Samipya 2000 Vol 17 Ank 03 04

Author(s): Bhartiben Shelat, R T Savalia
Publisher: Bholabhai Jeshingbhai Adhyayan Sanshodhan Vidyabhavan
Catalog link: https://jainqq.org/explore/535817/1

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grAma pulAgArAdata nAmadA Journal of the B. J. Institute of learning and Research yatAmAdhAra minanajevadhAmantrasarasvatImana Ahmedabad sarasatImanunajenayamitrasarasvatI zAdidetyAdinI gadidatyAdinAnAdidatyAdi SAMIPYA dhanumAyakadastAva civAMtavilasacInovatavya ghavAtAvajasalInAyatasya October, 2000 - March, 2001 ga V. S. 2056, Asvina - V. S. 2057, Phalguna mitrasarasvatImanunajevayaM nAdidatyAdinImAdidatyArditI tidhyAna tiyAnA prayakahatAjairdadhatI vinasabInAzutupa Vol. XVII, Nos. 3-4 mubhavAni nayanAmAdhAratAmahAcU Editor arasvatImananavazu Bharati Shelat Assistant Editor R. T. Savalia dhanuHsAyaka tAnavilasa mivasarakhatA mAdideyAdita vimAnAzIdhyAna) sAjedadhatInumsAyakahastAbedadhatIdhanuHsAyakaMDatAjerdadhatInusAyakaMha | vinuSya ghavAtavilasana Gujarat Vidyasabha FB. J. Institute of Learning and Research tANAyada / dhAratAmahA Ahmedabad - 380009 tAmahAnayanAmAdhAra vAmavasarasvatImanunananomavasarasvatI tAmA For Private and Personal Use Only

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lekhakone vijJapti 'sAmIpya'mAM prakAzita karavA mATe lekhakoe pRSThanI eka ja bAjue zAhIthI suvAcya akSare lakhelA lekha mokalavA vinaMtI che. zakya hoya to lekho TAIpa karI mokalavA jarUrI che. gUjarAta vidyApITha joDaNIkoza pramANenI joDaNI rAkhavI Avazyaka che. lekhanI mULa prata ja mokalavI. lekhanuM lakhANa 3,000 zabdothI vadhu lAMbuM na hovuM joIe. bhAratIya itihAsa, saMskRti, purAtattva ane prAcyavidyAne lagatA koI paNa viSaya parano saMzodhanAtmaka ke ucca kakSAno lekha ja svIkAravAmAM Avaze. lekhakoe pAdaTIpamAM saMdarbhagraMthanuM nAma, enA lekhaka ke saMpAdakanuM nAma, AvRtti, prakAzanasthaLa, varSa vagere vigato darzAvavI Avazyaka che. lekhanI sAthe jarUrI phoTogrApha, rekhAMkano vagere mokalavAM Avazyaka che. anyatra pragaTa thavA mokalelAM lakhANa A sAmayika mATe mokalavA nahIM. ahIM pragaTa thatA lekhomAM vicAro lekhakanA che. tenI sAthe saMpAdako hamezAM sahamata che ema mAnavuM nahIM. sAmayikanAM A lakhANa kopIrAITathI surakSita karavAmAM Ave che. A sAmayikamAM prasiddha thayelA lekhanI 10 oNprinTsa lekhakone ApavAmAM Avaze. graMthAvalokana mATe graMthanI samIkSA karAvavA mATe pustakanI be nakala mokalavI anivArya gaNAze. je pustakanI eka nakala maLI haze tenI samIkSAne badale e aMge sAbhAra svIkAra noMdhamAM eno samAveza karavAmAM Avaze. pustaka samIkSAne yogya che ke kema eno nirNaya saMpAdako karaze. pustakanA samIkSakane emanA avalokananI 10 oNphaprinTsa tathA emaNe avalokana karela graMthanI nakala bheTa apAze. -saMpAdako varSamAM cAra aMka bahAra paDe che : eprila-jUna, julAI-sapTembara, oNkTobara-Disembara ane jAnyuArI-mArca lavAjama bhAratamAM : rUA. 50/- (TapAla kharca sAthe) chUTaka aMkanI kiMmata : rU. 30/paradezamAM H yu.esa.e. mATe 8 Dolara (TapAla kharca sAthe) Acharya Shri Kailassagarsuri Gyanmandir yuropa ane anya dezo mATe 3.50 pauMDa (TapAla kharca sAthe) lavAjama mATenuM varSa eprilathI mArca ma. o. patro, lekho ceko vagere 'niyAmaka, bho.je. adhyayana-saMzodhana-vidyAbhavana, ha.kA. ArTsa kaoNlejanA kampAunDamAM, Azrama roDa, amadAvAda-380009, e saranAme mokalavA. jAherAto A traimAsikamAM jAherAto ApavA mATe lakho : saMpAdaka, 'sAmIpya' bho.je.adhyayana saMzodhana vidyAbhavana, ha.kA.ArTsa kaoNlejanA kampAunDamAM, Azrama roDa, amadAvAda-380009. jAherAtanA dara aMdaranuM pRSTha AkhuM aMdaranuM pRSTha aDadhuM AvaraNa bIjuM/trIjuM AvaraNa cothuM prakAzaka : DaoN. bhAratI zelata niyAmaka, bho.je.vidyAbhavana, ha.kA.ArTsa kaoNleja kampAunDamAM, rUA. 500/rUA.250/rUA.1000/rUA. 2000/ amadAvAda-380009 phona : 6588862 prakAzana varSa : eprila, 2001 H mudraka H kriSnA grAphiksa For Private and Personal Use Only 966, nAraNapurA jUnA gAma, amadAvAda-13, phona : 7494393

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SAMIPYA Vol. XVII, Nos. 3-4 October, 2000 - March, 2001 V.S. 2056, Asvina - V.S. 2057, Phalguna CONTENTS Glimpses of Women in the Satavahana and Vakataka Period Ajay Mitra Shastri Suchita Y. Mehta The Concept of amanIbhAva" . 8 The Critical Edition of the Bhagavata H. G. Shastri Dynamics of National Awareness in Gujarat Before 1885 Rasesh Jamindar A Study of the Swaminarayan sect in Gujarat during the 19th Century Vikesh Pandya nepAla kI eka manojJa vizvarUpa viSNu-pratimA e. ela. zrIvAstava vaidika vAkyaracanAmAM sarvanAmo ane vyAkaraNanI visaMgati : drauf (9.64.8.2-96) 34 baMsIdhara bhaTTa paurava-nAga-vigraha : eka abhyAsa kezavarAma kA. zAstrI graMtha-samIkSA B. J. Institute H. K. Arts College Compound, Ashram Road, Ahmedabad-380009 For Private and Personal Use Only

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Glimpses of Women in the Satavahana and Vakataka Period Ajay Mitra Shastri* (I) Acharya Shri Kailassagarsuri Gyanmandir Introductory The period of Satavahana and Vakataka rule in the Deccan and South India was formative in nature which shaped the life and destinies of the people for several centuries from the end of the first century B.C. to around the beginning of the sixth century A.D. It was this time-span during which the foundations of the regional specialities now prevailing in this vast area were laid. Unfortunately we don't possess enough sources to enlighten us about contemporary socio-economic life to the extent we wish. The only sources of our information are numerous long and short donative records and the well-known Prakrit anthology Gaha-satta-sai traditionally believed to have been compiled by the Satavahana monarch Hala out of a crore of stanzas submitted by renowned poets and poetesses. Although the latter text received several later accretions and it is not possible to speak of the period of its composition as a work, we may be reasonably sure that it substantially represents the early centuries of the Christian era. And its geographical setting shows that the situations reflected in it refer to the Deccan, south of the Narmada. What is most pertinent to the present context is that by and large it deals with the life of the commonality in its varied facets. These afford interesting glimpses of some of the interesting aspects of the life of the fair sex of different strata of society which is rare in the extreme and there are just a few exceptions like it. ( II ) Royal Ladies Satavahana Phase We learn from the large though highly mutilated inscription of the Satavahana king Vedisri and some silver and base metal coins about a magnanimous lady named Nagavaradayini or Nag(y)anika3 who appears to have been the chief queen1 of the third Andhra-Satavahana king Satakarni. Though the inscription is much damaged and in the preserved portion we don't find mention of their mutual relationship, it is apparent from their placement together in the family's pratima-griha (statue-gallery) in the Naneghat pass near Junnar in the Pune district and their mention together on some of their silver, copper and potin coins.' It would follow from these that the mutual * Retd. Professor and Head of the Dept. of Indian History, Culture and Archaeology, Nagpur University, Nagpur Glimpses of Women in the Satavahana and Vakataka Period] For Private and Personal Use Only [1

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relations between the royal couple were one of the best that can be imagined and that Naganika enjoyed considerable political authority and influence. In fact, the nature of their mention in the coin-legends is enough to indicate that at the time they were issued both were rulers with equal power and rank: there is no fixed order of mentioning the two, and they are found not unoften exchanging position. We may, therefore, conclude that in his old age king Satakarni was unable to fun the government by himself, perhaps owing to disabilities resulting from old age or some serious ailment and that queen Naganika had to look after his administrative responsibilities. And she claimed or was given due credit for it by being treated as a joint ruler. Not only this, she had most probably to look after the kingdom after the passing away of her husband on behalf of her elder (perhaps eldest) son Vedisri who was then a minor and it must have been for quite a few years. And as such she exercised quite a good deal of political power and respect of the courtiers. And after Vedisri grew major and became king, she naturally commanded high spontaneous respect from officials, evidently because she had played a highly important part in preserving the throne against all odds for the minor son who was now the reigning king and certainly had the highest love and regards for his mother who must have now been quite old. And when she died, her grateful son had her statue together with that of his father installed in the family's statue-gallery at Naneghat. What is even more puzzling and interesting is that Vedisri in this case gave a good bye to the age-old Indian convention which enjoined for wife a place to her husband's left, which is enough to show the great importance attached to her during the rule of her son Vedisri. This was in first century B.C.-A.D. as, according to our chronological scheme Satakarni ruled in c. 10 B.C.-c. 45 A.D. Shortly afterwards there was another lady of equal grit and political grip. She was Balasri of the Gautama gotra and consequently styled Gautami, the full name in common parlance being a combination of both these, viz. Gautami Balasri. She was the mother of the great Satakarni, the name being preceded by the metronymic Gautamiputra ("son of Gautami'). The measure of the great importance attached to her by the composers of the dynastic sections (vamsanucharita) of the Puranas is transparent enough from the fact that in this section he is referred to only as Gautamiputra, and not as Satakarni which was his personal name. In fact, it is noteworthy that he is the first chronologically among the known bearers of a metronymic among the Satavahanas. She had a very high position and status and her son and grandson both were anxious to do everything to earn her favour and keep her pleased and happy. Her son made the grant to the Buddhist monks living in Cave III' at Nasik of a field from his own estate (rajaka kheta) in exchange for one granted earlier when it was found that the latter was uncultivable (fellow) and the (214104: Bus2142, 2000-H3, 2004 For Private and Personal Use Only

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village where in or close to which it was located was deserted." As stated in his latest known record (year 24), the grant was made at the behest (vachana) of his mother (raja-mata) who is described as chief queen (Mahadevi) with her son living (jivasuta). This cave was in fact excavated by her and took at least twenty years for its completion as we learn from another record belonging to the year 19 of the reign of her grandson Vasishthiputra Pulumavi.! When this cave meant for the monks of the Bhadrayaniya sect of the Theravada school was completed, the reigning king Vasishthiputra Pulumavi gave away a village for its finishing and decoration with painting, (chitananimita) with the object of serving and pleasing his grandmother. She is again described as the wife of a saintly king (rajarshi-vadhu), chief queen (mahadevi) and as the mother of a maharaja (maharaja-mata) and grandmother of another maharaja (maharaja-pitamahi). Another inscription of this king speaks of this cave as the 'Queen's Cave' (devi-lena).'+ It is not unlikely that during the critical times when a major portion of the Satavahana territory in Maharashtra was under the occupation of the Saka Kshatrapa Nahapana and her husband was in a state of indifferent health during the closing years of his reign and consequently the throne insecure, she had rendered valuable help to him and materially assisted her son Gautamiputra Satakarni in securing regal power, there is no express evidence on this point though. And this might have been one of the reasons for the inestimable reverence she continued to command for as long as the nineteenth year of her grandson's reign. Added to it was her exemplary conduct involving truthfulness, charities, forbearance, nonviolence, austerities, self-control, restraint and fasting so very graphically described in an inscription of her grandson Vasishthiputra Pulumavi.is The Vakataka Phase We come across a similar case a little over three centuries later among the Vakatakas who succeeded the Andhra-Satavahanas in Vidarbha and adjoining regions. Prabhavati Gupta, the daughter of the Gupta emperor Chandra Gupta II Vikramaditya from his Naga queen Kuberanaga, was wedded to the Vakataka king Rudra Sena 11 (c. 385-95 AD) whose chief queen (agra-mahishi) she became. She gave birth to three sons named Divakara Sena, Damodara Sena and Pravara Sena (II) all of whom were minor at the time of the premature demise of their father. She was, therefore, left with no option but to look after the throne on behalf of her eldest son Divakara Sena (c. 395-410 AD) who was declared the crown prince (Yuvaraja) in which capacity he remained for not less than thirteen years as we learn from her Pune grant.16 Sometime, thereafter, how much is not known, he passed away without coming to thronel and was followed by his younger brother Damodara Sena who may be assigned a reign lasting about ten years (c. 410-20 AD), we have no record of his time though. That he had a separate identity and was not identical with Pravara sena II as held by somel Glimpses of Women in the Satavahana and Vakataka Period] [3 For Private and Personal Use Only

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is now finally established by the miregaon grant given by Prabhavati Gupta in the twentieth year of the reign of her youngest son Pravara Sena II (c. 420-55 AD) the seal where of describes her explicitly as the 'mother of two valorous Vakataka kings'.! That she was alive at least upto year 23 of Pravara Sena II's reign is vouched for by the latter's Tirodi plates given in that year not just for his own religious merit, longevity and happiness in this and the other world but also for augmenting the religious excellence of his mother.20 Sometime after this, when exactly we can't say, she passed away at the old age of about eighty-five and her death was condoled and commemorated by her unnamed daughter and son Pravara Sena II by constructing the shrine called appropriately Prabhavatisvamin existing presently at the famous site of Ramagiri (modern Ramtek near Nagpur) under the name Kevala-Narasimha as known from a memorial slab inscription fixed in the right wall of this temple. They also got a tank excavated at the nearby village of Kadalivataka and it was christened Sudarsana' after the well-known reservoir at Girnar (Gujarat) excavated originally at the orders of the Maurya emperor Chandragupta by his vaisya provincial governor Pushyagupta and enlarged for his grandson Asoka by bis Greek vassal Tushaspha and repaired, further strengthened and beautified for the Kardamaka Mahakshatrapa Rudradaman I by his Pahlava minister for Anarta and Saurashtra named Suvisakha in the latter half of the second century A.D. as we learn from his Girnar rock inscription. It is evident that she played a dominant role for quite some time in the history of the padmapuraNandivardhana-Pravarapura branch of the dynasty: first she saved the throne from contemporary political powers including the cousins ruling from Vatsagulma (modern Washim) who were waiting for any opportunity to grab it and then continued to overse its growth during the reigns of two of her sons; they were naturally highly obliged to her for the great service she had rendered to the dynasty: added to it was the fact of her hailing from the most powerful and revered ruling family of the time which gave this branch of the Vakatakas an influential position in the then political atmosphere. Some historians have tried to look for some hidden motives in and worsening of this relationship which is not well-based and simply gratuitous. These three royal ladies in the Satavahana and Vakataka history afford shining examples of what some exceptionally gifted women could do in times of adversity as and when it occurred. The social atmosphere of the Deccan which conceded considerable freedom to women also must have aided it. The extant evidence shows that women in this region did not live in segregation from the male and were, and still are, comparatively free from social vices like the veil. RUHI. : L 521042, 2000-HR, 2009 For Private and Personal Use Only

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III Women at Large Acharya Shri Kailassagarsuri Gyanmandir As against these royal ladies who were naturally very few in number there were ordinary women who should now claim our attention. Among ordinary people, as in royal households, polygamy was rampant, and in the Gaha-satta-sai we come across allusions to co-wives (sa-patni, gathas 79, 106, 173, 213, 312, 528, 597, 723)and to men with many a wife (bahu-vallabha, 72, 122). Even lesser strata of society like hunters (147) and cowherds (726), who had not much of resources, were not immune from this vice. There are references also to the second marriage and resulting neglect of the first wife (479). Some women were in state service also, and such one was Pota who acted as chamberlain (pratthart) and took down the royal order about the exchange of gift of a field to the Buddhist sangha from Gautamiputra Satakarni as stated in one of his Nasik inscriptions. In the Gaha-satta-sal we find instances of women working as gardeners (malakari, 596) and young men teasing one such gardener by pretending to inquire the price of a flower (598), cowherdesses (gopi, 128) and serving water at public water-sheds (prapa-palika, 161). Some of them helped their agriculturist spouses by carrying food for them (bhakta-harini, 692) and protecting fields with growing plants (690, 815). Prostitution was prevalent, and there are at least two references to harlots (vesya, 156) who were skilled not just in their avocation but also in arts (884). A vast majority of women was illiterate and could count the number of days of separation from their husbands on sojourn only by drawing lines (170, 206, 208) or the number of fingers of hands and feet and could not count beyond (307). However, some women are spoken of as writing letters to their beloveds24 or drawing their pictures. It is relieving to note that some of the women were not just literate but poetesses of great merit whose compositions were found worth inclusion in the Gahasatta-sai. They were Anulakshmi (177, 178, 228, 263, 274), Madhavi (91), Prithivi (76, 86). Reva (87, 90), Roha (163) and Sasiprabha (304). Many of the nuns of high academic accomplishments and enjoying the elevated status in the Buddhist Sangha find mention in the cave inscriptions of western India. Some of them had mastered some of other Buddhist scriptures acted as teachers of some of the fellow nuns. There were separate nunneries (bhikhuniupasaya) at some important Buddhistic centres where there was a good number of nuns and are found mentioned in some records. These included a nunnery called Ambalika-vihara at Kalyana (Luders List, Nos. 988 and 998), Junnar (ibid., No. 1152) and Kanheri (ibid., No. 988). There must, of course, have been nunneries at several other localities, but they Glimpses of Women in the Satavahana and Vakataka Period] [pa For Private and Personal Use Only

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are not documented. There are references to female navakarmikas or supervisors of the construction of the nunneries to ensure that they met their special requirements.26 Acharya Shri Kailassagarsuri Gyanmandir Nuns could also rise high in monasic hierarchy and some of them are found to have enjoyed the honorifics theri (ibid., No. 1006) and bhadanti (ibid., No. 1240). They could have the title arya as well which we find employed in not less than fifteen inscriptions from Bodhgaya referring to a respected nun named Kurangi " though we don't come across such an allusion in the Deccanese records. We find that some of the nuns specialised in some sections of Buddhist scriptures and bore the indicative titles like vinayadhara, samyutta-bhanaka, etc., like some of their male counterparts. We find several nuns who were disciples (antevasini or sishya) of some monks as well as nuns who were teachers of some other nuns, but nowhere a monk pupil under a nun. It probably smacks of male chauvinism which was undoubtedly spurred by the Buddha himself who imposed numerous inequities on nuns after hesitantly admitting them into the sangha. A very elderly nun had to salute a much junior monk, and there were several similar disabilities imposed over nuns. Thus, even the Buddha did not recognise equality of sexes in religio-spiritual matters. The statistical analysis of the references to the monks and nuns is revealing in that the latter were much lesser numerically as compared to the former. The foregoing account relates to the early centuries of the Christian era coeval with the Andhra-Satavahanas. We have hardly any evidence, either literary or epigraphic, on the position of non-regal women during the Vakataka period. Foot-Notes 1. For the recentmost uptodate treatment of the Satavahanas and the Vakatakas, see Ajay Mitra Shastri. The Satavahanas and the Western Kshatrapas: A Historical Framework (SWKHF), Dattsons, Nagpur. 1998; Vakatakas: Sources and History (VHS), Aryan Books International, New Delhi, 1997. 2. The larger inscription engraved on two side-walls was actually put up by Vedisri, and not by his mother Naganika as usually believed. It is very much damaged with the result that most of the information is lost irretrievably. 3. The commonly recorded and popular name Nagyjanika is actually the popularly pronounced form of the Prakrit name Nagamnika. Its full form was most probably Nagavaradayini which is recorded in line 4 of the larger Naneghat inscription. 4. That she was the chief queen, though not stated explicitly anywhere in the preserved portion of the larger inscription, is shown by the facts that only her figure is given by the side of Satakami, her name figures jointly with that of her husband on some of the coins and that her son succeeded to the throne. EUR] 5. See the preceding note. 6. For a discussion on this statue-gallery, see Ajay Mitra Shastri. Satavahana Statue-Gallery at sAmIpsa : okaTobara, 2000-mArca, 201 For Private and Personal Use Only

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Naneghat'. paper presented at third session of the World Archacological Congress, New Delhi. December, 1994. 7. All these coins come from Junnar and Punc. Vidc Ajay Mitra Shastri and Sanjay Godbolc, 'Two Potin ('oins of Satakarni and Naganika'. Numismate Digest, XVIII, 1994, pp. 69-74. and reference cited in note 1. 8. On a very large number of base-inctal coins and in inscriptions it is invariably followed by Satakami. But on many monetary pieces, especially of potin and hailing from Vidarbha and some adjoining areas he is referred to only as Satakarni. 9. It inust be remembered in this context that the only carlier inscription that could have contained it, viz. larger Nancghat inscription, is badly mutilated and the preserved portion contains no royal name but for that of Vedisri. 10. The inscription, speaks of this cave as 'our cave' (amla lena). For the text, sce V.V. Mirashi, The History and Inscriptions of the Satavahanas and the Western Kshatrapas (HISWK). Maharashtra Board of Literature and Culture, Mumbai, 1981. p. 34. line 3 11. Ibid., p. 34 12. Ibid.. line 2 13. Ibid., pp. 44-46 14. Ibid., p.53, line 3 15. Ibid., pp. 45-46. lines 9-10 16. VSH, pp.9-11 17. This is shown by the fact that a stanza (subhashita) of Divakara Sena is cited in the anthology entitled Saduktikarnamrta where he is spoken of only as a yuvaraja. 18. V. V. Mirashi, Inscriptions of the Vakiitakas, Corpus Inscriptionum Indicarum, V, Archacological Survey of India, New Delhi, 1963, p. 35; A Comprehensive History of India. Ill. Part I. cds. R.C.Majumdar and K.K.Dasgupta. Peoples Publishing House, New Delbi, 1981. p. 137 19. See VHS, pp. 91-93 20. Ibid., p. 28 21. Ibid., pp. 125-35 for a discussion of the contents of this highly valuable though damaged record. 22. For the inscription, see HISWK, pp. 124-27; for a discussion of the date, see SWKHF. p. 159. 23. HISWK, 34, line 1 24. Gathas 244, 824. It is avcrred in the former gatha it is stated that the separated lady could not proceed beyond the initial word svasti because of the loss of control of pen by fingers sweating and trembling 25. Gatha 835 26. EI, XV. p. 270, No.40. That she was entrusted with the task of supervising the construction of a nunnery is a pure guess based on circumstantial evidence. 27. B. M. Barua. Gaya and Bodhagaya. II (inscriptions). Calcutta, 1934. p.67; Luders List. Nos. 939 42 Glimpses of Women in the Satavahana and Vakataka Period] For Private and Personal Use Only

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"The Concept of amanIbhAva" Suchita Y. Mehta* Various systems of Indian philosophy put forth their own views in respect of the Ultimate Reality. Though all these systems present different philosophical concepts, strikingly enough we find one concept commonly emphasized by Vedanta, Yoga and Subjective Idealism of Buddhism as a remedy to remain aloof from the worldly phenomena. This is the concept of 374-14TC. Before we proceed to peep into various books emphasizing the concept, it would be proper to understand the concept. What is meant by amanIbhAva ? It is our common experience that the mind has a tremendous power of projecting things. Our minds do not remain quiet even for a moment. It continuously remains busy indulging in various types of Sankalpa and Vikalpa. Whatever we perceive, feel, thing, eat, talk are stored in the form of impressions (Samskaras) in our minds. Being overpowered by these various types of impressions it projects the things. It can make heaven of hell and vice versa. On account of this continuous and endless Chain of thoughts and impressions the mind cannot become quiet. Hence while living in the phenomenal world we never get peace of mind for which we are striving. In this context it is noteworthy that in various systems of Indian philosophy our ancient seers have put forth some remedies to soothe the mind, to free it from the worldly bondage. The concept of 374 yra is a remedy to remain aloof from the tangles of the phenomenal world. 374-4T is such a state of mind, in which the mind is rendered totally quiet. Its various modifications cease to operate. The mind becomes no-mind. It is the state of thoughtless awareness - where one experiences or becomes just the Supreme Reality- i.e. Non-dual Sentiency. This state of mind is beyond time and place. It cannot be described in words. Though the body is there, it does not make difference. The one whose mind is merged into Non-duality - for him, only awareness or the state of being just witness (Saksibhava) remains. This state can be considered "Jivanmukti". Such a concept of 374-4ta is attempted to be described in some minor Upanisads, Gaudapada karika, Yoga-vasistha, restrictaariH, 3447 Um etc. Here, in this paper I have tried to present a clear picture of the concept in all its various facets - How does + This paper has been presented at 39th sestion of All India oriental conferense held at Baroda. * Lecturer, Sanskrit Dept., St. Xavier's College, Ahmedabad - 9 (2414114 : 21521042, 2000-HURT, 2009 For Private and Personal Use Only

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this state take place ? How does one behave when it is acquired ? What is gained by this state ? etc. It is also noteworthy that it is rather a difficult task to cover this subject in a few pages ; as it is a unique concept and one found not just in one specific system of philosophy, but common to many spiritual pursuits. Some Minor Upanisads : It would not be an exaggeration to state that the Upanisads are the store houses of various philosophical concepts. So far as the concept of 374-1419 is concerned, it is not found in the major upanisads. Of course! in Mundaka Upanisad we find the term 3747' = but that is put forth in the context of Brahman* Some minor Upanisads which are replete with the tenets of Yoga philosophy and subjectivistic Idealism, clearly emphasize the concept of 37H-1972. Efs, ofere, riferatyf1971, puit, rent, mahopaniSat, annapUrNopaniSat clearly affirm the mind as a projecting factor of the worldly phenomena. It is the mind only which is responsible for bondage and liberation.' It means that it is the mind only which binds the individual self and it is the mind only which can lead one to the path of liberation ! Thus mind is a responsible facto for bondage and liberation. So one who wishes to achieve liberation, should acquire that state of mind where there is no bondage ! The ularg Upanisad points out two aspects of mind - pure and impure. Pure mind is free from desire while impure mind produces a series of desires. When the mind becomes devoid of any face when is emptied then it is the state of liberation. The same concept has been put forth in the ruyf147*. Making the concept more clear it states that the state of "No mind' can not be expressed by speech. Further the yuftus while explaining the state of "No mind' states that as the fire extinguishes automatically not getting wood, similarly with the destruction of the modifications, the mind is merged and becomes 'no mind'. The rifarufu considers this state of mind nothing else but liberation itself. Apart from these Upanisads there are Eleft and annapUrNopaniSat which complete the picture of amanIbhAva with some added points of presentation. The fourth chapter of HETYSTYC is replete with Vedantic thought. With various illustrations it emphasizes that when the mind becomes frugt, one experiences the state of liberation. Bondage can be cut off with the help of 374-1979.? One can attain 37-479 with the destruction of mind. This can be done with the help of the mind * 340 214: CHA: RI - Mundakopanisad 2-1-2, $onfefavirerereref19c:, 5th edition by T40 T4 37137 - FAUTETTE - HEUTH - 1948 * Sce #artu4144, ue: 40:, PO "The Concept of amanIbhAva""] For Private and Personal Use Only

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only. The destruction of mind is nothing else but the destruction of Avidya. This Upanisad clearly uses the term 'amanaskasvarUpa'.!" The annapUrNopaniSat should also be examined so far as the concept of '37-itra' is concerned. In its second chapter it is stated that the state of thithra is a peaceful state which is just a Susupti state (deep sleep) in Jagrat state (waking condition)." There are two types of fatas namely renta and arUpa. Jivanmukti takes place on account of sarUpa cittanAza, while videhamukti takes place on account of 37299 FECHT.2 In order to attain 374-1979 two ways are prescribed - breath control and destruction of root inclination (Vasana). Metaphorically it is stated that there are two seeds of the mind tree Eylurefqe (vibration of the vital airs) and G410A (strong impressions). Yogis control their breath and perform meditation to get peace. The other means to attain 374-4G is destruction of root-inclination. When the mind becomes free from root-inclination then it becomes 'No-mind'. In the fifth chapter the result of acquiring 374-14Ta has been stated. That the one whose mind is merged, is neither pleased by happiness nor becomes sad by unhappiness. Either he receives praise or abusement he remains unaffected."" Though being in waking state he performs actions remaining in susupti. Internally he is houfrerit while externally he seems to behave the normal worldly manner. In short, the state of 374-tyta is just the state of pure awareness (Saksibhava)! From the study of these above mentioned Upanisads, we may say that knowledge and yoga - both are the means to attain the state of 374-tera. When Avidya is annihilated and nothing remains but the Non-dual awareness, then this state is acquired. On the other hand practising Hatha Yoga controlling the vital airs one can merge the mind and attain the state of 3775GHHet where nothing is left but just the awareness of Supreme Sentiency. Gaudapadakarika : Gaudapada, a staunch propounder of Acosmism has negated everything except Non-dual sentiency. He has put the waking state on a par with the dreaming state. 18 In the third chapter of Gaudapadakarika we find the concept of 374-149 - that "This duality in whatever form, comprising the movable and the immovable is perceived by the mind, but when the mind becomes non-mind (.e. when it loses its own function* of thinking, manana) duality is not experienced.''19 Defining the term ' tuta:' he has stated "When by the knowledge of the truth of atman it (the mind) ceases from imagining; it goes to the state of non-mind being non-cognizant in the absence of the things to be cognized."20 The concept is made much clear by the explanation that in the absence of duality the mind becomes Firaq (thoughtless) and FUBIT (suppressed). * Translation of the Karikas is taken from the same mentioned on the previous page. 90] [zu1414 : BHS2142, 2000-412, 2004 For Private and Personal Use Only

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It has nothing to grasp. There is a vast difference between the sleeping state and 374state. In sleep, the root-inclinations - Avidya is still there. While in the state of 347mind itself is merged into Non-duality. As the Ultimate Reality is realized, nothing is left to grasp. So both the states cannot be compared. Gaudapada has stated "Where there is not thought, there is neither apprehension of abandonment (of any object). At that time the mind rests in itself, is unborn and attains to the state of Sameness.22 He has considered this state as 'Asparsayoga' also," which state is acquired very rarely. Gaudapada has not only mentioned the concept but also has pointed out the means to acquire the same.2 24 Acharya Shri Kailassagarsuri Gyanmandir It is clearly seen that according to Gaudapada the state of 3 is nothing else but sheer awareness of Supreme consciousness.25 On account of the realization of the Ultimate Reality nothing is left to know or grasp. What is there is only Sentiency. His subjective Idealism has pointed out the projecting power of the mind. Whatever duality appears is nothing but the projection or appearance of the mind. When Avidya is destroyed, the mind also is lost, so what remains is just Non-dual Reality. In shorth, it can be stated that the concept of 3: put forth by Gaudapada leads to the culmination of Vedantic thought and that is Acosmism (Ajativada) ! Yoga-Vasistha : Though the Yoga-Vasistha is a purana, it is replete with Vedantic thought. Not only Vedanta but subjective Idealism and Yoga philosophy are also found in it. Now, so far as the concept of 34: is concerned, we cannot side-tract the Yoga-Vasistha, but must surely take a dip in it. Vasistha while preaching to Rama, who is perturbed, emphasizes the great projecting power of the mind. The world of appearance is projected by the mind only." The only remedy to remain aloof from the phenomenal world is the state of '34' which takes place when the mind ceases to operate. This state is nothing else but liberation itself !28 Though remaining in the midst of worldly phenomena, one remains aloof experiencing the Ultimate Reality.29 While discussing the concept more subtly, some facets are also put forth - such as - How can one acquire this state? What happens during this state ?30 It has been stated that knowledge and Yoga - both are means to acquire it." In the sixth chapter, the episode of zikhidhvaja and kumbha gives a clear picture of the concept. zikhidhvaja inquires about this state of mind. The explanation given by is that 'I' ness is the root of the mind-tree. Root inclinations are its various branches by the abandonment of attachment one can cut off the mind tree. f is gained by the power of consciousness.32 As long as the modifications persist, Ajnana is there. But when the mind becomes no-mind, then the liberation is gained." Eventhough remaining in the waking "The Concept of amanIbhAva" ] [11 For Private and Personal Use Only -

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state internally one is in Susupti. Though such a one seems to behave in the normal worldly manner, externally, he is your internally. 34 FETIMET is sorrow while falta is happiness.35 Here we may say that Gaudapadakarika and Yoga-Vasistha - both works consider the state of 3777' as the Highest State, in which one experiences the Supreme Bliss. Whether body is there or not it does not make any difference; as mind itself is merged in Non-duality. This state has been considered 'Jivanmukti'. Vijnaptimatratasiddhi : Yogacara school of Buddhism put forth Subjective Idealism so far as the construction of the phenomenal world is concerned. According to Yogacara (Vijnanavada) school of Buddhism, it is nothing else but projection of the mind. The only reality is a continuous flow of consciousness (Vijnaptimatrata). When the mind becomes free from root-inclinations, it is called 3tfan. This state is nothing else but Vijnaptimatrata. In Vijnaptimatratasiddhi composed by Vasubandhu, the concept of vijnaptimatrata has been put forth; which points out the state of FHET. Similar to the concept of amanIbhAva. Not only Vijnaptimatratasiddhi, but saddharmalaMkAvatArasUtram also emphasizes the same. According to Vijnanavada though consciousness is one, it appears in a threefold manner - vipAka, manana and viSayavijJapti. vipAka is called Alayavijnana. The flow of consciousness which flows without any disturbance like the inner surface of the ocean is Alayavijnana. Whereas the consciousness which is disturbed through various root inclinations is yrafast. The very same concept we find in Hasichaaram36. Btufasira is like a storehouse; in which various impressions (Samskaras) are stored. But when these impressions perish, then tragis is also merged. When the true knowledge is gained, then 311614fa37 becomes fausia51117. This is called Vyavrtti. It is the state of Fathat, in which external objects are not grasped. When the mind turns into fazla ESIT then it becomes acitta. This is known as lokottarajJAna. In saddharmalaMkAvatArasUtram the state of acitta is considered vihAra and buddhabhUmi". When one surpasses even mind then he visualizes Mahayana.44 While talking about Buddhistic thought, one must take into account Zen Buddhism - Which though originated in China, has acquired its fullfledged form in Japan. Zen is a way of liberation - in this respect is similar to Taoism, Vedanta and Yoga. 41 Zen is the art of letting the mind alone. It is interesting to know that Zen - (Wu-hsin) means 'No-mind'. Un-self consciousness. Zen is such a art of living, in which through meditation one has to become aware of the self. While meditating upon the mind one acquires the state of No-mind. In modern times Zen Buddhism has become very popular to acquire the state of amana. 42] (2114144 : Bus21642, 2000-HC, 2001 For Private and Personal Use Only

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Yoga Philosophy : 3799: is acquired either by knowledge (jnana) or by breath control (Yoga). Thus Vedanta and Yoga philosophy equally emphasize the state of 374-14ra: as the Highest State. The definition of the term Yoga is 'm: ferngfer FRE: 142 Control of the modifications of the mind is Yoga. Thus the basic foundation of Yoga Philosophy is the control of the modifications of the mind. But there is a slight difference. In Yoga one has to control his mind whereas 374-14ra: is a state in which there is no mind. Of course! Yoga is one of the means to achieve the state of 'No-mind'. Through constant practice mind is merged and no modification takes place. That is the highest state acquired by practising Yoga. It is noteworthy that the state of nivikalpasamAdhi - nirbIjasamAdhiasamprajJAtasamAdhi can be considered the state of amanIbhAva:43 In the nivikalpasamAdhi modifications cease to operate. In short, the culmination of Yoga practise is the achievement of 374-1979. Here, it would not be cut of place to mention 37474m: composed by TRETTY so far as the concept of 374-1979 is concerned. This concept is discussed very subtly. Not only that but the nature of mind and the method of getting it merged have been psychologically put forth. It has been stated - "When (a yogi) faces the Supreme Reality, the state of nomindedness is produced, and moreover when 'no mindedness' is produced, there would be the complete absorption of mind etc."45 When the mind etc. get dissolved, the wind vanishes and when both the mind and the wind vanish, (the aspirant) abandons the objects of senses." The author while explaining the behaviour of the one who has acquired 37HI41a: states that happiness, sorrow, cold-heat and objects of senses no longer affect him.+? The author has cited a series of illustrations in this context while comparing the Yogi who has acquired that state with a log of wood, ocean free from the wind, the salt merged in water, a lamp placed in a windless place, ghee absorbed in ghee etc.4% Furtheron the author has mentioned various types of fares which one acquires as a result of this state.But it is noteworthy that at this stage, when the mind itself is merged, there arises no question of achieving various frases. If the mind itself is merged, then what is the use of getting frases namely 310TH afah etc.? A Yogin, who has acquired the state of No-mind' is far above that stage. Apart from this one point is noteworthy that the author has very subtly revealed the method through which one may get the mind merged - "Wherever the mind traverses it should not be warded off from moving there." The power of mind enhances when it is warded off. On the contrary it is weakened when it is not warded off.50 With an illustration it is stated that as an elephant uncontrolled by a goad, returns having "The Concept of amanIbhAva"] (13 For Private and Personal Use Only

