Shastratattvanirnay

Author(s): Nilkanth
Publisher: Scindia Oriental Institute
Catalog link: https://jainqq.org/explore/035255/1

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zrI yazovijayajI Ibllekic 10% EIEPRIECI, C14d12. phona : 0278-2425322 300X285 ITAL SERIES NO. 3 nIlakaNThakRtaH zAstratattvavinirNayaH SASTRATATTVAVINIRNAYA OF Nilakantha UJJAIN SCINDIA ORIENTAL INSTITUTE 1951

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SCINDIA ORIENTAL SERIES NO. 3 nIlakaNThakRtaH gikgazalarauit: SASTRATATTVAVINIRNAYA OF Nilakantha EDITED WITH INTRODUCTION BY Sadashiva Lakshmidbara Katre, M. A., Scholar, Prizoman and Gold Medallist of the Allahabad University; Government D. Litt. Scholar (1930-32) of tho Allahabad University; Curator, Scindia Oriental Institute, Ujjain UJJAIN SCINDIA ORIENTAL INSTITUTE 1951

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Price Rupees Five Published for the Scindia Oriental Institute, UJJAIN, by S. L. Katre, M. A., Curator. Printed by: B. Manohar, MANAGER, Government Printing Press, DEWAS M. B.

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Contents PAGES xli Prelace ... ||I-V Introduction... i-xl ISatparicayaH ... granthakartunivedanam xlii zAstratattvavinirNayaH 1-86 1. prathamo'dhyAyaH ( paroktamataprAmANyaparIkSAprakAranirAkaraNaM nAma ).. 1-4 2. dvitIyo'dhyAyaH (paramatadUSaNanirUpaNaM nAma ) .... 5-23 3. tRtIyo'dhyAyaH (hitopadezo nAma )... .... .... 24-31 4. caturtho'dhyAyaH (zAstrazraddhAvazyakatAkathanapUrvakatarkApratiSThAnanirUpaNaM nAma ) 32-38 5. paJcamo'dhyAyaH (zAstrasyopapattinirapekSasvataHprAmANyaM nAma ) ... 39-45 6. SaSTho'dhyAyaH ( svamatadoSAzaGkAnirAkaraNaM nAma ) pUrvArdham 46-66 uttarArdham .... ... ... 67-86

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Preface The intellectual, psychological and historical aspects of the Sastratattvavinirnaya and its consequent importance even today, notwithstanding the subsequent desertion of its original cause by the author, would be amply borne out by the following Introduction. No further apology is therefore needed for publication of this hitherto hidden work. In this Sastratattvavinirnaya the author appears mostly on the defensive. However, the Saddarsanadarpana, his own post-conversion work, is exactly of the type of Miss Mayo's Mother India, putting forth sweeping generalisations against Hindu Religion and Philosophy on the basis of some alleged deficiencies in particulars. The Christian Mission in its anti-Hindu zeal has naturally given a wide circulation to that work just as the British Conservatives had patronised Miss Mayo's work. But while the anti-Indian attitude of the Churchill group has now almost cooled down with the dawn of Indian independence, the Christian missionaries still seem to be harping on their old tunes. In his foreword to the recent 1950 edition of the Saddarsanadarpana, Rev. P. John of Patna states: " SaDdarzanadarpaNa kI antima chapAI san 1915 I. meM huI i...... pichale 35 varSoM meM katipaya Azcaryajanaka ghaTanAeM saMsAra ke sabhI

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IV dezoM meM ghaTI haiM jinakA phalasvarUpa yaha huA hai ki deza-deza ke jAtiyoM tathA samAjoM meM kAyApalaTa ho gayI hai| hamArA deza 1947 kI 15 agasta ko svatantra ho gayA / ...... deza ke svatantra hote hI nAnA prakAra kI jAtIya tathA sAmAjika samasyAeM uTha khaDI huii| deza kI prAcIna saMskRti ke punarutthAna ke liye nAnA prakAra kI yojanAeM banane lagI |........praaciin dezIya saMskRti ke pracAra tathA prasAra ke liye jaisA jisa vyakti aura saMsthA ko sUjhA vaisA unhoMne karanA Arambha kara diyaa| isI prAcIna saMskRti ke punarvikAsa ke saMbandha meM kahara (orthodox ) hinduoM kI saMsthAoM aura kaI vyaktiyoM ne veda aura darzanAdika saMbandhI zikSAoM evaM prathAoM ko pracAranA Arambha kara diyA hai| pUrvavarNita dazA se jo vAtAvaraNa utpanna huA hai usake vicAra se ucita jAna paDatA hai ki yaha pustaka phira chApI Ae / ........ yaha pustaka masIhI pracArakoM aura pAdarI mahAzayoM ke liye bar3I gabhadAyaka pramANita hogii|" Thus the new edition of the Saddarsanadarpanci has boon flung by the missionaries as a weapon to challenge the present stray attempts for revival of India's ancient culture ! Is it not therefore now proper and opportune for the world to learn also what this very author bad said in the matter before he embraced Christianity ! The alleged divino revelation to which the missionaries had attributed his sudden chaage of heart need not engage today's critics as it was not passed as genuine even by his own younger brother and other contemporaries (vide the Introduction).

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In respect of this publication, the Institute is mainly indebted to Sri Bhau saheb Katre of Banaras from whom two basic MSS of tbe work have come as presents to the Institute's Manuscripts Library and who also kindly allowed the third MS in his possession to be utilised in the edition. My sincere thanks are also due to Dr. H. R. Diwekar, Controlling Officer of the Institute, for his valuable suggestions in my editorial task and to Pt. Gopi Krishna Shastri, my colleague at the Institute, for preparing the preliminary Press copy of the text. Scindia Oriental Institute, UJJAIN 7-4-1951. Sadashiva L. Katre

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INTRODUCTION In my paper "Sastratattvavinirnaya: the Work and its Author" published in the March The Work 1942 issue of the New Indian Antiquary it has been shown that the Sastratattvavinirnaya is a work by the well-known Pandit Nilakantha Sastri Gore alias Father Nehemiah Goreh (=N) and that it was composed by him about four years before his conversion by way of refutation of the doctrines of Christianity and defence of the tenets of orthodox Hinduism, most probably as a rejoinder to John Muir's Sanskrit work entitled Matapuriksa. The Sastratattvavinirnaya consists of 784 anustubh verses divided into six chapters of Short Synopsis varied dimensions. The contents of each chapter, which can be discerned grossly from its title noted in the respective colophon, may be outlined here very briefly. Chapter 1 opens with the author's obeisances to God Visnu and to his father Sivarama Chapter 1 and mother Girija and short prologue wherein he mentions his own name ( =Nilakantha) and the title of the present work. Then the author sets to deal with the question whether the creed of Christianity is worth accepting or not. In the 1. NIA, Vol. IV, No. 12, Pp. 397-413.

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INTROSUCTION course of a short discussion he examines the so-called rational mode of Christian missionaries (adopted in the Matupariksa) of sifting the divine character or otherwise of a particular creed and logically dismisses their conclusion that Christianity is a creed of divine origin. By way of furnishing an illustration of the author's style, the arguments in this Sperimen of the of the discussion may be noticed here briefly. Author's arguments The veterans of Christianity lay down that a creed to prove itself to be of divine origin requires its original promulgator to be endowed with divine and supernatural powers such as have been observed by eye-witnesses, have been successfully tested by adrersaries and have been recorded by contemporary authors in their works; and they force the conclusion that their own religion is of divine origin since it satisfies all these requirements. However, our author denies a logical validity to the conclusion on the ground that no part of the premises can be established logically. How can we in the present age decide that Jesus Christ who flourished centuries ago was really endowed with divine and supernatural powers ? The statement that the so-called powers in the prophet had been marked by eye-witnesses and had been successfully tested by his adversaries cannot be accepted except on the evidence of the myths recorded in the New Testament. Are we to accept everything in that scripture as true ? If that be the case, where lies the necessity eren of the testimony of those myths since the desired conclusion can be dictated straight by the direct statements to the

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INTRODUCTION iii effect in the scripture ? Cannot a scripture bent on falsely assigning a divine origin to its creed invent unreal and imaginary myths and counter-myths to support its statements ? The argument that the events of the myths had been recorded simultaneously with their occurrence, too, cannot be pressed too far. How are we to ascertain that the so-called observers observed scientifically and recorded truly the prophet's miraculous feats, unless we rely blindly on the statements of the scripture itself ? Why are the chances of misconception or mis-statement denied only in the case of these recorders and not in that of the other contemporaries who to the last did not incur any faith in the prophet's so-called powers and capacities? Even today we find several wise and learned men readily accepting as real various mysterious myths which, as a matter of fact, are unreal in themselves and are coined only freshly, but that does not go to prove that the myths are real To say that the creed is of divine origin because others accepted it even at the cost of several hardships and sacrifices is no argument: We find that people are prepared to undergo hardships and make sacrifices even for a fruit that has no direct testimony for its existence, simply due to their faith in it. Vide, for instance, the case of people committing suicide at Allahabad (with a view to attaining salvation or desired birth subsequently). In Chapter 2 the author refutes the Christian missionaries' argument that Hindu Chapter 2 systems of Philosophy are false inasmuch as they contradict each 1. Vide also the author's owI explanatory note on II. 14.

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ir INTRODUCTION other and abound in flaws. His main point is that the Heaven's sense as embodied in the Hindu Sastras is very deep and generally incomprehensible and it cannot be dismissed simply because ignorant or inconversant people find fault with it. He then shows that far more serious flaws are found plentifully in the Bible which he logically proves to be a work of purely human composition. He finds fault with the treatment in the Bible of a number of problems, e. g., necessity of belief in Christ's divine powers as the only means of salvation, the fate of non-believers and ignorant persons after death, blind and other sorts of crippled persons being restored to their eyesight and other respective senses by Christ simply due to their faith in him, non-eternal character of soul and non-recognition of past and future life and action, Christian conception of God, God's creation of the world and worldly beings and the mode, motives, etc. relating to the same, His conferment on men of intellect and freedom of will and action which often lead them astray and prove impediments in their way of bliss, thereby contradicting the conception of God as all-knowing, all-compassionate, etc., the cause and purpose of human suffering, punishment to sinners and non-believers, the Satan's evil operations on human mind, advent of sin and evil on the earth and absence thereof in the heaven, conception of salvation as enjoyment of celestial pleasures, non-recognition of salvation etc. in the case of birds and beasts, etc., etc., and demonstrates logically how rationality really goes with Hindu Metaphysics and not with Christian Meta 1. Ct. St. Matthew 9, 17, etc., St. Mark 5, 7, 8. etc., etc.

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INTRODUCTION physics. He does not fail to remark that the Bible passages discussed by him are selected simply by way of illustration and that, strictly speaking, not a single passage in that scripture is logically free from flaws. Chapter 3 In Chapter 3 the author states that genuine scriptures relating to God or deriving their origin from God are generally pregnant with deep sense and hence incomprehensible to human intellect in their entirety. The Hindu scriptures (viz. the Srutis, the Smrtis, the Puranas, the Darsanas, etc.) are of the same type and one should not indulge in finding fault with them, for, human reason in itself is quite incompetent to judge them. One must view with faith alone the myths recorded and the rites prescribed therein and must not question their merit, propriety or authenticity. It is not possible for a layman to discern exactly the Almighty's object behind performing some mysterious feat or promulgating a particular religious code with a view to human welfare. In the case of the Bible, too, the charge of improbability can be levied against several myths. e. g. the dialogue between Eve and the serpent1; mutual inconsistency is found in several passages, e. g. narrations of various genealogies, etc.; unscientific treatment is met with at many places, e. g. attribution of the feature of revolution or rotation to the Sun', etc. The reason why the dubious passages are not so numerous in the Bible as in the Puranas is that its bulk as also its number of myths is extremely small. All the divine 1. Genesis 3. 2. Vide the author's own note on III. 6

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INTRODUCTION scriptures, notwithstanding the difference in their treatments, unanimously aim at enhancing men's addiction to God. It cannot be that salvation is attainable only by the mode prescribed in the Bible; in fact, God is equally concerned with the weal of all countries and nations, whether Christian or non-Christian. The Christians are at liberty to place their faith on their own scriptures but they have no business to condemn the Hindu scriptures which can be understood truly only when the original sense and spirit behind them are grasped. It is in the fitness of things that scriptures dealing with God who is Himself undefinable should be of a very serious character and consequently unintelligible to ordinary persons. In fact, they become quite intelligible and marked with logical sequence when they are perused by enlightened persons with faith and in the light of their original sense and spirit. On the other hand, the Christian scriptures relating to God are evidently not divine as they are quite easy to grasp and reveal the raw intellect of their obviously human authors. The author then alludes again to the deficiencies in Christian Metaphysics and Theology and defends the Hindu customs of idol-worship and utterance of God's name. Further on, however, he says that it may be that God originally published His own Philosophy in its entirety and true form in India which was full of enlightened people and later on imparted in the Christian and Islamic countries only such part-true forms of His worship as could be picked up by their less intelligent inhabitants. Finally he appeals to the an

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INTROLUCIION rii tagonists of Hinduism to peruse the Hindu scriptures with faith alone whence all doubts and misgivings concerning them would surely disperse. Chapter 4 is devoted mainly to show in detail how Sraddha (=faith) alone is essential in Chapter 4 dealing with religious scriptures and how Tarka ( =Wordly and conjectural reasoning) is quite foreign to that field. The author shows elaborately and with the help of illustrations how arguments after arguments would rise up in a limitless manner, and religion, along with all its ensironments, viz. God, divine worship and other rites, the heaven and the hell, etc., would lose itself into nothingness as soon as one resorts to Tarka which, though itself based on no other footing than the fickle and fallible human intellect, strikes at the very root of religion. However, the author says in agreement with Manu, it is not improper to employ Tarka concurrently with the Vedas and the Sastras with the object of gaining proficiency in religion and in matters concerning it. Finally the author remarks that vise Hindus cannot relax their faith on their age-long religion although ignorant missionaries relying solely on Tarka raise grare issues against it and he appeals to his co-religionists longing for their own well-being to continue unhampered their implicit faith in their own scriptures, which by all means are the best of their kind in the world. In Chapter 5 the author says he would put forth (in the next chapter ) his lines of Chapter 5 reasoning (=upapattis ) to justify such matters of Hindu. Sastras as though

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viii INTRODUCTION quite valid are difficult to explain. However, the scriptures are themselves a self-evident proof and are not in the least dependent on reasoning for their establishment. In fact, reasoning exists for the scriptures and not the scriptures for reasoning! One must take for granted their entire statements and employ reasoning only to establish them and not to refute them. Nothing of religion can be established if religious scriptures are made to depend on pure reasoning, but once their self-validity is accepted primarily, harmonious reasoning may be profitably employed with the help of illustrations etc. to justify various matters concerning religion. As regards his proposed lines of reasoning to justify a few apparently dubious matters in the Hindu scriptures, the author says that they are presented by him because they appeared appropriate to his mind and not because they are final in their own form. In case some of them are found to be faulty, intelligent persons should replace them with others more appropriate and faultless but should not use them as a means to condemn the scriptures themselves on their account. Chapter 6 is the lengthiest and is divided into two halves. In the first half the author puts forth his promis . ed solutions of a number of dubious Chapter 6: First Half and vexed problems pertaining to orthodox Hinduism. The more impor 1. Vide V. 32-53, etc. wherein the author shows, by way of illustration. how several passages in the Bible, too, would have to be dismissed if they are put to pure logical test.

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INTRODUCTION is tant of the solutions are briefly as follows:-- (i) As to why there is such a large host of Hindu schools of thought contradicting each other and bewildering the seekers of truth, the author says that there is, in fact, no real conflict among them as regards the final aim. All the schools unanimously hold that the correct and accurate knowledge of the Supreme Self is the only means of salvation. Of course, it is mainly the Vedanta system that imparts that knowledge in its true and exact form. Still, other schools and systems (Saokhya, Nyaya, Saivism, Vaisnavism, etc.) were created by the Almighty for the benefit of persons of inferior quali. fications, talents and tastes that are unable to pick up or follow the lore of Vedanta. These secondary schools and systems lead their followers by various paths; roundabout though easier, thereby improve their qualifications etc. and thus render them fit and competent enough for the acquisition of perfect knowledge as imparted by the Vedanta. Thus all these schools and sys tems, passing by different and mutually opposed roads, ultimately reach the same goal as the Vedanta, though after considerable delay. Since their mutual conflict is finally resolved into nought and since men can without any difficulty take recourse to any one of them suited to their qualifications etc., no harm as such accrues to Hinduism on their account. (ii) As to the exclusive exaltations of particular deities in the various sectarian systems, the author says that all through these one and the same God is dealt with under the garb of various distinguishing attributes, of different choices but really having no concern with, or effection, God Himself. It

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INTRODUCTION is an established practice of the wise to take recourse to unreal descriptions (as in the case of stating that the moon is on the branch of a tree or on the top of a mansion ) for explaining subtle matters, and hence their employment cannot render the divine Hindu systems human or false. (iii) As regards the deviations in the narrations of myths in the various Puranas etc., the author says that they are due either to Kalpabheda or to Arthavada. Many a time the so-called conflict in the passages is only apparent and it disappears as soon as the veiled sense in the passages is grasped with the help of logic. (iv) Answering the charge that the various Vedic works differ with each other from the point of view of language and style, the author says that he finds the language and style to be one and the same through all the Vedic Samhitas, Brahmanas and Upanisads, except in the case of a few Atharvan Upanisads' which are obviously not genuine. If the language and style of the Samhitas and the Brahmanas appear sometimes to sound different from those of the Upanisads, it is due to their subject, and not their authorship, being different. If a scholar were to write a work on Vyakarana and another work on Nyaya, the style, though his own, would seem to differ in each case. (V) The allusions in the Hindu divine scriptures to comparatively late events are obviously due to the all-knowing and all-foreseeing character of their author yiz. God and to the ever-rotating character of the cycle of worldly events. (vi) Prayers, oblations, etc., though addressed or offered to minor Deities (e. g., Indra, Agni, etc. i, all 1. The author probably has in his inind the popular Upanisads like tho Ganapatyatharvasirsa, etc.

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INTRODUCTION si ultimately reach the Supreme Gol (viz. Vinnu), who pleased at their merits, has appointed them to function as His esteemed agents in the ritualistic worships. (vii) The charges levied by critics against Krsna's character as God are refuted. There could have been no immoral motive behind Krsna's sports with the Gopis in his borhood, and the Puranic stories relating those sports are found invariably to promote pious devotion and not immoral practices among people. Moreover, Klna nerer indulged in those sports after he was inVested with the sacred thread, whenceforth his entire activities were directed towards the propagation of Dharma alone. The statements in the Visnupurana etc that Krsna was only a partial incarnation of Supreme God, etc. are not meant to be taken literally. (viii) The measurements of Akasa, Psthyi, etc. recorded in the Puranas are not to be taken in their literal sense. They only mean that the Creator of those huge substances who is the main theme of the Puranas is immeasurably huge. (ix) The caste-system laid down in the Sistras is not faulty or irrational. Persons, as a result of their good or evil deeds in the past lives, come, reasonably enough, to be born in their subsequent lives as Brihmanas. Ksatriyas. Vaisyas or Sudras. (x) The nonVedic Smotis have been purposely created by the Almighty to be imposed, by way of punishment, on per sons of base tastes and vile temperaments who are easily deluded into the snare. Pious and enligbtened minds, however, discard or evade them, atonce detecting the Almighty's motire bebind creating them.

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xii INTRODUCTION In the second half the author furnishes a brief, yet lucid and vivid, exposition' of Chapter 6: Second Half Half the (Advaita! Vedanta Philosophy and demonstrates logically and with the help of illustrations how the entire structure of that divine system is built on a most rational and unshakable foundation. In both the halves of Chapter 6, as elsewhere, the author incidentally points out several deficient passages in the Christian Philosophy and tries to prove on comparison how the corresponding treatment in the Vedanta and other Hindu Darsanas alone is tenable. He concludes after making an appropriate eulogy of Hindu Religion and its scriptures and noting the date (Saka 1766=c. 1844-45 A. C.) and place ( Kasi=Banaras) of his composition of the work, The Sastratattvavinirnaya is thus a work by a talented Banaras Pandit of much Brief Review afshe work religious zeal who had not only mas tered the orthodox Hindu systems of Philosophy and other branches of learning but had also studied closely and critically the Old and New Testaments of the Bible and had also acquainted himself with the elements of modern sciences as current in his time. His excellent command over Sanskrit3 is displayed 1. Vide also the author's own explanatory note on VIb. 153. 2. Vide Vla. 153ff., 184ff., VIb. 281f., 86ff., 91ff., 104ff., 141ff., etc. 3. The fact that the author was then only a youth of nineteen adds fur. ther significance to this feature.

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INTRODUCTION xiii abundantly in the work and his thorough grasp of the Hindu Sastras, especially the Advaita Vedanta and Nvaya-Vaisesika systems, is marvellous. His style. though occasionally marked with rhetorical repetitions. is fluent and lucid and his treatment vivid and elegant. Although he generally treads the stock path of old-type Pandits, his lines of arguments and counter-arguments are tolerably critical and one can easily follow them as he very often makes use of appropriate illustrations to explain his points. Numerous passages like-- na svatvatyantagambhIra Azaya: pAramezvara: | alpabuddhyarpitaida bastyaktuM yujyeta sarvathA // ( II. 2 ), bhavadbhirapi tarkeNa yadi doSAH prakalpitAH / tAvatA brUta kiM tyAjya eSa panthAH sanAtanaH // ( IV. 56 ), tasmAcchuddhatamaM zAstraM vaidikaM maGgalAvaham | kSudrabuddhisamudbhUtairna tyAjyaM doSasaMzayaiH || ( V2 a. 202), idamatyantavimalaM khalu vedAntadarzanam / svabuddhikalpitairdoSairna tyaktuM yujyate kacit // (TI b. 159 ), hantAsmadIyaM zAstra ye tyajanti laghudarzanAH / doSAbhAsa|kulahRdastebhyaH khidyAmyahaM bhRzam // (VI b. 179 ), ete. reveal that the author was sorely distressed in his heart at the migrations of his co-religionists into the fold of Christianity as the result of strenuous antiHindu preachings of Christian missionaries, supplemented by their own ignorance, and that he wrote the present work as a genuine measure to put a check to that sort of affairs. It will have to be granted that ` herein the author has at his own inspiration made and

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xir INTRODUCTION put on lasting record a strong rationalistic case for Hinduism against Christianity. However, our knowledge regarding the author and his environments would remain Ralical Change awfully incomplete if it stopped only in the Author with what the Sastratattvavinirnayo states or suggests in the matter, for, N is known to hare revolted against himself and to have, only four years later, actually embraced Christianity to prove a most formidable antagonist to his original faith for the rest of his life! The following brief account of N is based on a short Hindi biography of Ni published by the Christian Literature Society for India, on other published sources, and also on some divergent details gathered by me personally from some descendants of his ex-relations and other conversant persons at Banaraz and other places. N was born on 8. 2. 1825 in a Citparana Brahmana family of Maharistra surnamed Gore His Earlier that had inigrated first to BundelCareer khand and later on to Banaras. His father Sivarama Pant Gore was one of the five sons of Dinakara Pant Gore who was a retired Dewan of Nawab Ali Bahadur of Banda. Many other members 1. Life of Father Goreh--ofoca di Tiai al fica para, 2nd edition, Allahabad, 1927. Late Rev. A. Russel Graham of the Canadian Mission, Ujjain, took the pains of kindly procuring a copy of this book for me in 1941. I have shown in my paper in the NIA that the reckoning of time as also the recording of dates in this biograpliy is sometimes inaccu rate or gro98."

