSNAdi caitasika tatva hI hai / DA. TATiyA isa sandarbha meM jaina vicAraNA kI samucitatA para prakAza DAlate hue likhate haiM 'yadyapi yaha tarka diyA jA sakatA hai ki krodhAdi kaSAya, jo AtmA ke bandhana kI sthitiyAM haiM, ve AtmA ke hI guNa hai aura isalie AtmA ke guNoM (caitasika dazAoM) ko AtmA ke bandhana kA kAraNa mAnane meM koI kaThinAI nahIM AtI hai| lekina isa sambandha meM jaina vicArakoM kA uttara yaha hogA ki krodhAdi kaSAya avasthAaiM bandha kI prakRtiyAM haiM, krodhAdi Adi kaSAya avasthA meM honA to svataH ho AtmA kA bandhana hai ve bandhana ugadhi (nimittakAraNa) nahIM ho sakatI / kaSAya bandhana kA sRjana karatI hai lekina unakI upAdhi (Condition) ko to anivAryatA unase bhinna honA cAhie / kyoMki kaSAya AtmA ke guNa haiM, isalie unakA kAraka yA upAdhi (nimitta) AtmA ke guNoM se bhinna honA cAhie ora isa prakAra kaSAya aura bandhana kI upAdhi yA nimitta kAraNa anivArya rUpa se bhautika honA caahie| yadi bandhana kA kAraNa Antarika ora caitasika hI hai aura kisI bAhya tattva se prabhAvita nahIM hotA to phira usase mukti kA kyA artha hotA ? jaina vicAraNA ke anusAra yadi bandhana aura bandhana kA kAraNa donoM hI samAna prakRti ke haiM to upAdAna aura nimitta kAraNa kA antara hI samApta ho jaayegaa| yadi kaSAya AtmA meM svataH ha! utsanna ho jAte haiM to ve usakA svabhAva hI hoMge aura yadi ve AtmA kA svabhAva hai to unheM chor3A nahIM jA sakegA aura yadi unheM chor3anA sambhava nahIM to mukti bhI sambhava nahIM hogA / dUsare jo svabhAva haiM, vaha Antarika evaM svataH hai aura yadi svabhAva meM svataH binA kisI bAhya nimitta ke hI vikAra A sakatA hai to phira bandhana meM Ane ko sambhAvanA banI rahegI aura mukti kA koI artha hI nahIM rahegA / yadi pAnI meM svataH hI USNatA utpanna hoM jAve to zItalatA usakA svabhAva nahIM ho sakatA / AtmA meM bhI yadi manovikAra svataH hI utpanna ho sake to vaha nirvikAra nahIM raha sakatA / jaina vicAraNA yaha mAnatI hai ki uSNatA ke saMyoga se kisa prakAra pAnI svaguNa zItalatA ko chor3a vikArI ho jAtA hai vaise hI AtmA jar3a karma paramANuoM ke saMyoga se hI vikArI banatA hai| kaSAyAdi bhAva AtmA kI vibhAva avasthA ke sUcaka haiM, ve svataH hI vibhAva ke kAraNa nahIM ho skte| vibhAva svataH prasRta nahIM hotA usakA koI bAhya nimitta avazya honA cAhie / jaio pAnI ko zItalatA kI svabhAva dazA se USNatA ko vibhAva dazA meM parivartita hone ke lie svabhAva se bhinna agni ke bAhya nimitta kA saMyoga Avazyaka hotA hai usI prakAra AtmA ko jJAnadarzanarUpa . sva svabhAva kA parityAga kara kaSAya rUpa vibhAva dazA ko grahaNa karane ke lie bAhya nimitta ke rUpa karma pudgaloM kA honA Avazyaka hai / jaina vicArakoM ke anusAra jar3a karma paramANu aura cetana AtmA ke pArasparika sambandha ke binA. vibhAva dazA yA bandhana kathamapi sambhava nahIM hotaa| samagra dRSTikoNa kI AvazyakatA : karmamaya naitika jIvana kI samucita vyavasthA ke lie, bandhana aura mukti ke vAstavika vizleSaNa ke lie, emagra dRSTakoNa kI AvazyakatA hai / eka samagra dRSTikoNa bandhana aura mukti ko na to pUrNatayA jar3a prakRti para Aropita karatA hai aura na use mAtra caitasika tattvoM

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jaina karma siddhAnta : bandhana aura mukti kI prakriyA para AdhArita karatA hai / yadi karma kA acetana yA jar3a pakSa hI svIkAra kiyA jAe to karma AkArahIna viSaya vastu hogA aura yadi karma mAtra kA caitasika pakSa hI mAtra svIkAra kiyA jAve to karma viSaya vastu vihIna AkAra hogA / lekina viSayavastuvihIna AkAra aura kAravihIna viSayavastu donoM hI vAstavikatA se dUra hai / jaina karma siddhAnta ne karma ke bhautika (jar3a) evaM bhAvAtmaka pakSa para samucita jora dekara jar3a aura cetana ke madhya eka vAstavika sambandha banAne kA prayAsa kiyA hai| DA0 TAMTiyA likhate haiM 'karma apane pUrNa vizleSaNa meM jar3a aura cetana ke madhya yojaka kar3o hai - yaha cetana aura cetana saMyukta jar3a ke pArasparika parivartanoM kI sahayogAtmakatA ko abhivyaMjita karatA hai / .... sAMkhya - yoga ke anusAra karma pUrNataH jar3a prakRti se sambandhita hai aura isalie vaha prakRti hI hai jo bandhana meM AtI hai aura mukta hotI hai / bauddha darzana ke anusAra karma pUrNatayA cetanA se sambandhita hai aura isalie cetanA hI bandhana meM AtI hai aura mukta hotI hai lekina jaina vicAraka jagata ke isa ekAMgI dRSTikoNa se santuSTa nahIM the unake anusAra saMsAra kA artha hai jar3a aura cetana kA pArasparika bandhana aura mukti kA artha hai donoM kA alaga alaga ho jAnA' / " isa prakAra bandhana kA tAtparya hai, AtmA ke vaikArika. kaSAyAdi bhAvoM ke kAraNa karmavargaNA ke pudgaloM kA karma rUpa meM pariNata honA aura karmo ke kAraNa AtmA ke kaSAya- . bhAvoM kA udaya honA / jaina darzana ke anusAra bandhana kI prakriyA yaha hai ki jaba AtmA meM pUrva ddha karmoM ke udaya ke kAraNa rAga-dveSa Adi kaSAya bhAva utpanna hotA hai to AtmA ke sAnnidhya meM rahe hue karma vargaNA ke paramANu 'karma' rUpa meM pariNata ho 'bandhana' karate haiM / jisa prakAra cumbaka ke guNa se yukta lohA apane AkarSaNa zakti se nikaTa rahe hue lauha tatva se Abaddha kara svayaM use cumbaka ke guNa se yukta banA detA hai usI prakAra karma yukta AtmA ke karma apane udayakAla meM navIna karma paramANuoM ko AkarSita kara karma rUpa meM pariNata karate rahate haiM / yahI bandhana kI prakriyA kA anAdi krama hai / 'AtmA ke rAgAdi bhAva se kriyAe~ hotI haiM, kriyAoM se karma paramANuoM kA Asava ( AkarSaNa) hotA hai aura karmA se karmabandha hotA hai / yaha bandhana kI prakriyA karmo ke svabhAva (prakRti), mAtrA, kAlamaryAdA aura tIvratA ina cAroM bAtoM kA nizcaya kara sampanna hotI hai / " ( a ) prakRti bandha - yaha karma paramANuoM kI prakRti arthAt usake dvArA AtmA kI jJAnazakti, darzanazakti hogA, isa bAta kA nirdhAraNa prakRti bandha karatA hai / (svabhAva) kA nizcaya karatA hai, Adi kisa zakti kA AvaraNa (ba) pradeza bandha - karma paramANu AtmA ke kisa vizeSa bhAga kA AvaraNa kareMge isakA nizcaya pradeza bandha karatA hai / yaha mAtrAtmaka hotA hai / dUsare zabdoM meM sthiti aura anubhAga se nirapekSa karma dalikoM kI saMkhyA kI pradhAnatA se karma paramANuoM kA grahaNa pradeza bandha kahalAtA hai / (sa) sthiti bandha - karma paramANu kitane samaya taka sattA meM phala denA prArambha karegeM isa kAla maryAdA kA nizcaya sthiti bandha maryAdA kA sUcaka hai / raheMge aura kaba apanA karatA hai / yaha samaya

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sAgaramala jana .. (da) anubhAga bandha-yaha karmoM ke bandha evaM vipAka kI tIvratA aura mandatA kA nizcaya karatA hai / yaha tovatA yA gahanatA (Intensity) kA sUcaka hai / karma kI mUrtatA : jaina darzana ke anusAra dravya-karma pudgala janya hai, ataH mUrta mAnA gayA hai / kAraNa . se jisa prakAra kArya kA anumAna hotA hai usI prakAra kArya se bhI kAraNa kA anumAna hotA hai / isa siddhAnta ke anusAra zarIra Adi kArya mUrta hai to unakA kAraNa karma bhI mUrta hI honA cAhie / karma kI mUrtatA siddha karane ke lie kucha tarka isa prakAra die jA sakate haiMkarma mUrta hai, kyoMki usake sambandha se sukha-duHkha Adi kA saMvedana hotA hai, jaise bhojana se| kama mUrta hai, kyoMki usake sambandha se vedanA hotI hai, jaise agni se / yadi karma amUrta hotA, to usake kAraNa sukha duHkhAdi kI vedanA sambhava nahIM hotii| mRta kA amUrta para prabhAva : kintu prazna yaha hai ki yadi karma mUrta hai, to phira vaha amUrta AtmA para apanA prabhAva kaise DAlatA hai ? jisa prakAra vAyu aura agni kA amUrta AkAza para kisI prakAra kA prabhAva nahIM par3atA, usI prakAra amUrta AtmA para bhI mUrta kama kA koI prabhAva nahIM pahanA cAhie ? isakA uttara itanA hI hai ki jaise amUrta jJAna Adi guNoM para mUrta madirA Adi kA prabhAva par3atA hai, vaise hI amUrta jIva para bhI mUrta karma kA prabhAva par3a sakatA hai / ukta prazna kA eka dUsarA tarka saMgata evaM nirdoSa samAdhAna yaha bhI hai, ki kama ke sambandha se AtmA kathaMcit mUrta bhI hai / kyoMki saMsArI AtmA anAdi kAla se karma saMtati se sambaddha hai, isa apekSA se AtmA sarvathA armUta nahIM hai, apitu karma sambaddha hone ke kAraNa mUlataH amUrta hote bhI kathaMcit mUrta hai / isa dRSTi se bhI amUrta AtmA para mUrta karma kA upaghAta, anugraha aura prabhAva par3atA hai / vastutaH jisa para karma siddhAnta kA niyama lAgU hotA hai vaha vyaktitva amUrta nahIM hai| hamArA vartamAna vyaktitva zarIra (bhautika) aura AtmA ( abhautika) kA eka viziSTa saMyoga hai / eka sazarIra yukta AtmA bhautika tathyoM se aprabhAvita nahoM raha sakatA hai / jaba taka AsmA zarIra (karma-zarIra) ke bandhana se mukta nahIM ho jAto taba taka vaha apane ko bhautika prabhAvo se pUrNatayA aprabhAvita nahIM rakha sakatI / mUrta zarIra ke mAdhyama se usa para. mUrta karma kA prabhAva par3atA hai / mUrta karma kA amUrta AtmA se sambandha : ___sambhavataH yaha prazna bhI uTha sakatA hai ki mUrta karma amUrta AtmA se kaise sambandhita hote haiM / jaina vicArakoM kI dRSTi meM isa prazna kA samAdhAna yaha hai ki jaise mUrta ghaTa amUrta akAza ke sAtha sambandhita hotA hai vaise hI mUrta karma amUrta AtmA ke sAtha sambandhita hote haiM / jaina vicArakoM ne AtmA aura karma ke sambandha ko nIra-kSIravat athavA agni-lopiNDavat mAnA hai / sambhavataH yaha prazna uThAyA jA sakatA hai ki yadi do svatantra sattAoM jar3a karma paramANu aura cetana meM pArasparika prabhAvakatA ko svIkAra kiyA jAvegA to phira muktAvasthA meM bhI jar3a karma paramANu AtmA ko prabhAvita kie binA nahIM rahege aura mukti kA koI artha nahIM hogA aura yadi ve paraspara eka dUsare ko prabhAvita karane meM sakSama nahIM hai to phira bandhana ho kaise siddha hogA ? AcArya kundakunda ne isa prazna kA

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jaina karma siddhAnta : vandhana aura mukti kI prakriyA uttara dete hue kahA hai ki jaise - svarNa ke var3a meM rahane para bhI jaMga nahIM khAtA jabaki lohA jaMga khA jAtA hai isI prakAra zuddhAtmA karma paramANuoM ke madhya rahate hue bhI unake nimitta se vikArI nahIM banatA jabaki azuddha AtmA vikArI bana jAtA hai / jar3a karma paramANu usI AtmA ko vikAro banA sakate jo pUrva meM rAga dveSa Adi se azuddha haiM / " vastutaH AtmA jaba bhautika zarIra se yukta hotA hai tabhI taka bhautika karma paramANu athavA bhautika tathya use prabhAvita kara sakate haiM / karma zarIra ke rUpa meM rahe hue karma paramANu hI bAhya jagata ke karma paramANuoM kA AkarSaNa kara sakate haiN| cUMki muktAvasthA meM AtmA azarIrI hotA hai ata: usa avasthA meM karma paramANuoM kI upasthiti meM bhI use bandhana meM Ane kI koI sambhAvanA nahIM rahatI hai / karma aura vipAka ko paramparA : rAga dveSa Adi kI zubhAzubha vRttiyAM hI bhAva karma ke rUpa meM AtmA kI avasthA vizeSa hI hai / bhAva karma kI upasthiti meM hI dravya karma kA AtmA ke dvArA grahaNa kiyA jAtA hai / bhAva karma ke nimitta se dravya karma kA Asrava (Agamana) hotA rahatA hai aura yahI dravya karma samaya vizeSa para bhAva karma kA kAraNa bana jAtA hai isa prakAra karma pravAha calatA rahatA hai aura yaha karma pravAha hI saMsAra hai / karma aura vipAka kI paramparA se yaha saMsAra cakra pravartita hotA rahA hai / karma se hI punarjanma hotA hai aura yaha saMsAra pravartita hotA hai / 12 ataH yaha prazna mahattvapUrNa hai ki karma aura AtmA kA sambandha kaba se hai, athavA karma aura vipAka kI paraMparA kA prArambha kaba huA / yadi hama ise sAdi mAnate haiM to yaha mAnanA par3egA ki kisI kAla vizeSa meM AtmA baddha huA aura usake pahale mukta thA, phira use bandhana meM Ane kA kyA kAraNa ? yadi muktAtmA ko bandhana meM Ane kI sambhA. vanA mAnI jAve to mukti kA mUlya adhika nahIM raha pAtA / dUsarI aura yadi ise anAdi mAnA jAve to jo anAdi hai vaha ananta bhI hogA aura isa avasthA meM mukti kI koI sambhAvanA hI nahIM raha pAvegI ? karma ke anAdi aura sAdi hone ke sambandha meM jaina dRSTi : jaina dArzanikoMne isa samasyA ke samAdhAna ke lie eka sApekSika uttara diyA hai unakA kahanA hai ki karma paramparA karma vizeSa kI apekSA se sAdi aura sAnta hai aura pravAha kI dRSTi se anAdi aura ananta hai, lekina karma paramparA kA yaha pravAha bhI vyakti vizeSa kI dRSTi se anAdi hai aura ananta nahIM hai / use ananta nahIM mAnane kA kAraNa yaha hai ki karma vizeSa ke rUpa meM to sAdi hai aura yadi vyakti navIna karmoM kA utpAdana roka sake to vaha paramparA ananta nahIM raha sakatI / jaina dArzanikoM ke anusAra rAga dveSa rUpI karma bIja ke bhuna jAne para karma prAha ko paramparA samApta ho jAtI hai / karma paramparA ke sambandha meM yahI eka aisA dRSTikoNa hai jisake AdhAra para bandhana kA anAditva, mukti se anAvRtti aura mukta kI sambhAvanA kI samucita vyAkhyA ho sakatI hai / karma kI vibhinna avasthAe~ : jaina vicAraNA meM karmoM ko vibhinna avasthAoM para bhI gaharAI se vicAra huA hai / pramukha rUpa se karmo kI dasa avasthAe~ mAnI gaI haiM- (1) bandha (2) saMkramaNa (3) utkarSaNa,

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sAgaramala jaina (4) apavartana, (5) sattA, (6) udaya, (7) udIraNA, (8) upazamana, (9) nidhatti aura (10) nikAcanA / " . () bandha- kaSAya evaM yoga ke phalasvarUpa karma paramANuoM kA Atma pradezoM se jo sambandha hotA hai, use bandha kahA jAtA hai / '' bandhana ke svarUpa, kAraka, prakAra Adi kI vistRta carcA anyatra kI gaI hai ataH use vahA~ dekhA jA sakatA hai / (2) saMkramaNa- eka karma ke aneka avAntara bheda haiM aura jaina karma siddhAnta ke anusAra karma kA eka bheda apane sajAtIya dUsare bheda meM badala sakatA hai / yaha avAntara karma prakRtiyoM kA adala badala saMkramaNa kahalAtA hai / saMkramaNa vaha prakriyA hai jisameM AtmA pUrva baddha AvAntara karmoM kI prakRti, samayAvadhi, tIvratA evaM parimANa ko parivartita karatA hai| saMkramaNa meM AtmA pUrva baddha karma prakRti kA navIna karma prakRti kA bandha karate samaya navIna karma prakRti meM usakA rUpAntaraNa kara sakatA hai / udAharaNArtha pUrva meM baddha duHkhada saMvedana rUpa" asAtAvedanIya karma kA navIna sAtAvedanIya karma kA bandha karate samaya hI sAtAvedanIya karma prakRti ke sAtha milAkara usakA sAtAvedanIya karma meM saMkramaNa kiyA jA sakatA hai / yadyapi darzanamoha karma kI tIna prakRtiyoM mithyAtvamoha, samyaktva moha aura mizramoha meM navIna bandha ke abhAva meM bhI saMkramaNa sambhava hotA hai kyoMki samyaktva moha evaM mizramoha kA bandha nahIM hotA hai. ve avasthAe~ mithyAtvamoha karma ke zuddhikaraNa se hotI hai| yaha dhyAna meM rakhanA cAhie saMkramaNa karmo ke AvAntara bhedoM meM hI hotA hai, mUla bhedoM meM nahIM hotA hai arthAt jJAnA.. varaNIya karma kA AyuSkarma meM saMkramaNa nahIM kiyA jA sakatA / isI prakAra kucha AvAntara karma bhI aise haiM jinakA rUpAntara nahIM kiyA jA sakatA / jaise darzana mohanIya aura cAritra mohanIya karma kA rUpAntara nahIM hotA / isI prakAra koI narakAyu ke bandha ko manuSya Ayu . ke bandha meM nahIM badala sakatA / naitika dRSTi meM saMkramaNa ko dhAraNA kI do mahattvapUrNa bAteM haiM- eka to yaha hai ki saMkramaNa kI kSamatA kevala AtmA kI pavitratA ke sAtha hI bar3hatI jAtI hai / jo pavitra nahIM hotA hai usakI Atmazakti prakaTa nahIM hotI hai aura usameM karma saMkramaNa kI kSamatA bhI nahIM hotI hai aura vaha paristhitiyoM (karmo) kA dAsa hotA hai / lekina pavitra AtmAeM paristhitiyoM kI dAsa na hokara unakI svAmI bana jAtI hai| isa prakAra saMkramaNa kI prakriyA AtmA ke svAtaMtrya aura dAsatA ko vyakti kI naitika pragati para adhiSThita karatI hai| dUsare saMkramaNa kI dhAraNA bhApatrAda ke sthAna para puruSArthavAda ko sabala banAtI hai| (3) utkarSaNa athavA udvartana-AtmA se karma paramANuoM ke baddha hone ke samaya para jo kaSAyika taratamatA hotI hai usI ke anusAra bandhana ke samaya karma kI sthiti tathA tIvratA kA nizcaya hotA hai / kintu jaina kama siddhAnta ke anusAra AtmA navona bandha karate samaya pUrvabaddha karmo kI kAla maryAdA aura tIvratA ko bar3hA bhI sakatA hai / yahI karma paramANuoM kI kAlamaryAdA aura tIvratA ko bar3hAne kI kriyA utkarSaNa kahI jAtI hai| (4) apavartana- jisa prakAra navIna bandha ke samaya pUrva baddha karmo kI kAlamaryAdA (sthiti) aura tIvratA (anubhAga) ko bar3hAyA jA sakatA hai usI prakAra use kama bhI kiyA jA sakatA hai aura yaha kama karane kI kriyA apavartana kahalAtI hai /

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jaina karma siddhAnta : bandhana aura mukti kI prakriyA (5) sattA - karmoM kA bandha ho jAne ke pazcAt unakA vipAka bhaviSya meM kisI samaya hotA hai / pratyeka karma apane sattA kAla ke samApta hone para hI phala ( vipAka ) de pAtA hai / jitane samaya taka kAla maryAdA paripakva na hone ke kAraNa karmoM kA AtmA ke sAtha sambandha banA rahatA hai vaha avasthA sattA kahI jAtI hai / (6) udaya - jaba karma apanA phala ( vipAka) denA prArambha kara dete haiM, vaha avasthA udaya kahI jAtI hai / lekina jaina vicAraNA yaha bhI mAnatI hai ki sabhI karma apanA phala pradAna to karate haiM lekina kucha karma aise bhI hote haiM jo phala dete hue bhI bhoktA ko phala kI anubhUti nahIM karAte hai aura nirjarita ho jAte haiM / jaina vicAraNA meM phala denA aura phala kI anubhUti honA yaha alaga tathya mAne gaye haiM / jo karma binA phala kI anubhUti karAye nirjarita jAtA hai usakA udaya pradezodaya kahA jAtA hai jaise Aparezana meM acetana avasthA meM zalya kriyA kI vedanA kI anubhUti nahIM hotI hai / kaSAya ke abhAva meM daryApathika kriyA ke kAraNa jo bandha hotA hai usakA bhI mAtra pradezodaya hotA hai / jo karma paramANu apanI phalAnubhUti karavA kara AtmA se nirjarita hote haiM unakA udaya vipAkodaya kahalAtA hai / yaha smaraNa rakhanA cAhie ki vipAkodaya kI avasthA meM pradezodaya to hotA hI hai, lekina pradezodaya kI avasthA meM vipAkodaya ho hI yaha anivArya nahIM hai / (7) udIraNA - jisa prakAra samaya ke pUrva kRtrima rUpa se phala ko pakAyA jA sakatA hai usI prakAra niyata kAla ke pUrva hI prayAsa pUrvaka udaya meM lAkara karmoM ke phaloM ko bhoga lenA udIraNA kahA jAtA hai / isameM sAdhAraNa niyama yaha hai ki jisa karma prakRti kA udaya yA bhoga cala rahA ho usakI sajAtIya karma prakRti kI udIraNA sambhava hai / (8) upazamana - karmoM ke vidyamAna rahate hue bhI unake phala dene kI zakti ko kucha samaya ke lie dabA denA yA unheM kisI kAla vizeSa ke lie phala dene meM akSama banA denA upazamana kahA jAtA hai / upazamana meM karma kI DhakI huI agni ke samAna banA diyA jAtA hai / jisa prakAra rAkha se dabI huI agni usa AvaraNa ke dUra hote hI punaH prajvalita ho jAtI hai, usI prakAra upazamana kI avasthA ke samApta hote hI karma punaH udaya meM Akara apanA phala detA hai / upazamana meM karma kI sattA naSTa nahIM hotI hai, mAtra use kAla vizeSa taka ke lie phala dene meM akSama banAyA jAtA hai / (9) nivatti - karma kI usa avasthA ko nighatti kahate haiM jisameM karma na to apane bhAvAntara bhedoM meM rUpAntarita ho sakate haiM aura na apanA phala pradAna kara sakate haiM / lekina karmoM kI samaya maryAdA aura vipAka tIvratA (parimANa) ko kama adhika kiyA jA sakatA hai arthAt isa avasthA meM utkarSaNa aura apakarSaNa sambhava ho sakate haiM / (10) nikAcanA - karmoM kA aise pragAr3ha rUpa meM bandhana honA ki unakI kAla maryAdA aura tIvratA (parimANa) AvAntara prakRti meM kisI prakAra kA parivartana nahIM kiyA jA sake, na samaya ke pUrva unakA bhoga hI kiyA jA sake, nikAcanA kahA jAtA hai / isameM karma kA jisa rUpa meM bandhana huA hotA hai, usI rUpa meM unako anivAryatayA bhoganA par3atA hai / karma vipAka kI niyatatA aura aniyatatA kA prazna : jaisA ki hamane abhI karmoM kI avasthAoM para vicAra karate hue dekhA ki kucha karma aise haiM jinakA vinA niyata hai aura usameM kisI bhI prakAra kA parivartana nahIM kiyA jA

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sAgaramala jaina 11 sakatA, jinheM hama jaina vicAraNA meM nikAcita karma karate haiM jinakA bandha jisa vipAka ko lekara hotA hai usI vipAka ke dvArA ve samApta hote haiM anya kisI prakAra se nahIM arthAt unake vipAka kA usI rUpa meM bhoga anivArya hotA hai / ise hI hama karmavipAka kI niyatatA kahate haiM / isake atirikta kucha karma aise bhI hote haiM jinakA vipAka usI rUpa meM anivArya nahIM hotA hai / unake vipAka ke svarUpa, mAtrA, samayAvadhi evaM tovratA Adi meM parivartana kiyA jA sakatA hai, jinheM hama anikAcita karma ke rUpa meM jAnate haiM | hI svIkAra karatI evaM alpatA ke hotA hai / jina ati snigdha jaina vicAraNA karmavipAka kI niyatatA aura aniyatatA donoM ko hai aura yaha batAtI hai ki karmoM ke pIche rahI huI kaSAyoM kI taMtra AdhAra para hI kramazaH niyata vipAkI evaM aniyata vipAko karmoM kA bandha karmoM ke sampAdana ke pIche taMtra kaSAya ( vAsanAeM ) hotI haiM unakA bandha hotA hai aura usakA vipAka bhI niyata hotA hai isake viparIta jina karmoM ke sampAdana ke pIche kaSAya ala hotI hai unakA bandha rUkSa hotA hai aura isIlie unakA vipAka bhI aniyata hotA hai / jaina karma siddhAnta meM saMkramaNa, utkarSaNa, apavartana, udIraNA evaM upazamana kI dhAraNAyeM karmoM ke aniyata vipAka kI aura saMketa karatI hai lekina jaina vicAraNA sabhI karmoM ko aniyata vipAkI nahIM mAnatI hai, jina karmoM kA bandha tIvra kaSAyika bhAvoM ke phala svarUpa hotA hai unheM vaha niyata vipAkI karma mAnatI hai / vaiyaktika dRSTi se sabhI AtmAoM meM karma. vipAka meM parivartana karane kI kSamatA nahIM hotI haiM jaba vyakti eka AdhyAtmika UMcAI para pahuMca jAtA hai tabhI usameM karma vipAka ko aniyata banAne kI zakti utpanna hotI hai phira bhI smaraNa rakhanA cAhie ki vyakti jaba kitanI hI AdhyAtmika UMcAI para sthita ho vaha mAtra unhIM karmoM kA vipAka aniyata banA sakatA hai jinakA bandha aniyata vipAkI karma ke rUpa meM huA hai / jina karmo kA bandha niyata vipAkI karmo ke rUpa meM huA hai unakA bhoga to anivArya hai / isa prakAra jaina vicAraNA karmoM kI niyatatA aura aniyatatA donoM ko hI svIkAra karatI hai aura isa AdhAra para vaha apane karma siddhAnta ko niryAtavAda aura yadRcchAvAda ke doSoM se bacA letI hai / bandhana ke kAraNa : Asava zabda kleza pudgaloM ko AtmA ataH jaina tattvajJAna meM Asrava kA rUr3ha artha AnA Asrava hai / apane mUla artha meM Asrava ora lAte haiM aura isa jaina dRSTikoNa ke anusAra bandhana kA kAraNa Asrava mAnA gayA hai / yA mala kA bodhaka hai / AtmA ke valeza yA mala hI karma vargaNA ke ke samparka meM Ane kA kAraNa banate hai / yaha bhI hai ki karmaNAoM kA AtmA meM una kArakoM kI vyAkhyAtA hai, jo karmavargaNAoM ko AtmA kI prakAra AtmA ke bandhana ke kAraNa hote haiM / Asrava ke do bheda haiM-1 - bhAvAsava aura 2corea | AtmA kI vikArI manodazA bhAvAsrava hai jabaki karma paramANuoM kA Agamana dravyAsava hai / isa prakAra bhAvAsava kAraNa hai aura dravyAsava kArya yA prakriyA hai / dravyAsava kA kAraNa bhAvAsrava hai, lekina yaha bhAvAtmaka parivartana bhI akAraNa nahIM haiM / varan pUrva baddha karma ke kAraNa hotA hai / isa prakAra pUrva bandhana ke kAraNa kAraNa dravyAsava aura dravyAkhava se karma kA bandhana hotA hai / bhAvAsrava aura bhAvAsrava ke

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jaina karma siddhAnta : bandhana aura mukti kI prakriyA ___ vaise sAmAnya rUpa meM mAnasika, vAcika evaM kAyika pravRciyAM hI Asrava hai / " ye pravRttiyAM yA kriyAe~ do prakAra kI hotI hai-zubha pravRttiyAM puNya karma kA Asrava hai aura azubha pravRttiyAM pApa karma kA Asrava hai / " yahA~ una sabhI mAnasika evaM kAyika pravRttiyoM kA, jo Asrava kahI jAtI hai, vivecana sambhava nahIM hai| jainAgamo meM inakA vargIkaraNa aneka sthaloM para aneka prakAra se kiyA gayA hai| yahAM hama tattvArthasUtra ke AdhAra para kevala eka vargIkaraNa prastuta kara denA ho paryApta samajhate haiM / ... tattvArthasUtra meM Asrava do prakAra kA mAnA gayA hai-1-Ipithika aura 2- sAmpagayika" / jaina darzana gItA ke samAna yaha svIkAra karatA hai ki jaba taka jIvana hai, taba taka zarIra ko niSkriya nahIM rakhA jA sakatA hai / mAnasika vRtti ke sAtha hI sAtha sahaja zArIrika evaM vAcika kriyAe~ bhI calatI rahatI haiM aura kriyA ke phalasvarUpa karmAsrava bhI hotA rahatA hai / lekina jo vyakti kaluSita mAnasika vRttiyoM (kaSAyoM) ke Upara uTha jAtA hai, usako aura sAmAnya vyaktiyoM ko kriyAoM ke dvArA hone vAle Asrava meM antara to avazya hI mAnanA hogA / kaSAya vRtti (dUSita manovRtti) se Upara uThe vyakti ko kriyAoM ke dvArA jo Asrava hotA hai use jaina paribhASA meM Ipithika srava kahate haiM / jisa prakAra calate hue rAste ko dhUla kA sUkhA kaNa pahale kSaNa meM sUkhe vastra para lagatA hai lekina gati ke sAtha hI dUsare kSaNa meM vilaga ho jAtA hai, usI prakAra kaSAya vRtti se rahita kriyAoM se pahale kSaNa meM Asrava evaM bandha hotA hai aura dUsare kSaNa meM vaha nirjarita ho jAtA hai / aisI kriyA AtmA meM koI vibhAva utpanna nahIM karatI hai| jabaki jo kriyAe~ kaSAya sahita hotI haiM usase sAmparAyika Asrava hotA hai / sAmparAyika Asrava hotA hai / sAmAyika Azrava AtmA ke svabhAva kA AvaraNa kara usameM vibhAva ko utpanna karatA hai| .. tatvArthasUtra meM sAMparAyika Asrava kA AdhAra nimna 3 prakAra kI kriyAeM mAnI gaI hai1-5 hisA, asatya bhASaNa, corI, maithuna, saMgraha (parigraha) (pA~ca bhavata) 20-6-9 krodha, mAna, mAyA, lobha (cAra kaSAya) 10-14 pA~co indrayoM ke viSayoM kA sevana 15-38 caubIsa sAmparAyika kriyAe~ / vaise to Asrava kA mUlakAraNa yoga (kriyA) hai lekina yaha samagra kriyA vyApAra bho svataH prasUta nahI hai usake bhI preraka sUtra haiM, jinheM AsravadvAra yA bandha hetu kahA gayA hai| samavAyAMga, RSibhASita evaM tatvArthasUtra meM inakI saMkhyA 5 mAnI gaI hai / 1- mithyAtva, 2- avirati, 3- pramAda, 4- kaSAya aura 5- yoga (kriyA)" / samayasAra maiM isameM se 4 kA ullekha milatA hai, vahAM para pramAda kA ullekha nahIM hai| uparokta pAMca pramukha Asrava dvAra yA bandhahetuoM ko punaH aneka bheda prabhedoM meM vargIkRta kiyA gayA hai. yahA~ hama unake sambandha meM vistRta vicAraNA nahIM karate hue kevala nAma nirdeza kara dete haiM / pA~ca Asrava dvAra yA bandhuhetuoM ke avAntara bheda nimnAnusAra haiM (ka) mithyAtva mithyAtva ayathArtha dRSTikoNa haiM, jo pA~ca prakAra kI hotI hai- 1. ekAMta. 2. viparIta, 3. vinaya, 4. (rUDhivAditA) saMzaya, aura 5. ajJAna /

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sAgaramala jaina - 13 (kha) avirati - yaha amaryAdita evaM asaMyamita jIvana praNAlI hai, isake bhI 5 bheda haiM- 1. hiMsA, 2. asatya 3. steya vRtti, 4. maithuna ( kAma vAsanA) aura 5. parigraha (Asakti) (ga) pramAda - sAmAnyatayA samaya kA anupayoga evaM durupayoga pramAda hai / lakSyonmukha prayAsa ke sthAna para lakSya vimukha prayAsa samaya kA durupayoga hai jabaki prayAsa kA hI abhAva anupayoga hai / vastutaH pramAda Atma cetanA kA abhAva hai / pramAda pA~ca prakAra ke mAne gaye haiM9. vikathA- jIvana ke lakSya ( sAdhya ) aura usake sAdhanA mArga para vicAra nahIM karate hue anAvazyaka cacAe~ karanA vikrathA hai / vikathAe~ cAra prakAra kI hai / 1. rAjya sambandhI, 2. bhojana saMbaMdhI, 3. striyoM ke rUpa saundarya sambandhI aura 4. deza sambandhI / 2. kaSAya- krodha, mAna mAyA aura lobha / inakI upasthiti meM Atma cetanA kuNThita hotI hai / ataH ye bhI pramAda hai / 2. rAga- Asakti bhI Atma cetanA ko kuNThita karatI hai isalie pramAda kahI jAtI I 4. viSaya sevana - pA~coM indriyoM ke viSayoM kA sevana / 5. nidrA - vikathA samaya kA durupayoga hai jabaki nidrA samaya kA anupayoga hai / (gha) kaSAya - krodha, mAna, mAyA aura lobha yaha cAra manodazAe~ kaSAya haiM, jo apanI tIvratA aura mandatA ke AdhAra para 16 prakAra kI hotI hai / isake atirikta ina kaSAyoM ke janaka hAsyAdi 9 prakAra ke manobhAva upakaSAya haiM / kaSAya aura upakaSAya milakara paccIsa hote haiM / (Da.) yoga - jaina zabdAvalI meM yoga kA artha kriyA hai jo tIna prakAra kI haiM / 1. mAnasika kriyA (manoyoga ) 2. vAcika kriyA ( vacana yoga ) 3. zArIrika kriyA ( kAya yoga ) / yahA~ kriyAoM ke vibhinna rUpoM ke vistAra meM jAnA zreyaskara nahIM hogA / yadi hama bandhana ke pramukha kAraNoM ko aura bhI saMkSetra meM jAnanA cAheM to jaina paramparA : meM bandhana ke mUlabhUta tIna kAraNa rAga ( Asakti) dveSa aura moha mAne gaye haiM / uttarAdhyagayA hai / " aura una donoM kA - yanasUtra meM rAga aura dveSa ina donoM ko karmaboja kahA kAraNa moha batAyA gayA hai / yadyapi rAga aura dveSa sAtha-sAtha rahate haiM phira bhI unameM rAga hI pramukha hai / rAga ke kAraNa ho dveSa hotA hai / jainakathAnakoM ke anusAra indrabhUti gautama kA mahAvIra ke prati prazasta rAga bhI unake kaivalya kI upalabdhi meM bAdhaka rahA thA / isa prakAra rAga evaM moha ( ajJAna) hI bandhana ke pramukha kAraNa hai / AcArya kundakunda rAga ko pramukha kAraNa batAte huye kahate haiM - Asakta AtmA hI varma bandha karatA hai aura anAsakta mukta ho jAtA, yahI jina bhagavAna kA upadeza / isalie karmoM meM Asakti mata rakheM | lekina yadi rAga (Asakti) kA kAraNa jAnanA cAhe to jaina paramparA ke anusAra moha hI isakA kAraNa siddha hotA hai / yadya pe yaha smaraNa rakhanA cAhie ki moha aura rAgadveSa sApekSa rUpa meM eka dUsare ke kAraNa banate haiM / isa prakAra dveSa kA kAraNa rAga aura rAga kA kAraNa moha hai / moha tathA rAga ( Asakti) paraspara eka dUsare ke kAraNa haiM / ataH vAstavika rUpa meM rAga-dveSa aura moha yaha tIna hI jaina paramparA meM bandhana ke kAraNa hai / isameM se dveSa ko jo rAga ( Asakti ) janita hai, chor3a dene para zeSa rAga (Asakti ) rI

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jaina karma siddhAnta : bandhana aura mukti kI prakriyA aura moha (ajJAna) yaha do kAraNa bacate haiM, jo anyonyAzrita hai / bandhana ke rUpa jaina darzana meM karma ke ATha prakAra mAne gaye hai1. jJAnAvaraNIya - yaha AtmA kI jJAnAtmaka zakti ko kuNThata karatA hai / 2. darzanAvaraNIya- yaha AtmA kI anubhAvika evaM pratyakSIkaraNa kI zakti ko kuNThita karatA hai| 3. vedanIya- isake kAraNa AtmA ko laukika sukha-duHkha kA saMvedana hotA hai / isake do pramukha bheda hai-sAtAvedanIya aura asAtAvedanIya / 4. moha karma- yaha vyakti ke yathArtha dRSTikoNa aura samyak AcaraNa meM bAdhaka hotA hai / isake bhI do pramukha bheda haiM- 1. darzana moha aura 2. caritra moha / / 5. AyuSya karma - yaha vyakti kI yoni aura AyuSya kA nirdhAraNa karatA hai| 6. nAma karma- yaha vyakti ke vyaktitva (Personality) kA raciyatA hai / yahI zArIrika saundarya aura asaundarya ke lie uttaradAyI hai / . 7. gotra karma- yaha vyakti kI jAti aura kula kA nirdhAraNa karatA hai / 8. antarAya karma- yaha prANI kI abhISTa upalabdhiyoM meM bAdhA pahu~cAtA hai / yaha bAdha utpanna karatA hai| ghAtI aura aghAtI karma : ___ karmoM ke isa vargIkaraNa meM jJAnAvaraNa, darzanAvaraNa, moha aura antarAya ina cAra karmoM kA ghAtika aura nAma gotra, AyuSya aura vedanIya ina cAra karmo ko aghAtika mAnA mAtA hai / ghAtika karma AtmA ke jJAna, darzana aura zakti nAmaka svAbhAvika guNoM kA AvaraNa karate hai / ye karma AtmA kI svAbhAvadazA ko vikRta karate haiM, ataH jovana --mukti meM bAdhaka hote haiM / ina ghAtika karmoM meM avidyA rUpa mohanIya karma hI Atma svarUpa ke AvaraNa, kSamatA, tIvratA aura sthitikAla kI dRSTi se pramukha hai / vastutaH mohakarma hI eka aisA karma saMskAra hai jisake kAraNa karma bandha kA pravAha satata banA rahatA hai moha karma usa bIja ke samAna hai jisameM aMkura zakti hai, jisa prakAra ugane yogya bIja havA, pAnI Adi ke sahayoga se apano paramparA ko bar3hAtA rahatA hai usI prakAra moha karmarUpI karma bIja jJAnAvaraNa, darzanAvaraNa aura antarAya rUpa havA, pAnI Adi ke sahayoga se karma paramparA ko satata banAe rakhatA hai / mohakarma hI janma maraNa, saMpAra yA bandhana kA mUla hai| zeSa ghAtika karma usake sahayogI mAtra hai / ise karmoM kA senApati kahA gayA hai / jisa prakAra senApati ke parAjita hone para sArI senA hataprabha ho zIghra hI parAjita ho jAtI hai usI prakAra moha karma para vijaya prApta kara lene para zeSa sAre karmoM ko AsAnI se parAjita kara Atma zuddhatA kI upalabdhi kI jA sakatI hai| jaise hI moha vinaSTa ho jAtA hai tatkSaga hI jJAnAvaraNa aura darzanAvaraNa kA pardA haTa jAtA hai, antarAya yA bAdhakatA samApta ho jAtI hai aura vyakti jovanamukta bana jAtA hai| aghAtika karma ve haiM, jo AtmA kI svabhAva dazA kI upalabdhi aura vikAsa meM bAdhaka nahIM hote haiM | aghAtika karma bhune hue bIja ke samAna haiM, jinameM navIna karmoM kI utpAdana

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sAgaramala jaina samatA nahIM hai / ve karma paramparA kA pravAha banAe rakhane meM asamartha hote haiM aura samaya kI paripakvatA ke sAtha hI apanA phala dekara sahaja hI alaga ho jAte haiN| karma kA bandhakatva aura abandhakatva yadyapi jaina dRSTi se 'karmagA badhyate jantuH' kI ukti ThIka hai lekina jainAcAra darzana meM sabhI karma athavA kriyAe~ sammana rUpa se bandhanakAraka nahIM hai / usameM do prakAra ke karma mAne gaye haiM, eka ko karma kahA gayA hai dUsare ko arma, samasta sAmmarAyika kriyAe~ karma kI zreNI meM AtI haiM aura IryApathika kriyAe~ akama kI zreNI meM AtI haiM / yadi naitika darzana kI dRSTi se vicAra kareM to prathama prakAra ke karma hI naitikatA ke kSetra meM Ate hai / aura dUsare prakAra ke karma naitikatA ke kSetra se pare haiM / unheM atinaitika kahA jA sakatA hai / lekina naitikatA ke kSetra meM Ane vAle sabhI karma bhI eka samAna nahIM hote haiM unameM se kucha zubha aura kucha azubha hote haiM, jaina paribhASA meM inheM kramazaH puNya karma aura pApa karma kahA jAtA hai / isa prakAra jaina vicAraNA ke anusAra kama tIna prakAra ke hote hai1. Ipithika kama (ama), 2. puNya karma aura 3. pApa kama' / bauddha vicAraNA meM bhI tIna prakAra ke karma mAne gaye haiM / 1. avyAkRta yA akRSNa azukla kama', 2. kuzala yA zukla karma aura 3. akuzala yA kRSNakama / gItA bhI tIna prakAra ke karma batAtI hai1. akarma, 2. kama (kuzala kama) aura 3. vikarma (akuzala karma) / jaina vicAraNA kA Ipithika karma bauddha darzana kA avyAkRta yA akRSNa-akuzala karma tathA gItA kA akarma hai| isI prakAra jaina vicAraNA kA puNya karma bauddha darzana kA kuzala (zukla) karma tathA gItA kA sakAma sAttvika karma hai / jaina vicAraNA kA pApa karma bauddha darzana kA akuzala (kRSNa) karma tathA gItA kA vikarma hai| pAzcAtya naitika darzana kI dRSTi se bhI karma tIna prakAra ke hote haiM- 1. atinaitika, 2. naitika, 3. anaitika / jaina vicAraNA kA Ipithika karma atinaitika karma hai, puNya karma naitika karma hai aura pApa karma anaitika karma hai / gItA kA arma atinaitika, zubha karma naitika aura vikarma anaitika hai / bauddha vicAraNA meM anaitika, naitika aura atinaitika karma ko kramazaH akuzala, kuzala aura ayAkRta karma athavA akRSNa-azukla karma kahA *gayA hai| inheM nimna tulanAtmaka tAlikA se spaSTa kiyA jA sakatA hai : . . . karma pAzcAtya AcAradarzana jaina bauddha gItA 1. zuddha __ atinaitika karma Ipithika karma avyAkRta karma akarma 2. zubha naitika karma puNya karma kuzala zukla) karma karma (kuzala karma) 3. azubha anaitika karma pApa karma 'akuzala (kRSNa) karma vikarma jaina darzana meM karma akarma vicAra : karma ke yathArtha svarUpa ko samajhane ke lie usa para do dRSTiyoM se vicAra kiyA jA sakatA hai - 1. usakI bandhanAtmaka zakti ke AdhAra para aura 2. usake zubhAzubhatA ke AdhAra para / karma ke bandhanAtmaka zakti ke AdhAra para vicAra karane para hama pAte haiM ki kucha karma bandhana meM DAlate haiM, jabaki kucha karma bandhana meM nahIM DAlate haiM / bandhaka karmA

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13. jaina karma siddhAnta : bandhana aura mukti kI prakriyA ko kama aura abandhaka karmoM ko akarma kahA jAtA hai| jaina vicAraNA meM karma aura akarma .. ke yathArtha svarUpa kI vivecanA sarva prathama AcArAMga eva sUtrakRtAMga meM milatI hai| sUtra- . kRtAMga meM kahA gayA hai ki kucha karma ko varya (puruSArtha) *kahate haiM, kucha akarma ko vArya (puruSArtha) kahate haiM / isakA tAtparya yaha hai ki kucha vicArakoM kI dRSTi meM sakriyatA yahI puruSArtha yA naitikatA hai jabaki dUsare vicArakoM kI dRSTi meM niSkriyatA hI puruSArtha yA naitikatA hai / isa sambandha meM mahAvIra apane dRSTikoNa ko prastuta karate hue, yaha spaSTa karane kA prayAsa karate haiM ki karma kA artha zarorAdi kI ceSTA evaM akarma kA artha zarIrAdi kI ceSTA kA abhAva aisA nahIM mAnanA cAhie / ve atyanta sImita zabdoM meM kahate haiM pramAda karma hai apramAda akarma hai / pramAda ko karma aura apramAda ko arma kahakara mahAvIra yaha spaSTa kara dete haiM ki arma niskriyatA kI avasthA nahoM, vaha to satat jAgarukatA hai| apamatta avasthA yA Atma jAgrati kI dazA meM sakriyatA bhI arma hotA hai jabaki pramatta dazA yA Atma-jAgrate ke abhAva meM niSkriAtA bhI karma (bandhana) bana jAtI hai / vastutaH kisokriyA kA bandhakatva mAtra kriyA ke ghaTita hone meM nahIM varan usake pIche rahe hue kaSAya bhAvoM evaM rAga-dveSa kI sthi te para nirbhara hai / jaiA darzana ke anusAra rAga-dveSa evaM kaSAya jo ki atmA ko pramata dazA hai kisI kriyA ko karma banA dete haiN| lekina kaSAya evaM Asakti se rahita hokara kiyA huA karma akarma bana jAtA hai / mahAvIra ne spaSTa rUpa se kahA hai ki jo Asrava yA bandhana kAraka kripAe~ haiM, ve ho anAsakta evaM viveka se samanvita hokara mukti ke sAdhana bana jAtI hai / isa prakAra jaina vicAraNA meM karma aura akarma Ane bAhya svarUpa kI apekSA kartA ke viveka aura manovRtta para nirbhara hote haiM / jaina vi vAraNA meM bandhakasya ko dRSTi se kriyAoM ko do bhAgoM meM bA~TA gayA hai / 1. iryApathika kriyAe~ (akarma) aura 2. sAmparAyi kriyAe~ (kama yA vikrm)| ipithika kriyAe~ niSkAma vItarAga dRSTi sampanna kriyAe~ haiM jo bandhana kAraka nahIM hai, jaba ke sAmrAyika kriyAe~ Asana vyakti kI kriyAe~ haiM jo bandhana kAraka hai / sNksse| meM ve samasta kriyAeM jo AsrA evaM bandhana kA kAraga hai, karma hai aura ve samasta kriyAe~ jo saMghara aura nirjarA kA hetu hai akarma hai / jaina dRSTi meM arma yA ipithika karma kA artha hai rAga-dveSa evaM , moha rahita mAtra kartavya evaM zarIra nirvAha ke lie kiyA jAne vA karma / jabaki karma kA . artha hai rAga-dveSa evaM moha sahita kriyAe~ / jaina darzana ke anusAra jo kriyA pApAra rAga-' dveSa aura moha se yukta hotA hai, bandhA meM DAlatA hai aura isalie vaha karma hai aura jo kriyA vyApAra rAga-dveSa aura moha se rahita hokara kartavya nirvADa yA zo nirvAha ke lie kiyA jAtA hai vaha bandhana kA kAraNa nahIM hai ataH arma hai| jiheM jaina darzana meM iryApathika kriyAe~ yA arma kahA gayA hai unheM boddha paramparA anupacita avyAkRta yA akRSNa -zukla karma kahatI hai aura jinheM jaina paramparA sAmparAyeka kriyAe~ yA karma kahatI hai unheM bauddha paramparA upacita karma yA vRSNa-azukla karma kahatI hai / zubha aura azubha se zuddha kI ora : . - jaina vicAraNA meM zubha evaM azubha athavA maMgala amaMgala kI vAstavikatA svIkAra .. kI gaI hai / utarAdhyayana sUtra meM nava tattva mAne gaye haiM jisameM puNya aura pApa ko svatantra ...

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sAgaramala jaina 17 tatva ke rUpa meM mAnA gayA hai" / jabaki tattvArtha sUtra meM upAsvAti ne jIva, ajIva, Asrava, saMvara, nirjarA, baMdha aura mokSa ina sAtoM ko ho tattva kahA hai; vahA~ para puNya aura pApa kA svatantra tattva ke rUpa meM sthAna nahIM hai / lekina yaha vivAda adhika mahattvapUrNa pratIta nahIM hotA kyoMki jo paramparA unheM svatantra tattva nahIM mAnatI hai vaha bhI unako Asrava tattva ke antargata to mAna letI hai / yadyapi puNya aura pApa mAtra Asrava nahIM hai varan unakA baMdha bhI hotA hai aura vipAka bhI hotA hai / ataH Asatra ke do vibhAga zubhAsrava aura anubhAqhava karane se kAma pUrA nahIM hotA varan bandha aura vipAka meM bhI do do bheda karane hoMge / isa vargIkaraNa kI kaThinAI se bacane ke lie hI pApa evaM puNya ko do svatantra tattva ke rUpa meM mAna liyA hai / phira bhI jaina vicAraNA nirvANa mArga ke sAdhaka ke lie donoM ko heya aura syAjya mAnatI hai kyoMki donoM hI bandhana kA kAraNa hai / vastutaH naitika jIvana kI pUrNatA zubhAzubha yA puNyapApa se Upara uTha jAne meM hai / zubha (puNya) aura azubha (pApa) kA bheda jaba taka banA rahatA hai naitika pUrNatA nahIM AtI hai / kintu azubha para pUrNa vijaya ke sAtha hI vyakti zubha (puNya) se bhI Upara uThakara zuddha dazA meM sthita hotA jAtA hai / jaina dRSTikoNa : RSibhAsita sUtra meM RSi kahatA hai ki pUrvakRta puNya aura pApa saMsAra saMtati ke mUla hai / AcArya kundakunda puNya pApa donoM ko bandhana kA kAraNa mAnate hue bhI donoM ke bandhakarava kA antara bhI spaSTa kara dete hai / samayasAra grantha meM ve kahate haiM 'azubhakarma pApa ( kuzIla) aura zubha karma puNya (suzIla) kahe jAte haiM / phira bhI puNya karma bhI saMsAra (bandhana) kA kAraNa hotA hai / jisa prakAra svarNa kI ber3I bhI lohe kI ber3I ke samAna hI vyakti ko bandhana meM rakhatI hai usI prakAra jIva kRta sabhI zubhAzubha karma bhI bandhana kA kAraNa hote haiM" / ' AcArya donoM ko hI AtmA kI svAdhInatA meM bAdhaka mAnate haiM / unakI dRSTi meM puNya svarNa ber3I hai aura pApa lauha bedI / phira bhI AcArya puNya ko svarNa ber3I kahakara usakI pApa se kiJcita zreSThatA siddha kara dete haiM / AcArya amRtacandra kA kahanA hai ki pAramArthika dRSTikoNa se puNya aura pApa donoM meM bheda nahIM kiyA jA sakatA kyoMki antatogatvA donoM hI bandhana hai / isI prakAra paNDita jayacandrajI ne bhI kahA hai puNyapApa doU karama, bandharUpa dui mAni / zuddha AtmA jina lahyo, namUM carana hita jAni / / " hue bhI use nirvANa kA sahAprApta karane ke lie antato jainAcAryoM ne puNya ko nirvANa kI dRSTi se heya mAnate yaka tatva svIkAra kiyA hai / yadyapi nirvANa kI sthiti ko gatvA puNya ko chor3anA hotA hai phira bhI vaha nirvANa meM ThIka usI prakAra sahAyaka hai jaise sAbuna vastra ke maila ko sApha karane meM sahAyaka hai / zuddha vastra ke lie sAbuna kA lagA For fre prakAra anAvazyaka hai, use bhI alaga karanA hotA hai / vaise hI nirvANa yA zuddhAtmaka dazA meM puNya kA honA bhI Avazyaka hai, use bhI kSaya karanA hotA hai / lekina jisa prakAra sAbuna maila ko sApha karatA hai aura maila kI saphAI hone para svayaM alaga ho jAtA hai vaise hI puNya bhI pApa rUpa maila ko alaga karane meM sahAyaka hotA hai aura usake alaga ho jAne 3.

