Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/001577/1

Page #1
TRAVERSES ON LESS TRODDEN PATH OF INDIAN PHILOSOPHY AND RELIGION L. D. SERIES - 109 GENERAL EDITORS RAMESH S. BETAI YAJNESHWAR S. SHASTRI BY DR. YAJNESHWAR S. SHASTRI READER IN PHILOSOPHY GUJARAT UNIVERSITY AHMEDABAD L. D. INSTITUTE OF INDOLOGY, AHMEDABAD-380 009 For Private & Personal use only

Page #2
TRAVERSES ON LESS TRODDEN PATH OF INDIAN PHILOSOPHY AND RELIGION L. D. SERIES - 109 GENERAL EDITORS RAMESH S. BETAI YAJNESHWAR S. SHASTRI BY DR. YAJNESHWAR S. SHASTRI READER IN PHILOSOPHY GUJARAT UNIVERSITY AHMEDABAD L. D. INSTITUTE OF INDOLOGY, AHMEDABAD-380 009

Page #3
Published by 1 Dr. R. S. Betai Director-in-Charge L. D. Institute of Indology, Ahmedabad-380 009. Printed by : Shri Swaminarayan Mudran Mandir, Pro. K. Bhikhalal Bhavsar, 21, Purushottam Nagar, New Wadaj, Ahmedabad-380 013. FIRST EDITION March, 1991 PRICB : RUPEES 120/

Page #4
FOREWORD It is really a matter of great pleasure for the L. D. Institute of Indology to publish "Traverses on Less Trodden Path of Indian Philosophy and Religion" by the learned author Dr. Yajneshwar S. Shastri. This book is a collection of some excellent research papers which display the author's erudite scholarship in the wide area of Indian Philosophy and Religion. This work is an output of indepth study of original texts of Jainism, Buddhism and Hinduism. L. D. Institute of Indology is grateful to Professor Yajneshwar Shastri for allowing us to publish his research papers in book-form in our L. D. Series. We also thank him for correction of proofs. We hope that the Traverses on Less Trodden Path of Indian Philosophy and Religion' will be welcomed by scholars and less trodden path will become frequently trodden path. L. D. Institute of Indology, Ahmedabad-380009. March 1991. R. S. Betai Director-in-charge.

Page #5
PREFACE The present book is a collection of important selected research pasers on Jainism, Buddhism and Hinduism, written by me during last six to seven years period. All the papers are based on study of original Sanskrit texts and exclusively devoted to neglected aspects of Indian Philosophy and Religion. As for as I know, no substantial research has been made on these topics so far. Some of the papers were presented in national and international conferences and won the recognition of these learned bodies. Almost all the papers included in this book have been published from time to time in research journals and periodicals devoted to Indological studies. Indian and foreign scholars in the field of Indology encouraged me to bring out all these papers in a book form. I have selected only twenty-two research papers to include in this book. Eighteen papers are in English and four in Sanskrit, wnich were presented in various 'Pandita Parisads.' Roally speaking, there is no scope for exhaustive introduction in a book like this one, because it is not concerned with one single subject. But different papers on different subjects can be summarised in short in the interest of the readers. Each paper has its own significance in the field of research. In the first paper, an attempt is made to throw light on commcndable contribution made by the Jaina thinkers to reconcile divergent philosophical viewpoints in the field of Indian philosophy. It is aiso shown that how their Anekantavada doctrine itself leads to this reconciliation in the end. Second paper deals with, for the first time on the presentation and refutation of Advaita by Jaina philosophers, which is an out-come of indepth study of philosophical texts of Jain thinkers. [o this paper, one can read the criticism of Advaitic doctrines of non-dual Brahman, Maya, Self, Liberation etc., by the Jaina philosophers. Umasvati Vacaka's contribution to Jain philosophy is unparallel. lofact entire palace of Jaina philosophy is erected on his two foundational works, viz, 'Tattvartha thigamasutra', also known as 'Tattvarthasutra' and 'Pragamaratiprakarana.' Third paper, in nutshell, highlights his contribution not only to Jaina Philosophy but to Indian Philosophy in general, comparing his views with other systems of Indian thought. Fourth paper deals with

Page #6
[v] doctrine of Truths in Jainism, Buddhism and Advita Vedanta, in comparative light. It is observed that, this doctrine is common to all the three shouls of thought and all of them have derived their ideas from Upanisadic literature. Fifth paper is devoted to the study of commentaries oo "Prasamaratiprakarana' of Umasvati Vacaka. Sixth paper is on comparitive study between Prasamarati and Tattvartbasutra. In this paper, an attempt is made to show that Prasamarati is a work of Umasvati. Yasovijaya occupies an unique place among the Jain philosophers. He was a versatile genius and master of almost all schools of Indian pbilosopby. His personality was combination of scholarship and saintlihood. Seventh paper throws light on mystical side of this great scholarly saint of Jainism. Jaina's famous doctrine of Anckantavada is based on their conception of Existence and Substance. Eighth paper deals with important Jaina philo. sophical concepts, such as Existence (sat), Substance (drayya), qualities (gunas) and moditications (paryayas) in comparison with Nyaya-Vaisesika and others. It also highlights the peculiarity of definition of reality given by the Jainas. Paper nine is devoted to the outstanding philosopher of Buddhism viz., Nagarjuna. There are some modern scholars of Buddhism who doubt historical personality of Nagarjuna or question the authenticity of Nagarjuna's affiliation to Mahayana. This research paper is written in answer to objections raised by these learned scholars and an attempt is made here to prove Nagarjuna's affilitation to Mahayana on the basis of original texts of Buddhism. Mahayana Buddhists have developed the doctrine of Maya, doubtlessly taking inspiration from the Upanisadic literature. They have developad it to solve the problem of Naumena and phenoinena, one and many. Paper tenth discusses about conception of Maya in Vijnanavaja Buddhism of Asanga in comparison with Advaitic doctrine of Maya. It is generally believed misconception that no Buddhist school believes in permanent Reality, but indepth study of original Buddhist texts, especially Mahayana Buddhist literature reveals different picture. Eleventh paper deals with the conception of reality in Mahayana Buddhism, which is very nearer to the Upanisadic conception of Reality. Asarga's and Vassbandhu's Vijnagavada Buddhism is profoundly influenced by Upanisadic thought. Mahayanasutralan kara of Asanga is a landmark in the history of Mahayana Buddhism. The twelfth paper highlights influence of Upanisa is on Asanga's conception of Absolute and phenomena, doctrine of Maya and Truths, Disciplines etc., which might be helpful for scholars and students of comparitive Religion and Philosophy. Regarding conception of Nirvana, there is difference of opinion between Hinayana and Mahayana. Paper thirteen deals with conception of Nirvana

Page #7
in Vijnapavada of Asanga in comparison with Hinayana. Alayavijnana is considered as a storehouse of consciousness and is very important concept of Vijnanayadi Buddhists. It is believed as seed of all phenomena. For Lankavatarasutra, Alayavijnana has two aspects, viz., transcendental and phenomenal. Transcendental aspect is identified with Absolute Reality. Asanga differs from Lankavatarasutra and considered it as lower aspect of the Absolute Consciousness. Fourteenth paper is devoted to analyse this concept of Alayavijnana. There are lot of misunderstandings about Sakta Tantra. Its profound philosophical aspect is either unknown or mostly ignored. In this fifteenth paper, an attempt is made to erase certain misunderstandings about Sakta Tantra by analysing its philosophical aspects, particularly of Tripura Tantra. Indian philosophical point of view, suicide or atmaghata is not possible in the real sense of the term on account of indestructibility of Atman. But in general sense, voluntary destruction of the body on account of cause is condemned and considered as as sinful act by almost all the majority religions of India, Volutary deaths for sacred cause is not considered as suicide or at maghata, but a Viramarana, Prayopavesana, Mabaprasthana, sallekhana etc, Sixteenth paper is devoted to analyse the suicide and different kinds of voluntary deaths in Hinduism, Jainism and Buddhism, Seventeenth paper is on the study of code of conduct for monks and householders, described in Praja naratiprakarana of Umasvati Vacaka. It also shows the philosophical basis of Jaina ethics. Eighteenth paper is on Atmabodha of Padmanandi. Atmabodha or Alocana is one of the most important Jaina religio-philosophical treatise of Padmanandi which shows importance of confession of one's own fault in the presence of God (Arihanta) and the place of devotion (which leads one to the highest goal of life) in one's own spiritual path, Padmanandi was a mystic saint. His utterances are sometimes very similar to that of Upan isadic seers. I have tried to give gist of this treatise in the introduction and brief comparison is also made with Upanisads. Considering its philosophical and religious importance, for the first time, its critical version and English translation is given for the benefit of non-Sanskritist readers, Nineteenth paper explains that philosophically Jainism cannot be called heterodox (nastika) system. Problem of Atman, rebirth, doctrine of karma etc., are very important from the philosophical point of view. These doctrines are accepted by the Jainas. Simply on the basis of negating Nyaya concept of God as creator, sustainer, destroyer and bestower of fruits of actions ect., do not justify in calling Jainism as heterodox system, If it is to be so then almost all Indian philosophical systems can be termed as atheistic systems and indirectly as nastika. It is shown in this paper that rejecting conception of Isvara of Nyaya-Vai esika is not a criteria in

Page #8
(vll) judging any system of thought as nastika. Twentieth paper deals with an important philosophical doctrine of Anekantavada (doctrine of manysidedness of Reality) of Jains on the basis of original philosophical writing of Jain philosophers. Objections raised against Anekantavada by other India by other Indian thinkers are analysed and answered from the view-point of Jainism. Twentyfirst paper discusses Naisadhiyacarita of great philosopher poet Sriharsa. This epic-poem is one of the five important Mahakavyas and considered as "Vidvada usadham' on account of indepth discussions of different branches of science. An attempt is made here to bring out its real importance in the field of Sanskrit literature. Last paper is on the criticism of Materialist (carvaka) by the great Jaina philosopher Vidyanandi of 9th entury A.D. It is Wellknown fact that the Materialists deny existence of separate Atman from the body, stating that the body associated with consciousness is the Atman. They also reject the existence of the world hereafter (Paraloka), liberation (Moksa) next birth (Punarjanma), pointing out that all these conceptions are figment of imagoiation of few selfishminded people. All these views of materialists are refuted by Vidyanandi with logical rigour. Roman alphabetical order is followed in preparing bibliography and Index. Correction of few printing mistakes are given in the "Errata' column in the end of this book. I am very much grateful to the authorities of the L. D. Institute of Indology for including this work of mine in the L. D. Series. I express my gratitude to Dr. R. S. Betai for taking keen interest in bringing out this book. I am thankful to my dear wife Dr. Sunanda Shastri, for preparing exhaustive index with remarkable patience in addition to her office and household duties. I am very much hopeful that Sanskritists and the Scholors of Philosophy would find something to interest them within these pages. Yajaeshwar S. Shastri March, 1991 Ahmedabad.

Page #9
CONTENTS Pages Foreward Preface iy-vii 1. Reconciliation of different philosophical view points-an attempt made by Jaina Philosophers. 1-15 2. Refutation of Advaita Vedanta in Major Jaina works. 15-27 3. Umasvati's contribution to Indian philosophy. 28-32 4. Doctrine of degrees of reality in Jainism, Buddhism and Vedanta. 33-52 5. Prasamaratiprakarana and commentaries on it. 53-60 6. Tattvarthadhigamasutra and Pragamarati-a study. 61-64 7. Adhyatmopanisatprakarana of Yasovijaya-a study. 65-74 8. Conception of Existence and Substance in Jainism. 75-82 9. Nagarjuna is Mahayanist. 83-90 10. Conception of Maya (Illusion) in Asanga's Vijnanavada Buddhism 91-100 11. Conception of Reality in Mahayana Buddhism. 101-112 12. Upanisadic Influence on Mahayanasutralankara 113-125 13. Conception of Nirvana in Asanga's Vijnanavada Buddhism. 126-136 14. Conception of Alayavijnana. 137-140 15. Tripura Tantra (Srividya) : Its Philosophy and Path of Sadhana. 141-160 16. Place of Suicide In Indian Culture and Religions. 161-174. 17. Code of Conduct for Monks And House-holders with special reference to Pragamarati. 175-190 18. Atmabodha (Alocana) of Padmanandi. 191-208 jainadarzanasya AstikatA vA nAstikatA. 209-224 20. e4154214EUR? ETEUR97. 225-238 21. 93 Pagal994. 239-252 22.=slagafar foragusan. 253-258 Bibliography. 259-270 Index. 271-290 Errata, 291-292

Page #10
RECONCILIATION OF DIFFERENT PHILOSOPHICAL VIEWPOINTS-AN ATTEMPT MADE BY JAINA PHILOSOPHERS Jainism is one of the three major religions of India. Since 2500 years, it has made manifold contributions to human society through its litera. ture, religion and philosophy. On account of its liberal, catbolic and reciprocal attitude towards Brahmanism and Buddhism, it is the only non-Vedic creed that has survived to the present day i India out of many that are preached in the 5th century B.C. in opposition to the Vedic rituals. Principle of non-violence (ahimsa) is the dominant trend in Jainism. Lord Mahavira emphasized the doctrine of ahimsa towards every living being in practical life. This principle, embodied in the respect for the life of others was transformed by the Jaina philosophers at the intellectual level into respect for the views of others. This attitude of toleration, which is hall-mark of this system inspired Jaina pbilosophers to make a unique attempt to harmonise, reconcile, all conflicting view.points in the field of philosophy. Learned Jaina thinkers thought that various systems of philosophy being dogmatic in their assertions, created bitterness amcogst the followers of different philosophical schools. The age-old philosophical disputes and controversies between the various schools of thought are on account of their conditional assertion in regard to philosophical proposi. tions. On account of this rigid attitude each school asserts its view to be true and thus, philosophers of these schools do not really try to understand the view.points of others, which resulted in hatredness and rivalry towards other systems of thought. This is also a kind of violence in the realm of thought, To avoid this kind of intellectual violence, Jaina thinkers adopted a unique, syothetic, philosophical methodology, technically known as anekantavada (i.e. doctrine of many-sidedness of reality, which consists of dual doctrine viz. nayavada (the doctrine of different view-points) and syadvada (the theory of relativity of truth) which is also known as-saptabhangi (the seven-fold predication). This doctrine is accepted to co-ordinate, upify and harmonise the divergent, seemingly disagreeing philosophical view.points into a practicable whole. It is better to bava clear idea about this great doctrine which is misunderstood and misrepresented by many scholars, before we start our actual thesis, T-1

Page #11
Traverses on less trodden path... History of Jainism tells us that, although scratches of anekanta is found in Mahavira's teachings, its all round development took place only when Sanskrit language came to be used by the Jaina writers. This doctrine, being itself a synthetic philosophy presupposes the existence of various well-developed philosophical schools on the Indian soil. In the works beginning from Angas and the Curnis in Svetam bara literature and in Pravacano sara and other works of Digambara literature, there is no attempt at the synthesis of anekanta with the Upanisadic monism and other currents of Vedic thought. Tbis attempt to reconcile different philosophical view-points is found first in a slight degree in the works of Siddbasena Divakara (Circa 5th century A.D.) and Samantabhadra (7th century A.D.). In the Sanmatitarka (Prakrit text) of Siddhasena a distinct synthesis of the doctrines of Bauddha, Sankhya and Nyaya-Vaisesika is found. 1 But reconciliation of some philosophical schools such as Brahmadvaita, Sabdadvaita and others are not found in the Jaina Prakrit literature, In the subsequent Jaida Sanskrit literature an attempt is made to reconcile the doctrines of all these philosophical systems. This unique attempt, started by Siddhasena and Samantabhadra, is found clearly on a large scale in the works of Haribbadra (8th century A.D.), Akalanka (8th century A.D.), Vidyananda (9th century A.D) and Abhayadeva Suri (10th century A.D.). The same attempt to synthesize all these systems is carried out on an extensive scale by Hemacandra (12th century A.D.), Mallisena (12th century AD.), Vadideva Suri (13th century A.D.), Gunaratna Suri (15th century A.D,) and Yasovijaya (17th century A.D.). Jaina theory of ane kontavada is really an offshoot of vibha jyavada (a theory of analysis and differentiation) of Buddhism, 9 Literally, the term anekantavada means the theory of the many-sidedness of reality. This term is used in two seses in the Jaina philosophical literature. First of ali, this term denotes the Jaina philosophical doctrine i.e. the theory according to which reality is manifold and each entity consists of maniforms and modes of innumerable aspects. Reality is one and many. Secondly, it indicates the Jaina philosophical method which allows for reconciliation and integration of conflicting philosophical views. 3 In the first place, it claims that everything in the world is complex in its structure and as such has many aspects. All kinds of sources of valid knowledge, mediate 1 Sanmatitarka, with a critical introduction and an original commentary by Pt. Sukhlal Sanghavi and Pt. Bechardas Doshi, ed. Pt. Dalsukh Malvania, Pub : Sri Jaina Svetambara Education Board, Bombay, 1939, p. 114 (Introduction). 2 Nyayavataravartika-Vrtti of Santi suri, Introduccion, ed. Pt. Dalsukh Malvania Pub : Bharatiya Vidya Bhavan, Bombay, 1949, pp. 11-35. 3 The Central Philosophy of Jainism, Bimal Krishna Matilal, Pub : L. D. Institute of Indology, Ahmedabad, 1981, pp. 24-25,

Page #12
Reconciliation of different philosophical view-points and immediate, prove only one thing that every object has innumerable aspects. Each entity is one in many. We are all imperfect human beings. We cannot comprehand an object in its totality and our view of it is limited. We are really wrong when we emphasize and say that our view is perfect and final. An object or reality is to be understood in its totality, To view a thing, thus, not only from a single point of view, but to exa. mine it from all possible points of view is the real meaning of the doctrine of anekantavada. The notion of reality is a characteristic example of Jaina anekantavada. Reality (substance) consists of production, destruction and permanence, A substance is permanent in respect of its essential qualities and also subject to generation and destruction in regard to its changing modifications. When a substance, conscious or unconscious originates without leaving its own nature, it is called origination. Destruction is loss of existence in a thing that had it before. Permanence is the essential characteristic of substance, which remains unchanged in both the conditions, viz. in origination and decay. To cite an example, a jar, originates from clay without leaving the nature of clay; clay leaves its former mode or shape when it becomes a jar and the essential nature of clay remains unchanged in both the conditions. These three, differ in their nature but they are not mutually independent. Change and permanence, modes and substance exist together, neither is possible without the other, But permanence and change are not applied to a thing in one and the same capacity but in different capacity. . There is no contradiction involved and no violation of law of contradiction in applying opposite predicates t the same thing in different capacities, because, they are applied to its different aspects such as matter, state, space and time. It is seen that mutually centra. dictory elements can exist in one and the same thing in different capacity such as, the same man is a father to his son, son to his father, husband to his wife, and so on.? In fact, the positive and negative aspects must both belong to everything. If only the positive aspects belong to it, there would be nothing to distinguish it from another and all things would become one 'sat. If instead, only the negative aspects belong to a tbing, 4 Tattvarthasutra, V-29, Part-I, ed. H. R. Kapadia, Pub : J. S. Javeri, Bombay, 1925, 5 Syadvadamanjari (S.M.), XIV, ed. : A. B. Dhruva, Pub : Bombay Sanskrit and Prakrit Series, 1933, p. 92. 6 (a) Ibid, XIV, p. 92. (b) Aptamimamsa-Vytti by Vasunandi, 47, Devagama-Vitti, ed, and trans. K. B. Nitve. Kolhapur. 7 (a) Sarvarthasiddhi, V-32, Pub : K. B. Nitve, Kolhapur, Sake 1839, p. 17. (b) Tattvartharajavartika, 1-6, ed. Gajadharlal Jain, Pub. : Sagatana Jaina Gran thamala, Kasi, 1915, p. 26.

Page #13
Traverses on less trodden path... it would have no intrinsic nature. 8 So many-sided characteristic of substance, is the basis of anekantavada. Jaina thinkers following this doctrine of many-sidedness of reality, state that philosophers of other schools of thought emphasize only one aspect of reality-describing it as either one or many, real or unreal, universal or particular, thus represent partial truth and the anekantavada, according to which reality is neither absolutely real nor unreal, neither one nor many, neither particular nor universal, neither identical nor different, but both real and unreal, one and many, particular and universal, unity and diversity, from different points of view, reveals complete truth, To obtain complete truth, there is no other way, except admitting the anekanta path. It reconciles and assimilates all the partial view-points of other schools of thought. The word anekanta itself indicates its style of reconciliation. This word makes it very clear that 'many' is not diametrically opposite of 'one', for many includes one. It means different one-sided views (ekanta) are, thus, only constituents of the anekanta only. It is a philosophy of synthesis and emerges out of the examination of the partial truths of other systems. 10 Reconciliation of divergent philosophical view-points is not an easy task and it poses many problems. To solve this difficult problem, Jaina thinkers have developed nayavada in which views of different philosophical systems are individually accommodated and syadvada which reconciles all of them giving complete picture of reality. Both these doctrines are the two faces of the same coin, viz. anekantavada. As a philosophical methodology, it takes its flight on the two wings of nayavada, the doctrine of stand-points and saptabhangi, the doctrine of seven-fold predication.'11 Philosophical understanding is generated by botb pramanas and nayas, 12 Syadvada reveals the thing as a whole, thus, it is called pramanavakya (sakaladesa) while naya reveals only a portion of it (vikaladesa). 18 A pramana is like an ocean while nayas are simply like ocean-water kept 8. S. M. XIV, p. 91. 9 saddarsanasamuccay-Tika by Gunaratna Suri, ed. Mahendrakumar Jain, Fharatiya Jnanapith, Kasi, 1969, p. 34. 10 sodasaka of Haribhadra, XVI-13 11 Jaina Theories of Reality and Knowledge, Y. J. Padmarajiah, Jaina Sahitya Vikasa Mandal, Bombay, 1963, p. 173. Pub. : 12 Framananayairadhigama h, Tattvarthasutra, 1-6. 13 (1) Laghiyastraya-Srutopayogapariccheda, 12, Laghiyastrayadisangraha, ed. Pt. K. B. Nitve, Pub M. D. Jaina Granthamala Samiti, V. S. 1972, p. 83. (b) Pramananayatattvalokalankara (PNT), IV-44, ed. H, S. Bhattacharya. Pub Jaina Sahitya Vikas Mandal, Bombay, 1967, pp. 350-354.

Page #14
Reconciliation of different philosophical view.points in different pitchers. A pramana can be reached through aggregation of all the constituent stand-points. 14 Naya means the points of view which gives only partial truth about reality. 18A When we present oply one aspect of many-sided reality supressing others, then it falls under the nayavada, the doctrine of view-points. Traditionally, the Jainas mention seven or six kinds of nayas, taking into account, the different philosophical views, prevalent in ancient India They are : naigama. sangraha, vyavahara, jusutra, sabda, samabhirudha and evambhuta. 10B Again these nayas are fundamentally divided into two main categories viz. dravyastika, according to which substance is the fundamental reality and the modifications are gothing apart from it and paryayastika, which states that, modifications are the only reality, the substance being nothing apart from them.18 The first one may be called, view.point of generality and the second one, the view-point of particularity. These different kinds of na yas or standpoints represent views of different schools of thought, which are partially true. Naigama naya recognises both the universal and the particular. Nyaya-Vaisesikas are the followers of this naya because they recognise both the universal and the particular, in an isolated and non-relative sense, Samgraha na ya, unholds the universal only. Advaitins and Sankhyas, represent this na ya, because former merges all particulars in the universal, 'sar' and the latter to the cause praksti. Vyavahara is a point of view of commonsense view, which does not penetrate below the surface of things. The Materialists (Carvaka) way of looking at things is that of vyavahara. Rjusutia refers to changing modes only and states that reality is always in constant flux, Buddhist view of ksanabhangavada is a very good example of this naya. Sabdanaya accepts single object denoted by variants of synonymous terms. Samabhirudha goes a step further and accepts different meanings or synonyms based on their etymology. Evambhuta takes the word signifying an object, which possesses the action, connoted by etymology. The Grammarians and the Minamsakas represent the sabda and other nayas, because they emphasize the grammatical, etymological importance of words. 17 In this way, nayavada comprises views of all others. These views are right in 14 Tattvartharajavartika, 1-6, pp. 24-27. 15A ekadesavi'sisto artho nayas ya visayomatah, Nyayavatara, 29, ed. P. L. Vaidya, Pub : Jaina Svetambara Conference, Bombay, 1928, p. 64. 15B P.N.T., VII-7-33, pp. 514-528 and also See T.S. I-34. 16 Sanmatitarka, 1-7-21. 17 (a) S.M. XXVIII, 161-165. (b) Adhyatmasara, Jin zmatastuti, 6, ed. Muni Nemicandra, Pub Sri Nirgrantha Sahitya Prakasan, Delhi, 1976, p. 429.

Page #15
Traverses on less trodden path... their own respective spheres but if they are taken in absolute seuse are wrong and become fallacious (durnaya). 18 they The doctrine of syadvada or saprabhangi entertains within its fold every possible theory. It welcomes in it, all nayas and thus is like a necklace of pearls wherein every system has its proper place like a pearl, 19A in this doctrine discordent notes are blended so as to make a perfect harmony. As rivers mingle in the ocean, so d) all the systems mingle in the syadvada, 19B The doctrine of syadvada is nothing but systematic description of many-sided nature of reality in words. Jaina thinkers claim that no philosophical proposition can be true if it is simply asserted without condition, If it is asserted, then, it becomes one-sided (ekanta) view. It also excludes other rival possibilities. To avoid this shortcoming, syadvada makes use of the convenient particle 'syat' (=in certain respect) in all the seven varieties of a particular predication. The particle 'syat' indicates the many-sided nature of a proposition It is a doctrine of relativity of truth, according to which affirmative and negative statements can be made in regard to one and the same things in the following way : 1. Relatively the pot does exist. 2. Relatively the pot does not exist, 3. Relatively the pot does exist and does not exist, 4. Relatively the pot is indescribable. 5. Relatively the pot does exist and is indescribable. 6. Relatively the pot does not exist and is indescribable. 7. Relatively the pot does exist, does not exist, and is indescribable. 80 Each philosophical proposition is subjected to this sevenfold formulation in order to remove the danger of one-sidedness (ekantavada). This is also called saptabhangi, because, it consists of seven kinds of expression regarding one and the sa ne thing with reference to its particular aspects, one by one, without any inconsistancy, by means of affirmation and nega 18 (a) Sanmatitarka 1-13, p. 18. (b) P.N.T., VII-2, p. 511, (c) Aptamimamsa, 108, ed. Pt. Girdharlal Jain, Pub : Siddhanta Prakasini Sanstba, Benares, 1914. 19A S.M., XXX, p 174. 19B Dvatrimsiki, IV-15, Dyta imsad Dvatrimsika, ed. P. Sushila vijaya Gani, Pub. : Vijayalavanayasurisvara Jnanamandir, Botad, Saurastra, V.S. 2012, p. 10 20 (a) SM, XXIII, p. 14.-143. (b) P.N.T., IV. 13-2).

Page #16
Reconciliation of different philosophical view.points 7 tion, made either separately or together. 31 This is also called 'anekantavada', since it expresses the object that possesses many characteristics. 2 3 The Jainas upholding this doctrine of anekantavada, state that the theories of other schools of philosophy being but partial views of the comprehensive reality are naturally at variance with each other and that they would find their final reconciliation in the syadvada or anekantavado. On the basis of this doctrine, therefore, the Jainas try to reconcile some of the fundamental doctrines of non-Jaina school of thought, such as, the doctrine of causality. the problem of universal and particular, the problem of reality, the doctrine of self, the theory of sounds and so on. Siddbasena Divakara, probably, is the first man in the Jaina philosophical history. who has laid down the foundation stone of reconciliation of other schools of thought by synthesizing the Sankhya, the Buddhist and the Vaigesika's views with that of anekantavada. He observes that the system of philosophy taught by Kapila is a representation of the 'only substance exists' view-point and that which is taught by the Buddbist is an exposition of 'only modification exists' view-point. All though Vaisesikas employ both view.points, they employ each independently of the other. So, all these view points are partial and can be reconciled with the help of anekantavada 28 The doctrine of causality is one of the important doctrines in the development of the early philosophical thoughts in India. Most probably, taking the hint from Nasadiyasukta of the Rgveda, 24 about the origin of the Universe, different systems proposed diametrically opposite views. The Sankhya philosophers upholding the satkar yavada claim that, the effect pre-exists in the cause before its production, while the Naiyayikas admit asat karyavada, according to which, effect does not exist in the cause before its production. Effect is a new beginning. The Sankhyas believe in the real transformation of praksti. Origination is explained as the unfolding of the hidden potentialities. The Naiyayikas hold that only such things come into existence as did not exist before. Some of the Buddhists uphold the same view and state that change is order of nature. The Advaita Vedanta maintains that, there is no real change in the cause, change is only an appearance vivarta). It is the cause which was reality and that what is called the effect is indescribable i.e, neither pre-existent nor not pre-existent and thus, ultimately false. 21 (a) Tattvartharajavartika, I. 6, p. 24. (b) PN.T, IV-14. 22 S.M., V. pp. 13-20. 23 Sanmatitarka, III. 48-49. 24 Rgveda. X, 129, Rksuktavaijayanti, ed, Pt. Velankar, Bombay.

Page #17
Traverses op less trodden path... The Jainas try to reconcile, these opposite views on causality by applying anekanta method. They point out that the Sankhya view is correct in some respects, for, so far as the substance underlying the effect and the cause is concerned, it is the same; it persists in its immutability through the cause and the effect, which are two modes of its expression, therefore, in a very real sense, the effect is existent even before its emergence as an effect. On the other hand, effect is also a new creation (as Naiyayikas and some Buddhists hold) in some respects, because it has its owo significance, own practical efficiency and all those features which pertain to a real effect were not in evidence before its emergence.88 The Jainas, thus, admit the partial validity of both the Saokhya and Nyaya-Vaisesika views. From the stand-point of its underlying substance, the effect exists in the cause before its production; from the consideration of the effect as a mode, it is new creation, not existent before its actual production. To cite an instance, a 'jar' is separate from as well as identical with the cause, i.e. 'clay'. It is identical with clay because, clay has a potentiality to produce a 'jar' and 'jar', when it is produced, is not without the essence of clay, It is also different, because, before its production as a 'jar', there was merely clay and the 'jar' was not in a manifested form. It has no practical efficiency to carry out work as a 'jar'. Thus Siddhasena rightly pointed out that, the Nyaya.Vaisesikas and the Bauddhas are right in so far they point out the faults and fallacies of the Sankhya view of causality and the Sankhyas are correct in so far as they criticise the Nyaya-Vaigesikas and Bauddhas. But when these two views of causality are adjusted to gether in compliance with the anekanta method, the result will be the true insight.88 Even Advaita Vedantins' views of causality is one-sided and it can be reconciled with the help of anekanta. It is true as Vedantins hold that effect cannot be described in language, it is inexpressible. But indescribability does not mean, unreal or false. Indescribability of the effect is not absolute, it is indescribable only in some respects. Effect is neither absolutely real por absolutely unreal. It is both real and unreal.87 The problem of universal and particular is, again, one of the most controversial problems in the field of philosophy. According to Advaita Vedanta, there is only one highest universal (mahasamanya) in which 25 Sanmatitarka, 1. 27, pp. 29-30. 26 (a) Ibid., I. (b) Anekantavada, Harisatya Bhattacharya, Pub : Jaina Atmananda Sabha, Bhavnagar, 1953, pp. 177-178. 27 Ibid., 178-180.

Page #18
Reconciliation of different philosophical view-points 9 everything is included.98 Some of the Buddhists claim that, particulars are the only reals. Nyaya-Veisesikas give equal treatment to both samanya and visesa as principles of reality, but recognise them as absolutely distinct entities, 89 But all these views are partial representation of truth. Reality is neither absolutely universal nor absolutely particular. Suppose if we accept that there is nothing except the general and that there is no such thing as particular, (as Vedantins maintain) then we should be forced in everyday activity to give up all the particulars of a thing and to accept only its general aspect. For instance, all the transformations of gold, such as ear-rings, bracelets, necklace etc., that are real in our daily life and that are actually experienced by us shall have to be given up and everytime we shall have to deal with gold as gold and nothing else-no varities of transformations of it. If on the other hand, we accept only the particulars of gold such as ear-rings, bracelets, etc. and eliminate the underlying substance gold from our daily exchange, then we have to face great confusion and inconvenience in our daily experience. The truth is that exclusive acceptance of the general only or particular only would land us into utter confussion. We thus, have to accept, both universal and particular, but not as independent categories, as Nyaya.Vaigesika philosophers hold. Nyaya. Vaisesikas hold that universality or generality consists in a group of features common to a number of individuals and as such, is absolutely different from the particularities which are peculia. rities characterising each of the individuals. The Jainas state that, both tbose are not different but really inseparable. Neither of the universal and the particular has real existence, independent of the other. In the individual of our experience, the generality manifests itself through the particular and the perticularity appears as the particular mode of the generality. Wben we see a cow, we apprehend a certain unity of animal form, such as belongs to all individuals, we call cows, but at the same time we apprehend its distinction from other animals such as buffalo, horse, etc. Moreover, when, we speak of brindled cow', thus referring to the particular character (visesa) of the animal, we also recognise the fact that the animal is a cow, we, thus, notice, the generality and the particularity. the two-in-one. Similarly, brindledness' too has a variety of forms. So, when we speak of 'a brindled cow', we do not refer to any brindled colour of the animal, but the particular brindled colour which we sco in the cow before us. So, here again, the perception of the 28 ekasmin mahasamanye antarbhavah prajnanaghane.-- Brhadaranyaka Upanisad with sankarabhasya, II. IV-9, The principle Upanisad, Pub. : Motilal Baparasidass, Delhi, 1978, p. 762. 29 S, M, IV, pp. 10-12,

Page #19
10 Traverses on less trodden patb... generality is at the same time a perception of the particularity. The two are never-experienced separately from each other anywhere. Things are themselves co-ordinated with things of their own class and differentiated from things of other classes and consequently, there is no need to accept these two as independent categories as Nyaya-Vaisesikas think. They are two relative aspects and aspects only of one and the same thing, 80 Accepting this view only, an apparently inexplicable contradictions involved in the doctrine of the generality and particularity is to be solved. With respect to the ultimate reality the Advaita Vedanta upholds the non-dualistic view, stating that it is one withont a second, 81 The SankbyaYoga, holds a dualistic view, claiming praksti and purusa as two independent realities 82 and the Nyaya-Vaisesika system admits pluralistic view. And each of these schools opposes the others. The truth is, each of these views, is right to certain extent and each suffers from one-sided partiality. From the onekanta view-point, the ultimate reality is one in some respects, it is dual in some respects and is manifold in some respects. The Veda. ntin's view that the reality is one is certainly correct, by reality (or sub. stance) we are to mean that which is the basis of all phenomenalities. But in consideration of the fundamental differences in their nature i.e. that between the conscious and the unconscious, a dualism between the psychical and un-psychical realities is to be accepted. In view, again, of their exclusiveness af each other the material atoms, time, etc. are reals, as held by the Nyaya-Vai esikas. The difference, between the three views about the ultimate reality is, thus a difference of stand-points (nay) only. In anekantavada, the validity is attached to the views of the three schools to some extent and their mutual oppositions are avoided. 53 Advaita Vedantips, hold that, changes, modes or forms are unreal while the Nyaya-Vaisesikas state that modifications are real. The Jainas reconcile these two opposite views by stating that a mode is real as well as upreal. A mode is the form in which the substance is presented, it is real in this sense. It is unreal because, it has no existance, a part from its underlying substance. Thus, it is real in certain respects and that it is unreal also in certain respects. 54 30 Ibid, pp, 10-12; and 84-89. 31 Ekameva hi paramarthasatyam brahma.-Taittiriyopanisad with sankarabhasya, II. 8. 32 Sankhyakarika, 3, ed. Sivanarayana Sastri, pub, : Panduranga Jawaji, Nii nayasa gara Press, Bombay. 1940. 33 Anekantavada, pp, 175-76, 34 Ibid., 177.

Page #20
Reconciliation of different philosophical view-points 11 The attitutde of Vedanta and Sankhya philosophy and that of Buddhist towards soul is that of eternalism and non-eternalism respectively. Eternalism claims that, soul is absolutely eternal, thus it is never tied to wheel of samsara, while non-eternalism states that soul is absolutely transcient -unreal. Both these views are partially true and can be reconciled on the basis of doctrine of relativity. The soul is eternal, never changing from the view-point of substance and it is everchanging, non-eternal on the ground of modification point of view. Viewed from the transcendental stand-point, it is unchanged, but viewed from the phenomenal point of view, it is chained. In its own nature it is real, but as matter it is unreal. It is one from the stand point of atmatva, it is many from the point of view of samsara. If atman be exclusively eternal, the experience of happiness and misery, will be impossible. For, to be eternal means to be unchangable, and there cannot be experiences of pain and pleasure one after another unless atman could pass (or change) from one state to another. Again, merits and demerits, liberation and bondage are, not possible. Similarly absolute non-eternality of atman is untenable. If atman is absolutely non-eternal, everchanging, then, it means an end to the law of retribution which requires personal identity of doer and enjoyer. Again merits and demerits, bondage and liberation become meaningless. 35 So, atman is eternal with change. We have to accept parinaminityatva of atman -the doctrine of identity-in-change, of unity-in-difference, of one-in-many, Again, the doctrine of sound is one of the most debated topics among the Mimamsa and Nyaya philosophers. The Mimamsakas maintain the theory of eternality of sound, 36 while the Naiyayikas upholds the impermanent character of sound 37 and state that, sounds have beginning and an end. These two extreme views about sounds are partial and they be reconciled, following the path of anekanta. The Naiyayika's view is right in some respects. Sound is obvisouly produced by buman efforts. Whatever is produced is impermanent. So, sound is non-eternal in this sense. Sound is also eternal in respect of its basic substance. Sound is a mode of matter, the substratum underlying sound is a pudgala (matter) which 35 (a) Haribhadra, Astakaprakaraya, 4-7, ed. Vijayadeva Suri, Pub Jaina Grantha Prakasaka Sabha, Ahmedabad, 1973. (b) Yasovijaya, Adhyatmasara, III 24-29, 38-39. 36 (a) Sabdo nityah vyomamatragunatvat vyomaparimanavat, Prabhakara, quoted in Syadvadamanjari, ed. Jagadish Chandra Jain, Pub R. C. Desai, Srimad Rajacandra Ashram, Agas, 1970, p. 340, 37 Nyayadar'sana with Vatsyayanabhasya, II. II-13, ed. Ganganath Jha, Pub Chowkhamba Sanskrit Series, Benaras, 1929, p. 362.

Page #21
12 Traverses on less trodden path... as a substance is eternal. From this point of view, the Mimamsaka's view is correct. So, considering the aspect of modifications in sound, it is unreal, while on account of its everlasting substantial basis, it is eternal. In this way, both these irreconcilable theories can be reconciled. Similarly, Advaita Vedantin's negative approach in respect of the existance of the world, i.e. the world is neither absolutely real like Brahman, nor absolutely unreal like son of a barren woman, but indescribable (anirvacaniya) and ultimately this is to be treated as unreal can be reconciled with that view according to which the world is absolutely real; by accepting the view that the world is real in some respects i... in respect of its basic substance and in respect of the changes of the phenomena it is unreal. Even the Sunyavadi Buddhists view of absolute negativism, i.e. 'an object is neither existent nor non-existent, nor both nor-neither', can be reconciled, by accepting the path of anekanta, i.e, these statements are true in some respects only. In this way the Jainas point out that, applying this anekantavada, to each and every problem of philosophy. a sound harmony can be established in the field of philosophy. This attempt to reconcile different philosophical doctrines is unique contribution of Jainas to Indian philosophy. In respect of reconciliation it is said that, there is no philosophical method superior to anekantavada.59 But not much attention has been given to this praiseworthy attempt in the field of philosophy. It is also very important to note that, this doctrine of anekantavada which tries to reconcile different philosophical view-points, is not the sole monopoly of Jainism. It is right that, this doctrine became central philosophy of Jainism and its systematic exposition is found only in this system, but this doctrine was existent in ancient Indian literature and is traceable here and there in all the non-Jaina works such as Nasadiyasukta of Rgveda, Taittiriya Brahmana, Upanisadas, Bhagavadgita, Mahabharata and so on. In fact, even Jaina thinkers themselves maintained that every system of philosophy has accepted anekanta in one way or the other 41 38 (a) S. M., XI, pp. 69-70. (b) Anekantavada. pp. 180-181. 39 Ayogavyavacchedika, 28, See S. M., ed. by Jagadish Chandra Jain, p. 276. 40 Darsan aur Anekantavada, Pt. Hamsaraj G. Sharma, Pub: Atmanand Jain Pustak Pracarak Mandal, Agra, 1928, pp. 133-149. 41 (a) Saddar'snasamuccaya-Tika by Gunaratna Suri, S. M. Appendices, pp. 318-322. (b) Saptabhangitarangini, Pub: Manoharlal Raicandra Jain Sastramala, Bombay, V.N.S., 2442, pp. 90-92. (c) S. M., XXX, p. 172-174.