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INTRODUCTION KhU of this Gore family, too, previously or subsequently held high offices under rulers of various small states in Bundelkhand including the Peshwas of Chitrakot who were interned at Bareilly after the Mutiny of 1857. N's mother Girija Bai, too, hailed from an aristocratic Citpavana family surnamed Damle holding a small jagir at Kasipura in Bundelkhand. N was invested with sacred thread c. 1833 and since then he began to perform with ardent devotion the rites and worships ordained for Brahmanas. C. 1837 he was married to his first wife Paryati Bai who, however, died after a few months. He had to lead subsequent six or seven years as a young widower until in 18411 he married his second wife Laksmi Bai. He began his studies in Veda and Sanskrit in his very childhood and as a very shining student attained proficiency in Vyakarana, Nyiya-Vaisesika, Vedanta and other Darsanas and in other branches of oriental learning, too, at an early age. He also simultaneously picked up English. Urdu and Bengali. besides, of course, Marathi and Hindi, and versed himself in the available important literatures of all tliose languages. For some reasons he disapproved of the Deity" that was hereditarily worshipped in the family 1. It appears that N's second marriage took place in this year after he had commenced the composition of the Sastratattvarinirnaya since cherein we meet passages like II. 111ff. (HAITIFI Thara!zulakam / tanirAsAttannirAsa ityetadapi nizcitam // baDhyaH santi striyA loke na tannAzena naglo i facharaphar af g aaratT:CATO Il etc.) speaking indirect ly for the author's state of bereavement at that time 2. The Hindi biography mentions Mahadeva or Siva to be N's old family-deity. However, all the present members of this Gore family say that their hereditary family-deity is Bhairava-Jogeivari

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xvi INTRODUCTION and himself became a staunch devotee of God Visnu1 in supersession of that Deity. This aroused adverse criticism among his acquaintances, some of whom went so far as to forecast that N would convert himself into a Christian some day! The Christian Mission of Great Britain was allowed to land on the soil of British India only about the first decade of the nineteenth century. But since then within a very short period it spread the network of its multifarious activities throughout the country. The authorities of the East India Company that had gradually swallowed the various parts of India one after another by 1818 were now finding it hard to digest them calmly on account of their religious, social, linguistic and other sorts of foreignism to the country, mutual differences in all these respects prevailing among people of different provinces and obstinacy of members of government service, especially of military service, drawn from the two major communities against obeying new laws and orders violating their age-long religious customs and practices. The Company therefore decided to put an end to the nationalistic individuality of the Indian people and generate among them attachment to Britain and the British by adopting all possible measures, many of which were incompatible with the Company's previous policy of non-intervention in religious and social affairs of the subjects. Thus, in supersession of all the Indian Company Government and Christian Mission 1. Cf I. 1, 3, VIa. 136ff., VIb. 165, etc., which bear testimony to N's close attachment to Vinu or Krena.

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INTRODUCTION xvii languages, English was now adopted as the Court language and medium of instruction for the whole of India. Laws striking at the religious beliefs and social customs of the major Indian communities were enacted one after another with the main aim of tightening the British grip of India, though declaredly for the welfare of the Indians, and they were enforced everywhere with all strictness. The new rulers now also felt that their task ahead would be rendered considerably easier if the two major religions of India were forthwith uprooted and replaced by their own faith, viz., Christianity. Enthusiastic co-operation in respect of steps in this direction naturally came from the missionaries, who were at this juncture extremely elated at their kinsmen's late sweeping successes in Christianising the ignorant aboriginal masses of the Continents of Africa and America. nise India Steps were accordingly commenced per a cleverly drawn semi-secret plan which not only Plan to Christia- involved country-wide preaching propaganda, fair or foul, by the missionaries but also meant to take full advantage of social splits and loopholes, conventions and prejudices based on superstition, and weaknesses of reason and sentiment prevailing among the Hindus and the Mohammedans, especially the former. All State aid to temples and mosques was stopped abruptly and huge funds from the State Exchequer were showered on churches and their bishops. High social status, State employment on high salaries, and other sorts of social and pecuniary attractions were allowed to be associated with conver

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xviii INTRODUCTION sions of Hindus and Mohammedans into Christians. In the case of disputes of converted persons with their unconverted kinsmen in matters of estates, wives, children, etc., the government usually sided with the former and managed to frame necessary fresh laws to suit its convenience in this respect. Clergy men were employed to attract street people in civil areas and to keep engaged during idle hours the illiterate sepoys in military lines with their sermons and lectures praising Christ and his religion and abusing Hinduism and Islam and their deities, prophets, etc. Numerous missionaries were also recruited to the high posts of military colonels and commanders and they freely carried on their conversion propaganda among Indian soldiers almost undetected. Parties were occasionally arranged in military barracks at the close of which the missionary commanders or clergymen used to step in to disclose the prohibited nature of the dinner items and on that account to declare all the Indian partakers to have been Christianised. Deliberate use of cow and pig fat in the notorious new cartridges, along with order to bite off their greasy portion with teeth instead of tearing it away with hands as previously, ultimately leading to the Sepoys' Mutiny of 1857, was one of the last secret steps taken by the rulers in this direction. Most of the government share in the execution of this plan was supposed to be secret Evidence for and when vehement criticism anRulers' Motives peared, the rulers used to rush forth to disown government participation or at least to deny the alleged evil motives behind the action criticised. For

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INTRODUCTION xis several years even the use of cow and pig fat in the 1857 cartridges, nothing less than the suspected motives behind it, was flatly denied by the rulers, but late research of old records has now actually produced the contractors' agreements, tenders and bills in respect of supplies of both sorts of fat to the Dum-Dum factory. The government's intentions in these respects have sometimes abruptly leaked out through the tongues and pens of some topmost authorities Thus Macaulay, who had a great hand in the framing of a major portion of the government scheme in this respect and was therefore well aware of the rulers' motives behind it, wrote in 1836: "It is my firm belief that, if our plan of education is followed up, there wouid not be a single ido lator in Bengal thirty years hence."1 Mangles, the Chairman of the Directors of the East India Company, said in the House of Commons in 1857: "Providence has entrusted the extensive empire of Hindusthan to England in order that the banner of Christ should wave triumphant from one end of India to the other. Everyone must exert all his strength that there may be no dilatoriness on any account in continuing in the country the grand work of making all India Christian." Some colonels and commanders declared even through newspapers that they bad entered the army with the express purpose and object of destroying the Sepoy's religion. The Commander of Bengal Infantry wrote in a Government Report that he had been continuing 1. Macaulay's letter to his mother dated October 12, 1836. These quotations along with several additional pertinent details would be found culled together in V. D. Savarkar's The Indian War of Independence (Bombay, 1947). Pp. 53-66, and in sereral other recent works dealing with the causes of the Mutiny of 1857.

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XX INTRODUCTION uninterruptedly for twenty-eight years the policy of Christianising the military and that it was a part of his military duty to save the souls of heathens from Satan! However, as a result of the events of 1857, the government itself and its policy pertaining to religious and social matters of the Indians and its association with the missionaries' activities underwent considerable modification amounting almost to State neutrality in religious affairs of the subjects. When N was in his teens, the streets and ghats of Banaras had already been accustomed Reaction on the the to resound with the missionaries' Author harangues showering poisonous abuse on Hinduism and its deities Rama, Krsna, Siva, etc., beside their very temples The harangues, of course, caused headache to the Hindus generally, but usually were not challenged or controverted on the spot by literate residents either out of indifference or fear lest they should offend the missionaries' patrons, viz., foreign rulers. The sensitive heart of N, however, refused to keep silent and he set forth to challenge the missionaries and refute their anti-Hindu preachings. In the course of these movements, he ultimately met Father Smith, the then chief of the missionaries at Banaras, and commenced critical discussions with him on some obviously weak points of Christian Metaphysics. The discussions continued for several days and months and always terminated with a wordly victory for N. Smith, finding himself unable logically to stand N's critical challenges in all those meetings, ultimately used to remark that the Old and the New Testainent of the

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INTRODUCTION xxi Holy Bible were meant to be perused not critically but in a strain of faith. Even subsequently N continued to meet Smith very often. In one of these meetings, Composition of this Vork " early in 1814, Smith presented to him a copy of John Muir's Matapariksa. N went through this Matupariksa closely, prepared in a few months his Sanskrit refutation of the same, which is in all likelihood this very Sastratattvavinirnaya, and handed over its final MS to Smith for being forwarded to John Muir. Whether the MS. ever reached John Muir is not known. Smith, like some other Fathers of his generation .., imported in India, was indeed a practiThe Author Mesmer se cal psychologist. Very soon he discovered to himself that N was just the type of Indian the Christian Mission in India needed very badly to attract higher class Hindus into its fold. He therefore encouraged N to repeat his visits often and again, notwithstanding the wordly defeats he himself had to suffer in their course, and ere long succeeded in entrapping the fish in his net. In a few months N was completely mesmerised by the Father's sweet and charming manners and most cordial and attractive surroundings, which at once stood in marked contrast with the stern and dull atmosphere prevailing at his home and that of jealousy and selfishness prevailing in his society. Notice or reports of dedicatory carriers of the European missionaries attending on poverty-stricken or forlorn people suffering from abhorrent infectious

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xxii INTRODUCTION diseases and epidemics, too, added immensely to this mesmerism. N began to feel extremely uneasy when away from Smith and his surroundings. Smith also used to take him to the Collector and other Englishmen of Banaras, who in the course of their talks, while ealogising Christianity and its rites, also used to point out that the Christian Mission offered much more scope for N's brilliance and acquisitions than the Pandit society of Banaras which contained numerous rival candidates with equal or superior acquisitions. Whatever be the real cause, by c 1847 N completely surrendered his Hindu reason to Smith and began to utter publicly that Hinduism was all folly and ignorance aud Christianity alone was the true and divine faith, notwithstanding all that he himself had said and written previously! After some time he made no secret of it that he was soon going to get himself actually baptised. This sudden and radical change of mind was attributed by the Sastrin and the missionaries to a nystic divine revelation said to have occurred to him lately through a mental restlessness which ceased only when he decided upon his conversion ! N's aged father, uncle and all other relations and acquaintances tried their utmost for a T'he Author's Conversion year to dissuade N from this departure, but failed. In the face of extreme opposition and hostile demonstrations both in family and in society, Nilakantha Sistri Gore got himself baptized on 14. 3. 18 8 in the church at Jaunpur near Banaras and received the new name Rey. Nehemiah Goreh. The venue of the baptizm ceremony was fixed at Jaunpur

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INTRODUCTION xxiii instead of at Banaras under advice of the Collector of Banaras and Smith, who had at that time proceeded to England on short leave, with a view to evading further delay and untoward incidents. When in 18+9 N returned to Banaras after spending about a year at Jaunpur, the Collector along with other Englishmen and Indian Christians went forth to accord a warm reception to N. To his society N was a closed chapter since the ... day of his baptism. His family actuFates of his Father and Wife ally performed the ghatasphuta rite to formally break its link with him. The entire affair was a terrible shock to his father, who since then abdicated all worldly contacts, left Banaras for other places of pilgrimage and ultimately died at Hardwar in 1861. Before he left Banaras, he had been preached upon many times by N to embrace Christianity. N's wife Laksmi Bai has a still more woeful story to tell. She was quite opposed to N's conversion and, though a girl of fourteen, had exerted her mite to prevent N from acting per his resolve. Subsequently, she was living mostly at her father's house which, too, was at Banaras. N, on his return from Jaunpur, sent repeated calls to her to join him at his new residence, but she persistently refused. Then he tried through a law court, but failed. The Collector of Banaras one day took N along with some English missionaries to her residence and tried to prevail upon her parents to agree to the reunion, but to no purpose. In the presence of all those Englishmen, Laksmi Bai vehemently rebuked N for what he had done and refu

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sxiv INTRODUCTION sed to stoop so low as to rejoin him now. Then after some time at the Collector's private advice N and his party took recourse to a very strange and perfedious device. They took out a quick procession with music band consisting of over twenty English missionaries and Indian Christians with N garlanded seated in a palanquin. The procession after crossing all the distance halted before the house of N's father-in-law. While the elderly male members of the house were away, some members of the procession at N's instance made a surprise raid inside. Laksmi Bai, who was busy with her grinding wheel on the third storey, was captured unawares by them, who, to put down her religious sentiment once for all, spat on her person and dragged her downstairs to be seated beside N in the palanquin. The procession then made a hasty return march meeting with little resistance in the way especially as the Collector had picketed police constables to avert any serious clash in the streets. As soon as the procession reached back N's residence, Laksmi Bai's father rushed forth along with some companions to protest and take her back. Laksmi Bai who had been frightened to dumbness soon grew conscious of the situation and under the circumstances declined to go back with her father. Her father's subsequent petition in the matter, too, was dismissed by the Collector at his court held on a delayed date at his own bungalow where she, surrounded by N and the whole party of English missionaries and Indian Christians, stated that she would not desert N any more. She then lived with N and in about a year gave birth to a daughter. However, she

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INTRODUCTION XXV still refused to embrace Christianity and all the while evaded N's insistence for the same. Ultimately N got her forcibly baptised on 1.12.1853! This forcible baptization, even more than her treacherous seizure from her father's home, so much shocked her that she did not survive it even by three days and breathed her last on 3.1.21853.1 Now to turn to the main theme. From the day of his conversion N dedicated himself His Unique Ser exclusively to the cause of propagavices to Christian tion of Christianity in India and Jission spent the remaining forty-seven years of his life in preaching, most zealously and in various capacities, for Christianity and against Hinduism and other faiths. His missionary activities were not confined to one place but lay at Banaras, Bombay, Poona, Mau, Indore, Ahmednagar, Kanpur, Calcutta, Jubbulpore, Nagpur, Chanda, Ranchi, Panchahaud, Pandharpur, Sholapur, Delhi, Amritsar, Dehra-Dun, etc., etc., in an age when many of those widely distant places of the country were not connected with each other by railways. He also crossed swords on behalf of Christianity with promulgators of new Indian faiths like Dayananda Sarasvati of the Arya-Samaja, Keshaya Chandra Sen of the Brahmo-Samaja, several leaders of the PrarthanaSamaja, etc. In the early years, the fact that N prior to his conversion belonged to the learned Pandit society of Banaras immensely enhanced the attraction of his 1. All these dates are taken from the Hindi biography and they indirectly confirm the story of the tragic demise of Laksmi Bai and other details gathered from various well-informed aged persons of Banaras and other places.

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xxvi INTRODUCTION elaborate propagandistic sermons wherein he used to stress loudly that it had been divinely revealed to him that Christianity was the only true religion and it was opportune for all Indians, with a view to saving themselves from the Heaven's fury, to discard their misleading religions, Hinduism, Islam, etc., and embrace the true divine religion, now that it had arrived in India. In response to his learned preachings, not only several thousand illiterate or common Hindus, but also many eminent persons of learning and culture like Pandita Rama Bai of Poona, Pandit Kharay Singh of the Panjab, etc., as also some learned Maulvis, Parsis, Israels, etc. got themselves converted to Christianity. By his constant studies he added immensely to his knowledge of Western Philosophy, especially as he hail gained proficiency lately also in Greek, Latin and Hebrew. However, in a few years his preachings ceased attracting cultured Hindus to the Attraction banner of Christ due to vigorous counVanishes ter-propaganda started by new reformist Schools like the Arya-Samaja and strenuous intellectual resistance offered by new rationalists. social reformers and progressive leaders of the orthodox Hindu community. Among the last-mentioned ones. special mention should be made of Krsna Sastri Chiplunkarl of Poona who ably vanquished N in a series of 1. Vide ke kRSNazAstrI cipaLUNakara yAMce caritra prefixed to the Marathi translation of the Arabian Nights' 'Entertainments 3 i urvata to a FAT for Tier (Poona, 1927 edition), Pp. 3-4.

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INTRODUCTION kuvii learned and rational public debates and took great pains to impress upon discontented Hindu youth that N's alleged divine revelations were nothing but ill-conreived reports or propagandistic gossips, that conversion would in no way mend their spiritual or material affairs, that Hinduism was in reality an all-embracing and progressive religion and that in respect of its present weaknesses etc. recourse should be had to reform rather than to abdication. Govinda Rao Gore, N's own younger brother, too, proved more than a match to him in this respect to the end of his life. He had sincerely promised to N that he would become a Christian as soon as it was solidly proved to him that the Christian views of men's freedom of will and action, God's knowledge of the future, etc. were not inconsistent with each otherFor over twenty years N strained his every nerve to demonstrate to him the tenability of the Christian views, but failed as Govinda Rao controverted logically N's all arguments and refused to employ blind faith only in favour of Christianity. In subsequent years N appears to be busy with the conversions mostly of backward or depressed classes. In Visnu Sastri Chiplunkar's Nibandhamala? we find allusions to N's harangues at Poona in late years attracting practically no audience while the simultaneous preachings there of Dayananda Sarasvati attracted thousands. 1. N himself had pointed out these inconsistencies in the Christian Philosophy at several places in the Sastratattvavinirnaya ! 2. Vide P. 348 of 1917 edition (Essay on Vaktgloa).

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xxviii INTRODUCTION At any rate, the acquisition of this talented Pandit proved an unparalleled gain for the Christian Mission which owes a considerable portion of the present strength of Indian Christians to his zealous and selfless efforts. In return, appreciative honours and appointments were accorded to him by the Mission and also by the earlier Company Government on various occasions. Only four months after his wife's demise, he was sent to England on 19.4.1854 as tutor-companion to the ex-Maharaja Dalip Singh of the Panjab, who, as a prey to the coalition of the rulers and the missionaries, had been baptized at Fatehgarh on 8. 3. 1853 at the minor age of fourteen, notwithstanding vehement protests from his mother the dowager-Maharani and other Sikh leaders. During his long stay in England in this first trip, N was called for interview by Queen Victoria, Prince Albert and other big personages in admiration of his services to Christianity. His own impressions of the trip were 'all praise and admiration for Britain and all condemnation and pity for India". In 1876 N again sailed for England on a lengthy missionary tour and was this time called there for interview by Mr. and Mrs. Gladstone and several other leaders and scholars. He was recipient of various missionary designations from time to time and was ultimately made a Bishop-Father, probably in 1870. His daughter, rendered motherless soon after her birth, was brought up by the Mission and received her edu Appreciation from the Mission and the Government 1. " ve kahane lage ki Ananda aura sumba kA baserA iMglistAna hai aura hindustAna meM jvara kA baserA hai / ........ ."--Hindi biography, P. 15, etc

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INTRODUCTION xxix cation mostly in England. However, the knowledge of the existence of sub-schools among Christians which came to him rather late had caused him much surprise. Subsequently many times he had been labouring under proposals for shifting from one sub-school to the other. In the course of his second foreign trip he is said to have met with occasions of hatred and contempt at the hands of some Englishmen on account of his being an Indian. N's pen, too, has played a prominent role in his missionary activities. He wrote or N Anthor of of revised translations of the books of Sereral Works the Bible in various Indian languages and prepared and published several critical works in Hindi, Marathi and English for the uplift of the cause of Christianity. The most important among his published works is the Saddarsanadarpana in Hindi which is devoted solely to lay bare several loopholes and weak points in the Six Hindu Systems of Philosophy with a view to establishing the consequent superiority of the Christian scriptures over them. The treatment herein, learned and elaborate as it is, is wholly propagandistic. and its fault-finding is at several places of a hair-splitting character. The original work was published first in 1860 and has hitherto gone through sis impressions. With a view to decrying the Six Systems in the eyes of 1. The darghter was subsequently residing mostly at Allahabad and was alive at least up to 1924. 2. The sixth impression has been published only in 1950 by the North India Christian Tract and Book Society of Allahabad. It conceals the author's name and simply states "THEIT T# qiliza a e " on the inner title-page.

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INTRODUCTION European scholars, tbe Mission got this work translated into English by the renowned orientalist Fitz-Edward Hall, then an Inspector of Schools in C. P. in Imperial Government Service, under the guidance of the original author himself and published it under the title A Rational Refutation of the Hindu Philosophical Systems in 1862. However, with the exceptions of Fitz-Edward Hall and G. A. Jacob, few European orientalists of note have accepted the general conclusion arrived at in this work on the basis of their alleged particular deficiencies, and the Six Systems and other ancient literature of the Hindus have continued to play the magnet on star scholars like Deusson, Max Muller, Thibaut, Venis, Keith, etc. In 1890 N published a further propagandistic essay in English against the Six Systems. The most important among his Marathi works? is an essay on the religion of Tukarama, entitled a TAC Tafiasreti sa and published in 1892, wherein N, controverting the Prarthana-Samajists and the Brahmo-Samajists, upholds that the great Maratha saint follows rather in the footsteps of Christ. Some well-informed Banaras Pandits say that N probably sometime during the closing N's Death and years of his life twice or thrice ap Burial proached his early friends, now aged Pandits, in a strain of repentence, but the friends declined even to exchange kind looks with him. However, 1. Vide his Preface to the N. S. P. First Edition of the Vedantasora (1893). 2. Vide S. G. Date's ACIS-DU-TE (8600-888.), Poona, 1943, Pp. 86, 99, 106, 118, 223 for various Marathi works by N.

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INTRODUCTION xxxi I have not come by any independent evidence to verify this hearsay report. N died at Bombay in 18951 at the age of seventy and was buried in a local churchyard the next evening. IV Here we are concerned only with the history and psychology of N's career and works Strange Similarity and not with the merits or demerits in Earlier and Later Les of his conversion. Strangely enough. Work, his treatment and mode of approach, despite the radical innovation in his hasic grounds, are sometimes identical in his pre-conversion and post-conversion works. Thus the Introductory Verses I. 4-8 and Prefatory Verse svaparamatasuvittirbhAvabodhe ca zakti guNayugalaviziSTA draSTumarhanti ziSTAH / kRtanatiratha yAce yo na me bhAvavettA tamiti ha nijadoSo matkRtau nArpaNIyaH / / prefixed to the Ssistratattvavinirnaya, wherein he requests the Christian readers to give a patient audience to his seemingly harsh words and to interpret them only in the sense meant by him and not in any other sense, are similar in spirit to his Preface ( Abbasa) to the Saddarsanadar para wherein he addresses similar requests to the Hindu readers. The Ramayana verse sulabhAH puruSA ete. has been employed in both the works 1. Strangely enough, the exact date and month of N's death are not recorded in the Hindi biography !

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xxxii INTRODUCIION in such contexts. In both the works, incomprehensibility of the Heaven's deep sense to ordinary minds, fickleness and fallibility at each step of human intellect and senses, non-dependability of human reasoning based on such a weak footing in matters relating to God, religion, etc. and necessity, rather indispensability, of faith in the course of perusal of divine scriptures are emphasized. But the emphasis is in support of the Hindu Sastras in the earlier work and in support of the Bible in the later work. Further, a good deal of the author's adverse criticism of Hindu Philosophy and Religion so prominently embodied in the later work is found forestalled and also repealed in an intelligent manner in the earlier work. It will thus appear that the Sustralcettv.ivinirmaya, though it has apparently lost its main importance due to the author's subsequent betrayal of its original cause for alleged spiritual reasons. still retains its intellectual, historical and psychological importance for readers. By the way, in his late years N, subjected to vehement rational opposition mainly from youngmen from Engiish schools and colleges, had begun to preach that conversion should precede admission to English schools since the new system of education made Indians subsequently too much critical and averse to placing reliance on Christ's words! 1. The anthors and works cited in the sastratattvavinirnaya explicitly are:- PR HET, 3749, ja otti, yaquilar, ya or AETHITA, 41, 42, Anata, ramugit, horairard. The rest are general allusions to various branches of ancient Indian literature and systems of philosophy, to the Bible ( Hai Tiei etc. ), to the Koran ( 4990a), etc.

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INTRODUCTION xxxiii John Muir's Matapariksa or A Sketch of the Argu ment for Christianity and against HinduThe Matapariksa ism in Sanskrit Verse, to which the and its earlier Refuta- Sastratattvavinirnaya appears to be a tion etc rejoinder, was first published from Calcutta in 1839 in a single volume. Its second enlarged edition appeared from Calcutta in 1840. A further expanded edition of the same was issued in two volumes printed respectively at Mirzapore and Calcutta in 1852 and 195. The Christian Mission with its numerous branches scattered in all provinces of the country gave free and wide circulation to the original Sanskrit editions of the Mataprrikna and to its translations into English and various Indian languages published from time to time. Thus the Marathi rendering was published by the American Mission's Bombay Tract and Book Society in two volumes in 1856 and 1858 respectively. An undated MS of the original Sanskrit version is in the Library of the Bombay Branch of the Royal Asiatic Society and it illustrates the process of its expansion with its subsequent emendations and additions ( TIT T:). As per this MS, the work is in the form of a dialogue between the Guru and the Sisya 1. For details concerning John Muir and his works, vide Blackie's Modern Encyclopaedin of Universal Information, Vol. VI, 1890. P. 43; Encyclo paedia Britannica, Ninth Edition, Vol XVII, 1896, P. 13; British Museum Catalogue of Sanskrit, Pali and Prakrit Books, 1876, Pp. 19, 75, 90-91; Ibid, 1893 Supplement, Pp. 204. 240, etc. 2. Vide S. G. Date's above-mentioned Arist--eet P. 75. 3. Vide H. D. Velankar's BBRAS Descriptive Catalogue of Sanskrit and Prakrit YSS, Vol. II, P. 330, Serial No. 1159 for a description of this MS.