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*18 jaina karma siddhAnta : bandhana aura mukti kI prakriyA para svayaM bhI alaga ho jAtA hai / jisa prakAra eraNDa bIja yA anya recaka auSadhi mala ke rahane taka rahatI hai aura mala nikala jAne para vaha bhI nikala jAtI hai vaise hI pApa kI samApti para puNya bhI apanA phala dekara samApta ho jAte haiM / ve kisI bhI nava karma saMtati ko janma nahIM dete haiN| ataH vastutaH vyakti ko azubha karma se bacanA hai / jaba vaha azubha '(pApa) karma se Upara uTha jAtA hai usakA subha karma bhI zuddha karma bana jAtA hai / dveSa para pUrNa vijaya pA jAne para rAga bhI nahIM rahatA hai| ataH rAga-dveSa ke abhAva meM usase jo karma nisRta hote haiM ve zuddha (ipithika) hote haiM / puNya (zubha) karma ke sambandha meM eka mahattvapUrNa tathya yaha hai ki puNyopArjana kI uparokta kriyAe~ jaba anAsakta bhAva se kI jAtI hai to ve zubha bandha kA kAraNa na hokara karmakSaya (saMvara aura nirjarA) kA kAraNa bana jAtI hai| isI prakAra saMvara aura nirjarA ke kAraNa saMyama aura tapa jaba AsaktabhAva phalAkAkSA (nidAna arthAt unake pratiphala ke rUpa meM kisI nizcita phala ko kAmanA karanA) se yukta hote haiM to ve karma kSaya athavA nirvANa kA kAraNa na hokara bandhana kA hI kAraNa banate haiM / cAhe vaha sukhada phala ke rUpa meM kyoM nahIM hoM / jainAcAra darzana meM anAsakta bhAva yA rAga dveSa se rahita hokara kiyA gayA zuddha kArya hI mokSa yA nirvANa kA kAraNa mAnA gayA hai aura Asakti se kiyA gayA zubha kArya bhI bandhana kA hI kAraNa samajhA gayA hai / yahA~ para gItA kI anAsakta karma yoga kI vicAraNA jaina darzana ke atyanta samopa A jAtI hai / jaina darzana kA antima lakSya AtmA ko azubha karma se zubha karma kI ora aura zubha se zuddhakarma (vItarAga dazA) kI prApti hai / AtmA kA zuddhopayoga hI jaina naitikatA kA antima sAdhya hai / bandhana se mukti kI ora : ___yadyapi yaha satya hai AtmA ke pUrva karma saMskAroM ke kAraNa bandhana kI prakriyA avi. rAma gati se calI jA rahI hai / pUrva karma saMskAra apane vipAka ke avasara para AtmA ko prabhAvita karate haiM aura usake pariNAma svarUpa mAnasika evaM zArIrika kriyA-vyApAra hotA hai, usa kriyA-vyApAra ke kAraNa navIna karmAsrava evaM bandha hotA hai / ataH yaha prazna upasthita hotA hai ki isa bandhana se mukta kisa prakAra huA jAve / jaina darzana bandhana se bacane ke lie jo upAya batAtA hai, unheM saMvara aura nirjarA kahate haiM / saMvara kA artha : tattvArtha sUtra ke anusAra Asrava-nirodha saMvara hai / dUsare zabdoM meM karmavargaNA ke pudgaloM kA AtmA meM Ano ruka jAnA saMvara hai / yahI saMvara mokSa kA kAraNa tathA naitika sAdhanA kA prathama sopAna hai / saMvara zabda sama upasarga pUrvaka vR dhAtu se banA hai| vR dhAtu kA artha hai rokanA yA nirodha krnaa| isa prakAra saMvara zabda kA artha kiyA gayA hai AtmA ko prabhAvita karane vAle karmavargaNA ke pudagaloM ko roka denA / sAmAnyarUpeNa zArIrika, vAcika evaM mAnasika kriyAo kA yathAzakya nirodha karanA (rokanA) saMvara kahA jAtA hai kyoMki kriyAe~ hI Asrava kA AdhAra hai| jaina paramparA meM saMvara ko karma paramANuoM ke Asrava ko rokane ke artha meM aura bauddha paramparA meM kriyA ke nirodha ke artha meM svIkAra kiyA gayA hai / kyoMki bauddha paramparA meM karmavargaNA (paramANuoM) kA bhautika svarUpa mAnya nahIM hai,

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sAMgaramala jaina 34 19 ataH ve saMvara ko jaina paramparA ke artha meM nahIM lete haiM / usameM saMvara kA artha mana, vANI evaM zarIra ke kriyA - vyApAra yA aindrika pravRttiyoM kA saMyama hI abhipreta hai / vaise jaina para mparA meM bhI saMvara ko kAyika, vAcika evaM mAnasika kriyAoM ke nirodha ke rUpa meM mAnA gayA hai kyoMki saMvara ke pA~ca aMgoM meM ayoga ( akriyA ) bhI eka mAnA gayA hai / yadi hama isa paramparAgata artha ko mAnya karate hue bhI isase thor3A Upara uThakara dekheM to saMvara IT vAstavika artha saMyama hI mAnA jA sakatA hai / jaina paramparA meM bhI saMvara ke rUpa meM jisa jIvana praNAlI kA vivecana kiyA gayA hai vaha saMyamAtmaka jIvana kI pratIka hai / sthAnAMga sUtra meM saMvara ke pA~ca bhedoM kA vivecana pA~coM indriyoM ke saMyama ke rUpa meM kiyA gayA hai / uttarAdhyayana sUtra meM to saMvara ke sthAna para saMyama ko hI Asrava-nirodha kA kAraNa mAnA gayA hai" / vastutaH saMvara kA artha hai anaitika yA pApakArI pravRttiyoM se apane ko bacanA aura saMvara zabda isa artha meM saMyama kA paryAya hI siddha hotA hai / bauddha paramparA meM saMvara zabda kA prayoga saMyama ke artha meM ho huA hai / dhammapada Adi meM prayukta saMvara zabda kA artha saMyama hI kiyA gayA hai / saMvara zabda kA yaha artha karane meM jahA~ eka ora hama tulanAtmaka vivecana ko sulabha banA sakeMge vahIM dUsarI ora jaina paramparI mUla Azaya se bhI dUra nahIM hoveMge / lekina saMvara kA yaha niSedhaka artha hI saba kucha nahIM hai, varan usakA eka vidhAyaka pakSa bhI hai / zubha adhyavasAya bhI saMvara ke artha meM svIkAra kie gae haiM kyoMki azubha kI nivRtti ke lie zubha kA aMgIkAra prAthamika sthiti meM Avazyaka hai / vRtti - zUnyatA ke abhyAsI ke lie prathama zubha vRttiyoM ko aMgIkAra karanA hotA hai / kyoMki citta ke zubhavRtti se paripUrNa hone para azubha ke lie koI sthAna nahIM rahatA hai / azubha ko haTAne ke lie zubha Avazyaka hai / dUsare zubha kA haTAnA to itanA susAdhya hotA hai ki usakA sahaja nirAkaraNa ho jAtA hai / ataH saMvara kA artha zubha vRciyoM kA abhyAsa bhI hai / yadyapi vahA~ zubha kA vaha artha nahIM hai jise hama puNyAsrava yA puNyabandha ke rUpa meM jAnate haiM / jaina paramparA meM saMvara kA vargIkaraNa : (a) jaina darzana meM saMvara ke do bheda hai- 1. dravya saMvara aura 2. bhAva saMvara / dravya saMgraha meM kahA gayA hai ki karmAsrava ko rokane meM sakSama AtmA kI caitasika sthiti bhAvasevara hai, aura dravyAsava ko rokane vAlA usa caitasika sthiti kA jo pariNAma haiM, vaha dravyasaMvara kahA jAtA hai / (a) sAmAnyarUpeNa saMvara ke pAMca aMga yA dvAra batAye gaye haiM 1. samyaktva - yathArtha dRSTikoNa, 2. virati - maryAdita yA saMyamita jIvana, 3. apramattatA Atma cetanatA, 4. akaSAya-vRtti - krodhAdi manovegoM kA abhAva aura 5. ayoga- akriyA + (sa) sthAnAMga sUtra meM saMvara ke ATha bheda nimnAnusAra batAe gae haiM- 1. zrotra indriya kA saMyama, 2. cakSu indriya kA saMyama, 3. ghrANa indriya kA saMyama, 4 rasa indriya kA saMyama, 5. sparza indriya kA saMyama, 6. mana kA saMyama, 7 vacana kA saMgama aura 8. zarIra kA saMyama / (da) prakArAntara se jainAgama granthoM meM sIvara ke sattAvana bheda bhI mAne gae haiN| jisameM pA~ca samitiyA~, tIna guptiyA~, dasa prakAra kA yati dharma, bAraha anuprekSAe~ (bhAvanAe~), bAvIsa

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jaina karma siddhAnta : bandhana aura mukti kI prakriyA pariSaha aura pauca sAmayika caritra sammilita hai| ye sabhI karmAsrava kA nirodha kara AtmA ko baMdhana se bacAte haiM ataH saMvara kahe jAte haiM / - yadi uparokta AdhAroM para hama dekheM to hameM yaha spaSTa ho jAtA hai ki saMvara kA toraparya aisI maryAdita jIvana praNAlI hai jisameM viveka pUrNa AcaraNa (kriyAoM kA sampAdana), mana, vANI aura zarIra kI ayogya pravRttiyoM kA saMyamana, sadguNoM kA grahaNa, kaSTa sahiSNutA aura samatva kI sAdhanA samAviSTa ho| jaina darzana meM saMvara ke sAdhaka se apekSA yahI kI gaI hai ki usakA pratyeka AcaraNa saMyata evaM vivekapUrNa ho, cetanA sadaiva jAgrata ho, tAki indriyoM ke viSaya usameM rAga-dveSa kI pravRttiyoM ko paidA nahIM kara sake / jaba indriyA~ aura mana apane viSayoM ke samparka meM Ate haiM to unake isa samparka se AtmA meM vikAra yA pAsanA utpanna hone kI sambhAvanA uTha khar3I hotI hai / ata: sAdhanAmArga ke pathika ko sadaiva hI Agrata rahate hue, viSaya sevana rUpa chidroM se Ane vAle karmAsrava yA vikAra se apanI rakSA karanI hai / mUtrakRtAMga meM kahA gayA hai ki kachuA jisa prakAra apane aMgoM ko andara meM sameTa kara khatare se bAhara ho jAtA hai, vaise ho sAdhaka bhI adhyAtma yoga ke dvArA antarmukha hokara apane ko pApa vRttiyoM se surakSita rakhe / 10 mana vANI zarIra aura indriya vyApAroM kA saMyamana hI sAdhanA kA lakSya mAnA gayA hai| sacce sAdhaka ko vyAkhyA karate hue dazavaikAlika sUtra meM kahA gayA hai ki jo sUtra tathA usake rahasya ko jAnakara hAtha, paira, vANI tathA indriyoM kA yathArtha saMyama rakhatA hai (arthAt sanmArga meM vivekapUrvaka lagatA hai), adhyAtma rasa meM hI jo masta rahatA hai aura apanI AtmA kA samAdhi meM lagAtA hai vahI saccA sAdhaka hai / nirjarA kA artha : AtmA ke sAtha karma pudgala kA sambandha honA yaha bandha hai aura AtmA se karmavargaNA kI alaga honA yaha nirjarA hai / saMvara navona Ane vAle karma pudgala kA rokanA hai parantu mAtra saMvara se nirvAga kI prApti sambhava nahIM / uttarAdhyayana sUtra meM batAyA gayA hai ki jaise kisI bar3e tAlAba ke jala srotoM (pAnI ke Agamana ke dvAroM) kA banda kara diyA jAe aura usake andara rahe hue jala ko ulIcA jAya aura tApa se sukhAyA jAe to vaha vistIrNa tAlAba bhI sUkha jAegA / prastuta rUpaka meM AtmA ho sarovara hai, karma pAnI hai, karma kA Asrava hI pAnI kA Agamana hai / usa pAno ke Agamana ke dvAroM ko niruddha kara denA saMvara hai aura pAnI kA ulIcanA aura sukhAnA nirjarA hai / yaha rUpaka yaha batAtA hai ki saMvara se naye karmoM rUpI jala kA Agamana (Asrava) to ruka jAtA hai lekina pUrva meM bandhe hue, sattArUpa karmoM kA jala to AtmA rUpo tAlAba meM zeSa rahA huA hai jise sukhAnA hai / yaha jala kA sukhAnA nirjarA hai / . TraeNvya aura bhAva nirjarA : nirjarA zabda kA artha hai jarjarita kara denA, jhAr3a denA arthAt Atma tatva se karma pudagala kA alaga ho jAnA athavA alaga kara denA nirjA hai / jainAcAryoM ne yaha nirjarA do prakAra kI mAnI hai / AtmA ko vaha cainasika avasthA jisake dvArA karma pudgala apanA phaI dekara alaga ho jAte haiM, bhAva nirjarA kahI jAtI hai| bhAva nirjarA AtmA ko vaha vizuddha avasthA hai jisake kAraNa kama paramANu AtmA se aga ho jAte haiM / yahI karma

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sAMgaramala jaina 21 paramANuoM kA AtmA se pRthakkaraNa dravya nirjarA hai / bhAva nirjarA kAraNa rUpa hai aura dravya nirjarA kArya rUpa hai / sakAma aura akAma nirjarA : 1. prathama - - karma jitanI kAla maryAdA punaH nirjarA ke do anya prakAra bhI mAne gaye haiM / ( avadhikAla ) ke sAtha bandhA hai, usake samApta ho jAne para apanA vipAka (phala) dekara AtmA se alaga ho jAtA hai, yaha yathAkAla nirjarA kaho jAtI hai / ise savika, akAma aura rateefae nirjarA bhI kahate haiM / yaha savipAka nirjarA isalie kaho jAtI hai ki isameM karma apanA vipAka dekara alaga hotA hai arthAt isameM phalodaya (vipAkodaya) hotA hai / ise akAma nirjarA isa AdhAra para kahA gayA hai kyoMki isameM karma ke alaga karane meM vyakti ke saMkalpa kA tatva nahIM hotA hai / upakrama zabda prayAsa ke artha meM AtA hai, isameM vaiyaktika prayAsa kA abhAva hotA hai, ataH ise anaupakramika bhI kahA jAtA hai / dUsare jaba tapasyA ke mAdhyama se karmoM ko unake phala dene ke samaya ke pUrva arthAt unakI kAlasthiti paripakva hone ke pahile hI pradezodaya ke dvArA bhogakara balAt alaga alaga kara diyA jAtA hai to aisI nirjarA ko sakAma nirjarA kahA jAtA hai, kyoMki nirjarita hone meM samaya kA tattva apanI sthiti ko pUrI nahIM karatA hai / ise avipAka nirjarA bhI kahate haiM, kyoMki isameM vipAkodaya yA phodaya nahIM hotA hai, mAtra pradezodaya hotA hai / vipAkodaya aura pradezo meM kyA antara haiM, ise nimna udAharaNa se samajhA jA sakatA hai / jaba klore - phArma su~ghAkara kisI vyakti kI cIra phAr3a kI jAtI hai to usameM use asAtAvedanIya (duHkhAnubhUti) nAmaka karma kA pradezodaya hotA hai lekina vipAkodaya nahIM hotA hai / usameM duHkhada vedanA ke tathya to upasthita hote haiM lekina duHkhada vedanA kI anubhUti nahIM hai / isI prakAra pradezodaya karma ke phala kA tathya to upasthita ho jAtA hai lekina usakI phalAnubhUti nahIM hotI hai / ataH yaha avipAka nirjarA kahI jAtI hai ise sakAma nirjarA bhI kahA jAtA hai kyoMki isameM karma paramANuoM ko AtmA se alaga karane kA saMkalpa hotA hai / yaha aupakramika nirjarA bhI kahI jAtI hai kyoMki isameM upakrama yA prayAsa hotA hai / prayAsa pUrvaka, taiyArI sahita, kama vargaNA ke pudgaloM ko AtmA se alaga kiyA jAtA / hai / yaha karmoM ko nirjarita (kSaya) karane kA kRtrima prakAra hai / anaupakramika yA savipAka saMcita karma ke pratiphaloM kA jIvana ko AI huI pari nirjarA anicchA pUrvaka, azAnta evaM sahana karanA hai jabaki avipAka nirjarA sthitiyoM kA mukAbalA karanA hai / jaina sAdhanA meM aupakramika nirjarA kA sthAna : vyAkula cittavRtti se, pUrva icchApUrvaka samabhAvoM se savipAka yA anaupakramika kSetra meM hI nahIM jaina sAdhanA kI dRSTi se nirjarA kA pahalA prakAra jise nirjarA kahate haiM adhika mahattvapUrNa nahIM hai, yaha pahalA prakAra sAdhanA ke AtA hai kyoMki karmoM ke bandha aura nirjarA kA yaha krama to satata rUpa se calA A rahA hai / hama pratikSaNa purAne karmoM kI nirjarA karate rahate haiM lekina jaba taka navIna karmo kA sRjana samApta nahIM hotA aisI nirjarA se sApekSika rUpa meM koI lAbha nahIM hotA / jaise koI vyakti purAne RNa kA bhugatAna to karatA rahe lekina navIna RNa bhI RNa mukta nahIM hotA hai / letA rahe to vaha

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jaina karma siddhAnta : bandhana aura mukti kI prakriyA jaina vicAraNA ke anusAra yaha savipAka nirjarA to AtmA anAdikAla se karatA A rahA hai lekina nirvANa kA lAbha prApta nahIM kara sakA / AcArya kundakunda kahate haiM yaha cetana AtmA karma ke vipAka kAla meM sukhada aura duHkhada phaloM kI anubhUti karate hue punaH duHkha ke bIja rUpa ATha prakAra ke karmo kA bandha kara letA hai| kyoMki karma jaba apanA vipAka dete haiM to kisI nimitta se dete haiM aura ajJAnI AtmA zubha nimitta para rAga aura azubha nimitta para dveSa karake navIna bandha kara letA hai42 / ataH sAdhanA mArga ke pathika ke lie pahale yaha nirdeza diyA gayA ki vaha prathama jJAna yukta ho karmAsrava kA nirodha kara apane Apako saMvRta kare / saMvara ke abhAva meM jaina sAdhanA meM nirjarA kA koI mUlya nahIM, vaha to anAdikAla se hotI A rahI hai kintu bhava paramparA ko samApta karane meM sahAyaka nahIM huii| dUsare yadi AtmA saMvara kA samAcaraNa karatA huA bhI isa yathAkAla hone vAlI nirjarA kI pratIkSA meM baiThA rahe to bhI vaha zAyada hI mukta ho sake kyoMki jaina mAnyatA ke anusAra prANo ke sAtha karma vandha itanA adhika hai ki vaha aneka janmoM meM ho zAyada isa karma bandha se svAbhAvika nirjarA ke mAdhyama se mukta ho sake / lekina itanI lambI samayAvadhi meM saMbara se skhalita hokara navIna karmo ke bandha ko sambhAvanA bhI to rahI huI hai / ataH sAdhanA mArga ke pathika ke lie jo mArga batAyA gayA hai, vaha hai aupakramika yA avipAka nirjarA kA / mahattva isI tapa janya nirjarA kA hai / RSibhASita sUtra meM RSi kahatA hai ki saMsAro AtmA pratikSaNa nae karmo kA bandha aura purAne karmo ko nirjarA kara rahA hai lekina tapa se hone vAlI nirjarA hI vizeSa (mahattvapUrNa) hai / bandha aura nirjarA kA pravAha avirAma gati se bar3ha rahA hai kintu (jo) sAdhaka saMvara dvArA navIna Asrava ko niruddha kara tapasyA dvArA purAtana karmo ko kSINa karatA calatA hai, vaha anta meM pUrNa rUpa se niSkarma bana jAtA hai, mukti ko prApta kara letA hai / saMdarbha saMketa : (1) karma grantha 1 pR. 1. (2) darzana aura cintana pR. 225. (3) gommaTasAra karma kANDa 6 (4) aSTasahasrI pR. 51. (5) karma vipAka bhUmikA pR. 24 (6) amara bhArato nava. 65 pR. 9. (7) Jain Studies p. 225-26. (8)Jain Studies p. 228. (9) tattvArtha 8.4 (10) amara bhAratI navambara 65 pR. 11-12 (11) samayasAra 218-219 (12) majjhima nikAya 3.1.3. (13) uddhRta Jain Studies p. 25t. (14) tattvArtha 8.2-31 (15) tattvArtha 6.1 -2 (16) tattvArtha 9.3-4 (17) tattvArtha 6.5. (18) tattvArtha 8 1. (19) samayasAra 171 (20) uttarAdhyayana32.7 (21) samayasAra 157. (22) sUtra tAMga 1.8 (23) sUtrakRtAMga 1.8.3. (24) AcArAMga 1.4.2.1. (25) uttarAdhyayana satra 28.14. (26) tatvArtha 1.4. (27)RSibhASita 9.2. (28) samayasAra 145-146 (29) pravacanasAra TokA 1.72. (30). samayasAra TIkA pR. 207 (31) tattvAtha 9.1 (32) sarvadarzana saMgraha pR. 80 (33) sthAnAMga 5.2.427 (34) uttarAdhayana 29.26 (35) dhammapada 390 -393 (rAhulajIkata hindI anuvAda) (36) dravya saMgraha 34 (37) sanavAyAMga 5.5 (38) sthAnAMga 8.3.598 (39) sUtrako 1.8.16 (40) dazakAlika 10 15 (41) uttarAdhyayana 30.5-6 (42) samayasAra 389 (43) RpinAtita 9.10 (44) jainadharma pR. 87.

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jaina yakSI ajitA (yA rohiNI) kA pratimAnirUpaNa mArutinandana prasAda tivArI jaina devakula meM yakSa evaM yakSiyoM kA mahattvapUrNa sthAna hai| jaina granthoM meM inakA ullekha jinoM ke zAsana-aura upAsaka-devoM ke rUpa meM huA hai / jaina granthoM ke anusAra samavasaraNa meM jinoM ke dharmopadeza ke bAda indra ne pratyeka jina ke sAtha sevaka devoM ke rUpa meM eka yakSa aura eka yakSI ko niyukta kiyaa| zAsanadevatAoM ke rUpa meM jinoM ke samIpa sarvadA rahane ke kAraNa hI jaina devakula meM yakSa aura yakSiyoM ko jinoM ke bAda sarvAdhika pratiSThA milI / la0 chaThI zatI I0 meM jina-mUrtiyoM meM aura la0 navIM zatI I0 meM svatantra mUrtiyoM ke rUpa meM yakSa-yakSiyoM kA nirUpaNa prArambha huA / ___ granthoM meM la0 AThavIM-navoM zatI I0 meM 24 yakSa-yakSI yugaloM kI sUcI taiyAra huI / prArambhikatama sUciyA~ kahAvalo (zvetAMbara, tiloyAtti ' (digambara) evaM pravacanasAroddhAra (zvetAMbara) meM milatI haiM / 24 yakSa-yakSI yugaloM kI svatantra lAkSaNika vizeSatAe~ gyArahavoMbArahavIM zatI I0 meM nirdhArita huI, jinake prArambhikatama ullekha nirvANakalikA zvetAMbara), triSaSTizalAkApuruSacaritra (zvetAMbara) evaM pratiSThAsArasaMgraha (digambara) meM haiM / yaha bhI jJAtavya hai ki svatantra aMkanoM meM yakSa kI tulanA meM yakSiyoM ke citraNa vizeSa lokapriya the| 24 yakSiyoM ke sAmUhika aMkana ke hameM tIna udAharaNa mile haiM, jo kramazaH devagar3ha (lalitapura, u. pra., mandira 12, 862 I.), patiyAnadAI (satanA, ma0pra0, aMbikA mUrti, 11vIM zatI I0), aura bArabhujI guphA (khaNDagiri, ur3IsA, 11-12vIM zatI I0) se prApta hue haiM / 24 yakSoM ke sAmUhika citraNa kA sambhavataH koI prayAsa nahIM kiyA gayA / prastuta lekha meM hama dUsare jina ajitanAtha kI ajitA (yA rohiNI) yazcI ke pratimAvijJAna kA vistRta adhyayana kareMge / yakSI ke pratimAvijJAnaparaka vikAsa ko pahale sAhityika sAkSya ke AdhAra para aura bAda meM purAtAttvika sAkSya ke AdhAra para nirUpita kiyA gayA hai / anta meM donoM kA tulanAtmaka evaM samanvayAtmaka adhyayana bhI kiyA hai / zAstrIya paramparA : jina aji.nAtha kI yakSI ko zvetAbara paraMparA meM ajitA (yA ajitabalA yA vijayA)" aura digambara paramparA meM rohiNI nAma diyA gayA hai| donoM paramparAoM meM caturbhujA yakSI ko lohAsana para virAjamAna batAyA gayA hai / uttara bhAratIya zvetAMbara paramparA : nirvANakalikA (11voM-12vIM zato I0) meM lohAsana para virAjamAna caturbhujA ajitA ke dAhine hAthoM meM varadamudrA evaM pAza, aura bAyeM hAthoM meM aMkuza evaM phala ke pradarzana kA vidhAna hai| anya granthoM meM bhI uparyukta lakSaNoM ke hI ullekha haiM / AvAradinakara (1411 I.) evaM devatAmUrtiprakaraNa (la. 15vIM zatI I0) meM yakSI ke vAhana ke rUpa meM lohAsana ke sthAna para kramazaH gAya aura gadhA kA ullekha hai / uttara bhAratIya digambara paramparA : pratiSThAsArasaMgraha (12vIM zatI I0) meM lohAsana para virAjamAna caturbhujA rohiNI ke hAthoM meM varadamudrA, abhayamudrA, zaMkha, evaM cakra ke aMkana kA nirdeza hai" / anya granthoM meM bhI yahI vivaraNa prApta hotA hai /

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24 jaina yakSI ajitA : yA rohiNI kA pratimAnirUpa / isa prakAra donoM paramparAmoM meM kevala yakSI ke nAmoM evaM AyudhoM ke sandarbha meM hI bhinnatA prApta hotI hai| zvetAmbara paramparA meM ajitA ke mukhya Ayudha pAza evaM aMkuza, aura digambara paramparA meM rohiNI ke mukhya Ayudha cakra evaM zaMkha haiM / yakSI kA ajitA nAma sambhavataH unake jina (ajitanAtha) se tathA rohiNI nAma prathama jaina mahAvidyA rohiNo se grahaNa kiyA gayA hai / __dakSiNa bhAratIya paramparA : digambara paramparA ke anusAra caturbhujA yakSI ke UparI hAthoM meM cakra, aura nIce ke hAthoM meM abhayamudrA aura kaTakamudrA hone cAhie / ajJAtanAma zvetAMbara grantha meM makaravAhanA caturbhujA yakSI ke karoM meM vajra, aMkuza, kaTAra (saMku) evaM padma ke pradarzana kA nirdeza hai / yakSa-yakSI lakSaNa meM dhAtunirmita Asana para virAjamAna yakSI ke hAthoM meM varadamudrA, abhayamudrA, zaMkha evaM cakra kA ullekha hai / isa prakAra uttara aura dakSiNa bhArata ke granthoM meM cakra, zaMkha, aMkuza evaM abhaya-(yA varada-)mudrA ke pradarzana meM samAnatA prApta hotI hai / yakSa-yakSI lakSaNa kA vivaraNa pUrI taraha pratiSThAsArasaMgraha ke samAna hai| mUrti paraMparA : gajarAta-rAjasthAna : isa kSetra kI ajitanAtha mUrtiyoM meM yakSa-yakSI kA citraNa nahIM prApta hotA hai / para AbU, kumbhAriyA, tAraMgA, sAdarI, ghANerAva jaise zvetAMbara sthaloM (11voM-12vIM zatI I0) para do Urdhva karoM meM aMkuza evaM pAza dhAraNa karane vAlo catubhujA devo kA nirUpaNa vizeSa lokapriya thaa| devI ke nicale karoM meM varada-(yA abhaya-) mudrA evaM mAtuliMga (yA jalapAtra) pradarzita haiM / devI kA vAhana kabhI gaja aura kabhI siMha hai / devo ko saMbhA veta pahacAna ajitA se kI jA sakatI hai" / / uttara pradeza-madhya pradeza : (ka) svatantra mUrtiyA~ : mAlAdevI mandira (gyArasapura, vidizA) evaM devagar3ha se rohiNI kI dasavoM-gyArahavIM zato I0 ko tIna mUrtiyA~ milo hai / mAlAdevI kI mUrti (10voM zatI I0) uttarI maNDapa ke adhiSThAna para utkIrNa hai| isameM dvAdazabhujA rohiNI lalitamudrA meM lohAsana para virAjamAna hai| lohAsana ke nIce eka spaSTa sI pazu AkRti (saMbhavataH gajamastaka) utkIrNa hai / yakSI ke chaH avaziSTa hAthoM meM padma, vajra, cakra, zaMkha, puSpa aura padma pradarzita haiM / devagar3ha meM rohiNI kI do mUrtiyA~ haiM / eka mUrti (1059 I0) mandira 11 ke sAmane ke stambha para hai / isameM aSTabhujA rohiNI lalitamudrA meM bhadrAsana para virAjamAna hai (dekheM citr)| Asana ke nIce govAhana utkIrNa hai / rohiNI varadamudrA, aMkuza, bANa, cakra, pAza, dhanuSa, zUla evaM phala se yukta hai / dUsarI mUrti (11voM zatI I0) mandira 12 ke ardhamaNDapa ke samIpa ke stambha para utkIrNa hai / isameM gogahanA rohiNI caturbhujA hai aura usakI bhujAoM meM varadamudrA, bANa, dhanuSa eva jalapAtra haiM / (kha) jina-saMyukta mUrtiyA~ : ajitanAtha kI mUrtiyoM meM yakSI kA apane viziSTa svatantra svarUpa meM nirUAga nahIM prApta hotA hai / devagar3ha evaM khajurAho kI ajitanAtha kI mUrtiyoM meM sAmAnya lakSaNoM vAlI dvibhujA yakSI abhayamudrA (yA khaDga) evaM phala (yA jalapAtra) se yukta

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mArutinandana prasAda tivArI 222232 bihAra - ur3IsA - baMgAla : zobhita yakSI ke lalATa vajra aura aMkuza kA isa kSetra meM kevala ur3IsA kI khaNDagiri kI navamuni evaM bArabhujI guphAoM se ho rohiNI kI mUrtiyA~ (11tra - 12vIM zatI I0) milI haiN| natramuni guphA kI mUrti meM ajita ko yakSI caturbhujA hai, aura usakA vAhana gaja hai / yakSI ke hAthoM meM abhayamudrA, vajra, aMkuza aura tIna kA~Te vAlI koI vastu pradarzita hai / kirITamukuTa se para tIsarA netra utkIrNa hai / yakSI ke rUpa meM gajavAhana evaM pradarzana hindU indrANI (mAtRkA) kA prabhAva hai / " bArabhujI guphA meM ajita ke sAtha dvAdazabhujA rohiNI AmUrtita hai / vRSavAhana rohiNI kI avaziSTa dAhinI bhujAoM meM varadamudrA, zUla, bANa evaM khaDga aura bAyoM meM pAza (1), dhanuSa, hala, kheTaka, sanAla padma evaM ghaNTA (1) pradarzita haiM / yakSI ko eka vAyoM bhunA vakSaHsthala ke samakSa sthita hai / " yakSI ke sAtha vRSabhavAhana evaM dhanuSa aura bANa kA pradarzana rohiNI mahAvidyA kA prabhAva hai / bArabhujI guphA kI eka dUsarI mUrti meM rohiNI aSTabhujA hai / vRSabhavAhanA yakSI ke zIrSa bhAga meM gajalAMchana yukta ajitanAtha kI mUrti utkIrNa hai / rohiNI ke dakSiNa karoM meM varadamudrA, aMkuza aura cakra evaM vAma karoM meM zaMkha (1), jalapAtra, vRkSa kI TahanI aura cakra haiM / " navamuni evaM bArabhujI guphAoM kI mUrtiyoM ke vivaraNoM se spaSTa hai ki isa kSetra meM rohiNI ko lAkSaNika vizeSatAe~ sthita nahIM ho pAyIM thIM / patAkA, 25 vizleSaNa : sampUrNa adhyayana se spaSTa hai ki la0 dasavIM zatI I0 meM yakSI kI svatantra mUrtiyoM kA utkIrNana prArambha huA, jinake udAharaNa gyArasapura ( mAlAdevI mandira), devagar3ha evaM ur3IsA meM navamuni aura bArabhujI guphAoM se mile haiM / digambara sthaloM kI ina mUrtiyoM meM rohiNI ke nirUpaNa meM adhikAMzataH zvetAMbara mahAvidyA rohiNI kI vizeSatAe~ grahaNa kI gayIM / kevala mAlAdevI mandira kI mUrti meM hI vAhana aura AyuSoM ke sandarbha meM digambara paramparA kA nirvAha kiyA gayA hai / sandarbha sUcI : (1) draSTavya, bhaTTAcArya, bI0sI0, di jaina AikanogrAphI, lAhaura, 1939, pR093 / (2) harivaMzapurANa 66. 43-44, tiloyapaNNatti 4. 934 - 39 / (3) draSTavya, zAha, yU0pI0, 'iNTroDakzana Ava zAsanadevatAja ina jaina varazipa', prosiDiMgsa eNDa TrAnjekzansa Ava di Ala inDiyA oriyaNTala kAnpharensa, 20vA~ aghivezana, bhuvanezvara, 1959, pR0147 / (4) tiloyapaNNatti 4. 934- 39 / (5) pravacanasAroddhAra 375-78 / (6) yaha mUrti saMprati ilAhAbAda saMgrahAlaya (kramAMka 293 ) meM surakSita hai / (7) mantrAdhirAjakalpa | (8) samutpannA majitAbhidhAnAM yakSiNIM gauravarNAM lohAsanAdhirUDhAM caturbhujAM varadapAzA viSThitadakSiNakarAM bIjapUrakAMkuzayuktavAmakarAM ceti // nirvANakalikA 18. 2 / (9) triSaSTizalAkA puruSacarita 2. 3. 845 - 846 ; padmAnanda mahAkAvya : pariziSTa- ajitasvAmocaritra 21 - 22; mantrAdhirAjakalpa 3. 52 / (10) AcAradinakara 34, pR0 176, devatAmUrtiprakaraNa 7 21 /

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26 jaina yakSI ajitA yA rohiNI kA pratimAnirUpa | (11) devI lohAlanA rohiNyAkhyA caturbhujA / varadAbhayahastAsau zaMkhacakrojtralAyudhA // pratiSThAsArasaMgraha 5. 18 / (12) pratiSThAsAroddhAra 3. 157; pratiSThAtilakam 7 2, pR0 341; aparAjitapRcchA 221. 16 / (13) mahAvidyA rohiNI kI eka bhujA meM zaMkha bhI pradarzita hai / (14) draSTavya, rAmacandrana, To0 ena0, tiruparuttikuNarama aiNDa iTsa TempalUsa, buleTina madrAsa gavarnamenTa myUjiyama, khaM01, bhAga 3, madrAsa, 1934, pR0 198 / (15) zvetAmbara sthaloM para mahAvidyAoM ko vizeSa lokapriyatA, yakSiyoM kI svatantra mUrtiyoM kI alpatA evaM ajitanAtha kI mUrtiyoM meM yakSa-yakSI kA na utkIrNa kiyA jAnA isa pahacAna meM bAdhaka haiM / (16) devagar3ha kI mUrtiyoM para zvetAMbara paramparA kI prathama mahAvidyA rohiNI kA prabhAva hai / govAhanA rohiNI mahAvidyA kI bhujAoM meM bANa, akSamAlA, dhanuSa evaM zaMkha pradarzita (17) draSTavya, mitrA, devalA, zAsanadevIja ina di khaNDagiri kensa, jarnala eziyATika sosAiTI (kalakattA), khaM0 1, aM0 2, 1959, pR0 128 / (18) vahI pR0 130 / (19) vahI pR0 133 /

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pAiya-saha-mahaNNavo meM anupalabdha vasudevahiNDI kI zabdAvalI (2) ke. Ara. candra isI sambandha meM eka sUcI 'sambodhi', jilda 6, aMka, 3-4 meM chapa cukI hai aura prastuta zabdAvalI vasudevahiNDo ke Age ke 77 se 200 pRSThoM kA samAveza karatI hai arthAt grantha ke prathama khaMDa ke prathama aMza kI hI yaha zabdAvalI hai / [saMketa 0=pizala ke prAkRta-vyAkaraNa meM anupalabdha, *=sambodhi(jilda 6, aMka 3-4) meM prathama lekha meM prakAzita zabdoM kA vizeSa spaSTIkaraNa; pAsama. pAiya-sadda-mahaNNavo; movisaMDi. moniyara-viliyamsa saMskRta-iMgaliza DikzanarI] 0 aiNe (108.11) ati-nI lAnA aivAhiya (155.17) ativAhika-caukIdAra aMtaravatti (114.18) antaravartin=andara rahane vAlA, garbha meM rahane vAlA akalla (189.2) akalya-asvastha akosa (162.4) akoza-kozarahita, anAvRta, vikasita akkuTa (118.1) AkruSTa-kupita akkhitta (83.18) AkSipta-apahRta agalliga (92.6) akalyika-asvastha aggANIya (81.18) agrAnIka=agradala, sainyamukha 0 acchiya (168. 28) Acchid-thor3A kATanA, cAroM ora kATanA accheriya (128.3) Azcarya aNuyattayaM (175.9) anuyAtrakam bhramaNa ke lie aNupaya, aNuvaya (126.16,122.18) anupat=pIche par3anA *appaNiya (30.3) AtmanIya apparipaDiya (111.16) apratipatita-anaSTa, satata sthira abbhusasatta' (137.23) abhyucchavasat-U~cA sA~sa letA huA, spaMdita hotA huA ammagA, ammayA (136.3, 137.2) mAtA, strI ayANuga (79.27) ajJAyaka-ajJa, ajJAnI, anajAna alacchIa (144.16) alakSmIka-abhAgA avakareUNa (197.2) avakIya (avakR) bikheranA, Upara DAlanA athavA svAgata, __ AbhAra yA anugraha prakaTa karanA * avakiriya (151.27) avakIrya dUra karake, tyAga kara avachUDha (137.11) avakSipta nIce pheMkA huA avajjha (1699) apa+ujjhU-tyAga karanA 1. abbhUsasanta athavA abbhucchasanta yaha pATha honA saMbhava hai /

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28 pAiya-saha-mahaNNavo meM anupalabdha vasudevahiNDI ko zabdAvalI avarajjuka (199.27) apareyuH AgAmI kala, subaha,(avarajja=(dezya) pAsama0) avAkariya (168.27) apAkRtya-dUra pheMkakara ahiMgata (99.22) adhikRta adhikArI, koSAdhyakSa Akala (117.5) Akal-nirIkSaNa karanA Agameyavva (182.20) Agantavya adhyayana karane yogya ADatta (144.13) (dezya)=dharohara meM rakkhA huA ANa? (77.5) Anarta deza ANAkara (134.8) AjJAkara naukara Alikkha (174.2) Alekhya-citrakalA itthigA (123.2) strokA strI uccapasavA (133.17) uccaprasravA-rajasU kI nADI U~cI ho aisI strI, janana karma ke lie ayogya uccAvaga (174.9)-Thaga (dekho. guja. ucApata ThagAI) uccolI (148.10) (dezya)=jholI udikkha (14.16) udIkSa=pratIkSA karanA uddhaMta (145 18) (uddhmAta), phUkA huA, bajAyA huA uppassaya (109.16) utpazyata talAza karo uppAliya (138.16) utpATita khIMcA huA, nikAlA gayA uroha (83.1) oroha, avarodha antaHpura uvaukkhitta (102.29) upa+ut+kSipta U~ce uchalA huA *uvagijjhamANa (13.21) upagRhyamANa=Asakta kiyA jAtA huA uvachubha (145.12) upakSipU-maMgavAnA, ekatrita karanA 0 uvaya (uvayaMta=avapatat 138 2; uvayati avapatati 195.17) avapat nIce par3anA uvAya (124.27, 29) upaayn-bheNtt| usabhasAmi (185.2) RSabhasvAmI-prathama tIrthaMkara RSabha usamasirI (186.12) RSabhazrI prathama tIrthaMkara RSama usara (102.7) utsRndUra ho jAnA, sarakanA, (pAsama. osara) usAriya (132.7) utsArita dUra kiyA gayA (zasama. osAriya) uhAvaNA (102.4) apabhAvanA, apahApanA=tiraskAra, laghutA (pAsama. ohAvaNA) osoviya (178.30) avasvApita=nIdrAdhIna kiyA huA kaTayiya (143. 15) kaMTakita*=romAMcita (dekho nAyakupAracariu, 1.9.2 dhammANurAya ___kaMTaiyakAu) kaTThaNi (138.7) karSaNi kharoca, khiMcAva, aMga kaTThaNimagga (138.2) karSaNimArgakhoMcane se anI rekhA

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ke. Ara. candra 39 * kaThiNa (18.1) sanyAsiyoM kA bA~sa kA banA huA eka pAtra (pAsama. kaDhaNa - bhagavatI sUtra ) kalatta (135.26) kalatra = nitamba kammata ( 145.10) karmAnta = kArobAra, dhandhA, giravI rakhane kA dhandhA kuTTha ( 77.5) kuzArta = kuzAvarta deza gameva (126.28) gamitavya = bItAne yogya gahabhoiya (130.3) grahabhogika = candramA 0 garihagA (17.14) garhaNA = niMdA guluka (136.19) gulika, gulma = guccha * ghAyavva (129.14) hantavya ( pAsama. dhAiyanva ) 0 cittayA ( 93.19) cittatA, cittatva = cittabhAva cokkhIkara (69.19 ) = zuddha yA svastha karanA jannoiya ( 194.6) yajJopavIta javAgU (146.21) yavAgU = daliyA, mA~Da, rAtra 0 jharima (123.17) (nirjhara + ima = jharanA jANuka (176.16) jJAyaka = jAnane vAlA NipayaNI (1957) nipatanI = nIce utarane kI vidyA 1 NisiNeha (140.23) niHsneha = sneha rahita nissaMda (199.22) niSpanda = sthira NINa (195.19) nimna=nIcA takkama (120.5) tatkrama = usI krama vAlA, usakA anukaraNa tavasi ( 101.17 ) tapasvin = vicArA, nissahAya tihalA (189.4 ) triphalA teyassiyA (2003) tejasvitA to yaha ( 121.20 ) kamala 0 dhUra (127.13) sthUla = moTA dAraTThia ( 144.10) dvArasthita = dvArapAla dArAhigaa ( 130.150) dvArAdhikRta = dvArapAla, dvArasevaka dAriTTha (144.15) dvAre stha= dvArapAla dutiya (137.20 ) dvitIya = dUsarA duddhavAhiya (182.7) dugdhavAhika = dUdhavAlA dupikkha (130.3) duSprekSya = adarzanIya du (78.15) druta zIghra 0dhammayA (129.19; 184.28) dharmatA, dharmatva = dharmabhAva dharaNigoyarI (136.4) gharaNigocarI = mAnava strI artis ( 174.13) ghAtakI SaMDa = ghAtako khaMDa

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pAiya- saha - mahaNNavo meM anupalabdha vasudevahiNDI kI zabdAvalI *nakharaNa (107.3)= dekho NaharaNa* nADa (86.13) camar3e kI paTTI, jota, (guja. nADa, nADu, hindI, nADA ) * nAsAvaMsa ( 65.20 ) nAsAvaMza = nAsAgra nikkaa (154.17) niSkraya = mukti mUlya, svatantra karane kI kImata niliMti (137.12) nILayante (motrisaMDi.) = eka jagaha A lagate haiM, Azraya lete haiM / nIi ( 116.27) niryAti bAhara nikalatA hai ( pAsama. NijjAi; No = gam ) neya (17.19) netra = nahIM hI paikiti (126.19) pratikRti = pratibimba, mUrti, (pAsama. paikidi, paigira, paDikidi ) 0pakaa (117.23) prakRta = prastuta kiyA huA (pAsama pakaDa ) paccaa (154.13) pratyaya = samAcAra, vizvAsapUrNa jAnakArI pajAiya ( 193.8) paryAyita= mArA huA, samApta, paryAyaprApta pajjosia ( 108.2) prajyoti kala saMbaMdho, saMdhyA saMbaMdhI pagAriyA (180.13) parikArikA = sevikA ( movipaMDi parikarman = sevaka ) Dibhi ( 139.10) pratibhinna= niMdita paDIyA ( 84.15 ) pratyanIkatA = zatrutA, viparItatA praDiyagga (154.17 ) pratijAgR= sAra saMbhAla lenA, kisI ke lie jAgRta rahanA paDisirA (148.3) (1) = paradA paDujAi (132.8) paTu-jAti = brAhmaNa, ( kuzala jAti) paNivaya (130.8) praNipat = giranA, phaila jAnA, bikharanA padesiNI (184.12) pradezinI = tarjanI aMgulI payaya ( 171.21) prayat = prayatna karanA payAraa ( 193.10) pracAraka = saMcaraNa karane vAlA, phirane vAlA parabhAhato (106 10) parabbhava + Ahata = parAbhavaprApta parahu ( 79.22) parabhRta = koyala paricchaa (116.23) paricchada = parijana, vyaktigata sAdhana pariyAvatta (178.17) paryAvRtta = samApta, vinaSTa, vilIna 0rilIDha (121.14) parispRSTa= cAroM ora se spRSTa, AliMgita * parivia ( 7.18) parivIta = ghirA huA pavAra ( 131.20 ) prayAha = bolanA pasijja (148.12) prasvid = senA honA, pasIne bhIga jAnA ( movisaMDi.) parasavaNa ( 134.9) prasavaNa = jharanA, phuvArA * pAuvagamaNa (170.30 ) prAyopagamana = anazana - vizeSa se maraNa pAgaDiya ( 157.5 ) prAkRtika pANIyaM (85.23) pAnIyam = jalAzaya pINaga (192.17) prINaka prasannadAyI * puraTThA (131.12) purasyA = Age yA najadIka sthita honA

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ke. Ara. candra 4 . purisAda (196.12) puruSAda-puruSabhakSo * puSvaka (169.17) pUrvaka pahale kA, Adya potthAhaga (191.21) protsAhaka porisAya (195.29) puruSAda-puruSabhakSI phariseUNa (107.11) paruSayitvA-dhamakA kara pharusiya (107.22) paruSita-dhamakAyA huA bAhiyA (121 21) bAhukA bAhu bAhirabhAva (115.6) bAhyabhAva narAza bIyavAla (94.18) baMjapAla-kheta kA rakSaka bhacchaa (146.22) bhastrika-dhamana, dhauMkanI 0bitijjiya (120.25) dvita ya-dUsarA bhAyara (196.7) bhaayara -bhayakara=bhayadAyI bhukhaMDiya (155.19) bhUkharA raMga (bhU-khaNDika) bhoma (77.9) bhauma maMjila mauDagaMThi (137.5) mukuTagraMthi-mukuTa-zekhara maMDukkI (138.19) thailI, peTI maMdAya (195.26) maMda honA maMsamudaya (168.10) mAMsa-samudaya-mAMsa kA piNDa, mAMsakhaMDa maNasa (178.10) manasa-mana mAulANI 141.4) mAtulAnI mAmI mAulANIyA (141.9) " " muNa (99.23) mauna meMdullaga (94.28) mer3ha-meMDhA, bher3a * meragA (184.16) maryAdakA-maryAdA rahajugga (77.20) rathayuga-dhura, juA raMgayara (167.8) raGgacara-naTa, pAtra rAyatta (128.26) rAjatva-rAjapada ruiya (106.7) ropita-sthApita, mizrita lahahatthayA (119.6) laghahastatA hastakauzalya 0 lobhaNa (198.20) lobhana lubhAne vAlA vaTTamANI (108.20) vartamAna paristhati, samAcAra vattA (105.11) vaktA varisayA (77.8) varSA, vardhyAvarasAta 0vayaNIya (80.24) vacanoya=niMdanIya, aniSTa valaMjeUNa (146.10) vANijyaM kRtvA vyApAra karake 0vaheyavva (129.16) vaSya vAigo (166.29) vAcikI-vacana-sambandhI

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32 pAya - saha - mahaNNavo meM anupalabdha vasudevahiNDI kI zabdAtrI vANijjeUNa (146.7) vANijyaM kRtvA vyApAra karake vAyamiMga (181.27) vAtamRga = havA meM ur3ane vAlA mRga 0viurubva (117.3) vikurva = divya zakti se banAvaTI zarIra banAnA vikkama (129.24) vikrama caraNa vikhujjIkaya ( 95.2) vikubja kRta = kUbaDa rahita kiyA huA vidiTTha (112.30) vidviSTa = dhikkAraprApta 0 vivADa (190.15, 122.28) vipAday = mAra DAlanA 0 vihagga ( 145.19) vibhagna=bhAgA huA vIvAhiNI (141.7) vaivAhinI = vyAhina, samadhinI (guja. vevANa ) 0 yuccha (92.22; 141.12 ) vasita ( vasta* ) = rahA yA basA huA ( pAlI bhASA meM vuttha; sta=ccha athavA stha) vuDhagA ( 99.7) vRddhikA = vRddhA, bur3hiyA 0vRga (168.9) vRka=baka, bagalA veDa (106.7) vaikRta = zarAba (pAsama. viaDa=madya) vedika (182.16) vaidika = veda sambandhI veyAlI (49.6) (?) = samudrataTa vevAhiga (82.5) vaivAhika = samadhI (guja. vevAI) vojjha ( 94.24 ) ( 1 ) = sutraha O 0 saMgijjha (121.13) saMgrAhya = grahaNa karane jaisA saMghasa (132.9.) saMgharSa - spardhA saMjaa (119.1) saJjaya = yuddha ( yuddha vijaya) saMjattaga (116.25) sAMyAtrika = jahAja se yAtrA karane vAlA >" saMjattaya (145.29) saMtaga ( 94.4 ) saMtika saraka=mbaMdhI apanA hI y, saMtAka (134.1) saMtrANaka = kalpavRkSa kA eka prakAra 0 saMpatti (16.14) sampatti = saMpadA saMsAhiya ( 155.1) saMsAdhita = pUrA kiyA yA bItA huA saMvattha ( 86.6 ) saMvRtta = jAta, utpanna sakkajjhaya (159.1) zakradhvaja = indradhvaja sakAla ( 99.23 ) = samayasara, AgAmI kala ( marAThI. sakALi ) sagala (17623) sakala = saba ( marAThI. sagaLa ) samaMta (121.2) samasta ( pAsama meM piMgala se uddhRta hai ) samAhi (140.23) samAdhi = samAdhAna samudaya ( 126.27) samAraMbha, utsava samuddhaMta (81 24) samuddhamAta = phU~kA yA bajAyA huA sammadda (181.29) sammarda = bhIr3a ( movisaMDi.) 0 * sAdu (172.10) svAdu = svAdiSTa (pAsama sAu)

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ke. Ara. candra sAnu-desa (130.5) sAnu-deza-parvata kA agra pradeza, zikhara sArikkhayA (122.3) sAdRzatA samAnatA siNhANa (199.6) snAna siriduma (91.30) zrIdruma- eka vRkSa, zrIvatsa siroa (162.1) ziroja-bAla sukkaraha (77.6) = zukra rASTra susaMdhi (189.2) susaMdhi =anukUla sussUsikA(gA) (8.16; 196.28) zuzruSikA sevikA sUiya (90.3) sUcita = patA lagAyA yA jAnA pahicAnA huA sega (105.7) seka = secana, siMcana 0 somANa (123.17,19) sopAna =sIr3hI sohiyaM (105.24) sauhRdam - mitratA haMsatUla (169.23) eka prakAra kI mRdu ruI hayahiya (96.18) hatahRdaya = naSTa manobala , nirAza harita (134.21) hRda = jalAzaya (pAsama- haraya)

