Samipya 1992 Vol 09 Ank 01 02

Author(s): Pravinchandra C Parikh, Bhartiben Shelat
Publisher: Bholabhai Jeshingbhai Adhyayan Sanshodhan Vidyabhavan
Catalog link: https://jainqq.org/explore/535783/1

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[Vol. IX April-Sept., '92] vinimayA) JOURNAL OF B. J. INSTITUTE OF LEARNING & RESEARCH AHMEDABAD 2lalia Editors : Praveenchandra C. Parikh Bharati K. Shelat Assist. Editor : R. T. Savalia SHETH BHOLABHAI JESINGBHAI INSTITUTE OF LEARNING & RESEARCH AHMEDABAD For Private and Personal Use Only

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JOURNAL OF B. J. INSTITUTE OF LEARNING & RESEARCH SAMIPYA April, 1992-September, 1992 V. S. 2048, Caitra-V. S. 2048, Bhadrapad lekhAnI anukramaNikA 1. ApaNI saMskRtinAM bharatIoTa 2. cAMgazAsranA pariprekSyamAM dattAtrecI yAgapaddhati 3. bhakti mImAMsA 4. 'kAvyAdeza'mAM guNAla kAviveka 5. ajAmila AkhyAna ane gunidhicaritranI tulanA 6, vIsAvaDI, nagavADA ane jhIjhuvADAnI purAvastukIya sthaLatapAsanA hevAla graMthasamIkSA Vagharis of Gujarat: An Ancient Tribe (Facing Crucial Change and Anti-Historical Process) "manubhAi paMcALI 'ka pravINacaMdra parIkha vAsudhaiva vi. pAThaka jAgRti paDathA anila ke, zAstrI bhAratI zailata Ara. TI, sAliyA J. M. Malkan VOL. IX Part III 1 10 20 24 29 38 45 1-39

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ApaNI saMskRtinAM bharatIoTa * manubhAI paMcoLI 'darzaka [1] A gauravabharyA prasaMge mane ApaNI dIrghakAlIna saMskRtinAM prazaMsanIya lakSaNo ane kSatio viSe kahevAnuM sUcavAyuM che. je saMsthAe pacAsa varSathI bhAratIya saMskRti ane bhAratIya itihAsa viSe pAyAnuM kAma karyu che, ane jenA pAyAmAM AcAryamaNi AnaMdazaMkarabhAI jevA prAjJapuruSa che te AvI apekSA rAkhe te ucita che. sagavaDa khAtara prAcIna bhArata harSanA samaya sudhI che, ane te pachInA 300-400 varSa saMkrAMtikALa che, te pachIthI madhyayuganA nAme oLakhAto gALo ane te pachI 1820 thI arvAcIna kALa zarU thAya che, tevuM mALakhuM mAnIne cAluM chuM. uSAnI smRrti ane prakAza jemAM dekhAya che te vaidika yuga puruSArtha, buddhine che ane AtmazAdhana, karaNA. tapasyA vagerethI zobhato upaniSada, buddha ane mahAvIrane kALa pradhAnata: A be gALAmAM prAcIna samaya samAI jAya che, tema mAnIne huM cAluM chuM. A gALAnI ApaNane ane anyane paNa preraNA ane prakAza Ape tevI siddhio kaI lAge che? huM cAra pAMca gaNuAvIza. eka to "g6 vadiA thAya vanita'vALo apUrva anubhava che. paramAtmA eka ane eka ja che. paNa DAghA vidvAna loko tene vividha nAma Ape che. vividhatA nAmamAM che. vastu te eka ja che. A mahAna satya AdithI cheka rAmakRSNadeva ane gAMdhIjI sudhI pravatyu che. zAMti-sumeLa-sahakAra irachatA A jagata mATe e saMjIvanI che. vividhatA che ja. raMganI, rUpanI svaranI, bhASA, ane bhaMgInI-vividhatA che ja. paNa tene virodha na mAne, virodha na banAvo, kAraNa ke, tenI nIce eka ja tattva che. sarvatra e eka ja che. tene allAha kahe, Izvara kahe, pitA kahe, game te kahetethI vastabheda thato nathI. A samajIe to keTalA badhA jhagaDA zamI jAya? dakSiNa AphrikAnA ane ke amerikAnA habasIo ke A dezanA hindu-musalamAnanA jhagaDA na rahe. e kALanI A sarvottama anubhUtijanya vANI che. bho. je. vidyAbhavananA suvaNajayaMtI mahotsava prasaMge tA. 13-5-92 nA roja apAyela suvarNajayaMtI mahotsava vyAkhyAna. ApaNI saMskRtinAM bharatIoTa ] For Private and Personal Use Only

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AvI ja bIjI vAta ehikajIvana viSenI samyaka samaja che. A zarIra, A indriyo, A mana ne vAcA-ilyujhana ke mAyA nathI, ke nathI te ApaNuM duzmane, te ApaNA mitro sahAyake che. bhadra kaNebhiH zruNuyAma devAH bhadraM pazyemAkSabhirvajatrAH / sthirastuSTuvAMsastanUbhirvyazema devahitaM yadAyuH / / kAnathI sAruM sAMbhaLIe, AMkhathI sAra' joIe, aMge sudaDha rahe, A badhAnI madadathI ApaNe devoe ApeluM ApaNuM AyuSya vItAvIe, A prArthanA che. ane AyuSya paNa keTaluM? gIrena zAha zata' se varSa jIvIe. kAnathI sAMbhaLIe. AMkhathI joIe. nahIM te 5ththara ja che temAM navuM zuM? ApaNe paththara thavA avataryA chIe? raMga-rUpa-sUra-svAda ane temAMthI UThatA arthe indriyo ane mana dvArA ApaNe sakArIe. jIvanano svIkAra, jIvanane inkAra nahi te A kALanuM lakSaNa che. bhAgeDu ke paralokaabhimukhatA tyAM nathI, ethI kahyuM: AtmAnaM rathinaM viddhi, mana: pragrahameva ca / buddhiM tu sArathiM viddhi, zarIra' sthameva tu // kaThopaniSad, va. 3, lo. 3 indriyANi hayAnyAhaviSayAMsteSu gocarAn / / A niyamanovu, mAsvAdunivina: Tha, 3. 2, mo. 9 kaSinA kahevA mujaba manISIo-manane jANavAvALA-indriyo-mana-AtmA traNethI saMyukta A jagatane bhogave che. indriyone tene kherAka Ape che. tenA gocare che. paNa lagAma hAthamAM rAkhI che. vagara kAraNe gocaramAM ghaDAne paDyA rahevA detA nathI. hA, mana para buddhinI lagAma che. A prakAranuM jIvana jIvatAM emane eka navuM satya hAthamAM AvyuM che, jene upayoga AjanA samRddhivALA yugamAM aMjAI na javAya te mATe jarUrI che. te e che ke, indriyonA bhoganuM sukha amuka hada sudhI che. tenI uparavaTa jAo cho to te sukha ghaTatuM jAya che. indriyonI A maryAla che. te maryAdA jANIne vyavahAra karavo. vartamAna arthazAstramAM tene "le opha DImAnIzIMga riTarna kahe che. khetaramAM pacIsa gADI khAtara nAkhyuM, pacIsa maNa anAja pAyuM. bIjI vadhArAnI pacIsa gADI khAtara nAkhIe te pacIsa maNane vadhAre nahIM thAya. kadAca vIza maNane thaze. trIjI vAra vadhArAnuM pacIsa maNa nAkhyuM te paMdara maNa ja vadhaze. A ghaTatI pedAzane kAyado indriyasukhone lAgu paDe che. A na samajanAra yayAtinI dizAmAM sapaDAya che. A je samajAya te vadhune vadhu UMcA jIvanadhoraNanI ghelachA-doDa na rahe. mana, buddhi, indriyonuM sukha bhogavIe paNa A maryAdAmAM. jagatanA tyAga nahIM paNa tene gAMDa upabhegavAda paNa nahIM. samyaka upabhega. tathAgate kahyuM ke "tamArI vINAnA tAra eTalA taMga na rAkhajo ke te tUTI jAya. saMgIta ja na rahe tema ja tamArI vINAnA tAra evA paNa na rAkhajo ke temAMthI saMgIta UThe ja nahI." A vicAramAMthI navuM darzana prApta thayuM che. vidyAM cAvidyAM ca, yastadvedA bhayaM saha / avidyayA mRtyu tIrvA, vidyayAmRtamaznute // IzopaniSata, " [sAmIpya : eprila, 15-sapTembara, 1992 For Private and Personal Use Only

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vidyA ane avidyAne sAthe jAgRA. vArApharatI pazu nahIM. sAthe; tA avidyA (sAMsArika vidyAo-vijJAna vagere)thI mRtyuleAkanA TADha-tApa, bhUkha, tarasa vage2e du:khA dUra thaze, paNa te cittazAMti amRtattva nahIM Ape. te teA vidyA(AdhyAtmika jJAna)thI ja maLaze. A eka sa'pUrNa avinAzI vicAra ApaNane maLyo che. jemAM vAjabI svIkAra ane vAjakhI inkAra rahelA che. Acharya Shri Kailassagarsuri Gyanmandir [2] AnI ja upapatti jevI vAta manuSyane A badhI sRSTi, samagra vizva karatAMye judA ane UMcerA banAve che. kSayatindvajJA m. samudra vizva, kATTAnakoTI sUryAM, grahamALAo, AkAzagaMgAo A badhAM karatAM manuSya daza AMgaLa UMcA che. kAraNa ke te peAtAne ane bahAranA jagatane jANI mUlavI zake che. manuSyanA AvA mahimA kANe karyo che ? DAghA pAle kahyuM che ke mAsa eka. takalAdI rADA jevA che. kSaNumAM pazu te vicAra karatuM rADu che. eTale moTA pahADa tene kacarI nAkhe teA paNa kAraN ke tene jANu che ke huM kacarAu chuM. pahADane jANa nathI ke te care manuSyane maLeluM varadAna che. bhAMgI janAru... rADu.. manuSya ja meDhA che, che, svacetanA te ja A cetanAne jore te peAtAnuM ane bahAranA gatanuM avalAkana-taTastha avalokana karI zake che, jemAMthI jJAna, vijJAna, prajJA janmyAM che, jemAMthI sAkSIbhAve kartAbhAva UbhA thayo che. A saskRtinI chellI siddhi che kama"nA kAyadAnI zeAdha, ane tenA svIkAra. A jagata kramathI cAle che te tA dareka epagA mANusa anubhave che, pazu te kamaLanA kAyadA mujaba cAle che te yogya svarUpamAM badhA anubhavatA nathI. sAmAjika ke vaiyaktika rIte je pariNAmeA ApaNe joIe chIe te ApaNA sAmAjika ke vaiyaktika kama`nAM pariNAmA che. AkAzanA kAI devatAo ke triAkanA nAtha yadayA-marajI paDe temamANusa para sukha ke du:kha phaeN'kathA nathI karatA. kama` ja manuSyanA sukhadu:khanuM niyAmaka che. buddhe kahyuM, "ka" te ja tArI naukA che, kama` te ja tADaeN' bhAthu che." ApaNe kahIe, karyuM te ja tArA mekSa ke tAru baMdhana che. eTale karmAM tapAsavAM, sudhAravAM ane A dharatI para ja meAkSa meLavavA. mA~ na tapAsI, na sudhArI, ahIM ja baMdhananuM naraka bhAgavavuM. kama" te baMdhana nathI, veTha nathI. te muktinuM dvAra che. tamArAM karmAe tamane nukasAna karyu hoya tA mAthe hAtha daIne rAvAnI jarUra nathI. ka sudhArA eTale saTa TaLI jaze. adhArA khADAmAM paga paDayo, macakrADAyA. pharI beTarI laIne cAlA. khADe| pUrI de eTale baMdhana kapAI gayAM. pAchalA samayamAM A krama vAda daivavAdamAM palaTAI gayA. svAdiSTa mIThI drAkSanA dArU thayA ane ApaNe bASA, gabaDatA rahyA. A saMskRtimAM teA karyAMthI ja sa`sAra paDe ane kama` ja emAMthI bahAra mANe tenA svamuktine paravAnA apAyA che. For Private and Personal Use Only A badhA ciMtananI eka bahu mUlyavAna ADakatarI asara e kALe thaI te che namratA ane sahiSNutA, apAyuSI mANasa mATe satya e mArga che, mukAma nahIM. te uparAMta, satyanuM ApaNe kadAca eka pAsuM ja joyu... hAya. bhale te dRDha ane tejasvI hoya, pazu eka pAsuM ja hAI zake. ApaNI "skRtinAM bharatIoTa ] la

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bIjA pAsAM bIjA koI netA che. te A satyanA pUraka heya ke virodhI ye heya. AthI jo kheja cAlu ja rAkhavI hoya te sahiSNutti sahaja ane anivArya che. vaidika RSio badhI bAbatamAM ekamata nathI. badhA RSio avazya che. tevuM ja upaniSada viSe. temAM vividha vicAravALA RSio che. eTale te e ja upaniSadamAMthI daita, ahaMta, bhakti, jJAna, yoga-Ama vividha vicArone poSaNa maLyuM che. zaMkarAcArya, rAmAnuja, madhva, vallabhAcArya badhA e ja upaniSadamAMthI potAnA vicAronuM samarthana zodhI zakayA che. A paramasahiSNutA hovAthI tene pramANu na mAnanArA, yajJa hiMsA virodhI, purohita prayAne binajarUrI gaNanAra, ane janmagata varNavyavasthAne amAnya karanAra buddha kazIya ciMtA, bhaya ke virodha vinA cAlIsa varSa sudhI kAzIthI kapilavastu ane rAjagRhathI vaizAlI badhe viharI zakyA che. Aje enA ja parama sahagAmI jevA gAMdhInI prArthanAsabhAmAM hatyA thAya che, ane e prasaMge hatyArAne abhinaMdane apAI sAkara vahecAya che. yuddhanA samaya ane A samaya vacce keTaluM badhuM aMtara che. tene AthI sAro purAvo bIje nathI. A ukApAta je pheraphAra kema thayo? svarAjane mahimA gAnArA maMtro vedomAM che. rAja prajAnuM bhaluM na kare to tene uThADI mukAya tevuM paNa che. vedomAM sabhA che, samiti che, sabhAmAM TAdAra vaktavya Ape tevA patro mAMgatI prArthanAo che. to pachI tera varSanI gulAmI AvI kema? A tapAsavuM te mukta thavAnI pahelI zarata che. sIse ethensanA lokone kaheluM, "AtmavizleSaNa vinAnuM jIvana vyartha che." ApaNe kaThora AtmavizleSaNa karavuM paDaze. svarAja AvyuM che te adhu" ja satya che. sabhA samiti Aje paNa che. paNa tyAM sAcuM bolanArA keTalA? rAjya badalAya che, paNa rAjyakartAnI tarAha badalAya che kharI? nathI badalAtI? te AtmavizleSaNa ja eka mAtra upAya che. e ja saMskRtinuM lakSaNa che. ApaNI ke bIjI saMskRti viSe abhAva anubhavatI vakhate ApaNe keTalIye vAra bhUlI jaIe chIe ke saMskRti e prApta saMskAra che, AnuvaMzika vAra nathI. A prApta saMskAra cIvaTa ane vicArapUrvaka eka peDhIe bIjI peDhIne ApavA paDe che. emAM bhaMgANa paDe ke te vikRta svarUpe apAya to pariNAme UMdhA ja Ave che. saMskRta paMDitanI dIkarImAM paMDitanI buddhi Ave paNa te janmathI ja saMskRta bolatI na thAya. saMskRta zIkhavuM te prApta saMskAra che. pAradhie popaTanA be baccAMne be jude jude dhera temAM ane baMne judI ja bhASA belatAM zIkhyAM te vAta jANItI che. grehAma volese A vAtanuM ! vivecana karyuM che. te graMthanuM nAma che "avara soziyala heriTeja". navA jagatane samajavA mATe A pAyAne saMtha gaNAya che. temAM teNe vizadatAthI e samajAvyuM che ke laMDana themsa nadIne kAMThe che, temAM puSkaLa pANI che, paNa je hAIDrolika enjiniyariMga ane tenI joDiyA vidyAo na bhaNAvAya te pAMcame ke dazame mALe rahenArA tarasyA marI jAya. eTale ke ApaNI vartamAna saMskRti prApta saMskAra che, te cIvaTapUrvaka ApavA paDe che. ApoA5 UgI nIkaLatA nathI. [3] * mahimAvata mUlyo e samayamAM ApaNe zodhyAM, sevyAM te A pachInA samayagALAmAM navI peDhIne ApavAnuM na banyuM. AthI harSanI eka brAhmaNa arjune hatyA karI kAraNa ke harSavardhananI sAmIpya : eprila, '92-sapTembara, 1992 For Private and Personal Use Only

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sahAnubhUti bauddho tarapha hatI. AvAM udAharaNe bIjAM mUlyo viSe paNa ApI zakAya. dA. ta. vedamAM paNa bahudevavAda che. paNa badhA de chevaTe emAM ja samAI jAya che. paNa je samayagALo harSavardhananA samaye ane te pachI zarU thayo temAM ko deva moTo tenI spardhA ja nahIM, tene vitaMDAvAda mithyA daSTi che. devI bhAgavatamAM devI ja sarvazreSTha che. brahmA, viSaNu, maheza jyAre hArI jAya che tyAre devIne zaraNe jAya che. tevuM ja zaiva, vaiSNa ane anya paMthonuM, eTale ke badhA vikharAI gayA che. ekasUtre rahyA nathI. jUnAM mUlyone sAcavI rAkhavAne thoDA prayatana cAlu rahyA che kharA, paNa te saMgaThita nathI. teo samAja svIkRti ke upalA varganA AdaranA adhikArI nathI, madhyayuganA saMte AnuM udAharaNa che. emanI vANI nirmaLa, pAragAmI che. temanuM jIvana vedakALanA baSio jevuM che. paNa teo bahu aMze nIcalA tharanA che. uparanA lokomAM temanuM sanmAna nahivat che. jJAnezvara ane temanAM bhAMDuone janoI nathI apAI. temane A haka ApavA mATe brAhmaNoe temanAM mAbApane AtmahatyA karavAnI salAha ApelI. ane temaNe svecchAe AtmahatyA karelI. chatAM saMnyAsInAM A bALakone joI na ja apAI ane kaIvAra gAmamAMthI rAMdhavA mATe agni paNa na maLyo. AvI niSphara asahiSaNutAnuM mULa kyAM che te ApaNe zodhavAnuM che. eka kAraNa, kadAca moTuM kAraNa, prabaLa muslima sattAnuM AkramaNa che. thoDA paNa saMgaThita asahiSNutAvALA jehAdI videzIonA vijayane khALI na zakavAthI hindu saMskRtie bahAra ane aMdara tIvra asahiSNutA keLavI hoya. bhaya ane AkramaNa vakhate samAja udAratA rAkhI zakato nathI. AvanArA AkramaNe vaNa, nyAtajAtane uchera karavAne devadevatAono nAza karavAno udhAmo karyo. teo sAmAjika samAnatAmAM mAnanArA hatA, te temanuM baLavAna pAsuM hatuM. nIcalA varNanA leke lobhavaza ke svAbhimAna anubhavavA muslima thatA jatA hatA. upalA varganA paNa lobhavaza ke seminAtha jevA tIrthone nAza thayA pachI tripurAsurane haNanArA trinetra zaMkara viSe azraddhA dharAvatA gayA. nIcalA varSomAM buddhane upadezane rukSa, grAmINa bhASAmAM sAcavI rAkhanArAthI mAMDIne kabIraakhA sudhInA tIkhA saMtanA prahArothI vikaLa banI gayelA hiMdu samAja pAcho potAnA janA kocalAmAM pesI jaI AkramaNathI bacavA jIvaleNa prayatna karato hate. kAzI, mahAkAlezvara mathurAnAM maMdire bhAMgI gayAM paNa pitAnA dharmanuM rakSaNa karavA sthiticustatAne rAha teNe lIdho hate. pitAmAMnA ja je saMta nyAtajAtanA, mUrtipUjAnA ke purohita-paMDyAnA virodhIo tarIke UbhA thayA che temane muslimo karatAM paNa akArA lAgatA hatA. tethI temane te prANune bahiSkAra karo ane jUnuM te ja sAruM, te ja Izvaradatta. abAdhya prazno pUchavAne ja nahIM. AvuM saMkucita ghAtaka mAnasa banI javAmAM muslima AkramakenA vijaya, unmAda ane jalame avazya phALo Apyo che. paNa te pahelAMye A pratyAghAtI pravAha hiMdu samAjamAM zarU to thayA ja hatA. tene ItihAsamAM azvamedha punaruddhAra yuga kahe che. bhagavAna tathAgate varNavyavasthAne avaijJAnika ane parahita prathAne nirarthaka kahI yajJa hiMsAne daDha mUla virodha karyo tenI sAmene A rAjayAzrita pratyAdhAta hato. A ja rIte mahAvIre paNa Avo upadeza Ape. nIcale samAja temanA bhaNI paNa Dho. baddha pravenA samayamAM varNavyavasthA jaDa na hatI. tenA be zreSTha RSio-vyAsa ane vAlmIkizaTha Aryo na hatA. etareya brAhANane racanAra mahIdhara zuddha mAtAnuM saMtAna hato. AvA to ApaNI saMskRtinAM bharatIoTa | For Private and Personal Use Only

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saMkhyAbaMdha dAkhalAo che. paNa buddhe to te vicAranA mULamAM ja AghAta karyo hato, eTaluM ja nahIM, emanA pitAnA saMdhane vaDe upAdhi hajAma hatA ane mokSajJAna koInI dalAlIthI nahIM, paNa AtmazAdhana ane aSTAMga yogathI maLe tema temaNe sUcavyuM hatuM. A vAta te vakhate te brAhmaNa samAje calAvI lIdhI, tenuM kAraNa zuddhanI pratibhA ane karaNI hatAM. paNa je e vadhu phelAya to nIcalA varSonA hAthamAM sattA jAya. kAmamAM dhanika vaizya ane kSatriyo baLavAna bane ja. have A jUnI paraMparAne uthalAvanAra buddha kSatrima hatA. mahAvIra kSatriya hatA. ane navA zreThio paNa budha-mahAvIrane ja TekA ApatA hatA. AnI sAme brAhmaNoe kSatriya rAjAone Teke lIdhe. AmAMnA keTalAye zuddha kSatriyo paNa nA hatA. A thayuM brahmakSatra saMgaThana. rAjAo sarvasattAdhIza brAhmaNane temane Teko. yajJahiMsAne, vaNavyavasthAne, purohitane samarthana. A samAna vyuhanA pAyA hatA. dhUmadhAmathI moTA yajJa zarU thayA. gaNarAja nahIM, sAmrAjyono mahimA AkAze pahoMce. brAhmaNa bhU paranA devatA thayA. smRtio racI, A nyUhane samarthana apAyuM. ' buddha pAse rAjAo AvatA. paNa temane dharma sva-Azrita hatA. temanA pachIthI azoka vageree temane rAjyAzrita banavA, dharma vagerenA zubha hetuthI rAjyAdhArita karyA. brAhmaNoe A vAta pakaDI ene vadhAre saphaLatAthI calAvI. dhama ke harakoI buddhipUta vicAraNA rAjyane Azraya le tethI nukasAna thAya ja. badhe thayuM che. dharma ke buddhipUta vicAra samajavaTane viSaya che. temAM baLanuM, lAlacanuM hathiyAra ghAtaka nIvaDe che. e be alaga rahe temAM ja banenuM hita che. prasaMgopAtta teo ekabIjAnI kadara kare paNa banenA hetu ane hathiyAra judAM che. phUlanA rakSaNa mATe vADanI jarUra che. te vADa phala pedA karI zakatI nathI. te zikSaNa-saMskAra kare; sattA nahIM. sekyulara sTeTanI A mULa bhUmikA che. Ama chatAM je muslima AkramaNa na thayuM hatuM ke tene saphaLa sAmane thaI zakyo hota te kadAca vacalo raste nIkaLata. prAcIna yuganA upara gaNavelAM lakSaNe TakI rahyAM heta. purANanI racanA A eka prayAsa hato tema kalpI zakAya. paNa butaparasto ke kApharo sAme yojavAmAM Avela A maNe hiMdu samAjane vadhAre asahiSNu, vadhAre custa, vadhAre mithyAbhimAnI, ane alaberubInA mata pramANe kazuM ja navuM zIkhavAne anusuka ane jaDa paraMparAne ja sarvasva mAnanAra samAja banAvyo. 1820 mAM navajAgaraNuM zarU cyuM. tyAM sudhI A aMdha jaDatAnuM ja baLa rahyuM, teNe dezamAM Izvara eka ja che te vAtane badale aneka devatAnI svata: sattA calAvI. pariNAme vaiSNava zIvavAne badale, "TavuM" zabda bolatA thayA kema ke zIvavAmAM "ziva" zabda Ave che. AnA karatAMye vadhAre nukasAnakAraka valaNa paraloka-abhimukhatAne biradAvI ahika puruSArthane hINapa ApI te che. parAjita prajAne AthI vadhAre paMgu banavAnuM thayuM. vAjabI aihika puruSArtha prajAnuM teja bahAra lAve che. paNa je leka heya ke nahIM. jene viSe mAtra brAdhAnA zakhaprAmANya para ja cAlavAnuM hoya, te leAka mATe ja vata, varatAla, chUtAchUta, sAMsArika karmonI upekSA-AvI paralokaprIti kevA mANase pedA kare, tene namUne premAnaMda sudAmo che. tene saMsAra che. bALako che, paNa tenA paripAlana mATe puruSArtha nathI. AnA aneka namUnAo te [sAmIpya ; eprila, "82-sapTembara, 1992 For Private and Personal Use Only

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jamAnAmAM haze ja. bhakta saMsAra pedA kare. paNa pachI bhagavAna te calAve tevI paMgu vicAraNA cAlI. AmAM vidyA-avidyAne samanvaya to rahe ja kyAMthI? upaniSadoe e zlokatrayImAM kaheluM ja hatuM ke ekalI avidyAnI upAsanA karanAra aMdhakAramAM paDe che, paNa ekalI vidyAnI upAsanA karanArA te enA karatA vadhAre ghora aMdhakAramAM paDe che. [4]. . . parokAbhimukha sudAmAe AvA vadhAre vera aMdhakAramAM AthaDatAM mizyA gauravamAM kahyA karyuM che ke konI strI, kenAM bALako, DenuM dhara, badhuM ja mAyA ja che. A cAra dinanI dharmazALA che, te gaMdI hoya, khakhaDI jAya, 5radezInA hAthamAM jAya toya zuM? ApaNe te akSaya paralokadhAmanA, kaTha, gAleka, brahmalokanA amara nivAsI chIe. AvI kSudra vAtamAM samaya zuM Apavo ? bhajana kare bhagavAna badhuM saMbhALI leze. ajJAnamAM aTavAto puruSArthahIna khaMDa khaMDamAM vaheMcAyela A samAja hArato ja ravo, hArato ja rahyo. muslimenuM rAjya gayA pachI aMgrejo jItyA paNa te tenI A ghora niMdara na tUTI. nAnaka eka evA purUSa hatA ke jemanI UMgha UDI gaI hatI. teo ekavAra yogaprakriyA aMgenI keI gUMca viSe pRcchA karavA pahADa para rahetA moTA yogIone maLavA gayelA, vAta patI gaI ane pAchA pharatA hatA tyAre A yogIomAMnAM koIke pUchyuM. "nIce kema cAle che?" nAnaka kahe "Apa jevA mahAna puraSo upara ja rahe te nIce kevuM cAlatuM haze te samajI jAo ne ?" nAnaka nIce ja rahyA ane vidyA-avidyA banenuM kAMIka joyu pariNAme temanA anuyAyIoe maghala saltanatane hacamacAvI nAMkhI paNa kabIra, nAnaka, dAdu, bhulAzAha, ravisAheba, rohIdAsa kAInuM saMbhaLAyuM nahIM, temane mAna ApI upara besADI dIdhA. je raphatAra hatI te ja cAlyA karI. : pama ane AtmasudhAraNu tathA samAja sudhAraNAne nADIjhANuM saMbaMdha che te vAta sAMbhaLI ja nahIM, pezavAoe nANAM vyavasthAne vicAra ja na karyo. jANe saradezamukhI ke cothanI jera jamelAnI tadabIrathI badhu cAlaze, ema mAnI lIdhuM. temane vijJAnanI te gama ja nahotI, moTA bAna apAtAM. paNa janA bhaMgAra kATamALane sAcavI rAkhanArA pothI paMDitane. na te temaNe ane jevA nakazA banAvyA, na te baMdUka, tApe banAvI. na badhAne samAna gaNavI tarapha cAlyA. ulaTa zivAjInI namra zarUAtane temaNe bhUsI nAkhI. marAThI itihAsakAra saradesAIe A valaNanI nAnI vigata noMdhI che. zivAjIe bAjIprabhunI balidAnanI kadara rUpe prabhune janoI dhAraNa karavAnI rajA ApI hatI. prabhu leke nIcalI komanA gaNutA, paNa temanI marAThI svarAja mATenI kAmagIrI joI zivAjI mahArAje temane joI paheravAno adhikArapatra Ape. brAhmaNa nArAyaNarAva pezavAe e rada kayo. tethI prabhue uzkerAyA. nArAyaNarAvanA khUnamAM cArapAMca prabhue hatA. AvuM ja sAmAjika sudhArA viSe zivAjI mahArAje muslima thayelAne paNa pAchA hindutvamAM lIlA ane UMcA kuLanI kanyAo apAvalI, paNa moTA rAjanItina gaNAtA nAnA phaDanavIse bAvana varSanI uMmare nava varSanI karI joDe lagna karyuM hatuM, AvuM ja pezavA bAlAjIrAvanuM che. pANimatanA medAnamAM sadAzivarAyane madada karavA jatAM rastAmAM eka nAnI karI sAthe lagna karavAM te kAI gayeluM. vie tyAM pANigrahaNuM karAvyuM. tyAM pANIpatanuM yuddha pUruM thaI gayuM ApaNI saMskRtinAM bharatIoTa, For Private and Personal Use Only

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phrAnsa bhAInA DepyuTI kalekaTara hatA. teNe e bhAmamAM sarasa saMsmaraNA lakhyAM che. temAM eka smaraNu noMdhapAtra che. tene tyAM eka brAhmaNa cheAkarI kAma karatA. phorbsa'ne tene mATe vahAla hatuM. phArmsane kAIka mitre dUrabIna bheTa mAkahyu.. phArmsa' pelA brAhmaNu cheAkarAne khelAvI caMdra, zuSka, budha, zani, mA~gaLa vagere grahA batAvI mA grahe| devatA nathI, pRthvI jevI ja mATI, vAyu, agninA banelA che tema batAvyuM. thoDA dahADA pachI A chokarAe peAtAne A dUrabIne bheTa ApavA mAgaNI karI. phorbse tene ghaNuM samajAvyo ke A kAIka mitra Apyu che. te kema apAya ? paNu pelA brAhmaNu cheAkarAe tA e ja mAgyA karyu, phrAnse kacavAte mane te ApyuM. eTale tarata ja pelA cheAkarAe doDIne dUrabInane eka zilA para mUkI bIjI zilAthI kaccaradhANa karI nAkhyu. phrAnse` tene lAvyo tyAre kahe "AvuM jo badhA jue tA amArA jozane-kuMDalInA-dhA kema cAle?" A te 1820 nI AsapAsaneA banAva che. Akramaka muslimeA gayA pachI paNu rAja rAmameAhanarAye je pelu kADiyuM peTALyu. tenI Ane jANa ja nathI. TUMkamAM, ApaNI upeA ATalI dekhAI Ave che. (1) paraloka-abhimukhatA Acharya Shri Kailassagarsuri Gyanmandir (2) ahika jIvana viSe keLavAyelA tucchabhAva (3) avaijJAnikatA A avaijJAnikatA e ja badhAM dUSaNAnuM mULa che. pazcime avaijJAnikatAne vidAya ApI e pachI ja samAjane vikAsa thayo. I. sa. nI padaramI sadIthI pazcimamAM eTalA badhA sAmAjika vaijJAnikA ane zuddha vaijJAnikA thayA ke tenI mAtra yAdI ApIe te paNa pAnAM bharAya. DArvina, hAlsa, nyUTana, volensa, loka, se, velsTara, DiDerA, levAijhara, enjAmina phrenkalIna, jesana, phaeNreDe-keTalAM nAmeA gaNAvavAM ? A badhAe manuSyane peAtAnuM ane samAjanuM nizrAMti avaleAkana karatAM zIkhavyu` ane emAMthI samAjasudhAraNA mATenA ka`vIrA ane krAntikArIe pedA thayA. ApaNe bhAratanA e gALAnAM itihAsamAMthI e nAmeA paNa ApI zakIzuM ? (4) jaDa vaNu vyavasthA (5) zarIrazrama A chellA muddo jarAka khAlIe. vaidika Ayo. RSio hatA. chatAM teo gAyo cAranArA ane vastro dnArA hatA. upaniSadakALanA AzramamAM paN A ja valaNu hatuM. yuddhanA puruSAtha-mahimA nItA che. paNa madhya yugamAM kAma na kare te UMcA, kAma kare te halakA evuM thayuM. brAhmaNe kayA dhaMdhA na karavA tenI yAdI smRtiomAMthI karIe te mAtra e ja dhadhAe bace. bhikSA mAgavA ane ceArI karavAnA. bicArA pAte vaitaru' karIne samAjane nazAvanArA va` mATe teA kAyadAmAM ke vyavahAramAM upekSA ke tiraskAra ja che. AmAM kaMI navAI nathI. je kAma ApaNune gamatuM nathI te kAma karanArA paNu ApaNane game nahI. A mAnasazAstrIya vidhAna che. mane kavitA gamatI hoya te! kavi paNa game. A blaoNka eseAsIezana' zarIrazrama taraphanuM ApaNuM tucchakArapUrNa valaNu zarIrazrama karanArA bahujana samAja tarapha vaLyuM ane teNe durlakSya khAI khAdIne samAjane chinnabhinna karyo.. 8] [sAmIpsa : eprila, '92-sapTembara, 1992 For Private and Personal Use Only