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secured its, desired objects. Similarly the uncontrolled mind is also merged. 5' It is very difficult to control the mind, until the realization of the Ultimate Reality. As a merchant makes an unsteady balance steady by constant practice. Similarly the Yogin should make his mind steady with continuous practice. 52 Very poetically it is stated that when the bird in the form of mind attains steadiness, it perishes when the two wings in the form of inhaling and exhaling, and two feet in the form of senses and grasping the objects have completely grown weak. <3 Just as the multitude of rays are absorbed when the sun sets, similarly the whole universe disappears for one whose mind is merged. Thus, 37457 CM' presents a complete picture of the concept of 37Hit 469. Just like the path of knowledge, the path of Yoga also leads the aspirant towards the state of 'No-mindedness'; achieving which one remains as a gut being merged in the ocean of Non-duality.55 Conclusion : While summing up we may state that '314-1919:' is such a state of experiencing the Ultimate Reality, which is propounded by various schools of Indian philosophy namely Vedanta, Yoga and Vijnanavada Buddhism. It is also noteworthy that we find this concept not only narrated in various books, but we have glorious examples of great spiritual personalities who had acquired '37HuTa' during their life span. They are Sri Raman Maharsi, Sri Ma Anandamayi, 56 Sri Aurobindo, Sri Ramakrsnaparamahamsa, Sri Mota, J. Krsnaniurthy etc. Those who seriously wish to remain aloof from the worldly phenomena though living in the midst of it like a lotus remained in the midst of water, who wish to quench their thirst of spirituality, for them the concept of '37 ' is a wonderful remedy ! 2. Foot-Notes 1. 14: T uri Roi : Elfa- UFAUL - (ab) IzAdiviMzottarazatopanipA mano hi dvividhaM proktaM zuddhaM cAzuddhameva ca / azuddhaM kAmasaMkalpaM zuddha kAmavijitam // 1 // Tafef797-8 ___ bandhAya viSayAsaktaM muktyai nivipayaM smRtam // 2 // fagyfre - (cd) Scc maitrAyaNyupanipat - SaSThaH prapAThaka: - 34 yathA nirindhano vahniH svayonAvupazAmyati / tathA vRttikSayAccitaM svayonAvupazAmyati // 3 // freg - 14: 3 :- 3. 98] (1414 : BHS21042, 2000-413, 2004 For Private and Personal Use Only

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6. cite calati saMsAro nizcalaM mokSa ucyate / ___yogazikhopanipat - 6 - 57 - (ab) 7. See mahopaniSat - Chapter-IV . 101 8. manasaiva mAzchatvA pAzaM paramavandhanam / bhavAdunArayAtmAnaM nAsAvanyena tAyata // mahopanipat - Chapter-IV - 107. 9. epa eva manonAzastvavidyAnAza eva ca | ab ___mahopaniSat - Chapter-IV - 110 - (ab). 10. amanaskasvarUpaM yattanmayo bhava sarvadA / citaM dUre parityajya yo'si so'si sthiro bhava // 51 // mahopaniyat Chapter-V-51. 11. citte caityadazAhIne yA sthitiH kSINacetasAm / socyate zAntakalanA jAgratyeva supuptatA // 12 // annapUrNopanipat - 2 - 12. 12. dvividhazcinanAzo'sti sarUpo'rUpa eva ca / jIvanmuktau sarUpa: syAdarUpo dehamuktigaH // 14 // ___ annapUrNopanipat - IV - 14 13. dve bIje citavRkSasya vRttivratadhAriNaH / ekaM prANaparispando dvitIyo dRDhabhAvanA || 41 // annapUrNopaniSat - IV.41 14. yoginazcittazAntyarthaM kurvanti prANarodhanam / prANAyAmaistathA dhyAnaiH prayogaiyuktikalpitaiH // 44 // annapUrNopanipat - IV - 44 avAsanatvAtsatataM yadA na manute manaH / amanastA tadodeti paramopazamapradA // 48 // anapUrNopanipat - IV - 48 16. Scc annapUrNopaniSat - 5th Chapter. 17. jAgratyeva supuptasthaH kuru karmANi vai dvija / anta: sarvaparityAgI bahiH kuru yathAgatam // 116 // annapUrNopaniSat - V. 116 18. yathA svapne dvayAbhAsaM spandate mAyayA manaH / tathA jAnavayAbhAsaM spandate mAyayA manaH // 29 // - Gaudapadakarika - III - 29 Vidhushekhar Bhattacharya : The Agamasastra of Gaudapada - University of Calcutta, 1943 19. manodizyamidaM dvaitaM yatkiJcit sacarAcaram / manaso hyamanIbhAve dvaitaM naivopalabhyate // 31 // -Gaudapadakarika - 3.31 20. AtmasatyAnuvodhena na saGkalpayate yadA / amanastAM tadA yAti grAhyAbhAve tadagraham // 32 // - Gaudapadakarika - 3.32 21. nigRhItasya manaso nirvikalpasya dhImataH / pracAraH sa tu vijJeyaH supuse'nyo na tatsamaH // 34 // "The Concept of amanIbhAva"] [15 For Private and Personal Use Only

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- Gaudapadakarika - 3.34 22. graho na tatra notsargazcintA yatra na vidyate / AtmasaMsthaM tadA jJAnamajAti samatAM gatam / / 38 // - Gaudapadakarika - 3.38 23. asparzayogo vai nAma durdazaH sarvayogibhiH / ab-3.39 ___-Gaudapadakarika - 3.39-(ab) 24. See Gaudapadakarika - III - 41 to 44 25. See Gaudapadakarika - II1 - 36, 37 26. yadidaM dRzyate kiMcijjagatsthANu cariSNu ca / sarva sarvaprakArADhyaM cittAderyadupAgatam / / 5 // - Yoga Vasistha - 3-103-5. mano mAtra jagatkRtsnaM manaH paryantamaNDalam / mano vyoma mano bhUmimano vAyurmano mahAn // 15 // - Yoga vasistha -3-110-15. also see - Yoga-vasistha - 4-17-19, 4-35-19, 4-59-34, 5-9-55, 5-50-14. - Yoga vasistha - cdi. by Vasudeva Laxmana Sastri Pansikar. 3rd edition. 1981, pub. by - Munshiram Manoharlal. 27. manovilayamAtreNa duHkhazAntiravApyate / manomananamAtreNa duHkhaM paramavApyate // 9 // - Yoga vasistha - 3-112-9. 28. yattu caJcalatAhInaM tanmano mRtamucyate / tadeva ca tapa: zAstrasiddhAnto mokSa ucyate // 8 // - Yoga vasistha - 3-112-8. 29. cite tyakte layaM yAti dvaitamaikyaM ca sarvataH / zipyate paramaM zAntamacchamekamanAmayam / / 44 / / - Yoga vasistha - 6-(pUrvArdham)-13-44. 30. yAvatra kurvannapi vyavaharantyapyasatyeSu saMsAravastupu sthito'pi svAtmanyeva kSINamanastvAdabhyAsavazAdvAhya vastu kurvannapi na pazyati nAlambanena sevate nAbhidhyAti tanuvAsanatvAcca kevalaM mRDhaH supta prabuddha iva kartavyaM karoti // 11 // ityantarlInacittaH katicitsaMvatsarAnabhyasya sarvathaiva kurvatrApi bAhyapadArthAnbhAvanAM tyajati turyAtmA bhavati tato jIvanmukta ityucyate // 13 // nAbhinandati saMprAptaM nAprAptamabhizocati / kevalaM vigatAzaGka saMprAptamanuvartate // 14 / / _ - Yoga vasistha - 3-122-11, 13, 14. saMsArottaraNe yuktiyogazabdena kthyte| tAM viddhi dviprakArAM tvaM cittopazamadharmiNIm // 3 // AtmajJAnaM prakAro'syA ekaH prakarito bhuvi / dvitIyaH prANasaMrodhaH zRNu yo'yaM mayocyate // 4 // - Yoga vasistha - 6 (pUrvArdham)-13 -3, 4. ahaMbIjazcitta drumaH sazAkhAphalapallavaH / unmUlaya samUlaM tamAkAzahRdayo bhava // 13 // vAsanA vividhAH zAkhA: phalaspandAdinAnvitAH / / 23 || cd 31. 32. 16] sAmIpya : moTopa2, 2000-bhArtha, 2001 For Private and Personal Use Only

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abhAvitA bhavantyantalUnA: saMvidvalena te / ab - 24 - Yoga vasistha - 6 (pUrvArdham)-14-23- cd, 24(ab). 33. udi yAvanmana:sattA tAvadajJAnasaMsthitiH / citte cittatayA tyakte jJAnasyAbhyudayo bhavet // 20 // - Yoga vasistha - 6 (pUrvArdham)-101-20. 34. jAgratyeva supuptastha: kuru karmANi rAghava / anta: sarvaparityAgI bahiH kuru yathAgatam // 6 // - Yoga vasistha - 6 (pUrvArdham)-126-6. 35. cittasattA paraM duHkhaM cittAsattA paraM sukham / atazcitaM cidekAtmA naya kSayamavedanAt // 7 // . Yoga vasistha - 6 (pUrvArdham)-126-7. 36. udadheH pariNAmo'sau taraMgANAM vicitratA / AlayaM hi tathA citraM vijJAnAkhyaM pravartate / / 387 / / saddharmalaMkAvatArasUtram - 10 - 387 saddharmalaMkAvatArasUtram - edi. by Dr. P.L. Vaidya Dr. Sitansusekhar Bagchi, Buddhist Sanskrit Texts - No.3 1963. The Mithila Institute. 37. Sec Vijnaptimatratasiddhi. edi. by Dr. Tiwari Mahesh - Introduction - p. 10, First edition-1967. The Chowkhamba Vidyabhavan. 38. yadAlambanaM vijJAnaM naivopalabhate tdaa|| sthitaM vijJAnamAtratye grAhyAbhAve tadagrahAt / / 28 / / acito'nupalambho'sau jJAnaM lokottaraM ca tat / Azrayasya parAvRttidvidhA dauSThalyahAnita: // 29 // vizikA - vijJaptimAtratAsiddhi. 39. cittamAtraM nirAbhAsaM vihAro buddhabhUmizca / etaddhi bhApitaM buddhaiH bhApante bhASyanti ca // 10-105 / / 40. cittamAtramatikramya nirAbhAsamatikamet / nirAbhAsasthito yogI mahAyAnaM sa pazyati // 10-257 / / saddharmalaMkAvatArasUtram 41. Watts. Alan. W.-'The Way to Zen' - ch. I. p.17. The New American Library - 1957. 42. Yoga sutra - chapter - 1-2 pAtaJjalayogadarzanam - cdi - by Narayana Misra - First edition - 1971. Bhartiya Vidya Prakashana. Varansi. 43. virAmapratyayAbhyAsapUrvaH: saMskArazepo'nyaH // 18 // - Yoga Sutra - ch. I - 18. 44. virAma: vRttinAmabhAvaH / tattvavaizAradI - vAcaspati mizra - edi. Narayana Misra (pAtaJjalayogadarzanam) also - vRnyA'pi virabhyatAmiti pratyayo virAmapratyayaH, paraM vairAgyaM jJAne'pyalaMbuddhirjJAnamapi zAmyatvityevaM rUpA, tasyA abhyAsAt pauna: punyAjjAyata...ityAdyavizepaNArthaH / yogavAnikam - vijJAnabhikSu (pAtaJjalayogadarzanam) - edi. Narayana Misra. "The Concept of amanIbhAva"] [17 For Private and Personal Use Only

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45. tattvasya saMmukhe jAte amanaskaM prajAyate / amanaske'pi saMjAte citAdivilayo bhavet // 33 // amanaskayogaH - pUrvArdha : -33. 'Amanska-Yoga' : edi. Pt. Girishkumar Parmanand Shah. First edition 1992. Sanskrit Seva Samiti, Ahmedabad. 46. cittAdivilaye jAte pavanasya layo bhavet / manaHpavanayo zAdindriyArthaM vimuJcati // 34 // amanaskayogaH - pUrvArdha :- 34. 47. sukhaduHkhe na jAnAti zItoSNaM na ca vindati / vicAraM cendriyArthAnAM na vetti vilayaM gataH // 38 // amanaskayoga: - pUrvArdha :- 38. 48. Sec amanaskAyoga:- pUrvArdha:: 39, 40, 41, 42, 45. 49. See amanaskAyoga:- pUrvArdha:: 46 to 96. 50] yatra yatra mano yAti na nipAvA tatastataH / avArita kSayaM yAti vAryamANaM tu varddhata / / 72 // amanaskayogaH - uttarArdhaH :- 72. 51. yathA niraGkazo hastI kAmAn prApya nivartate / avAritaM manastadvat svayameva vilIyate // 73 // amanaskayoga: - uttarArdhaH :- 73. 52. yathA tulA tulAdhArazcaJcalAM kurute sthirAm / yAne saukhye sadAbhyAsAnmanovRttistadAtmani // 76 // amanaskayogaH - uttarArdha :- 76. 53. indriyagrAhapadayonizvAsocchasapakSayoH / saMkSINayormana: pakSI sthirasatto'vasIdati // 86 // amanaskayogaH - uttarArdha :- 86. 54. yathA saMhiyate sarvamastaM gacchati bhAskare / karajAlaM tathA sarvamamanaske vilIyate // 10 // amanaskayoga:- uttarArdha :- 90.. 55. Dr. G. M. L. Shrivastava : The Yoga : Sri Aurobindo and Patanjali - ch. V. Vishwakala Prakashana. Delhi - 1987. See Shri Dr. Gopinath Kaviraj : "Amar Vani" (Hindi) - first edition - 1968. - Sri Sri Anandamayl Sangh - Varanasi. 56. 18] [sAmIpya : moTobara, 2000-bhArtha, 2001 For Private and Personal Use Only

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Acharya Shri Kailassagarsun Gyanmandir The Critical Edition of the Bhagavata H. G. Shastri* The Great Epics and the Puranas have an outstanding impact on the socioreligious life of the people of ancient India. But their early printed editions contain numerous passages which were incorporated therein in course of time. Sometimes they cover not only numerous verses but even sereval adhyayas. Moreover, the early editions printed in different regions diverge considerably from one another in their contents. This fact necessiated a collation of the divergent versions discerned in the MSS of the different regions and discrimination between common verses and interpolated verses. The collation formed a solid basis for the critical edition of the texts, but it required a well-organised planning, the aequisition of select MSS representing the different versions and a team of trained collators familiar with the scripts of the different regions. The critical edition could be reliably prepared by outstanding scholars of Sanskrit and published by the provision of enormous funds. The initiative was taken by the Bhandarkar Oriental Research Institute, Poona, which undertook the enormous task of preparing and publishing a critical edition of the Mahabharata. The bulky text contained about 1,00,000 verses and involved several recensions and versions. The labourous task of constituting the text based on select original readings and the relegation of the variant readings and interpolated passages in corresponding foot-notes containing references to the different sources of the divergent readings took a pretty long period of about three decades for preparing and publishing the critical edition of the Mahabharata. But it paved an ideal system for preparing a critical edition scientifically. Subsequently the institute also prepared a critical edition of Harivamsa which represents a Khila (supplement) of the Mahabharata. It recognised only five adhyayas out of 135 adhyayas of its third section given in the early editions. The Oriental Institute of M. S. University of Baroda undertook a similar project for preparing and publishing the critical edition of the Ramayana. Like the Great Epics the Puranas also necessiated similar projects for critical editions. The Kashi Raj Trust of Varanasi prepared and published critical editions of a few select Puranas, but they were based on the collation of only a few MSS comparatively. The B. J. Institute of Learning and Research, Ahmedabad was aspiring for VULLIONS. * Retd. Director, B.J. Institute, Ahmedabad. The Critical Edition of the Bhagavata] For Private and Personal Use Only

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preparing a critical edition of the Bhagavata, which is the most popular Purana for the Vaisnavas. Prof. R. C. Parikh, the Director of the Institute, planned the entire project in 1951. In 1953 Brahmachri Wadi Trust undertook the project on behalf of the B. J. Institute and appointed Shri Vishnudev S. Pandit in 1955 to locate the various versions of the Bhagavata. The institute started to collect select MSS of the Purana. It also requested the Union Government to sanction adequate financial grant for preparing and publishing the critical edition of the Bhagavata. Index cards were prepared for collecting data from the known MSS of the Bhagavata in India and abroad. Prof. N. K. Bambhania undertook to note variant readings from the outstanding commentaries. In 1961 Prof. R. C. Parikh and Prof. D. R. Mankad were appointed General Editors of the project. Shri V. S. Pandit recorded successive lines of verses given in the Kumbhakonam edition selected as the vulgate in sets of ruled sheets. Meanwhile, the institute also collected MSS of the Bhagavata from Chhani, Porbandar, Jamnagar, Ahmedabad, Baroda and other places in Gujarat. Microfilm of one MS was acquired from Paris through Priyabala Shah. The Institute also pursued to request the Union Government for grant-in-aid, but it yielded no concrete result even after the lapse of a pretty long period. Meanwhile Dr. D. R. Mankad expired in 1970 and the institute appointed Dr. H. G. Shastri in his place as the joint General Editor with Prof. R. C. Parikh. Prof. R. C. Patikh retired as Director in 1968, but continued to take an active part in this project till his demise in 1982. Meanwhile Dr. H. G. Shastri officiated as Director till his retirement in 1979. He was succeeded by Dr. P. C. Parikh as Director, but he continued to function as Chief Editor of this project. The Institute continued to appeal the State Government for the grant-in-aid throughout, and the State Government of Gujarat sanctioned the necessary grant-in-aid in 1985. The Institute appointed a fresh Editorial Board with Dr. K. K. Shastri, Dr. H, G. Shastri and Dr. Bharati K. Shelat as General Editors in 1985. The approval of the grant by the State Government gave an impetus to execute the project through the appointment of an administrative officer in 1988. Dr. S. K. Dave, who officiated as the administrative officer, expedited the work of acquiring MSS on loan or procuring zerox copies and microfilm copies of MSS from other states of India. The collators were trained by Dr. Bharati Shelat in noting readings from different regional scripts. She also undertook to officiate as the Executive Editor with fulltime supervision of the work. Dr. K. K. Shastri and Dr. P. C. Parikh also took keen interest in procuring some additional MSS and funds. When the latter retired in March, 1997 Dr. Bharati Shelat was appointed Director. Meanwhile Dr. S. K. Dave expired in 1990 and the Institute appointed Dr. Balaji Ganorkar in his place. He procured a microfilm copy of the earliest extant MS (DI) of the Bhagavata 20] (2113114 : Buissiez, 2000-421, 2009 For Private and Personal Use Only

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from Varanasi along with MSS or their copies from other places in North, Central and South India. MSS were also procured from Nepal. When Dr. Ganorkar left the institute in 1995, the charge of supplying necessary data for the critical apparatus was assigned to Smt. Nayana Adhvaryu. It was planned to publish the critical edition in four volumes comprising three skandhas each. The Editors have generally adopted and followed the principles laid down for the critical editions of the Great Epics. Generally the stanzas found common in almost all MSS consulted are adopted for the constituted text, while stanzas contained only in some MS or MSS are relegated as interpolated and recorded in the critical apparatus. The variant readings of letters or words or padas are noted in the critical apparatus given below the constituted text in the respective pages, with specific reference to the MSS and commentaries containing them. When some variant is found in a printed edition but does not occur in any MSS or commentaries consulted, it is inserted in the critical apparatus with reference to the particular printed edition. Special emphasis is laid on the readings in the oldest MS consulted, but they are not adopted necessarily in all cases. Generally the readings that seem to be most appropriate in the context from various viewpoints are adopted for the constituted text. The letters or words of the variant readings which are found to be less than certain are underlined with wavy lines. The interpolated lines are given in the critical apparatus with separate serial numbers in each skandha. Obscure words or concepts are expounded in critical notes at the end of the volume along with some observations of comparative references. The editor of each volume has also contributed a scholarly introduction, giving a short list and a detailed account of the MSS scriptwise, which is followed by the testimonia classified into commentaries, printed editions, epitomes, renderings and translations. This is followed by a general survey of the MSS and the insertions and omissions in the different versions. The editor then dwells upon the subjectmatter of the skandhas concerned, with observations on their salient features including contents, metres, figures of speech, grammatical peculiarities etc. The introduction is followed by a table of concordance of the critical edition with select printed editions. The introduction is preceded by a few illustrations adopted from old MSS, and a few facsimiles of folios of MSS in different scripts. Vol. I of the critical edition, comprising Skandhas I-III, is edited by Dr. H. G. Shastri. He has constituted the text by selecting appropriate readings from select MSS copied in Sarada, Newari, Maithili, Bengali, Devanagari, Nandinagari. The Critical Edition of the Bhagavata [2 1 For Private and Personal Use Only

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Kannada, Telugu, Grantha and Malayalam scripts. Most of these MSS are copied in the 15th to the 18th cent. A. D. Exceptionally the MS (D) in Sarasavati Bhavan, Varanasi, dates back in the 12th cent. A. D. The text of Skandhas I, II and III is constituted on the basis of select 27, 30 and 31 MSS respectively. The immediate interlocators of the Bhagavata are Sage Saunaka and Sata Pauranika but the original author of the Purana is believed to be Vyasa, who felt unsatisfied even after compiling the Vedic hymns into four Vedas and composing the Mahabharata, composed the Bhagavata at the instance of Narada and taught it to his worthy son Suka, who narrated it to King Pariksit (I, 3-7). Hence the principal interlocators of the Bhagavata are King Pariksit and Suka. The author, therefore, devotes the major portion (adhy. 8-18) of Skandha I to the narration of the various incidents of the life of King Pariksit. Sata Pauranika is said to have learnt the Bhagavata from Suka, while the latter narrated it to Pariksit. Pariksit presents a number of questions to Suka, who expounded an epitome of the Bhagavata with its ten characteristics in Skandha II. Skandha III is regarded to be dealing with the first characteristic, viz sarga (creation). Skandha I consists of 18 adhayayas. Some MSS split 1-10 into two adhayayas, depicting Krnsas travel to Dvaraka in 1.10 and his entry into the city in 1.11. Skandha II, consisting of only 10 adhayayas, is the briefest skandha of the Bhagavata, Skandha Ill consists of 33 adhayayas. It contains the episode of the digvijaya of Hiranyaksa and his terrific encounter with the Varaha incarnation of Visnu. The concluding adhayayas 21-33 give a detailed akhyana of Kapila, the expounder of the Samkhya system of philosophy. Vol. I was published in 1996 and its price is Rs. 500. Vol. II is contributed by Dr. Bharati Shelat. It deals with the next three skandhas IV, V and VI. She has constituted the text on the basis of select MSS in Sarada, Nevari, Maithili, Bengali, Devanagari, Nandinagari, Telugu, Kannada, Grantha and Malayalam scripts. The total number of the select MSS is 31 in Skandha IV, 29 in Skandha V and 26 in Skandha VI. From the collation of the 36 MSS, the Editor has discerned five versions, viz. Northern, Western, North-Eastern, North-Western and Southern. She has also given scriptwise numbers of omissions and insertions. Skandha IV narrates the account of the families of Manu's three daughters. It contains the akhanas of Daksa and Sati, Dhruva, Anga, Vena, Psthu, Puranjana and Pracetas. Skandha V contains the akhyanas of Priyavrata, Agridhra, Nabhi, Rsabhadeva and Bharata. It also narrates the global geography, the astrological circle and the Hell. Skandha VI commences with the story of Ajamila, exposes the zu 4: S21042, 2000-12, 2009 22] For Private and Personal Use Only

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Bhagavata dharma and narrates the account of Daksa and his sixty daughters, the akhyanas of Visvardpa, Vrtra, Citraketu, and the Marudgana. The skandha concludes with the description of the Pursavana Vrata. In the critical study of the skandhas concerned, the editor has also given a comparative table of the avataras of Visnu enumerated at five places in the Bhagavata including adhyaya 8 of Skandha VI. The tables of the dynasty of Priyavrata and the seven dvipas compare the account in the Bhagavata with some other Puranas. The Editor has also given analytic tables of the different metres used in these three skandhas along with the number of verses composed in the different metres. Vol. II was published in 1999. Its price is Rs. 800. The three Skandhas in Vol. III are distributed among the three Editors. Skandha VII is critically edited by Dr. H. G. Shastri. The text constituted by him is based on MSS in Sarada, Nevari, Maithili, Bengali, Devanagari, Nandinagari, Telugu, Kannada, Grantha and Malayalam scripts, their total number being 26. A comparative study of the readings in these MSS indicates that they can be classified into five versions, viz. North-West, North-East, Northern, Western and Southern. The difference of the regional versions is confirmed and corroborated by a comparative study of the insertions and omissions found in the select MSS copied in the difficult regional scripts. They are analytically mentioned in the two tables. Skandha VII consists of 15 adhyayas comprising 750 verses in all. The first 10 adhyayas are devoted to the narration of the story of Hiranyakasipu, his son Prahrada and the incarnation of Nosimha. The editor has aptly drawn attention to the long gap between the narration of the assassination of Hiranyaksa in III.19 and the narration of the assassination of his brother Hiranyakasipu in VII. 8. The carita of Prahrada is followed by a short account of the rescue of Siva by God Visnu, when the former was entangled by the harassment of Maya Danava. From the Puranic point of view Skandha VII is intended to deal with the fifth laksana of the Mahapurana, viz. Uti (material lust for karma). The last five adhyayas of this skandha are devoted to a Smrti type of topic, depicting the duties of the four varnas and the four asramas. The editor has also dealt with the use of different metres and some grammatical peculiarities discerned in this skandha. Skandha VIII is contributed by Dr. Bharati Shelat, who has constituted the text on the basis of the collation of 27 select MSS copied in different regional The Critical Edition of the Bhagavata [23 For Private and Personal Use Only

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scripts, viz. Sarada, Nevari, Maithili, Bengali, Devanagari, Nandinagari, Telugu, Kannada, Grantha and Malayalam. They yield five virsons viz. North-Western, North-Eastern, Northern, Western and Southern. The editor has then given detailed tables of omissions and insertions. This skandha consists of 24 adhyayas. It commences with the description of the manvantaras. Then it narrates the story of the encounter between the Elephant and the Alligator, the story of the churning of the ocean, the incarnation of Mohini, the distribution of nectar and the battle between Devas and Asuras. The remaining description of the manvantaras is followed by the story of Bali and Vamana and the story of the incarnation of Matsya. In the critical study of the skandha, the editor dwells upon the importance of stutis, the laksana of the manvantaras, and a detailed table of the fourteen manvantaras. The editor also notes the peculiar traits of the language, the rasas noticed in the skandha and the different metres and figures of speech. * * * Skandha IX is edited by Dr. K. K. Shastree. He has constituted the text on the basis of 26 MSS in Sarada, Newari, Maithili, Bengali, Devanagari, Nandinagari, Talugu, Kannada, Grantha and Malayalam. The editor gives tables of interpolations and omissions. The main topic of this skandha is stories pertaining to eminent "kings of the Solar and Lunar dynasties. The editor gives elaborate comparative tables of kings of the different branches of the Solar and Lunar dynasties given in the Visnu Purana and the Bhagavata Purana. He also discusses some chronological data given in these two Puranas. This skandha consists of 24 adhyayas. Vol.III was published in 1998 Its price is Rs. 800. * * Vol.IV is devoted to Skandhas X, XI and XII. It is edited by Dr. K. K. Shastree, who is well conversant with the narration of the life of Lord Krsna. Skandha X is the largest and most popular skandha of the Bhagavata. It consists of 87 adhyayas, excluding three adhyayas interpolated subsequently. The text is constituted on the basis of the collation of 36 MSS copied in Sarada, Nevari, Maithili, Bengali, Udia, Devanagari, Nandinagari, Telugu, Kannada, Grantha and Malayalam. The dates of the select MSS range from the 12th to the 18th cent. A. D. The collation of these MSS, according to the Editor, indicates three versions, viz Northern, composite of Devanagari and Southern. The Editor gives detailed tables of omissions and insertions with some interesting observations. He aptly remarks that this skandha, being very popular, 28] [2114124 : Hisz142, 2000-412, 2004 For Private and Personal Use Only

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contains a large number of interpolations. The smaller interpolations number 326, while the bigger ones number 31. The Editor gives the bigger interpolations in Appendix I-XXIX which include adhyayas 12, 13 and 14 of the Vulgate (narrating Aghasura-vadha, Vatsaharana and Brahma-stuti) given in Appendix VII. They do not occur in the old MSS are D, and Nn, and considered interpolated in the commentaries given by Vijayadhvaja and Vallabhacarya. The Editor has contributed a critical study of this skandha, discussing the historicity of Krsna and supplying a comparative table of the different episodes of Krsna's life as given in Harivamsa, Visnu Purana and Bhagavata Purana. He has also dwelt upon the earliest narration of the episodes of Krsnas boyhood as given by Bhasa in his Balacarita. It is to be noted that among the early Puranas the Bhagavata gives a more elaborate and systematic narration of the successive episodes of Krsna's life. It depicts the long glorious career of Krsna Vasudeva at Gokula, Vrndavana, Mathura and Dvaraka, commencing with his birth at Mathura and terminating with the conclusion of his lilas. The main subject of Skandha X is obviously Nirodha, a peculiar kind of salvation. In critical notes Dr. Shastree has also included the smaller and bigger interpolations, choosing smaller interpolations according to their importance. As Skandha X is bulky, it is confined to Part I, which was published in 1997 soon after Vol. I. It gives more illustrations including some coloured ones. The price of Part 1 is Rs. 1,000. The last two Skandhas XI and XII are given in Part II of Vol. IV. The text of Skandha XI is based on the collation of 28 MSS. They are copied in Sarada, Newari, Maithili, Bangali, Devanagari, Nandinagari, Telugu, Kannada, Grantha and Malayalam scripts. Then follow detailed tables indicating the numbers of insertions and omissions given adhyayawise. The skandha commences with the narration of the curse for the destruction of the Yadava family. It then expounds the Bhagavata faith, describes maya, the incarnations of the Lord and gives a long dialogue between Krsna and Uddhava (Adhy. 7 to 29). Now Krsna advises Uddhava to go Badarikasrama. The last two adhyayas (30 and 31) narrate the destruction of the Yadavas and the dehotsarga of Krsna. The Editor, an ardent follower of Vaisnavism, dwells upon the evolution of the Pancaratra or Satvata sect, and the concepts of Narayana and Vasudeva, tracing their origin in the Upanisads and their use by Panini. He also expounds the salient features of the Bhagavata Marga and its four Vyuhas. The outstanding charactistic of this sect is Bhaktimarga consiting of nine means, sravana to atma-nivedana. The The Critical Edition of the Bhagavata] [25 For Private and Personal Use Only

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path of devotion ultimately leads to salvation. Skandha XII, too, is edited by Dr. K. K. Shastree. Here he has utilised 27 select MSS copied in the few different scripts mentioned in the introduction to the preceding skandha. Then follow tables of insertions and omissions. In the critical study of this skandha, the learned Editor has given detailed tables of the successive dynasties of the Kali Age, comparing the account given in Bhagavata Purana with that given in Visnu Purana. While expounding the evils of the Kali Age, the editor has elaborately discussed the chronolgical and astronomical data given in Mataya, Vayu, Brahma, Visnu and Bhagavata Purana. Skandha XII consists of 13 adhyayas. The topics enumerated in Adhy. 12 are useful for verifying the genuineness of the topics narrated in the previous adhyayas. As regards the traditional numbers of verses given in the last adhyaya with respect to the 18 Puranas, the Editor aptly observes that the numbers given here indicate granthagras rather than slokas. Acharya Shri Kailassagarsuri Gyanmandir Part II of Vol. IV comprising the two last skandhas was published in 1998. Its price is Rs. 400. * * 26] Now remains the Epilogue, surveying the various salient features of the Bhagavata Purana given in the critical edition. It is undertaken by Dr. K. K. Shastree, who is expounding its various topics since long. We hope that the Epilogue will be published in the next year. The total amount of the price of the individual volumes comes to be Rs. 3,500, but the institute has offered to sell them at the reduced price of Rs. 2500, if one orders for the entire set of four volumes at a time. The critical edition of the Bhagavata Purana is prepared by learned Editors on the basis of several select available MSS copied in all the different regional scripts after a long process of the acquisition of different MSS, recording the readings given in the select MSS and a collation of the variant readings followed by the selection of the most appropriate readings. We hope the libraries of all the universities and other aeademic institutions in India and abroad interested in critical editions of the Great Epics and the Puranas will welcome the preparation and publication of the Bhagavata Purana critically edited for the first time by placing orders for its complete set. [sAmIpTa : oNkaTobara, 2000-mArca, 2001 For Private and Personal Use Only

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Dynamics of National Awareness in Gujarat Before 1885* (A Case-Study of Verbal Tradition) Dr. Rasesh Jamindar It is indeed very gratifying for me to be here amidst you all this morning. I am extremely grateful to the chair-person and the members of the executive committee of the Indian History and Culture Society for their magnanimity in bestowing on me the honour of presiding this annual gathering which I very humbly feel I do not deserve. Nevertheless, I feel it deemed indeed to be grately honoured in having an opportunity to address this august assembly of eminent historians and archaeologists; but I do seek your indulgence to admit that I have no special claim to preside over this gathering. I have, nevertheless, accepted this singular honour just because I am associated with this august body since its inception and was vice-chairperson for sometime. My most sincere thanks to all distinguished members of this Society. The IHCS is now running in its 21st year. Its membership continues to grow every year. It has been making persistent endeavours for promoting the cause of developing methods of history writing in our own settings thereby making our understanding and concept of history indigenously more clear and transparent by helping us to use our own sources and resources on the basis of our own thinking and notion which we have inherited since Vedas. It has made pioneering contributions for the promotion of exchanges of ideas and experiences we have had in our field of research for understanding our cultures through such annual sessions and by publishing annual proceedings for adorning our own library. It is indeed very heartening that a very healthy tradition is being set up in holding three annual conferences together of three academic societies, though different in their outlook but surely interdisciplined, which would certainly integrate knowledge while interacting with one another as all of them are interdependent. We are meeting in Shreenagar - Garhwal, a land endowed with some of the richest natural beauty and located in the very foots of our celebrated Himalayas, under the pleasant auspices of H.N.B. Garhwal University. This is one of the most important historical towns and cultural centres enroute to the famous shrines of Badrinath and Kedarnath. The very venue of our sessions for three days i.e. this university has been certainly helping youths of this region to get them abreast with university level research-oriented education and be in the main stream of our nation's . Presidential Address for the Indian History and Culture Society, Shreenagar-Garhwal Session, 16-10-97 to 18-10-97. + Retd. Professor and Head of the Dept. of History and India Culture, Gujarat Vidyapith, Ahmedabad Dynamics of National Awareness in Gujarat Before 1885] [29 For Private and Personal Use Only

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cultural heritage. We all are very very thankful to this august educational institution for hosting these annual gatherings. I am originally trained as a student in the field of epigraphy and numismatics. After joining the Gujarat Vidyapith in 1963 I got myself initiated in modern Indian history especially in the history of India's independence movement, for the birth of the Gujarat Vidyapith had taken place in the wake of non-cooperation movement under the guiding spirit of Mahatma Gandhiji in 1920. Thus this institute of higher academic learnings then and deemed university since 1965 offered me an opportunity to train students in their persue of the study of the freedom history of our mother land, for this was one of the three main thrust areas of the department of History and Culture headed by this speaker. The perusal of the contributions of the freedom fighters of Gujarat during independence struggle helped to further my knowledge of verbal tradition, as one of the sources of writing history, for the study of our freedom movement is far and wide based on Mukha-Shabda i.e. word-of-mouth of our freeodm fighters. With this little insight in the subject this speaker was enabled to build an Archival cell under the aegis of his department in 1983 and developed different level courses in Archival science leading to Ph.D. degree since 1984 for the first time at the university level. Very humbly I should say that for nearly three decades of unstinted work in the department with the help and cooperation of my colleagues, not only in the thrust areas but in historical conceptual research too, has helped in fetching for this department in the Gujarat Vidyapith a coveted upgraded special assistance programme (DSA) from the U.G.C. for five years in 1991. With this little insight in the subject I would prefer a few words on the impact of oral sources at a juncture when we celebrate the 50th year of our independence. Though our very precious struggle mostly took place during this very century and when there is no paucity of both material evidences and written documents, the sources of writing histories of our freedom movement both at national and regional levels, are mostly verbal ones or preserved in words-of-mouth. While venturing to present some of my results of investigation on the subject I seek your forbearance for recounting some of the points on the issue of this speech made earlier by my distinguished learned predecessors. Before I proceed with, let us join the bereaved families in paying our utmost homage to our departed distinguished fellow historians and archaeologists whose absence today has been felt by us all. Let those souls rest in peace for ever. * * * 26] (2114144 : MS21042, 2000-HIRT, 2009 For Private and Personal Use Only