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rANakapura kA prAcInatama ullekha rAma pallabha somAnI rANakapura ke visaM0 1497 ke zilAlekha meM varNita hai ki mahArANA kuMbhA kI AjJA se preSThi dharaNAzAha ne "trailokyadopakAbhidhAna zrIcaturmukha yugAdIzvara vihAraH" nAmaka mandira banAyA / nagara kA nAmakaraNa bhI rANA ke nAma para rANakapura rakhA / zreSThi dharaNA ke parivAra vAle mUlarUpa se nAMdiyA (jilA sirohI) ke rahane vAle the| yahA~ se ve loga mAMDU gaye / vahA~ mohammada khilajI ke visaM. 1493 meM sattA hathiyAne ke bAda dharaNAzAha mevAr3a meM mahArANA kuMbhA ke pAsa cale Aye / "rANagapura stavana' jise meha kavi ne visaM0 1499 meM viracita kiyA thA yahA~ kaI maMdira hone kI puSTi karatA hai| ajamera ke rAjakIya saMgrahAlaya meM visaM 1494 kA eka tAmrapatra hai isameM "rANapura" kA nAma diyA gayA hai| saMbhavataH vaha aba taka zAta saMdarbho meM sabase prAcIna hai / roNakapura ke visaM0 1496 ke lekha meM "rANapura nagare rANA zrI kumbhakarNanarendreNa svanAmnA nivezite" zabda hone se spaSTa hai ki isa nagara kA nirmANa rANA kuMbha ke nAma para kiyA gayA thA / prAcIna nAma mAdaDI thaa| kubhA ne yaha nAmakaraNa dharaNAzAha ke vahA~ basane aura mandira banAne ko yojanA ke bAda hI kiyA hogA / dharaNAzAha ke isa kSetra meM basane ke kucha aura pramANa bhI hai| yathA - (1) visaM. 1495 kA eka mUrti lekha - yaha dhAtu pratimA isa samaya nAhaToM kI guvAr3a ke jaina mandira bIkAnera meM hai| mUla rUpa se vaha sIrohI kSetra ko hai / lekha kA mUla pATha nimna hai| __ "saM0 1495 jye0 su0 14 prAgvATavaM saM0 kurapAla bhA0 kamalade putra saM0 ratnA bhrAtR saM0 dharaNAkena saM0 ratnA bhA0 ratnAde putra lASA majA sonA sAliga (dharaNA) svabhAryA dhAralade putra jASA jAvau pramukha kuTumba yutena zrI AdinAtha caturviMza takA paTTa kAritaH pra. tapA zrI devasundara sUri ziSyazrI somasundara sUribhiH // " rANakapura ke vi0saM0 1496 ke lekha meM bhI ratnA aura dharaNA ke putroM ke nAma bhI yahIM diye gaye haiN| (2) rANagapura stavana Adi stotroM ke anusAra vi0 saM0 1495 meM jaba bhISaNa akAla par3A tava dharaNAzAha ne pracura dhana vyaya karake logoM ko sahAyatA do| yaha akAla pazcimI rAjasthAna meM par3A thaa| mandira banAne kA kArya kaba zuru huA thA yaha spaSTa nahIM hai| saMbhavataH visaM. 1493 evaM 1494 ke madhya zurU huA ho / visaM0 1496 meM tala bhAga kA mUla garbha Adi bana cuke the| abamera saMgrahAlaya ke nimna tAmrapatra se spaSTa hai ki vi saM0 1494 ke pUrva hI "rANapura" nAma prasiddha ho cukA thaa| rAgakapura ke 1496 ke lekha meM, kalpasUtra kI visaM0 1525 kI mAMDU kI prazasti Adi meM "rANapura" nAma hI diyA gayA hai /

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rAma vallabha somAnI ajamera saMgrahAlaya kA tAmrapatra 1 zrI rAma 2 ( bhAle kA cinha ) 3 svasti rANA zrI kuMbhA Ade4 zatA // dave parabhA jogya ajAha5rI pragaNaM curaDIe DhobaDaM 9 nAma 3 gaNAsu kSetra vaDanAM nAma goloyA 7 vau / vAI pUgvAI nai anA8 mi dIghauM rANA zrI kuMbha i dattA da9 ve parabhA yogyaM dattA / saMvat 1410 94 varSe ASADha vadi 11 dU0 rAja 11 zrI je saMgha de / sAha Apamala 12 liSitaM / rANapura vAsiuM tara 13 yaM dIdhau lopavA ko na lahai 14 kSetra pIpalI nu vIjU pATaDI e vRkSe

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mahopAdhyAya yazovijayajI mahArAjanI racelI karmaprakRti-TIkAnI eka amUlya hastaprati muni zIlacandravijaya nyAyavizArada nyAyAcArya mahAmahopAdhyAya zrIyazovijayajI gaNinAM nAma ane kAmathI, bhAratIya saMskRti bhane sAhityano koI paNa premI, bhAgye ca ajANyo haze. emaNe karelI bhAratoya vAGmayanI sevA anoDa che e nirvivAda che. Ama chatA, emano janma-samaya ane emanu bokkasa mAyuSya keTalu, e aMge pUratI ane vizvasanIya jANakArI upalabdha nathI thaI zakI, e ApaNuM kamabhAgya che. emano samaya nako karavA mATenu mukhya sAdhana, emanA ja samakAlIna manAtA zrIkAnti. viSayajIe, upAdhyAya nInA svargavAsa bAda racela 'sujasa-velI bhAsa' nAmanu gujarAtI kAvya rahya che. te anusAra vikrama sattaramA saikAnI cothI paccIsomAM upAdhyAyajIno janma andAjAyo che ane emano svargavAsa saM. 1743mAM thayo hovAnu 'bhAsa' kartAe noMdhyu che. ___ keTalAka vakhata pahelAM, eka vastra-citrapaTa prakAzamAM Avyo che. teno puSpikAnA lekha uparathI, upAdhyAyajInA janma-samaya vizenu uparanu anumAna badalavu paDe tevI sthiti UbhI thaI. A vastrapaTanI chacI tathA teno paricaya, 'AcArya zrIvijayavallabhasUri smArakagraMtha'mAM prakAzita che. tene jo AdhArabhUta samajIe to upAdhyAyajIno janma, moDAmAM moDo paNa, 17mA saikAnI bojI paccosInAM chevaTamAM thaelo, ema svIkAravu paDe. ane vidvAno ema karavA prerAyA paNa che ja. paraMtu, jarA sukSmatAthI vicAra karatAM, e citrapaTane pAelu mahatva vicArAspada banI rahe che. AnI badhu spaSTatAthI vicAra karIe. (1) AdhArabhUta manAto e citrapaTa 'meruparvata'no che. e paTa citaranAra 'paM. zrInayavijayajI gaNi' che. temaNe 'gaNi jasavijaya' mATe enu Alekhana kayu che. (saMvata 1663 varSe kaNasAgaranAme lipIkRtaH // mahopAdhyAya zrokalyANavijayagaNiziSyeNa paM. nayavijayagaNinA lipIkRtaH // gaNi jasavijaya yogyaM // -citrapaTanI puSpikAno aMta bhAga). AmAM be muddA che. pahelI vAta to e ke gaNi jasavijayajI, te paM. nayavijayanInA ziSya ke yA nahi, te A puSpikAmAMthI nakkI nathI thatu. chatAM mAnI laIe ke nayavinayacI ane basavijayajI eTale ke yazovijayajI, banne guruziSyo ja che. to paNa savAla e che ke 'gaNi'pada jevI mahattvanI padavI sudhI pahoMcelA yazovijayajI mATe, temanA gurue 'meruparvata' citaravAnI narUra zI paDI 1 jemaNe tamAma zAstronAM rahasya hastagata karyAM che ane te sivAya teo 'gaNi'pada le na nahi, tevI vyaktine 'meruparvata'nu svarUpa nahi samajAyu hoya, te guru jevA garue te citarI Apavu paDe 1 sAmAnyatayA evaM manAya ke, ziSya bALaka yA bALakabuddhi hoya, to tene samajAvavA mATe, guru, AvI vastuo citarI batAve ane' samajAve. paNa evo prabha yazovijayajI mATe Ubho ja nathI thato. valI, tebho 'gaNi' hoIne, temanAM 'gaNi' pada ne ane AgaLa Upara temane maLI zakanAra anya padavIone lakSyamA rAkhIne, temanA guru, 'gaNividyA' ke 'vardhamAnavidyA' ke 'sUrimaMtra' jevAM mantrapaTo citarI Ape to te samajI zakAya, paNa temane 'meru' citaravAnI zo jarUra paDo; e vicAraNIya muddo che. (2) vIju e ke prasiddha karAelA vastrapaTano puSpikAmAM, paM. nayavijayajIne upAdhyAya zrIkalyANavijaya nI gaNinA ziSya darzAvAyA che, eTaluja nahi, Do0 ramaNalAla cI. zAha

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saMpA0 muni zIlacandravijaya saMpAdita 'jabUsvAmI rAma'no prastAvanAmA tema ja 'yazodohana' AdimAM paNa, apAelAM e paTanAM vivaraNamAM, se ja rAte varNana che. jyAre hakIkata ethI judI che. paM. nayavijayajo gaNinA guru upAdhyAya kalyANavijayajI nahi, kintu 'paM. lAbhavijayajI gaNi' che. ane potAnA gurunu nAma lakhavAnu paM. nayavijayajI TALe, ema paM. nayavijayajI mATe kalpavU, e anucita jA nahi paraMtu emane bhArabhAra anyAya karavA jevu paNa che. kahevAnA Azaya e che ke vastra-citrapaTanI sarakhAmaNImAM 'sujasa-velI bhAsa'nu mahattva ochu AMkavu, e ucita nathI. balke, uparanA muddAo jotAM to, 'vastra-citrapaTa' ja pheravicAra mAMgI le che. bAko to, je bAbatanA cokapa purAvA ja anupalabdha hAya te bAbata vize vadhumAM vadhu to ApaNe to laDAvAe, kadAca kAMika paraNAma nopajaze evo AzAe. paraMtu, je vAta taka ane anumAnanA viSaya banI, te vAta, jyAM sudhI tenA vize koI nakara purAvA upalabdha na thAya tyAM sudhI, mAtra anumAnanA ja viSaya rahebAno, e ApaNe samajI levu joIe ane eTale ja, A vAta choDIne, mULa viSaya Upara AvIe. mahopAdhyAya zrIyazAvijayajIe jaina jainetara tamAma vAGmayamA bahumUlya pradAna kayu che emaNe racelA jaina nyAya graMtho jo jainadarzananA itihAsamAM sAmAcihnarUpa ane jainonA dArzanika vikAsanAM unnatatama pagathiyAMrUpa gaNAya, to teno sAthe ja, e graMtho dvArA, temaNe 'bhAratIya nyAyadarzana'nI paNa asAdhAraNa sevA bajAvI che, ema svIkAra joIe. nyAya-darzanano eka navo pravAha, jenA praNetA 'cintAmaNi'kAra gaMgezopAdhyAya hatA ane je 'navya nyAya'nAM nAme jagaprasiddha che, te pravAhane UMDA laI javAmAM, vizada rote vistAravAmAM ane temAM avanavA vaheNAne kholI apavAmAM, upAdhyAyajInA graMthono phALA ananya che navyanyAya jevo ja Akaro viSaya gaNAya che 'jaina karma sAhitya'. A sAhityamAM mUrdhanya graMtha che 'karma prakRti'. mULa prAkRta gAthAomAM racAyelA A graMtha Upara mahAna jainAcArya zrImalayagirijI mahArAja viracita saMskRta TIkA to upalabdha che ja. paraMtu, te TIkA karatAya vadhu sarala ane mULa graMthanA rahasyane kholI nAkhavAmAM cAvI samAna TokAgraMtha, upAdhyAyajIe racyo che. e graMtha jo ke mudrita che, parantu e granthanI eka evo amUlya ane durlabha hastaprati hAtha AvI che ke jeno paricaya ApavAnI lAlace ja ATalu badhu vivaraNa kahevAnu banyu che. ApaNu saubhAgya che ke upAdhyAyajIe grantho racyA to zatAdhika saMkhyAmAM; paNa e sAthe temaNe svahaste lakhelA graMtho paNa cAlIsa karatAM vadhu saMkhyAmAM ApaNI pAse upalabdha che. ane e karatAMya vadhu AnaMdadAyaka bInA to tyAre banelI jyAre pUjyapAda AgamaprabhAkara munizrI puNyavijayajI mahArAje, upAdhyAya jI mahArAja sameta temanA samagra samudAye sAthe maLIne lakhelI 'dvAdazAra-nayacakra'nI hastaprati zodhI kADhI. graMthakartAe eka graMtha banAnyo hoya ane tenI zuddha AvRtti te pote lakhe, e to sAmAnya zirasto che. parantu, eka anya graMthakAranI banAvelI kRtine lakhavAmAM, temanA sAthIdAro paNa sahAyaka lekhaka bane, e eka vismayajanaka chatAM gaurava levA jevI bInA che. 'dvAdazAra nayacakra' to ApaNA pUrvakAlIna mahApuruSe racelo AkaragraMtha hato ane tenI nakala paMdara divasa jeTalA TUkA gALAmAM karavAnI hoI, te lakhavAmAM upAdhyAya jIne temanA sAthI sAdhuo sahAyaka bane, e have samajI zakAya tevI vAta che. .

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38 karma prakRti- TokAnI eka amUlya hastaprati paraMtu, ahIM je 'kamaprakRti-TIkAgraMthAnI pratino paricaya ApavAno che, te to upAdhyAyajIe pote racelo hovA chatAM, teno nakala athavA to teno prathama Adarza lakhavAmAM, upAdhyAyajIne, temanA sAthI sAdhuo sahAyaka banyA che. 'karmaprakRte-TI kAgraMtha'nI A prati pUjya gurudeva AcArya zrIvijayasUryodayasurIzvarajInA aMgaMta graMthasaMgrahamAMnI che. e prati vi0 saM0 1717mAM ghoghAbaMdare virAjatA upAdhyAyajI (te vakhate tezro paNDita' hatA) e ane temanI sAthenA munioe maLIne lakhI che, ema tenI prAMtapuSpikA vAMcatAM samajAya che. e pratinI zarUAta A rIte thAya che : 'mahopAdhyAya zrI 19 zra kalyANavijayagaNi ziSya mukhya paNDita zro5 zrIlAbhavijayagaNi ziSya ziromaNi paMDita zrI zrI zrInayavijayagaNi gurubhyo namaH / " ane pratine ante prazasti pUrI thayA pachInI puSpikA A pramANe che : "paM. zrI jasavijaya gaNi navona racanA kRtaH zrIghoghAvelAkUle saMvat 1717 varSe kArtikamAse zubhavAsare sakalasamudAyena lipikRtaH yAdRzaM pustake dRSTvA tAdRzaM likhitaM mayA yadi zuddhamazuddha vA mama doSo na daM yate 1 zreyaH // " / prastuta pratinI pRSTha saMkhyA 163 che. judA judA lekhakonA akSara judA judA hoya e raMte tapAsatAM lagabhaga sAtathI ATha jeTalA akSara prakAra A pratimA hovAnu jaNAya che. (ahIM ullekhanIya che ke 'bAdazAra-naya cakra'nI prati paNa sAta munivaroe maLIne lakhI hatI.) ane e ja kAraNe, pRSTagata paMktina! saMkhyA paNa acokasa che. chatAM te ochAmA ochI 18nI che ane vadhumAM vadhu 25nI che. 25nI saMkhyA paNa, upAdhyAyajInA potAnA akSara pramANamAM vadhu jhINA hovAtho, temaNe lakhelAM pRSThomAM ja jAvA maLe che. upAdhyAyajInAM lakhelAM pRSTho pR. 92thI141 eTale kula 49 che. pratinI sAijha 25411 se.mi. che. . keTalA dahADAmAM A prati lakhAI teno, 'dvAdazAra'nI pratimA che tevo, spaSTa ullekha AmAM nathI. to paNa puSpikAmA 'kArtikamAse zubhavAsare' e be padomAMthI evo nirdeza maLI rahe che ke A prati kArtaka mahinAmAM ja lakhAI hovI jAIe. eTale kArtaka mAsamAM zarU karone tenI levana samApti paNa te ja mAsamAM thaI hovAthI 'kArtikamAse' lakhyu. parantu tenA lekhana divaso ghaNA (vadhumAM vadhu 30) yayA haze eTale, anyatra jema samAptinA divasane ja nodhavAnI pravRtti jovAya che tema A pratimAM, antya divasane na noMdhatA, samagra lekhanakALane ja 'zubhavAsara' gaNIne 'zubhavAsare' ema noMbhyu hovu joIe. vaLI chelle pelo 'yAdRzaM pustake dRSTvA' pracalita zloka lakhyo che, te uparathI samajAya cha ke upAdhyAyajIe A granthano je 'kharaDoM' taiyAra karelo, tenI pratinAM pAnAM sau munione bhAge paDatAM ApI dIdhAM haze, ane te uparathI saue nakala karI haze. arthAt, je 'kharaDA' ne Adarza rAkhone a prati lakhAI che, te 'kharaDA'nI prati kyAMkathI maLI Ave evI ApaNe AzA rAkhavI joIe ane te zodhavAno prayatna paNa karavo joIe. prastuta pratinI pratikRtirUpa cAra pAnAMnI chacIo A lekha sAthe ApI che. AvI bhamUlya prati Aja suSI jaLavAI te paNa ApaNAM sadbhAgyarUpa che. vadhu noMdhapAtra bAbata to e che ke A pratine koI vidvAna munirAje vAMcI che ane tenA purAvArUpe te vAMcanAre pratimA ghaNAM sthAne pensilathI TippaNI vagere lakhela che alabatta, e pensilanAM akSaro paNa 50 varSa karatAM vadhu junAM lAge che.

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mommenamunachanapffaKAyatIlAtathimaanimlanaafrimilaizrI aalakagaNiguruvAnamanimayiyAstitva HamanmayasamadhyApAsukamAmAsAyaka katigatIrAmalazAmiyAnAkaranAmitamyA kimadhisakinadhiganA madanIamaya marnAsarasaphalataniyamimaalogzivAnagariyetanikerake tinavapadAvA Emaatdhika ManmArutatImiddhiritagavAnaniaarazikAyakaraNamA nAjiTAdhArapariNAlolAyamegalamAcaranAamargashalasamanamaATERITER yAya: manAsAkazivatIAaglamdAaminamitamamamamamasarAmadhunInAmA bijanasAssililanavalana ekamasinasanamA vimA micalaaiairaMDamAnA nualwaamuliciiakayAmakamAgaramakaraNa gadavyasatAgibiganAmi AudioAfnamalainin fasawalafalanumaastasiamAmAnimArakaramnakasa | ne sthisyAyanAnimayAsasvakIyAmAnAkAmanAaanana fanAsuA mulAkiyAmamA zanyAyasyamaagramiyabadAyAjAnAtinATayalasismashananasiMdevAratarAdijAdaannamA tAkataMprasimityAsAtyArAtiyAnasyatAmAsivAyamitima kamamitinAditajal PanasaayaaenikitanalimiaahadivAanAmikaaaummikamArakasthamaMkramAdill zatakaraNapkasuzyamaMtakIkasvarUpamiLaunmtisaMgradAnusAranitimAana | namenIgaanyunomamarAdhArAmApakatamAsAvikamunidhi pahalAnA injAnedAyitalagAnI tAnAam sAmAnyapadAmakobAda matadAviyatanAma nAvazAammadanIyadyamivaikameajananfokadiAdanITasTalal 1 upAdhyAya yazovijayajI racita ane sakalasamudAya dvArA likhita karmaprakRti TIkA pratinuM prathama pRSTha . InteomanizAnAlagalasamunaataamielavandnamAnaniastaramanawaimaLERMI pavasmanyatamAmanavAdIvidAyamaNaspatisainvikasmitAHETERvimalAmiaaseemaftwNakA kamAlatAnAavarauBAviyazkIvinAvimAkuTamakAyalimamAvAdamadAnImasmAsanAtanAmAvayavalaniamin sanalakAsIvAdakachavAtAniyAThAmAkhamamamamamAramasamInepmoframe AbAkarmaprativimA dAdA arsasemAmayasamaToTA dinAdhITiTavA kavivamikAmAlakAsanI mImafaanuarmamatAmaDhavaImA vAramAdidamamI pArAnaplasandisAmadhi zikSikagalanalesAkAratA diaasviTIdevikA marizramANinidhanakAragarmaARmaravakasitavarsakA namamayava ReafcaivaHEIRTIHARE famati mezimamadATI 9Y RevikAsAkazIkAtikAdiaifalmadhidhamakisar: tAyAmAmatikAsAThikAyA:mAsamA kamAnayAnayAdivikayAmatIamanAdAbAdAviruvAkATakAmAvudhamakimividayamAvimAyayA saradArAsavAna dhikAranAmakalimpayadhiganawwamaamadadhImiaaiaranaanaaavitA ghilitAtijanal pidadhikamavItamAmAtuzAmata:6zrImaviyAnavIyaracanAmAvalAantal IIngalkArtikamA vAsaresakAlamajalaalauren yAyAdhamAkAmAnivita mAyA pratimaga Refrastaarnal 2 karmaprakRti - TIkA pratinu' aMtya pRSTha

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a twasagaihecureMaratilbasterarknanitatuPaweluct than Auditanyasintesunit ASIArtispheritaneeyarpethreyingleMUFirattanbrtelugamkumetriateletstable CLASAMIRSITagittakDictadyaramsunEUReletestbchaasekibkisteureMER245starterekuTHERUT pazimavisasamAtyUnatamanimamayamadAra mAnadanIyamasvAkSarItanAvamAdIsaniArA entereasabjilenkeeautampheashrauterniturePexertraterereakthrPPentarkripattasur stylerseattakaceesmesantosuresrarrestepturerakikatriarierreatmenMeachree maretpragrajateeurshangarhtialrtiationakshedrabangrthpongaAshireenymssa PartDEMACLAstraitreasepudheyarssettsbraiktasmerektREKAsleakereasna arnehtreenherinterEWiaranteetheatute m JKavinainaregardacheskasmirmeReater EmmsentertebtishteerNGreyaRMWAREERelabreyabihanEIANMgesbrajarsphatolmes nAzikajasalApAnamanigaekAyamaNArAbAbaranavarapiramagavegAeMjItierANa gadigyAcyA samamAdigAligAe baDemAvimanaskAra mitavaera jalAviyasamma 62 dIrakatranamnanirmazAlAmaminiyAmananarenanja dAranA s arasmnodazAmAna jAnanAmA kAviLatIlAarimIdavAnAaaymaragayAtamanaskAramarakara mAladasanArakapanAsamAgammamurAzimiramAmAgApAnIvimbittebApadAvanimatrajabhanmAtmA rAmanavaniyamanayamitapalyAbharagatyAziyamanAradAkanetavinapillA javaLapAvedyanArakA banAmasmayanAmApAya-manAsanadecammamArakampakAsAkAramamAmebhAjapaya bhAvAdAvinarakatikiyA sAmAgamAtrAmA vibhatsavArazAlavilAyaka mAmammavAvAdabannabananArakampamApAnarAmanAmIbanabhAnapAna prakAravADaravyAnarakAnAkopamaNyAnamagadhiratIyasamayamamamamamadArakamakAmabharAlanizAnuna mAnakAyamArvajagamanamo namAnisakamAnyanAmajanatAmasabhAmammAnarAmnAnIvanAvamA anyAmpasadArakalabAmapanakaralatamapatharacanA vinimbAramorimanapasana nayAsamosamayAdhikAbanimayAtAyArimAmayadAnAvanamAramamApimembaramalAnokabajanImimasyAmApramavilAdI 3 karmaprakRti-TIkA pratinu upAdhyAya zrI yazovijayajInAM hastAkSaravALu pAnu 92 amaARmimA ra konavilyAmanagadevAmAnaainment bAra-gmbiyAmArararahazAlAkAmavAjamafree wwmaamana manamAnadevAsiyAmArapamAkAmavizAla devanArakAmamAyAmamAyAmAnavina! akavineyamantrImAnakAbinAmakIkaravAlale5avizvAmitranAdanamAthikA baranaQanbiyaravaagarmawgariramamatamo-mAhArakamakapamA kamalAbanavalamARRIAmadimAmethama-sAmayilamAnAbAdatramANAvara PAniyakAribhavasthAnAnmArakarAkiMvA sAbIrapaMjanAbAnAbhimAnalArAmaya makAmanatijanamAmosammAnasoyAkInara-kapAramA lagAneja gAnA pArijAbApamAnamAvikAlpanimAmAzipakrAnivArisAvavidyamAnAtimAnirSiya rAmanaravadAkalijasakAlAviidavasAyakalapAtIkAmAnAmA adArika kAbanyAmikAviramaNikai vimamazrAmezamAhApAvimAsImAvinAzita. masatImAvaramAnIkAnmadinAnimahmrAni-pavanAma sAhibAdarakAzrimAnekAnamAvi baarkaavaashpaaniibiliiyaammaarelmvaa| nAvinANIRNpApavimasAmAnapatrAsakAmanAmAmA mymanAcanIyapa w arimanirAdhAlAAnyavivAliyAnamAlamAkAvayavAyomyA TRAen pathsarmeaneDHAKAMANANTRAwasthitheatemedyEMAmbasMMENT MERAMANNavsMMENDMEHikedIANHANNEKARANCHAMPARAMPREHanSLI tanAmEMEENAAMKIMEAll -RaviartestjPHERMANANDHARAuttriesMa PresistauraYatrisantukirkirsuthzeiteratulettsbimarathesireTRADExantrimental R atzAPAHARAJENail IEMEEMPECIAntarPurustruckyardLEtaSEASEATREMEMO mAritoyabAraenebArabAlAevamazmiravilyAlinmatejAnA-mAnabadaraparyApaka mahA HERE JokyMejde.tamarhatiwHAMSINDHitrifies2MaraladaleketsekaceedMARA IRUrlabetiyublettastichihirurkMERAdhunik radbasisammtasgalstein:48Methamamal InmananAvikAtApAnakAyamamamasaramamAvabidA tibanaviniH nanavidAtizatapasahiMtAcA 4 karmaprakRti TIkA pratinu upA. yazovijayajInAM hastAkSaravALAM vibhAganu chellu pAnu

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muni zIlacandravijaya 'dvAdazAra-nayacakra'nI prati ghaNAoe bhegA thaIne lakhavI paDI tenu kAraNa, "te prati anyanI hoya ane tene jhaTa-bAMdhelI mudatamAM parata karI devAnI hoya" evaM pUjya puNyavijayajI mahArAje kalpnu che. paNa, A 'karmaprakRti-TIkAgraMtha' potAno ja racelo hoI tevo koI vAta to hatI ja nahi. chatAM badhAe maLIne zA sArU lakhI haze ? AnA Upara vicAra karatAM lAge che ke ApaNe tyAM parApUrvathI nikhAlasa ane saraLahRdaya sajjanonI praNAlikA rahI che ke koI vyakti sAraM kArya karatI hoya to tene banatI sahAya karavI. ane temAMya, upAdhyAyajIna kArya to jJAnopAsanAnu hatu, je bIjAo mATe ativirala hatu. paraMtu, bhale bIjAo emanA jevI sodhI jJAnasAdhanA na karI zake, paNa emanA dvArA thatI ajoDa jJAnasAdhanAmAM A prakAre potAno phALo to nodhAvI zake ne 1 ane jaina sAhityamAM to jJAna ane jJAnInI A ke AvA prakAranI bhakti-zuzrUSAne ghaNuM na prazasta ane zubha kArya gaNAvyu che. 'karmaprakRti'nI upAdhyAyajIracita TIkAnI prati saghaLA samudAye maLone lakhavAnu kAraNa Avu ja kAMIka hovAnI zakayatAno inkAra karavA mana nA pADe che.

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ajJAtakartRka zrInyAyasiddhAntapravezakanthikA saMpA. muni zIlacandravijaya navya nyAyano A apUrNa chatAM apUrva grantha che. enA maMgalAcaraNanA be kAvyo uparathI samajAya che ke enA kartA koI jaina vidvAn haze. A graMthanu nAma tenA prArabhanA bIjA zloka pramANe 'prAvezikA kandhi kA' che. paraMtu kheDAvALo pratinA pratyeka patra paranA hAMsiyAmA 'siddhAntakanthikA' evaM nAma lakheluM che. paNa A thano hetu nyAyazAstranA gahana viSayamA vidyArthI ne saraLatayA praveza karAvavo e hoya ema lAge che ane tethI ja tenu 'nyAyasiddhAntapravezakanthikA' evaM sArthaka nAma ahoM goThavyuM che. A graMtha jaina nyAyano nathI e spaSTa che. graMthanI bhASA khUba ja saraLa chatAM lAlityapUrNa saMskRta che. zailI guruziSyanasaMvAdAtmaka che. AnakAla to AvA graMthono vizleSaNa ane vivecananI dRSTie abhyAsa thato hoI, granthanA ke nirUpaNIya viSayanAM hAne pAmavA karatAMya vadhu lakSya tenI AjubAjunI bAhya paristhiti upara apAya che. paNa ApaNI prAcIna guruparaMparA, ziSyone kaThinamAM kaThina viSayonu rahasya paNa kevI saraLa rote ane spaSTatAthI samajAvo zakato hato, teno tAdRza citAra A graMthamA jovA maLe che. vRddha gurujano pAse graMthAbhyAsa na karyo hoya tevI vyaktio, A graMtha vAMcIne gurujana pAse bhagavAnI paddhatino aNasAra avazya meLavI zakaze. A apUrNa graMthamAM be viSayo paranA vicAro upalabdha che. pahelo kAryakAraNabhAvavicAra pUrNa che. bIjo pratibadhyapratibaMdhakabhAvavicAra apUrNa che, A graMtha saMpUrNa maLe to te nyAyazAstrano viziSTa adhyayanagraMtha banI rahe. A graMthanI be pratio mane maLI che. eka prate mArA pUjya guru mahArAja A. zrovijayasUryodayasUrIzvarajI ma. nA saMgrahanI che. jene Adarza tarIke rAkhI che. ane bIjI prati zrI lA. da. bhAratIya saMskRti vidyAmandiranI che. banneno paricaya A pramANe che : prati su: patra 12. sAijha 26.6412.2 se.mI. lekhana kALa : vikrama 19mo zataka. pratinI sthiti ati jIrNa che. pAnAM khavAI gayAM che. bhASA zuddha che. dareka patramA 14 paMktio che. pratyeka paMktimAM Azare 56 akSarA che. tenI saMjJA sU. rAkhI che. prati khe : patra 13, sAijha 25.5+11.5 se.mI. lekhanakALa vikrama 19mA zataka. sthiti madhyama, paNa ghaNo ja azuddha. pratyeka patramA 15 paMktio che. pratyeka paktie aMdAje 60 akSarA che. A prati lakhatAM lakhatAM daseka paMkti jeTalulakhANa rahI gayu haze te lekhake pAchaLatho alaga pRSTha upara te lakhyu che. te pRSTha para te dasa paMktio sivAya banne bAju kazulakhANa natho. A prati mULa kheDAnA bhaMDAranI che. te bhaNDAra lA. da. vidyAmandira aMtagata hovA chatAM mULa kheDAnI hoI tene 'khe0' evI saMjJA ApI che. tenA naMbara 192 ane sIrIyala naMbara 11397 che. - banne pratio koI eka na Adarza uparathI lakhAI hoya tevu anumAna banne pratinu lakhANa eka na sthAne aTakatu hovAne kAraNe, thAya che. sU0 pratine Adarza rAkhIne tenI nakala ahIM rajU karI che. te sAthe khe0 pratimAthI pAThAMtaro meLavIne TippaNI rUpe noMdhyA che. sU0 pratinA pATho jyAM jyAM lavAI gayA hai, tyAM tyAM khe0 pratinI sahAya lIdhI che. evAM sthAnoe adhorekhA karavAmAM AvI che.

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// aiM nama : // zrI zaMkhezvarapArzvanAthAya namaH // zrI nyAyasiddhAntapravezakanthikA // // 60 // zrI gaNezAya namaH || zrI sarasvatyai namaH // kAminyAM vItarAgo'pi, vidyAyAM satataM rataH / bodhaputra janayatu, zrImAnarhajjinezvaraH // 1 // durbodha kila jainazA masvilaM pUrvaiH kRtaM vistRtaM tarkavyAkRti sAGkhyayogaparazu (zuH) zrautadvayasyA'pi yat / siddhAntasya vikhaNDane'zaniriti prAvezikA kanthikA siddhAntairgrathitA paraM vijayate vidvanmanoraJjanI // 2 // atha kAryakAraNabhAvavicAraH ghaTaM prati daNDaH kAraNamityukte daNDe ghaTanirUpitA kAraNatA pratIyate / tatredaM' vyutpitsubhirvicAraNIyam, ghaTapadArthaH kaH ? daNDapadArthazca kaH ? / ghaTaH pRthivodravyaM daNDazca tathA iti nirNIte ( tatheti nirNIyate / ) tadanantaraM yatra ghaTa utpadyate tatra cakrAdau daNDo'sti cet (da), bhaviSyati kAraNam ; nAsti cenna bhaviSyati kAraNa i ( Nami ) ti / ghaTotpattyadhikaraNe cakre yadyapi kulALena zramimutpAdya daNDo bhUmau niHkSipta iti na ghaTotpattiprAkkSaNe daNDo'stIti kAryaniyatapUrvavRttitvarUpaM kAraNatvaM na ghaTate / tathApi cakre daNDasya saMyogasambandhAbhAve'pi daNDajanyabhramezcakre sattvena svajanyabhramivattAsambandhena daNDastatra vartata eveti suSTubhyate ghaTaM prati daNDaH kAraNamiti / itthaM ca cakre saMyogena ghaTa utpadyate, tatraiva svajanyabhramivattAsambandho( ndhena daNDo'pi vartata iti saMyogaH kAryatAvacchedakaH sambandhaH, svajanyabhramivattA ca kAraNatAvacchedakaH sanbandha iti manasi nizcite, saMyogasambandhAvacchinnaghaTatvAvacchinna kAryatAnirUpitA svajanyabhramivattA sambandhAvacchinna-daNDatvAvacchinnA kAraNateti kAryakAraNabhAvaH kartavyaH / evaM ghaTaM prati cakraM kapAla-iyaM tatsaMyogaH [ca] kAraNamityukte sarva svayamabhyuhyam / atredaM bodhyam -- yadidaM kAraNatvaM taccA'nvayavyatirekAbhyAM sidhyati / na ca tau kevaladaNDe cakrAdau vA na sambhavataH, kevaladaNDasatve kevaLacakrasatve vA ghaTasaravA'bhAvAditi vAcyam / yataH kevaladaNDasarakhe ghaTasatvaM kevaladaNDAbhASe (ca ) ghaTAbhAva ityanvayavyatirekau kadApi na prAhmo, tvadukkA'sambhavA -

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zrInyAyasiddhAntapravezakanthikA pAtAt / kintu itarasarvakAraNasatve daNDasattve ghaTasattvaM, itara kAraNa sattve daNDA'bhAve gharA'bhAva ityeva grAhyAviti nA'sambhavaH / / nanu tathApi itarakAraNasattve daNDasattve'pi kasyacit pratibandhAd (kutazcit pratibandhakAda) yatra ghaTo na jAtastatra kathamiti cet / tatra pratibandhakA'bhAvamapi itarakAraNasamudAyamadhye pravezaya / kiM na jAnAsi 'daNDAdirikha pratibandhakA'bhAvo'pi kAraNamasti' iti ? / ' modaM paramavadhAtavyam --ghaTaM prati daNDAdirasAdhAraNaM kAraNa, tanmAtrasyaiva manakatvAt / kAlAdistu sAdhAraNa kAraNaM kAryamAtra mana katvAt / parantu na kevalA'sAdhAraNakAraNAnnApi kevalasAdhAraNakAraNAt kimapi 'na kArya (kimapi kArya) bhavati iti vizeSasAsaprayA kArye jananIye sAmAnyasAmagrayapekSitA, evaM sAmAnyasAmagrayA kArye jananIye vizeSasAmagrayapekSiteta sAdhAraNA'sAdhAraNakAraNayoH parasparApekSeti / nanvatra paramAzcarya pazyAmaH, yat kAlAdInAM sAdhAraNakAraNatvamupadizyate ghaTaM prati cocyate / vipratiSiddhametat / yathA ghaTaM prati daNDaH kAraNamityukta ghaTatvAvacchinnA kAryatA pratIyate tathA ghaTaM prati kAlaH kAraNamityukte'pi ghaTatvAvacchinaiva kA[ya]tA pratIyate / kAlanirUpitA tu kAryatA na ghaTatvAvacchinA, kintu kAryatvarUpasAmAnyadharmAvacchinneti / sAdhu paribhAvitaM medhAvinA bhavatA / tathApi kAlanirUpitAyAH kAryatvAvacchinnakAryatAyA ghaTe sattvena ghaTaM pratItyupadiSTamasmAbhiH / tenedamavagantavyamkAlanirUpita kAryatAyAH ghaTo dharmI, tatraiva ghaTatvaM vartata iti kAlanirUpitakAryatA ghaTatvasamAnAdhikaraNA na tu ghaTatvAvacchinneti / __AstAM tAvadetat , paraM pRcchAmaH-dikkAlAdInAM sadAtanatvAt sArvatrikatvAcca yatkimapi kArya kasyAMcidizi kasmiMzcit kAle eva bhaviSyatIti kimartha teSAM kAraNatvamanumantavyam / kiJcA'nvayavyatirekAbhyAm kAraNatvaM sidhyatItyabhihitaM, tayozcA'nvayavyatirekayoH sambhAvanA buddhayAtmakatvena sadAtanasArvatrikabhinna eva prasarAt , nizcite tu kAlAdAvasabhbhavaH / apicA'nvayasya yathAkathaJcitsambhave'pi vyatirekasyA'tyantA'sambhavaH / tad varaM dikkAlAdonAmakAraNatvakalpanam /

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saMpA0 muni zIlacandravijaya satyam / yathA gRhavarttinAmavibhaktAnAmAtmoyAnAM bhojanakarmaNi nimantraNAsbhAve'pi pravezaH, anAtmIyAnAM vibhaktAnAM vA''tmIyAnAM paraM nimantraNApekSA, anyathApraivezo(ze!)'navasthA vA syAt / tathA prakRte'pi / sadAtanAnAM sArvatrikANAM ca nimantraNasthAnAbhiSiktA'nvayavyatirikta (reka) yornApekSA, teSAM kAlAdInAM sadAtanatvena sArvatrikena (katvena) ca kAraNatvasya siddhatvAt / pazya, yadi kAlAdi na kAraNamanumanyeta tadA phalapuSpANAM sarvadAtpattiH syAt, kALAtiriktAnAM sarvakAraNAnAM sattvAt / tasmAt kAlAdyaSTau ( kAlAdayo'STau ) sAdhAraNakAraNAnIti siddham / ukta kAraNatvadvayamapi teSAmeva bhavati ye cA'nyathAsiddhA na bhavanti / anyathAsiddhAzca ta eva vinA'pi kAryamutpadyate, kAryotpattau na vyApRtA bhavantIti / pazya, ghaTotpattau yathA daNDa dikaM vyApRtamasti na tathA daNDarUpaM daNDatvAdikaM vA, atastadanyathAsiddhamiti gIyate / 43 asAdhAraNa kAraNeSu madhye kiJcit samavAyi kiJcidasamavAyi kiJcinnimittaM bhavati / yathA ghaTaM prati kapAlakSya-tatsaMyoga-daNDa cakrAdInAmasAdhAraNakAraNAnAM madhye kapAladvayaM samAvAyikAraNaM, tasya kAryasamavAyitvAt / evaM ca samavAyikAraNamityasya, kAryasya samavAyi nAma samavAyasambandhenAdhikaraNaM sat kAraNamityartho bodhyaH / bhavati ca kapAladvayaM ghaTakAryasyasamavAyenA'dhikaraNaM sadeva kAraNam / pUrvoktarItyA ca kAryakAraNabhAvaM kuru / nanvimAM bhavadukAM saralapaddhatiM parityajya granthakAraiH 'yatsamavetaM kAryam' itivakrapaddhatiH kimityurarIkRtA ? | zRNu / yathA samavAyItyasya samavAyasambandhenA'dhikaraNamityartho bhavati, tathA samavetamityasya samavAyenAssdheya ityartho bhavati / tathA ca 'yatsamavetam' ityasya yannirUpitasamavAyasambandhAvacchinnAdheyatAvadityarthaH paryavasyati / evaM utpadyata ityasya utpattyAzraya ityartho labhyate / utpattizca AdyakSaNasambandhaH / evaM ca sati utpattyAzrayatvaM yatsamavetatvaM caikasmin ghaTe ekadaivoktaM bhavati / tena cAnyeSAM satkAryavAdaH pratyAkhyAto bhavati / tathA hisAGkhyAstAvadevaM manyante - ghaTAdikArya svApAdAnabhUtAyAM mRdi mRdUpeNa utpatteH prAgapi tileSu tailamiva varttata eva / tasya daNDAdisAmagrayA utpattirnAma prathamaprakAzaH / na tvAdyakSaNa sambandha iti sadeva kAryamiti / etanmataM ca 'yatsamavetamutpadyate' iti padAbhyAM pratyAkhyAtam /

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44 zrInyAyasiddhAntapravezakAnthakA tathA hi-'yatsamavetamutpadyate' ityasya yasmin kapAlAdo samavAyasambandhena vidyamAna sadevA''yakSaNa sambandhavad bhavati, na tu pUrva vidyamAna prathamaprakAzavad bhavatIti / nanu kiM kAraNa naiyyA(yA)yikoktaM yatsamavetopAye(yame?)va sAdhu, na sAkyokaM pUrva sadeva prathamaprakAzavad bhavatIti / satyam / mano deyam / kimucyate ? - pUrva svopAdAne-'sadevakArya prathamaprakAzavad bhavatIti' tatredaM pRcchayate- kiM prathamaprakAzo ghaTa iva pUrva san Ahosvidasan ? / sacce(saMzce)dutpatteH pUrva svopAdAnabhUtAyAM mRdi (kuto) na ghaTaH prakAzate ? prathamaprakAzaviziSTasya ghaTasya sattvAt, dvayorapi pUrva tvayA satyA(vA)'bhyupagamAt / asacce(asaMzce)t prakAzaH, tadA alaM satkAryavAdena / prathamaprakAzarUpakAryasyA'sata evotpattisvIkArAt / tasmAt sAdhu pUrvAcAyaH 'yatsamavetam' ityuktam / asmAbhistu paramatakhaNDanamaNDanAdivicAramupekSya, kevalaM samavAyikAraNapadasyA'nvarthatAmupagamya, "kAryasya samavAyi sat kAraNaM tat samavAyikAraNam"ityuktam / prakRtaM zRNu- ghaTaM prati kapAladvayasaMyogo'samavAyikAraNaM bhavati / tadathaMca samAvibhinnaM samavAyitazaM yakAraNamiti / sAdRzyaM ca kAryanAzananakanAzapratiyogitvadadha(svadha) meMNa / pazya, ghaTakAryasya samavAyi kapAladvayaM, tadbhinnaH kpaaldvysNyogH| atha ca kapAladvayasadRzo'pyasti / kAraNaM cAsstoti so'pavAyikAraNamityucyate / ghaTanAzo hi kapAla nAzAd yathA jAyate 'tathA kapAladvayasaMyoganAzAdapi jAyate " / evaM ca ghaTarUpakAryanAzajanako yo nAzaH [sa] kapAladvaya nAzastasaMyoganAzazca / tatpratiyogitvaM kapAladvaye tasaMyoge cA'stIti kapAladvayasadRzastsaMyogo jAta iti vicAraya / vicAritam / kAryanAzajanakanAzapratiyogitvaM yathA ghaTasamavAyikAraNe kapAladvaye'sti tathA ghaTanAzajanakanAzapratiyogitvaM kapAladvayasaMyoge'pyastIti kapAladvayasaMyogo ghaTasamavAyisadRzastadbhinno'pi kAraNa cA'stIti so'samavAyikAraNamiti / parantu asamavAyotyasya na samavAyyasamavAyoti parityajya samavAyibhinna samavAyisadRzaM iti kuto vA'rthaH kRtaH / satyam / samavAyibhinna nimittakAraNaM daNDAdirapi bhavatIti tayAvRttaye samavAyisadRzamityukram / nahi daNDAdinimitta kAraNanAzAd ghaTanAzo bhavatoti na daNDAdo kAryanAzajanakanAzapratiyogitvena samavAyitAdRzyamastIti

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saMpA0 muni zIlacandra vijaya 45 tadvAraNam / evaM ca asamavAyikAraNamityatra sAdRzyameva naJarthaH / tacca bhedaSaTitamiti jJApanArtha satratrayabhedA nivezita iti na tu svAtantryeNApi naJartho bhedaH pradarzita iti tadvaiyarthyazaGkAM mA kuru / yathA ghaTaM prati kapAladvaya saMyogo'samavAyikAraNaM tathA ghaTarUpasya kapAlarUpamantarAnutpattestat prati kapAlarUpaM kAraNaM vAcyam / yathA ghaTarUpanAzajanakanAzapratiyogI rUpasamavAyI ghaTo bhavati tathA kapAlarUpamapi bhavatoti kapAlarUpaM ghaTarUpasyo'samavAyikAraNamiti tarkaya / atrAparamapi vibhAvaya samavAyena ghaTarUpakAryAdhikaraNe kapAladvaye kapAlasaMyogaH samavAyenA'stoti kAryatAvacchedakaH kAraNatAvaccheduruzca samavAya ena sambandhaH / samavAyena rUpAdhi karaNe ghaTe kapAlarUpaM na samavAyenAsti, tasya kapAla eva samavAyena sattvAt / ghaTakapAlayAH kAryakAraNayArbhedAt kapAlarUpa samavA yena AstAmiti tu nAzaGkanIyam / kintu svasamavAyisamavetatvasambandhena vartta (ta) iti samavAyaH kAryatAvacchedakaH sambandhaH, kAraNatAvacchedakasambandhastu svasamavAyi samavetatva sambandha iti vizeSaH / evaM ca sarvatrA'yaM niyamaH kartavyaH " samavAyena avayaviguNaM prati svasamavAyi samavetatvasambandhenA'vayavaguNaH kAraNam", iti / nanu svasamavAyisamavAyitvasambandhena ghaTarUpAdhikaraNe kapAle samavAyasambandhena kapAlarUpasya saccAt svasamavAyisamavAyitvasambandhaH karyatAvacchedakaH, samavAyastu kAraNatAvacchedakaH sambandho'stu | kimarthaM tAdRza eva niyamaH karttavya iti ? | ciraM jIvatu bhavAn / yato'tyantaM rahasyaM pRSTavAnasi / tathApi vacmitadeva kAryAdhikaraNa prAhyaM yatra svasvakAraNatAvacchedakasambandhaiH sarvANi kAraNAni bhaveyuH / pazya, yadA samavAyena ghaTarUpasyA'dhikaraNaM ghaTo gRhyate, tadA tatra ghaTarUpasya samavAyikAraNaM yo ghaTaH sa svoya kAraNatAvacchedakobhUtena tAdAtmyena sambandhena vartate, tatraiva kapAlarUpamapi svIya kAraNatAvacchedakobhUtasvasamavAyisamavetatvasambandhenAstoti na ghaTarUpotpattau bAdhakam / yadi tvadukkapathA (payeta) svasamavAyasamavAyitvasambandhena ghaTarUpAdhikaraNaM kapAlaM gRdyate, tadA tatra kapAle asamavAyikAraNaM tu kapAlarUpaM svAyakAraNatAvacchedakatvenA'bhimatena samavAyena tu vartate, parantu samavAyikAraNaM ghaTaH svoya kAraNatAvacchedako bhUtatAdAtmyasambandhena --------

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zronyAyasiddhAntapravezakanthikA tatra kapAle nAstIti kathame kenA'samavAyikAraNena tatra kapAla utpadyeta ghaTarUpaM iti tu tvayaiva vibhAvanIyam / kiJca svasamavAyisamavAyitvarUpo yo'yaM ghaTarUpasya kapAle sambandhastvayA kalpitaH, sa kathaM ghaTa potpatteH pUrva kapAle sambhaviSyatIti sa na kAryatAvacchedaka iti kazcit pratArayet tarhi tena mA pratArito bhava / yato naiyyA(yA)yikamate kAryatAvacchedakasambandhAvachinnAdheyatotpatyozca samAna kAlInatvamevAstIti samavAyikAraNalakSaNaprastAve'bhihimasmAbhiH / satyamuktaM bhavatA, parantu........ / pRccha pRccha, mA bhaiSoH / vivAdabudhye(ye)dAnI praSTavyamityasmAkaM nirbandhaH / tarhi pRcchayate jijJAsunA mayA-yaduktaM "mA pratArito bhava" iti-, tatrovaM saMzayaH, - ghaTarUmasyedAnoma bhAvAt svasamavAyo ghaTo'prasiddha iti tadghaTitaparamparAsambandhasyA'lAkatayA tena sambandhena kathaM ghaTarUpakAryasyAdhikaraNaM kapAlaM bhavediti kiM tena pratAritam ? satyameva tadastIti ! / maivam / atitucchataraM pRSTam / are ! atra mate utpattisamaya evaM kArye samavetavastrokAre sanamAyakAraNasya kiM kAryasamavAyitvaM na svakRtaM bhavatAti kathaM na vibhAvayasi ! / tasmAnmaduktamevAvadhAraya / nanu pUrva bhavatA evamupadiSTamast iyat 'tadeva kAryAdhikaraNa grAhyaM yatra svasva kAraNatAvaccheda kasambandhena sarveSAM kAraNAnAM melanaM bhavati' iti / tatraivaM saMzayaH - saMyogena ghaTarUpakAryAdhikaraNe cakre tAdAtmyasambandhena cakra svajanyabhramivattAsambandhena daNDazca vartate / tathApi kAraNatAvacchedakatvena siddhena tAdAtmyena samavAyena vA kapAladvayaM tatsaMyogo vA nAstIti kathamucyate cakre saMyogena ghaTa utpadyata iti ? / sAdhu sAdhu / ucyate / 'cake ghaTa utpadyate' ityatyantalaukikaiH, 'cakre saMyogena ghaTa utpadyate' iti tu cchAtraiH, 'na ghaTaH saMyogena cakra utpadyate, samavAyikAraNaghaTita kAraNakalAparUpasAmagrayA abhAvAt, kintu kapAle samavAyenotpadyate, tatra sAmagrImAtrasya sattvAt' iti tu zAstrAbhijJerucyate /

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saMpA0 muni zIlacandravijaya nanu paramAzcaryametat - ' cakre samavAyikAraNaghaTita sAmagrayabhAvena ghaTazcakra utpadyata iti nocyate, kapAle daNDAdinimittakAraNaghaTita sAmagrayabhAve'pi tatrospadyate ghaTa iti tUcyate'bhijJaiH' iti / yathAnyaizchAtraiH kapAle utpadyamAnamapi ghaTamadRdvaiva laukikApekSayA'dhikatayA saMyogena cakre ghaTa utpanna iti jJAtvA tathocyate, tathA tavA'dyApi chAtratvAd bhavati tathA matiH / pazya, samavAyena ghaTAdhikaraNe kapAle tAdAtmyena kapAlaM samavAyena kapALasaMyogazca yathA varttate, tathA svasaMyuktatvasambandhena cakraM svajanyabhramivat saMyukatvasambandhena svajanyatra mijanyabhramivattAsambandhena vA daNDopyastIti sarvA'pi sAmagrI kapAle'stIti kimAzcaryaM tavAstIti na jAnImo vayam 1 nanu tarhi ghaTaM prati cakrasya kAraNatA svasaMyuktatvasambandhAvacchinnA, daNDasya ca svajanyabhramijanyabhramivattAsambandhAvacchinnA vaktavyeti samAyAtam / pUrva tu saMyogena ghaTaM prati tAdAtmyena cakraM svajanyabhramivattAsambandhena daNDazca kAraNa mityupadiSTaM tena me saMzayo jAtaH / satyam / prAthamikopadezaH sthUladRSTacaiva kriyate vRdvairiti tathaivopadiSTamasmAbhirapi / tena durmanA mA bhava / tathA vA / itaH paraM cedavaziSTaM tadapi prakAzayantu / prakAzyate / zRNu N / samavAyikAraNaM hi kAryasyA'tyantamantaraGgaM, tato bahiraGgamasamavAyikAraNaM, tato'pi bahiraGgaM nimittakAraNaM pazyAta ( pazya / ata ) eva sarvairapyAcAryaiH samavAyyasamavAyinimittabhedAt trividhaM kAraNamityevaM krameNokam / nanu kAraNAnAmantaraGgabahiraGgabhAvaM jJAtvA kiM karaNIyam ! etAvatA'pi nA'vagataM bhavatA ? 47 vicAritaM, AgataM manasi yaduktaM tatrabhavadbhiH ' kAryAdhikaraNaM tadeva grAhyamityAdi' tatraivopayujyata iti / sAdhu vicAritam / apara zRNu / sakalabhAvakArya prati samavAyikAraNaM dravyameva bhavati / asamavAyikAraNaM guNaH karma ca / tatrApi dravyakArye prati guNa ra | guNakArya prati guNaH karma ca / guNaM prati guNasyA'samavAyikAraNatvaM tu adhunaiva gatam / vibhAgasaMyogaM prati ca kriyAyA evA'samavAyikAraNatvam / atrademavadheyam / saMyogarUpaguNakAryasya nAzo na samavAyikAraNanAzAd bhavati, saMyogasamavAyikAraNayormeSayoH satoreva saMyoganAzadarzanAt / nApyasamavAyikAraNakriyA