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xxxiv and consists of five chapters adhyay as) named respectively IzvaraguNavarNana, aizanityAvazyakatA, satyadharmalakSaNavarNana, sRSTIyamatapramANapradarzana and bhAratIyazAstra vicAra. It begins: - atha mataparIkSA INTRODUCTION / pratibadhnAti hi zreyaH pUjyapUjAvyatikramaH / ahiMsayaiva bhUtAnAM kAryaM yo'nuzAsanam // vAkcaiva madhurA zlakSNA prayojyA dharmamicchatA // zrIpitre putrAya ca sadAtmane namaH / ziSya uvAca / saMsAre'tIva bAhulya dharmANAM vidyate guro / viruddhamatayuktAnAM bhinnAnAM cApi rItiSu || tadanyonyaviparyAyAcchaGkA me jAyate hRdi / sarvANi syuryathArthAni na veti procyatAmataH // gururuvAca / tvayA yadviSaye praznaH kriyate pAramArthikaH / sarvaistadyatnato dhyeyaM svakIyakuzalecchubhiH // etc. and ends:-- iti mataparIkSAyAM bhAratIyazAstravicAro nAma paJcamo'dhyAyaH // 5 // samAptA ca jaoNnmyUreNa viraciteyaM mataparIkSA || The MS contains a total of 411 verses, all anustubh. The work evidently tries to establish Christianity and to refute all other religions, especially Hinduism. It is not clear as to who helped John Muir in composing this work in Sanskrit verse in the first instance. At any rate, N is recorded1 to be making use of this Matapariksa in the course of his missionary propaganda in 1185 and it is very likely 1. Hindi biography, P. 15.

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INTRODUCTION XXXV that he rendered substantial help to the author in preparing its expanded edition of 1852. An answer to the Matapariksa entitled Matropariksottaram in Sanskrit by Haracandra Tarkapancanana, a Bengali Pandit, appears to have been published in Bengali script from Calcutta in 1840, i.e. four or five years prior to N's composition of the SastratattvavinirncYCt. From the nature of the Miscapariksa one would be inclined to infer its author to be a John Muir: zealous missionary. However, the A Brief Sketch probability is at once contradicted by the fact, since John Muir was a distinguished member of the East India Company's Indian Civil Service! He was son of a merchant of Glasgow where he was born in 1810. He was educated at the Glasgow University and a few other institutions, among which was also the East India Company's College at Haileybury. He joined the Indian Civil Service in 1823 and retired in 1853, having filled various important offices like Assistant Secretary to the Board of Revenue, Allahabad, Magistrate and Collector, Azamgarh, Principal Queen's College, Banaras, and Civil and Sessions Judge, Fatehpur. He was an enthusiastic Sanskrit scholar himself and encouraged the Indians to persue the studies of Sanskrit on comparative lines current in the West. He wrote a number of books in Sanskrit. English and modern Indian languages and 1. British yuseum Catalogue, 1876, Pp. 48, 91.

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xxxvi INTRODUCTION contributed many papers to the Jurnal of the Royal Asiatic Society.etc. Among his Sanskrit works thoss entitled mataparIkSA, nUnodantodotsaH arthAt jJAnaprazaMsApUrvaka iMglaMDAkhyadezarI ti varNanam, IzvaroktazAstradhArA, zarmapaddhatiH, zrIyeSUkhuSTamAhAtmyam , zrIpaulaarista, etc., published along with their translations into English and several Indian languages during his stay in India, appear to be written purely for being used in the conversion propaganda of the missionaries. After his retirement he settled at Edinburgh, where he did much for the uplift of Sanskrit studies in Great Britain and was honoured by various Universities in recognition of his learning and work. He died in 1882. He was elder brother of Sir William Muir, a distinguished Arabic scholar and LieutenantGovernor of U. P., after whom the Muir Central College of Allahabad was named. The following extract from the Encyclopaedia Britannica would furnish, along with British View of View of a few post-retirement details concernJuhn Muir's Work "OT" ing John Muir, a diplomatic postMutiny British interpretation of his earlier work: "He was throughout remarkable for his zeal in cultivating and encouraging the study of Sanskrit, in finding methods and furthering schemes for the enlightenment and amelioration of the Hindus. He was persuaded that the only way in which they could escape the tyranny of caste, with all its attendant evils, was by being made to know how they had become what they were, and also how the freer and more civilized Western peoples believed and lived. He worked assiduously at the organization and development of the

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INTRODUCTION xxxvii higher education in India, and endeavoured to stimulate the learned classes to the study of their most ancient literature and of the religious and philosophical literature of the West. He did while in India much work in both departments and was the occasion of still more being done both by Hindus and Europeans. In 1853 he retired from the service and settled at Edinburgh. where he may be said to have continued under more favourable conditions his Indian labours. In 1862 he. endowed the Chair of Sanskrit at the University of Edinburgh, and was the main agent in founding the Shaw Fellowship in Mental Philosophy. He was a D. C. L. of Oxford, LL. D. of Edinburgh, and Ph. D. ot Bonn........... It is, however, extremely doubtful if even the Hindus of 1951 holding most advancA Further Evi-ed views would concede that John dence for Govern ** Muir's earlier works like the Mutament-cum- Mission Coalition pariksa advocating wholesale Chris tianization of India were written really for the amelioration of the Hindus any more than that the missionaries' conversion movements, too, aimed at their amelioration. On the other hand, a disinterested survey of events would rather point to the composition of those works by such a prominent member of Indian Civil Service and their recorded free use by the missionaries in their countrywide conversion propaganda as a further eloquent evidence for the preMutiny government's coalition with the missionaries for the planned Christianization of the country.

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Xxxviii INTRODUCTION VI Basic MSS The text of the Sastratattvavinirnaya herewith printed is based on three MSS. They Description of all belonged to Sri Bhau Saheb Katre of Banaras who presented two ( and a) of them to the Scindia Oriental Institute, Ujjain, in 1931 and has retained the third () in his MSS collection. No further MS could be traced in the available Catalogues or Lists of MSS by me or by Dr. V. Raghavan, Working Editor of the New Catalogus Citalogorum that is being serially published by the Madras University. MS-It bears Accession No. 1882 of the Manuscripts Library of the Scindia Oriental Institute and was briefly, though inadequately, detailed in the Institute's Catalogue of MSS, Part I (1936) The MS originally consisted of forty-five folios of the size 11 x 42 inches, out of which two, viz. Folios 31 and 32, are missing, so that the MS now contains only forty-three folios. Margin is left of about an inch on the four sides of each page of the folios. The main work starts from Folio 1 and thence each page bears nine lines with about thirty-six bold Devanagari letters written in dark-black ink on each line. The scribe's colophon occurs at the end of Folio 45b as "OM namo nArAyaNAya sarvAtmA zrI sItArAma lihitA tadbhakta nAnA Atra // ". Thus the scribe's name is Nana Atri, but his place and date are not mentioned. However, from his name and semiMarathi colophon he appears to be a Maharastra 1. P. 31, Serial No 804.

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xxxix Brahmana probably residing at Banaras and in respect of date he is not much removed from the original composition of the work. A different hand has written the stray Prefatory verse (ca.) in two lines in the middle of the opening page and a few notes elucidating some obscure points in the main text on the margins of some subsequent pages, matter that seems to have come down from the author himself and therefore suggests the probability of a sort of contact between the scribe and the author. INTRODUCTION MS T This broken MS was formerly enclosed with MS but has now been separated and entered against Accession No. 2542 of the Scindia Oriental Institute's Manuscripts Library It originally consisted of fifty-six folios of the size 11x43 inches. out of which eleven, viz. Folios 1-3. 5-7, 10-12. 22 and 56. are missing. so that it now contains only forty-five folios. Each page of the folios bears seven lines with about thirty-two bold Devanagari letters written in dark-black ink on each line. Margin is left of about an inch on the four sides of each page of the folios wherein emendations of, or additions to. the originally written text are found inserted at some places. Due to the loss of the concluding folio, the name, date and place of the scribe cannot be traced. The handwriting is different from that in MS but probably same as that in MS . MS-This MS consists of fifty-nine folios of the size 11x4 inches and is intact in all respects. Margin of about an inch is left on the four sides of

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xl each page wherein several emendations and additions are found inserted. The main work begins with Folio 1 b, and seven lines with about thirty-two bold Devanagari letters on each line occur in dark-black ink on each side of the folios, except on Folio 59 b which contains only four such lines. The scribe of this MS is probably identical with that of MS, but he has not recorded his name, place and date in the MS. A different hand has written the stray Prefatory Verse ( svaparamata0 ) in two lines in the middle of the opening page and also some of the additional matter occurring in the margins of a few pages. INTRODUCTION The three MSS are correctly written and their folios are of straw paper. From texappears to Chronology of the tual point of view MS three MSS be first, MS second and MS a final, Ive since the marginal emendations and additions of the earlier stages occur as the main original body of the later stages. A glance at the main text and the few footnotes below the text would easily confirm this chronology.

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ISatparicayaH . saMlagnAGglabhUmikAtaH sphuTIbhavedyad 'gore' ityAkhyamahArASTrIyacitpAvanabrAhmaNakulotpanno nIlakaNThazAstrI prakAzyamAnamimaM zAstratattvavinirNayaM kAzyAM 1766 mite zakAbde praNinAya / AGglakampinyAmtadAnIntanabhAratazAsanasevAtantre'nekoccapadabhAjA jaoNna myUra nAmnA viduSA gIrvANabhASAyAM racitasya prAcInabhAratIyadharmAcAradarzanAdikhaNDanakhaSTIyadharmatantramaNDanaparamya mataparIkSA-saMjJakasya padyabaddhapaJcaSAdhyAyAtmakasya granthasya nirAkaraNarUpo'yaM zAstratattvavinirNayaH / ato'smin prAcInabhAratIyamatasya maNDanaM vRSTIyamatasya khaNDanaM ca samIcInatayA vihitaM dRzyate / ___ hanta ! granthakRnIlakaNThazAstrI prAk prAcInabhAratIyasaMskRtamtIvramabhimAnaM bibhratsvayaM zAstrasaMmatAcArasaMpanno'pi granthasyAsya racanAyAH pazcAt tricaturavatsarAbhyantare'vadhAvajJAtaspaSTakAraNakramaM svamataparivartanaM vidadhe, vRSTIyadharmadIkSAmapi svayaM jagrAha c| tata Arabhya khaSTIyadhamAcAryAdipadAnyavalambya tena svajIvanasyAvaziSTAni saptacatvAriMzada varSANi prAcInabhAratIyadharme kuThArAghAtitvena vRSTIyadharmapracAraNe vytiitaani| tadanuSaGgeNAneke granthAH SaDdarzanadarpaNAdisaMjJakA navaparigRhItamatamaNDanaparA bhAratImAhArASTrayAGglabhASAsu tena likhitAH prakAzitAzca / janmano'nantaraM janakenaiva parityaktajananahetutvAdanAthAyamAnasyAsya zAstratattvavinirNayasya maulikaM vaiziSTyaM prAgeva naSTaprAyamiti svIkRte'pyasya vaidagdhikamAdhyAtmikamaitihAsikaM ca mahattvamidAnImapi sarvathAvaziSyata eva / granthakRto mataparivartanAt prAgbhavaM prAcInasaMskRtisaMskRtaM bhAratIyaM hRdayaM granthe'smin sarvatra susaMgatatayA viharamANaM dRzyate / etatsamAlocanena granthakArasyAkasmikasya mataparivartanasya vAstavika manovikAsavaijJAnikAnumoditaM kAraNamapi kadAcidupalabhyeta / etadAdidRSTyAsya prakAzanamaGgIkRtaM saMpAditaM ca jijJAsUnAmupayogArtham / granthakArasyAvAntaravRttAntakathanaM tatkAlikadezaparisthiterISadigdarzanaM cAGglabhUmikAyAM saMkSepeNa vihitamiti saiva jijnyaasubhirvlokniiyaa| iti zam //

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granthakarturnivadanam svaparamatasuvittirbhAvabodhe ca zakti rguNayugalaviziSTA draSTumarhanti ziSTAH / kRtanatiratha yAce yo na me bhAvavettA tamiti ha nijadoSo matkRtau nArpaNIyaH // - -...-- a pustakacoridaM granthakaH saMbhAvitanivedanarUpaM padyaM madhyemukhapRSThaM likhita sthya te.

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zAstratattvavinirNayaH prathamo'dhyAyaH can zrIgaNezAya nmH|| 'bhinnAdhikAraiH puruSairbahudhA samupAsitam / atarkAlIlamIzAnaM zrInivAsamupAsmahe // 1 // vandAmahe'tha jananIM girijAM girijAnibhAm / zivarAmAbhidhAMzcaiva zrItAtacaraNAnnumaH // 2 // vAsudevapadAmbhojayugalaikasamAzrayaH / nIlakaNThAhvayaH kurve zAstratattvavinirNayam // 3 // zrIvaidikAnyamatayoH sadasadbhAvadarzane / niSThureva pratItApi noktirdoSAya kalpyatAm // 4 // api svarUpeNa kaTu paTubuddhibhirauSadham / sevyaM hi bhavyadaM yasmAdasmAkaM ca kRtistathA // 5 // budhvA madAzayaM dadyurdoSAnyadyapi sajanAH / svakIyaM saphalaM manye tAvatApi parizramam // 6 // 1 A pustake AdimAni trINi patrANi naSTAni, ata etadAdigranthabhAgastatra nAsti. 2 'nutaH'-i.

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2 zAstratattvavinirNayaH varaM hi sajjanAtprAhurguNajJAtsvAvamAnanam na punarmUrkhataH prAptAmapi voccaiH padasthitim // 7 // athAzayamajAnadbhirdoSAropaikakAmukaiH I 1 // 9 // 112-11 nIlakaNTho'pi duSyeta nIlakaNThasya kA kathA // 8 // tatra tAvanmatasyAdau grAhyagrAhyatvanirNaye matAnAmaizatAcihnamanye tvidamavAdiSuH bhavenmatasya yo yasya pumAnAdyaH pravartakaH / tasminnanasAmadhye vizvAsArthamapekSyate taccApi sAkSibhirdRSTaM vipakSaizca parIkSitam / tatkAla eva ca granthe likhitaM granthakartRbhiH // 11 // tena pravartitaM loke matamadbhutazaktinA / bhavedaizvaramityevaM vizvAso jAyate dRDhaH // 12 // tadetallakSaNaM sarvaM vartate'smanmate yataH / tatastadaizamityAhurna caitadrocayAmahe idaM khalvatra pRcchAmaH sAmarthya matakartRgam / cirAtItaM kathaM jJeyaM puruSairadhunAtanaiH // 14 // tasyApi sAkSibhiH sAkSAtkRtatvaM jJAyatAM kutaH / boddhavyaM ca kRtaM kasmAdvipakSaistatparIkSaNam // 15 // svamatagranthato jJeyaM sarvaM taditi cettadA / hanta ! granthoktitaH kasmAdaizvaratvaM na manyatAm // 16 // // 13 // Shree Sudharmaswami Gyanbhandar-Umara, Surat [ adhyAyaH 1 www.umaragyanbhandar.com

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zAstratattvavinirNayaH yaH punaH svamataizatvaM mRSA vaktuM samudyataH / sa tatprAmANyasiddhyarthaM kathA no kalpayetkatham // 17 // tatprAmANyasyaM siddhyarthaM tenaivoktaM kathAntaram / mantavyamiti vAkyaM tu buddhimanto na gRhNate // 18 // tasmAttaduktavArtAbhistatprAmANyaM yadIyate / zatvameva tadvAkyAllAghavAnmanyatAM tadA // 19 // nanu tatkAlalikhitAtprAmANyaM manmahe vayam / tatkAlalikhitatvaM ca jJAyate kAlasaMkhyayA // 20 // ucyate adhyAyaH 1 ] . tatkAlalikhitAro'pi yathArthamalikhanniti / nizcayaH syAtkathamiva granthaprAmANyamantarA // 21 // nanu tatkAlalikhite tvayAthArthyamasaMbhavi 1 arthaM hyasantaM manyeraJjanAstatkAlikAH katham // 22 // iti cennaivamAbhASyaM bhavatA kalpyate yathA / anyeSAM matasaMcAre yuktiH sAtrApi kalpyatAm // 23 // tathA hi nAnAsthAnotthA apIdAnIntanIH kathAH / adbhutArtha nusaMbaddhA asatIrapi vastutaH // 24 // idAnImapi dRzyante svIkurvanto budhA na kim / ityAdikalpanAbhistadanyAbhirapi setsyati // 25 // aGgIkRtyApi yatklezaM kRto'syAnyaiH parigrahaH / tadapyaizatvagamakamiti yadbhavateryate Shree Sudharmaswami Gyanbhandar-Umara, Surat // 26 // www.umaragyanbhandar.com

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zAstratattvavinirNayaH [ adhyAyaH 1 1 trayodazAdizlokeSu dattaprAyamihottaram tathApyasmiMstu viSaye tvaM gRhANottarAntaram // 27 // apratyakSe'pi hi phale dRSTA klezasahiSNutA / zraddhA kevalaM loke prayAgamRtidarzanAt // 28 // iti zAstratattvavinirNaye paroktamataprAmANyaparIkSAprakAranirAkaraNaM nAma prathamo'dhyAyaH // 1 //

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dvitIyo'dhyAyaH athoM mithoviruddhAni dRSTadoSANi yAni ca / matAni tAnyasantIti bruvantaM brUmahe vacaH // 1 // na khalvatyantagambhIra AzayaH pAramezvaraH / alpabuddhayarpitairdoSairatyaktuM yujyeta sarvathA // 2 // na tadvijJAyate vastu bhUtaM vA bhAvi kiJcana / kuzalaiH puruSairyatra doSo vaktaM na pAryate // 3 // kiM na doSA bahuvidhA bhavatAM ca mate sthitAH / bhavadbhiH zraddadhAnaistattyajyate kimu tAvatA // 4 // te ca kecitpradarzyante matimohanivRttaye / nAtrApriyAtkvacidvAkyAdaprIti yAta cetasaH // 5 // sulabhAH puruSA loke satataM priyavAdinaH / apriyasya ca pathyasya vaktA zrotA ca durlabhaH // 6 // vivAde hi bhavatyeva kvacidapriyavadvacaH / tato'vikRtadhairyo yaH sAragrAhI sa buddhimAn // 7 // tatra tAvadbhavacchAstre pauruSatvAnumApakam / liGgamasti sphuTaM tacca nizAmayata kathyate // 8 // 1 A pustake granthabhAgo'ta Arabhyaiva vidyate.

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zAstratattvavinirNayaH [ adhyAyaH 2 siddhAnta eSa bhavatAM svazAstraparikIrtite / IzAvatAre khaSTAkhye vizvAsAnnAnyathA gatiH // 9 // yato nAsti naraH ko'pi sAdhurapyaghavarjitaH / vizvAsAdeva mucyetAnyathA daNDya itIryate // 10 // tato'jJAtabhavacchAstrA asaMkhyA ye purAbhavan / ye ca saMprati vartante kiM sRSTA narakAya te // 11 // taddhi nUtnaprasiddhitvAdanyadezabhavainaraiH / jJAtamAdhunikaiH svalpaiH prAgbhavaiH sutarAM na ca // 12 // yataH kadAcidapi tairnAjJAyi bhavatAM matam / avizvasantaste tasmAnna tAvadaparAdhinaH // 13 // anAgaso'pi narake pAtyeran prabhuNA yadi / anyAyI nighaNazvezaH syAdato'sadado matam // 14 // 1 A I pustakayoretadAdizlokadvayasya sthAne "tato'jJAtabhavaccha'strA bahavaH khalu ye narAH / utpAditAH parezena kiM syunarakagAminaH // " iti pAThayukta eka eva zlokaH prAgAsIdyaH pazcAtsaMzodhya a pustakasthapAThavattatrApi zlokadvayana parivartito dRzyate. 2 asya zlokArdhasya sthAne A i pustakayoH "anyAyI nighRNazcaiva kalpitaH syAttadezvaraH // bhavedyadi bhavacchAstraM satyAziMsi caizvaram / tadazvareNa sarveSAM nRNAM jJeyaM kRtaM bhavet // " iti pAThaH prAgAsIdyaH pazcAtsaMzodhya tatrApi a pustakavadvihito dRzyate. 3 atra a pustakasthA TippaNI-"yadi hi zAstraM vinaiva lokAH zreyA labherananarthena ca na saMbadhyeran tadA nirarthaH zAstrAviSkAraH; yadi ca naitadasti tadA na pramANaM khuSTazAstram; pramANatve tu khuSTa zAstrasya tadanupadizannasmaddezyAnatha ca daNDayannanyAyako bhavetparamezvara ityabhiprAyaH / " iti.

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adhyAyaH 2] zAsvatattvavinirNayaH kiM ca khaSTo'vatIryeha narAnandhAdikAn bahUn / netrAdhairyojayAmAsa prAgityuktaM bhavanmate // 15 // tadasaMbhavi yadyevaM bhavettIdhunApi ye / lokAstasminsuvizvastAH kiM nAndhA netrazAlinaH // 16 // prAgIzvare dayAsItsA kimidAnIM na vidyate / kiM vA priyApriyakRtaM vaiSamyaM tatra vartate // 17 // yadIzatvapratyayArthaM prAk cakAra tathezvaraH / kiM pratyayaM na kAGkSante idAnImapi pUruSAH // 18 // ye idAnIM bhavaDhameM saMdihya dhvastamaGgalAH / teSAM zarmANi bhUyAsuriti kiM necchatIzvaraH // 19 // kiM ca nAnAdayo jIvAH saMmatA yadbhavanmate / kiM tvakasmAdIzasRSTAratadapyaDA na yujyate // 20 // IzaH kilaikalastiSThannirAnandaH sukhAptaye / lokAn sRSTvA sukhaM prApa doSa eSa prsnyte||2|| muktyarthamasRjaccenna prAk satAM sA hi saMbhavet / asato'pi samutpAdya kimicchanmocayedasau // 22 // pareSu duHkhamAlakSya yaH zokaH sA dyocyte| asatsu hi kuto duHkhaM tasmAnneha dayApyuta // 23 // svargakaditsayA lokA asrakSyantezvareNa cet / vRthA madhye manuSyatvaM nAghAspadamadAsyata // 24 // 1 A pustake'ta Arabhya trINi patrANi naSTAni.

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zAstratattvavinirNayaH [ adhyAyaH 2 sadyaHsRSTeSu jIveSu nAhaHsaMbhAvanAvyapi / na cAMhovAsanA vApi kuto hIzastathA sRjet||25|| teSAM svargAya sRSTAnAmIzenaudAryato nRNAm / madhye manuSyabhAvasya na pazyAmaH prayojanam // 26 // dAtuM kimeSa sarvebhyo'zaknuvan svrgmiishvrH| madhye manuSyatAM prApya kuryurena itIcchati // 27 // bAlya eva pramItA ye bAlyAd bhrAntadhiyazca ye| teSAM ca naratAprApternatarAmartha IkSyate // 28 // samyagvicAryamANaM cedbhavatAmIdRzaM matam / sudhiyAM purato bhAti sarva mugdhoditArthakam // 29 // kiM cezaH kurute lokAnyadi svargakaditsayA / nRNAM dharma svasevAdimeSa kasmAdapekSate // 30 // muktidAnavidhau sevAmicchatItyucyate yadi / pUrNakAmatvamIzasya bhavatA kiM na dUSitam // 31 // kevalaM svargadAnArtha lokAMzcetsRSTavAnvibhuH / buddhimeSAM kuto'srAkSIddharmAdharmobhayAnugAm // 32 // dharmAdharmakriyAsvebhyaH svAtantrye ca samarpite / prAyeNa jAyate lokaH sarvo'pi nirayAtithiH // 33 // tathA sati nRNAM sRSTinarakArthApi setsyati / svAtantryaM narakAyApi svargAyApi hi klpyte||34|| 1 'kimeva'-i. 'izyate'-i.