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cheka gAMdhI AvyA tyAM sudhI A asAmAjika anyAyakArI valaNa cAlu rahyuM. temaNe buddhimato ane zramiko vacce pula bAMdhavAne puraSArtha karyo. palANIjI jevA pAse temaNe kaMtAvyuM, khAdI. pedA karAvI, ane khAdI Azramoe svarAjayajJamAM Ahuti ApI. gAMdhIjI kahetA ke aMgrejoe ApaNane gulAma banAvyA che te ardhasatya che. ApaNI ebene kAraNe ApaNe gulAma banyA chIe. te ebo jaze eTale svarAja ApoApa Avaze ja. svAdhInatA itihAsamAM rAjakIya AgevAno mahimA gavAya che. paNa kharo mahimA te rAmamohanarAya, IzvaracaMdra vidyAsAgara, pI. sI. roya, mahAtmA phUle, ThakkarabApA ane bIjA keTalAya samAja sudhArakAne che. jemaNe upara gaNAvelI ebone dUra karavA kamaratoDa prayAse karyA. jeTalA AvA prayAsa thayA teTaluM svarAja AvyuM. jeTaluM na thayuM teTaluM svarAja na AvyuM, ke kAgadI nakalI svarAja phAlyuM phUlyuM. AvuM karavAmAM mAtra hindIo ja na hatA, aMgrejo paNa hatA. svarAjanA itihAsamAM temanuM paNa smaraNa karavuM joIe. viliyama beTikane satI na thavAne kAyado na karavAnI moTA adhikArIoe paNa salAha ApelI. paNa teNe kahyuM hatuM ke mAnavajAti sAme A aparAdha baMdha thavo ja joIe. cAhasapiyare siMdha jItyuM ane aMgrejI amalanI poSaNA karI tyAre keTalAka brAhmaNa AgevAno tenI pAse gayelA ane kaheluM ke amArA dharmamAM satIno rivAja che. temAM aMgreja sarakAre vacce paDavuM na joIe. nepiyare kahyuM tamArA dhamamAM tema haze. amArA dharmamAM evuM nathI. huM thoDA phAMsInA mAMcaDA taiyAra karAvuM chuM. tame koIne satI karaze to e mAMcaDA taiyAra haze. orissAnA kaMdhalekamAM sAre pAke Uge te mATe manuSyavadha karavAno rivAja hato. te tyAMnA ja amaladAroe kema dUra karAvyo te eka romAMcaka vAto jevuM che. jaDeja garAsiyAo mAM dIkarIone dUdhapItI karavAno rivAja karnala vokara ane bIjAoe baMdha karAvyo, A badhA praNamya puro che. temano itihAsa paNa bhaNuvo joIe. je. je. vidyAbhavana AvI vidyAnuM saMzodhana karI ApaNI AMkha ughADaze evI AzA rAkhI zakAya. ApaNI saMskRtinAM bharatIoTa]; , For Private and Personal Use Only

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yogazAstranA pariprekSyamAM dattAtreyI yogapati pravINacaMdra parIkha yoga jevA mahatvanA vaijJAnika viSaya para vizALa saMskRta sAhityamAM lakhAyela ane chapAyela canI saMkhyA ati alpa che. enuM kAraNa e che ke cheka prAcIna kAlathI vegane rahasyavivA gaNavAmAM AvatI ane enuM jJAna gurUmukhe khAsa pasaMdagI pAmelA ziSyone ja apAtuM. yogAbhyAsa daramyAna ane tyAra bAda paNa A jJAnane gupta ja rAkhavAmAM AvatuM. have chellAM thoDAM varSothI deza-videzamAM yogAbhyAsano pracAra thayo che ane yogavidyAne vyApaka samAjane lAbha maLe evuM daSTibiMdu keLavAyuM che, tenA upalakSamAM yoga vizenA graMtho paNa prakAzita thavA lAgyA che. A upakramamAM mahAmahopAdhyAya Do. brahmamitra avasthIe be hastapratone AdhAre saMpAdita karelo yogazAstra nAmane 1982 mAM pragaTa thayelo graMtha viziSTa che. A graMtha dattAtreyI yegasAdhanA-paddhatinuM vizada nirUpaNa kare che. etihAsikatAnI daSTie vicAratAM yogazAstranI racanA kyAre ane koNe karI haze te vize kaMI cokkasa jANavA maLatuM nathI. Do. avasthIne mate A graMthanI saraLa ane bina-pANiniya bhASA ene ghaNA junA kALamAM mUkvA prere che, to bIjI bAju A graMthano yoganA koI prAcIna graMthomAM ke anyatra ulekha maLato nathI, tema ja enA para koI TIkA lakhAyelI paNa jANamAM nathI. AvA saMjogomAM A graMtha prAcIna kALamAM amuka yoga-sAdhakomAM pracalita hovAnuM munAsiba lAge che. yogya ane vaphAdAra ziSyane ja yoga zIkhavavAnI prathA pracalita hAIne A graMtha vidvAnothI ajANa raho heya. saMbhava che ke dattAtreyI yogasAdhanA-paraMparAnA koI sAdhake A graMtha racyo hoya. ahI pANini-sammata bhASAprayoga thayo nathI je ema sUcave che ke saMbhavataH maMthakartAe e prakAranI bhASAzuddhinI AvazyakatA svIkArI nathI. prAcIna bhAratamAM yoganI aneka paraMparAo pracAramAM hatI. AmAM muni dattAtreyanI yogaparaMparA, pUrvakAlIna paddhatione samanvaya thayele heI, alaga tarI Ave che. A yoga paddhatinuM vizada paNa sAragrAhI nirUpaNa "yogazAstramAM thayuM che. emAM saMskRti nAmanA muninI yoga-jijJAsAne saMtoSavA nimitte muni dattAtreye gapaddhatinI je talasparzI chaNAvaTa karI che tene amuka bhAga pragaTa karavAmAM Avyo che. yoganI rahasyamaya gUDha sAMketika kriyAo jAhera karavAnI zAstronI manAI hAI temaja e kevaLa adhikArI ziSya samakSa ja guru yogya samaye pragaTa karatA hovAthI A graMthamAM paNa evA tama aMzonA ulekha sivAya emanI kriyAtmaka vigato apAI nathI. cogazAstra anusAra, prasaMga evo che ke naimiSAraNyamAM muni saMskRti emanA ziSyo sAthe yoga dvArA mekSa prAptine lagatuM jJAna prApta karavA arthAta eganuM vaijJAnika svarUpa jANavA paribhramaNa 1 * niyAmaka, bho. je. vidyAbhavana, amadAvAda-9 [sAmIpya 6 eprila, 22-sapTembara, 1992 For Private and Personal Use Only

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karatA ekavAra mahAmuni dattAtreya pAse jaI pahoMcyA. dattAtreye emane AvakArI emanA AgamananuM prayojana jANI yoga vize saMkSepamAM kevaLa sAragarbharUpa jJAna ApyuM. emAM teoe maMtroga, layayoga, haThayoga ane rAjayoga samajAvI e paikI rAjayoga zreSTha hovAnuM pratipAdita kayu. emAM aSTAMga yoga dvArA anukrame AraMbha, ghaTa, paricaya ane niSpatti nAmanI cAra avasthAo prApta karI rAjayoga siddha karavA para bhAra mUkayo. vaLI A nimitta dattAtreye yoga aMgenAM bIja upayogI pAsAMo aMge paNa carcA karI, jemAM yogamArgamAM AvatAM aMtarAyo ane vine; e aMge rAkhavAnI sAvacetI; yoga-sAdhanA vakhate pragaTatI siddhione laIne patana na thAya e mATe levAnI kALa; vagerenuM sacoTa nirUpaNa karyuM. mahAmuni dattAtreyanI A yoga sAdhanA-paddhatinuM saMkSepamAM avalokana ane abhipreta che. yogazAstra pramANe yoganA maMtroga, layayoga, haThaga ane rAjayoga nAme cAra prakAra che. maMtra : AmAM sAdhaka varNa-mAtRkAone nyAsapUrvaka aMgIkAra karIne siddhio mATe nirdhArita rIte ene jape che. Ane "maMtra' kahe che. satata bAra varSe ene abhyAsa karavAthI maMtrayoga siddha thAya che. enAthI sAdhA jJAnavAna thavA uparAMta aneka siddhio paNa prApta kare che. A prakAranA yogane ahIM yoganI paddhatiomAM adhama(nikRSTa) koTine ga che. layayoga : jemAM cittane saMpUrNapaNe laya thaI jAya tene yoga kahe che. AmAM viziSTa prakAranA saMketA (saMketa cihano) 52 cittane keMdrita karavAnuM hoya che. "gazAstra pramANe AdinAthe (bhagavAna zive potAnA ziSyone "aSTakaTi' arthAta asaMkhya saMketo zIkhavyA hatA. e paikInA keTalAka mahatvanA nIce mujaba che : zanya, A viziSTa saMketa che. sAdhake aharniza zUnyanuM dhyAna karavuM joIe. A dhyAna game tyAM UbhatAM, cAlatAM, besatAM, sUtAM ke khAtAM paNa thaI zake che. nAsikAga-draSTi ane mastaka pAchaLanA bhAganuM dhyAna, A paikI prathamanA saMketane siddha karavAthI hadayanAM kamADa khUlI jAya che, jyAre bIjo saMketa siddha thatAM mRtyu para vijaya prApta thAya che. tyAra pachIne saMketa matha daSTi che. lalATa ke be bhramaro vacce dhyAna kendrita karavuM e paNa uttama saMketa che. cattA-zabavat sUI rahIne pitAnA jamaNuM ke DAbA paganA aMgUThA para dhyAna keMdrita karavuM e paNa sAro saMketa che. sAdhaka ekAMtamAM potAnA dehane zithila karIne A prayoga karyA kare to e siddhione prApta kare che. cittalaya karavA mATe A uparAMta paNa aneka saMketa che. A badhA dvArA layayoga siddha thAya che. hAgaH kapilamunine AnA pravartaka kahevAmAM AvyA che. haThayoga-paddhati ATha kriyAo anAme mahAmudrA, mahAbaMdha, khecarI mudrA, jAlaMdharabaMdha, ucANabaMdha, mUlabaMdha, viparItakaraNa ane vajali para nirbhara che. A kriyAo yoganI khUba unnata avasthAe pahoMcyA pachI ja siddha thaI zake che. vastataH haThayoga e pAta jaloganuM ja eka vikasitarUpa che. haThayoga" e sAMketika zabda che. "hano artha che bahAra janAra vAyu(prANa) ane "Tha' eTale aMdara janAra vAyu(apAna). arthAta prANa tathA apAna vAyumAM samatva lAvanAra yoga "haThayoga" kahevAya che. nAtha yogIo A paddhati apanAve che. emano siddhAMta che ke sthaLa zarIra ane sUkSma zarIra eka ja bhAvathI gUMthAyelAM che ane baMnene ekabIjA para satata prabhAva rahyA kare che. paramAtmA sata ane asat arthAta nAma ane rUpathI para che. e kevaLa' che. tenI sAthenuM tAdAmya keLavAya e ja kevalya mokSa ke yoga che. A janmamAM gazAstranA pariprekSyamAM dattAtreyI yogapaddhati ] For Private and Personal Use Only

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enI anubhUti karavI e haThagInuM lakSya hoya che. A lakSya prApta karavA mATe kAyAnuM sAdhana karavuM joIe. yama, niyama, Asana, prANAyAma, pratyAhAra, dhAraNA, dhyAna ane samAdhi dvArA kAyA zuddha thAya che. nAtha yogIone mate zarIramAM traNa vastuo (biMdu, vAyu ane mana) parama zaktizALI che, paraMtu e caMcaLa hovAthI emanuM UrdhvIkaraNa karyA vagara e yogInA kAmamAM AvatI nathI. AmAM pahelI vastu biMdu(zukra-vIrya)nuM UrdhvIkaraNa karavuM mahattvanuM che. te sthira thatAM bAkInI be vastuovAyu ane mana paNa rithara thaI zake che. A paikI koI paNa ekane vaza karI letAM bIjo be svayaM vaza thaI jAya che. brahmacarya ane prANAyAma dvArA biMdunuM UrdhvIkaraNa karI zakAya che, paraMtu ene mATe nADIo zuddha karavI Avazyaka che. dheti neti, bastI, trATaka, nauli ane kapAlabhAti nAmanAM karmo vaDe nADIzuddhi thAya che. nADI zuddha thatAM biMdu sthira bane che. ethI suSasthAne mAga sApha thAya che, "prANa" ane "mana sthira bane che ane prabuddha kuMDalinI sahastrAracakapamAM rahelA paramAtmA sAthe tAdAmya sAdhe che. haThayoganI mahAmadrAdi kriyAo jANatAM pahelAM haThaga ane rAjayoganI bhUmikArUpe yama-niyamAdinA saMdarbhamAM yogAbhyAsa mATenI pAtratA, mAgamAM AvatAM vidane, e aMge rAkhavAnI sAva- cetI vagerenI jANakArI yogazAstra pramANe ati Avazyaka che. vyakti yuvAna hoya, vRddha hoya ke rogI, abhyAsa dvArA e dhIme dhIme yogane siddha karIne siddhiAne pAme che. yogamArgamAM nAtajAta ke UMca-nIcanA bhedabhAva nathI. koI paNa vyakti pachI e zuM hoya ke zramaNa, bauddha hoya ke jaina, kApAlika hoya ke cAka, nitya yogAbhyAsathI nizcayayuvaka sarva siddhione prApta karI zake che. yoga karavAthI siddhi to jarUra prApta thAya 5Nu vagara kriyAe siddhi prApta thatI nathI. yoganAM pustaka vAMcavAthI ke enA pATha karavAthI kaMI siddha na thavAya. (1 rAtripAThamA visiddhi: nAte), vyakti muMDita hoya ke jaTAdhArI, daMDI hoya ke kaSAya-vastradhArI, nArAyaNa nArAyaNa ema popaTanI jema bolate hoya, zarIre bhasma coLato hoya, ISTadevanA jApa mAM karato hoya ke pAThapUjA karyA karato hoya, bhakta paNa hoya ane mRdu bhASI paNa hoya tema chatAM kriyAhIna hoya ke dUra hoya to e siddhine prApta karI zakatA nathI. yogIne veza ke bAhya lakSaNo dhAraNa karavAthI gasiddhi thatI nathI. e mATe gurukRpA ja kevaLa eka upAya che tevA jadAranuM si:). vaLI evA paNa keTalAka loke che je koI paNa jAtanI sAdhanA karyA vagara kevaLa pitAnuM peTa bharavA ane pitAnI vAsanAone saMtoSavA mATe vecaka yogIne DhoMga karIne ThagatA hoya che. vaLI keTalAka to evA kuzaLa DhoMgI loke hoya che jeo yogane eka rAjamArga gaNAvI enI vAta evI kuzaLatApUrvaka karI, jANe pote moTA yogI heya evo lokomAM bhrama Ubho kare che. AvA svAthI peTabharA dhurte kharekhara mUDha che. AvA daMbhI loko gAvAsamAM aMtarAyarU5 hovAthI emane sarvathA tyAga karavo joIe. vastutaH yogamAM pUNatA lAvavA mATe nIcenI kriyAo ane upAyone Azraya levo joIe. prathama to yoga mAganA abhyAsIe enA mArgamAM AvatAM nimna likhita vighone sAmane kara : AmAM ALasa e sahuthI moTuM vigha che. yogAbhyAsa daramyAna pUrI sajajatA sAthe ALasane sAmane kare joIe. bIja vidhya che dhutageTi. uparokta dhUta, daMbhI ke vaMcaka lokonI sAthenI geSTi sarvathA tyajavI 12] [ sAmIpya : eprila, 22-sapTembara 1992 For Private and Personal Use Only

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joIe. trIjuM vizva che maMtrajapa. sAdhAraNa rIte sAdhaka ema mAnatA hoya che ke maMtra japa karavAthI sava kAMI siddha thaI jAya che. paNa hakIkata e enI bhramaNa che. cothuM vidhya che dhAtuo aMgenI beTI mAnyatA. AmAM sAdhaka ema mAne che ke suvarNa ke pArada(pArA)mAMthI banAvela auSadhanA sevanathI amaratva prApta thAya che. A paNa sarvathA bhramaNamAtra che. pAMcamuM vidya che khorAka, saMgIta vagerene lagatI khoTI mAnyatAo. A prakAre ghaNAM vigho yogamArgamAM jhAMjhavAnA jaLanI jema phUTI nIkaLe che. paNa enAthI mRgatRSNa chipAtI nathI. AthI emane dUra haDaselI sAdhake sthira Asana para besI padmAsanavALI prANAyAmamAM lAgI javuM joIe. rAjayoga aSTAMga yoga rAjogano dhorI mArga che. yamaniyamAdi aSTAMga yoganAM lakSaNo temaja temane prayoga A paddhatimAM A pramANe sUcavAyAM che: "yama" daza prakAranA che, e paikI laghuAhAra (parimita-AhAra) mukhya che, jyAre bAkInA gauNa che. niyamomAM paNa ahiMsA mukhya che ane bAkInA gauNa che. dattAtreye Asana corAzI lAkha (arthAta asaMkhya) hovAnuM kahyuM che, je paikI pavAsana" sarvocca che. A Asana mATe sAdhake potAnA jamaNuM athavA DAbA pagane bIjA paganI sAthaLa para evI rIte goThavo ke jethI baMne paganI eDIo ekabIjAne nAbhi AgaLa spaze. baMne hAthanI hatheLIo ekabIjA upara rAkhI ene paganI pAnI para nAbhi pAse Ave e rIte mavI joIe. sAdhake satata nAsikAgrabhAge dhyAna kendrita karavuM ane jIddavAnuM TeravuM uparanA rAjadUta(madhyanA mukhya dAMta)nA mULa bhAgane sparze e rIte rAkhavuM joIe. haDapacIne chAtI para TekavavI. iAra bAda prANAyAma kara. e mATe eNe dhIre dhIre yathAzakti potAnA udaramAM prANavAyune (pUraka kriyA dvArA) pUratA javuM, tyAra bAda ene jeTalo vakhata rokAya eTalo vakhata rAkI (arthAta kuMbhaka karIne) dhIme dhIme ene (recaka-kriyA dvArA) cheDatA javuM. prANAyAmane niraMtara abhyAsa thatAM enAthI pragaTatI siddhine laIne sAdhakanA badhA roga nAza pAme che. alabatta, prANAyAma mATe sAdhake ekAMtanuM sevana karavuM joIe. e mATe zakya hoya tyAM sudhI . "maTha ke sAdhana-kuTira pasaMda karavAM joIe. enuM pravezadvAra nAnuM hoya, e sthAna svaccha, jIvajaMtu-rahita ane dhapAdithI suvAsita hovuM joIe. emAM mRgacarma ke vastranuM ThIkaThIka meTuM kahI zakAya evuM vistRta Asana hovuM joIe ke jethI anyanA sparzathI bacI zakAya. Asana para TaTTAra besI prathama pitAnA ISTadevanuM smaraNa karI emane be hAtha joDIne vaMdana karavuM joIe. tyAra bAda potAnA jamaNA nasakorA (piMgaLA)ne jamaNA hAthanA aMgUThA vaDe baMdha karI DAbA nasakerA(iDA) dvArA zvAsane udaramAM (pUraka kriyA dhArA) puravo joIe. tyAra bAda eNe pitAnA udaramAM yathAzakti e prANanuM zodhana karIne kuMbhaka karavo joIe. A ja kuMbhakaprANAyAma che. tyAra bAda eNe piMgaLA nADI dvArA prANavAyune (recaka kriyA dhArA) dhIre dhIre bahAra kADhI, saheja paNa vilaMba vagara prANavAyune piMgaLA dvArA kheMcI udaramAM yathAzakti dhIre dhIre pUra joIe. Ama jevI rIte prANavAyu recaka karAya te rIte nirodha karyA bAda pUraka karavo joIe. sAdhake A rIte savAre 10 vAra kuMbhaka-prANAyAma karavo joIe. evI rIte madhyAnha samaye, saMdhyAkALe ane madhyarAtrie paNa eTalI ja vAra kuMbhaka-prANAyAma karavo joIe. AmAM recaka ane pUrakanI kriyA sahita thavAthI ene "sahita-kuMbhaka kahevAmAM Ave che. A sahitakalakanI kriyA dararoja cAra vakhata ema traNa mAsa sudhI ALasa-rahita thaIne karavAmAM Ave to enAthI nADi-zuddhi thAya che ane A siddhi dvArA vyakti grahanAM sarva vidanothI mukta thAya che. nADi zabda thatAM yogAbhyAsInA deha 5ra enAM bAhya cine paNuM varatAvA lAge che. deha pAtaLA yogazAstranA pariprekSyamAM dattAtreyI paddhati For Private and Personal Use Only

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ane haLavA phUla thAya che. dehamAM kAMti pragaTe che ane jaTharAgni pradipta thAya che. Ave vakhate keTalAka aMtarAyA UbhA thAya che. enA nivAraNa mATe yeAgAbhyAsIe khArA, khATA, garama, lukhkhA, dAhaka temaja tailI padArthAM, atiAhAra, strIsaMga, dhUrta, daMbhI ane vaheMcaka lAkA sAthe gASTi vagere tyajI devAM joIe. alabatta, yAgamAM tvarita siddhi meLavavA mATe eNe ghI, dUdha, miSTAnna temaja mitAhAranu` sevana karavuM ati Avazyaka che. Acharya Shri Kailassagarsuri Gyanmandir upara kahyuM tema yegAbhyAsIe cAra vakhatanI kriyAmAM dareka vakhate 2. prANAyAma karavA ane Ama karavAthI e peAtAnI icchA mujaba prAtattvane rAkavA samarthAM thaze. ene kevaLa-ku bhaka prApta thaze. recaka-pUraka vagara kevaLa--kubhaka thatAM evI vyakti mATe pachI jagatamAM kaMI paNa aprApya vastu rahetI nathI. kevala kumbhake siddhe reva - pUraka-barjite / na tasya durlabha kiJcit triSu leokeSu vidyate // 7 kevaLa--kuMbhaka-prANAyAmanI kriyAthI prathama, dehamAMthI prasveda pragaTe ene lUchI levA. tyAra bAda kuMbhaka AgaLa vadhe teA dehamAM kaMpa anubhavAya. kuM bhaka-prANAyAmane vadhu te vadhu abhyAsa thatA jatAM durI (deDakAnI jema ThekaDA mAravAnI) vRtti pragaTe ane padmAsana vALelI avasthAmAM yAgI bhUmi para ThekaDA mArIne gati kare. vaLI ku Mbhaka-prANAyAmamAM sAvadhAnIthI AgaLa vadhatAM evI sthiti Ave ke yAgI kAI AdhAra vagara jamInathI adUra sthitimAM rahI zake. A sthitimAM alaulika sAmathya pragaTe. AvI sthitimAM e ati AhAra kare ke kaI paNa na khAya chatAM ene kaMI muzkelI, pIDA ke duHkha na thAya. kuMbhakanA abhyAsane laIne maLa-mUtra ane nidrA alpa thAya. dehamAMthI lALa ke durgaMdha pragaTe nahi. vaLI e abhyAsa AgaLa vadhatAM pragaTela baLane laIne bhUcara-siddhi prApta thAya che, jenA dvArA yAgI pRthvI paranAM prANIe para jaya meLave. vAdha, zarabha, hArthI ane jaMgalI AkhalA paNa yAgInI eka thappAthI mRtyu pAme. A avasthAmAM yAgInuM svarUpa kAmadeva jevuM sAhAmaNuM bane. A samaye pramAda na pragaTe e mATe yAgIe takedArI rAkhavI paDe, nahi tA mahAvidya AvI paDe. eve vakhate enI leAbhAmaNI dehakAMtithI AkarSAIne kAmuka strI enA tarapha khe'cAI Ave che. jo kadAcita strI-sa`ga thAya tA yAgInA biMdunuM patana thAya ane enI sAthe ja yAgI sAmarthya rahita banI jAya, ethI enA AyuneA kSaya thAya ane mRtyu najIka Ave. AthI yAgIe zrI. sauMsathI dUra rahI emanA pratye Adara rAkhI pAtAnA yeAgAbhyAsa niraMtara cAlu rAkhavA joIe. (tasmAt strILAM sahAya karyAvasyAsamATaoNt / - biMdune satata dhAraNa karavAthI yAgInA dehamAMthI sugaMdhI prasare che. kuM bhaka-prANAyAma upara kAbU meLavyA bAda ekAMta sAdhanAmAM pUrvakRta pAponA nAza athe bhUtamAtrA vaDe praNavamatra(OM)nA jApa karavA joIe.9 abhyAsa dvArA A badhuM prApta karavAthI yAgI kevaLa-kuMbhakanI Arabha avasthA prApta kare che. kevaLa-kuMbhakanI siddhinuM A prathama pagathiyuM che. tyAra bAda yAgI potAnA abhyAsa cAlu rAkhe tA enAthI bIjI avasthA---avasthA uddabhave che. jyAre prANa ane apAnavAyu, prANu ane mananI ektA thAya che tyAre AtmA-paramAtmA vaccenuM (dekhAtu) dvaita nAza pAme che ane emanI vaccenu' eka(advaita) siddha thAya che. A avasthAne ghaTADhayAvasthA kahe che. AmAM prANanI zaka kriyA viziSTa rIte karavAmAM Ave che. ane e kevaLa yeAgI ja jANe che. A avasthAe pahoMcyA 14] [sAmIpya : eprila, '92-sapTembara, 1992 For Private and Personal Use Only

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pachI uparokta kuMbhaka-prANAyAma cAra vAra karavAnI AvazyakatA rahetI nathI. tyAra pachI game tyAre rAja eka vAra kevaLa-kuMbhaka karI levuM Avazyaka hoya che. kevaLa-saMbhaka dhArA pratyAhAra siddha karIne yogI padArthamAMthI indriyone pAchI vALI levAnI saMpUrNa kSamatA prApta kare che. pratyAhAranA abhyAsa dvArA yogI ema anubhave che ke te je kaMI potAnA netra, zravaNa, ghANa, jIvA ke tvacA dvArA juve che, sAMbhaLe che, saMghe che, cAkhe che ke sparza kare che te savocca che. A rIte yogI jJAnendriyenA badhA viSayone AtmabhAva anubhave che. jJAnendriyone TakAvavA mATe jAgrata rahI yogIe A pratyAhAranI kriyA dararoja traNa kalAka karavI joIe. pratyAhAra karavAthI yogImAM alaukika zaktio pragaTe che. ene laIne e dUranI vastuone jeThajANI zake che. e koI paNa sthaLe kSaNamAM pahoMcI zake che. e vAsiddhi (vacanasiddhi) prApta kare che. potAnI IcchA mujaba adazya paNa thaI zake che ane Icchita svarUpa paNa dhAraNa karI zake che. satata yogAbhyAsathI pratyAhAra dvArA yegI AkAzamAM paNa UDI zake che, paraMtu buddhimAna pegIe A siddhio bhogavavAthI dUra rahevuM joIe. kema ke AvI siddhio mahAsiddhi prApta karavAmAM bAdhaka rUpa bane che.10 yogIe loko samakSa pitAnuM sAmarthya batAvavuM na joIe ane ene gApita rAkhavuM joIe. e kevaLa pitAnA bhakta para prasanna thAya che e darzAve anyathA eNe murkha, maDha ke badhiranI jema vartavuM joIe, jethI enuM sAmarthya gupta rahI zake nahi te ghaNA loko enA ziSyo thAya ane yogI e lokonAM kAmo karavAmAM pravRtta thatAM pitAnA abhyAsane samaya kADhI na zake ane yogAbhyAsa vagara e paNa dhIme dhIme sAmAnya mANasa jevo banI rahe. pitAnA guranAM vacanane satata smaraNamAM rAkhIne eNe rAta-divasa abhyAsa karavo joIe, jethI e ghaTAvasthA prApta karI zake. A avasthA carcA-geSTithI kyAre ya prApta na thaI zake. ene mATe te niyamita yogAbhyAsanI ja AvazyakatA rahe che. Avo abhyAsa satata cAlu rahe te paricayaavasthA pragaTe che. emAM prANa. AMtarika agnithI prerita thaIne kuMDalinIne jAgrata kare che. ane e koI paNa aMtarAya vagara suSuSNu nADImAM praveze che, tyAre citta paNa mahApatha(suSuNya nADI)mAM prANanI sAthe praveze che. je legInuM citta suSuNNamAM prANa sAthe praveNyuM hoya e trikALadarzI bane che. tyAra bAda yogIe paMcamahAbhUta(pRthvI, jala, teja, vAyu ane AkAza) para kAbU meLavavA mATe pAMca prakAranI dhAraNano abhyAsa karavo joIe. pRthvI-dhAraNa karavAthI pArthiva bhayonuM nivAraNa thAya. Ane mATe yogIe nAbhinI nIce ane gudAnI uparanA bhAgamAM prANane pAMca ghaDI (2 kalAka) dhAraNa karavo joIe. dehamAM nAbhi ane gudA vaccenA bhAgane pRthvI sthAna De che. tethI Ane pRthvI-dhAraNa kahevAmAM Ave che. je yogI nAbhi pAse pAMca ghaDI pitAnA prANavAyune dhAraNa kare to tene jaladhAraNa kahe che. e siddha thatAM jala parane bhaya nAbUda thAya che. prANane nAbhinI uparanA bhAgamAM dhAraNa karavAthI Agneya-dhAraNuM thAya che. ene siddha karatAM pogI dAjhavAthI ke AgathI kyAreya mRtyu pAmatuM nathI. agnikuMDamAM nAkhavA chatAM paNa eno deha baLe nahi evuM sAmarthya enAmAM pragaTe che. nAbhi ane bhramara vacce anukrame anAhatacakra(udaya pAse, ziha cA (kaMTha pAse) ane AjJAcakra (be bhramare vacce) e traNanAM aMtarAla sthAnomAM prANane pAMca ghaDI dhAraNa karavAthI vAyavI-dhAraNa siddha thAya che ane enA dvArA vAyu taraphane bhaya dUra thAya che. bhUmaye pAMca ghaDI prANavAyune dhAraNa karavAnI kriyAne AkAza-dhANuM kahe che. tattvataH A mosamanA pariprekSyamAM dattAtreyI yogapati] [ 15 For Private and Personal Use Only

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dhAraNuthI yogI mRtyuMjayI thAya. e jyAM hoya tyAM atyaMta sUkha ane AtyaMtika AnaMda prApta kare. Ama A pAMca dhAraNuo dvArA yogInuM zarIra daDha bane ane e mRtyuMjayI bane. . dhAraNa siddha karyA pachI yogIe dhyAnane abhyAsa karavo joIe. sATha ghaDI (21 kalAka) sudhI eNe prANane rokIne potAnA ISTadevanuM dhyAna karavuM joIe. Ane sagaNa dhyAna kahe che. A siddha karavAthI aNimA (game teTaluM sUkama svarUpa dhAraNa karavuM), mahimA (game teTaluM moTuM svarUpa dhAraNa karavuM), ladhimA (game teTaluM nAnuM svarUpa dhAraNa karavuM), garimA (IchA pramANe bhAre thaI javAnI kSamatA), prApti (game te meLavavAnI zakti). prAkAmya(prabaLa IcchA-zakti) Izitva (saparipaNu) ane vazitva (savane vaza karavAnI zakti) A aSTa mahAsiddhio prApta thAya che. je yogI AkAza jevA nirguNa brahmanuM dhyAna kare arthAta e dunvayI cIjone pAmavAnI AsaktimAM na rahe te e mokSamArgane pAme che. saguNadhyAnameva syAdaNimAdiguNapradam / niguNa khamiva dhyAsvA mokSamArga prpdyte||12 niguNa dhyAna-saMpanna yogIe samAdhi mATe prayatna karavo joIe. samAdhi e yuganuM chelluM pagathiyuM che. ene samAdhi bAra divasamAM prApta thAya che. samAdhi prApta thatAM yegI medhAvI bane che, RtaMbharA-prajJA prApta thatAM e parama satyane pAme che, jIvanmukita anubhave che. samAdhi e vastuta: jIvAtmA ane paramAtmAnI aikyAvasthA ja che. A avasthAmAM yogI deha choDavA Icche to te ema svarachAe karI zake che. enAM sArAM-narasAM karmo-arthAta enAM prArabdha, saMcita ane kriyamANanAM badhAM zubhAzubha e choDI daIne AtmAnuM paramAtmA sAthe parama akya sAdhe che. je e dehane TakAvI rAkhavA IcchatA hoya to sava lekamAM aNimA, mahimA vagere mahAsiddhio dhAraNa karIne te vicAre che athavA kayAreka e chAe divya deha dhAraNa karIne svargamAM paNa saMcare che. e manaSya ke yakSanuM arthAta keI paNa rUpa dhAraNa karI zake che. e pitAne prANIyonimAM paNa rUpAMtarita karI zake che. e yogI vidvAna ane mahezvaranI jema yatheca7paNe varte che. ahI hoganI uparokta mahAmadrAdi kiyAo vize jANavuM abhipreta che. haThAganI paddhati kapila vageree apanAvelI. alabatta, uparokta aSTAMgayoga ane haThAga vacce abhyAsabhedane takAvata che paNa e sivAya baMnenuM phaLa te eka ja che. mahAmakA : A kriyAmAM DAbA paganI pAnIne yonisthAne mUkavI ane jamaNA pagane laMbAvIne tane baMne hAtha vaDe daDhatApUrvaka pakaDavAno hoya che. e vakhate cibukane hadaya (chAtI) para aDADIne prANavAyunuM yathAzakti pUraka, kuMbhaka ane recana karavAnuM hoya che. DAbI bAjunA abhyAsa pachI jamaNA aMgano abhyAsa karavAmAM Ave che. A kriyAne mahAmudrA kahe che. mahAadha: uparokta diyA AmAM paNa karavAmAM Ave che pharaka eTalo che ke laMbAvelA pagane AmAM vALIne sAthaLa para mUkavAmAM Ave che. AmAM bhUmi para mahAbaMdha mudrAmAM beThela thogIe. nita ane dhIme dhIme uThAvIne bhUmi tarapha jhukavAnuM hoya che, jethI prANa suSaSNu nADImAM praveze. Ano abhyAsa sAdhAraNa rIte siddha yogIo ja kare che. [sAmIpya : eprila, '92-sapTembara, 1992 For Private and Personal Use Only