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48 zrInyAyasiddhAntapravezakanthikA nAzAt , zyenAdrisaMyogajanakakriyAnAze'pi tasya nAzA'darzanAt / kintu vibhAgarUpaguNAntarAdeva bhavatIti / nanvevaM sati saMyogaM prati kriyAyA kathamasamavAyikAraNatvam ! saMyoganAza janakanAzapratiyogitvA'bhAvena samavAyikAraNasadRzatvA'bhAvAt / satyam / ata eva pUrvAcAryaiH 'tatrAsannaM janakam' ityasye)vA'samavAyikAraNalakSaNamuktam / tacca ghaTata eva / meSasaMyogarUpakAryasamavAyikAraNe meSe kriyAyA AsannatvAt samavAyena sattvAt / asmAbhistu asamavAyi kAraNapadasya pravRttinimittamAtramuktam / tena mA'smaduktervyAghAtaH zaGkyaH / zAstrakArA hi tathaiva prAyazo vadanti / pazya, pRthivyAdInAM gandhavatotyAdi lakSaNAni na sarvAsu pRthivyAdiSu vartete (rtnte)| utpannavinaSTapRthivyAdiSu kutra vartate gandhaH? utpanna dravyaM kSaNamAtraM nirguNaM niSkriyaM ca tiSThatIti niyamAt / tasmAdevaMjAtIyakAnAM lakSaNavAkyAnAM jAtighaTitalakSaNe tAtparyamavaseyam / idaM ca prakRte samavAyikAraNasAdRzyAvacchedakaguNatvakiyAtvAnyatarajAtimatve samavAyikAraNasadRzamityasya tAtparya" gR(grA)hyam / kathaM ghaTata iti cet ? / ittham / pUrvoktaprakAreNa ghaTakAryasamavAyikAraNakapAlasAdRzyaM kapAlasaMyoge'sti / tadavacchedakaM guNatvaM jAtaM vA na veti svayameva vicAraya / vicAritam / kapAlasaMyogasya guNatvAt tavRttisAdRzyAvacchedakaM guNatvaM jAtamiti / tahiM idaM vicAraya-avayavisamavetagamanAdikriyAM prati pAdasamavetagamanakriyA samavAyikAraNamasti na vA ? asti / yathA ghaTarUpaM prati kapAlarUpamiti / pazya tahiM, avayavikriyAnAzo'vayavakriyAnAzAdeva bhvtiiti| avayavikriyAnAzajanakanAzA(zo)"5"vayavinAzo"'vayavakriyA nAzazceti prokta rUpeNA'vayavikriyAsamavAyikAraNasyA'vayavinaH sAdRzyamavayava kriyAyAM vartata iti sAdRzyAvacchedaka kriyAtvaM, tacca saMyogajanakakriyAyAmadhyastIti kA'vyAptizaGkA ? aparaM praSTavyaM vA ? sukhena praSTavyam / sAdRzyaM yadi jAtighaTitaM tadA jJAnAdInAmicchAdhasamavAyitvaM kuto na / tathA hi-icchA tasyaiva jAyate yazceSTatveneSTasAdhanatvena vA pUrva jJAtaM bhavati / yathA'jJAnaM madiSTaM' 'guruzva jJAnasAdhanam' iti / yena prathamato jJAnaM tasyaiva me jJAna

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49 - saMpA. muni zIlacandravijaya guruzca bhavatvitocchA jAyate na tvanyatheti / tathA cecchAM prati jJAnaM asamavAyikAraNameva bhavet , icchAsamavAyikAraNa Atmani jJAnasya samavetatve sati kAraNasvAt / proktakrameNa kAryasamavAyikAraNasAdRzyAvacchedakaguNatvajAtimatvAt" iSTApattizca kartuM na zakyate / tathA sati AtmavizeSaguNAnAM kutrApyasamavAyikAraNaM"(NatvaM) nAstIti DiNDimo vyAkupyeteti cet / tadbhinnatvaM pravezaya / prakRtamanusarAmaH / kriyAM prati kutracita(da) guNaH kutracit kriyaivA'pamavAyikAraNam / yathA patanakriyAM prati gurutvaM, syandanakiyAM ca prati dravatvaM, avayavikiyAM prati cA'vayavakriyeti / paramatrA'vadheyam / etat kAraNatrayaM bhAvakAryasyaiva / vaMsarUpakArya tu nimittakAraNamAtrAdeveti / parantu sarva bhAvakArya kAraNatrayAjAyata iti na niyamaH, kintu kAraNatrayamapekSate ceda bhAvakAryameveti niyamaH kAryaH / yato hi vyaNukArambhakasaMyogajanakaparamANukriyAyA asamabAyi kAraNaM kimapi na pazyAma iti / nanu tahiM paramANukriyA samavAyikAraNanimittakAraNAbhyAmeva jAyate / tatra paramANuH samavAyikAraNaM bhaviSyati, parantu nimittakAraNaM ki bhaviSyati ? tanna jAnAmi / zRNu / zrIjaganniyantuH paramezvarasya cikipaiveti gRhANa / yadyapi paramezvarasyecchAyA icchAtvena sAdhAraNa kAraNatve'pi vikoSotvenA'sAdhAraNakAraNatve kSativirahAt // iti kAryakAraNabhAvopadezaH // samarthasya dayAloste, sukhAyaiva dayAlutA / iti matvA parezArhan ! yAcecchAtrasya vijJatAm // 1 // atha prativadhyapratibandhakamAvasyA'bhAvajJAnatatjJAna(tajjJAna)sAdhyatvAdAdAvabhAnamupadizya tajjJAnamupadizyate / satra tAvat kevalam 'abhAva' ityuko na kasyApi bodho jAyate'to'mAvapadAt "pUrva(4) yasyA'bhAvo vaktubhiSTastadvAcakaM padamuccAraNIyam / yathA-ayaM yadA ghaTasthA(syA)'bhAvaM vaktumicchati tadA 'ghaTA'bhAva' ityevaM vadati, na tu kevalam 'abhAva' iti / ato'bhAvo(vaH) kenacinvi(nni)rUpyo bhavati / yena hi ghaTAdinA nirUpyate sa ghaTAdistasya pratiyogIti zAstrakRdbhirucyate / / kiM kAraNam /

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zrI nyAyasiddhAntapravezakanthikA zRNu / ' pratiyogi' padasya sa evArtho bhavati / tathA hi-' pratiyogi'padasya santi trayo'vayavAH, 'prati' padaM, 'yoga' padaM, taddhitapratyayazca / tatra 'prati''padasya 'pratIpaM sthitvA' ityarthaH / 'samIpaM sthitvA' iti phalito'rtha / 'prazramam' iti yAvat / taddhitAntasya 'yogaviziSTaH' arthaH / phalitArthastu 'sahozcarita : ' iti 'militvA'bhAvena prathamaM sahozcarita : ' iti / evaM cA'smadukta evaM saMpanno'rthaH / nanu 'prati 'padasya nemamarthamazrauSam ! / 50 zAstrAntarANyavalokaya / zRNu / asti tAvacchrotavidyAzAstraM mImAMsAntargataM, tasya 'bodhAyanasUtra' miti nAma / tatra 'pratimantrayate, anumantrayate' ityAdIni sutrANi tadvayAkhyAtRbhiH 'dhUrttasvAmI' prabhRtibhirmahApaNDitaiH, 'pratimantrayatta' ityasya 'pratIpaM sthitvA mantrayata' ityevArthaH kRta iti / kiM cA'laGkArazAstre 'pratIpA'laGkArapadasyedameva pravRttinimittaM yadupameyamupamAnaM pratIpaM sthitvA tiraskaroti / yathA - " asyA mukhendunA labdhe, netrAnande krimindunA " iti / atra yadyapi 'pratIpa' [1]dasyAsslaGkArikairamya evArthaH kRtastathApyasmaduktArthastena na hIyate / tathA hi-mukhenduryadi prasiddhendu samIpastho na bhaveccet kathaM kAmuko vadedasyA mukhendunA labdhe netrAnande : kiminduneti ? / tasmAt 'pratiyogi' padastha 'prati 'zabdasya yo'yamarthaH pradarzitaH sa suvaca eva nanu 'pratiyogI' tyastha 'virodhI' tyevArthaH kuto na kriyate / bhavati ca ghaTaH svAbhAvasya virodhI, nahi ghaTavati ghaTAbhAvo'stIti / satyam / abhAvapratiyogitvasyA'bhAvavirodhitvarUpasya suvacatve'pi sambandhapratiyogitvaM na tathA / pazya, bhUtale saMyogena ghaTo varttate, tasya saMyogasya pratiyogI ghaTaH, sa na saMyogasya virodhIti virodhitvarUpaM pratiyogitvaM sarvatra durlabhamityasmAbhirna tathoktam / evaM ca 'ghaTAbhAva' ityukte ghaTaniSTa (STha ) pratiyogitAkA'bhAvo bodhyaH, abhAvIyapratiyogitAyAH ghaTaniSTa (STha ) tvAt / sA ca pratiyogitA abhAvA'dhikaraNe svapratiyogino yena sambandhenA'satvaM tatsambandhAvacchinnA bhavati / yathA - ghaTaisbhAvavati bhUtale ghaTA'bhAvapratiyogino ghaTasya yena sambandhenA'sattvaM- saMyogasambandhe'nAsattvamataH tatsambandhAvacchinnA jAteti / mathavA abhAvA'dhikaraNe abhAva - grahAt pUrvaM yena sambandhena pratiyogino nirNayo loke bhavati tatsambandhAvacchinnA bhavati / pazya, ghaTAbhAvAdhikaraNe bhUtale ghaTAbhAvavabhUtala mitinirNayAt pUrvaM pratiyogino ghaTsya yena sambandhena nirNayo bhavati 'ghaTavadbhUtala' miti saMyogena 20

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sapA muni zIlacandravijaya nirNayo bhavati / ato ghaTA'bhAvoyAdhaniSThA pritayogitA saMyogasambandhAvacchinnA bhavati / evaM ghaTatvAvacchinnA'pi bhavati / bho(bhoH!) kiJcit praSTumicchAmi / pRccha pRccha / tahiM pRcchayate / yA hi prabhAvIyA pratiyogitA sA kenacit sambandhenAvacchinnA bhavatIti bhavadupadezenA'vagataM, tatraiva saMzayaH - kimartha pratiyogitA sambandhAvacchinnA svIkAryA ! / ucyate / yadi pratiyogitA kiJcitsambandhAvacchinnA na svIkriyate, tadA pratibadhyapratibandhakabhAvo na syAt / kathaM na syAt / syAccet kuru / zRNuna, kriyate / 'ghaTavabhUtalam' iti jJAnaM 'ghaTA'bhAvavadbhUtalam' iti jJAnaM prati pratibandhakamiti pratibadhyapratibandhakamAvasvIkAre ko doSaH / / are ! kathaM vicAramUDho'si ? / pazya, 'saMyogena ghaTavabhUtalam' iti jJAne satyapi 'samavAyena ghaTA'bhAvabadbhutalam' iti jJAnaM bhavatyeveti kathaM vadasi 'ghaTavadabhUtalam' iti jJAnaM ghaTA'bhAvavadbhutalam' iti jJAnaM prati pratibandhakamiti" ? / AyuSmannevamavatara mArgeNa / vada tarhi pratibandhaka[koTau] pratibadhyakoTau vA 'saMyogeneti pravezitaM tvayA, tasya kvA'nvayaH ? / vicArya vacmi / AgataM / ghaTavaditi matubA bhUtale ghaTAdhikaraNatve jJAte ghaTe bhUtalA''dheyatA'pi pratIyate iti tasyAmevA''dheyatAyAM 'saMyogeneti tRtoyAntArya(2)sya saMyogAvacchinnatvasyA'nvayaH / evaM ca 'saMyogena ghaTavabhUtala' miti jJAnamityasya 'saMyogasambandhAvacchinnaghaTatvaniSTA(ThA)''dheyatAnirUpitA'dhikaraNatAvadbhUtala'miti jJAnamityarthaH sampadyate / svAnurUpaM prayatitaM tvayA ! bhavatu, agre vada / kiM maduktasamocInameva sampannam ? / spaSTamagre bhaviSyati / idAnI pratibadhyakoTau praviSTaM tya 'saMyogene ti, tasyA'nvayaM vada / pUrvavadevA'styanvayastatra kiM vaktarvyaH (vyam) / athApi vada /

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52 zrInyAyasiddhAntapravezakanthikA ucyate / pUrvavadeva ghaTA'bhAvaniSTA(SThA)''dheyatAyAM 'saMyogeneti tRtIyAntArthasya saMyogAvacchinnatvasyA'nvayaH karttavya iti / bhrAntastvamasi / kinna pazyasi ghaTA'bhAvo na dravyamiti ? / tasya dravyatve tanniSTA(SThA)''dheyatA saMyogAvacchinnA bhavet ! abhAvaniSTA(SThA)''dheyatA tu sarvA svarUpasambandhAvacchinnaiva bhavatIti sahasrakRtva uktaM, tathApi nAvadhAryata iti citram ! gRhItaM gRhIta, itaH paraM na vismariSye / tarhi vada 'saMyogene tyasyA'nvayam / na sphurati / tatrabhavanta evopadizantu / upadizyate / tadya vadhAraya / ghaTA'bhAvavadityatra kaH samAsaH ! / ghaTasyA'bhAvo ghaTA'bhAva iti SaSTo(SThItatpuruSaH / evaM tarhi tatpuruSe lakSaNA bhavati na veti tvameva vicAraya / vicAritam / yathA 'rAjapuruSa' ityatra 'rAja'padasya rAjasambandhini lakSamA jAyate, evamatrApi / paranvatra 'mabhAva'padasamabhivyAhArAd 'ghaTa'padasya ghaTapratiyogitAke lakSaNeti vizeSa iti / bhadram / tahi SaTapadArthaikadezarUpAyAM pratiyogitAyAM 'saMyogeneti tRtIyAntArthasya saMyogAvachinnatvasyA'nvayo'kAmenApi bhavatA kRta ityAyAtam / yathA cA'bhAvIyA pratiyogitA kizcitsambandhAvachinnA bhavati na veti tvamevA''locaya / itthameva cA'bhAvIyapratiyogitA pratibadhyapratibandhakamAvAnurodhena kiziddharmAvachinnA svIkartavyA bhavaM(va)ti / anythaa.......| kimarthaM tatrabhavadbhiH parizramaH kriyate ?, bodhitena mayaivopapAdyate / sukhenopapAdanIyam / zRNAtu(zRNvantu) / yadi abhAvIyapratiyogitA kiJciddharmAvacchinnA na bhavettadA 'saMyogena ghaTavadbhutalam' iti jJAna ghaTakAle ghaTapaTobhayA'bhAvavaddhatalam' iti jJAnaM na syAt, tathAvidhobhayA'bhAvasyApi ghaTA'bhAvatvAt / tadvattAbuddhi' prati caghaTavattAbuddheH pratibandha katvAt / yadA ca pratiyogitA kizciddharmAvanchinnA svIkriyate tadA ghaTA'bhAvavattAbuddhiM prati ghaTavattAbuddhiH pratibandhiketi / naiva sAmAnyataH pratibadhyapratibandha kabhAvaH, kintu" / ki tUSNI sthito'si / samyag vadasi / vada vada /

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saMpA0 muni zolacandravijaya pratibandhakakoTiH pUrve( 4 ) yathopapAditA, sA tatra bhavatAmAMcakarA saMvRtteti me tRSNImbhAvo, na tvanyathA / / ka eSa te svabhAvaH, yat kutracit phu(sphu)ti kutracinneti ? / ghaTA'bhAva ityatrA'bhAvapada mabhivyAhArAd ghaTapadasya ghaTaniSTa(STha)pratiyogitAke lakSaNeti tvayaivopapAditaM, atha ca 'saMyogena ghaTavabhUtalam' ityatra santamapi 'jJAna' padasamabhivyAhAraM na pazyasi ! mAzcaryamevaitat / / prabuddho'smi / vamodAnIm / zRNuta / saMyogasambandhAvacchinnaghaTatvAvacchinnaghaTaniSTa(STha )prakAratAnirUpitabhutalatvAvacchinnavizeSyatAnirUpitavizeSyitAzAlisaMyogena ghaTavabhUtalamiti jJAnaM, saMyogasambandhAvacchinna ghaTatvAvacchinna' ghaTaniSTA(Tha)pratiyogitAkA'bhAvaniSTa(Tha)svarUpasambandhAvacchinnaprakAratAnirUpitabhUta - latvAvavacchinnavizeSyatAnirUpitavizeSyatAzAli saMyogena ghaTA'bhAvavadbhUtalam' iti jJAna prati pratibandhakamiti pratibadhyapratibandhakabhAvaH paryavasyati / evaM ca 'saMyogena ghaTavabhUtalam' iti jJAnottaraM 'saMyogena ghaTA'bhAvavadbhutalam' ityeva jJAnaM na bhavati, saMyogena dhaTapaTobhayA'bhAvavadbhutalamiti tu nirvighnaM bhavet / ghaTapaTobhayA'bhAvasya ghaTA'bhAvatve'pi na ghaTatvAvacchinnapratiyogitAkatvaM, kintu ghaTapaTobhayatvAvacchinnapratiyogitAkatvam / tathAvidhA'bhAvavattAbuddhi prati tu 'saMyogena ghaTapaTobhayavadbhutalam' ityai(tye)va pratibandhakaM bhavedityanavadham / __ ciraM jIvatu bhavAn / yataH sAdhUpapAditam / astvetat / evaM cA'bhAvasya dvo sambandhau veditavyo / ekaH pratiyogitAvacchedakaH, aparazca vRttiniyAmakaH / bhASastatra tatra bhiyate, yathA-'saMyogena "ghaTA'bhAva' ityukto saMyogaH pratiyogitAvacchedakaH, 'samavAyena ghaTA'bhAva' ityukto samavAya iti / dvitIyo(ya)stu sarvatra eka eva svarUpasambandhaH, abhAvasya svarUpeNaiva vRttaH / sa cA'bhAvo'nekadhA / sAmAnyA'bhAvaH1, vaiziSTayAvacchinnapratiyogitAkaH 2, vyAsajyavRttidharmAvacchinnapratiyogitAkaH 3, anyatarA'bhAvaH 4, sAmAnyarUpeNa vizeNyA'bhAvaH 5, vizeSarUpeNa sAmAnyA'bhAva: 6, vyadhikaraNasambandhAvanchinnapratiyogitAkaH 7, vyadhikaraNadharmAvacchinnapratiyogitAka (8) ityAdi-1 maidAt / yathA 'ghaTo nAstI'tyayamabhAvaH sAmAnyA'bhAvaH / asya pratiyogitAyA ghaTatvarUpasAmAnyadharmeNaivAvacchinnatvAt /

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54 zrI nyAyasiddhAntapravezakanthikA 'no ghaTo nAstI' tyayamabhAvo dvitIyaH / tadAyapratiyogitAyA nolatvaviziSTa ghaTatvAvacchinnatvAt / 'ghaTapaTobhayaM nAstItyayamabhAvastRtIyaH / sajyavRttinA ghaTapaTobhaya (tva) rUpadharmeNAvacchinnatvAt / 'ghaTapaTA'nyataraM nAstI' tyayamabhAvazcaturthaH / tadIyapratiyogitAyA ghaTapaTAnyataratvadharmeNAvacchinnatvAt / 'ghaTatvena nIlaghaTo nAstItyayamabhAvaH paJcamaH / tadoyavizeSaniSTa (STha) - pratiyogitAyA ghaTatvaM (tva) sAmAnyadharma ( meM ) NAvacchinnatvAt / tadIyapratiyogitAyA vyA nIlaghaTatvena ghaTo nAstI' tyayamabhAvaH SaSTa (STha ) : / tadIya yAvadghaTaniSThapratiyogitAyA nIlaghaTatvarUpa vizeSadharmeNAvacchinnatvAt / 'saMyogena rUyaM nAsto 'tyaya[ma] bhAvaH saptamaH / tadIya pratiyogitAyA vyadhikaraNena "saMyAgenAvacchinnatvAt" / saMyogena rUpasya kutrApyasatvena saMyogaH pratiyogitAvyadhikaraNasambandha iti gIyate / evaM 'paTalena ghaTo naHstI'tyayamabhAvo'ntimaH / tadIyapratiyogitAyA vyadhikaraNena paTave / dharmeNAvacchinnatvAt / nAha ghaTaH paTatvena kutracit / sarvA svasvanaiva vartate nAnyasya dharmeNeti sArvajanonametat / ata evemAvantimau jagadvRttitvAt kevalAnvAla (yinau / yeSAM kutrApyabhAvo na prasidhyati te kevalAnvayinaH / yathA vAcyatvAdidharmAH / nahi vAvyatvAdAnAM dharmANAM kutranibhAvaH prasidhyati / sarvasyaiva vAcyatvAt / tathA vyadhikaraNasamvandhAvacchinnapratiyogitAkA'bhAvasya 'saMyogena rUpaM nAstIti pratItisiddhasya vyAkaraNadharmAvacchinnapratiyogitAkasya 'paTatvena ghaTo nAstIti pratAtisiddhasya cADabhAva na kutracit nasiddhaH / tathA sani 'paTatvena ghaTo nAstIti pratAtisiddha gAvaH sa nAstIti prata tyApatteH / asya kiM kAraNam ? | zRNu / yo'yamabhAvasyA'pAtraH ma svapratiyogino'bhAvasya pratiyogitAvacchedakaviziSTapratiyogino'dhikaraNe prasarati / yathA ghaTAbhAvA'bhAvaH / sa hi svapratiyogino ghaTAbhAvasya pratiyogitAvacchedakena ghaTatvena viziSTo yo ghaTastadadhikaraNe pramati / ghaTavati ghaTAbhAvo nAstIti pratyayAt / paTatvena ghaTAbhAvasyAbhAvena va bhavitavyam / tasya pratiyoginaM paTatvena ghaTAbhAvasya

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saMpA0 muni zIlacandravijaya pratiyogitAva chedakaM yat paTa tara viziSTasya ghaTarUpapratiyogino'prasiddhayA sapratiyogyabhAvapratiyogitAvacchedakaviziSTAdhikaraNA'siddheH / idaM paramavadheyam / vyadhikaraNasambandhAvAcchannA'bhAvaH srvsNmtH| vyadhikaraNadharmAvachinnA'bhAvastu ta tathA, saudaDAcAryairevA'bhyupagamAt / kimetadrahasyam / agre nirUpayiSyAmaH / prakRte bhAvaparicitimAtraM kuru / tarhi kiJcidatra praSTavyam / sukhena / duktaM zrImadbhiH 'ghaTo nAstI'tyamabhAvo ghaTasAmAnyA'bhAvaH, ghaTapaTobhayA'mAvastu vyAsajyavRttidharmAvacchinnapratiyogitAkaH, na tu sAmAnyA'bhAva" iti / tatredaM sandihyate / upayAbhAvo'pi sAmAnyA'bhAvaH kuto na bhavitumarhati ? / ghaTapaTobhayA'bhAvasya pratiyogitA ghaTatvena paTatvena ghaTapaTobhayatvena vA'cchinneti ghaTatvAvacchinnA jAteti / svastho bhava / smRtipathamAgaccha / kiM mayoktam ! / satyaM satyam / 'ghaTonAstI'tyayamabhAvaH sAmAnyA'bhAvaH / asya pratiyogitA ghaTatvarUpasAmAnyadharmeNaivAvacchinnetyuktamAsIt / tatra ca 'eva'kAraH saMpAtAyAta ityavadhAryopekSita ityaparAddhaM, tat kSantavyam / __ nAyamaparAdhaH / asmAkamapi tathA kadAcita(da) bhavatIti tena kim ? / ame vada / ___ vadAmi / yo'yaM ghaTapaTobhayA'bhAvastadIyA pratiyogitA na ghaTatvamAtreNAvachinnati na ghaTapaTobhayA'bhAvo ghaTasAmanyA'bhAvaH / sAdhU(dhu) gRhItam / paramevakArasya nirgalitArtha gRha tvA tu vada / kathaM badasIti saMpazye / vami / ghaTasvetaradharmA'navacchinna-ghaTatvAvacchinnapratiyogitAkA'bhAvo ghaTamAmAnyA'bhAva ityasvArthaH / tathA ghaTapaTobhayA'bhAvIyapratiyogitA ghaTatvetaradhameMNa paTatvenobhayatvena cA'vacchinnA, na tu ghaTatvetaradharmA'navacchinneti na ghaTapaTobhayA'bhAvI ghaTamAmAnyA'bhAva iti / sAdhu(dhu) / parantu 'ghaTatvetare'tyasya ko'rthaH / / vadAmi / 'ghaTatve'tyasya 'dhaTAnya' ityarthaH /

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zronyAyasiddhAntapravezakanthikA kimare ! 'ghaTatvetare'tyasya 'ghaTA'nya' iti vA(kvArthaH ! / nahi nahiM / saka(sva)litam / 'ghaTasvA'nya' ityarthoM bhavati / satyam / parantu tasyApi ko'rthaH ? / 'ghaTatvabhinnaH' kiM iti ? vaiyyA(yA)karaNo'si, yaditarapadArthe pRSTe paryAyAn vadati ?" / naiyyA(yA)yikarItimanurudhyedAnIM vadAmi / 'itara'padasya 'bhedavAna'thaH / tadai(de)kadeze bhede ghaTatvasya pratiyogitAsambandhena ghaTatvapadArthasya ghaTatvapratiyogitAkasya vA bhedenA'nvayaH / evaM ca 'ghaTatvetarasya 'ghaTatvaniSThapratiyogitAkamedavAni'tyarthaH / ____ evaM vicArya vaktavyam / parantu kathamanena ghaTapaTobhayA'bhAvasya vAra Nam ? / tadIyapratiyogitAyAM ghaTatvetaradharmA'vacchinnasyA'pyubhayA'bhAvamAdAya paTatvetaradharmA'navacchinnatvasatvAt / kizca 'ghaTo nAstI'tyayamabhAvo'pi na ghaTasAmAnyA'bhAvaH syAt / ghaTatve'pi ghaTatvapaTatvobhayabheda satvAt / ghaTatvamapi ghaTatvetara(rA)jjAtamiti ghaTasAmAnyA'bhAvoyapratiyogitA'pi ghaTatvetaradhamAvacchinnaiva jAteti tvaM vibhAvaya / ___ taha:vaM vadAmi / 'ghaTatvetare'tyasya na kevalaM 'ghaTatvaniSTa(Tha)pratiyogitAkamedavAnityarthaH, yena ghaTatvapaTatvobhayabhedamAdAyA'pi ghaTatveghaTatvetaratvaM sampAditaM bhavet / kintu 'ghaTatvatvAvacchi nnapratiyogitA(ka)medavAn' ityrthH| tathA ghaTatvapaTavA(tvo)bhayamedasya vAraNam / evameva 'anavacchinnna' ityasya 'avacchinnatvA'vacchinnapratiyogitAka bhedavato' ityarthaH / evaMcobhayA'bhAvIyapratiyogitAyAM ghaTatvetaradharmAvacchinnatvAvacchinnapratiyogitAkabhedA'sattvAttadvAraNaM pazyAmi / kiM pazyasi ? na kimapi / yatastvaM purovartinI(nI) parvataprAyAmanavasthA(sthA) naiva jAnAsi / pazya, mayA pradarzyate / bhagavan ! dRSTA dRSTA / ghaTatvatvAvacchinnatvasyApi pUrvavadeva ghaTatvatvetarAnavacchinnatyAdikrameNArthe kriyamANe sA rAkSasI bhayaGkarA nartatIti bhavadanugraheNaiva dRSTA / kathamenAmamantravidvArayediti mAntrikairava tatra bhavadbhivA()raNiyeti / bhaAyuSman ! sUkSmadRSTayA'vadhAtavyam / ghaTA'bhAvIyA pratiyogitA kutrA''ste ! / bho ! ghtte|

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saMpA0 muni zIlacandravijaya kena sambandhena ? svarUpasambandhena / tasyA avacchedakaM kim / / ghaTatvam / pratiyogitAvacchedakatA ca kva ? na sphurati / kimare ! musalA prabuddhe ! bRhaccitrametat / yatastvayaivAdhunoktaM 'pratiyogitAvacchedakaM ghaTatvam' iti / yadA ca mayA 'pratiyogitAvacchedakatA ca kva' iti pRSTaM tadA 'na sphurato ti vadasIti ! satyamevaitat / kim ? / pazyAmImaM doSaM, tathApi kiM karttavyaM bhodeg guro ! ? / upadiSTAM nIlasarasvatIM tArAmArAdhaya / tena jJAnAvaraNabhaGgaH syAt / aho ! kastArAmahimA vAcyaH ! yato nAmamAtrazravaNenedAnoM saJjAtaprakAzaH sarva vizvaM vacmItyAgataM dhairyam / zrIgurucaraNaprasAdo'yam / zRNuta / ghaTA'bhAvapratiyogitAvacchedakatA ghaTatve paryAptA, nA'nyatra / satyamukta bhavatA / tarhi vada-pratiyogitAvacchedakatA paryAptyanuyogitA kva vattate ? / tatraiva / tatra kutra ? spaSTatayA vada / ghaTatvasya ghaTA'bhAvIyapratiyogitAvacchedakatvAt paryAptyanuyogitA, taM vihAyA'nyatra kutra gacchet ? / satyam / vada tarhi--dhaTA'bhAvIyapratiyogitAvacchedakatAparyAptyavacchedakaM kimasti / atra kiM vaktavyam ? / paryAptyavacchedaka paryAptitvamevAsti / ziraHkampenA'bhinandanIyametat ! yataH kimare ! gandhavattvalakSaNasya pRthivIniSTa(STha)lakSyatAyAH kimavacchedakamiti praSTe lakSyatAtvamiti brUte ! /

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58 zrInyAyasiddhAntapravezakanthikA yattvayA ghaTA'bhAvIyapratiyogitAvacchedakaparyAptyavacchedaka kimiti pRcchantaM mAM prati paryAptyavacchedakaM paryAptitvameveti mahatA samArambheNottaritam ! / nahi nahi / gandhavatvalakSaNasya lakSyatAvacchedakaM pRthivItvaM bhavati / evaM nu kila tarhi prakRte ghaTA'bhAvIyapratiyogitAvacchedakatAparyAptyavacchedakaM paryAptitvaM bhavedanyadvA ? / . idAnI prabuddho'smi / nahi paryAptitvaM, paryAptyavacchedakaM, kintu yatra ghaTatve paryAptistavRttidharma(moM) ghaTatvatvaM ekatvaM vA avacchedakaM bhavet / parantu.... ... niHzaGkaM pRccha / mA bhaiSIH / / pRcchayeta (pRchacate) / ghaTasAmAnyA'bhAvaprastAve ko'yamaprakRta ivAvacchedakaparamparAprastAvo vardhamAnahanumallAGgulamiva ? / astvetat kimapi / paraM tvayA'vagataM na vA 1 / zrImadanugrahAdavagatam / paraM kimanena ghaTA'bhAvIyapratiyogitA'vacchedakatAparyAptyavacchedakena jJAtena ghaTasAmAnyA'bhAve bhaviSyatIti na jAnAmi / / ucyate / yeyaM ghaTA'bhAvIyA ghaTaniSThA pratiyogitA dRzyate, sedAnI ghaTatvagatekarave neyA / pazyAmi tu kila tava kautukam / evaM vA, jJAtaM tarhi zanaiH zanairetAvatA prabandhena buddhivardhanaM dayAlubhiH kRtam / ucyate / yA hi ghaTA'bhAvIyA pratiyogitA svarUpasambandhena ghaTa(Te) vartate, saivA'nenA'khaNDadaNDAyamAnena ghaTatvagataikatve virAjamAnA paridRzyate / 'anenA'khaNDadaNDAyamAnena' iti kim ? / nA'yamAla syA'vasaraH / spaSTa vada / ucyate / svAvacchedakatAparyAptyavacchedakatvasambandhe'pi ghaTA'bhAvIyA pratiyogitA ghaTatvagataikatve gateti spaSTaM nirIkSyate / sAdhu sAdhu / phalito me zramadrumaH / evaM tarhi ghaTasAmAnyA'bhAva ityasya na 'ghaTaniSTa (STha)pratiyogitAkA'bhAva'(ityarthaH) / kintu ghaTatvagataikatvaniSTa(STha)pratiyogitAkA'bhAva' ityevArthaH / pratiyogitAyAM ghaTatvaniSTai(SThai)katvaniSTa(STha)tvaM ca pUrvoktasambandheneti / ahoM ! ko'yaM camatkAra indrajAla iva / na camatkAraH / imamanugamaprakAramAhurjarannaiyAyikAH / evameva sarvatra bodhyam / evaM krameNa ghaTA'bhAva ityuktau prAgiva ghaTapaTobhayA'bhAva ukto bhavati /

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saMpA0 muni zolacandravijaya pazya,ghaTapaTobhayA'bhAvIyA pratiyogitA na proktasambandhena ghaTatvagataikatve'sti / kintu ghaTatvapaTaMpatva(paTatva)ghaTapaTobhayatvaitadgatatritve'stIti tadvAraNam / sambandhakukSau amAvasyA''vApsAnnA'navasthotprekSA'pi / iti sAmAnyA'bhAvaH // atha paiziSTyA'bhAvobhayA'bhAvo pUrvamupadiSTau tatrAsti me saMzayaH / kaH kaH / nivedyate / 'nIlaghaTo nAsto'tyayamabhAvo nIlatvaviziSTaghaTatvAvachinnapratiyogitAka ityuktyA 'nIladhaTo nAsti' ityetasyA'bhAvasya pratiyogitA kinna nIlatvaghaTatvobhayAvacchinnA ? asti cet, kathamayamubhayA'bhAvAnnIlaghaTau na sta' ityasmAd bhinna ? ityekaH / aparazca 'nIlaghaTo nAsti' ityasyA'bhAvasya pratiyogitA nIlaghaTe kutA nAGgIkriyate ! kuto vA nAGgIkriyate ca punarghaTatvamAtraM tadavacchedakam ? iti / samudbhUtastve(ste) nyAyazAstrAnukUlo buddhayaGkuraH / yato'bhijJa iva pRSTavAnasi / tarhi sAmAdheya manaH / ucyate / nIladhaTo nAsti' ityabhAvasya na nIlatvaM ghaTatvasyeva pratiyogitAbacchedakaM, tasya sAmAnAdhikaraNyasambandhena ghaTatvasya vizeSaNatvAt / tavaM nIlatve kimAyAtam ? 'avacchedake yadvizeSaNa tadavacchedakatA'vacchedakamiti gIyate' iti vRddho. syA nolatvaM nIlaghaTA'bhAvasya pratiyogitAvacchedakatA'vacchedakaM jAtamiti na nIlaghaTA'bhAvo nIlaghaTobhayA'bhAvAdabhinna iti pazya / gRhItam / mamApi tatrabhavataH prasAdAt sphuritamasti, tadvAkyaM vA ! niHzaGkaH / ucyate / nIlatvasya ghaTatvasyeva ghaTavizeSaNatve'pi nIlavaghaTatvayozca pratiyogitAvacchedakatve'pi ca na nIlaghaTA'bhAvasya nIlaghaTobhayA'bhAvAdabhedaH sampadyate / yataubhayA (yata ubhayA)'bhAvIyapratiyogitAvacchedakatA nIlasva-ghaTatva-nIlaghaTobhayatvaitat triSu paryAptA / tatparyAptyavacchedakaM ca tadgatatritvaM bhavati / nIlaghaTA bhAvoyA pratiyogitA'vacchedakatA tu nIlatvaghaTatvayoreva, tatpratItAvubhayatvasyA'bhAnAt / tathA tatparyAptyavacchedakaM ca nIlatvaghaTatvobhayagataM dvitvameveti kimartha nIlatvaM sAmAnAdhikaraNyasambandhena ghaTatvasya vizeSaNaM karttavyamiti !

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zrInyAyasiddhAntapravezakanthikA satyaM satyam / bahu madhurataraM bhASitaM tvayA / parantu yadasmAbhirnIlatvasya pratiyogitAvacchedakatAvacchedakatvamabhANi, tat kevala 'viziSTA'bhAva'padasyA'. svarthatAmaGgIkRtyaiveti / kiM khinnamanA iva lakSyate ? / praSTavyaM cedaparamapi vA pRccha tAtokkameva niHzaGka te punarapi mayA'nuyate na pryaasH| kAlo'tIto na ca kathamapi brahma kRtyasya sAdhAvidhAtIrthe yatheSTha na ca duritamathAhyAvayomajjatostat // 1 // tarhi pRcchayate / 'viziSTA'bhAva' padasyAnvarthatA tu tadaivopapadyate yadA viziSTaniSTa(Tha)pratiyogitAko'bhAvo bhavet, na copadiSTa tathA gurucaraNairiti / vismRtaM vismRtaM bhavatA / kizcit smRtamidAnom / tarhi vada / ucyate / yathA ghaTA'bhAva ityasya na ghaTaniSTa(Tha)pratiyogitAkA'bhAva ityarthaH, kintu pradarzitarItyA ghaTatvagataikatvaniSTa(Tha)pratiyogitAkA'bhAva iti / tathA prakRte'pi nIlaghaTA'bhAva ityasya ghaTatvagataikatvanIlatvavaiziSTayobhayaniSTa(STha)pratiyogitAkA'bhAva ityarthaH / pratiyogitAyAmubhayaniSTa(STha)tvaM ca svAvacchedakaparyAptyavacchedakatvasambandhena / etanmUlaka eva viziSTA'bhAvo vaiziSTayAvacchinnapratiyogitAko vA nolaghaTA'bhAvo vyavaho(hi)yate tAntrikairiti / ciraM jIvatu bhavAn / yato niHzeSaM samyagupapAdita vAvaI kena / kiM prAthamikaH saMzayo gato na vA / kastatra sandehaH / dvitIye punaridamavadheyam -yadi nIlaghaTA'bhAvoyA pratiyogitA nIlaghaTe, ghaTatvamAtre ca tadavacchedakatA, tadA sAmAnyarUpeNa vizeSA'bhAvAdbhedo na syAt, prakriyAmedA'bhAvAditi / na ca vai parotyaM zaGkayaM ghaTatvena nIlaghaTo nAsti' ityatra tRtIyAntollekhasya vaiyya(ya)yaMtrasaGgAditi / atredaM punarihAvadheyaM-yatra 'nIlaghaTo nAsti' iti pratIti yate tatraiva 'ghaTatvena nIlaghaTo nAsti' iti sAmAnyarUpeNa vizeSAbhAvo'pi pratoyata iti na viziSTA'bhAvAdasau pRthaktayA siddhAntibhiH svokriyate /

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saMpA0 muni zIlacandravijaya bho guro ! yadi kazcana evaM brayAt 'sAmAnyarUpeNa vizeSA'bhAva evA'stu. viziSTA'bhAvo mA'stu' iti, tatra kimuttaritavyam ? / satyam / anyat kimapi rahasyaM na pazyAmaH / parantu loke viziSTA'bhAvasya prayogabAhulyaM dRzyate tathA sAmAnyarUpeNa vizeSA'bhAvasya neti buddhibalAt kalpita iti nAnumanyata iti paraH samAdheya iti / / alamalaM, kimidaM nyUnam ! / yataH sarvApi vyavasthA prayogabAhulyAdeva loke paridRzyate / anyathA vRttyaniyAmakasambandhAvacchinnapratiyogitAkA'bhAvo'pyatiriktaH siddhayet / are ! kimidamucyate vRttyaniyAmaka sambandhAvacchinnapratiyogitAkA'bhAvo'pyaritiktaH siddhayediti ? / kimayaM kutracidantarbhUtaH ye nettha avISi ! / vyadhikaraNasambandhAvacchinnapratiyogitAkA'bhAve so'ntarbhUta iti bhAti / katham / ucyate / saMyogena rUpA'bhAvIyapratiyogino rUpasya saMyogasambandho nahi vRttiniyAmakaH / saMyogena rUpasya kutrApyavRttitvAditi / nahi nahyetat / yataH saMyogo rUpasyaikasya vRttyaniyAmaka iti na sarvathA vRttyaniyAmakaH sampannaH, dravyasya vRtiniyAmakatvAt / yo hi na kasyApi vRttiniyAmakaH sa vRttyaniyAmaka yatra(itya)bhidhIyate, yathA svAmitvasambandhAdi / na hi svAmitvasambandhena kimapi kutracid vartate / kintu svAmitvasambandhena kiJcit kasyacit sambandhi bhavati / pazya, rAjA hi svAmitvasambandhena prajAsambandhI bhavati / nanu (na tu) prajA svAmitvasambandhena rAjani vartate / itthaM ca svAmitvasambandhena na kimapi kutracid vartata iti svAmitvasambandhaH sarvathA vRttyaniyAmaka iti / ayaM ca nAGgIkriyata eveti kastatrAtiriktatApratipAdanAvasara ? iti / satyaM satyam / na mayA sthUlabuddhinA dRSTam / paraM kiJcit praSTumicchAmi / pRccha pRccha / . vRttyaniyAmaka sambandhAvacchinnapratiyogitAkA'bhAvaH kuto vA nAGgIkriyate ! tadrahasyamupadeSTavyaM zrIcaraNairiti / sAdhu pRSTam / mamApIdaM kadAcidupadeSTavyamevAsIt / zRNu / yo'yaM pratiyogitAvacchedakasambandhaH kalpyate, sa pratibadhyapratibandhakabhAvAnurodhAditi pUrvamuktamevAsti, tat smara /

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1T zrInyAyasiddhAntapravezakandhikA smRtaM smRtam / vRttyaniyAmakasambandhena svAmitvAdinA na pratiyogimattAbuddhiH kutracid bhavati yena sA svA'bhAvabuddhiM [prati pratibandhikA syAt, iti vRtyaniyAmakasambandhAvacchinnapratiyogisA(tA)kA'bhAvo'prAmANika iti / kimare ! yat tvayocyate 'kutracidapi vRttyaniyAmakasambandhena pratiyogimattAbuddhirna jAyate' tatra kiJcit pRccha yate / sAnugraham / yadyevamucyate tadA kathaM 'gomI ti taddhitaH ? tenA'dhikaraNatvasyaiva bodhanAditi / zrIcaraNairayaM dAsaH parIkSyata iti manye / yato'nyatra bahudhaitadviSaye sambandhasAmAnye matvarthIyA bhavantIti zikSito'pyahaM pRcchayata iti / sAdhu sAdhu, na vismRtam / anena hi pratipAdanena 'svAmitvasambandhena gosa mbandhI' tyeva niraNAyi tvayA, na tu svAmitvasambadhena gavAdhikaraNamiti nizcitaM mayA / nanvevaM zrIgurunAtha ! vizeSarUpeNa sAmAnyA'bhAvopi nAtiriktaH svokarttavyaH, so'pi viziSTA'bhAvo'stu / __ satyam / yadyapi nIlaghaTo nAstItyayamabhAvo yatra tatraiva naulatvena ghaTo nAstIti vizeSarUpeNa sAmAnyAbhAvo'pi vartate / yato nahi nIlaghaTavati bhUtale nIlatvena ghaTo nAstItyayamabhAvaH, kintu nIlaghaTazUnya eva bhUtale / evaM nIlasvena ghaTo nAstItyayamabhAvo yatra nIlaghaTazUnye pradeze pratIyate tatraiva nIlaghaTo nAstItyayaM viziSTA'bhAvo'pi pratIyata iti to samaniyAtAviti viziSTA'bhAva eva vizeSarUpeNa sAmAnyA'bhAva iti tatrAzayaH / tathApyasti kazcidanayoviMzeSaH tarhi mayyupadizantu zrImantaH / upadizyate / zRNu / nIlaghaTA'bhAvIyA pratiyogitA nIlaghaTa eva vartate / nIlatvena ghaTo nAstotyasyA'bhAvasya tu ghaTasAmAnye vartate'tastayordvayorbhedaH / kiM kAraNam / shRnnu| nolaghaTA'bhAvIya pratiyogitAvacchedakaM nolaghaTatvaM, tenAvacchinnA pratiyogitA nIlaghaTa evAri / buddhaM buddham / kiM buddham /

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saMpA0 muni zIlacandravijaya . ucyate / avacchedyasya eSa svabhAvaH, yat svAvacchedakaM parityajya nAnyatra gacchati / prakRte ca nIlaghaTA'bhAvIyapratiyogitA avacchedyA, nIlaghaTatvaM tu avadhchedakamiti nIlaghaTatvaM parityajya pItaghaTAdo sA satI pratiyogitA kathaM gacchet ? kintu nIughaTe svagRhe eva vyabhicArazaGkayA'vasIdati / naitatsAram / tathA sati nIlaghaTatvena ghaTo nAstItyabhAvapratiyogitApacchedakaM tadeva nIlaghaTatvaM, tadavyabhicAriNI pratiyogitA kathaM svatantrA bhavitumahatIti samAnam / zrIguro ! mayA kiM kartavyam ? tatrabhavato vAGnadIpravAhaparatantraH sannAbhimatatIramuttIrNa iti zrImanta eva zaraNam / satyam / ye kila purovartinaH sarva vAkyamazrutyaivAgre'nudhAvanti te kadAcikacyavante / idAnI manomAtraM deyam / sarva punarupAdyate / nIlaghaTA'bhAvIyapratiyogitAvacchedakaM nIlaghaTatvaM, tenA'vacchinnA pratiyogitA no ghaTa evAsti / tathA yadyapi nIlaghaTatvena ghaTo nAstIti vizeSarUpeNa sAmAnyA'bhAvoyapratiyogitAvacchedakaM nolaghaTatvameva, tathApi pratiyogitA kevalena ghaTatvena sai ghaTamAtre ramate, na tu svAvacchedakobhUtanIlaghaTatvena saha nIlaghaTamAtra ekAntaM bhajate / nanu dvayoH pratayogitayoravacchedakaikye sati, ekA svAvacchedakasyA'vyabhicAriNI parA ca vyabhicAriNIti tatra kiM kAraNam / etatkAraNaM tvayaivA'vagantavyam / pRcchayate / vada, ekasya dve bhArye / tatraikA'vyabhicAriNI dvitIyA tu vyabhicAriNI bhavatItyatra kiM kAraNam ? / svabhAvabhedAt tathA bhavati iti cedatrApi svabhAvabhedaM kalpaya / nanu tatra jananIbhedAdadRSTabhedAdvA svabhAvabhedaM kalpayituM zakyate iti cet, prakRte pratItibhedaM santamapi kuto na kamaladalAkSa ! pazyasi ? / pazya, nIlaghaTo nAstIti pratIto svAvagchedakena pANipoDakena sahadharmiNIva pracchannaivAste, svAvacchedakasya tRtIyAntatvenAnullekhAt / nIlaghaTatvena ghaTo nAstiti pratItau tu pANipIDakasthAnAbhiSiktaM svAvacchedakaM tRtIya kavacanenolilasvantI kathaM na vyabhicaret ? / yA hi vyabhicAriNo saiva maryAdAmatikrAmatIti loke suprasiddhatarametat /

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zrInyAyasiddhAntapravezakanthikA idaM rahasyaM paramaM pavitraM, zrImatpadAbjena vinA'nyato'sti / na nAma dRSTaM kila daizikendra !, tataH praNAmo'stu sadA padAbje // 1 // uttiSTottiSTha bhadraM te, jayazcAstu sadA tava / saMsAratAriNo tArA, viditA''rAdhitA tvayA // 2 // astvetat / anyatpraSTavyaM cet pRccha / pRcchayate / nanvevaM 'ghaTatvena ghaTo nAsti'ityuktI pratiyogitA kuto na ghaTaM vihAyAnyatra gacchati ?, atrApi tRtIyAntatvenAvacchedakasya pRthagullekhasya tulyatvAt / pUrvamevedaM paribhAvitaM, idamevedaM pRccha sIti tatsatyaM saMvRttaM, astucyate / 'ghaTatvena ghaTo nAsti' iti na prAmANikAH prayuJjante / kintu 'ghaTo nAsti' ityeva / kiM kAraNam / tathA prayujyamAne ghaTatvasya avacchedakavidhayA pratiyogIvizeSaNavidhayA ceti niSphalaM dvedhA bhAnaM syAt / 'nIlaghaTatvena ghaTo nAsti' ityatra tu pratiyogitAvacchedakatvena viziSTaghaTatvasya pratiyogivizeSaNavidhayA ca zuddhaghaTatvasyeti na kayozci[da] dvedhA bhAnaM, kintu sakRdeveti na sAmyaM parizayam / nanu viziSTaghaTatvaM zuddhaghaTatvaM caikameveti kRtvA nolaghaTatvasya pratiyogitAvacchedakatve'pi ghaTatvasya dvedhA bhAnaM duSparihAryam / satyam / tAvatA'pi ghaTasya pratiyogivizeSaNavidhayA bhAnaM svarUpato'sti, avacchedakavidhayA bhAnaM tu stravizeSaNobhUtena nIlatveneti vizeSa iti na kiJcidanupapannam / etenaitAvatA pUrvakAlInA zaGkA gatA na vA ! / zrImadanugraheNedAnI sarvathA vigatasaMdehaH saMvRtto'ham / ____ evaM vA ? / tarhi anugamaprakAreNa vizeSarUpeNa sAmAnyA'bhAvaM,samAnyarUpeNa vizeSA'bhAvaM ca varNaya / - zRNuta / 'nIla ghaTo nAsti' ityasya nIlatva-ghaTatvobhayaniSTa(STha)pratiyogitAkA'bhAva ityarthaH / pratiyogitAyAM nIlatva-ghaTatvobhayaniSTa(STha)tvaM ca svAvacchedakatA paryAptyanuyogitAvacchedakasambandhena / evaM ghaTatvena... kiM mUkIbhAva iva lakSyate ? / aho ! kiM vaktavyam ? / zrImadbhiH saMzayArNavAnmahatA yatnena samuddhRto'si(pi) punastatraiva mjjnau| nAda) vyAkulobhUto'ham / yato yathA dugdhAnnivArito'pi mArjAro dani, tasmAnnivArito dugdhe pravartate / tathA'yaM ghaTa sAmA....... (etAvanmAtra eva grantho'yamupalabhyate / ataH paraM truTitam / )

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saMpA0 muni zolacandravijaya pAThAntaro 1 'tatredaM prathamato vyutpitsubhi' khe0 // 2 zve0 pratI 'tanmAtrasyaiva' padasya 'ghaTamAtrasyaiva' ityarthaH TippaNyAM kRto'sti / 3 khe0 pratau 'kimapi na kArya' ityatra sannapi 'na' kAraH kenacidabhyAsinA dUrIkRto dRzyate // 4 atra 'kAlAdInAM sAdhAraNakAraNatvamupadizyate ghaTaM prati cocyate' iti vAkyasyAyaM rahasyArthaH -ekAdhikakAryANAM yadekaM kAraNaM tat sAdhAraNa kAraNaM, yathA kAlAdi / yadA. tasyaiva kAlAdeH sAdhAraNakAraNatvenA'bhipretasya vizeSa kArya prati kAraNatApra dayate, tadA tasya sAdhAraNatvaM hIyate, asAdhAraNatvaM cA''pana padyate' iti prazrakarturAzayaH / / 5 'anyathA' pravezonavasthA syAt, khe0 // 6 " " etaccinAntargataH pAThaH khe0 nAsti / 7 'zrRNuta' khe0 // 8 'zrRNuta' khe0 // 9 'sakalakArya' khe0 // 10 'evaM ca' khe0|| 11 gR(ya)haNaM' khe0|| 12 'bhavati, aba0 ' khe0|| 13 " " etaccinAntargataH pAThaH khe0 nAsti / / 14 'avavikriyAsamavAyikAraNasya' ityupari kriyAyAH samavAyikAraNaM tasya' iti TippaNI khe0 pratau vartate // 15 tasyaiva' ityupari 'tasyaiva-vastune (na) re (Na) va, yadvastu' iti TippaNI khe0 pratI kRtA / / 16 'AtimattvAcca' khel| '17 kAraNatvaM' khe0 / / 18 atra khe0 pratAviyaM TippaNaH :- asamavAyikAraNe tadbhinnatvaM nAma jJAnabhinnatvaM vizeSaNaM deyaM, tathA jJAnabhinnaM samavAyi-bhinnaM samavAyi sadRzaM yatkAraNaM tadapamAyikAraNaM" iti / / 19 'pUrva' khe0 // 20 'sambaMdhena' pada khe0 nAsti / / 21 atra 'tarhi evamucyate 'saMyogena ghaTavadbhUtala' miti jJAnaM 'saMyogena ghaTA'bhAvavadbhUtala' miti jJAnaM prati pratibandhakamiti" ityadhikaH pAThaH khe0 pratau vartate / sa eva samIcInaH pratibhAti // 22 'yatitaM khe0 //

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zrI nyAyasiddhAnta praveza kanthikA 23 'ca' nAsti khe0 // 24 '-talamiti jJAnamityatra' khe0 // 25 " " etaccinAntargataH pAThaH khe0 nAsti / 26 " " etaccihanAntargataH pAThaH khe0 nAsti // 27 etaccinnAntargataH pAThaH khe0 nAsti / '28 vyAsajyavRtti' padasya 'pratyekAvRtti' iti TippaNI khe0 // 29 'vyadhikaraNadharmAvacchinnatvAt' khe0 // 30 " " etaccinAntargataH pAThaH khe. nAsti // 31 'vacchedakena ghaTatvena viziSTa0' iti khe0 // 32 'saudaMDA cArya' khe0 // 33 'tathA ca' khe0|| 34 'vadasi' khe0 // 35 'pratiyogitAka ' khe0 // 36 'na pazyAmIma khe0 // 37 'bho' iti khe0 nAsti / 38 'ko'pi brUte' khe0 // 39 'sambandhena' khe0 // sa eva samIcInaH pratibhAti // 40 'kRtena' khe0 // 41 'ityetasyA ' khe0 // . 42 'nizaGkaM' khe0 // 43 'svasvasambandhena' khe0 // 44 'idameva tvaM' khe0 // 45 'nIlaghaTatvo' khe0 // 46 'majano (nma) janai (:)' khe0 // 47 antimapaGktau khe0 pratI "ghaTasAmAnyAbhA" iti paatthH| tata paraM tatrApi nAsti /