Page #22
Reconciliation of different philosophical view-points 13 The Materialists (Carvakas) view that, consciousness is product of combination of different material elements which is neither identical or different from each of these, is acceptance of many-sided aspects of consciousness only. It really means, in some respects, it is identifiable with material elements and in some respects, different from them. Madhyamamarga or Madhyamapratipat of the Buddhists, which is accepted as middle way between two extreme view of eternalism and non-eternalism, bears the same significance as the word onekanta. Madhyamika philosopher's view of reality, that, it is neigher existent por non-existent, nor both nor neither', is a form of anekantavada only. 42 Even, the view of Vijnanavada Buddhists, according to which this world is transformation of eternal, non-dual consciousness 43 (vi jnana). is acceptance of parinaminityata of one kantavada. The Nyaya-Vaisesika philosophers apply this anekantavada without being aware of it. These philosophers in stating that atoms constituting a material 'pot' are eternal while the pot as a product and a passing pbase of matter is non-eternal, are practically admitting the anekanta position, which is that a 'pot' is non-eternal in some respects (as a mode of matter) and that it is eternal also in some respects. 44 (ie, in respect of its constitutive substance). Again, while describing anyonya. bhava, the Vaisesikas point out like Jainas that 'pot' is real as 'pot' not as cloth.45 Earth, (prthivi) is both eternal as well as non-eternal. Citrarupa is a conglomeration of several mutually exclusive rupas whlch belong to a single substance. 46 Even though Nyaya-Vaisesikas bave accepted the generality and particularity as two idependent categories, they are not able to discard the path of anekanta. Vatsyayana mentions that both contradictory elements can exist in one and the same place, 17 Jati is, again, both general as well particular. 48 Amongst the two kinds of universals, (i.e. para and a para) aparasamanya is both, general as well as particular. 49 42 Sanmatitarka, Introduction, p. 138. 43 Trimsika I, Vijfiaptimatratasiddhi, ed. Svami Mahesvarananda, Pub : Gitadharma Karyalaya, Varanasi, 1962, p. 3. 44 S.M.V., p. 17. 45 Vaisesikadarsana, with Upaskarabhasya, I-1-4-5, See Darsana aur Anekantavad, p. 82. 46 S. M. V-20. 47 Nyayadarsana, 1-(-41, p. 160-162. 48 Ibid., II-II-66, p. 424. 49 Vaisesika Darsana, with Prasastapadabhasya, I-IT-5; IX.II-3, see Darsana aur Anekanta vad, pp. 78-80.

Page #23
Traverses on less trodden path... The Saokhya doctrine of evolution of praksti according to which Prakti is neither absolutely eternal nor absolutely changing, but eternalcum-change is in no way different from the Jnana doctrine of parinamini. tyata. The difference between the two view is that the Sankhya doctrine is applicable only to non-sentient praksti, while the anekanto of Jainas has its application to all the fundamental things, sentient as well as nonsentient.80 Vyasa and Vacaspati Misra foilowed the path of anekanta in their commentaries on Patanjala Yogasutra in many places. Both of them admit the eternal-cum-non-eternal nature of the phenomenal world and substance. Even, things are always both general and particular. In respect of prakti-purusa relation, Vyasa clearly admits the identity-cumdifference like the Jainas. Purusa is not absolurely different from intellect (i.e. product of prakrti), nor absolutely identical with it. The relation between the two is identity-cum-difference.81 The Mimamsa school practically admits the anekantavada by stating that substance has three characteristics of origination, decay and permanence.52 Kumarila Bhatta, while discussing the part and whole (avayava and avayavi), clearly states that, both are not absolutely different from each other. Their relation is identity-cum-difference.58 Parthasarathi Misra upholds the same position, A thing is real as well as unreal, universal as well as particular.84 Again, the view, that the same eternal word (vak) manifests itself in the evanes. cent phases of the vaikhari, the madhyama and the pasyanti is very similar to anekantavada, 58 Anekanta method has place in all the schools of Vedanta pbilosophy. Even, Sankara the great critic of anekantavadu, has applied this doctrine in some places. Sankara, while criticising the prakstikaranavada of Sankhya, states (like Jainas) that both pravytti (activity) and nivstti (in-activity) which are contridictory, can exist in Isvara. 56 The Advaita Vedantins' view that the same immutable self appears in the changing states of waking, dreaming and dreemless sleep, is basically, anekantavada only.87 50 Sanmatitarka, Introduction, pp. 139-140. 51 Darsan aur Anekantavada, p. 28-45. 52 Tasmadvastu trayatmakam, Mimamsa-sloka-vartika, quoted in Darsan aur Anekantavada, p. 16. 53 Ibid., pp. 55. 54 Sastradipika, Pub : Vidya Vikas Press, Kasi, V. S. 1967, pp. 387, 412. 55 Anekantavada, p. 187. 56 Brahmasutra Sarkarabhasya, Tarkapada, II-IJ-4, ed. with Gujarati translation, Ft, K. V. Abhyankar and Dr. J. M. Sukla, Pub : K. V. Abhyankar, Abmedabad, 1958, 57 Anekantavada, p. 187.

Page #24
Reconciliation of different philosophical view-points 15 Influence of anekantevada is found in the latter Vedanta works such as works of Ramanuja, Bhaskara, Vijnanabhiksu, Nimbarka, Srikantha Sivacarya and Vallabha. 58 It shows that, anekantavadu the doctrine of reconciliation is acceptable to all the systems of philosophy. Yasovijaya, the great 17th century Jaioa stalwart, keeping all these views in his mind, makes a beautiful statement that every system of Indian philosophy has accepted this anekantavada, which harmonises all the conflicting views, and sees unity in diversity. There is really no reason to reject this doctrine, 59 58 Darsan aur Anekantavada, p. 94-119. 59 Adhyatmopanisat-prakarana, 1-44-53, and 61 62, Adhyatmasara, Adhyatmopanisal, Jilanasara, Prakaranatrayi. Pub : Sanghavi, N. K. Jamnagar, V. S. 1994.

Page #25
REFUTATION OF ADVAITA VEDANTA IN MAJOR JAINA WORKS History of Indian philosophy tells us that all the systems of Indian Philosopby developed in the atmosphere of freedom of thought. There was a tradition in Indian philosophical platform to present opponent's view first known as the purvapaksa (prior view) and then establishment of one's own view by refuting opponent's stand point known as the Uttarapaksa or Siddhanta (conclusion). This kind of method inspired the Indian thinkers to study thoroughly views of all others prior to the establisbment of their own system of philosophy and gave thoroughness, perfection and catbolic spirit to their system. Jaina philosophers also following the same brod. minded tradition, presented views of all the systems of Indian thought with considerable care and establisbed their own principles refuting opponept's view with logical rigour, But it is very interesting to note that just as great thinkers of otber schools of thought such as Bhartshari, 1 Kumarilabbatta, 3 Prabhakara, 3 Jayantabhatta4 and Udayana, who treated only Advaita as the Vedanta system, similarly eminent pbilosophical per sonalities of Jainism presented and refuted only Advaita system of Vedanta in their writings. Even later writers who flourished after Rama. nuja and Madhva mention Deither Vikistadvaita nor Dvaita system, of Vedanta. 1 "Yatra drasta ca dr syam ca darsanam cavikalpanam. Tasyaivarthasya satyatvamahust rayyanta vedinah" Vakyapadiya-ed ; J. M. Shukla; Pub. L. D. Institute of Indology, Ahmedabad-1984. 2 "Dvaitapak sat paranudya budhyasuddhisamasrayat. Paramatmanamevaikam tattvam tattvavido viduhu"-Brhatika, quoted in Vedantadarsanam' (R. P.), Pt. S. Subrahmanya Sastri, Pub. Varanasiya Sanskrit Visvavidyalaya, 1967. 3 "Yastu Brahmavadinamesa niscayo yadupalabhyate na fat fathyam, yannopalabhyate tattathyamiti namastebhyo"-Brhati, Part-I, Pub. University of Madras, 1934, p. 239. 4 "Atra tavat vedantina ahuh....nityasukhamatmano mahatvavadastityagamapramunyada. bhyupagamya tam. Tacca samsaradasayam avidyavaranavasena nanubha yate" Nyayamahjari-II, Apavarga pariksa, Pub. Oriental Institute, Mysore, 1983. p. 431-2, 5 "Suddhabuddhasvabhava ityaupanisadan"-Nyaya KusumaAjali-1, Pub, Chowkhamba Sanskrit Series, Benares, 1912, P, 4-5.

Page #26
Refutation of Advaita Vedanta... 17 Criticism of Upadisadic Armadvaita or Brahmadvaita is found in early Jainagamas such as Sutrakstanga and Visesavasya kabbasya.' The line of presentation and refutation of Advaita is more or less similar in all the major works of Jainism. Certain common features are found in both Jainism and Advaita Vedanta such as liberation as the highest goal of life, ignorance of Reality as the cause of our bondage, Law of Karma, Jivanmukti etc., still in certain other matters both the systems are diametrically opposed to each other, Absolutism of Advaita Vedanta claims that, Reality is one without a second, this world is mere appearance and ultimately there is no difference between supreme Reality and individual soul. & Jainism is a system of realism, dualism and pluralism. It is a realism, because it recognises the reality of the external world; it is a kind of dualism, because it advocates two fundamental realities; the Jiva (Soul) and the Ajiva (non-soul) which are obviously controdictorily related to each other; and a pluralism on account of belief in pluralities of substance. 10 Advaita Vedanta believos in absolute non-dualism while Jainism advocates non-absolutism or many-sided theory of Reality (Ane. kantavada). It rejects both the extreme view of absolute eternality as well as absolute non-existence. It is a system of unity in difference, of onein-many and of identity-in-change, 11 According to Jainism Advaita Vedanta is one-sided theory which rejects particularities and emphasises only oneness of Reality. It gives only partial knowledge of Reality and falls under the sangrahanaya. 19 6. Evamegeti jappanti manya arambhanissia. Ege kicca sayam pavam. ivvam, dukkham niyacchai"-Sutrakytanga-1-10 and see 8, 9, 11, Ed. Ambikadatta Oza, Pub. Jaina Jnanodaya Society, Rajkot, V.S, 1993, p. 31-35. 7. Visesavasyakabhasya-II, Gatha 2036-2045, Pub. L. D. Institute of Indology, Ahmedabad-9, 1968. 8. (a) "Brahmasatyam jaganmithya jivobrahmi va naparah". Brahmajnanavalimala-verse 20. works of Sri Sankaracarya, Vol. 16, Vanivilas Press, Srirangam. p. 224. (b) Bhamati-mangala verse 1-Brahmasutra Sankarabhasya with Rainaprabha, Bha mati and Anandagirivyakhya, ed. Mahadev Shastri Bakre. Fub. : Nirnayasagara Press, Pombay, 1909. 9. Tattvarthadhigamasutra with Siddhasepagani tika (T. S.) 11-4 Fd. H. R. Kapadia. Pub.: J. S. Javeri, Bombay, 1926. 10. (a) T, S, I-V-2. (b) Pramanapayatatt valokalankara-VII, 56, ed. H. S. Bhattacharya, Pub. Jaina Sahitya Vikas Manda, Bombay, 1967. p. 560. 11. Saddariapasamuccaya with Gunaratnasuri tika. Ed. Mahendra Kumar Jain, Pub. : Bharatiya Joanapitha, Kasi, 1969. p. 344. 12. (a) Akalanka's Siddhiviniscaya with tika. Ed. Mahendrakumar Jaina, Pub. : Bharatiya Jnanapitha, Kasi, 1959. pt. II, p. 677-78. (6) P, N, T, VII-13, 15, 16, p. 518-520, T-3

Page #27
18 Traverses op less trodden path... Logical Jiants of Jainism such as Samantabhadra, 18 Akalapka, 14 Vidyananda, 15 Prabhacandra, 16 Hemacandra, 1? Vadidevasuri, 18 Mallisena 19 and others have severely criticised the Advaitic theory of non-dual Brahman, doctrine of Maya and oneness of individual Souls (Eka jivavada). Criticism of Advaitic conceptions are scatered in different Jaida works. A humble attempt has been made here to size them in to unity in a very condensed form. Jajna thinkers argue that Advaitic doctrine of non-duality of Brahman and theory of Maya (i.e. illusory nature of the world) cannot be proved by any accredited means of knowledge. If it is provable by any means of knowledge then there is duality of Pramana and Prameya20. Frist of all, existence of non-dual Brahman is contradicted by our perceptual experience. Perception reveals only the world of plurality. Daily experiences of duality or plurality of phenomena cannot be repudiated as false appearance or illusory, because this difference is clearly seen and felt. There is no proof against this duality or plurality which is cognised in our normal experience. Where is contradiction in saying that potter fashions a pot with his sticks and eats his food with his own hand. The difference (such as potter and his actions) between agent and action is even known by the ordinary people. 9 i If Advaitic view of non-dual Brahman is accepted, then, the difference observed between the agent and the action cannot be possible. 22 The standpoint of the Advaitin's that 13. Aptamimamsa 24-27. Ed. Pt. Gajadharlal Jain. Pub. : Bharatiya Jaina Siddhanta Prakasini Sanstha, Benares. 1914. 14. S. V. II; p. 463-468; 494, 677, 678. 15. (a) Astasahasri, ed. Vansidhar, Pub. Nirnayasagar Press, Bombay, 1915, p. 157-163. (b) Tattvartha slokavartika, Ed. : Manoharlal Shastri, Pub : Nirnayasagar Press Bombay, 1918. p, 25-26. (c) Satyasasanaparikna, Pub. : Bharatiya Jnanapitha, Kasi, 1964, p. 1-9. 16. Nyayakumudacandra part-I, p. 63-64; 147-155, Part II, p. 808, 812, 830-838, ed, Mahendrakurrar Shastri, Pub. Manjkcandra Jaina Granthamala, Bombay, 1938. and 1941. 17. Anyayoga vyavacchedika with Syadvadamanjari-13. Ed. Jagdiscandra Jain, Pub : Ravajibhai Chaganbhai Desai, Srimadrajachandrasrama, Agas, 1970. 18. P. N. T. 1-15, VII. 13-17 and 56. 19. Syadvadamanjari, ed. A. B. Dhruva, Pub : Bombay Sanskrit and Prakrit Series, 1933. p. 77-83. 20, S. S, P. p. 7. 21. A. S. p. 158. 22. (a) Tattvarthara javartika, Pub. : Bharatiya Joana Pitha, Kasi, 1953. p. 21. (b A. M. 24 ( CA. S, P, 158, www.jaine

Page #28
Refutation of Advaita Vedanta... one absolute transforms into many such as agent and action etc., also indicates duality. This is because one absolute never transforms itself into many without the assistance of others, which means acceptance of duality between the assistant and assisted.28 The well-known example of shell and silver given by the Advaita Vedantins to prove the ultimate falsity of the phenomenal world and oneness of Brahman, itself proves the existence of the shell and the silver as two different entities. In the same way, the statement of Advaitins that Brahman is one without a second and the world is just appearance 24 proves the duality of Brahman and the phenomenal world which is different from Brabman.25 It is also not tenable to argue that one unitor self-identical Brahman appears as the plurality of phenomena just as in dream a plurality of facts is experienced though it is one Consciousness that only exists and is felt and thus existence of on absolute Brahman is not contradicted by perceptual experience. This is because even in dream as in wakeful experience, theconsciousness of action is different from that of the agent because dreamcontents are produced by different memory impressions.88 The viewpoint that the indeterminate (nirvikalpa ) cognition which cognises existenc of Brahman cannot be accepted as source of our experience, because we never perceive what is not determined by space, time and what is not other than the knowing self. On opening our eyes we perceive specific existence determined by space, time, otherness and the like.91 Granting that indeterminate cognition is a kind of valid source of knowledge, it must be accepted that, it will not only take note of what Brabman is, but, will also take note of what Brahman is not and thus, it leads to dualism of Brahman and non-Brahman. a 8 Even the argument that perception bas no power to deny the Reality, it only affirms, is baseless because affirmation always implies negation, a thing cannot be affirmed to be yellow without denying that it is black. Thus, affirmation and negation which are presented together are the positive and negative aspects of a single Reality. Our perceptual experience instead of proving one Brahman, proves difference to be as integral to Reality as identity. 89 23. S, S, P, p. 6-7. 24, "Anirvacyavidyadvita yasacivas ya prabhavato vivarta yasyaite viyadanilatejo avanayah, Yatascabhudvisvam caramacaramucc avacamidam namamastadbrahmaparimitasukhajnana mamytam"-Bhamati-Mangala verse-1, quoted in S. S. P., P. 2. 25. S. S. P. p. 2. 26. A, S. p. 158. 27. S. S, Pp-4, 28. S. M. p. 82, 29. S. M. p. 79.

Page #29
20 Traverses on less trodden path... If perception only affirms Reality i.e. Brahman, then why not to state that it affirms this plurality of phenomenal world also. If it affirms botn, then there is a dualism of Brahman and the world. Thus argument of the Vedantins that perception only affirms positive Reality, is not justified by our experience. If Brahman is only real and this world is false, then Brahman could have been known in the first case of our normal experience and not this pluralistic phenomenal world. 30 Even the Non-duality of Brahman cannot be proved on the basis of pure logic also. When Vedantins argue that Atman is un-born, un-bound and always freed and thus, in reality, there is neither bondage nor liberation, etc., this is purely fabrication of mind and to prove such kind of Atman by inference will be completely imaginary. The consequence of this is attainment of an imaginary liberation.82 Bondage and liberation are facts and both cannot be regarded as illusory. Denial of distinctions between them in definance of experience is nothing but embracing the Scepticism or Universal nihilism,58 If non-duality of Brahman is proved with the help of valid inference which involves the proban (hetu) and the probandum (sadhya), then there is clear admission of duality between the proban and probandum. 54 The fact is that both cannot be identical because, inference will be invalid unless both are admitted as two distinct facts. Again it will not be possible to construct a syllogism which demands different members. In inference, one proves the probandum by means of proban, proceding from the known to the unknown which means inevitable dualism of the known and the un-known'. It is also illogical to argue that so far as the opponent's refutation is concerned the conditions of Inference, such as the probao, the probandum and the example, are accepted as true by the opponents and hence they are valid, because it will again lead to dualism of one's own acceptance and the acceptance of the opponent. 38 If the condition of inference (the proban, the probandum and the example) are false and thus cognition of difference be considered as false, then that 30. S. S. P. p. 8. 31. Mandukyopanisad with Gaudapadakarika and Sankarabhasya-VaitathyaprakaranaVerse 32, Gita Press, Gorakhpur, V.S. 1993. p. 108. 32. T. S.-V. p. 25-26. 33. (a) A: S. p. 159. (b) S, S. P. p. 7. 34. (a) A. M. 26. (b) A. S. p. 160-161. 35. (a) A. M. 24. (b) A. S. P. 158.

Page #30
Refutation of Advaita Vedanta... inference will be declared to be invalid, because no valid, conclusion can be drawn from false premises. If Advaitins prove tbeir theory of nonduality on the basis of false premises, then we may obtain real fire from to dream smoke. 38 In addition to all these difficulties, the word 'duality' which occures in the word Advaita itself indicates acceptance of duality. 'Advaita' means rejection of dvaita. Without acceptance of dvaita, its denial is also not possible. Nothing is contradicted unless it exists and thus, non-duality, which contradicts duality, from this very fact accepts the existence of duality. 38 Again, it is not plausible to argue that Brahman is supporting ground of all and is that principle of existence wbich runs through all things and unites them in one Reality, because it clearly involves the dualism of a principle that runs through the things (anvets) and the things through which it runs (anviyomana). 68 If the doctrine of Advaita is based on Scriptural testimony and not on pure logic, then, dualism or pluralism may also be said to be based on Scriptures on the same ground. Even acceptance of Scriptural testimony implies dualism of Agama (revelation) and Brahman i,e. dualism of vacya-vacakabhava, without which these Scriptures declare nothing. 38 Ontologically, Scriptures cannot be identical with Brahman because the means of proof (Agama) and the object of proof must be different. Otherwise they can establish nothing. In fact, Scriptural statements such as "All that exists is Brahman", "Everything is that one Reality", etc., which Advaitins quote in their support, prove dualism between all existing things of the world and Brabman. 40 Even Scriptures cannot be regarded as the essence of the Absolute, because, esence and possessor of essence must be numerica ly different. 41 Another important thing is that, as far as these Vedantic texts are concerned, Advaitin's interpretations are not to be accepted as fipal word. This is because there are other possible interpretations which are in harmony with dualism or pluralism as interpreted in Visesavasyakabbasya 43 If Absolute Brahman is self-proved, then there is no harm in accepting duality or plurality or voidity as self-proved truth. Self intuition cannot be considered as proof for the existence of non-dual Brahman, because, there is again an inevitable dualism between the proof (i.e. selfintuition) and the object of proof (i.e. Brahman). If self-intuition is 36. S. S. P. p. 7. 37; (a) A. M. p. 27. (b) A, S. p. 162. 38. S. M. p. 83. 39, Vacyavacacakabhavalaksanasya dvaitasyaivatatrapi darsanat-S. M. P-83. 40. (a) S, M, P-83; (b) S. S. P. p-5. 41, S. S. P, P-6. 42. V. S. B-JI, gatha 2036-2045,

Page #31
Traverses on less trodden path... identified with the Absolute, then it cannot be considered as a proof for the existence of Brahman.43 It is self-contradictory to say that self-evident pure consciousness is the contradictor of our normal cognition of plurality, because, it means, again admission of duality of the contradicted and the contradictor. 44 Even on the religious ground, the doctrine of non-dual Brahman cannot be accepted, because it means denial of distinctions between good and bad deeds, pain and pleasure, this world and the world hereafter, knowledge and ignorance, bondage and liberation. Thus, if this doctrine is accepted then the consequence is destruction of the moral fabric of human life. 45 if it is said thal, Brahman is the only Reality and on account of Maya or Avid ya, this apparent world exists, then again it is impossible to prove, either the existence of Maya or Mithyatva (illusory nature) of the world by any means of valid knowledge. 46 The fundamental objection against Advaitin's is, whether the doctrine of Maya (cosmic illusion) adopted to explain this multiplicity of the phenomenal world is real or unreal. If it is real, then it destroyes the non-dual nature of Brahman and leads to an inevitable dualism. If it is unreal, then, this world which is caused by Mayo will not be possible. To say that Maya is unreal and still it creates this world is as absurd as to say that a wonian is barren and that she is a mother. 47 And the Vedantins themselves accept the theory tbat the real thing (the world) cannot be produced from unreal thing, 48 Again, the very statement that Maya is indescribable i.e. neither existent nor non-existent 'on account of being existent in the state of mundane life and no more at the state of realisation, indicates that it is describable in terms of either existent on the phenomenal level or non-existent in the state of liberation.49 To say that Maya is indescribable, is self contradictory like saying that I am silent throughout the life and my father is bachelor. 50 43. A. S. p-161. 44. A. S. p-158. 45. (a) A. M. 26. (b) A. S. p. 159. 46. A. S. p. 161-163. 47. Anyayogavya vacchedika with Syadvadamanjari verse-13. 48. Mandukyopadisad with Gaudapadakarika and Sankarabbasya-Advaita prakarana, verse-28, p. 164-165.. 49. (a) N. K. Part-I, p. 63 (b) S. S. P. P. 8. 50. S. S. P. p. 8.

Page #32
Refutation of Advaita Vedanta... 23 If we grant that Maya exists, then where does it exist ? Neither Brahman nor jiva can be locus of Maya. It cannot exist in the supreme Brahman which is pure consciousness by nature. If it exists in Brahman, then Brahman cannot be called pure consciousness on account of being associated with Maya. Even individual self is pure consciousness by nature and in essence, not different from Brahman and thus free from all taint of Maya. If Maya is an independent reality like Brabman and co-eval with it from the beginningless time, then it will be an impossible task to annihilate it by any means of liberation and the consequence of this indestructibility of Maya is an eternal bondage of the soul. 1 It is argued that Maya exists (Bhavarupa) but it cannot be eternal like Brahman nor cannot be an independent entity. Though it is not capable of being determined by logic, suill the denial of its existence would be contradiction of a felt fact and without adopting this doctrine of May, it is not possible to solve the problem of relation between the Absolute and phenomena, individual self and the Brahman, real and the unreal, 82 Here, again, one may argue why should such kind of illogical and irrational concept be accepted at all? Instead of postulating this kind of unreal principle as the cause of the world, it is better to accept the view that the world is both different as well non-different from the Brabman. The relation between the Absolute and the world is to be identity-cumdifference. An advantage of accepting this view is that there is no necessity of denying any one of the felt facts, the world and its cause-the Absolute, 58 Again, the unreality of the world cannot be proved. Argument of the Vedantins is that real is real always, iemains constant at all the times and is free from origin and destruction, increase and decrease. But things of the world are subject to constant change, decay and death. Thus they are unreal. This Vedantic position can be put in the following syllogistic form: "world is unreal, because it is an apparent reality, that which is apparent is unreal (as for instance) silver on a shall, therefore, this world is unreal because of its apparent nature. 34 This word, "unreality" of the 51. A. S. P. p. 9 52. Suresvara-Sambandhavartika-175-181, ed. Kasinatha Sastri Agase, Pub. Anand asrama Press, Pune, 1982, P. 55-57. 53. A S. P. 163. 54. (a) S. M. P. 78. (b) Ratnak aravatarika ed, Hargovindadas, Pub. Dharmabhudaya Press, Benares, Vira Sarvat-2437, P. 34 www.

Page #33
24 Traverses on less tradden path... Vedaotins can be understood in three alternative ways :--absolute nonexistenco, mistake or one thing appearing as another and indescribable. The first two meanings are denied by the Vedantins because, the former view leads to asatkhyati, which is accepted by some Buddhists and latter view is Viparitakhyati, which involves two reals: the thing which is mistaken and the thing as it is mistaken. The third alternative that it means 'indescribability' is also not plausible because everything has corresponding expression for it in language, for instance, 'this is a table', 'this is a sarala tree' etc. and what gives birth to an expression in language is either an object or a piece of knowledge. Again, an object must be either real or upreal; to deny both the alternatives to a thing is meaningless, only one of them can be denied. If indescribability of thing means ' ninsvabhavariva (i.e. unsubstantial) i.e. it is not what it appears to be, than it leads to viparitakhyati. If it is understood in the sense of un-knowability, then the very argument that a thing is un-substantial because it is unknowable indicates that the thing is not absolutely un-knowable. And again, this apparent world eannot be, talked about due to unknowability and it cannot be made the subject of the syllogism such as the world is unreal, because it is an apparent reality', etc. If the world is un-knowable, then it could not be predicated of the world. Thus, unknowability is inconsistent with the hetu i.e. prati yamanarva. If unknowability means that a thing is not really as it appears to us, then it cannot be said as un-knowable, because, here, a thing is known differently from what it is, which is again principle of Viparitakh yati, un-acceptable to Vedantins. Even direct perception of plurality of thing of the world such as "Table', 'Chair'. Sarala tree' etc. disapproves the doctrine of indescribability of the world. 58 This doctrine of unreality of the world of Advaitins can be refuted by providing counter arguments such as "world is not false, because it is different from a non-existing thing, that which is different from nonexisting thing is not false, as for instance the soul, this world is so. bence, it is not false".56 This counter argument makes it very clear, that. it is irrational to accept the Vedantins view that the soul which appears as a reality in our apprehension is only real and other things are unreal which also appear as real in our apprehension. If it is said that inference proves the unreality of the world then, it can be argued that "Is syllogism 55. n) R. K. P. 34-35 (b) s. M. P. 78-79. (a) B. K. P, 34-35. (b) S. M. P. 80,

Page #34
Refutation of Advaita Vedanta... which is supposed to prove the unreality of the world is part of the world or is it separate from it ? If it is separate, tben is it true or uptrue ? It cannot be true, otherwise the wbole world will become true. It cannot be untrue, because, it proves nothing. If it is part of the world then, it is unreal like the rest of the world and cannot accomplish task of proving unreality of the world.87 If it is said that an argument has a practical validity and serves well as a working theory, then we bave to accept that an argument is real, and it will destroy the fundamental position of the Advaitins that nothing besides Braman is real. 88 Even Scriptural texts such as 'Sarvam khalu idam Brahma' etc. instead of proving unreality of the world prove reality of the world and Brahman i.e. all existing things of the world and Brahman.89 Even Advaitic one soul theory is not tenable because this view is again contradicted by perceptual experience of plurality of individual selves. Like Sankhyas. Jainas argue that, if Atmon is only one then birth and death, bondage and liberation, pain and pleasure etc., should be one for the whole universo, if one person is blind or deaf, all should bo blind or deaf, if one acts, all should act in the same way, if one suffers or enjoys, all should similarly suffer or enjoy. If selves were one, bondage of one should have meant of bondage of all and liberation of one should have meant liberation of all. But what we find in the world is of a nature which is quite the opposite. 01 If Atman is one then births of different kinds of beings such as hellish, human, Divine, etc., are not possible. If Aiman is one and all pervading, then why is not consciousness seen in innert things such as pot, stone etc, ? Again, there will be no difference between liberated and bound Soul, preceptor and pupil. child and wise and so on.89 Jiva is different in each body pratik setram Bhinnah)68 and thus, individuals are born and die at different times, their actions and experience are diverse in nature and so on. - - - - 57. S. M. p. 80. 58. S. M. p. 80. 59. (a) A. S. p. 16). (6) S. M. p. 83. 60. Sankhyakarika-verse-18, Pub : Chowkhamba Sanskrit Series, 1963. 61, Syad vadaratnakara-V. Pub: Motilal Ladbaji; 27, Bhavanipeth, Pune, Vira Samvat 2457. P-1094. 62. Silanka-Sutrakstangatika ed. Ambikadatta Oza, Mahavira Jaina Jnanodaya Society, Rajkot, v, S. 1993, P. 30-35. 63. P, N. T. VII-56. T-5

Page #35
26 Traverses on less trodden path... There cannot be absolute indentity between Jiva and Brahman because, in that case muncane world of different individual selves will be impossible to conceive on account of inseparability of Jiva from ever liberated supreme Brahman. It also cannot be said that Atman seems to be different on account of bodily adjuncts but essentially one, because, in that case, just as after destruction of pot its space is also freed, similarly, when body is destroyed every one will be liberated and no nced of means of liberation, consequently no one will try to achieve this goal and whole science of liberation will become purposeless 04 and theory of karma, rebirth etc. collapse to the ground. If it is said that, on account of Sanskaras (impressions) every fiva is not freed immediately after destruction of the body and becomes object of trasmigration then the question is whether these Sanskaras of individual Jiva are specio-temporal or all-pervading like ether. If they are limited by space and time then the man died at particular place, to say at Citrakuta must born in the same place, because Sanskaras cannot travel from one place to another being inactive and unconscious (because product of unconscious avidyal, Sumskaras cannot also be allpervading because in that case, no place and 10 soul, even liberated, will be free from clutches of all pervading Samskaras and these Sanskaras might bring liberated man back to this mundane world. So, it is not possible to prove the oneness of souls and it is more wise and practical to accept the view of plurality of selves, 6 5 To sum up, Jainas point out that Advaitin's arguments that reality is one without a second, on account of Maya this world appears as many (vivarta) and this appearant world disappears after destruction of Maya and realisation of Brahman, and Sravana, Manana and Nididhyasana are the means of liberation, are meaningless like discription of the barren woman son, because the existance of non-dual Brahman or Atman cannot be proved by any available means of knowledge.66 Now, all these objections raised by Jainas are generally found in the writings of Ramanuja 67 and Madhva. Possible answers are found in 64. S. R. P-1095. 65. S. R. P-1095-6. 66. S. S. P, P-7. 67 Sribhasya-part-I, ed. Vasudev Shastri Abhyankar, Nirnayasagar Press, Bombay, 1914, P-77-135, 68. Anandatirtha (Madh va)-Mayavadakhandanam, Pub : T. K. Venkatacarya, Srividya Printing Press, Kumbhakonam, 1921, P-1-15.

Page #36
Refutation of Advaita Vedanta ... 27 the works of stalwarts of Advaita Vedanta such as Sankara 69 and his followsers which certainly deserve separate treatment. It is also vory important to note that, thougb Jaipas criticise the some of the doctrines of Advaita, still some Advaitic trends are steeped into Jainism.70 And there was trend to reconcile Jainism with Advaita and other systems of Indian Philosopby. For instance, Yasovijaya 71 a 17th century Jaina stalwart proclaims that Jainism has no quarrel with any other system of Indian thought. (ABBREVIATIONS used in Notes) A.S. - Astasahasri A.M. - Aptamjmamsa N.K. - Nyayakumudacandra P.N.T. - Pramananayatattvalokalan kara R.K.A. - Ratnakaravatarika S.M. - Syadvadamanjari S.R. - Syajvadaratnakara S.S.P. - Satyagasana pasiksa S.V. Siddhiviniscaya T.S. Tattvarthadhigamasutra V.S.B. - Visesavagyakabhasya 69. (a) Works of Sankaracarya. (b) Sambandha vartika (c) Advaita siddhi, ed. Anantakrishna Shastri, Nirnayasagar Press, Bombay, 1917. (d) Madhvatantramukhamardanam-ed. Pt. Ramanatha Diksit, Hanuman ghat, Benares-1941. 70. a) "Samalam nirmalam cedamit idvaitam yadagatam. Advaitam nirmalam Brahmata daikam vasisyate", Yasovijaya-Adhyatmonanisat prakarana, 11-40, p. 152. Adhyatmasara, Adhyatmopanisad, Jnanasaraprakaranatrayi, Pub Sanghavi Nagindas Karmacanda, Jamnagar, V. S. 1994. (b) "Advaitic Trends in Jainism'- 1 he Jaina Antiquary. Vol. XXIII 1965. p. 671, Abaddham paramarthena paramarthena baddhanca vyavaharatah. Bruvanobrahmavedan nanekantam pratiksipet".-Adhyatmopanisat prakarana-I p-50, and 45-49 and 51,

Page #37
UMASVATI'S CONTRIBUTION TO INDIAN PHILOSOPHY Jainism is one of the major philosophical systems of India. Since 2500 years it has made manifold contributions to Indian Culture through its literature, religion, philosophy, architecture, sculpture, painting and music. Our author Acarya Umavati Vacaka who flourished circa 4th Century A.D, belongs to the galaxy of master-minds of the Jaina literary world holding a pre-eminent place among intellectuals and saipts of the Jaioa community. The position which he occupies among Jaina authors is of a unique character. As far as the available literature of the Jainas is concerned, he is the first among the Jaina masters to present fundamental principles of Jainism in Sanskrit language. The credit of introducing Jainism in Sutra form (aphoristic fcrm) on the lines of NyayaVaisesika sutras, goes to this author. His contribution to Jaina philosophy, Religion, Ethics, Psychology and Cosmology, through his monumental work Tattvarthadhigamasutral (T. S.) is unparalleled in the history of Jainism. He is the first author who has introduced the term adhyaya in T. S. instead of adhya yana of early Jaina Agamas. Again, he is the first Jaina author to adopt Sanskrit poetic media to propagate Jaina Philosophy and Religion. The Prasamaratiprakarana of this learned author is one of the master-pieces in this direction. This is also a compendious work covering the quintesence of Jainism in a convincing manner. Though many other works such as Jambudvipa-samasa, Sravakaprajnupti and Fuja prokarana are attributed to this author, but the two works viz., Tattvarthadhigamasutra and Prasamaratiprakarana are really mile-stones and have left unimaginable.. impact on the later Jaina writers and have proved to be a milch-cow for later commentators for quotations. Tattvarthadhigamasutra is purely philosophical in nature wbile Prasamurati is religio-philosophical treatise of more popular nature addressed to monks and lay followers. His contri. bution to Metaphysics and Ethics through these two works is perbaps the most valuable contribution, not merely to Indian pbilosopby. but to world thought. 1. Tattvarthadhigamasutram (T. S.), part I and I, ed H. R. Kapapia, Pub. : J, S. Javeri, Bombay, 1926, and 1930. 2. Prasamaratiprakarana with Haribhadra's Commentary Pub. :D. L. Jaina Pustakod dbara Samstha, Surat, 1940.

Page #38
Umasvati's contribution to Indian Philosophy 29 Umasvati is the first man who has laid down the philosophical foundation on which the beautiful palace of later Jainism is erected. His definition of reality whicb consists of seedling idea of reconciliation of different philosophical view-points is a remarkable contribution to Indian pbilosophy in general and to Jaina philosophy in particular. His definition of reality became a basis of Anekaniavada i.e. the doctrine of manysidedness or the doctrine of non-absolutism, which tries to reconcile and harmonise the doctrines of almost all the non-Jaina systems of thought. According to Umasvati reality (substance) consists of production, destruction and permanence. A substance is permanent in respect of its essential qualities and also subject to generation and destruction in regard to its changing modifications. When a substance, conscious or unconscious, originates without leaving its own nature, it is called origination. Destru. ction is loss of existence in a thing that had it before. Permanence is the essential characteristic of substance, which remains unchanged in both the conditions, viz. in origination and decay. To cite an example, a jar originates from clay without leaving the nature of clay. The clay leaves its former mode or shape when it becomes jar and the essential nature of clay remains unchanged in both the conditions. There is no contradiction involved and no violation of law of contradiction in apply. ing opposite predicates to the same thing in different capacities, because tbey are applied to its different aspects such as matter, state, space and time. It is seen that mutually contradictory e.ements can exist in one and the same thing in different capacities such as the same man is a father to his son, son to his father, husband to his wife, brother to his sisters and so on. This kind of definition is also accepted by the Mimamsa system. It means everything in the world is complex in its structure and as such has many aspects. To attain a complete truth, each entity is to be viewed from ali possible view-points. This deficition of reality paves the way to the famous synthetic doctrine of Anckantavada according to which, reality is neither absolutely real nor unreal, neither one nor many, neither particular nor universal, neither identical nor different, but both real and unreal, one and many, particular and universal, unity in diversity froin different points of views. 6 3. T. S. V. 29, part I. 4. (a) Sarvarthasiddhi, V-32, Pub : K. B. Nitve, Kolhapur, saka 1839 p. 17. (b) Tativartharajavartika, I 6, ed. : Gajadh. rlal Jaina, Pub : S. J. Granthamala, Kashi, 1915. p. 26. 5. Mimamsaslokavartika, quoted in Darsana aura Anekantavada, Pt. Hamsaraj G. Sharma, Pub : A. J. P. P. Mandel Agra, 1928, p. 133-149. 6. Saddarsanasamuccayarika, Gunaratnasuri, Ed. : Jaina Mahendrakumar. Pub.. Bharatiya Jnana-Peeth, Kashi, 1969, p. 34.

Page #39
Traverses on less trodden path... The theory of knowledge is a very important topic in the field of pbilosophy. Umasvati's contribution to this field is worth noticing. According to him, philosophical understanding is generated by both pramanas (sources of valid koowledge) and nayas (the doctrine of different standpoints). Right knowledge is of five kinds viz. inati, sruta, avadhi, manah-paryaya and kevala.? The former two are called indirect knowledge and later three are called immediate knowledge. It is important to note that (masvati has defined direct and indirect knowledge of perception in different fashion which is found in other logical schools of Indian philosophy, The cognition born of sense-organs is called pratyksa (direct knowledge) while that born of probans etc. is called paroksa (indirect) by other schools of thought, But according to Umasvaii, the cognition depending on a Soul is to be called direct knowledge (prat yaksa), while that depeod - ing on the sense-organs and mind, i.e. depending on something other than a Soul is to be called indirect or paroksa, Mari and sruta are indirect knowledge which are acquired by the Soul through the medium of sense and the mind. The remaining three types of cognition are direct because they originate without the aid of the sense-organs and mind and on the basis of the capacity of a Soul alone. The terms paroksa and pratyaksa are thus used by Umasvati in senses quite opposite to those which they bear in other Indian philosophical literature. This explanation of direct and indirect koowledge is a speciality of Umasvati. Again, inference, comparison, authority, presumption, non-existence, probability which are accepted by others as valid sources of knowledge are not separate sources but included in the paroksa type only. Pramanavuk ya reveals the things as a whole while na ya reveals only a portion of it. Nayas, or different view-points are true in their own capacity, but they reveal only partial truth. A truth can be reached through aggregation of all the constituent stand-points. Different non-Jaina systems represent different stand-points which are partially true. But combining all of them under the head of pramnana (Syadvada) or the doctrine of relativity of truth, one can obtain real truth. Nayavada is introduced to accommodate 9 view-points of others in the Jaina view of anekantavada. Again the simultaneity of perception and cognition (darsana and jnana) is a great contribution of Umasvati to Indian philosophy.10 The keyali or Enlightened soul, perceives and knows everything simultaneously, His knowledge is all-pervasive. There carnot be any gap between perception and knowledge of the omniscient. We bave no proof to prove that this was said by any Jaina author other then Umasvati. Again the notion 7. TS. I 13. 8. Tattvarthasutra, Introduction, Sukblalji, Pub.: L. D. Institute of Indology, Abad. 9: T. S. I, 6 and 34. 10. T. S. I. 30, 31.

Page #40
Umasyati's contribution to Indian Philosophy 31 of dharma (principle of motion) and adharma (principle of rest) are peculiar to Jainism alone. 11 Another important contribution of Umasvati is emphasis on faith, knowledge and action (conduct) in one's own life. 18 Different philosophical systems such as the Nyaya-Vaisesika, the Sankhya, and the Vedana give a prominent place to knowledge (jnana) whereas, the Yoga and the Buddhist systems attach great importance to the character or transition of knowledge into action. Umasvati emphasizes not merely knowledge and action, but incudes faith along with the two. Faith knowledge and conduct are said to be the ingredients of discipline that lead to freedom from karmic bondage. These are three gems and together constitute one path and are to be simultaneously pursued. If one is absent, the path of salvation is incomplete, 15 They are inseparably bound up and perfection of one goes with the perfection of the otber two. This is a positive contribution made by Umasvati. Again, the theory of karma, which is accepted by almost all the Indian systems is analysed in such a manner that it became peculiar to Jainism alone He, like other Indian thinkers, believes that emancipation is the ultimate aim of life. The empirical self from the beginningless past is under the malignant ipfiuence of passions occuring froin the association of Karmic matter. Passions, along with psycho-physical activities, attract fresh material particles which get trapsformed automatically into karmic particles and engender empirical bondage of the soul. So long as the soul is imprisoned in the body, it is subject to the shackles of the organism and is enmeshed in sordid karmic matter. As long as it is in the bondage of karma, it will never be free from the taint of misery and pain.14 Complete freedom can be obtained only by checking the continuous activity of mind, speech end body which is the cause of fresh inflow of Karmic matter to the soul and the elimination of the accumulated deposit of karmic force from the soul. Thus, libiration is deliverance of the soul from Karmic bondage. The place which liberated soul occupies is the peculiar problem to Jainism. Umasvati apswers by saying that a liberated soul goes vertically up to the top of loka, and remains there for ever. never entering the physical encasement for any reason whatsoever, 18 This problem is not faced by any other system. Though, in certain respects, Umasvati maintains his own individuality and peculiarity of Jainism, it does not mean that Jainism has nothing in common with the other systems of thought it is true that there are certain subjects to which different degrees of attention have been paid by different Indian systems. Consequently that subject on which a special stress is laid by a particular system, comes to be known as its 11. T. S. II. I, 17. 12. T. S. I. 1. 13. Prasamarat iprakarana, 230. 14. Ibid., 30. 15. T. S., X. 5-6.