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Human society functions by expressing the mental perceptions of individuals. This expression takes several forms of which word-of-mouth i.e. verbal one is the most common and widely spread through the ages since the remote past and is at hand and at home both for literate and illiterate people irrespective of their age and gender. This function of language as an expression of human mind and its limitations are clearly visualised in the Rugvedic Mantra : catvAri vAk parimitA padAni, tAni vidurbrAhmaNA ye manISiNaH / guhA trINi nihitA neGgayanti, turIyaM vAco manuSyA vadanti / / (1.164.45) Speech has four stages : Para, Pashyanti, Madhyama and Vaikhari. Scholars know this. Of the four the first three are hidden in the cave of intellects. Hence they do not appear or known. Therefore, people do apply the fourth one i.e. Vaikhari, With this limitation of the verbal expression we would try to understand and analyse the importance of oral sources. In actual life situation, Pratyaksha and its associates Anumana and Upamana are used as the basis of knowledge that is expressed as Shabda. But in academic sphere often emphasis is placed on Shabda, Abhava, Arthapatti and Aitihya as primary sources of knowledge. Memories of individuals are one of the functions of mind i.e. Chittavrutti. It is either retained by him or is lost in oblivion. This depends on the intensity of concentration at the time of experience or repititive experience. So it is a common knowledge that at individual level only the most impressive experiences are retained by him with conscious effort i.e. Swadhyaya. In the absence of such an effort the retention of experience is very weak or even non-existent. If the intensity of the experience be strong and efforts to retain it are also equally continuous, then it could be recalled and it needs to be retraced either in mind or could be narrated verbally or in writing. We cannot ignore the verbal tradition as support while using other sources for writing history, especially to a country of India's size and population, variety and complexity, no dearth of languages and cultures, religions and literatures, for understanding the minds of our forefathers whose vision carried the imagination of poetry and philosophy and whose deeds certainly fixed the imprint of sublimity. The political front was not in good state and test in Gujarat. Gujarat was under great political control of Marathas on one side and innumerable dominating Princely States on the other. Princely states were fighting almost constantly with one another thereby wasting both their resources and strength. Not satisfied with this and also to strengthen one's own control and political prestige, they used to invite outsiders. This made their own position more and more dependent. Dynamics of National Awareness in Gujarat Before 1885) [29 For Private and Personal Use Only

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The East India Company took the advantage of this political situation and forced Peshwas for the treaty of Vasai in 1802 thereby leading Gujarat towards political suicidal and bringing the Peshwa power to an end in 1818. The British thus became supreme power in Gujarat keeping Princely States under its heel. With the establishment of new political power in Gujarat there emerged a whirlpool of renaissance. The British contact made an impact on the society, religion, politics, literature and history of Gujarat. Nevertheless, these in turn helped in making the people of Gujarat politically conscious. The forces which helped in arousing the self-consciousness were literature, education and news papers. Through these media new openings were experienced in the field of social reforms and political development. As noted, British power got established in 1818 in Gujarat and before we got used to the administrative setup and came under their political submission, the people of Gujarat started showing their uneasiness, which forced company government to depute Captain James Outram to study the origin and discontent that prevailed among the people of Gujarat. The report, submitted by Captain Outram to the government on 14-11-1835, noted that the control of the Company Government over Gujarat in general and especially over the Baroda State is decreasing and respect towards Europe is also shrinking. Thus the decision of the company government of deputing Captain Outram for submitting his report on factfinding clearly proved that Gujarat politically was undergoing tremendous change. The dynamics of which have reflected in the emergence of public awareness for freedom-oriented conscionsness in Gujarat before the birth of the Indian National Congress in 1885. They were : (1) Revolt against Salt-Tax in 1844 by the people of Surat, (2) Resistance to new-weight-system in 1848 again by the people of Surat, (3) Event of 1857 during which some communities such as Koli, Bhil, Thakarda & Nayakada got some inspiration of revolting against establishment, (4) Disturbances against Income Tax in 1860 at Surat, (5) Beginning and spread of the message of Swadeshi movement in Ahmadabad in 1876, (6) Revolt against Licence-Tax in 1878 both at Ahmadabad and Surat, (7) Foundation of Gujarat Sabha' as the precusor of the Mahasabha in 1884 at Ahmadabad. All these were at political front. But there were events of social regeneration too. They were : (1) Uprooted the forced-labour-system in 1856, (2) First widow-remarriage took place in 1860, (3) Mahipatram the social activist, undertook prohibitive action of going on sea-voyage in the same year, (4) Bhats of Nadiad in Kheda district revolted in 1861, (5) In 1867 poet Narmad presented the idea of Rashtradhwaj having notion of 'Premashaurya' i.e. Chivarly, (6) Narmad, the poet and social reformer, put forth his idea of making 30] 44: BUS21642, 2000-7421, 2009 For Private and Personal Use Only

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Hindi as National language, in 1868, (7) In 1869 he got married to a widow, (8) For the very first time census took place at Surat in 1872, (9) In the same year the Gaekwad Government proclaimed that the Nagarilipi will henceforth be Rashtralipi, (10) Nanabhai Haridas was nominated as first Hindi Judge in the Supreme Court of Bombay in 1873, (11) Mahalakshmi Training College for women was founded in Ahmadabad in 1874 and (12) In 1874-75 the propagation of Swadeshi started by 'Swadesh Vatsal' monthly. But rest assure I am not going to deal with all these political and social regeneration in detail at this moment. I will just prefer to focus mainly on two scores i.e. One is the awareness amongst downtrodden communities of Gujarat and second is the role of media in regenerating the conscionsness in the cultural environment of Gujarat. As the first Independence movement of 1857 had no strong leadership to name, Gujarat did not show much enthusiasum. Baroda state remained inactive towards this struggle. Princely states of Gujarat especially in its Saurashtra region were also not interested to support this movement, and they were internally detached. Secret symbolic words failed in their mission. But because of the advent of Rajputs and Rohilas from north and central India, some communities such as Bhil, Koli, Thakarda and Nayakada got some inspiration. The result of this scattered upsurge had little effect over Gujarat. Nevertheless, they are worth to name as political awareness, Nadod (in Bharuch District), Dahod, Pala, Godhara and Jambughoda (all in Panchmahal District), Santh in Rewakantha Agency), Chandap, Pratapapur and Anagad (in Mahikantha Agency) and Khanpur (in Lunawada Taluka) were centres of event during 1857. As the atmosphere of all these places was dangerous for the government, it took stern steps to stop any further development of discontent, which included hanging the reballions, burning the troubled villages, arresting the leaders etc. It is said that with the active help of the Maharaja Khanderao of Vadodara, the government was able to establish socalled peace in Gujarat and arrest the rebellious leaders. But this is contrary to the fact. In fact the Khanderao had cooperated the rebellions instead the government. The British might have found hard time in Gujarat. The confession of Shakespeare, the then Resident of Vadodara, is itself illuminating. According to him it was not possible for them to have overhand either on Gujarat or on Baroda State without the positive cooperation of Gaekwad and by giving him leadership. Secondly the government tried to implement the plan of disarming people in Gujarat, but the government found it difficult to disarm the peaceful region of Gujarat for the people of Gujarat did not remain passive. Dynamics of National Awareness in Gujarat Before 1885] [31 For Private and Personal Use Only

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Without going into any details of the Gaekwadi politics during 1857, it is necessary to analyse an incident of dethronning Khanderao Gaekwad by his younger brother Govindram alias Bapu Gaekwad. with the help of Kolis, Bhils & Nayakala. The coup did not materialise and Govindram was arrested by Gaekwadi army. But the Kolis of Kheralu, Vadnagar and Vijapur of North Gujarat, Kheda and Mahikantha of central Gujarat got armed themselves despite the arrest of Govindram and planned to march towards Vadodara. The Resident of Vadodara, Mr. Shakespeare informed the government the support of Kolis to the coup. The Bhils from the Gaekwadi villages of Vijapur Taluka gathered in greater number and attacked the nearby Lodra village but in futile. The Acting Megistrate of Bharuch also reported to the Political Secretary of the Bombay goevernment that some people (of course Nayakada) from Bharuch also were marching towards Vadodara. Surprisingly, Maganlal, the Bania of Vadodara did help the Bhils in their mission and collected an army in the hills of Taranga and marched towards Ahmadabad for reaching their destination at Vadodara. But Maganlal alongwith his 11 trusted colleagues were arrested and were sentenced by general Roberts and Mr. Hadau. Another Bania Sheth Nihalchand Fatehchand Zaveri of Vadodara also instigated the Bhils of Mahikantha, but he was arrested. Certainly though these incidences have no direct bearings on the first independence movement of 1857; they showed their national awareness, protested peacefully and also proved their armed strength. Here it is worth mentioning that during the 1857 movement the information were spread by using symbolic words like Roti and Kamal in India; but in the North Gujarat and Kheda district the symbolic words those were used were 'small (Nani Dalakhi) branch of a tree.' Having knowledge about these symbolic secret information in April 1858, the British government became restless and instituted investigation for this in Kheda, Ahmadabad and Palanpur districts alongwith Rewakantha and Mahikantha Agencies. Citing a word from both Ashoka's edicts and Kautilya's Arthashastra may be worth, for it has a bearing on our analysis. This word is Atavika. Why Ashoka, while not taking cognition of other communities in the then India, had made a special mention of Atavika community ? The reason seems obvious. This community was militant in action, peaceful in nature and nationalist in thought. Hence even Ashoka recruited them in his army. Since then we have been seeing this people as nationalist in outlook and militant when need arose. Chandap was a Koli village situated at a distance of 20 kms. from Idar, a capital of Idar State. Both Gaekwad and state of Idar were collecting Rs. 70/- plus and Rs. 216/- plus respectively from this village as 'Ghasadana' and 'Khichadi'. One vigilant-station (Take'darithanu) comprising of ten horsemen was instituted by Gaekwad at this village. Gametibandhus - the headmen of the village, felt this act 32] (4414: 2452142, 2000-443, 2009 For Private and Personal Use Only

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as an insult. The entire village was up in anger mood. Shree Jayashankar Mehta, the Gaekwad's officer, was insulted when he paid visit to this village on 16-9-1857. Not only this but this village had revolted against the state. Nearly 900 Kolis of this village took arrows and bows as well as swords and turned the village into the battle field. State took position too, but Kolis were still holding upper hand. State bought succour of army from the state of Sadara, while nearby Dabhoda village spontaneously supplied weapons to Kolis. Kadi also extended militant help. Hence the state took stern action and proclaimed to punish those who help Chandap. Under the leadership of Kumavisdar (revenue officer) of Kheralu the Gaekwad sent an army division of 782 and deserted the village. But nearly for 4 months this tiny village of Kolis bravely resisted the government. Nevertheless, these kolis showed their Kshatriyahood proving thereby that backward communities had also did their best to absorb the ideals of nationalism. The second point I want to analyse here is the role of Newspapers and periodicals for enhancing the cause of nationalism. The News-papers were : Khedavartaman (1851), Dandiyo (1864), 'Deshimitra' (1873), 'Swatantrata' (1878), 'Gujarati' (1880), 'Kaisarehind' (1882), 'Suratmitra' (1883) and 'Gujaratmitra' (1884). All these did their best to arouse the conscience of people for the importance of nationalism and abreast them about what is going on in the then British India. Both Panachand Sheth and Kahandas Sheth started this weekly from Kheda town with the sole aim of informing the people of the district about the happenings around, for these people were just engrossed only in religious literature. Thus it had importantly done the yeoman's work of instigating the habit of reading. This Newspaper is still getting published.* Poet Narmadashanker lounched a fortnight titled Dandiyo from Surat for educating the masses against the bad habits, immorality and unhealthy social customs which were deeprooted into the society. Before the birth of INC this fortnightly magazine awakened the people regarding political issues and earnestly desired to give military training to Hindus as well as requested the educated to learn Hindi.* The 'Sharda Pujak Mandali' was responsible to start everfirst monthy 'Swatantrata' from Surat. Right from the first issue this monthly targeted its guns towards British government publishing articles against injustice and atrocities the people were coming across. Not lasted long this periodical accomplished its very name and had its name engraved in the history of Gujarati Journalism proudly.* Getting himself trained in journalism in 'Swatantrata'. Ichcharam Suryaram Desai started a periodical from Bombay namely 'Gujarati'. Then three Gujarati periodicals were published by Parasi community. This was the only Gujarati periodical from Bombay who had fearlessly and unfailingly discussed issues pertaining to politics, against British government and Princely States too. Hence this was very Dynamics of National Awareness in Gujarat Before 1885] [33 For Private and Personal Use Only

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popular in the then Kathiawad region. The reports for the first time was published in Gujarati by this periodical regarding the ever first gathering of INC in 1885. This was the only reputable periodical in Gujarati language who sided openly the cause of INC.* Though launched by a Parasi gentleman Kyasare Hind' was very popular amongst non-Parasi communities. The policy and ethics of this periodical was very clear. It was : Haradam Sachchu Bolavun. Loknu Bhalu Haide Rakhavun. Sachchane Madad Karavi. Swatantratani Himayate Javun.** Both 'Suratmitra' and 'Gujaratmitra' were not different, but were incarnations one after another. 'Suratmitra' was a weekly published every sunday by Dinashaw Ardeshar Taliyarkhan. Viewing the popularity of this next year he launched 'Gujaratmitra'. Injustice, autocratism, English Governors and Kings were its target. Mainly this periodical launched memorable fights against traditional Princely States. Thus this public media become a powerful medium for spreading the message of nationalist awareness and cultural consciousness and arousing spirit of justice and nationalism in the remote rural areas alongwith urban ones. In the end, I would like to bring to your kind knowledge two most important events to show the environment of mass upsurge before 1885. They are the beginning of Swadeshi agitation and the establishment of Gujarat sabha'as precursors of both 'Swadeshi Movement' and 'Mahasabha', briefly. To maintain the price line of the household goods and commodities as well as to support cotton and other industries to grow at local level 'Swadeshi Udyogvarrdhak Mandal' was established in Ahmadabad in 1876. It seems that the whole nation had yet to witness the country wide programme of 'Swadeshi' as constructive means for national struggle for more than two decades Shree Arvind Ghosh advocated the use of Swadeshi goods in Bengal in relation to Bangbhang agitation in 1905. That is to say that the very thought of Swadeshi was put into action by Ahmadabad two and half decades ago. Thus the people of Ahmadabad - Gujarat were the pioneers of the movement of Swadeshi which later on successfully activised and implemented on a mass scale through the width and breadth of our country by Mahatma Gandhiji. Let me tell you that this movement was militant in nature, peaceful in action and nationalist in thought. Sarvashree Ambalal Sakarlal, Ranchhodlal Chhotalal, Hargovindas Kantawala, Premabhai Himabhai and others were in the limelight and torchbearers of this movement. The foundation of the 'Gujarat Sabha' at Ahmadabad in 1884 was an example of nationalist perspective and political awareness of the people of Gujarat. It was the land-mark in the history of freedom movement not only in Gujarat but in the whole nation from various reasons such as these : (1) Through this forum a kind of viable 38] Rutlu4 : BHS21642, 2000-HIRI, 2009 For Private and Personal Use Only

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and strong political atmosphere in Gujarat was visible. (2) This association named as 'Gujarat Sabha' was founded an year earlier than the establishment of the INC in 1885. (3) This miniature of the Mahasabha, this Gujarat based association got the status of pioneering institution in the history of the National Freedom Movement. (4) The object of this association was to bring to the knowledge of the government people's difficulties and injustice through memoranda, representations et cetera, which were also the aims of the INC in the beginning. (5) Thus the origin of the Gujarat Sabha became, so to say, the precursor of the Mahasabha. (6) Desire for freedom was a genuine aspiration that took several forms of which Gujarat Sabha was one. (7) Both Gandhiji and Sardar Patel were the Presidents of this Sabha. (8) As per the Nagpur Congress resolution in 1920. Provincial Committees of the Congress were constituted. Hence Gujarat Sabha then became 'Gujarat Pradesh Congress Samiti'. Thus before the establishment of the all India body in the wake of nation's freedom movenient, Gujarat thus was enlightened politically showing its policised awareness in the national perspective and contributed basically by resisting steps taken by British Government by establishing political body viz. Gujarat Sabha and taking constructive measures of Swadeshi. In an overview such as this, space and time do not permit a detailed account and its analysis of the various efforts made by our historians to enlarge the scope of using the verbal sources for writing our history; for our country has witnessed a drama since millions of years with actors of different races, different faiths, different languages and cultures in different regions at different times through the ages. One could imagine the enormity of verbal traditions we have had during all these years. Take an event and just try to register information after information and one would need a volume to do full justice to it. If these were to be the case of one incident at one time what about the whole of India since the beginning of man's culture ? This shows that the area of verbal sources too is quite large in width and breadth. The larger the vision of knowledge the larger the horizon of information. I am sure that we would certainly realise the fact that this discipline is a rich heritage from the past down to this day. I do hope we would exert our utmost strength to nourish and cherish this blooming lotus from mud and mire so that its beauty and fragrance may spread far and wide for illuminating the love and labour that our elder generations showed for fighting for the cause of nation's freedom of which we now celebrate its 50th year. Fellow historians and archaeologists, once again I thank you all for having chosen me for this high office and crave your indulgence by giving me patient hearing for these rambling and scattered remarks. I wish the deliberations all success. Abhar. Astu. Dynamics of National Awareness in Gujarat Before 1885) [35 For Private and Personal Use Only

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A Study of the Swaminarayan sect in Gujarat During the 19th Century* Vikesh Pandya' Although a large number of Hindu-Religious sects emerged in Gujarat in 19th Century, the Swaminarayan sect was the most popular sect among the low cast people It was popular even among some of the muslims. The objective of this paper is to study the factors responsible for the rise and growth and the popularity of the sect. Even the British Officials lent their support to it. This paper is based on Gujarati and English sources. The Hindu-religion which its rituals, temples, and caste hierachy continuous tc be a part of Indian morals and behaviour. As this phenomenon is growing at a faster rate historians have been taking increasing interest to study the sectarian process. Recently Makrand Mahta published a major artical showing that the heads of the religious sects operate like business entrepreneurs. He has pointed out how the founders of this sec created personal property in the temples. My objective in this paper is to study the mediums employed by Sahajananc Swami (1781-1830) the founder of this sect, populazised it. He was a contemporary of Raja Ram Mohan Ray. Sahajanand Swami was born in Chhapaiya, a few K.M. from Ayodhya. He lefi his home and wondered throughout India in search of a Guru. He visited Log, a village in Saurashtra, in 1800 and thereafter he made Gujarat the home of his Life and religious mission. He started preaching vaishnavism laying lot of emphasis on austerity, nor violence and selfless service. in view of the fact that the Vallabh sect had lot of sexual curruptions, Sahjanand Swami introduced many rigid elements in his own sect. His sect, thus, came as a protest movement. He gave honourable place to female sadhus. They were known by the name of Sankhya Yoginis and they enjoyed the status equivalent to a Sadhu. The Sankhya Yoginies preached the female gatherings.? Sahajanand Swami learnt Gujarati language in a short time and he started preaching in very simple language. He wrote and spoke in a language that could be understood by the common people. A book known as Vachanamruta containing his preachings in the various towns and villages of Gujarat. Shows beyond doubt that his style was both simple and entertaining.3 Another strong point of the Swaminarayana sect was the high moral character of its sadhus' and sadhvis'. Persons like Brahmanand, Muktanand, Devananand, prernanand and Nishkulanand were the most talented sadhus' in this sect. Some of them were musicians and poets who attracted people in large number. They roamed about in the + The paper presented in the 52nd session, Indian History Congress, Vikram University, Ujjain * Lecturer. Department of History, Gujarat University, Ahmedabad 36] [sAmIpya : oNkaTobara, 2000-mArca, 2001 For Private and Personal Use Only

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cities and villages in order to sproad the message of sahajananda swami. The swami on his part encourage them in acquiring the musical art and in preaching in a simple style. Naturally, therefore, the sect rapidly grew popular. In the initial stage, Sahajananda's following, comprised mostly the castes below the Brahamanical level. The members of the trading castes seem to have remained a loof. The movement of the sect was generally restricted to Saurashtra which was then divided into nine districts, viz. Jhalawad, Kathiawad, Gohelwad, machu kantha, Halar, Sorath, Babriawad, Jetwad, and Okhamandal. Novertheless more persons belonging to the artisan and the warrior castes started following the sect, which was now known by the name of Swaminarayana, Sahajanand's other name. The artisans (tailors, goldsmiths, carpenters, cobblers, etc.) were among the early followers of the Swaminarayana sect. One Lalji, a carpenter by profession who joined the sect in 1804, was elevated to the status of a sadhu with a new name 'Nishkulanand'. Nishkulanand was also a poet and made contibution to sectarian literature and also to the construction of temples. Various types of Rajputs, such as the Jadejas, Jethwas, Garasias, Ahirs and Khachars, joined the sect during the first decade of the nineteenth century. Some of them were feudal chiefs. One Dada khachar of Gadhada (in the present Bhavnagar district) a feudal chief, was the most faithful followers of Sahjanand. In the 1820, Sahajanand shifted with his followers to Gadhada, now a prominent religious centre. The Bhils and the Kolis and the other caste-less tribals also joined the sect. Some Muslims, especially the Khojas, joined the sect. The Khojas were originallyHindus but since their conversion they have been following both the Hindu and the muslim traditions. In the 1930 thirty Khoja families in the Bhavnagar state were the followers of the Swaminarayana sect." What made all these persons to join the sect and what happened to them in the course of a century ? The first part of the question could be answered in terms of sectarian activities, which we shall trace subsequently but it is difficult to answer. Whether this led to any mobility aspirations or not for want of adequate sources. Is this question reluctant for a historian and if so, could any field work have any meaning in studying the problens of the nineteenth century? How can a historian and a social scientist cooperate? The peasant communities joined the Swaminarayana sect, the prominent among whom were the kanbis. At present the term kanbi is derogatory and many kanbis, in the course of a century and a half, have been absorbed into the prestigious Patidar status.? Could this be attributed to their Sectarian affiliation ? The kanbis had various sub-castes, some of whom followed. Hindu as well as Muslim rituals and customs. The kanbis were flesh eaters. Their customs allowed widowmarriage. Sahajanand and his followers were most enthusiastic crusaders against widowmarriage, flesh eating and the A Study of the Swaminarayan sect in Gujarat During the 19th Century] [39 For Private and Personal Use Only

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use of intoxicating substances, and in fact, emphasized these aspects when they codified the sectarian norms in a book called Shikshapatri in 1826. Though the acquisition of wealth may have been an important factor in their shifting into an upper positional status (as district from structural change which the sects do not allow), their adaptation to the Brahmanic rituals and moral norms may also have been an important factor. But this problem needs a further probe. Similarly we do not know much about the influence of the sect on the various groups of Rajputs, tribals, etc. Bishop Reginald. Heber who met sahajanand in 1825 and later on H.G. Briggs were struck by the "Civilizing" and "Moralizing" influences of the sect on the marauding and predactory" tribes. But beyond this, the information is scanty. How does a "date-bound" historian approach issues ? One of the meaningful lines of investigation is to apply the Noberian construct and examine whether the Swaminarayana sect created any ethic for the expansion of business activities. A study of the social composition of the sect over a fairly long period would be useful in this respect. Sahajanand built up a viable organization for the spread of his sect. He had about 500 sadhus' from different castes. He expected a very high sense of loyalty from them and raised some of them to the status of Paramhamsas, a new cadre created by him. The paramhamsas observed no caste restrictions, ate food from all and kept no sectarian mark on their forhead. The sadhus observed the caste norms. The sadhus and the paramhamsas moved in groups, singing devotional songs accompanied by musical instruments. The sect organisational structure in the 1820s was as follows: At the head of the sect was an Acharya. Only a Brahman could be an Acharya. That Acharya Ramanand had nominated Sahajanand as his successer in the midst of the claims by several contenders shows what traits were expected of an Acharya. Below the Acharya, were the Brahmacharis, sadhus and the palas in that hierarchical order. The function of the first two was to spread the sect. Only a Brahman had the privilege to be a Brahmchari. The sadhus were drawn from various castes, but generally no one below the caste of a Kanbi status could expect to be a sadhu. We do not know about how the caste status was evaluated for the appointment of a sadhu. The palas were recruited from the Koli, Rabari and the artisan groups, and were eligible for promotion as sudhus'. The palas were the servants and attendants of the temples, no untouchable could serve the temples as a pala. In fact the untouchable followers of the sect were not allowed to enter the inner part of the temple. There were two seperate temples for them. Sahajanand was the earliest reformers against the practice of female infanticide and sati in Gujarat. He was a contemporary of Ram Mohan Ray, having a different background and aspirations. The activities of Ram Mohan Ray and Sahajanand and in fact the pattern of socio-cultural movement in Bengal and Gujarat should be viewed in the light of different experiences of the two regions-the regions experienced the western impact at different periods of time and also responded in a different way. While the western intellectual traditions and ideas enabled Ram Mohan Ray to work on a broader [244lu4 : Puli$21642, 2000-7421, 2004 3C] For Private and Personal Use Only

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compass of social activities, Sahajanand's field of social 'reform' was very narror as he drew his inspiration exclusively from the Hindu religion, Sahajanand preached that a Chaste woman should bear the insults of her husband, should give up ornaments in his absence and should worship him as per good. A window must not marry and should not participate in any auspicious occassion. Apparently these views seem to be inconsistent with his preachings against sati and female infanticide. But in view of the fact that all through his life Sahajanand preached the doctrines of ahmisa with great zeal, his reform movement was a part of the Hindu theological system. The question whether was or was not influenced by a christian sense of piety could be left to a theologion. What is more significant is that both Sahajanand and the English were operating in the same region and on the same social issues, namely, female infanticide and sati. As early as 1809 colonel Alexander walker, while touring through the Saurashtra region (in connection with the land- revenue settlement) had secured an agreement from the various groups of Rajputs not to kill their female infants. The English and Sahajanand had known each other almost since the beginning of the nineteenth Century. The English, spreading the network of their rule, were naturally interested in having the peaceloving natives" who would co-operate in their endeavour to establish new administrative and land revenue systems, and if possible to support them against their formidable rivals. In a way Sahajanand's social activities supported the political ambitions of the English and there did exist emotional bonds between them." Acharya Shri Kailassagarsuri Gyanmandir In conclusion, we can say that the Swaminarayana sect was of recent original in terms of historical time Sahajanand Swami, the founder of the sect possessed a great charisma and that he spread his sect as much by maintaining rigid religious norms as by creating new social awareness among his followers, He and his sadhus preached him simple language. The sect also developed devotional songs and they were sung alongwith musical instruments. The style of communication, was direct as well as entertaining. That is why the Swaminarayana sect rapidly grew in popularity among the masses. 3. 4. Footnotes 1. Makrand Mehta, "Sampradayik Sahitya ane samajik chetna: Swaminarayana sampraday no Abhyas", "Arthat", Vol. 5, No.4, October-December. 1986. Manilal C. Parekh, Sri Swaminarayan, A Gospel of Bhagvat Dharma of God's Redamptive Action, (Rajkot, 1960), pp. 14-15 Golden Jubili Memorial Trust, Vachanamrut, (Ahmedabad - 1969) For details see H.G. Briggs, The Cities of Gujarashtra, (London, 1849), p. 239. Bombay Government, Gazetteer of Bombay presidency, part 1. Gujarat Population: Hindus (Bombay, 1901), p. 537 Ramanlal K. Trivedi (ed.). Bhavnagar state Census: 1931, pt-1 (Bombay, 1932), p. 253 David Pocock. Kanbi and Patidar (Oxford, 1972), pp. 37-47 6. 7. 8. Brigg's, op. cit., pp. 228-48 9. Parekh, op. cit. 10. Mehta, op. cit. 11. For Details sec Raymond B. Williams, A New Face of Hinduism: The swaminarayana Religion (Cambridge, 1984) A Study of the Swaminarayan sect in Gujarat During the 19th Century] For Private and Personal Use Only [39

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nepAla kI eka manojJa vizvarUpa viSNu pratimA Acharya Shri Kailassagarsuri Gyanmandir Do. e. ela. zrIvAstava * bhAratavarSa ke samAna nepAla kI mUrtikalA bhI atyanta prAcInakAla se hI vikasita hotI AyI hai| nepAla eka hindu rASTra hai / ataeva vahA~ bhI vaidika brAhmaNa dharma-sambandhI devI-devatAoM kI eka se baDhakara eka sundara aura pratimAlakSaNoM se saMyukta mUrtiyA~ gaDhI gayI hai / isa Alekha meM nepAla kI eka anUThI aura durlabha viSNu kI pratimA para prakAza DAlA jA rahA hai| viSNu kI pUrva madhyakAlIna isa pratimA meM unake vizvarUpa kA pradarzana kiyA gayA hai / pratimA kA varNana karane se pUrva viSNu ke vizvarUpa kA saMkSipta paricaya jAna lenA Avazyaka hai| zilpagraMtho meM viSNu ke vibhinna rUpoM kA vikAsa mukhyataH kaI vicAradhArAoM ke mAdhyama se huA hai| eka vicArAdhArAke anusAra, sRSTi, sthiti aura saMhAra ke pIche viSNu kI 'icchA' pradhAna hai| sRSTi kI icchA se viSNu lakSmI kA sahayoga cAhate hai jo 'bhUti' aura 'kriyA' hai / isa prakAra 'icchA' 'bhUti' aura kriyA' ina tInoM se SaDguNoM kI utpatti hotI hai| ye SaDguNa hai, jJAna, aizvarya, zakti, bala, vIrya aura tejas / ye hI guNa sRSTi ke upAdAna haiN| phira ina do-do guNoM se tIna mUrta rUpa banate haiM jo saMsAra meM saMkarSaNa, pradyumna aura aniruddha ke nAma se prasiddha haiN| vAsudeva meM sabhI guNa haiN| saMkarSaNa meM jJAna aura bala, pradyumna, meM aizcarya aura vIrya, tathA aniruddha meM zakti aura tejas kI pradhAnatA hai| yahI vAsudeva, saMkarSaNa, pradyumna aura aniruddha vAsudeva saMpradAya ke cAra pramukha deva mAne gae the / Age calakara viSNu ke chaH guNa aura unake zaMkha, cakra, gadA, padma Adi cAra AyudhoM ke guNana se unake 24 svarUpoM kI kalpanA kI gaI hai| ye 24 nAma hai 1. vAsudeva, 2. kezava, 3. nArAyaNa, 4. mAdhava, 5. puruSottama, 6. adhokSaja 7. saMkarSaNa, 8. govinda, 9. viSNu, 10. madhusUdana 11. acyuta, 12. upendra, 13. pradyumna 14. trivikrama, 15. narasiMha, 16. janArdana, 17. vAmana, 18. zrIdhara, 19. aniruddha 20. hRSIkeza, 21. padmanAbha, 22, dAmodara, 23. hari aura 24. kRSNa / viSNu ke ye sabhI 24 svarUpa samAna haiM, parantu unake cAroM hAthoM meM AyudhoM kI sthiti bhinna-bhinna hai / dUsarI vicAradhArA viSNu ke dazAvatAroM kI hai jinameM unake svarUpa eka-dUsare se bhinna rahate hai| ye avatAra haiM - matsya, kUrma (donoM apane naisargika rUpoM meM), narasiMha, varAha ( donoM ke zIza siMha aura varAha ke kintu zeSa dhaDa mAnava kA, kiMtu katipiya pratimAoM meM sampUrNa zarIra naisargika bhI dikhAyA gayA hai), vAmana, rAma, parazurAma, kRSNa, buddha aura kalki / ina donoM vicAradhArAoM se haTakara eka tIsarI vicAradhArA ke anusAra viSNu ke kucha viziSTa svarUpoM kI kalpanA kI gayI jinameM vaikuNTha, anaMta, trailokyamohana aura vizvarUpa Ate hai| ye cAro svarUpa caturmukha batAe gae nivRtta adhyakSa, itihAsa, saMskRti evaM purAtattva vibhAga, alAhAbAda yunivarsiTI, alAhAbAda 40] [sAmIpya : oNTojara 2000-bhArtha, 2001 For Private and Personal Use Only

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hai (saumya athavA sAmAnya mukha, narasiMhamukha, varAhamukha aura kapila athavA strImukha) kintu inako bhujAe~ kramazaH 8, 12, 16 aura 20 batAyI gayI haiM, aura isIlie unake AyudhoM kI saMkhyA bhI tadanusAra 8, 12, 16 aura 20 / ina cAra svarUpoM meM do kA jAna lenA Avazyaka hai vaikuNTha aura vizvarUpa kA vibhinna purANoM kI eka kathA ke anusAra eka bAra eka zarIra meM tIna rAkSasa the-siMha, varAha aura kapila / unhoMne tapasyA karake brahmA se yaha vara prApta kara liyA ki unheM vahI mAra sake jisake zIza para ina tInoM ke mukha hoM / vara prApta kara lene ke bAda unhoMne itanA utpAta macAyA ki viSNu ko zubhra RSi kI patnI vikuNThA ke garbha se aisA avatAra lenA par3A jisameM unake zIza para una rAkSasoM ke zIza bhI the| vikuNThA ke garbha se utpanna hone ke kAraNa vaikuNTha kahakara una viSNune taba una rAkSasoM kA vadha kiyaa| aisI aneka pratimAe~ pAyI jA cukI haiN| jinameM mukhya mukha viSNu kA puruSamukha hai aura unake kaMdhoM se nikale hue siMhamukha tathA varAhamukha hai| cauthA kapila yA strImukha pIche hone ke kAraNa chipA rahatA hai / katipaya cAro aura se tarAzI gayI mUrtiyoM meM pIche prAyaH azvamukha banA pAyA gayA hai / viSNu kA vizvarUpa unake sarvavyApI virATa svarUpa kA digdarzana karAtA hai| viSNune apane isa vismayakArI rUpa ko samaya-samaya para rAjA bali, parazurAma, kauzalyA, yazodA, arjuna Adiko dikhAyA thA / janma lete hI rAma caturbhujI banakara kauzalyA ke samakSa apane virATa rUpa meM prakaTa ho ge| kintu kauzalyA ne jaba zizu lIlA karane ko kahA taba rAma zizu banakara rone lage the| isI prakAra miTTI khAne kI zikAyata para jaba yazodA ne kRSNa ko muMha kholane ko kahA to usameM sampUrNa brahmAMDa dikhAyI diyaa| kurukSetra ke maidAna meM jaba arjuna ko moha utpanna huA taba kRSNa ne unheM apanA virATa svarUpa dikhAyA thA / isa svarUpa kA vistRta varNana zrImadbhagavadgItA meM milatA hai| isameM viSNu ke saikar3oM-hajAro nAnAprakAra ke nAnA varNoM ke nAnA AkRtiyoM vAle alaukika rUpa samAhita hai / vizvarUpa viSNu ke isa svarUpa meM dvAdaza Aditya, ATha vasu ekAdaza rudra donoM azvinIkumAra, uncAsa mahadgaNa (adhyAya 11, zloka 6), sacarAcara sampUrNa jagata (11/7), hajAra sUryoM kA prakAza (divisUryasahasrasya, 11 / 12) Adi sammilita haiM / viSNu dharmottarapurANa (3/83 / 2-24) meM bhI vizvarUpa viSNu kI pratimA meM anya devoM tathA aneka prANiyoM ke mukho ke aMkana kA nirdeza hai / vaikuNTha aura vizvarUpa pratimAoM meM prAyaH mukhya antara yaha hotA hai ki jahA~ vaikuNTha mUrti meM kevala viSNu ke cAra mukha (sAmane se draSTavya kevala tIna) hote haiM aura unake sAtha kisI anya deva kI mUrti nahIM hotI hai, vahI vizvarUpa pratimA meM viSNu ke cAra mukhoM ke atirikta anya mukha bhI hote hai tathA unake prabhAmaNDala meM athavA pRSThazilA para unake dvAdaza avatAra, dvAdaza Aditya, ATha vasu, ekadaza rudra tathA anya devoM kI AkRtiyA~ bhI banAyI jAtI haiN| yadyapi sAhitya meM unheM viMzatibhuja (20 bhujAoM vAle) batAyA gayA hai, kintu mUrtikalA meM prAyaH unheM aSTabhuja hI banAyA gayA hai / vizvarUpa viSNu kI prAcInatama guptakAlIna (5 vIM zatI I.) do khaNDita mUrtiyA~ mathurA - zilpa kI milI haiM jinameM eka-eka kramazaH mathurA - saMgrahalaya tathA rASTrIya saMgrahAlaya, nayI dillI meM haiN| gar3havA se prApta isI yuga kI eka pratimA lakhanaU ke rAjya-saMgrahAlaya (saM.saM. bI. 223 sI) maiM he| guptottarakAla meM deza ke aneka bhAgoM meM vizvarUpa viSNu kI pratimAe~ A~kI gyiiN| inameM sarvAdhika ullekhanIya aura darzanIya kannoja kI pratihAra kAlIna pratimAe~ hai / ina meM pahalI bAra viSNu ke mukha tIna ke sthAna para pA~ca banAe gae the| matsya evaM kUrma ke mukha aura jor3e gae the| inake atirikta prabhAmaNDala meM anya avatAra, dvAdaza Aditya, ATha vasu, ekAdaza rudra, ziva, nepAla kI eka manojJa vizvarUpa viSNu pratimA ] [41 For Private and Personal Use Only