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adhyAyaH 2] zAstratattvavinirNayaH IzasRSTAzca puruSAH prAyaH sarve'hasAplutAH / dUre muktikathA tasmAd vRthAkAmaH kimIzvaraH // 35 // mayA sRSTA bhaviSyanti kiM caite pApinastviti / bhUtabhavyabhavajJatvAjjAnAtyeva kilezvaraH // 36 // iti jAnannapIzastAnsRjatyeva yadA tadA / jIvotpAdakatA tasya kathaM syAnmuktiditsayA // 37 // sarva cotpattimadvastu niyamenAntavanmatam / jIvAzcotpattimantazcedbhaveyu zarmiNaH // 38 // kAryAsAmAnyahetorapyAyaH kAryatvamiSyate / jIvAsAmAnyahetau syAttata Ize'pyanityatA // 39 // yadi nityasthiti bhavetkAryAsAmAnyakAraNam / kAryaM sadA prasajyeta tato'nityaM taducyate // 4 // evaM bahuvidhA doSA jIvotpattimate sthitAH / nisargAtpauruSI buddhiH sUkSmArtheSu hi muhyati // 42 // vayaM tu karmaNA deho dehAtkarmetyanAdinIm / bIjAGkaravadicchAmaH karmadehaparamparAm // 42 // yadyatkaroti cezastajjIvakarmaphalAptaye / yasya yasya yathA karma nyAyyaM tasya tathA phalam // 43 // ata evAsti yaHproktaHsaMgrAmaH kRssnnshuulinoH| so'pi jIvAdRSTavazAttadvajjayaparAjayau // 44 //

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zAstratattvavinirNayaH [ adhyAyaH 2 ekAtmAnau hi to devau bhinnau dRSTibhidAvazAt / tayoH kathaM syAtkalahaH kA ca tasmAttayoH ksstiH||45|| kiM tu yatpakSapAtena yudhyatastau parasparam / tatkarmatAratamyena tayorjayaparAjayo // 46 // nAstyeva paramezasya pakSapAto'pi vastutaH / kiM tu yasya yathA karma tAdRzaM niyataM phalam // 47 // svavazo'pi jagannAtho nyAyasaMrakSaNAya vai / tattatkarmAnusAreNa karoti vividhAH kriyAH // 48 // nanu puMsAmanAditve kathamIzvarajIvayoH / sevyasevakabhAvaH syAditi cetkA nviha kSatiH // 49 // ythaikkaaljnussoloke hi svAmibhRtyayoH / sevyasevakabhAvasya nAsti hAnistu sarvathA // 50 // tathAmoghAnantazaktijJAnasya paramAtmanaH / yujyante sevakA jIvA alpajJAH kssudrshktyH||52|| kiM ca prAgjanmajaM karma norarIkriyate ydi| janmato'ndhAH paGgavazva jAyante prANinaH kutH||52|| nANurapyaparAdho yairIzasyAkAri jantubhiH / atyantaM duHkhabhAjastAndayAvAnkurute katham // 53 // tasmAdyasminmate proktamevamIzaviceSTitam / IzanindAkaraM sAkSAcchraDeyaM nanu tatkatham // 54 //

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zAstratattvavinirNayaH nanutpannasya bAlasya pitrAdyA doSiNo yataH / tato'sAvapi tajjanmA duSTatvAddaNDamarhati // 55 // ityasat adhyAyaH 2 ] yadyAgaso'nyadIyasya daNDamanyatra pAtayet / puruSe'naparAdhe'pi kathaM syAnnyAyavAnprabhuH // 56 // piturdurbuddhitA putre na prasarpati jAtucit / paitro hi zukrasaMbandhAcchizordeho na cAsya dhIH // 57 // tathA hi dRzyate loke'pyantaraM tAtaputrayoH / sudurmaterapi suto dRSTaH sAdhuziromaNiH // 58 // Izadattaiva dhiSaNA duSTAM dadyAcca tAM katham / datvA ca tAM daNDayeccedeSa nyAyI kathaM bhavet // 59 // IzAjJocchedarUpazca yo'parAdhaH parAtmanaH / sa eva doSa ityukto jAtamAtre tvasau kutaH // 60 // ko hi tasyAparAdho'sau yad duSTAdajaniSTa saH / janma khalvIzvarAdhInaM nAdhInaM puruSasya tat // 61 // yadi nAmezvaro datvA duSTAdasmai balAjjanim / tatkRte daNDayedenaM kathaM syAnnItikRttamaH // 62 // kiM ca sRSTe vizvasantaH zudhyantIti bhavanmatam / tathAvidhAnAM bhavatAM zizUnAM duHkhitA kutaH // 63 // AstAM cotpannamAtrANAM zizUnAM vRttavarNanam / mahatAmapi duHkhAditAratamyamahetukam Shree Sudharmaswami Gyanbhandar-Umara, Surat 11 // 64 // www.umaragyanbhandar.com

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zAstratattvavinirNayaH [ adhyAyaH 2 kAMzcitsusukhinaH kurvan kaaNshcidtyntduHkhinH| bhavedvaiSamyanaighaNyadoSayuktaH parezvaraH // 65 // athApi vartamAnena taiH syAdehena yatkRtam / pApaM tasyaiva ca phalaM duHkhametadvacastvasat // 66 // janmato'pyA mRterye ye narAH pApAni kurvate / . duHkhinaste na dRzyante viparItaM hi lakSyate // 67 // kiM ca khuSTe vizvasantaHzudhyantIti bhavanmatam / tathAvidhA api narAH kuto duHkhAni bhuJjate // 68 // yadi khuSTe vizvasanto'pIha syurduHkhabhAjanam / amutrApi na daNDyAH syuriti nizcinumaH katham // 69 // nRsvabhAvaparIkSArtha sukhaduHkhAdibhiH prabhuH / tAnsaMyojayatItyetadvaco jAtu na yujyate // 7 // pararUpAnabhijJairhi tajjJAnArtha parIkSyate / sarvajJasya dayAsindhoH kiM hi kArya parIkSayA // 71 // dayAvAnalpahetozca na yacched duHkhamIzvaraH / asahyaM khalu tannRNAM tacca jAnanti tadvidaH // 72 // svabhAvAye yathA kuryurlabheraste tathA phalam / tebhyo duHkhaM balAddatvA nirarthaM tatparIkSaNam // 73 // asmai laghIyase'rthAya ghoraM duHkhaM vRthArpayan / kathaM dayAvAnIzaH syAtkica kSemaM vidhaasyti||74||

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zAstratattvavinirNayaH jJAnAvasthAptaduHkhAnAM yujyetApi parIkSaNam / bAlyAnubhUtaduHkhAnAM hA kaSTaM vyarthaduHkhitA // 75 // anye bAlyAptaduHkhAzca pramIyante tadaiva ye / kA tadgatiryadi svarge hA tadutpAdanaM vRthA // 76 // alametAvataivAstu kiM vicAreNa bhUyasA / samyagvicArite bhAti mugdhoktivadidaM matam // 77 // pUrvabhavopAttapApasyApratibhAnataH atha na daNDo yujyata iti na vicArabhavaM vacaH // 78 // saMprati kriyamANAnAM pApAnAM bhAvi daNDanam / nAdhunA jJAyate tasmAttatsattvaM svIkRtaM na kim // 79 // na khalvAmuSmiko daNDo dRSTaH kenApi kutracit / kiM tu zAstraikanirNeyaH zAstrAdeSo'pi budhyate // 80 // pUrvajanmakRtainAMsi bodhayan zAstravAkyataH / daNDayannIzvaro lokAn kathaM doSeNa lipyate // 81 // punarjanmAntaraM no cenmUkAdyanadhikAriNAm / kAryA syAnnirayaikAzA sRSTicaiSAM nirarthikA // 82 // tasmAnmUkAdibhAvaM te prAptAH prAgarjitAMhasA / bhUyo bhavAntare tebhyo dadyAdeva sukhaM vibhuH // 83 // alpAdhikAparAdhAnAM na nyAyyaM zAsanaM samam / tasmAdavAptadaNDAnAM punarjanma svataH sthitam // 84 // adhyAyaH 2 ] 13 1 atra a pustakasthA TippaNI - " kiM ca punarjanmAbhAve sAmparAyikadaNDasyApi vaiyarthyameveti vakSyata eva / iti "

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14 . zAstratattvavinirNayaH [ adhyAyaH 2 nizcitaM bhavatAM zAstraM puruSaiH svadhiyA kRtam / nRbuddhyanavagAhyatvAdyatra noktaM bhavAntaram // 85 // athAkasmAtsRjaJjIvAn kiNshuddhaansRjtiishvrH| Aho duSTadhiyastvAdye zuddhAnAM duSTatA kthm||86|| yadi vai duSTatAmIyuH zuddhAntaHkaraNA api / hatA vyavasthA sakalA duSTAH syuH svargatA api // 87 // doSayuktAM yadi punarnebuddhiM buddhipUrvakam / sRjatIza iti brUte tanmataM dUratastyajet // 88 // kiM ca bhUtena kenApi narAnpApe pravartitAn / dInAnparavazAMzcApi vibhurdaNDayatIti ye // 89 // vadanti te'vicAritvamAvahanti parAtmani / kathaM svahitakAmAnAM tanmataM syADitapradam // 9 // atha tena naraH pApAcaraNe prerito'pi san / vicAreNa nivarteta pApAditi vaco bhramAt // 11 // nAsau prerayate'kSyAdInsa hi prerayate manaH / vicArazca manodharmo duSTe citte kathaM bhavet // 92 // yadauSadhaM rogaharaM tadeva viSadUSitam / na guNAya bhavettadvadvicAre dUSitaM manaH // 13 // nanu yuSmanmate'pyevaM pUrvajanmakriyAvazAt / pApaM prakurvato jIvAnkathaM daNDayatIzvaraH // 14 // 1 ata Arabhya granthabhAgaH A pustake'pi vidyate.

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adhyAyaH 2] zAstratatvavinirNayaH ucyateprAgbhave'pi kRtaM karma tenaiva tu yataH kRtam / tasmAttadvazato'pyAgaskartA zAsanamarhati // 95 // yathA krIDAparo bAlo nimIlya svadRzo calan / avazo'pi patangarte pitrA tADyata eva hi // 96 // kiM ca svargAbhidhe loke divyabhogayute sthitiH| muktirukteti siddhAnto nAntaHzAntikaraHsatAm // 97 // bhuJjatAM hi sukhaM puMsAM bahukAlaM tataH param / kAlena jAyate trAsa utsukasyApi tatsukhe // 98 // kiM tvatratyasukhasyAso svalpakAlena jAyate / kAlena bahunA tadvadivyAnAmapi taya'ta // 99 // kiMcAsminnapi loke prAk pavitre paatkojjhite| utzadite ca vibhunA pApAvezamanicchatA // 10 // kAlena prAvizatpApaM svarge tanna vizetkutaH / tatazca duHkhabhAjaH syuH kuto na svargatA api // 101 // IzecchA tUbhayatrApi tulyaiva kSemabhAvane / nRNAM pApasamAcAraM na cehApi sa icchati // 102 // tasmAdivyapadArthAnAM bhogo mokSa idaM vacaH / bAlizAnAM vimohAya tadasatparamArthataH // 103 // kiM tu dehAdyahaGkArAtsukhAderjAyate spRhA / tata iSTAniSTayogaviyogArthaM pravartate // 104 //

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16 zAstratattvavinirNayaH [ adhyAyaH 2 sAhaGkArapravRttezva dharmAdharmAbhisaMbhavaH 1 tatazca sukhaduHkhAdi cakravatparivartate // 105 // evaM hi bhramatAM puMsAM nAnAduHkhAni bhuJjatAm / keSAJcitkarmaNAM yogAcchukko dharmaH prajAyate // 106 // tato bhavati vairAgyaM vicAraH prazamastathA / tatazca jJAyate rUpaM dehAderAtmano'pi ca // 107 // tasyArthAnnirahaGkArAH pravartante tataH kriyAH / tatazca dharmAdharmANAmudayo naiva jAyate // 108 // vai pumAnvizuddhAtmA karmazeSasya saMkSaye / vimuktaH sukhaduHkhAbhyAM svasvarUpeNa tiSThati // 109 // taM mokSaM suvicAreNa manyante zuddhabuddhayaH / viSayANAM tUpabhogAtkutaH syAtsuciraM sukham // 110 // abhimAnodbhavaM duHkhaM sarveSAmAnubhAvikam | tannirAsAttannirAsa ityetadapi nizcitam // 111 // bahvayaH santi striyo loke na tannAzena khidyati / svatvenAbhimatA yA tu tannAzAd duHkhamanute // 112 // santyanekAni gehAni na tannAzena khidyati / svatvenAbhimataM yattu tannAzAd duHkhamazrute // 113 // abhimAnodbhavaM duHkhaM tasmAtsarvatra nizcitam / tannirAsAntannirAso yathaitadapi kathyate // 114 // 1 ' tvasvarUpeNa '- i* 2 A pustake'ta UrdhvaM trINi patrANi naSTAni.

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adhyAyaH 2] zAstratattvavinirNayaH svatvenAbhimataM vastu yadAnyasmai pradIyate / mamatAyA nivRttatvAnna tannAzena khidyati // 115 / / tathAtmabhAvaM dehAdAvadhyasyAtmani dehatAm / avivekAcidacitormamAhamiti manyate // 116 / / tato dehAbhimAnena yuktaM duHkhitvamAtmanaH / tannirAsAnnirAsazca duHkhasyAtIva- yujyate // 117 // ka cAtmA citsvabhAvo'yaM ka dehAdi jaDaM tayoH / vailakSaNyaM mahaditi vivekAdIkSate yadA // 118 // tadeva sarvaduHkhAni tyaktvAnandaM samaznute / iti tAvadatispaSTaM saMzayA neha kazcana // 119 / / viraktirviSayebhyazca mukteH paramasAdhanam / vairAgyeNa hyabhimaternivRttirjAyate kramAt // 12 // viSayAMstatra rAgaM ca vibhupu yatA nyadhAt / tasmAdyuktaM na vairAgyamiti vAgavicArajA // 12 // sarvAsu strISu nRSu ca ratikAmukatA sthitA / matvA tAmIzvaraprattAM kiM bhAvyaM pAradArikaiH // 122 // nAsmAnvihantuM viSayaiH pralobhya paramezvaraH / baDizeneva yAdAMsi kacitkAmayate vibhuH // 123 / / surAM kAmamayIM pItvA na vivekAccyaveta kaH / kazva kAmAMzciraM bhuktvA tRptaH syaamityvsyti||124||

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18 zAstratattvavinirNayaH [ adhyAyaH 2 na jAtu kAmaH kAmAnAmupabhogena zAmyati / haviSA kRSNavartmeva bhUya evAbhivardhate // 125 // tasmAnmUlamanarthasya rAgo viSayago nRbhiH / sarvAnarthanivRttyarthaM niroddhavyaH prayatnataH // 126 // tasmAddivyapadArthAnAM bhogo mokSa idaM vacaH / bAlizAnAM vimohAya tucchaM tattvavidAM puraH // 127 // aho kRtaM bhavacchAstre yathezaguNavarNanam / nindaiva kevalaM bhAti jAyate vismayazca naH // 128 // utpAdya subahUJjIvAMsteSvalpAneva mocayan / anyAMstyaktabhavacchAstrAnnarake kSipatIzvaraH // 129 // kAlaM te'vadhizUnyaM ca narake duHkhabhoginaH / punarnoddharaNaM teSAM nirayAdasti karhicit // 130 // ye tAvadIzasRSTeSu svargatAstanurvam / ye punarnarakAvAsAsteSAM sRSTirnirarthikA // 131 // teSAM sarjanakAle kiM nAsIjjJAnaM parAtmanaH / kRtvA pApAnyamI duHkhaM bhokSyanti narakeSviti // 132 // jAnannavazyabhoktavyaM tairduHkhaM yadi cezvaraH / asRjad duHkhabhogArthaM kastasmAdvyasanI paraH // 133 // teSAM prayojanAbhAvAtkrUcchrabAhulyadarzanAt / aho nirarthikA sRSTiH pAmarA apyado viduH // 134 //

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adhyAyaH 2] zAstratatvavinirNayaH kathaM nu duHkhabhAjaH syuH sRjyerannaiva te yadi / prakSAlanAddhi paGkasya dUrAdasparzanaM varam // 135 // duHkhaM hi dAtuM yo'smabhyamasato'pyudapAdayat / kRtAyAmapi sevAyAM sa kathaM nAma mocayet // 136 // nUnaM khASTaH svabuddhyaiva tarka kurvadbhirIzvare / ghaTasyeva kulAlAdirjagatkApi kalpitaH // 137 // kiMtuna vysnitvaadyaanvidurdossaansmaagtaan| bAlizoktIzca manyante zraddhayA kevalaM satIH // 138 // asmanmate tu ye tAvadvahupApakRto nraaH| bhuktvA pApaphalaM bhUri te duHkhaM narakAdiSu // 139 // bhUyo bhavAntare puNyaiH sukhAnyapi ca bhuJjate / na tu kAlaM niravadhi kevalaM duHkhabhoginaH // 140 // evaM bhaveSvanekeSu bhuJjantaste sukhAsukhe / zukladharmodbhavAjJAnAtkramAnmukti prayAntyapi // 14 // yadidaM bhagavatkRtyamasmadIye mate sthitam / sadayatvaM bhagavata Avedayati puSkalam // 142 // kimIzo nRhitArthAya daNDaM pApasya yacchati / utAho zatrubhAvena bhavataitadihocyatAm // 143 // tatra tu prathamaH pakSA na sidhyati bhavanmate / sadA narakavAsAnAM kadA nu bhavitA hitam // 144 //

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zAstratattvavinirNayaH [ adhyAyaH 2 yuktaM tu paramezasya yathA putraM nijaM pitA / hanti doSanivRttyarthaM dadAti ca sukhaM tataH // 145 // tathaiva jIvazikSArthaM daNDaM datvA tataH sukham / krameNa mokSaNaM cApi yadyaso hitamicchati // 146 // yadi pApakRtAM daNDanivRttina kadAcana / nirarthastarhi tadaNDo luptA cAsya dayAlutA // 147 // aparAdhaH prabhoryena yAvAnkhalu bhavetkRtaH / tAvAnevAsya daNDo'pi zasyate nyaaykovidaiH||148|| alpAdhikAgasAM nRNAmanantA narake sthitiH / bhavatIti girA devaH kimanyAyI na kalpitaH // 149 // evaM manuSyabhinnAnAM gatiH kAcana neSyate / iti bruvadbhirmAnAM gatirvAGgIkRtA kutaH // 15 // pazvAdermaraNAdRrdhvaM yadi no gatiriSyate / manuSyANAmapi tadA kena dRSTA gativada // 15 // kSuttaNmaithunanidrAdi pazUnAM manujaiH samam / svahitasya tathA lipsA jihAsA svAhitasya ca // 152 // pakSyAdInAM gRhAdIni svakuTumbasya poSaNam / varSAtapAdivijJAnaM tadupAyAdicintanam // 153 // bhayaM caiva bhayasthAnaM sukhasthAnaM sukhaM tathA / Rte zAstrIyavijJAnaM jAnanti pazavo'khilam // 154 //

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adhyAyaH 2 zAstratattvavinirNayaH athAsti cenmanuSyANAM mRtakardhvamapi sthitiH| pazUnAmapi tastui te pIzasyaiva jantavaH // 155 // yathaiva sukhabhogecchAyogyatA cArita mAnave / pazUnAmapi tulyA tAn sRSTvA dadyAnna kiM sukham // 156 // nanvIzvarIyavijJAnaM pazubhyo manuje'dhikam / iti cettAvatazasya ko vizeSaH prajAyate // 157 // dayAlurAptakAmazva tulyadRSTirapIzvaraH / svasRSTebhyaH sukhaM dAtuM svajJAnaM kimapekSate // 158 // nUnaM vyavasthayA naNAM pravRttyarthaM svayA dhiyA / khASTaH prakalpitaH svargo narakazca tathezvaraH // 159 // pazoH prayojanAbhAvAnna gatilikhitA kacit / na tu zAstraM pramANaM tadityasmAjAyate matiH // 16 // hantezanecchayA sRSTA yadyeta pazavA nRbhiH / niyojitAH svayAnAdau kSataskandhAH kssudhaatugH||161|| tRSArtA USmaNA taptAH kacicchItAditA api / bhuJjate kevalaM duHkhaM kaSTaM tIMzaceSTitam // 162 // vayaM tu prAgbhavAMhobhiH pazutAM yAnti jntvH| bhuktvA karmaphalaM tasmAnmucyanta iti manmahe // 163 // 1 ata Arabhya granthabhAgaH A pustake'pi vartate. 2 'tatra'-A. i pusta'pi 'tatra' iti pAThaH prAgAmIdyaH pazcAtsaMzodhya 'khAH ' iti a pustakavadvihito dRzyate.

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22 zAstratattvavinirNayaH adhyAyaH 2 bhavatA kila vaktavyaM yad duHkhaM pazuSu sthitam / tatkasya hatogazo'pi duHkhArthaM kimasRSTa tAn // 164 // aho batAramadAdInAmapi taduHkhadarzane / kRpayA dravate cittaM dayAlorapi kiM na hi // 165 // kiM ca vyAghroragamukhAnvizvopaplavakAriNaH / akasmAtmvecchayA kurvanbhagavAn vyasanI bhavet // 166 // evaM nRNAM vizuddhayarthaM khaSTo daNDaM gRhItavAna / ityetadapi yuSmAkaM na manye sAdhu bhASitam // 167 // anyasya daNDagrahaNAdanya eva ca zudhyati / iti nyAyapathApetaM na hyetannyAyarakSaNam // 168 // aparAdhaM tu yaH kuryAtsa evArhati zAsanam / nyAyarUpamidaM prAhuranyastvanyAya IritaH // 169 // atha nyAyamatikramya yadi khaSTaH kRpAvazAta / nan zuDAnkurute tarhi tasya daNDagraho vRthA // 17 // 'kiM ca vizvAsamAtreNa khuSTa cetsyAdaghakSayaH / tadAhoratayaH kAmaM kuryuH pApAni mAnavaH // 171 // pApavarjanasaMyukto vizvAsazcedapekSyate tadasAdhyaM yataH ko'pi naro nAstyaghavarjitaH // 172 // athAnutApasahito vizvAso'pekSyate yadi / / alaM tarjhanutApena kiM vizvAsaprayojanama // 173 // 1 A pustake etadAdi zlokaSaTkaM pazcimazodharUpeNa vihitaM dRzyate.

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adhyAyaH 2] zAstratattvaviniNayaH Izo'nutApamAtreNa dayAvattvAdaghakSamAm / kuryAdeva hi kiM khuSTavizvAsAdeH prayojanam // 174 // kiM ca bAlye mRtAH khaSTaprAyazcittaprabhAvataH / mucyante'vizvasanto'pi tathAnye'pi narA na kim||175||. samyagnicAryamANaM cedbhavatAmIdRzaM matam / sudhiyAM purato bhAti sarva mugdhoditArthakam // 176 // saiSA khalviha doSANAM digeva paridarzitA / vicAre tu kRte naikamapi doSojjhitaM padam // 177 // iti zAstratattvavinirNaye paramatadUSaNanirUpaNaM nAma dvitIyo'dhyAyaH // 3 // 1 ata uttaraM 'bhIrAmAya namaH' iti a pustake.

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tRtIyo'dhyAyaH gambhIramaizvaraM zAstraM nRtarkAgocarArthavat / tatra doSaM na saMpazyet kSudrA hi narabuddhayaH // 1 // purANAdiSu yA vArtA ye ca dharmAH snaatnaaH| atAH khalu ta'mmAkaM na tAMntarkeNa yojyet|| 2 // kimAzayavatezena ka upAyAH prakalpitA / ammAkamicchatA zreyastajjJAtuM nezvarA vayam // 3 // bhavanmate'pi dRzyantaM nRtarkAgocarAH kathAH / yathAdyanAryA saMvAda uragasyeti kathyate // 4 // evamanyAzca dRzyante kathAH saMbhAvanAjjhitAH / vaMzAvalyAdikathane virodho'pi ca dRzyate // 5 // vecidviruDA vidyAyAH sUrye gatirudIryate / tato'pi matakartaNAmajJatvamiva bhAsate // 6 // yA asmAkaM purANAdau kathAH santi tthaavidhaaH| bhavadbhistAstu dUSyante kaSTamajJAnavaibhavam // 7 // 1 atra a pustakasthA TippaNI- " kazcidadbhutamAhAtmyaH sUryamAha tiSTaviti, tadA kiyantaM kAlaM sUryo na cacAle tyuktam, tatkathAmavaghaTate / kiM hi sthANoH sthitividhAnama?" iti.