Page #41
32 Traverses on less trodden path... unique subject or its distinguishing characteristic. Though the different schools emphasize on diversity of views, we can see even in them common features of Indian philosophy. The most striking and fundamental point of agreement are that all the systems (barring materialists) of philosophy believe that emancipation is the goal of human life; ignorance of reality is the cause of our bondage; law of karma is responsible for cycle of births and dearbs; self is different from the material body etc. Almost all the doctrines of Umasvati show the common characteristses of Indian systems. The definition of 'sato os substance, guna and paryaya in T. S. is very similar to the parinamavada of Sankhva system and that of substance, quality and action in the Vaisesika system.16 The technical terms for parinamavada used in T, S. and in the Sankhya systems are practically the same. The pudgalavada of Jainism can be considered as a synthetic representation of the parama nuvada of the Vaisesika and prakstipartnamavada of the Sankhva, 17 for it embraces both arambhavada and parinamarada. Again, the definition of substance can be compared with parinaminit va defined in the Sankhya and Yoga systems. 18 Just as NyayaVaisesika and Sankhya systems admit a plurality of souls, so does Jainism. 19 The classification of substanae into six kinds reminds us of six padarthas of the Vaisesika system.99 Upayoga, ie, consciousness, the main characteristic of an animale object pointed out in T. S.21, is not differen from definition of the Vedanta or other atmavadi systems, The two kinds of right knowledge are really synthetic and systematic synopsis of the various types of valid knowledge of the different non-Jaina systems of philosophy, viz. two of the Vaisesika and Buddism, three of the Saikh va and Yoga, four of the Nyaya and six of the Mimar sakas. Three kinds of immediate knowledg remind us of siddha, yogin and ysvara of god of the Nyaya, Yoga and Buddhist systems. The treatment of monahpar vdya seems to resemble paracitta jnana of the Yoga and Buddhist systems. 98 In short, the treatment on the subjects like knowledge and conduct, given by Umasvati gives us an exact idea of what Jainism has to say about thess subjects, like other non-Jaina systems. It is on account of his contribution that Jainism has occupied a prominent place among the Indian philosophical systems. In other words, credit goes to Umsvati for placing Jainism in the list of Indian philosophical systems. He will be remembered as one of the great thinkers of India in the history of Indian philosophy. 18. Ibid, 17-18. 16. T. S., part II, Introduction, p. 17-18. 19. T. S., Il 10. 20. Ibid, I, 4. V, 1-2. 22. Ibid, part II, Introduction, p. 14. 17. Ibid, 17. 21. Ibid. II. 8. 23. Ibid, P. 14.

Page #42
DOCTRINE OF DEGREES OF REALITY IN JAINISM, BUDDHISM AND VEDANTA The doctrine of degrees or orders of Reality is one of the most important problems in the history of world thought. The distinction bet. ween the Transcendental and Empirical, Noumenal and Phenomenal truths 1 tbat it has always been maintained in some form or other by all the great philosophical thinkers of the world. We find, in the east, these two distinctions in the early Upanisads, Jainism, Buddhism and also in Advaita Vedanta; so in the west in the writings of Socrates, Plato, Aristotle, Spinoza, Kant, Hegel and F. H. Bradley, 1 The Upanisadic two paths-sreyas and Preyas (Good and pleasurable), Para and Apara Vidya (higher and lower khowledge), Amurta and Murta Brahman (Brahman-formless and having form), Jainas Paramartha and Vyavahara or Niscayanaya and Vyavaharanaya, Paramartha and Samuti of the Madhyamikas, Parinispanna and Paratantra of the Vi nanavadins, Paramarthika and Vyavaharika of Advaita Vedantins etc.; stand for these two, transcendental and empirical orders of Reality. Upanisadic view : Upanisads are termed as Himalayas of Indian philosophy. Just as different rivers, which having their origin in the Himalayas, flow in different directions, similarly all the schools of Indian thought have their roots in and are influenced by Upaniladic Philosophy. The seeds of ali all the systems of indian philosophy are to be found in the early Upanisods, The distinction between, empirical and transcendental orders of Roality, adopted by later thinkers of Jainism, Buddhism and Advaita Vedanta, is to be found in the early Upanisads. Katha Upanisad teaches us that there are two paths opened to a person, Sreyas and Preyas (good and pleasurable). Wise men choose the path of Good wbich leads to the Supreme Self. The path of pleasure is related to worldly life and enjoyment. Fools choose the path of pleasure 1 Socrates's the World and Form, Plato's the Sepse ard the Idea, Aristotle's the Matter and the Mover, the Modes and Suhstance of Spinoza, the Phenomenal and Noumenal of Kant, the illusion and the Absolute of Hegel; Anpearance and Reality of Bradley's, stand far these two distinctions.-Critical survey of Iodian Philosophy, Fage. 59. T-$

Page #43
34 Traverses on less trodden path... and remain tied to the wheel of Samsara (mundane life), subject to the repeated births and deaths. They go round and round like the blind led by the blind. This path leads one to the misery of Samsara The path of Good (Sreyas) is the real path, which leads to self-realization, immortality permanent happiness, which is the goal of life. 2 Mundaka Upanisad makes distinction between the two kinds of knowledge, higher and lower (Para and Apara). Lower knowledge consists of the study of the scriptures and the secular sciences, it is related to worldly matters and the higher is the knowledge of the indestructible Brahman i.e. Supreme self. The higher knowledge is that by which the immortal Brahman is known. In Brhadaranyaka, it is said that, Brahman is of two kinds, having form (murta) and the formless (amurta), the actual and the beyond. This, having form or saguna Brahman is ultimately discarded in favour of formless Brahman, which is adjudged as real of the real. Again we are told in the Katha-Upnnisad that Reality is eternal among the reals.c These statements are clearly an indication of plurality of truths understood by the Upanisadic sages. It is clearly mentioned here that except Brahman or Atman everything else is empirical, transitory and not real. Tsavasya Upanisad tells us that the face of truth is covered by a golden disc. (Hiranmayena patrena satyasyapihitam mukham-1savasya-15). Here the word 'apihita' is used in the sense of cover (Samvrti). The real truth is covered by the phenomenal truth. It also envokes the Sun god to raveal the truth. The phenomena, this apparent world is empirical, not real ultimately, and Paramartha Satya is only Brahman or Atman which is to be realized. These two types of distinctions of the Upanisads are the basis for the transcendental and empirical distinctions of later thinkers of Jainism. Buddhism and Advaita Vedanta. Jaina Conception The history of distinction between Vyavaharanaya (partial view point) and Niscayanava (complete view point) in tne Jaina philosophical literature is found in one of the earliest Jainagamas, viz. Bhagvati Sutra. It states 2 Kath. UP, II, 1-2, 3 Mundaka-I-IV-5. 4 Dvevava Brahmano rupe murtancaivamurtanca-Brh. UP. III-II-1. 5 Brh Up. IIA-II-6. 6 Nityonityanam-Kath-Up. V-13. 7 Isavasya-15. 8 Bhagavatisutra-18-6-630.

Page #44
Doctrine of degrees of reality... that Vyavahara gives only partial knowledge of a thing or reality. It is like grasping only black colour in a black bee, while Niscayanaya is grasp. ing all the five colours in it. In other words Vyavahara is that point of view which gives only partial account of a thing, while Niscaya gives a complete account of a thing or reality. Jinabhadragani in the Vesesavas yak abhasya repeats the same idea. 9 in the Uttaradhyayanasutra, we find a slightly different conception of vyavahara and Nisca yanaya.10 Here it is said that from the empirical standpoint external characteristics, disciplines and symbols are means of liberations, but from the transcecdesial point of view Right belief, Right knowledge and Right conduct are the real means of liberation, 11 Kundakunda-the great ethico-religious thinker gives completely different interpretation of Vyavaharanaya and Niscayanaya. He appears to be well aquainted with the Upanisadic thoughts. He was the first Jaina thinker who applies practical point of view (vyavahara) to problems of empirical life and transcendental point of view (paramartha) to supreme Self which transcends the limitations of the empirical life. He found that it is necessary to adopt this intellectual method or approach towards the comprehension of reality. Throughout his writings, be applies these transcendental and empirical distinction calling them Paramartha and Vyavahara, Svasamaya and Parasamaya, Nisca yana ya or Suddhanaya and' Vyavaharanay. 12 Kundakunda's wellknown work Samayasara, begins with this distinction between pure self and impure self. Pure self is termed as Svasamaya one's own real self, which in its intrinsic purity rests on Right conduct, Right belief and Right knowledge and transcend the empirical limitations. It is paramartha-the highest truth. The self, which is conditioned by Karmic materials is other then the real self, impure, empirical ego designated as parasamaya. It belongs to vyavahara. 18 Vyavahara is that state in which one is not able to distinguish between real self ond not-self. Engrossed in worldly pleasures, man does not see the real truth which is beyond the empirical level. In the absence of true knowledge of pure self, one identifies oneself with the characteristics of the external world of objects and gross body. From the practical standa point, no doubt, the soul (jiva) and body are found together in an embodied individual, but from the absolute standpoint they are not one, they 9 Logavvavaharaparo vavaharo bharai kala obhamaro. Paramatthaparo bhani nicchaio pancavabnotti-Visesavasyak bhasya -galba-3589.. 10 Uttaradhyayana sutra-Adhyayana-33. 11 But these Agamas are not accepted by the Digambara sects. 12 Samayasara-2, 7, 8, 27. Pravacanasara-[I-2 and also Niyamasara-18, 49, 55, 76, 158. 13 Jivah carita-darsana-Jzanasthitah tambi svasamayam janihi. Pudgala karmopadesa. sthitam ca tam japihi parasamayam-S, S.-2.

Page #45
36 Traverses on less trodden path... are separate. Pure soul cannot be identified with the gross body.14 This vyavahara is concerned with the problems of empirical life only. It tells us about the bound soul with all its characteristics. From the empirical point of view the soul is the agent of action and it undergoes such experience as those of pain and pleasure. Transcendental point of view is related with supreme self which transcends the empirical conditions. It is a state in which an intelligent person distinguishes self from not self and sees self as pure entity, free from all types of conditions. Perceiving the Atman as not bound, not touched, not other than itself, steady, without any difference and not combined is the pure transcendental point of view. 15 The practical standpoint does not reveal the pure self; it is transcendental view point, which reveals the truth. 16 The so-called characteristics of soul, such as colour, taste, smell etc., and spiritual development are predicated of the soul from the purely on empirical view point but absolute point of view, none of these can be predicated of the soul, because it is above these predicates. 17 From the empirical standpoint the self is regarded as an agent and enjoyer, but from the absolute point of view the self is neither an agent nor an enjoyer. 18 From the vyavahara point of view, the self appears to be bound. 19 Again from the absolute standpoint, individual self is identical with ultimate reality or Supreme Soul. Karmic adjuncts cover the selfshining Atman. When all the Karmic materials are destroyed through Right faith, Right conduct and Right knowledge, the self shines in its pristine purity and glory. In the supreme self, there is no colour, no smell. no taste, no touch, no visible from, no body. neither desire, nor aversion, no Karmic matter, no ego consciousness. There is neither activity nor bondage.20 Paramartha (transcendental-state) is the state of complete freedom from attachment, aversion and all types of Karmic materials. It is the state of knowledge consciousness (Jnana cetana). In this state the soul remains absorbed in its pure intrinsic, blissful conscious state. Right belief, Right conduct, Right knowledge are said to 14 Vyavaharanayo bbasate jivodehasca bhavati khalu ekah Na tu niscayasya jivodehasca kadapyekarthah S. S. 27. 15 Yah Pasyati atmanam, abaddhasprstam, ananyakam niyatam. Avisesamasamyuktam tam Suddhanayam Vijanihi-S-S. 14. 16 Vya vaharo abhutartho bhutartho desitastu suddhanayah. S. S. 11. 17 Vyavaharenatvete jivasya bhavanti varnadyah. Gunasthananta bhava natu kecin. niscayanayasya-S, S. 56 and 60.. 18 Vyavaharasya tvatma pudgalakarma karoti anekavidham. Taccaiva.punarvedayate pudgalakarmaneka vidham.-S. S. 84. 19 Jive Karma baddham, spritm ceti vyavaharanayena bhanitam. Suddhanayasya tu jive abaddhasprstim bhavati karma-S. S. 141. 20 S. S. 50-54.

Page #46
Doctrine of degrees of reality... 37 be characteristics of soul, from the empirical standpoint, but at transcendental level, there is neither faith nor knowledge, nor conduct, in pure soul.1 In this state of transcendence there is no good and bad. It is beyond the duality of good and bad.59 The pure self transcends all relative view points.23 The self is neither one, nor many, neither bound nor defiled. It is a state of intuitive experience of Atman which is beyond speech and thought. At this level all duality vanishes. Amrtacandra rightly points out that, when this Paramartha or Supreme-self is realized through intuition, all duality vanishes. In this state nayas (view points) do not arise, the means of knowledge (pramanas) are set at rest, the niksepacakra pades into nothingness. 25 Only those who have risen above all the relative view points can reach and enjoy this immortal state. Amrta candra makes it very clear by saying that, "those who have realized the truth, arising above all the relative view points of the intellect, who have obtained mental peace by transcending the categories of thought, they alone really drink nectar, enjoy immortality, always see the eternal consciousness ever dwelling in the essential nature of self."98 Kundakunda like Upanisadic sages, clearly states that there are two courses of action open to a person, the superior and the inferior (i.e. paramartha and vyavahara). The wise will always choose the superior.97 Those who maintain that what is obtained from the empirical point of view is true, they never realize the supreme self. Realization of the supreme self is possible only by adopting the Niscaya point of view, which is the only path to reach the absolute Reality 28 Vyavahara is empirically true but ultimately false. It is only the Paramartha that is ultimately true.98 Kundakunda being a great mystic saint realized that, worldly happiness is not the ultimate end of life. Realization of pure soul, which is beyond thought and speech, 21 Vyavahare jopadisyate jnaninascaritram darsanam jnanam. Napi jnanam na caritram na darsanam jnayakah suddbah-S. S. 70. 22 Paramarthatah subhasubhopayogayoh prthaktva vyavastha navatisthate-pravacanasara -1-72. Com. and Na khalu paramarthatah punyapapadvaitamavatisthate. Ibid 1-77, Com. See also S. S.-145-146. 23 S. S. 142-144. 24 Ibid-15. 25 Udayati na nayasrirastameti pramanam kvacidapi ca na vidmo yati niksepacakram. Kimaparamabhidadh mo dhamni sarvamkasesmin, anubhavamupayate bhati na dvaitameva-S. S. 13 com. 26 Vikalpajalacyutasanta cittah taeva sak sat amrtam pibanti; ya evamuktva nayapakapatam svarupaguptanivasanti nityam.-S. S. 142-Com. 27 Muktva niscayartham vyavahare na vidvansah pravartante.-S. S. 156. 28 S- S. 414. 29 Vyavaharo abhatartho, bhalartho desitastu Suddhanayah-Ibid-11.

Page #47
38 Traverses on less trodden path... pure, blissful, consciousness, is the highest aim of life. But worldly experience and bappiness cannot be dismissed altogether as uoreal. To show the difference between empirical experience and mystic experience, he has accepted these two types of distinctions-lower and higher. In this respect, he seems to be inspired by the Upanisadic thoughts. After Kundakunda, his followers always uphold this distinction between empirical and transcendental viewpoints. They have applied these two points of view to tackle different problems. Pujya pada in bis Sama dhirajatantra says that guru is required for giving spiritual instruction, only on vyavahara level, but on the transcendental level, the self alone is its own guru, as it is responsible for its transmigration as well as liberation. 80 Buddhist's View : Hinayanism : We find this type of distinction between empirical and transcendental truth in early Buddism. Kathavastu mentions that Buddha has used two kinds of speech, conventional (Sammuti) and real (paramariha), empirical and transcendental 81 Expressions like sttta (being), pudgaa (persion), deva (God) etc., are conventional (Sammuti) and those like anicca (impe. rmanence) duhkha misery), anatta (Soullessness), Khandha (aggregate), the Aryasaltas duhkha, duhkha samudaya, duhkha nirodha and marga), protitya samutpada (dependent origination) and all dharmas (elements cf existence) are real and hence belong to the category of paramartha satya. Mabayana Buddhism Mabayanists accept this distinction but their interpretation of conven. tional (Samvrti) and real (Paramartha) trtuh differs entirely from that of Hinayanists. Mahayanists criticise the Hinayapists for their failure to understand the real teachings of Buddha and maintain that real truth called by them is a matter of conventional and not real truth. Almost all the great Mahayanist thinkers such as Asvaghosa, Nagarjuna, Asanga and Vasubandbu, have adopted these two standpoints in their writings. Absolute suchness and conditional suchness of Asvaghosa (1 A.D.) stands for these two distinctions. Nagarjuna (2nd A. D.) makes clear cut distinction between empirical and transcendental truth, by saying that 'the teachings of Buddha are based on two kinds of truth, viz., empirical (Samvrti) and Absolute (paramartha). 82 He points out that, those who do 30 Samadhirajatantra-75. 31 Kathavastu-P. 33-38. 32. Dve sat ye samupasritya buddhanam dharmadesana. Lokasavvyt i satyam ca satyam ca paramarthatal-Madhyamika Karika XXIV-8.

Page #48
Doctrine of degrees of reality... 39 not know the deeper meanings of these two standpoints cannot know the real meaning of Buddha's teachings. 83 Samvsti is empirical truth, it is a sort of screen which covers up the real; it is, therefore, called Samvsti (i.e. cover or envelope). All worldly things belong to tbis category. The existence which is relative, conditioned by the subject-object duality, is called empirical existence, in the ultimate analysis. it is not trutb at all. The real is really beyond this empirical truth, paramartha Satya is real and it is just Sunya-indescribable, beyond the categories of thought, calm and blissful, non-dual and it can only be directly realized.84 Nagarjuna emphasises the transcendental reality. For him except Absolute reality which is non-dual (advayamtat tram), non conceptual, everything else is empirical, unreal. He categorises the whole phenomenal existence as Samvstisatya and does not analyse the empirical experiences in detail. But his followers Candrakirti (circa 6 A. D.) and santideva (7th A. D.), further destinguished the phenomenal reality into two kinds viz. tathyaSamvqli that which is empirically true and that which is empirically falsemithya Samvsti, 8 Asanga (Circa-4th A. D.), the great exponent of Vijnapavada Buddhism, has also accepted two kinds of truth-empirical (Samvsti) and Absolute (paramartha). 30 Samvsti is the same as illusion (mayopama). It conceals the real-truth. This Samurti Satya conceals the truth and projects nonexistent un-real objects. 87 Things of this world have no more existence than magical figures created by a magician. The entire phenomenal world comes under the samvstisat ya. Ultimately it has no existence of its own. The Paramartha is beyond this empirical existence. It is un-originating and un-decaving 88 The transcendental truth is uncaused, un-conditioned, nondual, free from subject-object duality and non-conceptual consciousness 89 Asanga, being a great speculative thinker tried to give constructive theory of phenomena advocating three kinds of truth unlike Nagarjuna's doctrine of two truths. The Phenomenal truth (Sarvsti) is further divided into imagined and dependent (parikalpita and paratantra) and paramarthu is also called parinis panna. Asanga's constructive analysis of all empirical experiences 33. Ye anayorpavijananti Vibhagam Satyayordvayoh. Te tattvam na vijananti gam bhiram buddhasa sane. M. K. XXIV-9. 34. Aparapratyayam Santam prapancairaprapancitain. Nirvikalpamananartham etat tattvasyalaksanam. M. K. XVIII-9. 35. Madhyamikakarikavytri of Candrakirti; See also Bodhjcaryavatara of Santideva. 36. Laksanam sarvstisatyalaksanam paramartha Saiya Jaksa namca-Mahayapasutra lankara-XI-3-Com. 37. Tattvam samchadya balanam atattvam khyati sarvatah-M. S. A, XIX 53. 38. Mahayanasatralan kara-V1-1. 39. Tattvamyat satatam dvayenarahitam, bhrantesca sannisrayah. Sakyam naiva ca sarvathabhilapitum yaccaprapancatmakam.-M. S. A. XI-13.

Page #49
40 Traverses on less trodden path... lod him to accept three kinds of truth. According to him, even at the phenomenal level, there are two kinds of experences, one is utterly unreal or illusory (parikal pita) and another is dependent, real for all practical purposes. The world parikalpita itself indicates that it is merely imagined truth and has no intrinsic existence of its own. It is illusory or utterly uoreal even at the phenomenal leveal, 0 It is purely mental creation and thus absolutely upreal.41 Paratanita is dependent on causality. It is a false thought creation about the subject-object duality. It is imagination of non existent phenomenal world ou pure consciousness. It applies to the phenomenal world of subject-object duality. 2 Parinispanna is well established truth (paritah nispannah). It is paromartha satya which is equated with the absolute. It is non-dual, beyond speech and indescribable by verbalizing mind. 45 The highest state which transcends opposities in which existence aod non-existence, the positives and negatives are one and the same, is called parinispannaa. 44 This is the only existent (Sat) reality and except for this nothing exists in reality.45 Parikalpita and paratantra are related to worldly things, wbile parinispanna is related to the highest truth Nirvana, Where all Klesas and imaginations cease to exist. - 6 Lankavarara sutra, one of the authoritiative works on Vijnanavada, also refers to these three kinds of truth by stating that parikalpita is purely imaginary like the hare's horn or a sky flower or dream etc. and paratantra is relative, depends on causes and conditions and comes under the realm of phenomenal and parinispanna is the paramartha sarya (highest truth), absolutely real, which transcends subject-object duality and is purely based on spiritual experience. 7 Vasubandhu, known as the second Buddha' or 'pratibuddha'48, also follows Asanga's line of thought. Parikalpita is purely imagination of the intellect, thus it does not exist in reality.49 Paratantra is dependent, relative, it arises out of causes and conditions. Whatever is caused and 40. Asarkalpanimittam hi perikalpitatalaksanam-M. S. A. XI-39. 41. Pari alpita svabhavah atyantamasaltvat-M. S. A. XI-13 Com. 42. Grahyagrahaka laksanah--M. S. A. XI-40. 43. Apabhilapyam aprapancatmakam ca parinispanna svabhavah-M.S A. X1-13 Com. 44. Abhavabhavatayaca bhavabhava samanala. Asanta santaklapa ca parinispadnalaksanam -M. S. A. XI-41. 45. Na khalu jagati tasmad vidyate kiAcidanyat..Sat samantad vihaya-M.S.A. XJ-14. 46. Vikalpopasamarthah santarthah parinispanna laksanam--M.S.A.XVIII 81, Com. 47. Lan kavatarasutra-Suzuki P. 56. 67, 222. 229. 48. Buddhist Logic-Stcherbatsky. Vol. I, p. 32. 49. Yena yeda vikalpena yad yad vastu vikalpyate. Parikalpita evasau svabhavo pasa vidyate--Trimsika-20,

Page #50
Doctrine of degrees of reality... 41 conditioned is not ultimately real.50 Parinispanna is the only truth, it exists independantly by itself. It is beyond the subject-object duality, nonconceptual Consciousness. 51 It is pure, undefiled Existence. It is beyond. finite thought; it is the Good, it is the Eternal, Blissful, it is Liberation. It is the Buddha's body of pure Existence. It transcends the categories of thought as well as the plurality of the phenomenal world. 52 Advaitic View ; Sankara, the chief exponent of Advaita philosophy has introduced this distinction between transcendental (Paramarthika) and empirical (vyavaharika) orders of reality with certain purposes. First of all he has accepted these so called gradations of reality to reconcile the contradictory statements of the Upanisads. In the Upanisads, we come across divergent views almost side by side. In certain passages the ultimate reality is described as beyond thought and words, acosmic, attributless, indeterminate, one without a second, and so on. But there are also passages which describe ultimate reality as cosmic, all-comprehensive, creator, sustainer and destroyer of the world, full of all good qualities and so on. It was Sankara who took up this difficult task of bringing these contradictory statements into intelligible and coherent relation with. the help of these so-called degrees of Reality. His second important purpose in accepting the orders of reality is to show that this conception of distinction between transcendental and empirical level of reality is as old as Upanisadic thought and not new contribution of Jainas or Bauddhas. At the time when Sankara rose on the Indian philosophical horizon, great Jaina and Buddhist philosophers were dominating the intellectual fields of society through their writings. Sankara was undoubtedly, wellaquainted with important Jaina and Buddhist works. He saw that, people are under the impression that this distinction between transcendental and empirical level of existence is original contribution of Jainas and Buddhists. His main aim was to re-establish the lost glory of Upanisadic thought Sankara, throughout his writings applies this distinction of real and empirical existence and quotes Upanisadic passages in several places to prove that, this idea is already accepted by the Upanisadic sages. The terms used by the Upanisadic seers to show the difference between empirical and transcendental level, may be different trom Jainas and Bauddhas 50. Para antrasvabhavastu vikalpah pratyayodbhavah-T. M. S. 21. 51. Ibid 21 52. Sa eva anasravodhatuh acintyah kusalo dhruvah. Sukho vimukt ik ayosau dharmakhyoyam mahamuneh-T. M. S. 30. T-6

Page #51
42 Traverses on less trodden path... but idealogically, they convey the same meaning. Sankara found nothing wrong in accepting the popular terminology, current among the Jaina and Bauddha literature of his time to convince the intellectuals of society, Thirdly, his adoption of orders of reality is based on a most realistic approach. Sankara found that even at empirical level, there are two kinds of experiences, one merely appears to exist and the other is rea! for all practical purposes. It is a well-known fact that what appears perfectly real at lower level becomes unreal when we come to look at it from a higher level. The illusory objects of dream experiences are sublated at empirical level and in turn this empirical experience is contradicted by still higher experience of transcendental reality or Brahman. Thus the whole conception is based on the different kinds of human experience, rising from a lower to a higher level. Sankara's systematic analysis of human experience led him to accept these so-called orders of reality, trascendental, empirical and illusory, koown as Sattatraya. Sankara gives hair-splitting arguments and explanations about these three orders of reality and shows with his intellectual sharpness and logical vigour, how we proceed and progress from lower to bigher level of existence. The term Pratibhasika literally means existing only in appearance, that which appears to exist for a brief moment to a single individual. A person sees a spake (in darkness) where there is a rope, silver where there is a shell, water where there is only mirage, a thief where there is trunk of tree. In dream, some times, he sees a dream-lion, tiger and so on. These perceptions are peculiar to the single individual and last only for a few minutes. But they are real experiences and bence cannot be dismissed as unreal. According to Sankara, whatever is perceived must be admitted to be so for real. An unreal thing is never perceived by any one. No one has ever seen the hare's horn or the sky-lotus. These are all mere words with no objects corresponding to them in the real world. If something is perceived by one individual even for a brief moment, it must be granted to be so for real. 53 Water in a dream can quench thirst in a dream and a person bitten by a snake in a dream may feel himself dead in the dream. 8. Sometimes the person who imagines that he has placed his foot on a snake, takes fright, perspires, trembles all over the body. In the same way, objects that are seen in dreams are real as long as they last. The snake that is perceived in a rope lasts for a brief moment and then vanishes after keen observation. Similarly, the dream lion is created when the dream starts and it dissolves when the dream breaks up. These, snake on a rope, silver in a shell, dream lion etc. are 53. Sankara Bhasya-II-II-28. 54. S. B. II-I-14.

Page #52
Doctrine of degrees of reality... real creations, but they are sublated when a higher experience takes place. Here in all these cases a lower order of reality is superimposed on a higher order. It comes into existence witb the perception and goes out of existence with the cessation of the perception. Though, these objects are perceived by an individual for a brief moment, they are perfectly real until higher experience takes place. These objects that are perceived by an individual for a few minutes, belong to the lowest order of reality, known as pratibhasikasatta. This pratibhasika experience is not completely real as it suffers cootradiction. The unreality of the effects of this imagipary standpoint can be realized only when the empirical standpoint is attained. The snake seen in a place of rope disappears when we come to know that there is only a piece of rope lying in that place. The rope which remains after keen observation, certainly, belongs to a higher order. It can be perceived by anybody and any number of times. It is the same to the same individual and same to the different individuals at the same time. So also the shell, mirage and trunk of treo etc. This type of experience undoubtedly belongs to higher level than pratibhasika experience and it is called Vyavaharika (empirical) reality. This world which is the ground of all our activities and experiences, the individual ego, 7 svara, belong to this order of reality. This world is relative, phenomenal and finite. But it is not illusory like pratibhasika. This phenomenal world and worldly objects exist because we all experience them. All experiences, thus, of worldly things belong to the level of empirical reality. This empirical world is real for all practical purposes. No one can deny it. If this world and individual souls are unreal, then it would be against the practical notions of our ordinary life and expe. rience. Sankara recognizes the relative, empirical and pragmatic reality of the world. The empirical world cannot be called completely non. existent because, then the practical utility of all worldly experiences would collapse. According to Sankara, the entire complex of phenomenal existence is still true to a person who has not reached true knowledge and realized his Self. On account of ignorance (avidya), we believe that this world and individual souls are completely real. As long as one is in the grip of this ignorance, the reality of the world and self is vouchsafed for him. For ordinary, ignorant people, this empirical order is the highest reality, because they do not rise to a higher level of experience. Yet actually it is not the highest reality, because it becomes sublated after realization of Brahman or Supreme Self. Though the world is not real in the ultimate analysis, it is not absolutely unreal like the hare's horn. The unreality of the world is realized only when the absolute is realised, Till then, it is true for all practical purposes for man.

Page #53
Traverses on less trodden path... It is entirely erroneous to suppose that Sankara treats the world as illusory or unreal. He does not dismiss the experiences of the world and worldly objects as absolutely unreal. The world characterised by diversity and change is not wholly unreal. He only shows that this world becomes ontologically less real when Brahman is realized. He rightly points out that the world of the waking state cannot be reduced to the level of dream objects, though it resembles dreams in certain respects. "An object will not lose it's real nature and aquire that of another, merely because it resembles that other in certain respects."55 This manyfold world is taken to be real as long as the essential unity of the Jiva with Brahman is not realized.86 As long as this unity with Brahman, the supporting ground of all phenomena is not realised, the world with all its difference is perfectly real. 57 When Sankara says that world is 'mithya' 58 it does not mean that the world is utterly unreal. This word is used by him to emphasize the ultimate unreality of the phenomenal world. It's existence is not denied but assigned to a lower ontological level. So long as we are in this world, we cannot take it to be unreal. It is a practical reality. When Sankara characterises the world as 'mithya', all that he means is that it is not ultimately real, though it appears to be real for all practical purposes. This world is not absolutely real as it is sublated in a still higher experience. When Brahman consciousness arises the reality of the empirical would suffers contradiction. Though empirical experiences cannot be reduced to the level of dream objects. still this world can be compared to a long dream, because it is contradicted by a still higher experience of Brahman.5 9 Brahman-consciousness which serves to contradict the world of our waking state does not suffer contradiction, because it is pure consciousness at any level or at any time. 60 It is the same in all waking, dreaming and deep sleep. Realization of Brahman is called paramartha-the highest state, the highest aim. This level is mystical experience of oneness or unity of Jiva with Brahman. This is the only reality and as compared to it, the other two are merely appearances under certain conditions. 55. Na ca yo yasya svato dharmo na sambhavati so anyasya sadharmyat tasya sambhavisyati; na agnini usnah anubhuyamanodakasadharmyat sitobhavisyati--S. B. II-II-29. 56. Prakcatmajkatvavagateh a vyabatah sarvah satyapyta vyavabaro laukiko vaidikascel yavocama. S. B. II-I-14. 57. Tavad satyam jagadbhati suktika rajatam yatha. Yavanna jfhayate brahma sarva dbisthanamadvayam--Atmabodha-7. 58. Advaita Vedanta p. 166-167. M. V. Ayer. 59. Anubhutopyayam loko vyavaharaksanopi san. Asadrapo yatha svannah uttaraksana. badhatah-Aparoksanubbuti-verse 56. 60. Nahi vijnatuh vijfate viparilopo vidyate-S. B.

Page #54
AS Doctrine of degrees of reality... The pratibkasika and vyavaharaika are relative, hence not real, ultimately, while paramarthika (the transcendental reality) is beyond all kinds of relative viewpoints. At the paroma, thika level ordinary experience is transformed into intuition. Our entire worldy activity is on acconnt of Avid ya-igoorance. Right knowledge removes ignorance and it cannot be sublated. The falsity of the dream-object is realized when the dreams break up and we are awake. And even then when these dream objects are sublated, the consciousness that the dreamer had experienced these objects in the dream is not sublated even in the waking state. Consciousness therefore is eternal and real. 61 According to Sankara, the whole plurality of appearance is due to avidya (ignorance).62 From the paramarthika point of view, there is only one Absolute, Brahman, one without a second. & 3 It is unchanging and immutable, absolutely permanent, completely independent of all contingencies, ever the same and most stable. It is neither contradicted Dor contradictable. It is Existence, Consciousness and Bliss, 64 It is level of self-luminous universal Self of all.65 At the paramarthika level there is no difference between individual souls and Brahman, 66 This pluralistic vision of selves is empirical standpoint while unity of all selves is paramarthika. Just as the sun or the moon appears many on account of the reflection in different vessels of water, 67 or just as the same space appears different spaces, similarly the same self appears as so many phenomenal selves on account of adjuncts.68 He rightly states that, "as light, ether, sun and so on appear differentiated as it were, through their objects such as fingers, vessels, water and so on, which constitute the limiting adjuncts while in reality they preserve their essential non-differentiateness, so the distinction of different selves is due to limiting adjuncts only, while the unity of all selves is natural and original."69 There is only one 61. Yadyapi svapnadarsanavastbasya sarpadamsapodakasnanadikaryam anstam; tathapi tada vagatih satyameva phalam, pratibuddhayapyabadhyamanatvat-S. B. II-I-14. 62. Ekatvamevaikam paramarthik..m...mithyajnanavijpmbbitam ca nagatvam--S. B. II-1-14. 63. Eko hi pratya gatma bhavati nadvou pratyagatmanau sambhavatah-S, B. I-II. 20. 64. Sat cit anandam Brahma. 65. Arma sarvas ya atma. 66. Atma ca Brahma-S. B. I-I-I. 67. Ajnanam mansopadheh karttvadini catmani. Kalpyantembugate candre calao,di yathambhasah. Atmabodha-22. 68. Yatha prakasakasasavitsprabbrtayah angulikarakodakaprabhrtisu karasu upadhi bhutesu sa visesa iva avabhasanle, na ca svabhavikima visesalmatam jabati evam upadbinimitta ovayamatmabhedah svatastu ekatmyameva-S. B. III-II-25. 69. S. B. III-II-25.

Page #55
46 Traverses on less trodden path... pure consciousness or highest reality, eternal, unchanging, which is the luminous body of pure-consciousness, which, on account of ignorance or Maya, manifests itself as many, and except this there is no other reality, no other pure-consciousness. 70 On acconnt of avid ya, we superimpose the world on Brahmon, wbich is supporting ground of the phenomenal world. On account of ignorance, we mistake rope for snake, shell for silver, we see one object in place of another. We attribute to an object certain qualities which do not belong to it. We superimpose the world on Brahman in the saine manner as at a lower level, we superimpose the snake on rope, shell on silver etc. similarly we superimpose the body, the sense-organs and the mind on the Self. We also attribute agency and employership to the self which do not really belong to it.71 We think that this Jiva associated with ego is the highest reality. Actually speaking, this ego is not the true Soif. True Self is that which is free from all these adjuncts, ultimately it is one with Brahman 12 From the Paramarthika. transcendental point of view, even the view that jiva becomes one with Brahman at the state of realization is only a verbal statement, for he is always Brahman,78 Just as pure transparent crystal is wrongly imagined to be red on account of a red flower placed near it, just as colourless sky is wrongly imagined to be sullied with dirt by the ignorant or just as a rope is wrongly taken to be a snake in darkness, similarly, the non-dual Atman or Brahman is wrongly imagined to be jiva or empirical self by ignorant people. 74 On account of powerful avidya, the Self appears to be manifold. But in fact, Sankara, writes---''the Self is not to be known" as manifold, quali. fied by the universe of effects. You are rather to dissolve by the true knowledge, the universe of effects, which is the mere product of nescience and to know that one Self which is the general abode, as uniform.78 Common error like seeing snake in place of a rope, silver in a place of shell, etc., can be set right by proper observation and examination. But to remove metaphysical error like superimposition of world on Brahman, one has to go tbrough rigorous spiritual descipline. 76 After going through 70. Eka eva paramesvarah kutasthanityo vijnapadhaturavidyaya mayaya mayavivad anekadha vibhavyate nanyo vijnanadbaturastiti. S. B. I-III-19. 71, Atmabodh-22. 72. Atma ca Bralima. S. B. I-1-1. 73. S. B. on Brh. Up, VI-4-6. 74, S. B. I-II-6. 75. Na Karyaprapanca visisto vicitra atma vijneyah. Kim tarhi, a vidyakrtam karyapra pancam vidyaya pravilapayantah tam evaikam ayatanabhutam atmanam janatha ekarasamiti-S. B. I-IIJ-5. 76, S. B. I-1-4.

Page #56
Doctrine of degrees of reality... 47 very hard discipline one can acquire the higher knowledge of Brahman which consigns the world to a lower order. The superimposition of world on Brahman which is beyond specio-tempora), causeless, non-perceptible is like superimposition of colour, shape, dirtiness on the sky, which has neither shape nor colour. It is not always necessary that superimposition should take place on objects in time and space.? At paramarthika level, Sankara denies any activity to Arman, since acti. vity by its nature is non-eternal. The Self cannot be abode of any action, since action cannot exist without modifying that in which it abides. Activity and enjoyment are dependent on dualistic vision, which is not the highest truth.78 Paramartha is the state which is free from all empirical activities, 19 Paramartha is pure consciousness, self-luminous which trans. cends subject-object duality. At this level of experience, ordinary knowlodge is transformed into intuition. At this level, there is no differentiation of knower, knowledge and known. At empirical level, there is distinction between knower, knowledge and the known, 80 while the real transcendental state is free from all these distinctions.81 This state is nothing but ineffeble experience, beyond thought, speech and differentiation. It is pure consciousness bereft of all content.83 The dualism of subject and object disappears and there is only the mystical union with Brahman. This state transcends all the categories of intellect. It is essentially indescribable for all description and all categories fail to grasp it fully.88 It is direct perceptions (Saksatkara), which is manifested when the avidya is destroyed and the individual realises oneness of Armon. It is also called state of perfect knowledge, 84 and perfect intuition. 8 8 This is the state of ultimate reality which seers experience in the state of Nirvikalpa Samadhi. It is nothing but a state of Turi yavastha - fourth state, which transcends three states of waking, dreaming and dreamless sleep.86 It is non-dual pure Seif. This highest state 77. Na cayamasti niyamah purovasthita eva visaye visayantaramadh ya vasitavyamiti--S. B I-I. Introduction. 78. S. B. Beh up. IV-I-15, S B. II-III-40. 79. Paramarthavasthayam sarvavvavaharabhavam vadanti vedantah sarve--S. B. II-I-14, 80. Avid yakalpitam vedyavedityvedanabhedam. SB. I. I. 4. 81. Nahitatra pramanaprameyabhedah sakyate kalpayitum. S. B. On Gaudapadakar ika IV-67. 82. Praktivikytibhinno suddhabodhassvabhavah sadasadidama'sesam bhasayan nirvises ah Vivekacudamani-137. 83. Naiva vaca na manasa na caksusa nanyairapi indriyaih praptum sakyate S.B. on kath -VI-12. 84. Samyagjnanadi sfam ekatvam--S B. I. II 8. 85. Paramatmaivayam samyag darsanavisayabhutah. S. B. I. II. 13. 86. Avasthatrayatitamadvaitamekam param brahma nityam tadaivahamasmi. Svarupanu sandhanaaka-5 and see also Upadesa sahasri_-40

Page #57
48 Traverses on less trodden path... (Paramarthika) is state of liberation. Sankara writes. "that entity, in the absolute sense real, highest of all, eternal, all-pervading like the ether, exempt from all changes, all sufficing, undivided, whose nature is to be its own light, in which neither good nor evil has any place, nor effect, nor past, nor present, nor future-this corporeal entity is called liberation. It is very clear that, Sankara's conception of orders of reality is based on the difference in the grades of our experience. It is well-known fact that what appears to be real at lower level becomes unreal when we come across higher kind of experience. The unreality of the effects of the illusory stand-point is realised when we attain empirical standpoint. Similarly, the unreality of the empirical standpoint can be realised only on attaining absolute standpoint. He wanted to show that, the real import of the Upanisads is the knowledge of the highest non-dual Brahman. The world is mere name and form. 88 The reference to difference in the Upanisads is just concession to our empirical modes of thinking. 8 9 The recognition of the three kinds of realities, however, should not be regarded as contradic. tory or incompatible with the non-dualistic doctrine of Advaita system. Really speaking these tbree kinds of realities are not degrees of reality, independent of one another. There is no place for two or more permanent realities in the non-dualistic system. These distinctions are also adopted to teach common man. Ultimately, pratibhasika and vyavaharika realities are discarded in favour of paramarthika-the non-dual absolute. It is important to note that Sankara differs from Vijnanavada Buddhists who have also accepted three kinds of orders of reality. For Vijna. navadins, especially, for Asanga, there are two aspects of Reality; one is absolutely real (Parinispanna) and the other is defiled aspect of the same reality (i, e. paratantra). This absolute is affected by illusion Pure consci. ousness appears as the manifold world of phenomena. It cannot remain indifferent to its appearances. It is involved in phenomena, The paramartha which is the pure aspect of the real is defiled and appears in the form of subject-object duality and as the manifold world of phenomena. This defiled aspect is empirical (paratantra). When it is purified it becomes paramartha. In the Advaita of Sankara, there are no pure or impure aspects of reality. Absolute is never defiled, it is always pure. The absolute consciousness is un-defiled and unaffected by all types of illusion. It 87. Idam tu paramarthikam kutasthanityam vyomavad sarvavyapi sarvavikriyarahitam nity a trptam Diravayavam, svayam jyotiss vabhavam yatra dhar adharmau saha ka ryena kalattrayam ca nopavartete tad etat asarirat vam moksakhyam--S. B. 1-1-4. 88. Vacarambhanam namadheyam myttiket yevasatyam--Ch, Up. VI. 1.4. 89. Na catrobhavapi bhedabhedau srutistulyavad vyapadi'sati abhedameva hi pratipadyatyenam nirdisati-S. B. III. II. 29,

Page #58
Doctrine of degrees of reality... 49 remains indifferent (Kutastha) to all kinds of appearancos superimposed on it. It is the basis of illusion but itself is not affected by it, Vyavahara is not defiled aspect of the reality. It is ontologically less real than the ultimate reality, purification of vyavahara is not attaining paramartha. Transcending, going beyond vyavahara we will realize this state of pure consciousness. We have already seen that the same current of thought flows in all these systems. The description of nature of paramartha satya is common to all--from Upanisadic philosophy to Advaita Vedanta. The para-vidyd or bigber transcendental knowledge is equated with the pure self luminous, ingescribable Aiman or Brahman in the Upanisads. It is beyond the grasp of words and intellect,90 Atman is devoid of sound, touch, form and it is undecaying, devoid of taste, colour, etc.91 Mundaka Upanisad clearly states that transcendental knowledge is that by which the immortal Brahman is known.99 Transcendental knowledge is that by which one attains immor. tality.98 The same idea is developed by Kundakundacarya, Nagarjuna, Asang. Vasubandhu and Advaita Vedantips. Kuudakunda's Paramartha view point is related to the supreme self which transcends limitations of empirical life. His description of paramartha or transeendental stand-point is the same as para vidya of the Upanisads, He, like the Upanisadic sages, equates paramartha with the supreme Atman in which there is no colour, no smell, no taste, no touch, no visible form, no body, neither desire nor aversion, nor karmic matter, no ego-consciousness. In the pure soul there is neither activity nor bopdage.94 Nagarjuna describes paramartha satya as that which can only be directly realised, that which is quiescent, inexpre. ssible; that which is non-discursive, and non dual 98 For Asanga; paramartha satya is a state of liberation in which all suffering and imagination cease to exist and it is peaceful. It is non-dual, indescribable and non-determin nate, pure consciousness.96 Vasubandhu describes, paramarthasatya as pure undefiled existence, beyond finite thoughts, good, eternal, blissful and libor. ation itself.97 For Sankara, Absolute Brahman is paramartha sarya, which 90. Katha-V1-12. 91. Katha-011-15. 92. Atha Dara ya tadaksaramadhigamyate-Murd Up 1-5. 93. Vimukto anto Bhavati-Mand. Up. III-9; Vidyaya amstamasnute l'sa. Up. 11 and Kath. Up. VI-8. 94. S. S. 142-144. 95. Madhyamikakarika. --XVIII-9. 96. M, S. A XI-13. 97. T. M. S-30. T-7

Page #59
50 Traverses on less trodden path... is one without a second. This is a state of liberation, where there is no difference between individual self and Brahman. It is attribute less, beyond the categories of intellect, non-contradictable, stable, immutable, eternal, pure, ever free and of the nature of Existence, Consciousness and Bliss.98 Secondly, in the Upanisad, this world is treated as real so long as one is in the grip of ignorance and has not realised the ultimate Reality. When it declares that Brahman is the truth of truths, 99 eternal among the eternals, consciousness of the conscious beings,109 it means that Atman or Brahman belongs to an order of reality higher than that of the world which is also real in so far as it is presented to our senses. In other words, Atman and the world belong to two different orders of reality. Atman to the higher and the world to the lower. The import of the Upanisadic statements is that, this world of diversity and change is not ultimately real, though real for practical purposes. Actually speaking, there is only one reality, Brahman there is no plurality whatsover and one who sees diversity and change as real, goes from death to death. 101 Kundakunda also holds that empirical level is real for those who are not able to reach this highest transcendental state. Once this highest mystical state is attained, this vyavahara is discarded automatically. Similarly, for Nagarjuna. Asanga, Vasubandhu and Sankara, this world is real for all practical purpose. Thirdly, Upanisads teach us that, the higher level can be reached only through the lower order. We cannot reach higher level without touching the lower ladder. We have to reach paravidya through apara.109 Ananda through matter.108 It means without realization of unreality of empirical standpoint, no-transcendental level is attainable. The same idea is developed by Kundakunda, Madhyamikas, Vijnanavadins and Advaita Vedantins. Though all these philosophers have emphasized the realization of ultimate reality, they have not ignored the importance of phenomenal truth, equally they have emphasized the realizing the unreality of this phenomenal aspect. This empirical truth is not real in the ultimate analysis, but plays a very important role in our everyday experiences. The experi ences of worldly objects are unreal, ultimately, but they need to be realized as such. In waking state only we realize that dreams are unreal or illusory. In the same manner to realize the transcendental truth (paramartha) there is no other way except realizing unreality of phenomenal truth. Phenomenal truth is also called truth, because it is taken as truth by 98 S. B. I-I-4. 99. Satyasya satyam.-Brh. Up III-II-6. 100. Cetanascetananam, Kath. Up. II-V-13. 101. Advaita Vedanta P.-13. 102. Mrtyoh sa mytyum gacchati ya idam naneva pasyati. Kath. Up. IV 11. 103. Mund. Up. 1-5.