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brahmA, gaNeza, indra, yama, varuNa, agni, nairRta, vAyu Adi dikpAla tathA prabhAmaNDala ke ghere meM rudramukha-paMkti bhI batAyI gayI thI / viSNu ke paira apane hAthoM meM lie pRthivI, pArzva meM bhUdevI aura zrIdevI, arjuna Adi bhI ukere gaye the / kAlAntara meM aisI aneka mUrtiyA~ gaDhI gayI thiiN| vizvarUpa viSNu kI isa sAhitya aura zilpagata pRSThabhUmi ke anantara aba hama nepAla meM pAyI jAne vAlI viSNu ke vizvarUpa kI usa pratimA kA varNana upasthita karate haiM jo na kevala zilpa-sauMdarya kI dRSTi se ullekhanIya haiM apita apanI aneka viziSTatAoM ke kAraNa anaThI hai, nirAlI hai| vizvarUpa-viSNu kI yaha manojJa pratimA nepAla kI bAgamatI ghATImeM bhaktapura se lagabhaga tIna ki.mI. uttara meM sthita cA~gUnArAyaNa mandira ke prAMgaNa meM rakkhI hai| isa sthiti kI jAnakArI tathA isakA citra zrI ratnacandra agravAlane lalitakalA (naI dillI) ke 16 veM aMka meM prakAzita kiyA hai tathA bhAratIya purAtattva sarvekSaNa ke bhUtapUrva nidezaka aura vAstukalA evaM mUrtikalA ke vizvavavaMdya vidvAna pro. kRSNadeva ne isa mUrti kA vistRta vivecana apanI pustaka 'imejez2a opha nepAla' (naI dillI, 1984) meM prastuta kiyA hai| 8 vIM zatI i. meM nirmita isa pratimA kA uparI bhAga gola hai jisakA bA~yA bhAga upara se lekara madhya bhAga taka khaNDita hai| pratimA meM sabase nIce zeSa-zayyA para leTe hue anaMta-viSNu kA aMkana hai| pro. kRSNadeva ne isa pratimA kI pahacAna saMkarSaNa se kI hai kyoMki unake sAmAnya dAe~ hAtha meM musala hai aura atirikta bAe~ hAtha meM dohare makaramukhazIrSa vAlA hala hai| saMkarSaNa bhI to viSNu ke dazAvatAroM meM eka the| viSNudharmottarapurANa (3/65/1) meM unheM viSNu ke aparimita bala tathA pRthivI dhAraNa karane vAle zeSa batAyA gayA hai - viSNoramitavIryasya zeSasya dharaNIbhRtaH / musala isa pratimA-phalaka meM eka vibhAjana rekhA sadRza hai| usake upara vizvarUpa viSNu kI pradhAna mUrti ke caraNa-yugala pRthivI apane karatala para lie khaDI hai aura unake agala-bagala caraNoM ko sahArA dete eka-eka nAgapuruSa haiM / ina nAgapuruSoM ke pRSThabhAga meM donoM aura do-do (kula cAra) gajamukha dikhAyI dete haiM jo nizcita rUpa se cAroM dizAoM ke pratIka diggaja haiN| ina diggajoM ke mAdhyama se isa pratimA-phalaka meM vizvarUpa viSNu kA sarvavyApI virATa svarUpa pradarzita hai / vizvarUpa ke cAra-cAra karake tIna staro meM dvAdazamukha (dRSTigata kevala nau mukha) aura daza bhujAe~ haiN| unake dAe~ hAthoM meM upara se kramazaH cakra, bANa, khaDga, dudhArI parazu tathA eka phala hai, aura bAe~ hAthomeM tadvat gadA, dhanuSa, gola DhAla, daNDayukta mayUrapaMkha tathA zaMkha hai| unake gale meM graiveyaka, vAma skaMdha se laTakatA yajJopavIta, udarabandha, kaTibandha tatA apekSatayA choTI vanamAlA hai / nau dRzyamAna mukhoM meM uparI stara para madhya vAlA eka mukha jaTAdhArI jAna par3atA hai, zeSa sabhI mukhoM ke zIza para kirITa mukuTa haiM / bIca vAle tInoM mukha smita mudrA meM haiM / tIna staroM vAle ina mukhoM ke upara bIca meM eka AvakSa mUrti bhI khaNDita ho cukI hai| usakA kevala dAyA~ hAtha hI bacA haiM / mukha tathA AyudhoM ke abhAva meM isa mUti kI pahacAna saMbhava nahIM hai| kintu anya vizvarUpa mUtiyoM ke sAkSya ke Aloka meM yaha mUti brahmA kI honI cAhie, kyoMki usake dAhine ziva virAjamAna haiM aura khaNDita bAe~ pArzva meM viSNa rahe hoNge| ziva prabhAmaNDala se alaMkRta haiN| ve caturbhuja haiM aura pAlathI mArakara baiThe haiN| unake donoM sAmAnya hAtha Age pairoM para Tike haiM; atirikta dAe~ hAtha meM akSamAlA hai aura bAe~ me trizUla / ziva ke dAe~ pArzva meM eka cakra banA hai jo saMbhavataH sUryamaNDala kA pratIka hai| pro. kRSNadeva kA yaha vicAra sarvathA sahI jAna paDatA hai ki bAe~ khaNDita aMza ke isI sthAna para viSNu ke pArzva meM candra rahA hogA / vizvarUpa viSNu ke dakSiNa pArzva meM upara ziva kI mUrti tathA nIce diggajoM kI AkRtiyoM ke bIca jo AkRtiyA~ - [sAmIpya : oTobara, 2000-bhArtha, 2001 42] For Private and Personal Use Only

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- haiM, aba una para vicAra kreN| upara se viSNu ke kaTi bhAga taka ATha paMktiyoM meM viSNu kI aura mukha kie paccIsa AvakSa deva-AkRtiyA~ isa prakAra haiM upara pahalI paMkti meM tIna, dUsarI se pA~cavI paMkti taka pratyeka meM cAra-cAra aura chaThThI se AThavIM paMkti taka pratyeka meM do-do / ye sabhI AkRtiyA~ vastutaH cAra phalakoM meM isa prakAra vibhakta haiM- prathama phalaka kI tIna paMktiyoM meM gyAraha, dUsare phalaka kI do paMktiyoM meM ATha, tIsare phalaka kI do paMktiyoM meM cAra tathA cauthe phalaka kI eka paMkti meM do AkRtiyA~ / uparI do phalakoM kI gyAraha aura ATha AkRtiyA~ jaTAjUTadhArI aura aMjalimudrA meM haiM / inheM ekAdaza rudra aura ATha vasu mAnA jA sakatA haiN| tIsare phalaka kI cAra AkRtiyA~ cAra lokapAlo kI haiM / upara kI do kirITadhArI tathA nIce kI jaTAjUTadhArI haiN| Upara kinAre vAlI daNDadhara AkRti yama kI tathA dUsarI puSpa aura vajradhara indra kI hai| nIce pAzadhArI AkRti varuNa kI aura nakulaka (thailI) lie kubera kI hai| cAro lokapAloM kI yaha pahacAna pro. kRSNadeva ne kI hai| nIce vAlI anya do AkRtiyA~ yadyapi azvamukhIna hokara sAmAnya mAnavamukhI haiM tathApi sthAna - vizeSa ke kAraNa unheM azvinIkumAra svIkAra kiyA jA sakatA haiM viSNu kI kaTi ke nIce nAgapuruSa ke upara aMtarikSa meM ur3atI huyI bhUdevI tathA pIche namaskAra mudrA meM aMjalibaddha khar3e gANDIvadhArI arjuna haiN| arjuna kA aMkana kannauja kI vizvarUpa pratimAoM meM bhI pAyA gayA hai| Acharya Shri Kailassagarsuri Gyanmandir aba vizvarUpa - viSNu ke vAma bhAga kI AkRtiyoM para dRSTipAta kreN| yaha bhAga upara se aMzataH khaNDita haiM / avaziSTa bhAga meM upara do staro meM pA~ca RSiyoM kI AkRtiyA~ dikhAyI detI hai - upara do aura nIce tIna / inameM nIce vAlI tInoM aura Upara vAlI eka spaSTarUpa se zmazrudhArI haiN| unake nIce viSNu ke sannikaTa do uDatI huyI AkRtiyA~ haiM - eka zrIdevI kI tathA dUsarI sapakSa garur3a kI / isa pratimA - phalaka ke ghere meM rudramukha-paMkti nahIM haiM; zAyada isalie kyoMki unakA aMkana phalaka meM upasthita haiN| rudramukha-paMkti ke sthAna para isa phalaka ke ghere meM nAga kuNDaliyA~ banAyI gayI haiN| saMbhavataH ve zeSa ke virATa aura vizvavyApI rUpa kI paricAyikA haiM / isa vizvarUpa- viSNu pratimA - phalaka meM kaI vizeSatAoM ko dRzyamAna kiyA gayA hai| unameM nimnalikhita mukhya haiM 1. zeSazAyI viSNu kA aMkana adyAvadhi jJAta aneka vizvarUpa- pratimAoM meM cA~gunArAyaNa kI yaha pratimA aisI akelI pratimA hai jisameM anaMtazAyI viSNu kA aMkana samAviSTa ho / spaSTa taura para yaha pAtAla loka kA pradarzana hai| vaise viSNu caraNoM ko apane karatala para dhAraNa karanavAle athavA unake zrIcaraNoM ke agala-bagala nAga-nAginiyoM ke aMkana se bhI pAtAla loka kA aMkana spaSTa ho jAtA / aisA anya kaI phalakoM meM ukerA bhI gayA hai| kintu zeSazAyI viSNu kA saMkarSaNa rUpa vizvarUpa kI samasta pratimAoM meM yaha akelA / vastutaH isa aMkana ke mAdhyama se zeSa, saMkarSaNa aura viSNu tInoM svarUpoM kA pratyakSIkaraNa saMbhava ho sakA hai| 2. cAra diggajoM kA aMkana to ye cAra diggaja pUrva, dakSiNa, pazcima aura uttara nAmaka cAra dizAoM ke pratIka haiM, parantu inase vizva kA caturdikmaNDala kA dyotana bhI hotA hai jo viSNu ke virATa vizvarUpa kA paricAyaka hai| ye diggaja bhI anya kisI vizvarUpa pratimA meM nahIM A~ke gae haiM / 3. sabhI mAnava mukhoM kA aMkana nepAla kI eka manojJa vizvarUpa viSNu pratimA] For Private and Personal Use Only [43

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vizvarUpa viSNu kI mUtiyoM kA vikAsa unake vaikuNTha svarUpa se huA thaa| isI lie prAyaH sabhI vizvarUpamUrtiyoM meM mAnava mukha kevala eka hai aura isake pArtho me siMha aura varAhamukha banAe gae haiM tathA katipaya mUrtiyoM meM siMhamukha aura varAhamukha ke sAtha-sAtha matsya aura kUrma bhI pArthoM meM joDa diye gaye haiM jo viSNu ke cAra prAraMbhika avatAroM ke dyotaka haiM - matsya, kUrma, nRsiMha aura varAha / kintu nepAla kI isa vizvarUpa-pratimA meM koI pazu athavA pazumukha nahIM haiM aura unake sthAna para sabhI mAnava mukha banAye gaye haiN| vizvarUpa viSNu kI pratimA ke ye sabhI mAnava mukha eka viziSTatA evaM pRthak paramparA kA pradarzana karate haiM / 4. dvAdazamukhoM kA aMkana nepAla kI isa vizvarUpa viSNu-pratimA kI sarvAdhika mahattvapUrNa vizeSatA isameM aMkita viSNu ke dvAdaza mukha haiN| mukhoM kI yaha saMkhyA isa pratimA kA sarvAdhika mahattvapUrNa aura vicAraNIya pakSa hai| pro. kRSNadeva ne brahmAsameta isa mUrti ke dasa mukha batAe haiM / brahmA ko chor3akara viSNu ke nau mukhoM kI hI gaNanA unhoMne kI hai| spaSTa hai ki jitane mukha isa pratimA meM dRzyamAna haiM, utanI saMkhyA hI unhoMne svIkAra kI hai| kintu ina nau mukhoM kI saMkhyA meM koI saMgati unhoMne nahIM biThAyI hai / mere vicAra se isa mUrti meM nau ke sthAna para bAraha mukhoM ke hone kA saMketa grahaNa karanA cAhie / jisa prakAra caturmukha vaikuNTha, caturmukha brahmA aura caturmukha ziva ke mUrti-phalakoM para kevala tIna mukhoM kA hI darzana sulabha hotA hai, pIche kA cauthA mukha darzanIya honA saMbhava nahIM aura azoka ke siMhazIrSa meM cAra ke sthAna para kevala tIna siMha hI dikhAyI par3ate haiM, usI prakAra isa mUrti ke tInoM staroM para cAracAra mukha hone para bhI dRSTigata kevala nau mukha hI haiN| tInoM staroM kA pIche vAlA mukha dikhAyI nahIM detA hai| viSNudharmotara purANa (3/85/43-45; 3/44/11-12)10 tathA jayAkhya saMhitA (6/74)1 meM bhI vizvarUpa-viSNu ke cAra mukhoM kA hI varNana milatA hai| tIna staroM para isase dvAdaza yA bAraha mukhoM kA honA hI tarkasaMgata jAna par3atA hai| __ aba prazna hai ina dvAdazamukhoM kI saMgati baiThAne kA / inakI saMgati do prakAra se baiThAyI jA sakatI haieka yaha ki pAtAla, pRthvI aura AkAza tInoM lokoM meM vyApta caturmukha viSNu ke kula milAkara dvAdaza mukha ho jAte haiN| isa pratimA-phalaka meM ina tInoM lokoM kA spaSTa aMkana kiyA bhI gayA hai| astu zilpI ne pAtAla, pRthivI aura AkAza meM vistRta triloka kI parama sattA ke virATa vizvarUpa ko pratyakSa pradarzita karane ke lie hI tInoM staroM para cAra-cAra mukha banAkara usa sattA ke caturdizAoM meM vyApta hone kA bhAva prakaTa kiyA hai / dUsare, ina dvAdazamukhoM ke mAdhyama se dvAdazAditya kA aMkana bhI abhipreta mAnA jA sakatA hai| hama jAnate haiM ki dvAdaza AdityoM meM viSNu kI bhI gaNanA hai / 12 cU~ki samasta saMsAra kA caturdigmaNDala Aditya ke prakAza se hI pratibhAsita aura prANavanta hai, astu-saMbhava hai mUrtikAra ne jIvana aura jagata ke sakalAdhAra dvAdazAditya ko vizvarUpa-viSNu ke mAdhyama se yahA~ prakaTa karane kA sArthaka prayAsa kiyA ho / zeSazAyI viSNu, nAgadevatA, pRthivI antarikSa meM ur3atI huI sapakSa AkRtiyA~, ekAdaza rudra, ATha vasu, donoM azvinIkumAra, cAro lokapAla, bhUdevI evaM zrIdevI, garur3a, RSigaNa, brahmA, ziva Adi anya devagaNa aura gANDIvadhArI arjuna ke aMkana se isa pratimA-phalaka para zrImadbhagavadgItA (11/6) meM varNita vizvarUpa kA virATa pradarzana aura arjuna kA camatkRta honA spaSTa dikhAyI detA hai / 'pazyAdityAnvasUrudrAnazvinau marutastathA' zrImadbhagavadgItA kA yaha varNana taba sacamuca sampUrNa rUpa se isa pratimA-phalaka para sAkAra dikhegA jaba ina dvAdaza mukhoM kA dvAdazAditya ke rUpa meM dekhA jaae| AzA hai bhAratIya prajJA aura zilpa ke vidvAna isa pratimA ke dvAdaza mukhoM kA koI yuktisaMgata, santoSajanaka, 44] [sAmIpya : moTomara, 2000-bhArtha, 2001 For Private and Personal Use Only

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aura sarvamAnya samAdhAna prastuta kreNge| saMdarbha evaM TippaNI 1. balarAma zrIvAstava, 'rUpamaNDana', vArANasI 1989, bhUmikA, pR. 4 2. tadaiva, bhUmikA, pR. 58 3. nIlakaNTha puruSottama jozI, 'bhAratIya kalA ko rAjasthAna kI dena' da risarcara (rAjasthAna purAtattva evaM saMgrahAlaya vibhAga kI zodha patrikA), vAlyUma 16-17, 1995-1996, jayapura, pR. 68, Ti. 13 dvAdaza Aditya : dhAtA, aryamA, mitra varuNa, indra, vivasvAna, pUSA, parjanya, aMza, bhaga, tvaSTA aura viSNu 5. ATha vasuH anala, anila, Apa, dhara, dhruva, pratyUSa, prabhASa tathA soma. 6. ekAdaza rudra : tatpuruSa, aghora, IzAna, vAmadeva, mRtyuMjaya, kiraNAkSa, zrIkaNTha, ahirbudhya, virUpAkSa, bahurUpa aura tryambaka (rUpamaNDana ke anusAra) 7. mathurA-saMgrahAlaya saMkhyA 42-43.2989, draSTavya e. ela. zrIvAstava, 'prAcIna bhAratIya devamUrtiyA~, (lakhanaU, 1998), citra saM. 8. rASTrIya saMgrahAlaya, naI dillI draSTavya ratnacandra agravAla, 'nRsiMha-varAha-viSNu imejez2a aiNDa sama elAiDa prAbalemsa', lalita kalA (lalita kalA akAdamI kI zodha patrikA), naI dillI, vAlyUma 16, pR. 14, phalaka 1, citra saM.2 draSTavya gopAla kRSNa agnihotrI, 'kannauja : purAtattva aura kalA', kannauja, 1978 , citra 98, 100, 101, nI.pu. jozI, 'kannauja kI do vizvarUpa pratimAe~', saMgrahAlaya-purAtattva patrikA (rAjya saMgrahAlaya, lakhanaU se prakAzita zodha patrikA), saMkhyA 45-46 saMyuktAMka, pR. 9-12, citra 1-8. 10. viSNudharmottara purANa, 3/85/43 : 'caturmakhaH sa kartavyaH prAgukta vadanaH prabhaH' tathA 3/44/11 : mukha kAryAzcatvAro bAhavo dviguNastathA. 11. jayAkhya saMhitA, 6/74 (baDaudA, 1931) : catarvaktraM sunayanaM sukAntaM padmapANinam' 12. dekhie TippaNI saMkhyA 4. AbhAra-pradarzana isa lekha meM pro. kRSNadeva ke dvArA kie gae vivecya pratimA ko vistRta varNana kA bharapUra upayoga kiyA gayA hai, astu lekhaka unake prati apanA akRtima AbhAra prakaTa karatA hai| nepAla kI eka manojJa vizvarUpa viSNu-pratimA] [45 For Private and Personal Use Only

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vaidika vAkyaracanAmAM sarvanAmo ane vyAkaraNanI visaMgati tattvamasi (chA. upa. 6.8-16)nuM vivecana. pro.DaoN. baMsIdhara bhaTTa (jarmanI) ha1 : prAstAvika : bhAratIya saMskRtimAM saMskRta-bhASA-kSetranuM sAhitya ane prAkRta-bhASA-kSetranuM sAhitya, baMne paraspara saMkaLAyelAM interdisciplinary) rahyAM che. A kSetronAM sAhitya sarvalakSI (Arya/Aryetara) sAmagrI dharAve che. temAM dharma, darzana, samAja, arthavyavasthA, rAjanIti, itihAsa, sAhitya (kAvya, nATaka, alaMkAra), chaMda, vyAkaraNa, purAtattva, ityAdi prakAranA graMtho ke viSayo maLI Ave che; ane te badhA graMthomAM/viSayomAM paNa paraspara vicAra vinimaya thato rahyo che; eTale ke saMskRta ke prAkRta bhASAnA graMthomAM uparyukta viSayo kyAMkane kyAMka maLI ja Ave che. paraMtu, saMskRta graMthomAM adhyayana-saMzodhana karanArA ApaNA bhAratIya vidvAno prAkRta graMthonI akSamya upekSA kare che, te rIte prAkRta graMthomAM adhyayana-saMzodhana karanArA vidvAno paNa saMskRta-graMthonI akSamya upekSA kare che. vaLI, A rIte adhyayana-saMzodhana karanArA vidvAno potapotAnI rucinA viSayanA "khAbociyAmAM" ja rAcyA rahe che : jema ke, aupaniSada ke darzanazAstranA vidvAno vyAkaraNa pratye ke dArzanika vicAronI utkrAMti mATe jAtaka kathAo ane prAkRta-pAli sAhitya pratye paNa durlakSya seve che. tema vyAkaraNa zAstranA vidvAno pANini-aSTAdhyAyInA "kuMDALAmAMthI" bahAra nIkaLIne prAtizAkhyo, nirukta, upaniSado, rAmAyaNa-mahAbhArata ke purANo, ane jAtaka kathAo ke pAli-prAkRta sAhitya jevA viSaya-graMthomAM prApta bhASA-lokabhASA mATe DokiyuM paNa karatA nathI; te rIte alaMkArazAstranA "kUpamaMDUko" prAkRta-saMskRta bhASA, chaMdavikAsa, vaidika vAmaya, vagerenuM anuzIlana karatA ja nathI. A vidvAnone koNa samajAve ke dArzanika vicAradhArAnA ke nATayazAstranA ke vyAkaraNazAstranA tathA lokabhASAnA saMketo ke vikAsa mATe samAMtara jatA saMskRta-prAkRta graMthonuM ke temAM maLI rahetA viSayonuM adhyayana paNa atyaMta Avazyaka che. ane vaLI vaidikagraMthonA vidvAna paMDito to potAnI eka AgavI purANI duniyAmAM ja saMtuSTa rahe che. ane vaidika sAhitya mATe khAsa jarUrI muddA (vAkyaracanA, bhASAkIya kliSTatA, bhASAvyutpattizAstra, vagere) viSe ajJAna dharAve che. uparyukta prakAranA vidvAno evo dAvo to kare che ke, teoe temanA mukhya kSetranA/viSayanA adhyayana-saMzodhana mATe Itara kSetranuM viSayonuM paNa adhyayana karyuM che. paraMtu temano Avo dAvo yogya lAgato nathI. jemake, alaMkArazAsanA vidvAne vaidika vADumayanuM ke anya bhASAkIya sAhityanuM adhyayana karyuM hoya, paNa vaidika ke anya bhASAkIya sAhityanA adhyayana-saMzodhananI pakaDa to tene hotI ja nathI, AthI te te viSayonA ke kSetronAM pAzcAtya ane bhAratIya saMzodhanomAMthI mukhya mukhya Adhunika saMzodhanono AdhAra levo ja joIe. Avo AdhAra A vidvAno letA nathI. vaLI, graMtha-vizleSaNaprakriyAnuM paNa temane pUratuM jJAna hotuM nathI. saMskRta vyAkaraNa-zAstra kilaSTa rahyuM che. AthI uparyukta amAruM vidhAna vAMcI koI vyAkaraNazAstrano vidvAna tarata evI Takora karaze ke : pANini-aSTAdhyAyInA "kuMDALAmAM" tame to jarA paga-pesAro karI juo ! A bAbate ahIM jaNAvavuM paDe ke : bhASA pANini-aSTAdhyAyImAM niyamothI baMdhAI cUkI te pahelAMnI vaidika graMthomAM, zilAlekhomAM, jAtakakathAomAM, pAli-prAkRta graMthomAM maLI AvatI bhASA/lokabhASAnAM vizleSaNa karI, ane te saMbaMdhI bhASA-vyutpatti-zAstranA vidvAnonAM saMzodhanomAM rahelI A vyAkaraNazAstra karatAM ya vadhAre kilaSTa prakriyA samajavA samajAvavA te potAnI buddhi kasI jue ane "kuMDALAne" ja kilaSTa, viSaya-sarvasva mAnI levAno bhrama nA rAkhe ! upara je te tarI AvatAM, saMzodhananAM Avazyaka lakSaNone AvarI leto - tenA Adarza udAharaNarUpe - eka saMzodhana lekha ahIM prasiddha karIe chIe. temAM vaidika - aupaniSadU sAhityamAM jANItA amerikAnA vidvAna joyala pI. 46] [sAmIpya : okaTobara, 2000nmArca, 2001 For Private and Personal Use Only

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bereTananA (juo, bereTana) 1986 mAM prasiddha thayelA saMzodhana-lekhanA AdhAre chAMdogya (= chAM) upaniSada (=upa.)nA chaThThA adhyAyanA AThamA khaMDathI soLamA khaMDa sudhI (6.8-16) dhruvapaMkti tarIke punarAvartana pAmatA vAkyamAM saMkalita "tattvamasi' vAkyanuM ahIM vivecana karavAmAM Ave che. prastuta saMzodhana-lekhamAM chAM.upa. (6.8-16)nA viSayavastunuM vivecana taddana vastulakSI rIte (objective) thatuM rahe te upara satata lakSya ApyuM che te vAcako noMdhe ! uparAMta, bhAratIya vidvAnanA ke anya vyaktinA hRdayamAM vasI rahelA ane darekanA mukhe eka "mahAvAkya" tarIke sahaja bolAI jatA, tathA arthanI dRSTie ke samajavAmAM taddana saraLa bhAsatA A aupaniSada vAkya : "tattvamasi"no yogya ane abhipreta artha karyo ghaTI zake e bAbate ahIM (kadAca bhAratamAM) sau prathamavAra vizada varNana karavAmAM Ave che. SS2 : dhruvapaMkti ane zAMkarabhASya : chAM.u5. 6.8-16 mAM nIce mujaba dhruvapaMkti Ave che : sa ya eSo'NimaitadAtmyamidaM sarvaM tatsatyaM sa AtmA tattvamasi zvetaketo iti.... 1 "te je A aNimA (sUkSmatama) '"ta" tuM che..." Acharya Shri Kailassagarsuri Gyanmandir e svarUpamaya A badhuM (jagat) che, te satya che, te AtmA che, ke zvetaketu, A dhruvapaMktimAM AvatAM ta- ane tA- jevAM sarvanAmo kyAM, kayI saMjJA mATe yojamAM che. ane temano vyAkaraNanI dRSTie zo saMbaMdha che tevA muddA mATe ahIM vivecana karavAnuM Avazyaka thaI paDe che. chAM. upa. uparanA tenA bhASyamAM zaMkara A dhruvapaMkti nIce mujaba samajAve che : sa ya sadAkhyaH, eSa uktaH aNimA aNubhAvo jagato mUlam / aitAdAtmyaM etadAtmA yasya sarvasya tad-etadAtma, tasya bhAva:, aitadAtmyam / etena sadAravyenAtmanAtmavatsarvamidaM jagat / ..... yena cAtmanAtmavatsarvamidaM jagat-tad-eva sadAravyaM kAraNaM, satyaM paramArthasat / ataH sa eva AtmA jagataH pratyaksvarUpaM satattvaM yAthAtmyam / Atmazabdasya nirupapadasya pratyagAtmani gavAziva-nirUhAt / ataH, tat sat tvamasIti hai zvetato .... (pUnA. 665 sarakhAvo brahmasUtra-zAMkarabhASya 1.1.6 pAnuM 109). "te je "sa" saMjJaka (astitva dharAvatuM tattva) che. (pahelAM) jaNAveluM A, aNimA - aNuno bhAva - jagatanuM mULa (kAraNa) che. e AtmA sarvano che te "etadAtma", teno bhAva = aitadAtmya". e "sa" saMjJaka AtmAthI Atmamaya A sarvajagata che..... ane je AtmAthI Atmamaya A jagata che te ja "sa" saMzaka kAraNa satya che. (te) paramArtha (dRSTie) sat che. AthI te ja AtmA jagatanuM pratyak (AMtarika) svarUpa che, sAcesAca svabhAva che ane yAthAtmya (AtmA) che, upapada rahita Atmazabda pratyak (AMtarika) AtmAnA arthamAM jANIto (jagatamAM rUDha) che; jema ke gAya vagere zabdo. tethI te sat tuM che; he zvetaketu !...." A dhruvapaMkti uparanuM zAMkarabhASya jotAM jaNAze ke zaMkare ahIM ta- ane ta- sarvanAmo koIpaNa rIte sat (astittva dharAvatuM koI tattva; Existent/Being) nA saMdarbhamAM lIdhAM che, jema ke, sa: ya: = savAravya, A rIte taddAtmyam nA prathamapadamAM AvatA tAt sarvanAmane paNa sat tarIke lIdhuM che.; jema ke, tena=savAbena- AtmanA... ane chellA vidhAna tattvamasi mAM AvatA t sarvanAmane paNa sat nA saMdarbhamAM samajAvyuM che, jema ke ta=sat. jo ke tAttvika (dArzanika) vicAradhArAnI dRSTie zaMkaranuM A rItanuM arthaghaTana vyAjabI gaNI zakAya, ane tattvajJAnamAM sane - astittva dharAvatA koI tattvane - min (sUkSmatama koI tattva)nA arthamAM paNa ghaTAvI zakAya. paraMtu, A dhruvapaMkti jevI viziSTa vAkyaracanAmAM to sat ane aLimana, baMne judA prakAranI saMjJAo che, ane A vAkyaracanAmAM AvatAM (paNa chellA tattvamasi vidhAnamAM AvatA tAt sarvanAma sivAyanAM) badhAM sarvanAmo sattA saMdarbhamAM nahIM, paraMtu abhimannA saMdarbhamAM yojAyAM che. A muddo tathA chellA tattvamasi vidhAnamAM AvatA tat sarvanAmano yogya saMdarbha, e muddo paNa ahIM viziSTa vivecana mAgI le che. A muddAnI carcAnI pahelAM ahIM petarAtmya vaidika vAkyaracanAmAM sarvanAmo ane vyAkaraNanI visaMgati : tattvamasi (chA.upa. 6.8-16)nuM vivecana] [47 For Private and Personal Use Only

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pATha viSe vivecana karavAmAM Ave che. 93 : aitadAtmyam etadAtmyam ? zaMkara A dhruvapaMktinA amitavAtmyam... nA be zabdasamUhane (saMdhine) chUTA pADatAM uttara padamAM petavAtmyama pATha svIkAre che ($2). byohatarlike ane tene anusarIne senArTe tavAsthyane badale tarAtmam pATha sudhAryo (pA. 175) to petavAtmyam pATha laI aMgrejI anuvAda karyo che. ejarTane (1) maitrAyaNIya saMhitA 1.4.6 (pA. 54) : bhASyakAro bhAvavAcaka nAmonA prayoga karavAnuM vizeSa valaNa dAkhave che. ahIM paNa kAlpanika pretAtmyam pATha bhASyakAronI bhASAmAM kAMIka sarvasaMmata hovA chatAM A pATha prAcIna aupaniSada bhASA-prayogone anurUpa nathI. uparAMta tavAtmyam pATha yathArtha vivaraNa ke anuvAda karavAmAM ahIM muzkelI sarje che. AthI ahIM chetarAtmyam ke tavAtmAm jevA pAThane badale tavAtmyam pATha ja yogya che evuM spAyare (1886 : SS 27.1. pA.18; 1896H SS 95 b pA. 30) tathA delyUke ( 279: pA. 565), raNUe (1961: 369, pA. 500) ane iklare (pAnAM 4....) jaNAvyuM che, ane vaidika vADmayamAM paNa maLI AvatA AvA pATha noMdhyA che. AvA pATho chAM. upa. nA uparyukta pATha (tarAtmyam) sAthe sarakhAvI zakAya. jema ke = Acharya Shri Kailassagarsuri Gyanmandir ete vai devA a'ha'to ya'd brAhmaNAM etaddevatya eSaM yaH purAnIjAnaH:..... / "te devo homeluM nahIM khAnArA brAhmaNo che. jeNe pahelAM yajJa nathI karyo ene A devatya (devatA ) che." tadvatya: =pte (brAhmaLA) taivatyA v yasya saH = (2) taittirIya brAhmaNa 3.9.17.3 (pAnuM 1297) raudraM ca'ruM nirvapet, yadi' maha'tI de'vatA'bhi'manye'ta, e'taddeva'tyo' vA adhaH / svayai'vainaM' de'vata'yA bhiSajyati, a'ga'do haiva bhavati / "jo moTo devatA (A pazune) ijA kare (trAsa Ape) (to) teNe rudrane yajJamAM caru Apavo joIe (DhoLavo joIe). ghoDAne e devatya che, (tethI) potAnA devatA dvArA teno vaidya bane che. te nIrogI bane che." = etaddevatya: =eSa=(=rudra=) devatya eva yasya saH uparyukta ullekhomAMthI udAharaNa (1)nA taddevatvaH padamAM yojAyeluM tat sarvanAma tenA purovartI brAhmaLA: padano saMdarbha sUcave che; tathA udAharaNa (2)nA taddevatva: padamAM yojAyeluM tAt sarvanAma tenA purovartI rudra-zabdano saMdarbha sUcave che. te pramANe prastuta dhruvapaMktinA tavAtmyam padamAM yojAyeluM tAt- sarvanAma paNa tenA purovartI khiman padano ja saMdarbha jaNAve che. etadAtmyam = eSaH (= aNimA) Atmya: yasya tad [chAM. upa. 6.8-16 mAM tavAtmyam pATha sAco che, tenI maniara-viliyamsanA saMskRta aMgrejI zabdakoSamAM (AvRtti 1899, pAnuM 231 b sa~v) e mujaba sudhAro karavAnI jarUra che !] $4 : "jAti-vacana svIkArano niyama'' prastuta dhruvapaMktinA tat satyam zabda-samUhamAM vaparAyeluM t sarvanAma paNa tenA purovartI abhiman (pulliMga) padanA saMdarbhamAM ja yojAyuM che; chatAM te ta- sarvanAme Laman nAM jAti (puM), vacana (ekavacana) svIkAravAne badale satya nAM jAti (navuM) ane vacana (ekavacana) svIkAryAM che; ane vaidika gadyavA mayanI vAkyaracanAnuM anusaraNa karyuM che. vaidika gadyanI vAkyaracanAnA niyama mujaba darzaka (deictic) sarvanAmanAM jAti ane vacana taTastha rahe che; te game te jAti-vacanamAM vaparAya che. A sarvanAma, prathamA vibhaktimAM paraMtu vidheya (vAcya) tarIke yojAyelA padanAM (predicate 48] [sAmIpsa : oNkaTobara, 2000-mArca, 2001 For Private and Personal Use Only

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nominative), athavA prathama vibhaktimAM kartA (pANini 2,3.46 pA. 512) tarIke yojAyelA padanAM (subject nominative), athavA saMgati darzAvatA padanAM (appositive) je "vacana" ane "jAti" hoya che te ja vacanano ane jAtino svIkAra karI le che. TUMkamAM, darzaka sarvanAma je zabdanI sAthe hoya te zabdanAM jAti ane vacana svIkArI le che. Ane "jati-vacana-svIkArano niyama" kahe che. (sarakhAvo spAyara 1886; 6. 27.1 pA. 18; 1896: 7 95 6 pA. 30; debUka 6279 =pA. pa65; raN 1961 : 369, pA. 500; Ikvera =pAnAM 4.....) A jAti vacana-svIkArano niyama tattvamasi nA vivaraNa mATe paNa Avazyaka thaI paDe che. sAmAnya rIte A niyama ane tenA anusaMdhAnamAM tatvamasi nuM vivaraNa karavA pratye anuvAda karanArA lokonuM dhyAna kheMcAtuM nathI. A jAti-vacana-svIkAranA niyamanuM udAharaNo sAthe vizada vivaraNa karatAM pahelAM ahIM sarvanAma mATe kAMIka sAmAnya vivaraNa karavAnuM yathArtha lAge che. (pANini ke pataMjalie vidheya prathama vibhakti vize koI vivecana ke saMjJA ApyAM nathI !). saMskRtamAM ane khAsa to vaidika graMthomAM sarvanAma ane nAmano eka sAthe thato prayoga grIka bhASAnA nizcayAtmaka ArTiklanA (article = padano arthanirNaya karanAro avyaya-zabda; jema ke, aMgrejImAM the, vagere) jevo hoya che. jema ke te TuvA: (kathe gods) Avo prayoga RgvadamAM nathI. A prayoga kuru-paMcAla kendramAM pracalita maitrAyaNIya-saMhitA, kAThaka saMhitA, taittirIya-saMhitA vageremAMthI badhe (vaidikagraMthomAM) phelAyo. prAcIna vaidika kathAnako sAdhAraNa rIte sevA vai thI zarU thAya che, paMratu aitareya - brAhmaNamAM tevAM kathAnako te TevA:=thI zarU thAya che. A rIte vaidika soDama, sa tvanuM vagere pAlibhASAmAM saM. soDama > pAli soDama ane saM. (vaidika) taM tvam > pAli. tuM te thayAM. Ama sAmAnya rIte vaidika zarUAta tha thI thatI tyAM uttarakAlIna vaidika graMthomAM vAkyanI zarUAta sa thI thavA mADI (sarakhAvo = vila $ 9.2 pA. 213 ane 6 9-10 pA. 221). AthI, te- sarvanAma sAdhAraNa rIte vizeSaNAtmaka (abjectival) nathI hotuM, paraMtu ta- sarvanAma vizeSaNAtmaka hoI zake (juo Ikvera pA. 10....) A uparAMta tenuM sarvanAma (napuM.) kriyAvizeSaNa tarIke aneka arthamAM vaparAya che. (juo ha 12). have vaidika gadyasAhityanI vAkyaracanAmAM sarvanAmanA jAti-vacana-svIkAranA niyamo nIcenA udAharaNo uparathI samajI zakAze. (1) jaiminIya brAhmaNa 3.326 (pA. 487) taLe.....akSare - 3pasatAM saivaiSADanuNavadhavat | "temAMthI (vAcu mAMthI)...... be akSaro udbhavyA; te be (akSaro : sA =akSa) A anuSTrabhu chaMda banyA" ahIM nA sarvanAma akSare no (napuM., dvivacana) saMbaMdha darzAve che, paNa te sarvanAme vidheya-prathamAvibhakti-pada anagbanAM jAtivacana (strI, ekavacana) svIkAryA che. ahIM mA...anuNavamavata thI evo artha nathI nIkaLato ke "te....anuSTrabhu chaMda banyo," paNa avazya A ja artha thaI zake ke; vANImAMthI udbhavelA be akSaro anuSTrabhu banyA. ahIM te- sarvanAma vizeSaNAtmaka nathI; paNa aSA sarvanAma manama nA vizeSaNa tarIke che. ' (2) ahIM saMbaMdhaka vAkyaracanAmAM ta- sarvanAma viSe jaNAvavAmAM Ave che. saMbaMdhaka vAkyaracanAmAM mukhya vAkya sAthe gauNa saMbaMdhaka vAkya (Relative clause) saMkaLAyeluM hoya che. A gauNa saMbaMdhaka vAkyamAM jo kartA spaSTa hoya, tyAre paNa jAti-vacana-svIkArano niyama lAgu paDe che. ahIM ta- sarvanAma gauNa saMbaMdhaka vAkyamAM kartAnA saMdarbhamAM; paraMtu mukhya vAkyamAM te vidheya prathamAvibhaktinAM jAti-vacana svIkAre che, chatAM A te- sarvanAma saMdarbha to mULa kartAno ja sUcave che ! jema ke aitareya brAhmaNa 3.34.2 (pA. 379. opha.pA.82) : yAni parikSANAnyAsa~ste kRSNAH pazavo'bhavan / vaidika vAkyaracanAmAM sarvanAmo ane vyAkaraNanI visaMgati : tatvamasi (chA.u5. 6.8-16)nuM vivecana [49 For Private and Personal Use Only