Page #76
zAstratattvavinirNayaH vastutaH sUkSmayA buddhyA buddhimadbhirvicArite / sarveSAmaizazAstrANAM rItirekaiva dRzyate // 8 // Izabhaktyekavardhinyo nRtarkAgocarAH kathAH / zraddhaikacakSuH saMprekSyAH prAyeNaizatvalakSaNam // 9 // kiM tvasti bhavatAM zAstramalpamalpakathaM yataH / alpAni zaGkAsthAnAni lakSyante tatra vai tataH // 10 // asmAkaM tu punaH zAstraM vartate bahuvistRti / sarvasyAnugamastasmAd duHzako'lpadhiyAM nRNAm // 11 // sarveSAmapi tAtparyamIzabhaktivivardhane adhyAya H 3 ] 25 1 1 iti tattvavidaH prAhurmUDhAnAM tu bhramo vRthA ' // 12 // saMdizya zivamadhvAnaM bhavaddezyAnsamuddharan / kimasmAnsakalAnIza upekSetaiva kevalam // 13 // khuSTaM hi kazcidajJAtvA na mucyeteti cedbhavet / tadAsmaddezajAH sRSTAH khuSTAjJA narakAya kim // 14 // 6. 1 A pustake ata uttaramatiriktaH zlokaH idaM ca me vacaH pathyaM bhUyatA yadi rocate / zraddhayA cAgrahaM svasvasya matasyotsRjya dUrataH || " iti i pustake'yamatiriktaH zlokaH prAglikhito'pi pazcAnnirasto dRzyate etadAdi zlokacatuSTayam A pustake pazcimazodharUpeNa likhitaM dRzyate. 2 etadAdi zlokadvayam i pustake pazcimazodharUpeNa vihitaM dRzyate. asya zlokadvayasya sthAne A pustake " jJAtvA sRSTaM bhavaddezyAH kevalaM svargabhAginaH / anye tadajJA Izena kiM bhoktuM narakaM kRtAH // " iti zloko yaH i pustake prAglikhi to'pi pazcAnnirasto dRzyate

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zAstratattvavinirNayaH [ adhyAyaH 3 taddhi nRtnaprasiddhitvAdasmaddezyairbhavanmatam / jJAtamAdhunikaiH svalpaiH prAgbhavaiH sutarAM na ca // 15 // tulyaiva khalu sarveSAM zreya AzIrnRNAM prbhaaH| tasmAtsvaM khaM mataM sarve'pyarhAmaH samupAsitum // 16 // yuSmAbhiH svIyazAstreSu kAmaM zraddhA vidhiiytaam| na punardRSyatAM zAstramasmAkaM svalpayA dhiyaa||17|| bhinnAdhikArayuktAnAM bhinnaandrshyto'dhvnH| sugambhIrasya zAstrasya tattvajJaravIza eva hi // 18 // svAbhAvikabhramavatI ka buddhiH pauruSI bt| kva caizamAkUtamiti vicArayata cetasi // 19 // pazyan zaGkha pumAn kshcitpittdRssitlocnH| pIta eveti jAnAti vastutaH zukla eva saH // 20 // tathAlpajaDabuddhInAM duSTa eveti nizcayaH / bhavedyadyapi zAstrArthe vastutaH zuddha eva saH // 21 // tAtparya lokavAkyAnAmapi na jJAyate yyaa| tayezavAkyanindeti sAhasaM tyajyatAmidam // 22 // aho ta kuzalA buddhiraho samyaganuSThitam / iti yatkrodha vAkyaM vadantyAgaskRtaM prati // 23 // zabdamAtrAnusaMdhAne tadbhAti stutivAkyavat / yastu tAtparyavijJAtA sa kutsAM nizcinoti taam|| 24 // 1 ayaM zlokaH A pustake nAsti.

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adhyAyaH 3] zAstra zAstratattvavinirNayaH tatastAtparyavijJAnaM sarvatrApekSyate khalu / jJAyate kiMtu lokAnAM prasaGgenegitAdinA // 25 // Izvarasya tu tAtparya kathaM vA jJAyatAM nRbhiH / tasmAnna dUSyatAM zAstraM buddharalpatvamUhyatAm // 26 // tAtparyajJAnazUnyAnAM yo hyartho bhAti shbdtH| jJAyamAne tu tAtparye so'nyathaivAvabhAsate // 27 // nanvevaM gUDhatAtparya nezvaraH praNayenmatam / taddhi sarvopakArArthamiti cenmaivamucyatAm // 28 // yaduktamatigambhIraM doSadRSTisamIkSitam / tadeva zraddhayA dRSTaM nitarAM sugrahaM yataH // 29 // tathA hi zAstramArgeSu zraddadhAnAstu ye rtaaH| te'tha sukhena gRhNantaH paraM prema bhajanti ca // 30 // tarkadRSTyA tu ye doSAMstatra pazyanti baalishaaH| IzAzayaH kathaM jJAta iti tAnprati no vcH|| 31 // durbodhaM rUpamIzasya tannItirapi durgrahA / tabodhakasya zAstrasya gAmbhIryamapi yujyate // 32 // laukikairapi bhUpAlaiH kalpyate yA prajAvane / nItistatsthA api janaiqhayante naiva hetavaH // 33 // kathaM punarbhagavato nAnAhetumayI parA / nItibhavenna gambhIrA yatra muhyanti sUrayaH // 34 //

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28 . zAstratattvavinirNayaH adhyAyaH 3 ] nRNAmatyalpabuddhitvAtsUkSmagambhIravastuni / bhavanti saMzayAH puMsAM taddhi tasyAsti bhUSaNam // 35 // prasiddha sahasA buddheH sUkSmArthAnavabodhanam / tayA jJAyeta cettattvaM gAmbhIryaM nAma kiM tataH // 36 // pratyutApi ca yacchAstraM sahasA gRhyate dhiyaa| na tadaizvaratattvena yuktamastIti taya'te // 37 // nUnaM bhavanmataM sarvaM bAladhIgAMcarArthakam / narairiva kRtaM bhAti prakalpyeva svayA dhiyA // 38 // mokSo viSayabhogAtmA gatyabhAvastathA pshoH| anekajanmAkathanaM dRSTaikabhavasaMmatiH // 39 // cittadUSakadRtAdyA ye'rthAzcAnye bhavanmate / / saMmohanAya bAlAnAM kalpitA iva bhAnti te // 40 // tathA svamatavizvAsamAtreNAghaughamocanam / ityapi svamate'nyeSAM pravezAyeva kalpitam // 41 // mUrtyarcApratiSedhAdi nAmakIrtanavarjanam / tacca prAcInasiddhAntadveSamUlamivekSyate // 42 // na loSThakASThabujhyA hi pUjyante mUrtayaH kvacit / vyApakezvarabuddhyaiva ko doSastatra bhaNyatAm // 43 // vyApako hi smRto devo nirlepazca viydythaa| tabuddhyA pUjyate yatra tatra svIkurute'rcanam // 44 //

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zAstratattvavinirNayaH kiM tvAjJA tasya yatrAsti tatraivAsau samarcyate / yataH zAstraM pramANaM naH kAryAkAryavyavasthitau // 45 // bhagavannAmakIrtanena tathaiva nirantaram / Ize muhurmuhuzveto yAti tatrApi kA kSatiH // 46 // atha svapitaraM putraH pitaH pitariti bruvan | khedaM karoti vai tadvadIzanAmnetyasadvacaH // 47 // yena kena prakAreNa svasmiMzcittapravezanAt / prasIdati jagannAtho na tu khidyati lokavat // 48 // lokatulyasvabhAvazced bhagavAnapi kalpitaH / sarvakAlamakAryA syAttatstutizca bhavanmatA // 49 // prAkRtAH khalu khidyanti ha dvikSepAdikAraNAt / hantAnantamahimnastu hIyate kiM taduktibhiH // 50 // vizvotpattyAdiviSaye ye ye cArthA bhavanmate / adhyAyaH 3 ] 29 sarve te bAladhIgamyA bAladhIkalpitA api // 51 // tathA hi vyasanitvAdyA doSAH prAkpratipAditAH / bahavastatra dRzyante taddhi bAlizadhIkRtam // 52 // mUDhairapi yadIyArthI gRhyante sahasA dhiyA / na tadaizvaratattvena yuktaM nApyaizvaraM matam // 53 // athavA paramezena deze'sminbrAhmaNAnvite / pavitre sakalo nUnaM svAbhiprAyaH sphuTIkRtaH // 54 //

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zAstra tattvavinirNayaH adhyAyaH 3 atho yAvanadezeSu bhavadIyeSu cezvaraH / kathaJcinnRhitArthAya khAmupAsAmupAdizat // 55 // tathA hi bhavatAM zAstraM bAladhIgocarArthakam / tathaiva yavanAdInAmapi bhAti samantataH // 56 // asmAkaM tvatigambhIraM vedavAcA ca divyayA / proktaM bahvadhvabhiryuktaM gUDhatattvaM ca dRzyate // 57 // vedAnAM bhAratAdezca zAstramya mAnavasya ca / vAkprAgalbhyAdanirvAcyAcchaDAtIva vivardhate // 58 // nirukta brAhmaNAdInAM sUtrAdInAM tathaiva ca / vAGmAdhuryAdanirvAcyAdbhUyaH zraddhA vivardhate // 59 // yathA yathA bhavadbhizca procyate tatra dUSaNam / gAmbhIryanizcayadvArA bhUyaH zraDA vivardhate // 60 // yathArtha bhagavadrUpabodhakaM dRDhahetumat / gambhIraM ca prasannaM ca zAstramasmAkameva hi // 61 // kiM tvetadbhavatAM deze na dRSTaM nApi vA zrutam / svamate ca kulaprApte kevalaM jAtanizcayaiH // 62 // bhavadbhirakRtazraddhaiH sahasaivopalakSitam / tasmAdasadivAbhAtaM na tu garhitumarhatha // 63 // bhAti hyazradadhAnAnAM sezvaraM sakalaM mRSA / tathA cAnantare'dhyAye sphuTaM tadarzayiSyate // 64 // 1 etadAdi zlokasaptakama A pustake pazcimazodharUpeNa likhitaM dRzyate.

Page #82
adhyAyaH 3] zAstratattvavinirNayaH 31 bhavatAM ca dRDhAzraddhAhetorevodbhavanti vai / asmacchAstrasya viSaye nAnAkArA vikalpanAH // 65 // vedAnvyaracayankecijAtibhedaH prakalpitaH / ityAdyAH kalpanA jJeyA azraddhakabhavA iti // 66 // nAstikyabuddhiH pApiSThA sadarthamapi muJcati / zraddhA paramakalyANI mAtevAvati mAnavAn // 67 // tasmAnna sAhasaM kAryamaizvare'rthe sanAtane / azraddhAprabhavastoM hyanarthAyaiva kevalam // 68 // acintyAH khalu yebhAvAna tAMstakeMNa yojyet| nApratiSThitatarkeNa gambhIrArthasya nizcayaH // 69 // gambhIramaizvaraM zAstraM nRtarkAgocarArthavat / tatra doSaM na vai pazyetkSudrA hi narabuddhayaH // 70 // pratIto'pyalpayA buddhayA neha doSo'sti vstutH| tattattattvaparijJAnAtsA sA zaGkA nivartate // 71 // iti zAstratattvaviniNaye hitopadezo nAma tRtIyo'dhyAyaH // 3 // 1 ata. pUrve 'zrIH' ityadhikam a A pustakayoH.

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caturtho'dhyAyaH zraddhaiva kevalaM zAstre prayoktavyA hitecchubhiH / na hi tarkasya niSThAsti sa buddhimanuvartate // 1 // zAstra evezvaraH proktastathaiva tadupAsanAH 1 yajJAdInyatha karmANi tattathA na tadanyathA // 2 // indrAdyA devatA yAzca gaGgAsnAnAdikaM ca yat / anye coccAvacA dharmAH satyAH zAstraikamAnataH // 3 // tadAkSipatha tarkAccetsarvaM tarkeNa lupyati na prayojanamIzasya na svargo na ca rauravam // 4 // tarkagarbhapramattAnAM vaco hi bahuniSThuram unmUlayaddharmapathaM kaH khaNDayitumIzvaraH tathA hi- 1 1 // 5 // 1 striyaH puruSasaMyogAjjanayantyakhilAnnarAn bIjAni caiva sasyAdInsaMyogAnmRjjaloSmaNAm // 6 // prAsAdAdIn zilpijanA evaM vizvasya kalpanA / kiM prayojanamIzasya va svargaH kva ca rauravam // 7 // pratibandhakasattvAdvA kAraNAsaMnidherapi kRte'pi yatne puruSaiH phalaM notpadyate kacit // 8 // 1

Page #84
adhyAyaH 4] zAstratattvavinirNayaH nanUtpAdayitAdyasya puMsaH ko'nyaH parAtmanaH / iti cedIzvarasyApi ko'sti karteti bhnnytaam|| 9 // yadyanAdirjagatkartA na kartA tasya kazcana / AstAmanAdinI tarhi puMsAmeva paramparA // 10 // nanu kArya karbadhInamityasya niyamasya ca / ghaTAdau darzanAtkartA vRSTayAderapi kalpyate // 11 // maivamna hi kAryasya hetutvaM puruSe manmahe vayam / kiM tu saMjAyate kArya yAvatkAraNasaMgame // 12 // sakvaciccetanAdhInaHkvacitsvAbhAviko'pi c| yathA ghaTAdau bhramyAdizcatanenaiva sAdhyate // 13 // prabhaJjanoptabIjAdestathaivotpadyate phalam / anvayavyatirekAbhyAM hetutA hetusaMgame // 14 // atrAhaannamApazva jantUnAM sarveSAmapi jIvanam / niyamena ca tad vRSTayA kAle kAle samedhate // 15 // pRthivI SaDrasAnsUte puSyante yaizca jantavaH . / vanaspatIMzca vividhAn rogANAM vyaahtirytH|| 16 // jAyamAnasya ca zizoH pAlanArthaM stnaantre| utpadyate payo dhAtryA yAvaccAsya prayojanam // 17 //

Page #85
zAstratattvavinirNayaH [ adhyAyaH 4 evaM vyavasthA mahatI sRSTau yA paridRzyate / akasmAtkuta AyAtA tasmAtkartAsti nishcitH|| 18 // atrocyateevaM vyavasthitajagatkartRtAzaktirIzvare kenArpitA kutaH prAptA kathamAsAditA vada // 19 // evamadbhutasAmarthya * sarvajJamapi cezvaram / ko vAsRjaditi brUhi vyavasthitajagatkRtam // 20 // jJAnaM sAmarthyamIze ca dRSTe sRssttyupyoginii| evaM vyavasthAsaMyuktamIzaM ko'sRjaducyatAm // 21 // svAbhAvikI vyavastheze so'nAdiriti cettadA / svAbhAvikI vyavasthApi jagataH kiM na klpyte|| 22 // tathA hyatroktayA yuktyA tulyA yuktiH prdrshitaa| viduSA bhAskarAryeNa svasiddhAntaziromaNau // 23 // mUrto dhartA dhritryaashcttsyaapynyrtto'prH| anavasthaivamantye cetsvazaktiH saadime'stviti|| 24 // akasmAtkhAtpatadRSTvA jalaM ckitcetsH| adhIrA hetvavidvAMsaH kazcidIzaM pracakSate // 25 // jagadatyadbhutaM dRSTvA yadi kartAsya klpyte|| Ize'pyadbhutatAhetorbhavetkartRparamparA // 26 // 1 A pustaka etadAdi zlokadvayaM pazcimazodharUpeNa likhitaM dRzyate.

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adhyAyaH 4] za'stratattvavinirNayaH 35 kiM ca vyavasthA jagato yadi syaadiishnirmitaa| niyamenaiva sA tiSThedIzaH prAmANiko yataH // 27 // mahatAM vyavahAro hi niyato bhavati dhruvam / kSaNamanyA kSaNAdanyA tviyaM kSudrahRdAM kRtiH // 28 // . tato jananyAH stanyAdi yadi cediishnirmitm| na mriyeta zizuH ko'pi kSudhA niHstnymaatRkH|| 29 // punarapyakhilaM vizvaM yadi syAdIzakartRkam / tadA vRSTayannapAnAdi na kuryAdgauravAvaham // 30 // sa hyAtmanaH prabhAvena zaknuyAdavituM narAn' / na kuryAdeva vA vyarthI pipAsAM ca kSudhAmapi // 31 // tasmAtsvabhAvataH santi vizvasminnadbhutA gunnaaH| buddhimadbhiH kiM tu janaistattadartheSu yojitAH // 32 // dharmAdharmoM kena dRSTo va svarganarakAvapi / dehe paJcatvamApanne kiM tannAmAvaziSyate // 33 // naraistulyA api yathA pazavo maraNAtparam / pRthivyAdau vilIyante ko vizeSo nareSvapi // 34 // bahudoSANi dRzyante matAni sakalAnyapi / tAni naizAni vai tasmAdavizvAsyAstaduktayaH // 35 // kasmAccezomataM kuryAt kiM hi tamya prayojanam / nRNAM sa muktimiccheccetki na dadyAttathaiva tAm // 36 // 1 'narAt'-A, i. 2 etadAdi zlokasaptakam A pustake zodharUpeNa pazvAllikhitaM dRzyate.

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zAstratattvavinirNayaH [ adhyAyaH 4 yadi caikaM mataM kuryAttadviruDAnyasau tadA / balAtpralopayedeva yadIcchati nRNAM zivam // 37 // puruSA bhinnadezIyA matAnyuccAvacAni tu / dharmabhItyA pravRttyarthaM nRNAM nUnamakalpayan // 38 // akasmAtkhAtpatadRSTvA jalaM cakitacetasaH / / Izo'stItyavadankecinmUDhA anuyayuzca tAn // 39 // yaddezyAH puruSAH sarve ekamatyasvabhAvinaH / taddezyAnAM matamapi dRSTamekapathAzritam // 40 // nisargAdbhinnamatayo yaddezyAH santi mAnavAH / tata eva hi taddezyaiH kRtaM bahupathaM matam // 41 // bahvAzcaryANi zrUyante yAni grantheSu kevalam / naikamapyadhunA teSu dRzyate karhicitvacit // 42 // tathA hi manujaiH sArdhaM saMvAdA Izvarasya ca / . azarIrAstathA vAco dharmavizvAsakArikAH // 43 // evamAzcaryakarmANi dharmazraddhApradAni tu / kSaNe kSaNe prajAtAni zrayante granthamAtrataH // 44 // naikamapyadhunA kasmAdRzyate dharmakAGkSibhiH / nRNAM tadvaJcanAyaiva sarva dhUrteH prakalpitam // 45 // pramattAnAmidaM gItaM tarkasaMparkakarkazam / nirorbu kaH samartho'sti shussktrksmaashryH|| 46 // 1 'yadi vApi mataM'-A, i.

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adhyAyaH 4] zAstratattvavinirNayaH yadyapyatra vadetkazcid buddhimAn kinyciduttrm| tasyApyanyo vadedeva nAntastarkasya vidyate // 47 // apahAya tato. doSAMstadRSTisamIkSitAn / kAryaH zAstre suvizvAsa Atmano bhdrmicchtaa||48|| athApi dharmajJAnArthaM vedazAstrAvirodhataH / narastakaM prayuJjAno na duSTo manuravIt // 49 // dvisvabhAvA hi puruSAnAstikA AstikA iti| yatsvabhAvo bhavedyastu tathArthaM so'dhigacchati // 50 // kriyante yAdRzAstako bAlizairdharmahantRbhiH / na te kRtadhiyAM cittamadhirohanti jAtucit // 51 tarkA yadyapi bhUyAMso vAktambhAya prdrshitaaH| tathApi vizvaracanA karotyAstikatAM dRDhAm // 52 // Izo nAstIti jalpanto mUDhAnmanyanta AritakAn / ta eva vastuto bAlA iti jAnanti sUrayaH // 53 // tattveSu laukikArthAnAmapi muhyati yanmatiH / dharmatattvaM dUSayantaH kiM te na bata bAlizAH // 54 // yazca mUDhatamo loke yazca buddhaH paraM gataH / tAvubhau sukhamedhete klizyatyantarito janaH // 55 // bhavadbhirapi tarkeNa yadi doSAH prakalpitAH / tAvatA brUta kiM tyAjya eSa panthAH snaatnH|| 56 // 1 etadAdi zlokaSaTkam A pustake nAsti, i pustake ca zodharUpeNa pazcAllikhita dRzyate.

Page #89
38 zAstratattvavinirNayaH [ adhyAyaH 4 ko veda dhAturAkRtaM tattvaM dharmasya caiva yat / anyasya cAnyathAbhAnaM nanu svAbhAvikaM nRnnaam||57||' kuryuryadyapi vAstambhaM kutarkA bhavadIritAH / tathApi vaidikADarmAtsatAM zraddhA na hIyate // 58 // tasmAnmoghA bhavattA atylpdhissnnodbhvaaH| sarvazuddhatama zAstraM zraddheyaM hitakAGkSibhiH // 59 // iti zAstratattvavinirNaye zAstrazraddhAvazyakatAkathanapUrvakatarkApratiSThAnanirUpaNaM nAma caturtho'dhyAyaH // 4 // 1 ata uttaraM "ghaTakuDyAdinirmANe yA tAvacchilpinAM kRtiH / sApi na jJAyate pumbhiH sahamAbhyAsavarjitaiH / / kiM punarjagatAM karturacintyakRtazAlinaH / jJAyeta sahasA tattvaM yacchAsreSu pradarzitam // gambhIraH zAstraviSayo na grAhyo'lpamanISayA / na ca dUSayituM yogyaH svabuddhikRtanizcayaH // " iti zlokatrayamadhikam A pustake i pustake tvatacchlokatraya prAglikhitamapi pazcAniSkAsitaM dRzyate.

Page #90
paJcamo'dhyAyaH 'ye'rthAH zAstreSu saMproktAH santaste kiM tu durgamAH / avabodhAya caiteSAmupapattiH pradarzyate // 1 // IzvaraH svarganarakau dharmAdharmAdikaM ca yat / satyaM matvopapAdyaM tad yuktyA tadanukUlayA // 2 // satyAnmatyaiva zAstrArthAnupapattyopapAdayet / nopapattyanurodhena te dUSyA iti me matiH // 3 // nanu zAstrapramANatvaparIkSAvazyamate 1 no ced dhUrtakRtaM kiJcinmataM mantavyatAM vrajet // 4 // atrocyate yadi kazcinmahAbuddhiH sarvataH sUpapattimat / dhUrta: prakalpayecchAstra parIkSyetAsya kiM tataH // 5 // buddhimanto narA dhUrtAH zaknuyuH kartumIdRzam / buddhimAnkalpayedyattatsadoSaM kalpayetkutaH // 6 // alpamalpakathaM caiva sarvataH sUpapattimat / buddhimAMzcenmataM kuryAt kriyatAmasya kiM tataH // 7 // ataH pUrve ' zrIH ' ityAdhikam a pustake, 'haraye namaH ' iti A i pustakayozva.