Page #20
i Acharya Shri Kailassagarsuri Gyanmandir khecarImudrA : jIbhane tALavAnA mULanA chidramAM gADhavIne dRSTine bhramaSya sthAne sthira karavAthI khecarI mudrA bane che. jAla dharma dha : haDapacIne daDhatApUrvaka hRdaya (chAtI) para dAkhI cittane ekAgra karavAthI A adha thAya che. A baMdha amRtarasanI rakSA kare che.caiAgazAstra' anusAra, manuSyanA kapAlamAM rahelA sahasra lakamalamAMthI amRtadrava(amRtarasa) satata drave che ane te pratyeka manuSyanI nAbhimAM rahela agni dvArA banyA kare che. Ed nAbhistho'gniH kapAlasya sahasrakamalacyutam / amRta" saOvA tAvam antava`ruti vaidinAnuM ||13 jAla dharaba"dhanA abhyAsathI nAbhi-agni, e amRtadravane pradIpta rAkhavA asamatha bane che. vastuta: e rasa sahasralakamalamAM ja sASAya che. Ane laIne yAgIne daitu amara bane che. uDDayANamadha : A badhanA abhyAsathI yAgI vane rekI navayauvananuM sAmarthya prApta kare che. AmAM yAgIe peTane nAbhinI upara ane nIce aMdaranI bAjue kheraMcavAnu' hAya che. mAgazAstra' anusAra lAgalAgaTa cha mAsa abhyAsa karavAthI te ni:zaMka mRtyu para jaya meLave che. mUlamadha : AmAM yeAgI gudAnI nIce peAtAnA paganI pAnI evI rIte mUke che ke jethI e bhAga khAya. tyAra bAda e apAnavAyune evI rIte dukhAve ke jethI e vAyune upara caDhavAnI pharaja paDe. A mUlabaMdhane laIne prANa ane apAna, nAda ane biduM eka thAya che ane tyAre yogamAM sapUrNa saphaLatA prApta thAya che. viparItakaraNI : viparItakaraNIthI sabyAdhione nAza thAya che. enA nitya abhyAsathI jaTharAgni atyaMta prabaLa bane che. tethI evA abhyAsa mATe pUratA khArAka upalabdha thavA joIe, je pramANa ane guNavattAnI dRSTie apUratA khArAka hAya tA jaTharAgni dAha utpanna karIne ghaDInA chaThThA bhAgamAM enA ja zarIrane bharakhavA mAMDe che. Ama thavAnuM kAraNa e che ke A kriyAmAM '" upara Ave che ane caMdra' nIce jAya che. viparItakaraNInI kriyA zIrSAMsana vaDe thAya che. AmAM mastaka upara UbhA thavAnuM hoya che ane paga upara rahe che. A kriyA zarUAtamAM eka kSaNu (arthAt sahejavAra) karavI jaIe ane tyAra bAda dhIme dhIme nizcata samayAvadhi vadhAratA javuM joIe. jo darAja eka yama (=traNa kalAka) sudhI abhyAsa thAya teA kurAga jevA aneka asAdhya gaNAtA rAgo paNa cha mAsamAM nAza pAme che. joli : A kriyAne badhA yAgIe gupta rAkhe che. enuM jJAna paNa gupta rakhAya che. peAtAnA AtmA jeTalI ja priya vyaktine A jJAna ApI zakAya che. A kriyA karavAmAM pANI, dUdha ane ghIne mUtramArge' khe'cavAmAM Ave che. evI rIte 'garasadrava (vI')ne kheMcavAmAM Ave che.14 A kriyA- siddha ceAgI niyamabaddha ke niyama-rahita thaIne svecchAe jema jIvavuM heAya tema jIve che. alabatta, e sarvasiddhione svAmi teA hoya ja che. vajroli siddha thayA bAda amareAli ane sadghajolinI kriyAAne abhyAsa thAya che. alabatta, eneA abhyAsa sihonI sAMpradAyika paddhati anusAra karAya che. yogazAstra'mAM enuM varcuna karavAmAM AvyuM nathI. A kriyAe krame krame siddha thatAM, rAjayAga siddha thAya che. yogazAstranA pariprekSyamAM dattAtreyI yogapati ] * [ 15 For Private and Personal Use Only

Page #21
rAjayAgamAM nipuNatA prApta karyAM pachI sarvAM sattvA para prabhutva prApta thAya che. evA rAja megI sAdhanA kare ke na kare e tenI pRcchA para ni`ra rahe che. e enI yathAruci kaMI paNa karI zake che. rAjayoga vara N prApya sarvasatvavaza karam / sarva kuryyAnna kuryAd yathArucirviceSTitam // 15 A avasthA pAmyA pachI paNa yAgI rAjayAga karavAnA cAlu rAkhe te! e niSpattinI AvasthAe paheAMcI jAya che. e yeAganI sapUrNa avasthA che. A avasthAmAM yAgI mukita ane mukti khate prApta kare che Acharya Shri Kailassagarsuri Gyanmandir tathA'vasthA hi niSpattirbhu kimukti phalapradA / 19 Ama dattAtreyI yeAgapati pAtaMjala yAgapaddhati tema ja anya zukrAcAya, kapilamuni tathA nAthayAgIonI ane siddhonI yAgapaddhatine laIne cAlatI saMpUrNa yAganI paddhati che. jIvanamAM satata yeAgAbhyAsa thatA rahevA joIe ane jIvananuM phaLa jayeAgAbhyAsa heAya e bAbata upara A paddhati bhAra mUke che. yogazAstranA aMtima kSeAkamAM kahyuM che ke-- tasmAt sarvaprayatnena yAgameva sadAbhyaset / yogAbhyAseo janmaphala viphalA hi tathA kriyA // pAdaTIpa 1. Ane mULa pATha sAthenA aMgrejI anuvAda svAmI kezavAnaMda ceAga insTiTayUTa, dilhI taraphathI 1985mAM pragaTa thayA che. 18] A graMthamAM kula 332 sleAkA ApyA che, je anuSTupa chaMdanA zleAkA (zlA. a.) che. aMtanI puSpikAmAM dattAtreya svarUpamAM rahelA viSNu bhagavAnanI stuti karelI che. 2. juo Yoga Sastra of Dattatreya', (1985), Introduction, p. 10 3. nAsAtrasRSTimAtrevara: niti ta: 1 zira: rAj mAgaNya dhyAna mRtyu. gayetvaram / zlA. a. 42-43 ahIM mRtyu para vijayanA atha pRcchAmRtyunI prApti samajavA joIe. 4. 'ku'DalinI' eTale mUlAdhAramAM suSumhAnADInI jaDanI nIce rahetI manAtI eka sarpAkAra zakti, jene jAgrata karavI e yogIone eka mahApuruSAtha gaNAya che. 5. 'sahasrAracakra' eTale mastakamAM raheluM zUnya cakra. zarIramAM cha cakra hAvAnuM manAya che, jemAMnuM zUnya--cakra zreSTha che. tyAM paheAMcavuM eDayAgInuM carama lakSya che, A sthAna para hajAra pAMkhaDIvALA kamaLanI kalpanA karelI heAvAthI ene 'sahasrAra-cakra' ke 'sahasralakramala' paNa kahevAmAM Ave che. (sApya : eprila, '92-sapTembara, 1992 For Private and Personal Use Only

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1. zinAdarAtha" yogasya kathayA veSadhAriNaH / mAnadinAtu yAnti janAra diTha , a. 92-93 che . a. 146-47 8 glaeN. a. 170 praNavamaMtra sarvaSahatAM ane savavighanAzaka che. (saMvidanArA prAyaH sa SAA, plekAdha * * 175). sarva kAmanAonI siddhi temaja mokSa-prApti arthe yogIo pravamajhanuM nitya dhyAna karatA hoya che. A zloka e mATe lokokti je banyo che? yathA - kAra bindusayukta nitya dhyAyanti yoginaH / kAmada mokSada ceva sakArAya namo : nmH|| 10. tadA buddhimatAM bhAvya yoginA yogasiddhaye / / vijJA: madAri rameoNSa yuAir che zlo. a. 199-200 11. vastutaH mahApatha, suSuSNu ane smazAna matAMtarabhede apAyela jada jada nAma che. nAnI e gaNeyane phaLabheda nathI. jemake, mahApatha zmazAna va suSumNApyekameva hi| nAnAM matAntare mela: he merA na vicAre che . a. 21-17 12. . a. 25-46 17. lo. a. 27-77 14. A kriyA siddha thatAM evA megInA pezAbathI dIvA baLatA hovAnuM manAya che. 15. zlo. a. 20-21 16. zlo. a. 323 rogazAstranA pariprekSyamAM dattAtreyI gapati ] For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra bhakita mImAMsA * + hayA hadudgatA bhaktiH nirmalAnandakAriNI / nirvyAjAmodakartrI yA bhaktiH, kasya na tuSTaye 11 grahAH prItAzca bhaktyava yakSagandharva' kinnarAH / prItAH bhaktyA bhavantyeva devadAnavamAnavAH // jJAnotpattirbhaved bhaktyA bhakti: bhagavataH priyA / bhaktiH paramatattvArthA bhaktizcAbhayadAyinI // da te darzAvI che. www.kobatirth.org - AvI A bhakita, sRSTisarjananA samayathI eka yA khIjA svarUpe pravatI rahI che. svAtha, bhaya, ahobhAva, pUjyabhAva, vagere A bhakita mATenAM nimitta banyAM che. UbhayapadI maga-dhAtu (mati-manase) dhAtunA, Seperation, Division, Decoration, Argument, Devotion, Homage, Adi dvaitabhAvamUlaka vividha a` saMdarbhomAMthI Devotion, ke Worshipne bhAva, mati zabdanA saMdabhe vizeSa svIkAya rahyo che.. AcAya zaMkara paNa, matima nena trimaa Adi gAIne, A ja vastu vyakata kare che. 20] A bhakti, bhAratIya vaicArika ane anubhavamUlaka ciMtananI viziSTa bheTa che. tattvavananA upalakSyamAM sa`pUrNa` vaicArika svAtaMtryane apatI A bhUmi para ciMtananI uccatama abhivyakita thayelI che. manISIoe manana karI karIne, vividha mArgo ke sapAnA sUcavyAM, ane sAkAe peAtAnI rucinI vividhatAne lIdhe, ke kSamatAne lIdhe je anurUpa lAgyAM tene temAMthI svIkAra karyAM. 'darzana' tarIke oLakhAtI AvI pAramparika dRSTi, ke mAga" ahIM pramANabhUta banyA ane apanAvAyA. A dRSTi-saptaka A rIte darzAvI zakAya : sAmathyA dRSTi vaizeSika darzona vivekadA dRSTi nizcayadA dRSTi naima hayadA dRSTi sahAyadA dRSTi phelA daSTi Acharya Shri Kailassagarsuri Gyanmandir - vAsudeva vi. pAThaka nyAya dezana sAMkhya dazana pUrvamImAMsAdana cAga dana - uttaramImAMsA darzIna. A uparAMta, tatparatA dRSTi pAraMparika bhakti vizva saMskRta pratiSThAnam, gujarAta zAkhAnA, 1992nA vaDAdarA khAtenA vArSika adhivezana nimitte prastuta karelA lekha. adhyakSa, saMskRta-prAkRta vibhAga, khI. DI. ArTsa' kaoNleja, amadAvAda For Private and Personal Use Only [ sAmIpTa : eprila, '9ra-sapTembara, 1992

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A sAtamAMthI, tatparadA daSTi sivAyanI anya daSTine svIkAra surakSya dhArA jevo che, dugama che. ane tethI, anya sAdhanonA svIkArane parizrama sahana na thatAM jijJAsu sAdhaka, bhaktinuM ja avalaMbana svIkAre che. ane phala bhUmikAne kinAre pakaDe che. A bhakti ja, tata-para-DA daSTi che. paramatatva ke paramAtmAnA zaraNane ApanAra bhaktinI mahattA darzAvatAM, gaMdapUrvaka sAdhaka kahe che ke, maffTuDasadamadhe, jIvatha dafma, ceta: sudurjayamaho zapatha karomi / AdAya jIvanamaya zivasUtrayajJa mAi prama: zALavA, zapatha mi | yajJopavIta hAthamAM laIne, karmanI ati duHsahatA ane cittanI atyaMta dujIyatAnA svIkAra sAthe, saraLa e bhaktimAga prabhu prApti mATe darzAvAya che. bhaktimArganI pAyAnI jarUra tarIke, temAM bhakta, jenI bhakti karavAnI che te (bhagavAna) ane bhakti, ema traNa vastu apekSita rahe che. ane e rIte, daitavAda mulakamatanA AcAryo-valabhAcAya. rAmAnujAcAya. madhavAcArya, nimbArkocAya, bhAskarAcArya, Adie to bhakitane svIkAra karyo ja che. ane upadeza paNa karyo che. navadhA bhakitane mArga paNa cIMdhyo che. rAdhAvallabha saMpradAya, caitanya mahAprabhunA saMpradAya, dAdupaMtha, kabIrapaMtha, svAminArAyaNa saMpradAya, praNAmI saMpradAya, Adi aneka bhaktisaMpradAyoe paNa A pAyAnI vAtane svIkAra karyo ja che. ane temAM mukhyatve zrIviSya ke temanA avatAranI sevAne kendramAM rAkhI che. maga dhAtune mukhya artha ja, sevA karavAnA saMdarbhano che. maja ityeSa vai dhAtu: sevAyAM parikIrtitaH / tawAta, sevA sudhe: prAratA masti; sAdhanamUyarI ke e zlokamAM A vAta spaSTa karAI che. pavapurANe, A vaiSNavI bhakitane soLa prakAre darzAvI ane tene bhavabaMdha kaMpAvanArI kahI. zrImada bhAva nItA, ajanane svakamamAM ravAnA nimiro, karmayoga, jJAnayoga ane bhakitayeganI triveNI Ape che temAM paNa, matimAna briA nara:. maratAteMDatIva ne priyA: ane ethI che AgaLa vadhIne, jJAnI e vara mA Adi kahIne, bhakatonI yAdimAM jJAnIne nirdeza kare che. A nAnI, te uttama bhakata, ke jene pitAnA ISTa pAse koI ja apekSA nathI. tene mana, sanakamAre darzAvyuM che. tema, bhakita ja bhakitanuM phaLa che. je avyabhicAriNI bhakitanI vAta gItAe kahI che. te ja gosvAmI tulasIdAsajIe mAgI che, bhaktinA phaLa svarUpe. vastutaH A ja jJAnI puruSe karelI bhakti che. vijJAnAya pApane kahIne, A ja vAta darzAvI che. AvI amRta svarUpA bhakita ja ya che, jene meLavyA pachI, saMtRpta anubhavAya ane koI apekSA na rahe. nAradajIe khUba spaSTa rIte, A vAta nArada bhaktisUtramAM nidezI che. A daSTie, gItAe darzAvela sthitaprajJA badhA jJAnIbhakta ja che. AvA anapekSa bhaktanuM yogakSema vahana karavAnI, zrIkRSNa khAtarI ApelI che. bhakti saMpradAya pradhAnatayA zrI viSNunA svarUpa ke avatAronA AdhAre pravaryA che. pAMcarAtra, sAtvata, ke bhAgavata saMpradAya tarIke vizeSa pracalita A viSazubhakitanA saraLa bhAgane darzAvatI bhakti mImAMsA] [22 For Private and Personal Use Only

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gItAmAM bhakita mAganA prAra`bhika vikAsa dekhAya che. ane tethI ja, viSNumajitavijJAnarthI niSi vavaSamaH / 11 ema nArada purANe noMdhyuM. tA khIjI bAju, ska purANuM, brAhmaNakSatriyA vaizyaH zUdro vA yadi vetaraH / viSNuvijJasamAyukte jJeyaH sarvAttamazra sa: // 12 ema kahIne viSNubhakatanI sarvAMttamatA darzAvI che. Ama chatAM, harivadara: dara tra hari: ! ane zrImad vallabhAcAryajIe sUcayuM tema, gAyatrInevArucerantarAcheda na dravya:| e nyAye, ziva, viSNu, zakti (ke kAI paNa ISTadeva) vastuta: eka ja che, paramatattva ja che, e bhAva spaSTa thAya che. paramatattvanAM A tA sAkAra svarUpo ja mAtra che. zakarAcAyajI, matirmane 7 vimaveda ema kahIne, zaMkara bhaktineA Agraha dAkhave, 5'cadevanI pUjA vidhi darzAve, viSNu ane devInAM stanne race, mana vindhanuM mana gAviyam gAvAneA upadeza kare, e badhuM sAkAra paramezvaranI bhakti ja darzAve che. A sAkAra-bhati uparAMta, temaNe nirAkAra-bhakti paNa darzAvI che, ke jyAM bhakata-bhakti-bhagavAna badhuM ja eka bane che. A vastrAlamyAnam che. zAztiye darzAvelI A parAnurakti:13 che. gItAe, tame mAM tattvatA zavA vizate tanantaram14 kahIne A ja vAta jaNAvI che. AvA, ekatva sAdhatA jJAnI-bhakata che. A bhakitane na svIkAranAra saMsAranAM baMdhana anubhave che. ema zAztiya sUcave che.15 ja mukta bhaktithI prApta thatA IzvarAnugraha ja AvI advaita vAsanA janmAve che ema bhAnupravega puM sAmaatavAsanA / avadhUta gItAe16 darzAvyu` che. sathA zaraNAgati ane prattine A bhaktimAga che. bhakata ahI bilADInA baccA jevA banI jAya che. tenI badhI ja kALajI mAtA (2 deva) rAkhe che. teNe te mAtra, iSTane zaraNe ja rahevAnu hAya che, niSkAmabhAve, ni:svAtha bhAve. AvI niHsvAtha bhaktinA khAdha karatA mahattvanA graMtha, nArada bhaktisUtra che. premabhAvanI rItie bhaktinI vAta ahIM hAIne, te prema dharmAMtA graMtha che. tenA para vaiSNuvabhakta zrI viSNu svAmInI dRDha asara dekhAya che. nArada bhakitasUtro karatAM, Azare 200 varSa pUrvenA evA ja mahattvanA bhakti viSayaka graMtha te zAMDilya bhakti sUtra che. tenA para AcAya. zaMkare darzAvela advaita siddhAntanI vizeSa asara che. bhaktinA siddhAntAnuM ahIM. vizleSaNa hAIte, zAMDilyasUtrone bhaktiSamAM graMtha kahIM zakAya ema che. mauya suyanti mahAnumAyA:|" e anubhavavANI mujba, mAnava mAtramAM sahaja bhAve pravatatI lAgaNInuM bhakita mAga'mAM UdhvIkaraNa che. peAtAnA karatAM vizeSa kAMIka dharAvatAM alauki ke divya tattvAne deva tarIke kalpIne, thatI vaidika stutiomAM AvA ja bhakti bhAva vyakata che. aupaniSad prAthanA paN kaMIka AvI ja abhivyakitanuM phaLa che.18 bhakatAe gAyelA vividha deva-devInAM, ke nadI-pati, AdinAM stotro paNa AvA ja bhakita saMdarbha'nuM pariNAma che. A rIte, saguNa ke sAkAra svarUpAnAM dhyAna--zana dvArA, tenA kRpA pAtra banavAnI tema, bhaktinA lisvarUpe che. ane AvI kRpA maLatAM, pote ja, iSTa svarUpa banyAno Anada anubhavAya che. vastuta: A bhakita tA anaMta yAtrA che, anaMtamAM pariNamavAnI che. Devotion to God, regarded as the way to the attainment of final emancipation and eternal bliss ra] [sAmIpsa : eprila, '92-sapTembara, 1992 For Private and Personal Use Only

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bhane 57 tA, na sa punarAvata te na sa punraavrtte| se manISI kyane, tanA sasAbhAMnA Avatana pUrAM thaI jAya che. bhAratIya darzananA parama lakSya svarUpa mokSa ke mUrtine pAmavA mATenA saraLa rAjamArga tarIke, AthI ja, bhaktino mahimA gavAya che, bhakitano sAra svIkAra thayo che. pAdaTIpa 1. svAya pa. 2. humA kumArasaMbhavam, 7-37, raghuvaMzam-2-6; mudrArAkSasam 1-15; gItA 9-34, rAmacarita mAnasa, sundarakAMDa 3, mAhi. 3. RthinAM vaiviNyAd // mahimnastotre 4. kasyApi 5. zravaNa kIrtana viSNo: smaraNa pAdasevanam / arcana vandana dAsya sakhyamAtmanivedanam // zrImadbhAgavata, prazAnI en hai. purANa 7. bhakti: SoDazadhA prokt| bhavabandhavimuktaye (padmapurANa, uttarakhaNDa, zivapAvatI saMvAda) 8. bhakti prayaccha raghupuGgava ! nirbharAMme (rAmacarita mAnasa, sundarakAMDa), loka 3-pAda 4 6. amRtasvarUpA c| nAradabhakti sUtra-3 10. yallabdhvA pumAn sido bhavati, amRtA bhavati, tRpto bhavati // yatprApya, ma kazcida vAJchati, na zoSati, na dveSTi na ramate nAtsAhI bhavati // apana, 4-5 . 11. nAradapurANa, pU. kha., a. 34, leka 81 12. skandapurANa, kA. khaMDa, pU. a. 21 13. zAnDiyabhakti stra, 1-2 14. gItA, 18-55 15. sasmRtireSAmabhaktiH syAt / zANDilya bhaktisUtra, 3-6 16. avadhUta gItA, koka 1 17. kasyApi 18. 1. 1. kenopaniSada mAM sthita yakSa-stuti tila mAMsa 23] For Private and Personal Use Only

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'kAvyAdarza'mAM guNAla kAraviveka jAgRti paMDayA * AcAya daDIe. temanA 'kAvyAza' mAM kAvyazAstrIya vibhinna tattvA-jevAM ke, guNa, mAga', alaMkAra vagere--aMgenI vicAraNA karI che. bharata karatAM ya bahu prAcInakALathI jeteA Arabha thayA hAvAnI sabhAvanA che, te kAvyazAstrIya mImAMsA karanArA AcAryAMmAM daMDIkRta kAvyAdarzI' hAla prApta thatA alaMkAra prathAmAM mahattvapUrNa sthAna dharAve che. temAM temaNe guNu ane ala kAra vaccenI bheda rekhA upasAvavAnA prayAsa karyAM che. bhAmahamAM guNavicArate jhAjhuM mahattva apAyuM nathI ane guNu tathA alaMkArane bheda te jaNAvatA nathI, paraMtu daMDImAM ja kadAca sau prathama guNu ane alakAra vaccenA pAkathane ki Mcit nirdeza jovA maLe che. alabatta, temaNe guNu ane alaMkAranA viveka spaSTa karI ApyA nathI, chatAM temanA guNunirUpaNane AdhAre, temane abhipreta guNAla kAra vivekanI noMdha jarUra laI zakAya. kAvyazAstrIya vibhinna tattvAmAM, guNa ane alakAra e e tattvA ekabIjA sAthe khUba dhaniSTha rIte sa`kaLAyelAM che. kAvyazAstranI para parAneA itihAsa tapAsatAM jaNAya che ke, AcAya AnaMdavane guNu ane ala kAra vacce rahela Azrayabheda spaSTa karI ApyA che ane te pahelAM, AcAya vAmane paNa potAnI rIte, nityAnityatvanA saMdarbhomAM guNAla kArabhedanirUpyA che. kAlvamAM guNA samavAya sabaMdhe ane alaMkAra sayeAgasaMbaMdhe rahelA che, tema vicArI, vAmane alaMkAranI apekSAe guNAne atya'ta mahattva apyu` che. jo ke, AcAya' udbhaTe AA vigatanuM khaMDana potAnA bhAmahavivaraNa'mAM karyuM hatuM, jenuM uddharaNa TAMkI AcAya` mammaTe 'kAvyaprakAza'mAM tenuM paNa khaMDana karyu che. vAmanamAM, kAvyazAbhA niSpanna karanAra tattva te guNa ane kAvyaze|bhAmAM vRddhi karanAra tattva te alakAra e prakAre guNAlaMkArabheda tAravavAmAM Avyo che. tenA mULamAM kadAca maMDInA matanu` khaDana raheluM che evuM 'kAvyAlaMkArasUtravRtti' (3-1-1) uparanI 'kAmadhenu' TIkAmAM jaNAvAyu` che. 6DhI temanA 'kAvyA''mAM alaMkAra' padane khUba vyApaka artha'mAM prayoje che ane tadnusAra, kAvyane zAbhAvanAra tattva cAhe te guNu hoya ke ala`kAra, mA` heAya ke rasa, lakSaNa, saMdhi, sadhyuga, vRttvaMga vagere game te hoya, te sadhaLu' alakAra' nAme oLakhAya che. vAthyoAmArAn dharmAt mAnuM kSate |--(kAvya'-kA. 6. 2.1) A kAraNe ja kadAca pI. vI. kANuM evuM mAnavA prerAyA ke daMDIguNu ane ala kAra vacce kAI ja bheda jotA nathI. paraMtu temanI A mAnyatA bhUlabharelI che. krUDIe kAvyasau mAM nimitta banatA guNAne alaMkAra' jarUra kahyA che. paraMtu tene teo upamA vagere alaMkArAthI judA * vyAkhyAtA, saMskRta vibhAga, eca. ke. ArTsa kaoNleja, amadAvAda 24] [sAmIpsa : eprila, '92-sapTembara, 1992 For Private and Personal Use Only

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paNa tArI batAve che. daDIneA guNavicAra jotAM jaNAya che ke, temaNe guNAne mAgavibhAjaka tattvA tarIke nirUpyA che. temaNe gaNAvela zleSa vagere dasa guNA te vaidamAganA prANarUpa che ane gauDamAgamAM prAyaH tene viSaya jovA maLe che (kA. 6., 1.4ra).2 A rIte jotAM, evuM vicArI zakAya ke, krUDIne mate guNA e mA vibhAjaka evA asAdhAraNa dharmo che, jyAre alaMkArA e ubhaya mAnA sAdhAraNa dharmo che. A vigatanI taidha temaNe kA. 6. 2-3 mAM lIdhI paNa che. temaNe kahyuM che ke-- kAzvinmArga vibhAgArthamuktAH prAgavyalaMkriyA: / sAdhAraNamala kArajAtamanyat pradazyate // Acharya Shri Kailassagarsuri Gyanmandir ahIM, pUrvatita mAgavibhAjaka alakArA dvArA krU'DI zleSa vagere guNeA prati nirdeza karatA jaNAya che. kAvyA'nA TIkAkAra taruNuvAcaspatika teAMdhe che ke, zAbhAkara hAvuM e ala kArane dhama che ane guNe kAvyanI zAbhA vadhAre che tethI temane alaMkAra kahyA che. jo ke, raMgAcAya. reDDInI 'prabhA' TIkAmAM ubhayamArga sAdhAraNa alaMkArA tathA je te mAga`gata mrutyanuprAsa, vRrtyanuprAsa vagere evA bheda tAravavAneA prayAsa paNa thayo che. arthAt alaMkAramAM ja sAdhAraNa ane asAdhAraNa evA bheda temane abhipreta che. da'DI 'kAvyazeAbhAkaratva'nA saddabha`mAM guNeAne alaMkAra kahe che, te mATe eka anya pramANa paNa prApta thAya che. kAvyAza'nA trIjA paricchedamAM keTalAka doSAnI anityatA varNavatAM punarukta ane sasa'zayanA adoSatvanA saMdarbhamAM, priyA ke arkAra padma guNunA paryAyarUpe ja prayojAyu' che. (kA. 6. 3.137 tathA 3.141)4 tA virAdhanI adoSatAnA saMdarbhamAM te mATe guNu' pada prayojAyuM che (3-199).5 Ama, devipa`ya ke je kamAMka guNurUpa jaNAya che, tene 'DI kayAreka alaMkAra kahe che ane te, temaNe Apela 'alaMkAra'nI vyApaka vibhAvanAnA anusaMdhAnamAM barAbara baMdha bese che. tethI, kA. da. 2.3mAM prayojAyela asamiyA pada zleSa vagere guNA mATe prayojAyu hoya te yathAya che. e pramANe vicAratAM, ema samajI zakAya ke, zleSAdi guNe te kevaLa vaidya mArganA viziSTa alaMkArArUpa che, jyAre rUpakAdi alaMkArA banne mAnA sAdhAraNa alaMkAro che. guNu ane ala kAra vacce bIjo mahattvanA bheda e che ke, dRMDIe guNAne vaidabha mAganA prANa kahyA paraMtu tenI apekSAe alaMkArAnu evu mahattva temaNe spaSTa rIte nirdezyuM nathI, rUpaka vagere alakArA ane mAmAM sAdhAraNa rIte rahelA che e kharuM, paNa e jarUrI nathI ke, kAvyamAM te hAvA ja joIe, jyAre guNAnA abhAvamAM tA kAvya "kAvya" ja na rahe. 6ThIe guNAne je vaida - mAnA prANa kahyA che temAM vaidarbhImA` dvArA temane uttama zailInuM kAvya ja abhipreta che. zrI esa. pI. bhaTTAcAya yogya ja kahe che ke, daDI vaidabha mA nA prayoga upalakSaNarUpe kare che. te dvArA te badhA ja prakAranI suMdara kAvyazailInA prayogane svIkAre che. Ama, eTalu' te spaSTa thAya ja che ke, daMDIe guNAne uttama kAvyaracanA mATe Avazyaka mAnyA che, paraMtu alaMkArAne teo evuM mahattva ApatA nathI. sukumAratA guNane samAvatAM, tenA udAharaNanA saMkrama'mAM 'DIe je kahyu` che--(kA. 6.-1.71). tenAthI paN upayukta vigatane sama"na maLe che. vAmanamAM tA spaSTa rIte alaMkAranI amekSAe guNunu atyadhika mahattva svIkArAYa che, jenAM khIja ahI joI zakAya. DaoN. de jaNAve kAvyAdarza'mAM guNAlaMkAraviveka ] rapa For Private and Personal Use Only

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che ke dahImAM je ke gaNa ane alaMkAranA bhedane vyavasthita rIte nirdezyo nathI te paNa te aMgenI paSTa rajUAta je pachInA AlaMkArikAmAM prApta thAya che, tenI pUrva chAyA te daMDImAM jovA maLe che ja. have prazna thAya ke, daMDI samAdhi, ejanma vagere guNone baMne mArgamAM AvakArya mAne che temane mAgavibhAjaka evA asAdhAraNa alaMkAro kevI rIte mAnI zakAya ? ane je te mArgavibhAjaka nathI, te pachI 3paka vagere mAgadrayagata sAdhAraNa alaMkArothI temane judA kevI rIte kahI zakAya ? AnuM samAdhAna e rIte vicArI zakAya ke, daMDIe guNenuM je mArgavibhAjakatva svIkAryuM che, te prAdhAnyane AdhAre ja mAnavuM rahyuM, kema ke, vaidabhamAgamAM ja prApta thatA guNenuM mAgavibhAjakatva te nizcita che ja. vaLI, Aje guNa ke je baMne mArgamAM prApta thAya che, eTale ke, vaidarbhamArgamAM gAma joguNane svIkArya mAnyo ja che, jyAre gauDe tene gadya tathA padya banemAM AvakAre che. tethI jogaNa paNa aMzataH te mAgavibhAjana karI Ape che. mAdhuryane zrutyanuprAsa bheda paNa mAtra vaidarbhamArgamAM ja prApta thAya che. paraMtu bAkInA guNo te baMne mArgamAM sAdhAraNa rIte rahelA che, jene ApaNe mAgavibhAjaka mAnI zakIe nahI. tethI ja, ema mAnI zakAya ke, moTAbhAganA guNe ke je mAtra vedamAgamAM ja rahe che, tene AdhAre daMDIe temane mArgavibhAjaka alaMkAro kahyA hoya. hA, athavyakti, udAratA ane samAdhi e traNa guNa ke je, ane mArgamAM samAna rIte rahelA che te tathA rUpaka vagere sAdhAraNa alaMkAre kAvyane alaMkRta karavAnI bAbatamAM te sAmya dharAve che. chatAM te banene ekarUpa mAnI zakAya tema nathI. tenuM kAraNa e che ke, daMDIe guNone kAvya mATe anivAya to mAnI, alaMkAra karatAM temanuM bahu UMcuM mUlya AMkyuM che. samAdhiguNane te temaNe "kAvyasarvasvarUpa kahIne kAvya mATe tenI anivAryatA nidezI dIdhI che (kA. da. 1.100) udAratAne paNa anivArya mAnatA daMDI tenAthI kAvyaracanAne sanAtha thatI kahe che (kA. 6 1.76),10 tyAre artha vyakti guNa to neyAthaSanA abhAvarUpa che ane nayAthadAja to sarvathA parivArya che. bhA. da. 1.5)11 tethI arthavyakti guNa paNa kAvyane Avazyaka dhama" che. vaLI, mAdhuya guNanA asAmyatA bhedanA nirUpaNa prasaMge daMDI alaMkArane anitya kAvyadhama tathA agrAmyatArU5 mAdhuryane nitya kAvyadharma tarIke ullekhe che ane jaNAve che ke, badhA ja zabdArthAlaMkAre temanA AzrayabhUta emAM rahela rasanI vyaMjakatAmAM utkarSa lAve che, paraMtu agrAmyatA to rasane vahana karavAno bhAra anyave pote ja kheMce che. (kA. da. 1.62). TUMkamAM, guNene daMDI alaMkAranI apekSAe adhika mahattva Ape che. ahIM. eka vigata nedhapAtra che ke, guNa tathA alaMkAranI kramaza: nityatA ane anityatA te dIne abhipreta che ja, paraMtu vAmana guNAlaMkAraviveka prasaMge, guNone kAvyazobhAnA kAraka kArone te kAvyazAbhAne atizayita karanAra to kahe che e vigata daMDInA TIkAkAra zrI taraNavAcaspatine svIkArya nathI. teo jaNAve che ke, guNone zobhAnA hetu kahevA tathA Avarane zAbhAtizaya karanArA hetu mAnavAmAtrathI guNa ane alaMkAranuM pArthakaSa svIkAravuM cogya nathI, kema ke, guNa ane alaMkAra vaDe ApaNe zAbhAtizayane ja vicAra karIe chIe. tethI ja taraNavAcaspati guNa ane alaMkAra banene zobhAtizayanA kArakarUpe ja svIkAre che ane te che. che ke, guNa ane alaMkAra vaccenI bhedarekhA koIka bIjA ja pramANane AdhAre tAravavI joIe [sAmIpya : eprila, 2-sapTembara, 1992 For Private and Personal Use Only