Page #60
Doctrine of degrees of reality... 51 common people. There is only one truth that is paramartha. This distinction between phenomenal and transcendental is made by the intellect itself. Truth is beyond intellect. So, ultimately this distinction is also not real. But as long as we are in ignorance, this distinction is real, we cannot question the empirical level of truth. The ordinary man, engrossed in worldly matters, does not understand the hight of transcendental truth. Thus, it is necessary to adopt vyavaharika point in communicating transcendental truth to ordinary people. Kundakunda rightly pointed out that just as a non-Aryan cannot be made to understand any thing except through the medium of his non-Aryan language, similarly knowledge of the Absolute cannot be communicated to the mundane people except through vyavahara.108 The same idea is beautifully illustrated by Amrtacandra by saying that, "small children who, have not yet learnt to walk require helping hands of parents or elders. But when they have grown up and learnt to walk no longer need helping hand of others. Similarly, a person who remains on the empirical level, needs, empirical standpoint but when he has arisen higher to the transcendental level, he sees everything as manifestation of consciousness and realizes nothing except pureconsciousness. 107 Even Nagarjuna and Asanga declare that without empirical truth, paramartha cannot be taught. 108 Sankara admits that the lower knowledge or empirical truth leads us eventually to the higher wisdom. He says that "this scriptural account of creation admitted by Avidya ...has, for its highest aim, the teachings that Brahman is the true self. This must not be forgotten."109 Realization of unreality of empirical world leads us to realization of highest truth. Vyavahara is true until awakening occurs, 110 One has to transcend this vyavahara level. Again these religio-philosopbical thinkers, like Upanisadic seers, have emphasized the importance of intuitive experience of ultimate reality which needs rigorous self-discipline. It is clear that all these great thinkers have accepted these two types of distinctions. But they differ widely in certain 104. Annamayam, pranamayam, manomayam, vijnanamayam, Anandamayam-Taitt, Up. II-V-2-6, 8-9. 105. Yatha na sakyo anaryo anaryabhasam vina tudgrabayitum. Tatha vyavaharena vina paramarthopadesanam asakyam-S. S-8. 106. Vyavaharanayah syad yadyapi prak padavyamiha nihitapadanam hanta hastavalambah tadapi paramartham citcamatkaramatram, paravirahimantah pasyatam naisa kincitS. S.-13-Com. 107. Vyavaharamanasritya paramartho na desyate-M. K. XXIV-10. 108. Deussen-System of Vedanta-p-106. 109 Tasmat prag brahmatmata pratibodhadupapannah sarvo laukiko vaidikasca vyavaharah-S. B. II-I-14. 110. Na samsarasya nirvanadastikincit visesanam. Na nirvanasya samsaradasti kincidvisesanam-M. K. XXV-19.

Page #61
2. Traverses on less trodden path... respects. Kundakunda's distinction is applicable to only supreme self and empirical self. He believes in plurality of souls which are reals. According to him, materlal and non-material objects of the world have their own independent oxistence. World is not dismissed as unreal entity. Six substances are regarded as permanent entities. Mabayanists believe that there is no difference between phenomenal and noumenal, 111 the universe viewed as a whole is the Absolute, viewed as a process it is the phenomenal world 112 According to Sankara the world is not real ultimately. (but real for all practical purposes), it has no independent existence of its own. For realized soul the world does not exist. Sankara is an advocate of non-dualism. For him self is non-dual and ultimately there is so difference between Jiva and Brahman. It is important to note that some scholars have pointed out that Sankara has copied the conception of Vyavaharika and paramarthika orders of reality from Buddbism. Some others think that Sankara took suggestion from the earlier-Jain thinkers, especially from Kundakunda. But our observation clearly proves that, this conception of transcendental and einpirical, lower and higher, is common to Upanisadic thought, Jainism, Buddhism and Advaita Vedanta. At the present state of our knowledge, instead of saying that Sankara has copied it either from Buddhism or Jainism, it would be more appropriate to say that this idea is common to Vedantic and non-Vedantic schools of thought. va. So pratitya anupadaya nirvanam 111. Ya ajavam javibhava upadayapratitya upadesyato-M, K, XXII-9. ABBREVIATIONS (Used in the Notes) Btb. Up. - Bshadaranyaka Upanisat Cha. Up - Chaodogya Upanisat Is Up. - Isavasyopanisat Kach. Up. - Kathopadisat M. K. - Madhyamikakirika M. S. A. - Mabayanasetralankara S. B. - Sankarabhasya (Brahmasutra). S.S. - Samayasara Tait. Up - Taittiriya Upanijat T, M. S.- Trimgika

Page #62
PRASAMARATIPRAKARANA AND COMMENTARIES ON IT introduchtal princed, he is Prasamaratiprakarana (PRP.) is attributed to Umasvati. Umasvati, reverently adored as the Acarya Umasvati Vacaka, belongs to the galaxy of master-minds of the Jaina literary world holding a pre-eminent place among intellectuals and saints of Jaina community. His contribution to Jaina Pbilosophy, Religion, Ethics, Logic, Psychology and Cosmology is unparalleled in the line of Jaina writers. The position which he occupies among the Jaina authors is of a unique character, As far as the available literature of the Jainas is concerned, he is the first among the Jaina masters to present fundamental principles of Jainism in Sankrit language. The credit of introducing sutra form in Jaina philosophical literature goes to this author.1 It is he who has first adopied Sanskrit poetic media to propagate Jaina philosophy and ethics. He is the first man who has laid down solid foundation on which beautiful palace of later Jainism is erected. He is the first great writer and saint, respected highly and admired by all the sects developed within the Jaina community, His profound scholarly writings have left unimaginable impact on the later writers and some of his works, especially Tatvarthasutra (TS.) and PRP have proved to be a milch-cow for later commentators for quotations, that at once indicates the authoritative character of his works. Umasvati was an eminent writer in those days and the tradition attributes to him not less than five hundred treatises called prakaranagranthas. 8 At the present state of our knowledge, it is very difficult to accept this traditional view. At present TS. with Svapo jnabhasya, PRP, Jambudvi pasamdsa, Sravaka prajna pri and Pujaprakarana are accepted as works of Umasvati. But it appears that he might have written few more texts handed down to us, because certain verses attributed to 1. TS. with Siddhasenagaaitika, part I and II, ed. H.R. Kapadia, Pub. J.S. Javeri, Bombay, 1926 and 1930. 2. PRP. with Haribhadra's commentary, Pub : S.D. Lalbhai Jaina Pustakoddhara Samstha, Surat (a) sa ca Srimanumisvatinama mahatarkikak prakaranapanca'satikarta acarya suprasidho abhavar. Abbayadevasuri, Pancasakavytti, p. 122, (b) 'Pafica'sataprakaranaprabandhapraneta', PRPV Introduction. (c) Jinaprabhasari * Vividhatirthakalpa, Part-I, P-69, Pub. Singhi Jaina Inaga pooth, Santipikotan, 1934.

Page #63
54 Traverses on less trodden path... Umasvati by later writers such as Siddhasenagani, Abhayadevasuri and Bhavavijaya, are not traceable in his extant works. There is no doubt that PRP. is from the pen of the same author who has written TS, with Svopajnabhasya. Its language and line of thought bear such a remarkable similarity with TS. that it is very difficult to believe that they are from the pen of different authors. Parallel lines are bodily lifted from one work to another which are clearly indicative of the spontaneous outcome of the same author, Secondly, almost all the eminent writers and commentators of Svetambara sect have recognised PRP, as a work of Umasvati and have quoted profusely many verses from it in support of their content. Jinadas amabattara (7th A.D.), a great writer, quotes 120th verse from PRP, in his Nisitha curni after saying that Acarya said so. Haribhadrasuri (8th A.D), known as Yakinisunu, recognised as a gigantic scholar and commentator quotes two verses from PRP. in his commentary on TSB. by saying that it is said by the same author in other treatise. Siddhasenagani (8th A.D.) commenting on TSB. clearly mentions that the same thing is explained by the same author in his PRP.8 He quotes many verses from PRP. to 4. 5. (a) 'Vacakenapyuktam-yadragadosavad vakyam", TSBT, Part II, VII 9. P. 75. (b) Abhayadevasuri Sthanangavrtti-Danavarnanam, verse 1-8, Pub. Nirnayasagar Press, Bombay. (c) Bhava vijaya-Uttaradhyayanavrtti, X, P. 244. Pub. Jaina Atmananda Sabha Bhavanagar, 1918. (d) Santisuri Uttaradhyayanavrtti, PP. 93, 95, 180, 191, (a) TS. I. 1-4, 9-11, 13, 31-32. PRP. 230-31, 222-23, 189, 224-25, 226-27. (b) TS. II 1, 2, 8, 10, 12-15. 28. PRP.-196, 197, 195-9, 190-2, 287. (c) TS. III, 1, PRP. 212 (d) TS. V, 1-4, 5-6, 9, 11, 17-18, 19-20, 20, 22, 23, 24, 29, 31. PRP. 207, 214, 213, 208, 215, 217, 218, 216 204 206. (e) TS. VI, 2-4, 24. PRP.-157, 220, 100. (f) TS. VII. 12, 16. PRP. 178, 203-4. (g) TS. VIII, 1, 4-6, 26. PRP.-33, 56, 142, 157, 36, 34-35, 219. (h) TS. IX, 1-3, 6-7, 18-20, 37. PRP.-220, 159, 221, 167-178. 149-152, 228, 175-76, 246. i) TS. X. 1-7, PRP. 221, 287, 294, 296-301. 6. Nisithacurai, Part I. gatha 20, bhasya P. 574, ed. Acarya Vijayapremasurisvara,Litho copy, L.D. Institute of Indology, Ahmedabad, No. 1851. 7. TSBT. III, 6. PRP. 210-211. 8. TSBT. V, 6. PRP.-208, and TSBT. IX, 6, PRP. 80,

Page #64
Prasamaratiprakarana aud eommentaries on it 55 defend his view.9 Abhayadav..sQri (10th A,D.) commenting on Sanma. titarka prakarana qvotes a verse from PRP. to show that his view is supported by Umasvati Vacakalo Again, another well-known writer Saatisari in his Dharmaratnaprakaranavytti attributes PRF. to Umasvati and quotes 16 verses from it in different contexts. 11 These evidences suffice to lead us to the definite conclusion that PRP, is recognised right from the begincing as a work of Umasvati, This work of the learned author is one of the master-pieces of Jaina Ethics, Philosophy and Religion. It is a compendious work covering the quintesence of Jainism in a convincing manner. This work holds a unique place in the old Sanskrit Jaina literature. Unlike the TS. which is purely philosophical in its nature, PRP, is an ethico philosophical text of more popular pature, addressed to the monks and laymen. Alike by the nature of its contents and easy language of the verses, it is studied with utmost devotion by Jaipas. It is a source bock of religious inspiration and spiritual solace for thousands of spiritually-minded people. This work contains 313 verses in lucid Sanskrit in Arya metre and is divided into 22 chapters known as adhikaras, 19 covering almost all the important doctrines of Jainism, such as substance18, tativas, 1. plura. lity of Souls, 18 syadvada, 16 code of conduct for monksit and house-holders, 18 etc. This work has significant title which subst'ntially indicates the main theme of the subject-matter. The author himself explains the term Prasama occuring in the title of the present work as synonym of vairaeva (non-attachment).19 It mainly deals with the causes of bondage in mun9. TSBT, Part II, 1 (int.oduction), III-1, IIT-6; V-20, V1-23; 1X-37. 10. Sanmatitarkaprakarana with vyakhya I, P-64, PRP. Verse 218. ed. Sukhlal Sanghavi, Gujarat Vidyapith, Ahmedabad, Samvat 1980. 11. (a) Dharmarat naprakaranuvrtii, gatha 103, P. 66, Jaip Atmanand Sabha, (b) Following verses from PRP : 162 2; 28/14, 184120; 175/76/44: 72, 72 73, 74: 6953; 106 107164; 121; 182 183/110 and 70/126. 12. Adhikara' means a Section in which particular topic is discussed. This divi siog is a lot by con natator Haribhadra for the first time. 13. PRP. 189, 207, 210. 14. Ibid. 189. 15. Ibid. 190. 16. Ibid. 204-206. 17. Ibid. 114 ; 148, 228-9, etc. 18. Ibid. 302, 308. 19 Madhyasthyam vairag yam viragata santih prasamah"-PRP.-17.

Page #65
56 Traverses on less trodden path... dane life, and the process of attaining absolutely an unperturbed state of spiritual calmness through complete non-attachment to worldly objects. The distinctive value of this work is that it is by a person in whom saintliness is combined with profound scholarly aptitude and insight. The whole work is instinct with the prophetic vision of a seer and the expression, too, is so lucid and poetical that a new life has been breathed into the dry bones of pbilosopbical and eithical discussion, Umasvari, here, looks no more like a dialectical metaphysician. He realised that not all are qualified to study philosopby which requires higher level of intellect combined with profound knowledge of different branches of sciences. It is beyound the reach of common man. his book is written with the intention to inform common people atout the truth of life as preached by ) nas. The main object of this work is to point out the practical and scientific path of self-realisation as laid down in the Jinagamas by the Tirthankaras who rose to the height of perfection with its aid. This work is not only limited for preaching philoso. phical and moral principles, but it shows the true way of life which must inevitably lead to a vision in which the individual realises bis own pure, perfect, blissful and self- luminous Arman. It teaches us that if deliverance is to be achieved, certain moral codes are to be followed, and it requires firm Faith in the Jinavcana, Knowledge of Jaina doctrines and Right Conduct. Though the central topic is vairagya, there is scope for side topics which are subordinate, and complementary to central topic. This work is not a philosophical treatise, but the learned author steeped in Jaina doctrines has stuffed this work with manifold details whereby this work has become a veritable compendium of Jainism. He deals with these philosophical topics like a moralist poet. Nowhere the author tries tn show his profound scholasticity and throughout the work he takes the reader into his confidence and sincerely preaches in homely manner without entering into dry field of logical argumentation. The nature of work is such that the author never feels the necessity of logical defence of the principle which he is enunciating. The exposition of subject. matter is very systematic and some times he takes resort to similes to make his teaching effective. 20 His style is very simple, but the current of his expression is very forceful. His explanation of Jaina philosophical and ethical conceptioos in simple terms is special feature of this work. He handles the Jaina technical terms and conceptions in a natural and easy manter, 20. Ibid. 4, 9-11, 28, 41-15, 67, 107, 135, 140-41, etc.

Page #66
Prasamaratiprakarana and commentaries on it 57 of Jainism such as substance, soul, Some of the important doctrines syadvada, house-holders' duties etc., are so precisely told that the reader feels that many verses are really sutras, pregnant with utmost significance. The subject-matter is discussed with such a remarkable dignity, in suitable Arya metre in lucid and simple manner, that this composition is enough to commemorate the poetic talents of Umasvati. The speciality of this work is that the verses are precisely worded, throughout the work there is an ease about discussions, simplicity in style, direct appealing nature, spontaneous outcome of thought which are possible only from one who has tasted the nectar of direct spiritual experience. Jaina PhilosoThis work is undoubtedly an outstanding contribution to phy and Religion. Commentaries on PRP. no Two commentaries are available at present on PRP, one by Haribhadrasari (12th Century A.D.) and another with avacurat by an unknown author.91 Both these commentaries belong to Svetambara school and it seems that no Digambara has commented upon it. Except these two commentaries, unfortunately other commentaries are available at present, but their existence is inferred from the colophon given at the end of Haribhadrasuri's commentary on PRP.29 But no special profoundity is found in these two existing commentaries. The essential qualities of a genuine commentary, especially critical insight of textual explanation, alternative interpretations, the supplementary discussions, standard quotations and similes are absent in these commentaries. Commentator Haribhadrasuri (12 A.D.) is not the same individual as the distinguished erudite writer, known as yakinisunu Haribhadra who flourished in circa 8th century A.D. He is also different from that Haribhadra (1216 V.S. = 1160 A.D.) who is the author of Neminahacariu in Prakrit, and who belonged to Vadagaccha and was the pupil of Sricandrasuri. The colophon given at the end of commentary on PRP., by * Recently I found one more brief commentory (Sanksepato arthavrtti) by Jasasomagani (1619 A.D.). It is really a kind of avacuri and lacks original.ty of its own. It is completely based on earlier two commertaries and avacuri. This brief commentary is now published in my critically edited with English translation of Prajamaratiprakarana, published by L. D. Institute of Indology, Ahmedabad, 1989. 21. (a) Prasamaratiprakarana with Haribhadra's commentary, J.S. Zaveri. 1940. (b) Prasamaratiprakarana with unknown author's commentary, Bhavnagar. V.S. 1966. 22. "Paribhavyavrddhatikah"-PRP. Colophon-3. T-8

Page #67
58 Traverses on less trodden path... Haribhadra himself reveals that he was a pupil of Jinadeva who was a disciple of Devasuri (1-2) and this commentary is composed after going through all other commentaries existing before him, during the King Jayasimhadev's rule at Anahilapur, Patan in V.S. 1185.a 8 From this colophon we learn that this commentator Haribhadra flourished in the first half of the 12th century A.D. and there were many commentaries on PRP. already composed prior to the period of this commentator. At the beginning of his commentary Haribhadra gives most valu. able information about the author of PRP., by stating that Umasvati was a great logiciall, acar ya, vacakamukhya, author of five hundred treatises and the glory of the entire Svetambara family. His father's name was Svati and Uma was his mother.34 This commentator divides this book into 22 chapters according to the subject-matter treated in it. Haribhadra's commentary is very lucid and simple. He is satisfied with giving only the literary meaning of the verses. There are neither additional philosophical discussions which can be distingui. shedly pointed out nor there are any standard quotations from earlier works. Very few passages from Agamas are quoted, and the commen. tator's aim seems to be limited to giving literary meaning of the texts. Another Commentary with avacaini by an unknown author appears to be older than Haribhadra's commentary and is more elaborative in its nature. This commentary, in addition to verbal explanation, gives detailed explanations about some important ethical and philosophical conceptions of Jainism though very standard passages are quoted from earlier texts. But both the commentaries unanimously attribute this work to Umasvati and have commented upon all the 3132 8 verses. The style of both the commentaries is more or less similar. The verbal explanations are often the same word for word, but the unknown author's commen. tary is more elaborative. Hasibbadra's commentary appears to be very modest, gives word for word explanation of the text and the extent of it is shorter than that of unknown author's commentary.36 Hari. bhadra's style is more refined and be uses precisely-worded sentences, 23. PRP, Colopnon-4. 24. PRP. Introduction to Commentary, 25. The un-known author added one vers (243) which is simply a repetition of 127th. verse of the same work. Again, the unknown author on its one important verso (276) of the text but quotes and comments upon it in the commentary. It is also found that the order of 13th and 14th verses interchange in the text accepted by an unknown author. 26. Granthagra of Haribhadrasuri's commentary is 1800 (Sadvrtterastadasasarani), while Granthagra of unknown author's commentary is 2552, (M.S.No. 23489).

Page #68
Prasamaratiprakarana aud eommentaries on it His Commentary is very precise and systematic. It seems that Hari. bhadra follows this old commentary and thus does not feel it necessary to give detailed explanations of many well-known principles of Jainism. His Commentary justifies bis own statement "samasena" (very briefly), made in the colophon.o 1 Though, it is very difficult to say which commentary is older, still Haribhadra's commentary seems to be later than unknown author's commentary. Haribhadra mentions some alternative readings of the text in his commentary which are found in unknown author's commen: tary and in the text which it follows.98 Secondly, Haribhadra divides PRP., into 22 chapters on the basis of different topics dealt89 in it, while these divisions are not found either in the text accepted by unknown author or in his commentary. It is certain that, if unknown author's commentary is later than Haribbadra's, these divisions could have been mentioned by this commentator also. Thirdly, Haribhadra's commen. tary is very precise and seems to be summary form of unknown author's commentary. Fourthly, some of the incorrect readings of the text followed by unknown commentator seem to be corrected by Haribhadra. 30 Haribhadra corrects the commission and omission commited 27. "Sukhabodhartham samasena" PRP.-Colophon-3. L. D. Insti. A'bad. 28. Following are some of the alternative readings of the text mentioned by Haribhadra in his commentary which are accepted by an unknown author. (a) PRP. 51, Pustikarah (H). "Tustikaral" (unknown author). (6) Ibid. 146, Upayoga (H). Upaghata (unknown). (c) The reading Upaghata is accepted by unknown author in his commentary. But text aecepted by him retains the word Upayoga. It might be a mistake of the copy-writer. (d) PRP. 182. Four words of this verse are found in Accusative cases (dvitiya vibhaktyanta) in the text accepted by Haribhadra whereas same words are found in Nominative cases (prathamavibhaktyanta) in the text aecepted by unknown author. This is clearly mentioned by Haribhadra in the following words : anyctvatra aryayam cat varyapipadani prathamavibhakt yantani vyakhyanti. (e) PRp. 221, tapaupadhanattu (H); upadhanam tu (unknown). (1) Ibid, 245, Sugamamargasya (H), Sugamaparasya (Un). (8) Ibld. 286, Sarvabhavani (H), Sarvabhavini (Un). 29. Dvavimsatyadhikarah mukhya iha dharmakathikayam, PRP. colophon-9. 30. Incorrect readings correct readings (unknown author) (Haribhadra) (a) PRP-61 silangagahasradbarina), - silangasahasradharane. (b) Ibid, 100, Parivadatmotkarpacca Parivadadatmotkarsacca (Chandobhangah). (c) Ibid, 125, Tatsartgo, Yatsarago. (d) Ibid, 136, Dirupamadhstih, Darupamadhrtina (chandobhangah).

Page #69
60 Traverses on less trodden path... by unknown author.81 Haribhadra's refined and precise style, which is absent in unknown author, shows that Haribhadra's commentary is later than unknown author's commentary. [Abbreviations :-PRP. (Prasamaratirprakarana); sutra); TSBT. (Tattvarthasutrabhasyatika)] You 31. The verse 243 of PRP. found in the text accepted by unknown author is mere repetition of 127th verse of the same text with very little change. This mistake is not found in the Haribhadra's text. Again, the unknown author omits very important verse (276) found in the Haribhadra's text. TS. (Tattvartha

Page #70
6 TATTVARTHADHIGAMASUTRA AND PRASAMARATI: A STUDY Umasvati Vacaka is one of the outstanding religio-philosophical personalities in the History of Jaina thought. His works viz. Tattvarthadhigamasutra (T.S.) and Prasamarati (PRP.) are the mile-stones in the development of Jaina philosophy. T.S. is purely philosophical work while Prasamarati is religio-philosophical treatise of more popular nature addressed to monks and lay followers. Prasamarati is undoubtedly a post-T.S. work which is mainly written for the benefit of lay followers. Contents of this work are the same as in T.S. but certain improvements are made on T.S. to suit his practical purpose. The author of Prasamarati, using precisely worded verses, does not feel it necessary to give elaborate accounts of many points which are already exhaustively described in T.S. and Svopajnabhasya. There is not only ideological similarity between these two works but certain sutras of T.S. are bodily lifted and entered into the body of the verses.. Comparison between some of the important topics of these two works will reveal the remarkable similarity between the two. In the Tattvarthsutra and Bhasya it is said that Right Faith, Right Knowledge and Right Conduct together constitute the path of liberation, All these three aspects must be present in an aspirant, if he is to reach his spiritual goal. If one of them is absent, the path is imperfect. The three together form one path and are to be simultaneously pursued. In Prasumati, Umasvati repeats it in the same manner, with little change of words to suit his metrical need. 3 Again, firm faith in the nine fundamental principles (tattvas) is called samyagdarsuna which can be natural outcome or obtained by scriptural study. Prasamarali not only states the same thing but bodily lifts up the sutra of the T.S. as it is. It is said in T.S. that consciousness is the chief characteristic of jiva, and this consciousness is classified into determinate (sakara) and indeterminate 1. (a) Tattvarthadhigamasutra part-1-3, 31; II-10; II-8 etc. Ed. H. R. Kapadia, (b) Prasamaratiprakarana 22, 226. 190, 194, respectively, Pub. J. S. Javeri. 2. Samyagdar'sanajnanacaritranimoksamargah-T S. I.1. 3. Samyaktva-jnana-caritrasampadah sadhanani moksasya. Tasvekatarabhavepi moksa margopyasiddhikarah, PRP. 230. 4. Tannisargadadhigamadva-T. S. I-3. 5. Samyagdarsanametacca tannisargadadhigamaava. PRP.-222.

Page #71
62 Traverses on less trodden path... (anakara), and each is subdivided into eight and four kinds respectively. These ideas are explained in two sutras. These two sutras are summarised in one verse in the Prasamarati. In T.S. knowledge is classified into direct and indirect, The former is of three kinds while the latter is of two types.8 The same classification is accepted by prasamaratikara. Instead of the word matijnana, it uses abhinibodha,9 which is also used in T.S. as synonym of matijnana. 10 The soul is classified into worldly and liberated, and worldly souls are divided and subdivided into many kinds by T.S. and Bhasya, 11 which are described in three verses of Prasamarati in the same manner. 19 Bhava which constitutes the nature of the soul is of five types : - aupasumika, ksayika, misra, audayika and parinamika, and they are subdivided into 2, 9, 18, 21, and 3 by T.S. and Bnas ya13 while Prasamarati in addition to these five accepts one more bhava which is known as sannipatika, 1 T.S. defines the substance or Sat as that which possesses the three characteristics of production, destruction and permanence.15 The same definition is beautifully explained in Prasamarati 16 T.S. accepts seven fundamental principles 17 (rattvas). Punya and papa are included in bandha itself, 18 while in Prasamarati papa and punya are accepted as independent tattvas totalling nine in all. 19 Six substances are accepted by both T.S. and Prasamarati.20 According to T.S. matter 6. Upayogolaksanam; sa dvividhe astacaturbhedah-T. S. II-8-9, respectively. 7. Samanyam khalu laksanamupayoga bhavati sarvajivanam. Sakaroanakarasca So astabhedascaturdha, PRP.-194. 8. Matisrutavad bimanahparyayakevalani jnanam; adyeparoksam, pratyksamanyat-T. S. 1-9, 11. 12, respectively. 9. PRP.-224-225. 10. (a) Matismrtisamjna cintaabkinibodhaityanarthantaram, T. S. 1-13. (b) Tatraparoksam dvividham srutam abhinibodhakam ca vijneyam, PRP.-225. 11. T.S. II-10-15. 12. PRP.-190-2. 13. 1.S. II-1-2. 14. PRP.-196-197. 15. Utpadavyayadhrauyayuktam sat, T.S. V-29. 16. Utpada vigamanityattvalaksanam yattadasti sarvamapi. Sadasad va bhavatityanyatharpitanarpitavisesat, PRP.-204. 17. Jivajivasravabandha samvaranirjaramoksastattvam, T.S. 1-4. 18. Punyapapayosca bandhe antarbhavat na bhedena upadhanam-Siddhasenagani, T.S. bhasya tika-1-4, p-4. 19. Jivajivahpunyampapasra vasamvarah sanirjaranah. Bandho moksascaite samyak cintya navapadarthah, PRP-189. 20. (a) T.S. I-4, V-1, 38. (b) PRP.-189, 207, 210.

Page #72
Tattvarthadhigamsutra and Prasamarati 63 (pudgala) has form and other substances are formles and impercep. tible.91 Matter (pudgala) is possessed of touch, taste, smell and colour. 28 It consists of numerable, innumerable, and infinite parts and it is divided into atoms (anu) imperceptible, and molecules (skandha)perceptible. Atom does not consist of parts and hence it is indivisible. :3 Skandha is composed of atoms and forms, the basis of body, speech, mind and vital air and the cause of worldly enjoyment, pain and plea. suros, life and death.24 Dharma and adharma are principles of motion and rest respectively, which help the movement of jiva and pudgala. 28 Dharma, adharma, akasa have one substance each.96 All of them are motionless.21 Dharma and adharma occupy asankhya units of space. a 8 Akasa occupies unlimited units.49 The function of space is to give room to all substances. 80 Kala is the auxiliary condition of the continuance, modification, and activity now and then.31 The same line of thought is found in Prasamarati 39 Ten kinds of dharmas, 38 twelve bhavanas (anupreksas),34 of T.S. are enumerated by Prasamaratkara with little change of order to suit his metrical need.83 Four types of Karmabandhall and their subdivisions of T.S. are accepted by the author of Prasamarati.38 Definition of rativas is common to both T.S. and Prasamarati. According to T.S. the auspicious activities of mind, speech and body are the causes of inflow of good karmas and inauspicious activities are the cause of inflow of bad karmas (asrava). 59 Control of inflow of karma is samvara. 40 Stock of 21. Rupinahpudgalah, T.S. V-4. 22. Sparsarasagandhavarnavantah pudgalak-V-23. 23. Sankhyeyasaikhyeya'sca pudgalah, T.S. V-10, 24. T.S, V-19, 20. 25. Gatisthit yupagraho dharmadharmayorupakarah--T.S. V-17. 26. Akasadekadravyani-T.S. V-5. 27. Niskriyanica--T.S. V-6. 28. Asankhyeyah pradesak dharmadharmayok-T.S. V-7. 29. Akasas yanantah--T.S. V-9. 30. Akasasyavagahal-T.S. V-18. 31. Vartana purinamah kriya paratvaparatve ca kalasya-T.S. V-22. 32. PRP.-207-8, 213-218. 33. Utramah ksamamarda varja vasaucastyasamyamatapasteyakincanyabrabmacaryani dharmah-T.S. IX-6. 34. Apityasaranasamsaraikatvanyatvasucitvasravasamvaranir jara lokabodhidurlatbadha masvakbyatatvanucintanamanupreksah-T.S IX-7. 35. PRP.-167, 149-162. 38. PRP. 35-36. 36. T.S. VIII-4. 39. T.S. VI-3-4. 37. T.S. VIII-5-6. 40. Ibid. IX-1-2,

Page #73
64 Traverses on less trodden path... karma can be annihilated through penance.41 Destruction of all types of karma is moksa or liberation. These tattvas are defined and explai. ned in the Prasamarali, using similar iterms as used in T.S.B Parallel lines are found between T.S. and Prasamarati at several places. 14 Though there is a remarkable similarity of the line of thought bet. ween T. S. and Prasamarati, it differs from T.S. in certain respects. Vivalaksanas (characteristics of Jiva) are explained in Prasamarali as not only Consciousness, but right faith, right knowledge, right conduct, power and virtue of learning 45 as against T.S. which defines soul as having charac. teristic of Consciousness 46 T.S. mentions only five characteristic conditions (bhavas) of the soul, 47 whereas Prasamarati adds one more bhava, i.e. sannipatika (product of mixed five bhavas), making total six bhavas of the soul. 8 Order of anupreksas and ten kinds of dhormas are slightly modified to suit his metrical need. 4 9 Again the sthavaras (immobilo souls) are counted in T.S. as of three kinds Bo, whereas in Prasamarati, they are counted as five kinds--those living in the bodies of carth, water, fire, air and vegetable.51 Umasvati in this work has made certain improvements on Z.S. though the content of it does not go much beyond what is contained in T.S. Instead of seven tattvas of T.S. nine tattvas are accepted and explained in detail for the benifit of layman. Papa and punya are these two more additional tattvas, which are most important from the practical point of view 52. Introducing these two more tuttvas, it induces the layinen to observe good conduct to obtain Svargaloka in reward of their good conduct. 63 Again in T.S. only five substances are directly mentioned. 84 The substance 'Kala' is separately mentioned as accepted by others. 56 But in Prasamarati kala' is included in the list of a jivas. 56 Another very important improvement on T.S. is that Prasama. rati gives the processes of kevalisamuighata and yoganirodha which are untouched by T.S.57 41. Ibid. IX-3. 42. Ibid. X-3. 43. PRP.-220-221, 44. (a) T.S.-1-1-4, 9-11, 13, 31-32. PRP.--230-1, 222-3 etc. b) Ibid-IT-1-2, 8, 10, PRP.-196, 197, 195 etc. (c) Ibid-III-1, PRP.-212. (d) TS-V-1-4. 5-6, 9, 11; PRP-207, 214, 213 etc. 45. Samyaktvajtianacaritraviryrgasiksag unah, PRP-218. 46. T.S. II-8. 51. PRP - 192. 47. Ibid.-II-1. 52. Ibid-189. 48. PRP. 196-197. 53. Ibid-302-307. 49. PRP.-196. 149-162. 54. T.S. V-1. 50. T.S. II-13. 55. Kalasca it yeke-T.S. V-38. 56. Dharmadharmakasani pudgalah kala eva cajivah, PRP, 207. 57. PRP. 272-274, 277-280.

Page #74
ADHYATMOPANISATPRAKARANA OF YASOVIJAYA - A STUDY Adhyatmopanisatprakarana is attributed to Mabamahopadhyaya Yaso. vijaya-an outstanding philosopher Saint of Jainism. He flourished in end of 1 th Century and biginning of 18th century AD. He was the last great author and we can defipitely say that with our author, ends the history of Jaina Philosophical speculation. Gifted with multisided philosophical genius Yagovijaya enriched the Jaipa pbiloso phical thought with a number of orgional contributions. His writings, large in number and most diverse in contents, are standing testimony to the multifaced character of his intellectual personality. He has not given any new doctrine but his originality lies in making clear to us the meaning of the cardinal doctrines of old Jaina writers, often obscurelay worded and often mutually conflicting. Even his independent writings are essentially elaboration of and vindication of the traditional Jaina doctrines but presentation of them is genuinely independent. He was the only Jain author who has thoughly mastered or both Digambara and Svetamber rich philosophical heritage. He was also extremely well-versed in all the contemporary systems of Indian philosophy and in tnis respect he can only be compared with Acarya Vidyananda of 9th Century A.D. He is mostly known for his erudite scholarship. The mystical side of his saintlihood accompained with philosophical hsight is not yet fully explored to the learned world. He was a great reconciliator of all the systems of Indian Philosophy. An attempt which was started by Siddhasena Divakara (Circa 5th A.D.) and Samanta Bhadra? , to reconcile different philosophical view-points culainated in writings of Yagovijaya. History of Jaina logical literature tells us that the texts belonging to this category are mostly devoted to the vindication of Anekantavada apd general evaluation and reconciliation of non-Jaina philosophical viewpoints. In this Adhyatmopanisatprakar also, Yagovijaya tried to uphold same tradition. But here he does not stop but goes beyond and speaks like a perfect mystic. This work is 1. Sanmatitarkaprakarana, Ed. Sukhalal Sanghavi and Pt. Bechardas Doshi. Pub.: Shri Jain Shvetambar Education Board, Bombay, 1939. Introduction. 2. Aptami mamsa Ed. Gajad harlal Jain, Pub Bharatiya Jain Siddhanta Prakashini Sanstha, Benaces, 1914, T-9

Page #75
66 Traverses on less trodden path... product of the mature mind of the author who has tasted the embrosia of spiritual experience. In this matter this work seems to be a later work of our author. This Adhyatmopan isatprakarana is written in beautiful melodious Saoskrit in 209 Verses and contains four chapters, viz. Sastra yogajudhi, Jhanayogasuddhi, Kriyayogasuddhi and Samyayogaguddhi. It is very important work from the point of view of Jaina Philosophy and Religion. It seems to be a sponteneous expression of a mystic mind in its attempt to realise the Supreme Soul. The underlying current of this work is Umasvati Vacaka's statement viz. Right Faith, Right Knowledge and Right Action (conduct) are the means of liberation. He goes a step further and describes the state of Liberation or Moksa (State of Samata) which is necessary consequence of following the path of liberation. The first chapter is devoted to show the importance of Right Faith in the words of Jina; Right Knowledge is glorified in second chapter; importance of action is described in third and, the last chapter is dedicated to describe the State of Sameness (Samata), the updivided blissful state, which is the result of Right Faitb, Right Knowl.oge and Right Action. These three gems together constitute one path and are to be simultaneously pursued. If one is absent the patb of salvation is incomplete. Right Faith is responsible for placing a person on the right path, Right knowledge illumines the path and Right Conduct leads to the goal. Thus it is emphatically maintained that all these three aspects must be present in a person, if one is to reach his spiritual goal. 5 It seoms that on the basis of same foundation laid by Umasvati in fourth century A. D.. Yasovijaya, erected a beautiful palace illumined by his spiritual light. He has developed the same idea of Umasvati, but presented it in such an independent way, that it is very difficult to say that he is propagating Umgsvati's thought. The chapter-wise study will reveal this fact very clearly. Now let us make a chapter-wise servey to understand the mind of Yagovijay. In the beginning of the first chapter, he explains the correct meaning of the word Adhyatma. Adhyatma bas two meanings. Evembhura point of view (which declares that a thing bears a particular Damo only while it :: 3. 'Samyagdarsanajnanacaritrani moksa margah'-Tattvarthasutra-1-1. Part-1, ed : H.R. Kapadia, Pub : J. S, Javeri, Bombay. 1926. 4. Adhyatmopanisatprakarana A.P.) IV. Adhyatmasara-Adhyatmopanisat-Jnapasara prakaranatrayi. Pub. : Sanghavi Nagindas Karmacanda, Jamnagar, V.S. 1994. 5. Prasamaratiprakarana of Umasvati.--Verse-230. Edited by Y. S. Shastri, Pub.: L. D. Institute of Indology, A'bad, 1989, p-53.