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je biLI gayA pachI zeSa bhUko (khAkha) hatAM te (kSAni) kALAM pazu thayAM." ahIM yAna parikSAcAlana gauNa vAkya samUha che; ane temAM palALA (napuM. bahuvacana) kartA tarIke spaSTa che. tenA saMdarbhamAM vaparAyelA te sarvanAme rikSAna kartAnA saMdarbhamAM rahevA chatAM, risAInanAM napuM. jAti ane bahuvacana svIkAryA nathI.; paNa vidheya prathabhAvibhaktimAM AvelA pazava:nAM jAti (pu.) ane vacana (bahuvacana) svIkAryo (3) jaimanIya brAhmaNa 3.126 (pA. 407) : tad yat tad yajJasya ziro'chidyateti so'sAvAdityaH / "ema kahevAya che ke yajJanuM te zira kapAyuM te(=uws) e sUrya hito." upara jaNAvelI saMbaMdhaka vAkyaracanA jevI ahIM paNa vAkyaracanA thaI che. temAM gauNa vAkyasamUhamAM zi=kartA spaSTa che. ahIM saH sarvanAma, mukhya vAkyamAM vidheya prathamA-vibhaktimAM rahelA mAhitya: (pu. ekavacana) mujaba rahyuM che. ane gauNa vAkyanA zi=kartAnA saMdarbhamAM te hovA chatAM teNe zi4nAM napuM. ekavacana svIkAryA nathI. (4) aitareya brAhmaNa 4.17.6 (pA.484, opha, pA. 110) , prAyaNIyo'tirAtrazcaturviMza ukthyaH sarve'bhiplavAH SaLahA AkSyantyanyAnyahAni, tadAdityAnAmayanam / "prAyaNIya (prAstAvika)-atirAtra, caturviza - ukathya, sarve abhiplava SaDaha ane bIjA (keTalAka) Akyanta divaso-te (ta = badhA nirdezelA yajJa) Adityono mArga che." AvA prakAranI (Proleptic) vAkyaracanAmAM tat sarvanAma pUrvanirdiSTa zabdonA saMdarbhamAM yojAya che. ahIM tana sarvanAma talAvityAnAthananuM vAkyasamUhamAM yojAyuM chatAM teno saMdarbha pUrvanidiSTa yajJavidhio sAthe rahe che. chatAM A sarvanAme ayanam nAM jati-vacana svIkAryA che, paraMtu pUrvanirdiSTa vividha yajJavidhionAM jAti-vacana (pu.)napuM: ekavacana, bahuvacana) nathI svIkAryA. ahIM gayA pariNAma che ane teno hetu, pUrvanidiSTa yajJavidhi kriyAo che. (5) zatapatha brAhANa (2.5.1.18) (mAdhyadina-zAkhA) (pA. 179) : prasva upasaMnaddhA bhavanti, taM prastaraM gRhmati prajananamu hIda, prajananamu hi prasvastasmAt prasUH prastaraM gRhmati / "khIlatI kaLIo/kaMpaLo (ahiMnA samUha sAthe) bAMdhI che. temane (naM.=prasva:) prastara (tarIke) grahaNa kare che. kharekhara A prajanana che, ane khIlatI kaLIo/kuMpaLo prajanana che, tethI khIlatI kaLIo/kuMpaLo prastara (tarIke) grahaNa kare che." A vAkyamAM prasU: ane pratA, baMnenI yogyatA - yathArthatA ke saMgati- darzAvI che (Apposition). A vAkyanA aMte AvatuM vidhAna sUH pratara gRti spaSTa kare che ke ahIM A AkhA vAkyamAM tam sarvanAma prastAm padanA vizeSaNa tarIke ke darzaka sarvanAma tarIke (deictic) nathI, paraMtu te kaLIonA (54:) saMdarbhamAM yojAyuM che. chatAM A ta-sarvanAme pratra: nA.paM. bahuvacanane badale prataramanuM napuM. ekavacana svIkAryuM che. egelIMga (pA. 389) paNa e mujaba ja A vAkyanuM bhASAMtara karyuM che. upaH vaidika vAphamayanI ane chA.upa.nI vAkyaracanAmAM samAnatA : upara ( 4 mAM) darzAvelI vaidika gadhanI vAkyaracanA jevI ja vAkyaracanA chA. upa.mAM paNa maLI Ave che te nIce jaNAvelAM (1-11) udAharaNo uparathI spaSTa thaze. (1) chAM. upa. pa.101 (pA. 342) tA: [1] samukata mukavApInA ja samudra parva parvata tA vathA satra 1 viduH... 50] siAmIpya : oNkaTobara, 21mArca, 201 For Private and Personal Use Only

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"A nadIo samudramAMthI vahe che.) ane samudrane maLe che. teo (sa:-tA:/na:) samudra thAya che. jemAM teo tyAM jANatI nathI...." A vAkyamAM tA: =sarvanAmo nadIo mATe - nadIonA saMdarbhamAM yojAyAM che. uparAMta, A ja vAkyanA sa parva pati vidhAnamAM : =sarvanAma paNa nadIo mATe yojAyuM che. chatAM, A sa: sarvanAme samudranAM (vidheya prathama vibhaktinAM) 5. ane ekavacana svIkAryA che (sarakhAvo : Ikvera pA. 4); nadInAM (zrI. bahuvacana) jAti-vacana nathI svIkAryA. (2) chA. upa. 6.3.8 te vA ete paJcAnye pazcAnye daza santastat kRtam / te e pAMca anya (ane vaLI) bIjA pAMca maLI daza thatAM teo (tat =pAMca + pAMca) 'kRta" che." ahIM tata sarvanAmano saMbaMdha parsa, pajJa sAthe spaSTa che; paNa teNe ta6 (vidhaya prathamAvibhakti)nAM nAnya. ane ekavacana svIkAryA che; paNa teNe pazca- pajhanAM paM. bahu nathI svIkAryo. (3) chA. upa. 2.21.1 (pA. 98) traya ime lokAH, sa prastAva: agni yurAdityaH, sa udgItho nakSatrANi vayAMsi marIcayaH, sa pratihAra / sarpA gandharvAH fpataratanidhana.... | "(ahIMnA) A traNa loka, teo (8: =nokA:) prastAva (sAmanuM, prAstAvika stuti) che. agni, vAyu ane sUrya, teo (1 : =niH + vAyu: + mAhitya:) =udgItha (sAmavedagAyana) che. nakSatro, pakSIo ane marIcio (prakAza-kiraNo), teo (sa: nakSatra + vayama + marIcaya: =) pratidhara (sAmanunA akSaro) che. sarpo, gaMdharvo ane pitao, teo (8: =H: + sparva: + fpata) nidhana (sAmanuM aMte AvatuM pAvAkya) che." - A udAharaNa. upara jaNAvelA udAharaNa (2) nI samAna jAya che. A rIte sarakhAvo; cho. upa. 2.3 ane 2.4. (pA. 78-79) A udAharaNo (2)-(3) mAM te- sarvanAmano saMdarbha tenI pAse ja AvelA zabda sAthe ke evA aneka zabdonA samUha sAthe spaSTa thAya che. (4) chA.upa. 7.4 1-2 (pA. 370-373) ahIM maMtpano marma samajAvavAmAM Avyo che. te jaNAve che ke, mana, vANI, nAma, maMtra, karma, e sarvano AdhAra saMkalpa che. (chA.-upa.7-4-1). A rIte ghAvApRthivI (svarga ane pRthvI), vAyu, AkAza, tApa, teja; e badhAM saMskRta che, temAMthI varSA, anna, prANo, mano, karmo ane jagatu, e sarva uddabhave che. ahIM upasaMhAra karatAM jaNAvyuM che ke Sa: saMvatpa: =" (chA. upa. 7.4.2, pA. 373) A : =sarvanAmano saMdarbha upara jaNAvelAM saMbha ane saMtRtanAM badhAM varNanomAM je darzAvyuM che te samagra phakarA sAthe rahe che. jo A 8: =sarvanAmano ahIM Avo saMdarbha nA hota to tevI paristhitimAM ahIM : sarvanAmane badale sAmAnya rIte tat sarvanAma (napuM. ekavacana) yojAyuM hota! (5) chA. upa. 3.1.1-2 (pA.119-121) a va mAhityo Tevadhu.... (3.1.1) tasva prA thatA vArtha pro madhunAtha: jhava izva madhun: jhaveH iva puSyam ! tA amRtA mApa:....! (3.1.2). "devonuM madha Aditya che.... tenAM (AdityanAM) je pUrvanAM kiraNo che teo AnA (gatha =madhunA) pUrva taraphI koSo che, RcAo madhamAkhIo che, Rgvada puSpa che. te (tA: =- madhu) zAzvata Apa (pravAhI-tattva) che." A pachI A mApa: kevI rIte udbhave che ane te zA mATe javuM che tenuM varNana Ave che. vaidika vAkyaracanAmAM sarvanAmo ane vyAkaraNanI visaMgati : tattvasa (chA.upa. 6.8-16)nuM vivecana] [51 For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra ahIM asau vA....puSpam sudhInuM varNana tenI aMte AvatA tA amRtA Apa:nI apekSA rAkhe che evuM sUcana karatuM hyumanuM bhASAMtara =The drops of the nectar fluid [arose as follows] (pA.203) yathArtha nathI. ahIM 7sarvanAma tenA purovartI zabda sAthe- nahIM ke tenA koI uttaravartI zabda sAthe-saMdarbhamAM rahyuM che. sAmAnya rIte, ta- sarvanAma vAkyanI zarUAtamAM koI zabdanuM punarAvartana kare che, athavA to vAkyaracanAno pUrvApara saMdarbha darzAve che. AvI vAkyaracanA anvAdezIya (Anaphoric sarakhAvo =nirukta 4.25 pA. 69 ane pANini 2.4.32-34 pAnAM 546-549) hoya che. AvAM vAkyomAM ta - sarvanAma koI navo ja muddo sUcavatuM nathI, ke te koI evA mudAnI apekSA paNa rAkhatuM nathI. ahIM amRtA ApaH pravAhIo che ane chA. upa. bhinna bhinna prakAranAM pravAhIo bhinna bhinna upamAthI darzAve che; jemake teo yajJanI pravAhI AhUtio che, dA.ta. soma, ghI, dUdha vagere (sarakhAvo A uparanuM zAMkarabhASya pA. 119-122), te madhumAkhIoe sarjelo rasa che. (chA. upa. 3.1.3), te devonA sUrya pratye vahe che. (chA.upa.3.1-4.) te amRtanA lIdhe devo nirbhara che. (chA.upa.3.6.1). teo sAcesAca devamadhu che, ane ahIM Ama tasarvanAma svAbhAvika rIte ja A madhu nA saMdarbhamAM rahe che. www.kobatirth.org (6) u52 64. (2-3)mAM jaNAvyA pramANe chA.upa.mAM paNa saMbaMdhaka vAkyaracanAmAM gauNa-vAkyanA viziSTa kartAnA saMdarbhamAM - sarvanAmano prayoga mukhya vAkyamAM thAya che. A mATe udAharaNa 6-8 ApavAmAM Ave che; jema 3: (7) chA.upa. 1.3.3. (pA. 30) chA.upa. 7.23.1 (pA. 397) : yo maiM mUmA, tat sulam / "je paripUrNatA (bhUmA) che, te (tat =khUmA) sukha che." yo yAna:, mA vAr / "je vyAna (vyApta thayelo vAyu) che, te (sA vyAna:) vANI che.' (8) chA. upa. 3.19.2 (pA. 177) tadyadrajataM, seyaM pRthivI / "te je (ardhabhAga) rajata che, te (sA=2natam) A pRthvI che.' para] uparAMta juo, chA.upa.2.7.2 ane 3.16.1. (9) A uparAMta keTalIkavAra gauNa saMbaMdhaka vAkyanA samagra viSaya vastunA saMdarbhamAM paNa ta- sarvanAma yojAya che. A mATe nIce udAharaNo 9-10 darzAvavAmAM Ave che. paripUrNatA che.' Acharya Shri Kailassagarsuri Gyanmandir chA. upa.7.24.1 (pA.398-399) yatra nAnyat pazyati, nAnyacchRNoti nAnyad vijAnAti sa bhUmA / jyAM koI anya kAMI jotuM nathI, anya kAMI sAMbhaLatuM nathI, anya kAMI (nizcita) jANatuM nathI, te (sa:) ahIM ma: sarvanAma yaMtra nAcat....vijJAnAti sudhInA gauNa saMbaMdhaka vAkyanA samagra viSayavastunA saMdarbha mATe yojAyuM che, chatAM A sarvanAme svIkAryAM che jAti(pu.) ane vacana (ekavacana) to nUmAnAM ! (10) chA. upa. 3.17.1 (pA. 168) sa yad aziziSati yat pipAsati yanna ramate tA asya dIkSA / [sAmIpTa : oNkaTobara, 2000-mArca, 2001 For Private and Personal Use Only

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te jyAre bhUkhyo thAya che (khAvA icche che), jyAre tarasyo thAya che (pIvA icche che), jyAre potAne saMtoSato (pote AnaMda mANato) nathI, e (tA:) enI dIkSA(vidhi) che. ahIM tA: sarvanAma samagra vAkyamAM ziSati, pipAta, na rakta padothI darzAvelI dIkSAvidhinA saMdarbhamAM yojAyuM che. (11) chA. upa. 7.25.1 (pA. 401) sa evAdhastAt sa uparistAt sa pazcAt sa purastAt sa dakSiNata: sa uttarataH sa evedaM sarvamiti / te nIce, te upara, te pazcime, te pUrve, te dakSiNe, te uttare, te ja A sarva jagatu) che." hyuma (pA. 261) A vAkyane upara darzAvelAM chA. upa.nAM udAharaNomAM apavAda tarIke gaNe che; ane A vAkyanA aMtima vidhAna ... huM sarvAti mAM AvatuM : sarvanAma pUmAnA saMdarbhamAM yojAyuM che; ane AnI zarUAtamAM cAlI AvatA bhUmAnA varNanane lIdhe, ahIM : sarvanAme pUmA nA saMdarbhamAM pUma nAM jAti (kuM.) ane vacana (ekavacana) svIkAryA che; paraMtu te sarvanAme vidheya-prathamA vibhakti padanAM napuM. ekavacana nathI svIkAryA, ema jaNAve che. paraMtu hyumanuM A vivaraNa yathArtha nathI. kAraNa ke A AkhuM vAkya AnuSaMgika che, ane tenAM adhatAta, patita, vagere kriyAvizeSaNo uparathI ahIM koI gatyAtmaka kriyApada (dA.ta. "vistare che") adhyAhArya (ellipsis) che. A rIte uparyukta vAkyano artha e thAya che ke : te nIce-upara-pazcime-pUrve-dakSiNe-uttare (vistare che); te ja A sarva (jagatamAM vistare) che." sarakhAvo muMDaka upaniSad 2-2-11 (pA. 33) brahmaivedamamRtaM, parastAd brahma, pazcAd brahma, dakSiNatazcottareNa- adhazcordhvaM ca prasRtaM, brahmaivedaM vizvamidaM variSTham / brahma A amRta che, brahma pUrvamAM, brahma pazcimamAM, dakSiNamAM ane uttare, nIce ane upara, prasareluM (che) brahma ja A badhe (vizva) ane atyaMta bahoLA vistAramAM (prasare che.) ahIM kriyAvizeSaNo (rastAti, pathati, vagere) sAthe spaSTa rIte gatyAtmaka kriyApada pra+vR yojAyuM che. A badhAM udAharaNo (1-11) uparathI spaSTa thAya che ke cho. upa.nI vAkyaracanA vaidikavAmayanI gadya vAkyaracanAnI samAna jAya che. (juo : "sarvanAmonI tAravaNI" pariziSTa 1). 6: dhruvapaMktimAM tatsatyam ane mAtA : uparyukta (s 4) vaidika gadyamAM AvatI vAkyaracanAnA niyamo tathA udAharaNo uparathI nizcita thAya che ke prastuta chA, upa. 6.8-16nI dhruvapaMktimAM saMkaLAyelA tat satyamamAM tat sarvanAma pUrvavartI mA (5. ekavacana) nA saMdarbhamAM yojAyuM che, chatAM ahIM A sarvanAme tenA vidheya-prathamA-vibhakti pada satyama nAM jAti (napu) ane vacana (ekavacana) svIkAryA che, paraMtu akhiHI nAM jAti-vacana (pu. ekavacana) nathI svIkAryA. A rIte, prastuta dhruvapaMktimAM saMkaLAyelA AtmA mAM sa: sarvanAma jamAnA saMdarbhamAM che te svAbhAvika spaSTa thAya che, kAraNa ke, saH sarvanAmanA saMdarbhamAM rahelo pUrvavartI iHI zabda ane vidheya prathamAvibhakti tarIke rahelo mAtmA zabda, A baMne zabdo 5. ekavacanamAM che, chatAM ema kahI zakAya ke : sarvanAme ahIM maNimAnA saMdarbhamAM rahIne vidheya prathamAvibhakti pada mAtmAnA jAti (pu.) ane vacana (ekavacana) svIkAryA che. vaLI, A dhruvapaMktimAM agamana pada sivAya bIjuM evuM koI pada nathI ke jeno saMdarbha : sarvanAma sUcavatuM hoya. uparAMta, A dhruvapaMktithI anyatra-bIje sthaLe -kyAMya : sarvanAma mATe anya koI saMdarbha zodhavo paDe evo koI agatyano prazna paNa upasthita thato nathI. vaidika vAkyaracanAmAM sarvanAmo ane vyAkaraNanI visaMgati : tattvamasi (chA.upa. 6.8-16)nuM vivecana] [53 For Private and Personal Use Only

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ha7: dhruvapaMktimAM tana traNa: cho. upa. 6.8-16 mAM AvatI prastuta dhruvapaMkti, ane khAsa to temAM vaNAyeluM A tatvamasi vAkya ane te uparanAM vividha bhASyo ke aMgrejI, hiMdI, gujarAtI , vagere bhASAomAM thayelAM tenAM bhASAMtaro sarvatra eTalAM to jANItAM thaI gayAM che ke tenI vAkyaracanA ke vyAkaraNanI dRSTie upasthita thatI tenAM vivaraNanI AMTIghUMTI tarapha koInuM paNa dhyAna kheMcAyuM nathI. UlaTuM, A dhruvapaMktinI pracalitatA ane te paranAM AvAM bhASyo-bhASAMtaronA pravAhamAM taNAI jatA AjanA ghaNA vidvAno paNa A dhruvapaMkti jema che tema ane te paranAM bhASyo-bhASAMtaro je kAMI jaNAve che te svIkArI le che. Aje paNa ApaNA ghaNA vidvAnone A yuvapaMktinA vivaraNamAM upasthita thatA vikaTa AMTIghUMTIvALA prazno ja jyAM udabhavyA na hoya - tevA praznonI kalpanA paNa na udbhavI hoya - tyAM temanI pAsethI tevA praznonA yogya ukelanI AzA to kyAMthI rakhAya ? (1) zaMkare A dhruvapaMktinA bhASyanI zabdaracanAnA pravAhamAM anya sarvanAmonI sAthe sAthe yuktipUrvaka tattvamasi vidhAnamAM AvatA tata (napuM. ekavacana) sarvanAmane paNa sat (napuM. ekavacana)nA saMdarbhamAM vaNI lIdhuM (juo upara 72). eka rIte AvuM arthaghaTana saMbhavI zake. chA-upa.6.8-10 nI. A dhruvapaMktimAM puruSa/khanAnAM vividha pAsAMnuM, temanA kAraNabhUta mAM paryAvasana thatuM hoya evuM varNana Ave che. ahIM vizeSa to 6.9.3 (pA. 34-341) ane 10.2 (pA. 342-343) mAM prastuta dhruvapaMktinI rajUAta thayA pahelAM ja yojavAmAM AvatuM tat sarvanAma sat nA saMdarbhamAM hoI zake. ahIM ema jaNAvavAmAM Ave che ke, chA. upa. 6.9.3 =6.10.2 (pA. 340-343) ta iha vyAghro vA siMho vA vRko vA varAho vA kITo vA pataGgo vA daMzo vA mazako vA yad yad bhavanti tadAbhavanti / te pazuo ahIM : vAgha ke siMha ke varU ke varAha ke kIDo ke (cArapAMkhavALuM) pataMgiyuM ke deza (be pAMkhavALuM, DaMkhavALuM jaMtu) ke macchara ke je je (tao) thAya che, (teo) temAM (tat =) laya pAme che te (tat =sata) tarapha prayANa kare che." ahIM sarva ThekANe saMtanuM varNana che (juo chA.upa.6 satA...sampana: cho.upa. 8.1 sannA :... VnA: 8.4.6; sati saMparza 9.2, kata kALa mAchImade 10.3 vegere) ane tenA ja saMdarbhamAM upara (6.9.3. =6.10.2mAM) taddAvanamAM tat sarvanAma nuM sUcana kare che. (2) AnA anusaMdhAnamAM Iklere (pA. 17....) A vAkyanI racanA viSe vivecana karyuM che. hilebrAMTe (pA.173, noMdha 3) A prastuta vAkyamAM tene badale an pAThanI saMbhAvanA paNa svIkArI che. paraMtu je dhruvapaMktinI aMtargata vAkyaracanAnI ane tenA anusaMdhAnamAM vyAkaraNanI carcA ahIM prastuta che, te dhruvapaMkti to chA.upa.mAM upara nirdezelAM vidhAno (chA.u5.6.8-10) pachI ja Ave che. A rIte dhruvapaMktinA kSetranI bahAra rahelAM uparyukta vidhAnomAM AvatA tat sarvanAmanA saMdarbhamAM tenuM prahaNa yogya ke tarkasaMgata gaNI zakAya. ahIM dhruvapaMktinA AMtarika vizleSaNa sAthe A Akho muddo vaNAyelo che; tethI A muddo AgaLa (ha12) spaSTa karavAmAM Avaze. (3) bhrame (pA. 24) tenA aMgrejI bhASAMtaramAM ahIM badhAM; prata- ane ta - sarvanAmo gamananA saMdarbhamAM lIdhAM che. paraMtu, A dhruvapaMktinA chellA - tatvamasi - vidhAnamAM ta-sarvanAma napuM. che, jayAre gaLA ane vama baMne napuM.mAM nathI. jo A chelluM vidhAna (tatvamasi) evo bhAva sUcavatuM hoya ke "te (sUkSmatama tatva/aNimA) tuM che" to dvamasi vidhAnane badale ahIM " sa" vidhAna hota-eTale ke, ahIM te- sarvanAme vaim vidheya prathAvibhakti (pu.ekavacana)nAM jAti-vacana svIkAryo hota ane te- sarvanAma napuM.mAM na hota ! (4) minArDanA mate tattvamasi mAM tat sarvanAma guhyatama drahma nA guhyatama nAmanuM sUcana kare che, eTale ke, 54] [sAmIpya : oNkaTobara, 2000-mArca, 2001 For Private and Personal Use Only

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bR.upa.3.9.9. (pA. 536) 'W' evA spaSTa pada/zabdane badale vrahma mATe ahIM phakta tat sarvanAma yojyuM che. temAM brahma no saMdarbha rahe che. potAnA AvA vidhAnanA samarthanamAM minArDe bR.upa.no AdhAra lIdho che, jema ke, sa brahma tyad ityAcakSate / "te brahma "tya" ema loko kahe che." k ahIM AvelA cat "sarvanAme" vrahma nAM jAti (napuM.) ane vacana (ekavacana) svIkAryAM che. uparAMta, chA.upa.nA prastuta khaMDomAM brahma nuM varNana AvatuM nathI, ahIM to mukhya viSaya sat che. ane te sat nuM varNana to tenA sat' evA nAma sAthe ja karavAmAM AvyuM che. ! sat adRzya/aSTa che, paNa te jJAnagamya che, ane tenuM koI rahasyamaya/ guhyatama nAma ApavA jevA prasaMgo A chA.upa.nA AgaLanA khaMDomAM paNa jovA maLatA nathI. TUMkamAM, minArDanI uparyukta klpanA AdhAra vagaranI che (juo minArDa, 1956 4453, pA. 182). vaLI vaidika vADmayamAM ta- sarvanAma A tyanI jema brahma mATe yojAyuM hoya evo uparyukta ullekha sivAya bIje kyAMya ullekha maLato nathI. Acharya Shri Kailassagarsuri Gyanmandir (5) anya prakAre spaSTatA karIo toH jo tattvamasimAM tat sarvanAmano saMdarbha aNimA (pu.) sAthe hota to tat sarvanAme potAnAM jAti-vacana tenA vidheya-prathamAMvibhakti tvam padanAM jAti (pu.) ane vacana (ekavacana) svIkAryAM hota; eTale ke ahIM " sa tvamasi" jevuM koI nidhAna hota. to pachI ahIM tatvamasi mAM tat-sarvanAma napuM.mAM kema ? - tattvamasi vidhAnamAM Ama vaidika vAkyaracanAnA jAtivacana-svIkAranA niyamanuM ullaMghana thayuM che, e pratye spAyaranuM (1886 pA. 18, noMdha 1) dhyAna paNa dorAyuM che. teNe A praznano ukela zodhavA tattvamasinuM yathArtha vivaraNa karavA - tattvajJAnano Azaro lIdho che; ane kalpanA karI che ke "te (tat =AtmA) paNa tArAmAM (F) che." ! paraMtu spAyaranuM A vivaraNa yogya nathI. vaidika kALanAM vAkya-racanA ane vidhAno mATe tattvajJAnano Azaro na laI zakAya, uparAMta tatvajJAna mATe paNa vyAkaraNanA, vAkyaracanAnA ane zabda-yojanAnI kramabaddhatAnA zabdavinyAsanA sAmAnya niyamone anusaravuM ja paDe. jo ke spAyare pAchaLathI enuM potAnuM uparyukta prakAranuM kAlpanika vivaraNa tyajI dIdhuM (spAyara 1896, SS956. pA. 30); ane noMdhyuM ke, tattvamasi mAM tat sarvanAma rahevA chatAM tattva-vicAraNA kilaSTa nathI banI. -- For Private and Personal Use Only - (6) tattvamasi mAM tat (napuM.) sarvanAmanI agAu dhAro ke koI zabda napuM. (ekavacana)mAM hota to paNa ahIM t sarvanAmanuM vivaraNa liSTa ja rahe che. kAraNa ke, tat sarvanAma tenA purovartI koI napuM (ekavacana)-zabdanA saMdarbhamAM hovA chatAM jAti-vacana-svIkAranA (vAkyaracanAnA) niyama pramANe to ahIM sa tvamasi jevA vidhAnanI ja apekSA rakhAya. ahIM ta- sarvanAme tenA vidheya-prathamAvibhakti tvam padanI ja jAti (pu.) ane vacana (ekavacana) svIkAryAM hota ! Ama, tattvamasi nA vivaraNa mATe chA. upa. 6.8-10 mAM to koI saMketa maLatA nathI. SS8 : chA.upa. 6.12 ane dhruvapaMkti hAnephelDa (pA. 116....) ahIM jaNAve che ke kALakrame koI eka ke ekathI vadhAre "graMtha saMkalana kartAe (? Redactors) chA. upa.nA A chaThThA adhyAyamAM aneka svataMtra khaMDo umeryA/prakSipta karyA che. A adhyAyano uttarArdha ane pUrvArdha, baMne bhAgo racanAnI dRSTie ane tattvamasi vidhAnanI upayuktatAnI -saMgatinI-dRSTie ekabIjAthI judA tarI Ave che. A uttarArdha (chA-upa.6.8-16) pAMca bhinna bhinna prakAranA khaMDomAM vibhakta thayo che; paraMtu temAM khaMDa 1113 ja nIvana/nIva siddhAMtanI vicAradhArA rajU karatAM, tattvamasi vidhAna sAthe yogya rIte saMkaLAyelA rahyA che. (sarakhAvo jInephelDa pA. 162.163) ahIM chA.upa.nA prastuta prakaraNamAM samagra rIte carcAyelAM viSayavastunI ekabaddhatAno nirNaya levAmAM honephelDe vaidika vAkyaracanAmAM sarvanAmo ane vyAkaraNanI visaMgati : tattvamasi (chA.u5. 6.8-16)nuM vivecana] [55

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pUrato nyAya Apyo nathI. e sAcuM ke, khaMDa 11-13 nAM viSayavastu sAthe tattvamasi vidhAnano svAbhAvika saMbaMdha rahe che. temAM paNa te vidhAna chA.upa.6.12 samagrano koI Avazyaka bhAga hoya e rIte te svAbhAvika saMbaMdhathI joDAyeluM rahyuM che. chA. u5. 6.12 mAM uddAlaka AruNie tenA putra zvetaketune vaDanA (nyagrodha- Ficus Indica) phaLanA dRSTAMta dvArA AtmatattvanuM vivaraNa karyuM che. uddAlake zvetaketune vaDanuM phaLa lAvI tene toDI temAM jovA gNAvatAM zvetaketue temAM jhINA bIjanA dANA (dhAna) joyA. te dANAne paNa chedI, tenI aMdara jotAM zvetaketune kazuM na dekhAyuM; A uparathI uddAlake "adRSTa / sUkSmatama"nI spaSTatA karI ke, chA. u5. 6.12.2 (pA. 346) Acharya Shri Kailassagarsuri Gyanmandir yaM vai somya, etamaNimAnaM na nimAlayasa etasya vai somya eSo'Nimna evaM mahAnyagrodhastiSThati / zraddhatsva somya iti / ''hai priya, je A sUkSmatama/aNimAne tuM nathI joto (joI zakato), A ja sUkSmatama tattvamAMthI, he priya, A AvuM moTuM vaDavRkSa UbhuM thAya che. he priya, (huM kahuM chuM temAM) vizvAsa kara.'' (noMdha :- Dve mAn pAThAMtara mATe sarakhAvo iklera pA. 73. te mATenI anya saMbhAvanAo mATe juo, hAma pA. 157, noMdha 65,66.) A pachI, tarata ja tattvamasi vidhAna ane A jhakhaman tattva uparanI carcA zarU thaI che. jema vaDavRkSanuM astitva adRzya tattvane - AbhArI che, te rIte ja A adRzya tattva A jagatanuM ane zvetaketunuM paNa satyasvarUpa che, temano AtmA che. ahIM prastuta dhruvapaMktinI mauliktA spaSTa thAya che. aNimanne - SS9 : dhruvapaMktino anya khaMDomAM prakSepa : - chA.upa.6.12.mAM udbhaveluM ane otaprota thayeluM mULa tattvamasi vidhAna 6.12mAMthI pahelAM chA. upa. nA chaThThA adhyAyanA khaMDa 11 mAM ane pachI khaMDa 13 mAM prakSipta thayuM. Ama chatAM paNa A vidhAna phakta khaMDa 16nA eka svAbhAvika bhAga tarIke jaNAya che. paraMtu, hakIkta, prastuta vidhAna chA.upa. 6.12 mAM astitvamAM AvyuM tyAra pachI ja khaMDa 16nI racanA thaI hatI. khaMDa 16mAM tapAvelI kuhADInA (parazunA) daSTAMta dvArA satya ane brahmA no saMbaMdha sUcavyo che. jo koIe sAcesAca corI karI hoya chatAM 'teNe corI nathI karI' evuM te asatya jAhera kare to tapAvelI kuhADI pakaDatAM te dAjhe; paraMtu jo koIe sAcesAca corI na karI hoya ane pote corI nathI karI evuM satya jAhera kare to Ama te nirdoSa hovAthI te tapAvelI kuhADI pakaDe to paNa dAjhato nathI. tenuM satyavacana te dAjhe nahIM te mATe tene AvarI le che ane tenuM rakSaNa kare che. A khaMDamAM satya ane AtmA eka hoI zake evA gUDha Azaya sAthe tattvamasi vidhAna baMdha bese evuM lAgatAM te vidhAnane prastuta dhruvapaMkti khaMDa 16 mAM aMte joDI dIdhuM che.; jema keH chA. upa.6-16.3 (pA.357-358) 56] sa yathA tatra nAdAhyetaitadAtmyamidaM sarvaM tat satyaM sa AtmA tattvamasi zvetaketo .... / "jema tyAM (e dRSTAMtamAM) te na dajhAve-dAjhavAne koI sthAna na Ape ke dAjhavA na de - (tema) A sarva (jagata) e svarUpanuM che, te satya che, te AtmA che, ke zvetaketu, te tuM che... A kuhADInA dRSTAMtamAM satye AtmAne AvarI laI tenI saMrakSA karI tevI samagra paristhitinA saMdarbhamAM ahIM tAr sarvanAma baMdha bese che. A kAraNe, sAmAnya radda kriyApadane badale ahIM A-vAya- eTale ke, AvAhana (=bALavAnuM sthAna) uparathI nAmadhAtunuM rUpAMtara thayuM che. (sarakhAvo. jemisana. pA. 89.,.). chA.upa.nA A chaThThA adhyAyanA mULabhUta viSayavastunuM yAthAtathya -spaSTa- vivaraNa A dhruvapaMkti dvArA zakya [sAmIpTa : oNkaTobara, 2000-mArca, 2001 For Private and Personal Use Only

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banyuM. vAraMvAra uddAlaka A dhruvapaMktinA punarAvartanathI teno vicAra spaSTa vyakta karI zakyo. A adaSTa-tattvamAM sarva laya pAme che, temAMthI ja sarva uddabhave che, te ja sarvanuM adhyAtma che, vagere jevA vicAronA bhArapUrvaka suMdara saMkSepa raju karatI A dhruvapaMkti sarva graMthasaMkalana-kartAnuM (? Redactors) AkarSaNa banI. A dhruvapaMktine tenA mULa khaMDa (chA.upa. 6.12) mAMthI laIne bIjA khaMDomAM paNa tenA vAraMvAra punarAvartanathI A adhyAyanAM viSayavastu zrotAnA hRdayamAM dRDhasthira-jaDAI jAya che. AvI punarAvRtti phakta A chA.15 nI ja zailI ke lakSaNa nathI. bRhadAraNyaka upaniSadamAM (bR. upa.) paNa neti neti vALuM vidhAna cAra vAra rajU thayuM che. (juo bra.pi. 3.9.26, 4. 2.4;4.4, 22; ane 4.5.15). uparAMta te bR. upa. 2.3.6 mAM paNa pharIthI daSTigocara thAya che. 10: . upa.mAM rati ttinI punarAvRtti : bR.u5.mAM neti neti vidhAnanI mULa racanA thayA pachI te vidhAna e upaniSadamAM TheraThera prakSipta thatuM gayuM. A neti neti bR upa. nA kAva-zAkhAnA 4.5.15 mAM ja rajU thayuM che; paNa kAva-zAkhAnI samAtara jatA mAdhyadina-zAkhAnA bu.upa. 4.5.24.-25 ( kAvazAkhA 4.5.15)mAM ti neti nathI maLatuM! uparAMta, nR. upa. 2.4 e ba.upa.4.pa.nuM "punarAvartana" hovA chatAM A neti neti vidhAna bu.upa.nI koIpaNa (kAvu ke mAdhyadina) zAkhAnA 2.4. mAM paNa nathI maLatuM. A badhuM lakSyamAM letAM ema spaSTa thAya che ke bR.1pa.nI kula cAra "anukRtio"? (versions) mAMthI phakta ekamAM ja neti neti vidhAna maLI Ave che; jema ke (1) bR. upa. 4.5.15 (kAvazAkhA) neti neti sAthe, = (2) bR.upa.4.5.24-25 (mAdhyadinazAkhA) neti neti vagara, = (3) bR. upa.2.4(kAvazAkhA) neti neti vagara, = (4) bR.upa..2.4. (mAdhyadinazAkhA) neti neti vagara. A paristhitimAM A neti neti vidhAna bu. upa. 4.5.15 (kAvazAkhA) mAM prakSipta thayuM hoya evI zaMkA svAbhAvika thAya che. A zaMkA chuM. upa.nuM vizleSaNa karatAM yathArtha lAge che, tenuM vivecana nIce saMkSepamAM karavAmAM Ave che. (1) bR.upa. (kAvazAkhA) 4-5-15, sarva jJAnanuM kAraNa ane AdhArabhUta Atmatattva aviSeya che, evA viSayavastunuM vivaraNa kare che. kALakrame A saMdarbhamAM koI anya "AvRtti-kAre" aviSeya Atmatattvane anurUpa ti neti vidhAna paNa kyAMkathI ahIM joDI dIdhuM. kAraNa ke A ti neti vidhAnamAM paNa AtmatattvanA avarNanIya svarUpa para bhAra mUkavAmAM Avyo che. paraMtu A neti neti vidhAna bR.upa.4.5.15 mAM saLaMga cAlyA AvatA viSayavastunA saraLa pravAhane rokI de che. ba.upa. (kAvazAkhA) 4-5-15 nA viSayavastumAM prathama yAjJavaye pUchayuM ke jene sarva AtmasvarUpa thayuM hoya te kAMIka Itara kevI rIte jove-suMdhe-rasa mANe - saMbodhe - vicAre - sparze ane te konAthI zuM jANe? ane AvA prakAranA viSayanI paraMparA nIce mujaba paryAvasana pAmI. bu.upa. [kAvazAkhA]4.5.15. (pA. 782) (i) yenedaM sarva vijAnAti taM kena vijAnIyAt / "(koI vyakti) jenA lIdhe A sarva (jagatu) "jANe" che, tene te vyakti) kevI rIte jANe?" A vidhAna pachI (kAvazAkhAmAM) ahIM tarata ja ti neti vidhAna rajU thayuM ke (ii) sa eSa neti netyaatmaa| agRhmo na hi gRhmate, azIryo na hi zIrthate, asaMgo na hi sajyate, asito na vyathate na rissyte| "te AtmA A "e nahIM; e nahI" che. te agRhya (kAraNa ke) prahaNa karAto nathI; te zIrNa thaI zake evo vaidika vAkyaracanAmAM sarvanAmo ane vyAkaraNanI visaMgati : tattvamasi (chA.upa. 6.8-16)nuM vivecana pi7 For Private and Personal Use Only