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ane teno vicAra ThaMDIe kA. 6. 2-3mAM karyo che. tyAM temaNe guNone bhAgavibhAjaka evA asAdhAraNa alaMkAro kahyA che, jyAre alaMkArone mArgadayagata sAdhAraNa alaMkAra tarIke svIkAryA che. 3 Ama, alaMkAronI upasthiti ke anupasthiti dvArA kAvyamAga lakSita karavAmAM nathI AvatA. te mATe te guNo ja Avazyaka manAya che. A rIte. ThaMDImAM guNa ane alaMkAra vacceno spaSTa bheda tAravI ApavAmAM AvyuM nathI. chatAM temanA guNavicArane AdhAre temane abhipreta guNAlaMkAravika vicArI zakAya kharo. AcArya AnaMdavardhane to Azrayabheda kapIne guNene rasanA dharma tathA alaMkArane zabdArthanA dharma kahyA eTale te banane vaccenuM pArthakya te spaSTa ja che ane kAvyamAM guNe alaMkAronI apekSAe vadhAre caDiyAtA che, chatAM 2sAkSipta e. arthAta rasanirUpaNanA prayatnanI sAthe sAthe, svAbhAvika rIte eTale ke apRthagyatna dvArA AvatI alaMkAra paNa kAvyamAM eTaluM ja mahattva dharAve che, je guNa ane anya tattavonuM che. paraMtu tyAre paNa temanI vacce bheda te spaSTa che ja. jyAre zabdArthagata guNa ane alaMkAra vacceno bheda tAravavAmAM vadhAre sUkSmatAnI apekSA rahe che. tethI ja to pUrvAcAryonA keTalAka guNe pAchaLathI alaMkAramAM aMtabhUta thayA, to keTalAka alaMkAra guNarUpe paNuM svIkArAyA. jema ke, pUrvAcAryone athavyakti guNa e svabhAkti alaMkArathI khAsa judo nathI, jayAre pUrvAcAryomAM prApta bhAvika, preyasa, UjasvI, sUkSma jevA alaMkAre AgaLa jatAM, bheja vageremAM guNa rUpe nirUpAyA. pAdaTIpa 1. P. V. Kane, History of Sanskrit Poetics, Delhi, 1971, p. 362 2. iti bhedama mAgasya prANA daza guNA: smRtA: / eSAM viparya yaH prAyo dRzyate goDavatmani // 3. zobhAkaratva' hi alaGkAralakSaNa', tallakSaNayogAt te'pi (zleSAdayo daza guNA api) bhalaGkArAH ...gunA mAthA gva tyAghAryA: - kA. da. 2.3 uparanI TIkA 4. anukampAdyatizayo yadi kazcidvivakSyate / na leASa: _nathasupa pratyutteyamasaMkriyA che -kA. 6, 3-127 tathA Idaza saMzayAya yadi jAtu prayujte / hyAavAra ghavANI na tatra tathA kA. da. 3-141 virodhaH sakalo'pyeSa kadAcit kavikozalAta / utkramya doSagaNanAM guNavIthI vigaahte|| ami: "The Gaudi Riti in Theory and Practice" (in I.H. Q. June, 1927, p. 379) 7. ityanUrjita evArtho nAlaGkAro'pi tA dazaH / sukumAratagaivaitadArAhati satAM manaH // s kAvyAtImAM guNAlaMkAraviveka] ri7 For Private and Personal Use Only

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8. budhyA : S. K. De, "History of Sanskrit Poetics" Vol. II, Calcutta, 1960, p. 84 "Dandin......practically foreshadows, if he does not theoratically develop the rigid differentiation of the Guna and the Alamkara of the Riti School." 4. tadetatkAvyasarvasva samAdhirnAma yo guNaH / kavisA: samagro'pi tamenamanugacchati // 10. utkarSa vAnguNaH kazcida thasminnukate pratIyate / tadudArAhvaya tena sanAthA kAvyapaddhatiH // 11. nedaza bahu manyante mAga yorubhayorapi / na hi pratItiH subhagA zabdanyAyavilacinI / / 12. kAma so'pyalai-kAro rasamarthe niSiJcati / tathApyagrAmyatovaina bhAra bahati bhUyasA // 13. zobhAhetavA guNA:,zobhAtizayahetavA'laGkArA iti kazciduktam / zobhAtizayahetutvasyeva vivakSitasvAt nAya bhedahetuH iti guNA alaGkArA eva ityAcAryAH / tata: ileSAdayo guNAtmakAlar3a-kArA: pUrva mArgaprabhedadaza nAva uktA: idAnIntu mAgadvayasAdhAraNA alakArA ucyante / -1...2- 3 2 [bhA5 : meprila, '52-sampa2, For Private and Personal Use Only

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ajAmila-AkhyAna ane guNanidhicaritranI tulanA anila ke. zAstrI * (1) ajAmila AkhyAna zrImadbhAgavata purANanA 6/1-3 mAM ane guNanidhicaritra zivamahApurANanI ddhasaMhitA-sRSTikhaMDanA adhyAya 17 thI 20 mAM prApta thAya che. ajAmila AkhyAna bhagavAna viSNu ane yamarAjAnA dUtane saMvAdamAM Ave che, jyAre guNanidhicaritra bhagavAna zivanA kalAsagamana ane kuberanI mitratAnA kathana prasaMge Ave che. (2) ajAmila kAnyakunja nAmanA nagaramAM nivAsa karanAra brAhmaNa hatA. te dAsIpati hato. jema ke #Avukane dvijhaH zcit rANIpati gAmitra: //6-1-2 // ajAmilanAM mAtApitA ane patnIno ullekha jyAre te potAnA durAcAranI niMdA karatA hoya che tyAre prApta thAya che. jemake vRddhA vAnAyau pitarau nAnyabandhU tapasvinau / aho mayAdhunA tyaktAvakRtajJena nIcavat // bhAga 6-2-28 // dhiGmA vigarhita sadbhirduSkRta kulakaJjalam / hitvA bAlAM satI yo'I surApAmasatImagAm ||bhaa. 6-2-27 // guNanidhi kapilya nagaramAM nivAsa karatA sAtvika brAhmaNa yajJadattane putra che, tenA pitA ane kuLanI vistRta mAhitI maLe che. jema ke AsItkApilyanagare somayAjikulodbhavaH / dIkSito yajJadattAkhyo yajJavidyAvizAradaH // vedavedAMgavitprAjJo vedAntAdiSu dakSiNaH / rAkamAnyoDa vaMduvA vavA. zartimAnanaH || 17--do! guNanidhinI mAtA ane patnIne ullekha mAtra prApta thAya che. (17-17-18) Ama guNanidhine janma uttama, vidyAsaMpanna, pratiSThita, rAjyAzraya ane rAjyasanmAna prApta thayela brAhmaNakuLamAM thayo che. (3-4) ajAmilanA pUrvajIvana viSenI mAhitI viSNudUta ane yamadUtonA saMvAdamAMthI prApta thAya che. ajAmila pitRbhakta, vedazAstrasaMpanna, sadAcArI, guNavAna, vratadhArI, kamaLa svabhAvane, IndriyanigrahI, satyaniSTha, maMtravettA, pavitra, guru, agni, atithi tathA vRddhonI sevA karanAra, prANIone mitra ityAdi vidvAna uparAMta ane uttama guNo dharAvanAra hato. * vyAkhyAtA, saMskRta vibhAga, jayendrapurI Asa kaeNleja, bharUca ajAmila-AkhyAna ane guNanidhicaritranI tulanA ] [ 29 For Private and Personal Use Only

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ajAmilanA uparokta uttama jIvanamAM eka prasaMga parivartana lAvanAra bane che. puSpa, samidhAdi levA vanamAM gayela ajAmila mamatta zUdra ane dAsInI vividha kAmaceSTA jotAM te dAsImAM ja Asakta thAya che. vastrabhUSAdi vastuothI ane pitAnI samagra sa`pattithI dAsIne rIjhave che. mAtApitA ane patnIne tyAga karI dAsI sAthe rahe che. tenA dvArA dasa putra utpanna kare che. sau putrAmAM prIti rAkhe che ane sauthI nAnAputra 'nArAyaNu'mAM vizeSa prIti rAkhe che. dAsInA kuTuMbanuM bharaNapoSaNu karavAmAM aneka durAcArAnuM AcaraNa kare che. Acharya Shri Kailassagarsuri Gyanmandir Ama ajAmila kAmAsakta ane aneka prakAranA durAcArAthI yukta potAnu* uttara jIvana pasAra karatA hatA. guNanidhi tenA pUrvI jIvanamAM haMmezA vedAdhyayanamAM rata rahelA hatA. nAnI vayamAM ja teNe A prakAranI vidyAmAM kuzaLatA prApta karI hatI. guNanidhinA uparokta uttama jIvanamAM jugArI mitrAne kusaMga parivartana lAvanAra banyA. jugAra, jugAramAM hArI jatA tenA paisA cUkavavA dharamAMthI kImatI-vAsaNA, vastrAbhUSA, ala'kArA ityAdinI ceArI ane snAna, sadhyAne tyAga, brAhmaNaniMdA ityAdi durAcAronuM AcaraNa karatA guNunidhi peAtAnuM uttara jIvana vyatIta karatA hatA. (5) ajAmilanI dAsImAM Asakti tene gRhatyAga karAve che ane dAsI sAthe nivAsa karAve che. gurunidhinA jugAra, cerI ityAdinA durAcArathI jJAta banelA tenA pitA yajJadattano kraSi ane yajJadatta dvArA guNanidhinA tyAga guNunidhine gRhatyAga karAve che. yattatta guNanidhine tyAga karatAM satya ja kahe che ke aputratvaM varaM nRNAM kuputrArakulapAMsanAt / tyajedekaM kulasyAyeM nItireSA sanAtanI // 17-60 // yajJadattanA A zubha vicAra ajAmila mATe paNa lAgu pADI zakAya. (6) dAsI sAthe viSayApabhAganuM sevana karatAM ajAmilanA aThThayAsI varSa pasAra thAya che. tenI samakSa pAzayukta bhayaMkara dekhAvavALA yamadUtA AvyA ane tenA sUkSma zarIrane khecavA lAgyA. guNanidhi gRhatyAga karIne cAlatA cAlatA ghaNe dUra jatA rahe che. bhUkhathI vyAkuLa banelA, eka zivama`diramAM paheAMce che. tyAM zivabhakto dvArA thatu* zivapUjana nihALe che, zivama MtrAnuM zravaNa kare che. zivamadiramAM rahela naivedyanu bhakSaNa karavA icchate| guNanidhi zivabhaktonA madiramAMthI bahAra jatA jhAMkhA rahelA dIvAne potAnA vastranA cheDAnI dIveTa banAvI sateja kare che. dIvA sateja thatAM ja naivedyanu bhakSaNa kare che. potAnI sAthe thADu naivedya laIne maMdira bahAra nIkaLatA eka sUtelA zivabhaktanI paganI ThAkara vAgatAM jAgI jatAM 'cAra' 'cAra'nI bUma pADe che, anya bhakto UThI jatAM cAra mAnI tene mAratAM guNanidhinuM mRtyu thAya che. guNanidhinuM mRtyu thatAM tenA jIvAtmAne levA yamadUtA hAthamAM pAza laIne AvyA ane tene bAMdhavA lAgyA. 30 ] [ sAmIpya : eprila, '92-sapTembara, 1992 For Private and Personal Use Only

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pAzayukta bhayaMkara dekhAvavALA yamadUtone joIne ajAmila bhayabhIta banIne potAnA putra "nArAyaNane moTethI belAve che. putrabhAve paNa "nArAyaNanA uccAraNathI viSNunuM Agamana thAya che ane viSNadUta ajAmilane yamapAzamAMthI mukta kare che. pAzayukta yamada guNanidhine pAlavaDe bAMdhatA hatA. tyAM ja guNanidhinA zivapUjanadarzanAdi thI zivagaNonuM Agamana thAya che ane zivagaNa guNanidhine yamapAzamAMthI mukta karIne vimAnamAM zivalokamAM laI jAya che. triveNI kamathI zivagaNanuM (7) ajAmilanA sUkSma zarIrane kheMcatA yamadUtane jyAre viSaSNutA aTakAve che tyAre yamadUta pUche che ke dhamarAjanI AjJAne niSedha karanAra tame koNa che ? yamadUte viSNunuM svarU5 varNana karIne pitAne yamanA sevaka tarIke paricaya Ape che. viSNu yamadUtone dhamanuM lakSaNa, tatva, daMDa kayA prakAre ApavAmAM Ave che, daMDane pAtra koNa che ? manuSyamAM sarva pApAcArI daMDanIya che ke temAMnA keTalAka ityAdi prazno pUche che. yamadUte kahe che ke vedamAM kahela karmonuM vidhAna te dharma che ane jene niSedha karavAmAM AvyuM che te adhama che. A sarva jagatamAM paramAtmAnI sthiti, pApakarmAnusAra manuSyanI daMDanIyatA, prANIo dvArA karavAmAM AvatAM karmonI mImAMsA, karmAnusAra maLatA phaLanI mImAMsA, yamarAjAnI savanA aMtaHkaraNamAM sthiti, jIvanI viziSTa karmonI mImAMsA AdinuM vistRna varNana karIne yamadUte ajAmilanA sadAcArI pUNa pUrvajIvananuM ane durAcArIpUrNa uttarajIvananuM vistRta varNana kare che. A saMvAdamAM pleka na hi kazcitkSaNamapi jAtu tiSThatyakarmakRt / kAryane avaza: * TLe: sthAmAyita 6-1- rUA. chellA caraNanA pheraphAra sAthe bhagavadgItAnA zloka 3-5 nI yAda apAve che. aMtamAM yamadUto kahe che ke A ajAmila dAsInA saMsargathI pApamaya jIvana vyatIta karanAra hovAthI A pApIne ame yamarAjA pAse laI jaIzuM tyAM te pitAnA pApone daMDa bhogavIne zuddha thaze. vigata dharma ane adhamanI sUkSma carcA karIne yamadUtane kahe che ke ajAmile "nArAyaNa" e cAra akSaranuM uccAraNa karIne keTa-keTa janmanA pApanuM prAyazcita karyuM che. tethI tene yamalokamAM na laI jAo. A vacana kahyA bAda vidUte nAmasmaraNunA mahimAnuM vistRta varNana kare che. A saMvAdamAM zlekaydydaacrti . zreyAnitarastattadIhate / ' Dhoratanuvartata 6-2-jo. bIjA caraNanA pheraphAra sAthe bhagavadgItAnA zloka 3-21 nI yAda apAve che. viThAgatAnA kahevAthI yamalekamAM gayelA yama ajAmila vRttAMta yamarAjAne kahe che. yamadA yamarAjAne pUche ke tamArA sivAya A jagatamAM anya keI zAsana kare che ? je koI zAsana karanAra hoya te sukhadu:khanI avyavasthA thaze. ajAmila AkhyAna ane guNanidhicaritranI tulanA ] [ 31 For Private and Personal Use Only

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etAvAneva loke'smin puMsAM bhaktiyogo bhagavati yamarAjA yamadUtane kahe che ke potAnA sivAya khIjA eka carAcara jagatanA svAmI che. te sanA niyaMtA che tenuM vistRta vana kare che. A pachI bhAgavatadhanuM nirUpaNu karIne yamarAjA paNu nAmasmaraNunA mahimAnuM gAna kare che. jemake dharmaH paraH smRtaH / sannAmamahAlimiH || nAmoccAraNamAhAtmya' hareH pazyata putrA: / anAmilo'pi yenaiva mRtyupAzAdamucyata // Acharya Shri Kailassagarsuri Gyanmandir etAvatAlamaghanirharaNAya puMsAM saGkIrttana bhagavato guNakarmanAmnAm / vizya putramaghavAn yadajAmilo'pi nArAyaNeti mriyamANa iyAya muktim // 6.3.22-24 // yamarAjA peAtAnA dUtane kayA prakAranA vyaktione yamalAkamAM lAvavA tenu' vana karIne bhagavAnanA pASadonA yamadUto dvArA karelA aparAdha potAne aparAdha mAnI nArAyaNa prabhune aparAdha badala kSamA karavAnuM kahIne temane namaskAra kare che. guNanidhine yamapAzathI bAMdhatA yamadUtA zivanA pAdAne jotAM pUche che ke amArA kAmAM vighna utpanna karanArA Apa kANu che ? zivagaNA yamadUtane kahe che ke paramadhAmika pitAnA putra guNanidhinAM pApe baLI gayAM hovAthI tene yamalokamAM na laI jaI zako. yamadUto kahe che ke AnA pitA dhArmi`ka hatA paraMtu A guNanidhi te pApI che ane teNe zivanirmAlya eLagyu. tyAdi duSkama' kayu`' che. teNe karelA dhamA~ Apa jaNAve. zivagaNA kahe che ke kikarAzzivadharmA ye sUkSmAste tu bhavAdRzaiH / thahatmya tha jaththA jItrA ye sUkSmaoimiH / / 28.23/ zivagaNA guNanidhie karela uparAkta traNa dharmAMnI yAda apAve che. zivagaNAnA kahevAthI yamadUta vRttAMta kahyuM. yamarAjAe kahyu ke- 'je lalATe tripuMDa karatA hoya, zarIre bhasmanuM lepana karatA hoya, rudrAkSa dhAraNa karatA, jaTAdhArI, potAnA gujarAna mATe zivano veSa laIne pharatA hoya tene tamAre cheADI devA, temane kayAreya ahIM na lAvavA." yamalokamAM gayA ane dhama`rAjA(yamarAjA)ne guNanidhinuM samagra ajAmila AkhyAnanA saMvAdo vistRta, viSayanu` vizada vaNuCna karanAra ane asarakAraka che, jyAre guNanidhicaritranA sa`vAdo sakSipta chatAM viziSTa che. (8) ajAmila AkhyAna ane guNunidhicaritramAM bhakti, pUjana ane nAmasmaraNu tathA zravaNunA mahimA gAvAmAM AvyA che. 32 ] [ sAmIpsa : eprila, '92-sapTembara, 1992 For Private and Personal Use Only

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bhaktine mahimA gAtAM zukadevajI kahe che ke sabhIcIno hAya loke panthAH kSemo'kutobhayaH / suzIlAH sAdhavo yatra nArAyaNaparAyaNAH // 6.1.17 // ajAmila AkhyAnanA aMtabhAgamAM yamarAjA bhakti ane nAmasmaraNu bannenI prazaMsA karatAM kahe che ke tasmAt saGkIrtana' viSNorjaganmaGgalamaMhasAm / mahatAmapi kauravya viddhayaikAntikaniSkRtim // bhRNvatAM gRNatAM vIryANyuddAmAni harermuhuH / yathA sujAtayA bhaktyA zuddhayennAtmA vratAdibhiH ||6.3.31-32|| A agAu paNa 6.3.22-24mAM noMdhyuM che te pramANe yamarAjAe kahyuM che ke nAmasmaraNAdithI bhagavAnamAM bhaktiyeAga prApta karavA joI e. yamarAjA potAnA dUtone kahe che te temAM paNu bhakti ane nAmasmaraNunA mahimA ja pragaTa thAya che. prema - jihvA na vakti bhagavadguNanAmadheya cetazca na smarati taccaraNAravindam | kRSNAya no namati yacchira ekadApi Acharya Shri Kailassagarsuri Gyanmandir tAnAnayadhvamasato 'kRta viSNukRtyAn // 6.3.29 // AkhyAnanA ArbhamAM zukadevajI bhaktinI prazaMsA karatAM kahe che ke-bhagavAnanI zaraNamAM rahevAvALA bhakatA virala ja hoya che, je bhakatA jema sUrya` kharapha(hima ke dhummasa)nA nAza kare tema potAnAM pApAne nAza are che. (1.1.15 ) viSNutA paNa yamadUta samakSa nAmasmaraNunA mahimA pradarzita kare che. teo kahe che ke- ajJAnAdathavA jJAnAduttama lokanAma yat / saMkIrtitamagha puMso dahedeSo yathAnalaH || yathAgada mukta yadRcchayA / ajAnato'pyAtmaguNa kuryAnmantro'pyudAhRtaH // 62.18-19 // guNanidhicaritramAM zivagaNA yamadUtAne guNunidhie karela dharmAnuM vaNuna karatAM kahe che ke pataMvI liMgazirasi dIpacchAyA nivAritA / svacailAMcalato'nena dattvA dIpadazAM nizi // aparo'pi paro dharmo yAtastatrAsya kiMkarAH / zRNvataH zivanAmAni prasaMgAdapi gRhUNatAm // bhaktena vidhinA pUjA kriyamANA nirIkSitA / upoSitena bhUtAyAma sthitacetasA / / 18.36-38 / / ajAmila AkhyAna ane guNunidhicaritranI tulanA ] For Private and Personal Use Only [ 33

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prastuta vaNu nAM guNanidhie vastranA cheDAnI vATa banAvI dIvAne sateja rAkhI te dIpadAnamAM vajratyAga dvArA vAsanAtyAganuM sUcana thayu' che tema kahI zakAya. zivanAmanuM zravaNu dvArA nAmasmaraNu uparAMta nAmazravaNunA mahimAnuM paNa gAna karavAmAM AvyuM che. zivapUjana darzanathI pratyakSa pUjA tA phaLadAyI che ja paraMtu pUjanadarzIna paNa phaLadAtA bane che tenu` sUcana karavAmAM Avyu che. Ama dIpapUjA ke dAna, nAmazravaNu ane pUjana darzanarUpI triveNI kame dvArA gurunidhie je ajANatAM paNu bhakti karI tenA phaLasvarUpe zivalAka gamana, zivalAmAM bhoga ane zivakRpAthI te kali garAjanI prApti kare che. ajAmila AkhyAna ane guNanidhicaritramAMnI uparokta hakIkatane puSTa karatI carcA anyatra paNa jovA maLe che, jema ke-- zrImad bhAgavatapurANanA khAramA skaMdhamAM kaliyugamAM harinAma--kInanA mAhAtmyanu vaSa~na karatAM kahyuM che ke-- bhriyamANairabhidhyeyo bhagavAn vameva:| AtmabhAva nayatyaGgA sarvAtmA sarvasaMzrayaH // kalerdoSanighe rAjannasti hyeko mahAn guNaH / kIrtanAdeva kRSNasya muktasaGgaH paraM vrajet // 12.3.50-51 / / ane vaLI 34 ] kRte yad dhyAyato viSNu N tretAyAM yajato makhaiH / dvApare paricaryAyAM kalau tahirikIrtanAt // 12.3.52 // dazama skaMdhanA aMtabhAgamAM tenA (kRSNunA)nAmanu' smaraNa ane uccAraNu ama'galanuM nAzaka che ema kahyuM che jema ke-- yannAmA maGgalana zrutamatha gaditaM yatkRto gotradharmaH / kRSNasyaitanna citra kSitibharaharaNa kAlacakrAyudhasya / / 10.80.47 / / Acharya Shri Kailassagarsuri Gyanmandir zrImad bhagavadgItAmAM zrIkRSNa kahe che ke-- antakAle ca mAmeva smaranmuktvA kalevaram / yaH prayAti sa mamA' yAti nAyaMtra saMzayaH || 8.|| A uparAMta zrIkRSNa durAcArI ane pApI paNa mukti pAme che ane koIpaNa jAtinA hAya teA te uttama gatine prApta kare che tema kahe che jema ke-- api cetsudurAcAro bhajate mAmananyabhAk / sAdhureva sa maMtavyaH samyagvyavasito hi saH // 9.30 // [ sAmIpsa : eprila, '92-sapTembara, 1992 For Private and Personal Use Only

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ane vaLI mAM hi pArtha vyapAzritya ye'pi syuH pApayonayaH / striyo vaizyAstathA zUdrAste'pi yAnti parAM gatim / / kiM punarbAhmaNAH puNyA bhaktA rojarSayastathA / anityamasukha lokamimaM prApya bhajasva mAm // 9.32-33 // zrImada bhagavadagItAnA uparokta zleke ajAmila ane guNanidhi bane mATe mahattvanA che. ajAmila ane guNanidhi durAcArI ane pApI hatA. baMne brAhmaNa hatA eTaluM ja nahi, vidvAna, sadAcArI ane bhakta hatA. saMjogavazAta teo durAcArI ane pApI banyA che. chatAM teo uttama gatinA adhikArI banyA che, tenI bhagavaddagItAmAM paNa puSTi maLe che. zrImad bhAgavatane navadhA bhaktinuM gAna karate nIcene zleka ajAmila ane guNanidhi mATe khUba ja mahattvanuM che. jema ke - avaLa' dIrtana" vizeH mA pavanam | mana vandana vAdgha sahamaminivedanam I7.4.22 ajAmila yamadato ane viSNunA saMvAdamAM viSNu bhagavAnanA guNa--lIlA ane nAmAdinuM zravaNa karI "zravaNa" nAmanI haradvAramAM bhagavAnanA svarUpamAM sthiti ityAdi dvArA "dAsya' nAmanI, AtmaciMtana dvArA "Atmanivedana" nAmanI ane putrabhAve paNa "nArAyaNuM" zabdanuM uccAraNa "smaraNa nAmanI vyaktine caritArtha kare che. guNanidhi zivanAmanuM "zravaNuM karIne "zravaNa nAmanI, nRtyagItAdi dvArA zivabhaktoe karelA kIrtananuM paNuM zravaNa karIne "kItana" nAmanI, zivapUjana darzana ane dIpadAnAdi dvArA "acana' nAmanI, dIpane sateja karavA guNanidhinuM nIce namavuM te "yaMdana' nAmanI bhaktine caritArtha kare che. ajAmila ane guNanidhi bhAgavatadharma ane zaivadharmanA pratinidhirUpa brAhmaNe che. zrImadabhAgavatapurANa ane zivamahApurANa A prakAranAM AkhyAne ane caritronuM varNana karIne bhaktonI viza ane zivamAM bhakti dRDha karavAnuM jANe siddha karatA hoya tema jaNAya che. uparokta tulanAmAM keTalAka taphAvata paNa dRSTigocara thAya che ? (1) ajAmilanAM mAtapitA ane patnInuM nAma prApta thatuM nathI. tenA muLa saMbaMdhI mAhitI paNa prApta thatI nathI. jyAre guNanidhinA pitAnuM nAma ane tenA pitAnA guNanI tathA tenA thaLanI vistRta mAhitI prApta thAya che. jo ke guNanidhinI mAtA ane patnInuM nAma prApta thatu nathI. (2) ajAmila svayaM mAtApitA ane patnIne tyAga kare che, jyAre guNanidhinA pitA nidhino tyAga kare che. vadhumAM guNanidhinA pitA guNanidhinA tyAga uparAMta tenI mAtAne paNa tyAga kare che eTaluM ja nahIM tenA pitAe bIjAM lagna paNa karyA che. ajAmila AkhyAna ane guNanidhicaritranI tulanA ] [ 35 For Private and Personal Use Only

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ajAmila gRhatyAga pachI dAsI ane tenA dvArA utpanna thayelA dasa putrayukta kuTuMba sAthe rahe che arthAta tene keI AdhAra che jyAre guNanidhi gRhatyAga pachI nirAdhAra che. (3) ajAmilane tenA durAcAramAMthI pAcho vALavA koI salAha ApatuM nathI jyAre guNanidhine tenAM duSkRtyomAMthI pAchA vALavA tenI mAtA salAha Ape che. guNanidhinI mAtA tene tenA pitAnA uttama gaNenI yAda apAve che. tenI mAtA kahe che ke tArA pitAne ke mane ane tane mArapITa karaze. huM paNa temanA gussAne bhoga banIza. ApaNuM AjIvikA rAjA taraphathI cAle che. te jo tArA durAcArane jANaze te ApaNI AjIvikA paNa baMdha thaze. jo ke guNanidhi para AnI koI asara thatI nathI. Ama guNanidhinI mAtAe tene duSkRtyomAMthI pAchA vaLavAnI salAha ApI eka satkarma karyu* che te bIjI bAju guNanidhinAM duSkRtyanI jANu yajJadattane na karIne eTaluM ja nahIM tene keTaleka aMze chAvarIne tenA tyAga sudhInI caramasImAnuM nirmANa paNa karyuM che. (4) ajAmila prAyaH gRhatyAga karIne durAcAra Acarato rahyo che jyAre guNanidhi gharamAM rahIne ja durAcAra Acare che. (5) ajAmila AkhyAnamAM yamarAjA yamadUtane kyA prakAranAM prANIo (vyaktione, mArI pAse (yamalokamAM) lAvavA tenuM varNana kare che jyAre guNanidhicaritramAM yamarAjA yamadUtane kayA prakAranA vyaktione mArI pAse (malekamAM)na lAvavA tenuM varNana kare che. (6) ajAmilanuM yamapAzamAMthI chUTayA pachI vaikuMThagamana thoDA samaya pachI thAya che. jyAre guNanidhina yamapAzamAMthI chUTavA pachI tarata ja zivagaNa sAthe vimAnamAM besI zivalokagamana thAya che. arthAta ajAmilane vigate tatkALa vaikaThamAM laI jatA nathI, jyAre guNanidhine zivagaNe tatkALa ja zivalokamAM laI jAya che. (7) ajAmilanA janmAktaranI kathA prApta thatI nathI. paraMtu viSNudUtonA gayA pachI potAnA rAcAranI niMdA karate ajAmila vairAgyayukta banIne haradvAra jAya che. tyAM devamaMdiramAM yogano Azraya karIne ane indriyanigraha karIne rahe che. Ama uttarajIvananA durAcArI jIvanamAM parivartana AvI prabhuparAyaNa ajAmilane ApaNI samakSa daSTigocara karAve che. jo ke A parivartana ajAmila nAmanA dehamAM ja prApta thAya che. jyAre guNanidhinA janmAktaranI kathA prApta thAya che. guNanidhi pachIne eka janma che kaliMganA rAjA aradamanA putra "dama" tarIkeno che. chevaTe te kaliMgane rAjA paNa bane che. A janmamAM paNa vaya ane anya dvArA zivamaMdiromAM dIpadAna karIne bhagavAna zivanI kRpAthI bIjA janmamAM kuberapadanI prApti kare che. kuberapanI prApti bAda te bhagavAna ziva sAthe mitrAcArI kare che. kuberapadanI prApti [ sAmIpya : eprila, '92-sapTembara, 1992 For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra ane zivanI mitratAnI hakIkata adhyAya 19 ane 20 mAM vistRta rIte vaNuOvI che. Ama guNanidhinA khe janmAnI kathA prApta thAya che. Ama ajAmila AkhyAna guNanidhinuM caritra rAmAMcakArI, bhaktine dRDha karanAruM, nAmasmaraNunA mahimAne puSTa karanAruM ane adbhuta che. adhI sadInuM avagAhana' lekhamAM pR. paMkti 3 4 1 7 ' 9 32 17 pR. 17 7 www.kobatirth.org ,, ', 33 35 "sAmIpya" suvarNa jayatI mahAtsava aka mahattvanI zuddhiA azuddha Period vi. saM. 845 nuM vistaraNa sa'zAdhanAthI A te upAdhyAkSa vyAkhyAnamALA kannaDa......telugu ke. kA. 4 ajAmila AkhyAna ane guNanidhicaritranI tulanA ] Acharya Shri Kailassagarsuri Gyanmandir pIeca.DI.nI padavI prApta karanAra vidyAthI AnI yAdI" lekhamAM pa`kti azraddha 24 spread 26 sAhityamAM 27 Literature For Private and Personal Use Only zuddha Kingdom vI. saM. 845 = vi. saM. 375 vistaratI sa'zAdhanAthI Ane te upAdhyakSa vyAkhyAnamALAmAM pAThAMtara-neAMdhakAnI...telugu kannaDa ke. kA. 2 zuddha study purANa sAhityamAM Purana Literature [ 36

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visAvaDI, nagavADA ane jhIMjhuvADAnI purAvastukIya sthaLatapAsano hevAla bhAratI zelata + Ara, TI. sAvaliyA* tA. 1 lI phebruArI, 1992 ne zanivAranA roja ame surendranagara jillAnA dasADA tAlukAnA visAvaDI ane nagavADA temaja jhiMjhuvADA tAlukAnA jhiMjhuvADA gAmanI mulAkAta lIdhI hatI. amadAvAdathI lagabhaga 80 ki. mI. dUra AvelA visAvaDI gAmanA pAdaramAMthI ame pasAra thatA hatA tyAM DAbI bAjue AvelA eka khetaramAM vRkSa nIce geLa caNataravALA oTalA para rahelA eka pALiyA tarapha amArI daSTi paDI. ame najIka gayA ane pALiyAnuM nirIkSaNa karyuM. A Akhe pALiyA 29 se. mI. pahoLA ane 87 se. mI. UMco che. emAM traNa paMktimAM jUnI gujarAtI bhASAmAM lakhANa che. pALiyAnA uparanA bhAgamAM DAbI bAjue sUrya ane jamaNI bAjue caMdranuM pratIka kotareluM che. vacce pAghaDI paherela azvArUDha sainikanI AkRti kotarelI che. yoddhAnA jamaNA hAthamAM bhAlo ane DAbA hAthamAM DhAla che. azvane Agale DAbe paga varita gatinuM sUcana kare che. nIcenA bhAgamAM traNa paMktinuM lakhANa kotareluM che. lekhavALA bhAganuM mApa se.mI. X 12 se. mI. che ane akSaranuM sarerAza kada 3 se. mI.x 3 se. mI. che. lekhanI bhASA ane lipi baMne gujarAtI che. lekhane pATha nIce mujaba che : 1. saMvata 1826 varaSa asa vada 2. 3 na dana rAmajI vasavaDa 3. daranA kAma ava che. A khetarathI thoDe dara visAvaDI gAmanI sImamAM zrI visata mAtAjInuM maMdira che. maMdiranA oTalA pAse nIcenA bhAgamAM cAmuMDA ane gaNapatinI 11 mI 12 mI sadInI prAcIna pASANa pratimAo rahelI che. gaNezanA mastaka para pAghaDI dhAraNa karelI che. emanA hastikaNuM AkarSaka rIte kArelA che. DAbo kaNa saheja khaMDita thayeluM che. caturbhuja gaNezane nIcale jamaNe hAtha khaMDita che. jyAre nIcalA DAbA hAthamAM modaka che, jenA para emaNe sUDha TekavelI che. upalA jamaNA hAthamAM pAza ane DAbA hAthamAM aMkuza dhAraNa karela che, gaNeze jamaNo paga DhIcaNathI vALIne UMce Takale che. emanA hAthamAM ane pagamAM valaye ane keyUra, gaLAmAM hAra dhAraNa kare che. gaNezanI pratimAnI DAbI bAjue cAra gaNonI pratimAo AvelI che. maMdiranI pAchaLanA bhAgamAM eka majalAnI vAva che, jenA traNa kaThA che. vAvanuM praveza dvAra uttara tarapha che. vAvamAM pravezatAM jamaNA hAtha para vAvanA bAMdhakAma aMge vi. saM. 1947 ne kamAna AkArane 10 paMktine lekha che. lekhanA cAre khUNAmAM pA vartuLamAM sUryanA kiraNe jevI AkRtie katarelI che. zilAlekha anukrame 38 ] rIDara adhyApaka, bho. je. vidyAbhavana, amadAvAda [ sAmIpya : eprila, '92-sapTembara, 1992 For Private and Personal Use Only