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40 [ adhyAyaH 5 zAstratattvavinirNayaH parIkSA suprayuktApi neha syAtkAryakAriNI / sadoSArthavihIne hi parIkSA kiM kariSyati // 8 // tasmAdevaMvidhAH zaGkA nirarthA eva kevalam / kiM tvAyaH saMmataM yadyattatpramANamiti sthitiH // 9 // zrutismRtyAdikaM zAstra pUrvairAyaH susaMmatam / vedAH pramANamUrdhanyA eSa panthAH sanAtanaH // 10 // vayaM hi bhagavadvAci dRDhaM vizvasimaH zrutau / zraddhA calati nAsmAkamapyasatkalpanAzataiH // 11 // vedAnAM bhAratAdezca zAstrasya mAnavasya ca / vAkprAgalbhyAdanirvAcyA bhUyaH zraddhA vivardhate // 12 // niruktabAhmaNAdInAM sUtrAdInAM tathaiva ca / vAGmAdhuryAdanirvAcyAd bhUyaHzraddhA vivrdhte|| 13 // tadetadaizvaraM zAstraM prasannaM gUDhahetumat / zaGkApaGkanirAsAtha bodhArtha copapAdyate // 14 // zAstrAnugaivopapattirnopapattyanugaM tu tat / svataHpramANakaM zAstramupapattistu tadvide // 15 // IzvaraH svarganarako dharmAdharmAdikaM ca yat / satyaM matvopapAdyaM tadyuktyA tadanukUlayA // 16 // satyAnmatvaiva zAstrArthAnupapattyopapAdayet / nopapattyanurodhena te dUSyA iti me matiH // 17 //

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adhyAyaH 5] zAstratattvavinirNayaH 41 upapattyanurodhAncecchAstraprAmANyamiSyate / lAghavAtsvarganarako dharmAnyau ca na sidhyataH // 18 // IzvarAdabhavansarve yadvA svapitRmAtRtaH / mRterUvaM vilIyante lAghavAdaritvadaM varam // 19 // etAvAneva vai zAstre yasminnartho bhavenmataH / tadeva yuktamanyAni heyAnItyapi setsyati // 20 // kimarthau svarganarako dharmAdharmakathA vRthA / yAvajjIvamuSitveha la yanta iti lAghavAt // 21 // nAdharmaprabhavaM duHkhaM na dharmaprabhavaM sukham / tattatsaMyogajaM duHkhaM tattatsaMyogajaM sukham // 22 // zItAdyarthAnsevamAnaH pIDyate ca jvraadibhiH| svAdvannamatha bhuJjAno nIrogaH sukhamedhate // 23 // tadevaM yuktisiddhAbhirbahvIbhirupapattibhiH / duSyantAM kimu zAstroktA arthA dharmAdikAstu ye||24|| kiM tu zAstreSu ye proktA arthAH sAdhava eva te| iti matvopapattistu tadvodhAya prayujyatAm // 25 // yo'yaM zAstrodito'rtho'sau saMbhavedvAna sNbhvet| iti zaGkAnirAsArtha bodhArtha copapAdyate // 26 // sugraho jAyate hyartho dRSTAntAdyairnirUpitaH / asaMbhavAdizaGkAzca gacchantyarthopapAdanAt // 27 //

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42 zAstratattvavinirNayaH [ adhyAyaH 5 tathA hi lokanRpatidRSTAntAdibhirIzvaraH / tattatkarmaphalaM yacchatyevamAdi prabodhyate // 28 // arthadharmAdikaM satyaM matvA zAstraikamAnataH / siddhasyaiva gatirkheSA dRSTAntAyaiH prakalpyate // 29 // tiraskriyeta cecchAstravaco dharmAdibodhakam / tathApi tarkasiddhAyA upapattestu na kSatiH // 30 // yathA rAjA prajAkarmaphalaM yacchati vai tathA / IzvareNApi tadeyamityevaM niyamaH kutaH // 31 // krIDArthamIzvaro'srAkSIllokAMste mRtyanantaram / mucyanta ityeva paraM lAghavAdupapadyate // 32 // kiM ca sRSTeH pUrvakAle nAsaJjIvAstu kecana / asantaH svecchayA sRSTA Izeneti bhavanmatam // 33 // itthamIzena sRSTeSu teSu pApakRtAM nRNAm / ananto narake vAsa iti tAvadasaMbhavi // 34 // kathamIzastrikAlajJasteSAM vai doSazAlitAm / bhaviSyatkAlikI jAnanduHkhabhogAya tAnsRjet // 35 // matsRSTeSu bhaviSyanti khalvete pApabuddhayaH / tato'tiduHkhabhoktAra iti jAnankathaM sRjet // 36 // na hi doSAvahaM vastu prAkRto'pi sisRkssti| dayAluzva bhaviSyajJaH kathaMduHkhAya taansRjet|| 37 //

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s adhyAyaH 5] zAstratattvavinirNayaH 43 ye tAvadIzasRSTeSu svargatAstajanurvaram / . ye punarnarakAvAsAsteSAM sRSTinirarthikA // 38 // kathaM nu duHkhabhAjaH syuH sRjyerannaiva te ydi| na dayAloridaM yogyaM sRSTvA tduHkhdrshnm|| 39 // tasmAnna svarganarako dharmAdharmI nirarthako / upapattyA tvidaM sidhyecchAstraM cedavamanyate // 40 // nanvIzvaraH karmaphalaM na dadyAdyadi cettadA / prajA bhaveyuruvRttA ityetatsopapattikam // 41 // atrocyatekarmaNaH phalamastIti sarve jAnanti yadyapi / tathApi loke durvRttAH santyeva bahavo narAH // 42 // ye tAvatsAdhavo loke te tu svRttmaasthitaaH| atha duSTasvabhAvAnAM na svapne pApajaM bhayam // 43 // tathA dharmAdyabhAve'pi ye tAvatsatsvabhAvinaH / paraduHkhAni jAnantaH pIDayeyurna te parAn // 44 // atha duSTasvabhAvA ye nighaNAH parapIDakAH / teSAM sattve'pyasattve vA vRttaM tUbhayathA samam // 45 // kiM na cArvAkalokeSu vyavahAraH pravartate / na te dharmamadharma vA manyante nArakaM bhayam // 46 // syAdvedamIzvarasyaiva sAmarthya kiJcidadbhutam / vyavahAro nirAbAdho yena loke pravartate // 47 //

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44 zAstratattvavinirNayaH [ adhyAya: 5 kiM ca dharmAdharmaphalaM narANAM satpravRttaye / / bhavanmatAnusAreNa sarvathaitanna sidhyati // 48 // bhavantaH khalu manyante vayameva hi dhaarmikaaH| matAntarAnusAriNyaH prajAstUtpathagA iti // 49 // tasmAddharmAdharmaphalaM yadyapIzena nirmitam / tathApyutpathagAmitvaM prajAnAM tadavasthiti // 50 // dharmAdharmaphalaM tasmAnnAstyeva narakAdikam / kiM tu jIvA mRterUz2a muktA ityastu laaghvaat||51|| upapattivazAdevaM lAghavAdyanurodhataH / sarvo lupyati zAstrArtho yadyasAvavamanyate // 52 // tasmAcchAstreSu ye proktA arthaastdnukuulgaa| upapattiHprayoktavyA na viruddhA tu karhicit // 53 // ato vedapurANAdau ye ye'rthAH prtipaaditaaH| satyA evopapattistu tabodhAya prakalpyate // 54 // kAcittatropapattizca dUSyA syAdapi cedyadi / na dUSyaM tAvatA zAstramanyathaivopapAdyatAm // 55 // zAstrAnugaivopapattirnopapattyanugaM tu tat / svataHpramANakaM zAstramupapattistu tadvide // 56 // ko veda dhAturAkUtaM tattvaM dharmasya caiva yat / anyasya cAnyathA bhAnaM nanu svAbhAvikaM nRnnaam||57||

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adhyAyaH 5] zAstratattvavinirNayaH loke buddhimatAM kRtyaM jJAyate nAlpabuddhibhiH / buddhisadbhayo'pi sarvebhyo bhagavAnbuddhimattaraH // 58 // kAzvidatra pravakSyante mayA yA upapattayaH / na ca tAvatya eva syuranyAsAmapi saMbhavAt // 59 // kAcid dRSyA yadi bhavenmayoktAsUpapattiSu / anyAstatra prakalpyantAM na dRSyaM tvaizvaraM vacaH // 6 // anyA. api syuratrArthe nizcayenopapattayaH / mayA tvatra pradarzyante AtmajJAnAnusArataH // 61 // iti zAstratattvavinirNaye zAstrAyopapattinirapekSasvataHprAmANyanirUpaNaM nAma paJcamo'dhyAyaH // 5 //

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SaSTho'dhyAyaH (pUrvArdham) tathA hi zAstradRSTAnAM bahutvAdadhvanAM tu yaH / doSaH pratIyate tatra samAdhAnamidaM zRNu // 1 // yadyapIzvararUpasya yathArthajJAnamekakam / mukteH sAdhanamityAhuna prakArAntaraM kvacit // 2 // yathArthabhagavadpAvabodhe caikakAraNam / vedAntA iti siddhAntaHzrutiSu smaraNeSu ca // 3 // yathArthaM bhagavadrUpaM yathA vedAntadarzane / kathyate tadihAsmAbhirupariSTAtpravakSyate // 4 // tathApi mandabuddhInAM tarkadUSitasaMvidAm / . na yeSAmadhikAro'sti tattve vedAntabodhite // 5 // zreyasteSAmapi bhavatviti matvA dyaalunaa| kRtAH zAstrAntarAdhvAnaH sarveSAM hitmicchtaa|| 6 // ataya'sadasatkarmaparipAkavazAnnRNAm / AnantyamadhikArANAmuttamAdhamarUpiNAm // 7 // dRzyante puruSA loke yeSAM vedAntadarzane / siDe'pi shrddhaabhaavo'dhikaarjH|| 8 // tathA hIzvarakRSNAdyAHsAGkhyameva gtividuH| tarkavidyAmatha pare'manyantodayanAdayaH // 9 //

Page #98
adhyAyaH 6 pU.] zAstratattvavinirNayaH evamanye'pi bahavastarkAndolitacetasaH / nAnAmArgAnprapadyante hetuvAdaparAyaNAH // 10 // anavAptAdhikArAste vedAntArthAvagAhane / upAsamAnA govindaM svasvadRSTyanusArataH // 11 // kAlenAptAdhikArAste IzopAsanagauravAt / yAthArthyena hariM jJAtvA mucyante srvbndhnaat|| 12 // ye caite bahavo mArgA mandabodhaprayojanAH / vedAntabodhadvAraiva teSAM mokSe samanvayaH // 13 // nanvevamadhikArANAmAnantyAdadhvanAmapi / bahutve'pi kathaM teSAM virodha upapadyate // 14 // viruddhairadhvabhiryAnta ekamarthaM kathaM narAH / labherannatha sarveSAM prAmANyaM ca sakRtkatham // 15 // atrocyatemandAnAM tattvabodhAya zAkhAdibhirivoDurAT / bahuprakArairIzo'pi varNyate darzanAntaraiH // 16 // zuddhaM bhagavato rUpamAha vedAntadarzanam / tadvirodhe na tAtparyamanyeSAM kiM tu bodhane // 17 // yathA hokaH pumAnAha prAsAde dRzyate vidhuH| anyo vadati zAkhAyAM pazya candramasaM tviti // 18 // viruddhe'pi tayorvAkye sakRtprAmANyazAlinI / sUkSmArthabodhaikArthatvAttathA zAstre'pi budhytaam||19||

Page #99
48 zAstratattvavinirNayaH [ adhyAyaH 6 pU. kiM cAdhikArabhedena bhavenmArgavirodhitA / sthAnabhedAdyato loke virodho dRzyate'dhvanAm // 20 // yathA kAzI jigamiSurgayAstho yadi pRcchti| tatratyAste bruvantyenaM vraja tvaM pazcima dizam // 21 // atha prayAgadezIyaH kAzIgamanakAmyayA / pRcchaJjanAMstu tatratyaiH prAcI yAhIti cocyte||22|| prAcIpazcimagAmitvaM viruddhamapi sarvathA / bhinnadezasthiterhetoH phalamekaM prayacchati // 23 // tathaivAtalsadasatkarmaNAM paripAkataH / nRbhyo bhinnAdhikArebhyo naiko'dhvA prdishetphlm||24|| iti saMcintya bhagavAn karuNAvaruNAlayaH / mArgAnnAnAvidhAMzcakre yaiH sarve zreya ApnayuH // 25 // tathA hi sarvazAstreSu saangkhykaannaadkaadissu| . tathaiva vaiSNavAdyeSUpAsAmArgeSu sarvazaH // 26 // parAkRtasvadoSeSu bahuyuktinirUpaNaiH / kANAdaM manvate kecitkecitsaangkhyaadikaanypi||27|| kecitta vaiSNavaM mArgamanye zaivAdikAMstathA / puMsAM bhinnAdhikAritvasyAbhivyaJjakamastyadaH // 28 // kiM ca yasmAjjagannAthazcakemArgAnpRthagvidhAn / bhinnAdhikArAH puruSA ityasmAdapi nizcitam // 29 //

Page #100
adhyAyaH 6 pU.] adhyAyaH zAstratattvavinirNayaH zAstrAnugaivopapattirnopapattyanugaM hi tat / iti yatprAgiha proktaM tacca dhyeyaM kSaNe kSaNe // 30 // yasmin yasya bhavenmArge ruciH zAstreNa bodhite| tasmiMstasyAdhikAro'stItyadhikArasya bodhakam // 31 // idaM ca pazyatezasya sAmarthya yadasau janaH / / virodhiSvapi zAstreSu svAdhikArAnusArataH // 32 // ekaM nizcitya gRhNAti na tu mohaM prapadyate / etena mohakRcchAstraM naizamityapi khaNDitam // 33 // tasmAcchAstrIyamArgANAM virodho'pi na doSabhAk / phalaM caikaM prayacchanti dRSTAntaM tatra taM smara // 34 // ata AjJAsvarUpANi zAstrANi paramezituH / Adizanti bahUnmArgAndoSavanti na kahicit // 35 // tathaiva vaiSNavAdInAM mArgANAM ca nidarzane / tasya tamyaiva mAhAtmyavarNanaM ca na duSyati // 36 // tathA hyekaM parezAnaM nAnopAdhyupalakSaNaiH / bahudhopadizanti sma tattadrucyanusArataH // 37 // na cApyupAdhisaMbandho bhavedIzasya tAvatA / durjJAne mandadhIgatyai tasya zAstrairudIraNAt // 38 // nanu copAdhisaMbandho yadyalIko bhavettadA / asatyAzaMsinA bhAvyaM kathamaizena tadvada // 39 //

Page #101
zAstratattvavinirNayaH [ adhyAyaH 6 pU. ucyate- 11 8 * 11 dRSTA kileyaM ziSTAnAM rItiH sUkSmArthabuddhaye / asatsaMbandhakathanaM zAkhAcandramasoriva Izo hi sarvaziSTAnAmAdyo rItipravartakaH / dayAvAnmandabuddhInAM svasyAptyai tadakalpayat // 41 // kiM tveka eva mArgeSu mArgaH sAkSAtphalapradaH / sa eva sevyate sarvairjanaiH zuddhAdhikAribhiH // 42 // tadddvArA prApakAzcAnye matA mandAdhikAriNAm / tattvaM tu viralAstasya zraddadhAnA janA viduH // 43 // yathA prayAganilayaH kSipraM prApnoti kAzikAm / citrakUTanivAsAnAM prayAgadvArikA gatiH // 44 // nanvevaM mArgabhede'pi na vastuni vikalpanA / bhavettarhi purANeSu kathAbhedaH kathaM sthitaH // 45 // ucyate-- kRtaiva kalpabhedena kathAbhedavyavasthitiH / ito'nyaduttaraM yatsyAdbhavataiva taducyatAm // 46 // paurANikAnAmajJAnAnna yuktA tasya kalpanA / parasparapurANArthAn sarve jAnanti te yataH // 47 // sarveSvapi purANeSu sarveSAM nAmadarzanAt / ekakAlodbhavasteSAM karturjJAnaM ca tarkyate // 48 //

Page #102
adhyAyaH 6 pU.] zAstratattvavinirNayaH na hi jAnanviruddhArtha vaktumIheta kahicit / svArthApracAraNAdvibhyat kiM pazyangarta Apatet // 49 // na vA matAbhimAnasya yujyate tatra hetutA / asaMbhavadahaMkArA bhidyante hi kathA api // 50 // rAmAtvacillakSmaNAcca mRtiH kumbhazruteH shrutaa| kathaM syAdabhimAno'tra ko vArthaH kasya hiiyte||51|| kiM ca dvayorvivadatorabhimAno bhavedapi / Rgvede punarekasyAmRci proktaM kathAdvayam // 52 // aditerdakSajanyatvaM dakSasyAditijanyatA / arthe'pi caikarmukte'sminnabhimAnaH kathaM bhavet // 53 // ekasminneva ca granthe kacidarthadvaye kSaNAt / na virodhe'sti tAtparyamiti kiM nAvabudhyate // 54 // nanvekasya stutAvanyanindA yA paridRzyate / doSa AbhAti so'smAkamiti ceducyate zRNu // 55 // aho te kuzalA buddhiriti krodhapurassaram / vaco na bhajati svArthaM kiM tu gardAparaM hi tat // 56 // tasmAnnaivapratItArthaH sarvatra parigRhyate / loke'pi vyavahAro'sau kA tu zAstre vicAraNA // 57 // kiM tu laukikavAkyasya sulabho'styAzayagrahaH / gambhIrasya tu zAstrasya nyAyasAhAyyatobhavet // 58 //

Page #103
zAstratattvavinirNayaH [ adhyAyaH 6 pU. tathA ca na hi nindAkhyanyAyasya parizIlanAt / tasya zAstrasyakhalvevamabhiprAyaH pratIyate // 59 // anyeSAmavamatvoktiM vinA stutyaprazaMsanam / niraGkuzaM na hi bhavediti stutiparaM hi tat // 6 // ata eva hi sarvatra zruteH prAmANyamucyate / kacidanyaprazaMsAyAM guNavAda itIryate // 61 // tathaiva gaGgAsnAnAderyAtrAmUrtyarcanAdinaH / ukte'pi puNyahetutve niSedho yaH kvacisthitaH // 62 // tasyApi khalu tAtparya vidustAtparyavedinaH / cittazuddhimanodAntIzvarajJAnAdisaMstave // 63 // tathA hi sUkSmabuddhyaitacchaddhayA ca vicaarytaam| na khalvAkasmikI nindA mUrtyarcAdeH kRtA kacit // 64 // kiM tu hacchodhanAdInAM prastAveSveva dRzyate / na cAbhimAnamUlatvazaGkAyAzcAtra saMbhavaH // 65 // eSaiva rItiranyAsAM nindAnAmapi dRzyate / tasmAdvirodhe tAtparya na tAsAM kiM tu tatstutau // 66 // ekasminneva ca granthe mitho nyuuntvdrshnaat| na virodhe'sti tAtparyamiti kiM nAvabudhyate // 67 // evaM viSNvavatArANAM zAktatvaM procyate kvacit / taM ca zaktiprazaMsArthamarthavAdaM pracakSate // 68 //

Page #104
adhyAyaH 6 pU.] zAstratattvavinirNayaH bhUyo'bhyastArthato yo hi viruddho'rthaH prtiiyte| tamarthavAda ityAhuH prazaMsaikaprayojanam // 69 // virodhe tulyabalayoH kalpabhedAdvayavasthitiH / itthaM zAstrAzayo'gamyo nyaaysaahaayymntraa|| 70 // tasmAdagamyazAstrIyaviSayeSvalpabuddhibhiH / na vAcyaH sahasA doSo buddheralpatvamUhyatAm // 71 // atho caturpu vedeSu zaGkante yatpare janAH / bhASAbhedakRtaM doSaM taM tu nopalabhAmahe // 72 // caturvedIyamantrANAM brAhmaNAnAM tathaiva ca / vedAntAnAmapi tathA bhApaikaivopalabhyate // 73 // athAtharvaNavedIyopaniSatsu tu kAsucit / bhASA zrutivijAtIyA dRzyate laukikIti cet // 74 // AstAM kiM tAvatA vedamahimA kSatimRcchati / api coraiH samAkrAntaH kiM sAdhurapi dUSyate // 75 // vicitre hijagatyasmiJjanA nAnAvidhAH sthitaaH| kaH kiM kariSyatItyasya jJAtAko nAma vidyate // 76 // kA strI tyAjyA bhujaGgAnAM krimagrAhyaM ca lobhinAm / ko na tuccho madAndhAnAM kimakAryaMdurAtmanAm // 77 // na tAvatA tu vedAnAM hIyeta mahimA kvacit / na hi kAcazatairvyAptaM ratnaM maulyena hIyate // 78 //

Page #105
55 zAstratattvavinirNayaH [ adhyAyaH 6 pU. atha mantrabrAhmaNAnAM vedAntAnAM ca vai mithH| kiJcitprabhidyatevAksAviSayasya bhidAvazAt // 79 // yathA hyekakRte grantheyA vAknyAyamaye bhavet / na sA vyAkaraNagranthe tathaivAtrApi manyatAm // 8 // nizvAsavatparezAcca zrutasteSAM samudbhavaH / svAtmAnaM vidhirUpaM sa vayaM vedAnajigrahat // 81 // tataste RSibhidRSTA mantrAH svasvatapobalAt / tattadarzanatastattanmantrarSitvamathApnuvan // 82 // vayaM hi bhagavadvAci dRDhaM vizvasimaH zrato / zraddhA calati nAsmAkamapyasatkalpanAzataiH // 83 // yastvAdhunikavRttAntakathanAdoSa ucyate / traikAlikajJezavAci ko doSaH sa bhavecchratau // 84 // vicAreNa yataH siddhamanAditvaM ca saMsRteH / bhUtArthakaprayogAzca naiva duSyanti sarvathA // 85 // nanutyaktvA parAtmAnaM vhniindraadidivauksaam| saparyArUpiNo yajJA upadiSTAH kathaM zrutau // 86 // ucyateyAvanti khalu karmANi dvijAnAM vihitAni tu| vede tairakhilairIzo bhagavAneva pUjyate // 87 // 1. ' * nAzanaH '-i.

Page #106
adhyAyaH 6 pU.] zAstratattvavinirNayaH abhyarcya paramAtmAnaM brAhmaNaH skhena karmaNA / ityevaM bahudhA dRSTaM gItAzAstrAdiSUditam // 88 // kiM vindramukhadevAnAM tuSTaH satkarmabhirvibhuH / dvAratvamAtmanastebhyaH pUjyatvamapi dattavAn // 89 // agnau prattAhutIH sarvA indrAdyA eva bhunyjte| tadvArA prIyate kiM tu yajJAtmA viSNureva hi // 90 // yadA tattatkarmaphalaM karmibhyo dAtumicchati / taddvAraiva dadAtIzo bhRtyadvAreva bhUpatiH // 91 // yasya yasya yathA karma nyAyyaM tasya tathA phlm| iti satkarmakAribhyo devebhyaH pUjyatAM dadau // 12 // yatazca pUjyatAM nyAyAdevebhyo dttvaanvibhuH| tataH sarvaizva pUjyAste prItyartha paramAtmanaH // 93 // IzAjJApAlanaM dharmastadevezasya pUjanam / viparItastvadharmaH syAdaparAdhaH sa eva hi // 94 // jagaccakrapravRttyarthamAjJaptA brAhmaNA yataH / tato'pIzAjJayA kAryA avazyaM brAhmaNaiH kriyAH // 95 // yajJAyattaM jagaccakramata Izo'sRjad dvijAn / atastatprItaye kArya karmAvazyaM dvijAtibhiH // 96 // kiM ca svakarmabhiH sattvazuddhiH saMjAyate yataH / tatazca jJAnayogyatvaM karmAvazyakatApyataH // 97 // 1. A i pustakayoH ' yajJezo bhagavAn hariH' iti pAThaH prAgAsIdyaH pazcAtsaMzodhya a pustakavAdvihito dRzyate.