Page #76
Adhyatmopanisatprakarana... sense performs action or Kriya which entitles it to bear that name, not always) it means all kinds of religious or moral activities of the individual Jiva, which assists in the spiritual advancement of one's own Atman or Self. Secondly, the Citta or the antahkarana which is purified by the practice of virtues in one's life, such as friendliness, compassion etc., is entitled to be called as Adhyatma, from the point of view of Vyavahara and Rjusutra. The first meaning is concerned with spiritual activities (kriva) and the second is with internal purification (Bhava). But real meaning of Adhyatma is to be understood on the basis of Anekantavada which is free from any kind of contradiction and reconciles difterent view-points. From Anekanta point of view Adhyatma means combination of spiritual activities and purification of citta. (i.e. kriya and Bhava). Then he tells us that, there are many things in the world which are beyond our organs and mere reason, which have to be understood with the help of Scriptures (Agamas) utilising reasoning. To achive highest goal the knowledge of Satra (authority) is essential. The Scripture which is possessed of governing capacity and irreprochable power of protection is called real Sastra, and that Sastra is, only the words of Omniscient and not any other. Because an untruth cannot come out of the mouth of possionless and desireless Jina, therefore, one must have Right Faith in the words of Omniscient. Unfaith in his words is nothing but exhibition of great ignorance. The Right Faith in His words is so powerful that, it brings attainment of all kinds of siddbis. In other words, the Highest State can be obtained by having firm faith in the words of Vitaraga, which is also called as eternal state, permanent abode, and peaceful state.8 The question is, there are many systems (Sastras), then on what basis only the Jina Sasana can be considered as real Sastra. Is it not a narrow mindedness to say that ours is the only right system? The answer of Yasovijaya is that the statement i.e. Jina Sasana is the real Sastra, is not made on the basis of secterian approach but based on the examination of purity and truthfulness of words of all the different kinds of systems (Sastra). Just as gold is tested by a touch-stone by rubbing, cutting and heating, similarly genuineness of Sastra is to be determined by Kasa, Cheda and Tapa Jina Sasana alone can get through this: 6. A. P.-I, 2-5. 7. Sasanattranasaki esca budhaih nanyasya kasyacit-A P. I-12. 67. sastram nirucyate. Vacanam vitaragasya tacca Prasantavabitamanye visa 9. Pariksante kasacche datapaih svarnam yatha janah. Sastre api varnikasuddhim parik, santam tatha budhah-A.P. I-17. 8. Enam kecit samapattim vadantyanye dhruvam padam. bhagaksayam pare. A.P.-I-15.

Page #77
Traverses on less trodden path... severe method of examination. In Kasasuddhi, we have to see whether prescribed injunctions and prohibitions for one and the same act is noncontradictory or not. If these are non-contradictory then, it is real Sastra. For example, Jainism prescribes injunctions and probibitions in the case of self-restraint (ie. Sam yama). In this case injunction is to observe carefulness in walking, speaking, taking, food, keeping and receving things and evacuating bowels etc. and control of psycho-physical activities of miod, speech and body, which are known as Samitis and Guptis respecttvely. Prohibition is to avoid injury to all living beings, speaking untruth, stealiog, acquisition and so on. Hero injunctions and probibitions are for the perfection of Samyama, and non-contradictory in nature. Throughout Jina Sasana the same method is followed. In other words, Jina Sasana prescribes means of liberation, and obstacles on tho path of liberation are prohibited. But this is not the case with other systems (Sastra) where Artha and Kama are dominent factors and Maksa is secondary. Secondly, in Jainism non-contradictory injunctions, and prohibitions are prescribed to protect particular religious action while in other systems, injunctions are found contradictory. Statements like 'do living beings can be injured and injury done for Sacrifice is not injury' make their nature very clear Such type of Sastra cannot be purified by cheda method. All other sastras uphold only onesided view and Anekanta alone reconciles different view-points giving all sided meaning of Reality. Thus, Jina Sastra wbich upholds Ane kanta alone is real Sastra. 10 According to it Arman is one from the point of view of substance and many from the point of view of modifications. To judge things from all sides, Anekanta is only the alternative, Anekantavada is systematic reconciliation of different kinds of Nayas. Naya is a partial view-point about reality. It cannot give complete picture of a thing. 11 It is right in its own way. But when only one aspect is taken to be real then it becomes fallacious, because reality has many aspects. 19 There is no contradiction involved and no violation of law of liction, in applying opposito predicates to the same thing in diffe. rent capacities because, they are applied to its different aspects such as matter. state, space and time. It is seen that mutually contradictory elements can exist in one and the same thing in different capacity such 10. A.P. 1-18-32. 11. A.P 1-33 34. 12. Samagrena dvayalambe apyavirodhe samuccayak. Virodhe durnayavratah syasastrona svayam hatah. A.P.I-37.

Page #78
Adhyatmopanisatprakarana... 69 as, the same man is a father to his son, san to his father, husband to his wife, and so on 18. In fact, positive and negative aspects must both belong to everything. If only the positive aspects belong to it there would be nothing to distioguish it from another and all things would become 'Sat* If instead, only the negative aspects belong to a thing, it would bave no intrinsic value. 14 So, production, destruction and permanence is a nature of Reality and this many-sided characteristic of reality is the basis of Anekantavada. 18 Anekantavada combines all view-points and this is the only way to know the real nature of a thing. By saying Anekanta is real method we are not emphasizing Anekantavada in the form of Anekapta, because, in this, on the basis of context and intention of the speakers particular view -point becomes dominant and other view-point becomes subbordinate. Anekanta is not a single doctrine, it is a combination of many Nayas and does not uphold particular view-point. Thus, it cannot be said that, it is also ekantavada. 16 This is a doctrine of reconciliation and acceptable to almost all the systems of Indian pbilosophy. It hormonises all the conflicting views and sees unity in diversity. Yagovijaya beautifully describes how, no system of Indian Philosophy can reject Anekantavada. Sankhya system cannot reject Anekantavada because, it upholds the view that mutually contradictory attributes can exist in one and the same thing by stating that Prokti consists of Sativa, Rajas and Tamas. Anekantavada is not unacceptable to Vijnanavadi Buddibist because, he claims that Vijnana is one but takes different forms. That means Vijnana is one and many. Again, Naiyayikas cannot reject Anekanta because according to them though conglomeration of several mutually exclusive rupas belong to a single substance (citrarupa), and its knowledge is authentic, it is one and many. In other words, according to NyayaVaisesikas citrarupas can exist in one and the same substance, Prabbakara 13. Bhinnapeksa yathaikatra pityputradikalpana. navirotsyate. A.P. I-38. Nityanityadyanekantastat haiva 14. A. P. 54-59. 15. Utmana am dadhibhavena nastam dugdhataya payah. Gorasatvat sthiram jaoan syadvad avit janoapikah. A P. 1-44 and See I-60. 16 Anekanteapyanekantadanistaivamapaksta. Nayasuksmeksikaprante visranteh sulabba. tvatah A.P-I-42.

Page #79
Traverses on less trodden path... Mimamsakas will not object because they hold that though knowledge is one still indirect knowledge is different from direct knowledge. Kumarila Bhatta, who claims that reality is both universal and particular, identity-cum-difference, upholds the Anekantavada. Even Advaita Vedantins cannot refute Anekanta because for them Atman is bound as well as unbound. From the phenomenal point of view, Atman is bound and Atman is unbound, ever free, from the transcendental point of view. The Vedas upholding the different meanings of Mantras would not have any complaint against Anekantavada. In this way, Yagovijaya tried to show all pervasiveness of Anekanta doctrine.17 He mentions that Materialists (Carvakas) approval or disapproval of Anekanta is not worth considering because, they are too ignorant about metaphysical problems. 18 70 Yagovijaya points out that, both absolute eternalism and absolute non-eternalism, are untenable because of their one-sidedness. If Atman is exclusively eternal, the experience of happiness and misery will thereby be rendered impossible. Eternal (nitya) means unchangable. Unless Atman could pass from one state to another, there cannot be experiences of happiness and misery, one after another. Even injury and non-injury, merit and demerit etc., are not possible, if Atman is taken to be absolutely eternal. Similarly if Atman is absolutely non-eternal (anitya, then, merits and demerits, bondage and liberation become meaningless. Absolute non-eternality means an end of the law of retribution which requires personal identity of doer and enjoyer. So, both these views suffer from one-sidedness and the truth is that Atman is neither absolutely real nor absolutely unreal or changing, but real as well as unreal, eternal as well as non-eternal. Atman is eternal, never changing, from the point of view of substance and it is ever changing, non-eternal from the point of view of modifications. Viewed from the transcendental stand-point it is un-chained but viewed from the phenomenal point of view it is chained. It is one from the stand-point of atmatva, it is many from the point of view of Samsara. This is a proper approach to everything which gives 17 Icchan pradhanam sattvadyairviruddhairgumphitam gunaih, Sankhyah sankhyavatam mukhyo nanekantam pratiksipet. Vijnanasyaikamakaram nanak arakarambhitam. Icchan tathagatah prajno nanekantam pratiksipet. Citramekamanekam ca rupam pramanikam vadan. Yogo vaisesika vapi nanekantam pratiksipet. Pratyaksam mitimatramse meyamsetadvilaksanam. Gururjnanam vadannekam nanekatam pratiksipet. Jativyaktyatmakam vastu vadannanubhavocitam. Bhatto vapi murarirva nanekantam pratiksipet. Abaddham paramarthena baddham ca vyavaharatah. Bruvano brahmavedanti nanekantam pratiksipet. Bruvana bhinna bhennarthannayabhedavyapeksaya. Pratikspeyurno vedah syadvadam sarvatantrikam. A.P. 1-45-51. 18. A.P. 1-52.

Page #80
Adhyatmopanisatprakarana 71 correct picture of reality. This approach is called Anekantavada. 19 The peculiarity of this doctrine is that it treats all the different view-points (nayas) impartially like a father.20 It has no special affection towards any single Naya. Ignorant of this fact, many others criticise it as method of doubt and so on.21 Really speaking, one who is aspirant of liberation must have pot only erudite scholarship of this Jaina sastra but have firm Faith in it.29 The Second Chapter deals with importance of knowledge and consequence of its practical aspect. Mere knowledge of Sastra cannot lead one to the highest goal. The main aim of Sastra is to give clear idea about reality and to show the path to realise it. But on its own it does not bestow the realization of Arman. Realization is a result of practice of those principles taught by Sastra.28 It is a matter of personal experiance. This highest goal is achieved by thinking that everything is play of matter like magical figures produced by magician and meditating on qualities of Arman. The Muni who has eng.ossed in knowledge of Atman, tasted tbe embrosia of knowledge of Arman cannot have attachment towards worldly objects, 24 Arman is self-luminous and realization of Arman is real happiness. To attain this highest happiness is in one's own band. Running after worldly things means invitation to misery. Thus, realization of self-luminous Aiman is a state of supreme bappiness wbich cannot be described in words and cannot be compared witn any mundane pleasure, such as embracing a beloved or apointment of body with sandalwood, In describing the nature of Atman, Yasovijaya follows the Upan isadic path. He even quotes Upanisads. Alman is pure consciousness and this characteristic demarcaies Atman from other objects. Alman is really indescribable, boyond thought and words and independent from all kinds objects. This Atman is pure Brahman and it cannot be known through even thousands of arguments of Sastra It can be realized by direct, pure experience. This non-dual experience of Brahman cannot be gained either by scriptures, or mind or iute,lect 19. A.P. I-54-60. 20. Yasya sarvatra samata nayesu tanayesviva-A.P.-1-61. 21. A.P.-1-64. 22. AP.-1-70 23. A.P.-11-3-5. 24. A.P.-II-6-7. 25. AP.-11-8-13.

Page #81
72 Traverses on less trodden path... It is indescribable, undivided experience. It is the highest state, Turiyavastha, which is beyond the states of waking, dreaming and deep sleep. Existence of Atman cannot be logically demonstrated but it is felt within. Realization of Atman is called Svasomaya (transcendental state) and attachment towards worldly objects is Parasama ya 2 6 (empirical state). Arman is pure consciousness by nature, free from all kinds of blemishes. This so called impurity is superimposed on Atman by karmic matter. When, the conception of duality about Atman (such as pure and impure Atman) vanishes, then there remains non-dual pure Brahman.37 Here our author speaks like Advaitin 28 by stating that Brahman is highest universal in which all divisions born out of different view-points merge, like waves of ocean produced by ghastly wind, which merge in ocean ultimaterly. 29 This highest universal touches all the six substances on account of substantiality. But phenomenal point of view, parti. culars are accepted for practicl purpose. So Finally, Yasovijaya, wants to say that nature of Atman is 'Existence, Consciousness and Bliss.'31 It is non-contradicted by any kind of reasoning because it transcends all reasoning. It is a matter of Yogic perception. Just as small a girl cannot understand the pleasure derived from the husband, similarly the bliss which is produced by Yogic method cannot be known by ordinary people, 59 In this chapter itself Yas vijaya, tells that, in the beginning, aspirants of liberation must follow self-restraint, celibacy etc., when they become really competent then only the real nature of Atman, and everything is Brahman etc., must be taught. To teach 'everything is Brahman' from the very beginning is dangerous because incompetent cannot understand such 26. A.P.II - 15-26. 27. Samalam pirmalam cedamiti dvaitam yadagatam. Advaitam nirmalam brahma tadaik amavasiqyate. A.P. II-40. 28. Ekasmin mahasamanye antarbhavah prajnanaghane. Brhadaranyaka Upanisad with Sarkarabhasya. II-IV-9. The Principle Upanigads, Motilal Banarasidas, Deihi, 1978. p. 762, 29. Mahasamanyarupesmin majjanti nayaja bhida. Samudra iva kallolak pavanonmatha nirmitah. A.P.-II-41. 30. A.P.-JI-49. 31. Saccidanardaraptvam brahmano vyavatisthate, A.P.-II-43. 32. Kumari na yatha vetti sukham dayitabhogajam. Na janati tatha loko yoginam jnanajam sukham. A.P.-II-47.

Page #82
Adhyatmopnisatprakarana... higher level thought and it may lead bim to self-destruction. Thus, guru must be careful in imparting his knowledge. 88 Third chapter is devoted to explain the importance of action. Yagovijaya, some times speaks in terms of Bhagavadgita. He states that even after realization of Self, the realized person performs actions, but ho is un-affected by those actions. He performs actions for the benefit of oihers. His actions are ideal for society. He who wants to achieve highest goal must follow the religious and moral duties. Without uction, wi:hout practice, just knowledge is futile. Without walking, just by standing in one place, no one can reach his destination. 34 So, without conduct, knowledge cannot lead us to reach our destination. Actions are to be performed to develop spiritual qualities and to keep Samyama steady88. Following the code of conduct only one attains state of Sthitaprajna 80. Wrong knowledge is destroyed by both Rigbt Kpowledge and Right Action. So, both can be simultaneously pursued. There are some bypocrites in the world who claim that knowledge alone is enough to lead us to self-realization and action is not necessary. Really speaking they are neither Jnani nor men of action. Equal respect is to be shown to both knowledge and action.39 In the fourth chapter Yasovijaya describes the state attained by the Yogi. An aspirant of moksa, riding on the chariot of sameness along with knowledge and action reaches the transcendental state88. It is a state of desirelessness and equanimity. He is unmoved by any kind of worldly attraction. This state itself is like blissful ocoan. In this state all kinds of Tilusion vanishes. Reaching this state one enjoys only bliss nothing else89. To reach this state of sameness (Samatva) one has to give up minc'ness (mamatva), In this state Atman shines in its pristine purity. In this state of permanent bliss, neither worldly pain nor pleasure exist. 4 o It is a real state of liberation. Yasovijaya, tells that for common people 33. A.P. II-48-52. 34. Gatim vina puthjno api napnoti puramipsitam. AP. IIT-13. 35. A.P. III-12. 36. A.P. 111-3. 37. AP. III-13 and 37-42. 38. A.P. IV-1-2. 39. A.P. IV-5-6. 40. A.P. IV-8-23. T-10

Page #83
74 Traverses on less trodden patb... it (Samata) is a means to achieve liberation but for liberated, it is a state of liberation itslf. This work of the author is undoubtedly an out-come of profound koowledge and experience. His originality can be seen in presenting the same old ideal presented by Umasvati in a different and convincing manner. He tries to reconcile different philosophical view-points on the basis of Anekantavada. Yagovijaya's speciality here is, like Upanisadic sages, be describes his mystical experience in similar terms. This book of the learned autbur is a very important contribution to pbilosophy and deserves more attention of the scholars of comparative religion and philosophy,

Page #84
8 CONCEPTION OF EXISTENCE AND SUBSTANCE IN JAINISM Reality (Existence) consists of origination (utpado), destruction (vyaya) and permanence (dhrauvya)1,' is a definition of reality given by the Jain Philosophers of India. Origin of this idea is traceable in Jain canonical texts, 2 a viz., Jain Agamas. But this systematic and scientific definition is found first in the Tattvarthasutra of Umasvati, who flourished in circa 4th century AD. The definition of existence (sat) tells us that all the things deserving to be designated as 'real' are possessed of a triple form of origination, destruction and permanence. The real is permanent in respect of its essential qualities and also subject to origina. tion and destruction in regard to its changing modifications. It is impor. tant to note here that Jain thinkers have identified the notion of exist. ence with substance. 9B Kundakundacarya clearly states that "that is called substance which is characterized by origin, decay and permanence, without changing its 'own-nature', and which is endowed with qualities and accompanied by modifications. For the 'own-nature' of the substance is its existence (sadbhava), which is always accompanied by qualities and variegated modes and at the same time by origin, decay and continuity. What is called existent is, in fact, the substance existing by its ownnature."5 Substance means that which undergoes modifications. * Really speaking substance is combination of being' and becoming. It is a synthesis of change and permanence. Kundakunda clearly states that "the substance has both natures, from the stand-point of its own nature, it is being (sat) and stand-point of its other own-nature' it has triple 1. Utpadavyayadhrauvyayuktam sat-Tattvarthadhigamasutra, of Umasvati (T.S) V-29, Part-I, Ed. H. R. Kapadia, Pub: J. S. Javeri, Bombay-1925. 2.A. Go naya. Jiva siya sasaya siya a sasya. Gomaya davvathayae sasasa bhavathayae asasaye-Bhagavatisutra, VIJI. 2.273, Ed by Pupphabhikhhu. 2.B. Digambars version of the Tattvarthasutra accepted by Pujyapapa, clearly states that, existences is cha acteristic of substance ie whatever is sat that is substance. It is said that 'sat dravyalaksanam (comm yat sat tad dravyam.) V-29-Sarvarthasiddhi. This sutra is not found in Tattvarthasutra accepted by Svetambaras. 3. Pravacanasara of kundakunda-II verse 3-6, Ed: A. N. Upadhye Agas; Rajachandra Jaina Sastramala, 1964. 4. Paryayaih druyante dravanti va tani iti dravyani-Sarvarthasiddhi on TuttvarthasutraV-2, pub, Bharatiya Jnanapeeth, Kasi, 1955.

Page #85
76 Traverses on less trodden path... character."5 Siddhasena Divakara upholds the same view in different terms and states that "reality is to be viewed, from the two standpoints i.e. substance exists' (dravyarthika) and 'modification exists' (paryayarthika) points of view. In other words, existence is to be looked from the stand-point of being and becoming. Being aspect reveals that every-thing exists eternally and becoming aspect reveals that everything originates, perishes and stays. There cannot be being without becoming or becoming without being, therefore substance is defined as the combination of being with becoming i.e. origin, destruction and permanence". The substance is also defined as that which is possessed of qualities (guna) and modes (paryayas)." Jains identified existence with substance and treat substance as the core of change and as the substratum of attributes (i.e. qualities and modes). Thus, the definitions of existence and substance make it very clear that everything is endowed with the triple character of origination, destruction and permanence. When a real or substance, conscious or un-conscious originates without leaving its own nature, it is called origination (utpada). Destruction (vyaya) is the disappearance of a form in a thing that it had before. Permanence (dhrauvya) is the fundamental characteristic of the real which remains unchanged throughout various modifications, For example, take gold; when we make an ornament out of gold, the original mass of gold suffers a modification, the fundamental form is destroyed, a form is produced, but the substance gold persists throughout the change. In other words not to give up one's own specific nature is the permanence; to originate and perish in the form of a different transformation in every moment is the utpada and vyaya. Thus, origination does not mean 'coming into being out of nothing, it means the production or development of a new form. Destruction does not mean the complete annihilation of the substance but simply the destruction of the previous form. These three viz, origination, destruction and permanence, differ in their nature, but are not mutually independent. Change and permanence, modes and substance exist together, neither is possible without the other. The three aspects are necessarily there at all the time and it is just this that is meant by the persistance or indestructibility of the real. The cycle of permanence, origination and destruction always operate in a substance new 5. Pravacanasara-II-7, 6. Sanmatitarka-I-7, and 9. ed Sukhlal Sanghavi and B. Doshi, Ahmedabad, 1939. 7. Gunaparyayavad dravyam-Tattvarthasutra-V-37. 8. (a) Sarvarthasiddhi-V-30. (b) Tattvartharajavartika-V-29.

Page #86
Conception of existence...... as such. These three are the very constituents of a substance. Siddbasena Divakara, therefore states that "there is no substance that is devoid of modifications, nor is there any modification without an abiding something -a substance. For origin, destruction and contipuance are the three constituents of a substance."9 Kundakunda also says that the notion of continuity is essentially dependent on origin and destruction There is no origin withont destruction, nor is there any desti uction without origin, and neither is destruction nor origination possible without what continues to be. 10 Amrtav andra explains this idea citing an example of a pot. When a pot is produced from a lump of clay, both the origin of the pot and the destruction of the lump of clay together maintain the continuance or persistance of the clay-substance, 11 Closely connected with this notion of substance is the conception of qualities and modes. Without understanding these conceptions it is not possible to appreciate, the Jain's definition of reality or substance, Umasvati in bis Tattvarthasutra gives definition of quality. He states that "what reside in a substance and are themselves devoid of any qualities are called qualities."19 But he does not give definition of modes. It is said in the Tattvarthabhasya that "though modes too reside in a substance and are themselves devoid of any quality, they are subject to origin and destruction, Thus, they do not always reside in a substance. The qualities, on the other hand, are permanent and hence they always reside in a substance. This is how, qualities are to be distinguished from modes", 13 We find clearcut distinction between qualities and modes in the Sarvartha. siddhi of Pujyapada Devanandi. He states that, "A quality is, really, the distinguisbjog character of one substance from another. For example, the soul is different from matter through its possession of consciousness, etc.; the matter is distinguished from soul through qualities like colour. The generic attributes common to souls are cognition etc., and that of matter are colour etc. The modifications of these qualities, viewed in their parti. cular nature, are called modes (paryayas), such as, cogoition of a pot, anger, pride (in a soul), and intense or mild odour, deep or light colour in the case of the matter."14 From all these explanations, we can draw a conclusion that Jain thinkers have divided broad category into two 9. Sanmatitarka-I-12. 10. Pravacanasara -II-8. 11. Ibid-comm. II-8, P. 125. 12. Dravyasraya nirguna gunah. T.S.V-40, 13. Tatt varthasutras vopa iniabbasya-V-40.... 14. Aovayino guna vyatirekinah paryayah....dra vyam dravyantarad yena visisyate sa gunah....tesam vikara visesatmana bbidyamagah paryayah. Sarvarthasiddhi-V-38.

Page #87
78 Traverses on less trodden path... sub-categories viz. qualities and modes. Qualities are permanent aspect of a substance and modes are changing aspect of it. Without knowing the distinction between these two, the definition of reality or substance given by the Jains cannot be understood. Some of the scholars not aware of this subtle distinction existing between qualities and modes, used these two terms indiscriminately. Even, an eninent scholar like Jadunath Sinha writes that "there can be creation and destruction of its qualities and modes. The substance is permanent though its qualities and modes are created and destroyed. It persists through its changing qualities which appear and disappear. A substance is said to be created and destroyed because of its qualities and modes. It is permanent, though its qualities and modes are constantly changing "15 This kind of opinion is not justifiable because we have already seen that according to Jains, substance has two types of attributes, some of which are permanent through all changes, they are called gunas or essential qualities and the other attri. butes change through modifications, they are called modes or paryayas. The main charge against this definition is that, it is self-contradictory to attribute both permanency and change to one and the same thing. The real cannot be permanent as well as transitory at the same time. How is it possible that mutually contradictory things like hot and cold should simulteneously belong to one and the same thing? To attribute both permanency and change to one and the same thing involves law of contradiction. in reply to this objection Jains state that there is no contradiction involved and no violation of law of contradiction in applying opposite predicates to the same thing in different capacities. They are applied to its different aspects such as substance, state, space and time. It is also seen that mutually contradictory elements can exist in one and the samething in different capacities such as, the same man is a father to his son, son to his father, husband to his wife, brother to his sister and so on. There is no contradiction if we consider primary and secondary meaning of the speaker in cach statement, 16 This tripled character of substance is upheld by all the later thinkers of Jainism, showing that, origination, destruction and permanence can exist in one and the same. thing without contradicting each other. Samantabhadra (7th A.D.) states that if a golden pot is destroyed and a golden crown is made out of it, destruction, origination and continuity happen simulteneously and give rise to sorrow, joy and indifferent attitude respectively in the mind of 15. A History of Indian Philosophy -Vol. II. J. N, Sinha 1952, P. 216. 16. Arpitanarpitasiddheh-T.S.V-31. 17. Sarvarthasiddhi-V-32 comment. P-303.

Page #88
Conception of existence... three different kinds of people, those in favour of the pot, those in favour of the crown, and those in favour of the gold stuff, 18 The definition of substance, specially, the second character i.e. "the substance is possessed of qualities and modes" seems to be very much similar to Nyaya-Vaisesika definition of substance. The substance, according to Nyaya-Vaisesika, is the substratum of qualities and actions. It is defined as "the substratum where actions and qualities in here and which is tbe co-existent material cause of the composite things produced from it. 19 Without substance we cannot have qualities and actions for they cannot hang loose in the air but must be contained somewhere. Nor can substance be defined apart from qualities and actions. For Nyaya-Vaisesika, ultimate substances are eternal, independent and individual and are infinite. All compound substances (avayavidravya) which are made of parts and arise out of the simple ultimate substances are necessarily transcient and impermanent and subject to production and destruction. But simple ultimate substances which are material causes of the compound substances are eternal and not subject to production and destruction. The definition of Nyaya-Vaisesikas, makes it clear that it is substratum of qualities and actions and is, an inherent cause, which gives causal support to the changing attributes-qualities and actions. 20 Nyaya-Vaisesikas seem to emphasize the substance as the substratum of qualities and actions while Jains maintain substance as a core of change and as a substratum of attributes. In the Western Philosophical History, Aristotle seems to uphold both these notions of substance. He states that "the most distinctive mark of substance appears to be that, while remaining numerically one and the same, it is capable of admitting contrary qualities. From among things other than substance, we should find ourselves unable to bring forward apy which possessed this mark."91 The idea of substance as the essence or the immutable core is also suggested by Aristotle. "A natural corollary to this notion is that a substance is independently existent, 28" Thus, according to Aristotle, the term existence can be applied to substance only in proper sense and qualities and relations have only a secondary existence. "Therefore, that which is primarily, i.e. not in a qualified 18. Aptamimams1-JII-57, Ed. : G. Jain, pub. Sanatana Jaina Granthamala-1914. 19. Kriyagunavat samavayikaranamiti dravyalaksanam-Vaisesikasutra. I-1-15. Ed., Mahadeva Gangadhar Bakre. Pub. Gujarati Printing press, Bombay. 20. The Central Philosophy of Jainism -B, K. Matilal, L. D. Institute of Indology, Ahmedabad, 1981, p. 36. 21. Categories --Aristotle (4a, 10-14), The Basis work of Aristotle, Ed. R. Mckeon, New York, 1941. 22. The Central philosophy of Jainism-B, K. Matilal, P. 37.

Page #89
80 Traverses on less trodden path... seose but without qualification, must be substance."23 We have seen that Jains too, identified the notion of existence with that of substance. but they add also it is" or "it exists" means only that it is endowed with the triple character of origin, destruction and continuity. This definition of substance of the Jains seems to be very much similar to the definition of energy and matter of modern science, A.N. Whitehead pointed out that the doctrine of energy has to do with the notion of qualitative permanence underlying change.34 T. A. Colding states that, "energy is imperishable and immortal and therefore, wherever and whenever energy seems to vanish in performing certain mechanical or other work, it merely undergoes transformation and re-appears in a new form but the total quantity of energy still abides."96 Similar idea is expressed by Dr. J. W. Mellor. He maintains that "In all changes of a corporeal nature the total quantity of matter remains the same, being neither created nor destroyed... The law of persistance of weight or the so-called law of indestructibility of matter means that... substance persists while matter changes its form. According to all these modern scientists matter is constantly undergoing change, new modifications appearing and the old ones disappearing and at the same time maintaining its intrinsic nature through all these changes. This has been proved to be the fundamental characteristic of all matter. It means that everything has triple character of origination, destruction and continuity. Like modern Scientists Jains admit dynamic reality (dravya). It is an identity expressing through difference, a permanency continuing through change. This definition of reality of the Jains is very significant in many ways. In fact it is a basis on which entire Jaia pbilosophical palace is built. First of all this definition makes Jain's position about reality very clear by distinguishing itself from other schools of thought. As regards the nature of reality the different systems of ludian philosophy maintain different approach. Advaita Vedanta adopting absolutistic approach, maintains that real is Existence, Consciousness and Bliss, uncontradicted in all the times, eternal and one without a second. It is a highest universal in which all the particulars merge. 8 7 In other words, the real taken as a 23. Ibid.-37. 24. Science and the Modern world-A. N. Whitehead, P. 126. 25. Thesis on Energy-L. A. Colding, Copenhagen, 1843. 26. Inorgenic and Theoretical Chemistry. Vol. I-J. Mellor p. 101-2. 27. 1. Taittiriyopan isat with Sankarabha sya--II-1-1. 2. Ibid-II-6. 3. Chandogyopanisat with Sankarabhasya---VIII-1-1. 4. Brhadaranyakopanisat with Saa karabhasya-II-IV. 9.7.9. 2 The principle Upanisads with Sarkarabhasya, Pub. Motilal Banarasidas, Delhi. 1978

Page #90
Conception of existence... 81 whole is exclusively permanent. Some of the Buddhists hold that real is unsubstantial, momentary and absolutely impermanent. The Nyaya-Vaise. sikas think that substance in its atomic form is exclusively permanent and in gross form, like jar, a piece of cloth etc, is exclusively characte. rized by origination and destruction. According to Sankhya philosophers, the real, in the form of conscious variety (purusa) is exclusively permadent in nature while, the same real in the form of un-conscious variety viz. Prakrii, is both permanent-cum-transitory (parinaminitya). Umasvati was well aware of all these definitions and their short commings. There. fore, to avoid all these he adopted a realistic and scientific approach and defined real as combination of change and permanence. The real even taken as a whole cannot be exclusively permanent or exclusively transitory. The positive and negative aspects must both belong to everything. If only positive aspects belong to it, there would be nothing to distinguish it from another and all the things would become one 'sar'. If instead, only the negative aspects belong to a thing, it would have do instrinsic 'ature. 38 This Jain's definition of the real avoios both the extreme views of absolute eternality (Vedantist view) as well as the absolute transitoriness (Buddhist view) maintaining that real is neither absolutely real por absolutely transitory, but real as well as unreal, permanent-cum-change. As against the Nyaya-Vaisesika, Jains definition points out that it is not possible to thiok that, one of the part of it is exclusively non-eternal, transitory. As against the Sankhyas, it maintains that it is not acceptable that, certain part of it is exclusively permanent while certain other part is permanentcum-change. In fact all the things deserving to be designated as 'real' must bave, a triple form. There is nothing self-contradictory about a real entity being found characterized by permanence wben viewed from standpoint of specific nature i,e. substance and the same being found characterized by origination and destruction when viewed from the stand-point of transformation. Secondly, this definition of reality gives a clue to the Jajn's view on causation. Jains disagree with the absolute views of Sankhya and Vedanta on the one hand and Nyaya-Vaisesika and Buddhists on the other. The Satkar yavadins89 maintain that the effect is already existent in its cause before its production in an upmanifested form. If effect were non-existent in the cause anything could have been 28. Syadvadamanjari-Mallisena-XIV, P. 91, Ed. A. B. Dhruva, Bombay, Sanskrit and Prakrit series, 1933. P. 91. 29. Asadakaranat upadajagrahanat sarvasambhavabhavat. Saktasya Sakyakaranat karanabhavacca sat karyam.-Sankhyakarika-2... Pub. Chowkhamba Sanskrit series, 1963, T-11

Page #91
82 Traverses on less trodden path... produced from anything, cloth could have been producod from clay; jar could have been produced from threads and so on. But Asatkaryavadins, 50 on the other hand argue that if an effect is already existent in its cause There is no need to attempt for its production. Besides, if effect is already existent in its cause, it should be seen there and the same purpose could have been served by cause and effect. Jains on the basis of their notion of substance reconcile the truth in both these views and state that cause and effect are partly identical and partly distinct and therefore, an effect is partly existent in its cause and partly non-existent, 51 A particular cause has a power or potency (Sakti) to produce a particular effect and thus an effect is existent in its cause in the form of this potency. But an effect is a new subtance so far as its form is concerned and thus with reference to its form it is non-existent in its cause. A jar, for example is existent in its cause, the lump of caly, so far its matter clay is concerned, but it is non-existent there in the shape of the jar. This view is very near to Sinkhya but, the only difference between them, appears to be that Sankhya is not prepared to admit this manifestation as sometbiog Dewly emergent while Jains do. Thirdly, definition of reality became a basis for Jain's famous synthetic philosophical doctrine of Anekantavadaa theory of many-sidedness of reality, wbich consists of dual doctrine viz., Nayavada in wbich views of different philosophical systems are individually accommodated and syadvada (philosophy of relativism) which reconciles all of them giving complete picture of reality. 82 lo this way, this definition of reality (sat) became an all-embracing principle in Jain's pbilosophical literature. 30. Causation in Indian Philosophy-Bharatiya M. C.. Pub. Vimal Prakashan, Ghaziabad, (U.P.), 1973, pp. 242 254. 31, Sanmatitarka-1-27, pp. 29-30. 32Please refer to first paper of this book.

Page #92
NAGARJUNA IS MAHAYANIST Nagarjuna is one of the most outstanding philosophical personalities in the history of Buddhism. There is no second opinion among the scholars that in metaphysical profoundity, logical acumen and spiritual insight, he has few equals among Indian thinkers barring perhaps Sankara. But it is quite interesting to note that some of the modern scholars either expressed doubt about the very existence or historicity of Nagarjuna or questioned the authenticity of Nagarjuna being a Mahayanist. Prof. M. Walleser, thinks that a person known as philosopher Nagarjuna might not have existed on this earth. He states that, the systematic development of thought of voidness laid down in the Prajnaparamitasutras is brought into junction with the name of whom, we cannot even positively say that he has really existed, still less that he is the author of the works ascribed to him this name is Nagarjuna 1 Dr. A. K. Warder, known scholar of Buddhism of our present day, questioned the authenticity of Nagarjuna being a Mabayanist. 2 As per my knowledge, there is no question about Nagarjuna's historical personality. The great minds of Buddhism like Aryadeva (Nagarjuna's direct disciple), Kumarajiva, Huiyacin, Candrakirti and others hold him in high esteem in their writings. Lankavatarasutra spoke of him as glorious and renowned monk of Maha yana Buddhism.3 The writings through which he made an extra-ordinary impact on the development of Buddhism and religious thought in the East and the images of him formed by the generations of Asians constitute his historical personality. Many Jaina and Hindu texts mention his name as propagator of Sunyavada, 5 The followers of Buddhism of China, Tibet and Japan, in fact actually did consider him to be the second Buddha 6 who had once again set in motion the wheel of Dharma (i.e. truth and righteousness). 1. The Life of Nagarjuna from Tibetan and Chinese Sources. M. Walleser. Nag Publishers. New Delhi, 1979, p. 1. 2. Is Nagarjuna Mahayanist-A. K. Warder. Pub. Two truths in Buddhism and Vedanta, Edited by M, Sprung, Holland. 1973, p. 78-88. 3. Saddharma Lankavatarasutra X-165, ed. P. L. Vaidya, Pub. : Mithila Institute, Darbhanga, 1963, p. 118. 4. Nagarjuna, Part I-K. Satcidananda Murti, pub : National Book Trust of India, New Delhi, 1971: p. 1. 5. Sarvadarsanasangraha-Madhavacary. Ed : Umasankar Sharma, Chowkhamba Vidya Bhavan, Varanasi, 1964. 6. Nagarjuna-K. S. Murti, p. 1.

Page #93
Traverses on less trodden patb... It is true that there is no authentic biographical data, no reliable historical account of Nagarjuna is existent. In fact it is difficult to draw satisfactory picture of him because his figure is obviously overlaid by many legends and myths, many of which had nothing to do with him.7 And no where Nagarjuna himself gives bis historical account. But on this basis to carry doubt about Nagarjuna's very existence, indicates ignorance about Indian tradition. in India even the greatest poets, philosophers and writers, were not used to write about themselves. They were so humole in their nature that they thought writing about themselves amounts to self-praise. These renowned masters were known through their disciples and followers. There was a Guru--Sis ya tradition in India. Nagarjuna belongs to tois great tradition. He was known through his works and disciples. S., his historicity is undeniable and he represented a movement and a school as much as a personality. 8 Dr. A. K. Warder, in his paper 'ls Nagarjuna Mahayanist', questio. ned the authenticity of Nagarjuna being Mabayapist and through this shaking the common belief of Nagarjuna's affiliation to Maha yang opened the new arena of research in the field of lovian philosopby ia general and Buddhism in particular. Dr. Warder, ascribes only six books to Nagarjuna viz., Mulamadhyamakakarika, Vigrahavyavartani, Sunyatasaptati, Yuktisastika, Vaidalyasutra and Prakarana. He does not accept Nagarjuna's authorship of Suhrllekha, Rainavali and others. ro prove his thesis, the learned author is completely dependent on only one major work of Nagarjuna i.e. Mulamadhyamakakarika (M.K.). Only on the basis of tbis single work he tried to negato Nagarjuna's affiliation to Mahayana. His arguments can be summarised in the following manner: "Nagarjuna neither mentions nor quotes any Mahayanasuiras in his Mulamadh yamakakarika to prove his contents. Instead of quoting Maha yanasurras he quotes many early Buddhist Pitakas without naming the sutras and mentions * Katyayanavavadasitra' by name, which again belongs to early Buddhism. Sources of bis work is Tripitakas but not Mahayanasutras. There is no evidence that Nagarjuna had ever seen any Pru jna parmaita. Again there are no terms peculiar to Mahayana in M.K. and nowhere the term Mahayana is used by Nagarjuna in this work. His criticism in M.K. is not against early Buddhism but against Sarvastivada Buddhism which is developed from Abhidhurma. His faithfulness to carly Buddhism clearly questions the authenticity of agarjuna being Mabayanist." 7. Ibid-P. 2. 8. Hinduism and Buddhism-Sir Charles Eliot, London, 1957.

Page #94
Nagarjuna is Mabayanist 85 This thought-provoking issue raised by the learned author must be re-examined in a critical and analytical perspective. It is easy to say from particular angle that, Nagarjuna is not Mahayaoist. I think that, before passing any judgement on Nagarjuna, it is very essential to study Buddhist works which are existent prior to Nagarjuna, and his own works, works of his disciples and predecessors, biographers and points of view of historians. First of all it seems that the learned scholar taking advantage of atmosphere of chronological uncertainty of early Mahayana literature and not finding any direct quotation from it in M.K. draws a conclusion that there is no evidence that Nagarjuna had ever seen any Prajnaparamita texts, 9 thereby assuming that Pru ja paramita literature itselt is posterior to Nagarjuna. But this is logically untenable, because Nagarjuni flouri shed in 2nd century A.D., and Mahayana was developed, far early i.e. four or five centuries prior to Nagarjuna. The root of Mahayana is found in 3rd century B.C. in Mabasanghikas. 10 Progressive thought of Maha. sangbikas are the basis for development of Mahayana. At the time of Nagarjuna, i.e. in 2nd century itself some of the Pra jnaparmita sutras were translated into Chinese language. The Astasahasrika Prajnaparmita (Asta.) was translated into Chinese by Lokaksema in 170 A.D. At this time not only Asta but even Puncavimsatisahasrika Prajnaparumina was known to Chinese because on some occasions the text of Lokaksema is nearer to that of the large Prajnaparamua than to Asta. 11 That means these some of the Pru jnaparamiras were introduced to China long before, their translation took place. They must have been existent in India long-long before they were introduced to China. Therefore, sately we can say that Prajnaparamita literature was existent atleast one or two centuries earlier to Nagarjuna. Secondly, a close study of the language and style of some of the Prujnaparamitas, especially Asta reveals tbat it was composed in Ist century (circa) or latest by beginning of the Christian era. The style, language and phraseology of Prajnaparamita literature is very much similar to Pali Pitakas and seems to be just rendering into sanskrit of Pali-Pitakas. This Prujnaparamita literature is also written in a repetitious style like Pali Canon. It seems that no other style was known to that period except the canonical style. Pra jnapar. mita, like Pali Cannon appeared in prose form and did not enter into Poilusuphical 9. Is Nagarjuna Mahayanist-A. K. Warder, p. 80. 10. Conception of Bnddhist Nirvana--Stcherbatsky, Pub, Bharatiya Vidya Prakashan, Varanasi, p. 7-15. 11. Prajnaparamita literature --Epward Conze, Ounton and Companies Gravenb aga, London, 1960, p. 26.