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mA5 6 se. mI. 4 39 se. mI. che. akSaranuM sarerAza kada 3 se. mI. 4 3 se. mI. che. lekhanI bhASA temaja lipi baMne gujarAtI che. zilAlekhane pATha nIce mujaba che : 1. zrI jaLae() 2. savata 1947 asADa suda 3. 15 budhavAra. zrI vasAvaDInI 4. vAva. gAmAtInAtha, tA. dasADA malekazrI 5. jorAvarakhAna sAma- rasulakhAne sAma umara- 6. khAMnajI nArana sAma dasADIA samAMla kalAlarA7. yAre vAsa karanA parI amathA paTela sajANa zrI pratye8. 5ra tathAM rahevA tyAM pramala tathA aMguMdA thA 5. dAmajI 59. paTalAI mApa (pha) chegAmanA mIstrI muLajI chavA herAdhana 10. e bAMdhI che. dA. mebhAI saMkara morArajI vAvamAM UtaratAM jamaNI bAjue pazcima taraphanI dIvAlamAM navagrahonI mukhAkRtivALo pada, enI bAjamAM aSTa mAtRkA (11 mI sadI) ane gaNezane paDyuM che. mAtRkA paTTamAM jamaNI bAja mAhezvarI brAhmI, yamI, kArtikeyI, vaiSNavI, vArAhI, aindrI, cAmuMDA ane gaNapatinI AkRtio kotarelI che. dareka mAtRkA UbhelI che. dvibhuja mAtRkAoe jamaNA hAthamAM Ayudha ane DAbA hAthathI keDa para bALaka Tekavela che. enI bAjumAM dAtAdaMpatInuM zilpa che. vAvanI aMdaranA bhAgamAM eka paththara upara mAM zrI guru evuM 16 mI-17 mI sadInI nAgarI lipimAM moTA akSare lakhAyuM che. keI lAMbA lekhana aMza hovAnuM mAlUma paDe che. bhadrakRpamAM ke I gavAkSanI racanA karelI nathI. alabatta A vAvamAM A vistAranAM jUnAM zilpa ane pALiyAo jaDelAM che. maMdiranA staMbhe ane eka jo pALiyo vAvanI aMdara temaja vAvanA thALA upara jaDelA che. visAvaDIthI ame nagavADA pahoMcyA. gAmanI pAdare lagabhaga 50 jeTalA I. sa. nI 16 mI-17 mI sadInA pALiyA hArabaMdha goThavelA che. emAMnA keTalAka pALiyAnA phoTogrApha ame lIdhA ane cAra pALiyAmAM nIcenA bhAgamAM lakhela lekha ame vAMcyA. pALiyA na. 1 : A pALiyAna mApa 49 se. mI. X 101 se. mI. che. emAM uparanA bhAgamAM kamAna jevo AkAra karIne be khAnA jevA AkAramAMthI DAbI bAjue padma sUrya ane jamaNI bAjue caMdranI AkRti katarelI che. kamAnane uparano bhAga tUTI gayo che. enI nIce corasa jevo AkAra ketarI emAM azvArUDha yoddhAnI suMdara AkRti kotarelI che. ghoDesavAre jamaNo hAtha UMce karI temAM mAthA upara ADI rahe e rIte talavAra pakaDelI che. DAbA hAthamAM DhAla pakaDelI che. keDe kaTAra beselI che. pAkhara paNa suMdara rIte katareluM jaNAya che. ghoDe tvarita gatimAM hoya e rIte aMkana kareluM che. bANunuM bhAthuM, visAvaDI, nagavADA ane jhIMjhuvADA ... sthaLatapAsano hevAla ] [ 39 For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 1. savata 1775 varaSe Asoja 2. sudI 14 sukare paTala ka 3. ramaLa (yu)ta nImImA sa(yu)ta 4. hiyAM jhajhuvADAni gaDha www.kobatirth.org dhADAnA pegaDA, mAthe jhAlara vagere AkarSaka rIte kotarelA che. nIcenA bhAgamAM cha pa`ktinA vi. sa 1775 nA lekha kotarelA che. lekhanu` mA5 49 se', mI. X 28 se.... mI, che. akSaranuM sarerAza kada 3 se. mI. x 2 se. mI. che. akSarA saLa`ga zirArArekhA derI nIce laTakAvelA lAge che, lekhanI bhASA gujarAtI ane lipi devanAgarI che. lekhanA pATha nIce che. 5. hAMma AvA che to rAMma ca6. ne vAta......... Acharya Shri Kailassagarsuri Gyanmandir pALiyA na. 2 : A pALiyA 51 se. mI. X 104 se. mI. nA mApaneA che. pALiyAnA uparanA bhAgamAM kamAna jevA bATa ApI jamaNI taraph kiraNAvalIyukta sU` ane DAkhI tarapha cadranI AkRti kotarelI che. enI nIce ceArasa AkAramAM vacce gheADesavAranI suMdara AkRti kotarelI che, ghoDesavAre jamaNA UMcA karI mAthA upara ADI talavAra grahaNa karI che. DAkhA hAtha UMcA karIne emAM DhAla pakaDelI che gheADAnI tvarita gati dRzyamAna thAya che. dhanuSya ane khANunuM bhAthuM pAchaLanA bhAgamAM dekhAya che. gheADA upara skUla nAkhelI pAkhara ane bha`bhalI kotareluM jovA maLe che. nIcenA bhAgamAM vi. saM. 1739 tA 4 5ktinA lekhakotaralA che. lekhanuM mApa 51 se. mI. X 27 se. mI. che. akSaranuM sarerAza kada 585 se.... mI.nuM che. lakhANu devanAgarI lipi ane jUnI gujarAtI bhASAmAM che. lekhane pAThe nIce mujaba che : 1, (saM)vata 20721 vaghe ma(hA) sa(su)- 2. c chu na va (3)ta naputrI 3. navara nAvaDA (1)ma mA4. 1 che.--tratrana sar pALiyA na. 3 : A pALiyA 46 se.mI. lAM ane 105 se.mI. UMce che. enA uparanA bhAgamAM kamAna jevA AkAra banAvI vacce jamaNI tarapha kiraNAvalIyukta ` ane DAkhI tarapha cadranu pratIka che. vacce ceArasa bhAgamAM dhADesavAranI AkRti kotarelI che. A yAddAe jamaNA hAtha UMcA karI mAthA upara ADo rahe te rIte bhAlA dhAraNa karalA che. DAbeA hAtha saheja UMce rAkhI emAM DhAla pakaDelI che. gheADA upara pAkhara, jhUla, bhaMbhalI vagere kotareluM che, gheADAnuM Alekhana tvarita gatimAM hoya e rIte kareluM che, nIcenA bhAgamAM upaselI kinArI upara citrAMkana karelu che. tenI nIce vi. saM. 1775 nA pAMca 40 ] [ sAmIpsa : eprila, '92-sapTembara, 1992 For Private and Personal Use Only

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paMkitane lekha kotarele che. lakhANavALA bhAganuM mApa 43 se. mI.x 21 se. mI. che ane akSaranuM sarerAza kada 3 se. mI. 43 se.mI. che. lekhanI bhASA gujarAtI ane lipi devanAgarI lekhane pATha nIce mujaba che : 1. saMvata 1775 varaSe pha(phAgaNa 2. vada 13 dana jhalavaDI gaMma 3. na) (0)+ (mA)a() jha(che) savalo - 4. sa(su)ta naraNa rAmasaraNa th5. mA che [*] pALA naM. 4: A pALiye 40 se.mI. lAMbo ane 114 se. mI. Uge che. enA uparanA bhAgamAM kamAnane ghATa banAvI jamaNI tarapha padyasUrya ane DAbI tarapha caMdranI AkRti che vaccenA corasa bhAgamAM ghoDesavAra yoddhAnI AbehUba AkRti kotarelI che. eNe jamaNe hAthamAM trAse rAkhyuM hoya e rIte bhAlo pakaDyo che. DAbo hAtha UMco karI emAM DhAla pakaDelI che. ghaDAnI gati tIvra hoya evuM aMkana karela che. ghoDesavAranI pAchaLa dhanuSya, bANanuM bhAthuM, keDe kaTAra, gheDA upara zaNagArelI pAkhara bhaMbhalI vagere kotarelAM jaNAya che. nIcenA bhAgamAM pAMca paMktimAM vi. saM. 1768 - uparanI be paMktionuM lakhANa mULa che. tenI nIce pAchaLathI traNa paMkitaonuM lakhANa ketaravAmAM AvyuM hoya ema jaNAya che. uparanI be paMkitaonuM lakhANa ketaravA traNa saLaga ADI rekhAo devanAgarI che. lekhano pATha nIce mujaba che : 1. sa(sa)vata 1768 varaSa karatama sa(su)da 2 2. na thavasTama (2)mavaraLa mA che. 3. laSAMNa savata 1777 varaSe krg4. te 4(ra)()ja nAvara - 5. @ 9 . nagavADA gAmamAM AvelA rAmajI maMdiramAM kASThanA madala upara gaNezanI ane pAnetIne nIce dabAvatA caturbhuja hanumAnanI pratimA ketarelI che. A ja gAmamAM I. sa. nI. 16 mI sadInuM eka pUrvAbhimukha vizvanAtha mahAdevanuM maMdira che. emAM garbhagRha ane khUba nAno aMtarAla che. enI AgaLano mULa maMDapa tuTI gayela che ane ene badale chAparAnI racanA karI lAkaDAnI paDadIvALA maMDapa banAvela che. maMdiramAM madhyamAM zivaliMga pAchaLanA gavAkSamAM pAvatI, aMtarAlamAM dakSiNAbhimukha hanumAna ane uttarAbhimukha gaNeza pratimAo sthApelI che. A maMdiranA garbhagRha upara nAnI ghUmaTI ghATanuM zikhara kareluM che. Amalaka ane kaLaza paDI gayelA che. A maMdiranI bAjunA eka alaga khaMDamAM prAcIna zilpo jovA maLyAM. dIvAlamAM caNeluM bhagavAna sUryanuM zilpa I. sa. nI 11 mI sadI visAvaDI, nagavADA ane jhIjhavADA ... sthaLatapAsano hevAla ] [ 41 For Private and Personal Use Only

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jeTaluM prAcIna che. mastaka upara kirITa mukuTa dhAraNa karela che. kaMThamAM hAra, bAjubaMdha, samapAdamAM Ubhela sUryanA hastavalaya ane pahoLI kaTimekhalA dhAraNa karelI che. baMne hAthamAM be pUrNa vikasita sanALa padma dhAraNa karelAM che, pagamAM holabUTa paherela che. savya lalitAsanamAM beThela eka gaNana prAcIna zilpa che jenA DAbA hAthamAM pAtra jevuM dekhAya che. pratimAnA mastaka para grIka zailInA vAMkaDiyA vALane paTTIthI bAMdhela che. visphArita netra che. A gaNu baLiyAdeva tarIke pUjAya che. pAchA pharatAM gogA nAganI derImAM gaNapatinI prAcIna pratimA jovA maLI. gaNezanI sUMDha DAbI bAjue uparanA bhAgamAM vALelI che. e savya lalitAsanamAM beThAlA che. gaNeze gaLAmAM sarSanI mALA ane sarSanuM yajJopavIta dhAraNa karelAM che. mastaka para marAThA ghATanI pAghaDI paherelI che. gaNezane hastikaNuM AkarSaka rIte kotarelA che. caturbhuja gaNezanA nIcalA DAbA hAthamAM modaka ane nIcale jamaNe hAtha varada makAmAM jaNAya che. upalA jamaNA hAthamAM aMkuza ane upalA DAbA hAthamAM pAza dhAraNa karela che. pratimAnI jamaNI bAjue eka UbhA paththara upara ane eka beThA ghATanA ADA paththara upara nAgadevatAnI be pALiyA svarUpanI pratimAo kotarelI jaNAya che. nagavADAthI AgaLa ame jhIMjhuvADA gAma gayA. gAmamAM pravezatAM ja hemara vAva jovA maLI. A vAva cAra koThAnI che. pahelA koThAmAM dakSiNAbhimukha gavAkSamAM bhairavanI mUrti sthApelI che. caturbhuja bhairavanA cAre hAtha khaMDita che. temaNe dhammila prakArane mukuTa dhAraNa karela che. gaLAmAM sapanuM AbhUSaNa ane hAthamAM sapanA AkAranA bAjubaMdha dhAraNa karelA che. uttarAbhimukha gavAkSamAM UbhA gaNapatinI mUrti sthApelI che. laMbodara gaNapatie gaLAmAM hikkAsUtra ane triserI hAra dhAraNa karela che. kamarabaMdha paNa spaSTa dekhAya che. gaLAmAM sapara goLa vIMTALela che. hastikaNuM khUba AkarSaka rIte katarelA che. mukhAkRtine AgaLano bhAga khaMDita thayela che. mastaka para pAghaDI AkArane mukuTa dhAraNa kare che. caturbhuja gaNezanA nIcalA baMne hAtha khaMDita che, jyAre upalA hAtha khaMDita hovA chatAM Ayudha dekhAya che. gaNeze upalA jamaNuM hAthamAM aMkuza ane upalA DAbA hAthamAM pAza dhAraNa karelAM hovAnuM jaNAya che. vAvanI barAbara sammukha bhadraburaja Avela che. temAM uparanI bAjue madhyamAM zilpAkatio jovA maLe che. vacce rAjAnI, enI jamaNI bAjue jagadaMbA ane DAbI bAjue gajARsiMhanuM vyAla zilpa Abehaba jovA maLe che. jhIMjhuvADAnA pUrva daravAjAmAM rAjezvarI mAtAnuM eka jUnuM maMdira che. A maMdiranA praveza pAsenI dIvAlamAM gaNapati, kubera ane navagrahanAM zilpa AvelAM che. mAila lokakalAnI zailIe ghaDAyela A zi95mAM gaNapatinA cAra hAthamAM anukrame varada. 5raza, patra ane modaka dhAraNa karela che. gaLAmAM hAMsaDI, bAjubaMdha valaya, sapane udarabadha ane uttarIya tathA adhevastra dhAraNa karela che. kara H A maMdiranA kampAunDamAM pUrva taraphanI dIvAlamAM kuberanI pratimA AvelI che. A pratimAnI nIce vi. saM. 1365, caitra sudi 14 ne cAra paMktine lekha katarela che. ahIM kubera trAsana para lalitAsanamAM beThela che. mastake trikUTa mukuTa, kAnamAM vRttAkAra kuMDaLa ane be hAtha paikI jamaNA 42 ] [ sAmIpya : eprila, 22-sapTembara, 1992 For Private and Personal Use Only

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hAthamAM ka'bha ke bIjera' ane DAbA hAthamAM dhananI kothaLI che. pratimA para siMdUra cepaDelA hovAthI vizeSa vigate tAravI zakAtI nathI. navagraha : rAjezvarI mAtAnA maMdiranA prAMgaNunI pUrva dIvAlamAM navagrahane paTTa jaDelo che, jemAM jamaNI bAjuthI jotAM sUrya pratimA AvelI che. jene mastakane bhAga khaMDita thayo che. bAkInA caMdra-roma, maMgaLa, budha, bahaspati, zukra, zani ane rAhune jamaNA hAtha abhayamudrAmAM ane DAbA hAthamAM mAtuliMga dhAraNa karela che. dareka pratimA lalitAsanamAM beThela che. darekanA gaLAmAM hAMsaDI jovA maLe che. ketanA svarUpamAM keDathI nIcene bhAga sarpa ane uparane manuSya svarUpane che. baMne hAtha namaskAra mudrAmAM rAkhela che. dareka pratimA goLa khaMbhikAyukta gavAkSamAM pratiSThita che (11mI sadI.). suya : goLa khaMbhikAyukta caityakamAnavALA gavAkSamAM sUryanI suMdara pratimA AvelI che. goLa takiyA jevA Asana para palAMThI vALI beThela sUryanA baMne hAthamAM daMDasahitanAM pUrNa vikasita paddha che. mastake karaMDa mukuTa, kAnamAM makara kuMDala, gaLAmAM hAMsaDI, pralaMbahAra, bAjubaMdha ane kaTaka valaya dhAraNa karela che. pagamAM holabUTa che. sUryanA mastakanI baMne bAju mAlAdharonAM zilpa che (11mI sadI). kubera-varuNa : rAjezvarI mAtAnA maMdiranA uparanA majale mukhya garbhagRhamAM jamaNI taraphanI dIvAlamAM kubera ane varuNa dipAlanI pratimA AvelI che. A pratimAmAM kubera tribhaMgamAM Ubhela che. cAra hAthamAM jamaNe nIcale varada mudrAmAM upalA baMne hAthathI nakulikA dhAraNa karela che ane DAbA nIcalA hAthamAM kuMbha che. varuNanI A pratimA tribhaMgamAM che. cAra hAthamAM anukrame varada, padma, pAsa ane kamaMDaluM dhAraNa karela che. A baMne pratimAnA uparanA bhAgamAM paNa kIrti mukhanuM Alekhana thayela. A pratimAo para siMdUranA lepa kareluM hovAthI vizeSa vigate tAravI zakAtI nathI. mAtRkAo : A maMdiranA mukhya garbhagRhanI pazcima dIvAlamAM aSTa mAtRkApaTTa najare paDe che. jemAM jamaNI bAjuthI jotAM bhaurava che ane bAkInI mAtRkAe caturbhuja che. darekane jamaNe hAtha varadamAM, upalA be hAthamAM Ayudha ane DAbA nIcalA hAthathI keDa para beThela bALakane Tekavela che. chelle gaNapatinI pratimA che. A pratimAo para siMdUranA paDane lIdhe Ayudha oLakhI zakAtAM na hovAthI vizeSa vigate ApI zakAtI nathI. maMdiranI pAchaLanA bhAgamAM yakSanI pratimAnI nIce vi. saM. 1365, caitra suda 14 no cAra paMktine lekha kotarele che. paraMtu, khUba ghasAI gaye hovAthI vAMcI zakAto nathI. uparanA bhAgamAM aSTamAtRkAna pada, bhairava tathA gaNeza ane viSNunI prAcIna pratimAo sthApelI che. sahuthI upara khullA dhAbAmAM pANInI dIvAlamAM 8 paMktine eka zilAlekha jaDelo che. enuM mApa 98 se.mI. x 39 se.mI. che. lakhANavALA bhAganuM mA5 88 se.mI. x 36 se.mI. ane akSaranuM sarerAza kada 5 semI. 4 se.mI. che. lakhANanI bhASA jUnI gujarAtI ane lipi devanAgarI che. lekhanI AThamI paMkti cheka nIce jamaNI taraphanA khUNAmAM lakhelI che. lekhane pATha A pramANe che : 1. sa(saM)va(ba)ta 1692 varSe phAgaNamAse su(zu)kla paSe(kSe) 3 khI(va)vAsare ka2. ruva majhuvADA mAhA su(zubhasthAne narapatI(ti) rAai makaANA 3. vasatuta.........mAhArAnA suta nAmahA4. paNenA kADhAvI AmAMthI karAvo. AthamaNI rAMdhano karA 5. vI sAhadI AraSI setu karAvAM cogIrda koTanAthI gaja visAvaDI, nagavADA ane jhIjhuvADA ... sthaLatapAsane hevAla ] [ 43 For Private and Personal Use Only

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6. rAvI gaDha kaThadra ghaNo paracI ugamaNI zaMgha ucI karAvI gaDha 7. mAMha kamAcIse biThaka ArAma ThAmaThAma karAvI koThevI mAhe 8. pacAnasaharSavyA-naka jhIjhuvADAthI pAMceka kilomITara dUra jilakezvara mahAdevanuM maMdira che. maMdiranA AgaLanA bhAgamAM bAMdhelA taLAvanA sUkA paTamAM vi. saM. 1974 ne pALiyAne eka TukaDo paDeluM hatuM, jemAM traNa paMkitanuM lakhANa hatuM, je spaSTa vAMcI zakAyuM nahIM. jilakezvarathI pAchA pharatAM jhIjhuvADA gAmanI sImamAM AvelI mAtrI vAvanI mulAkAta lIdhI. be kaThAnI A prAcIna uttarAbhimukha vAvamAM DAbI bAjunA gavAkSamAM zeSazAyI viSNunI selaMkIkAlIna pratimA sthApelI che. emAM lakSmI viSNunA paga pAse birAjamAna mAM UtaratAM prathama kaThAmAM jamaNI bAjue uparanA bhAgamAM ArasanI takatI lagAvelI che. A takatInuM mA5 Azare 50 se.mI 50 se.mI. hovAnuM jaNAya che. takatImAM vAvanA jIrNoddhAra aMgenI vigata gujarAtI bhASAmAM lakhelI che. enI lipi devanAgarI che. takatI lekhano pATha nIce mujaba che : 1. zrI jhoMjhuvADA gAmanA pAdaramA AvelI 2. mAtrI vAvanu bAMdhakAma paDI baI barabAda thaI 3. huM te purAtanI vAva prAMta mAtA)(fi sara karnara g. 4. ema philipsa sAhebanI salAhathI navesarathI / 5. ghaDIu patharanI baMdhAvI talAvaDInA levalathI ghaNI hai. u(UMcI upADI teno jIrNoddhAra ejanasI(nsI) menejamenTanA 7. caravanamAM bhAvanagaranA mistarI viThThala kalA pAse 8. mArI dekharekha nIce karAvavAmAM Avyo che. 6. tArIkha 11 mI mAhe julAI sane 1888 saMvata 1944 nA 10. mAda sura vIra zudhavAra............ 11. sahI mANekalAla lAdhA mahetA sarakArI kAmadAra tAluke jhIMjhuvADA Ama amArA jhIjhuvADA, nagavADA ane vasAvaDI gAmonA A pravAsa daramyAna saltanata ane madhalakAlIna zilpa sthApatya temaja keTalAka aprasiddha zilAlekha ane pALiyAone keTaleka abhyAsa karavAnI taka sAMpaDI, gujarAtanAM vividha prAcIna sthaLonA AvA pravAse dvArA enA samRddha zilpa-sthApatya ane abhilekhonA dhaNa aprasiddha namUnAo prakAzamAM Ave tema che ane e dvArA sthAnika itihAsamAM navI navI hakIkato umero thAya tema che. 12. [ sAmIpyaH eprila, 'hara-sapTembara, 1992 For Private and Personal Use Only

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Acharya Shri Kailassagarsun Gyanmandir graMtha-samIkSA gujarAtanI hiMdu devIonuM pratimavidhAna" (I. sa. 1600 sudhI) lekhaka: Do. rAmajIbhAI ThAkarazIbhAI sAvaliyA, prakAzaka : AzutoSa sAvaliyA, e-4, yajJapuruSanagara, rannApArka, ghATaloDiyA, amadAvAda-61. mUlya : rU. 150, varSa-1991, pR. saM. 304, 5TTa 16 | gujarAtamAM ghaNA prAcInakALathI devI-devatAonuM mahattva rahyuM che. dharmanA saMdarbhamAM paNa A devI-devatAonuM eka anokhuM mahattva che. mUrtividhAna aMge paNa ApaNe tyAM ThIka ThIka kAma thayuM che. Ama chatAM prAraMbhanA kAryomAM sAhityane AdhAra jovA maLatA, pAchaLathI emAM purANanI vivecanA uparAMta anya saMdarbho umerAyA. samaya jatAM zilpa avazeSone temaja sikkAono AdhAra umerAtAM te kArya vadhu cokasAIpUrvakanuM gaNAya tevuM thayuM. The. rAmajIbhAI sAvaliyAe "gujarAtanI hiMdu devIonuM pratimAvidhAna I. sa. 1600 sudhInuM karIne mUrtividhAnanI dizAmAM eka cokkasa prakAranuM pradAna karyuM che. " mAtra hiMda devI pratimAone kendramAM rAkhelI hovAthI lamI, sarasvatI, pAvatI, durgA, mahiSAsuramardinI mAtRkA jevI devIonuM pratimA vidhAna temAM caceluM che. 9 prakaraNe ane be (2) pariziSTamAM vibhAjita A pustaka prathama khaMDamAM bhAratanI zakti pUjAnI prAcInatA tarapha ApaNuM lakSa kendrita kare che. temAM zaktinA arthathI AraMbhI zakti pUjAno uddagama kaI rIte thayo, AdimAnava samAjamAM zakti ke pRthvIne prakRti gaNIne tenI kaI rIte pUjA AraMbhAI, haDappIya sabhyatAnA je prAcIna avazeSo prApta thAya che temAM zakti pUja kyA prakAranI hatI, tyArathI AraMbhI vaidika yugamAM AraMbhAta zaktino mAtRbhAva, zakti pUjAne gUMdathI mAMDIne rAmAyaNa, mahAbhArata purANa AdimAM thayela vikAsa nirUpyo che. bIjA prakaraNamAM zakti pUjAne gujarAtamAM kaI rIte vikAsa thayo te darzAvavA prAr ane Adya aitihAsika kALamAM paMjAba ane siMdhamAMthI maLe che tenAM mAtRdevInAM zilpo gujarAtamAM lothala, raMgapura jevA sthaLomAMthI maLatAM nathI. jethI mAtRdevIne saMpradAya gujarAta ane rAjasthAnamAM haDapAya lokomAM pracalita nahote, te jaNAvI gujarAtamAM zakti pUjA aMge je vividha mato pracalita hatA tenI samIkSA karI che ane zilpAvazeSone AdhAre zaktipUjAnI prAcInatA nizcita karI che. trIja prakaraNa lakSmIjI viSayaka che. temAM sAhityamAM maLatAM lakSmInAM vibhinna nAmo ane tene thato vikAsa, aSTanidhi ane navanidhinI kalpanA, samudramaMthana ane lakSmIjI, lakSmInAM vividha svarUpo temaja tenI vividha rIte thayelI utpatti, sAhitya tathA purAvazeSomAMthI prApta sikkAo upara lakSmIjInAM svarUpanuM aMkana vagere darzAvela che. uparAMta zAstrIya daSTie temanuM kevuM svarUpa vibhinna graMthomAM darzAvyuM che tenI carcA karI bhAratamAM lakSmIjInI pratimAnI prAcInatA ane prasAra keTalo ane kayAM thayele, gujarAtamAM viSNu maMdiro ane vibhinna lakSmI svarUpI I. sa. 1600 sudhImAM kayA kayA prakAranAM prApta thAya che te AMkaDAo sAthe darzAvyuM che ane aMtamAM vibhinna sthaLoe maLatI lakSmInI pratimAonuM varNana ApeluM che, vaLI keThakarUpe A badhAM rUpo vizeSa spaSTa karyA che. graMtha-samIkSA ] [ 45 For Private and Personal Use Only

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devI sarasvatI cothA prakaraNano viSaya banAvI agAunI jema vaidika sAhityathI AraMbhI purAmAM tathA praziSTa saMskRta sAhityamAM sarasvatIne thato vikAsa darzAvyuM che. travedamAM enuM mAnavasvarU5 spaSTa thatuM nathI te yajurvedamAM te vANInI devI, temaja vaidya svarUpa banelI darzAvAya che, te atharvavedamAM mAnavazarIranA nukazAnakAraka jaMtuono nAza karanAra, vaMzAvardhana mATe stuti yogya banI rahe che. brAhmaNagraMthamAM vAEvatA banI prajApati sAthe saMkaLAya che je purANa anusAra brahmAnA dehanA ardha bhAgamAMthI nirmita thayelI che. enAM vibhinna nAme purAmAM maLe che tema tenI utpatti paNa judI judI rIte thayelI jovA maLe che. tema sAvitrI ane sarasvatI aMgenuM vRttAMta rocaka banI rahe che. pAchaLathI praziSTa sAhityamAM sarasvatInI vANI, vidyA, saMgIta ane kAvyanI devI tarIke nirdeza maLe che. purAvazeSomAM samadraguptanA sikakAo upara sarasvatInuM Alekhana thayuM hovAnuM keTalAka vidvAnanuM maMtavya che. A devInI pratimAonuM pratimA vidhAna lekhaka vibhinna zAstro je jadI judI rIte Ape che tenI carcA karI, bAra svarUpa kASThakarUpe Ape che. bhAratamAM ane gujarAtamAM tenI prAcInatA ane prasAra darzAvI judA judA bhAgomAM maLatI sarasvatInuM varNana vigate ApyuM che, ne chelle kASThaka ApI gujarAtanI sarasvatInI pratimAonI vizeSatAo darzAvI che. ApaNe tyAM lakSmI karatAM sarasvatInI ArAdhanA ochI thaI te enA parathI samajAya che. pAMcamA prakaraNane viSaya pArvatI-gaurI ke umA che. je haviSkanA sikkA upara eNe tarIke jovA maLe che. A devI lokajagatamAM atyaMta jANItI hoI tenA vize vivecana jarUrI jaNAtuM nathI. zilpazAstromAM temanuM svarUpa ApeluM che. bhAratamAM kRSNakAlathI enI prAcInatA jovA maLe che. gujarAtamAMthI 54 jeTalI pratimAo maLe che jenuM vigatavAra varNana lekhake kareluM che. A badhAmAM 11 mI sadI AsapAsanA pIThaDiyA(ji. rAjakoTa)ne zilpapada 108 AkRtiovALo viziSTa gaNAya tema che. pAvatInuM ja eka svarUpe dagI tyAra pachInA 6ThThA prakaraNane viSaya che. te paNa eTaluM ja jANItuM svarUpa che. enA aMge vaividhyapUrNa nirUpaNe jovA maLe che. jemAM kSemakarI. aMbikA. vyAghezvarI, tathA ghaMTAkIne paricaya lekhaka Ape che. te uparAMta tenAM virocanI, kAtyAyanI, kanyAkumArI nAmo paNa maLe che. zaka paklava rAjavI ayanA sikkAo upara durgAnA svarUpanuM Alekhana hovAnuM vidhAne jaNAve che. emanuM pratimavidhAna vividha purAmAM maLe che. Ama te mahiSamardinI paNa durgA ke umA-pArvatInuM ja svarUpa che. prAcIna kAlathI tenI mUtio bhAratabharamAM banatI rahI che. patharU5 mahiSa ane dAnavarU5 mahiSa baMne prakAranI pratimAo maLe che. vidhyavAsinI, kaMTaravAsinI jevAM nAme paNa te oLakhAI che. muddA para paNa tenuM aMkana thayeluM che. A mahiSamardinI parAkramazALI batAvavA, tene be hAthathI mAMDI vIsa bhujezvarI paNa kahI, te pramANe matio ghaDAyelI che. lekhake 70 jeTalI mUtio keThakamAM ApI che jemAM pAMca svarUpo 20 juna dharAve che. AThamA prakaraNano viSaya saptamAtRkA che. je samagra prakaraNamAM vizeSa pRSTha roke che. zaktipujanA kAraNe mAtazaktimAM devatvanI bhAvanA dhAraNa karI. tenuM samaya nirdhAraNa I. 5 4 thI sadI eTale [sAmaya : eprila, '82-sapTembara, 1992 For Private and Personal Use Only

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dara jAya che. mATInI pakaDa mudrikAo uM5ra tenuM ane te lokadhamanI devI hovAnuM sUcavatI jaNAya che. mAtRsvarUpe bhinna bhinna rIte vyakta thayela che. saptamAtRkAomAM brahmANI. mAhezvarI, kaumArI vaiSNavI, vArAhI, andI ane cAmuMDA gaNAya che. jo ke matabheda to badhe ja jovA maLe che. purANe emAM judI judI yAdI ApatAM jaNAya che, je lekhake spaSTa karyuM che. gujarAtamAM paNa bhinna bhinna * sthaLa parathI mAtRkA pratimAo maLelI che. vividha purANa ane anyagraMthamAM enI mAhitI upalabdha che, je lekhake sulabha karI Apela che. uparAMta AvazyaktAnusAra temanAM Ayudha ane upakaraNanAM kASThaka ApelAM che. saptamAtRkA uparAMta nArasiMhI, vAyavI ane svAhA jevI a85khyAta devIo aMge paNa temAM khyAla ApavAmAM Avyo che. navamA prakaraNamAM anya devIo aMge vizeSa varNana Apela che. jemAM DhAMkanI aditi, kIberI. sUNI, zItaLA, gaMgA-yamunA vizeSa noMdhapAtra che. De. sAvaliyAe pitAnA bahumUlya mahAnibaMdhamAMthI A graMtha taiyAra karI ApI devIonI pratimAone zipavidhAnanI daSTie sulabha karI Apela che, je prazaMsApAtra kArya che. pustakanI chapAI paNa suMdara che. jemAM 16 jeTalA padomAM 47 jeTalI vividha prakAranI matie suMdara rIte chapAyelI jovA maLe che. je pustakanA mUlyane vadhArI de che. pratimA vidhAnanA apacacita viSayane vicita karI janasalabha banAvavA badala teo abhinaMdananA adhikArI bane che. -je. pI. amIna adhyayana ane saMzodhana lekhasaMgraha) : lekhaka-haiM. hariprasAda gaMgAzaMkara zAstrI, ema. e.. pIeca.DI., nivRtta adhyakSa, bho. je. vidyAbhavana, amadAvAda, prakAzaka : hariprasAda gaM. zAstrI, 192. AjhAda sosAyaTI, amadAvAda-380 015, 1941, pR. 42, kiMmata rU. 20-00 gajarAtanA khyAtanAma itihAsakAra ane bhAratIya saMskRtinA tajajJa DaeN. hariprasAda zAstrInI kalame lakhAyela "adhayayana ane saMzodhana' nAme A lekhasaMgraha gujarAta sAhitya akAdamInI Arthika sahAyathI prakAzita thayo che. emAM gujarAtanA rAjakIya ane sAMskRtika itihAsanAM vividha pAsAMnA kalasvarU5 12 saMzAdhana-lekhono saMcaya karavAmAM AvyA che. viSayanA vaividhyanI daSTie jotAM A graMtha dvArA lekhakanI bahumukhI vidvattAne paricaya thAya che. A lekhasaMgrahamAMnA prathama traNa lekhe mahAbhAratanA khila (pariziSTa) gaNAtA harivaMza, rAmAyaNa ane purAnA viSayane sparze che. gujarAta itihAsa pariSadanA 8 mA adhivezana prasaMge zrI harihAsa gekANI suvarNacaMdrakane pAtra Tharela prathama lekha "harivaMzamAM dvArakA ane zrIkRSNa"mAM briNa kalanA zrIkaSNa vAsudevanuM, emanAmAM rahelI vigaNunI ane parabrahmanI alaukika ane Azcaryamaya zaktinI daSTie nirUpAyela samasta carita saMkSepamAM atyaMta madhura rIte rajU karAyuM che. dvArakAnA yvakAlIna ullekha darzAvI raja karAyela dvArakAvarNana pakSa mAhitI ane kavikalpanAne AdhAre thayeluM che. bIjA lekha "rAmAyaNanuM eka bIjuM mUka pAtra mA'mAM rAmAyaNa-kathAnakamAMnA sugrIvanI graMthasamIkSA ] [47 For Private and Personal Use Only