Page #107
56 zAstratattvavinirNayaH [ adhyAyaH 6 pR. bhavatAmapi naivAsau niyamo'sti vinizcitaH / kadAcinnaiva kartavyamIzvarAnyasya pUjanam // 98 // kriyate hi nRpAdInAM dhanAdyarthamupAsanA | sattvazuddhayAdisiddhyarthaM pUjyante devatAstathA // 99 // gaGgAsnAnAdikA dharmAstIrthayAtrAdikAzca ye nRNAmAvRtabodhAnAM sattvazuddhyarthameva te // 100 // yato hyazuddhasattvAnAM zuddho'pyartho na rocate / satrazuddhistataH puMsAmasti muktyupayoginI // 101 // yathArthameva tatsarvaM yataH zAstreNa bodhitam / dharmAdharmagatiH sarvA zAstrAdeva hi budhyate // 102 // yA ca vede karmakANDe vahnivAyvAdisaMstutiH / jJeyA sA nezvarAjJAnAdbhAgaH karmaparo hi saH // 103 // hyupaniSadbhAge paramezvaravarNane 1 vahnayAdeH karmakAritvamIzabhItyA nirUpyate // 104 // na tasmAdIzvarAjJAnaM zrutAvAropyatAM kacit / vahnayAdInAM sevakatvamIzvarasya yato jagau // 105 // kiM ca kevalakarmibhya IzvarajJAninaH zrutau / utkRSTatvena varNyante sAkSAdIzvarapUjakAH // 106 // kiM cAnityaphalatvaM ca vadantI sarvakarmaNAm / IzajJAnAdeva muktiriti prAha zrutiH svayam // 107 // tathA

Page #108
adhyAyaH 6 pU. ] zAstratattvavinirNayaH 57 nanu nAkasadAmindraprabhRtInAM kRtAMhasAm / pUjA zrutiSu saMdiSTA kathaM nAmopapadyate // 108 // ucyate-- karaNAd bhUripuNyAnAM mahattvaM te prapedire / dAtArazceSTakAmAnAM pUjanAtpuNyakAriNaH // 109 // tato jagatpravRttyAdisattvazuddhyAdisiddhaye / yajJAdikarmabhiH pUjA tridazAnAM vidhIyate // 11 // atha yatra tu devAnAM pAtakAcaraNaM zrutam / zuddhizca zrUyate tatra tadaMhodaNDadarzanAt // 111 // ko nAma vidyate loke dehI pApavivarjitaH / kiM tuzudhyati daNDena nyAyo'sau prmaatmnH||112|| tathA hyahalyAgAmitvaM zrutaM yatra biDaujasaH / tatraiva zApAttadbhartuH zruto daNDastadaMhasaH // 113 // tataH zuddhAtmanastasya puNyAsAditatejasaH / zatakratorna doSAya saparyezAnuzAsanAt // 114 // dhamairAptAdhikArAste zreSThA diviSado yataH / IzapriyAzca te tasmAdyuktA teSAmapi stutiH // 115 // tasmAtkarmaprakaraNe stute'pi marudAdike / nAjJAnaM kalpanIyaM hi paramezasya tAvatA // 116 // IzapratIkarUpeNa yA tu sUryAdhupAsanA / mUAMderapi saMdiSTA sezabhAvanayaiva hi // 117 //

Page #109
zAstratattvavinirNayaH [ adhyAyaH 6 pU. vyApako hi smRto devo nirlepazca viydythaa| tabuddhyA pUjyate yatra tatra ravIkurute'rcanam // 118 // kiM tvAjJA tasya yatrAsti tatraivAsau samarcyate / yataH zAstraM pramANaM naH kAryAkAryavyavasthitau // 119 // atha viSNustu vedeSu tulyabhASAyuteSvapi / Izatvenaiva kathito nAtra kAryA vicAraNA // 12 // tathA hi viSNurUpatvaM yajJAnAM kathyate zrutau / tatazca sarvayajJAnAM tatparatvaM pratIyate // 121 // kiM ca prApyaM mumukSUNAM vaiSNavaM padamucyate / vedeSu tulyabhASeSu saMzayo neha kazcana // 122 // tameva paramAtmAnaM nAnArUpaistathA guNaiH / tattadrucyanusAreNa jaguH paurANikAdayaH // 123 // rajaHsattvatamorUpaiH sRSTisthityantahetubhiH / guNairjaguH parAtmAnaM brahmaviSNuzivAtmakam // 124 // vastutastu na copAdheH saMbandhaH paramezvare / ityAdi yattu sakalaM mayA prAk tannirUpitam // 125 // yathA hi sphaTiko bhAti nAnArUpa upaadhibhiH| svayaM vikArarahitastatheza iti manyatAm // 126 // prakRtestriguNairbhedamabhinnasya prakalpya hi / adhikArAnurodhena varNayAmAsurIzvaram // 127 //

Page #110
59 adhyAyaH 6 pU.] zAstratattvavinirNayaH na tAvatA parezasya nyUnatvaM manyatAM vcit| sRSTisthityantakartRtvaM mahimne vikalpyate // 128 // yadyapIdaM tu vedeSu nAtispaSTatayocyate / tathApi munibhirdevacoditairvizadIkRtam // 129 // vedebhyo hi sphuTA bhASA bhAratAdiSu dRzyate / / kiJcid bhinnA purANebhyaHsmRtyAdiSvapi taadRshii||130|| tebhyo'tivizadA vANI purANeSvanulakSyate / uttarottaramandAnAM hitArtha hyuttarottaram // 131 // api caiteSu sarveSu mitho nAmnAM prakIrtanAt / aprAmANyaM na kasyApi zaGkituM zakyamaJjasA // 132 // kiMtu dhUrteH purANAdau svakAvyAni kvacitvacit / nivezyante'bhimAnena matAderiti zuzruma // 133 // na yeSu lakSyate hyArSI pragalbhA vaaksubuddhibhiH| bayasteSveva dRzyante vAco'haGkArayonayaH // 134 // tathApi caurairAkrAnto na sAdhurapi dUSyate / ityAdikaM tu sakalaM AgevAhamihoktavAn // 135 // atha ye kRSNalIlAsu doSamAhuH svayA dhiyaa| na tatsamucitaM teSAmatisvalpadhiyAM kila // 136 // 1. 'hyavakalpate' iti pAThastriSvapi a A i pustakeSu. 2. a pustake ata Arabhya 31-32 aGkAtmakaM patradvayaM naSTam.

Page #111
60 zAstratattvavinirNayaH [ adhyAyaH 6 pU. kvezvaro'nantadurjJeyalIlazcAnekahetuvit 1 kva jIvAH kSudradhiSaNA aho sAhasamastyadaH // 137 // sarvAH striyazca puruSA yadIyA eva kevalam / tasmiMstu vyabhicArAdIn zaGkante yattadadbhutam // 138 // gopIbhiH prArthito'raMsta tAsu kiM vAnyakAraNAt / ityAdi dhAtuH ko veda lIlAnAM kAraNaM tu yat // 139 // uttejikAsti tallIlA pApasyetyapi vAgvRthA / na kvApyuttejanaM dRSTaM pApAnAmIzalIlayA // 140 // pratyutezvaralIlAsu ye ratAzcittapUrvakam / teSAM viraktiH saMsArAtpApAdapi ca dRzyate // 141 // imaM pazyata lIlAnAM prabhAvaM paramAtmanaH / yAsu premodbhave puMso jAyate zuddhamAnasam // 142 // zRGgArAdirasaiH pUrNA api lIlAH parAtmanaH / janayanti manaHzAnti 'kiM taccitraM jagadgurau // 143 // idamevaizvaraM kRtyaM yatsanmArge pravartanam / na tasya dharmairAptavyaM heyaM vApyastyadharmataH // 144 // tyaktasarvArtharAgAbhyo gopIbhyo dizatA zivam | IzaikatAnatAyAstu mahimA saMpradarzitaH // 145 // 1. ' kiM taccitramadhokSaje ' - A i pustake'pi prAgayameva pATha AsIdyaH pazcAtsaMzodhya 'kiM taccitraM jagadgurau' iti vihitaH .

Page #112
adhyAyaH 6 pU.] zAstratattvavinirNayaH arjunAyopasannAya vizvarUpamadarzayat / kRSNAyA: pAlayallajjAM sabhAM vastrairapUrayat // 146 // premNAtha kRSNayAhUtaH zAkapatreNa tarpitaH / durvAptasaH saziSyasyAnAzayadgarvaparvatam // 147 // pragAyatAM svavIryANi svAnta Avirbhavan hriH| apAkaroti mAlinyaM manaHzAnti ca yacchati // 148 // gAyatAM zraddadhAnAnAM pAvanarbhigavatkathAH / zuddhimeti yathA cittaM tatsatAmAnubhAvikam // 149 // yadunandana-govinda-rAma-kRSNeti vlgtaam| yadudbhavati naH prema kiM bramo bhavatAM puraH // 15 // dhRtvAvatAraM svIyAbhi-lAbhibhagavAJjanAn / kurute sAdhuhRdayAn kimanyaddhi karotu saH // 15 // nAsmAkamadhikAro'sti cariteSu parAtmanaH / doSAnalpadhiyA dhAtuM ko vedAsyAzayaM param // 152 // alpadRSTikRtairdoSAbhAsaizced dUSyate vibhuH / kiM bhavatsaMmateze'pi doSAzaGkA na jAyate // 153 // tathA hi duHkhaphalake pravRttAnpAtake narAn / hitecchuHzaktiyukto'pi nivartayati kiM na hi||154|| na dhAvatyarbhake nAtaH zaGkamAno'pi tatkSatim / apekSate tatpatanaM kiM tvenaM niruNayaso // 155 //

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zAstratattvavinirNayaH [ adhyAyaH 6 phU. tasmAd vyasanitaiveze hyazaktirvA prklpitaa| bhavadIye mata iti suvyaktaM pratibhAti naH // 156 // pravRttAveva jIvAnAM niruddhAyAM tu pApmani / kathaM kuryustataH pApaM duHkhaM vA prApnuyuH katham // 157 // na caitadakarodIzaH. sarvazaktiyuto'pi san / tasmAdIze bhavetsiDA gauravApratibhApyuta // 158 // kaSTaM yadasRjajjIvAn dharmakaprApyamaGgalAn / pApAtta bahuduHkhAninivartyapravRttikAn // 159 // kathaM nu duHkhabhAjaH syuH sRjyerannaiva te yadi / prakSAlanAdi paGkaraya dUrAdasparzanaM varam // 16 // anAhatAnantazaktAvapArakaruNAnidhau / prANinAmicchati zreyaH sAkSAjAgratyapIzvare // 16 // janAnvaJcayatIzaraya kathaM vigatasAdhvasaH / pApaH pizAcakaH kazcit pAtakeSu pravartayan // 162 // IzAzayaM na jAnImo vayamityucyate ydi| tadevottaramasmAkamapi tatra budhyatAm // 163 // tasmAnna zaGkayatAM jAtu kiJcidIzvarakarmasu / buddhirhi tanurasmAkaM nAhatIzaparIkSaNam // 164 // kiM ca yA akarollIlA bhagavAngokule hriH| tA hi paugaNDavayasi na tUpanayanAtparam // 165 // 1. ata Arabhya granthabhAga: a pustake'pi paThyate.

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zAstratattvavinirNayaH anantaraM tUpanItervidyAgrahaNapUrvakam 1 dharma eva hi kRSNena kRtaH zAstreSu dRzyate // 166 // tathaivAhApi gItAsu bhagavAnarjunaM prati / AptakAmo'pi dharmasya sthityai kurve kiyA iti // 167 // viSNoraMzAvatAratvaM yatkRSNasya tvabhANiSuH / nAsau viSNupurANAderabhiprAyeo'sti sarvathA // 168 // tatra hi zrIhariH sAkSAdbrahmatvena nirUpitaH / tasmAttadanurodhenAbhiprAyastasya varNyatAm // 169 // upakramopasaMhArAdyavirodhena sidhyati 1 adhyAyaH 6 pU ] 63 yaH sa zAstrAzayaH prokto mImAMsAnyAyacintakaiH // 170 // tasmAdvaiSNavakezAbhyAM januSI rAmakRSNayoH / prokte retovikAratvAbhAvabodhAya vai tayoH // 171 // aMzenAvataradviSNuriti yaccApi dRzyate / tadapyaicchikamUrtyAsau babhUvetyarthakaM matam // 172 // tathA hi vyApako devo devakyA jaThare katham | sthAsyatItyAzayacchittyAyaMzeneti samIritam // 173 // tathA ca vyApako'pyeSa aicchikena svavarSmaNA / paricchinnena bhagavAn saMbabhUveti kathyate // 174 // athAkAzapRthivyAdermAnaM yatpaJcalakSaNe 1 procyate tadupAsArthaM virADUpe parAtmanaH // 175 //

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64 zAstratattvavinirNayaH [ adhyAyaH 6 pU. kevalaM tasya tAtparyamIzamAhAtmyavarNane / na tu tatrocyate mAnaM pRthivyAdestu tAttvikam // 176 // nanvatAttvikamarthaM cedvakti zAstraM tadaizvaram / kathaM syAditi cedatra procyate tannizAmaya // 177 // tAtparyeNa pRthivyAderyadi mAnaM vivakSitam / purANAnAM bhavettarhi syAdoSo bhavadIritaH // 178! tattu nAstyeva kiM tveSAM mAhAtyaM kevalaM vibhoH / vaktavyamasti bahudhopAsanArthaM virATtanoH // 179 // yathaiSa lakSamudrAvAndhaniko'stIti bhASiNam / na mithyAvAdinaM prAhurdhanino dhanavarNane // 18 // na hi tathyaiva vijJAtA jnaistllkssshaalitaa| atAtparyAttu saMkhyAyAstadvaco nAsti doSabhAk // 18 // tathaiva devamAhAtmyavarNanaikapare'pi ca / doSaH purANasaMdohe na vicAreNa lakSyate // 18 // ata eva purANAnAM vaimatye'pi parasparam / bahudhezvaramAhAtmyaM doSo varNayatAM na hi // 183 // na tAvatA tu siddhAntAjJAnaM teSAM prklpytaam| viSayAH sarvazAstrANAM dRzyante paJcalakSaNe // 184 // bhavatAM ca mate'pyasti zAstravidyAviparyayaH / zAstre tu bhAnovidyAyAM pRthivyA gatiriSyate // 185 //

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adhyAyaH 6 pU. ] zAstratattvavinirNayaH tatazca bhavatAM pUrve'pyajJAH zAstrakRto'bhavan / pazcAt subuddhayo jAtA iti zaGakA bhavenna kim // 186 // atha zAstreSu vihitA yAstu viprAdijAtayaH / ucyate tAsu doSazcedidamatrAbhidadhmahe // 187 // pUrvajanmakRtaiH puNyapApairuttarajanmani 1 nAna|phalAni bhujyante prANibhiH sakalairapi // 188 // kecittu netravikalA badhirAH paGgavo'pare / kecitsurUpa balino dhanino buddhizAlinaH // 189 // kecidvivekinaH zAntAH kecinmUDhA amarSiNaH / evaM hi dRzyate nAnAvidhaH karmaphalodayaH // 190 // tathaiva karmaNA prAcA brAhmaNAdyAzca jAtayaH / labhyante prANibhistvetacchAstradRSTaM na cAnyathA // 199 // zAstraM hi dRSTirasmAkaM tenAdRSTaM samIkSyate / tacca yuktyAbhisaMpannaM ko na manyeta buddhimAn // 192 // na hi tulyasvabhAvatvAnnyUnatvAdvA guNairapi / viprAH syuritaraistulyA nyUnA vApi kathaJcana // 193 // api bhUriguNairyukto bhRtyastulyo'pi vA guNaiH / na jAtu dharaNIpAlapadavIM bhoktumarhati eSaiva padavI brAhmI kRtapuNyairupArjitA yadAdezAtparezasya yajJAdInkartumarhati // 194 // 1 // 195 //

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zAstratattvavinirNayaH [ adhyAyaH 6 pU. atha yAH smRtayaH kAzcinnindyAstyaktAzca vaidikaiH / pApinAM daNDabhogArthamIzastA udapAdayat // 196 // avazyaM pApinAM daNDo bhavatAmapi saMmataH / tathaiva teSAM daNDAtha kadadhvAnaH kRtA ime // 197 // tathA hi ye narAH pApA rocayante ta eva taaH| babanarthAvahAlpeSTadAyikarmasu lolupAH // 198 // dhUrtA doSayutAcAraratA malinabuddhayaH / punaH punarbhagavatA pAtyante narake'zucau // 199 // tathA hi zAstradvAraitadvayaktaM bodhayatIzvaraH / duSTAnAM daNDadAnArtha smRtayastAH kRtA iti // 20 // ata eva hi ye puNyakarmANaH zraddhayA yutaaH| na tAH smRtIste manyante sNmteshaanushaasnaaH||201|| tasmAcchuddhatamaM zAstraM vaidikaM maGgalAvaham / kSudrabuddhisamudbhUtairna tyAjyaM doSasaMzayaiH // 202 // iti SaSThasyAdhyAyasya pUrvArdham / 1 ata uttaraM 'samAptam' ityadhikaM triSvapi a A i pustakeSu.

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adhyAyaH 6 u.] zAstratattvavinirNayaH (uttarArdham) vedAntAdiSu ye proktA doSAbhAsAH svayA dhiyaa| teSUktAnyeva bhUyAMsi samAdhAnAni sUribhiH // 1 // nRNAmatyalpabuddhitvAtsUkSmagambhIravastuni / bhavanti saMzayAH puMsAM taddhi tasyAsti bhUSaNam // 2 // kiM tu nAnAvidhAkSepasamAdhAnAdilekhane / ihApadyeta sarveSAM granthAnAmapi lekhanam // 3 // upAdAnatvamIzasya tadabhedaM jagatyapi bruvanvedAntasiddhAnto neze vadati dUSaNam // 4 // patre kajjalarekhAyAH pumAkAreNa lekhane patraM ca tadavacchinnaM pumAkAreNa bhAsate // 5 // prakRternAmarUpAbhyAM svasattAnugamena ca / jIvakarmavazAdIzo jagadvadavabhAsate rekhaiva puMvyavahRtau kevalaM kAraNaM matA / adhiSThAnatayA patraM tatropakurute yathA // 7 // jagadvayavahRtau hetU prAkRte nAmarUpake / adhiSThAnatayA brahma tasyopAdAnamucyate // 8 // yA tAvatpuruSe sattA patrasyaiva hi sA smRtaa| rekhAkRtaM tu tadrUpaM yatra doSasya saMbhavaH sattA caitanyamAnandastritayaM brAhmamucyate prAkRte nAmarUpe tu sarve doSAstadAzrayAH // 10 //

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zAstratattvavinirNayaH [adhyAyaH 6 u. na sattAyAM na cAnande jJAne vA dosssNbhvH| doSA jagati yAvanto nAmarUpagatA hi te // 11 // rekhAlekhanadoSeNa pumAnagena kenacit / duSTo'pi ca na tatpatraM duSTatAM labhate yathA // 12 // tathA saccinmayavapurvizvAdhiSThAna eva san / nAmarUpagatairdoSairnezvaro'Nvapi lipyate // 13 // na tadvikriyate patraM bhAsamAnaM ca puMstayA / rekhayA kiM tu puruSavyavahArAspadIkRtam // 14 // tathA jIvAdRSTavazAtprAkRtairnAmarUpakaiH / jagadvadbhAsamAne'pi neze sUkSmApi vikriyA // 15 // pAdo'sya sarvabhUtAni pAdatrayamathAmRtam / asyaikAMzo jIbavarga iti zAstreSu gIyate // 16 // niraMze vastuto brahmaNyaupAdhikyaMzakalpanA / niraMze'pi yathA vyomni ghttaakaashaadiklpnaa|| 17 // na tAvatpuruSaH patrAdbhidyate'thApi patrakam / na duSTaM nApi vikRtaM svarUpAnnANu hIyate // 18 // tathezAtsvAzrayAdvizvaM yadyapIdaM na bhidyate / na duSTo nApi vikRtaH svarUpAdacyuto hariH // 19 // yathA rekhAgatA doSA dUSayanto'pi pUruSam / notpAdayanti vikRti patre rUpavivarjite // 20 // 1 'sarvabhUpAni'-A i.

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adhyAyaH 6 zAstratattvavinirNayaH nAmarUpagatA doSA dUSayanto'pi vai jagat / notpAdayanti vikRtiM cidAnandamaye harau // 21 // dharmAdharmavipAko yaH so'dRSTamiti bhASyate / tau ca dehAbhimAnotthau sa cAjJAnaprakalpitaH // 22 // yathA prakAzatamasovirodhaH sumahAn sthitaH / tathA cidAtmadehAyoH sphuttaatyntvirodhitaa|| 23 // tamastulyaprabhAvaM hi dehAdi sakalaM jaDam / tejastulyasvabhAvo vA AtmAsau cinmayo ytH|| 24 // tathApi deha AtmatvamadhyasyAtmani dehatAm / avivekAccidacitormamAhamiti manyate // 25 // tato dehAdyahaGkArAtsukhAdau jAyate spRhA / tata iSTAniSTayogaviyogArthaM pravartate sAhaGkArapravRttezca dharmAdharmAbhisaMbhavaH / tatazca sukhaduHkhAdi tathA tatsAdhanaM jagat // 27 // nezvaraH svopabhogArtha jagatsRjati lokavat / kiM tu tattatkarmavazAditi prAkpratipAditam // 28 // yasya yasya yathA karma nyAyyaM tasya tathA phlm| ne yuSmanmatavattvatra bhogecchA kalpyate vibhau // 29 // 1 'nyAya'- a. - 2 A i pustakayoH 'na tu yupmanmata iva' iti pAThaH prAgAsIdyaH pazcAtsaMzodhya 'na yuSmanmatavatvatra' iti vihito dRzyate.

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zAstratattvIvInarNayaH [adhyAyaH 6 u. mithyAjJAnAdabhimatiH sAhaGkAraH pravartate / dharmAdharmo tataH syAtAM tadbhogArthamidaM jagat // 30 // ka cAtmA citsvabhAvo'sau va dehAdi jaDaM tyoH| vailakSaNyaM mahaditi vivekAbhyAsasaMpadA // 31 // duHkhAdyA dehagA dharmA Atmabhyo vytiricyte| na me kazcinna me'trArtha iti jJAtvA vimucyte||32|| abhimAnodbhavaM duHkhaM sarveSAmAnubhAvikam / tannirAsAttannirAsa ityapi prAG nirUpitam // 33 // dharmAdharmoM sukhaM duHkhaM sarve dehAdigA guNAH / yasyaivaM vAstavo bodho dharmAdyairna sa lipyate // 34 // sukhaduHkhAbhilASI yo dharmAdharmasuniHspRhaH / sa mithyAjJAnavAndhUrto badhyate svena karmaNA // 35 // ata eva hi loke'smin jJAnI paramadurlabhaH / Izasya parayA bhaktyA labhyate tatkRpAvazAt // 36 // ata ekAntabhAvena jagatAM patiracyutaH / upAsanIyaH puruSaiH sa hi jJAnaM prayacchati // 37 // anAdyavidyApracchannabodhAnAM prANinAmiha / govindabhajanAdanyaccharaNaM nAsti kiJcana // 38 // anAdimAyayA supto yadA jIvaH prabudhyate / ajamanidramasvapnamadvaitaM budhyate tadA // 39 // 1 A i pustakayorasya zlokasya sthAne 'anAdyavidyAsupto'yaM prabodhaM yAti vai ydaa| tadAtmAnamajaM jJAtvA srvbndhaatprmucyte||' iti zlokaH prAgAsIdyaH pazcAduparitanapAThavacchlokena nirasto dRzyate.

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adhyAyaH 6 zAstratattvavinirNayaH na cezo bhrAmayatyasmAnudAsInatayA sthitaH / svAjJAnenaiva muhyAmo na yAvattattvadarzanam // 40 // pratyutezo bodhayati vAkyairvedamayainijaiH / dehAbhimAnaM mA kArSIstasmAttvaM hyatiricyase // 41 // . nanvajJAnamatho bandho bhavataH kasya tadvada / brahmaNazcatparaM brahma kathaM bandhena yujyate // 42 // ucyatenAjJAnaM nApi vA bandho brahmadRSTayAsti kahiMcit / nityazuddhaM nityabuddha nityamuktaM ca tatsthitam // 43 // jIvadRSTayA tvasau bandhazcijaDAdhyAsasaMbhavaH / avAstavastvasau ysmaanmithyaajnyaanprklpitH||44|| viruddhazcinmayo hyAtmA dehAdijaDasaMghataH / tayoH parasparAdhyAse mithyAtvamucitaM bhrame // 45 // yathA prakAzatamasovirodhaH sumahAn sthitaH / / tathA cidAtmadehAdhoHsphuTAtyantavirodhitA // 46 // yathA mithoguNAdhyAsaH prakAzatamasoma'SA / / tathA mithoguNAdhyAsazcidAtmajaDayomaSA // 47 // prakAze zyAmatAbuddhistamasyujjvalatAdidhIH / yathA mRSAtmani tathA kArya duHkhaadidhiibhrNmH|| 48 // bhramajanyasya bandhasya mithyAtvamapi nishcitm| bhrAntadRSTayA tvasau satyo'bhrAntadRSTayA mRSeva sH||49||

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zAstratattvavinirNayaH [adhyAyaH 6 u. svapnIyaduHkhaM cauryaM ca tadaNDAdikameva ca / satyaM svapnagadRSTayA tu jAgradRSTayA mRSaiva tt|| 50 // jIvadRSTayA tathA bandho dharmAdharmoM sukhaasukhe| brahmadRSTayA tu tatsarvaM jIvena sahitaM mRSA // 51 // svapne duHkhaM yathA prApta kilbiSaM vA kRtaM bahu / sarvasya tasya mithyAtvAt pumAMstena na lipyte|| 52 // tathA jIvakRtairdeSaiiH sukhaiduHkhaizca tadgataH / teSAM svadRSTayA mithyAtvAnnezvaro'Nvapi lipyte|| 53 // jIvastu sukhaduHkhAdi dharmAdharmI tathArhati / mRSApi sadyathA svapne sukhaduHkhAdi bhujyate // 54 // svapne'parAdhaM kurvANaH pareSAM tADyate ca taiH / duHkhaM ca tasmAdApnoti mithyAtve'pyakhilasya ca // 55 // tathAtmabhAvaM dehAdAvadhyasyAtmani dehatAm / avivekAcidacitormamAhamiti manyate // 56 // anAdyavidyayA tvevaM jIvo mohamupAgataH / dharmAdhoM sukhaM duHkhamA prabodhAdbhajatyasau // 57 // anAdimAyayA supto yadA jIvaH prabudhyate / ajamanidramasvapnamAtmAnaM budhyate tadA // 58 // 1 atrApi A i pustakayoH "anAdyavidyAsupto'yaM prabodhaM yAti vai yadA / tadAtmAnamaja jJAtvA sarvaba dhAtpramucyate // " iti zlokaH prAglikhitaH pazcAdupAratanazlAkana nirastazca dRzyate.