Page #95
86 Traverses on less trodden path... discussion until its ideas were systematically formulated by later writers. Like Fali canon it lacks refined form and logical regiour. Not only this, in the Prajnaparamita literature like Pali Canon, Philosophical principles are mixed with religious dogmas and ethical conduct, All these indicate that. at the time when Astasahasrika Prajnaparamita was composed, the Mahayana was in the early state of its history. While, Nagarjuna's style and language are very much refined, there are no repetitions, doctrines are systematically presented and defended with sharp logical argumenta. tion. On this basis also, we can say that Prajnaparamita Maha yana literature was existent prior to Nagarjua. Thirdly, a comparative study of the development of Sunyavada reveals that some of the Prajnaparamita were definitely existent prior to Nagarjuna. The term Sunya' is found in Buddhism since the beginning of its history, but its meaning has not been defined beyond its being identified with nothingness or emptiness in the sense of absence of content. Hinayanists accepted only the pudgalanairarm ya (non-substantiality of soul). They did not try to go into its depthness. The Mahasanghikas, for the first time took this word in a broader sense and maintained Pudgalanairaimya as well as Dharmanairatmya i.e. un-substantiality of all dharmas. Accordiog to them, empirical knowledge could not give to us an insight into reality, only Sunyata wbich transcends all worldly things can give to us a vision of the real 13 The Prajnaparamita literature has concentrated on this conception of "Sunyata' ct the Mahasanghikas. It teaches us non-substantiality of all dharmas, 13 The Phenomena, being dependent on conditions are devoid of substantial reality, hence they are Sunya. Nirvana, being transcendent to all categories of thought is Sunyaemptiness itself. Both Samsura and Nirvana, the conditioned and unconditioned are mere thought-construction and are so devoid of reality (Sunya). Sunya transcends all impirical determinations and thought-construction. It is thus equated with ultimate reality. Thus Sunya and Prajna became synonymas, 14 So, these Mahayanasutras made it (Sunva) mean the same thing as suchness which is indescribable. 15 But this doctrine of Sanya is treated in a loconic and desultary manner. Nagarjuna, thinking that this doctrine dealt in Prajnaparamita might be misunderstood as mere nothingness, 12. Conception of Buddhist Nirvana-Stcherbatsky, p. 9-11. 13. Sarve dharma anatmanah-Astasahasrika Prajnaparamita-ed. P. L. Vaidya, Pub. Mithila Institute Darbhanga pp 20, 121, 136, 156-7, 201, 203. 14. (a) Prajnaparamita hi subhute sunya--Asta, p. 201. () Sunyatvat duranubodhye yam Prajnaparamita 15. Early Madhyamika in India and China--Richard H. Robinson, Pub. Motilal Banarasi Dass, Delhi, 1976, pp. 177-78.

Page #96
Nagarjuna is Mahayanist 87 tried to defend it with logical rigour in M. K. and Vigrahavyavartani. His sharp logical miod found that the Prajnaparamita literature, though profound, was wanting in logic, for they did not prove what they thought. Thus his main aim in M. K. is not to defend Mahayana sect, but to establish the doctrine of Sunyaca propounded by Prajaparamita literature, in the light of reasoning. Thus quoting Mahayanasutra is not a criteria in judging Nagarjuna's affiliation to Mahayana or non-Maha yana, but it lies in the logical assessment of the development of the doctrine of omptiness (Sunyata) in early Buddhism and in Nagarjuna's works. Again, there is a close similarlity of the general structure between M. K. and Astasahasrika Pra jna paramita. The doctrine of Sunya, concep of Nirvana, the doctrine of Dependent Origination, the conception of personality and two kinds of truths that found logically developed form in M. K. are certainly based on Asta and purely Mahayanistic in nature. 16 The similes which are peculiar to Mahayana in general and Asta in particular are used in more than 11 places in M.K. by Nagarjuna. 17 It is also not proper to say that there are no terms peculiar to Maha yana in M.K. In fact the term 'Sunyata' itself is peculiar to Mahayana literature because, it stands for doctrine, not for mere nothingness of the carly Buddhism. Again, the conception that everything is like dream, like illusion, thought construction, Gandharva Nagar and thus unreal, is the special feature of Prajnaparamita Mahayana literature. 18 To explain the doctrine of "Sunya' Nagarjuna bas used the same terms and similes used by Asta. 19 We can find numerous examples from M.K. to prove that Nagarjuna has developed most of his conceptions from Asta. 0 It is true that many important, peculiarly Mahayan ists ontological and religious terms found in Asta are not occur in the M.K, such as Prajna, Tathata, Advaya, Dharmadhatu, Paramita, etc., even the term Bodhisativa occours only once in the M.K. But it is important to note that the choice of the authors words depends on what he is talking about and whom he is talking to Mulamadhyamakakarika is not written to defend Mahavana. To defend Mahayana, Nagarjuna has written many other works such as Ratnavali and Suhtllekha. In M.K. Nagarjuna is not talking to Mahayaoists who are familiar with those peculiar Mabayanistic terms but talking to and criticising Hinayanists who did not accept 16. Madhyamika schools in India--Peter Della Santina. Pub. Motiial Banarasi Dass, Delhi, 1986, pp 9-19. 17. Madhyamakasatra-V11-8, 31, 34. XIII-5, 6, XVI1-7, 14, XXIV-17, 15, XXV-14, XXVII-22-ed. P. L. Vaidya, Mithtla Institute, Darbhanga, 1960. 18. Asta-pp. 20, 121, 230, 254, 265 etc. 19. Madhyamahasastra-Ed. P. L. Vaidya, Mithila, Darbhanga, 1960. 20. Madhyamika schools in India-Peter Della Santina pp. 9-14,

Page #97
88 Traverses on less trodden path... Mahayana doctrines and also by reasoning on solid grounds, he points out that they have misunderstood the Buddha's teachings. In M. K. Nagat. jung refutes Hinayapists in their own terms. He persuades them by quoting directly or indirectly early Tripitakas, using those terms which were familiar to Hinayanists. This seems to be the main reason in not using many terms in M. K, which are peculiar to Mahayana. It is again illogical to argue that, the term Maha yana is not used or Mahayana is nowhere mentioned in M, K., thus, Nagarjuna is not Mabayanist. Always we have to keep in mind that characteristics of the work and doctrines are important factors rather than particular terms. The Diamond Sutra (before 400 A.D.) is one of the most profound, sublime and influential of all Maha yana scriptures. Its main aim is to establish the doctrine of "Stnya'. But the term Sunya is not even once mentioned, nevertheless the do.trine of Sunya is established in ap ontological, psychological and logical forms. 88 is it possible to say that since it does not use the term Maha yana, thus it does not propagate Sunyavada and does not belong to Mahayana ? Again, history of Indian literature reveals that many great writers of different schools of thought did not mention in their writings to which school they belong, still they propagate doctrines of particular school of thought. Similarly Nagarjuna also without naming or mentioning the Mahayana propagated the doctrines of Mahayana in M.K It is also important to note that the ideas of Mahayana are all to be found in the Nikayas. Early Tripitakas are like Vedas and Upanisads for all the schools of Buddhism. Just as the Vedanta schools quote Vedas and Upanisads to defend their views, similarly all the schools developed within the Buddhism quote early Tripitakas to defend their view point and claim that their interpretation is real teaching of Buddha. Nagarjuna also quotes early Tripitakas to show that his school of thought is also founded on solid foundation of the teachings of Buddha. Thus quoting from Tripitakas does not substantiate to prove that he was not Mabaya. nist. Nagarjuna, quoting from Tripitakas in M.K. tried to convince the Hinayanists that Mahayana is not a new teaching, from Buddha's teaching but it represents the real spirit of Buddha's teachings. It is true that Nagarjuna does not refer to any Mahayanasutras in M.K. by name but has derived his ideas from Mahayanasutras. Capdrakirti in his commentary on M. K. tried to show from which Mahayanasutra Nagarjuna has drawn his ideas. 38 21. Madhyamakasastra-XXIV-32 p. 223. 22. Vajracchedika Prajnaparamita-Ed, Santibhiksu Sastri and Sanghasena Sinba, Deibi University, 1978, p. 9-25. 23. Madhyamaka'satra with Prasannapada-Fd. P. L. Vaidya.

Page #98
Nagarjuna is Mabayapist Again, Dr. Warder tried to prove Nagarjuna's non-affiliation to Mahayana on the basis of only one work viz., Mulamadhyamakakarika. It is certainly not proper to draw a conclusion only on the basis of one work. At present substantial volume of Nagarjuna's authentic writing is available and we can know something of his thought by making a careful study of it. Before we come to the conclusion, whether Nagarjuna is Mahayanist or not, it is in fitness of things to consider some of those authentic works of Nagarjuna, Many works have been attributed to Nagacjuna. All of them may not be his, but on the basis of style, language, subject matter, systematic presentation of the doctrines, we can definitely say that, Mulamadhyamakakarika, Vigrahavyavar tani, Sunyatasaptati, Yuktisastika, va dalya siira, and Prakarana, Ratnavali and Suhrllekha24 are the works of Philosopher Nagarjuna. If we accept Nagarjuna as the author of M. K. then there is no reason to doubt about authorship of Nagarjuna's other works mentioned above, because their content, style and language agree with that of the M. K. In addition to these, Catustava, Pratityasamutpadahtdaya and Bhavanasankranti are attested by quotations in Candrakirti's Prasannapada. 2 5 The Suhollekha was translated into Chinese twice shortly after 430 A, D Once by Gunavarma and once by Sanghavarma. 26 Both these treat this work as work of great Nagarjuna. If we accept Rathavali and Suhrllekhu as the works of Nagarjuna then there is 10 question about Nagarjuni's Mahayaoisthood because these two works are written to propagate Mahayana in clear terms. The Chinese and Tibetan sources clearly mention tbat Nagar juna was a great Master of Tripitakas and Mahayanasutras, 27 These sources are not historically very very authentic on account of their legendary form, but they cannot be completely turned as mere fabrication of Chinese and Tibetan winds. They show some positive truth and indicate thit Nagarjuna was a historical person and the great Mahayanist. The Lankavatarasutra, one of the profound Mahayanasutras predicts that after preaching Mahayana Nagarjuna would go to the Sukhavatsloka.98 This protion of Lankavatara seems to be a later addition but it tells us that he was Mahayanist. 24. Early Madhyamika in India and China--Robinson, pp. 25 8. 25 Central Philosophy of Buddhism--T. R. V. Murti, George Allen and Unwin Ltd., London, 1960. pp. 90-91, 26. Ibid-90-91. 27. Life of Nagarjuna from Tibetan and Chinese Sources. M, Walleser pp. 1-23 and 23-37, respectively. 23. Daksinapathavedalyam bhiksuh sriman Mahayasah, nagahvayah namnatu sadasat paksadharakal. Prakas ya loke madyanam mahavanamanutlaram, asadya bhamim muditam yasyate' sau Sukhavatim-Lankavatarasutra-X.165 p. 118. T-12

Page #99
90 Traverses on less trodden path... Agrin, we cannot casily dismiss the vicws of post Nagarjuoa Buddhist writers, Biographers, commentators and historians, who considered Nagar. juna as the great champion of Mahayana Buddhism. Nagarjuna's followers such as Aryadeva, Buddhapalita, Bhavaviveka, Caudrakirti and Santideva, treat him as the great Mahayanist. Kumarajiva, who flourished in the 4th century A.D. (343-413 A.D.) and translated biography and many other works of Nagarjuna into Chinese states that "Nagarjuna wrote a number of works and fostered the practice of Mabayana."'29 Hui-Yuan, who flourished in 5th century AD., states that "Nagarjuna considered the Prajnaparamita to be the sublime gate to the numinal treasury, the way to the ideal unit."80 And "there was a Mahayana Bodhisatrva named Nagarjuna... From his time the enterprise of the Maha yana flourished again."51 The preface to the Chinese translation of Asanga's Madhyamakasastranu sara states that the Master Nagar juda who comprehended the Dharma wrote M.K. on the basis of the Mahaprajnaparamita. Asanga's commentary says that in confirmity to valid reasoning he entered the meaning of the Mahaprajna paramita in order to lead living being to.." Candrakirti (6th century A.D.), a well-known scholar and commentator of M.K. believes that Nagarjuna was the Master of Prajnaparamita. He states in clear terms that Nagarjuna koowing the correct meaning of the class of works going under the name of Prajnaparamita, out of compa ssion, in order to colighten others composed the Mulamadhymakakariku. The statements of all these writers and commentators clearly show that Nagarjuna was familar with Prajna paramita literature and was a great Mahayanist. Views of all these great minds of the Madhyamikas cannot be easily dismissed as false or result of blind traditional faith as Dr. War der thinks. Even modern writers and Buddhist Historians like Taranath, Buston, D. T. Suzuki, Keith, Robinson, S. Bagchi, Nalioaksa Datta and others consider Nagarjuna as a great Mahayanist on the basis of solid ground, H. Kern rightly pointed out that Nagarjuna's name was not only that of the first eminent leader of Philosophical school, but also became simply a comprehensive name of the activity of Mahayana in the first phase of its onward course, 84 To sum up, from all these evidences we can safely say that in the history of Mahayana the sutra class came into existence first and Nagarjuna and others took Prajnaparamita literature as their sacred source and there is no doubt about Nagarjuna's affiliation to Mahayana school of thought. 29. Early Madhyamika in India and China-Robinson p. 22. 30. Ibid-p. 62. 31. Jbid--p. 201. 32. Ibid---n. 62. 33. Madhyamakasastra with Prasannapada-Ed. P. L. Vaidya, p. l. . 34, Manual of Indian Buddhism--H. Kern. Strassburg, Verlag von Kart J. Trubner, p. 123.

Page #100
10 CONCEPTION OF MAYA (Illusion) IN ASANGA'S VIJNANAVADA BUDDHISM Asanga (circa 290-360 AD) is one of the outstanding philosophical personalities in the history of Mahayana Buddhism. His contribution to Vijaanavada School of thought is unparalleled in the annals of Buddhist history. There is no Buddhist topic which is left untouched by him in his works, 9 In fact, one of his works namely Mahayanasutralankara' is a landmark in the development of Mahayana Buddhism, which also throws full light on Absolutism of Vijnanavada. It is a well-known fact in the history of Mahayana Buddhism that Nagarjuna-the chief exponent of Madhyamika philosophy-adopts a purely negative approach to Reality and defines it as that which can only be directly realised, that which is quiscent, inexpressible, that which is non-discursive and non-dual. 8 Absolute reality is Sunya, i.e., beyond subject-object duality, inderminate, indescribable and cannot be even identified with pure consciousness. The word Sunya is used to indicate this Absoluie Reality, 4 But it seems that Nagarjuna emphasizing the transcendental aspect of the Absolute, failed to show the proper relation between the Absolute and the phenomena. He does not analyse how this absolute is related to the phenomenal world. His extreme negative approach is misunderstood by his oponents and consequently he is dubbed as a propagator of nibilism in his own time.5 But shortly after Nagarjuna, some of the Mahayana thinkers revolted against the negative stand point of his and started thinking in a more positive way by identifying the Absolute Reality with pure consciousness and established their own independent school of thought known as Vijnanavada. 1. Indian Buddhism-A. K. Warder, Pub. Motilal Banarasidass, Delhi-7, 1970, p. 436. 2. Many works are ascribed to Asanga, but Madhyanta vibhanga, Mahayanasutra. lankara and Dharmadharmatavibhanga are very important from philosophical point of view. 3. Aparapratyayam Santam prapancairaprapancitam. Nirvikalpam ananartham etat tatt vasya laksanam. Madhyamakasastra (Ms) XVIII-9, ed. P. L. Vaidya. Mithila Institute, Darbhanga, 1960. 4. Prajfaptyartham tu kathyate -Ibid, XXI1-11. S. Vigrahayyavartani-by Nagarjuna, ed. K. P. Jayaswal and Rabula Sankrityayapu Pub. Journal of the Bihar and Orissa Research Society, Vol. XXIII, Part-III, 1939.

Page #101
Traverses on less trodden path... Asanga, a disciple of Maitreyanatha, is prominent among those revolutionary thinkers who went against Nagarjuna's doctrine and propagated Vijiapavada. Asanga, a speculative thinker of first rank is not satisfied with this negative attitude of Nagarjuna. His approach to Reality is more positive and he identifies the Absolute Reality consciousness which is free from subject-object duality, indescribable, beyond determination of thought-categories and oon-dual.C Asanga is not ready to accept the view of Nagarjuna that the phenomenal world is purely conceptual and lacks any basis.7 His aim was to find out the ground of phenomena-an apparent world on which it appears. There must by some basis for this worldly appearance. Phenomena, though unreal, must be rooted in some reality. This line of thinking, leads him to come to the conclusion that the base or the ground for this apparent phenomenal world is nothing but pure-consciousness. Consciousness itself appears as subject-object duality on account of transcendental illussion. Appearance of a form of consciousness as something objective and independent is illusory. But the ground of this appearance is real, it is the reality-pure-consciousness. In other words, pure consciousness freed of the false duality of subject and object is the Absolute. Phenomena are the veiled form or false appearances of the Absolute. Phenomena do not completely cut us form reality. They are appearances and appearances point to that which appears, i.e., pure consciopsness. According to Asanga, the highest reality which is nori-dual, indescribable and non-determinate,& transcends all opposites and in it the positives and negatives are one and the same. 9 The nature of the highest reality is such that it is neither existence nor non-existence. It is neither born nor destroyed. It is neither pure nor impure. 10 It is Dharmadbatu i.e., essence of all elements. It is the substratum of all phenomena, permanent background of world of phenomena. It is the principle of unity underlying the entire phenomenal world. It is essentially identical with all elements (dbarma) and yet it cannot be defined in terms of any elements, it transcends all of them. 11 It is like the sky (akaga) which pervades every thing and is affected by nothing. 12 It is unimaginable, immeasurable and 6. Tattvam yat satatam dvayena rahitam bbrantesca sannisryal), sakyam naivaca sarvathabhilapitum vacciprapanoatmakam-Mahayanastri'ai laa (MSA) X[-]. ed Dr. S. Bagcbi, Mithila Institute, Darbharga, 1970, 7. Madhyamakasastra-1.9-10. 8. MSA-XI, 19. 9. Bhavabhavasamanata-Ibid., XI. 41. 10. Ibid VI. 1, 11, Sarvadhramasca buddhatvam dharmo naivaca ka cana-Ibid-IX. + 12. Ioid IX. 15.

Page #102
Conception of Maya... 93 all-pervading. 18 It is the highest reality which is permanent and eternal. 1 It is uncaused, unoriginated, and self-existent. It is pure knowledge. 15 It is unlimited bliss. 16 If the nature of reality is such, then the problem is how this non-dual pure consciousness appears as unreal manifold world of phenomena. In other words, how is this Absolute related to the phenomenal world ? To solve this problem of relation between noumena and phenomena, appearance and reality, one and many, Asanga has advocated the theory of illusion (maya) as an explanatory factor. This doctrine is a logical necessity for all the Absolutists to explain the otherwise inexplicable relation between the universe and the Absolute. This doctrine of illusion is introduced to satisty the natural curiosity to know the why and how of appearances. The seed of this doctrine is found in the earliest texts of the Prajnaparamita literature, works of Nagarjuna, Lankavatarasutra and in Asvagbosa's writings. The Aspasahasrika Prajnaparamita-the earliest work of Mahayana literature, states that everything is like a dream, like illusion, thought construction and thus unreal.17 Even Nirvana is said to be like illusion, and dream 18 The Samadbirajasutra of Mabayana literature also tells us that all things have no self-substance, they are like the air castle of the Gandharvas, tbat they are like Maya or mirage, 19 Nagarjuna, the great champion of Madhyamika school of thought holds a similar view. 20 Lankavatarasutra treats the entire world as an illusion or as similar to Maya 21 All the things are Maya, because they are unreal like the flash of lightning wbich is seen as quickly appearing and disappearing. All things are unborn and thus do not exist. They are like the air-castle of the Gandharvas, like a dream, like the creation of a magical power. 22 Even Asvaghosa, the great master of Mahayana Buddhism, clearly states that 13. Aprameyam acintyam ca vibhut vam bauddbamisyale-Ibid-IX, 40. 14. Mahabodhim nityam dhruvam-Ibid-50. 15. Ibid-1X. 3; XXI. 44. 16. Ibid-V 8, commentary. 17. Astasahasrika Prajnaparamita-1.P, 8. XXVIII-p-230, XXXI. 254, ed. P. L. Vaidya, Pub. Mitbila Institute, Darbhanga, Bihar, 1960. 18. Nirvanamapi devaputra mayopaman svarnopaman-Ibid, II. p. 20. 19. Samadhirujashtra, IX, 11, 17. quoted by Candrakirti in Prasannapada on Madhya. maka Sastra-VII. 34, p. 71. 20. Yathi maya yatha svapno gandharvanagaram yatha--M.S.-VII. 34; XVII. 33, XXIII. 8-9. 21. Saddharma Lankavatarasitra-X. 126, 144, 228, 23, 251, 279, 291 ed., Dr. P. L. Vaidya, Mithila Institute, Darbhanga, 1963. 22, Gandharvanagarasvapnam ayanirmanasadzsal-Ibid, X. 144.

Page #103
94 Traverses on less trodden path... all phenomena are created by the imperfect notions of the finite mind. All existence is therefore like a reflection in a mirror, without substance, only a pbantom of the mind. 23 The Absolute is non-dual, but the phenomenal world of objects is appearance or illusory. Ignorance colours the true model in the finite mind. As there is an influence at work, there arise false imperfect ideas. On account of influence of ignorance this manifold world of phenomena arises. 2. The same idea found in earlier texts is fully developed by Asanga and credit goes to him for giving perfect shape to this doctrine of illusion or ignorance. All these words, such as ignorance, illusion, Bbraoti, Maya are used as synoyms by Asanga. Asanga was not fully satisfied with his predecessors, explanation to a question how this non-dual pure consciousness appears as a manifold world of phenomena. To attribute any kind of causality in an absolutely real sense to the immutable, uncreated and transcendent Absolute will be logically absurd. To solve this vexed problem, Asanga has developed this doctrine of Maya or illusion owing to the influence of which consciousness, though itself absolutely non dual, appears to be holding up diverse discrete and finite appearances as jnumerble, animate and inanimate objects of the universe. Pure consciousness influenced by ignorance gives rise to all phenomenal appearances recognised as various empirical eotities (paratantra) and also to further appearances sometimes known as illusory objects25 (Parikalpita). So, besides the one non-dual Absolute Reality there has to be assumed a universal diversifying factor or effectuating principle. Thus, assumption of illusion or ignorance is the only solution to the question which unavoidably arises as to how this one non-dual transcendental Reality is to be ralated to the complications of diverse becomings, pseudo realities in the form of inumerble appearances as multiple empirical or illusory entities. Illusion or ignorance must be accepted, however illusory in its ultimate nature. It has no existence of its own It is yet not entirely upreal as it produces the objective world. Hlusion being itself unreal, cannot exist by itself. In iiself it is nothing. 26 Its existence is inferred through its function Its main function is the creation of subject-object duality. All entities of the universe, are thus only diverse appearances appraised as so many real or illusory entities from the view point of relativity and arising from and lasting upto the termination of ignorance. Illusion exists in the Absolute.a? In other words, Absolute is the locus of Maya. Yet it is nothing. It exists in the real so long as the Rea' 23. Awakening of Faith -T. Richard, ed. A. H. Walton, London, 1961, p. 55. 24. Ibid-p 60. 25. MSA-IX, 15. 25. Svayam asadapi yad akarena pratibhasate sa brantih malvat-MVSBT-1. 18. 27, MSA-XI. 13.

Page #104
Conception of Maya 95 is not knowo. The appearances of subject-object duality is the result of ignorance. This ignorance can be determined to be neither distinct from nor identical with the basic reality. It is, nevertheless, undeniable both ontologically and epistemologically as existent, veritable and valuable in the empirical order of things until the realisation of reality. That means Avid ya being illusory can be described to be peither identical nor different from Reality and really it is not there at all from the view-point of reality. Sull it appears to be there as sometbing other than reality. Illusion cannot be a separate permanent reality. No absolutism will accept any permanent reality other than non-dual reality. Thus, illusion or Maya must be an appearance; it appears to be veritable and real for all practical purpose and intents, and to be ceaselessly functioning until the realisation of Reality itself. All the elements of existence are appearance like that of Maya. They can be said to be neither existent nor non-existent, like a magical elepbant produced by a magician. They cannot be called existent because they disappear after the removal of illusion. They cannot be called even non-existent because they exist so long as illusion is there. The most truthful description of the state of things as we experiences in this world of particulars will be to compare it with Maya as created by the magician making use of whatever objects a man chooses; he makes a variety of phantom creations which appear to the spectators as real and substantial. But just as illusion or Maya is neither existent nor non-existent, similarly 1bese elements of existence are also said to be peither existent nor ponexistent,98 All the elements of the universe are thus diverse appearances only. Realisation of Reality (Tattva) is the last milestone or the end of illusion and it results into a disruption of all appearences. But so long as this milestone is not reached the unceasing and diverse modifications of Avidya contioue to hold up appearances further and further, Uotil reali. sation is achieved, it dominates the whole field of our existences and experiences as an irresistable, inexhaustible and un-definable power. Owing to tbis illusion, only the Absolute, non dual pure consciousness appears to have been divided and limited to finite existences. Asanga advocates the Vijnanaparinamavada. He thinks that the phenomenal world is transformation of the pure-consciousness only. The absolute (pure consciousness) transcends everything, but tainted with ignorance, it manifests itself as subject-object duality.29 He analyses this entire process of phenomenalisation of pure consciousness, (which is on 28. Tatha bhavat tauba abhavat bhavabhava visesatah, sadasantah atha mayabha ye dharma bhraptilaksanah-Commentary : Tayonca bhavabhavayoravisistat vat-santo'pi mayapi caivam lakgana, tasmanmayopamah-MSA-XI. 27. 29. Cittamatrameva dvayapratibhasamisyate, gcahyapratibhasam grabaka pratibhasam ca -MSA-XI, 34, Com,

Page #105
96 Traverses on less trodden path... account of ignorance), in the following manner : First of all, owing to the influence of powerful illusion or ignorance it manifests itself as Alayavijnana -a store-house of creative consciousness. It is the first product of parinama, out of pure consciousness which is also known as seed of all phenomena, 50 This store-house of consciousness projects various forms out of it. Because of various impressions (Vasana) left in the Alaya, the ego and the material world, the subject and the object are produded, 81 Alaya Vijnana is defiled aspect of pure consciousness only. 32 Purification of Citta or consciousness is nothing but becoming free from subject-object dualiiy, created by Alayavijnana and stopping activity of Alayavijnana.58 Once this is achieved illusion affecurg pure consciousness fetens out automatically and illusion is no more required to be assumed as an explanatory factor of appearances of our rtality After realisation of reality not only ignorance or illusion is dissipated, but all products of illusion such as subject-object duality, relativity, limitations etc., are also wholly exterminated along with their sustaining appearances. The moment reality is realised, there is neither this illusion nor any appearances, any more. We have seen that lusion must be accepted, however illusory in its ultimate nature, as explanatory factor of all the appearances of the phenomenal world. Apart from this explanatory nature, it can claim no existence or reality whatsoever. That is why it is held to be both beginningless and terminable. Its origin is not traccable. It is thus called begionipgless. It is beginningless but it can be destroyed by enlightenment or realisation of pure-consciousness. It cannot be said toat what is without beginning is without end as well. The example of seed and tree relation will make this idea very clear. The seed is produced from the tree and ibis tree is from the seed; it is thus not possible to trace out their origin or begioning. But tree or seed can be completely destroyed by some outer causes such as fire, etc. Likewise, ignorance can be destroyed by fire like knowledge of pure consciousness. It is very important to note that no Vijnanavadin has given a proper answer to the very subtle questions such as why is this ignorance? How is it that non-dual pure consciousness affected by illusion, becomes impure, 8and phenomenalised ? The why of illusion or ignorance nobody can explain as much as the why of suchness or reality. Suppose 30. Bijam alayavijnanam--MSA-XIX 49-Com. 31. Tatralayakhyam vijnanam vipakah sarva bijakam-Trimsika-2; Vijnapitimatratasid dhi ed. Svami Mahesvarananda, Pub : Gitadhrmakaryalaya, Varanasi, 1962. 32. MSA-XIX. 51. 33. Bijaparavrtteh ityalayavijnanaparavrttitah. Padarthadeha nirbhasanam vijnanam paravyttirapasravo dbatuh Vimuktih. MSA-XI. 44 Com. 34. Matam ca cittan praktiprabhasvaram sada tadagantukadosadusitam. MSA-XIII. 18,

Page #106
Conception of Maya .. 97 we accept it as an explanatory factor of all appearances, the question why or how it defles the pure Absolute, how the Absolute becomes impure and takes the form of manifold world of phenomena are still upanswered, if its impurity is due to past deeds, then are these deeds free acts of the Absolute ? What makes it to do bad deeds in the beginning? There seems to be no clear-cut answers to all these questions in the Vijnanavada School of Thought. This doctrine of illusion is closely connected with the theory of error. It is a commonly accepted misconception that Vijnanavada upholds the atmakhyati which means that error is the super-imposition of the form of cognition on the so-called external object, such as I am the Silver.' But this allegation does not apply to Vijnanavada of Asanga and Vasu. bandhu. Asanga, by calling illusion or Bhrapti as neither existent nor nonexistent, advocates the theory of non-discribability of error.36 His theory of error is very similar 10 anirvacantyakhyati of the Advaita Vedaptin, even though he does not use the world anirvacaniya. The error is indescribable in the sense that it can be called neither real por unreal. It cannot be called totally unreal because it is there as long as an appearance Jasts. It cannot be real because it is contradicted afterwards when the real is known. Error is true as long as it lasts and becomes unreal only when it is contradicted by higher knowledge, 1.6., after realisation of Reality. Advaita Vedanta of Sankara also offers theory of illusion to solve the problem of relation between Absolute and phenomena, apparent and the real. Advaita Vedanta, like Vijnaoavada has faced the same problem because according to it, there is only one pure Absolute Reality, one without a secondes and is the only ontological Reality i.c., 57 Brabman. World is mere apparent reality and ultimately there is no difference between Brahman and individual soul.38 Advaita Vedantios have faced the problems as to how, from the pure non-dual Brahman the impure world of man and things came into existence, how one appears to many without loosing its pure, non-dual nature, how the real appears as the transistory world ? Sankara, the Advaita stalwart thought that without the assun ption of an extraneous principle, which is already found in socdling form in 35. MSA-XI, 15.29. 36. Ekamevadviti yam-Chandog yopanisad-VI. 11-1, The Principal Upanisads with san kare. bhasya-Pub. Motilal Banarasidass, New Delhi, 1978, p. 506. 37. Ekamova hi paramarthasatyam Brahma-Taittiriyopanisad-Brahmanandavalli-6. 38. Brahmasatyam jaganmithya jivo brahmaiva naparah-Brhmajnaodvalimala-Works of Sankaracarya. Vol. 16-Yanivilas Press, Srirangam, p. 224. N.D, T-13

Page #107
Traverses on less trodden path... the Upanisads, 59 it is not possible to account for the world appearance. There must be admitted some principal or power wbich superimposes the manifold of scnse on the st persenseous Supreme Brahman. This extraneous principle, the Advaitins call Maya or illusion. This doctrine plays a very vital role in the Advaita philosophy. On this edifice Advaita metaphysics is well established. The Advaitin's analysis of illusion is very subtle and far more satisfactory than that of Vijnanavadins. The nature of Maya is such that it is neither real por unreal and therefore anirvacapiya 40 i.e., indescribable. It is power of God, indistinguishable from him, just as the burning power of fire is from the fire itself. 1 It is neither real like Brahman nor unreal like son of a barren woman. It is existent but not real like Brahman. It is destroyed by realisation of Brahman. 42 The statement that the world is Maya or mithyt means that it is an appearance of reality in a form which is not its essential and ultimate nature and has no being after the dawn of right knowledge about it. It is to be inferred through its effects by our intellingence.48 It operatos in three ways as positive wrong knowledge, as doubt and as absence of knowledge. Really it cannot do any harm to reality, just as mirage water cannot make the sandy desert muddy. Its function is twofold; it superimposes and conceals (avarana) the real nature of the object and shows up in its place some other object, it conceals Brahman and shows up in its place the universe and the world of souls. It not only makes us not apprehend Brahman, but creates some other things in its place. It conceals the Brahman in the sense of preventing the igoorant individual from realising his real nature, 39. (a) Isopanisad-15. (b) Kathopanisad-I. 24-5. (c) Mundakopnisad--II. 1. 10. (d) Chandog yopanisad-I, 1, 10. VI. I-4. (6) Prasnopanisad-I, 16. (f) Svetasvataropanisad-1, 10, IV, 9.10. The Principal Upanisads with Sankarabhasya. Pub: Motilal Banarasidass, Delhi, 1978. 40, Vivekacudamani-III, Works of Sankaracarya, Vol-14, Pub. Vani Vilas Press, Srirangam, p-21, 22. 41. Brahmasu trasarkarabhasya (BSB)-I. IV. 14. with Ratnaprabha, Bhamati and Anandagiri Vyakhya, ed; Mahadeva Shastri Bakre, Pub. Nirnayasagar Press, Bombay, 1909, 42. Jnate dvaitam na vidyate-Mandukyakarika, Agamaprakarana-78, The Principal Upanigads with San karabhagya p. p. 191, 43, Karyanumeya-Vivekacudamani-110, p. 21,

Page #108
Conception of Maya... just as a patch of cloud conceals the sun by preventing a person from perceiving the sun. 44 Though it is the creative power of God, it does not affect God, just as magician is unaffected by his own magical power. 4 $ We can only say that Brahman appears as the world; even Sankara aptly remarks that Maya or nescience is co-evel with life. We do not know how or when we got into it. Nobody walks into illusion consciously. We can only know how to get out of it. It is the result of a false identification of the Real and the unreal. It is the nature of man's experience. 47 But without Maya no human activity is possible. All intellectual, religious moral and social activities presuppose Maya. Every one of our activities is the work of Maya.48 The world is product of Maya. The world itself is Maya in the sense that it is only apparent. It is real for practical purposes, but vanishes after the realisation of Brahman. The word Mays of Mithya is used in Advaita Vedanta to emphasize the ultimate unreality of the world. It is real so far as empirical life is concerned but becomes sublated when knowledge dawns. But so long as we are in this world. we cannot take it to be unreal. 49 . Both Vijnanavada and Advaita Vedanta advocate anirvacaniyakhyati i.e.. non-describability of error. For both, Reality is non-dual, puro consciousness which is direct, immediate and self-luminous and is the transcendental background of the world of phenomana which is its appearance due to the power of beginningless ignorance. But the differ. ence between Vijninavada view-point and Advaita view-point is that in Vijnanavada, the Reality is affected and defiled by illusion and tranforms into the phenomenal world while in Advaita the Absolute Reality-Brahman is unaffected, neutral and is not subject to transformation. The world is Vivarta of Brahman,50 This world is superimposed on Brahman by illusion as snake is superimposed on the rope, silver op shell etc. Illusion consists in mistaking the given for something else, In the statement this is a snake, rope is mistaken for a snake. But this rope must be there as the substratum of snake appearance. Though rope appears as a snake, it is unaffected by soake appearance. Similarly, Brahman 44. Ghanacchanadrastil ghanacchannamarkam yatha nisprabham manyate catimudhah. 45. Yatha svayam prasaritamayaya mayayi trisvapi kalesu na samsprasyate avastutatvat, evem paramatmapi samsaramayaya na samsprasyata iti-BSB-111.9. 46. Rajva iva sarpadibhavena iti-Ibid III. 9. 47. Satyaorte mithunikstya ahamidam, mamedam iti gaisar gika ayam loka vyavaharah Ibid-Adhyasabhasya-p. 9-10. 48. Avidyavat venai va jivasya sarvah vyavaharal santato vartate-BSB-I.IV. 3. 49. BSB-II.I. 11. 50. Vivarta yasyaire-Bhamati-Verse-1, BSB-p. 1.

Page #109
100 Traverses on less trodden path... is mistaken as this phenomenal world, i. e. Brahman is the substratum for this world appearance. But Brahman is neutral and unaffected by any type of illusory power.s1 Illusion does not affect the Absolute while in Vijnapavada as opposed to Advaita Vedanta, tbe Reality itself is affe. cted by illusion. The phenomena is defiled aspect of Reality. It is only after removal of ignorance that its phenomenalised aspect will no more be there. It shines in its pristine glory only after the destruction of illusion. But the question how it is affected by illusion still remains to be answered, $1. BSB-Adhyasabhasyam, p. 7-).

Page #110
11 CONCEPTION OF REALITY IN MAHAYANA BUDDHISM Buddbism has produced outstanding Philosopbical personalities who made substantial contributions not only to Indian Pbilosophy but to the world thought. Gautama, toe Buddha, who was founder father of this School. has not built any particular sect or school of thought. He was not much concerned about metaphysical problems, such as existence of self,' nature of the world and Reality' etc. In fact he had warned against metaphysics. He has emphasised on the moral aspects of human conduct; his approach was mainly ethical. He was not interested in establishing any pbilosopbicai system as such, But his followers, taking inspiration from his teachiogs became divided on the grounds of metaphysics and established many Philosophical Systems. Buddhism is divided into two important sects, Viz., Hina yana (lower vehicle) and Mahayana (greater vehicle). Vaibhasika (Sarvastivado), Sautrantika, Madhyam iko (Sunyavada) and Vijnanavada (Yogacara) are the four famous schools in the history of Buddhism. The first two belong to Hinayapa and the other two to Mahayana. Vaibhasika School is so called because this school gives more importance to the commentaries called Mahavibhasa and Vibhasa on Abhidharma treatise. They are also called as Sarvastivadins, because they believe in existence of all things (sarvamasti). physical as well as mental. This school is radial pluralism erected on the depial of Soul-Substance (Pudgalanairatmya) and the acceptance of discrete momentary entities. According to this school, everything is momentary, there is nothing human or divine, that is permanent. For these philosophes seventy five dharmas are the ultimate elements of existence, wbich are momoptary and yet real. Vaibhasikas believe in theory of direct perception (bahyapratyaksavada). These thinkers argue that there is no permanent Reality as such and thus realisation (Nirvana) is also not realising some. thing permanent spiritual entity but extinction of all desires, passions and miseries. The Saufrantikas, (the followers of Sutrapilaka) uphold most of the doctrines of Vaibhasika school, such as non-soul theory, doctrine of momentariness and liberation as mere extinction of miseries, etc. But according to these Philosophers external objects are not directly perceived

Page #111
102 Traverses on less trodden patb... as Vaibhasikas believe, but only indirectly inferred (bah yanuine ya). They admit the extramental existence of the world. We do not know the thing in itself. We can only know ideas which are copies or mental pictures and from these copies we inter the existence of the originals. Thinkers of this school of Hina yuna, cut down the numbers of seventy five dharinas (i.e. elements of existence) of the Vaibhasika to forty three and treat the rest as subjective or mental construction and hence unrcal. These two schools of Hinayina are the upholders of theory of momentariness. (Ksanabhangavada). The ultimate aim of these two schools of Hinayana is attaioment of individual Nirvana (liberation) which is negative (i.e. extinction of miseries). Mahayana is revolt against the feeble mindedness and selfishness of the Hina yana Buddhists. The Mahasanghikas revolted against the Sthavira's narrow interpretation of Buddha's teachings. They have interpreted them in a broader sense. To show greatness or superiority of their system, practice and conduct, they coined the term Mahayina (the great vehicle) and dubbed Sthavira's (olders') view as Hina yana (lower vehicle). Asvaghosa, Nagarjuna, Asanga and Vasubandhu are the first rank thinkers of the Mahayana Buddhism. All these Philosophers unanimously criticised the Hinayanists for not understanding the deepest meaning of Buddha's teachings. Asvaghosa (circa 1st A.D.) is the Chief exponent of Mahayana Budd. hism. His Mabayanasraddhotpadasastra ( The Awakening of Faith)1 plays very important role in the development of Mahayana Buddhism. All the important principles of latter schools are found in this work, though not in a full fledged form. The special contribution of this work of Asvaghosa to latter schools of Mahayana is its absolutistic approach towards reality. Asvaghosa declares in clear terms that Hinayanists being feeble minded are unable to grasp the deeper meaning of Buddha's teachings about Reality and his aim is to unfold fundamental teachings of the master as against the errors of the Hinayanists. As against the Honayanists, who have maintained the elements of existence (dharmas ) as real entities, ho defines Reality as 'that which is ultimately indescribable beyond all the categories of intellect and hence it cannot be said neither existence for non-existence, nor both, nor neither, neither one or mor many neither affirmation nor negation. It is formeless. Once we penetrate beyond 1. (a) The Awakening of Faith by D. T. Suzuki, Chikago, 1900. 2. (b) The Awakening of Faith by T. Richard, ed. A. H. Walton, London, 1961. 2. Awakenin of Faith by D. T. Suzuks, P. 47. 3. Ibid., P. 59.

Page #112
Copceprion of reality in Mahayana Buddhism 103 fornis, it is discovered that all the different forms of the univerce are not rcal differences of the soul at all, but different manifestations of One Real Power', hence it has always been impossible to speak adequately, to name correctly or to think correctly of this One Soul, the real essence of things, which is unchangable and indestructible. We therefore name it the True Essence or the True likeness' or the 'True Reality'. 4 Asvaghosa like Upanisadic thinkers believes that this reality is essence of all things and originally anly one. This Reality has no attribute and it can only be somehow pointed out in speech as Thatness'. Discribing the relation between this Absolute Reality and Phenomena (world), Asvaghosa, declares that they are not two different realities posited against each other. In the ultimate analysis they both are one and the same. Phenomena is nothing but appearance of Reality, Absolute has two aspects viz. conditioned and un conditioned. The un-conditioned Absolute tainted with ignorance manifests itself as a conditioned suchpess. This phenomenal world of subject-object duality is the result of this conditioned suchness. Absolut itself owing to inffiuence of ignorance appears as this manifold world of Phenomena. The relation between them is like that of the ocean to its waves. Asvaghosa says that "just as calm waters of the ocean on account of wind, appear as waves, so does consciousness on account of ignorance appcars as finite intellect. Just as clay is transformed into various kinds of pottery.one consciousness manifests itself as so many finite intellects. The Absolute is non-dual but the phenomenal world of objects is appearance or illusory. This manifold world of Phenomena arises on account of ignorance. Ignorance is cause for all such confusion. This ignoraaco colours the true Reality in the finite mind. As there is an influence at work there arise false im perfect ideas. Asvagaosa, "beautifully illustrates the influence of ignorance in the following manner "clothes have no scent but if any one smoked them with incense, the clothes would then be perfumed like the incense, so it is with influences. The True Reality is pure and has really no confusion colouring it, but ignorance in man colours his views, so there is confused state", 7 Asvaghosa accepts two kinds of truth, one conditioned by ignorance (empirical) and the othor uncondi. tioned (transcendental) which is free from impurities caused by ignorance. Purified conditioned suchness is un conditioned suchoess. Really speaking ultimately, there is no difference between Absolute and phenomena. Phenomena arise from false notions of the mind. If the mind is independent of these false ideas then phenomena disappear. When truc knowledge 4. Awakening of Faith by T. Rechard, Pp. 46-47. 5. Ibid., P. 56. 6. Ibid., pp. 51, 54. 7. Ibid., P. 59.