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paMcAkhyAna ke saMzodhaka pUrNabhadrasUri kharatara pUrNabhadra nahIM the agaracaMda nAhaTA nAma sAmya ke kAraNa bahuta bAra bhrama aura galtiyA~ ho jAyA karatI hai jinakA saMzodhana bahuta hI Avazyaka hai, anyathA vaha bhrAmaka paramparA lambe samaya taka calatI rahatI hai / isaliye maiMne apane kaI lekhoM meM nAma sAmya ke kAraNa jo mahatvapUrNa bhrama va galtI ho jAtI hai unakA saMzodhana karane kA prayatna kiyA hai / prastuta lekha meM aisA hI eka prayAsa kiyA jA rahA hai / paMcatantra yA paMcAkhyAna nAmaka grantha bahuta hI prasiddha hai / isakI kathAyeM bahuta sarala aura upayogI hone se isakA pracAra bhArata meM hI nahIM videzoM meM bhI bahuta adhika huA hai / bhArata meM kaI pAThyakramoM meM saMskRta kI saralatA se zikSA dene ke lie isa grantha ko rakhA huA hai / videzI vidvAnoM ne paMcatantra ke vividha saMskaraNoM kI gaharI chAnavIna karake zodhapUrNa prakAza DAlA hai / mere vidvAna mitra DA0 bhogIlAla sAMDesarA ko bhI jaba paMcataMtra kA gujarAtI anuvAda kA kArya sauMpA gayA to unhoMne anuvAda ke sAtha sAtha paMcatantra ke saMskaraNoM aura kathAoM para bahuta vistAra se prakAza DAlA / gujarAto sAhitya pariSad kI ora se bhAratIya vidyA bhavana, bambaI ne unakA vaha grantha paMcatantra ke nAma se san 1939 meM prakAzita kiyA hai / jisakA upodghAta 124 pRSThoM kA / isIse unhoMne kitanA parizrama kiyA hai isakA anumAna pAThaka lagA sakate haiM / isa upodghAta ke pRSTha 32 meM pUrNabhadra ke paMcAkhyAna ke sambandha meM likhA hai ki paMcatantra kI samasta prAcIna pATha paramparAoM meM eka mAtra pUrNabhadra kA paMcAkhyAna aisA hai jisake racayitA va racanAkAla kI nizcita jAnakArI milatI hai / prazasti ke anusAra paMcataMtra kA yaha graMtha soma mantrI ke vacana se pUrNabhadra ne saMzodhita kiyA / anta kI paMkti meM 'zrIpUrNa bhadrasUrirvizodhayAmAsa zAstramidam' likhA hai| prazasti isa prakAra hai zaravANataraNivarSe ravikaravadi phAlgune tRtIyAyAm / rNodvAra ivAsau pratiSThito'dhiSThito budhaiH // 2 // zrI somamaMtrivacanena vizIrNavarNamAlokya zAstramakhilaM khalu paMcataMtram / zrIpUrNa bhadraguruNA guruNAdareNa saMzodhitaM nRpatinItivivecanAya || pratyakSaraM pratipadaM prativAkyaM pratikathaM pratizlokam / zrIpUrNabhadrasUrirvizodhayAmAsa zAstramidam / isa prazasti meM pUrNabhadrasUri ne apane gaccha va guru kA nAma nahIM diyA hai aura usI samaya ke AsapAsa kharataragaccha meM eka pUrNabhadra nAmaka vidvAna hue haiM jo jinapatisUri ke ziSya the aura unakI ghanazAlIbhadra caritra, kRtapuNyacaritra, atimuktacaritra, Adi racanAyeM prApta hotI hai / isalie DA0 sAMDesarA ne paMcAkhyAna ke saMzodhaka pUrNabhadra aura kharataragaccha ke

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agaracaMda nAhaTA pUrNabhadra donoM ko eka mAna liyA hai| abhI abhI paM. kailAza canda jI zAstrI abhinandana grantha ke pRSTha 202 meM unakA eka lekha 'sveta bhikSu' ke nAma se prakAzita huA hai / usameM bhI isI mAnyatA ko unhoMne doharAyA hai / unhoMne likhA hai ki 'yaha pUrNabhadra kharataragacchIya jaina sAdhu binapatisUri ke ziSya the, unhoMne pancatantra kA san 1199 meM paMcAkhyAna ke rUpa meM rUpAntara kiyA thA / ' vAstava meM ye donoM graMthakAra bhinna bhinna the / nAmasAmya ke kAraNa donoM ko eka mAnane kI bhUla ho gaI hai / kyoMki jinapatisUri ke ziSya pUrNabhadra kI dIkSA hI 'kharataragaccha bRhada gurvAvali' nAmaka prAmANika grantha ke anusAra saM0 1260 meM huI thIM / siMghI jaina grantha mAlA se prakAzita ukta gurvAvalI ko eka mAtra prati maiMne hI bIkAnera ke upAdhyAya kSamAkalyANajI ke bhaMDAra meM sarva prathama khojI thIM aura muni jinavijayajI ke dvArA prakAzita karavAI thIM / ukta saMskaraNa ke pRSTha 44 meM spaSTa likhA hai ki "san .1260 AsADavadI 6 vIraprabhagaNi devakorti gaNyorUpasthApanAkRtA / sumatgiNi, pUrNabhadra gaNyo vratam dattama / ' paMcAkhyAna kI racanA saM0 1255 meM hone kA ullekha uparokta prazasti meM spaSTa hai jaba ki kharataragacchoya jinapatisUri ke ziSya pUrNabhadra kI dIkSA paMcAkhyAna kI racanA ke 5 varSa bAda kI hai / ataH unake dvArA paMcAkhyAna ke race jAne kA prazna hI nahIM uThatA / ye pUrNabhadra unase pahale anya kisI gaccha ke AcArya hue haiM, kharataragacchoya pUrNabhadra to sUriAcArya bhI nahIM the| paMcAkhyAnaM kI racanA jina somamantrI ke kahane se kI gaI hai vaha kahA~ kA thA, kauna thA, isakI jAnakArI DA0 sAMDesarAjI ko nahIM mila skii| para kharataragaccha gurvAvalI ke pR0 51 meM jAlora ke somamantrI kA ullekha hai / yadyapi hai vaha kAphI pIche kA / arthAt sai0 1316 kA hai / saMbhava hai usa samaya vaha kApha' vRddha ho, aura pAMcakhyAna ke samaya yuvA ho /

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kavivara nayasundara kI eka ajJAta racanA-neminAtha vasaMta vilAsa agaracaMda nAhaTA 17 vIM zatAbdI ke gujarAtI jaina kaviyoM meM kavivara nayasundara kA ullekhanIya sthAna haiM / ve tapagaccha kI vRddha poSAlika zAkhA-caDa tapagaccha kI paramparA ke bhAnumeru gaNi ke ziSya the / saMskRta aura gujarAtI bhASA ke ve ullekhanIya vidvAna the / isakI suprasiddha 'sArasvata vyAkaraNa' kI 'rUparatnamAlA' nAmaka TIkA kI 2 pratiyA~ hamAre zrI abhaya jaina granthAlaya meM hai jinameM se AkhyAtaprakriyA kI TIkA saMvat 1675 ke mAgha sudI 13 ko racI gaI hai, aura kRdaMtaprakaraNa kI TIkA saMvat 1676 meM racI gaI / isako aitihAsika prazasti 10 zloko meM racI gaI hai / tatkAlIna likhita ye sundara pratiyA~ hamAre abhaya jaina granthAlaya kI prati naM0 4585-86 meM vidyamAna haiM / isa mahattvapUrNa TIkA kI pratiyA~ bahuta hI kama pAI jAtI haiM / svargIya eca0 DI0 velaNakara ne zatAdhika jaina jJAna bhaNDAroM kI sUcIyoM kA avalokana karake 'jinaratnakoSa' nAmaka jo mahatvapUrNa grantha taiyAra kiyA usake pR0 434 meM nayasundara kI rUpamAlA kI kevala eka prati kA ullekha huA hai jo ahamadAbAda ke DehalA upAsare meM prApta hai / unhoMne isakA racanAkAla apane grantha meM nahIM diyA hai| para hamAre saMgraha kI pratiyoM kI prazasti ko dekhakara maiMne uparokta saMvat diye haiM / nayasundara kI yaha prauDha racanA hai / gujarAtI kavi ke rUpa meM to ve bahuta prasiddha rahe haiN| jaina gurjara kaviyoM ke prathama bhAga meM unake racita rUpacaMdakuvara rAsa, zatrujaya uddhAra rAsa, prabhAvatI rAsa, surasundarI rAsa, aura naladamayaMtIrAsa, tathA zIlazikSArAsa kA vivaraNa chapA thA / ina meM se rUpacanda rAsa, zatrujaya uddhAra gasa, surasundarI rAsa, ye tIna rAsa Ananda kAvya mahodadhi mauktika tIna meM prakAzita ho cuke haiM / isa grantha ke prArambha meM svargIya mohanalAla dalIcaMda dezAI ne kavi ke sambandha meM vistRta nibandha diyA hai / isake bAda jaina sAhitya mahArathI svargIya dezAI ne isa kavi kI jo anya racanAyeM prApta huI, usakA vivaraNa jaina gurjara kaviyoM bhAga 3 pR. 748 se 755 meM prakAzita kiyA hai / usameM kavi kI sabase pahalI racanA ke rUpa meM 'yazoghara nRpa caupAI' kA racanA kAla saM0 1618 pauSa sudI 1 gurudhAra batalAyA hai para vaha ThIka nahIM hai| vAstava meM kavi kA yaha kAvya pahalI racanA nahIM antima racanA haiM,aura isakA racanA kAla saMvat 1618 nahIM 1678 hai / isa caupAI kI prazasti meM isakI racanA vijayasundara sUri ke samaya meM huI jo devasundarasUri ke paTadhara the / isa ora mAnanIya dezAI kA dhyAna nahIM gayA aura racanA kAla sUcaka nimnokta paMkti ke pATha kA rahasya ThIka se samajha nahIM pAye / yaha paMkti isa prakAra hai| vasudhA vasu muni rasa eka, saMvatsara suviveka / pratipada pauSanI asitA, kathA saMpUraNa vihitA / vAstava meM vasudhA zabda ne gar3abar3I upasthita kara dI hai / isake Age jA 'vasu-muni rasa eka' zabda haiM unase racanA kAla 1678 siddha hotA hai / nayasundara kavi ke anya kAvyoM kI prazastiyAM Adi se yaha spaSTa hai ki saM01618 meM devasundara sUri va vijayasundara sUri vidya

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agaracaMda nAhaTA mAna hI nahIM the / bRhada tapagaccha kI paTAvalI jo nayasundara upAdhyAya ne guru paripATI yA bRhada tapogaNa gurvAvalI kI racanA devaratna sUri ke samaya kI thiiN| usake anusAra 58 veM paTadhara dhanaratnasUri hue / unake ziSya upA0 bhAnumeru gaNi ke 2 ziSya the / jinameM bar3e kA nAma vAcaka maNiratna thA / unake choTe gurubhAI kavi nayasundara the / kavi kI aba taka jJAta guja. racanAoM kI sUcI isa prakAra hai 1. rUpacanda kuvara rAsa, saM0 1637 mighasarasudI 5 ravivAra, bIjApura / a. 2. zatrujaya uddhAra rAsa, saM0 1638 AsojasudI 13 ahamadAbAda / pra. 3. prabhAvatI rAsa, se0 1640 AsojasudI 5 budhavAra, bIjApura / 4. surasundarI rAsa, saM0 1646 jeTha vadI 13 visAkha nakSatra siddhayoga / a. 5. giranAra uddhAra rAsa, gAthA 184, dadhi grAma meM racita / pra. 6. saMkhezvara pArzvanAtha chanda gAthA 132 saM0 1656 / 7. naladamayaMtI rAsa saM0 1665 poha sudI 8 maMgalavAra, bIjApura / pra. 8. zIla zikSA rAsa saM0 1669 bhAdravA, isameM vijayaseTha ko kathA hai / 9. Atma pratibodha gAthA 82 vijayasundara sUri ke samaya racita / 10. zAntinAtha stavana, gAthA 64, rAjanagara meM racita / 11. yazoghara caupAI, saM0 1678 poha sudI 1 guruvAra / isase kavi kA kAvya racanA kAla saM0 1637 se 78 taka arthAt 41 varSo kA siddha hotA hai / aba hamArI khoja se jo kavi kI eka ajJAta va mahatvapUrNa racanA prApta huI hai, usakA vivaraNa diyA hai| isa ajJAta racanA kA nAma hai zrI neminAtha vasaMta vilAsa, madanajaya prabaMdha / 302 gAthAoM kA yaha kAvya saM0 1659 AsADavadI 6 ko racA gayA hai / isameM vasaMtaRtu kA sundara varNana gAthA 66 se 78 taka meM prApta hotA hai / isIlie isakA nAma Rtu vilAsa rakhA hai aura isameM neminAtha jI ke kAmadeva para vijaya prApta karane kA prasaMga varNita hone se isakA nAma 'kAmadeva prabandha' bhI rakhA gayA hai| isa kAvya kI 13 patroM kI eka mAtra prati zrI vijayamohana sUrIzvara zAstra saMgraha meM prApta huI hai / jo jaina sAhitya mandira, pAlItANA meM surakSita hai / yaha prati saM0 1674 ke kArtikasudI 13 guruvAra kI risI kuMvarajI ne likhI hai / isa kAvya ke Adi anta ke kucha padya nIce diye jA rahe haiM / kAvya prakAzana yogya hai / kavi kI eka sarasa racanA hai| Adi-mAighana supata nu e DhAla gaNahara sirisohama mukha maMDapi jA nAcI, zAsanazrutadevA saMbhAra sA sAcI / sirinemijiNesara alavesara arihaMta, sIlAdika guNa maNi roNagiri bhagavaMta // truTaka-rohaNagiri bhagavaMta bhaju, nita ekamanA ArAhU~ / pAtaka eka kalaMka parajAlu', tanu manai niramala thAU / sAcuM sIlavaMta sohaganidhi, dayAvaMta dAtAro / to svAmI saMthuNu subhAvai, nirupama nemikumAro // 1 //

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kavivara nayasundara kI eka ajJAta racanA anta-saMvat solasi ugoNasaThaI AsADhavadI chtthii|| vAcaka nayasudaraI prabhu gAyu, neminAtha mana tuThUThI re // 301 // kalaza-jaya jagatravaMdana zivAnaMdana neminAtha niraMjano norAga raMga taraMga sAgara madana mahAmaDa gaMjano / budha bhAnumeru vineyalezai, thuNyu rAimaIvaro / kavi kahaI nayasundara niraMtara huyo deva dayAparo // 302 / / kavi nayasundara ke bar3e gurubhAI mANikyaratna aura svayaM kavi upAdhyAya pada se vibhUSita the / kavi kI racanAoM meM zatrujaya tIrthoddhAra rAsa aura giranAra uddhAra rAsa meM aitihAsika vivaraNa bhI milatA hai / kavi kI bar3I racanA naladamayantI caupAI 3500 loka parimita haiM / isakA dUsarA nAma nAgayaNacaritra bhI hai / Ananda kAvya mahodadhi mauktika 6 meM yaha prakAzita ho cukI hai / isameM 16 prastAva hai / aura granthAgra 4536 hai / praza. sti bhI aitihAsika hai / rUpacanda ku~vararAsa aura surasundara rAsa bho kavi kI sundara racanAe~ haiM / prabhAvatI rAsa kI saMvat 1653 kI likhI huI prati limaDI bhaMDAra meM hai / kavi nayasundara ke saMbaMdha meM ahamadAbAda ke DA* vADIlAla cauksI ne abhI abhI eka vistRta nibandha 'kavi nayasundara eka adhyayana' ke nAma se taiyAra kiyA hai / vaha zIghra hI prakAzita hone vAlA hai| usameM yazodhara caupAI kI prathama racanA saMvat 1618 kI mAnane ke kAraNa kavi ke janma, doSA aura mRtyu saMvat diye haiM ve usa racanA ko saMvat 1678 ko mAna lene para galata siddha ho jAte hai / kavi kA kAvya kAla 41 varSoM kA hone se kavi ne aura bhI bahuta sI choTI-moTI kRtiyA~ racI hoMgI / unakI khoja kI jAnI jarUrI hai / anta meM kavi kI samasta racanAoM kA eka saMgraha grantha AlocanAtmaka adhyayana ke sAtha kisI saMsthA dvArA prakAzita kiye jAne kA anurodha karatA huuN| kama se kama aprakAzita racanAoM kA saMgraha to nikala hI jAnA cAhiye / kavi ko sArasvata kI rUparatnamAlA TIkA kI prazasti bhI prakAzita kI jAnI jarUrI hai / kavi kI dUsarI saMskRta racanA bRhada poSAdika paTAvalI yadyapi muni jinavijayajI ne apane saMpAdita vividha gacchIya paTAvalI saMgraha meM chapA dI thI, para vaha grantha prakAzita nahIM ho pAyA / bhAratIya vidyA bhavana baMbaI meM isake chape hue pharme par3e hoMge / ataH prayatnapUrvaka isa grantha ko prakAzita karavA denA caahiye| isa paTAvalI kA gujarAtI sArAMza zrImohanalAla dezAI ne jaina gurjara kaviyoM bhAga 2 aura 3 meM prakAzita kara diyA haiM / kavi ke racita giranAra uddhAra rAsa ko bhI dezAI ne saMzodhana karake prastAvanA sahita prakAzita karavA diyA thA / DA. vADIlAla cauksI ne 'madhyakAlIna gujarAtI jaina dhAga' nAmaka upayogI grantha prakAzita karane ke bAda 'suprasiddha bhAvaka kavi riSabhadAsa eka adhyayana' nAmaka grantha prakAzita karavAyA hai / aura aba unakA kavi nayasundara eka adhyayana nAmaka grantha zIghra hI prakAzita hone jA rahA hai / DA. cauksI kA yaha prayatna bahuta hI sarAhanIya haiM / baMbaI ke DA. ramaNalAla zAha ne kavivara samayasundara para eka adhyayanapUrNa grantha prakAzita karavAyA hai| kavi samayasundara va anya gujarAta rAjasthAna ke jaina kaviyoM para kaI zodha prabandha likhe jA cuke haiN| ina prabandhoM kA pracAra va adhyayana adhikAdhika kiyA jAya /

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svAdhyAya REVIEWS Agamazabdakoza ( aMgasuttANi zabdasUcI) bhAga 1, vAcanApramukha, AcArya tulasI, saMpAdaka, yuvAcArya mahAprajJa, prakAzaka jaina vizva bhAratI, lADanUM (rAjasthAna), 1980 pR0 823 / mUlya, pacAsI rupaye / itaHpUrva jaina vizvabhAratI ne 'aMgasuttANi' nAma se tona bhAgoM meM 11 aMga AgamoM kA prakAzana 1974 meM kiyA thaa| kintu unameM zabdasucI nahIM dI gaI thii| isa kamI kI pUrti isa koSa se ho jAtI hai| isa koza ko aMgrejI meM jise 'konkorDansa' kahA jAtA hai-yaha nAma denA cAhie, kyoMki isameM saMgRhIta zabda sabhI aMgoM meM kahA~ kahA~ upayukta hai isakA nirdeza kiyA gayA hai / vedoM kA aisA hI koSa I. 1906 meM bana cukA hai aura pAli piTaka kA I. 1952 se prakAzita hone lagA hai| yadi koI zabda tadbhava yA tatsama hai to saMskRta rUpAntara bhI koSThaka meM diyA gayA hai aura dezI zabdoM ke lie 'de' saMjJA dI gaI hai| kintu artha hindI yA aMgrejI meM nahIM diyA gayA / phira bhI samAna rUpa vAle zabda yadi bhinnArthaka hai to unakA nirdeza pRthak rUpa se kiyA gayA hai aura AgamoM kA sthala nirdeza kiyA gayA hai / isa dRSTi se saMzodhana karanevAloM ko yaha eka upayukta sAdhana jaina vizva bhAratI ne upasthita kiyA hai etadartha ve RNI rahege hii| AcArya zrI tulasI ke nivedana ke anusAra AgamakoSa do khaNDoM meM prakAzita hogaa| aura prastuta koza prathama khaNDa kA prathama bhAga haiN| dUsare bhAga meM zeSa AgamoM kI sUcI rahegI / aura dUsare khaNDa meM Agama tathA unake vyAkhyA sAhitya ke pAribhASika evaM viziSTa arthavAle zabda, unake upalabdha nirukta, saMdarbha pATha, artha Adi rheNge| isa prakAra yaha AgamakoSa kI yojanA ke dvArA vidvajanoM ko bahuta lAbha hogA isameM saMdeha nahIM hai| __ 'saMketabodha' meM pra0prakIrNaka likhA gayA hai / eka ora yaha kahA gayA ki prastuta prathama bhAga meM kevala 'aMgasuttANi' ke zabda saMgRhota hai to yaha 'prakIrNaka' se kyA tAtparya hai yaha ThIka se samajhAyA nahIM gyaa| "catuHzaraNa" Adi prasiddha prakIrNakoM ke nAma 'bhUmikA' meM 'aMgabAhya' meM samAviSTa kiye gaye haiM / to yahA~ 'prakIrNaka' se kyA tAtparya hai yaha batAnA Avazyaka thA / yaha koSa saMzodhakoM ke lie atyanta upayogI hai isameM saMdeha nahIM hai / dala kha mAlavaNiyA baudadarzana kI pRSThabhUmi meM nyAyazAstrIya IzvaravAda lekhaka-DA. kizAranAtha jhA, prakAzaka zekhara prakAzana, 20 cI, javAharalAla neharU roDa, Taigora TAuna, ilAhAbAda-2, pR. 16+266, mUlya paitIsa rupaye / prastuta grantha meM vidvAna lekhaka ne pramukha naiyAyikoM kI IzvarasAdhaka yuktiyA~ aura pramukha bauddha dArzanikoM kI IzvarabAdhaka yuktiyA~ saMgRhIta kI hai aura una sabakA samucita prAmjala vivecana karane kA prayAsa bhI kiyA gayA hai /

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Review prathama adhyAya meM dArzanika IzvaravAda ke mUla kI khoja karane kA prAmANika prayatna kiyA gayA hai tathA dArzanika sampradAyoM meM IzvaravAda kA vihaMgAvalokana diyA gayA hai / dvitIya adhyAya meM gautama, vAtsyAyana aura udyotakara kI IzvaraviSayaka mAnyatA kA vivaraNa prastuta kiyA hai / tRtIya adhyAya meM jo viSaya Ate haiM ve haiM-dharmakorti dvArA Izvara sAdhaka yuktiyoM kA khaMDana tathA dharmakIrti kI IzvarabAdhaka yuktiyA~, aviddhakarNa kI IzvarasAdhaka yuktiyA~, zAntarakSita dvArA kiyA gayA aviddhakarNa ke mata kA khaMDana, prazastamati (prazastapAda ) kI IzvarasAdhaka yuktiyA~ tathA zAntarakSita dvArA unakA khaNDana, zAntarakSita dvArA udyotakara ke mata kA khaNDana, prakRti tathA Izvara ubhayakAraNavAda kA sthApana tathA zAntarakSita dvArA usakA khaNDana, vedavAdI puruSakatatvavAda kA sthApana tathA zAntarakSita dvArA usakA khaNDana, kalyANarakSita kI IzvarabhaMgakArikA kA sAgaMza / caturtha adhyAya meM Izvara ke viSaya meM vAcaspati, trilocana, zatAnanda, vittauka, zaMkara aura nyAyabhUSaNakAra kI mAnyatAe~ dI gaI haiM / paMcama adhyAya meM vAcaspati, trilocana Adi ke mata kA jJAnazrImitra ne jo prativAda kiyA hai vaha savistara diyA gayA hai / SaSTha adhyAya meM Izvara kI siddhi meM AcArya udayana kI yuktiyA~ vyAkhyAyita huI haiM arthAt 'kAryAyojanadhRtyAdeH' kArikA kA vistRta vyAkhyAna diyA gayA hai; Izvara zarIro hai yA azarorI isa prazna kI carcA kI gaI hai tathA IzvaravAda meM AcArya udayana ke pradAna kI paryAlocanA bhI kI gaI hai| nityamukta jagatkartA Izvara ko gautama mAnate haiM aisA unake sUtroM (4.1.19-21) se nitAnta phalita nahIM hotaa| isase viparIta ve aise Izvara ko na mAnate ho usakI mahatI saMbhAvanA hai / ina tIna sUtroM meM puruSakarma aura usa ke phala ke viSaya meM Izvara kA kyA kArya hai vaha batAyA gayA hai / puruSa ke karmoM kA vaiphalya dikhAI dene se phala kA kAraNa Izvara hai, karma nahIM ( 4.1.19) / uparyukta siddhAnta asatya hai kyoMki vastutaH karmaphala kA kAraNa karma nahIM kintu Izvara hI ho to karma na karane para bhI hameM icchita phala milanA cAhie: kintu kahIM bho karma kiye binA usakA phala milatA huA dRSTigocara nahIM hotA (4.1.20) / karma IzvarakArita hone se ukta donoM siddhAnta tarkahIna hai, asatya hai ( 4.1.21) / prathama meM karmaphala ke niyata sambandha ko avagaNanA hai aura dUsare meM Izvara ko / vastutaH karmaphala ke bIca niyata sambandha hai hI / amuka karma karo aura vaha apanA phala degA hI, kRta karma ko phalane ke lie Izvara kI AvazyakatA nahIM yaha bAta saca hai phira bhI icchita phala prApta karane ke lie kauna sA karma kiyA jAya yaha jAnanA jarUrI hai / yaha jJAna laukika viSaya meM to usa usa viSaya ke jAnakAra dete haiM kintu rAga Adi doSoM se mukta hone ke lie kisa kakSA meM kauna sA karma karanA, kaisI sAdhanA karanI cAhie isakA jJAna rAgAdi doSo kA nAza kara jo doSamukta aura sarvajJa huA hai aisA Izvara hI karA sakatA hai / Izvara kevala upadeSTA hai, mArgadarzaka hai / karma-phala ke niyata sambandha kA jJAna karAnevAlA hai / usa artha meM ho vaha karmakArayitA hai / vaha balAt kisI se kama nahIM karavAtA / vaidya kevala davA batAtA hai kintu hama aisA hI kahate haiM ki vaidya ne roga miTAyA / uso taraha Izvara bhI rAga Adi roga kA IlAja batAtA hai phira bhI hama kahate haiM ki, Izvara ne yaha roga miTAyA, Izvara ne phala

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74 Review diyA, Izvara ne anugraha kiyA / usa artha meM hI Izvara phatrakArayitA yA phalaMpAdayitA hai / isase spaSTa hotA hai ki jIvanmukta upadeSTA hI Izvara hai / vAtsyAyana kI vyAkhyAse yaha bAta aura spaSTa ho jAtI hai / unake anusAra 'adharmamithyAjJAnapramAdaddAnyA dharmajJAnasamAdhisampadA ca viziSTamAtmAntaramIzvaraH' | yahAM 'hAnyA' zabda mahattvapUrNa hai / usase siddha hotA hai ki Izvara nityamukta nahIM hai / 'saGkalpAnuvidhAyI cAsya dharmaH pratyAtmavRttIn dharmAdharmasaJcayAn pRthivyAdIni ca bhUtAni pravartayati / evaM ca svakarmakRtasyAbhyAgamasyAlopena nirmANaprAkAmyamIzvarasya svakRtakarmaphalaM veditavyam / ' yahAM 'nirmAprAkAmyam' se 'jagannirmANaprAkAmyam' samajhane ke vajAya 'nirmANakAyaprAkAmyam' samajhanA jyAdA ucita hai aura 'prati' kA artha 'pratyeka' karane ke bajAya 'Abhimukhya' karanA isa saMdarbha meM jyAdA aucitya rakhatA hai / ataH isa kaMDikA kA artha hogA- 'saMkalpa hote hI usake anurUpa usakA dharma ( = pUrvakRta khAsa prakAra kA karma ) Atmagata pUrvakRta dharmAdharma ke saMcayoM ko vipAkonmukha karatA hai aura pRthvI Adi bhUtoM ko (nirmANakAya banAne meM dvayaNukAdikramase) pravartita karatA hai / ( aura ina nirmANakAyoM kI sahAyatA se vaha antima janma meM pUrvakRta karmoM ke phaloM ko bhoga letA hai / ) apane kiye hue karmoM ke phaloM kA bhoge binA lopa hotA nahIM aisA niyama hone se nirmANakAya ke lie usake saMkalpa kA avyAghAta ( arthAt saMkalpa se hI nirmANakAya banAne kA usakA sAmarthya ) usake apane pUrvakRta karmakA hI phala hai aisA mAnanA cAhie / ' ataH vAtsyAyana ke mata meM mokSamArga kA upadezaka, sarvajJa, klezamukta, jIvanmukta puruSa hI Izvara hai aisA spaSTarUpa se phalita hotA hai / nyAya-vaizeSika saMpradAya meM kaI naye vicAroM kA praveza karavA ke usa sampradAya kA svarUpa hI badala dene ke lie khyAta prazastapAdane hI jagatkartA Izvara kI kalpanA nyAyavaizeSika sampradAya meM dAkhila kI hai / aisA unhoMne kyoM kiyA yaha saMzodhana kA viSaya hai | pataMjali ke sUtroM para se yaha spaSTa rUpa se nahIM kahA jAtA ki vaha nityamukta Izvara ko svIkAra karatA ho, balki vaha bho jIvanmukta ko hI Izvara ( = guru) samajhatA ho aisI saMbhAvanA vizeSa hai aura bhASyakAra vyAsane hI nitya mukta Izvara kA khyAla yogasaMpradAya meM dAkhila kiyA ho aisA pratIta hotA hai / isa prakAra kI saMbhAvanAoM kA saMzodhana kiyA hotA to grantha aura bhI rocaka banatA / phira bhI jisa spaSTatA se vidvAna lekhaka ne una una TIkAkAroM ke pakSa ko rakhA hai grantha ko anivArya paThanIya banA detA hai / bauddhoM ne IzvaravAda kA jahAM jahAM khaNDana kiyA hai una satra sthaloM kA isa grantha meM yogya saMgraha aura vivecana huA hai / usa taraha yaha grantha hindI meM likhe gaye bhAratAya dArzanika sAhitya meM apanA mahattvapUrNa sthAna legA hI usa meM saMdeha nahIM / nagIna jI. zAha 1. dekheM : ' An Alternative Interpretation of Patanjali's three Sutras on jsvara,' Sambodhi, Vol.4 No. 1.

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Review Vardhamana Jivan-kosa compiled by Mohanlal Banthia and Shrichand Choradia, Pub, Jaina Darshana Samiti, 16/C Dover Lane, Culcutta-29, 1980, pp. 51+584, Price Rs. 50/ The work under review is a 'dictionary of Mahavira's biographical data collecting and presenting pertinent quotations from Svetambara Agamas and commentaries thereon, Digambara Maulika works like Kasaya. pahuda, Svetambara and Digambara Puranas, other Sanskrit, Prakrit and Apabhramsa works by Jaina Acaryas, and some Buddhist and Brahmanical works too. These quotations are lucidly translated into Hindi. Under 99 main topics these quotations are classified and arranged. Thus the work has become a veritable source book for the data of Mahavira's life. It would have been better if a note on the chronology of the texts utilised were prefaced and the quotations from these texts were chronologically arranged under each topic and sub-topic. Any way, the work, as it is, is a very useful and handy reference book. The compilers have put in hard labour and they rightly deserve our hearty congratulations. The publisher is also to be praised for bringing out the work with nice printing and get up and considerably low price. Nagin J. Shab Ludwig Alsdorf's Kleine Schriften (Minor writings). Edited by Albrecht Wezier. Glasenapp-Stiftung.-Vol. 10. Franz Steiner Verlag. Wiesbaden, 1974. XXII.762. This is a selection of forty two papers and five book-reviews from the minor writings of the late German Indologist Ludwig Alsdorf. Broadly these essays and reviews relate to the Vedic, Buddhistic, Jainistic and Modern domains of Indian studies. Alsdorf's masterly handling of philological-historical methodi and the brilliant results thereby achieved are very well illustrated by such contributions included here as the Uttarajjha ya studies (pp. 186-192, 215-250) and the textual studies of some Jataka tales (pp. 270-339, 344-369. 380-413) and Asokan inscriptions (pp. 414-509). Alsdorf's thorough understanding of the structure of Prakrit and Apabhramsa metres has been for him very helpful in a number of papers in spotting textual problems and offering their solutions. Here also belongs his paper relating to the identification of passages in Vedha metre from the Vasudevahimdi (pp. 167 ff.). The philological and comparative methodi is seen again yielding useful results in Alsdorf's examination of certain Jain cosmographical and mythological texts (the history of Vidyadharas and Disakumaris, pp. 77 ff, 136 ff). 1 Effectiveness of this method for 'identifying disparate materials juxtaposed in a single text' was very well demonstrated by Alsdorf's Beitrage Zur Geschikhte Vegetarismus und Rinderverehrung in Indien.' (1962), as has been recently observed bt Proudfoot ('Interpreting Mahabharata Episodes as Sources for the History of Ideas', Annals, B.O.R.I., 1979, pp. 41-42).

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Review The important papers on the Akhyana theory (pp.36 ff) and the Vasudevahimdi (pp. 56 ff, 101 ff, have now become easily accessible. Alsdorf's view that the Vasudevahimdi offerred a specimen of Archaic Jain Maharastri receives now a powerful support from the language of Padalipta's Taramgavai, which even in its preserved abridgement, contains numerous instances of the same archaic features.2 Alsdorf pointed out two new proofs, viz., the Parivrajaka episode relating to the search for alchemic Rasa for the purpose of producing artificial gold (Vasudevahimdi, pp. 146 ff.), and the Kokkasa episode relating to the flying wooden horse (VH., pp. 61 ff.), for the Indian origin of the Arabian Nights (alias One Thousand and One Nights) (pp. 518 ff.). In further support of this view we may point out here one more similar proof. One of the key motifs in the frame story of the One Thousand and One Nights, viz., the newly married talented queen managing to get her execution postponed by narrating night after night absorbing tales, occurs also in a tale current prior to the ninth century in the Jain narrative literature in Prakrit.3 Alsdorf's critical reviews of P. L. Vaidya's edition of the Mahapurana (pp. 126-135), H. Jain's edition of the Karakandacariu (pp. 743-746), M, Shahidullah's Les chants Mystiques (pp. 737-742) and three works f L. Nitti-Dolci (pp. 563-567) are greatly instructive. The Bibliography of Alsdorf's writings (pp. V-XIX) reveals the wide range of his research interests, as also the valuable and manifold contributions he made to Indological Studies. The students of Middle Indo-Aryan literatures and languages will feel specially obliged to the Glasenapp-Stiftung for this publication. H. C. Bhayani Mahavira and His Teachings : Editors: A. N. Upadhye, D. Malvania and others. Bhagavan Mahavira 2500th Nirvana Mahotsava Samiti, Bombay, 1977. pp, 8+462+plates. Rs. 50-00. This volume of articles and papers by different scholars has been published by the Nirvana Mahotsava Samiti of Bombay to commemorate the 2500th Nii vana year of Vardhamana Mahavira. There are thirtynine contributions distributed under the six sections : Literature, Religion, Mahavira, Philosophy, History, Art. The contributions are of uneven quality and 2 See Bhayani, H.C., (ed.) Samkhitta Taramgavaikaha (1970). Anulekha (Epilogue) (in Gujarti) pp. 282-283. 3 See the Tale of the Painter's Daughter (Citrakara-suta-katha) in Gandhi L.B., (ed.), Dharmopadesamalavivarana, 1949, pp. 137-138. A Version of the Kokkasa Tale is also found among these tales, see pp, 189-191,

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Review scope, ranging from elementary introductions and short eulogies to systematic and scholarly studies. The sections on Art, History and Literature are more substantial and superior to other sections. Here we can take note of only a few of the more significant contributions. In Jain Exegetical literature and the History of the Jaina Canon', L. Alsdorf clarifies the character, scope and interrelatioships of the four types of commentaries (viz. Nijjutti, Curni, Bhasya Page #188
78 Review sthata. But more importantly, he has brought out the philosophical difficulties that the theory of bhavyatva and abhavyatva creates due to its implied predestination, which runs counter to the basic Jain belief in the efficacy of free-will of a striving soul. In this connection we may incidentally point out another Jaina belief which has a similar implication: The Jaina concept of the wheel of time comprising Avasarpini and Utsarping involves inexorable, continuous and ever-increasing deterioration and amelioration of everything in the Universe, material as well as spiritual. 'Patronage to Jainism by the Silaharas of Kolhapur' (V. V. Mirashi), 'Jain Metal Images in the State Museum, Lucknow' (N. P. Joshi) and 'Jain Images in the Archaeological Museum, Khajuraho' (M. N. P. Tiwari) are valuable for the systemtic information they make available. K. Bruhn's paper (Further Observations on the Iconography of Parsvanatha') draws our attention to the variety in the iconography of Parsvanatha (and hence in the Jain iconography in general). It supplements in some points his Deogarh monograph. In 'Farther-Eye in the East India and Nepalese Paintings', Anand Krishna puts forth evidence in support of the view that the particular style of manuscript illustrations which some scholars have named Western Indian, Jaina etc, had India-wide prevalence and so it is wrong to attribute it to a particular class or region. H. D. Sankalia informs us about the earliest Jain inscription discovered in the Pale cave in Maharashtra dated in the 1st century B.C. on palaeographical grounds. Of the two papers dealing with the early history of Jainism in Tamilanadu, 'The Ascendancy and Eclipse of Bhagavan Mahavira's cult in Tamil Lana' (K. A. Nilkanta Sastri and V. Ramasubramaniam 'Aundy') is comparatively less tendencious and speculative, but its interpretation of the presented evidence is in several cases highly controversial. In spite of that it certainly impresses on us the urgent need of reconstructing the early history of Jainism in Tamilnadu by analysing and interpreting objectively all the available epigraphical, archaeological and literary evidences. It will certainly form a very interesting and important chapter in the history of contacts, convergences, conflicts and divergences between different religions and sects in Southern India. Thus the volume under review aptly underlines important contributions made by Jainism to Indian literature, art and culture. The printing and get-up are excellent, but unfortunately the misprints are numerous. It is a matter of great regret that by the time the volume was published, one of the editors (viz. A. N. Upadhye) and several contributors (viz. R. Williams, Buddha Prakash and K, A. Nilakanta Sastri) passed away. H. C. Bhayani

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Revicw Vakrokti-Jivita of Kuntaka. Critically edited with variants, introduction and English translation by K. Krishnamoorthy. Karnatak University, Dharwad, 1977. pp. 40+284+596. 27 Plates giving fassimiles of Ms. folios. Rs. 40/-. Among those who have made fundamental contribution to literary theory, criticism and aesthetics, Kuntaka stands side by side with such masters as Aristotle, Abhinavagupta, Anandavardhana, Bharata and Longinus. His Vakroktijivita (VJ) is one of the most important works of Indian Poetics. The present edition and English translation of that work constitute K. Krishnamoorthy's new outstanding contribution to the study of Indian literary aesthetics, The text of the VJ as presented here is a substantial improvement on the portion we have in S. K. De's 1928 edition and more importantly, we have now with us most of the text of the remaining portion of VJ (extending up to the fourth chapter) for which De had no better alternative than giving only a resume. Thus we have now got an almost complete and substantially correct text of the VJ. This has been possible mainly due to the use by Krishnamoorthy of a newly discovered fragmentary palm-leaf MS. from Jaisalmer. Besides this he has also derived help for improving the text from citations, pratikas, and common illustrative verses found in works like Kalpalataviveka, Kavyanusasana and Alankaramahodadhi. Consequently now we can have a full view of Kuntaka's theories and critical evaluations and can more justly assess his contributions to Indian aesthetics. * 79 Krihsnamoorthy has also done a very valuable service in providing a complete English translation of the text. It should be noted that it is a literary rather than literal translation. Kuntaka was a remarkable stylist (at times even tending to be verbose and repetitive), and VJ impresses us also by its literary flavour and flourish. Krishnamoorthy has tried to catch these qualities of the original in his translation, which, while keeping close to the wording and phraseology of the original text, frequently aims at rather freely rendering the purport. This of course saves the translation from becoming flat and insipid. On the other hand such a type of translation usually fails to deal satisfactorily with the difficulties and subtleties of interpretation and many a time we are faced with a doubt-whether the translation gives an exact rendering or something more is read than what was meant. To be fair however, it should be conceded that often the translation has succeeded in achieving precision as well as elegance. Several Prakrit and Apabhramsa illustrative citations still remain textually coprrut. The present reviewer has attempted to restore the Apabhramsa passages in a paper appearing shortly in the Journal of Asiatic Society, Bombay, Dr. V. M. Kulkarni's paper on the restoration of the text of some Prakrit citations also is to be shortly published.

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80 Review In his Introduction, Krishnamoorthy has brought out Kuntaka's origi nality of ideas and keenness of perception. He has ably defended Kuntaka against the criticisms of several modern scholars and has removed several misconceptions regarding Kuntaka's ideas and views. One can fully agree with his following observations: 'Kuntaka indeed is the only writer who attempted this task of literary analysis, critical appreciation and appraisal from a total perspective, of almost all the major poets and playwrights in Classical Sanskrit literature (p. XXXVI)'. ...as a literary critic in the true sense of the term, Kuntaka, stands unrivalled. He was a very sensitive critic with genuine literary taste. His literary criticism itself often rises to the level of good literature. Kuntaka is indeed peerless in his aesthetic sensibility which animates the whole of his work and makes it full of interest to one and all interested in pure literary criticism. Kuntaka appears thus as a true sucessor of Anandavardhana, giving a new orientation to literary study itself' (p. XXXVI). The plates and indices add to the value of the work. The present work will go a long way in rehabilitating Kuntaka as a critic and theorist, unrivalled in literary sensitivity, perception and range. Krishnamoorthy deserves to be highly thanked by all students of Sanskrit literary criticism and Indian aesthetics. H. C. Bhayani Nagarjuna's Letter to King Gautamiputra. (trans. by ven, Lozang Jamspal, ven, NIS. Chopel and P. D. Santina); pub. by Motilal Banarasidas, Delhi; 1958; demi Octavo, pp. xxii+118; Rs. 35/-. The work under review is an English translation of Nagarjuna's Suhrllekha translated into Tibetan by the Indian Abbot Sarvajnadeva in collaboration with a Tibetan redactor and published in Varanasi in 1971. Acharya Nagarjuna is one of the greatest expounders of Buddhist philosophy. He was born in South India. He was a student of Rahulbhadra, the abbot of the Nalanda University in Magadha. He had friendly relations with Gautamiputra Satakarni, the Satavahana King of the Deccan, whose reign is generally dated in the first quarter of the 2nd cent. A.D. but in light of the recently discovered Kutch inscriptions of Castana, it must now be dated in the third quarter of the 1st cent. A.D. Nagarjuna seems to have spent the latter part of his life at the monastery built for him by this royal friend at Sriparvata. He was an accomplished master of the Buddhist doctrine. He wrote volumiously on almost every aspect of Buddhist

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Review philosophy. He is renowned as the foremost exponent of the Madhyamika school propounding Sunyavada and also as a master of dialectic. Mulamadhyamakarika by Nagarjuna is the basic work on his Madhyamika doctrine of Sunyavada. But his Sutrasamuccaya and Suhrllekha are popular works on Buddhist teaching. 81 In his Suhrllekha (The letter of a Friend), addressed to his royal friend Gautamiputra Satakarni, composed in 123 Sanskrit Arya verses, Nagarjuna contributed a concise and comprehensive manual of the teaching of Buddhism. The original work in Sanskrit is no longer extant. However, it has left various translations in Tibetan and Chinese. It enjoys widespread popularity among Tibetans who use it as a basic manual for teaching Buddhism. The letter commences with an appeal to the royal friend to pay careful attention to the teaching contained in it as it concerns the holy Dharma (1-3). In the direct teaching Nagarjuna first dwells upon the general practice of Virtue, which, being followed by monks and laymen, leads man to heaven and liberation (4-64). The injections and prohibitions set forth here are intended to counter-act non-virtuous propensities. The ultimate truth is revealed through a combination of morality and knowledge. Death, impermanence and opportune conditions form the subject matter of the subsequent verses 65-103. The descriptions of the manifold sufferings of the different realms of Samsara are designed to produce a revulsion for worldly existence and a desire for liberation. The letter concludes with general counsel to consider the excellent quality of Nirvana and practise the path resulting in Nirvana (104-123). The summum bonum of human life is according to the Mahayana doctrine, not only the achievement of freedom from bondage and ignorance, but also the capacity to nurture and mature all living beings that they may also attain enlightenment and liberation. Though the work may not satisfy scholars and academicians seeking clarification of abstract points of the doctrine of the Madhyamikas, it well serves as a concise and comprehensive manual of instruction in the doctrine and practice of Buddhist religion and philosophy. The original title 'Suhrllekha' denotes the 'the Letter of a Friend' as rendered in the preface. The translators have, however, amplified it specifically into 'Nagarjuna's Letter to King Gautamiputra'. The translators heve rendered th Tibetan verses into English in a lucid style, presenting them within the framework of a continuous outline serving as a guide-line for grasping the scheme of the manual. The outline is drawn from the commentary of Jetsun Rendawa. The general outline is also introduced at the outset before the commencement of the text.

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82 Review The salient feature of this translation is that it also incorporates explanatory notes on the contents of each and every stanza. These notes which serve as the running commentary of the text are based upon thres Tibetan commentaries contributed by Jetsun Rendawa Shonnu Lodo (13491412), the ven. Lozang Jinpa of the Gelugpa sect, and the Ven. Rongton Sheja Kunrig (1367-1449), the founder of the Nalanda Monastery in Tibet. Nevertheless the explanatory notes are not direct translations of any of the three Tibetan commentaries, but they are drawn from their contents as explained by His Holiness Sakya Trizin during a number of sessions and later rewritten co-ordinatively for the purpose of clarifying the import of the verses. The co-ordination is done so ingeniously that the explanatory notes seem as if they are written by a single hand independently. Thus the publication is in fact a compilation of a translation and explanatory notes based upon three old commentaries. The work is also provided with a preface by His Holiness Sakya Trizin, the forty-first Patriarch of the Sakya sect, to whom this work is dedicated. In the preface he introduces the work as consisting of two divisions (i) the accumulation of merit in the form of moral discipline, study and meditation, which leads one away not only from desire for this life but also from desire for Samsara as a whole and (ii) the accumulation of wisdom in the form of the realization, of the Lord Buddha's profound doctrine of interdependent origination which leads one to the final enlightenment of a Buddha, 'Both of these accumulations are necessary for attaining liberation, just as it is necessary for a bird to have two wings to soar high in the sky'. The translation is also supplemented by two Appendixes - one giving the Tibetan version of the work and the other giving a glossary of some English terms with their Tibetan and Sanskrit equivalents. The illustrations and the index enrich the publication, which provides a lucid translation of a manual for the readers interested in Buddhist religion and philosophy. -H. G. Shastri The Ritual of Founding a Brahmin Village by Dr. G. C. Tripathi; pub. by GDK Publications, Delhi; 1981; Royal size, pp. ix+81; Rs. 25/-. Several publications on Indian architecture describe different types of villages, but no text goes into detail of the ritual aspect of the establishment of villages. An Oriya palm-leaf MS of a small but rare Sanskrit text entitled Sasana-karanam, is preserved in the private royal library of the previous Raja of the Keonjhah State in Orissa. The librarian Pt. Misra prepared an

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83 Review Oriya transcript of the MS, which is presently deposited in the Orissa library of the South Asia Institute of the University of Heidelberg in Germany. The unpublished Sanskrit treatise is edited by Dr. Gaya Charan Tripathi, the Principal of the G. N. Jha Kendriya Sanskrit Vidyapeetha, Allahabad. However, the main part of this publication is his treatise giving lucid and analytic exposition of the contents of the text along with illuminating notes on references, elucidation, irregular readings and interpretation. In the Introduction the learned author has dwelt upon the migration of Brahmins from Kanauj, their settlement in and around Jajpur in Orrissa, and the establishment of many Brahmin villages around Puri after the construction of the Jagannath temple. A village exclusively or mainly inhabited by the Brahmins is here designated Sasana, since it was established through a charter or decree of the ruling chief or the king of the region, who granted the land to the Brahmins and exempted it from tax (a-grahara). Many of the Sasanavillages lying around Puri still bear the names of the respective kings who founded those particular village. The present treatise deals with the general lay-out of a Brahmin village (sasana) in Orissa and deseribes the religious ceremonies involved in the act of founding such a village. Sasanakaranam is a small Sanskrit text covering 18 printed pages. It is an anonymous work. It is more of the nature of a compendium put togather the ritual. It quotes the for the need of a priest directly connected with mantras only in their pratikas, which presuppose the knowledge of the full mantras by heart. Dr. Tripathi assigns the work to the 18th century on the basis of its reference to Magumipaddhati (circa 1700 A.C.) The work can roughly be divided into two parts. The first part consists solely of metrical quotations from different works giving general instructions on the establishment of the village, the place and directions of habitations for different castes and for the erection of the temples for different deities etc. In this context Dr. Tripathi observes that most of the villages in Orissa have a natural declivity towards East and that they are, therefore, of bhadramukha type. He expounds the meaning of the varnastaka system on the basis of a passage in unpublished Silpi-candrika in a.23. Silpi-candrika also explains in detail the four bandhas mentioned in this work and observes that only these bandhas are suitable for the construction of residential houses. Dr. Tripathi well observes that a well situated in South-East

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Review would counter-act the effects of Fire (n.30). He also notes that an Orissan Sasana village belongs to the Dandaka variety, wherein the street or streets run from West to East (n.44). The second part of the text contains the details of the ritual in prose. It consists mainly of three ceremonies, viz. (i) taking possession of the land required for the village from the Beings living on it, (ii) making it ritually pure for settlement and (iii) offering water to the site of the village and making the land 'pregnant by installing a rectangular stone slab into the pit, so that it would bring prosperity to its inhabitants. Many incantations prescribed for this ceremony are Vedic and a number of deities mentioned here are of ancient popular belief, about whom we know next to nothing. The worship of Lakshmi and Narayana on the stone-slab placed in the centre of the village obviously seems to have been introduced into the ceremony in later times when the sasana villages played an important part in the cult of Jagannath. Dr. Tripathi's suggestions for rectifications in certain views held by Shri Datta, the author of Town Planning in Ancient India and Dr. G. Pfeffer, the author of a monograph on the Brahmins living in the Sasana villages of the Puri District, seem quite convincing. It would have been better if the Sanskrit text was printed in Devanagari characters instead of Roman ones. Dr. G. C. Tripathi deserves congratulations for bringing the unpublished text to light and preparing an illuminating monograph on it. - H. G. Shastri Yoga Philosophy and Religion' by Surendranath Dasgupta, publisher, Motilal Banarasidass, Delhi, Reprint : 1973, 1978, Price Rs. 35/ This book written by a renowned scholar--the late Prof. S. N. Dasgupta gives a brief exposition of the Patanjala Yogasutras, as explained by his commentators. The work consists of 15 chapters divided into two parts. Part I (ch I-VII) deals with Yoga metaphysics and Part II expounds Yoga Ethics and practice. The book is to some extent an ealarged version of 'The Study of Patanjali' written by Dr. S. N. Dasgupta as a Griffith Prize Essay in 1914 and published in 1920. In the introductory chapter on Praksti, he states that according to the yoga system, gunas are substantive entities constituting Prakrti a characters of Praksti. He does not approve of the tendency to identify prakrti with avidya of the Vedantists. How the connection of non-intelligent and independent Praksti with the intelligent souls becomes possible is explained in detail in ch. II. By

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Revicw a number of consistent arguments, the author has proved that the plurality of the purusas is a necessary outcome of the Samkhya-yoga view of the dualistic universe, because here the knower, the ego and the knowable are not false at the stage preceding Kaivalya. 85 The attempts of the yoga system to prove the reality of the external world as against the idealistic Buddhists are described in one separate chapter viz ch. III. In the chapter on the process of evolution, he stresses the fact that in this system, each unit of change is measured by the unit of time. Thus time is not a substantive reality as in the Vaisesika system, but is only a mental concept. He points out that this system deserves credit for establishing Mahat as the last point where the objective and the subjective are one. This becomes possible, because the gunas contain within themselves the germs of both subjectivity and objectivity. Dr. S. N. Dasgupta distinguishes the Satkaryavada theory from the Satkaryavada theory of the Vedantists, for with the latter, the cause alone is true. The second part on yoga ethics begins with an analysis of the mental states. Dr. Dasgupta draws our attention to the fact that the yoga system does not hold that the citta has got an astral body. Instead it holds that there are Karanacittas which contract or expand and appear as our individual cittas (Karyacittas) in our various bodies of successive rebirths. This philosophy attaches much importance to the uprooting of avidya by the attainment of true knowledge, because this avidya is at the root of the Karmasayas. The importance of yogangas in removing the impurities of the mind is duly stressed. The author is fully justified in devoting one whole chapter to the place of God in the yoga system, because the admission of Isvara is the most important factor distinguishing the yoga from the Samkhya system. He conjectures that Isvara was admitted into this system because of a practical need. For Isvara was traditionally believed in the yoga school to be a protector of the yogins-Isvarapranidhana is considered one of the important means of attaining yoga. Isvara is all merciful, but this does not nullify the law of Karma. God punishes or rewards people according to their Karmas and pursuits. The metaphysical functions ascribed to Isvara, such as the removal of obstacles in the way of the evolution of prakrti and holding fast the unalterable nature of the world, seem to be later additions.