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nathI (kAraNake) zIrNa karAto nathI. te asaMga che kAraNa ke, sakta thato nathI, te avinAzI che, te vyathA pAmato tathI (ka) ghavAto nathI" A vidhAna pachI upasaMhAramAM evo ja prazna (juo upara (i) ) pharIthI AvIne Ubho ke (ii) vijJAtAram are, na vinAnIvAtuM ? "are, (koI vyakti) vijJAtAne konAthI jANe (jANI zake ) ?" ahIM ba.u5. (kAvazAkhA) 4.5.15 nA saLaMga vidhAnane vizadatA khAtara (i) (ii) (ii) evA traNa bhAgamAM jaNAvyuM che.] upara jaNAvelA ullekhamAM svAbhAvika krama e rIte saMbhave ke sau prathama prazna (i), pachI tarata ja tevA praznanI parAkASThA rajU karatAM prazna (iii) Ave; paNa A baMne prazno vacce prakSipta thayeluM ta ta vidhAna (ii) samagra viSayavastune anurUpa chatAM prazna (i) ane prazna (iii)nI svAbhAvika saLaMgasUtratAmAM avarodha kare che. tema chatAM, bR. upa. 4.5.15 (kAvazAkhA)mAM neti neti vidhAnanuM punarAvartana bR. upa.nA mULabhUta, madhyavartI viSaya-nirUpaNa-samajhane AvarI le che. Ama, bR. upa mAM neti neti nI jema, paNa kAMIka vadhu paddhatisara, chA,u5, nA chaThThA adhyAyamAM prastuta dhruvapaMkti paNa AgaLa paDato bhAga bhajave che te nIce jaNAvavAmAM Ave che. ha11 dhruvapaMktinI vizeSatA upara (s8) darzAvelA kAraNa uparAMta, chA.upa.nA chaThThA adhyAyanA khaMDomAM prastuta dhruvapaMkti prakSipta thavAnuM bIjuM paNa kAraNa che. sAmAnya rIte, prAcIna upaniSagraMthomAM kyAMka kyAMka viSayavastuno upasaMhAra darzAvavA varNanamAM aMte AvatA koI zabdonI punarAvRttino niyama hoya che. chA.upa.nA chaThThA adhyAyanA khaMDa 8-11; 13-16nAM varNanonA aMte dhruvapaMkti prakSipta thatAM-joDAtAM - te te khaMDono upasaMhAra paNa sarasa rIte vyakta thaI zakyo. (chA.15..12mAM to dhruvapaMktinI maulika racanA thaI gaI hatI.). jema bR. upa. (kAvazAkhA) 4.5.15 mAM neti neti vidhAnanA prakSepathI tenI mULa saLaMgasUtratAno avarodha thayo, te rIte chA.u5. 6-14 ane 6.15mAM A dhruvapaMkti joDAvAthI A baMne khaMDonAM mULa varNanamAM jaLavAI rahelI saLaMgasUtratA TakI zakI nathI. (sarakhAvo raNuM 1955 pAnAM. 91...). (1) ahIM, khaMDa 14 mAM AMkhe pATA baMdhAyelA puruSanuM daSTAMta (allegory) Ave che. temAM, te puruSane core AMkhe pATA bAMdhI gaMdhAradezamAMthI janazunya dezamAM ekalo mUkI detAM, te pharI pharIne, pUchatAM pUchatAM pAcho potAnA gaMdhAradezamAM AvI pahoMcyo. khaMDa 15 mAM mRtyuzaraNa koI mAMdI vyaktinuM varNana Ave che. ahIM, mRtyuzaraNa vyaktinI mAnasika zaktio temanA kAraNamAM lIna na thAya tyAM sudhI teo kAMIka kriyAzIla rahI zake che evuM varNana Ave che. mULa AdhAra kAraNa tarapha prayANa ane te ja kAraNamAM aMte laya, evI A baMne khaMDonAM mULa viSayavastunI samAnatA che. uparAta, baMnenA viSayavastunirUpaNanI paribhASAmAM paNa samAnatA che. jema ke, (i) chA. upa. 6.14.4. (pA.353-354). tasya tAvadeva ciraM yAvana vimokSye'tha sampatsya iti / "jyAM sudhI- "huM mokSa (baMdhanamAMthI chuTakAro) nathI pAmato" (evI paristhiti rahe) teTalI ja tene (mukta thavAmAM) vAra thAya che. pachI to "huM (svadeza/svajanane) maLIza (te svajanone maLe che)" (ahIM vAkyanI kilaSTa racanA anuvAda karavAmAM muzkelI sarje che! paraMtu, teno bhAvArtha spaSTa che. jyAM sudhI AMkhe pATA bAMdhelA che tyAM sudhI puruSane gaMdhAradeza tarapha prayANamAM (svajanone maLavAmAM) vilaMba che; paNa AMkhe baMdhana chUTatAM ja te svadeza ane svajanone pAme che. A rIte AcArya dvArA puruSa paNa mokSa pAmatAMnI sAthe ja mULa kAraNamAM 58] [sAmIpya : okaTobara, 27mArca, 2001 For Private and Personal Use Only

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laya pAme che.) (i) chA. upa. 6.15.1 (pA. 354) tasya yAvanna vAGmanasi sampadyate, manaH prANe prANastejasi, tejaH parasyAM devatAthAM, tAvajjAnAti / "jyAM sudhI tenI vANI manamAM, mana prANamAM, prANa tejamAM ane teja parama devatAmAM prApta na thAya, tyAM lagI (te tenAM svajanone) jANe oLakhe che." eTale ke, vANI va. temanAM kAraNomAM laya pAmatAMnI sAthe ja te mAMdo mANasa dehamukta thAya che. - "mukti" pAme che. upara, (i) ane (i) mAM sAmya spaSTa che, jemake, "gAvatra tAvatuM...." vAkya racanA ane san + t kriyApada, uparAMta baMnemAM AvatA samAna vicAro. khaMDa 15 mAM AvatuM udAharaNa khaMDa 14mAM AvatA dagaMta rUpakane samajAve che ane mULa mudAne jIvaMta rAkhe che. paraMtu khaMDa 14 ane khaMDa 15 vacce AvatI (khaMDa 14 nA aMte chA.1pa.6.14.3) prastuta dhruvapaMkti tattvamasi vidhAna juduM paDI jAya che. dhruvapaMktimAM sUkSmatama tattva ane tenI vyApaktAno mULa muddo che; jyAre A baMne khaMDomAM sarva IMdriyonuM AtmAmAM laya pAmavuM evo mULa muddo che; Ama dhruvapaMktinA ane A baMne khaMDonA mULabhUta mudA judA judA tarI Ave che. ahIM, baMne khaMDomAM dhruvapaMktino sumeLa thayo nathI. ! 612H tattvalimAM tana sarvanAmanuM vivecana upara 68 mAM jaNAvyA mujaba tattvayi vidhAna chA.upa. 12 mAMthI ja udbhavyuM che, tethI chA.upa. 6.12 ne anulakSIne ja tenuM yathArtha vivaraNa karavuM joIe. ahIM mananuM varNana Ave che, paNa sat nuM nahIM. sAdhAraNa rIte gamananA varNanane sata nA arthamAM ghaTAvI zakAya, paraMtu A AkhA khaMDamAM saMta sAthe sAMkaLI levAya evo koI nirdeza maLato nathI. Ama, saMbaMdha ane vAkyaracanAnI dRSTie paNa tatvamasimAM AvatA tat sarvanAmanuM sat nA saMdarbhamAM vivaraNa karavuM te yathArtha lAgatuM nathI. jo ke A bAbate vistRta vivecana upara 67 mAM karavAmAM AvyuM che. (1) tattvasinuM tatva sarvanAma purovarsI gAmana ke dUravartI sata nA saMdarbhamAM nathI yojAyuM; AthI A tata sarvanAma mATe enA anusaMdhAnamAM napuM.mAM yojAtAM darzaka (deictic) sarvanAmanA viziSTa prayogonuM parIkSaNa karavuM rahyuM. jIta, katala, ane 6 napuM. darzaka sarvanAmonI jema - (napuM.) sarvanAma paNa vaidika gadyamAM kriyAvizeSaNanA anekavidha arthamAM prayojAya che. (juo spAyara 1896: 3147, pA. 43 ane spAyaraH 1886 27-4, pA. 209); dA.ta. AvAM sarvanAmo "AthI,teTalA mATe", "pariNAme" "tethI" evA arthamAM koI tarkasaMbaddha kAryanuM pariNAma sUcave che. (juo spAyara 1886: $444; pA. 344 ane debUka ha141 pAnAM 216....; tathA minArDa 1936, 294, pA. 93); uparAMta, "pachI" (then); "e pachI" temaja "AnA lIdhe A kAraNe" evA artho paNa veraporTane (pA. 297) darzAvyA che. A sarvanAmo "tyAMahIM" evA arthamAM koI sthaLanuM sucana athavA koI prasaMgano nirdeza paNa kare che. (juo boDevitra pA. 159; raN 1961; 6119 9, pA. 156); jema ke, (i) zatapathabrAhmaNa (mAdhyadina-zAkhA) 2.5.2.5 (pA. 180) tadvai dve vedI dvAvagnI bhavataH / "ahIM- A yajJamAM - (ta) be vedi ane be agni hoya che." athavA to, "e prasaMge", evA arthamAM paNa tat sarvanAma koIvAra koI paristhitino nirdeza kare che; jema ke, (i) zatapathabrAhmaNa (kAvazAkhA) 2.2.1.16 (pA. 85) sa yatra vizvarUpaM tvASTramindro jaghAna tasya ha vadhyasya vidAM cakruH zazvaddhanaM trita eva jadyAna tadatya'ha tadindro'mucyata devo vaidika vAkyaracanAmAM sarvanAmo ane vyAkaraNanI visaMgati : tatvamasi (chA.upa. 6.8-16)nuM vivecana] [59 For Private and Personal Use Only

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di : "Idra jayAre tvaSTranA putra vizvarUpane haNyo/mAryo; temaNe (ekta, dvita,ane trita; traNee jANyuM ke te vadhu karavA yogya hato. kadAca (=Azvata + ) ene trite ja haNyo. te prasaMge (ka) IMdra (haNavAnA doSathI) saMpUrNa rIte mukta thayo, (kAraNa ke, te deva che." ahIM minADa (1949, ha 589 9 pA. 202) jaNAve che ke eka tat sarvanAma kriyApada sAthe saMbaMdhita che; ane bIjuM kriyAvizeSaNa che. AvA artho uparAMta, tat sarvanAma "AnA anusaMdhAnamAM" - evo artha paNa vAkyamAM darzAve che. jema ke | (iii) zatapatha brAhmaNa (mAdhyadina-zAkhA) : 10-5-2-4 (pA. 792); 10-5-4-19 (pA. 87), sarakhAvo : zatapatha brAhmaNa (mAdhyadina-zAkhA); 11-5.5.12 (pA. 865); 12.3.2.7 (pA. 912). | (iv) bR. upa. 2-2-3, 4-4-6 vagere; sarakhAvo : bR.1pa : 4-3-11, 4-4-8. (v) chA.upa. 2.21.3, 3.1.11, 5-2-9, 5-10-9, 5-24-5, 7-26-2 ane 8.6 6 vageremAM teSa zno: "AnA anusaMdhAnamAM (ta) A zloka che". TUMkamAM, A badhAM udAharaNomAM tat sarvanAma koI purovarsI heta ke prasaMganA saMdarbhamAM yojAyuM hoya che; ane e purovarsI hetu/prasaMga ane tat sarvanAmathI yukta uttaravartI vidhAna; e baMneno tat sarvanAma saMbaMdha darzAve che. vaLI, tatvamasinuM tatva darzaka sarvanAma paNa koIka AvA kriyAvizeSaNanA arthamAM rahyuM hoya. AvA arthanI samAMtara jatuM nIce darzAveluM udAharaNa A bAbata vadhu spaSTa karaze; jema ke (vi) taittirIya saMhita 1-5.7.6 (pA. 619-620) : saM tvamagne sUryasya varcasAgathA, ityAhaitattvamasIdama'haM bhUyAsamiti vAvaitadAhu, tvamagne sUryavarcA asItyAhAziSa mevaitaamaashaaste| "tuM, he agni, sUryanA prakAza (varca) sAthe ahIM Avyo che. te kahe che te rIte (tata) tuM che, te rIte (ma) huM houM . te Ama kahe che : tuM, he agni, sUryano prakAza (varSa) dharAve che; ema te kahe che te A AziSa che, je te jaNAve che." sarakhAvo : tattvamasi vidhAna; ane ahIM tatvamasi tathA mAM mUyAsa. ahIM tat ane phlema, baMne sarvanAmo na e prApta karelI sthiti nA (sUryavarva) saMdarbhamAM yojAyAM che. A rIte tatvamasi vidhAnamAM tata sarvanAma paNa agAu jaNAvelI sthitinA -vaDavRkSa (cudha) ane sarvajagatanA (chA,u5. 6-12)- saMdarbhamAM yojAyuM che. jagatu ane vaDavRkSa, baMne jamAthI sUkSmatama tattvathI vyApta che, ane A AMkhamAM satya che; temano mAtmA che; te rIte, zvetaketu paNa aLamAthI vyApta che. Ama, prastuta dhruvapaMktino anuvAda A rIte saMbhavI zake : te ke je A sUkSmatama tattva che; e (sUkSmatama tattva) kAvya (vALuM) (AtmasvarUpa) A AkhuM jagata che. e (sUkSmatama tattva) satya che; e (sUkSmatama tattva) AtmA che, te zvetaketu, A rIte (77) tuM che." chA.upa.6.12 no yathArtha upasaMhAra-aMta-A yuvapaMktithI thayo che. ahIM A yuvapaMktinuM astitva mULa, yogya ane svAbhAvika che; ane te ahIM upadezanI parAkASThA darzAve che. A 12 mA khaMDanI samagra vicAradhArA tarkasaMgata rahI che. jema ke, prathama, vaDavRkSa adazya tattvamAMthI udbhave che ema spaSTa karI dhruvapaMkti dvArA vyakta karyuM ke A sarvajagata e adRSTa tattvathI astitva dharAve che. A tattva satya che, kAraNa ke te zAzvata che, vAstavika che. A tatva vaLI mAtmA che; kAraNake tenA AdhAre dareka jIvI rahyuM che; ane aMte udAlaka potAnI AvI vicAradhArA -upadeza- vyaktigata rIte sameTe che ke zvetaketue potAnI jAtane A rIte (tata) vicAravI joIe. vaDavRkSa, AkhuM jagata, vagerenI jema zvetaketu paNa sUkSmatattvathI vyApta che, te tenuM satya che, teno AtmA che. 60] [sAmIpya : oNkaTobara, 2000-mArca, 2001 For Private and Personal Use Only

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13: sAMpradAyika vivAda ane upasaMhAra : chA. u5. 6.8-16 nI A dhruvapaMktinA saMbaMdhamAM tattvamasi vidhAnanA uparyukta vivecana uparathI eTaluM nizcita thAya che ke, A vidhAnamAM AvatuM tat sarvanAma brahma nA, ke mAtmA, sata ke khamA mAMthI koInA paNa saMdarbhamAM yojAyuM nathI. AnA anusaMdhAnamAM jo ke A yuvapaMkti upara maLI AvatAM bhASyomAM zAMkarabhASya sauthI prAcIna hovAthI ame zAMkarabhASyanI samIkSA karI che (juo -3). chA. upa. nA chaThThA adhyAyanI paraspara viSaya-saMgati, dhruvapaMktinI vAkyaracanA ane vyAkaraNa, vagere muddAne dhyAnamAM letAM tattvamasinuM vivaraNa zAMkarabhASyamAM yathArtha thayuM nathI e spaSTa thAya che. A rIte zaMkara pachInA advaitavedAMtanA ke zaMkaranA anuyAyIo ke sAMpradAyika pakSakAro tatvayi mAM AvatA tanuM sarvanAmano saMbaMdha konI sAthe ane kevI rIte yoje che, tenI samIkSA ahIM yogya nathI. A uparAMta, zaMkaranA ke advaita vedAMtanA keTalAye pratipakSI vedAMtamatAvalaMbIo paNa tatvamasi nA tat sarvanAmano tra sAthe saMbaMdha Icche che; paraMtu uparyukta tatvamasi nA vistRta vivecana uparathI e paNa spaSTa thAya che ke tatvamaNinA tat sarvanAmano saMbaMdha hma sAthe che ja nahIM (juo huM 7). ahIM e paNa noMdhavuM Avazyaka che ke advaitavedAMtanA pratipakSI vedAMtIo tatvalimAM AvatA tana ane varSa baMnenA tAdAtma saMbaMdhathI judA koI viziSTa saMbaMdha mATe dalIla kare che. mAdhva saMpradAyanA viSNudAsAcArye tenA vAdaratnAvali nAme graMthanA eka vibhAgamAM pANininI aSTAdhyAyIno AdhAra laI vIsa prakAre evuM puravAra karavA prayAsa karyo che ke tatvati vidhAnamAM tat ane tvano tAdAtya saMbaMdha saMbhave ja nahIM; jemake, (1) "tuM tenA jevo (ta) che" evo saMbaMdha zakya nathI. (prakAra 3) (ra) UMce dorIthI bAMdhelA pakSInI jema "tuM tene (tata) baMdhAyelo nathI" evo saMbaMdha paNa nathI. (prakAra 4) (3) "tuM teno (tata) Azrita che" evo saMbaMdha paNa nathI. (prakAra 9) (4) "tuM te (tata) svarUpe che." evo saMbaMdha paNa nathI. (prakAra 10) vagere vagere ! aMte- upasaMhAra rUpe- viSNudAsacArye madhvAcAryanA chA upa. 6.8.7. uparanA bhASyanA AdhAre dhruvapaMktinuM eka pAThAMtara sUcavyuM che ke ma ya So....... 4 mAtA + tana si.... ahIM tane badale satata pAThAMtara dhyAnamAM levA jevuM AkarSaka lAge, paNa A pAThAMtara azakya che. (brereTana. pA. 109 ane noMdha. 33 mAMthI) ! vaidika vAkyaracanAmAM sarvanAmo ane vyAkaraNanI visaMgati : tattvamasi (chA.u5. 6.8-16)nuM vivecana 6i1 For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra pariziSTa 1 : sarvanAmonI tAravaNI (1) vaidika gadyanI vAkyaracanAmAM sarvanAmano "jAti-vacana-svIkArano niyama' (Gender-NumberAgreement). $$4-5. pUrvAza vAkyamAM : mULa kartAnA saMdarbhamAM yojAyelA tenA- sAmAnya (simple) vAkya : SS ja. 1 aparAMza vAkyamAM : 62] www.kobatirth.org spaSTa kartAnA saMdarbhamAM yojAyelA tenA- gauNa saMbaMdhaka vAkya (Relative Clause) : 6 4.2 saMdarbhamAM yojAyelA tenA- vividha kriyAonA, viSayavastunA ke pUrva-nirdiSTa zabdonA sApekSa vAkya (Proleptic Clause) : 6 4.4 tat sarvanAmanuM jAti-vacana, vidheya prathamAvibhakti (Predicate Nominativc)nA jAti-vacana pramANe. Acharya Shri Kailassagarsuri Gyanmandir saMgati dharAvatA viSaya zabdanA saMdarbhamAM yojAyelA tenA- saMgatisUcaka vAkya (Appositive Clause) : huM 4.5 (2)vaidika gadyamAM tat (napuM), am (napuM.) ane ram (napuM.) nI jema tat (navuM) kriyAvizeSaNa tarIke 612. 1. "tethI", "pariNAme" nA arthamAM, 2. "te pachI", "AnA pachI", "AnA lIdhe" nA arthamAM, 3. "tyAM" (sthAnasUcaka) nA arthamAM, 4. "te....mAMtemAM" (prasaMgasUcaka)nA arthamAM, 5. "e bAbate", "AnA saMdarbhamAM","AnA anursevAnamAM" nA arthamAM. For Private and Personal Use Only saMdarbhamAM yojAyelA tenA- saLaMga varNanamAM anusyUta ke punarAvartita viSaya ke zabdanA anvAdezIya vAkya (Anaphoric Clause) : F 5.5 [sAmIpya 1. oNkaTobara, 2000-mArca, 2001

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pariziSTa ra. A saMzodhana-lekhamAM vaidika graMthonAM vivecano AvarI letA saMdarbho. saMhitA graMtho : taittirIya saMhitA 1.5.7.6 =ha12 vi. maitrAyaNIya saMhitA 1.4.6 =$3.1. brAhmaNa-graMtho : aitareya brAhmaNa 3.16.1, 65.8 3.14.2. =$4. 2. 4.17.6 =4.4. jaiminIya brAhmaNa 3.126 =$4.3. 3.326 =$4.1. taitirIya brAhmaNa 3.9-17.3 : 3.2 zatapatha brAhmaNa (kA.) 2.2.1.16 =12.ii (mA.) 2.5.1.18 =74-5 10-5.2.4 10.5.4.16 612.iii 11.5.4.12 12.3.2.7 upaniSado : chA.upa. 1.3.3 =6pa. 7. 2.3-4 =6pa. 3. 2.7.2: pa.8. 2.21.1. ha1.3 2.21.3. huM 12.4. 3.1.1-4 : 6 5.5. 3.6.1 = 4 5.5. chA.upa. 3.11.1 6 12.4. 3.16.1 3.1 3.17.1 = 5.10. 3.19.2 = 5.8. 4.3.8 =6pa. 2 5.2.91 5.10.9 612.pha. 5. 24.5J 6.8-16, SS 2.3 6.8-10 = 7.1 6.8.1 7.1 6.8.4 67.1 6.8.6 7.1 6.8.7. = (zAM.bhA.) 6.9.2 67. 1 6.9-3 ha 7.1 6-10.1 4 5.1. 6.10.20 7.1 6.11-13. huM 8 6.12 = 8, 9, 12.vi. 6.12.2. = 48 6.13 = 8 6.14 =$ 8. 6.14. =$ 11.1 6.14.3 = 11.ii 6. 14.4 =11 6.15 : S 11. 6.15.111. , 6.16.3. = 9 chA.upa. 7.4.1 = 5.4 7.4.2 =pa. 2. 7.23.1=pa. 6. 7.24.1 =7pa.9 7.25.1. =7pa.11. 7.26.2 =12.pha. 8.6.6 =12. pha. bu.upa. 2.2.3. =12 iv. 2.3.6 =79 2.4 (kA.) 1 $10. 2.4 (mA.) 3.9.9 67. 3.9.26.69 4.2.4 =69 4, 3, 11 4.4.6 4 12iv 4.4.8 4.4.22 = 9 4.5. 10 4.5.15 (kA.). $$9, 10, 10.1, 11. 4.5.24-25 (mA) : 10 muMDaka upa. 2.2.12 =7pa.11. nirukta =4.25 =$5.5. pANini =2.3.46 =4 2.4.3ra-34 =5.5. vaidika vAkyaracanAmAM sarvanAmo ane vyAkaraNanI visaMgati : tatvamasi (chA.upa. 6.8-16)nuM vivecana 6i3 For Private and Personal Use Only

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Iklera : pariziSTa 3. saMdarbha-graMtha ane saMketa sUcI (akSarAnukrame) Ingeborg Ickler. Untersuchungen zur Wortstellung und Syntax der Chandogyopanisad (chA.upa.nA zabda- vinyAsa tathA vAkyaracanA saMbaMdhI saMzodhano) gyopIMgana 1973. =upaniSad. J.Eggelin. The Satapatha Brahmana Vol. 1 (Trans.) oksapharDa 1881. (Sacred Books of the East Scries.) Franklin Edgerton. The Beginnings of Indian Philosophy. 61% (MA) 1664. upa egelIMga ejarmana aitareya brAhmaNaH aitareya brAhmaNa, AnaMdAzrama saMskRta graMthAvali 32, pUnA 1931, opha : Theodor Autrecht; ed. Aitareya Brahmana, bona 1879. punarmudraNa =Georg Olms. (?) Helaaca Patrick Ollivcllc. The Early Upanisads. Annotated texts and Trans. South Asia Research. nyUyorka 1998.bu.upa. pA. 36-165. chA.upa. pA. 17-287 ane muMDaka upa. pA. 436-455. chA. upa. chAndogya upaniSada jao =panA. (ahIM ame A pUnAnI AvRttimAMthI ullekho ApyA che.) samIkSAtmaka AvRtti mATe juo = olivelle pA. 170-287. chA. upa. (zAMkarabhAlya) : juo pUnA. olhar =S.W. Jamison. Fucntion & Form. in the -aya-Formation of the Rgveda & Atharava veda, gyoTIMgana 1983. jaiminIya brAhmaNa : jaiminIya brAhmaNa. ed. Do. raghuvIra ane Do. lokezacaMdra. sarasvatI vihAra sIrIjha 31. nAgapura 1954. taittirIya brAhmaNa : taittirIya brAhmaNa. AnaMdAzrama saMskRta graMthAvali 37, pUnA 1938. taittirIya saMhitA = taittirIya saMhitA. bhAga. 2. AnaMdAzrama saMskRta graMthAvali 42, pUnA. 1940. debUka = B.Delbruck. Altindische Synatax (prAcIna bhAratIya vAkyaracanA). hAla, a.d.s. 1881. punarmudraNa. Darmastadt 1968. niruktaH nighaMTu ane nirakta-sArvajanika ejyukezana sosAyaTI, sUrata 1972 pANini pANininI aSTAdhyAyI ane pataMjalinuM mahAbhASya. bhAga. 1-3. bhArata-sarakAra taraphathI. motIlAla banArasIdAsa. dilhI. (ahIM phakta bhAga 2) 1967. chAndogya upaniSad zAMkarabhASya sAthe. AnaMdAzrama saMskRta graMthAvali 14. pUnA 1934. bR.1pa. bRhadAraNyaka upaniSad pro esa. kapUsvAmi zAstrI advaitaAzrama, AlamorA (samIkSAtmaka AvRtti mATe juo. olivelle : pA. 31-165). amArA ullekho pUnA-AvRttimAMthI. ba.upa. (kAvazAkhA). juo =olivelle pA. 36-165. bra.upa. (mAdhyadina zAkhA) juo olivelle pA. 33-35 (phakta samAMtara jatI kAvazAkhA ane mAdhyadinazAkhAnA graMthonuM lIsTa.) boDevi7 =II.W. Bodewitz. Jaiminiya. Brahmana. 1.1.65 lAyaDena 1973. pUnA 64] [sAmIpya : okaTobara, 20-mArca, 2001 For Private and Personal Use Only

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wiedles Otto Bohtlingk = Khandogyopanishad. (ed. and Trans. German). 414 2015 1889. brahmasUtra zAMkarabhASya = bahmasUtra ane zAMkarabhASya cd. M.S.Bakre punarmudraNa vAsudeva lakSmaNa zAstrI paNazIkara. nirNaya sAgara presa. muMbaI 1984. bereTana = Joel P. Brereton "TatTvam Asi' in Context, in = Zeitschrift der Deutschen Morgenlandischen Gesellschaft (ZDMG=Journal of the German Oriental Society.) 136, vIsabADana 1986, pA. 98-109. minArDa 1936 A. Minard =La subordination dan la Prose vediques. perisa 1936. minA-1949 A.Minard. Trois Enigmes sur le Cent Chmins 1. perisa 1949. minArDa-1956 A.Minard. Trois Enigmes sur le Cent Chemis II. perisa 1956, muM. upa. muMDaka upaniSad AnaMdAzrama saMskRta graMthAvalI. 9 pUnA, zAli 1810 (samIkSAtmaka AvRtti mATe juo. olivelle pA. 436-455.) amArA ullekho pUnA-AvRttimAMthI. maitrAyaNIya saMhitA maitrAyaNIya saMhitA. bhAga.1. cd. L. von Schroeder vIsabADana 1970 raNU-1955 L. Renou. Etudes vedigues et panincenes / perisa 1955. raNa-1961 L. Renou. Grammaire sanscrite. perisa 196 1. lapset M. Witzel, Tracing the Vedic Dialectes in Dialectes dans Les Literatures Indo Aryennes. perisa 1969) pA. 97.-265. azulet J.M. Verpoorten. L'Order des Mots dans L'Aitareya- Brahmana. ufzt 9699. zatapatha brAhmaNa (kAvazAkhA) zatapathabrAhmaNa- kAvazAkhA. ed. Caland, paMjAba saMskRta sIrIjha 10, 1926. punarmudraNa : DaoN. raghuvIra. motIlAla banArasIdAsa dilhI 1983. zatapatha brAhmaNa (mAdhyadina zAkhA) zatapatha brAhmaNa. mAdhyadina zAkhA. ed. Albrecht Weber. caukhaMbA saMskRta sIrIjha 96. vArANasI 1964. zaMkara zAMkarabhASya chA.upa.uparanuM zAMkarabhASya juo =pUnA. senArTa Emil Senart red-Chandogya-Upanisad. Ulul 9630. spAyara-1886 J.S. Speijer. Sanskrit syntax. laMDana 1886. punarmudraNa =motIlAla banArasIdAsa. dilhI 1973. spAyara-1896 J.S.Speijer Vedische-und Sanskrit syntax (vaidika ane saMskRta vAkyaracanA) sTrAsabarga 1896. hAne phelDa E. Hanefeld. Philsophische Haupttexte der alteren Upanisaden (dragutai ually upaniSadonA mukhya graMtho.) vIsabADana 1976 . E.R.Hamm. Chandogyopanisad VT. Ein eneuter Versuch. (chA.u5.6, eka navo prayAsa) in Festschrift fur Frauwallner viyenA 1968, pA. 149-159. hilebrAMTa A. Hillebrandt. Aus Brahmanas und Upanishaden (SALLES 247 Gulmelniell.) yenA 1921. hyuma R.E.lume. The Thirteen Principal Upanishads, bIjI AvRtti. oksapharDa 1931. punarmudraNa =madrAsa 1949. homa vaidika vAkyaracanAmAM sarvanAmo ane vyAkaraNanI visaMgati : tattvamasi (chA.u5. 6.8-16)nuM vivecana 6i5 For Private and Personal Use Only

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paurava-nAga-vigraha: eka abhyAsa kezavarAma kA. zAstrI* prathama mahAbhAratanA AdiparvanA Astika peTAparvamAM ane pachI bhAgavatanA prathama skaMdhanA aMtabhAgamAM pauravonA bhAratayuddha patI gayA pachI daseka mAse janmelA parIkSita rAjAnuM takSaka nAga dvArA avasAna thayA viSayamAM paurANika paddhatie nirUpaNa thayeluM jovA maLe che. eno aitihAsika dRSTie prathama vicAra na karatAM paurANika nirUpaNa ApaNe ahIM joIye. (Adi parva nA a. 35 thI 40 mAM vizadatAthI ane a. 45, 46 mAM saMkSipta rUpa)mAM jaNAvyA pramANe parIkSita rAjA lAMbA samaya sudhI rAjyazAsana karatAM sATha varSano thavA Ave che tyAre have nivRtti tarapha vaLI rahyo hato. maMtrIone moTA bhAgano vahIvaTa soMpI haLavAza bhogavato thayo tyAre eka divase e mRgayA khelavA nIkaLyo ane AgaLa vadhatAM vadhatAM eka mRga jovA maLyuM. ene nizAna karI bANathI jakhamI karyuM. mRga bANa-sahita doDatuM rahyuM ane mArgamAM kyAMka jhADamAM chupAI gayuM. rAjAe phAMphAM khUba mAryA, paNa najare na AvyuM. rAjA thAkI gayo, tarasyo thayo ane bhUkhyo paNa thayo, tyAM najIkamAM eNe zamIka RSino Azrama joyo. pANInI AzAthI e RSinA AzramamAM gayo. tyAM RSi maunavrata dhAraNa karI dhyAnarata hatA. rAjAe emanI pAse yAcanA karI, paraMtu RSi to dhyAnarata ja rahyA. rAjAne krodha caDyo ane krodhAvezamAM najIkamAM eka sApa marelo paDyo hato ane dhanuSanA cheDAthI upADI zamIka RSinA kaMThamAM vIMTALI dIdho ane pAcho pharI rAjadhAnI tarapha cAlyo gayo. AzramanA bALakoe RSine evI sthitimAM joyA tethI emAMnA kRza nAmanA eka bALake thoDe dUra rahelA RSiputra zRMgIne A vAta karI. vAta sAMbhaLatAM ja zRMgI ekadama krodhe bharAyo ane pitAnA kaMThamAM sApa vIMTALanAra vyaktino sAtame divase talaka karaDI nAza karo evo zApa eNe uccAryo kahIne e pitA pAse Avyo ane evI sthitimAM rahelA pitAne joI dhruske dhruske rovA lAgyo. pitA jAgrata thatAM zRMgIe kahyuM ke meM A pApakRtya karanArane sAtame divase takSaka nAga karaDI eno aMta lAvaze evo zApa Apyo - che. zApanI vAta sAMbhaLI RSie kahyuM ke A to ApaNA A vizALa pradezanA cakravartI rAjA che. ApaNe emanI prajA chiye. bahu khoTuM thayuM. RSie A samAcAra rAjAne pahoMcADavA gauramukha nAmanA ziSyane hastinApura mokalI Apyo. rAjAe samAcAra sAMbhaLyA. pazcAttApa thayo, paNa zApa svIkArI lIdho. takSaka potA sudhI pahoMcI na zake e mATe rAjAe sarovaramAM prAsAda (mahela) tAkIda banAvarAvyo (vastutaH lAkaDAnI mADaNI) ane cogama majabUta surakSAkavaca goThavI dIdhuM. A samAcAra dezamAM vAyuvege prasarI gayA. A sAMbhaLavAmAM AvatAM kAzyapa nAmano eka brAhmaNa vaidya rAjAne talaka karaDe to tarata ja enuM jhera utArI rAjA pAsethI sArI dakSiNA meLavavI e AzAe rAjanA nivAse javA nIkaLI paDyo. takSaka mArga zodhato hato ke rAjAne tyAM kevI rIte pahoMcavuM. takSaka AgaLa vadhye jAya che, tyAM A kAzyapa enA jovAmAM Avyo. vAta karatAM jANI lIdhuM ke pote karaDavAno che ne rAjAne jhera caDaze, A utAravA e brAhmaNa jaI rahyo che. kAzyapane eNe vizvAsamAM lIdho ane jhera utAravAnI dakSiNA rAjA ApavAno hoya enAthI vadhu pote Apaze ema jaNAvI eNe kAzyapane ApI ane pAcho vALyo. takSake eka yukti karI : keTalAka nAga yuvakone tApasanA svAMgamAM rahI rAjAne AzIrvAda devA pANI phaLo vagere sAthe mokalyA. rAjA pAse pahoMcelA e tApasoe rAjAne pANI phaLa vagere bheTa ApyAM ane AzIrvAda ApI pAchA pharyA. hAjara rahelA maMtrIone bolAvI A phaLo khAvA ApyAM ane pote paNa eka phaLa hAthamAM lIdhuM. phaLa sudhAratAM emAM eka "kRmi' (kIDo) kALI AMkhavALo jovAmAM Avyo. rAjA mRtyuthI Darato to nahoto ja. tarata ja eNe kahyuM ke A kRmi ja mAro jIva leze, tyAM to kRmimAMthI nAgarUpamAM Avelo takSaka rAjAnA zarIre vIMTaLAI gayo ane agninI vALAo baLe e rIte rAjA baLI gayo. * mA. adhyApaka, bho.je.adhyayana saMzodhana vidyAbhavana, amalavAda 66] [sAmIpya : oNkaTobara, 2000mArca, 2001 For Private and Personal Use Only