Page #113
104 Traverses on less trodden path... dawns, we realise that we are no more tioite things but absolute suchness. This is the self existent, immortal Reality, Calm and Blissful, which must be realised 8 This absolutistic way of thinking of Asvaghosa, remarkably influenced the later thinkers of Mahayana Buddhism. Inspired by the utterness of Asvaghosa, some of the Mabayanists emphasised the negative aspect and other positive and therby established their own schools of thought within the Mahavana school, known as Sunyavada (Madhyamika) and Vijnanavada (Yogacara) respectively. Nagarjuna (2nd A.D.) is a systematic expounder of Sunyavada (Madhyamika) Buddhism. He refuted the Hinayanists on the basis of of dialectics, Hirayanist denied only Fudgala (existence of self) but accepted the substantiality of dharmas (elements). For them dharmas exist objectively and independently. For Nagarjuna there is nothing which exists obsolutely and objectively. Everything that exists is relative, dependent and thus, unreal. Dharmas of the Hinayapists are subiective and unreal, Nagarjuna argues that if a thing were objective and real, it would be able to exist by itself, it must not be in need of being understood through something else.. But nothing is found in thought which is not relative, everything is relative to everything else. Relativity is the mark of the unreal, of the subject. For Nagarjuna, our entire expesience is purely subjective: things have only an apparent existence (samurti) in reality. They are imaginary and unreal, Entire phenomenal world is unreal. He interpretes pralityasamutpada (Dependent origination) in terms of relativity and proves the dependent unreal nature of all elements. He says that there is no real independent existence of entities (prat yaya), 10 since, there is no elements of existence (dharma) which comes into manifestation without conditions, therefore there is no dharma which is not Sunya ic. devoid of real independent existence.11 Thus Phenomenal objects are unreal. The ground of phenomena can never be met within reason as reason by its very nature leads to insoluble antinomies. He, thus, comes 10 the conclusion that the Absolute Reality is Sunya. It is Sunya in the sense that it is transcendent to thought, it is indescribable, non-determipate and non-dual (advayam tattvam). It is neither subject nor object. It is free from this duality. Subject-object duality indicates relativity and whatever is relative, dependent is unreal. He adopts more negative approach and says that this Reality is indescribable and it cannot even be equated with pure consciousness. 8. Santar sivam ksaumapadam acyutam tat. Saundarananda, verse 26-27. 9. Madhyamaka-karina (M.K.)-X-10. . 10. Na hi svabhuvo bhavanam pratyayadisu vidyate.--M.K.-1-5. 11. Apratitya samutpanno dharmo kascana vidyate. Yasmat tasmat asunyo hi dbarmo kascana vidy ate.--M.K, XXIV-9.

Page #114
Conception of reality in Mahayana Buddhism 105 Nagarjuna defines Reality as 'that which can only be directly realised, that which is quiescent, inexpressible, that which is non-discursive and non-dual.19 For him, Reality is indescribable, non-determinate thus it is Sunya. When he says that reality is Sunya. his idea is not different from that of Asvaghosa. Reality is Sunya in the sense of non-describability, free from all empirical predicates. The word Sunya is understood in two senses in Nagarjuna's system. Firstly, it is Sunya from the point of view of phenomena. It means Srabhavasunya, i.e. devoid of independent substa. ntial reality of its own. Secondly, from the absolute point of view, it means Frapancasunya i.e. devoid of verbalization, thought construction and plurality. It is indescribable in human language. It is transcendent to thought. It does not mean absolute blank. Nagarjuna makes it very clear by saying that it cannot be called void or not void, or both or neither, but in order to indicate it, it is called void.13 His stand is more negative than that of Agvaghosa. He emphasizes the transcendental aspect of the Absolute. His dialectical approach does not allow him to identify this Absolute with even pure consciousness. Nagarjuna, while speaking about the relation between Absolute Reality and phenomenal world, says that the universe viewed as a whole is the Absolute, viewed as a process, it is the phenomenal world. In other words, the same thing when it is viewed through the glasses of causality is phenomenal world and when causality is discarded it is the Absolute or Nirvana. 14 Really there is no difference between Phenomena (Samsara) and Noumena (Nirvana;.15 He criticises Hinayanist's conception of Nirvana (liberation) which can be attained only by realising pudgalaniratmaya (soullessness). He says that Nirvana is not merely extinction of miseries but, it is the extinction of all conceptions of our productive imagination. It is beyond all categories of thought, it cannot be defined. Nirvana is giving up all views, stand points and predicaments. 10 For Nagarjuna there are two levels from which truth may be envisaged-the paramartha ard samvrti, the absolute and relative, the transcendental and the empirical. He says that the teachings of Buddha are based on two 12. Aparapratyayam Santam prapancairprapancitam. Nirvikalpamananartham etat tattvasya laksanam.--M.K.-XXII-11. 13. Sunyamiti na vaktavyam asunyamiti va bhavet. Ubhayam no' bhayam ceti prajnaptyartham tu kathyate.--M.K.-XXII-II. 14. Ya ajava n javibhava upadaya pratitya va, So pratityanupadaya nirvanamupadesyate.-M.K. XXV-9. 15. Na samsarasya nirvanadasti kincidvisesanam, Na nirvanasya samsaradasti kincidvisesanam.-M. K. XXII-19. 16. Muktistu sunyatadrsteh tadarthasesabhavana, T-14

Page #115
106 Traverses on less trodden path... kinds of truth, viz., the empirical and the transcendental. 17 These two kinds of truth, are accepted by the Hinayanists also.18 But according to Nagarjuna, Hinayanists have misunderstood these two kinds of truth. He severely criticises the so called truths of the Hinayanists, viz., dhatus, ayatanas, skandhas, aryasattyas, etc,, as matters of conventional, empirical and ultimately they are not truth at all. Paramartha satya is the truth relating to the Absolute Reality, that which is beyond all categories of thought. Samvrti satya is the Pseudo-truth which relates to the world of Phenomena that which is concerned with empirical usage (loka vyavahara). This distinction between the empirical, and the transcendental which is epistemic does not. however, import a difference into Reality. The Real is one and non-dual, beyond the categories of thought and can directly realised. 10 only be Shortly after Nagarjuna some among the Mahayanists who were not satisfied with the negative approach of Nagarjuna, adopted revolutionary way of thinking. They have started thinking in positive manner calling the Absolute Reality as pure consciousness. They have accepted the theory of Sunya of Nagarjuna and interpreted it in an idealistic manner. Pure consciousness is sole Reality for them and it is Sunya. This pure consciousness is free from subject-object duality, non-dual and indescribable in terms of human language. Asanga (circa 270-350 A.D.) is one of the great thinkers who raised voice against Nagarjuna's doctrine and propagated Vijnanavada. He is a very prominent and dominating thinker in the lines of VijnanavadaBuddhists. He agrees with Nagarjuna in criticising the Hinayanists by saying that not only pudgala (self) is non-substantial but all the dharmas (elements) are also non-substantial and unreal. Everything is appearance and unreal ultimately. Pure consciousness is the sole Reality and it is one only. He questions the very foundation of Sautrantika's logic that if Vaibhasika's seventy-five real dharmas can be reduced into forty-three rejecting others as subjective and unreal, why not on the basis of same logic other dharmas are also be discarded? Other ones also can be turned as subjective and unreal on the basis of same logic. On the basis of theory of causation, i.e., dependent origination (Pratityasamutpada, he proves the unreality of dharmas (elements). 90 He, thus, proclaims 17. Dve satye samupasritya buddhanam dharmadesana. Lokasamvrti satyam ca satyam ca paramarthatah.-M.K. XXIV-8. 18. Kathavastu, pp. 31-38. 19. M.K,-XVIII-9. 20. Mahayancsutralankara. XVIII-82, Commentary.

Page #116
Conception of reality in Mahayapa Buddhism 107 pudgalanair atmya as well as dharmanairaim va. This criticism of realism of Hinayaoist led him to accept idealism. He accepts ideal Reality, i.e., pure consciousness. Asanga's main attack against Nagarjuna is his extremism. As far as the conception of Reality is concerned, he differs from Nagarjuna. For Nagarjuna, we have already seen that, Reality is indescribable, transcendental and cannot even be called as pure consciousness, Asanga, a speculative thinker, is not satisfied with such type of negative attitude of Nagarjuna. He identifies this Absolute with pure consciousness which is also free from subject object duality, indescribable, beyond determination of thought categories and non-dual, He is not ready to accept the claim of Nagarjuna that phenomenal world is merely conceptual and lacks any basis. His aim was to reach the ground of phenomena, the apparent world, Unlike the Madhyamika he thought that phenomena though unreal, must be rooted in some reality. There must be some basis for this worldly appearence. It must not be baseless. Asarga, thinking on this line, came to the conclusion, that the base or the ground for this phenomenal world is nothing but pure consciousness. Consciousness itself appears as subject -object duality, this appearance is on account of transcendental illusion, The appearance of a form of consciousness as something objective and independent is illusary. But that wbich is ground for this appearance is real, it is the Reality, i.c., Pure consciousness. Asauga's view is not only idealism but it is Absolutism. He was aware that mere idealistic position will not be the final goal for specula. tive system'. Nagarjuna has already shown through his rigorous logic that Absolutism can only be reached through dialectical apdroach. Nagarjuna has mentioned that the subject and the object are relative dependent and thus unreal. The subject and the object both are corelative categories and that one cannot be had without the other. Consciousness without an object is un-thinkable. Thus, Reality cannot be called as Pure Consciousness. The Reality is above all these thought cate gories and inexpressible. For Asanga, Consciousness is the only Reality, true existence. This is idealistic standpoint. Reality is ideal and it is pure consciousness. But he does not stop here. For him, from the ultimate standpoint, pure subject ceases to be subject. It becomes something non conceptual.s 1 This dialectical awareness compelled him to transcend his idealism to Absolutism. Adopting Nagarjupa's dialectic method, he came to the conclusion that ultimate Reality, i.e., Pure Consciousness is something that cannot be called as a subject in the ultimate analysis. Owing to influence of transcendental illusion, conscious. ness itself appears as the subject and the object. The objectivity is only 21. Grahyagrahakabhavena nirupayitumasakyatvat.--M.S.A., p. 182.

Page #117
108 Traverses on less trodden path... mode of consciousness. When this illusory idea of objectivity is removed the subject-consciousness also ceases to exist. When there is nothing to know, consciousness also ceases to exist. 2 At the transcendental level pure consciousness alone exists. This is ultimate Reality, the essence of everything. Consciousness free from the false duality of subject and object is the Absolute. Asanga defines Absolute Reality (Tativa) as 'That which is free from duality; ground for illusion, is describable and non-determinate'.83 It is called dvajarahita (free from duality) because in it there is no room for subject and object, positive and negative. The highest Reality transcends all opposites and in it, the positives and negatives are one and the same. 24 Reality is indescribable and non-determinate.a 5 It is indescribable because words are not capable of describing it. It is non-determinate, beyond all thought descriminations. Thought descriminations imply duality. Duality is ignorance and it is uoreal but Reality is non-dual, free from all types of duality. It is beyond the grasp of intellect. Reason or intellect has its own limit. The reason cannot lead us to Realisy. 86 It cannot be described positively or negatively. It is Self existent (sat) and non-relative. Thought categories are emperical. Thought cannot go beyond these categories of existence and non-existence. Reality cannot be conceived by any thought category. A sauga, therefore, denies the positive as well as negative predicates to Reality by saying that "rise above the categories of thought-existence and non existence, as both or neither is Reality.21 Asanga calls this Absoluse Reality in different terms such as Parama. rthasat ya (the highest truth), Dharmadhatu (essence of all things), Sunya, ( beyond thought determination ), Buddhatva (Buddhahood ), Nirvana (Liberation), Suddhatian (Pure Soul) and Mahatman (Universal Soul). Asanga identifies highest Reality with Paramarthasatya saying that, highest truth is that which is neither such nor otherwise, neither born, nor destroyed, neither increase nor decrease, neither pure nor impure. 28 Reality is also called as Dharmadhatu, i.e., essence of alt elements. It is substratum of all phenomena, the permanent background of world of 22. Grahyabhave grahakabhavat.-M.S.A.-VI-8. Commentary. 23. Satyam yat satatam dvayena rabitam bhrantesca sannisrayah, sakyam naiva ca sarvathabhilapitumyaccaprapancatmakam.-M.S.A, XI-13. 2, Bbavabhavasamapata-M.S.A.-VI-41. 25. Anabhilapyamaprapancatmakam ca parinispannasvabhavah.--MS A.-XI-13. Comm, 26. Ato na tarkasya tadvisayah.-M.S.A-I-12. Commentary. 27. Na bhavo napi cabhavo buddhatvam tena kathyate,--M.S.A.-IX-24. 28. Na sat na casat na tatha na canyatha, na jayate na vyeti na cavahiyate, Da vardhate napi visudhyate tat paramartbalaksanam.-M.S.A.-VI-!.

Page #118
Conception of reality in Mabayana Buddhism 109 phenomena. It is the principle of unity underlying the entire phenominal world. It is essentially identical with all elements and yet cannot be defined in terms of any elements, it transcends all of them. It is like ukasa (sky) which pervades everything and is affected by nothing.30 The word Sunya' is used for Reality to indicate indeterminate nature of Reality in terms of subject-object duality. The Reality by its very nature has no characteristic of its own to describe it.81 It is also called 'Suddha. imon and Mahatman. He says that realising the non-substantiality of ego and that of elements, understanding the real meaning of Sun yara, the enlightened ones transcend the individual existence and realise pure Soul (Suddhatman) and became one with that universal Soul.52 It is also identified with Nirvana (Liberation).83 Nirvana is nothing but realising Dharmadhatu i.e. the essence of everything. For Asanga, everything is in essence, the same as Dharmadhaju. Nirvana neans realisation of this potentiality. Asanga thought that, Nagarjuna emphasising the transcendental aspect of the Absolute failed to show the proper relation between Absolute and Phenomena. It is true that Nagarjuna accepted the Dharmadharu as the underlying ground of phenomena and did not treat it as an entity separate from the Phenomenal World. But, he did not make clear how this Dharmadharu or Absolute, immanent in empirical experience constitutes the very soul of all things. Asanga, to show the relation between the Absolute and phenomena speaks of double process of the Absolute, viz. defilement and purification (Sanklesa and Vyavadana). Phenomenal world is defiled aspect of the Absoluie only. He believes in certain kind of parinamavada (theory of transformation). Owing to powerful influence of ignorance, the Absolute becomes defiled and transformes itself into phenomenal world. But this defilment is not a permanent feature of the Absolute. It is foreign to it. Therefore, it can be purified by realising pure consciousness. Really, Phenomena are not different from the Absolute. The relation between tham is like that of pure and muddy water. The water is the same whether, it is muddy or pure. Pure water is the muddy water from which the mud is removed. Similarly Reality is nothing but the world from which subject-object duality is removed, 34 The things 29. Sarvadharmasca buddhaivam dharmo najvaca kascana.-M S.A. IX-4. 30. Yathambaram sarvagatam sadamatan tathaiva tat sarvagatam sadamatam. M.S.A,-18-15. 31. lbid.-XIV-34. 32. Buddhah suddhat malabhitvat gata almamahatmatain.--M.S.A;-1X-25. 33. Ibid. -- IX-17; XVIII-66. 34. Yathaiva toye luthite prasadite no jayate sa punaraccbatanyatak. Malapakarsastu sa tatra kevalah svacittasuddbau vidhiresa eva hi.-M.S.A.-XII-19.

Page #119
110 Traverses on less trodden path... of the manifold world are taken to be real by common men. 83 They think that the phenomenal world exists independently by its own. To remove this misunderstanding, Asanga like his previous thinkers, says tbat it is wrong to think that there is a difference between Naumena and Phenomena, Nirvana and Samsara, apparent and the real. They are not two different realities posited against each other. Reality, viewed as dependent, relative as governed by causes and conditions, constitute the world (samsara) and ine Pnenomenal world viewed as free from all conditions is the Absolute. 36 Ahe Absolute is the only real, it is identical with Phenomena. Reality lies at the very heart of Phenomenal world. It is identical wiih Phenomena in the sense that it is the basis or ground and inner most essence of all phenomenal things. Absolute is in phenomena as essence of it but is itself not Phenomena. It transcends phenomena. It is basic conception in the philosophy of Asanga that Dharmadhalu, the non-determinate Reality is the ground of the determinate entities of the Phenomenal world. This non-determinate Reality is only the ultimate nature of the determinate phenomenal entities and not other entity apart from them. Thus, that the absolute transcends phenomena does not mean that it is another reality which lies outside the world of Phenomena. There are no two sets of the real. The Absolute is the reality of the apparent phenomena and it is their nature, Nagarjuna, emphasising transcendental aspect of Reality, categories the whole Phenomenal existence as samvsti (empirical) Satya and does not analyse the empirical experiences in derail.3" Asanga, being a great speculative thinker is not ready to accept Nagarjuna's extreme view of bringing all Phenomenal of empirical experiences under one category i.c. under Samillisatia. He tried to give constructive theory of phenomena advocating three kinds of truth unlike the Nagarjuna's doctrine of two truths. The Samystisaiya of Nagarjuna is divided into parikalpita (imagi. ned and paratantra (dependent) and Paramariha-Satya of the Nagarjuna is also called Parinispanna. According to Asanga, even in the phenomenal level, there are two kinds of experiences, one is utterly unreal or illusory and other is dependent, real for all practical purposes. Parikal pita 88 and parataniras 9 are related to worldly things while Parinis panna is 35. Tattvam sanchadya balapan atattvam khyati sarvatal-Ibid.-XIX-53. 36. Na cintaram kincana vidyate anayoh-Ibid. -VI-S. 37. His followers (Aryadeva and Candrakiti) divided sarvilisatya into two types, viz. Tathyasarnvsti and mithyasamviti. 38. MS A XI-13, 39. 39. Ibid, XI-10,

Page #120
Conception of reality in Mahayana Buddhism 111 related to highest truth, Nirvana were all klesas and imagination cease to exist.40 Vasubandhu, Younger brother of Asanga, Upholds the Asanga's view. He describes the Absolute Reality as Pure, undefiled existence which is beyond finite thought, the Good, the Eternal and Blissful. It is liberation, it is Buddha's body of pure existence. It transcends the category of thought as well as the plurality of Phenomenal world. 41 This Phenomenal world is transformation of Vijnana only.49 It is clear from conception of Reality of Mahayanists that, they took very much pain to prove that the Absolute is indescribable and non-determinate. It cannot be described positively or negatively. It is neither existence nor non-existence, neither both nor-neither. It cannot be called existence (bhava) because it is not subject to origin, decay and death. There is no empirical existence which is free from origin, decay and death. Empirical existence arises from causes and conditions. Everything that which arises from causes and conditions is necessarily, unreal. Whatever is produced by cause and condition has beginning, decay and destruction. Reality is uncaused and unconditioned, hence it cannot be called as an existence. It cannot be called as non-existence also because the nonexistence (abhava) is a relative concept depending upon concept of bhava (existence). Disappearance of bhava is known as abhava (non-existence). To call it being or non-being (bhava or abhava) is thus absolutely wrong. Reality cannot be called both existence and non-existence at the same time because these are contradictory terms and cannot be applied to the same thing at the same time, as light and darkness cannot remain at the same time and at the same place. If it is both existence and non-existence it will not remain un-caused and unconditioned because both are depen. dent upon causality. But Reality is above causality. It is not dependent on any other thing for its existence. It is Self existent (sat). Reality cannot be caught in the trap of reason. It is catuskotivinirmukta i.e. 'is' and 'is not' and both is and is not, and neither is nor is not'. Mahayanists, show how Hinayanist's conception that, dharmas (discrete elements of existence) are momentary and yet real, is bundle of controdictions. Hinayanists denied only the Pudgala (impermanence of self) and accepted discrete elements are real entities. Mahayanists, adopting dialectic method severely attacked the Hinayanists by saying that these being lower 40. Vikalopasam arthah santarthah parinispannalaksanam nirvanam,-Ibid-XVIII-81, comm. 41. Sa evanasravodhatuh acintyah kusalo dhruvah. Sukho vimuktikayo asau dharmakhyo ayam mahamuhneh-Vrimsika-30. 42- Atmadharmopacaro hi vivid ho yah pravartate, vijnanaparinamo asau.. -Ibid -1.

Page #121
112 Traverses on less trodden path... intellectuals, cannot see even impermanence of dharmas, existence of all elements dharmanairatmya). Without realisation of both i.e. pudgalaniratmya (non-substantiality of soul) and dharmanairalmya (non-substantiality of all elements) it is not possible to reach the state of Nirvana. Again, Nirvana is not something which can be gained or achieved as Hinayapists believe. There is no difference between Nirvana and Samsara ultimately. Nirvana is not merely annibilation or extinction of misery but it is realisation of tbe germ of Buddhahood which is within one's own heart. It is nothing new but transcending the subject-object duality a d giving up the all stand points, We have seen that, Mabayanists describe Reality in positive as well as in negative terms like Upanisidic thinkers. Nagarjuna emphasised the negative aspect of it, while Vijnanavadins describe Reality in positive as well as in negative terms.

Page #122
12 UPANISADIC INFLUENCE ON MAHAYANASUTRALANKARA The Upanisads indeed occupy a unique place in the development of Indian thought. The secds of almost all the systems of Indian philosophy are to be found in the Upanisads. The Upanisads are the original source of Indian philosophy as a whole. They can be termed as Himalayas of Indian philosophy. Just as different rivers having origin in the Himalayas flow in different directions; similarly, all the schools of Indian thought including Carvaka, Buddhism and Jainism have their roots in and, are influenced by Upanisadic philosophy. Upanisads are regarded as the fountain-head of different schools of Indian pbilosophy. Dr. R. D. Ranade rightly pointed out that the Upanisads supply us with various principles of thought and may tbus be called the Berecynthia of all the later systems of Indian philosophy. Just like a mountain which from its various sides gives birth to rivers which run in different directions, the Upanisads also constitute that lofty eminence of philosophy wbich from its various sides give birth to rivulets of thoughts which as they progress towards the sea of life, gather strength by the inflow of inumerable tributaries of speculation which intermittently join these rivulets, so as to make a huge expanse of waters at the place where they meet the ocean of life. There are many direct and indirect evidences to prove that Buddhism has its roots in the Upanisads. Buddha's utterances about Reality such as unborn, unmade, non-becoming and uncompounded, 2 and the word immortality8 etc., show that his conception of Reality is the same as that of the Upanisadic thinkers. In the Martavilasaprahasana' written by King Mahendra Vikramavarma (7th C. A.D.) we find a statement of a Kapalika saying that in the matter of thieving the Buddha was a greater hand than Khara pata (the promulgator of the science of theft) as he has built his Pitakas and Kosas with the things stolen from 1. Ranade, R. D.: A Constructive Survey of Upanisadic Philosopby. Pub : Bharatiya vidya Bhavan, Bombay, 1968, p. 131. 2, Ajatam, akstam, abhutam, asamskptam. Udana. 3. Amotamadhigatam.-Vinayapitaka, Mahavagga, 1.1.7. T-15

Page #123
114 Traverses on less trodden path... the Upanisads and the Mahabharata. This statement may be an exaggerated one but it throws some light on upanisadic influence on Buddhism. Most of the Mahayanists were learned Brahmins before conversion to Buddhism. It is, thus, not surprising, if these philosophers, viz., Madhyamikas and Vijaanavadins brought Buddhism closer to the Upanisadic thought. Buddhism undoubtedly owed a great deal to Upani sads and influenced in its turn the later Vedantic school. We are here, mainly concerned with Asanga's Mahayanasutralankara and Upanisadic influence on it. Mahayanasutralankara is one of the most important works on Mahayana Buddhism. This work represents Vijnanavada school of thought, Here, the author has discussed almost all the topics of Buddhism. la fact this work is a landmark in the development of Mahayana Buddhism. We can see tremendous influence of Upanisadic thought on it. We can see clearly Upanisadic influence on his conception of the Absolute and phenomena, theory of ignorance, doctrine of truth, the conception of Moksa or Nirvana ( liberation ), on the doctrine of Bodhisattva and the disciplines. When we talk of Upanisadic jofluence on Asanga, we have to keep in our mind that it is ideological influence rather than terminological. Now let us see how Upanisadic thinkers describ: the Absolute and how Asanga has been jofluenced by that conception. We are told in the Mandukya Upanisad that the Supreme Reality is that which cannot be seen, which cannot be described, which cannot be grasped, which has po distinct marks, which cannot be thought, which cannot be designated, that of which the essence is the knowledge of the oneness of the self, that in which the world ceases to cxist, the peaceful, the benign, the non-dual.5 Katha Upanisad tells us that the Reality is neither born nor does it die. It is unborn, eternal, everlasting and primeval. 6 Again, it is said in the same Upanisad that the Reality can not be reached by speech, by mind, and by sight." This knowledge of Reality cannot be obtained simply by argument of reason.8 Brahman 4. Kbarapatadapyasmim adbikare Buddha eva adhikah-kutah : vedaptebhyo grahitvar tbuo yo mahabharatadapi. Viprunam misatameva krtavan kosasancayam, Matcavila saprahasana . ed. by T. Ganapathy Shastri (1917) p. 15. 5. Adroyam, avyavaharyam, agrahyam. alaksanam. acintyam, ekatmapratyayasaram, prapancopasamam, santam, sivamadvaitam. Mand. Up. 7. I sadi astottara atopanisad, ed. Vasudev Sharamapanasikar, Nirnayasagar Press, Bombay, 1917. 6. Na jayate mariyate va vipascionayam kutascinda babhuva kascit. Ajo nityah Sasvatoyam puranah. Kath. Up. I-II-18. 7. Naiva vaca na mapasa praptum Sakyo na caksusa. Kath. Up. II-VI-12, 8. Naisa tarkena matirapaneya. Kath. Up. I-IT-9.

Page #124
Upanisadic influence on... 115 or the Absolute is that from which all speech within the mind turos away unable to reach it.9 Brhadaranyaka Upanisad declares that the Atman (Reality) can only be described by 'not this', 'not this'. He is incomprehensible for he can never be comprehended. He is indestructible. He is unattached for he does not attach himself. He is unfettered. He does not suffer. 10 The intended meaning of this statement is that the Absolute is characterless and indefinable. That which may be predicated of it falls outside of it and thus fails to define it. The Absolute is described in positive terms also. Taittiriya Upadisad describes it as *Existence, Consciousness and Infinity 11 Reality is eternal, all pervading, omnipresent and extremely subtle. 13 We are also told in the Bobadaranyaka that this great Being infinite and boundless is only a mass of consciousness. 13 This consciousness itself is Absolute. 14 Emphasising knowledge, the Katha Upanisad states that by his light all this is illumined.15 Mundaka also tells us that he who knows Supreme Brahman becomes Brahman bimself.16 In Taittiriya Upanisad also it is said that the knower of Brahman reaches the Supreme, 17 Asanga in his Mahayanasutralankara, describes Reality in positive as well as in negative terms like the Upanasadic thinkers. It is non-dual, inexpressible and indeterminate. 18 It is neither exsstence nor non-existence, nor both nor neither. 19 It cannot be obtained by reason or logic. 20 It is neither production nor destruction.a1 It is unimaginable, immeasurable and all pervading. It is pure self-luminous conscious. ness. 28 It is the universal soul.94 Like the Upanisads, he describes 9. Yato vaco givartante aprapya manasa saba. Taitt. Up. II-4 and 9. 10. Sa esa netineti ityatma agrahyo na hi glhyate, asiryo nasiryate, asargo pa hi sajyate, asito na vyathate, na risyati. Bsh. Up. IV-IV-22 and IV-V-15. 11. Satyam jnanam anantam Brahma. Taitt. Up. II-). 12. Nityam vibhum sarvagatam susuksmam. Mund. Up. l-1-6. 13. Vijnanaghana eva. Btb. Up. I-IV-12. 14. Prajnanam Brahma. Ait. Up. III-3. 15. Tasya bhasa sarvamidan vibhati. Kath. Up. II-V-15. 16. Brahmavid brahmaiva bbavati. Mund. Up. III-II-9. 17. Brahmavidapnoti param. Taitt, Up. II-). 18. Mahayanas airala ikara (MSA) XI-13, ed. S. Bagchi, Mithila Institute, Darbhanga, 1970. 19. MSA. IX-24. 20. MSA. 1-12. 21. MSA. VI-1. 22. MSA. IX-40. 23. MSA. XIII-19. 24, MSA. IX-23.

Page #125
116 Traverses on less trodden path... Reality as pure Existence (sat).2 5 It means tbat though the highest Reality cannot be grasped by the category of existence, we can describe it from the pbenomenal point of view, but we must avoid dangerous nihilism and say that the Reality exists by itself and in its own right because it is self-luminous consciousness. He agrees with the Upanisads in maintaining that Reality is absolute consciousness which is the permanent background of all changing phenomena and which ultimately transcends the trinity of knowledge, knower and known. 26 It is indescribable because all categories of the intellect fail to grasp it fully. His Visuddha Tathata or Citta or the Suddhatman or the Mahatman or the Dharmadhatu is the same as the Atman or the Brahman of the Upanisads which is pure and permanent self luminous consciousness. Like Upanisadic thinkers, Asanga emphasises on the path of koowledge 27 and he even identifies pure knowledge with Absolute Reality.28 He says that by the knowledge of True Buddha (Reality) everything immediately becomes known like a world which shines through the light of sun.29 We are told in the Chaodogya Upadisad that the world is merely a name and a form; the truth is that everything is Brahman only. 30 Just as by a clod of clay, all that is made of clay is known, the difference being only a pame arising from speech, while the truth is that it is just clay only 51 Everything besides the Atman or Brahman is merely a word, a mode and a name. The implication of this statement is that everytbing that exists is Brahman or Atman only. 32 Everything that is besides Brahman is an appearance; that all causation is ultimately due to Brahman, It is clearly stated in the Kathopanisad that it is the Atman who makes his one form manifold'.88 Aiman is eternal among the transient, the Consciousness of conscious beings. 54 Mundaka Upanisad declares that everything here is verily Brabman.38 Again in the Aitareya Upanisad we are told that everything in this world is guided by Brahman, 25. MSA, XI-14. 26. MSA. XIV-28. 27. MSA. IX-12. 28. MSA. XIV-28. 29. MSA. IX-33. 30. Sarvam khalvidam brahma, Cha. Up. III-XIV-1. 31. Vacarambhanam vikaro namadheyam mrttiketyeva satyam. Cba. Up. V1-1-+. 32. Brahamaivedam visvam. Nund. Up. II-II-11. 33. Ekam rupam bahudha yah karoti. Kath, Up. II-V-12. 34. Nityo an ityinim, Kath. Up. II-V-13. 35, Sarvam hi etad Brahina, Mund. Up. I-1.

Page #126
Upanisadic influence on... 117 based on Brahman. . Whatever breathing thing that is here, whether moving or flying, and whatever is stationary, all this is guided by selfconsciousness (Prajna ). Tbey are rooted in self-consciousness. It is the basis of the world.BC We are also told in the Katha Upan isad that there is no multiplicity or plurality wbatsoever. He goes from death to death who sees only multiplicity here. 37 The Bshadaranyaka Upadisad tells us that 'as a spider moves along its threads, and as from a fire tiny sparks in all directions, even so from this Alman, come forth all organs, all worlds, all deities, and all beings, 38 Asanga also says that pure consciousness appears 89 as this manifold world of phenomena on account of ignorance. There is no subject-object. knower and known, in the absolute consciousness. This distinction is only an error.40 Phenomenal things are taken to be real by jgporant people. 41 They are only name and form. 43 Pure consciousness transcends everything but it appears as subject-object duality owing to the influence of ignorance. It is only consciousness which appears as manifold world of phenomena.44 The Reality (Tattva) or Citta (pure Consciousness ) is one only and it is by its very nature self-luminous consciousness.45 All dharmas, i.e., elements of existence, worldly experiences, phenomenal world of subject-object, etc., are merely relative, dependent. They are ultimately unreal because they are neither existence nor non-existence, nor both, nor neither. They are like that of magical figures created by a magician. They are thus, indescribable, mere appearances. The very fact that they are appearances implies that there must be reality of which they are mere appearances. The theory of momentariness applies to phenomena only. Reality is above phenomena and is indescribable absolute Consciousness. 36. Yatkincedam prani jangamam ca patatri ca yacca sthavaram sarvam tat prajiane tram, prajfiane pratisthitam. prajnanetro lokal), prajna pratistha, prajnanam brahma. Ait. Up. II-V-3. 37. Neba Dapasti kincana. Mrtyoh sah mrtyum gachbati ya iha Daneva pasyati. Kath. Up. II IV-11 38, Yatbornanabhih tantunoccaret, yathagneh ksudrah vir hulinga vyuccarapti, evam eva asmadatmapah sarve pranah, sarve lokah, sarve devah, sarvani vyaccaranti Brh. Up. II-I-20. 39. MSA. XIX-53 40. MSA. XI-15. 41. MSA. XIX-53. 42. MSA. XI-38, 39 and 48. 43. MSA, XI-34. 44. Cittam citrabhasam citrakaram pravartate, MSA. X1-35. 45. MSA, VIII-19.

Page #127
118 Traverses on less trodden path... Asanga's doctrine of ignorance or illusion is also rooted in the Upanisads. The impartial examination of Upanisadic ideology makes it very clear that there are definite traces of doctrine of Avidya or illusion in the Uqanisadic literature. isavasya Upanisad states that truth is veiled in this Universe by a vessel of gold and it invokes the grace of sun God to lift up the golden vessel and allow the truth to be seen 46 Kathopanisad tells us that we are not able to see the truth because we are blinded by illusion, Fools steeped in ignorance, wise in their own conceit and regarding themselves as learned go about staggering like blind men led by the blind. 47 Similar idea is found in the Chandogya Upanisad also. It states that a cover of untruth hides the ultimate truth from us, just as the surface of the earth hides from us the goldedn treasure that is hidden inside it. 48 The word aprta ( untruth) is used here in the sense of ignorance or illusion. Again, Chardogya makes this idea very clear by stating that everything besides the Brabman or Atman is merely a word, a mode and a name.* 9 Pragna Upadisad tells us that without removing ignorance in us, we are not able to see the truth as it is. 'One cannot reach the world of Brahman unless we have shaken oft the crookedness in us, the falsehood in us, the illusion (Maya) in us. 50 Asanga develops the same doctrine of ignorance (Avidya) or illusion (Maya) which is already found in the Upaaisads, though not in a full-fledged form. Avidya or ignorance hides the truth. Therefore, it is called SamvTlisat ya. The one truth or non-dual reality is seen in the form of a world of subject-object duality through force of Avid ya. This subject-object duality is an illusion. It is an appearance. Really there is nothing in the world, except this reality, in the true sense of the word.51 Except this pure consciousness, everything is name and form (namamatra) and imaginary.59 The elements of existence, subject-object duality etc., 46. Hiranmayena patrena satyasyapihitam mukham, Tattvam pusan apavrnu salyadhar. maya drstaye. Isa. Up. 15. 47. Avidyayam antare vartamanih svayam dhirah panditam nanyamanah dandramya manah pariyanti nudhah andhenaiva niyamani yathandbah. Kach. Up. I-[[-5. 48. Ta ime satyah kamal anstapidhanah tesam satyaram satan antamapaidhanain. Yo yobi asya itah praiti na tamiha darsapaya labhate....tadyatbapi hiranyanidbimni hitam aksetra jnal uparyupari sancaranto na vindeyulevameva imali sarvah prajali harahargacchanty ah enam brahmalokam na vindanti apstena bi pratyudhal. Cha. Up. VIII-III-1-2, 49. Cha. Up. VI-1-4. 50. Tesam asau virajo brahmaloko pa yesu jibmam anrtain na maya seti. Pra. Up. 1-16. SI, MSA, XI-15. 52. MSA. IX-81.

Page #128
Upauisadic influence on .. 119 are mero appearance, superimposed on reality like magical figures created by the magician. 83 The magical figures do not exist in reality but they appear to exist. Like Upanisadic thinkers he says that, realising all things to be illusion or maya, removing ignorance, one attains this supreme Reality. 84 The doctrine of truth is also traceable to the Upanisads. Brhadaranyaka speaks of Brahman as the real of the reals and even as the Sole Reality. 5 This statement is clearly an indication of plurality of trutbs understood by the Upanisadie sages. We are told in the Katha Upanisad that the reality is eternal among the transient 56 It is implicitly mentioned here that except Brahman or Supreme Reality everything else is empirical, transitory and not real. The isavasya Upanisad tells us that the face of truth is covered with a golden disc. Here the word 'apihita' is used in the sense of cover (Sanvsti). The real truth is covered by the phenomenal truth. The word 'samvsti' satya is used by Asanga in the same sense as understood by the 'apihita' by the Upanisadic thinkers. This phenomenal world is Saivyti Satya (empirical) not real, ultimately; only Paramartha Satya is real and it is the only reality. In the Upanisads, the two terms Atman and Brahman are used as synonyms. Mandukya clearly mentions the identity of Atman with Brahman by saying that this Atmap. is Brahman.87 Brhadaranyaka states that this is indeed the Stman, the immortal and the Brahman.5% Chandogya tells us that Atman is indeed all this, 59 There are many statements which show that Atman is identified with Brabman in the Upanisads and these two words are used as synonyms in the ultimate sense, o Asanga's notion of pure consciousness is nothing but Atman or Brahman of Upanisads, even though he criticises Atman of the Upanisads understanding it in the narrow sense of ego. Really, he does not deny the existence of Atman, i.e., Reality of the Upanisads. His Tathala - Thatness is the same as Atman or Brahman of Upanisads. He 53, MSA, XI-15. 54. MSA. IV-24. 55. Satyasya satyam-Bh. Up. 11-1-20. 56. Kath. Up. II-V-13. 57. Ayam itmi brahma. Mand. Up. 2 and Beh. Up. II-V-19. 58 Sa yoyam armedam amstam idam brahma. Bih. Up. II-V-19. 59 Sarvam khalvidam brahma. Cha. Up. III-XIV 1. 60. Tattvamasi. Cha. Up. VI-XVI-3. and, ayamatma brahma. Mand. Up. 2.

Page #129
120 Traverses on less trodden path... even calls this Tathata as Atman of the Buddhists.61 Hc calls reality as Suddhatman i.e. pure Soul. His notion of reality is the same as that of Atman of Upanisads. Only he denies the ego of the individual. Asanga says that everyone has a germ of Buddhahood in his heart.62 It is to be realised. This idea is the same as the notion of Atman of the Upanisads which is within us. 63 The word Vimoksa is used in the Upanisads for liberation. In Brhadaranyaka, we find a statement saying that, Sir, please, instruct me further, for the sake of my liberation.64 This state of realisation of reality is described in the Katha Upanisad as, indescribable highest happiness.65 It is also called the state of eternal happiness. 66 It is a state of eternal peace.67 It is called the highest state. Katha Upanisad tells us that when the five instruments of knowledge stand together with the mind, and the intellect does not stir, that they say is the highest state.68 Having known this great reality which is omnipresent, the wise man does not grieve, 69 When all the desires that dwell in the heart are cast away then does a mortal become immortal, attain Brahman even here', 70 It is a state of oneness with the Absolute Brahman. The realised one sees oneness everywhere. It is the final merging with the Absolute. Just as rivers which flow into the ocean, disappear in it after having thrown away their name and form, the sage after having thrown off his name and form, enters the highest realit.71 The knower of Brahman becomes an ocean of consciousness without any duality. He lives in a world of freedom. Katha Upanisad tells us that being liberated, one becomes free indeed. 73 61. Tathata buddhanam atma. MSA. IX-23. Commentary. 62. Tathagata garbhah sarvadehinah, MSA. IX-37. 63. Atma sarvantarak. Brh. Up. III-V-1. 64. Atha ardhivam vimoksaya bruhi iti. Bth Up. IV-III-14-16. 65. Anirdesyam paramam sukham. Kath Up II-V-14. 66. Sasvatam sukham. Kath. Up. II-V-12. 67. Santih sasavti. Kath. Up. II-V-13. 68. Yada pancavatisthante jnanani manasa saha. Buddhisca na vicestati tamahuh paramam gatim. Kath. Up. II-VI 10. 69. Mahantam vibhumatmanam matva dhiro na socati. Kath. up. II-IV 4. 70. Yada sarve paamucyante kamah ye asya hydi sritah. Atha martyo amrto bhavati atra brahma samasnute. Kath. Up. II-VI 14. 71. Yatha nadyah syandamanah samudre astam gacchanti namarupe vihaya. Tatha Vidvan namarupadvimuktah para param purusamupaiti divyam. Mund, Up. III-II 8. 72. Salila eko drasta advaito bhavati. Brh. Up. IV-III 32. 73. Vimuktasca vimucyate. Up. II-V 1.