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Review The appendix on 'Sphotavada' is very instructive because it compares the yoga view with the views of other systems. The author has also at places compared philosophical concepts of the yoga system, with those of the Western pbilosophies. Dr. Dasgupta after a careful study of the different commentators points out the differences if any among them. This only speaks for the depth and soundness of his scholarship which has probed into subtle points and not missed even minor details. The author makes a very modest claim of presenting to the reader the essential features of the yoga system. But the reader feels amply rewarded and even provoked and stimulated for further study and research by the time he or she finishes reading the book. Many books have been written on the yoga system and philosophy but still Dr. Dasgupta's book has a place of its own which none can deny. - Smt. N. S. Shah A Hand-book of Virasaivism, by S. C. Nandimath; Second Revised Edition, Edited by R. N. Nandi. Motilal Banarasidass, Delhi-7. 1979, pp. 175, Price : Rs. 50/ The monograph under review which is the main part of the thesis of Dr. S. C. Nandimath, submitted for the Ph.D. of the London University, is a critical and authoritative exposition of Virasaiva Philosophy which is popularly known as a Lingayata sect in Karnataka. The Virasaivism is one of the important branches of Saivism. It rose about the end of 12th Century A. D. in north western Karnataka against the rigid cast systems and worship of idols in temples. Basavesvara or popularly known is Basavanna was a reviver of this School. It was Basavesvara, at the cru. cial time, when religion had become rigid, dogmatic, and blind belief cluog to Society of Karnataka, who appeared as a guiding light in the inidst of darkness and rejuvenated and revitalised the ancient Virasaiva religion. The Author rightly pointe out that the revival of Virasaivism was due to a keen desire to purge social and religious evils present in those days (p. 13). The Saiva movement was current in the Karnataka before the birth of Basava (1160 A. D.). Basavesvara was not originator of Virasaivism, but reviver. The author, taking into consideration views of earlier historians with ciritcal out-look and through his own findings and arguments, proves that, Basava was not a founder but only reviver of Virasaivism and its history goes back to 11th Century A. D. about a century before Basavesvara. Twenty eight Saivagamas are considered as source books of Saisvism. Though the fundamental doctrines enunciated in the Saivagamas are the

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Review 87 basis for different kinds of saivism viz. Kasmira saivism, Tamil Saivism and Virasaivism, yet all of them, have built their own edifices of religion in accordnce with their needs and experiences. Virasaivism is influenced by Tamil Saivism in many respects, yet it has followed its own path, like Satsthala, Astavarana and Pancacara. Vira Saivism is also based on intepse Bhakti to Siva like Saiva Siddhaata. But it differs in some respects from earlier Saiva Siddhanta. The Saivagamas, source books of Saivasiddhaata, prescribe the worship of Siva either in the form of the Linga or of images consecrated in temples. Virasaivism disapproves image worship and maintains that the Supreme is to be worshipped in one's own istalinga, the Linga obtained from the Guru at the time of initiation (Dik sa). It looks with disfavour even the worship of the Stha viralinga, the Linga consecrated in temples. Mukti or Liberation is the highest goal (Parama pui usartha) for all the schools of Indian philosophy except carvaka. Mukti, according to virasaivism is Union of individual Soul with Supreme Being-Siva. It is known as Aikya (Unity), 'merging of the Soul in the Supreme'. 'To attain it there are six steps (Sasthalas) or rungs of a ladder, which form the centre of Virasaiva philosophy and are entirely original to it' (p. 56) The conception of satsthalas differentiates the Virasaiva philosophy from other Saivia Schools. They are: Bhakta Sthala, Mahesa Sthala, Prasadisthala, Pranalingasthala, Saranasthala and Aikya Sthala. In the beginning i. e. in the first stage, Bhaktasthala there is a clear duality between the soul (jiva) and God, and gradually this distinction vanishes and ultimately, in the end i. e, in the last stage, Aikyasthala there is complete vnity between jiva and Siva-Supreme being. On this basis Virasaivism is called Dvaitadvaita Bhedabheda or Vi Virasaivism is undoubtedly influenced by the Advaita Vedanta of Sankara. It believes like Advaita that, state of Mukti or union with Supreme Being is attainable in this present life. Its doctrine of Avidya which is the cause of entanglement in the Samsara is Similar to that of Advaita Vedanta. Its description of Aikyasthala or ultimate Reality, which is one without a second, indescribable, beyond the rich of human thought and expression, is very much similar to Upanisadic and Advaitic conception of ultimate Realty. Virasaivism is Advaita in the end. At some places of the book the author makes certain remarks which seem to be unfounded. Vacana writers have used the term "Bayalu' (Void) to describe the Aikyasthala or ultimate Reality which not only reminds of Nagarjuna's doctrine of Sunya (Void) but is very similar or same as conception of Sunya of Nagarjuna. Author says that 'The use of the

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88 Review: word Bayalu in describing God and the last stage, Aikyasthala, takes us back to the doctrines of Void (Sunya Vada) of the Buddhist Nagarjuna. The Void of the Vira Saivas is niost probably not the same as the void of Buddhism. It is something which cannot be named, gauged, seen, etc. and corresponds to the Upanisadic Absolute which is described as 'Not that' 'Not that', Neti, Neti'. (p. 66) However, Nagarjuna's description of Reality is very similar to the one found in the Upanisadic philosophy. Reality, which is un-conditioned, indeterminate, and incapable of verbal elaboration is not apprehended by thought. He calls the ultimate Reality as Sunya (Void), because it is indescribable in human language. No-where, he says, Sunya means complete void or mere emptiness. He makes it very clear by saying that "Absolute cannot be called Void or not Void, both or neither, but in order to indicate (Prajnaptyartham) it is called 'Sunya" (Madhyamika KarikaXXII-II). It is nothing but Neti-Neti' of the Upanisads. The Author's statement seems to be based on general conception of Nagarjuna's doctrine of Sunya or Void. Secondly, for Sankara world is not an illusion like a dream. Sankara accepted three types of Satya viz, Parainarthika, Vyavaharika and Pratibhasika. Experiences of dream fall under the category of Pratibbasika. This world is Vyavaharika-real for all practical purposes but un-real in the ultimate sense. The world is Mithya', that is it has an apparent existence, but ultimately un-seal or an illusion which disappears at the dawn of knowledge of Brahman. The world is real for all the practical purposes, but in the end it has no existence of its own. Paramarthaka is the only Reality, Vyavaharika is the ladder for attaining highest Truth i. e, Paramarthika Satya. The author compares the Bhaktasthala and Aikyasthala with the Vyavaharika and paramarthika Satta of the Advaita of Sankara, respectively. He mentions that, unlike the Advaita, Bhaktasthala-Vjavaharika, is as true as Aikyasthala-Paramarthika. If it is true then Bhaktasthala and Aikyasthala, both are reals and there are two permanent Realities which notion goes against the statement of Vacana writers who proclaimed that there is only one Reality or God which is one without a second. Secondly the final goal of Virasaivism is 'merging of the Soul in the suprem it is complete unity between jiva and God, which is indescribable. If Bhaktasthala is as true as Aikyasthala then this complete Aikya or unity of the jiva with God is not possible. Like Dvaita philosophy, the duality between jiva and God will remain in the state of mukti also.

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Review 89 But it is understood that whenever Vacana writers say that, Bhaktasthala is also real, it means not permanently real but appears to be real in the beginning on account of Avidya but vanishes in the final stage of Aikyasthala, where there is no duality between Bhakta and God. Bhaktasthala is only a ladder, not permant reality. Again, the author in some other place (p.102), makes certain contradictory statememts. He says that Virasaiva does not preach cessation of actions and does not believe in the doctrine of Karma', in the very next sentence, he states that "Niskamakarma must be performed which does not bind the jiva." Niskamakarma is definitely connected with the theory. of Karma. On the whole this book is eminenty readable. It gives complete picture of Virasaivism: its early history, rituals and philosophy. This is the first authoritative crital exposition of Virasaiva Sect based on an indepth study of original Sanskrit and Kannada sources. Attention is diawn to the influence of Advaita, Mahayana and Jainism on Virasaivism. Apendix given by the author is very useful for research students and specialists. The book is critically edited, well-printed and the get up is very attractive. The price is also within the reach of individuals and institutions. Y. S. Shastri Buddhist Wisdom - The Mystery of the Self-by George Grimm, translated by Carroll Aikins, ed. by M, Keller Grimm, Motilal Banarasidass, Delhi, 1978, pp.70, Price Rs.25/ The book under review is from the pen of a great Buddhist Scholar, George Grimm. This book is originally written in German, translated by Carroll Aikins. The doctrine of self is one of the most controversial probleins in the history of Buddhist thought. Two kinds of opinion are prevalent among the scholars on this matter. Some think that Buddha denied the existence of Soul and this non-Soul theory (anatmavada) demarcates Buddhism from Vedantic philosophy. Some others think that Buddha did not deny existence of true Self, but he only denied the empirical self i.e. ego, associated with ahamkara. The second view seems to be more appropriate and comes nearesc to the original teaching of the Buddha. Buddha denied the ego-self, which is root-cause of desire, passion, attachement and misery. 'Dharma' which is ultimate Reality called by

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90 Review Buddha is nothing else but the same Atman described by the Upanisads. Dharma to him is Reality (Satyam) itself in a dynamic form, regulating the course of nature like the Brahman or Atman of the Upanisads, which is the basis of all. It is described by the Buddha as an unborn, unmade, non-becoming and up-compounded (Ajatam, Akstam, Abhutam and Asamskrtam). Like Upanisadic seers he calls Reality as immortal or Amtam. "The gates of Immortality are opened for all" ...(Mahavagga-1-1-7). The Reality or Atman of the Upanisads is called by Buddha as 'Dharma' 'Amrta.' or "Bodhi'. The author proves that Buddha adopting the negative approach, sought for the Atman (atta) in the indirect way. y. The self is neither the sense organs nor the external world as conveyed to us through the five outer senses. Neither the mind nor the mental objects (Dharma) are true self. "Thus my self lies beyond all cognition and hence beyond the world as the sum of everything cognizable. It is the un-knowable, the un-fathomable; it is neither so, nor different but totally different" (p.9), True self is beyond space and time, beyond the reach of human intellect and there with immeasurable, un-fathomable like the great ocean. This book is based on an indepth study of Buddha's original teachings. This will be very much useful for understanding the Buddha's doctrine of anatta (anatmavada). Translator's language is simple and polished. Book is nicely printed and exquisitely got up. * Y. S. Shastri Gautama : the Nyaya Philosophy by N. S. Junankar, Motilal Bagarasidass, Delhi - 7, 1978. PP - 664, Price : Rs. 130 The book under review is critical and faithful exposition of Nyaya Philosophy of Gautama Nyayasutras, as explained by Vatsyayana and Udd yotakara. The Nyayasastra means the science of right judgment or true reasoning. Etymologically 'Nyaya' means an argument that leads one to the establishment of intended meaning (Niyate prapyate vivaksitarthasiddhih anena iti Nyayah). Thus the word 'Nyaya' signifies that, the system is predominently analytical, logical and epistemological. It is also evident from Vatsyayana's observation that the word Nyaya signifies a syllogism or five members (Pancavayava) (N.B. -I-I-I .)

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Review 9 1 We find reference of Nyaya with the five components in the Mahabharata, Manusamhita and Carakasamhita. But credit goes to Gautama who has arranged the scatered ideas of vadamarga (course of debate) in a systematic manner, and paved the way for its organ af critical and scientific investigation. The Nyaya sutra of Gautama is divided into five adhyayas (books). First Adhyaya (book) deals with the enunciation (uddesa) and definition (Laksana) of the sixteen categories while the remaining four adhyayas (books) are concerned with critical examination of the categories (N.B.I-1-2). According to Vatsyayana the sixteen categories arranged by Gautama represent the stages in the course of a debate between a disputant and his respondent. The first two categories viz pramana and prameya, constitute the basis of debate and supply the case which a disputant is to prove. The third category (doubt) having roused a conflicting judgment about the case the disputant in pursuance of his purpose (pramana) cites a parallel case called a familiar instance (drstanta) which is not open to such a doubt. The case is then shown to rest on tenets (siddhantas), which are accepted by both the parties. That the case is valid is further shown by an analysis of it into five parts called members-(avayavas). Having carried on an argumentation (tarka) against all contrary suppositions the disputant affirms his case with certainty (Nirnaya). If his respondent not being satisfied with this process of demonstration advances an antithesis, he will have to enter upon discussion (vada) which will necessarily assume the form of a wrangling (jalpa) and cavil (vitanda). Failing to establish his antithesis, he will employ fallacious reasons (hervabhasas), quibbles (chala) and analogues (jati), the exposure of which will bring about his defeat (History of Indian Logic-P-52). Central topics of Nyayasastra are : pramana-the means of valid knowledge, prame yo-the object of valid knowledge, vada-debate, ava yavas - five members of syllogism and anyamata-pariksa-an examination of other philosophical doctrines. The central theme of Nyayasastra is categorical structure within this conceptual frame work. Gautama has given a doctrine of cognition, theory of objects of cognition, a concept of proof and a technique of refutation. Present monograph under review is divided into seven parts. In the first six parts the author gives a lucid exposition of themes of Nyayasastra as explained by Vatsyayana and Uddyotakara. The author is very faithful to original texts, in presenting the view of Nyaya philosophy of Gautama,

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92 Review * Vatsyayana and Uddyotakara. The first and second parts deal with class. ification of categories and theory of cognition (i.e. four pramanas) respectively. Third part treats the concept of proof such as doubt, the objective, established teret, member, the fallacy of the hetu, disputation and ascertainment. Part fourth deals with the technique of refutation - discussion, rejoinder, cavil, quibble, legitimate objection and deficiency. Doctrines of other philosophers are also discussed in the same part. In the fifth and sixth the author has disscussed the object of cognition-self, Buddhi, body etc. and source of samsara and liberation, respectively. The seventh part is reflections on the Nyaya philosophy which is a critical estimate of Nyaya philosophy. The main aim of this work of the learned author is a sincere attempt to remove misunderstanding of some of the western scholars who hold the view that India has no philosophy in real sense. If western philosophy is 'concerned first, last, and all time with arguments' then undoubtedly Nyaya system must be treated as philosophy. The first category viz. Pra. mana or the valid means of knowledge, clearly brings out the predominently logical and epistemologyical character of the Nyaya system. The Nyaya system is completely based on argumentation and reasoning. The author rightly pointed out that the problems like those of knowledge, certainty, meaning of words or inductive proof, which have figured prominently in modern western philosophy, were examined with remarkable skill and rigour, even though the Indian philosophers had none of the advantages of sophisticated techniques which a modern philosopher has at his command (Introduction). The author is very successful in his attempt to prove that Nyaya philosophy is mainly based on sound empirical foundation and it is devoid of four characteristics of mystical philosophy, hence, the allegation that indian philosophy is based on intuition rather than reason cannot be said to hold good in any strict sense (P.479). Nya. yaphilosophy is undoubtedly an empirical school and it can be conparable to modern schools of empirical thought in western philosophy. In this direction he has compared the certain views of Naiyaikas with the western Logicians like J.S. Mill and Karl Popper (P. 487, 509). In the opinion of the author Gautama was an Indian version of Mill in a scriptural and social environment (P.478). The author, in his critical evaluation pointed out ceretain weak points of Nyaya philosophy which are really challanging problems for research scholars in this field. Naiyayika, though an empiricist dependents on the principle of authority (aptavakya) in explaning the incidents in the career of the atman and its destiny, which cannot be reconciled with an empiric

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Review ism which claims to be founded on a sense object theory of perception. Moreover, Naiyayikas claim that everything in the universe can be explained with the help of four pramanas. But they accept an element of inexplicability in the case of inherence (samavaya). The relation between substance and its properties is one of inherence, but Naiyayikas cannot explain what it is. Again, atoms and selves are substances in the Nyaya system and they have certain properties. But the manner in which they are related is left mysterious (P-478). Scholars like Vidyabhusana and Keith think that Nyaya syllogism is influenced by Greek thought. At the present state of knowledge, no one will subscrib: the view of Dr. Vidyabhusana and Prof. Keith. Syllogistic rea. soning is original contribution of Nyaya system. There are fundamental differences between Nyaya and Aristotalin syllogism. The little similarity between the two is due to parallel development of thoughts. Concept of God is concerned, it seems that Gautama as an empiricist did not attach much importance to God. He has not given any positive doctrine of God. He devoted only three ophorisms on God. Two embody the views of the opponents and the third one seems to be his own view, According to Vatsyayana God is a distinct self endowed with distinguishing properties, such as merit, power (aisvar ya), knowledge, Samadhi etc. He is in the category of apta who advises correctly. He is to the living beings what the father is to his childern. N.B. - IV-I-21). He is a type of jivanmukta of the Vedantins. But Uddyotakara clearly accepts God as efficent cause helping the movement of subtle atoms to form the earth and other substances. The author rightly observed that to understand writings of great thinkers of India, one must have clear idea about social, religious and intellectual back ground of writers in which they lived. Naiyaikas have accepted God as saviour of the moral order of society. It was moral and sociolo. gical necessity; otherwise God is not one of the sixteen categories and God has no significant part in the Nyaya scheme of samsara and liberation (P-571-72). The author's understanding of Nyaya-philosophy is very subtle and he is very clear in presenting Gautama's view as explained by Vatsyayana and Uddyotakata. This is abviously an extra-ordinary and authentic book of reference on the topic it has discussed so exbaustively. This work is an outstanding contribution to the fefld of knowledge. Equipped with exhaustive bibliography, Apendix and index, the book is well-printed and nicely produced. The author and publisher deserve high appreciation in bringing out this outstanding book on Nyaya philosophy. Y. S. Shastri

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A. jinaprabhasUri-viracita aMtaraMga-rAsa saMpA0 ra. ma. zAha __(IsunI 13mI zatAbdInA uttarArddhamA thaI gayelA Agama-gacchIya jainAcArya jinaprabhasarie racelI uttarakAlIna apabhraMzanI aneka laghu racanAomAthI keTalIka A pUrve 'saMbodhi'nA vividha aMkAmA pragaTa thaI cUkI che. - A. jinaprabhasurinI 30 jeTalI racanAono eka saMgraha pATaNanA khetaravasI jaina zAna bhaMDAranI, 14mI zatAbdImA lakhAyelI eka tADapatrIya prati (pATaNanA tADapatrIya hastapratonA gA. mo. sI. mAM prakAzita sUcipatramA jeno krama naM. 12 che) mAM maLI Ave che. temAM pR. 190-194 upara (kRti-33) 'aMtaraMgarAsa' e zorSakathI prastuta racanA lakhAyelI che. enI Agala-pAchaLano kRtio jinaprabhasRrinI che, etho A kRti paNa jinaprabhasUrinI hovAnu vyAnabI bhanumAna sUcipatrakAre kayuM che. prastuta 'aMtaraMgarAsa' eka upadezAtmaka jaina rUpaka kAvya che.] paNamiu paDhama-niNiMdU settajjaha maMDaNu / bhaNauM jIva-saMbohU bhava-dukkhaha khaMDaNu / syaNi-virAme eu bhAvijjai gehi palittai kimiha sUijai / jANauM jIvahaM tihuyaNa gehU jAva asthi thevo vi siNehU / kovaggihiM pajjaliu niraMtara mANa-pavaNi pUriu mArbhitaru / uThiya mAyAjAli visAlA pasariya jAlAbhidhaNamAlA // 1 // rAga-alAyakaNehiM, saMchAiu aMbaru / pasariu savvahi dosa bahu-dhUmADaMbaru / kammapayaDi-paMsihi saMchAiu dIsaha kattha vi nahu vijjAIu / visaya-taDattaDa-saI samuTThiya paMcihiM kAma-guNehi maNiTThiya / moha-caraDa-niva-dhADi pahuttI iMdiya-takakara levi turaMtI / aviraha-rakkhasi bahu viphuriyA guru micchatta-meccha aNusariyA // 2 // Dajjai guNa-kara-rAsI viusANa suvallahu / Dajai samiya-nihANU bhuvaNattaya dullahu / / Dajjai svama-muttAvali caMgI jA na abhaggaha logai aNgii| Dajjai virai-kayANagu suMdaru ja navi pAvai kaha vi puraMdaru / guru-pamAya-mairAe su dhArau sayala vi javale u panivAriu / lUsai moharAu maNi vihasiu bahuviha-niya-parivArihiM tosiu // 3 //

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aMtaraMgarAsa pivikhavi siri-jiNanAho karuNA-rasa- sAyaru | sapura-ha-satthAho haya- moha - nisAyaru || asthi bhavaNu nAmiNa guNaThANU caudasa-bhUmi tasu parimANU / moharAya jaM duggamu vaha nahi uvasama-niva seNA laTThai | vara - viSeya- pAyArihiM juttaraM saMvara chAyaNi bahu sacchattauM / tarhi terasamai khaNi muni biu nANAiya parivAra visiddhau // 4 // pAva-tAva - saMtattA saryAla visahi sattA / bhava-dAriddakkatA AkaMdu karaMtA // sacca-sIla - thaMbhehiM paDaMtihiM bhajjai jIva aMgu saha cittarhi / daya-dama paTTa- patirhi cUriya gutti-bhitti nivaDato puriya / ciMtA-saMtAvehiM amukkA kAla-anaMta-bhamaMtA thakkA / mahApavittakaraNa-sahAiya tasu pAsAyaha kahamavi dhAya // 4 // pAviu karaNu appuvU, tAhaha puNa koI / rAga-dosa-guru-gaMThI, bhideviNu leI || pahilau svaNu micchatta'bhihANU pharasiu sAsAyaNa-svaNa ThANU / aha anivitta-karaNi saMpAviu samma miccha-khaNa taiu sahAiu / tara jiNarAihiM pahiu turaMtau dhamma- bohu cauraMga-bala-juttau / saMjama - suhaDahaM hUu bhAesu moha dalaha mA deu pavesU // 6 // dhamma- trohi te sattA, samaa-mayaNi sittA | nANaMjaNi tama - timirU nayaNahaM dhaMsiyattA // ari ri bhaviya Aruhau turaMtA uvasama- svavaga- niseNi abhaMtA / eha pasAyaha uvarima tumahiM mA mArejjau vayariya bhUmihi / mA Dajjau palavaNaI bhayaMkari sayala-jIva-sanvarasa - svayaMkari / ee rAga-dosa do pAvA laggA tumhahaM guNa saMtAvA ||7|| moharAu puNa puTThi, Avei turaMtau / visaya kasAyAihi, niyaya-balu pUraMtara || agi tilla tahiM kurarA phuTTA tahiM ya maMda-bhagga bahu khuTTA / uvasama - suDihi kevi uThADiya visaya-caraDa saMjama bhaDi pADiya / cautha paMcamae svaNi ThAviya jiNavara ghammaha guNa- gaNa - bhAviya / dhamma- bohiM puNa bhaNiyA bhaviyA pekkhaha mohiM jiya uvadaviyA // 8 // 95

Page #206
96. saMpA. ra. ma. zAha tA tamhi nivasaMtA, samAse lahau pAsu / jiva ve gihiM darisAvaM, siddhahaM AvAsU | uvarima uvasmi khaNi saMThAviu juddhahiM moharAu pADAviu / jattha na roga-soga-saMtAvA jamma-jarA-maraNA hama bhAvA / ERT no-taNDA chuhasasi aMgA puNa puNa hoisaha mohaha jogA / jhesa eyammi pavaNi bahu bhamaDesau cauga3 bhava-vaNi // 9 // tikkha- dukkha - lakkhAI, bahuviha pAvesau / atra aNa laghu ekU, na hu puNa pekkhesau || ree aho mA kuNau pamAU anu suha- dukkhahaM harisa-visAU / muNiya sikkha taM kevi hu liMtI nAha aNagala sumai phuraMtI / je puNa taM guru-trayaNu uvekkhaI culasI- joNi-lakkha pekkhaI / iga-bi-ti-cau-paMcidiya-rUvihiM bhamai jova jiNa vayaNa abhAvihiM // 10 // mAya - piyA - bhAyAI, guttirhi saMruddhA | bhajjAvacca - siNeha, bahu-baMghaNi baddhA // bahu bhava-para-ghara paMNa hiMDai appara maNa-vaya- kAyahi daMDa | nara- tiriya-guru-dukkhihiM khaMDiya kAlu anaMtau puNaravi hiMDiya / cullagAI ditirhi pAviya bArasaMga maNubAI sahAiya / tA rejiya jiNamUrihiM bhAsiu kari jiNadhammu pamAu viNAsiu || 11|| // aMtaraMgarAsaH samAptaH //

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(1) bALalIlAnAM pada (56 1-10 ) [ rAga : paMcama ] A lene, A roga AtA ! ghIe jhabelI; 1 suMdara mere hAtha racI pAtalI pelI. 1 kAtalI kelAnI, sArI sAkara bhelI. karama kIdhe re kRSNa kapure bhelI. 2 mIThaDAM karUM re, mukha mokaluM kIje; mAkhaNa bhAve te valI mAgIne lIje, 3 cuMcatA kelIA mAtA Agala dhare, kehenuM na karAvu mukha mokalu kare. 4 brahmAdIka IdrAdIka bhUlavA nAthe - narahIA sAMmI jame jasedA hAthe 5 ADe rahIne reDa mAMDI jagananAthe, te jamu, je parase bhAta tamAre hAthe. 1 seva re suMvAlI mAhe sAkara jhINI, sevaNa thAlI mAtA lAve re pheNa 2 sAka dAla mAhe mAMkhaNa dhare, dahIM dudha re mAhArUM kacoluM bhare. 3 paMcA amRta putra tame kelI A bharo; AloTa ne leTe, kehe julUMu karo. 4 rasa bharI saMtApa, mAtA aMtara pekhe, pAchuM vAlI juve jazadA jujuu dekhe 5 jemanedake mAchaNa letA mIThA kIdhAM re mAe nararahI A svAmI malIe, lAguM re pAe. 6

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narasiMha mahetA kRta jazodA mAvaDI re ! sAMbhalenI, | mAhArA mukhanI vAte gekula nArI che dhUtArI, . hU te tene ghera na jAte. dahI dudha dhRta mAkhaNa bhejana, bhuvana bhAvatuM khAte; me mArAM mAMkaraDA pAlyAM " hu te tene sarvasva pAte. vAMsa taNI vAMsalaDI huM te, tAna-taraMge vAte manamAMhe bahU meda dharIne, Apa IchAe gAte. premataNe pAlava huM bAMdhe, aNuM na alaga thAte. narasaMhAe svAmI ema bele, vaiANavajana saMga rAte. jasadAne jIvaMNa jevA juvatI AvI, ulaTa vAdhe re aMge, elaMbhA lAvI. 1 marakalaDo karIne kayAMna samuM re jue; bhomanI vaMna bhulI manaDuM mehe. 2 prANa pe pAtalIye vAhale gepIne gamata; bhaNe nararahIe : mAtA uchaMge raMmate. 3 naMdajine chere nAne re, kAyara amane kidhAM che, chela kidhe chAMne chAMne re, amane kAyara kidhAM che. 1 nita navaro pharato Dole re, kAyara amane kidhAM che; manamAM Ave tema bele re, amane kAyara kidhAM che. 2 vanamAM I pagerAM khole re, kAyara amane kidhAM che. jhAle che dADe chele re, amane kAyara kidhAM che. 3

Page #209
bALalIlAnAM pada gokuliya ujaDa karaye re, kAyara amane kidhA che; ; tAre thira jaine DarasTe re, amane kAyara kidhAM che 4 ociMte gharame Ave re, kAyara amane kidhAM che; Avi jerAI belAve re, amane kAyara kidhAM che. 5 nita ethi DaratAM phariye re, kAyara amane kidhAM che, ke narasimete su kariye re, amane kAyara kidhAM che. 6 bhale jI ! bhagavAna pragaTAM amAre kAje, malapatI hIDuM huM to tane lAje. 1 trihane tApa TAla sejaDIe ramatAM bhagave meMhe bhAva karI durIjana dekhatAM. 2 sekalaDInuM sAla huMtuM te vAhale re TAluM; bhaNe re narahIo : jena jAdavaryu mAhAluM. 3 [rAga : paMcama) mAtA re jasodA ke maMnaDuM mehe, valI valI kuMvaranuM vadana jue. harakhIne haIe lIdhe, cuMbaeNna dIdhuM, kAjala `Ine gAle TabakuM kIdhuM. 2 mIThaDAM karIne mAtA maMdiramAM AvI? AMgaNamAM gopI sahue rAva lAvI. 3, maMdIramAMhe AvI vAhale mAMDe re vahAra, bhaNe re narahIe pamI puraNa AdhAra 4 | (rAga : paMcama) lAIne jamADe, mAta kuMvara kAMhAMna; nAsI jAo, Agho Ave. suMdara sAMmAM juvatI jotI re, mohana manamAM bhAve; cheDalo sAhIne mAtA Agala lAve.

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narasiMha mahetA kRta mAtA jANe mAro putra kAMI nava jANe bhaNe re narahIo : gopI ura zuM mAMge. 3 (rAga : rAmakalI] vadana sakemala jananI re jue; kara pallavaNe leI zramajala luIe. je sukha diThaDe ravizazi kAMpe te mukha jasadAjI radayAsu cAMpe. je mukha nigama agama karI gAye, te mukha jasadAjI pepana pAye. bhaNe narasaiye : U eTalu mAguM, TAlya garbhavAsa, tAhAre caraNe re lAguM. 4 heli ! hemakaDAM be hAtha, saluNe sAmale re; rame vAliDAne sAtha, ene jone AMmale re. 1 vali chagalAM meli sisi, saluNe sAmale re, caDe ramatAM jamatAM risa, ene jene Amale re. 2 kare vAMka vinA vaDhaveDa, saluNe sAmale re, jAIe bAra te deDe keDa, ene jene amale re. 3 karavA che ne gharanAM kAma, saluNe sAmale re; hare haraNuM ADuM jAma, ene jene Amale re. 4 nAthe jamunA khela khela, saluNa sAmale re; macI jalapura meM ThelAThelaene jene AMmale re. 5 narasi mete ke je eni rita, saluNo sAmale re, kare jerajerAIe prita, ene jene AMmale re. 6

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(2) dANalIlAnAM pada (pada 11-50) 11 ame elakhyA tamane Aja, tame dhutAraDA re; Avi bAjho che tyA kAja, ke pritama pyAraDA re. 1 sau jANe che saMsAra, tame dhutAraDA re; sarava vasa kidhi vrajanAra, ke pritama pyAraDA re. 2 siMkhyA dhuratapaNAnAM kAma, tame dhutAraDA re; vAlA dhutyuM gokuLa gAma, ke pritama pyAraDA re. 3 vAri karyuM mAMnene kAna, tame dhutAraDA re; sida amane kare herAna, ke pritama pyAraDA re. 4 syAne ki ubhA vanamAMya, tame dhutAraDA re; jAvA dyone jAdavarAya, ke priyatama pyAraDA re. 5 Avi sthAne kare che risa, tame dhutAraDA re; vAlA narasi metAnA Iza, ke pritama pyAraDA re. 6 12 ADuM kAMI nathi bolate, dene dANa tu mAruM; ne te vakhANye vATameM (ai)ADu tAruM. 1 garava-bhari tu gujarI, jobanani mati; dADi dADi sau dekhatAM, dANa carine jAti. 2 keje tu jAIne kaMsane, dAMNa lAge che ne movaDa Avaje mAnani, veli dala haune. 3 kAra ne jhAjha kAMji, paranArini hAsika bala te tamAru jaNiye, AvyA cho nAsi, 4 dADi ame Ai cAliye, dANa kedi na didhuM; khe mAM ThAlA Abaru, kaiye haiye sidhuM 5 lADakavAyA lAlaji ! yelaphela ma bole; narasi mite ke jerAvari, sida bAjhatA Dele 6

Page #212
narasiMha mahetA kRta 13 2. nAMma, AvA chela na thaye sAMma, kADalA kAMnaja nava Tauce kAI vAlA guNavAMji tame mATA che! mahArAja, keDilA kAMja re; kAMIka lekina rAkheA lAja, vAlA guNavAMjire, 2 keDilA kAMji re; vAlA guNavAMji .. 2. 4 tame ma thAe mevAra, sauHkhe che saMsAra, haji nAMnA che tame nAtha, keADilA kAMji re; Avi khAjho mAM ama sAtha, vAlA guNavAMnija Avi siMda kare che| tAMNu, kADilA kAMnaji maiM ApuM mainu dANu, vAlA guNuvAMjire. kA aa DhavA jevAM veNu, keDilA kAMnaja re; tame nasimetAnA seNa, vAlA guNavAMnajare 14 bhi rene re maivAli, cAli jAya che kayAM caritrAli vATe lAge krAMNu amAruM; temAM lezuM maiDu tAru prite rite maiDu pAne; maTuki meli vuddhi (? suDhi) jAne. gujaraga bharatuM gelI; cAri dAMNu taNi naiselI. narisa metA ke mahika jaine melisa ghera sikhAmaNu jaine 15 ubhA veNu vAya re; vecavA jAya re. (Teka) 1 3 5 1 2 [sArad] eka same hara vanameM, au mahika gopikA, maiM beune te melApa thayeA, vaname ekAMte re; gepi sAthe guja kakara, khAMtile khAMte re. UbhA veNu. . 1 3 4

Page #213
dANalIlAnA pada rasa bhAra raMgarADa thaI, vRMdAvanani vATe re; rAdhikAne ki yA hari, dAMNane neTe re. UbhA veNa.2, resa bharAMNi rAdhikA, beli veNa aTArAM re; temAM mAre nAji, mAryo meNalAM sArAM re, ubhA veNu...3 sAmasAme saMvAda thaye, ekAMta ThekANe re, e laDAinI vAta, narasi mete jANe re. UbhA veNu....4 eli ! tuM chAsa pine chAki nathi tAri bolimeM kaI bAkI. eka tumeM bhalapaNuM diDuM bhArI; ceri karatAM AvaDi sArI. biju I lakSaNa AvyuM rUDuM; jhAju belavA sikhi kuTuM eli ! tAri mA diThI meM li; teM kyAMthi DApaNa lidhuM beli. narasi mete ke AvuM kara mAM; tu te mAIsa kenA gharamAM. evAM evAM veNu suNI, vAle hasavA lAgI re; heta kari haIDAmAM bhiDi, Avi AgA re. vAle hasavA (Teka) riza Taline riDha thaI, rANi rAdhikA sAthe re bahu prakAre belAvi, hasi jhAli hAthe re. vAle hasavA...1 pAye lAgI premadI, hete huM harine re, premathi jhAjhu mai pAcuM, manuMvAra karine re. vAle hasavA...2 kAMne karyuM tema rAdhikA kidhu, rAdhA karyuM tema kAna (2) guNavaMte gepine nidhi, rasamAM gulatAna (re). vAle hasavA...3 AnaMda vALe eka thayAM, [beu pritama pyAri re; jeDa raMgIli upare, narasi mete vAri re. vAle hasavA....4

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narasiMha mahetA kRta 18 ke ame kema meliye, rita lAge te lezuM; dANa lidhA vinA suMdarI, jAvA nava desuM. 1 jobana dhananA rathi, thaI che mastAnika dADi cori mAruM dANuDuM, jAtitI chAni. 2 Aja mali che ekali, maI ne meluM dAMNa amAru caratAM, zuM jANya, peluM. 3 kare reje kAnAja, joyA jevuM thAze; raiye rAjAnA rAjamAM, luMTI na levAse. 4 mukhaDu saMbhAline belIye, ma kara jorAri diThA vinA nava nAMkhIye, koI upara ceri. 5 durijana lekaDAM dekhase, thAse nImacuM ThAluM; narasi mete ke vAlamaji, mai TAMka na AluM. 6 19 giradhara gepini suNi vAMNi, manameM rijhayA sAraMgapANi aMtara heta atighaNuM diDuM, beli te lAgyuM miDuM preme maki didhi pyArI, gerasa pivuM' kuMjavihArI. bhudhara bhAva alaikika bhAlI, maliyA rAdhAne vanamAli. rasabasa jaine maiDuM lidhuM, narasi metAnuM kAraja sidhuM, 20 dhiri re dhutAraDi, have jAIza [mai meli re, vATa jotAM vanamAM, mali che Aja akeli re. Teka) naMda bAbAni niMdyA kidhi, te ti] ke biji koya; e gunAmAM rela karuM , te tuM ubhi joya. have jAIza1

Page #215
dANalIlAnAM pada te rAjA Ada jugAdi, Tauza krAMNu nacita; tu su... jA MNe gujari gheli, rAjadoSAraniti, have jAiza....... 2 AMNadAMNunA Ni ame chuM, dezapati dezeAta; dAMNacAri me tujane rAzi, mai mahuki sAta. mani mati syu. maraDAya che, syu halAve che Doka, narisa metA ke mela vaDAi, Apa tArA mAru' leka, aaa maM tAMNA mAMna mAzu tAre tu gAya taNA ame AkhalA chu nAra pIArI, kema karU zakhI karamagata lAgI, te have jAiza....... 3 21 [rAga : AzAvarI] mAhAvA, mAMna mAguM; pAe lAgu pIDArA, gAvAlIo re. have jAiza....... 4 geraza pIe tumA gAviMdajI re, narazaIA vIrajavInatA vInave, te jA kara nahI kaze| Age lAge amane, Aja navI narIyAda re; gAranu mADu] thAya re zAmalIA, te mathUrAM mAMhe na vecAya re. chelo ma* tANA....... 3 cheDhalA ma tAMNA........ lAja amAre lAge re; nAMNu dAmAdara mAMge re. chelA ma' tANA,..... 2 dAMNu meze tame dAMNI re; vAta teM sArI jANI re. cheDhale ma' tAMNA.........4 1 chelachamile sAMbhila vinatAni vAMNi; risa caDi vrajarAjane mastAMni jA`NuM. jora karine jAve, maiM maTuka utAri; mAhani[e] mai liTayu, joI hai maiyAri keDile vara kAMei], mana gamatu kidhuM; mai mahika mAMthi, pete saMpuraNa palluM, 1 3

Page #216
narasiMha mahetA kRta pAyu pache sarave sAthane, manuvAra karine ghelA the govAliye, pidhu peTa bharine. biju te DhAli nAkhiyuM, me maTuki pheDi; phADi te navaraMga cunaDI, vali bAMI mareDi. manameM risANi mAnani, kaMI dAva na lAge; narasi mate ke rAve mai, jasedAne Age. 23 choTA beTA chokarA ! zikhyo vAta meTi re; vegalo reje mujathi, naI te khAIza zeTi re, sikhyo vAta...... huM te tArA lokani cheDa, tu mAre zaradAra; kaMsa bacAre kyAM jAse, have meline rAjadvAra. sikho vAta..... prAkrama na male piMDameM tAre, bola meDhe hoya; zreNya bhavanameM nathi muMne, luTavAvAle keya. sikho vAta. dAMNa na ApuM dekaDe, e Ti thAIza kAma; tuM muMne alyA trAsa dekhADine, raIza kene gAma. si vAta... huM tArAM halANa jeIna, jANuM chuM manamAMya; narasi mete ke meDuvelu, naMdane sAru nAya. siMkhyA vAta... 3 4 cheri ! chAsa taNi pinAri, tuM sya jANe rita amAri. tAro bApa amAre cAkara ame te gokula kerA ThAkara. tArA rAjAthi nathi DaratAM, keIni zaMkA mana nathi dharatAM. Apane rita amArI elI ! jA tuM lasakara lAve velI.

Page #217
dANalIlAnAM pada 11 dAsa narasi ke mAlama paDaspe, tune sikSA sAri jaDase. jANuM chuM tuMne guMThaDi, eli ! bela mAM jhA nuM re; aMga bharyuM avalAI thi, tAru rema na sAju re. eli ! bela mAM........1 mAMNasani peThe dANa mAgyuM meM, tuja pAse bahu vAra; vAtamAM tuM samajha naI, tune lAta taNe adhikAra. eli! bela mAM..... 2 karagarIne meM kahyuM je, de amArUM dAM; nAri murakha Dhera nagAra, kuyuM ja Ave kAma eli ! bela mAM...........3 meM jANyuM mArA lekani choDa, kyAM dekhADuM trAsa; tuM sudhi balamAM bharAMNi, karavA lAgi hAsa. eli! bola mAM.......4 sAri peThe zikhAmaNa Api, meliza pAchi ghera; narasi mete ke jene [pAchI), ubhi thAze lilAle. elibela mAM...... 5 jAvA dene kAna ! mAre ghera jAvA dene kAna. (Teka) AMNa tera gAMgA ne pelI tera jamanA, vacamAM gokulIyu gAma, mAre ghera jAvA dene kAna. 1 vaMdarAvananI kuMjagala[1]mAM, senu mAge che dAna mAre ghera. 2 ame taMmArA ne taMme amArA mAkhaNa cerI khAva mAre ghera.........3 bhale male metA narasine sAMmI, vAle ramADAM rAsa mAre ghera........4

Page #218
narasiMha mahetA kRta 27 TAMka levuM nathi mAhera, maTuki vi (2) bAdhI; ubhi re alabelaDi, Aja khelatAM lAdhi. 1 ke nathi tu nati, macAli manameM; upara pragaTa dekhAya che, halakAra tArA tanameM. 2 bika dekhADe che kaMsani, tuM bharANi che balamAM kuDAbeli kAmani bole che [bahu chalamAM 3 re re huM tamane elakhu, hamaNAMnA] gyA dAMNi; evuM bele che AkaruM, kAThA huM jANi. amane te halakAM diDalAM, tame lakhaNanA bhArika rasiyAji nava rekiye, vanameM paranAri. 5 kuDAbeli huM komani, tame sAcanuM gADuM : narasi mete ke vaDhavA jevuM, sida bole cho ADuM. 6 28 tame ma kare jhAjhAM phela, vAri jAu vAlaji re, vali thAo mAM sudhA chela, lADilA lAla ire. 1 tame kema paDayA che. keDa, vAri jAu vAlaji re; jhAjhi ma kare mAri cheDa, lADilA lAlaji che. kema ubhA che ki vATa, vAri jAu vAlaji re; je je mainuM pheDatA mATa, lADilA lAlaji re. 3 tame ma kare evi vAta, vAri jAu vAlaji re; thAse emAMthi utapAta, lADilA lAlaji re. 4 keDe meline reje kora, vAri jAu vAlaji re, tame ma kare jhAjhuM jora, lADilA lAlaji re. 5 sau jANe tamArAM kAma, vAri jAu vAlAja re; mAne narasi metAnA] syAma, lADilA lAlaji . 6 cene lila taNA lADa re, ke Avi ubhA che kema ADA re. 1

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dANalIlAnAM pada dekhADe e evaDe re re, ke mAthe ghAli kulaDAne te re re. 2 kasubi pAghaDali badhi re, DarAve che caniyAM sAMdha che. 3 jANe che meM enuM khANyuM re, khAIne khemakusala jANyuM re. 4 emAM te vAra ghaNi vAlA re, khe mAM lAjaDali ThAlA re. 5 narasi mitAne svAmi rasiye re gopinAM vacana suNi hasi rU. 6 30 de dekha tAri dADha cali kAnuDA re, mune dekhi vanamAM ekali , , kema bAje che mene ghaDe yema ugAye ma na jaDe Avi ubhe che kayAMyathi ma na jaDe emAMyathi Aju huM tAruM na sahe jai naMda-jAdAne kahuM syu kahiza emAMthi mathi kAMI huM tujathI Darati nathi ke narasimete huM kahuM kharuM bAliza ne mujane arparuM , 31 nilaja cherA naMdanA, hathi dUra reje re; mukhamAMthi tuM veNa alyA ! samajine keje re. 1 naMda rAjA kedi thayo, enI kuMNa mAne che aNu AhiranA chorAne alyA ! cce pAMtinuM dANa. 2 jhAjhuM bali cyuM jaNAve che, te pitAnuM mApa kene alyA ! tuM ceriTi ke che, cera tuM ne tAre bApa. 3

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narasiMha mahetA kRti sAri peThe hu tujane jANuM jANuM chuM tAri jAta; Aja pache je ema kahyuM te, jAMNiza mAri vAta. 4 pArake ghare peTa bhare che, piDiyAni pira narasi metA ke cera jevuM, hyuM che tAre ghera. 5 32 pUchuM huM tane premadA ! myuM che nAma tAru re, ciraTi nAri te coryuM che, dANa amAruM re. 1 tuM govAlaNa madana mAti, cAri jAti dANa; mai lidhA vinA Aja mevuM te, naMda bAbAnI ANa 2 Avya ori, tune kau chuM gori, cAri Avi sisa kuDAbAli, kema kare che, ritani vAte riza. 3 tuM dhutAri, nAra ThagAri, jAMNu chuM tArAM kAma; Aja ghaNe dADe hAtha Avi, te huM manani puriza homa. 4 gAmani re tala gujari, tAre evaDo e ahaMkAra narasi mete ke vAra lAge che, mainuM mATa utAra. 5 33 baDabaDa cherA ! sidane bole jibhe ThAlAM kAtila chele. bahu beline su mAruM lidhuM; pote mula pitA keruM kidhuM. bhAra jhalAya ne mAMNasa halake, ochuM pAtra hoya te chalake. tAri mA kedinanI] raNi; tene putra thaye tuM dAMNi. dAsa na2si mete ke cAlyA jAne gAtya sida khavADe che mAne. "bahu ola ! thA mAM bolaki, huM tujane kau chuM; mAnani tArAM neNalAM, keI vArane sau chuM. 1

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dANalIlAnAM pada DeDa ghaNe darabArane, manameM [jANI maiyAri, ThagavidyA tujamAM ghaNi, tAri Aratye ThagAri bAra varasani bAlakI, [[] carime zurika kAcuM nathi kaI vAtanu, chei lakhaNani pari" "nAnA sarakhA naMdanA, cheTe reje rA; chela thaye tune jANiye, ghAli kulanA terA. 4 kuDAbelA kAnuDA, muthi vegale reje; tuja sarakhi heya nilaji, tene jAI keje. 5 ubhe re alabelA ! karasyuM tune rAji; narasi me ke meM na jaDe jaDaye gAvuM te jhAjha. 6 35 maTakImAM gorasa ghAlI re, gopI mahI vecavA cAlI re; mAraga maLe deva merArI re, AvI mArI cuMdaDI tANa re. 1 cAle naNadI ghera jaIe re, jasedAnI Agala kahIe re, jadAjI kAnane vAro re, AvI mArI cuMdaDI tANI re. 2 kAna Ave sAMjanI veLA re, sIkhAmaNa deIzuM ghera re; kAnanA te keTamAM mAlA re, sAcuM bele kAna gavAlA re. 3 mArI mane naheranI aNuM re, gopIe mArI moralI tANI re; ........................ 4 sutArI tuM vele Ava re, kAna kAja pAraNu lAva re; pAraNue che hIranI derI re, jhulAve jasedA gorI re. 5 kAnane mAthe saraTopI re, jovA maLI vIjanI gopI re, mala mehetA narasIIne sAmI re, gopIU AnaMda pAmI re. 6 mathurAMmeM meM vecavA jAyeM dADi dADika (kaho kAna khoTi kema kari thAIe. navarA tame, eja kAma tamAre, maiyAri rekavi, sAMja savAre. ema karyo te TAMka na AluM; syAne kAje evuM bole che kAluM.

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16 narasiMha mahetA kRta rAkeza mAM vetAM; vATame Avine vAra ghaNi thAya che mune setAM. pAdharA vuMDhA jA tame vATe; mAhana mAtrA mAM maine re mATe. narisa metA ke samajAvuM chuM vAte; maiDu pAsu, ghera Avajo rAte. 37 mana mastAMni mAMnani, DApaNa meDAle; mujane te mAha pamADavA, miThuM miThuM le. DApaNunu syuM kAMma che, ne dAM amAru; maiM te A ghaDiye phruTase, maiM - mATalu tAruM, ekala vaname. AthaDe, chekeni [tu] IMDi rUpa ghaNuM tArA aMgamAM, lajyA te theADi. kuNu che e kuDiyA, evu mele che Avi; evi te vAtuM tujane kANe [2] sikhAvi. rau chuM. rAjAnA rAjamAM, mujane kuNu luTe; samajine je vegalA, maTaka maiM phuTe. tu te DhAMNi A vATane, ame sAMbhalyu nAtuM; narisa metA ke ghara naMdanuM, jAse esara setu. 38 mukhathilyA, mAvaji ! ati suMdara vAMNu; gAluM ghe che gvAla, nAneA mune jANi, kuDu kAMI niza khelatA, mAne sAcu mADi; vanameM Avi vinatA, mune khijave dADi. sarama kari karamAMyathi, ladhe mArali truTi;* miThuM* mele mukhathi, bhare Avine cuTa. machara bhari taiyAraDi, [mana] mastAMnaDAle; vaname dekhi ekale, mukha gAlu` mele. sarva line sudara kaThekiDa ri; gujarI gokula gAMmani, che nilaja nAri. 1 * 4 6 3 *

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17 dANalIlAnAM pada narasi me ki lidhAM vAraNa, jasadAye uThi sAcA TheryA sAMmale, the gvAlaNi juThi. 6 1 mujane acaMbhe thAya che, tuM diThAme chAdi; sAcu bole ? keNe sikhAvi, rAvi vAtu meTi. maini maTuki utArine, AI Avane eri; nAMnI ja vayame nAra tuM, sikhi dAni ceri. A mAMTuDAM Ajathi, tu mela paNa mAri, mAMna utArisa mAMnani, dhiri re dhutAri. nAri rUpAli joIne, ghelA thAo mAM, huM gheli; mughI che je mAvaji ! maiDAni geli. dhati kahIne mujane, tame melu didhu kene tamAru kAnajI ! ame dhuti suM lidhuM. lAja che tame lAlaja mANasameM bhAri, narasi mete ke ame jANatAM, tamane brahmacAri. 4 5 6 40 [ garabI ] mune reko mAM mahArAja, mAMNigara mAvaja re; mAre ghera che jhAjhuM kAja, naTavara nAvaji re. 1 tame hai mAM mAruM nAma, mANigara mAvaja re, mAM mAre, kuTase mainuM ThAma, naTavara nAvaji che. 2 mAre mAthaDe lAge che bhAra, mANigara mAvaja re, mune gai che jhAjha vAra, naTavara nAvaji re. 3 keka nAkhase kAli Alya, mANigara mAvaja re; mune sAsu deTse gAla, naTavara nAvaji re. 4 leka dekhine dharatye bharama, maNigara mAvaji re; emAM ApaNe jANye dharama, naTavara nAvaji re. 5 tamane eDine kI chuM hAtha, maNigara mAvaji re, mAne narasi metAnA nAtha, naTavara nAvaji re. 6 .