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sahadharmacAriNIramAnA pAtranI mUka saMvedanA ane enI sahanazIlatAnI caramasImAM gaMbhIra rIte darzAvAI che. lekha 3 mAM purANomAM bhAratayuddha pachInA je rAjavaMzenI mAhitI ApelI che temAM maurya vaMzane lagatI mAhitI judAM judAM purANomAM keTalAka vigatabheda sAthe darzAvAI che, enI yathAtatha samIkSA karavAmAM AvI che. lekha 4 mAM bauddha sAhityanI suvikhyAta jAtakakathAonAM svarUpa, enA upodaghAtarUpe AvatI nidAnakathA, jAtakakathAonA ghaNuM rasika viSayo temaja prasaMgenuM nidarzana kareluM che. pAMcamA lekhamAM jagatanI agragaNya prAcIna misaranI sabhyatAmAM thaI gayelI misaranI mahAna rANI kalIopeTrAnuM AbehUba zabdacitra upasAvavAmAM AvyuM che. chaThThA lekhamAM saMskRta raMgabhUmi upara puruSapAtro ane strI-pAtronI bhUmikA koNa bhajavatuM e samasyA aMge saMskRta nATakAmAMthI uddharaNo TAMkI vizada carcA karavAmAM AvI che. "cArvAkadarzana nAmanA 7 mA lekhamAM bhAratamAM vedakAla daramyAna ane e pachI tatvaciMtananI je vicAradhArAo vikasI, temAM cArvAka darzananI vicArasaraNI para prakAza pADavAmAM Avyo che, temaja cArvAkanA lekAyata matanuM punamUlyAMkana dArzanika ane sAmAjika tattvajJAnanI dRSTie thavuM joIe evuM maMtavya prastuta karavAmAM AvyuM che. dakSiNa gujarAtamAM pArasIone pahele vasavATa' nAmaka 8mA lekhamAM pArasIonA prathama vasavATanI miti vize vizada carcA karavAmAM AvI che temaja jAdi rANAnA vaMza ane enI rAjadhAnI vize adyatana pramANane AdhAre takabaddha maMtavya rajU karAyuM che. solaMkI rAjA siddharAja jayasiMhanA samayamAM seraThamAM pracalita thayelA siMha saMvata vize 9 mA lekhamAM pramANabhUta ane vizada mAhitI raju karAI che. solaMkI vaMzamAM rAjA bhImadeva 2 jAnA rAjyakALa daramyAna sattAdhIza thayelA jayasiMha 2 jAnA rAjyakAlano prazna carcavAmAM Avyo che. nAgara ItihAsanI dRSTie e lekhamAM nAgaronI utpatti ane prAcInatA vize chaNAvaTa karavAmAM AvI che. 12 mAM lekhamAM nAgara kavi nAnAkanI ujajavaLa kArakidIne biradAvavAmAM AvI che. Ama A lekhasaMgrahamAM harivaMza, rAmAyaNa. purANo. bauddha jAtaka kathAo, saMskRta sAhitya tathA dazanaviSayaka vividha etihAsika viSayo vize vivecanAtmaka vizleSaNa rajU karAyuM che. bhAratIya itihAsa ane saMskRtinA bahuzrata vidvAna De. hariprasAda zAstrInA A prakAzanane AvakAratA AnaMda thAya che. AzA che-bhAratIya itihAsa, sAhitya ane saMskRtimAM abhiruci dharAvatA sahu koIne A lekhasaMgraha AsvAdya ane mAhitIprada jaNAze. -bhAratI zelata gujarAtanA abhilekha : svAdhyAya ane samIkSA' lekhako : DaeN. pravINacaMdra parIkha ane Da, bhAratI zelata; prakAzaka : pravINacaMdra parIkha, A/5, zIla epArTamenTa, mIrAbikA roDa, nAraNapurA, amadAvAda-13, prakAzane varSa: eMgasTa-1991, mUlya rUA. 64, pR. 160 + pleTa 16 cheTalAM trIseka varSathI sAhityika temaja purAtAttvika sAdhanono abhyAsa saghana rIte karavAnuM AraMbhAyuM. temAM bhinna bhinna sAmayikomAM viziSTa abhilekha sthAna pAmatA rahyA. haju hamaNAM ja gajarAtanA abhilekha : svAdhyAya ane samIkSA" nAmanuM upayukta pustaka amadAvAdanA je. je. vidyAbhavananA adhyakSa Do. pravINacaMdra parIkha ane temanA sahakAryakara prA. De. bhAratIbahena zelata taraphathI prakAzita karavAmAM AvyuM che. 48] [sAmIpya : eprila, '92-sapTembara, 1992 For Private and Personal Use Only

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prAcIna, madhyakAlIna, marAThAkAlIna ane aMgrejonA zAsanakALa daramyAnanA samaya gALAnA cAlIsa jeTalA abhilekhone emAM sthAna apAyuM che. prAraMbhamAM saMdarbhasUci ane sAmayikone ullekha karI prathama itihAsamAM pramANanuM keTaluM mahatva che te darzAvI gujarAtamAM abhilekhakSetre vidvAnoe temaja saMzodhanakSetre saMsthAoe karela kAmagIrIno ullekha karyo che. vaLI abhilekha para kArya karavA icchatA saMzodhakone upayogI bane evI sUci aMgenI kAryavAhI jaNAvI prAcIna lipi ane tenA thayela vAcana mATenA prayatna vigata darzAvyA che. Ama lipi vijJAnano khyAla ApI vibhAga-1 mAM prAcIna kAlane lagatAM tAmrapatro je dasa jeTalAM thAya che tenI anukramaNikA ApI che. emAM prathama sAta tAmrapatromAMthI mAtra kalacuri rAja zaMkaragaNunuM lapakAmaNunuM dAnazAsana bAda karatAM bAkInA 6 dAnazAsane maitraka rAjAonAM che jemAM kukaDa, ghunaDA(khAnapara), vaDanagara, tAlALA ane ane Asodara gAmomAMthI prApta tAmrapatro che. eka tAmrapatra nA. rAjakoTa ThAkAra zrI manoharasiMhajI pAse che jenuM prAptisthAne ajJAta che. bAkInAM traNa tAmrapatro banAvaTI jaNAyAM che. jemAM dharasena 2 jAnuM suratanuM tAmrapatra, sahabAjuna (kAvIya)nuM AgaravAnuM tAmrapatra ane vIradhavala vAghelAnA samayanuM tAmrapatra che. AvAM tAmrapatro kyAreka keI ThekANe sacavAyelAM hoya che. chatAM e tAmrapatra dharAvanAra vyakti jANe emAM moTo khajAno dATele lakhyo hoya ema mAnI e tAmrapatra saMtADatA phare che ne chevaTe e vAMcavAnI muzkelIthI kaMTALI kAM to saMtADI mUke che kAM bhaMgAranAM bhAvamAM vecI detA hoya che. AthI nukazAna te samAjane thatuM hoya che. emAM rahelI che te kALanI rAjasattA, jAti, saMskRti ke gAma vagere aMgenI kImatI mAhitI nAza pAme che. kharI rIte te AvA tAmrapatro enA adhikArI jANakAro pAse vaMcAvavAnI prathA zarU thAya to ja A rASTrIya vyaya aTake. bIjA vibhAgamAM madhyakAlane AvarI laI te samayanA abhilekho apAyA che, jemAM mahamada begaDAnA samayanI sAMpAnI vAvanA be zilAlekho, vaDavAnI vAvanA cAra zilAlekho ane chelle saltanatakAlane mahemadAvAdano eka aitihAsika zilAlekha. temAM vaDanagaranA bhUSaNarU5 be nAgara vaNikAnA kalamAM maMtrI kAlU ane satye A vAva sAMpA gAme baMdhAvyAnuM jaNAvyuM che. vaDavAnI vAvanA zilAlekhe vAva baMdhAvanAra mehara suta dhanada ane ene putra-pautrAdikanA nAme lekha sAthe sUtradhAra rAjAsata dhanA ane devadAsasuta khAtAnuM nAma maLe che. bIjI prazastimAM mihiranuM je nAma ApyuM che tene lekhakoe saratacUkathI ke utAvaLamAM mihira ke mera sAthe joDavA prayatna karyo che je yogya jaNAtuM nathI. kAraNa ke ahIM mihira vyakti nAma che jAti nAma nathI tema lAge che, kAraNa ke tenA putra dhanadane tAMbUlI (taMboLI) kahyo che, mahemadAvAdane etihAsika zilAlekha aneka rIte mahattvano che. trIjo vibhAga prAdezika rAjavaMzane lagato che jemAM (1) ghumalInA pALiyA lekhamAM 14 jeTalA pALiyAonI vAcanA ApelI che. tyAra pachIne abhilekha ghUmalInA rANuM rAmadevajInA samayanA che. jene vigate abhyAsa ApavA prayatna karela che. e mATe temAM jasadhavalajIthI vikamAtajI sudhInA 16 rAjavIonI sAla sAthe nAmAvalI ApelI che, jo ke Ama chatAM emAM keTalIka truTI to rahe ja che. graMthasamIkSA] [49 For Private and Personal Use Only

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vi. saM. 1763 ne gAMgaDanI vAvano zilAlekha tyAMnA vAghelA rAjavInA kuTuMba aMge keTalIka mAhitI Ape che, jenA pheTA saMzodhakonuM dhyAna kheMce tevA che. cothA vibhAgamAM marAThA samayanA IDaranA traNa aprasiddha tAmrapatro ane goviMdarAva gAyakavADanA samayano amadAvAdane zilAlekha noMdhapAtra che. temAMnA briTizakAlIna abhilekhamAM amadAvAdanA goviMdarAva gAyakavADanA samayanA zilAlekhamAM nagarazeThanuM vaMzavRkSa ApI tenI carcA karI che, jyAre haThIsiMha derAsaramAM gujarAtI zilAlekha ApyA pachI chele amadAvAdanA ja tribhASI yahUdI zilAlekha bhASAMtara sAthe Apela che. A zilAlekha viziSTa gaNAya. vAstavamAM amadAvAda uparAMta jyAM jyAM yahUdI vasAhata hatI tyAM tyAM tapAsa karI ekatra karavAnI jarUra che, jethI gujarAtanA yahUdIo aMge sArI noMdha thaI zake. phoTAthI tenuM mUlya ThIka ThIka vadhI jAya tema che. A prakAranuM kArya thatuM rahe te Avazyaka che. samaya jatAM temAMthI ja sAmAnyajana mATe upayogI vastu taiyAra thAya, viThalmogya pustakane zakya teTaluM saraLa ane upayogI banAvavAnA prayatno thatA rahe te paNa eTaluM ja ITa che, AvA suMdara pustaka mATe baMne lekhake abhinaMdananA adhikArI bane che. jo ke pustakAlaya, kolejo vagere temane uttejana Ape te ja AvuM nakkara kArya bahAra AvI zake te prajAe samajavAnI jarUra che. Da, nAgajIbhAI ke. bharI TrAvelsa sattara | RSi : dvArA kAr nIve "DhAri"; prArA : sAhityo, 47, madranagara, '' trina, , mahumAtrA-280 01. prathama saMeLa-1110, pRSTha saM. 10 praya che. 40. kaI paramparAe~ aisI hotI haiM jo lupta nahIM hotI / dvArikA prasAda caube "dvArikezu' kI yaha racanA aisI hI eka paramparA ko Age bar3hA rahI hai / yaha satasaI jahA~ eka ora kavi dayArAma kI satasaI paramparA ko akSuNNa rakhatI hai vahIM dUsarI ora bhuja (kaccha) kI prAcIna vrajabhASA pAThazAlA kA smaraNa karAtI hai| zRGgAra, bhakti, nIti aura rAjanIti kI caturveNI meM pravAhita yaha kAvyasaritA pAThaka yA zrotA ko vahyA che kA hai .. satasaiyA ke dohare, jyo nAvika ke tIra / dekhata meM choTe lage, ghAva kareM gaMbhIra / / 'bihArI satasaI" ke viSaya meM kahI gayI yaha ukti "dvArakezu satasaI para kahIM kahIM kharI utaratI hai / dohoM kI prAcIna paripATI kA anusaraNa Aja bhI hai aura Age bhI hotA rahegA, kyoMki apanI bAta ko sucAru Dhaga se vyakta karanA bhI eka kalA hai / kavi isake lie badhAI ke adhikArI haiN| pUrvAcAryoM kI kRtiyoM kA asara bhI kahIM kahIM dekhane ko milatA hai / nijI prabhAva se usameM nikhAra A gayA hai| 50] [sAmIpya : eprila, "92-sapTembara, 1992 For Private and Personal Use Only

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tulaso yA saMsAra meM bhA~ti bhauti ke loga / sabasoM hili mili cAliye, nadI nAva saMjoga / -- --kubasa daura ghara dUra bahu, calana pirAne pAva / hili milikara rahu jagata meM, khoTe khare svabhAva // dvA. sa. 173 mukha pRSTha para satasaI ke 700 ke tInoM aMka bhakti, nIti-rAjanIti aura zRGgAra ko apane andara chipAye hue haiN| chaMda, alaMkAra aura bhASA kI dRSTi se yaha prayatna abhinandanIya hai, kahAvatoM aura muhAvaroM ke yatra tatra upayoga se bhASAbala dRDha hotA hai| upamA, rUpaka Adi ke prayoga se kRti ko mUlyavattA milI hai| dvArikezu ke dohare, jyo prasanna daha nIra / parasata hI jAke bhagai, tana mana kI saba pIra // bihArIlAla caturvedI jIvana smRti lekhaka : prA. Do. hariprasAda gaMgAzaMkara zAstrI, prakAzaka : pote, 192, suvAsa, AjhAda sosAyaTI, amadAvAda-15; AvRtti : prathama; I. sa. 1991, pRSTha saMkhyA : 84, mUlya rUA. 30/ mAnavI jema potAnI vidyA dvArA kAvya, vArtAdi manoraMjanArtha Ape che, tema potAnA ke anyanA jIvanane kendramAM rAkhI pitAne ke anyano anubhava anyane mArgadarzaka ke upayogI banI zake tema hoya te te mATe paNa prayatna kare che. De. hariprasAda zAstrInuM "jIvana smRti' A prakAranuM prakAzana che. "jIvana smRti pAMca vibhAgamAM vaheMcAI che : (1) vatananI godamAM (2) giranAranI chAyAmAM (3) gujarAtanA pATanagaramAM (4) vidyAnI upAsanA ane (5) kuTuMba ane samAjanA pariprekSyamAM. prathama vibhAga vatananI godamAM gAmanA paricayathI AraMbhI parivAra sudhI pahoMcatA thoDA ja lIsoTAmAM vakIlono paricaya ApI potAnA parivAranI thoDI vigate mAhitI ApI, pitAne bAlyakALa ane zALAjIvananA mitrone paricayanI sAthe traNeka ghaTanAo noMdhe che. emAM vasethI sojItrA TenamAM jatA gAMdhIjInAM darzana, gAMdhIjInI peThe parIkSAmAM corI na karavA taraphanI vRttine paricaya Apato prasaMga ane I. sa. 1927 ne ativRSTine prasaMga gaNAvI zakAya. prasaMge nirUpyA che kharA paNa nirUpaNuM sajIva banavAne badale taTastha Alekhana tarapha vahetuM ne meTebhAge zALAjIvana upara ja kendrita rahyuM che. giranAranI chAyAmAM zIrSaka jevuM rasika che tevuM tyAMnA jIvananuM varNana rasika banI zakayuM nathI. mahArASTrIya heDamAstaranA kaDaka ne rUAbadAra amala nIce cothA (AjanA AThamA) dhAraNanA hariprasAdane niyamita mahenata karI prathama krama jALavI rAkhavA mathato jovA maLe che. e parizramanA phaLa rUpe skolarazIpa meLavI e hAIskUlamAM tejasvI vidyArthI tarIkenI potAnI kArakirdI graMthasamIkSA ] [51 For Private and Personal Use Only

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jALavI rAkhe che. aneka saMskRta graMthanuM adhyayana kare che. jyeSThabaMdhu kaoNlejanA adhyApaka hevAthI pite paNa niyamita vAcananI Teva pADe che. eka ja daSTi dekhAya che. ane te vadhumAM vadhu guNa prApta karavAnI. anusnAtaka kakSAe e saMskRta sAhitya sAthe epigrAphI (abhilekhavidyA) jevA tulanAmAM agharA viSayane pasaMda karI bhaviSyanI keDI kaMDAre che. daramyAna mAtAnA avasAnane prasaMga, pitAnI bALakonI anupasthitimAM gharanI javAbadArI svIkArI kaThora jIvananI sAdhanA, nAgara strIonuM Akho divasa bALaka sahita pitRgRhe rahI rAtre patigRhe javAnI prathA, bALakone emanA nAme bolAvavAne badale kahyuM" "vacaluM' jevA vizeSaNothI bolAvavAnI praNAli, vIramagAmanI jakAta bArI vagere taTasthatAthI Alekhe che. gujarAtanA pATanagaramAM emane thayelA anubhavo, zedhaprabaMdhanI tAlIma mATe vividha viSayonuM adhyApana, purAtattvanI pratyakSa kAmagIrI mATe ? ane nokarI tathA lagnanI samasyA ane eno ukela, prabhutAmAM pagalAM ne e samayagALA daramyAna banelA rAjakIya banAvonAM AchAM citro, AjhAda "saMsAyaTImAM nivAsa sthAna meLavavuM ne aMte putrajanmathI e pUrNa thAya che. vidyAnI upAsanA adhyayana-adhyApanathI AraMbhI saMzodhana ane vividha viSayo paranA lekhana sudhI pahoMce che. A lekhanamAM graMtha ane tenAM saMpAdane, lalita ane lalitetara sAhitya, paricayAtmakane saMzodhanAtmaka lekhana uparAMta anya saMsthAomAM saMcAlanano anubhava prApta karavA uparAMta zatAbdI ujavaNI, vyAkhyAnamALA, adhivezana ane jJAnasatromAM hAjara rahevAthI mAMDI itihAsakAro, mitro, paricitone maLavA kAravavAmAM vIte che. "harivaMzamAM nirUpita kaccharitra viSayaka saMzodhana nibaMdha suvarNacaMdraka prApta kare che. jJAnacarcA ane parisaMvAda dvArA vidyopAsanA vadhu daDha bane che. "kaba ane samAjanA pariprekSyamAM kauTuMbika sArA-narasA prasaMgone Avare che. moTAbhAI zaMkaralAla ane kanubhAIno sathavAre chUTe che. harigaMgAbahena paNa ciravidAya le che. "patnIe jarUra vinA arthopArjananI javAbadArImAM na paDavuM' e mAnyatA pati-panImAM daDha che. putra naMdana bhUstaravidyAmAM prAvINya meLavI muMbaInA induprasAda mahetAnA putrI maMdAkinI (M. A.) sAthe lagnagraMthithI joDAya che ne ene tyAM paNa putraratna nIlayanI prApti saunA AnaMdamAM abhivRddhi kare che. bIjI bAja zvasara kaTabanA vividha sadasyAne paricaya paNa teeAnA saMskArajIvananI suvAsanA khyAla sAthe Ape che. vividha kSetromAM paDelA mitro, snehIe, vidvAne, sAhityakAro ane kalAkAro sau sAthe emane snehasaMbaMdha jALavI rAkhavAnI temanAmAM AvaData che. sahakAryakaro paNa hamezAM Avazyaka sevAo paripUrNa kare che. e badhuM saMkSepamAM darzAvI A samaya daramyAna karavAmAM AvelA pravAso temanA aitihAsika ane sAMskRtika jJAnanA vyApamAM vRddhi karanArA bane che. keTalAka mitrono paricaya emane kacchanA pravAsamAM protsAhaka nIvaDe che, mAnapAna maLe che ne saMzodhana nibaMdhe khyAti paNa apAve che. -nA, ke. bhadI 52 ] [ sAmIpya : eprila, 'dara-sapTembara, 1992 For Private and Personal Use Only

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Vagharis of Gujarat : An Ancient Tribe (Facing Crucial Change and Anti-Historical Process) J. M. Malkan* Introduction Human race was saved from extinction by the ancestors of Vagharis during the neolithic village culture based on agriculture and hunting. But now Vagharis themselves need to be saved from further deterioration and extinction. They need to liberate themselves from age-old customs and beliefs heading towards darkness, ignorance which are coming in the way of their development. But they are not in position to abandon their customs. Their grip over the entire community is so tight that any effort made to dislodge it, is fanatically opposed. Here an attempt has been made to highlight the factors responsible for deteriorating the Vagharis and how they are facing crucial change and undergoing an anti-historical process. Hunters and Gatherers In the past, this term was applied only to those people who lived entirely on hunting and food gathering from forests. The overwhelming part of cultured man's existence has been spent in hunting and gathering for over 20,00,000 years. That is why the men's 'natural biological and psychological make-up is found more readily in foraging society than in agricultural or industrialised one. 1 In 10,000 B. C. the world's population consisted solely of hunters, gatherers and fishermen. By A.D. 250, with spread of pasturalism and agriculture, this total came down to one percent, of the population. By A.D. 1900, it was a mere 0.001 per cent. To-day hunters-gatherers include small, scattered groups in the Philippines, Malasia and India, the Pygmies, bush men and Hadza of Africa and in traditional life-style, the aboriginal inhabitants of Australia and Northern-North America. Full time hunting and gathering is dying out. Of course, few groups are still found eng. aged in part-time hunting and gathering. The whole community was divided into three classes of which the hunters lived on hunting, another on tending cattle, and the third on agricuiture. The hunters depended chiefly on meat.2 Retired as Joint-Director, Social Welfare; Ex-Secretary, Socially and Educationally Backward Class Commission (Third), officiated for one year; Ex. Secretary-Gujarat Minorities Board, Govt. of Gujarat (for Six years) Vagharis of Gujarat : An Ancient Tribe ] For Private and Personal Use Only

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During Vedic and post-Vedic periods hunters were known by different names in different parts of the country, viz (1) Shikari, (C18121), (2) Swaniyo, (4111) hunters of dogs, (3) Mrugaya, (45141) hunters of deer, (5) Vyadh (414) hunters of tiger and (5) Paradhi, (417EN) bird catchers. As per the Persian historian Al-Biruni, there were two categories of hunters : (i) hunters of wild animals, and (ii) hunters of birds during 1030 A. D. It is further observed throughout the world that the sex-wise division of labour is the same, the men do the hunting and the women do most of the gathering. This tendency is also reflected in Vaghari community of Gujarat whose ancestors were hunters and lastly the bird catchers, now partially settled one. Race Racially they seem to be of Aryan origin but in fact it is not so. On the other hand, no sign of Proto-Austroloid or Proto-Dravidian race is traced. Their dresses and ornaments indicate nothing. No traditional cultural elements are found preserved. In this respect they are totally aculturised. The only source is their primitive way of worship of Goddesses and sexwise division of labour. No major change in their belief in superstitions and animal sacrifice has taken place since ages. Bardic-Records No ancestorial or genealogical record is found regularly maintained by bards. Of course, it is learnt that a 'Turi Barot' at Gondal is assigned to maintain records of ancestors of Dataniya Vagharis of Saurashtra area. Surprisingly, 'Turi Barot belongs to Scheduled Caste and maintains records of ancestors of Vankar and Chamar communities since generations. Historical Records As per Al-Biruni's history, these hunters were not treated as sadras. They were falling under the higher category of Antyaja, living on the outskirt of the villages but away from the Antyaja of lower categories engaged in dirty work. Charcateristics Some of the Vagharis were found involved in Anti-Social activities, like pocket lifting, house-breaking, house-theft, crop-lifting, cattlelifting etc. during the British rule. With a view to check their anti-social activities they were compelled to report to the police station at mid-night. Further, as a reformative measure, some of them and their children were admitted in the special settlement camps. Their involvement in anti-social activities was partly because of their associations with Criminal Tribes viz Baraiya, Dharalas, Sansias, Bagris, etc. They were also sponsored by odd states to harass their neighbouring states in Saurashtra territory. 2,1 [Samipya : April, '92-September, 1992 For Private and Personal Use Only

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It is further learnt that even to-day Vedava Vagharis of Saurashtra area believe that it is imperative for them to lift the crops and cattle while returning home from work, otherwise the Goddess would be displeased and her wrath would ruin their families. Some catastrophy may come or unforeseen calamity may bestow on them. Classification : In the year 1952, they were notified as scheduled tribes by the then govt. of Kutch and as other backward classes by the then govt. of Saurashtra and as denotified tribes in the rest of the old Bombay state territory i.e. Gujarat territory. At present they are classified as Scheduled Tribe in Kutch district and as Socially and Educationally Backward Class in the rest of the district of Gujarat. They are also classified as Denotified Tribes/Nomedic Tribes too. It is not understood why a person belonging to one and the same community is treated differently within the territory of the same state? Why area restriction is not lifted only in this case. Elite class of Vaghari community is shocked to learn this injustice and opposed for this discrimination. The ancestors of 'Paraghi' of Madhya Pradesh, the ancestors of Sansiyas and Bagris of Rajasthan and Hariyana, the ancestors of Tekaris and Shikaries of Maharashtra belong to the same 'stock' of hunters of pre-Vedic period. At present they are at different stages of development in different parts of India and classified according to their charactaristic and status. Interpretation of the word 'Vaghari' : There are different views regarding the origin of 'Vaghari' community and the meaning of the word "Vaghari": (1) As per the gazetteer of Bombay Presidency they are also known as 'Tekari' and the word 'Tekari' is also a synonymous of the word 'Banta' (See pages 359 and 399 of the Bombay Gazetteer.). (2) The word 'Vaghari' is derived from 'Vaghurs' and 'Vaghurs' means a 'net'. They were using net for catching the birds and in trapping the wild animals for hunting. (3) 'Vagharis' of Gujarat probably belong to 'Bagari' tribes inhabitant of the 'Bagad' or 'Vagad' area, a track between southern western borders of Hariyana and Sara (Bombay Gazetteer, Vol. IX, Part 1, page 150). (4) They have sprung from Sansiyas or Sansis, a well-known race of plunderer in the Punjab and other states. Sansis claim themselves to be of Rajput origin, but they were degraded to a very low status. 5) The other interpretation is that the word 'Vaghari' is derived from 'Vagh' + 'Ari'. 'Vagh' means tiger and 'Ari' means an enemy, i.e. an enemy of tiger. Once they were the best hunters of wild animals. 6) The other meaning of the word "Vaghari' in colloquial Gujarati language is uncultured but it has nothing to do with 'Vagharis' or their culture. It shows the hostile attitudes of higher division classes. 'agharis of Gujarat: An Ancient Tribe] For Private and Personal Use Only [3

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Originally the word "Vaghari" seems to have been derived from the Sanskrit word 'Vyaghra' (a tiger). In Prakrit, its corrupt form was pronounced as "Vyadh'. Thus the community engaged in hunting wild animals like tigers and birds was known as "Vyaghra' or 'Vyadh' followed by the suffix 'ri' denoting the caste, i.e. 'Vyaghra + r1' or "Vyadh + r1' = 'Vyaghari' or 'Vyadhari'. Habitat : The Vagharis are found scattered in both rural and urban areas of Gujarat. Their largest concentration in urban area is the city of Ahmedabad, mainly in Shahpur, Chamanpura, Chamunda, Asarva and Naroda areas. They have migrated from rural areas of both Saurashtra and Patan of Mehsana district. They are broadly divided into two major ethnic groups (1) Patani and (2) Datania or Gamecha Vagharis. Both these divisions are further sub-divided into several other groups with identical names. All these groups and sub-groups are endogamous. Their marriages are confined to their own sub-groups. Regional and local variations are observed in their customs and traditions. But the source of their beliefs, faith, worship of Goddess, superstitions, exorcism and behaviour pattern seems to be one and the same. Of course, whatever differences and variations observed are of regional and local character. Sub-Castes Amongst the Vagharis of Saurashtra, particularly Dataniya Vagharis, it is said that there are 282 villages having population of Vagharis and that is why they have formed a new group known as "282 wala'. There are 34 ethnic groups among the Vagharis. All these groups are endogamous. The details are given in the separate statement (on pp. 5 to 10). Surnames Normally the surnames are derived from the name of the place, village, ancestors, occupation, etc. or special achievements of their ancestors, namely, Dhaliyawala, * means their ancestors were expert in preparing 'Dhals' (a shield). Similarly, the other surnames are like Gangariwal, Gandawala, Sheglawala, Shilajitya, Shikari, Sat yavan, Chovisia, Khakhrodia, Halvadia, Buria, Saputia, Viragamicha, Gondliya, Zapadia, Gamda, Bhojediya, Odhaniya, Shikari etc. Occupation In the past they were hunters and food gatherers. In the course of time they were taken to the settled tribal life for protecting the village and also adopted the occupation of collecting the forest produce like gums. herbs used for medicines, honey, catching the birds, hunting wild animals etc. It is learnt that they were experts in catching and domesticating Patla Gho' the salamander which was used for climbing up the wall of the fort during war time, during middle age. They also used to sell birds like parrots, peacocks, sparrows, pigeons and such other birds to the rich house-holders. Here it is reminded that in olden days till 41 (Samipya : April, '92-September, 1992 For Private and Personal Use Only

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1935 it was customary to have such birds in the house as a symbol of status. It was the monpoly of Vagharies to supply such birds. They were expert in catching birds. The were acquainted with the nature and temparament of wild animals and birds. Their role in rural life is that of the 'Vasavaya' community, monopolised in supplying 'Datan' a stick of babul, used for brushing the teeth for which they are remunerated in kind. Traditionally they are also drum beaters and employed during various occasions by villagers. Moreover, they grow water-melons, musk-melons, other vegetables, and fruits in river-bed areas during dry season. They get this land on one year (Ex-sali) lease from revenue department. They also execute contract for collecting mangoes, berries, guava from trees during harvest season. The transformation has taken place in mode of occupations. Now-a-days, their main occupation is growing and selling of fruits and vegetables and supplying of Datan (babul sticks for brushing the teeth), selling of crockery, old clothes and vessels, wooden sticks, taming of he-buffalo for breeding purposes, some of the groups are found employed in weaving, stone breaking, rope making and also in selling of the bulls and calves. They keep few goats for milk. Though they are traders, they do not own their shops. They have remained vendors only. Thus they are traders and merchants without shops. Vagharis of Gujarat : An Ancient Tribe ] IS For Private and Personal Use Only

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For Private and Personal Use Only [Samipya: April, '92-March, 1992 Name 1 2 2. Chunara Synonymous Area of 3 1. Chuvalia Talapada Kutch Topalia 5. Vadu habitation 4 Kheda, Khamabhat 3. Charania 4. Dataniya Gamecha Saurashtra area, Baroda, Broach, Kheda & Kutch district Ahmedabad, Sabarkantha, Banaskantha. Occupation Main 5 Bargaining old Clothes and garments by selling crockery, Brass vessels and plastic articles. Originally lime grinding, Day labourers Traditionally supplying Datans to houses in Rural areas. Datan vendors in urban areas. Selling of male calf of a cow. goat-rearing Subsidiary 6 Day-labourers, Weaving, Maintaining of he-buffaloes for breeding. begging, Petty thefts, House breaking, (In the past) Thin stalks, thickstick vendor, growing vegetables & fruits in river beds. goalrearing. Repairing of tin pot. Characteristic 7 Women addressed as 'Meli' (Dirty) during Mensuration. Remarks 8 Imprest as Quarrelsome in the past (very poor). In Saurashtra, girls' party can also select males for marriage. They are diffe rent from Vedu Vaghari of Saurashtra.

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For Private and Personal Use Only Vagharis of Gujarat: An Ancient Tribe] 7 1 2 6. Kutchhi 8. Fulmali 9. Kabaria 3 Jungi 7. Kankadia Kankodia, As above. Gadadia Chibbadia 11. Giloria 12. Gamethi godadia. 10. Kamalia Kamadia Halori 4 Kutch Ahmedapad, Surendranagar, Kothara. Districts Baroda, Kheda, Kutch (Mandavi, Bhuj, Gandhidham, Anjar, Adipur) 5 Kutch Buffalo breeding, growing of fru1ts & vegetables in river beds, selling of Metresses. & Ahmedabad. or boquest of floweres. Day-labourers. Garland making. Selling of wreath Buffalo breeding Cotton Weaving of mattresses 6 Originally migrated from Dholaka. Bangles vendor, 7 Day labourers. 8 They reside near forest area. Brahmins are consulted Rajput surnames. Brahmins are employed. Brahmins are called in marriages.