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bhAgatavanI samIkSita vAcanAnA chellA 18mAthI pahelAMnA 17mA adhyAyamAM saMkSepamAM A kathA nirUpavAmAM AvI che. jyAM AMgirasa gotranA pitAne gaLe rAjAe marelo sarpa vIMTALyo che evuM jANatAM ja brAhmaNono dvArapAla thavA pAtra rAjAe A apatya mATe mitra bALako samakSa atyaMta gusse thaIne, AjathI sAtame divase takSaka e rAjAno jAna leze evo zApa jalanI aMjalipUrvaka e draSiputre Apyo. e pachI jyAM pitA samAdhidazAmAM hatA tyAM emane evI sthitimAM hatA e joI bhAre vilApa karavA lAgyo. pitAe e vakhate samAdhi choDI ane pUchavA lAgyA ke zA mATe raDe che ? putre zApa Apyo che e jANI pitA khUba duHkhI thayA ane thoDA vistArathI kahyuM ke putra, teM A bhAre duSkRtya karyuM che. rAjAnuM aniSTa na thAya evuM pitA vicAravA lAgyA. bhAgavatamAM RSi pitA ane e putranAM nAma ApavAmAM AvyAM nathI tema rAjA pAse koIne mokalI zApanI vAta ene jaNAvavAnuM paNa kahyuM nathI, temaja rAjA jaLAzayanA madhyabhAgamAMnA prAsAdamAM pharate majabUta cokI paherA vacce jaI rahyo che e paNa nirUpavAmAM AvyuM nathI. chellA adhyAyamAM pote karelA duSkRtya mATe pazcAttApa karatAM ane tyAM to RSiputre zApa Apyo che e vAta jANatAM badhuM ja choDI daI, gaMgAnA kinAre jaI, annajaLano tyAga karI tyAM besI gayo e rIte nirUpaNa thayeluM jovA maLe che. rAjA gaMgAnA tIre annajaLano tyAga karIne beTho che tyAM atrithI laI vyAsasahita aneka RSio AvI pahoMcyA. e badhAne eNe vaMdana karyuM. sukhapUrvaka badhA RSio beThA pachI vistArathI potAnA duSkRtyanuM ane have maravA taiyAra chuM evuM jaNAvI Apa sau bhAgavatanI gAthA gAI saMbhaLAvo evI vinaMtI karI. kutUhala khAtara AvelA prajAjano vikherAI gayA che. e arasAmAM acAnaka vyAsaputra zukadeva AvI caDyA. emano vidhipUrvaka AdarasatkAra karyA pachI rAjAe zukadevane vinaMti karI ke maraNAsanna mANase zuM karavuM joiye ? zuM sAMbhaLavuM , zuM jamavuM, zAnuM smaraNa karavuM ane zAnuM bhajana karavuM? A sAMbhaLI zukadeve uttara ApavAno AraMbha karyo ane bIjA skaMdhanA AraMbhathI bhAgavatakathAnuM nirUpaNa zarU karyuM. A parve ApaNe joyuM ke takSaka phaLamAM "kami' thaIne jAya che ane rAjAne vIMTaLAtAM emAMthI sarajAyelI AgamAM rAjA bhaDathuM thaI jAya che. bhAgavatamAM to bAramA skaMdhanA pAMcamA adhyAyamAM zukadeva rAjAnA hRdayamAMnA bhayane dUra kare che evuM batAvyuM che. chaThThA adhyAyamAM rAjA zukadevano AbhAra vyakta kare che ane pachI saMmAna pAmI vidAya le che. Adiparva(pUnA vAcanA)nA 31 mA adhyAyamAM nAgone vize kahetAM zloka 5 thI jaNAvavAmAM AvyuM che ke sauthI prathama zeSano janma thayo, pachI krame vAsu airAvata takSaka karkoTanaMka dhajaya kAliya maNinAga ApUraNa paMcazirA elAputra vAmana nIla anIla kalmASa zabala Arya, adraka halapotaka sumukha durmukha vimukha asimukha vagerethI mahodara sudhInA mukhya mukhya nAgonAM nAma jaNAvavAmAM AvyA che (15 mA zloka sudhImAM) ane bIjA agaNya nAgo hatA ema pachI (chellA 18 mA sudhImAM kahevAmAM AvyuM che. dhyAnamAM rAkhavuM ke A badhA ja sarpo che. e paNa samajhavA jevuM che ke A anuzruti-kivadaMtI-lokavAyakAnA AdhAre mahAbhArata-rAmAyaNa-purANo-upapurANo-mahAkAvyo-kAvyo-nATako vageremAM ekanI eka vAta ekathI vadhu rUpe ApavAmAM AvI hoya che. bezaka, enA mULamAM koI eka satya aitihAsika bIja paDeluM hoya che. ahIM e vize paNa khyAla rAkhavo joIe ke khuda mahAbhAratanA chellA (78645 aMkita zloko dharAvatI vAcanAnA) svarUpamAM paNa anuzrutione AdhAre ja kathAnako umeravAmAM AvyAM che paNa kharI rIte prathama svarUpa mAtra zlokonuM, jaya saMhitA" chaMdobaddha itihAsasvarUpanuM che. eno 24,000 zlokono vikAsa e "bhAratasaMhitA' vyAse racelI kahI che (1-161)e have aitihAsika kAvya (epic) tarIke kahI zakAya evI racanA che. AmAM kalpanAne avakAza che, chatAM pramANamAM e anuzrutithI thoDe aMze lipta lAge, kAraNa ke emAM camatkArone sthAna jovA bhAgye ja maLe che. have je trIjuM svarUpa Ave che te "AkhyAna' bane che. A navo bhAga paurANika paddhatinAM upAkhyAnothI samRddha bane che, vAstavamAM e paurANika kathA banI rahe che. 4 tho avatAra zAMtiparva-anuzAsanaparva umerAtAM "dharmazAstra' banI rahe che. paurava-nAga-vigraha: eka abhyAsa), For Private and Personal Use Only

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vAlmIkIya rAmAyaNa to aitihAsika mahAkAvya ja che. prAcIna anuzrutione svIkArIne klpanAsamRddha racanA bane che. emAM mahAbhAratanA nAgo-rAkSaso-yakSo-gaMdharvo-vidyAdharo vagerenI jema vAnaro-rIMcho-rAkSasonAM kathAnakothI praziSTakAlanAM vRtto(chaMdo)thI saMbaddha samRddha mahAkAvya bane che ane e paNa I.pU. bIjI-trIjI sadIthI enuM vartamAna svarUpa jUnuM na paNa hoya, mahAbhAratanA AraNyaka parva'mAM 'rAmopAkhyAna' kathAnaka pachI rAmAyaNa racAyeluM hoya ema mane lAgyuM che. bhAgavata to mahApurANa che ane anuzrutionA AdhAre racAyeluM che. kAraNa spaSTa che. mahAbhAratamAMnI parIkSita rAjA vizenI kathA ane bhAgavatanI tadviSayaka kathAmAM taphAvata spaSTa che, A pahelAM spaSTa rIte kahevAyuM che ja. baMne anuzrutimUlaka kathAnaka hoI bhinna bhinna anuzrutinA sahAre taphAvata anubhavAya. saMbhava che ke kavinI kalpanAo paNa mULa aitihAsika mUla bIjanI AsapAsa vikasAvavAmAM AvI hoya. have ApaNe ahIM 'parIkSita' ane 'nAgo' vize ja vicAravA cAhiye chiye. parIkSita e caMdravaMzI purUravAnA vaMzamAM purUravA e zuddha aitihAsika rAjvI hoI ene eka aMka Apiye to enI vaMzAvalImAM 94mo aMka Ave che. epha.I. pArjiTare vAyu- brahmAMDa - viSNu - bhAgavata vagere purANonI vaMzAvalIono khAsa abhyAsa karI aitihAsika tathya tarIke vaMzAvalI siddha karI ApI che (eziyanTa InDiyana hisTorikala TreDizana, 1922, pR. 144-149) eTale ghaNI saraLatA thaI che. eno jIva takSake lIdho che eTale takSaka eno samakAlIna che e paNa aitihAsika koTinuM tathya che. parIkSita Ama mAnava che, ApaNI sAme 'nAga' e sarpajAti che ke 'mAnava' che e prazna khaDo thAya che. mahAbhArata ane bhAgavatamAMnuM enuM citra ene 'sarpajAtino hoya ema lAge che, kiMtu e 'sarpajAti'no nahi paNa 'mAnavajAtino hato ema svIkAriye to ja e itihAsa thavA pAtra bane. takSaka 'mAnava' hoya ane 'nAga' hoya to e 'nAga' saMjJaka mAnavajAtino kahI zakAya. ahIM ApaNe vadhAre UMDuM UtaravuM paDe che. mAnava vikasyo tyAre enA vikAsamAM nRvaMzazAstrIoe enA pUrva svarUpanA maLelA azmIbhUta avazeSonA baLa upara himAlaya najIkanI zivAlika DuMgaramALAmAMthI maLelA evA avazeSone 'sivApithekasa' cInamAMnA evA avazeSone 'sino pithakasa' ane jAvA tathA najIkanA pradezamAMthI maLelA avazeSone jAvA pitheksa' ane 'oNsrAlo pithesa' kahyA che. A vAnara nahi, paNa vAnarasadeza mAnavajAtio hatI. sivApitheksa'mAMthI vikasela caMdravaMzI-gaurAMga, 'sivApitheksa'mAMthI sUryavaMzI pItAMga' ane 'jAvApitheksa'mAMthI danuvaMzIzyAmAMga, vartamAna paribhASAmAM caMdravaMzI-gaurAMgo e kaoNkesoiDa, sUryavaMzI-pItAMgo e 'maoNngoloiDa' ane danuvaMzIzyAmAMgo e 'osAloiDa' kahevAya che. A traNe prajAono vikAsa pUrva eziyAmAMthI thayo che. himAlayanA pazcima ardhA bhAgathI madhya eziyAnA kaoNkesasa girimALA sudhInA vistAramAM vikaselI prajAne kaoNkesoIDa, enuM asala sthAna pArjiTara madhya himAlayano pradeza kahe che.,je vAstavamAM 'kAzmIra' che. 1806 mAM jenuM avasAna thayeluM te tulanAtmaka bhASAzAstrano pahelo jarmana vidvAna 'eNDelunga' kAzmIra ja rahI gayo che, enA pramANe kAzmIra bAjuthI pahelA yuropamAM AvyA e 'Albeniyana' ane 'kelTa'. pArjiTara ahIMthI yuropa tarapha pahelA gayA e 'bruhyu'vaMzanA ailo (purUravAnA vaMzajo)mAMnA keTalAka. A badhA caMdravaMzI-gaurAMgomAMnA pazcimanA yuropamAM patharAyA. himAlayanA pUrvArdhathI eziyAnA prazAMta mahAsAgaranA kAMThA sudhImAM vikasyA e sUryavaMzI-pItAMga 'maoNngolAiDa' prazAMta mahAsAgaranA' ane hiMdI mahAsAgaramAM pasAra thatI viSuvavRtta rekhAnI be bAjunA dvIpomAM vikaselA e danuvaMzIzyAmAMga 'osrAloiDa' 'jAvApitheksa'mAMthI vikaselAnI saMjJA jANavAmAM nathI AvI, paraMtu 'dAnava'nI mAphaka 'daitya' saMjJA paNa vyApaka che. A 'jAvApitheksa'nA vikAsamAM hovAnI zakayatA che. e paNa zyAmAMga ja. brahmadezanA uparanA bhAgamAM AvelA AsAmanA nAgAlaeNnDanI prajA e dAnava daityonA vikAsamAM AgaLa jatAM patharAyelI prajA hovAnI pUrI zakyatA che. 'rAkSasa' paNa 'dAnavadaitya'mAMnA ja che. dAnavonA guru zukrAcArya ane rAvaNa vagere bhAIonA pitA pulastya e RSio hatA, brAhmaNo hatA. 68] [sAmIpya H oNkaTobara, 2000-mArca, 2001 For Private and Personal Use Only

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niSkarSa e che ke mahAbhArata ane purANomAM nAgo (sarpo) kahyA che e sarpo nathI, kiMtu mAnava che ane caMdravaMzI paurava rAjA parIkSitano ghAtaka takSaka nAgajAtino baliSTha koI netA yA rAjavI hato, jene hAthe rAjA parIkSitano saMhAra thayo. AjathI sADA traNa hajArathI laI pAMca hajAra varSonA gALAmAM parIkSita ane takSaka vacce yuddha thayuM haze emAM parIkSita mAryo gayo haze. A prasaMga vizenI anuzruti-kivadaMtI-lokavAyakA judAM judAM rUpa letI lokomAM prasarI. ene sarjakoe potapotAne abhISTa evAM svarUpa ApI racanAo karI. paurava-nAga-vigraha : eka abhyAsa] Acharya Shri Kailassagarsuri Gyanmandir eka spaSTatA karavI joiye ke pArjiTare (bengAla hAIkaoNrTanA I.C.S. nyAyamUrtie) purANono ghaniSTha abhyAsa karI caMdravaMza ane sUryavaMzanI vaMzAvalI siddha karI ApI che e manuthI lIdhI che. caMdravaMzamAM manunI putrI ilAmAM caMdranA putra budhathI purUravAnI utpatti kahI che, A purUravA aitihAsika rAjavI enI mAtA, IlA, mAtAno pitA manu eno pitA budha ane pitAmaha caMdra A vyaktione aitihAsika kahetAM khacakATa anubhavavo paDe che, jemAM rAjA 'purUravA' ne aitihAsika kahI zakAya. e ja rIte ikSvAkunA pitA manu ane manuno pitA vivasvAna (sUrya) emAM 'IzvAku' aitihAsika rAjavI che, paraMtu 'manu' 'budha' 'caMdra' ane vivasvAna(sUrya)ne aitihAsika puruSa na kahI zakAya. RgvedamAM (10-60-4) IkSvAkunuM nAma eka rAjavI tarIke maLe che, to 10-95mA sUktamAM e purUravAnuM nAma paNa eka rAjavI tarIke maLe che, manunuM nAma (1-80-10), paNa che, paraMtu eno saMbaMdha IkSvAku ane purUravA sAthe jovA maLato nathI. vaMzAvalI pramANe 'IzvAku' ane purUravA (2-33-13, 8-13-1, 10-100pa vagere) mAmo thAya che kiMtu 'ilA' mAtA kharI, paNa pitA budha e aitihAsika banI zakto nathI. vAstavamAM 'IzvAku' ane 'purUravA' to bhAratIya itihAsanA anukrame sUryavaMza ane caMdravaMzanA mathALamAM aitihAsika rAjvIo hoya emAM Aje zaMkA rahI nathI. For Private and Personal Use Only [69

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graMtha-samIkSA 'abhinIta', prakAzaka : DaoN. kRSNakAMta kaDakiyA TrasTa, ema. 82/385, 'svarUpa', sarasvatInagara, AjhAda sosAyaTI pAse, AMbAvADI, amadAvAda-380 015, bIjI AvRtti - 2001, kiM. rUA. 90-00, vivecanasiddhAMta ke vivecananI dArzanikapIThikAnI carvita carvaNAmAM paDyA vagara nATaka ane raMgabhUmi vize potAnA dRSTikoNathI lakhanAra DaoN. kRSNakAMta kaDakiyA A graMthamAM raMgabhUminI bhASA, nATyasAhityamAM ke.kA.zAstrInuM pradAna, rAsagarabA ane thiyeTara, bApulAla nAyaka, bhavAI, thoDAM AMsu thoDAM phUla jevA vaividhyasabhara viSayo para pUrepUrI sakriyatAthI avalokana karo che. emaNe pasaMda karelA viSayanA be prakAra che. eka te nATya ghaTaka ke aMga ane te aMgenI vistRta chaNAvaTa ane bIjo te abhinetA ke digdarzakanuM thiyeTaranA saMdarbhe kartRtva ane te aMgenuM mUlyAMkana lakSI adhyayana. temanI pAse sabhAna vivecakanI nyAyapUrNa dRSTi che. pasaMda karelA viSayone teo prAmANikatAthI tapAse che. temaNe kaMIka aMze jUdI rIte kheDAyelA viSayonI jhINAvaTapUrvaka avalokanA karatAM potAnI AgavI mudrA aMkita karI che. A AgavI mudrA eTale je te viSayano jyAM banI zake tyAM pratyakSa anubhava laI viSayamAM praveza karavo. mAtra mAhitIno khajAno kholavo nahi, paraMtu mAhitImUlaka sAmagrIno sarvAMze abhyAsa karavo. raMgabhUminI AsapAsa eka vartuLa racI, rasajJone emAM sAthe joDavA. saMzodhakanuM dhairya emane durlabha sAmagrI meLavI Ape che. A sAmagrI temane raMgabhUmine vividha pariprekSyamAM jovAmAM madada kare che. temanI viSaya aMgenI sajjatA prazaMsanIya che. teo bhajavaNI aMge pUrI ghanatA dharAvatA nATyavivecaka che. ApaNI raMgabhUminuM gaurava ApaNuM che. e gaurava gujarAtIonuM che. jemAM ApaNuM potIkApaNuM pragaTa thAya te ApaNI raMgabhUmi. ApaNA malakanA mAnavIoe nATyakSetre je kaMI upajAvyuM te ApaNo kalAvaibhava, te ApaNo samRddha vAraso. ahIM kaDakiyAe gujarAtanI 'asmitA'ne kendramAM rAkhI che. ApaNe janme gujarAtI chIe. ane je bhASA bolIe chIe te paNa gujarAtI che. ApaNA saMskAra paNa gujarAtI che. 'asmitA' zabda ApaNI manodazAno sUcaka che. gujarAtI raMgabhUminA ghaDatara paribaLa tarIke je bhASA pragaTI te lokanATyamAMthI, pachI raMgabhUminA nATakomAMthI, rAsa-garabAne paNa potIkuM layabaddha bhASA svarUpa che. zrI kRSNakAMta kaDakiyAe raMgabhUminI bhASAnI carcA karatAM jhINavaTabharyo abhyAsa, enuM pRthakkaraNa sardaSTAMta rajU karyAM che. bhajavaNIkalA daramiyAna nATakanI bhASA mAtra saMvAdo dvArA pragaTa thAya che ema nathI. paraMtu nATakamAM ghaNIvAra sUcakauna paNa bhASA banIne Ave che. naTanI vezabhUSA ke raMga sajanI paNa bhASA che. raMgamaMca para naTanI pratyeka kriyA enuM nATakane AnuSaMgika vartana ane sAMketika avAjo paNa bhASA che. pazcimanA nATyavicArako ane bharatanA nATyazAstrano paNa temaNe yogya jagAe saMdarbha Apyo che. AMgika ceSTAonA svarUpamAM bhASAno upayoga bhAsanA nATakothI mAMDI Adina sudhInA nATakomAM jUdI jUdI rIte thato Avyo che. bharate jene vividha mudrAo kahI che, te naTano AMgika abhinaya dvArA Ubho thato citrAtmaka kriyAkalApa e paNa bhASA che. nRtta-nRtyanI aMgabhaMgIo para ApaNe tyAM thoDA mAnya graMtho che; paNa je maLe che temAM mudrAo vize spaSTa samajaNa che. pratyeka mudrAo vakhate vAcika abhinaya hovo ja joIe ema nathI. vAcika vagara paNa sAro abhinetA bhAvane pragaTa karI Apato hoya che. mUka bolapaTa, cArlI ceplInanuM 'dhI greTa DikTeTara' bhASA vagara paNa hiTalaranA vyaktitva, tatkAlIna paristhiti ane banAvone prabhAvaka paNe Ubho karI Ape che. lokanATya bhavAI, jUnI raMgabhUmi, navI raMgabhUmi, Adhunika nATakomAM vatte oche aMze ghaNI jagAe bhASA kRtaka bane che. eka samayanA nATakonI bhASA kRtaka, Aje nathI ema kahevuM nyAyapUrNa nathI. badhuM je te samayanuM sarjana 70] [sAmIpsa : oNkaTobara, 2000-mArca, 2001 For Private and Personal Use Only

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che. nATakamAM eka bhASA te lekhakanI, bIjI bhASA te digdarzakanI ane maMcana samaye naTa-naTIonI zarIra ceSTA bhASAnuM navuM parimANa UbhuM kare che ane e rIte nATakanA arthane prekSako sudhI viziSTa rIte pahoMcADe che. DaoN. kaDakiyAe A prakAranA raMgabhUmi mATenA atyaMta mahattvanA mudrAnI chaNAvaTa karatAM bhASAvijJAna, dhvani saMketono abhyAsa karI ochI bhASA, ochA saMvAdo, ochA zabdothI paNa nATakanI ghaTanA ke prasaMga upasI zake chee vAta barobara ghUMTIne, samajIne, prIchIne, tAvItAvIne karI che. mUka abhinaya e paNa thiyeTaranuM ja eka aMga che. eka ghaTaka che. thiyeTarane zabda sivAya paNa alaga ane AgavI bhASA che e mudo carcatAM teo pazcimanA vidvAno sAthe gujarAtanA A dizAnA tajajJone paNa noMdhe che. emano abhyAsa kare che. emaNe adyatana nATakonI raga paNa barobara pakaDI che. nATakanA racanAkarmane paNa bhASAnA dRSTikoNathI tapAsyo che. bhASAno viSaya carcatAM, ene hAtha para letAM vivecaka kaDakiyAnI hAjarI satata vartAya che. teo chaTakI jatA nathI. potAnA vicArone puSTa karavA, tAjagI arpavA teo saMdarbhono saMtarpaka upayoga karI carcAne rasaprada banAve che. pazcimanA ke ApaNA nATako ke ekAMkInA parizIlanane aMte teo A pramANe noMdhe che. ApaNuM sadabhAgya che ke ApaNane nATakamAM bhASA siddha thatI jovA maLe che. bhASA nATakono Teko che. Teko kADhI nAkhavAmAM Ave to paNa TekA vagaranI kriyAmAM zakti che. eka mUMgA mANasanuM jJAna-vijJAna bhASA para avalaMbatuM nathI. mULamAM paraMparita rIte ApaNe sabaLapaNe bhASAthI TevAyA chIe; eTale bhASA vagara vATaka thAya ja nahIM evI dhAraNAmAM viharIe chIe." eka sahRdaya bhAvaka ane vivecaka tarIke teo gujarAtI bhASAnA suprasiddha vidvAna ke.kA.zAstrIne pUrI adaba ane AdarathI emanA nATyakSetranA kartutvanuM sabhara Alekhana kare che. sane 1937-39mAM gujarAta sAhityasabhAe raMgabhUmi pariSada-paheluM adhivezana bharyuM hatuM. A adhivezanane vidvAnavarya zAstrIjIno sakriya sahakAra hato. teo nATakanA uttama abhyAsI hovA uparAMta sahRdaya prekSaka paNa che. zAstrIjIe nATaka bhajavyuM nathI paraMtu eka jANItA naTanA ucita kAkuonuM preraka pRthakkaraNa karI batAvI bhajavAtA nATaka, abhinayavyApAra sAthe potAnI nATyavidyAnI virala jANakArIno paricaya eka abhyAsalekhamAM karAvyo che. saMskRta nATakonA anuvAdaka tarIke zAstrIjI haMmezAM mULa graMthane pUrepUrA vaphAdAra rahe che. saLaMga aMkone pravezo-dazyomAM vibhakta karavAno temaja zlokone saraLa gadyamAM DhALavAno paNa prayatna kare che. emanuM bhASA jJAna paNa emane upakAraka rahe che. anuvAda karatAM gujarAtI bhASAmAM utarI AvelA tatsama taLapadA temaja anya bhASAnA saMparka AvelA zabdo temaja tenI viziSTa laDhaNo teo kuzaLatAthI vApare che. emanA anuvAdo saraLa che. saMskRta jevA agharA nathI. emanA anuvAdonI bIjI vizeSatA te temanA anuvAdo koI paNa bolI athavA bhASAnuM enA grAmINa tattvomAMthI UrvIkaraNa kaI rIte zakya che enA bolatAM udAharaNa che. zAstrIjI vividha bhASAonA abhyAsI che; eTale emaNe karelA anuvAda svara-vyaMjananA bhedane ane zabdaracanAmAM enA ucita sthAne goThavAya che. naTa sahelAIthI pAmI zake, uccArI zake, prekSaka sudhI eno abhipreta artha pahoMce evI rajUAtanI zailIne kAraNe emanA anuvAdo ApaNI raMgabhUminuM garavuM prakaraNa che. zAstrIjI mULe ApaNI prAcIna nATya paraMparAnA bahuzruta abhyAsI che. emaNe paurANika ane purANabhAsI laghunATikAo temaja sAmAjika ane aitihAsika laghunATikAo paNa ApI che. nATaka vize emaNe adhikRtapaNe zAstrIya carcAo paNa karI che. zAstrIjInI nATyagRha vizenI zAstrIya mImAMsAmAM paNa ApaNe emanA dhIra-lalita ane maulika abhyAsInuM ja svarUpa joI zakIe chIe. kadAca zAstrIjInI AvI bahumukhI viziSTa nATyapratibhAnuM A prakAranuM Alekhana ahIM prathamavAra jovA maLe che. anuvAdaka, maulika nATyakAra ane khAsa karIne saMskRta nATyanA gUDhAzayane saMjJA dvArA pragaTa karavAnI emanI maulika paddhatine samIkSake yathAzakya pragaTAvavAno stutya prayatna karyo che. sarvasAmAnya rIte gujarAta zAstrIjIne eka virala abhyAsI, gaMbhIra prazAMta sukomaLa citta avasthAvALA vidvAna tarIke svIkAre che. nATyakSetre paNa temanuM viziSTa pradAna che. e ghaTanA saMskRta nATakanuM pUrvaraMga hoya e rIte zrI kaDakiyAe AlekhI che. rAsa-garabA ane thiyeTara-A lekha thiyeTaranA utkarSane ja kendramAM rAkhI lakhAyelA svAdhyAya che. gujarAtanA graMtha-samIkSA) [71 For Private and Personal Use Only

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A bhUminItakalAnA svarUponA uddabhava ane vikAsanI vAta saMzodhananI najare ahIM che. pUrvapIThikA rUpe A be svarUpane kendramAM rAkhI A svarUpanA mULa sudhI samIkSaka pahoMcyA che. emAM emaNe bhASAsvarUpa-rAsayugano savistara citAra ApI A saMzodhana thiyeTaranA vikAsamAM kaI rIte upayogI thAya evo prazna jagavI prAdhyAtmaka ane vidyArthI upayogI keTalAMka vedhaka sUcano karyA che. A baMne svarUpa naTa ke naTInA snAyuone gatizIla rAkhe che. kamanIya dehayaSTinA ghaDatara mATe, vastra paridhAnanI kalAnA vikAsamAM A baMne svarUpo aneka rIte khAnAM che. layayukta ane lAlityapUrNa cAla vagerenA ghaDatara paribaLa mATe paNa Ano abhyAsa-upayoga eka viziSTa kalA banI rahe che. emAM AvatA aMga maroDanA saMskAra thiyeTara mATe khapanA che. A badhuM paraphormiMga ArTanuM ja svarUpa che; je naTane sarjaka thavAmAM madadarUpa bane che. - ogaNIsamI zatAbdInA prathama traNa dAyakAmAM nATya kSetre eka virala pratibhAno udaya thayo. A virala pratibhA te naTa ane samartha digdarzaka bApulAla nAyaka. potAnA jamAnAnA A abhinaya zilpInI bahu AyAmI pratibhA ane aparva siddhinAM darzana zrI kaDakiyAe AdarapUrvaka ahIM karAvyAM che.. bApulAla dhIrAdAtta, dhIralalita, dhIragaMbhIra, dhIravIra, dhIraprazAMta naTa hatA. naTa tarIke temaNe potAnI pratibhAne bIbAMDhALa svarUpamAM DhaLavA dIdhI nathI ane teo koI eka cokkasa imejamAM pUrAyA nathI e vAtane samIkSake barobara pakaDI che. bhUmikAnuM vaividhya ane abhinayanuM vaividhya eTale bApulAla. vizvanA mahAna kakSAnA A naTa abhinayanI paraMparita zailImAM paNa UMDI sUjha dharAvanAra digdarzaka ane nATyakAra paNa hatA. e samayanuM citra bApulAla nAyakanA caritrakAra sureza nAyake sabhara paNe upasAvyuM che. jenuM yathArtha pRthakkaraNa zrImAna kaDakiyAe nIrakSIra nyAye karyuM che. bhavAI" emano aMtaraMga che. pUrva janmanA jANe raMga parivrAjaka hoya ema bhavAInuM AbhinItya jyAre teo sAMgopAMgapaNe avaloke che tyAre mAtra teo lokadharmI ke nATyadharmI pharaja bajAve che eTaluM ja nahIM paNa parakAyA praveza kare che. emanI najara eka abhinetAnI che. prekSakanI che. vivecakanI che. eTale bhavAInuM saMmohana emane lakhatAM lakhatAM trIjA netranI prasAdI jevuM lAge ! satI jasamAnA vezane emaNe sUcita veza tarIke svIkAryo che. nijI siddhi jevI vikaselI A kalAno marma emaNe barobara prIkyo che. eTale bhavAInA pUrvaraMga, nartana, saMgIta, kerabo ane mUka abhinayane - enA kasabane rasanI prakriyAnA anubhavathI anubhUti kakSAe laI jAya che. bhavAIkalAnI sArthakatA nityanUtana, nitya vardhamAna, svakIyatAnA mArge racAtI rahe temAM che. bhavAI kalAnI AvI mUlagAmI carcA bhavAImAM rahelA amRtatattvano ApaNane AsvAda karAve che. A dizAmAM bahuvidha pratyakSa anubhavane kAraNe vikasela sUkSma dRSTi samIkSakanI pUrNa samajano paripAka che. thoDAM AMsuH thoDAM phUla' suMdarInI AtmakathA che. DaoN. kaDakiyA A kathAmAM suMdarInAM vividha pAsAMonI chApa upasAvI ApaNane akhilAIno anubhava karAve che. emanI vivecaka paddhati samudAra, samabhAvI ane marmasparzI che. emaNe A lekha taiyAra karatAM eka naTanA vikAsanI manovaijJAnika bhUmikAne barobara samajI lIdhI che. teo rasakIya anubhavonI mImAMsA karatAM suMdarInA naTa ane digdarzaka tarIkenA sarjaka anubhavone kendramAM rAkhI mUlagAmI carcA kare che. suMdarInA naTajIvananI sAdhanAmAM emanI kalAsUjha, vizALa vAcana, satata vikAsa pAmavAnI jAgrata manodazA, uttama saMgata, avalokana, prANavAna ane maulika digdarzana kalA suMdarInA jIvanane Adhunika naTo mATe kevuM preraNAdAI hatuM enI sadRSTAMta carcA karI che. DaoN. kaDakiyAe suMdarInA pUrvArdha ane uttarArdha jIvanakAryane carcatAM carcatAM raMgabhUmino dastAvejI itihAsa-A lekha Ubho karI Apyo che. samagrapaNe DaoN. kaDakiyAne paraMparA pratye samabhAva che. AdhunikatAno abhyAsa che. saMvedanA sAthe zraddhA paNa che. eTale teo je te viSayanI tasavIra upasAve che. zuSka zAstrIyatA, lukhA graMtha parizrama, nIrasa vyakti matadarzanane sthAne teo saMgIta abhyAsa dvArA navaprasthAna karAve che. emanuM vivecana mahadaaMze nIDara chatAM guNagrAhI che. emanI nATyaprIti svAdaniSThAno anubhava karAve che e mATe teo hArdika abhinaMdanane pAtra che. dinakara bhojaka sTezana roDa, mAyA bajAra, visanagara 72] [sAmIpya : oNkaTobara, 200-mArca, 2001 For Private and Personal Use Only

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saMskRta sAhityamAM mahAtmA gAMdhI : pradhAna saMpAdaka : DaoN. gautama paTela, saMpAdaka : harSadeva mAdhava, prathama AvRtti, saMskRta sAhitya akAdamI, gAMdhInagara, 1999, mUlya rU. 200. bhAratanA rAjakIya tathA sAMskRtika abhyudayamAM prabaLa vyApaka prabhAva pADanAra mahAtmA gAMdhIjI vize bhAratanI vartamAna bhASAomAM to ghaNuM lakhAyuM che; taduparAMta bhAratanI praziSTa prAcIna bhASA saMskRtamAM paNa emane vize vividha svarUpe ThIka ThIka lakhAyuM che. gujarAtanA e mahAtmAne lagatA A viSaya para gujarAta rAjyanI saMskRta sAhitya akAdamI vistRta samIkSA kare e svAbhAvika che. akAdamI taraphathI 1996 mAM gAMdhIjInA vatana porabaMdaramAM 'saMskRta sAhityamAM mahAtmA gAMdhI' 'vize rASTriya parisaMvAda yojavAmAM Avelo, jemAM gAMdhIjI vize aneka lekho tathA zodhapatro rajU thayelA. AgaLa jatAM gAMdhIjI vize racAyelAM gujarAtI kAvyono saMskRta anuvAda karavAno kAryazibira mAunTa Abu tathA vallabha vidyAnagaramAM yojAyelo. A sarva satpravRttionAM pariNAmone graMthastha karavAmAM Ave to ja enuM sthAyI sakriya pariNAma nIpaje. A hetuthI saMskRta sAhitya akAdamIe A graMthanuM saMpAdana DaoN. harSadeva mAdhavane soMpyuM. teo A sarva pravRtti sAthe pahelethI sakriya rIte saMkaLAyelA hatA. A utsAhI tajJa saMpAdake traNa varSa satata parizrama karI gujarAtanA tathA anya pradezonA aneka vidvAnono saMparka sAdhI prastuta graMthanuM supere saMpAdana karyuM. mahAtmA gAMdhI vize saMskRta sAhityamAM aneka mahAkAvyo, khaMDakAvyo, rUpako, UrmikAvyo, gIto ityAdi kRtio racAI che. A graMthamAM emAMnI aneka kRtiono vizada paricaya ApavAmAM Avyo che, A paricaya-lekhomAM gujarAta mATe prathama noMdhapAtra bAbata e che ke zrI mohanadAsa gAMdhIjIne mATe 'mahAtmA' birudano pahelavahelo prayoga zrI jIvarAma kAlidAsa zAsrIe 1915 mAM goMDaLamAM emane arpaNa karelA sanmAna-patramAM karelo. A graMthamAM e prasaMgano tathA saMskRtamAM racAyelA e sanmAnapatrano vigate paricaya ApavAmAM Avyo che. mahAtmA gAMdhIjI viSe saMskRta sAhityamAM aneka moTInAnI kRtio racAI che. saMpAdaka zrIe A graMthanA pariziSTa 1 mAM A kRtionI vigatavAra sUci ApI che. A sUci kRti-zIrSakonA akArAdikrame ApI che ene badale lekhaka-nAmanA akArAdikrame ke prakAzanavarSanA kAlAnukrame apAI hota to te vadhu upakAraka nIvaData. A parisaMvAdamAM tathA enI phalazruti rUpe taiyAra thayelA A graMthamAM A kRtiomAMnI keTalIka kRtiono vizada paricaya judA judA vidvAno dvArA ApavAmAM Avyo che. A graMthanA lekhakonI sUci saMpAdake pariziSTa 2 mAM ApI che. A lekhakomAMnA keTalAke gAMdhIjI vizenI amuka saMskRta kRtionI samIkSA karI che, to keTalAke gAMdhIjI ane A kRtionAM vividha pAsAMnI chaNAvaTa karI che. paM. bhagavadAcArya-racita 'bharatapArijAta' vize ahIM aneka lekhono samAveza karAyo che. e uparAMta mahAtmA nirvANam, svarAjyavijaya; mahAtmAyanam, satyAgrahagItA, zrI gAndhigauravam, gAndhicaritam,'mahAtmavijaya kAvya' mohanamaMjarI ityAdi kRtio A lekhomAM samIkSita karAI che. pariziSTa 1 mAMnI sUci jotAM AvI anya aneka kRtio ahIM samAviSTa karI zakAI hota to A lekhasaMgraha vadhu samRddha banata evuM lAgyA kare che. paraMtu A lekhasaMgraha to porabaMdaramAM thayelA parisaMvAdamAM prastuta karAyelA lekho para AdhArita che. bhaviSyamAM bAkInI mahattvanI saMskRta kRtio vize akAdamI bIjo parisaMvAda yoje to kevuM sAruM ! 'lekhasaMgraha' pachI apAyela 'kAvyasaMgraha' ghaNo vipula ane samRddha che. emAM zrI ravIndranAtha TAgorathI mAMDIne zrI. umAzaMkara jozI ane zrI. sureza jozI tathA zrI. ajita ThAkora ane zrI. harSadeva mAdhava sudhInA aneka kavionAM gujarAtI kAvyono saMskRta anuvAda DaoN. maNibhAI prajApati, DaoN. ema.vI. jozI, DaoN. umA dezapAMDe, DaoN. vAsudeva pAThaka, DaoN. rAjendra nANAvaTI ane DaoN. harSadeva mAdhava jevA vidvAnoe karI Apyo che. DaoN. ajita ThAkora dvArA Ayojita kAryazibironI A mahattvanI phalazruti che. A puruSArthano paricaya ahIM pariziSTa 3mAM apAyo che. pariziSTa 2 (a) mAM gAMdhIjIe saMskRta bhASA ane sAhitya, upaniSado, rAmAyaNa, manusmRti, bhAgavata, graMtha-samIkSA] [73 For Private and Personal Use Only