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narasiMha mahetA kRta [ garabI ] mele mele, mAragaDo re mAvA, jela kara mAM, de mune jA. mAthe lAge che maDAnuM bhAra; kara joDi kahuM chuM naMdakumAra. kayuM mAMne, naMdajinA re lAlA; ThAMmaDuM bhAgase, bAjha mAM ThAlA. levA-devA vInA ma kare laDAI khuci mAru mai na sake khAI. keDa meli tame tene re kere mehanaji ! mai na jaDe re. narasi mate ke na sake li; sudhI che mAri maiDAni geli. 42 e lidhAnuM mana thayuM, mune joI akeli re, ore Ava te cukavi ApuM, dAMNani theli re. mune joI ... 1 bela evaDu bala dekhADe , sthi senA tAre sAthe, evo mATe syu thaye je, huM jeDuM tuMne hAtha mune joI.... 2 naMdanA nAma meM evaDe alyA! ye gari gayo mAla, A AMkhe meM ene DiThe, gAyuM cArate kAla. mune joI ... 3 tikhAbelA Aja tuMne, kariza huM herAna hAtha valAmaNa Ava ero, pache thA mAro bhagavAna. mune joI..... 4 gokula gAmani gopiyune, alyA ! teM manAvi hArya narasi mete ke keya mali nathi, huM jevi tuMne nArya. mune joI.... 5

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43 zaiDAM au cAli taiyArI, temAM mATI rAdhA rANI 1 miThAbeli ne maramAli, eparavAhi vAdi gAlI. 2 eDhi navaraMga cuMnaDa jhINI, nautama jobana khimRganeNI 3 geApI sarave beli thaine, mAthe mATaunAM Dhone 4 vAlA ubhA tA tyAM Avi, narasi metAne nAthe melAvi. 5 mAhaji ! su paranAri re vAta e tA emAMthI tamane dANalIlAnAM pada narasi matAnA cAvu 44 jANA che. maname; rAke che. vaname jojo vicArane,mArathi kau chu; rAjAnA huM rAjame rau chu. vATame Avine kAika dekhase darakhAra mecaDase; AlabhA jaDasce, garavabharyo alava karatA AvA vAlA; mAjho mAM thAe mA kAlA, dAsa khAsyA thAse A gAyaDanA nAtha 45 caritra jora gADA; che. ADA. zaza kuvara ThilA kAMnA, kuMDhA jAe chAMnAmAnA. mukhathi vAta kareAmAM bhAli; sughI saini geli. giradhara jAM zu jA zuM rIDa luTAske ke tame ke dADAnA phela karA che jANI narisa ke jora peTa gAlu huM vAruM; tamAruM. tamAru mAru. DhAMNI, jANI, karine; rine 3 4 1 1 3 4 1

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narasiMha mahetA kRta 46 guDha jAne vATamAM, AMI kuNa lAve re; kapaTi cherA ! kuDiyA, tune lAja nAve che. AMI kuNa......... 1 tuja sarikho dikara joIne, nyAla thaye have naMda; sAMja savAramAM ghara khevAne, teM mAMDe che phaMda. AMI kuMNa.. 2 amane tuM na elakhe, ame nAtataNAM zaradAra; tArA bApa zarikhA mAre, pADAnA pAnAra. AI kuMNa ... 3 ane te diThi lAja vinAne, tuM te lAjane keTa; paranArinAM joye pagerAM, e ni] tAre nai khoTa. AMI kuMNa. 4 huM Daru ne tujathi, syAne kADhe cha ApyuM che, narasi mete ke meM nADuM, sATe DhAli nAMkhuM re. AI kuNa..5 47 vetAM roke che vATameM, Avi jematema bole; vanameM pagerAM khelate, nita keDe Dele. 1 lajyA I mAri lekameM, kidhi mune cAvika cheTe sarakho cheka, AluM nAkhe che Avi. 2 kAyara amane kidhalAM, jasadA tAre che; kema kari gokula gAmameM, ghara mAMDine haiye. 3 vanameM diThi mune ekali, ADe Avi deDika phADi navaraMga cunaDi, kasa kaMcuni teDi. 4 muja pAse jorAvari, dANuM devuM mAgyuM nA nA karatAM nilaje, mai-mATaluM bhAguM. 5 lADakavAye lAlane, e kema kidhe narasi mete ke ene Ajathi, tame rAkhaje si. 6

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dANulIlAnAM paMda 48 sA mATe beThA re kAhAnaDa ! bAraNu khAMdhI. (Teka) mAkhaNu upara tAkIne eMThA lUTI re jAvA; phogaTIyA [............. jAvA do, khAulA khAvA. 1 mAkhaNunI muna mahAre nathI 2 geApI; kAlanI vIsarI gaye| tArA gharamAhe TopI. mAkhaNulAnI leAda laI [gopI] kAnanA ghere jAya; AkulI vyAkulI gepI puThe [kAna] dhAye. kAnuDe vyAkulI kIdhI gepI thai re ghelI, TApI mase mAkhaNu luTTu, na cetI pelI. 4 kruSNujInA zreNa gAtA, thAkA sau deva; narasaIyAnA sAmI tamArI, A zIre Teva. tra'dAvanati vAm', jAtAM mune Avine mAraga rezikA, mukha khAli DhAM amAruM cAriyu, ema kaine jorAvara, 49 sAMbhala jaseAdA cita hai, tArA putrana vAtuM; maiyArine luTavA, khAMdhi kheDA che bhAtu . 1 sAja savAre ekali, mAthe hela upADa; mathurAme zai vecavA, jAti'ti huM sADi. ra nakha lagAyA chAtiye, narasa metA ke enA dukhathi, ubhi 2e zai-maka sarave lajayA leAni, tAre kire pAlava mAre phADiyA, mai-mATali kAnA tune seM paDi, evi Teva vaname mAraga cAlatAM, luTe bhAli gAli. ra 10 sAMje AvyA ghere sAMmalA, mukha mAli vAtA; khAle esArane khAMtathi, ema puche mAtA. 3 5 aTAra paranAri. taiyAra; tAri. 4 jhAjhuM zuM kaire; kAne kayAM jAI raiye. 6 3 tyAgi; bhAgi. pa 1 Shi Jue www.jaihelibrary.org

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22 3 narasiMha mahetA kRta Ajathi ruDuM AdaryuM, A kAma teM AvuM; dADi lAva cha dikarA, lokuni rAvuM. gAyuM cArine jiviye, ApaNa ne rAjA, lADakaDA nava lAviye, ghera elaMbhA jhAjhA. Ajathi tAri Abaru, thAse lekame ADi, kene tune kuMNa Apaze, paraNavAne Di. narasi metAnA vAlamA, DAM kAma che tArA, maiyArinAM mATalAM, pheDe che sAMjasavAra. 4 5 6

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(3) rAsalIlAnAM pada (51-52) (rAga : garama) pA rUDo Ave AsAmAsa ke navaraMga saraDha bhalI re, garabe rame zrIgAkulanAtha ke sAja gopI kha'nI re lola. parabhujIe pItAMbara palavaTa vAlI ke pAvaDIe caDhA re leAla. parabhujIne ku'Dala jhalake kAMna ke mugaTa hIre jaDe re lAla, vAle mArA vAhe madhurA vAMsa ke geApI sahu sAMbhale 2 leAla; abalA nAMhAMnI meTI nAra ke sahu TAle malI re leAla. rUDI ramata rame raMgIle ke rAdhA rase bharAM re lela tAhAM te thaI rahe thehIkAra ke vAge ghUgharI re leAla. jovA malIA caude leka ke adra tAMhAM AvIAre lela; rUDAM pArajAtakanAM puSa ke parabhune vadhAvIAre lela. mAMna hase re leAla. peherAM caraNA ne valI cIra ke cAlI kasakase 2 leAla; peheza mAtInA saMNugAra ke mehelAM mastaga lIdhAM mahInAM mATe ke caturA aMmarIta veNu [na] caMcala neNu ke parabhune nIhAlatI re lAla. 5 AvAM sITane cAya ke ramavA nAthasa' phlAla; vAle mAre balavaMta bhIMDI khAtha ke phmala hAthasU' re lela. cAlatI re leAla; [......... -] tAMgAe narazahIe sukha ohI ke lIlA nAthanI 2e leAla. para [ rAga H H garabo ] saraDhanIsAe zrImahArAja ke vaname. madha nIsAe vajADI veNu ke gopIkA zravaNe suNI meAralInA nAda ke geApI vAkula thayAM re leAla; je jama uThAM peAtAne dhAMma ke te tama nIsarAM re lela. AvIA re lAla; cAlIAM re lAla. 1 ra 4 OM 7 re 1 2

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24 narasiMha mahetA kRta jeo puraNAnada parIbhrama ke sadabudha sarava TalI re lola; jue naINa bharI bharI nA2 ke gopIkA sakumalI re lAla. 3 vacana belA zrImArIja ke ke kema AvIyAM re lola; valatI belI vrajanI nAra ke "tama Asare AvIyAM re lola. 4 raMgabhara rAsa ramADe nAthe ke sarada sohAmaNe re lola; uge sela kalAne caMda ke atI ralIAMmaNe re lela." 5 puraNa prIta joI parIbhrama ke rudaA bhIDIA re lola; vAje tAla pakhAja ne jAMja ke veNu vAMsaLI re lola. 6 nAce naraharI naMdakumAra ke gepIkA sahu malI re lola; cAkamAM pharatI vrajanI nAra ke vace rAdhA harI re lola. 7 navasata sajA che saNagAra ke pAlava ghugharI re lola; hamacI le harajInI sAthe ke tAlI le hAthamAM re lola. 8 nAce naTavara madanagopAla ke juvatI sAthamAM re lola; aMtrika devatA rahIne jee ke pupe vadhAvatA re lola. 9 [. ....... ..., ... ...... ..] rUpe rUDe narasaiAne nAtha ke manamAM bhAvatA re lola. 10

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(4) surata - saMgrAmanAM pada (53-56) 53 AjanI rajanI ghana saphala avataryo, prema dharI pIye mArI seja Avye, dukha sahu vIsaryuM, sAI letAM viSe, sukha pragaTayuM, ulaTa ati bhA . huM re sanamukha thaI, nAtha bArthe grahI, tapatya taMnane hA, mITa myalatAM sukha taNe siMdhu te, Aja meM bhega. adhura amrata rasapAna karatAM. ulaTa aMga ati, raMga vacce ghaNo, zejanuM sukha te ApyuM vAhAle; nArasaMhIyA svAmI sura uge hacaeN, tyAMha-lage nAthe merI zeja mAhAle. 54 AjanI rajanI, bhalI-bhAtya zuM bheLavI, zama zeje rame mana mehelI bhagavI bhAtya zuM, kelavI khatya cuM, zuM karaze arI sekaya pelI. cIra kaTithI khise, nAtha joI hase, bAMha kaThe ghase, lAja chAMDI, ura uparya bhuja dharyo, nAtha suratye bharyo adhura khaMDita karyo, ke mAMDI. e sukha sakhI mukha kahyuM nava jAya; meM sidhumAM cakale cAMca belI; narasiMhIyA svAmI bhale mi . eNmalIlA navya jAya telI.

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narasiMha mahetA kRta papa janmanuM sArathika Aja mAhAre thayuM, sAMmale snehasuM vAta kIdhI; sanAtha kIdhI hune anAtha jAMNI, mane bAMha grahI, premanuM pAse lIdhI. pUrava punya Aja mAhAruM ude havuM, rajanI raMge ramI kAMhAMna sAthe suratanA sukhanuM zuM huM varaNava karuM, jItIyo kaMtha meM bAMha bArthe rahe sadA maMdira mAhare zrIhari, dIna thaI nAthane pAya lAgI; sukha taNe siMdhu te Aja meM bhega, janmanI bhAvaTha sarva bhAgI manuzyA-dehanuM Aja sArathaka havuM, kRSNa krIDA karI lAja levI, narasiMhIyAo svAmI bhale milIye, zuM kare sAsuDI adhika kopI. pa6 daMta mAM deIza kahuM tuMhane kahAnajI, durIjana lokaDA hAya karaze; sAsuDIne ze utara dIjiye, kaMtha te joIne kopa dharaze. naNaMda kUDA garI, hIMDe lakhatI cehena, jeTha-jeThANIne anakha mAhArI; kAMI karIe nahIM caeNhena paranA razU, rAvale manya jUonI vicArI. Aja je mAnaze vInatI mArI, te ahIM AvIza kAlya tAhAre; narasaMhIyA svAmI pAya lAgI kahuM, lAjemeM ghera jAtAM savAre,

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(5) vasaMtanAM pada (pa7-72) 57 [ rAga : vasaMta ] Avo re gAlA vahAlA, taMmane chAMTaNuM karIe, komala kaMTha tamAro re vAhAlA, vaMnamAlA dharIe. (Teka) kuMja kuMja vanamAM kesu phUlAM, jevA zaMcarIe; zuka pIka mAhA mada garaje, mukha moralI dharIe. cuA re caMdana agara kumakuma, ekamekane bharIe; narazahIcA svAmI vasaMta lagana che, ame temane varIe. [ rAga : vasaMta ]. cAla sakhI vaMdarAvana jaIe, jahAM mohana khele haLI re; ekaeka gopIne ekaeka mAdhava, maLI che mAhArasa TeLI re; cAla sakhI.... soLa zaNagAra sajayA sahu zAMmA, paherAM caraNa cALI re; haMsAgamanI gajagatI cAle, te te bhamarALI re. cAla sakhI... hArA kRSNajI, chatAM jana gepI, lopI lAja virAje re, narasahIAcA svAmI saMga ramatAM, bhagatavachaLa bIrada chAje re. cAla sakhI.... [ rAga : vasaMta ] cAlo harI harI ramIe, bAtha parasapara lIje, kANu hAre keNa jIte mAhArA vAlA, kaNa zaparAMNa dIze. lathabatha nAtha bAtha bhuje bhIDI, hasI mukha de kara tAlI, he he he ho harajI hAre, gopI detI parazapara tAlI. hAra kRSNa govAla zahIta re, vastra lIdhAM ulAlI. nagana thaA brIjanAra ja dekhe, Apo vastra vanamAlI. hAza vIlAza kare [...] zAMmA, rAmA raMge rAtI; narazahIcA svAmI saMga ramatAM, mAnunI AnaMda pAmI.

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narasiMha mahetA kRta rAga : vasaMta ] jaki suNi he vasaMtapaMcamI, dilaku lagI he TakerI; mAre nAvaliye upara oDha, meM paherI navaraMga cAlI. jabaki suNi...... T ... ... ratuvara A ati mana bhAye, mali vrajavinatA Teli. jabaki suNi... cauvA caMdana era aragajA, kesara gAgara Telika nararIyAcA sAMmI gheraiyA, raMgabhera ramase heli. jabaki suNi... kule Ave re, vanamAMthI vaMnamAlI; vaMnamAlI re, vAle gau cArI. phula Ave re....... kulano tere ne kulanI chaDI, kulanAM chegAM vahAM, laTakatI lAlI. kule Ave re... kulanA che gajarA ne kulanA hAra, kulanA daDulA UchAle naMdalAla. kula Ave re.... kulanA vAgA ne kulanA che pAga; kulanA bharelA Ave che savaU govAlA kule Ave re....... metA narasIAcA sAMmIne re jotAM; jAe bhava tananAM dukha. kule Ave re... 62 mArIza mA ! muThaDalI mAhAvA ! huM mAhArI mADIne meherI re; tethI jhAjherI mAhArI rAsu naNaMdane. tAhAre mana chuM seMghI re. mArIza mA !.....

Page #235
vasaMtanA pada A je re AMkhaDalI mAhArI, meM mAMga zamArIne AMjI re; naMda taNA nAMhAMdhaDI A horA, huM nahI jAMU tAhArI gAMjI re. | mArIza mA !.. huM abalA ati AturavaMtI, tuM bhamaro bhaLabhogI re; premanI vAta narasahIcA svAmI zuM jANe pelA jogI re. mArIza mA !... sabhara heLI re haLI AvI, ramatA'tA nAtha sujANa re; kAmanI kAhAna sakhA sahu saMge, na mane koInI ANa re. 2sabhara..... eka pAse abaLA saha UbhI, eka pAse gapALa re; baLI che tame baLabhadravIra, Aja lehevAze naMdalAla re. rasabhara..... vacana sAMbhaLI vInatA kerAM, vIphare vIThala vIra re; abIla-gulAle judha maMDANa, zobhA jumanAM tIra re. rasabhara... thaI AkulI kAma-vAkulI, sanamukha zAMmA dhAI re; hAla paDI haThIo nahIM tAre, harIne rahI zAI re. rasabhara.. eka cuMbana detI ne kAna me kahetI, baLIA huM tamArI re, hArA* hArI kahAnI hADu, hAra lIdhe UtArI re. ema jAkamaLa hae, kalola vRMdAvaMnamAM thAe re; leTapeTa tahAM thae narasahIo, caraNa taNuM rajamAMe re. rasabhara...... [ rAgaH dhuvAra ] ragIle phAguna khelIe hai, hAM re khelIe ho, khelata rAdhAjIka kaMtha. raMgIle ........(Teka)

Page #236
. narasiMha mahetA kRta (Uthale) tela raMgIle ne, gulAla raMgIla, raMgIle kezara sAra; raMgaraMgIlI jeDI banI che, re raMgIlI pIcakArI hAtha. raMgIle....... sADI raMgIlI ne vAghe raMgIlo, raMgIlI lAlakI pAgha raMgaraMgIlI bhAta banI he, re raMgIlI rAdhAjInI ADa. raMgIle...... gopI raMgIlI ne govAla raMgIlA, raMgIle jamunAno nIra; raMgaraMgIle khela mace che, re raMgIle rAdhAjIka cIra, raMgIle... zAma raMgIle ne zevaka raMgIlA, raMgIle phAguna sAra; raMgaraMgIlo narasaiA svAmI, re raMgIlI gAI che dhuvAra, raMgIle . [ rAga vasaMta ] rAti mila dhara mAhArA vAlA, rati raja uDi; rAte vanamAM kesUkule, rAti ke suDi. rAti.... rAtA daMta rAdhAji kerA, rAti jumanAM taDi. rAtAM vRMdAvananAM paMkhi, suDe ne suDi. rAti... rAtA sAlu sau sakhane, rAti kara caDika narasaiyAcA svAmI saMga ramatAM, ati rasamAM buDi rAti. .... [ rAga vasata] vasaMta AvI mAhAra vAhAlA, cAle caMdrAcaMna jaIe; ApaNa behu belaDIe valagA, gherI thaIe. (Teka) abIlagulAlanI rela cAle tAMhAM, he harI karIe, vaname vajADe vAhAle vAMsalaDI, tAMhAM neha dharI suNIe. zaraNe zarakhI jeDa malIne, prema pAlava grahIe; narasaMhIao svAmI vasaMta khele, tAMhAM javAne jaIe.

Page #237
vasaMtanAM pada (rAga : vasaMta] vasaMta bhale Udao re, varate jejekAra; abIlagulAla UDADe atI abalA, suMdarI khele phaga.(Teka) pADala paremala AMbA mera, gulAla kezara ghela; zahI re samAMNI raMgabhara ramatAM, tArUNI mukha taMbola. aDhAra bhAra vaNazapatI mArI, kesu lehere e; narasaMhI AcA svAmI saMga ramatAM, UlaTa aMga na mAe. [ rAga: vasaMta ] vasaMtapaMcamI kerI pujA, zrIrAdhAne ghera kare ; senApATe zAma padharA, vAlAne vrajanAra vare. vasaMtapaMcamI.... AMbA kerA mehera maMgAvi, kesara ghelI kalasa ghare; abila-gulAle mukha raMgIne, sAmaliyAne saMge pharo. vasaMtapaMcamI. 2 vasaMtanAM sukha dese vAle, caraNa-kamalamAM cita dhare; narasaIyAcA sAmI saMge ramatAM, karAM hamArAM pApa hare. vasaMtapaMcamI.. 3 sajanI ! sArUM re sArUM, mAhArI behenI, zAmaLIAnuM zyAMI re , mukhaDA sAhAmu joI rahIe, e zuM pUche kAMI kAMI re. sajanI ! ... 1 2mavAnI rata AvI raMge, sahIara sahu cAle re, abIragulAle bharI bharI kheALA; vaMdarAvaMna meM cAle re. sajanI !... 2

Page #238
kara rasanA ghehelA che giradhArI, rasIe mA! mAsa re; rasaNI 2mAM maLI raMgIlI, rasIe narasahIo dAsa re. narisaMha mahetA kRta 70 [ rAga : vasata ] zAzarI dveSe mahArA vAlA, kema ramavAne prItalaDI karatAM zuM kIdhI, Avu re; kaThaNa paDI (che) hAvu' re. Aja sakhI mahArA madirIAmAM, nadIe meheNu' dIdhuM re; bhAbhIjIne bhudarajIe, vAta chabIlA nava rahe caDhI kAMi(ka) kAmaNa kIdhuM re. chAnI, jhAjhere hAThe re; narazahIAcAsvAMmI sa`ga ramatAM, [ ..... ] cauA ca'dana agara rasa Utama, cheALa karIne ame tamAne gulAle bharIe, Aja tajIne vacana suNIne vInatA kerAM, pIcakArI kara tela-gulAle Takhake cALI, ema lIlA bahu sajanI !... 3 71 [ rAga : vasaMta ] harakhabharI heAnI re harajI ! ramIe hADAhaDa re; vasa tamAsa vinA viThThala, pAheAMce mananA koDa re. zAzarI.... 1 zAzarI.... 2 zAzarI.... 3 harakhabharI.... 1 chAMTA re; AMTA re. harakhabharI.. 2 lIdhI re, kIzrI 2. relA cAle re; kesararasa kasturo bheLe, mukha para nArI nara ke nava lahevAe, kAMhAMnaDa kerI kAle (2). harakhabharI.. 3 harakhabharI.. 4

Page #239
vasaMtanAM pada adhadha rasa atela mahImA, varaNu kema jAe re; rasanA hoe netra narasahIne, te varaNavIne gAe re. harakhabharI. 5 : 72 [ rAga :: vasaMta ] huM nIlaja ne tuM te karatAM, sarakhAM bahu maLAM re; tAhArA saMga thakI zAmaLIA ! mANasa mAMhAMthI TaLAM re. huM nIlaja ne.. 1 pIhera sAsaruM sarava tajIne, bhudhara mAMhe bhaLAM re, para kehe have pIhera padhAre, parathama eha raLAM re. huM nIlaja ne.. 2 dIpakata pataMga dekhIne, pAchAM te na pharAM re, narasahIAcA svAmI vasaMta ramatAM, nenumeM nena maLAM re. hu nIlaja ne.... 3

Page #240
(6) hi DoLAnuM pada (73) [ rAga H bilAvala ] gUle hiMDele premasu, beha sarakhe te sarakhI jeDa re jhUle che rAdhAjI pAtalA re, sAmaliyA su karatI heDa re. * le *** sahu gopI ghAle ghUmaNuM re, te karatI te meDA meDa, hile gagane caDaye re, rakhe paDatA zrI raNachoDa re bUle.. 2 tame nIranI kRSNa keDAmaNuM re, ehenI prabhu tamAre nathI kAMI kheDa, caraNe tamAre rAkhajo re, nArIye kehe kara joDa che. jhale..... 3

Page #241
(7) meralIviSayaka pada ( 74-81) 74 A Avo re naMdalAla ! raMgabhera Ane; mane taMma saMge Upane ANaMda, raMgabhera Ane (Teka) A sabhA tamArI sI kavuM, mukhe kahI nava jAya re, sAMmalIA tArA darasana thakI re, eka palaka juga vihI jAya che. raMgabhera Ave ne 1 darasana vInA daAlajI ! mane gharamAM nA male sukha re, sAMmalIAnuM mukhaDuM jotAM, jAe tarasa ne bhukha re. raMgabhera Avo ne 2 jala jamanAne traTha re, harI vAtA veNa rasAla re, [ ..... ... ... ], gepIjana jama taMma jAa re. raMgabhera Ave ne 3 avalAM perAM heDhaNuM, ne avalAM sajA zaNagAra re; bAju te baMdha keTamAM re, ne gopI hAthe bAMdhA hAra re. raMgabhera Ave ne 4 alabele tAM vAa vAMsalI, ne gopIjana gAa tAMhAM gIta re, nasIAnA sAMmI sAthe, puraNa bAMdhI prIta re. raMgabhera Ave ne ! 75 Ubhe rahene re govAliyA, tArI moralI mIThI vAya, chela chabIlA naMdanA tuM te, gIta madhurAM gAyi. Ubhe.....1 evA nagaNuM na thAIe nAthajI, tamane naMdabAbAnI A madhurI-sI vAya meralI te, ApuM maInAM dANa. Ubhe......2

Page #242
narasiMha mahetA kuta rAjanI cAla caturAM joIne, mArAM nenAM niramala thAya; nAcI dekhADo nAthajI, mArAM bhavanAM pAtaka jAya. Ubhe......3 kAmaNa-9maNu tArA dilamAM bharIA, AkhaDImAM che jaMtra; vasa kIdhI vraja-vinatA, evA kayAM siMkhyA thA maMtra ? Ubhe........4 mArA saMma je mune sIkhave, tame jANe sarve para sAMjha savAre sAMmalA, tame Avaje mAre ghera Ubhe.....5 ta te naMda taNe nAnaDiye, ne kAnajI tAruM nAma, dANa lIdhAne khapa kare che, Avaje gekula gAma. Ubheja rAjanuM mukha dIThaDe sukha upaje, tame ghaNI rAkhe che mera; nararInA svAmI sAmalA, tame karaje lIlAlera. Ubhe.....7 tArI moralIe mana mahuM re, vaMdarAvana meralIvALA; meM to gharanAM kAma che re, , he te detAM deNuM bhulI re, ,, meM te preme vAMchaDAM dhavaDAvAM re, che huM to jamanAM gaItI pAMNI re, tAruM mukha huM joI joI kulI re, . me te avaLAM AbharaNa heDAM re, meM te mAMthe cheDe mele re, e kAnuDe kALo ne chogALe re, mune kAMIka kAmaNa kIdhAM re, mArAM caMta harI mAnI lIdhAM re, meM te rotAM ja bALa melAM re, meM te dhAvatAM bALa vacheDAM re; mAMne metA narazIIAne zAMmI re,

Page #243
meralIviSayaka pada 3 [ rAga : prabhAta ] naMdanA kuMvara alabelA, tAhAruM mukha jevAne AvI re; pakavAna mIThAI ane vaLI) mevA, tAhAre kAje lAvI re; naMdanA kuMvara -1 aDadhI rAte veNu vagADI (te), mAhAre maMdarIe zaMbhalAI re kAmakAja gharadhaMdho mukI, Atura thaIne AvI re; naMdanA kuMvara 2 jeTha-jeThANI dIara mAhAre, sAsuDI ghera khIje re; narasIIAcA svAmI saMga ramatA, sadA harIrasa pIje re. naMdanA kuMvara ****3 mArA vAlAnA vaMnamAMhAM, vAge rUDI vAMsalaDI; huM te ghelI pharuM gharamAMhI, kAne dIdha sAMkalaDI. beDu vInA jala bharavA re gaI tI, ne sara melI UDhANI; gaja gaja laga [ ] valagI, beDIlAnI sudhabudha bhulI re. vAge.......1 TraNI melI gau devA re beThI, ne sari bhIjANI nava jANI re; vAcharUvAne bharUse re meM te, bAlaka bAMdhAM tANI re. vAge.....2 tAvAM ghII takaramAM reDAM, ne dudhamAM reDAM pANI re, netara laI nAvalIe bAMdhe, gharane thAMbhale jAMNI re. vAge.....3 sAkara melI meM te sAka vaghArAM, ne mAdIka maracAM bhelI re; rAI karatAM premarasa bhulI, suTha sevaiyA melI re. vAge...... sAsu ke vauUMne vatara valagu, jhakhata dekhaDAvA re; diyarIyA ke 'bhAbhIne bAMdhIne, sAhakaDe (?) saMma bhAvuM (2) re. . vAge..5 pADe saNa ke enI para huM jAMNune, race vaMdarAvana rAsa re, moralI vagADe pele naMdane niMda], meralImAM cIta jAsa re. vAge.....6 '

Page #244
38 narasiha mahetA kRta serI vAlavI bhugala bhIDavIne, mArA vAlA vaMdarAvana jAa re; bhale malA metA narasInA sAMmI, gopIone ANuMda thAa re. vAge......... L [ rAga : garabI ] raMgabhInA raMganI rela cheA, raMgIlAjI !; mArA alakhIlA lAla che, rasanI jANA che. rItaDo, pAtalIyA tamathI pritaDI, 'tAru' chegu' cita khetI rayuM, sukha dekhI sukha mAruM gayuM, tArI mAralIne nAde karI, sarava mAha pamADI zuM harI ? tArI meAralImAM jAdu ghaNAM, tAMNyAM mana amalAtAM, narasI mete keTa vAla vadhAyei, pritamajI seja padhAriye, 80 vajADI vAMsaDalI vanamAM ke caTapaTI lAgI che tanamAM re. 2, suNI suNI Atura ati thAu" re; ke jANI huM te sarava melI jA'' re. cAlI huM te| gharadhA melI re; gharane TherAvI ghelI 2. joyA me' vAlAne ke tanaDu TADhuka Y mAvAnI mAralImAM ke kulanI marajAdA narasI metA ke che have kema mAhanane .. jAre "" 22 ," "" ,, "" "" ,, 2; tAre re. mAi2; .. khAI roMgarelu melu . 3 2 5 m 3 2 5 4

Page #245
meralIviSayaka pada 3e sAmalIA tujha sAthe ramatAM, saMsAraDAnI sudha TalI; devakInaMdana kaMhaneAne, nayaNa nIhAla re valI valI. sAMmalIA.1 saradapunamanI rAta ajavAlI, vIThale vA veNa relI; Ape pe zaMgAra karIne, catrabhuja caraNe jaya malI. sAMmalo...2 purava punya karI harI pAmI, caraNa-sareja na mehelu halI; nArasauyAcA svAmI saMga ramatAM, garbhavAsanA daMra palI. sAMmalIA...3

Page #246
zRMgAranAM pada (82-130) alyA ! kema vAryuM nathI karate re; ke keInI lAja nathI dharate re dhAryuM che zuM tArA manamAM re, rekIne Ubhe che vanamAM re. ekalaDI jAMNa teM mujane re, sIkhAmaNa ApIza huM tujane re. mujamAM ne tAruM pheve re? jazedAne ke je paraNAve re. paraNI eka pitAnI karIye re, bIjIne keDe nava pharIye re. narasI mete ke sAcuM batAve; paraNyA vinA pA2 na Ave re. AMgaNIe manahara re, moralI vAI gae re, have kema jIvuM re merI mAya, kALajune cheTu re kapaTI kAMhAMsuDe re, te te mune sAle haIDA mAMha. AMgaNue...1 ame te amAre re maMdira UbhalAM re, vATaDIe jAtAM dIThe kAMhAMna; mITane meLavo re sakhI mAhAre tAMhAM have re, vAle mAhAre karI naINAnI sAna. AMgaNIe...2 jIvaNajI te jAtAM re, marI ame zuM na ga re, rahAM rahI gAtra gaLavA kAja; bhALa te batAve kaI bhUdara taNI re, hA huM to kahuM chuM mUkI lAja, AMgaNue3

Page #247
zRMgAranAM pada AMgaNIe...4 AMgaNIe...5 vadarzAvana zeThuM re sahIera sahu maLI re, jeuM jela jala jamunAne tIra; zAmAne saMghAte re, sarava sAhelaDI re, naINe bharI bharI Ave nIra jamunAne tIre re, gauUdhena cAratA re, vAle rame govALIAnI sAtha; mugaTa birAje re, mAthe mArapIchane re, suMdara mAratI harine hAtha sudhabudha bhUlI re, trikama tama vinA re, sAMbhaLIne bALapaNane saneha, niraguNagAra sajana zuM karuM re, raMge ramADI ne] dIdho che. manane meLApI re sakhI mune meLave che, triIja - vInatA ke AdhAra; narasaIA svAmI re, je AvI maLe re, karI rAkhuM heIDA kere hAra AMgaNIe...6 AMgaNIe...7 "A keNa AvyuM re, mAhAre AMgaNe re, nahIM re ughADuM huM dvAra; jAo jyAMthI AvyA re prabhujI tyAMhAM, jyAMhAM tampa kIdhalA hoya vihAra kusumacI sejayA re, A saja(8) sunI rahI che, belaDIyo ze dIdhe te muja hAcya; keI re bhomanI re, tamane bhUlavyA re, sAcuM tame mAMne re, mAhArI sAdhya." dvAra UghADe re, uttara dIjIye re, mAhAre tuja samI nahI keya, nIdaraDI te AvI re gorI tAhAre AMgaNe re, suMdarI tuM mana vimAMzI jaya."

Page #248
42 narisa'ha mahetA kRta 2, pAse teDIyA re, sAthya, pAlavaDA te sAhI prema lIdhA rudiyA narasi'hAcA svAmI re, Aja bhale malyA re, mehu ghaNAne threDI satya. 5 [rAga : bhairava] Aja huM svapanAmAM akhakIne jAgI, jANuM mAhArA vAhAlAjIne kaThaDe re lAgI atI raMga kIdheA vAhAle, adhararasa pIdhe; seja parathI vAhAlAjIne Upara lIdheA. sakhI re samAMNI, mAhAru' svapanu. vicAre; narasi'hAcaiA svAmI, mAhAre mandira padhArA. 86 [rAga : ....] .. Aja tAhArI ze!bhA sAMmale', muja Agala gAI; zaNagAra sudhanatA joI vatI, ke hu kyAMne dhyAI, Aja..1 meDIe caDI zIza AheAlAvatI, keza taNI re vaDAI, phule bharyo re kheDalA, sugaMdhe chakAI, tAMhAMthI ugra rasa upanA, rase. chachakhatI cAlI; kaMcana mAMhethI kalaMka daI, vana vAdhyuM che selI, Aja...3 aMjana-rekhA AMkhaDI arIse kIdhI; tribhAvana - zezabhA nayaNamAM marajAdA dIdhI. Aja....4 tilaka - rekhA spraMgamadataNI, karI hIDe sAhAgI, AMgaNe gagana-zazi nirakhIne, grahevA DAlavA lAgI bhUSaNu nAnAvidha taNAM, thAla bharI dasavIsa, mana bhAve te paherIe, sakhI ghe AzIza vasana upara vasana uDhADhIyu, dayA kIdhI brahmAMDa; nahI te tene [ . ] Aja...7 eka sakhI sanmukha rahI, bIDI vAlI khavarAve, caTake adhika rasa upaje, tanamana bhaNe nArasiMhe mahu, bhale! vAgye [ .... 1 2 4 24108.... Aja..2 Aja...pa jIvayA re. Aja....8 U raMga; ] Aja...9

Page #249
zRMgAranAM pada [ rAga : : devagaMdhAra ] Aja mahAre AnaMdanI helI re, naUtama dehe (yA) mAhAra nAthajI padhArA, mukha dIThaDe thaI ghelI re. tarIA teraNa duvAre baMdhAvu, paheru naUtama calI re, kuMkuma kezara ne kRSNagara, chAMTIyuM raMgabhara zerI re. ..2 sanAtha(na) kIdhAM zAmalIe vahAle, mAMna ghaNuM re dIdhAM meMghAM re; narazaIcA svAmI saMga ramatA, sukhaDAM kIdhAM seMghA re 3, AIvAM Asa bharAM re, vAlAjI ! ame AIvAM Asa bharAM re vIMdhAo mana mahIM re, mehanajI ! , , , tArI meralIe mana me re vAlAjI , , satane re melI, ama patine re melI, melI kulamarajAda mAtatAtane vIsArAM mihanajI ! te sAMma tamAre kAje re. vAlAjI evAM vacana sane harI hasIA, ApaNe ramasuM jerAra; meTA re kulanI tame mAnunI, puru tArA manaDAMnI Asa re. vAlAjI suMdara rajanI saradapunamanI, ne suMdara A mAsa, narasIAnA sAMmInI saMge ramatAM te rajanI havI khaTamAsa re vAlA. 89 [rAga : kedAro] AvA mIThaDalA smA bela bele, abolaDe bolAve re, kAMIka mITa radIyA mAMhe jANe, mUcha madana jagADe che. AvA.-1

Page #250
narasiMha mahetA kRta meM jANyuM havaNuM nahiM beluM, vAtalaDI prIyA pilI re, kaMdarapa keTa kalevara suMdara, nirakhataDI zai ghelI re. kSANu eka rahI na saku rusale, manamatha mA~ mAna re; narasaiyAcA svAmI saMga ramatAM, pIuDe catura-sujANa re. AvA2 AvI....3 eka vAta kahuM vAlAnI re, cita daI sAMbhala sAheli ! laTakAlA naMdalAlAnI re, e che sAMbhaLavA jevI re, suNa aMtara dhArI levI re, eka vAta alekika ruDi re, ene raMca ma jANe kuDi re, evuM caritra karyuM vanamAlI re, huM kauchuM neNe bhAlI re, meM nautama kautuka joyuM re, jatA meM cita mAruM mAthuM re, narasimete kahegapi sAthuM re, kIdhe khyAla alokika nAthe re, erA Ave ! zuM jAve che rIsamAM je purA nathI thaA pacIsamAM je. tAre AvaDe te se che AMbaLo je; jenAM tenA karatAM tame [ ] tArI piLanA ThagArA loka che je parabhu prItaDIne jANanAra keka che je. parabhu pIrIta karIne huM jAva cho je; kAle kola ne Aja su vAva che je. ghaNuM ghaNuM khele che [ ] jo; vAta mane narasIonA nAthanI je.

Page #251
1 ArA AvAne suMdara sAMma ! puchuM eka vAtaDI re; hIyAnI purA hAma, Thare mArI chAtaDI re. sarava jANIne thAe ajANa, puchu eka vAtaDI re; che AzunI elakhAMNu, Thare mAri chAtaDI re. AvI karI alaukika khyAla, puchu eka vAtaDI re; ruDA laTakAM dekhuM lAla ! Thare mAri chAtaDI re. tame jAomAM khIje ghera, puSTha eka vAtaDI re; kaze AvIne lIlAlera, Thare mArI chAtaDI re. Aja rAtAM thayA che te, puchu eka vAtaDI re; vAlA meleAne suMdara veNu, Thare mArI peza kezarIyA zarapAva, puchuM eka nita narasI metAnA nAtha ! Thare mArI chAtaDI re. chAtaDI re. vAtaDI re; zRMgAranAM paDha 93 [ rAga H rAmazrI ] kAMmaNu te jamalAM, jeNe mAre vAleAjI vasa thAye re; yoga jagana japa tape` vasa nAve, te kAMmaNu upara rIjhe re. kAMmaNunU' kAraNa che. savaluM, jo kAMmaNu kari jANe re; aneka upAya kare jore, bIjA te avara vase sa nAve re. 4 [ rAga rAmagrI ] kAMDAMna ! tUne bhAmyanIce bhUlaviye, DAhyo DamarA kahe tA vacce tu tuhane kAMmaNuM....2 kAMmaNu che nArInAM re nayaNAM, mahena kIkI mAMhe re; narasoyAcA svAMmI kAMmaNune' vasa, jene nigama naitineti gAya 2. kAMmaNu....3 [ catura su]jANa re; kahene vaza thAvu, naiNAMne mANa 3 * 5 kAMmaNu...... 1 1 3

Page #252
narasiha mahetA kRta ma tuhune vAryAM mahArA vAhAlA, ja ma karI Apa vakhAMNu OM; ca'cala dekhI lebhAMNAM, tAhArA sithala thayA sadhA sAre. surInara munIne... tU saMpUraNa, pUraNa paramAMNa 2; pUraza nArauhIyAcA svAMmI me tU' teA varaja juvatIne tuhune jANye, prAMNu re. 95 [ rAga : kedArA ] kubajAne kahejo re, edhava eTaluM re. rahIza. AvA 2e tAhAre hAtha; jatana karIne re, prabhujIne jALavaje re, mAnaje zikhAmaNanI vAta. jhAjhA na jagADIza re, jAdavarAene re, harinuM che sukAmaLa aMga; zeja tuM zamAraje prabhunI phUlaDe re, nIta nIta dharaje navalA raga. prabhAte UThIne re, prabhune tu pUchaje re, vAlAne che mahI-mAkhaNanI Teva; je je joIe ke, prabhujInI sevamAM 2, te te ANI Apaje tatakheva. ziva ne vira'cI re, meAheATA mAhA suni re, hirane nava leha kAI pAra; jhAjho ne AzakA (re),gArI karavA nahIM re, maname nA ANIza []hakAra. 'sanI dAsI re, pelI kubajA re, tehenA zAmaLiyA bharathAra, narazaIAe svAmIre, tAMhAM raMga rameA re, prIta padhArA mArAra khAya 3 kubajAne....1 kubajAne...2 kubajAne . 3 kubajAne....4 kubajAne. . 5

Page #253
zRMgAranAM pada [ rAga HH prabhAti ] kaNa pune karI, nArya huM avatarI, akSata muMkA maMtra bhaNI mAthuM. 1 jamunA jala gAgaraDI bharAve, mAthA upara mahelAve; kera karADa UMce caDatAM, bala karI bAMheDI jhalAve. 2 gAya doharAve, gAgaraDI jhalave, valI ghara lagI sAthe teDe, aDadhe bole bolavA Ave, kAnajI tAre keDe. 3 keIka velA enI pAse, lAMbI veNI thA; rucira sIMdura zuM mAMga bharAve, lilavaTa TIlaDI sehavarAve. 4. geruM badana, galelAM sarakhuM, tehane ukhaTaNuM karAve, vadana pakhAlI enI pAse, pharI pharIne loharAvarAve. 5 kaI velA ehanA bolAmAM, saMga malIneM piDhe; paheruM pItAMbara enuM laIne, tuM ura Upara oDhe. 6 Ava bhAva e te kare re ghaNerA, tuM te labakA teDe ehanA aMga upara aMga moDI, alavezuM Alasa meDe. 7 mazemaNe ehane karathI laIne, vAMsalaDIne vajADe ehanA sura zuM sura melIne, e sAthe gavarAve. 8 nAgaravela bIDI nava cAve, e pAse cavarAve; adhara amRta rasapAna karAvI, mukhathI bIDI badalAve. 9 [...........] oluM ramakaDuM kIdhuM, marakaTa pira nacAve; narasiMhA svAmI che re halakaNe, viNa teDe ghera Ave. 10 gIranArI bAbA ! beDe mAre bhAra ghaNe naMdalAla! vAte kema karIe. beDe... Teka) sarava senAne mAre sIra ghaDe, hAtha senAnI jhArI; rAdhAjI pANarAM nIkaLAM seLa varasanI nArI re. vAta kema karIe..1

Page #254
ve narasiMha mahetA kRta laTakethI AvuM huM, laTakethI jAvu', laTakAmAM samajAvuM re; eka gaDo tamA ubhA rejo, eDA mailI pAchI AvuM eka ThekANu, tamAne tAM jaI ubhA jo; manatananI Ape vAta karI. mArA jomanIAne rasa lejo. matAvuM, sarava sAnAne mAre pAva ja ToDA, hAtha senAnA cuDA; bhale maLe| metA narasInA sAMmI, sAMmalIA vara rUA 98 [ rAga H : AzAvarI ] gArI tAhAra laTake caTakA lAge, teNu mana mAhu meAhI kare; bhramara-kaTAkSa capala gatI cItave, rUdaAthI nava vIzaru ra. nArka phUlI ghughaTapaTa marakalarDa mana mehu; vadana joIne varacI vagutA, karI karI ghaDI che caMda re. zAhe, A je aApama akhalA ehevI, trIbhAvanamAM nahI dIThI re; netrakamalamAM vAta karI te, te rUkamalamAM beThI re. khelu ekamAM vAle vA kIdheA, zrI thrIkhabhAna -kumArI re; navaraMga neha naM-naMdana su, narasAIe jAe balIhArI re. vArtA kema karIe....2 vAta kema karIe..3 vAtA kema karIe.....4 gArI.......1 gArI..... 2 gArI...3 gArI.......

Page #255
zRMgAranA pada [ rAga kedAre ] ghaNuM ghaNuM doDe vAle miMdara padhAriyA, have mana kari rahe cheThuM re, saguNa sAmalI saheje pAmI, dehelA dina se veThuM re. ghaNe....1 vAlA mAhArA sAra kIdhI tame samaratha svAmI, AvIlA aMtarajAmI re; prema dhari mere miMdara padhAryA, thira che rahyo beu nAmI re. ghaNe ...2 vAlA mAhArA khaTadaza rUpa sajI sukha Apyu phulaDe seja samAruM re; nAnAvidhanA bhaMga samara[, tana mana upara vAru re. ghaNe....0 vAlA mAhArA manaDAmAM citaDAmAM no'tu te, premeM AnaMda pAmI re; aNucitavyuM AliMgana lIdhuM milyo metA narasI svAmI re. ghaNe......4 100 cAlI javatI-jutha malIne, " malavA kAje mehanane; ro mukha para raMga DhalIne, te miza pANI bharavAnuM re, mAMI kAma bIju karavAnuM re, melI kuMbha ane pama mAMthe re, cAlI tAlI detI hAthe re, mana mehanane raMge mAtI re, 5 maMgala gAtI gAtI re, jayAM beThAtA merAri re, tyAM pitI sarave nArI re. raI caraNe mAthAM namI re, bheTayA narasi metAne svAmI re, , , 2

Page #256
narasiMha mahetA kRta 101 [ rAga :: bhairava ] chAMne mAMne A kahAna] pAchalI re rA, muralImAM bhairava gAye jAgIne prabhAtya. sama khAI sutI hatI, nahI beluM harI sAceM; ' dvAra ughADA pAya lAgI, muralIne nA. - zAM tapa kIdhAM chatAM, AhIraDAMnI jA, narasiMhA svAmI mahyo, abalAnI vAyeM. 1 2 102 [ rAga : : kedAre ] je jAe te sarave jAo, ame naho avAe re, rUdIA-bhItara vedhIlo re, kAmabANa ura vAe re. je jAo......1 evA suMdara mukhane marakalaDe, jalahalatA gAla gorA re; rahI na sakuM vaNadIThaDale re, cIta cerIlAM mArAM re. je jAo.......2 mArA hAtha na hAle ne paga na cAle, sarava aMge jai lulI re. narazaiIA sAMmI bhale malIe saMsAranu sukha bhulI re. je jAo...., 107 [ rAga H : kedAro ] jeo jeo re jAdavarAe je re, hAre alA ! hAra haine kahAM kheo re. jeo....(Teka) tuM te kahI sakhI saMge mohe re, keNa chabIlIe tane che re. jeo......1 kAMhAM khuce che nathano DAMDA re, tu te dhaU phATIne thao ADe re, evI dhurata-vadyAne chAMDe re. ...........2

Page #257
zRMgAranAM pada, tuM te naTa thaIne nAce re, tuM te jAcaka thaIne jAce re; have kema kevAIza sA re tAhAre adhura dIse raMga rAta re, tuM te koNa sakhI saMga mAta re, tArA guNa narazaIo gAte re. jee...3 jeo...............4 104 tame.......1 tame (.....) ne thAo mAhArA vAlA, bhIDa thaze bhArI; taMma saMgAte bAthe vaDhavA, seDhI che vrajanArI. abIlagulAlanA khelA jhAlA, kesare bharAM re kalAka e Ave udhADAM gAtI, zAMmAnAM [Tole ] TolAM. abIla gulAlanAM judha maMDANa, jajha [ bahu ] naranArI; naraizaIcA svAmI saMga ramatAM, trIbhavana huM balahArI. tame....... 2 tame.....3 105 tame nai ke, paNa huM jANuM re, tamAruM mana tyAM lobhANuM re. paDayuM AvI te sAthe pAnuM re, chapAyuM kema karI je chAnuM re. tamAre te sAthe sAju re jAya che, nayaNameM kAlu veza te sAru. te sAru veNI vanaphUla lai Ave re, ke guMthI guMthI gajarA perA re kuDuM kuDuM ama Age ke re, rAtaDalI te pAse re'che re. narasi mete ke sAcu vAlA re; caturAI ma kara naMdalAlA re.

Page #258
narasiMha mahetA kUta 106 tame zAmalI Aja sakhanA rahe , zAne karo ]i cALA vegalo vAhAlA valagIsa mAM, mAhArI truTaze mAlA. tame zAmalIAjI..1 kAla kasuMbA sADI paherI, tene te] kIdhI kaTakA; lagana leI praNAvA de, e rItanA zehe laTakAM. tame zAmalI AjI..2 valagatAM jhumatAM veNu vachUTI, celAI [meMghI] cAlI; narauIAcA svAmI saMge ramatAM, hAvAM thaIe dAjI (). - tame zAmalIAjI...3 107 tAhArI khuNAlI aNIAlI AMkhe, tU mujha sAmu mA jeeza re; ame tArUNI chau tataparazAlI, tu amAruM] maMna maheza re. tAhArI..1 sukhadeva ne sanakAdika sarakhA, tAhAra keI pAra na pekhe re, aMtrIkathII umaAvara dekhe, tAhArI lIlA te aMzulekhe re. tAhArI..2 mAhAdevajIe manamatha bAle, te amane saMtApe pApI re, narazaIcA sAMmI bhagatavachala harI, vIvA vIkhe raho vApI re. tAhArI.3 108 (rAga : rAmagrI] tu keNu sAthe vAta karIza viThalA, ame zu abelaDA leIne beThe; e rUpa ne raMgarase sau dAkhaDe, tU hAzabharI nArI tu nAzI peThe.

Page #259
zugAranAM pada lAbha kApI zake ehamAM lADakA, - lAkha DAha paNa neTa che re; e kAmanI vInA e keNa rAkhaze, tArI laTapaTI pAghane laLI tero. e kaMkI pirIne kAM re AI, tU re parazotama pUraNakAmI; evAva tArI rakhe brIjamAMhAM vIstare, kAMI navuM kare bahu re nAmI. e aNe avasara tUta catura thaI kAMI caDatuM che [2] beha kerU naraze raMka kahe raMge ramI halA, harakhanAM marakalAM huM re horuM. 108 (rAga : : garabI] pAlava mele re zAmalIA, mane rokI rahA sau meM pAtalIA, mAre hAra haIone chuTe, mArI mehanamAlA TuTe, tame muke hamAre hAtha, mAre jAe sahIerano sAtha. mAre jAvuM che brIjanI vATe, mane rokI rahA zA mATe. zera kaMtha hamAre keze, mArI naNadI meheNu deze, kahe narasaMIo kara joDI, nAkha mArA karamanA baMdha cheDI. 110 * (rAga : prabhAtI] pira dIe UThI re kAnaDa bAraNe Tere, jAge re jAgo gopI kahI heraNa here. valoNAM vavAve, bAI re gopI, carada vaMna nAthe, prIte lajyA re lApI, pAlava...1 pAlava...2 pAlava3 pAlava...4 pAlava.5 (Teka)

Page #260
narasiMha mahetA kuta navarA re naraharajI! tamane kAma nahI bIja; aNubolAvyA Ave, valagAze joI zIju (8). uranA AdhAra, Ave te AlIghana dIje, narasahInA prabhu saMge ramatAM, amRtarasa pIje. che 111 bAI mane lAMchana re lAgu, mAruM mana mohenajI suM bAMdhu. Teka eka same jamanA jala jAtAM, mAraga mAMhe malIo; sAna karIne saravasa lIdhu, AvI rUdIo suM malIe. 1 naNadI AvI Akhya caDAvI, sAsujI jimatima kehetAM; durI jaina dekhatAM vAta vadhArI, su karIe zamatA. 2 kahenArA kaheje re nIta nIta, zAmalIo ]i vahAlA; narazaIAce svAmI chelachabIle, mAhAre ura upara mAhA. 3 Teka) 112 (rAga : bhairava bhalene padhAryA kAMhAMna vATaDI jatAM jhAMjharano jhaNakArA vAge, zItanA saNakAra re; Ave bhaNakArA mAhArI rAtya gaI retAM. moralImAM gAyuM mArA gharamAM saMbhaLAyuM re, vyAMhANu re vAyu muMne AMsuDAM lehatAM. tao che mAhArA prANaAdhAra zakyaDI(!); - lakhyuM haIDAne hAra dIThote parotAM. vAyade kIdhe te sAMjhe gAvaDI dohatAM re; narasiMhAe sAmI Avyo valeNuM valetAM. 113 (rAga : paMcama ] bhalene padhAryA re sUra ugate re, jAe jayAMhAMthI AvyA tehane gherya; sakhIye haze re je nija dhAmanI re, te te karaze tamArI parya 1.

Page #261
zRMgAranAM pada kSobhanA zuM pAme re? muja sAMhAMsu juo re, kehone raMga taNI je rItya; zIthala thayA cho re ati ujAgare, ma(na) nibhAvI pUrva janmanI prItya. pica saMbhAle re vahAlA pAghanA re, bhAle alatAnAM e edhANa, zIza namAve re, zuM samajhI karI re, tamyo kahAvIne catura sujANa sama zAkhAe re ? sAcu na mAnIye re, adabhuta sukha] taNA dAtAra; nathI ya rahyA che re, tamo haka rAtaDI re, sehe vina peheye kAma hAra? sAcA sama khAo re, A mahArI sejaDI , lapeTa nIlajane zI lAja ? narasiMhAcA svAmI re, raMganI relaDI re, ramatAM sarIyAM saghalAM kAja, 114 mananI te AMTI miliye, maramAlAjI !, khAte ekAMte kheliye. me seja bichAI saja karI, Ave to Arata che kharI. saNagAra sajyA tama kAraNe, vAlama Ave jAuM vAraNe, ramiye te raMgabhara rAtaDI, valI rasanI kariye vAtaDI. AliMgana cuMbana lIjiye, ,, karI prema adhararasa pIjiye. narasImetAnI arajI sAMbha, , [tame AvIne ekAMte male. 115 mAre tamathI bAMdhI prIta, naTavara naMdanA re; gulatAna thaI tAre gIta, metAvaNa phaMDanA re,

Page #262
56 narasiMha mahetA kRta karu tana mAruM kurabAna, naTavara naMdanA re, tama upara jIvana prAMzu, meTApu kuMdanA re, kIdhA jaga verI tama kAja, naTavara naMdanA re, me'tA lAkanI melI lAja, meTAvaNu phMdanA re, tama kAje sajayA saNagAra, naTavara naMdanA re; AvA madiriye mArAra, meTAvazu phaMdanA re. lAge! rasiyA tArA raga, naTavara naMdanA re; mAre Anada vAdhA aMga, meTAvazu phMdanA re. tamathI zeDa banI jagadIza, naTavara naMdanA re, che. narasImatAnA Iza, meTAvaNu kuMdanA re. 116 [rAga rAmakalI ] mune jAvA de jAdavA, bhIDIne vaLagIza mAM, bhIDatAM mAhAru aMga dukhe, mune bhIDatAM bhudarA, rAkhaDI khuco, cukha mAM caMcalAM adhara mukhe. ame re AheraDI, lA(Da)gata ghelaDI, tuM vaLaga mA, chAsanI chAka Ave, tu jANItI nAne, pUcha gAvAlImA, hIDALa caDA vanA, hAya nA Ave, eratI vInA raMga nahIM, zame vInA sukha nahI, neha vInA raMga te lukhA lAge, narauIAcA zAMmI, cheDA cheDA hAve; kara joDI mAMnUnI mAna mAMge. 117 [ rAga : devaga dhAra ] mAhA re, mADI re! ma'naDA mehA re mADI; kAMma krodhanA DhAMkaraDA re nAkhI de kAhADI. veNu vajADI vahAle vAkuLa kIdhAM, dAvana dAhADI nAhADI, mukhaDu' jotAM mahA ghaNA lAgeA, prota thaI ghADI re. ra 3 2 3 2

Page #263
gaMgAranAM pada tAhAre mera mugaTa pItAMbara, mAhAre te sADI re; narazaIAcA svAmI saMga ramatA, jema phulI phUlavADI re, 3 118 (rAga : paMcama rAtaDIyAM ramIne re kyAMthI AvIyA re; balavaMta bAraNuM mAM Thelya, rIsaDalI caDhe re kAna tane kAM ghaNuM re, jAo jyahAM kIdhI hoya raMganI rolya. rAtAM naINa re ati nidrAla re, rAtI tAharI adhara taNI je rekha, koTyanAM kusaMma re, ati karamAI gayA re, dharata dhUtAra re tAhAre vekha. picane samAro re vAhAIlA]jI pAghanA re, bhAtye alatAnAM eMdhANuM, zIza namAvyuM che zuM samajhI karI re, vAhAlA kahAvIne catura sujANa paheryAnuM pItAMbara 2 kyAMhAM tamyo pATiyuM pArakI paTelI pAcho Alya; maMdirIye padhAre che, pelI zakyane re, ama ghera Avaje vAhAlA kAlya. kesaraneM tilake re dIse prabhu khaMDanA re, bhujamala bhIDuM dIse aMga; mAthA kerI veMNI re dIse vikharAI gaI re, kaho kayAMhAM kIdhA rajanInA raMga cAMdalIye te Ugye re. hera AthamI re, tyAMhA lagI, I re tamArI vATya; kusumacI seja re vahAlA sunI rahI re, belaDI te dI te zA mATya.