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1 2 3 4 5 6 7 8 Shri Mahavir Jain Aradhana Kendra 13. Gecmia Kutch Madhia Khalam Pariya Selling of forest produce, like Honey, herbs, gums, ghee. 14. Lakadia Saurashtra Stick Vendor Day labourers 15. Modhakia 16. Medavo 17. Madakhau. Mada For Private and Personal Use Only Brahmins are conducting marriage ceremonies. Originally from Marwad with Rajput Surname. Rajput surname Seems to be under the influence of 'Aghori' and 'Kapalika sect. They are known as Brahmins are Bhailal in Delhi, consulted. Bhata in Saurashtra, There are 14 Burgia in Rajasthan sub-divisions. Sonarawal in Pakistan. www.kobatirth.org 18. Marvada Marvadi Manddia Ahmedabad Day-labourers (They are feasting meat near a corpse) Kutch, Day labourer Ahmedabad Rope Jamnagar, weaving, plastic Rajkot, all statue making over Gujarat. Patan, Agriculture - Kutch, Mehsana, Agri, labourers, Ahmedabad Day labourers. { $umipya : April, 192-September, 1992 19. Patani (There are 18 sub- divisions) Vegetables & fruits vendor, Bird catching begging, Dogs rearing, hunting, Watchman. Acharya Shri Kailassagarsuri Gyanmandir

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1 2 3 4 Shri Mahavir Jain Aradhana Kendra 20. Patanvadia 21. Pomana 22. Paradhi Vagharis of Gujarat : An Ancient Tribe] Near Maha- rashtra Border. Hunting, Agriculture laboures, Daylabourers. 23. Salatia Stone breaking grinding 24. Sasoria Kutch For Private and Personal Use Only Thin stalks and thick stick selling. www.kobatirth.org 25. Sathavara Topalia, Godadia, Sutaria Basket weavingDay-labourers. 26. Sabaodio Suvaria Kutoh Old garments selling. 27. Talapada Sasoria, 28, Uttamia Sasoria, Yomana, Pomana Acharya Shri Kailassagarsuri Gyanmandir

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For Private and Personal Use Only 10] [Samipya: April, '92-September, 1992 1 2 29. Vadhiara Sathavara 30. Vedava Vedu, Velu 31. Vaghelia 3 32. Vansadia 33. Zalori 4 Kutch (Anjar, Mandvi), Vadhiyar, Ahmedabad #nd forest areas of Saurashtra 5 6 Datan Vendor, cattle breeding, growing of vegetables & fruits in river beds, Repairing of tin sheet pots, boxes, etc. Selling of cow-calf and bullock to agriculturists on creditDay labourers. Ahmedabad Selling of cow-calf, bullocks Mehsana supplier. Datan vendor. Misc. labourers. Basket weaving, bamboo work, Day labourers. Trading, begging by assuming various guises or forms. Or by adopting the role of Bhairav Sadhu, Sadhu moving with small ringing bells and begging 7 - Taboo in using Timber of Salaya Articles made from Bansla wood is not allowed. 8 Ex-criminal tribes in Saurashtra territory.

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Cultural heritage : Culture is a way of life of a people and consists of conventional patterns of thought and behaviour, including values, beliefs, rules of conducting economic activites, etc. which survive from one generation to the next by learning and not by biological inheritance. It provides a set of principles for explaining and understanding human behaviour. Culturally Vagharis are non-Aryan inhabitants of India and they were moving in groups for hunting all over the country during the neolithic age. In the course of time, they were taken to a settled tribal life but their function was hunting and prote. cting the rural and urban civilization from the attack of the wild animals coming from the forest area and also to drive out the evil spirit coming from forest area and thereby protect and save the rural people. On the other hand they being nonAryan they were considered as Sudras. They were not authorised to worship the Gods and Goddesses mentioned in the Vedic Shastras. At the same time, they were not incorporated with the other Sudras. Thus they were not authorised to worship the Gods and Goddesses mentioned in Puranas. They were allowed to worship their traditional Gods and Goddesses. Their worship consists of animal sacrifice, invocation of spirit through constant beating of the drums, performance of group dances, drinking of liquor and feasting of meat which indicate the signs of ancient religion of Pre-Aryan habitants of India. Vagaris have always tended to retain their beliefs which did not change during last 300 years. The animal sacrifice is widely spread and practised. Houses Vagharis are never found residing in the midst of the village or in the vicinity of higher division class. They have maintained their traditional identity by residing separately on the out-skirt of villages since ages. Of course they prefer to stay near the colonies of cattle rearing communities viz. Bharwads, and Rabaries. Reasons for which are obvious. All these communities are worshippers of Goddesses belonging to the Jogani's group. They dwell in simple thatched huts, circular in shape in Kutch district whereas in the rest of the rural area of Saurashtra and Gujarat, their houses are usually 'Kachcha'. Their design is that of the local type. Their colony is never found without a small temple of their goddess. Dress Vagharis are used to follow the local existing dress style. No traditional dress style is preserved except by old women folk of patani community. Their dress rese. mbles to the dress of local cattle breeder's women folk and also the women folk of Kolies of Chorvad of Saurashtra. Surprisingly no traditional ornaments are found preserved whereas Bharawad and Charanas have preserved. Reasons are not Vagharis of Gujarat : An Ancient Tribe ] (11 For Private and Personal Use Only

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Acharya Shri Kailassagarsun Gyanmandir known. Whereas no change is observed in the dress of the male members as well as the female members in rural areas of Saurashtra. But the new generation has started to march with the time and try to adopt the current fashions of dress and also try to imitate the youths of the higher society. Unfortunately, they cannot afford it economically. As a result, they wear second-hand (old) clothes of modern style. Further they cannot afford to wash and keep them neat, clean and press them properly. So it is difficult for them to maintain the etiquette of dressing and that is why they can be immediately identified as the youth belonging to the Vaghari community. However, some remarkable change is noticed amongst the Vagharis residing in the cities like Ahmedabad, Mehsana, Palanpur, Patan and Baroda. It is further said that "new fashion ends with the Vagharis." For instance, few years back, the youngsters all over were moving with transistors in the market and other public places. The same fashion was adopted by the Vaghari youths, by the time, it was out of vogue from the youths of the higher class people. They have stopped by moving with small radio-transistor on their arm, but the Vaghari youths have continued to move with the transistors as a status symbol even today. Simtlarly, latest Hair style is also adopted by the Vaghari youths but they can be immediately identified. This indicates that they want to march with the time and adopt the change but here they cannot adopt the same in toto. However they try to keep up with the modern trends. Betrothal For the settlement of the betrothal, as a custom the girl's party does not come to the boy's party with the offer. It is customary for the boy's party to go to the girl's party and ask for the engagement. Wedding ceremony Normally thc engagement takes place between the age of 14 to 20 years. The boy's party has to consult the girl's party in rural area of Saurashtra. The boy's party has to pay Rs. 2,000 to Rs. 5,000 in cash to the bride's party at the time of marriage and the failure of making such payments, the groom's party has to return back without the bride. Whereas in city areas of Saurashtra and Gujarat, the amount is very nominal. It varies from Rs. 100 to Rs. 500. The moment, the boy's party makes the payment in cash at the time of marriage, the matter ends with peace. In marriage, the only procedure required is the wed-lock in which one end of a panetar' (a sari for wedding) is tied with the groom's cloth and during this period some unknown peculiar words are chanted as Mantra by maternal uncles. Sometime, they used to call Brahmins for conducting the wedding ceremony. Of course, there are few sub-groups among Vagharis where the Brahmins are invariably called for the marriage ceremony, Particularly, Brahmins are called in Vedu, Gamiya and Maghia Vagharis of Kutch. In some of the Vaghari communities of Saurashtra area, if the bride's party is not in a position to entertain the feast to the groom's party, the bride's party sends Rs. 12] [Samipya : April, '92-September, 1992 For Private and Personal Use Only

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4.50 in cash placed in a dish to the groom's party and in that case the entire exped diture is borne by the groom's party. Dowry : There is no dowry system prevailing in the entire community. On the contrary, groom's party has to pay money in cash to the bride's party before the marriage ceremoney takes place. This amount varies with sub-castes. It is interesting to note that a quarrel is a customary feature of their marriage ceremony,. Before the commencement of the marriage ceremony, a quarrel is initiated by either party on some trifle issue. They start shouting against each other. At the same time dancing, drinking and beating of the drums continue. Noisy atmosphere is found everywhere. At last after the settlement of dispute, the actual marriage ceremony starts. This quarrel is known as 'Godadi no Zaghado.' Thus the quarrel is also one of the source of entertainment. They rejoice it. There is a proverb in Gujarati in Than and Chotila area that there cannot be any marriage without quarrel amongst Vagharis. Brahmins are not employed by the most of the Vaghari groups in conducting the marriage ceremony. This custom also varies from place to place. In some of the groups, this is being performed by maternal uncles of both the parties whereas in some of the groups brother-in-law and sister-in-law of respective groups perform the ceremony. Normally, they tie the ends of the clothes of brides with grooms and there by marriage ceremony is treated as completed. It is learnt that marriage garbas are mostly hired from the shops. Local variation is observed in various customs and traditions. It varies from place to place and community to community and so there is no uniformity. Divorce is frequent, normally three times divorces are common. This situation has adversely affected the children's future. Marriage with deceased husband's brother is allowed. Widow remarrige is common. Death : Both burial and cremating customs are observed. The burial grounds of these communities are known as 'Sonakhan' and "Rupakhan." In Ahmebad, their burial ground was acquired by the Ahmedabad Municipal Corporation for erecting the Sardar Patel Stadium. It was not opposed because they did not have any spokesman. Burial system is prevalent among Gamiya or Madhiya Vagharis and Dataniya Vagharis of Ahmedabad city. Whereas, cremation is prevalent in Kanodia Vaghari and Vedu Vagharis of Ahmedabad, fulmali of Baroda, Chunara and Sathwara Vagharis. Among the various groups of Vagharis, the Madakhu (eater of corpse) is the most backward. After the death of a person it is customary to eat the flesh of the deceased person by bearer of the bier, who remove the corpse to the cremation ground. It is further learnt that a goat is sacrificed near the dead body and its meat Vagharis of Gujarat.: An Ancient Tribe] [13 For Private and Personal Use Only

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is feasted even today in this era of advancement. This is a peculiar system, it has made them condemned by the other groups of the Vagharis. They were treated as untouchables amongst some sub-groups of Vaghari community. The reasons for this custom of relishing meat of corpse are required to be investigated in future. Of course, there are few qualified persons of this group, who have occupied high position in government services. (Eating of corpse is found in Ahgor panth and Kapalika sect). Religion Elements of primitive cult of Shakti and primitive worship of Mother Goddess of pre-Vedic period are found preserved in the religious rites, rituals, superstitious beliefs and animal sacrifice accompanied by constant beating of the drums and dakla, dancing and in the end feasting with wine and meat. Thus, the religion of Vagharis is an off-shoot of primitive cult of shakti. The idea of Shakti and its worship in the various forms of goddesses is as old as human race. The origin of shaktism was spontaneous evolving out of the pre-historic Mother Goddess Cult symbolising the facts of primitive life, but its development was manifold and not developed through any particular channel. 'Shakti' as the word itself denotes female power, or 'energy'. Creation is due to Shakti can be realised through the different phenomenon of life itself. Intelligence (Budhi), Pity (Daya), Grace (Krpa) etc. are the various forms of 'Shakti'. Each one is power which is a manifestation of supreme power, the 'para-shakti'. Hence, the multiplication of the Goddesses represent the different aspects of power, energy or 'Shakti', e.g. 'Saraswatr' represents the faculty of 'learning', 'Laxmi' is for 'wealth', 'Durga' manifests 'benign' aspect, 'Kali' denotes 'terrible' aspect and so on. Of course, Goddess Durga, Amba and Kali represent few other aspects of 'Shakti.' Each Goddess represents one or two aspects of 'Shakti'. It is natural for the human being to aspire to possess or acquire what he does not. So he is inclined to worship the Goddess manifesting the respective energy, he needed to acquire or develop and if required, he vows for the same. But it requires mental acumen, i.e. faith in the particular Goddess. False belief or object can satisfy a man's heart only so long as the falsity of belief or object is not detected, it ceases to exist, it becomes ineffective thereafter with the result that his devoted heart loses its support and faith for ever. From psychological point of view, worship with faith is a mental process of acquiring energy. It consists of the substance of Auto-suggestions, concentration and meditation. Goddesses Goddess worship is an ancient faith. Its traces are found in neolithic age and pre-Vedic period. It was also prevalent during Vedic, Puranic and the subsequent 14] [Sampua: April, 92'-September, 1992 For Private and Personal Use Only

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periods. It was practised amongst Brahmias, Kshatriyas, Vaisyas, Sudras, Dravidians, Non-Aryan Indians and aboriginal Tribes from time immemorial. Besides the higher-grade deities, whose worship is enjoined and treated in the Shastras and Puranas, numerous other minor deities, none of whom however, find a place in the Scriptures, are worshipped by the lower classes. The worship of Goddess had a strong grip all over India from 600 B. C. to 400 A. D. The Yajur-veda is full of hymns of Goddess worship. Worship of Goddess 'Ambika' is recommended in 'Devi' Purana and Markandeya Purana. Gayatri-Pagh and Chandi-Paph are recommended everywhere. Of course the Goddess mentioned in Vedas can be worshipped only by Brahmins and Goddess mentioned in Puranas can be worshipped only by Kshatriyas and Vaishyas. Sudras and Non-Aryans have no authority to worship these Goddesses. Other Goddess and particularly 64 Jognts and other individual Goddess can be worshipped by them. But ultimately the worship of Goddesses of all categories leads to 'Shakta' or 'Shakti' (energy) worship. Joginis The Joginis are the folk-goddesses. In the Skanda Purana, we find two different lists of the names of the Joginis, one consisting of 48 names while the other having 64 names. These all belong to the fearful forms of Devies and these goddesses are to be worshipped with Bali. In Navaratra, its Yatra, also known as Jatar, among Vagharis is also to be arranged for Devies. There after one becomes free from the fear of the ghost, Bhutas, witches, Pisachas, and the demons. These Joginis are sometimes represented as eight fairies or sorceresses created by Durga and sometimes there are various forms of Goddesses. These sixty or sixty-four Goddesses are capable of being multiplied to the number of ten millions. The Skanda Purana describes that there are as many Joginis as there are Gotras (one for each Gotra). Some of these are also designated as Kuladevatas (family gods).5 Or Kuldevis. Generally, no human shape image is set up in the temple of these deities known as Madh'. However, idol worship is observed. A small silver idol of Clan-goddess is kept with consorts in a holy copper-pot in a sacred place and only during Jatar, this idol is taken out and worshipped. Thus idol as well as image worship is observed. In some of the groups, only the image worship is prevalent. Their pictures are depicted on a piece of cloth and it is being prepared by special class of this community. However, the original deity is 'Shakti' the Goddess of energy or power. Its various aspects are manifested through Jogaais and local deities. They are worshipped. Further, Goddess 'Amba' is also worshipped amongst this community. Her picture is also found with Trishul, Dakla and sword in her hands. It is further learnt that among some sub-groups idols of only those Goddesses manifesting divine powers are installed in the 'Madh' whereas in the case of Goddesses Vagharis of Gujarat ; An Ancient Tribe ] 115 For Private and Personal Use Only

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manifesting both divine as well as evil powers or exclusively manifesting evil spirits, their idols are not installed but only their depicted pictures are kept and worshipped. Each and every family has got its own family Goddess, Their status also varies amongst themselves by the hirearchical status of the Goddesses. Normally the Vagharis do not worship any God or Goddesses installed in other's Madhs but now a little bit change is observed and they go to worship or go for the Darshan of the other's Gods and Goddesses which are not popular in their communities, Of course, it does not mean that they have lost faith in their Goddesses. In fact, their faith in their Goddesses. has remained as strong as it was before. "Deity and tutelary deity All the ethnic groups of Vagharis have their own 'Madhs' erected in their vicinity, The details of the clan (kul) goddesses are as under : No. 1. 2. Details regardinag the Kul-Devi (Family Deity) Name of the Kul-Devi Other Gods and Community Goddesses Kutchhi Ashapura Haji-Pir Ma-Bhavani Santosi-Ma Amba Datania (Ahmedabad) Kalka Chamunda Meladi Vihot Datania (Rajpipla) Bigagiri Char Minar Adya-Shakti Bathiji Datania (Saurashtra) Meladi Ma-Mar Khodiyar Chavand Kalka Vachhara-Dada Dagai Mandavrai Totadi Bahucharaji Aanavali Shetrunji. Patani (Kutch) Meladi Shakti Fulvadi Meladi Kalka Khodiyar 34 4. 16) [ Samipya : April, '92-September, 1992 For Private and Personal Use Only

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5. Marvadi (Kutch-Bhatti) Solanki Rathod Chauhan Makodur Junji (Kutch) 6. Haji Pir Vayani Shikotar Vihol Talgiri Kal-Bhairav Kalka Malvai Sekhavat Sodara Sagat Vihot Vaoiya Mambai Kavaria Payav Mengi Vaiyer Meladi-Shikotarr Amba Khodiyar Ashapura Bhadra Kali Vedu (Katch) 7. Sathvara (Kutch) Often these deities are closely identified with a specific tract of land, its soil and the life it sustains. Sometimes they are worshipped only in a particular village, or even by a section of the village. Ancesterial worship is not found in this community. So the erection of their statue in the 'Madh' is not found. Of course, there is one exception at village, Lakhanka. Temple of Goddess Lakhanki is built. It is said that Goddess Lakhanki originally belonged to Vaghari community. This village is situated near Sardhar, a few miles away from Rajkot. Further nature of worship is broadly divided into two categories. The worship of Divine power and Evil power or Asuri Shakti. Most of the Goddesses worshipped by Sudras and non-Aryan groups were meant for both divine as well as Asuri Shakti (Evil spirit). This ancient cult of Shakti had shaped and moulded various religious sectors in different ways. This Shakti cult is also a cult of devotion, but its base seems to have been transformed from spirituality to superstitions and from reality to illusion, it has resulted in increasing ignorance instead of enlightenment. Goddess Meladi: The maindeity of this Vaghari community is Goddess Meladi. Vagharis of Gujarat ; An Ancient Tribe [17 For Private and Personal Use Only

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As per myths and legendary, the Rishis were disturbed and harassed continuously in performing 'Yajnas' by 'Rakshas' (demon) Shankhasur. So they approached Lord Krishna for help. He advised the Rishis to continue the fight against the demon Sankbasur. Meanwhile the Sankhasur took the form of a cow. As the cow being holy and it's killing was treated as a henious crime, no Rishi took the risk and informed Lord Krishna accordingly. Lord Krishna then created a statue of Goddess Meladi from his dirt (Mel) to kill the cow. But Goddess Meladi also did not agree to commit the crime by killing the cow. Therefore, Lord Krishna assured her that she would be worshipped both for evil as well as for good purposes. Thus, Goddess Meladi is worshipped both for acquiring Asuri-Shakti and also for Suri-shakti. Goddess Melati at village Reshamia of Chotila Taluka and also at village Movaiya of Rajkot district are worshipped by Bhuvas on the 14th day of the dark half of Ashyin. On that day, no 'Madh' of Goddess can be errected without offering sacrifice or oblation of goat or a he-buffalo. On this occasion the meat is partaken of in order to win the favour of the Goddess. There are no particular days prescribed for such worship, but Sundays and Tuesdays would seem to be the most favoured. On such days, offerings are made for the fulfilment of a vow. Fourth category of worship In almost all societies of the world gods and goddesses are worshipped. The nature of worship is broadly classified into three categories. While the vagharis have the fourth category of worship along with animal sacrifice. For Self realization (1) Realization of higher-self or inner self or to realize divinity or oneness with eternity. For the Grace (2) Gods and Goddesses are worshipped to earn their grace for oneself as well as for the well-being of the society. Whatever happiness or the prosperity they enjoy, it is believed to be a bliss or grace of the Gods, and whatever the hardships or calamities are faced are treated as the will of the Gods. With Conditions (3) The God is worshipped with some worldly expectations and prayed for the same, viz. prognosis, healing from illness, etc. Thus the worship is done with some expectation, some vow is taken that on fulfilment of the desire, something would be offered or some Puja will be performed or a pilgrimage will be carried out to honour the Goddesses. 18) [ Samipya : April, '92-September, 1992 For Private and Personal Use Only

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Pre-consent (4) Whereas amongsts Vagharis, the pre-consent of the Goddesses is required through the media of their priests or Bhagats or Pujaris. The worship of first and second categories are not in existence. The socio-religious life of Vaghari community is fabricated around the third and fourth categories of worship, with animal sacrifice. Seeking the consent of Goddess No religious or other important social affairs are carried out without obtaining the permission from Goddess. Pre-permission is imperative for occasions viz. for fixing the date of Jatar ceremony, date of marriage ceremony and other religious ceremony to be performed after the fulfilment of vow or Badha etc. The process of seeking permission is prescribed traditionally through the process of observation of grain corns. Normally, it is conducted by Bhagat or Pujari belonging to Vaghari community. Further he is consulted for good omen or 'Muhurat' for all purposes. Augury The corn is sifted, cleaned, pounded, and treated with frankincense, offered to the goddess and lastly partaken of before sunset, and all these operations must be performed on the same day for the offerings must not see lamplight. Girls are not allowed to partake in these offerings. All ceremonies should be conducted with much earnestness and reverence; otherwise the offerings will fail to prove acceptable to the matas or devies or goddesses. Worship of Lord Krishna As Lord Krishna being a creator of Goddess Meladi, no puja or worship is initiated without offering him oblation of molasses. Animal sacrifice is also offered to him, of course it is prohibited amongst few sub-groups. Vow : In the observance of the vow, the devotee abstains from certain things, till the period of the vow expires. When a vow is thus discharged or fulfilled the devotee offers flowers, garlands, incense, food or drink according to the terms of his vow. The dhupa, i. e. burning incense of gugal (balsamodendron) is one of the commonest methods of worship. Here amongst vagharis, vow of performing Jatar' is taken invariably. Jatar Literally, the meaning of 'Jatar' is 'yatra'-a pilgrimage, in which the entire family (Kutumb) meets and celebrates at the 'Madh' of their Kuldevi (family deity). Of course, Prior to this ceremony, Lord Krishna is offered oblation which is known as 'Thakor-no-koliyo, (Thakor-Koli). Here the image of Lord Krishna is symbolically erected from the wet flour of weat and by pushing two pins upward and Vagharis of Gujarat : An Ancient Tribe ] [19 For Private and Personal Use Only

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two pins downward which indicates two hands and legs of Lord Krishna. Jatar is normally performed during various occasions, viz. marriage, birth of children, installation of Madh, temple or housing colony and also in case of some settlements of quarrels. At the time of performing various Jatar ceremony some Mantras are chanted in peculiar tune. It has nothing to do with Sanskrit verses (Sblokas). It is handed down from generation to generation. Before offering a goat for sacrifice the members of the entire family and relatives move in circular around the goat and each one has to touch the scape-goat with dragger one by one. In some areas, they touch with palm. It is known as Mata-nothapo'. Secondly, the moment the goat is slauttered, the blood coming out from the main vein from the throat of the goat is supposed to be sucked up by Bhuva directly and in some areas blood is collected in a dish containing an idol of Goddess and seven draughts of blood along with wine are sucked by the Bhuvas. Simultaneously, the toungue of the goat is detached and offered as homage to Goddess in altar of 'Yajna'. Bhuva is also given Ghee (purified butter) to drink and molasses to eat immedtatety after drinking blood to avoid nausea, vomitting and other reactions, and then some tilak is marked by this blood on the forehead of Goddess. Firstly, the body of the dead goat is offered to the Goddess and then some of the portion is cooked, and feasted with rice. The residue of the meat is distributed among their relatives. These relatives used to cook at their own houses as 'Prasad'. During this ceremony of animal sacrifice Bhuva is assisted by a person known as 'Padhiyar' or 'Padhar' both in collecting flowing blood from the neck of the scapegoat and also helping the Bhava to drink the same. This Padhiyar is either selected by Bhuva or appointed by the persons sponsoring of animal sacrifice. Raval or Joshi is assisted and guided by a person known as Saratiya (aplaui) who decides the terms and conditions of the rituals. They keep the drums beating very loudly and noisy atmosphere is created so that the killing of the goat cannot be heard outside and the tempo of dancing is maintained. Wine is inevitable at the time of performing the ceremony and everybody has to drink and perform dance with the beating of drums. This ceremony lasts for 4 to 5 hours. It is learnt that even in Ahmedabad, this is performed on every Sunday or Tuesday in their houses by rotation in their vicinity. . During Jatar,' in the initial stage Bhuva is honoured and adorned with new clothes and flowers. There after Clan-Goddess is worshipped, drums are beaten in a peculiar way to call the spirit or invoke the spirit of Goddess in the body of Bhava (the Exorciser). On hearing the discordant voice of the drums, the Bhuva's body starts shaking which is known as 'convulsion fit.' It indicates that the Goddess 20 ] | Samipya : April, '92-September, 1992 For Private and Personal Use Only

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has penetrated into the body of Bhuva and the Bhava is no more in his body. His whole body is possessed by the divine spirit of Goddess and whatever is uttered or replies given to the questions asked is treated as the 'will' or 'consent of Goddess. Whatever reply is given is to be honoured scrupulously. But the Goddess Meladi and other Goddesses are always found reluctant to give consent for adopting any new change. However, each and every Vaghari family has to perform some religious ceremonies to propiciate Clan-Goddess at the intervals of every three or four years in which one has to offer 8 to 20 he-goats and arrange feast for their caste-fellows. The cost of the ceremony comes to the tune of Rs. 20 to 40 thousands. And if refused to perform this ceremony, one would be ex-communicated. So every Vaghari family has to meet the expenditure of Rs. 20 thousands at the intevals of three to four years. This very religious eustom is to be followed invariably and thereby one is ruined economically. New Settlement Whenever any new colony is to be established, it is compulsory to install a temporary temple of their family deity in the vicinity and at that time Jatar festival is observed in which the sacrifice of goats is offerred, After the competion of the new colony, 'Pakka' temple is erected and the ceremony followed is know as 'Paki Jatar.' This Jatar literally means pilgrimage of the family to the place of temple of their family Goddess. After these ceremonies, every body is at liberty to build his own house within the new settlement. When the houses are completed and ready for habitation, it is necessary to perform the ceremony of Jatar again for the propitiation of the Goddess. The days for special worship are the 'Navaratra' holidays, the second day of the bright half of Ashadh, the ninth month of the Hindu Calendar, 'Divasa' or the last day of Ashadh.7 'Nag' (Cobra) is not worshipped but the killing of Nag is prohibited and whenever it is seen, a glass of milk is placed near by a lamp of ghee. The Bhuva occupies a very high status in this community and commands much respect. In the first place his position is that of middle-man between the Goddeses on the one hand and human beings on the other. He is the interpreter of the will of the goddesses. It is learnt that no reply is given to any question asked for solution by Bhuva less he is brought under convulsive fit. Only in this state of transcendence, replies are given through intuition. It is interpreted that the body is possessed by Goddess and she is giving the replies to questions or the solutions of problems through the media of Bhuva. This is a rustic traditional technique to drag the Bhuva into Vagharis of Gujarat : An Ancient Tribe] [21 For Private and Personal Use Only

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transcendental state. Thus the replies are not given during conscious state but given through the intuition, and it is interpreted as the replies given by the Goddess. Further Bhuva is believed to have power over the evil spirits which are visible to the Bhuva only, they cannot be seen by common man. He is the guardian of the community. His duty is to protect the people from the malignant influence of the evil spirits. The devies are supposed to appear in specially favoured Bhuvas and to endow them with prophetic powers. The Bhuva generally belongs to Vaghari tribe. One good qualification for becoming a Bhuva, is to possess the inborn quality of throwing one's self into 'convulsive fits' followed by a state of trance, especially on hearing the beating of dakla (drum). At such a time, the spirit of mata or devi is supposed to penetrate into the body of the Bhuva and to speak out her wishes on being questioned. Some Bhuvas are regularly possessed by some devi or mata on every Sunday or Tuesday. It appears that dancing often forms a part of the process of exorcism. Frequently, dancing is accompanied by the beating of cymbals and drums. In other words, it invokes intuitive mood or create intuitive stage which is the main objective of this celebration. This needs to make further psychological analysis to what extent, it contains the substance of auto suggestion 'hypnotism,' 'mesmerism' and 'Tantric' sadhana in rustic method. This needs deep study to ascertain how far it is true. The great Ancient seer Patanjali avers the supersensous experienes on three dimentions of human personality viz. (1) physical (2) mental and (3) spiritual. He further explains, how with the constant practice of special forms of concentration and meditation, extrasensory powers are acquired. Shri Ramkrisga always warned all his disciples to beware of such powers and advised them to set a side the use of such powers, if they possess them. However, now-a-days hypnosis has been used successfully as an abjuctive tool in the treatment of a variety of psychiatric and medical conditions, including the control of pain, anxiety and phobias, habits. When used in treatment, the hypnotic state provides a receptive and attentive condition in which the patient concentrates on a primary treatment strategy deigned to promote greater mastery over the symptoms. All Psychotherapies are composed of inter-personal intra-psychic components which facilitate change. Hypnotic trance mobilizes focused concentration, demonstrates the ability to change both psychological and somatic experience, and intensifies receptivity to imput from others. This makes the hypnotic state-a natural tool-for use in psychotherapy and fascinating psychobiological phenomenon.10 All hypnosis is really self-hypnosis. Individual capable of experiencing some or all of these changes associated with a shift into the hypontic trance state may learn to employ them as tool in facilitating therapeutic change. [Samipya : April, '92-September, 1992 22] For Private and Personal Use Only

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Habiy. Hypnosis is not a sleep but rather a shift in attention which can occur in a matter of seconds, either with guidance or spontaneously. Highly hypnotizable individuals are measure-prone to intensely absorbing and self-altering experiences. All hypnesis is really self hypnosis. Under guided condition, a hypnotizable individual allows a therapist or other person to structure his own shift in attention. However, not every one can be hypnotized. So far as religious life is concerned, the role of Pujart, known as Bhagat, of the community and the Bhuva, the exorciser, is very great. For each and every matter pertaining to a sacrifice, rituals, rites, puja and performance of Jatar ceremony, these two persons are consulted. Both of them belong to Vaghari community and initiated accordingly as Pujart or Bhuva. Their functions differ from each other and at the same time, suppliment each other. They control the whole religious and social life of Vaghari community. Pujari is also referred as 'Joshi.' No date of any religious or cultural ceremony or social function is fixed up without the consent of Pajari. He decides every thing through observing 'Dana'-grain corn. Moreover, he directs all functions whereas the ceremonies of worship is conducted and executed by the Bhuvas only. They also function as exorcisers and sorcerers. Both these Pajaris and Bhuvas are highly respected. Both of them can be identified from each other. A silver anklet is found on the wrist of right hand of Pujari invariably. Cult of Bhuva is preserved hereditary. It is handed down from one generation to other generation since time immemorial. They are selected and initiated from amongst the sons of Bhava having inherent qualities and aptitude for becoming a Bhuva. It is done with the consent of Goddess. Bhuvas prepare themselves for their priestly role not by purification or scriptural learning but by trance or possession, thus harking back to the intoxication sought by early primitve priests from soma. The Bhuva distributes doras (magic threads) and anklets among the people. Such things are coveted for their efficacy in warding off the influence of evil spirits and are often sought after by people. 11 But although there may be some Bhuvas who profit by imposing upon the credulity of the Vagharies. There are many Bhuvas who do not work with the expectation of any reward, and are only actuated by benevolent motives. Many of them honestly believe that at the time when they are thrown into a state of trance, the matas or deities actually enter their bodies and speak their wishes through them as a medium. Animal Sacrifice : Sacrifice and transcdenence are closely related to each other, regardless of its bewildering variety and many questions it raises. The purpose of sacrifice is clear. It mediates between the human being and the transcendent world.12 Vagharis of Gujarat : An Ancient Tribe [23 For Private and Personal Use Only

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In religious terms, sacrifice is the offering to God of oneself or of something valuable or precious, in order to express a joyful thanks giving, or to seek a blessing or a favour. As man's most precious possession is life, in many communities and periods of history, sacrifice has been associated with the killing of an animal or a human being to give back life, represented by the blood, to the deity. Sometimes an animal was entirely burnt as a total offering, sometimes parts were returned to the worshipper for eating, to symbolize a meal shared with Goddess. Other gifts, e.g., wine, fruit, or cereals were also used. Even the gods become dependent upon the priests, who provided them by offer ring sacrifices the "food" they required, and also with the Soma which gave them long life of many years. Religion includes worship which enriches culture. In fact, the origin and growth of sacrifice is an important page in the history of the human mind. it is very difficult to determine step by step the different stages of civilizations, 13 The sacrificial system distinctly refers to different periods of civilization. Some sacrifices, no doubt, belong to the pastoral stage of civilization; some to the agricultural stage of civilization; some attest to the chivalrous character of the relevent period. Now sacrifice is indeed a conspicuous theme in Indian religious and social thought. The Veda, the revealed knowledge, focuses almost exclusively on sacrifice, while the universal order, the 'dharma' is said to rest on or even to be contained in the sacred lore of Vedic sacrifice. Indeed, the sacrificial system was the soul of civilization. 13 During one period a nation is found to be guided by one sole idea. So the Indo-Aryans of this period were under the influence of one idea, and it was sacrifice. Animal sacrifice is an established rite celebrated for the goddess. Even the Puranic literature abounds in instances and prescribes Pasubali, though it follows the Dakshinachart system of worship. Generally this Pasubali was offered to the goddess Chandika on Navami tithi, especially in Navaratra days. The Devi Bhagavata Purana says that this is not Himsa and it justifices the killing of the animals if they are offered to the goddess by saying that they will lead to heaven and no sin will be incurred by the killer. But the Purana says that it is meant only for those, who are habituated to take meat etc. The Kalika Purana also makes a prohibition of Pasubali by the Brahamanas. It is only the Kalika Purana which deals in details with the process of Pasubali. This has been dealt during Navaratra ceremony.14 The Devi Purana says that only those animals who are five years old, and perfectly in good health should be offered to the goddess, in the midnight of Mahastami or Mahanavami. Still we find that this 'Bali' was offered generally to the 'Ugra' forms of Devi and not to the Saumya forms of Satviki Goddesses. We find a list of animals to be offered. This list of sacrificial animals enumerated in the Kalika Purana is 24 ) [Samipya : April, '92-September, 1992 For Private and Personal Use Only