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mahAbhArata, bhagavadgItA ityAdi saMskRta graMtho temaja kAlidAsa jevA saMskRta graMthakAro vize gAMdhIjInA prakAzita lekhomAMthI cayana karavAmAM AvyuM che te paNa A saMdarbhamAM prastuta gaNAya. samasta graMthanuM saMpAdana supere karAyuM che. zrI. hemaMta vALAe A graMthane potAnAM anekavidha suMdara rekhAMkano dvArA suzobhita karyo che. zrI. rajanIbhAI vyAse taiyAra kareluM graMthanuM bahuraMgI AvaraNa paNa AkarSaka che. upalabdha sAmagrInA AdhAre bhAre jahemata uThAvI DaoN. harSadeva mAdhave prastuta graMthanuM saMpAdana ATalI cIvaTathI karI gujarAtI sAhityamAM mahAtmA gAMdhIjIne lagatA A amUlya saMgrahanuM pradAna karyuM che te mATe temane abhinaMdana tathA dhanyavAda ghaTe che. janmASTamI hariprasAda zAstrI 23-8-2000 gujarAtanAM prAcIna sarovaro-taLAvo ane kuMDo : lekhaka : DaoN. rAmajI ThA. sAvaliyA, pra. yunivarsiTI graMthanirmANa borDa, gujarAta rAjaya, amadAvAda-9, 2000, kiMmata- rU. 42. gujarAtanI prAcIna saMskRtinAM vividha pAsAM vize keTalAMka abhyAsa pUrNa pustakonuM pradAna karanAra DaoN. sAvaliyAe A pustakamAM dharma, kalA ane saMskRtinA pariprekSyamAM gujarAtanAM prAcIna sarovaro-taLAvo ane kuMDono vizada paricaya karAvyo che. kudaratI jaLanI upalabdhinI pravartamAna achatanA pariprekSyamAM gujarAtanAM prAcIna jaLAzayone lagatuM A pustaka savizeSa prastuta banI rahe che. lekhake bhUmikAmAM jaLa ane jaLAzayonA vividha prakAra jaNAvI, prakaraNa ramAM paurANika sAhityamAM sarovarotaLAvo ane kaMDonuM mAhAtma nirUpyuM che. prakaraNa 3mAM vAstuzAstranA graMthomAM nirUpita kUvAo, vAvo, sarovarotaLAvo ane kuMDonA vividha prakArono paricaya Apyo che. prakaraNa 4mAM lekhake zilpazAstranA graMthomAM varNavela taLAvonA vividha prakArono paricaya ApI, gujarAtanAM keTalAMka prasiddha prAcIna-arvAcIna jaLAzayonuM nirUpaNa karyuM che. lekhake ahIM taLAva ane sarovara vacceno bheda phuTa karyo hota to sAruM. evI rIte prakaraNa 5 mAM kaMDonA vividha prakAra-AkAra gaNAvI lekhake gujarAtanA aneka jANItA kaMDono paricaya Apyo che. A baMne prakaraNomAM DaoN. sAvaliyAe pratyakSa avalokana tathA kSetrakAryanI noMdho uparAMta anekAneka lekho tathA pustakono AdhAra lIdho che. chelle prakaraNa 6mAM lokasAhityamAM gAyelA jaLAzayonA mahimAno nirdeza karyo che. pATIpo, saMdarbhasUci ane aneka citro dvArA lekhake pustakane dharma tathA sthApatyakalAnA pariprekSyamAM adhika abhyAsa pUrNa banAvyuM che. pustakalekhananA utsAhI kasabI banelA DaoN. sAvaliyAne A pustakanA pradAna mATe abhinaMdana ghaTe che. chatAM ahIM eka bAbata pratye asaMtoSa vyakta karavAnuM prApta thAya che. lekhake pAdaTIpomAM aneka saMskRta zloka udAhata karyA che te AvakArya che, paraMtu prapha-vAcanamAM vadhu kALajI rAkhI zakAI hota, to aneka paMktiomAM daSTigocara thatA mudraNadoSa, khAsa karIne anusvArano lopa ane "masyapurANa', "tIrthonAM' ane "razesa' jevA azuddha prayoga nivArI zakAyA hota. mudraNaddhino mudo lekhake emanAM bhAvi prakAzano mATe paNa lakSamAM rAkhavA jevo gaNAya. hariprasAda zAstrI mUrdhanya sArasvatanAM trigraMthAvalokana : ke.kA. eTale DaoN. kezavarAma kAzIrAma zAstrI (bAMbhaNiyA) nahIM paNa kekA eTale moranI vANI. kekA eTale prakhara sAhityakAra ane mUrdhanya sArasvata. kekAnAM svabhAva ane lakhANane najaraaMdAja karyA vinA kahevuM hoya to ema kahI zakAya ke emanuM samagra ane sarvagrAhI pradAna eTale kekAno kekArava. 74] [sAmIpya : okaTobara, 2000mArca, 2001 For Private and Personal Use Only

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jabaradasta kalamanA ArAdhaka, sAdhaka. kekAnuM prophAIla eTale teo proliphika lekhaka ane temaNe prokyujhalI lakhyuM che. AyunI saMkhyA karatAM graMthonI saMkhyA savizeSa. mULa saMskRtajJa ane tethI bAMbhaNiyAmAMthI zAsI thayA. vihAra karyo sAhitya padArathanA kSetre manabhara rIte ane manohara dRSTithI A be kSetranI buniyAdamAMthI emanuM kAThuM ghaDAyuM svairavihArI anveSakanuM; paNa kSetrajJa to kharAja, mejaltha ochA. utsAhI ane bahuzruta ane tethI ja pratyeka kSaNane anveSaka tarIke jIvI janArA udyamI prAdhyApaka. A kAraNe itihAsanA abhyAsI thayA. zabdanA A upAsaka jIvanapuSTinA AgrahI ane puSTimArganA anaMta AdaraNIya sevaka. sarvagrAhI pravAhothI sadAya paricita evA kekAnI kalame lakhAyelA vipula ane satvazIla lakhANothI gujarAtanAM bhASA sAhitya itihAsa saMskRti samRddha thayAM che ane thatAM rahe che. kekA mULe sarjakano jIva paNa AjIvana ArUDha zikSakeya kharAja. jevuM emanuM prasanna ane prabhAvI tathA mohaka vyaktitva evuM ja emanAM lakhANo vize khasUsa kahI zakAya. suhRdaya ane zraddhALu ane tethI teo kahe : jayAM jaIye tyAM sAthe sAthe cAlanAra "hari! tuM'. AvI zraddhA ja emanuM preraka ane cAlaka baLa che ane game tevI viTaMbaNAmAM paNa teo gItokta dRSTie sthitaprajJa che. zikSaka tarIke sevAbhAvI, bhAvanAzALI, dayAzIla ane karmaTha. zarIre naravA tema lakhANeya naravA. AthI samAdhAnakArI vRttithI yukta. prasanna buddhi ane bauddhika prasannatA. sthaLa ane kALanA saMdarbhamAM badalAtAM anubhavanuM svarUpa paNa badalAya che. kekAnAM lakhANonuM AvuM che. AthI emane mana lakhANa e khAdya nathI, khAtara che ane sAhityakSetranA kheDUta che. Azcarya thayuM ne? ke graMthAvalokanamAM vaLI lekhakanI kRtizIla jAmotarInI vahI kayAM vaMcAvavI zarU thaI, balake thavI joIe. kemake emanAM samagra lakhANono Alekha ahIM prastuta thayelI kekAnI janamotarIthI AlekhI zakAya. emanAM lakhANomAM A to vizeSa. gharamAM, pravAsamAM, paradezamAM, kAryAlayamAM ke vargakhaMDamAM jyAM jyAM najara kekANI, yAdI rahe tyAM sarjana-lekhana-anveSaNataNI, kekAe ghaNuM lakhyuM che, balake lakhatA rahe che. eTale ahIM avalokita trigraMtha emanA chellA graMtho nathI; bhalene jIvanaAyunI zatAbdInI najadIkatama hoya. avalokana heThaLa emano pahelo graMtha che : sArasvata pravAso. moranAM pIchAMnI jema emanA pravAso paNa raLiyAmaNA ane bhAtIgaLa. ahIM ApaNane tera prakaraNomAM pravAsonA paricaya pamAya che. amerikA vize, kaccha pradeza vize, saurASTra vistAra vize, jesalamera aMge, orissA vize. emaNe pravAsa daramyAna sAhitya, itihAsa, saMskRti vize je joyuM te aitihAsika saMdarbhe sAdhaka-bAdhaka pramANothI maMDita evuM varNana ApaNI pratyakSa kare che. bhale kahevAyuM hoya ke itihAsa to hamezAM oNkTiva lakhAya; paNa pratyeka itihAsa ApaNane sajekTiva hAthavagA thayA che. ke.kA. emAM apavAda kema hoI zake ? jekTiva eprocanA AvaraNa heThaLa kekA sajekTiva saMzodhananA sAheda rahyA che. AthI ja amerikAnA prathama pravAsanA varNanamAM binajarUrI kauTuMbika varNanomAM kekA sarI paDe che. amerikAno TUMko pravAsa nAmanuM chelluM prakaraNa Ameja karavA jevuM na hatuM. amerikAno prathama pravAsa itihAsa, saMskRti, sAhitya ane samAjanI dRSTie upakAraka che, preraka che ane pravAsa daramyAna AMkhakAnamana kevAM khullAM rAkhavA teno pAra pamAya * 1. sArasvata pravAso, pahelI AvRtti, 2000, pR.36+124, mU.95, AkRti 6, prakaraNa 13. 2. nabhovANI, prathama AvRtti, 1999, pR.18+150, mU.95 - vArtAlApa 43, laghulekha 11. 3. itihAsanI ArasI, pahelI AvRtti, 2000, pR.5+112, bhU.60/- prakaraNa 3, pariziSTa 6. traNeya graMthanAM lekhaka kezavarAma kAzIrAma zAstrI (bAMbhaNIyA). traNeya graMthanI prakAzana saMsthA : DaoN. kRSNakAnta kaDakiyA, ema. 82385, "svarUpa', sarasvatInagara, AjhAda sosAyaTI pAse, AMbAvADI, amadAvAda380015. traNeya graMtha mATeno DaoN. kaNakAnta kaDakiyA TrasTa prakAzana kramAMka anukrame 7, 8 ane 9 traNeya graMtha miSenAM saujanya-smaraNa anukrame A mujaba che : (1) dhI baroDA senTrala ko-o. benka limiTeDanAM saujanyathI. (2) a.sau. dinAbahena je. solaMkInA smaraNArthe. (3) sva. occhavalAla mayAcaMdadAsa kaDakiyAnA smaraNArthe graMtha-samIkSA] 7i5 For Private and Personal Use Only

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che. AthI ja A prakaraNa ADatrIsa pRSThano vyApa ApI jAya che. kacchanA cAra pravAso anveSaNasAmagrInI dRSTie dhyAnArha bane che. ati utsAhamAM ke.kA.nAM keTalAMka vidhAno itihAsathI dUra jatAM jaNAya che, paNa itihAsatattva pratibiMbita thayA vinA rahetuM nathI. kekAnA pravAsavarNanomAMthI pradhAna sUra je UThe che te che : pravAsanAM sthaLo abhyAsa ane anveSaNa mATe mokaLuM medAna saMpaDAvI Ape che, jene pahoMcI vaLavuM muzkela nahIM to dussAhasa to kharuM ja. tera prakaraNomAM je varNana ApaNane prApta thayAM che tethI spaSTa thAya che ke emanI rakhaDapaTTI kevaLa rakhaDapaTTI nathI paNa kazuM upAdeyI tattva teo ApaNane saMpaDAvI Ape che; kazAMka aitihAsika tathyo tAravI ApavA miSe emanA pravAsono uddeza spaSTa thAya che. aitihAsika sthaLone avalokavAnI eka dRSTi teo prAraMbhika anveSakane pratyakSa kare che; kaho ke itihAsanA vidyArthIone eka prakAranI tAlImanuM pAtheya pUruM pADe che. emanA A pravAsomAM sAhasavRtti ane abhyAsavRttino subhaga samanvaya dekhAya che. varNanomAM kayAMka vinoda che, to kayAMka Akroza che ane bannenA mULamAM che sabjekTivITI, chatAM pravAsavarNano rasaprada mAhitI pUrI pADe che to ApaNI ajJAnatAne jJAnavArithI bhIMjavI paNa de che. A graMthanAM tera prakaraNo A pramANe che : (1) mAro uttara amerikAno pravAsa (pR.37). (2) amerikAmAM Adima vasAhatIono praveza (pR.19). (3) jesalameranI vidyAyAtrA (pR.7). (4) eka samayanuM jesalamera (pR.3). (5) orissAnA pravAse (pR.6). (6) pazcima saurASTranI pravAsanoMdha (pR.15) (7) kaccha : nAnuMmoTuM raNa : navasAdhyatA (pR.5). (8) beTa zaMkhodvAra : zakya punaruddhAra (pR.6). (9) We are all Gujaratis (pR.4). (10) Adarza nagararacanA (pR.8). (11) kacchanA trIjA pravAsanI phalazruti (pR.6) (12) kacchanA cothA pravAsanI phalazruti (pR.5). ane (13) amerikAno TUMko pravAsa (pR.3). pariziSTamAM 6 AkRtio nagararacanA paratve che. prakaraNa navanuM zIrSaka gujarAtImAM hovuM joItuM hatuM kema ke vyAkhyAna emaNe gujarAtImAM ApyuM che. pravAsagraMthamAM A prakaraNano samAveza samajAto nathI. AvuM ja Azcarya prakaraNa daza vize che. ahIM emanA thake thayelA pravAsonI kyAMka alapajhalapa mAhitI ekAdabe vAkya rUpe jovAya che paNa saMpUrNapravAsavarNana temAM nathI. savAso pRSThamAM chappana pRSTha to amerikAnA pravAsa saMdarbhe rokAyelAM che. avalokana heThaLano bIjo graMtha che : nabhovANI. A graMthamAM amadAvAdanA AkAzavANI kendra u52thI 1970 thI 1997 daramyAna bhinna bhinna samaye bhinna bhinna viSaya paratve ApelA TUMkA 43 vArtAlApono samAveza che. A uparAMta 11 laghulekho paNa ahIM Ape ja che je AkAzavANI mAraphate ApelA vArtAlApo nathI. A badhAM laghu lakhANo bheLaseLa thaI gayAM che. je AkAza bhASita nathI tevAM agiyAra lakhANo teMtAlIsa vArtAlApo pachI eka sAthe ApavAM jarUrI hatAM. vArtAlAponA viSayomAM bolIo vize, kavio ane vidvAno vize, bhASA sAhitya paratve, vyaktivizeSo aMge, bhaktibhajana aMge, bAroTa gaDhavI cAraNa vizenA muddAo samAviSTa che. badalAtA saMbaMdho vizenA traNa AkAzabhASaNomAM pitAputranI dRSTie, guru ziSyanI dRSTie ane ziSya gurunI dRSTie - lakhANo dhyAnArha che. kekAnA A AkAzI vArtAlApo bhale samayamaryAdAthI baddha hoya paNa temAM camatkRti che, sanAtana satya che, upadeza che, mAhitI che. jIvanavyavahArano khyAla sphuTa thayo che, to bhAratIya vicAradhArAnAM aMtima lakSya samajAvavAmAM AvyAM che. vArtAlApo bhale TUMkA che paNa kekAnI vicArayAtrA gAgaramAM sAgara samI che. vipula sAmagrI ApaNane hAthavagI thAya ja che. rajUAta vyavasthita che. cAkaNI suspaSTa che. niSkarSo 'sahajatAthI prastuta thayAM che. lakhANa saraLa ane subodha che. zabdALutAno abhAva sAhajika che, je anyatra kekAno guNa gaNAya che. bhASAnuM vaizagha nirUpaNa saraLa banAve che. TUMkA chatAM A lakhANo pUrvAcAryonAM anveSaNa kAryonI majabUta bhUmikA upara avalaMbita che. koI paNa mahattvanuM vidhAna emAM jvalle ja sAdhAra nA hoya. paNa bAroTa-gaDhavI-brahmabhaTTa', 'cAraNajJAti ane paraMparA', 'cAraNavANI ane prAkRta' tathA 'cAraNa sAhityanAM rUpa ane paraMparA' bhale AkAzabhASita nathI paNa anyathA A laghulekho dhyAnArha to che ja. AkAzabhASita lakhANo ane anya lakhANo kekAnA bahoLA vAMcanano ane bahuzrutapaNAno anubhava karAve che. prastuta graMtha viSayanA vaividhyane ApaNI pratyakSa kare che. pAradarzaka pRthakkaraNa, vastunuM spaSTa darzana, rajUAtanI prAmANikatA graMthanAM lakhANone mUThI UMcerI pratiSThA apAve che. emAM gRhita ciMtana ApaNane 76] [sAmIpya : oNkaTobara, 2000-mArca, 2001 For Private and Personal Use Only

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sparzI jAya che. pacAvelA jJAnanAM pariNAmo vividha parimANothI ApaNane samRddha karI jAya che. trIjo graMtha ahIM avalokita karavAmAM Avyo che te che : itihAsanI ArasI (vaidikayuga). graMthazIrSakathI spaSTa thAya che ke lekhakane ahIM vaidikayuga kevI rIte itiUsanI ArasI Ubhare che te darzAvavuM che. AmAM prakaraNa to kevaLa traNa che : ArasI-1 (rAjavIo). ArasI-2 (anya rAjavIo), ArasI-3 (prAcInatama vaMzo). ADatrIsa pRSThamAM kAe ane sAmAnya mAgrasathI mahadaMze aiicata evA vaidika yuganA 99 rAjavIono ane vedakAlIna 48 rAjavaMzonI saMkSipta paNa jarUrI mAhitIthI ApaNane abhijJa karyA che. traNeya prakaraNa paricayAtmaka hovA chatAMya jijJAsuone mATe rasaprada mAhitI hAthavagI karI Ape che. rAjavIo ke rAjavaMzono paricaya akArAdikrame nathI paNa vAcakanI saraLatA mATe pariziSTa pAMcamAM zabdAnukramaNI akArAdikrame ApI che. vaidanA graMtho sAmAnya mANasanI pahoMcanI bahAra che tethI traNa prakaraNa mAraphate kekAe vedakAlIna rAjAo ane rAjavaMzono khyAla Apyo che. Ama A traNeya prakaraNa mahattvanAM che. A graMthamAM prakaraNonI sarakhAmaNIe pariziSTonI saMkhyA bamaNI che. prathama pariziSTamAM nadItamA sarasvatI-devItamA sarasvatI vize cAreka pRSTha mAraphate kekAe luptatamA sarasvatI vizenI jarUrI mAhitI vAcaka pratyakSa karI che. bIjA pariziSTamAM sAmagAna kone kahevAya te samajAvyuM che. vedakAlamAM yajJonuM mahattva savizeSa hatuM. divase pajJo thatA ane rAtri daramiyAna pasaMda karelI RcAonAM gAna thatAM. A gAna te sAmagAna. pariziSTa traNamAM pATai mukAme 1975 mAM yojAyelA gujarAta itihAsa pariSadanA AThamA adhivezananA pramukha tarIke kekAe ApeluM vyAkhyAna saMgRhIta che : 'itihAsanA kheDANamAM samayamaryAdA' prazna e thAya che ke ahIM eno samAveza kayA hetusara thayo haze. cothA pariziSTamAM kaliyuganA rAjavaMzonI saMskRta vAcanA gujarAtImAM prastAvanA ane upasaMhAra sahita prastuta che. pAMcamuM pariziSTa agAunA traNa pariziSTamAM nirdiSTa rAjAo ane rAjavaMzonI akArAdikrame zabdAnukramaNI Ape che. to chellA pariziSTamAM ekathI cAra pariziSTamAM nirdiSTa zabdonI sUci ApI che jethI vAcaka saraLatAthI upayogI mAhitI graMthavagI karI zake. 'nabhovAthI' ane 'sArasvata pravAho' graMthomAM AvI zabdasUci ApI zakAI hona keMkAnA kekArava samA avalokana maeNThaLanA traNa graMtho sAmAnya jijJAsuone keTalIka ochI paricita sAmagrI hAthavagI karI Ape che. be graMthamAM TrasTanA TrasTI DaoN. kaDakiyAnI dIrgha prastAvanA AvakArya che. 20-6-2000 For Private and Personal Use Only raseza jamInadAra MAIIANATAKA-Vibhavana evam Svarana Vikasa : Dr. R, P. Shah The Present book by Dr. R. P. Shah is a presentation of a subject not much discussed in the field of the theory of literature/Poctics down the ages, namely, the concept and development of a variety of nataka called Mahanataka. At the outset, Dr. Mehta mentions that this subject is treated only by Visvanatha in his Sahityadarpana. Therefore, the presentation by the author in five chapters holds great significance. The first chapter has three sub-sections which discuss the Indian concept of the subject on hand, the corresponding western concept and then contains its comparative treatment. Dr. Mchta introduces the reader to Visvanatha's discussion of the Mahanataka. He notes the characteristics of nataka and the four varieties of Patakasthanas and then mentions that the Mahanataka contains all these. However, it is called so due to its expanse into ten acts and having each and every Patakasthana in it, the conditions that are not fulfilled by the nataka. With this in mind, it is casy for the reader to follow the quotations of the critics of subsequent dates on the subject on hand. He briefly but graMtha-samIkSA] [77

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aptly gives the discussions of both Saradatanya and Subandhu on nataka. The next sub-section begins with Oscar Brockett's definition of play. Then are explained the plot, characters, dialogue and other elements of the play in the west lucidly with apt illustrations wherever necessary. The final section presenting the comparative study of both is enlightening. Visvanatha's illustration of Mahanataka, namely, Rajasekhara's Balaramayana, is taken up as the study in the sccond chapter. The Balabharatam of Rajasckhara is critically analysed thereafter. This is followed by the critical study of the play Adbhutadarpana of Mahadeva. The third chapter discusses the Problem of the Hanumannnataka by introducing the reader to both the recensions of the play, namely, that of Damodara Misra with fourteen acts with the same title and that of Madhusudana Misra entitled 'Mahanatakam' with nine acts. After showing the differences between the two, the recension with fourteen acts is critically analysed by applying the conditions required for the play being a Mahanataka. The author reaches the conclusion that this is neither a nataka nor a mahanataka in a very systematic and convincing way. The fourth chapter, namely, the conclusion is the summary of the discussion presented so far. At the end, Dr. Mehta upholds the view of Visvanatha. In the Appendix, he gives a very brief sketch of the six Mahanatakas from 14th century A.D. onwards. Dr. Mehta has donc an excellent work in bringing before the readers a subject untouched by most of the scholars on the field, especially in Hindi. In just 57 pages, he has given a complete picture of the concept of the Mahanataka with illustrations by providing all the available views on the subject with absolute clarity. Dr. Urmi Shah bhAgavatanI subodhinI TIkAnuM saraLa bhASAmAM nirUpaNa zrImad bhAgavatasAra, le. pa.bha. zrI jeThAlAla choTAlAla zAha 'Umila', zruti prakAzana ANaMda, prathama, 1999, rU. 200. saMskRtanA adhyApana kSetramAM na hoya chatAM saMskRtanA vidvAnone paNa zaramAI javuM paDe evuM kAma karanArA anya kSetronA vidvAnomAM zrI jeThAlAla zAha che. teo vidyAvyAsaMgI, dharmaparAyaNa, saMskRtanI sadAya upAsanA karanArA, tattvajJAnanA abhyAsI che. Aje jyAre saMskRta graMthonI TIkAone saMskRtanA vidvAno paNa samajavAnI koziza karatA nathI tyAre vidyAvatAM bhAvile parIkSA sUkti mujaba bhAgavata ane emAM paNa pAchI zrImad vallabhAcAryajInI subodhinI TIkAmAM potAnI kRtine nirdezIne sarasa graMtha lakhanAra zrI jeThAlAla zAha "Urmila' abhinaMdana ane savinaya pramANanA adhikArI che. 455 pAnAMomAM temaNe A graMtha "svAdhyAya' mATe ja lakhyo hato, paNa temanA jamAInA sAttvika Agrahane kAraNe A pustaka lokone sulabha banyuM. ke.kA. zAstrIjInI AjJA paNa kAraNabhUta banI. 5. ke.kA. zAstrIjInA parimArjana, parAmarzana ane sparzane lIdhe graMthane vadhu uttama banavAnI taka maLI che. A rIte 5.pU. gosvAmI zrI rAjeza kumArajInA zabdone TAMkIe to "puSTimAgIya vaiSNavo tema dharmapremI itara saMpradAyonA anuyAyIo mATe paNa A graMtha amUlya banI rahe tevo che.'- mane jarAka sudhAravAnuM mana thAya che ke bhAgavatane samajavAnI koziza karanAra darekane A graMtha jarUra vAMcavo game tevo che. 78] [sAmIpya : oNkaTobara, 2000-mArca, 2001 For Private and Personal Use Only

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lekhake bhAgavatanA mAhAtmano sAra ApIne dareka skaMdhano sAra bane teTalo vizada rIte, dIrghasUtratA na thAya tema saraLa bhASAmAM prastuta thAya evo prayatna karyo che. lekhaka noMdhe che tema ahIM graMtho lakhIne kIrti kamAvAnA abharakhAmAMthI A sarjana nathI thayuM. eno udeza sAtvika bhAvathI bhakti sAthe bhAgavatanuM pArAyaNa, manana, ciMtana ane duruha TIkAmAM praveza thAya tevo rahyo che. "mamatA bharyA saMsAranuM caDeluM jhera UtarI jAya che ane pachI mokSanI prApti thAya che. evuM lekhaka zarUAtamAM ja jaNAve che (pR.15). lekhake zloko paNa noMdhyA che, jethI mULa graMtha sAthe kyAMka kyAMka anusaMdhAna paNa thatuM rahe. temanI zailI mahad aMze saraLa rahI che, paNa kyAMka kyAMka teo paNa saMskRtanA pravAhamAM taNAI gayA che ane tatsama zabdo prayojI beThA che. AthI kyAMka kyAMka viddha6 bhogyatA paNa AvI jAya che. jema ke - ... e rIte je bahmamAM sattva, raja, tama e traNe guNo arthAtu mAyAnA kAryarUpa dehaindriyo tathA aMtaHkaraNAdi dharmonI tathA enA adhyAsanI karavI mithyA che, je brahma svasvarUpanI skurtithI ja jIvonI sarva vidyAne nivRtta karI de che, je parama satyarUpa brahma pUrNapuruSottama je trikAlAbAdhita che tenuM ame dhyAna dharIe chIe'(pR.1). ahIM abudha ane pallavagrahI pAMDityavALA vAcakane to prathama grAse makSikA ja lAge ! khera ! lekhaka mULa graMthane vaphAdAra paNa rahyA che e enuM jamA pAsuM che. pR.278 paranI bhagavAnanA svarUpa vizenI samajAvaTa manamAM vasI jAya tevI che. lekhaka tAttvika abhigamane paNa sthaLe sthaLe kholatA rahyA che. jema ke, "bhagavAna jJAna, vairAgya ane rUpathI bhaktone adhIna thAya che (pR.251). lekhake saMskRta bhASAne barobara pacAvI che ethI vacce vacce sarasa vyutpattio paNa noMdhatA jAya che " rati ta rAgA (pR.104). Ama eka TIkAnI pAMkhe bhAgavatanA AkAzamAM UDavAno lekhakano abhigama prazaMsAI che. kyAMka kyAMka saMskRta zlokomAM thoDIka azuddhio jaNAya che, paNa e to sujJa vAcakothI sudharI zake tevI che. lekhake zramasAdhya ane vidvAnone paNa haMphAve tevuM kAma ghaNI AsAnIthI karyuM che. Aje gujarAtImAM mULa zloko sAthe bhAgavatano zabdazaH anuvAda paNa ApaNane upalabdha nathI , tyAre zrImad vallabha siddhAntane samajAvavAno A prayatna zirasAvadya che. vayovRddha ane jJAnavRddha lekhakanI A prasAdIno AsvAda levA jevo che, jo pUrvajanmamAM sukato zeSa hoya to lekhakanI sAttvika ArAdhanAnuM A phaLa cAkhavA jevuM che. harSadeva mAdhava mAdhuryanA upAsaka kavinuM sarjanaH 'gIta-mAdhurI' [gItamAdhurI. DaoN. vAsudeva pAThaka, vAgartha, praNavabhAratI phAunDezana, amadAvAda - prathama, 1999]. DaoN. vAsudeva pAThaka saMskRta vAcako ane vidvAnomAM saumyAkRti, mRdubhASI saMskRtajJa tarIke jANItA che. teoe gujarAtanA saMskRtanATako para saMzodhana karIne mahattvanuM kArya karyuM che. teo sArA gItakAra paNa che. mAdhuryanA upAsaka A kavie gujarAtImAM layahilloLavALAM gIto eka saMgraharUpe agAu ApyAM che. temanI saMskRta vANImAM temanA svabhAvanI badhI lAkSaNikatAo pragaTe che. A saMgrahamAM 38 gIto tathA chUTAM chavAyAM muktako che. kavi bhaktahRdaya dharAve che ethI moTA bhAganAM kAvyomAM bhaktino mahimA, bhakta hRdayanI lAgaNI tathA mAMgalyamaya girAnuM jhaMkRta thavuM svAbhAvika che. adhyAsanA komala-madhura bhAvothI racanAo mAdavavALI banI che. sarvacaitra zuddhofsa yuddhofsa sevA (pR.1) zrInArAyaNasevA kAryA nArAyaNavALI di vivA, (pR. 6) zrInandanandanaM rocakasvarUpiNam sarvate veve para ! (pR.18) graMtha-samIkSA]. 7i9 For Private and Personal Use Only

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vagere enAM udAharaNo che. A gIto tAla ane layano sumeLa sAdhe che tethI geya che. emAM bhAvonI ArdratA sAthe sArA kaMThane mastImAM lAve evI saMgItakSamatA paNa che. ahIM gaNapati, guru, zAradA, pArvatI, nArAyaNa vagere devonI stutio, gAMdhI, ravIndranAtha, bhAratamAtA vagerenI prazaMsAtmaka gItio, rASTrabhaktinA chUTAchavAyA zloko, satya, dharma sadAcAra jevA guNonI prazaMsA vagere viSayo kAvya sarjavAmAM AlaMbana vibhAva banyA che. kyAMka upadezAtmaka gajhalomAM hoya che evA lahekAo paNa maLe che : svArthe sadA bahuvarSaparyaMtaM bhavadyapi jIvanam / yghavIzaH vikRtam ? - bhavetre di mi ? (pR.36) "subhASitAni'mAM keTalAka (pR.36) chaMdobaddha zloko che (pR.39). ekaMdare A nAnakaDuM saMklana saMskRta sarjanamAM kavinuM utsAhasabhara prayANa che. ahIM kRtionI prAsAdikatA, saraLatA, sahajatA, hRdayanA komala madhura bhAvo, bhaktinI zItaLa saravANI ane svabhAvoktio, layanI upasthiti, bolacAlanI najIka rahe tevI bhASAmAM rahetI abhivyakti saMgrahane ekavAra vAMcavA jarUra prere tema che. kavine abhinaMdana tathA have vadhu gItonA sarjananI apekSA rAkhIe. harSadeva mAdhava jainadharmamAM zraddhA, matijJAna ane kevaLajJAnanI vibhAvanA : le. nagIna jI. zAha, prakA. bho.je. adhyayana saMzodhana vidyAbhavana, amadAvAda, pR. 8+61, kiM. 35-00. gujarAtanA saMskRta-prAkRta vidvAnomAM DaoN. nagInabhAInuM nAma eka abhyAsI, sattvazIla, ciMtana-mananazIla bahuzruta jijJAsu tarIke jANItuM che. mitabhASI ane tarkapUrNa vApha rajU karavAnI emanI kalA emanAM lekhana ane vyAkhyAnomAM jaNAI Ave che. prakAzakIyamAM DaoN. bhAratIbahene noMdhyuM che tema prastuta graMtha emanA A viSaya paranAM vyAkhyAnonuM mudrita svarUpa che. lekhake jaina dharmanuM parizIlana satata karyuM hovAthI temanA saMdarbho vAMcana-vistAra banAvI de che. jIva, ajIva, Amrava, baMdha, saMvara, nirjarA, mokSa, matijJAna, jJAnanA viSayonI vividha indriyo dvArA prApta thatI samAja, matijJAnanA prakAro vagere viSayomAM temanuM UMDuM ciMtana paNa prApta thAya che. lekhaka udAramatavAdI ane sarva saMkucitatAothI para che. tethI ja teo kahe che "koI paNa tattvajJAnane samajavA mATe tenI sAthe astitva dharAvatAM rahelAM bIjAM tattvajJAnonuM jJAna hovuM atyaMta jarUrI che" (pR.3). teo ArvAkanI sAthe kArla mArkasane paNa yAda kare che. vacce vacce sUktio mUkavAnI temanI Tevane lIdhe ciMtanano pravAha bhAra vinAno bane che. jema ke zAntarakSitanuM vacana vAMcavA jevuM "sonI sonAne tapAvI, kApI, kasoTI para ghasI sonAnI parIkSA kare che tevI ja rIte he bhikSuo ! DAhyA mANasoe mArA upadezane parIkSA karyA pachI ja svIkAravo (pR.7). lekhakanI rajUAta muddAsara che. teo thoDAmAM ghaNuM samajAvI de che (pR.45). carcAne aMte nitkarSa paNa jaNAve che (pR.59). A rIte samagratayA tapAsatAM A nAnakaDuM pustaka A viSayamAM muzkela jaNAtA pravezane AsAna banAve che. A mATe lekhaka ane prakAzana saMsthA baMnene abhinaMdana ghaTe che. mudraNa paNa sughaDa che e enuM eka vadhArAnuM jamA pAsuM che. harSadeva mAdhava . 80] siAmIpya : oNkaTobara, 2000-mArca, 2001 For Private and Personal Use Only

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bho. je. vidhAbhavananAM prApya prakAzano Indian Dialectics, Vols. I & II Underground Shrine : Queen's Step-well at By Dr. E.A.Soloman RS, 160-00 Patan, by Jaikishandas Sadani 1998 Rs. 125-00 Festivals, Sports and Pastimes of India "gujarAtano rAjakIya ane sAMskRtika itihAsa graMthamAlA", By Dr. V.G.Raghavan Rs. 50-00 saMpA.: pro.2.cho.parIkha ane DaoN. ha.gaM.zAstrI graMtha 1-7 Coins : The Source of Indian History By Dr. P.L.Gupta Rs. 28-00 saMpA. : DaoN. ha.gaM.zAstrI ane DaoN.pra.ci.parIkha graMtha 8-9 New Bearing of Indian Literary Theory graMtha 5 : saltanatakAla rUA.25-50) and Criticism graMtha 6 : mughalakAla rUA. 19-45 By Dr. Krishnamoorthy graMtha 7 : marAThAkAla rU. 13-25 navapurAtattva graMtha 8 : briTizakALa (I.sa. 1818-1914) le. : DaoN. hasamukha sAMkaLiyA rUA. 20-00 History And Culture of Madhya Pradesh rUA. 20-40| By Prof. K.D.Bajpai Rs. 100-00 graMtha 9 : AjhAdI pahelAM ane pachI A Historical and Cultural Study (.sa. 1915 thI 1960) rUA.40-40 of the Inscriptions of Gujarat sAhitya ane vivecana rUA.120-00| By Dr. H.G.Shastri - Rs. 130-00 svapranI suhAgaNI rUA.60-00| The Bhagavata, (Critical edition) yoga, anuyoga ane maMtrayoga Vol. I ed. by Dr. H.G.Shastri Rs. 500-00 rUA. 60-00| Vol. II ed. by Dr. Bharati Shelat Rs. 800-00 jainadarzana ane purAvastuvidyA rUA.35-00 Vol. IV, Part I ed. by. luptaprAya AdikAlIna jaina | Dr. K.K.Shastri Rs. 1,000-00 tattvajJAna gUDha saMketo rUA.30-00 Part II ed. by. Dr. K.K.Shastri Rs. 400-00 saMskRta mArgopadezikA Vol. III ed. by Dr. H. G. Shastri, anu. kezava harSada dhruva rUA.50-00 Dr. B.K.Shelat, Dr. K.K.Shastree Rs.800-00 jainadarzanamAM zraddhA (samyagdarzana) matijJAna The Jain Image Inscriptions of Ahmadabad by P.C.Parikh & B.K.Shelat Rs. 300-00 ane kevalajJAnanI vibhAvanA mAMgalika pratIka le. DaoN. nagIna zAha rUA. 35-OO le.DaoN. e.ela. zrIvAstava 220-00 saurASTranuM saMtasAhitya A Descriptive Catalogue of Gujarati, Hindi, (saMta paraMparAo, sAdhanA ane siddhAMto) and Marathi Manuscripts of B. J. Institute le. niraMjana rAjyaguru rUA. 80-00) Museum, Part - I . 160-00 mudrArAkSasa kiMvA hore mhAta (cothI AvRtti) A Descriptive Catalogue of Sanskrit and Prakrit Manuscripts of B.J.Institute Museum, - anu. kezavalAla harSadarAya dhruva rUA. 65-OOL Part-III Rs. 120-00 narasai mahetAnuM AkhyAna (bIjI AvRtti). A Supplement of the Catalogue to the Cata- Adya saMpA. kezavalAla harSadarAya dhruva rUA. 65-0O| ue of the Persian and Arabic Manuscripts amaruzataka (chaThThI AvRtti) of B.J.Institute Museum, Part-III Rs. 120-00 racanAra : kezavalAla harSadarAya dhruva rUA. 65-00 Available at Gujarat Vidyasabha B. J. Institute Premabhai Hall, Ashram Road Bhadra, Ahmedabad-380001 Ahmedabad-380009 For Private and Personal Use Only