Page #264
narasiMha mahetA kRta je tuM kaho cho re, dhIryA tehanI karuM re, suMdarI tuM bIjI brAMta ma ANya, nIdaraDI te AvI re, gorI tAhAre AMgaNe re. vacana amAruM tuM paramANya. paMcama AlA re, paMkhIDA zora kare re, have pragaTa have parabhAta, narasiMhA svAmI Aja bhale ma re, vaha ghaNuM ne cheDI rAtya. - pAThAMtaraH 1.1. kayAM thakI padhArIyA. 12 bAhera ma Thela. 13 desaDI caDhAvA re amane zAMbhalI re. 2.1 rAtAM rAtAM neNuM. 2.2 vAhAlA mAhArA rAtI adhuranI rekha. 2.3 kunnumacA hAra kaMThe karamAIlA re. 2.4 trIjI kaDIne sthAne va pratimAM ahIMnI 6ThThI kaDI che. trIjI kaDIne pATha ravamAM nathI. jethI kaDI vamAM pAMcamI kaDI tarIke che. 4.1 aMbara pItAMbara. 4.3 nArane re. mAM thI kaDI nIce pramANe che: samI re saMdhyAne mAhAre vAhAle, gayA re, jANyuM sejaDIe ramazuM sArI rAta. cAra paheranI nIzA vahI gaI re, AvyA jAre thao re prabhAta. rAtaDI ........(4) pAMcamI kaDI vamAM nathI. stranI pAMcamI kaDI e jUnI cethI kaDI che. thrI kaDI vamAM trIjI kaDI tarIke che. 6.3 racI sunI rahI re. 6.5 vacana dIdhuM tuM zA mATa. vamAM kaThI kaDI nIce pramANe che : laTapaTIyA ghare vahAlA sehAMmaNa re, adhura bAle bhInA daMta. kuNu sahAgaNa suM raMge ramA re, sAcuM bole mArA kaMtha. 7.1 suMdarI kahAM te huM sama karuM re. 7.2 bhelI bharama ma Na, nIdaDI te AvI tAhAre AMgaNe re. 7.4 sAcuM jANu, 8, paMkhI svara kare. 8.2 paragaTa thAu 2 8.3 maMdIra padhArIA re,

Page #265
zRMgAranAM pada 119 rUpa tamAruM joIne re, rUpAlA che ! manaDuM mArUM myuM che meIne, huM vArI jAuM tuja upare che mArAM dekhIne neNuM Thare re) , tArI AMkhaDalI preme bharI (2) . hari herA che hete karI (2) mune zuM jANuM je syu karyuM (2) herI ne cIta mAruM hayuM (2) tArA mukhaDAnI mAyA caDI (2) melyuM nava jAye adhaghaDI (2) , rasanI vAtuMnA jANa cho re) , narasI mete ke jIvanaprANa cho () , 120 re re nakharAM karatI nArI, kene tuM paraNuM ke kumArI. dIse che halakA gharanI cheDI, caMcala agame layA DI. jIbhe jaNAve che bahu je re, nathI tArI vAta taNe kAMI che. bhalapaNa tanameM rahyuM bhArI, te ke de che AkhuM tArI. dAsa narasI ke dhana tArI chAtI, manameM kAMI paNa nathI lajAtI. 121 re re naMdataNuM lAlA re AvA tame syu thayA cho kAlA re saune dekhatAM chaliyA re ke AvIne bAjho mAM baliyA re kAve che vAlA brahmacArI re dIse che lakhaNanA bhArI re

Page #266
narasiMha mahetA kRta lakhaNa tamAMrAM che AvAM re ke karase amane jaga cAvo re hajI te dIThAmAM nAnA re vicArI bole mukha kAMnA re narasI mete ke jAuM vArI re na reke vanameM paravArI re re re, huM tamane elakhuM kAMnA, chipI rIyA tame kaMsathI chAnA. jANuM tamArI nAta ne jAta, meTI moTI nava kIjiye vAta. gokula AvIne cAre che gAyuM, zuM jANuM belA che lADakavAyuM. tA nathI kAMI TANuM - kaTANuM, pele dADe AvI kare che dhIMgANuM. rIjhebue sarave kAraja thAse, jera karyA vAta cauvaTe jAse. narasI meto ke mela pAlava mAre, chAnAmAnA jaI gAvaDI cAre. 123 lajayA sthAne mATe kariye, tArAM DarAvyAM ame nava Dariye. kuMNa che cherA jAte kene, jhAle che pAlava jene tene. muDhe na male dADhI muchayuM, paraNI kumArI kema puchayuM. tuM paNa sArA kulane jAye, khadhe ThagAI meM DAye. dAsa narasI ke dhana tArI mAIne, tune jAya te syu khAIne.

Page #267
zRMgAranAM pada 124 vAhAlAjI ! madharAtane pahere re, lAge che mArA rUdIAmeM ore re. gaMgAnAM jala, jamunAnA ArA re, vAhe te dahADAnI lAgI mane mAre. vAhAlAjI ! mAhArI pAela vAge re, sute che (te) mAM devara jAge re. vAhAlAjI ! mArI bAheDI meDI re, phATI che mAhArI atalasanI cArI re. malA che metA narazaIAnA svAmI re, pelI gepIkA te ANaMda pAmI re. 125 [ rAga = sAmerI ] sAIDAM sAIDa keNa para leu, mAhAro nAvalIye vara nAnu re. beTho beTho bela kalA bole, tene keNI para rASTra chAnuM re. sAIDa...1 re nArI navajavanA re, hAM re mAhArA pIuchamAMvita thoDuM re. veraNa vidhAtAe suM re sirajavuM, kalajugamAM heka jeDuM re. sAIDAM...2 e bhavanuM re udhAre paDiyuM, tene lekhe likhamIvara jANe re. narasiyAcA svAmI saMga ramatA, ramaNa raMgIlaDe mANe re. sAIDA.3

Page #268
kare 126 [ rAgaH khaTa ] sAMbhalya suMdarI ! vAta kauM chuM' kharI, sneha dharI subhaga mukha ze` na (ma) juye, ? mAMnya tu' mAMnunI! mAMnya mAhAru kahyu, sAMna karyuM samajha sukhaze re khuye ? kATa kadanA ehavu cAlya have nitya mAhana rUpa caMdrAmukhI zrI haTha narasi Mha mahetA kRta ArAdhavA drupa helAM haze, atya'ta rahe; catura caturAIzu, karAM teha kaDuM. joga je ApaNe, mATe ? dubhIce zAMne tAharI vAta vIparIta vanitAe yama sahe gava te phAka jo tAhArA manamAM ema hutu' mAMnunI, tA hune mAkalI zAMna kA ? peya teA prathama prIchI nahIM premadA, hAya kayama kAMma zu' have re mastaka pada dharI, vInavuM pe hajI lagI sAMna te zeM na AvI ? javana krazna zuM keTala kamalAkSI, jAminI jA ma traNa hajI 2 jAvI. lAje ? karI. kahyuM, mATe ? heta upadeza suNI, paravarI sAla zRMgAra sajI zIghra mAMna mutyu sahI, citta cUkI narasihA svAmI saMge ra'ge mAhAlI. nahI, padmanI, cAlI, 127 [rAga :: dhanyA(zI)] suMdarIne caraNe alaka DhalIyA, mane vacane karI AvyA ? sAMmalIye. 3 5 suMdarI........ 1

Page #269
zRMgAranAM pada ati balI ne mAhA re abhimAnI jogIyAe sapane re nAve; veda vade tihAM sAhAmU na jue, suMdarIne raMge rasa mAMDe mAre vAhAle. suMdarI......2 ne je javatI jananuM re jIvana; bhAga pitAne re kAve, nauyAcA svAmI saMga ramatAM, aNuteDyo ghara Ave mAhAre vAlo. suMdarI......3 128 [rAgaH ramagrI] hari ApameTAI rakhe keI AgaLa kare, Aja sajanIe terI lAja rAkhI, vilasatAM veta kAMbI AnaMna parI (9) A karuNa mela adhura cAkhI (2) e bhAganIdhI bhomanI bhUguTa-dhanukhe karI, chatIo bahu vAra barada bAMkI, tuM te maMna maTema karI hIMDate, tuM kahe bale bAMdhe che pAgha vAMkI. cheDI choDI sau malI raMgIlI, e sajanIe tune tAMhAM eLe kIdhe, atI nava kIjIe, lIjIe ura dharI, tu te kAma-kautaka bahu pirI dIdhuM. aruNa udao, dadhI tAraNataraNa dharANa (8) vAruNImade bharo dharaNIsaMge, bhaNe narasaio bhale nAthajI sukha puruM, nIta thaI zataguNe vadhu raMge. 129 hari nahI AvIe re, sajanI! kehe kema kIjIe, ApaNu ekalAM re, vanamAMhAM melI gaA mAhArAja. 1 ame aparAdhaNuM re, velA sAra kare jagajIvana, hevuM kAhAM kare re, avaguNa zA zA dharIA maMna. 2 . Aja hame ekhalA re, rAtadivasa rahevuM vana, varada tame herAM re, kIdhA patItane pAvana. 3

Page #270
narasiMha mahetA kuta surapatI kepIe re, mAMDI vaSTI akhaMDa, dhAya dAvAnala thakI re, rAkhA gopIne gopAla. 4 te saMbhAla re, darazaNa Ape dInadaAla, pIta pUra taNuM re, harie saMbhAtI teNI vAra. 5 tatakhaNa pragaTIA re. abalA pAmI harakha apAra, narazaIAno svAmI male re, vahAle mAre utArA bhavapAra. 6 130 [ rAga : kedAre ] hAM re ! tAhAre mehela padhArA nAtha, pamADu (sukha) tujane re, hAM re ! sakhI tAhArA mananI vAta, kehe nahI mujane re. tuM te saMnamukha caine nIhAla, amRta draSTa tAhAra jAze tananA tApa, prema pragaTaze IdvAdIka brahmAdIka zaMkara, munIvara pAra na jANe (2) te ? nAtha tAhAre dvAre ubhe, jehene veda vakhANe (2). sakhI ! mehelI mananI brAMta, mAhAsukha lIje re, hAM re sakhI ! avasara Avye ehe, javA kema dIje (2), vAhAle premaprANaAdhAra, aMka bharI lIje re, hAM re sakhI ! jema vAhAle vasa thAya, teha vidhi kIje re. [ ... ...] bhaNe nArIo : 2 sukha tela, avara na bIju kAMhI (2).

Page #271
atya jAvuM che sagAM na Ave koI prabhu vinA mukAve ' rUdhAze kAlA jamika kara bhakitanAM pada ( 131-165 ) 131 jAMNuje, uThI ekalA, hA sAtha hai, maravAne TAMNe (Teka). keANu jama-mArathI, heA jANaje, kAlathI, dekhAya re, lAya re, nava se navANu...Te nADiyuM, khAtara kAThAmAM lAge rAma kreTi vIMchInI vedanA, haiDa hAlolaka thAya 2, Atya ughADI ati vedanA, zeSe kATithI na kevAya 2, hA jANaje. maravAne TANe, hA jANuje. maravAne TAMNe, hai| jA Naje, maravAne TAMNuM. hA jANaje, maravAne TAMNe. hai| jANaje, dukha pAMmIne tanmyA Dhehane, narasI metA, karai kANu sA re, maravAne TAMNe. 139 [ rAga : parabhAtI ] A je re hari jovA sarakhA, rAte ne maDhamA re, raiNI rAsa ramI naMdAvana, Ave vAMsalaDI vAta re. A jo re hari.... chelachakhIle ne cheAgAlA, nAcatA trIjanArInAM jutha malIne, hirane hira Ave re; metIDe vadhAve re. A jo re hari... mAracaMdra zIra mugaTa khIrAje, kuM Dala jhalake kAMne re; aNIAlAM lAca'na cAla rAtamAM, seAhIe sAMmale vAne re. Ajo re Dara .. 1 1 ra 3

Page #272
narasiha mahetA kRta harakhA surInara deva munijana, puSpavaraSTI tAM thAe re; rAdhAmAdhava jeDI joI joI, narasIo bala jAe re. A je re hari... 4 133 AvI chekRSNa vadhAmaNI, raMga rAtI re, vAlA gokulanI trIjanArya, zAMmaguNa gAtI re. kanaka thAla motIe bharI, raMga rAtI re, vAlA kaNa vadhAvA jAya, zAMmaguNa gAtI re. pAya te nepura hirIyAM, raMga rAtI re, AganI jhalake kAna, zAMmaguNa gAtI re. cIra peheryo caMpAvara, raMga rAtI re, vAlA kesaranI che A[3], zAMmaguNa gAtI re. narasaMIne svAmI male, raMga rAtI re, vAle utArAM bhavapAra, zAMmaguNa gAtI re. 134 [ rAgaH prabhAta ] ehevAM duramatiyAM DAhAM thaIne, zANA te rahI samajAve re, puNya bhajanamAM bhaMga paDAve, ajJAna ehevuM bhaNAve re. ApaNA kalamAM kee bhakti karI nathI, te ApaNuM kema karIe re ? meTA phulane vAse re vasavAM, harimaMdira nava pharIe re. ehevAM. harimaMdira tAMhAM vaiSNava tilaka A paNa kahIne chApa jehevAM-tehevAM jAe. kema jaIe re, nAtajana hase, nava dharIe re. ehevAM....

Page #273
bhakitanAM pada zANuM re thaIe ne gharamAM re rahIe, (jAha) karatana thAe tAMhAM nava jaIe re, kaNakathA kahevAtA haie tAMhAM, sAMbhaLavA nA rahIe re. ehevAM. keTi keTi phaDa bharAM kaMkAlI, sabalAM thaI samajAve re, aMta same jama jAhA re mAre, tAhAre Aghu keI nAM Ave re. ehevAM.. lajA re tajasAM ne bhagavAna ne bhajatAM, sehesAM mAnavIonAM maheNAM re, bhaNe narasI prabhune re bhajatAM, ehevI te vAte [ .................] re. ehevAM... 135 kRSNa kRSNa kahetA tame UThe re prANI, kRSNa vInAnuM je belomathAM re vaNI. kRSNa...1 kRSNa nAme guNakA tArI, ahalA UdhArI, kRSNajInA nAma upara jAU balIhArI. kRSNa2 kRSNa mAtA kRSNa pItA, kRSNa sahedara-bhAI, aMtakAle jAuM ekalaDAM, zrIkRSNanI sagAI. kRSNa... 3 kRSNa kRSNa kahetAM, kRSNa sarIkhA thAze, bhaNe narasaio saheje vaIkuThe jaze. kRSNa...4 kuMNa che...1 136 [rAga kedAre] kuMNa che , kuDAM kalaMka caDhAve, huM te oDhaNIyuM nahIM eThuM re. pAMca taNe mAre paDapaMca bhAMgyo, meMhe te be bAMdhyA visavAsI re; prItamajI nuM prItya baMdhANI, huM te nathI chuTI nAsI re.

Page #274
2 narasiMha mahetA kRta agathI re alagA, sagapaNa chUTI 2, dasa daSA mAre mArI sAsuDInu` aga thakI unnAvA TalIye; mAre pIyarIyAnI pakSa truTI re. cyA2e khAMNya ne lakSa ke caiArAsI, hu tA eTale ThekAM jaI vAgI re; kalA bhAgyA ne kathe keTalA 2 mehulye, ghara mAMDavAnI khaDabhaDaca bhAgI re. rajogu chu tamAguM sattvaguNu ceSa(?), tepurAna ne pAmI 2, haeNte karIne harinA guNa gAtAM, sune madhye narasaiyAnA svAMmI re. 137 gau ghera Ave mAhAvAjI, gaDha cArI cArI ghera Ave (2); pIDA leI paravarI mAha'na( jI ), madhurI zI veNu khajAve (2), gujA phUlahAra cAra maneAhara, mAramugaTa zIra zAie (2); zAMma taNI suMdaratA nirakhI, brIjanArInAM mana mAhe (2). devaDAvuM, (2); 'ku caMdananA chaDA mAtIDe cAka purAvu narazaiAce. sAMmI mAhAre maMdIra padhAre, huM tA phulaDe kra bharAvuM (?). kuNu che....3 kuNu che....4 138 [ rAga :: vasa ta ] rAtA raMga gepI AyAM re AyAM mArA vAlA, mAvAnuM mukha jovAne; adabhuta khela racA puruzeAtama, mAMnanInuM mana mAvAne gApI......1 kuNu che...pa

Page #275
bhaktinAM pada rAtI cUDI kara kAminI, rAtI caraNA cuMdaDIyAM, rAtI ADa karI kumakumanI, tene raeNrAtI TIlaDiyAM. geApI......2 rAtA heASTakamala karI kamakhA, rAtI cAlI rude bhalI, rAtu aMga epa ati akhalA, tava tikamane tariyA malI. geApI.......3 kAleA raMga TAlI kAranAM peheraNa premadA, kAlA kamakhA kasaNu kasA, kAlA dvAra geNe zu thI, kAlA sumaniyA sA. geApI.......1 druta vividha valI, tariyAM malI. geApI.......2 kAlAM kAjala nayaNe sAri, kAlI kAlAM kRSNe kAlidInI tIre, tava tikamane veNu lIlA raMga lIlAM netra paTelI peharaNa, lIlI cAlI pAna caraNAM, lIlA hASTakamala karI kamakhA, lIlAM tAraNu tulasI taNAM. gApI......1 lIluM taruvara giri gevaradhana, lIluM vraMdAvana valI, vIvA pApaTa prANa padmaminI, tava tikamane tariyA malI. geApI......2 pIlA raMga pIlAM paTaphUla peheraNa premadA, pIlI pIle caMpAnA cAsara kaThe, pIlI Ave sAkha dharI, kesara ADa karI. gApI........1 seAnAsera valI, pIlI AMbe sAkha maneAhara, pIlI pIvuM aga epe ati amalA, tava tikamane tariyA malo. gApI......2 sveta raMga ujvala sveta sADalA peheraNu, ujvala cAlI bharatabharI, ujvala jAyavelanAM tAraNa, ujvala ca'dana ADa karI. geApI.......1 ujvala citta rAkhA harI caraNe, ujjavala ujvala vehe jumanAMnuM pAMNI, ujjavala vANI viThThala rude dhaNI, narasaiyA taNI gApI....... he..

Page #276
narasiMha mahetA kuta 139 Teka) govida... 1 goviMdanuM nAma ghaNuM re moghuM che, saravasa ApIne lIje re; vaLI vaLI eNe avasara kahAMthI, kSaNa eka vilaMba na kIje re, mAnavadeha vepAra re Ave, tu vacamAM kahA thao khoTI re; hari hIre hAthethI che te, hANa thAo che moTI re. kAcI re kAA ne juThI re mAA, rAkhI na rahe keIthI re; vIjalaDInA camakArAmAM, vIMdhI lene motI re. vaiSNavajanane zrIkRSNajInI kRpAe, hariguNa hete lAdhuM re, narasaiIcA svAmI saMga ramatA, sAgarapura jama vAdhuM re. gAviMda... 2 goviMda.. 3 140 ghera Ane, naMdajInA lAla ! mAkhaNa khAvAne, ghaNuM kaTorA mAkhaNa bharIo A ne, (mAMhe) mIsarI aparaMpAra re... Ane. (Teka) UbhI rahI vATa je chuM cAre kera, Ave naMdalAla mAkhaNa khAvAne, puruSottama prANaAdhAra, nahI dauM jAvAne (mAkhaNa khAvAne).. 1 tAhAre maMdIrIe huM nahI AvuM, tuM che dhutArI nAra re, tuM tAM haMmane maMdIra teDI, kuDAM caDAve ALa re." mAkhaNa khAvAne... 2 "dInAnAtha daLa dAmodara, e suM belA mahArAja re." narasaMIAnA sAMmI malIA, janamejanama bharathAra re. mAkhaNa khAvAne... 3

Page #277
bhakitanAM pada 71 141. jeNe te zrIkRSNamAM caraNarasa cAkhe, teNe te saMsAraDe kuro karI nAkhe. je nara kRSNakIratananA re bhegI, te nara jANe je sadAyanA jegI. je nara kRSNa kIratananA 2 rasIA, te nara zaikuMThamAM jaI vasIA. je rasa dharu pahelAde re lIdhe, e rasa amarIse upADIne pIdhe. e rasa nIsadina je rasa pitA, bhaNe narasAMIe te te bhavabhava chatA. 142 jeNe re gopAlarAe tamane vIsArA, te te murakhaDAM, bhavabhava hArA. tumane visArI, jeNe kautaka jela, kAcane sATe leI kuMdana beuM. tumane vIsArI jeNe avara kAma kIdhuM, amarata DhALI vIsa halAhala pIdhuM. tumane vIsArI avara raMga rAtA, bhAre muI re tetemanI re mAtA. tamane vicArIne je seja sukha sutA, bhaNe re naraseIo te te bhabhava vagutA. pada 142nuM pAThAMtara : [ rAgaH dhanyA(sI) ] jeNe re goviMdArAye tamane visAryA, te bApalA bhUtala bhava hArA. jeNe.. 1 tamane visArI, avara raMga rAtA, vAMjha na rahI kAhAM re, tehanI re mAtA. jeNe 2 teNe bApalaDe avatarI sU kIdhuM, amRta DhaLIne halAhala pIdhuM. jeNe.. 3 bhaNe narasaiye huM eTaluM re mAgU, janma janma tere caraNe lAguM. jeNe. 4

Page #278
97 narasi ha mahetA kRta 143 [rAga H sAMmerI] hene prabhunI vAta na bhAve re, tehane ghera sIda jaIe (OM), jene AMgaNIe harIjana [na] Ave re, "3 sAsu mAhArI sApaNu jevI, nadI dIThaDe dAjhe re, jene tene Agala vAta karAM, te ghaDI ekamAM ghara bhAMge rR. 2 ochAmAM pADAsaNa jherI, khaLatAmAM nAMkhe vAra re, tamA jhAjherAM ne huM re ekalaDI, tameA chatAM ne huM hArI re. 3 A ghara bhItara kArI rAkhuM, nruA bhItara rAcu re; narasaiAcA svAMmI saMga ramatAM, magana thaI ne huM nAcuM re. 4 144 (rAga :: zrI ) tapathI hAramAraga che dohelo, lAka kahe che sAhelA (Teka) adhara agni para dhRta dharevA, ratI eka galaNu na devA, hIrA ratanacI khANe vasevA, ratI eka racana levA (1) naka kAmanI kahevAe vATapAla, tethI alagA TalIye, bhaNe narasaiyA sAcuM hAve teA, pratakSa prabhujI milIye (2) 145 (Teka) tamArA keAkharanI nAra, mAhana jAne de. dudha dahI tamA kAhA jA'nA re, chAzana ke pIvanahAra (2). 1 mAhena paTakA pAMmarIkA kA[hA] jA'nA re, dhAmalI ke eDhanAra re. senA rUpo tame| kAhA jA'nA re, kathIra ke peranAra (2) mAhata......2 narasIAnA saMsI sAMmalA re, vAle utAre bhavapAra (re) .... mAhana...... 3 mAhana.....ja

Page #279
bhaktinAM pada 73 146 [ rAga : dhanyAzI] ] tArA guNa svAmI ! mune kima vIsare, hari guNa lakhyA mArA radayA re mATe bhavasAgaramAM buDatA re tAryA, yamapura jAtalAM nivAryA mAhAre vAle re. guNavaMta guNa svAmI tAhAra keTalA re lekhuM, prANajIvana vinA rAtadina ni pekhuM re. guNavaMta ! guNacA svAmI che re bhaMDAra, narasauyAcA svAmI mahArA dehanA AdhAra. 147 tuM te hari bhaja, vahele re vahele tArI kAyAnA paDatA pahele. te te hari nA bhaje re ghaDI, tArA mukhaDAmeM dhuLa paDI. tuM te harI bhajI lene aMdhA, visArI melI gharadhaMdhA. mIThI khAMDa suM lAgI re mAyA, lebhe lUMTAze lADakavAyA. jyAre jamarAjA jera karaze, rAmacaMdra sAthe kAma paDaze. tune kahADe kahADo sau karaze, Aga detA rAdhI sau raheze. zeka cAra dIvasa pALaze, pachI gharano ghadhe sau karaze. narasauI mete kahe re Ugaraze, bhAve bhakti bhudarajInI karaze.

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74 narasiMha mahetA kuta 148 detI.....1 detI......2 detI velAmAM hAtha vAvarI leje, Agalya lAphAlela nathI. Aja che evuM kAlya nathI kale chetarIyAM moTA chatrapatI. manasAdeDI devatAne durlabha karI jANe, evuM re jANIne tame bhaje re hari, pazu-paMkhImAM avataraze pache, dAMnapuca nahI thAya pharI. lakha corAzImAM pharI pharI paDazo, jamaduta Ave tene zuM re keheze; hADayoDa karIne sau ke hAkaze, evA evA avatAra tame kema re seze ? karma taNo kAMkaro kADhI nAMkho, mAthe maraNa taNI che moTI ghAMTo; bhaNe narasaiyo bhajana karI , palavaTa vAlIne thAo re mATI. detI..... detI...4 1 149 nAmane vArI re, deva tAhArA namane vArI. (Teka). kezarI tIlaka bano chabI kAMhAMnA, hAthameM jaLabharI jAhArI jaLa jamanAne tIre Ubhe, vAla bramacArI. deva tAhAra... pANImAM jeNe pathara tArA, senA [pAra UtArI; sItAne vAlIne lAve, ne rAvaNane [ThAra mArI. deva tAhAra... kuruSetramAM judha maMDANuM dala maluM che ? che) bhArI; kauravanuM nikaMdana vAluM, lIdhA pAMDava UgArI. deva tAhAM ... mAmAnuM mULa ja kAhA DuM, mAzIne mArI; brIjanArI--suM kIDA re kIdhI, gokuLa[mAM] gau cArI. deva tAhAra.... 2 4

Page #281
bhakitanAM pada suranara munIne sapane na Ave, mahelA munIjana vasArI; bhaNe narasaIe eTaluM mAguM, rAkhenI zaraNa morArI. deva tAhAra... 5 15o 1 piu-suM raMge ramIe, hAM re elA durIjana belaDA khamIe; tama tama naholIe mana gamIe. piu- naMdakuMara nAnaDIo bAI re, suMdarI A vrajanArI; vidhAtAe vArU kIdhu, gokuLamAM avatArI re. - piu-suM.. A jobana ata dulabha bAI re, jAtA na lAge vAra re, naMdakuM ara suM sAhIDA lIje, saphaLa kIje avatAra re piu-suM jenA mana je sAthe mAnA, tAMhAM ramatAM che rUDuM re prIta te pragaTa jaNAe, ramatAM [..] piu- su.. jAhA jevAnI saMgata kIje, tAMhAM tevA e re, nAracA svAmI atalu mAgu, mAre maMdarathA nava jaIe re. piu-suM... 4 5 1 bAna kI pata rAkha, hari tArA bAna kI pata rAkha; bAna mATe je duHkha dese te, koNa jape tAre jApa. hari tArA... haraNAkasapa ne hAthe haNIo, ne ugAro pralAda tera kaDI (1) jema sItala kIdhI, sudAmAne kAja. hari tArA... rohIdAsanA tame sIphala lIdhA, nA joI jAta ne bhAta, narasauI mahetAne jAre mAMDalIka kepa, kedAro Ape madharAta. hari tArA... 2 3

Page #282
narasiMha mahetA kRta paMcAlInA paTakula purA, rAkhI sabhAmAM lAja, jala madhe jima buDate rAkhe, enI pere gajarAja hari tArA. 4 ardhAma bhIlaDI ajAta guNakA, besI vImAne jA; nIca kula (te) Uca paDI, (e) bhajanane paratApa hari tArA. 5 vakha hatAM te aMmarata kIdhAM, ne mIrAMne mATe mArAja, senAne mATe tame kuraNuM kIdhI, nAI thaI AvA tame nAtha hari tArA. 6 eTalA jaNanAM tame kAraja sArAM, mane hate visavAsa; kara joDIne karu vInatI, narasIIo tAro dAsa. hari tArA 7 152 bhajI le bhagavAna, sAcA saMtane malI; saMtane malI re, sAcA saMtane malI. bhajI le." vacanamAM visavAsa rAkhe bhajanamAM bhalI; purava kerAM pApa tArA, te jANye TalI. bhajI le... elakhIne avinAsI, rakhe jJAnamAM galI, rIjhathe raMgarela, vAlo aDhalakI hatI, bhajI le... kAla ze vikarAla verI vIkhaze valI, kAmanI kuMTuba tune nAkhaze dalI. bhajI le... satya tyAM sukha dharma , kuDa tAM kalika narasI mete ke duniyA kerI akala AMdhalI. bhajI le." 1pa3 mANasane avatAra muM na male pharI re , , male pharI , mANasane.

Page #283
bhakitanAM pada ( mAMna baDAI moTapa melI bhajI le hari; ne te jAze corAzImAM janama bahu dharI. mANasane.. duHkha to dariyAva maTe nahi zako tarI zAmaliyAne zaraNe jAtAM A same ugarI. mANasane.. nIlaja ! tu navaro na ghara karI; mAyA mAyA karate murakha na beThe Thari. mANasane.. cetI le citamAM vicArI cAlaje DarI; narasI metAne nAtha bhaje premamAM bharI. mANasane. 154 [ rAga garabI ] mArA prANajIvaNa pAtalIA, bAI mane vAlA re sAmalIA, huM te tenI puMThala bhamatI, tene jamADIne jamatI. bAI. 1 mune e vinA nahI cAle, tenI mIThI vAto sAle bAI... 2 mane gharadhaMdhe nahI suje, mAro jIvaDe paLapaLa dhruje. bAI... 3 mune bhejanIA nahI bhAve, mAre nahINe nIdrA nahI Ave. bAI... 4 vAle vaNabelA Ave, tene premataNe rasa bhAve bAI... " tame mAno sahIera mArI vANI, mehe te Teva kAnuDAnI jANI. bAI... 6 huM te pune harIvara pAmI, malo narasaIAna sAmI bAI... 7

Page #284
narasiMha mahetA kRta 155 rAtalaDI aMdhArI re, he(?)raNa vahI gaI re, ugyA ugyA agecaranA re sUra. traNa re bhavana re bAI ! daSTa paDAM re, maTI gayu mAyA keru pura. rAtaDalI... 1 sarave te aMge re jAgI sakhI suMdarI re, jevA jovA jogezvaranuM rUpa. keTi te kaMdrapa re bAI ! ude havA re, narakhyA narakhyA brahmAdikanA bhUpa. rAtalaDI. 2 aneka kamala re bAI ! mAhAre vIkasAM re, madhukara pAMce che kAMI mekha. narauAne svAmI re bAI mUne tAhAM male re, purA mAhAMrA mana taNA saMte kha. rAtalaDI.. 3 rAmakRSNa suM...1 rAmakRSNa suM neha nahI jehane, te re mAMnavI khara svAna tAle. bhUtala bhAra karavAne re avatarA, pretanI pere te saMsArameM Dole. draSTa thaI teTalo bhAga henA [...] zilA paDI tehanA sukha mAMhe. jIvatA nara te jama samAM jANavA, jehanuM citta nahe rAmakRSNa mAMhe. je taNe mukha zrIkRSNakIrata nahIM, teha taNe mukhe devarAva tAlu. bhaNe narasIo jehane rAma vAhAlA nahI, teha taNuM kuTuMba sarave kAluM. rAmakRSNa suM....2 rAmakRSNa su...3 157 (rAga : kedAro] vAlAjI re ! tamArI kRpA vinA, saMsAra dukha yama Tale, anya upAse te bhame bhUle. tuja thakI vegalA, karmabaMdhana kare, paDe jamajala yama mIna tole. . vAlAjI..1

Page #285
bhakitanAM pada vAlAjI re ! bhakti mAhAtma vinA bhUra bhUlA bhame, karI karI kalpanA, sava khAce, tatvarasanuM ride nimiSa mAhAtama nahI kare, parapaca pAkha'Da' mAhe mehu vAlAjI re ! dhUmrapAna tapa sAdhatAM vAdhatAM, tehane' adhika eu kama vilagAM, narasaiyAcA svAMmI saMge vilasatAM, Ada ne aMta beu rahyA re alagA. 158 [rAga : AzAvarI] vAlAjI re ! tamAruM mukha maithyuM nava jAye re, tame che! amAre mana gamatAM, brahmAdikane mAha upAve re, rUpa lakSaNa guNa suMdaratA. vAlAjI re ! veNu vajADA ne madhure' gAve, caMcala leAcana capalatA. sarave sAde dhena melAve, mAnanIyAcA mana haratA. vAlAjI re ! surInara muni tene dhyAne nAve, te vrajasu darI-su` raMga ramatA, naMdanA naMdana tune keNe na kalANA, tArI lIlA na jANe veda vakratA vAlAjI re ! agama vAratA sarve jANA, jANe! che| jananI mamatA. narasauyAcA svAmI, tuSTane na jANe, te nara heDe bhUlA bhamatA. vAlAjI re !....1 vAlAjI re...2 vAlAjI re !...2 159 [rAga : : AzAvarI vAlAjI re ! prAMNa thakI mune vaiznava vAhAlA, ane rAtyadivasa tapa tI mAhurA kauranava vAlAjI re... kuM vAlAjI re !... vAlAjI re !...4 rude bhAvuM, vaikuMTha pada hoya tyAM huM Avu re. mukI, vaiznava....1 7.

Page #286
8. narasiha mahetA kRta ane' vAlAjI re ! rAjA agnISa mune atI ghaNuM vAhAlA, duravAsA e mana bhaga kIdhu re; mAhAru abhimAMna tajIne, avatAra lIdhA re. me dasa vAra vAlAjI re ! lakSmIjI aradhaMgI hamAre, te tA sa'tanI dAsI re. aDasaTa tIratha mAhArA satane caraNe, tA kATa gaMgA, kATa kAsI me' Agala cAlu, vAlAjI re ! sa`ta cale te ane sa ta sUrya tAM me je mAhArA saMtanI navA tenu kulasahIta huM vAlAjI 2 ! gajane kAje huM pAle palIye, ane mAhArA saMtanI sAhe karavA re. je 'ca ne nIce huM... nava rAsu, mujane bhaje te tA mAhArA re. vAlAjI re ! mAhArA re AMdhyA vaiznava cheDe, ane vaiznavanA madhyA me' nava chuTe re. eka vAra jainava mujane' bAMdhe, tA phera javA ya beThA beThA gAya tyAM huM ane ubhalA gAya mAhArA 2 vaiznavathI bhaNe narasaiyA e jAgu re; kare che, khAu. re. 160 vAlAjI re ! mAlA te te mUkI kama jAya re. jo nIce mAlA re muke teA, prathavI parale thAye 2. navase navAMNuM avalI cAle, ane' sAta samudra sake re. meru cale, ravI pazcIma pragaTe, tAhe narIyA mAlA nahI muke re. mArA prAMNa sadhAte, vAlA....2 vAlA...3 nava sujhe 2. vAlA...6 seA ubhe sAMbhalu, tyAM huM nAcu re. kSaNu nahI alageA, 2. sAcu vAlA...4 vAlA...pa vAlA...cha mAlA ..1 mAlA....2

Page #287
bhaktinAM pada saghalA saMnyAsI tame banava thAvA, mAhArI puThe tAla khajAvA 2; bhaglR narasoyA tame bhekha dharIne, munasAdeha bhujADA 161 [rAga rAMmagarI ] zrIgAvidya sAthe mAre geAThaDI jotAM ne jotAM re AvI mUrata sUtAM ne esatAM rUde mahAre jo re ne ratAM prabhu kevaLa pUra Nu pUne re huM teA bhagatavachala maLIe. mUne mehetA narasaiInA zAMmI e va2 pAMmI; 162 [rAga : mAlava gADI] magala ra. hari-mukha jevA, hari-mukha jovA, AvI brijanI nArI re. huIDA-mAMhe harakha nAM mAe, sAja samArI neNAM mAMhe amIrasa halIe, nAMghaDIAne joI re. narasahIcA svAMmI trIbhAvana mAMhe, e sarakhu nahI kaI re. 163 hari vAhAlA kema jANIe re, bAdhI; khAdhI kAMma, saMma mAlA...3 jene hAe te harijana vAhAlA re, bhutanA cAlA re. harijana vinA je krU te, sarave harijana AvatA dekhIne, gAtara jeDenA [nA] tene chabIlAjI sapanAMtaramAM, kaheranA [A] bhule 2. khule re, 11 (Teka) ra 1, 3 1 2 "

Page #288
narasiMha mahetA kRta harijananI ke sevA kare, tehanAM te kAraja thAe re, bhavasAgaramAM buDatAM re, chabIlejI nAvaDI sAe re. 3 harijana AvatA dekhIne, ghAIne je kaMI malaze re, bhaNe narasaiIeH huM zuM kahuM, te jamanA bhethI Talaze re. 4 hari.(Teka) 164 hari vinA hitakArI bIju koI tAruM nathI, kaI tAruM nathI re, bIju kaI tAruM nathI. prabhu bhajyAnuM veda purANe kahyuM che kathI, akalahANuM AlasI beThe pAmara tuM pathI. svArathi saMsAra, temAM rahyo lathapathI, saMta puruSanI sebata vinA, sI tharce gati. akalavaMtA rAjya karatA, muvA mArathI, narasI mete ke ApaNe jAvuM kayuM TheThathI. hari..1 hari..2 hari3 165 1 helI! jevA sarakhuM Aja, raMgabhera malauM re, lADakaDe rUpanidhAna, aMtara TalIu 2. garI ! hari bhInale vAna, raMgabhera malIuM re, lADakaDo rUpanidhAna, aMtara TalIu re. jenAM veda kare re vakhANa, raMgabhera malIuM re, jehanAM muni na dharI sake dhona, aMtara TalIu re. narasaMIne dIdhA re abhedAna, raMgabhera malIuM re, lADakaDe rUpanidhAna, aMtara dalIuM re.

Page #289
tattvajJAnanAM pada (196-172) 166 ghaNu graMtha garabaDa karI, vAta nava kahI kharI, jeNe jema jANuM, teNe tema kIdhuM; AtmAnuM kAraja, kaI thakI nava saruM, pache karamane mAthe deza ja dIdhuM. ghaNuM...1 kheluM bharamAMDa paNa, pAra pAmo nahIM. aMtaraghaTa jotAM, pAra Ave; vidhiniSedhathI rahe jAre osarI, tAre mana vaDe dhraDa visvAsa lAve. ghaNuM.....2 vida vedAMta ne zAstra e saravane, jAhAre rahAM ahaMne zIza nAmI; bhaNe narazaIo jAre bharemamAM bhedIo, tAre karamanI vedanA dUra vAMmI. ghaNuM.....3 167 teha tuM...1 teha tuM, teha tuM, jene jete phare, Atama-anubhave jo vicArI Atama-darase tuM, Apa saMbhALI je, zuM bhame sapane te jene dhArI, tAharA khelamAM, tuM ja bhUle paDe, aNachatA jIvapaNe jaIne vaLage; jehane tuM thaI phare te tAruM rUpa che, dega ghaTAvIne ene aLago. zA adabada khela che, tuM tyamane tyama che, Ave ne jAe, ghaTe na vadhe, vastu rUpe thaIne e tuM ja vilasI rahe, akhila brahmAMDa e vizva badhe. teha tu2 teha ..3

Page #290
narasiMha mahetA kRta Apa aganAnanI oTamAM AvIne, Apa Apa zuM Ape lobhe; narasaI epaNu leIne Urmio anubhave, tAherA khelamAM tuM ja che. teha tuM....4 168 2 3 dehaDalI mUkIne je, eka daMna jAvuM che, te mATe kahuM chuM, karI le harinuM bhajana re, jIva tAhAre jAvuM che. khAo pIo ne dhana vAvaro re, jehavuM jehene hAtha rAvaNa sarakhe rAjI re, te te kAMe na leI gae sAtha re. jIva tAhAre... magare karIne pisIe re, tehe nAM mUke maheta; cetanahArA cetaje re, gophaNa jAze te gelA sAtha re. jIva tAhAre... lakhamIno badho piTale re, svaraga nA pitA TheTha; sajana kerI goThaDI re, TAMke che dhAbA heTha re. jIva tAhAre.. kehanA choru ne kehonA vAcharu re, kehanAM mAe ne bApa; aMtakALe jAvu jIvane ekalA re, sAthe Avaze puna ne pApa re. jIva tAhAre.. veNuvane vimAna Avaze re, sakuTane(?) jamaduta; zUrAne varaze apacharA re, pelA durIjana saraje che bhUta re. jIva tAhAre... je pANIne parapeTaDe re, ehavuM kAyAnuM mUla; bhaNe narasIo vInatI re, jehavuM beDe te mAthe phUla re. jIva tAhAre... 4 5 7

Page #291
tattvajJAnanAM padma 169 pAMmara te prAMNI ! visAryo vanamAlI, mithyA sukha mAyAmAM mAhyo, mRtRSNA jala bhAlI 2. pAMmara... ATha pAra aMtaramAM khaliyA, ghaNAM ghaNAMne dhAyA, rakSI khapI dhana bhevuM kIdhuM, nAM kharacyA nAM khAya 2. nArI Agalya nilaja thaine, khItA pItA mele; haDakAlAve, hasI khelAve, karI taraNane tAle re. sagAMsa`kha dhI, sAsusasarA tenI sevA kIdhI; narasI matA ke sAdhujananI, te sevA tajI dIdhI re. pAMmara... 170 nAMmanu vAlAjI re ! anaMta chatA bhAgya hAya tene vaizanava vaidane pAse te| vizruta tene ghe pAMmara... pAMmara... ezaDa che mAre, bhAve re; vIe, nAve re. anata.... hari haraDe neka suya sAraMgadhara, ane avinAzI ajamAya 26 kahe kaeNna ne sAkara sAMmalIyA, sa'cala zamarasAyaNu re. vAlAjI cAmu cUraNa caitrubhuja kahIe, ane bahunAMsInI mukI 2; gAvidya nAMmanI geAlI re vAlI, mAMDu haricarvAdaka mukI re !... re. ana'ta... 1 R 3 ra 1 h?

Page #292
narasiMha mahetA kRta vAlAjI re ! puskaramUla puruSottama kahIe, paDI paramezvara pAmI re; kuvAtha aDhAra kamalAjIne svAmI, te tulasIdala pI jAmI re. anaMta... vAlAjI re ! evAM evAM ezaDa te aMga lAge, je karIe revAye re; meha mAyA ne machara ghaNere, te pAcho khIle thAye re. anaMta.. vAlAjI re ! krIpA karIne ezaDa dIje, jajJapuruSa jadurAye re, narIyAmyA svAmIne saMga ramatAM te, jamazara jAMgInA vAye re. anaMta... 6 171 svAmInuM sukha hatuM, mAhAre tAMhAM lagI, jAM hAM lagI hada hatI rAta kerI; svAmInA sukhane svAda bhAgI gaye, jAre ociMte Uda sUra verI. svAmInuM... 1 suranA tejamAM, sAva samarasa thaI sehejamAM pIjI mAhAe gae samAI, pIne pagale, huM khALavA gaI, pIne kheLatAM, huM bevAI. svAmInuM.... 2 ehavA aTapaTA khelamAM, AMkha UlaTI pharI, . huM tajI, huM rahI hAra khAI vANumAM anubhava, eha Ave nahI anirvacana ke nIgama gAI. svAmInuM ... 3 acaraja vAta e, koe mAne nahIM, jehene vItI hae, teha jANe, vastune sAgara, sAva samarasa bharyo, aNachate narasaI e thaIne mANe. svAmInuM... 4

Page #293
tattvajJAnanAM pada 87. 1 172 huM khare tuM khare, huM vinA tuM nahI, huM rahIza tAMhAM lagI, tuM re haIza, huM jate tuM gae, aniravAcI rahe, huM vinA tune kaNa kaheze ? huM khare... saguNa hee jahAM lagI, niraguNa tAMhAM lagI, tama kehe sadaguru vAta sAcI; saguNa samatAM nirguNa gae che zamI, zekha pUraNa anivAcI. huM khare... ziva ne jIva te, nA e che heka je, jIva hee tAhAM lage, ziva hie, jIva zamatAM, ziva saheje samAI gao, TalI jAe dhaMdhaha nAma dee. huM khare... tAhera mAharA nAmano nAza che, luNa ne nIra draSTAMta jete mehete narazaI kahe, vastu vicAratAM. vasturUpa thA, vastu pite. huM khare.... 2 3 4 www.jajnelibrary.org

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meAdhaka padA (173-175) 173 [ rAga : : kedArA ] nugarA narane saMga nA kIje, nugarAnA saraMga bhArI re; nugarA saMge narake jaie, athavA nara ke nArI re. (Teka) nugarA saMge vAta karatAM, lakhaceArAsI jAe re; bhUtala manasAdeha dharIne, phogaTa pherA khAe 2. nugarA narane..... nugarAnuM jalapAna kara'tAM, keATi eka krama te thAe re; mAta mAta pADozI malIne, narakakuMDamAM jAe re. nugarA narane.... nugarA naranA doSa ghaNA che, je kahIe te thADe thADA 2; bhaNe narasIe : suNA nArAyaNa, nugarAnA aMdha cheDI re. nugarA narane..... 174 sataguru maLyA, vAle mAro janama sa`ghAte; jeNe teNe mAragaDe, hu* bhulI bhuTTI jAtI hai. sataguru malI, vAle mane paDela utArI, vAle mane asanapaNAmAM vAlA ! mArI bhavasAgarathI je vAle mane, sataguru... sIkhAMmaNya dIdhI; dekhatI re kIdhI. sataguru.... buddhi hutI khAlI; buDatI re tArI. sataguru... mugatInI mAlA, vAle mAre ura para lIdhI (?DhISI); amara eDhADI, vAle mane... sAhAgaNu kIdhI. sataguru... narasaiMyAcce svAMmI ! vAle mAro premanA re byAsI, mArA vAlA soMga ramatAM, huM raMgabhera rAcI re. sataguru.... 3 ra

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175 su 2 jA sAMbhala suuMdarI ! vAta kahuM chuM kharI, jobanaraganA saga dina cAra atya e saMte jonI kAcuM. mAMnya tuM mAMnyanI ! kAM re bhuvAM chAM, jimya re saritA pUra ata jala rahe, gaura tananu abhImAMna nava AMg', e suMdara deha te kheAha gyaNuvI, mada-mare tajI, citta keAMmala rAkhavuM, paupakAra dharavI. meAdhaka padA dIna vacana suNI, huM tujathI ANu narisahyAce svAMsI jAma AThe e vaca'na traNa tuM, zravaNa dhari kAMsyanI, chAMDi aMtara sa, lAja leApI; mAlapaNunA saneha, tyAgR citte karI, tana mana dhana tuM mehelya sAMpI. 12 AMtarI, mAMnya sAcu'; che, paca ke varasamAM saneha pUrA hatA, khaTadazamAM have kAM vIsAryA', adhura amruta rasapAMna preme karI, kara grahI kArya tuMha sAryA. parA mAMna mAgI kahuM, A dina alekhe; Ave eka sAMmaTu', je hAya lekhe rahu' dayA cite dharI, nathI ema. ka 2 alagI, icchuM chuM, valagI. 1 * 3 4 ce

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drauSNava vizenuM pada 176 duka ja maiI DhukaDu mAhAre, mAhAre hAM 2 pelA duzaSTa taNe maMta krUra, rijanane mahArA hajura. pIpaLa--pAna nA teDIe re, nava meADIe vaDalADAla jalane kAMThe nava thukIe re, hare nava daiie garune gAla vaiku'4.1 jIbhAe juThu nava kheAlIe re, mukhathI nava kahIe mAra, cata cArI nava kIjIe re, ja'ma paraharIe paranA2. vaikuTha...2 sapata . dekhIne vameAkhIe re, bhukhAMne dIje ana; bhaNe narasIe bhAvasu re, vhevA sAcA vaiznavajana baiku....3 vaikuMTha... 4

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hene keI. 1 hene keI..2 AtmacaritanuM pada 177 (rAga : seraTha) hari AvA che nArIne vesa re, hene kaI nIhALe re, sIva bramA jenu dhAMna dhare che, te joI joI dukhaDu beuM re. mAtapitA re enA manamAM vImAse, kene e kAM thakI AvI re, acarata sarakhu soune bhAse, e te jalano leTe kAMhAMthI lAvI re. dhAI pitAnA tatakhaNa UThA, e te AvA maMdIra jAMNuM re, ratanabAI guNavAkula phare che. lane mahetAjI tame paNa re.* putIne paramesara jANuM sabhA vacce AMNI re, aMtaradhAna thae alabelo, e te vAte sagale jANuM re. jejekAra thao juga bAdhe, harakha vadhe che haIo ghaNe re; narasIInA sAMmInI saMga ramatA, enA caraNakamalamAM rahIe re, hine keI....3 hene kaI hene ke ...5

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gAje..1 gAje..2 prakRtinuM pada 178 [ rAga : : malhAra ] gAje megha bAre balavaMtA, vacce vacce vIja kare jhamakAra; harie helAM gavardhana dharI, sAta divasa te chatrAkAra. ke iMdra AherAM upara, mahechava mATe maghavA maMna; gAya - gopa - govAlAne rele, vege varasavA mekalyA ghana; musaladhAra varase jala upara, dharatI mAMhe paDe dhaDadhaDI; tUTI TUMka paDe parvatanAM, vahe vRkSa samUlAM jaDI?). dhruje dharaNa, kAyara nara kaMpe, daza diza dIse ghora aMdhAra; harie helAM govardhana parIo, gokula vate jayajayakAra. pANI paNa dIse prathavI, jala jamunA thala eka bharyA dhana re kRSNa lIlA avatArI, iMdrAdikanAM mAMne re haryo. atalIbala prAkramI puraMdara, dekhI AvIne lAge pAya; narasihA svAmI gAya guNa, gopI AnaMda ulaTa aMga ne mAya. gAje...3 gAje..4 gAje...5 gAje...6

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prakIrNa pada (178-183) 179 eka dina yamunA taTa AvI re, kautaka kIdhuM kAnuDe sarave gopI lAvI re, be gvAlana sAthe sUtA re, ,, tyAM khabara leIne pitA re, ,, ke sakhiyuM kyAMthI AvyAM re, ,, kAMI vAlAnI sudha lAvyA re, teNe vAta karI vistArI re, , suNI nyAla thaI vrajanArI re, , kahyuM eka sakhIne chAnuM re, , laI jAve tamAruM bAnuM re, , suNuM gopI AnaMda pAmI re, ,, teDyA narasI metAne svAmI re, ,, 180 [ rAga : gauDI ] gau dehanI hama jotAM gau dehanI hama jotAM, meMghA zuM thAo che re mehanajI! je AvaDe [ gau] dehatAM. veda paThatAM paMDIta bhulA, cakAM pAnAM ne pathAM narasiAce svAmI catura sIrAmaNi, sehAMnA dIse che gA [ deha ]tAM. gau....1 gau.2 chokarI ! tArA manameM, tuM te syuM jANe che re, belatAM cAlatAM vAtamAM, tuM ahaMkAra aNe che re. tuM te..1

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narasiMha mahetA kRta tukAre de belIe tene, je hoye pitA tela, muja Age tuM syA lekhAmAM, bela che AvA bela. tuM te..2 mAro mahimA brahmA jANe, ziva jANe ke zeza, nArada ne sanakAdika jANe, Idra jANe kAMIka leza tuM te...3 hu sAru te tapa kare ke, jegI vanameM jAya, AsanathI uThe nahIM, nita beThA dhyAna lagAya. tuM te...4 tujane kyAMthI sudanI choDI, be lavuM mAre sAtha, narasI meto ke te bharI alI ! Abha saMgAthe bAtha, tuM te....5 182 re che tuM jevA bahu gokulameM, cuM jANIne bele balameM. hamaNAM gAyuM thaI ghera tAre, tAre tuM amane reke Are. no'tI naMda taNe ghera chAlI. karate ghera mAre gavAlI. teno putra thaye tu Ave, bAMdhye rAjA sAme dAve. dAsa narasI ke sAruM thAye, gAyuM rAjAne ghera jAye. 186 [ rAga siMdhUDo ! sAramAM sAra avatAra abaLA taNe, jeNe baLe balabhadravIra rIjhe puruSa puruSArathe zuM sare he sakhI, jeNe nava nAhonuM kAja sIjhe. sArAmAM sAra...1 jI re mukita paryata te prApti purazane, je kaI sevakabhAva rAkhe; rasabharu rUsaNu nAtha naheArA kare, na keI nAra avatAra pAkhe. sAramAM sAra3

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prakaraNa pade jI re iMdrane Iza aja amara je mahAmuni, mahIpati gepikA caraNa vaMde, adhika adhikAra te adhama karI lekha, narapaNuM nava rUce, Apa niMde. sArAmAM sAra...3 jI re svapna sAcuM kare, zailadhara zAmaLA !, praNamuM prANapati pANa jeDI, paLacavuM pazu jema paThe lAgu kare, ema phare narasaIo nAtha troDI. sArAmAM sAra...4

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jaina karma siddhAntaH bandhana aura mukti kI prakriyA sAgaramala jaina jaina yakSI ajitA (yA rohiNI ) kA pratimAnirUpaNa mArutinandana prasAda tivArI pAia - sadda - mahaNNavoM meM anupalabdha vasudevahiNDI kI zabdAvalI ( 2 ) ke. Ara. candra rANaRpura kA prAcInatama ullekha rAma vallabha somAnI karma prakRti- TIkAnI eka amUlya hastaprati muni zIlacandravijaya zrInyAsasiddhAnta pravezakanthikA saMpA. muni zIlacandravijaya paMcAkhyAna ke saMzodhaka pUrNabhadrasUri kharatara pUrNabhava nahIM ye agaracanda nAhaTA kavivara nayasundara kI eka ajJAta racanA - neminAtha vasaMta bilAsa agaracanda nAhaTA svAdhyAya - Reviews A. jinaprabhasUriviracita aMtaraMga-rAmra saMpA. ra. ma. zAha narasiMha maddetAnAM pada saMpA. ratilAla vi. dave 1 23 27 34 36 12: 40 67 69 79 94 1-92

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