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adhyAyaH 6 u.] - zAstratattvavinirNayaH nanu jIvasya kiM rUpamIzAdbhinno'styayaM na vaa| bhede siddhAntahAniH syAdabhede tvIzadUSaNam // 59 // atrocyatesvapne ya eSa puruSo bhramanbhavati duHkhabhAk / sukhaM zayAnAcchayyAyAM na hi taavdvibhidyte||60|| abhede'pi svapnagatairdoSairjAgranna lipyate / vilAsAyaiva te tasya svapnagastu prabAdhyate // 61 // svapne steyAdi kurvANastADyate ca tathA praiH| na tena jAgratpApIyAn svapnagastu prabAdhyate // 62 // yatpApAcaraNaM svapne duHkhabhogazca puSkalaH / jAgradRSTayA vilAso'sau svapnagastu prabAdhyate // 63 // jAgratsvapnagayorbhedo vastuto na tathApi tu / vilAsamAtraM tadRSTayA taddoSairna tu lipyate // 64 // IzadRSTayA prapaJco'yaM vilAsAyaiva kevalam / na doSailipyate'tratyaiH so'sya sAkSyeva sNsmRtH||65|| svaikAMzakalpitaM vizvaM pazyansAkSitayA sthitH| na svasvarUpAccyavate hyanantamahimA vibhuH // 66 // pAdo'sya sarvabhUtAni pAdatrayamathAmRtam / / asyaikAMzo jIvavarga iti zAstreSu gIyate // 67 // 1 'bhravan' iti bhrAntaH pAThaH A i pustakayoH. 2 'taddaSTayA'-A.

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74 zAstratattvavinirNayaH [ adhyAyaH 6 u. niraMze vastuto brahmaNyopAdhikyaMzakalpanA / niraMze'pi yathA vyomni ghttaakaashaadiklpnaa|| 68 // kavInAmapi vai prAcAmatayoM mahimA hareH / ka utkarSo bhavettasya yadyasmabuddhigocaraH // 69 // IzadRSTayA vilAso'sau yajIvairiha bhujyate / jAgradRSTayA vilAso hi bhujyate svapnagena yat // 70 // akhilai vagairdharmarnezvaro'Nvapi lipyate / tasya dRSTayA mRSA te hi nitybuddhsvbhaavinH|| 71 // nityabuddhasvarUpasya dRSTayA bhagavatastvime / mRSaiva jIvagA doSAH sa vaisAkSitayA sthitH|| 72 // jIvadRSTayA tvime satyA yathA svapnagataH pumaan| klizyati svapnagairduHkhairyatate ca nivAraNe // 73 // yatitavyaM tato'vazyamAtmabandhavimuktaye / mithyAbhimAnajaM duHkhaM vivekAtsukhamaznute // 74 // etena prANinAM bandhaH kalpito yadyavAstavaH / kimarthA tarhi tanmuktirityuktirapi khaNDitA // 75 // svapnAnubhUtaduHkhAnAmasatAmapi vastutaH / bodhAnnivRttiHsaMjAtA kiM sukhAya na kalpyate // 76 // pApmanA labhate duHkhaM puNyena labhate sukham / vivekapUrvakAjjJAnAt sarvabandhAtpramucyate // 77 // 1 'kalpate'-a A.

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75 adhyAyaH 6 u.] zAstratattvavinirNayaH 75 kalpitaM khalu jIvatvaM tattvajJAnena nazyati / tatazvopAdhinAzena svasvarUpe'vatiSThate // 78 // etenezvarasArUpyaM jIvAnAM muktirasti cet / bhaved vRddhirvikArazvezvarasyetyapi khaNDitam // 79 // anAdyavidyayA yukto jIvo bhramati sNsRtau| avidyopAdhinAze tu svarUpamavaziSyate // 8 // yaccoktaM jJAninaH puMso'haGkatirjAyate dhruvam / vacastadapyahaM manye nabhaHpaGkajavAkyavat // 81 // gatadehAdyabhimateH kevalaM brahma pazyataH / jJAnino'haGkatiriti vacaH syAtkathamarthavat // 82 // gatadehAbhimatiyaH sa jJAnIti kathyate / ahantA yasya nakSINA jJAnitvaM tasya vA kthm|| 83 // ata evocyate loke jJAnI paramadurlabhaH / taDIzakaruNAlabhyamataH sevyaH sadA hariH // 84 // tyaktAnyabhAnaH sarvatra harimekaM yadekSate / tadA taM jJAninaM prAhuH kA tatrAhaGkateH kathA // 85 // 1 ata Arabhya trayANAM zlokArdhAnAM sthAne 'ye tu jJAnavadAbhAsAsteSAM syAttAdRzI sthitiH / ' ityeka eva zlokArthaH prAgAsIt A pustake yaH pazcAdidAnIntanapAThana nirasto dRzyate. 2 A i pustakayoH '0 labhyaM tadupAsyaH sadA hariH' iti pAThaH prAglikhitaH pazcAduparitanapAThena nirastazca dRzyate.

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zAstratatvavinirNayaH [ adhyAyaH 6 u. bhavanmataM ca jIvAMhodaNDaM kh'sstto'grhiitsvym| tasminvizvAsamAtreNa mucyante pAtakAditi // 86 // tataH khaSTe suvizvasya kecitpAtakalolupAH / kuryuH pApamasau doSaH pratyutAsti bhavanmate // 87 // sarvazuddhatamaM tasmAdidaM vedAntadarzanam / doSalezo'pi nehAsti kiM tvgraahymsddhiyaam|| 88 // nityazuddho nityabuddho nityamuktazca vai vibhuH| akAmo'vyasanI caiva vedAnteSveva kathyate // 89 // kiM cAtra viSaye kiJcidanyadapyucyate vacaH / yathA vedAntanairmalyaM doSazvAsti matAntare // 90 // doSaduHkhayutAJjIvAn svopabhogArthamIzvaraH / teSAM duHkhAnyagaNayan sRjatIti bhavanmatam // 91 // svaikAMzena tathA bhUtvA krIDatIti mataM tu nH| bhavanmatAnmate'smAkaM viSaye'sminna gauNatA // 92 // utpAdako yazcorANAM svayaM corazca yo bhavet / kiM tAratamyamubhayorvicAre sati sidhyati // 93 // kiM tu yuSmanmate satyaM duHkhaM doSAzca vai ytH| duSTotpAdakatA satyA vibhau klaptA bhavanmate // 94 // asmAkaM tu mate duHkhaM doSAzca bhrAntijA ytH| bhrAntadRSTayaiva te satyA brahmadRSTayA mRSaiva hi // 95 // 1 'Izo' iti prAktanaH pazcAnirastazca pAThaH A pustake.

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77 adhyAyaH 6 u.] zAstratattvavinirNayaH abhrAntaM hi paraM brahma tadRSTayaite mRSA ttH| asmAkaM duSTatA mithyA vizeSo'ramanmate tviyAn // 96 // viruddhazcinmayo hyAtmA dehAdijaDasaMghataH / tayoH parasparAdhyAse mithyAtvamucitaM bhrame // 97 // bhramajanyasya bandhasya mithyAtvamapi nishcitm| bhrAntadRSTayA tvasau satyo'bhrAntadRSTayA mRSaiva sH|| 98 // svapnIyaduHkhaM cauryaM ca taddaNDAdikameva ca / satyaM svapnagadRSTayaiva jAgradRSTayA mRSaiva hi // 99 // jIvatvaM jIvadoSAzca brahmadRSTayA mRSaiva hi / nityabuddhatayA taca ve mahimnyeva tiSThati // 10 // corotpAdakatA satyA vibhau kluptA bhavanmate / asmAkaM coratA mithyA vizeSo'smanmate tviyAn // 1.1 // duSTotpAdakatA satyA vibhau klaptA bhavanmate / asmAkaM duSTatA mithyA vizeSo'smanmate tviyaan||1.2|| jIvatvaM jIvadoSAzca bhrAntadRSTayaiva kevalam / brahmadRSTayA na santyeva tadoSai va lipyate // 13 // nanu duSTAnnarAnIzaH sRjatIti na no matam / nRNAmevezvaraH kartA doSA jIvakRtA matAH // 104 // atrocyate-- bhUtabhavyabhavajJAtA paramAtmA yato mataH / jJAtavAneva jIvAnAM bhaviSyadoSazAlitAm // 105 //

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78 zAstratattvavinirNayaH [ adhyAyaH 6 u. matsRSTaSu bhaviSyanti khalvete doSazAlinaH / tato'tiduHkhinazceti jAnAtyeva kilezvaraH // 106 // iti jAnannapIzastAn sRjatyeveti vlgtaam| anapohyA vyamanitA duSTotpAdakatApi ca // 1.7 // sadoSAnyadi nAsrAkSIdbhAvidoSAMstathApi nn| jAnannapi yato'srAkSId duSTAneva tto'sRjt||108|| ajAnannasvatantrazca pitA putrAnsRjannapi / kAlena teSAM duSTatve na sa duSyati tAvatA // 105 // svatantro'pyeSa bhagavAn bhvissydossshaalitaam| nRNAM jJAtvApi tAnkurvan duSTotpAdaka eva sH||11|| imamatha sRjAmyasmAddoSo'pi bhavitA mahAn / iti jAnannapi sraSTA duSTasraSTA kathaM na saH // 111 // IzaH zarmecchayA jIvAnsRjatIti tu vaadinH| moghecchatvamathAjJatvaM kalpayanti parAtmani // 112 // kiM ca zuddhAneva narAnyadhutpAdayatIzvaraH / zuddhAnAM duSTatA hanta kathaM kAlena jAyate // 113 // narAstabuddhayazcaiva zuddhA eva kRtA yadi / kathaM duSyanti kAlena dhIzva pApe pravartate // 114 // yadi zuddhadhiyAM pAparatiH kAlena jAyate / svargatA api kAlena bhajeyurduSTatAM tadA // 115 //

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adhyAyaH 6 u.] adhyAyaH zAstratatvavinirNayaH duSTabuddhIMzca duSTAMzca tasmAtsRjati nRnvibhuH / aprArthitamapi hyetad bhavacchAstreNa sidhyati // 116 // evamanye'pi bahavo doSAH santi bhavanmate / iha dvitIye'dhyAye ca kecitteSu pradarzitAH // 117 // kiM ca duHkhAkulAJjIvAnsRjatIti tu duussnnm| sphuTameva bhavacchAstre janmato'ndhAdidarzanAt // 118 // tasmAdoSAdiyuktAnnansRjatIti bhavanmatAt / svaikAMzena tathA bhUtvA krIDatItyatra kA ksstiH||119|| utpAdako yazcorANAM svayaM corazca yo bhvet| kiM tAratamyamubhayorvicAre sati sidhyati // 12 // kiM tu yuSmanmatejIvA doSA api ca tdgtaaH| satyA evezadRSTayApi teSAM duHkhAdikaM ca yat // 121 // tato bhavanmate doSA bahavaH prAG nirUpitAH / naipuNyapramukhA Ize kluptA iti viziSyate // 122 // nAsmanmate tu te doSAstadRSTyAsya mRssaatvtH| kiM ca prArabdhatantratvaM duHkhAdInAM yato mtm||123|| jIvatvaM jIvadoSAzca brahmadRSTayA mRSaiva hi / nityabuddhatayA tacca skhe mahimnyeva tiSThati // 124 // corotpAdakatA satyA vibhau kluptA bhvnmte| asmAkaM coratA mithyA tasmAdasmanmataM varam // 125 //

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80 zAstratattvavinirNayaH [ adhyAyaH 6 u. 1 // 127 // duSTotpAdakatA satyA vibhau klRptA bhavanmate / asmAkaM duSTatA mithyA tasmAdasmanmataM varam // 126 // jIvatvaM jIvadoSAzca bhrAntadRSTayaiva kevalam / brahmadRSTyA na santyeva taddoSairnava lipyate viruddhazcinmayo hyAtmA dehAdijaDasaMghataH / tayoH parasparAdhyAse midhyAtvamucitaM bhrame // 128 // bhramajanyasya bandhasya mithyAtvamapi nizcitam / yathA svapne kRtaM cauryaM taddaNDAdyapi vai mRSA // 129 // yatpApAcaraNaM svapne duHkhabhogazca puSkalaH / jAgradRSTyA vilAso'sau svapnagastu prabAdhyate // 130 // jAgratsvapna gayorbhedo vastuto na tathApi tu / vilAsamAtraM taddRSTyA taddoSairna tu lipyate // 131 // IzadRSTyA prapaJco'yaM vilAsAyaiva kevalam / na doSailipyate'tratyaiH so'sya sAkSyeva saMsmRtaH // 132 // svaikAMzakalpitaM vizvaM pazyansAkSitayA sthitaH / na svasvarUpAccyavate hyanantamahimA vibhuH // 133 // pAdo'sya sarvabhUtAni pAdatrayamathAmRtam asyaikAMzo jIvavarga iti zAstreSu gIyate // 134 // niraMze vastuto brahmaNyaupAdhikyaMzakalpanA / 1 niraMze'pi yathA vyomni ghaTAkAzAdikalpanA // 135 //

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adhyAyaH 6 u. ] zAstratattvavinirNayaH kavInAmapi vai prAcAmataya mahimA hareH / ka utkarSo bhavettasya yadyasmabuddhigocaraH // 136 // IzaMdRSTyA vilAso'sau yajjIvairiha bhujyate / jAgradRSTyA vilAso hi bhujyate svapnagena yat // 137 // akhilai jIvagairdharmairtezvaro'Nvapi lipyate 1 // 141 // tasya dRSTyA mRSA te hi nityabuddhasvabhAvinaH // 118 // nityabuddhasvarUpasya dRSTyA bhagavatastvime mRSaiva jIvagA dharmA na sa tairlipyate kvacit // 139 // nityazuddho nityabuddho nityamuktazca vai vibhuH / akAmo'vyasanI caiva vedAnteSveva kathyate // 140 // naraiH saMsAribhistulyaH sRjatIzo'pi vai prajAH / iti pravadatAM pakSa bahudoSAH pradarzitAH bhavadbhiraizvaraM kRtyaM tavaryamANaM svayA dhiyA / samIkRtaM nRNAM kRtyairnanu doSAkulIkRtam // 142 // asmAbhirnityatRptasya nirvikArasya vai hareH / mAyAyA apratarkyAyA vilAsaH kazcidiSyate // 143 // cyutate vAcyutasyApi guNite vAguNasya ca | atarkyAnantazakterhi sthAne taditi manmahe // 144 // acchittvaiva yathAtmAnamIze traividhyamucyate / tathApyahInamekatvaM tadvadasyApyatayatA // 145 // 1 etadAdizlokASTakam A pustake pazcimazodharUpeNa likhitaM dRzyate. 86

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zAstratattvavinirNayaH [ adhyAyaH 6 u. 1 agrAhyo yatkubuddhInAM muhyatIva ca yanmanaH / ataza mahimno'sau na bhAraH kiM tu bhUSaNam // 146 // bhedabuddhayA bhagavataH kurvatAmapyupAsanAm / svargAdisvArthitvAt svArthA sA bhaktirucyate // 147 // IzAMzabha banAyuktA IzvaraM ya upAsate ante zaikyatAprAptestAnIzaikaratInviduH // 148 // tasmAdIzasya mAhAtmyaM yathA vedAntadarzane / atyantanirmalaM zuddhaM na tathAnyatra varNyate // 149 // ekaH zuddhaH parAtmaiva vaiSamyAdimalojjhitaH / na cAtrezasya bhogecchAnandarUpasya kathyate // 150 // avAptakAma Izo'tra kathyate vyasanojjhitaH / // 151 // 1 pAramArthikarUpeNa vyavahAradRzA tvatha tattatkarmAnusAreNa svamAyAzaktisaMyutaH sarvasraSTAvilezAno bhagavAnpratipAdyate tasmAdIzasya mahimA yAdRgasminmate sthitaH / na tathA dRzyate'nyasminbahudoSAvahe mate // 153 // // 152 // 1 atra a pustakasthA TippaNI - " dvaitasamayeSu hi paramAtmano bhUyo guNadAriyamApnoti, iha tu bhazatvaM vijJatvaM sarvajJatvaM nirguNatA saguNatA niHsImaguNatA anaizvaryamaizvaryaM sarvaizvaryamityAdi sabai susaMpanam / nanvajJatvAdInAM doSANAM kimiti zlAghyA saMpatti: : -- zRNu / yApekSA hi guNatA doSatA ca bhAvAnAM, sarvasamazca paramAtmA na doSANAmapekSAvadhirna guNAnAmiti sarvamidaM tasyaizvaryamiti zlAghyA tadvattA tasya / sa caiSa vyavahAra eva / paramArthatastu ajJatvAdisarva (jJa) tvAntaM sarvameva kArlina kamiti nAdastasyotkRSTatA mapakRSTatAM vAvaiti / yathA dArumayaH siMhaH sahodaro bA na sAdhvasasya na vA premNaH, tadvat / " iti Shree Sudharmaswami Gyanbhandar-Umara, Surat my www.umaragyanbhandar.com

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adhyAyaH 6 u.] zAstratattvavinirNayaH 83 nanu cenmAyayA devaH sRjatyetaccarAcaram / anyasAhAyyatastasmAddhIyeta mahimA vibhoH / / 154 / / maivamviSNoreva hi sA zaktiryAsau mAyeti bhApyate / hIyate naiva mAhAtmyaM svakAryaM kurvatastayA // 155 / / anyathA paramezo'yaM rakSatyannAdinA prajAH / iti pravadatAM zAstraM duSyeta bhavatAM na kim // 156 / / AtmIyena prabhAvena na kiM zaknoti rakSitum / yadannAthai rakSatIti syAcchaGkA bhavatAmapi // 157 // evaM tattvasya sUkSmatvAjjAyante bahusaMzayAH / samAdhAnaM tu sarveSAM zAstragrantheSu pazyata // 158 // idamatyantamamalaM khalu vedAntadarzanam / khabuddhikalpitairdoSairna tyaktuM yujyate kvacit // 159 // gambhIraH zAstraviSayo na grAhyo'lpamanISayA / na ca dUSayituM yogyaH svabuDikRtanizcayaiH // 160 // prasiddha sahasA buddheH sUkSmArthAnavabodhanam / tayA jJAyeta cettattvaM gAmbhIrya nAma kiM tataH // 16 // AsmAkInadhiyaH zAstratattvasya ca parasparam / vaijAtyaM paramaM tasmAdyajyate saMzayodbhavaH // 162 // gUDhamevaizvaraM tattvaM sahasA cenna budhyate / vedAntasyAtra ko doSaH kimandhairdUSyate rviH||163 //

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84 zAstratattvavinirNayaH [ adhyAyaH 6 u. nRvijAtIyarUpasya nRvijAtIyasaMvidaH / apratayakRte rUpaM sahasA jJAyatAM katham // 164 // ata ekAntabhAvena jagatAM patiracyutaH / upAsyaH kIrtanIyazca sa yacchatyAtmasaMvidam // 165 // nanvevaM yadi vedAntazAstramevAsti sattamam / tadviruDAni kANAdasAGkhyAdIni na santi kim||166|| maivammandAnAM tattvabodhAya zAkhAdibhirivoDurAT / bahuprakorarIzo'pi saangkhyaadibhirudiiryte||167 // zuddhaM bhagavato rUpamAha vedAntadarzanam / na tAvatA virodho'sti prAgevaitannirUpitam // 168 // sAkSAttu prApako'styeSa mArgaH zuddhAdhikAriNAm / tadvArA prApakAstvanye mArgA mandAdhikAriNAm // 169 // tasmAcchAstrIyaviSayAnagrAhyAnalpayA dhiyaa| na jAtu dUSayetprAjJaH svasyAjJAnaM tu tarkayet // 17 // yathArthabhagavadpabodhakaM dRDhahetumat / gambhIraM ca prasannaM ca zAstramasmAkameva hi // 171 // doSAnvadantu vA kecit stuvantu yadi vApare / asmAkaM tu dRDhA bhaktirjAyate vaidike mate // 172 // vedAnAM bhAratAdezca vAcaH prAgalbhyabhUSaNAH / vibhAnti mAnase'smAkaM zraddhAyA janmabhUmayaH // 173 //

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adhyAyaH 6 u. ] zAstratattvavinirNayaH 85 1 // 176 // aho mAnavazAstrAderbhAratAderatathaiva ca vAcAM prAgalbhyamasmAkaM hRdayAnnApasarpati // 174 // paThadbhirmAnavaM zAstraM bhAratAdikameva vA I puraH zvaHzreyasasyAdhvA mUrtimAniva lakSyate // 175 // bhAratAdivacobhAnuH samudeti yadA tadA svata eva vilIyante kutarkatamasAM gaNAH dRzyante bahavo granthA bahvalaGkAramizritAH / tebhyo'pi ko'pi mahimA bhAratAderviziSyate // 177 // yathA yathA bhavadbhizca procyate tatra dUSaNam / gAmbhIryanizcayadvArA bhUyaH zraddhA vivardhate // 178 // hantAsmadIyaM zAstraM ye tyajanti laghudarzanAH / doSAbhAsAkulahRdastebhyaH khidyAmyahaM bhRzam // 179 // gUDhatattvasya zAstrasya kastattvajJo'styanIzvaraH / aho sAhasa mastyetattatra doSaprakalpanam // 180 // nUnaM prAgjanmakarmaiva sadasadbuddhikAraNam / anyathA syAtkathaM nAma vaimukhyaM maGgalAvahe // 181 // zAntAH pavitrA maGgalyA hRtprasAdavidhAyinaH / yathA te vaidika dharmA naiva santi tathetare // 182 // namo bhagavate tubhyaM viSNave'taryazaktaye. pavitre vaidike dharme zraddhAM tvAmarthayAmahe // 183 //

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zAstratattvavinirNayaH [ adhyAyaH 6 u. zAlivAhanazAkAbde rsssttsptbhuu1766mit| kAzyAM niSThAmasau prAptaH shaastrtttvvinirnnyH||184|| anyAsAmapi sarvAsAM zaGkAnAmuttaraM tviha / sUkSmarUpeNa saMdiSTaM budhyatAM buddhimattaraiH // 185 // yasyezvare parA bhaktiH zraddhA zAstre ca nishclaa| tasyaite'rthAH prakAzante iha proktA mahAtmanaH // 186 // iti SaSTasyAdhyAyasyottarArdham / iti nIlakaNThasya kRtau zAstratattvavinirNaye svamatadoSA zaGkAnirAkaraNaM nAma SaSTho'dhyAyaH // 6 // 1 ata uttaramantimasya patrasya naSTatvAd granthabhAgo nAsti A pustake. 2 ata uttaram " OM namo nArAyaNAya sarvAtmA zrIsItArAma lihitA tadbhakta nAnA atri ||ch // " ityadhikam a pustake.

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PUBLICATIONS of The Scindia Oriental Institute UJJAIN 1, await (Marathi)-composed in 1312 A. c. by Canga deva Varesvara, a contemporary of the celebrated Marathi poet and saint Jnanesvara. This unique work was discovered and published by the Institute in 1936. Editor : Dr. H. R. Diwekar, M. A., D. Litt., Sahity:icirya. Crown dvo, 10j pages with 2 photoprints. --Rupee One FAET4579 (Scindia Oriental Series No. 1)- a Sanskrit treatise on poetic figures by Devasankara Purohita (c. 1765 A. c.). The illustrative verses eulogise some Peshwas of Poona. Editor : Sadashiva L. Katre, M.A. Deny dvo, 384 pages. -Rupees four 3. Ancient Jaina Hymns (Scindia Oriental Series No. 2) -containing a Middle Gujarati and seven Sanskrit rare stotras composed by authors of the Svetambara Jaina sect. Editor: Dr. Charlotte Krause, Ph. D. - In Press 4. Tianafaqua: (Scindia Oriental Series No. 3)-- a Sanskrit rejoinder to John Muir's Matapariksa by Nilakantha (Father Nehemiah Goreh). This work refuting the doctrines of Christianity and defending those of Hinduism was composed by the author c. 1844 A.C., i.e. four years before his conyersion. Editor : Sadashiva L. Katre, M. A. Demy 8yo, 136 pages. - Rupees five

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5. fataan-A Sanskrit compendium on the philosophy of the holy city of Banaras, ascribed to Bhavani, the step-mother of the renowned author Balambhatta Paragunde (c. 1780 a. C.). In progress 1. CATALOGUE OF MANUSCRIPTS IN THE INSTITUTE'S LIBRARY Part I (1936), Annas four Part II (1941)-Annas four Further parts in preparation, 2. DESCRIPTIVE CATALOGUE OF MANUSCRIPTS IN THE INSTITUTE'S LIBRARY -10,000 entries. --In progress Vikrama Volumes in commemoration of the completion of the 2nd millennium of the Vikrama Era published under the auspices of the Institute. 1. Vikrama Volume (English)-Rs. 15/2. 14A-FP-7721 (Hindi) -Rs. 20/3. vikramasmRti (Marathi) - Rs. 10/ Postage etc. extra in all cases. The three Vikrama Volumes are obtainable from the Director of Archaology, M. B., Gwalior Fort. For the rest, apply to: The Curator Scindia Oriental Institute UJJAIN (M. B.-India )

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cazohila, ICPD) jathajI tele