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Acharya Shri Kailassagarsur Gyanmandir very wide viz. birds, tortoises, alligators, fish, nine species of wild animals, buffaloes, bulls, he-goats, wild boars, rhinoceros, antelopes, iguanas, rein-deer, lions, and tigers. Blood drawn from one's own body may also be offered. Ordinarily, females of all the animals are exempted from sacrifice, 15 but when mass sacrifices are offered, the distinction between the male and female is not observed. The horses and the elephants are not accepted by the goddess, they are meant only for special sacrifices by the Kings. The Yogini Tantra enlarges the list and includes also monkey amongst sacrificial animals. While worshipping the goddess on the cremation ground only the buffaloes are sacrificed and spirituous liquor is a constant accompaniment to the blood offering.16 Though this rite is very ancient prevailing in pre-Aryan stages, still it enjoys very important place in the Tantras, and the Puranas also mention it but with a hesitation. From time to time the Puranas go on saying that this is Tamasi worship and this worship is meant for the kings only and this should not be performed by everyone. All this goes to show that the Puranas were assimilating the practices of the Tantras but with some precautions and modifications. Among Vagharis the animal sacrifice is inevitable at the time of performing Jatar and other ceremonies in the 'Madh' of Goddess Meladi and other goddesses but there are some temples where the animal sacrifice is prohibited, particularly at village Nana Harania of Bhavnagar district, where not only the animal sacrifice is prohibited but the red colour is prohibited at the time of offering Naivedya. Even the rice cooked for such Naivedya must be white in colour, if the rice catches red colour, it is discarded. It is learnt that the animal sacrifice is common but the birds and animals which are the vehicles of their Goddesses are not slauttered viz. the cock is not slauttered because it is the vehicle of Goddess Bahuchar Mata. Similarly, camel is the vehicle of Goddess Shakti, dog is the vehicle of Haddkh Mata. He-buffalo is the vehicle of Vihat Mata, the crocodile is the vehicle of Khodiyar Mata. So these birds and animals are not slauttered or offered as homage to respective Goddesses. Moreover, the pigeons, peocock and female animals and female birds are not offered. It is further imprest upon the minds of the people that even if animal sacrifice is prevented or prohibited, it will not be effective. The Goddess manages the act of sacrifice. This is narrated in a legend that in the past, animal sacrifice was prohibited by Mahajan of 'chotila' and no sacrifice was offered to Goddess Meladi at Madh' near village Reshamia, but a goat came of its own accord at the time due for sacrifice and started dashing its head near the Madh of Mata (goddess) and died on the spot. Diseases Some diseases are attributed to devils or some other, evil spirits. The Bhuvas or exorcists are believed to have control over them, and are supposed to be able to detect an illness caused by spirits. In such cases, the Bhuvas drive Vagharis of Gujarat : An Ancient Tribe ! [ 25 For Private and Personal Use Only

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away the evil spirits from the patients by magic incantations, or transfer them to others by waving a certain number of grain seeds round the head of the patient. By another process the Bhuvas can confine the evil spirit in a glass bottle, which is burried underground. There is also a belief that the sixty four Joganis, or their clan-Goddesses (kul-devies) when they are desirous of victims, cause baneful epidemics among mankind, the only remedy in such a case is the offering of a goat or a he-buffalo, or the observation of 'Jatar' or other ceremonies in their honour. No physician can be consulted without the consent of the Goddess through the media of Bhuva, who declares that Goddess would remain present in the form of medicine to heal the patient. Of course, during serious illness or during emergency doctors are consulted by enlightened and educated families, but they have to take the post-facto sanction of the Goddess. Rabies In case of Rabies or the bite of the dog, or hydrophobia it is compulsory to take the patient to Goddess 'Haddakan.' Nobody is allowed to go to hospital or to the Doctor. Here the vow of 1/4 month is taken before the Goddess and some black string is tied over the upper portion of the elbow. If nothing happens to the patient, the Jatar ceremony is performed and if the Rabies is diagnosed the patient is not removed to the hospital but he is kept inside the temple of Goddess Haddakan along with Bhuva who has to face the patient and hold him for a pretty long time till he is cured. If anybody seeks the help of a physician or a Doctor, he is supposed to pay the penalty for performing the Jatar, or one is ex-communicated from the caste. They have immense faith in Goddess "Haddakan." She is considered to be the most powerful Goddess, so no Vaghari would dare to take any false oath in her name. Madh of Goddess Haddakan situated in village Kothagam near Kalol, dist. Mehsana and madh situated in village Indoli near Dholka, dist. Ahmedabad are famous for occult powers and blessings. The dog being the vehicle of Goddess Haddakan, it is never hurt by Vagharies, otherwise it is apprehended that wrath of Goddess would ruin them. The growth of science and technology has given rise to new thoughts and concepts which challenge the very foundation of religious beliefs whereas on the other hand, the traditionalists look upon faith as the final authority in deciding the validity of the 'will' of goddess as final spiritual truth. In any walk of life, reason follows faith. We perceive thing and then reason about it. This is also a process in the realm of religion, that which is envisioned by [Sampua: April, 92-September, 1992 26 For Private and Personal Use Only

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faith is systemized by reason as philosophy for the understanding of the average mind. The godmen of different religions speak from faith. They are never guided by reason. Vagharis' Bhuvas are guided by faith and not by reason. Thus the arguments in support of faith and those in support of reason do not establish the superiority of one on the other and therefore, do not resolve the controversy. Under these circumstances the elite class of Vaghari community wants to follow the reasons but they are not in a position to disregard their old faith guided by Bhuvas. The only alternative for them is to come forward to substitute the old illusive faith by introducing new spiritual faith without disturbing the traditional devotion. Whatever is found good should be preserved and rest of the harmful rites, rituals and customs should be abandoned or substituted by suitable and pure media with full understanding. There is a faculty of faith in man, a power independent of sense and reason, the primordial source of any religion, which enables him to apprehend the Infinite. It is true, that Nature does not speak of itself, but of one who speaks by it. Nature is great, but the soul of man is greater. Religion is a spontaneous sentiment, an intuitive perception, in which the mind unconsciously draws its breath and has its being. It is not the product of reasoning. It is the hidden doubt of faith, which gushes up within the man. Man in all the entireity of his complex nature cries but for the Living God. Human reason cries out for God, as it needs because it cannot rest on its onward march till it arrives at an intelligent first cause. Human thought cries out for God, as it needs something permanent and unchangeable to lean upon.17 In the first stage of thought, when the mind had not risen to the conception of the unity of God, it was but natural that the principal forces and energies of nature should at first draw the attention of man. Health Generally, they are thin and lean with poor physique. It is because of poverty, half-starvation and under nourishment. Moreover, they are adicted to liquor. Smoking is common including women from teenage. They easily fall prey to T. B. typhoid, malaria, various phobias and Rabies. Die earlier before reaching sixty. Education Literacy percentage of education is very poor amongst these communities. However, there is a slow and steady progress in the field of education. Some of the students have reached the level of higher secondary level and a very few have completed graduation and post graduation. Some of them have succeeded in securing government jobs, but their strength is negligible. Vagharis of Gujarat : An Ancient Tribe ] [27 For Private and Personal Use Only

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The Indian Constituion assures equality of opportunity and social justice to every Indian child and citizen as fundamental rights. Education is open to every child and article-45 has made it a compulsory requirement. Even after the four decades of the constitution, pupils of this community are still facing the problem of hostile attitude and caste prejudice, illiteracy, hunger and injustice. Further more the rigid customs and social attitudes are not changed. The pupils of this community are condemned and they are looked down, by the pupils of other castes. The pupils of this community cannot tolerate such insult. They do not like to be dictated or condemned by others as 'Vagharis ! They want to maintain self-respect at any cost, so some of the pupils prefer to give up studies rather than to live in hostile envionment. It weakens the moral fibre of the growing youth. Such hostile and unfriendly atmosphere have despirated them. Consequently their patience has worn thin. Thus various factors are responsible for the deprivation of education. Emotionally unorganised family structure is marked in this community. However, the domination of women is very high and dectative. Their will is final in social as well as economic affairs, and also because of frequent divorces infants and children are deprived of emotional support which is very essential for the better growth. Social norms and values are imbibed in childhood through the elders at home and unless a home becomes a centre of social education, it is not possible to raise a new generation of people with a new social awareness. This is lacking in this community. Of course, women do have affection for their children but their role as an earning member of the family does not allow them to perform their duties towards their children. So the infants and younger children are looked after by the elder children in the house, who wander together aimlessly, in then earing streets, like herds of some animals. As a result, the younger children are also desprived of the benefit of modern education. Since from their tender age they are burdened with adult's duties, they usually follow their family profession. Even if they go to school, they cannot pull on any more in the hostile attitude prevalent in the schools. Morever, the Jatar ceremony is observed during the months of Chaitra and Asadh, i.e. the period of examinations in the schools. Thus, they cannot regularly attend the schools and large number of children are not inclined to enhence their studies and they leave the school. In most of the families the children are found employed in some trade or some occupation and they also become the earning members of the family. Inspite of this, their economic condition is very poor. Thus, their children do not seem to go through the phase of adolescent. 28] [Samipya : April, '92-September, 1992 For Private and Personal Use Only

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Youth Hostile Environment Surrounded by a complex, frustrating and hostile society, Vagharis of today find their dreams shattered, their hopes unrealised, their aspirations unfulfilled. The ameliorative measures carried out upto the beginning of the eighth plan have not proved to be successful in bringing out a radical change, except the negligible impact on education. In fact, whatever change is observed it is because of the time. Now they seem to have realised to come forward but it is a pity that they do not find any opening in their life for self-actualization. At the same time, the whole community is not in position to get-rid of superstitions, beliefs, myths, etc. So socialization from childhood, inclusive of character building, gainful employment, suitable development of their spirit needs an integral strategy. Thus the most important problem facing them now, is a social change, but it can not be achieved without abandoning the old pattern of living and thinking. Women's Status The shastras have enjoined the worship of certain higher-grade deities, and have prescribed certain ceremonials for the purpose. But women are not authorised to participate in these ceremonies. The reason is that the Shastras regard women as inferior to men and do not grant them the priviledges given to the latter. They are not allowed to learn the Vedas nor can the Gayatri-mantra be taught to them. The result is that women are not qualified to perform the ceremonial worship of such higher-grade deities as Vishnu, Shiva, Durga, Ganpati and Hanuman; similarly, the sacrificial rites of Vishnuyag, Shaktiyag, Ashvamedha, Rajayajna, and Gayatri-purashcharan can only be performed by men. Even Amongst Vagharis women are treated as impure during the time of menstruation and they are prohibited to attend any religious ceremony. However, it is noted that women do not get the convulsive fit, whereas in other Hindu communities the ladies get the possession of such Godly spirit. Here it is believed that the spirit of Goddess can penetrate into the body of the males only, whereas the bodies of females are not very pure or worth to be penetrated. Of course in case of ladies they get convulsive fit if they are found possessed by evil spirit, ghost or witch otherwise they do not get this effect. It is further noticed that the women's status is very high and no incidence of killing the married women is recorded so far. The women are not at all submissive to the men, on the contrary their domination is higher in the family as well as in their society. Vagharis of Gujarat : An Ancient Tribe [ 29 For Private and Personal Use Only

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In Gujarat, Vaghari women can do or undo to achieve their goals fulfilled in the family. Their status is superior in the family. Their wish is final and found more powerful in almost all respects. Their I. Q. level is higher. They cannot tolerate any injustice caused by men. At any moment they can give divorce with the consent of their Panch. Divorce is common. There is no problem of widow in this community as the widow remarriage is common. It is known as 'Ghargharana' or Nataru. The women's position is not low as it is in caste society. A reason for this is their continuing role in gathering-which is a part of forest economy, It is now very remunerative. In the course of time, the hunting of animals was transformed into a bird catcher and subsequently, taken to the nomadic way of life. It was also transformed into a settled trubul life in rural area. Consequently, the women's role of gathering forest produce was transformed in selling of fruits, vegetables in rural areas and lastly, women's role was transformed into petty traders. Thus, in one way or the other the role of women as an earning member has continued and the status has remained higher in their society, though illiterate, they can compete in any trades. There is no discrimination against women in distribution of food and consumption marital sex is not allowed because of the need to maintain the integrity of the family. They are found quarrelling only amongst themselves. They quarrel for petty causes. They do not maintain any modesty or decency at the time of such quarrels. They do not hesitate to use any vulgar words. Sometimes quarrels within the women circle of the community become uncontrollable. They fight physically and try to drag and pull each other by holding hairs, knots and clothes. Nobody can dare to intervene. They occassionally show theit hatredness towards their opponent by throwing urine on the faces of their enemies and by abusing their family members as well as their Goddesses. The women folk of Vaghari community do not adopt new change. They have continued to have their traditional dresses of respective sub-community in the respective area. They are not prepare to accept any change without knowing the will of local deity, and the deity is always found reluctant to give consent for any change. Furthermore, the women observe parda or veil, with the animals or birds used as vehicles of the Goddesses, This is just with a view to respect the Goddesses, viz. in Palitana area, women observe Parda with the elephant, because the elephant is the riding vehicle for their local Goddess. Similarly women, follower of Shakti (Shakat) Mata observe Parda with camel and so on. It is further learnt that the status of women is equal or higher. Prior to the introduction of parda system in this community. They observe Parda with the father-in-law and other elders of the husband's group. Of course the observance of the Parda does not come in the way of 30 ] | Samipya : April, '92-September, 1992 For Private and Personal Use Only

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their day-to-day affairs and trading occupation. Suppose the daughter-in-law is carrying the hand lorry of fruits and vegetables and her father-in-law happens to come there, either of them take turn and thereby honour elders. Elders, too, manage somehow not to come in their way or come face to face. Further it is learnt that the son-in-law has to observe the strict rules of discipline in the house of his father-in-law. Even if the father-in-law is illiterate and the son-in-law is highly qualified and of higher status he is supposed to stand before his father-in-law. He is not supposed to take seat on chair of his oun accord unless he is asked to do so by his father-in-law. Further all family customs are observed by the women. The commonest characteristic of their family structure is 'disorganized one or Mismanagement and foresight of suving money is lacking for which there must be some unknown reasons which need to be investigated. Tradition of frequent divorces adversely affects both the family life as well as the future of the children. Social Status Vagharis have no cordial relations with any community either belong to the lower caste or the higher caste except those of the cattle breeders viz. Bharwad, Rabaris, Charans. It is only because that all these communities are the worshippers of various Goddesses (deities) know as 64 Jogais. These Joguts except two or three do not fall under the deiuties prescribed in the Vedas and Puranas. Vagharis are traditionally 'drum beaters and 'dakla' beaters at the time of worshipping those Goddesses, at the time of offering animal sacrifice and performing other religious rituals. This is one of the reasons why there is some harmony and cordial relations maintained amongst all these communities. Whereas in the rest of the fields they do not intenmingle with one another. On the contrary, Vagharis are condemned by almost all the categories of higher as well as lower castes since ages. It is not known why this hatredness his developed against this community. The 'Vaghari,' the vary word creates the concept of uncultured and uncivilized person. That if why it is used to condemn the persons and also, for abusing or pulling down others. In fact, now, it has become a colloquail word used to degrade degrade others socially. Thus the social status of Vagharis is very deteriorative as compared to the lower caste people, though they are not treated as untouchables. There is no objection in carrying out any deal or trade with them. They are not discarded by any customs by any class or caste of Gujarat. Vagharis of Gujarat: An Ancient Tribe] For Private and Personal Use Only [31

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Vagharis of Kutch are very backward as compared to those of Saurashtra region. They were given houses in the year 1956 and thereby Government intended to amelirate their conditions. So many houses were constructed but none came forward to stay in those houses. On inquiry, it was learnt that the Goddess did not give consent and to disregard her 'will' may provocute Goddess and her wrath would invite catastrophy for them. Thus the whole scheme met with failure. However, in the year 1986 Vagharis came forward to get the housing aid and they have started occupying new houses. Thus, there is some slow and steady change amongst the Vagharis of Kutch. They have also started sending their children to schools and colleges but the progress is very negligible. Vagharis of Gujarat mostly the Patnis are also not in a position to abandon their ageold customs. But a few persons have occupied higher positions in the government service though the number is negligible a sign of steady progress is marked recently. Vagharis of Saurashtra have made a little progress but it cannot be said as a social change. This is just a beginning with a slow speed. New Trends It is surprising to note that the I. Q. level of the people of this community is higher than that of the advanced communities. Still they are backward. It is believed that the Vaghari vendor will never fail to give less quantity to the customers, particularly the vegetable vendors. They always weigh little less in quantity by showing the incorrect weight. They are experts like other traders in adopting such tactics in such trades. On the other hand, their role as a vendor is very important in supplying vegetables in the street. Their service as a vendor is a boon to society, particularly to house-wives. Characteristics It is learnt that the Vagharis are not only the best drum beaters but also singers and dancers and some of them have cultivated these hobbies to suit the present days' demand. Some of the Rang-mandalies have come forth to stage their dances and dramas. Initially they were encouraged by other advanced communities four decades back when no forward class people were coming forth for dancing in Gujarat. It is learnt that some of them have also visited foreign countries, like France, U.S.A., U.K., etc. to perform dances. Of course undue advantages are taken by so-called dancing groups of non-Vaghari association for arranging foreign trips for their relatives under the pretext of Vaghari dancers. 32] [ Samipya : April, '92-September, 1992 For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra Unity Number of incidents are recorded that they become one and united during calamities. For instance, in the year 1946 a wedding procession was harassed and prevented by some miscreants in Nagoriwad area. To a great surprise the entire Vaghari community was gathered in no time on receiving the signal through beating of drums. Thus, they have maintained tradition of giving signals through beating of drums to alert the people against the threat, death and unite together for dancing and worshipping whenever required. They maintain harmonious relations and do not come in conflict with their neighbours, particularly Bharwads, Charaps and other cattle breeding communities. Generally, Vagharis are never accommodated by higher division classes, but they are found accommodated by cattle rearing communities in rural as well as urban areas because some of their deities are common and they are identified as 'Devi Putras' (sons of goddesses) in some remote (rural areas. It is believed that there are 13 such communities known as 'Devi Putras' in Saurashtra. They are also known as communities of 'Ter Tansait' (thirteen bowls) and 'Charan' is identified as first son of Devi or goddess. Thus the harmony is maintained amongst the followers of common goddesses. Now in most of the areas vagharies are not considered under "Ter Tansali' communities. Further incidences of atrocities to the Vagharis are found in rural areas. In urban areas, most of the Vagharis are put up in the slum areas and employed in petty trades. The Goonda elements and the vested interest in slum area do try to harass them and they compel them to vacate the huts and also through indirect means they start harassing the Vaghari communities of that area. No proper attention is paid to their voice at any level. Of course, some of the social organisations and social institutions of this community have come forth and convinced the highest authorities to take actions against atrocities caused to Vagharies. Migration During the natural calamities and famines particularly during the 'Chhappania," about 150 years back, most of the Vaghari families have migrated from Patan to Ahmedabad and taken to various trades but they did not try to purchase houses and were not inclined to settle in Ahmedabad, though they could have very well purchased the houses at cheaper rates in those days. Now the situation has changed. Now they desire to settle in Ahmedabad, but it is not possible for them to purchase the houses at a reasonable price. Nearly 40% of these people are found residing in slum areas and huts in Ahmedabad city. Some of the people who migrated to Bomay have developed a separate caste-group known as 'Shikari' and 'Satyavan'. They rarely disclose themselves as Vaghari and have Vagharis of Gujarat: An Ancient Tribe] For Private and Personal Use Only [33

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developed a separate identity. They are earning enough and have progressed well. They have abandoned the old traditional customs degrading Vaghari community. Similarly, those Vagharis who have gone to Delhi have developed a separte identity and they are identified as Gujarati in Rajendranagar and other areas, a few of them own shops in Palika Market (Delhi) but they do not disclose themselves as Vaghari. They have got rid of few ridiculous customs. Temperament On investigation, vast difference is observed in their temperaments of both Patni group and the rest of the Vagharis. The Vagharis of Patni groups are found comparatively more aggressive while the rest of the Vagharis, particularly, in rural areas are more mild and amicable. They can tolerate insult, to some extent but in no case, they tolerate any insult directed to their religious sentiments or their Goddesses. In the past, some of the elements prevented them beating the drums. But now-a-days the position is reverse and nobody can dare to face Vaghari communities. Communalists of nearby areas have realised the defensive as well as aggressive nature and other daring capacities of Vagharis. Thus, the Vagharis are no more remained as a suppressed community in maintaining self-respect. Thus, a change has taken place during the last 40 years. However, Vagharis in rural areas of Saurashtra are still simple, mild, unassuming and are being suppressed by the local communities. They are exploited and offer very poor wages for agricultural work. Whereas in city areas, the situation is totally different. Of course, some of the unemployed youths are engaged in anti-social activities like pick-pocketing, minor thefts, housebreaking, etc. But it cannot be generalised and the entire Vaghari community cannot be blamed as pick-pocketer. In fact, Vaghari youths have acquired skill in many fields viz. white-washing of building, pipe-fitting, fitting of glass windows and other jobs. They have acquired mastery in various technical jobs of this type of works. Panchayat The traditional panchayat has played a great role in moulding the social life. The decision arrived at by their Panchayat is final and binding to all, and its noncompliance leads to ex-communication. Of course, there is some provision to re-enter into the community by undergoing specific punishment and by paying some amount of money as penalty fixed by the Panchayat. Here, the Panchayat is found more powerful than any court of law. Of course, under the law of the land no corporal punishment can be imposed on any person. But here there is no ban on this traditional Panch which do impose such penalties. The Nature of offences referred to the Panch are largely of both civil as well as criminal nature pertaining to petty quarrels, illicit relations with women, widow, forcible marriage, kidnapping of girls, love affairs of boys and girls, thefts within the 34] [Samipya : April, '92-September, 1992 For Private and Personal Use Only

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community, dispute regarding the marriage ceremony, beating the pregnant women, divorce, etc. In case of theft or crime, within their community the priest (Joshi) is consulted to ascertain and detect the person and decide the gravity of offence through observing grain corns and if the culprit so detected does not confess, he has to undergo a test. A black string is tied up on his legs and the culprit is asked to walk upto a prescribed distance. If the black string is broken during that time, it is believed that the culprit is innocent. Sometimes the culprit is also asked to take out the 'purt' from the boiling oil with his bare hand. If the hand is not burnt, it is decided that the culprit is innocent. Thus, Vaghari Panch takes every care to maintain the standard of intra-tribal morality. However, the standard of extra-tribal immorality is overlooked in the interest of solidarity of society. Thus, Panch has an enormous influence over the people. Consequently, it has become one of the greatest unifying factors of their social life. At the same time, the tradition of ex-communication has hampered their progress. It is needless to say that ex-communication violets the provision in the Constitution of India. Here when a Panch of Vaghari community ex-communicates a person, it deprives of the fundamental rights of a member of the caste guaranted to him in the Constitution. The Constitution of India does not sanction excommunication passed by any caste, religious denomination, sub-caste or even a sect does not deprive a member of the organization concerned of any of his rights and privileges which he enjoys under the caste organization and under the Constitution of India. Inspite of this, members of Vaghari communities who are reformers and revolt against evil customs or who abandon such customs are excommunicated. This action compels them to surrender themselves to the decision of Panchayat and they pray to readmit themselves into their fold by undergoing punishment imposed for the same. It is a great challenge to the enlightened Vaghari educated youths and officers to overcome this situation and lead their society towards prosperity. The Inner Conflict of Tradition In fact successful implementation of modern idea does not mean supresession of tradition or the suprim-position on it of a different order. It means that the inner conflict of tradition is now fought within the confines of an expanded reality that transcends the limits of the "little kingdom" so as to include ultimate authority and legitimation themselves. Authority and legitimation are no longer transcendent and safe in an ultramundane sphere but part of reality and therefore constantly Vagharis of Gujarat : An Ancient Tribe ] [35 For Private and Personal Use Only

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called into question. In contradiction to tradition, modernity must valorize change because the authority of its code of abstract rules and principles no longer transcends reality. Modernity has not solved the inner conflict of tradition, nor can it ever do so. But it has fundamentally changed it by carrying it over into the sphere of a single explosive reality.18 Social change is a continuous process. It should not be leading towards illusion and ignorance it needs to be channelised and directed towards knowledge and reality. Vagharis want to adopt modernity without abandoning the rigid customs of superstitions and faith in evil spirit and animal sacrifice. This is an anti-historic process. This clumsy trend has created cultural deterioration and social crisis. They are dragged into the imperfect stage of 'Ardhadagdh' (2444984) which means half hearted or incompknowledge. It is a pitiable complex state of mind for both vaghari individuals and their society. Their future leads to nowhere. This is one of the reasons why in this era, they are still in the midst of 16th century, that is lagging behind by 300 years. Further, po substancial change is observed on studying the superstitions, beliefs, animal sacrifice, rites, rituals and customs published a century age by A.M.T. Jackson and R. E. Enthoven in the book Folklore of Gujarat. As the reformative measures introduced by Arya Samaj had enlightened and changed the outlook of the Indian people. They were relieved from the grip of superstitions, beliefs and illusion. The scientific outlook had developed and most of the educated people started abandoning old customs but the lower communities could not get rid of superstitions. Any effort made to abandon were opposed. Rigorously and as stated earlier, such persons were ex-communicated from the society. Even today the enlightened Vaghari persons cannot get rid of these situation. It is worth noting that some of the Vaghari educated persons have started reformative measures amongst this community under the guidance of Pandurang * Shastriji. Few of them have given up the habit of drinking. It is learnt that none of them have taken to Islam or Christianity. Of course some of them do go to Goddess known as 'Mughalain: Deri,' but they have not embrabed Islam. Conclusion It is much easier to attain the psychic power but the hands of unworthy people, the spiritual endeavour may degenerate and lead them to deep water. In this context various gestures of their Bhuvas exhibited during the worship of their Godesses need to be studied scientifically and ascertained as to what extent it is illusive or superstitious. Is there any substance of medtation or tapping hidden sources of psychic energy ? whether it controls the mental automisms and enables the higher-self 361 (Samipya : April, '92-September, 1992 For Private and Personal Use Only

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Acharya Shri Kailassagarsun Gyanmandir energy out of the unconscious stream of life, whether it discharges any psychic energy of it is an extension of the individual will towards the divine 'will' in the depth of consciousness. Is there any indication of extra-sensory perception or clariaudiance or clarivoyance ? Of course, we do not want to disturb the faith of Vagharis. The proverb says that the 'faith is very near to God'. or faith is the abode of God So none has any right to question. Every man in this world has some faith which to others may appear false, but at the same time it is equally true that only through the purity of heart, one can realise the highest truth. Otherwise one would become hypocrite disguised in the form of spiritual leader. The other alternative solution is that the elite class and reformers should come forth with moral courage to combat against the superstitions, and if required, revolt against the same unitedly. Even in the case of ex-communication, they should come out from their old fold and emerge into a new group, evading the consequences of individual isolation. There they should throw out the yoke of the servitude of religious denomination of Bhava. It is learnt that some of the groups in Bombay, Delhi and Burma have already thrown away the yoke of their caste and have emerged into a new group as dancers, shikaris, satyavan, etc. Most of them have earned international reputation as famous dancers. They have crossed the border line of poverty. Some of them are making frequent visits to foreign countries like France, Germany, USSR, England and USA. A few of them have become millionaires having premises in Bombay in the areas like Paddar Road. They do not introduce or identify themselves as Vagharis. In fact, few of them have lost or changed their identity as Vagharis and they have adopted new suitable names of their choice for their group. Some of the Vagharis have succeeded in adopting new change and modernity. They have dislodged the orthodox traditions and developed their inherent art of dancing, singing and gained international reputation, but their number is negligible. The best in them is their intelligence. From their teenage, they are taken to petty business of their family and conte in touch with various types of customers. They face all sorts of troubles and hostile attitude and thereby gain varieties of experiences from the childhood. This has resulted in raising their I. Q. level. So, it is not desirable to doubt or dilute the faith of this community. Their faith needs to be chanaliscd in proper direction preserving the best in them and relieving them from the expensive ceremony of Jatar, animal sacrifice and tradition of ex-communication. Footnotes (London) 1. Adam Kuper and Jessica Kuper (Ed.), Social Science Encyclopedia, 2. Ramchandra Ghosha, History of Hindu Civilization Vagharis of Gujarat : An Ancient Tribe ] 37 For Private and Personal Use Only

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3. After the Sudra follow the people called Antyaja, who render various kinds of services, who are not reckoned amongst any caste, but only as members of a certain craft or profession. There are eight classes of them, who freely intermarry with each other, except the fuller, shoemaker, and weaver, for no others would condescend to have anything to do with them. These eight guilds are the fuller, shoemaker, juggler, the basket and shield maker, the sailor, fisherman, the hunters of wild animals and birds, and the weaver. The four castes do not live together with them in one and the same place. These guilds live near the villages and towns of the four castes, but outside them. (Al Biruni, 'India,' ed. by qeyeemuddin Ahmed, p. 46). 4. N. M. Bhattacharyya, The Indian Mother Goddess, p. 67 5. Puspendra Kumar, Sakti cult in Ancient India, p. 236 6. A. M. T. Jackson & R. E. Enthoven, Folklore of Gujarat. 7. Ibid. 8. Ramchandra Ghosha, op. eit. 9. A. M. T. Jackson, R. E. Enthoven, op, cit. 10. Adam Kuper and Jessica Kuper, Social Science Encyclopedia (London), p. 373 11. A.M.T. Jackson, R. E. Enthoven, op. cit. 12. Puspendra Kumar, op. cit., p. 202 13. Ramchadra Ghosba, op. cit. 14. A. M. T. Jackson, R. E. Enthoven, op. cit. 15. N. M. Bhattacharya, op. cit., p. 67 16. Pushpendra Kumar, op. cit., p. 203 17. Ramchandran Ghosha, op cit., 18. J. C. Heesterma, The Inner-Conflict of Tradition-Eassays in Indian Ritual Kinshi and Society. 381 Samipya : April-'92 Seprembe, 1992 For Private and Personal Use Only

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Bibliography 1. Longman, Illustrated Encyclopedia of World History, Published in 1989 by LVY Leaf, London 2. Arthur A. Jones, Illustrated Dictionary of World Religion, The Religious Edu cation Press, London & New York 3. Donald A. Mackenzie, Indian (Myths & Legends), Published by Bracken Books London 4. Ramchandra Ghosha, History of Hindu Civilization, Kausal Prakashan, Delhi 5. Veronica lons, Indian Mythology, (Vernnica lons) 6. A. M. T. Jackson, R. E. Enthoven, Folklore of Gujarat, British India Press, Mazgaon, Bombay, 1914 7. N. M. Bhattacharya, The Indian Mother Goddess, Delhi, 1977 8. Puspendra Kumar, Sakti-cult in Ancient India, Varanasi, 1974 9. The position of Women in Hindu Civilization 10. Bombay Gazetteer, Vol. IX, Part I, Bombay 11. J. M. Malkan, Backward Classes of Saurashtra (In vernacular), Vol. II, Saurastra B.C. Board, Govt. of Saurastra, 1955-56 12. Janaki Abhisheki, Religion as Knowledge, Publisher M. V. Ranade, Bombay 13. R. T. Savaliya, Gujaratni Hindu Devionun Pratima Vidhan (in Vernacular) Ahmedabad, 1991 14. Louis Jaccoilliot, Occult Science in India and among the ancients (Rare Book International) 15. Yogendra Singh, Modernization of Indian Tradition, Delhi, 1973 16. Adam Kuper and Jessica Kuper (Ed.), Social Science Encyclopedia, (London) 17. J. C. Heesterman, The Inner-Conflict of Tradition : Essays in Indian Ritual Kinship and Society 18. Qeyeemuddin Ahmed (Ed.), India by Al-Biruni, National Book Trust India 19. Darsan Sharma, Rajasthan through Ages 20. J. M. Malkan, Panchmahalna Adivasto (in Vernacular), Gujarat Vidyapith, Ahmedabad, 1952 21. Deepali Bhargava, 'Manu Smriti', A Sociological Analysis published by Rawat Publication, Jaipur Vagharis of Gujarat ; An Ancient Tribe ] [ 39 For Private and Personal Use Only

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out of Stock 15-00 20-00 20-00 10-00 25-00 1970 20-00 20-00 each EO-CO 50-00 OUR PUBLICATIONS ENGLISH Indo-Aryan & Hindi 1942 By Dr. Suniti Kumar Chatterji Aretacogy & Ancient Indian History 1944 by Dr. Hirananada Shastri Jaiminiyam Upadesasutram, Ed. & Trans. 1951 by Prof. K. V. Abhyankar Studies on Indian Art : 1953 by 0. C. Ganguli The Conception of Spiritual Life in Mahatma Gandhi and Hindi Saints 1956 by Prof. Dr. R. D. Ranade Ganadharavada: 1966 Trans. by Dr. E. A. Solomon Indian Culture in South East Asia by Dr. R. C. Majumdar Some Problems of Indian History and Culture 1974 by Dr. D. C. Sircar Indian Dialectics, Vols. I & II 1976 by Dr. E. A. Solomon Festivals, Sports and Pastimes of India 1979 by Dr. V. Raghavan Coins : The Source of Indian History 1981 by Parameshwari Lal Gupta Indian Literary Theory and Practical Criticism 1984 by Dr. Krishnamoorthy History and Culture of Madhya Pradesh 1985 by Prof. K. D. Bajpai A Descriptive Catalogue of Sanskrit & Prakrit! 1986 MSS of B. J. Institute Muse'im, Part (II) A Descriptive Catalogue of Gujarati, Hindi & Marathi MSS of B. J. Institute Museum, Part I 1987 A Supplement to the Catalogue of Persian & Arabic MSS of B. J. Institute Museum, Part (11) 1989 A Historical & Cultural Study of the Inscriptions of Gujarat By Dr. H. G. Shastri 1989 The Idea of Ahi 'sa aud Asceticism in Ancient Indian Tradition by Dr. Bansidhar Bhatt in Press HINDI adhyAtmavicAraNA : kartA-paM. DaoN. sukhalAlajI saMghavI 1958 yogazataka : saM. anu. DaoN. indukalA hI. jhaverI 1959 mathurA kalA : kartA-DaoN. vAsudevazaraNa agravAla 1964 jaina sampradAya meM mokSa, avatAra aura punarjanma 1982 wai-s. 41 al 28-00 20-00 100-00 120-00 160-00 160-00 130-00 10-00 12-00 16-00 10-20 For Private and Personal Use Only