Page #130
Upanisadic influence on... 121 Asanga also speaks about the state of liberation in the same manner. In the state of liberation (Moksa) there is no place for duality contradiction. It is that state in which positive and negative are one and the same. It is a state of Samata-state of mind in which one cannot distinguish himself from any other thing of the universe,75 It is the state of paramartha satya (highest truth). He uses the same word for Nirvana as used by the Upanisads by saying that it is the state of perfection 70 It is the state of unlimited happiness. 77 Asanga, like Upanisadic thinkers, says that just as rivers which lose their individuality merge with the ocean leaving their names and forms; similarly, realising Buddhattva or Nirvana, a seeker becomes one with the Absolute consciousness, losing his name and form. 78 realised the Satya, all desires vanish realised person is called Vimuktaconception of liberated soul is called The conception of the ideal of Bodhisattva also has, definitely, its root in the Upanisads. In the Katha Upanisad it is said that when all the desires that dwell in the heart are cast away then does a mortal become immortal and attain the Brahman even here.79 Similar view is expressed by the Mundaka Upanisad also. It states that for those whose desires are fulfilled and who have even here on this earth, 80 The liberated soul on the earth. This 'Bodhisattva' by the Buddhists and Jivanmukta by the Advaita Vedantins. Liberation on this earth means nothing but a state of mind wich is completely free from every kind of passion, desire and worldly attachment. It is reaching a state of total passionlessness and desirelessness. Realised persons become perfect in their Soul, tranquil and free from passion. Brhadaranyaka Upanisad tells that the eternal glory of the knower of Brahman is not increased by work nor is it diminished. Therefore, one should know the nature of that alone. Having known it, one is not tainted by evil action. Thus, he who knows it as such becomes calm, self-controlled. withdrawn, patient and collected, sees the Self in his own self, sees all in the S.If. Evil does not burn him, he burns all 74. MSA. XI-41. 75. MSA. IX-70. 76, MSA. XVIII-81. 77. MSA. V-8. 78. Samudravistisca bhavanti sarvah ekasraya eka mahajalasca. Buddhat vavistasca bhavanti sarve ekasraya ekamahavabodhah. MSA. IX-83 and 85, 79. Kath. Up. II-VI-14. 80. Paryaptakamasya krtatmanastu ihaiva sarve praviliyanti kamah. Mund. Up. III-II-2. 81. Samprapyainamrsayo jnanatrpta ketimino vitaragih. Mand. Up. III-II-5, T-16

Page #131
122 Traverses on less trodden path... evil. Free from evil, free from taint, free from doubt, hc becomes the true knower of Brahman. 83 He who realises Brahman is a really freed man in the true sense. Chandogya tells us that, he who realises the Atman, has unlimited freedom in all worlds. 88 Igavasya Upanisad explains, the state of perfect tranquility gained by a Self-realised sage, Realisation of one's own Self is nothing but to realise its oneness with the Universal Self. He who constantly sees everywhere, all existence in the Self and the Self in all beings and forms, thereafter shrinks from nothing. 84 Again it says that when, to the knower, all beings have become one in his own Atman, how shall he feel deluded thereafter ? What grief can there be to him who sees oneness everywhere 28 8 In realising this reality, the individual becomes free from all his mental ideas of repulsion, shrinking dislike, fear, hatred and such other perversions of feeling He becomes one with all beings. He does not see any difference between himself and other beings. He is free from all types of attachment. In this state, a father is no father, a mother is no mother. 8 6 He is not affected by good and evil. He performs actions without any attachment. He is not affected by good, nor is he affected by evil, be has passed beyond all the sorrows of the heart. 87 He is beyond good and evil. Now Bodhisattva ideal of Asanga is not different from the realised person on earth of the Upanisads. He is a perfectly realised soul on earth 88 He universalises himself and lives for others. 89 He acts not for himself but for others. He is above all selfish and abiding acts as he has no more attachments and aversions and is immune from all governing motives, conceptions and considerations of empirical life. Bodhisattva state is a state of sameness with all beings. It is realisation of a state of universality. Individuality vanishes here. He lives and acts not for 82. Esa nityo mahima brahmanasya na vardhate karmana, no kaniyan. Tasyaiva syat padavittam viditva na lipyate karmana papakeneti. Tasmadevam vicchanto danta uparatah titiksuh samahito bhutva atmanyevatmanam pasyati, sarvam atmanam pasyati, nainam papma tarati, sarvam papmanam tarati, vipapo, virajo, avicikitso brahmano bhavati. Brh. Up. IV-IV-13. 83. Sarvesu lokesu kamacaro bhavati. Cha. Up. VII-XXV-2. 84. Yastu sarvani bhutani atmanyevanupasyati. Sarva bhutesu catmanam tato na vijugupsate. Isa. Up. 6. 85. Yasmin sarvani bhutani atmaivabhut vijanatah. Tatra ko mohah kah sokah ek "tvamanupasytah Isa. Up. 7. 87. Ananvagatam punyena anan vagatam papena tirnoti tada sarvan sokan hrdayasya bhavati Brh. IV-III-22. 88. Drstasatyah. MSA. XII-8. 89. MSA, XIX 65,

Page #132
Upanisadic influence on... 123 himself but for the upliftment of others. He sees no difference between himself and others, 90 Upanisads emphasise on certain disciplines for the realisation of Supreme Reality, Upanisads mainly emphasise on a life of tranquility, truth, penance, insight and right pursuit. Unless these conditions are fulfilled the aspirant after spiritual life may never hope to realise the Self. The Katha Upanisad declares that unless a man has stopped from doing wrong, unless he is entirely composed himfelf, it may not be possible for him, however highly strong his intellect may be, to reach the Atman by force of mere intellect. 91 The Mundaka Upanisad insists upon truth and the life of penance, right insight and the life of celibacy as essential conditions for the realisation of Atman.92 Katha Upanisad criticises the life of impurity, ignorance and uncontrolled mind by saying that he who has no proper insight or understanding, who has no control over his mind, and who is ever impure, does not reach that place. 9 It emphasises on proper understanding, self-control and purity.94 Upanisads also emphasise the moral aspect of the individual for realisation of Reality. In the Katha Upanisad we are told that it is only when the whole moral being is purged of evil that one is able to realise the greatness of God.95 After purification of mind and body one realises the Atman and becomes one with the Brahman as pure water poured into pure water becomes the same. 96 Mundaka Upanisad declares that it is only when a perfect catharsis of the whole moral being takes place by the cleanness of illumination that one is able to realise the immaculate God after meditation, for, he can be attained neither by sight nor by word of mouth, nor by any other senses, nor by penance, nor by any actions whatsoever. 97 90. MSA. V-2 and XIV-31. 91. Navirato duscaritat nasanto na samahitah. Nasanta manas o vapi prajnanenainamapnuyat. Kath. Up. I-II-23. 92. Satyena labhyah tapasa hyesa ima samyak juanenabrahmacaryena nity am. Mund. Up. III-1-5. 93. Yastu avijnanavan bhavati amanaskah sada asucih. Na sa tatpadamapnoti. Kath. Up. I-III-7. 91. Yastu vijnanavan bhavati sa manaskah sada suci. Sa tu tat padamapnoti, Kath. Up. 1-III-8. 95, Tamakratul vitasoko dhatu prasadanmahimanamisah. Kath. Up. I-II-20. 96. Yathodakam suddhe Sud Ihamasiktam tadrgeva bhavati. Kath Up. II-IV-15. 97. Jnanaprasadena visuddha satvah tatastu tam pasyate niskalam dhyayamanah, Mund Up. III-I-8.

Page #133
124 Traverses on less trodden path... Asanga, we bave already seen, also points out that to attain Supreme truth, one must practise pine principles of self-perfection (Almaparipaka) and Paramitas. These spiritual disciplines are meant for self-purification or removal of de filement that cover up the real. He emphasises the paths of perfection known as six paramitas. Practice of dina (charity ), sila (good conduct), ksanti (tolerance) are the necessary steps on the path of spiritual attainment. Like Upanisadic thinkers he emphasises on philoso. phical wisdom (Pra jna). In the major Upadisads, we find some hints for the practical realisation of the reality by means of Yoga. The steady control of the seoses is considered as Yaga.98 We also come to koow from Mundaka Upanisad, that Yoga is required for purification of mind and pranas. After purification of mind only Atman reveals himself. In the Mundaka Upanisad, we are told that the mind for its purification is dependent on the pranas and that it is only when the mind is purified after an initiated control of the Pranas that the Atman reveals himself.99 We also find in the celebrated passage of the BIbadaranyaka Upanisad that Yajnavalkya tells Maitreyi to meditate upon Atman. 100 Mundaka Upanisad tells us that one is able to realise the immaculate God after meditation. 101 We are also told in the Katha Upanisad that Naciketa learnt Yogavidhi (method of Yoga) from Yama. 10% It is true that Yogic stages are not mentioned in the Upanisads but the yogic practices were not unknown to them. * Asanga emphasised the Yogic practices as important methods for attaining the state of Nirvana. He mentioned ten stages in the yogic practice. Asanga was not only influenced by the ideology of the Upanisads but also has bodily lifted certain words from them. He uses many words of the Upanisads in their original Upanisadic meaning. For example, the words 'dhirah' and 'balah' are used for wise and ignorant respectively in the Upanisads. 108 Asanga also uses them in the same sense 104 Upanisads used the words like 'sukham' (happiness), 'santam' (peaceful) for 98. Tam yogamiti manyante sthiram indriya dbaranam. Kab. Up. II-VI-11. 99. Pranaiscittam sarvametam prajanam yasmin visuddhe vibhavatyesa atma. Mund. Up. III-I-9. 100. Atma nididhyasitavyah. Bih. Up. IV-V-6. 101. Mund. Up. III-I-8. 102. Yogavidhin ca kstsnam. Kath. Up. IJ VI-18. 103. Kach, Up. 11-IV-20. 104, MSA, 1-12, V-8, VI-10, XIX 53.

Page #134
Upanisadic influence or... 125 the state of liberation, 108 Asanga uses them in the same sense. 100 The Reality is not born, says Katha Upanisad, 107 Asanga also says it is not born. 108 Reality is called ever-abiding or constant (dhruva) eternal (nitya) and all-pervading (vibhu) in the Upanisads. 109 Asanga also describes reality in similar words.110 The freed man is known as Kamucara i.e. who has unlimited freedom in all worlds in the Chardogya Upanisad. 111 The same word is used by Asanga in the same sense, 119 Upadisadic influence on Vijnapavada in general and Mabayaqasutralarkara in particular was observed by critics of Vijnanavada, They pointed out that Vijnana or pure consciousness of the Vijnaoavadins is nothing but A.man of the heretics-Tirtbankaras in disguise. 105. Kath. Up. II-V-12, 13. 106. MSA. V-8. XIX-81. 107, Kath. Up. 1-11-18. 108. MSA, VI-1. 109. Kath. Up. I-11-10, II-V-13. 110. MSA IX-40. 111. Chi, Up. VII-XXV-?, 112. MSA. XI-18..

Page #135
13 CONCEPTION OF NIRVANA IN ASANGA'S VIJNANAVADA BUDDHISM The conception of Nirvana or liberation is the greatest original contribution of Indian philosophy to the world thought. This is the gate-way shown by the Indian sages to the suffering mankind to become free from all kinds of miseries, passions, and ignorance, realising one's own real nature or Self. All the systems of Indian philosophy except Carvaka considered moksa as the highest value, the summum bonum of human life. To attain this Liberation or to become free from the clutches of ignorance, sufferings and passions, Indian sages and thinkers have enumerated and emphasised different paths based on their spiritual experience. Describing the nature of Nirvana or moksa the different schools of philosophy may differ from one another but the ultimate goal is liberation or freedom from bondage. The world 'Nirvana' itself seems to be the original contribution of Buddhists to Indian philosophy because this word does not appear in the major Upanisads. Describing the nature of Nirvana, especially Buddhism differs from the other schools of thought, but at the ultimate point of view, there is not much difference between them. It is, for all, becoming free from the clutches of ignorance, pain and attachment, even though it is indescribable in human terms. Describiag the nature of Nirvana even Buddhist schools differ from one another. Hinayanists think that Nirvana is something existent, full of peace and beyond misery. It can be attained realising pudgalanairatmya (i e. realising self or ego to be non-existent which is the real cause of pain and passion). Removing the klesavarana is enough for attaining the Nirvana. But Mahayanists hold that Nirvana is not something to be achieved; it is realising the true natura of things. It is indescribable and beyond categories of intellect. Therefore, it cannot be said to be either existent or non-existent. Simply realising the pudgalanairatmya is not enough for realising the Nirvana but realising the dharmanairatmya is also essential. Removing both the klesavarana and jheyavarana, one can know the real nature of Nirvana. Nagarjuna, being an absolutist, severely criticises the Hinayanist's conception of Nirvana. It cannot be said to be existent or non-existent. It is beyond all categories of thought. Really it cannot be defined. It is non-dual.

Page #136
Conception of Nirvana "Nirvana is merely the extinction of all conceptions of our productive imagin. ation". For Madhyamikas, there is no difference between Nirvana and samsara. The same reality viewed from empirical stand-point is samsara and viewed from transcendental view-point is Nirvana. It is free from all pluralities. It is sunvata i.e. "giving up all views, standpoints and predicaments"," The conception of Nirvana of Vijnanavadins is slightly different from that of Madhyamikas. For Madhyamika absolute is sunya i.e., indescribable. So, Nirvana is also sunya. Vijnanavadin's ultimate reality is pure consciousness. So Nirvan is also a state of pure consciousness, (cittam) where it is free from all the subject-object duality. It is the law of the universe; it is the same as dharmakaya of Buddha. Nirvana meant realising this dharmakaya or dharmadhatu. For Vijnanava dins every being is potentially a Buddha and is, in essence, the same as dharmadhatu. It means, Nirvana is nothing but realisation of this potentiality. It comes to mean self-realisation. This idea of self-realisation is found in the Lankavatara and is prominent in Asanga's works. Though these Vijnanavadins, including Asanga, Vasubandhu and later thinkers, directly or indirectly, uphold it. 127 Nirvana, according to Lankavataru, is something indefinable. It is nondualistic in nature. It cannot be called even by the word Nirvana because it is indescribable. Lankavatara mentions more than twenty theories of Nirvana and rejects all of them on the ground that they are all dualistic in nature. They all conceive Nirvana dualistically and in a causal connection. 3 The real knowledge of the Alaya is Nirvana for Lankavatara. Alayavijnana is the Nirvana where a revulsion of all the seven pravrttivijnanas (caksu. ghrana, srotra, jihva, kaya, manas and visista manovijnana) takes place. This is self-realisation.4 when the self-nature and the habit energy of wrong speculation go through revulsion, it is Nirvana. It is the state in which sunyata (emptiness) of the whole phenomenal world is realised. It is to see the Reality as it 1. na samsarasya nirvanat kincidasti visesanam, na nirvanasya samsaratkincidasti visesanam -Madhyamakasastra-XXV-19. ed. by Vaidya, P. L., Mithila Institute, Darbhanga, 1960, p. 234. 2. Ibid, p. 234. 3. Lankavatarasutra. (L.A.S.) chapter-III, ed. Vaidya, P. L., Mithila Institute, Darbhanga, 1963. 4. LAS II. p. 41, 51, 52. 5. LAS II. y. 41.

Page #137
128 Traverses on less troddep path... is in itself and not merely as it appears to be. 6 This can be realised only when the pravittivi janes which are caused by discrimination, cease. Nirvana is simply realising the fact that the whole phenomenal world which is seen, is nothing else but a dream. Lanka says that even Nirvana is like a dream for him who has attained Nirvana. This is because Nirvana is not something which can be attained. There is really no Nirvana where one may enter or come out. 8 Pure citta or consciousness is the sole Reality for Asanga. It is also equated with Dharmadhatu, Tathata and Buddhattva. Nirvana, therefore, means realisation of pure consciousness which is one's own original nature. It is realisation of Dharmadhatu underlying the wbole universe. It is a state of omniscience which is free from all obscurations. It is a state free from all sorts of klesavarana and jheyavarana. 10 Like other Mahayanists, Asanga conceives two screens : klesavarana and jneyavarana. Both these screens operate as hindrance or obstacle in the way of realisation of Nirvana. The non-dual reality or pure consciousness is verled by these obscurations. Reality is hidden by the veil of passions, like attachment, aversion, delusion (klesavarana) and also by the veil that hides true knowledge jne yavarana. The klesavarana is mainly due to belief in existence of permanent self, pudgala or satka vadisti. Believing in it, there arises attachment towards it which is the cause of pain and suffering. Jreyavarana is dependent on the belief of substantiality of existence of elements and accepting independent reality of their own. It is the veil which was lying on the pure consciousness and making it appear to be external world. Without removing these two screens it is not possible to realise Nirvana. Only by removing these screens one enjoy bliss. 11 Realisation of the pudgala-noiratmya and dharma-nairatmya i.e. knowledge of the unreality of ego and of the existing elements is needed for the removal of these screens. Realisation of soul-lessness is pudgalanairatmya and realisation of external world as merely a product of thought and illusion is dharma-nairatmya. Knowledge of pudgala-nairatmya destroys 6. LAS II. p. 67. 7. LAS JI p. 51 8. Studies in Lafikavatara, ed. Suzuki, D. T., Routledge and kegan paul Ltd. London, 1957. p. 132. 9. Sarvakarajnatavaptik sarvavaranan irmala. Mahayanasutralankara, (MSA) IX-2. ed. by Bagchi, S., The Mithila Institute, Darbhanga, 1970. 10. Sariaklesa-jfeyavarananir muktata. MSA. XX-XXI-44 Ibid. 11. Sarvavarananirmoksat prasrabdhya sukhameti ca, MSA. XVIII-60 OJ 10.

Page #138
Conception of Nirvana 129 the attachment towards self. There will be no more pains, because of the destruction of attachment which is the root cause of worldly pains; when this root cause is destroyed, no forward movement will take place. By roalising the non-reality or unsubstantiality of personal self i.e. pudgalanairatmya, all the klesas or obstacles are removed. When one realises the non-existence of self, naturally an individual ego is destroyed and, as a result of this, passions, desires and attachment are eliminated. This is known as destruction of klesavarana. The realisation of dharmanairatmya -non-existence of things of this world, removes the screen over that knowledge. It is known as destruction of jie yavarana. Removal of jneyavarana is possible only by realising dharmanairatmya i.e. realisation that all the dharmas or elements of existence are unsubstantial, devoid of any independent reality of their own. Realising the pudgalanairatmya and dharmanairatmya i.e. knowing the unreality of the ego and of the existing elements, a wise man recognisiog it to be essentially non-dual pure consciousness becomes one with it which is a non-describable state. Realising these two non-substantialities on enters reality. After that he transcends even this recognition and that is called mukti or Liberation or Nirvana. 12 Realising these two types of nairatmya, he secs everything as nane and form. 18 He dogs not see any duality, conception of pudgala and dharma disappears. This is called Vimukti. When both the screens are removed, one realises the true nature of pure consciousness. This is moksa, freedom, freedom from all obscuration. This is a stare of sarvakara jnata, state of omniscience. Realising the upreality of pudgala (selflessness) and dharmanairaimya-non-substantiality of all elements, removing both the klesavarana and jne yuvarana, the defled consciousness gets rid of the subject-object duality and becomes pure, rests again in itself.14 Nirvana is purification of consciousness (which is defiled by the false idea (kalpona) removing all sorts of covering. It is the discovery of the sole reality of consciousness eradicating the imaginary idea of subjectobject duality and empirical objects. Hinayanists maintained that realisation of pudgalanairaimya leads to Nirvana. They did not think that realisation of dharmanairatmya is also necessary for attaining Nirvana. Asanga, when he emphasises the realisa. tion of both the pudgalanairatmya and dharmanoiratmya, wants to point 12. Viditva nairatmyam dvividhamiba dhiman bhavagatam samam tacca jnatva pravisati satat vam grabanatah. Tatastatra stbananmanasa iba na khyati tadapi, tadakhyanam muktih parama upalamdhasya vigamah. MSA. XI-47, 13. pasyati hi namamatram. MSA. XI-47. 14. Cintasya citte sansthanat. MSA.-XVIII-66. T-17

Page #139
130 Traverses on less trodden path... out against the Hinayanists that merely realising pudgalanairatmya, removing klesavarana is not sufficient for the attainment of Nirvana; the realisation of dharmanairatmya i.e, the removal of jneyavarana is equally important. Asanga clearly points out the Mahayana is superior to Hinayana because it penetrates into both pudgalanairatmya and dharmanairaatmya-realisation of the two forms of non-substantiality. 15 Nirvana is the asrayaparavrtti, i.e., retracting of alaya from its forward movement. Asraya (alaya) is the support of the entire phenomental world. Asraya is abhuta parikalpa which projects contents where they are not. 16 Alaya, impelled by the ignorance, goes on creating forms of subject-objcct duality and phenomenal things. Influence of ignorance is so powerful that consciousness, influenced by this illusion loses its equanimity. It becomes defiled. It begins to project contents where they are not. This is bondage. It is caused by the false notion of the being something external and real. Owing to this wrong conception, pure consciousness becomes infected by subject-object duality. This is samsara. It is due to ignorance. When this ignorance, which is the governing power of the forward movement of asraya is destroyed, consciousness becomes free from influence of ignorance and will not be affected by the empirical objects. Destruction of ignorance which is the main cause for creating the forms of phenomenal objects, is asraya paravriti, withdrawing asraya from its forward movement. Asrayaparavrtti, therefore, means, disappearance of the subject-object duality, the unreal objects and realisation of pure consciousness. It is 1ealisation of non-dual reality removing subject-object duality. This is nirvana or moksa. It is nothing else but seeing reality as it is. 18 This is realisation of Thatness-tathata, one's own true nature. Ignorance is the root cause of defilement of consciousness. Nirvana is nothing else but purification of this defiled consciousness, destroying all sorts of coverings. Asanga, being an obsolutist declares that moksa or liberation is nothing but only removal or dissolution of ignorance. 19 Ignorance screens the absolute or nirvana as the clouds hide the Sun and his rays. The sole Reality or pure consciousness is defiled by ignorance i.e. believing in existence of self and existence of external world. On account of ignorance people of the world nourish belief in the existence of the self or ego. This ego is the root cause of desires. These desires are the main causes of sorrow and suffering. If there is no desire, there is no 15. MSA: IXX-59. 16. Chattergee, A. K., The Yogacara Idealism, 2nd ed., Motilal Banarasidas, Delhi, 1975, p. 159. 17. asrayaparavrttih moksosau. MSA. XIX-54.

Page #140
Conception of Nirvana 131 attachment, consequently no sorrow, no parting, no change. Nirvana thus, means freedom from all kinds of attachment which are generated by desires. The same ignorance is responsible for creating subject-object duality and it is the root cause for belief in external world and empirical objects. When this ignorance is removed, one realises one's own original nature, pure consciousness i.e. absolute. Nirvana, therefore, means realisation of one's own true nature or discovery of sole reality of consciousness, destroying subject-object duality and empirical objects. The creation of subject-object duality is the function of ignorance, avidya. The absolute consciousness is non-dual but when infected by the illusory idea of the other it is diversified into the subject-object duality. Realising the illusory existence of all elements and non-reality of ego, one realises Nirvana, 20 Nirvana is covered by the clouds of ignorance. Just as the sun, covered by the clouds becomes unseen, similarly, Absolute covered by the ignorance is not easily seen or realised by the man. Nirvana, therefore, means removal of clouds of ignorance hoveriog round the light of bodhi or the Absolute.21 Nirvana is nothing but regaining the sovereignty of consciousness removing the root causes of defilement, ie., destroying ignorance, realising unreality of ego and external world. When consciousness gets rid of ignorance, it rests again in itself. Asanga says that there is nothing in the world besides this tattva or the absoluse. Except this tattva or reality everything else is maya or illusion. The world itself is that absolute. And yet the whole world is deluded about it. How has this peculiarity of the world's delusion come about that it has resorted to the unreal, after abandoning the real existing all around. 92 Nirvana or mahabodhi is eternal and stable. 23 Ignorance consists in the absence of right knowledge of thiogs, It consists in understanding things not as they really are but in understand. ing them otherwise. Asanga, therefore, warns against this tendency of misunderstanding of the things and emphasises on proper understanding of thiogs. He calls it yathabhutaparijnana-knowing things as they really 18. yathabhitaparijnanam. MSA. XIX-55. 19. mokso bhramamitra sanksayak. MSA. VI-2. 20. Mayopaman viksya sarvadharman. MSA. VI-24. 21. Yathaivadit yarasminam meghad yavaranam matam. Tathaiva buddhajnananam avlik satvadustaja. MSA. IX-34. 22. Na khalu jagati tasmadvidyale kincidanyajjagadapi tada sesazh tatra sammadhabuddhi: Kathamavamabhirudho lokamohaprakaro yadasadabhinivisah satsamantadvihaya, MSA X1-14. 23. Mahabodhim nityam dhruvarnasarananam ca saranam, labhate. MSA, IX-50. : ..

Page #141
132 Traverses on less trodden path... are. 24 To attain Buddhahood, it is necessary to remove this ignorance which is the root cause of all evil and suffering, Nirvana, therefore, is not something to be achieved but knowing reality as it is. Asanga, also, calls Nirvana as vikalpopasama i.e, destruction of imaginary thoughts and things. Tativa or Reality is only real, Seeing everything as simple production of imagination, one can attain Nirvana or enlightenment bodhi. Realising everything to be imaginary, the Bodhisattva or realised one ceases to imagine anything at all. There is nothing to imagine for him. This is called eplightenment, 28 Therefore, it is called vikalpopasama.90 Nirvana is the regaining of sovereignty of consciousness by realising upreality of imagined objective world. Realisation of illusory-kalpanika existence of self and all elements is absolutely necessary for attainment of nirvana. The distinction between sansara and Nirvana is also a thought -construction, fabrication of the mind. Asanga, like Nagarjuna, declares that truly speaking, there is not even the sligbtest difference between Nirvana and samsara, noumena and phenomena, Absolute and empirical. 87 Nirvana and samsara, noumena and phenomena are not two different sets of reality posited against each other. Phenomena viewed as relative, as governed by causes and conditions (pratityasamutpada) constitute samsara or world. This is bondage, product of ignorance. It is caused by the false notion of there being something external and real. The same reality viewed as free of all conditions is the absolute or nirvana. The nirvana viewed through the specie aeternitatis (vikal pa) is samsara, the world or samsara viewed sub specie aeternitatis is the absolute or nirvana itself.98 Only from the empirical point, we distinguish between samsara and Nirvana. Asanga's intention is that the only reality is nijvana or dharmadhatu or tathata, everything else is delusion of the mind. The moment an individual realises that he is the reality, that samsara is identical with Nirvana, he becomes perfect Buddha. Avidya or ignorance is the root cause of Bondage, nirvana means destruction of avidya and the purification of defiled consciousness It is the state of samata, i.e., a state of consciousness or mind in which a man can no longer distinguish himself from the infinite elements of the universe. The realised one sees oneness everywhere. 29 All are one and the same in this state of nirvana. 24. Yathabhutaparijnanam, MSA XIS-55. 25. Pasyata kalpana matram sarvametadyathoditam, akalpabodhisatvanam prapta bodhih nirupyate. MSA IX-81, 26. MSA. XVIII-81. 27. Na cantarain kincana vidyate' nayoh. MSA. VI-S. 28. Murti, T.R.V., Central philosophy of Buddhism, George Allen and Unwin, London, 1960 p. 274.

Page #142
133 Conception of Nirvana Individuality vanishes in it. For him, there is no difference beta een things and things, Noumena and Phenomena, nirrana and sansora. It is sameness of all elements, i.e., dharmasamata.3 0 It is unity with all universe. This is a state of unlimited happiness. 81 No dosas will affect him who has realised this state of samara. This idea is similar to Vedantic thought. Upanisads state that there is no aversion and grief for one who sees oneness everywhere.82 It also states that he who sees everything in him and himself in everything will not shrink from anything. He becomes one with universality of consciousness. He sees no duality.83 Pure consciousness is the sole Reality for Asanga. This absolute reality is called by different terms as Nirvana, dharmadhatu, visuddha Tathara Tativa, Parabodhi, Buddhattra etc. So Nirva na is beyond all thought discrimination. Thought discrimination implies duality. Duality is ignorance and it is unreal. But Reality is free from subjec-object duality. It is non-dual, i.e. in it there is no room for subject-object, positive or negative. It is indescribable and indefinable. 3. It is beyond categories of intellect. Therefore, this Buddhativa or Nirvana cannot be said to be existence or nonexistence at the ultimate point of view.88 This nirvana is unfathomable, unimaginable and all pervading. 86 By its very nature it is solf-luminous. 87 Purification of consciousness lies in removing the impurities which are foreign to it. It is like purification of dirty water, removing mud or dirtyness which is foreign to it.38 Nirvang is destruction of imaginary thoughts. It is peaceful, Peaceful because the realised person will not be affected by any impurity, attachment and aversion. His mind will be stable, His mind will not be disturbed by land 'mine' considerations. Reaching the state of samata he will enjoy perfect peace. nirvana is only paramarthasatya and it is parinispannalaksana,9 It is opposed to samvrti satya. It is destruction of projection. Therefore, it is called nirvslisukha ( unlimited 29. Sarrasatvesu labhate sadatma samacittatam, MSA. XIV-30. 30, Nirvane saisararepyekarasosan, MSA, II-3. 31. Niryptisukham. MSA. V-8. 32, Tatra ko mohah, ka sokak ekatyamanupasyatan. I'savasya Upanisad. 7 33. Isa. Up 6. 34, MSA. IXI-13. 35. MSA. IX-24. 36. Aprame yam acint yam ca vibhutvam bauddhamis yate. MSA. IX-40. 37. Matam ca cittam prakrtiprabhasvaram sada tadagantuka dosadusitam. MSA, XIII-19. 38. Yathaiva toye luthite prasadite na jayate sa punaracchatanyatan : Malapak arsasta satatra kevalah svacittasuddhau vidhiresa eva hi. MSA, XIII-18. 39. Vikalpopasamarthah santarthak parinispannalaksanam nirvanam. MSA. XVIII-81 Com.

Page #143
134 Traverses on less trodden path... happiness removing samvrti or projection).40 It is free from all obscura. tions and all pervading. 41 Nirvana is pure and all pervading. 42 Nirvana is indescribable in terms of thought-categories. Even at the empirical level it can be expressed in terms of Tathata. This idea is similar to Vedantic notion of nirrana or moksa, or Brahman. Upanisads are unanimous in proclaiming the indescribability of absolute Reality-Brahman. It is beyond speech, mind and sight. 43 It can be expressed in terms of 'not this not this,'44 It also states that Brahman is neither production nor destruction, neither existent nor becoming.. 5 Asanga says nirvana or Reality is eternal-nit ya and stable-dhruvam. Upanisads clearly point out that Brahman is eternal and stable or everlasting. Here Asanga is clearly influenced by the Upanisadic thought. Asanga emphasises on visuddha jnanamarga. Nirvana is called pure knowledge. It is nirvikalpaka jnana and free from subject-object duality. G Like Vedantins he advocates, that in the state of niryana there is no difference between subject-object and process of knowledge. It is this pure knowledge which brings the end of ignorance and illusion. Realisation of pure knowledge or consciousness destroys all doubts and ignorance just as strong medicine destroys or removes the effect of poison, 4 7 This is also similar to Vedantic thought. Kathopanisad clearly states that Brahman realisation destroys all doubts, 48 For Asanga knowledge is not only means to nirrana but from the ultimate point of view, it is an end in itself i.e. nirvana itself. Therefore, nirvana is also called bodhi (enlightenment and mahabodhi (great enlightement). One who realises buddhativa, there is nothing to be known for him. Knowing buddhartva everything will become known immediately. Everything shines with knowledge of Buddha, like a world which shines through the light of Sun. *9 Again this idea is similar to Vedantic thought that knowing Brahman everything becomes known.60 One who knows Brahman 40. MSA, Y-8. 41. Sarvavarananirmuktah sarvalokabhibhul. MSA. XXI-44. 42. Anasravo dhatul vimuktik sa ca sarvatragasrayah. MSA. XI-44, 43. Naiva vaca na manasa praptum sakyo no caksusa. Katha Upanisad. II-VI-12. 44. Neti neti. Behadaranyaka Upanisad. IV-22. 45. Na jayate mriyate va kadacit. Kath. Up. I-11-18. 46. Dvayagrahavisamyuktam lokottara manuttaram. Nirvikalpam malapetam jnagam sa Jabbate punah. MSA. XIV-28. 47. Mahagadeneva visam nirasyate. MSA. VI-9. 48. Chhidyante sarvasarsayah. Karh. Ur, II. II. 9. 49. Yatha Suryaikamuktabhairasmibhirbhasyate jagat, salirt-jseyani tatha sarvan buddhajnanaih prabhasyate. MSA. IX-33. 50. sarvamidam vijnatam bhavati. Mundaka Upanisad 1-1-3.

Page #144
Conception of Nirvana 135 becomes Brahman itself.81 Asanga, like Vedantins, says that realised persons, on realising nirvana or buddhartva, become one with it leaving their names and forms, like rivers which lose their individuality merging with ocean.52 Vasubandhu whole-heartedly supports Asanga's view on nirvana. It is non-dual reality. Destroying the ignorance, removing avaranas (obstructions), attains vimukti. According to bim it is realisation of pure consciousness (vijnapri mutrata), werging with it. He describes nirvana purely in positive terms. It is absolute, immutable, etespal, devoid of all kinds of passions, absolutely pure dharmadhatu. It is beyond our speech and comprehension. It is the highest good and infinite bliss. It is the dharmakaya of Lord Buddha. It is vimukti. 63 Attaining Buddha-hood is the ultimate aim for Asanga. It is nirvana. It is merging with Buddha-hood; or becoming one with it. Pure conscious. Dess or Buddha-hood is universal soul. Becoming one with it is liberation. 'Shaking of all duality, bodhisattva, directly perceives the absolute dharmadhatu which is underlying all phenomena, 84 Knowing this world to be merely a composition of forces (sauskaras), knowing that the ego and the objects do not exist and knowing further that all this is merely suffering, a wise man will leave far behind the baneful existence of the empirical ego and will embrace the universal soul. 85 Realising the non-substantiality of ego and elements, destroying igporance, kpowing the meaning of sunyata, one transcends his individuality and bocomes one with pure consciousness or universal soul. Setting on the right path, understanding the true doctrine of nairatmya and clearly grasping the real meaning of sunyata, the enlightened ones transcend the individual existence and realise the pure consciousness or soul, and become one with that universal soul.BG 51. Brahma veda bramhaiva bhavati. Mund. Up. III-II-9. 52, Samudravistasca bhavanti sarvah ekasraya ekamabajalasca. Buddhat va vistasca bhavanti sarve ekasraya eka mahavabodhah. MSA. IX-83 and 85. 53. Sa evanasravo dhatuh acintyah kusalo dhruvah. Sukho vimukti kayosau dharma khyoyai mahamuneh. --Trimsika--30. Vijnaptimatratasiddhi - ed. by Swami Maheswaranand, Gita Dharma Karyalaya, Varanasi, 1961, p. 5. 54. Pratyaksatameti ca dharmadhatustasmadvinuktodvayalaksanena.-MSA-VI-7. 55. Samskarmatram jagadetya buddhya piratmakam duhkha virudhimatram vihaya yanarthamabatmadrstim srayate mahatma-MSA.-XIV-37, 56. Sunyatayam visuddhayam nairatmyannargajabhatah, Buddhxh Page #145
136 Traverses on less trodden path... Asanga belicves like the Vedantins that the right knowledge of the Ultimate Reality can only deliver an individual from his worldly shackles. nirvana means the state of mind which is completely free from every kind of passion, desire and worldly attachment. It is reaching a state of total passionlessness and desirelessness. If mind can dissociate itself from the mental attachments to the worldly things, if the mind can rise above temptation of the worldly thirgs and does not allow itself to be influenced by the external things, naturally the mind can release itself from the painful sbackles. One must eradicate from his mind the conception of not only of his own individuality but also of the substantiality of any thing whatsoever perceived by him. When the adventitious, physical and mental screens are removed, when the ignorance is destroyed by enlightenment, the citta realises its identity with the tathata-thatness, vanishing multiplicity of subject and objects. It is recognition of the normal state of consciousness. When a being attains the state of samata, a state of mind in which he can not distinguish himself from any other thing of the universe, he can be said to have attained nirvana in the view of Asanga. Concept of nirvana is not negative concept for Asanga. It means destruction of ignorance, routing out of desire and cessation of all suffering. It means realisation of essencelessness on the negative side and realisation of pure consciousness or tathata (suchness) on the positive side. Mystically it stands for reali. sation of divinity which is within us.

Page #146
14 CONCEPTION OF ALAYAVIJNANA of Conception of Alayavijnana playes very important role in the evoloution the-Vijnanavada Buddhism. Developed form of this conception is found in Lankavatarasutra, Mahayanasutralank ara of Asanga and Vijna ptimatratasiddhi of Vasubandhu. Asanga, clearly maintains that, the ground of this unreal phenomenal world is nothing but pure consciousness (citta) which is free from duality, indescribable and beyond determination of thought categories. This apparent phenomenal world is transformation of Vijnana only.2 To explain this process of transformation, process of evolution of the phenomenal world, this conception of Alayavijnana is introduced in Vijnanavada texts, Asanga states that pure citta or consciousness transcends everything but tainted with ignorance or on account of transcendental illusion becomes Alayavl jhana-a store-house of consciousness. Thus, Alayavijnana is defiled aspect of the pure consciousness only. On account of avidya (ignorance) consciousness itself appears as subject-object duality and manifold world of phenomena, Alaya, literally means store-house where all kinds of goods are kept in storage and vijana means consciousness, And it is-Alayavi jnana's function to store up all the Vasanas (impressions) of one's thoughts, affections, desires and deeds. This Alayavijnana or all conserving mind is assumed to exist at the bottom of all the varieties of consciousness. Sthiramati commenting on Trimsika clarifies the significance of Alaya in three ways first of all it is called Alaya because it is a source place of all elements which are responsible for all kinds of suffering and defilement. Seeds of all elements are stored here. In the passage of time they come out of it taking different forms of consciousness. Secondly, from this Alaya only all elements are produced and thus they are connected with this Alaya as effect to cause. Thirdly, this Alaya is connected with all elements as cause to effect, The Alaya is a cause of all elements. There is a cause-effect relation between Alaya and elements. 1. Tattvam yat satatam dvayena rahitam bhrantesca sannisrayah, sakyam naivaca sarvathabhilapitum yaccaprapancatmakam. -Mahayanasutralan kara (MSA). X-13. Edited. S. Bagchi, Mithila Institute, Darbhanga, 1970. 2. Vijnanaparinamo asau-Trimsika-1. Vijnaptimatratasiddhi. 3. Tatra sarvasanklesakadharmabijasthanatvat a!ayah-Trimsikabhasya, p. 10. 4. Aliyante upanibadhyante asmin sarvadharmah karyabhavena ityalayah. Ibid. p. 10. 5. Aliyate upanibadhyate karanabhavena sarvadharmesu ityalayah-Ibid. p. 10. T-18

Page #147
138 Traverses on less trodden path... Asanga, states that Alayavijnana is seed of all phenomena, 6 It is that principle in which seeds of phenomenal existence are prezent. It is responsible for creating all the elements of the phenomenal world. All kinds of dualities such as subject and object and thought constructions are product of Alayavi jnana only.? It is the supporting ground of entire phenomenal world and thus, it is called as Asraya, Asraya means that on which anything is dependent and in this case the Ala ya is the Asraya on which hangs the working of the Vijnanas and consequently the birth of the whole universe. Influence of ignorance is so powerful that consciousness influenced by this illusion loses its equanimity. It becomes defiled. It becomes Alayavijnana. That means, the first product of parinama of defiled aspect of pure-Vijnana is the Alayavijnana. Vasubandhu calls it vipakavi jnana. i.e., consciousness in which all the effects of past karmas are-stored. It is on account of Vasanas, the Alayavijnana projects various forms out of it, 8 Vasana is again a very important concept and its knowledge is indespensible to the understanding of the Alayavi jnana. Vasana is derived from the root "vas', meaning 'to dwell', 'to stay', or 'to perfume'. In the Vijnanavada texts it is used in two seoses combined, that is in the sense of a perfuming energy that leaves its essence permanently behind in the things it has perfumed. Vasana, therefore, is a kind of super-sensuous energy (i.e, acintya vesuna parinama) mysteriously emanating from every thought, every-feeling, or every deed on has done or does, which lives latently in the store-house called Alayavijnana.9 Because of these Vasanas (impressions) left in the Alaya, the ego, and the material world, the subject-object dualities are produced. In the process of world-evolution this Alayavijnana manifests itself in two forms. First it takes the form of an individual subject or ago (Klistamanovi jnana) and then it manifests itself in the form of various mental states and the so called external objects. Alaya, manas, manovi jnana and the five senses are the products of defiled aspect of consciousness only. All kinds of modifications are caused by Alayavijnana only. 10 But Asauga, makes it very clear that, behind these modifications, is the Citta or Dharmadhatu or Tattva, which is the permanent back-ground of all these, eternal, unchapging and non-dual.11 6. Bijam alayavijnanam. MSA. XIX-49, commentary. 7, Svadbatuto dvayabhasah. MSA. XT-32. 8. Vipako mananakhyasca vijnaptiravisay asya ca. Tatralayakhyam vijnanam vipakah sarvabijakam. Trimsika -2. 9. Studies in the Lankavatarasutra-D. T. Suzuki, Routledge and Kegan Paul Ltd., London, 1975. P. 178. 10. Mahayanasatralankara of Asanga-A study in Vijnanavada Buddhism. Y. S. Shastri, Indian Books Centre, New Delhi, 1989. P. 32. 11. MSA. VI-1.

Page #148
Conception of Alayavijnana 139 It is important to note that through this conception of Alayavijnana, Vijnanavadins have replaced the Hinayanist's theory of stream of thought by tbe theory of transformation (parinama) of consciousness. All the ideas are modifications of their store-consciousness. Prof. Sicherbatsky rightly pointed out that this tendency represents a disguised return from the theory of a stream of thought to the doctrine of the substantial soul." In the stream of thought every proceding moment of consciousness is the cuase of the following one. This relation called Samanantaraprat yaja is now preplaced by the relation of the store consciousness-Alaya to its modifications 18 (parinama) This conception of Alayavijnana can be compared to primitive matter (Pradhana or Praksti) of the Sankhya system, according to which individual objects and ideas are modifications of Praksti only. Vijnanavadins, like-wise regard all separate ideas as modifications of their store-consciousness. 13 Again, this conception of Alayavi jnana is compared with subconscious mind of the modern psychology, Both contain potential tendencies which will bear fruit in time. In this respect there is a similarity-between the two. But it must be kept in mind that ilayavi jnana of Vijnanavadins is not merely psychological concept, it is also metaphysical concept. 14 Larkavatarasutra, one of the profound Mahayana texts deals with this conception of Alayavi jnana According to Larka, it has two aspects, pure and impure. In its pure aspect, it is unconditioned, free from subjectobject duality, beyond production and destruction and beyond all plurality of imagination, 15 In this respect it is equated with pure consciousness. There are numerous passages in Lanka which appear to all intents and purposes to be in favour of holding that Alayavijnana is the ultimate Reality. According to it there is nothing other than Alaya which is also called as Cittamatra. This is again equated with Tathagatagarbha which in its intrinsic pature is immaculative. But being covered with contamination and taints it is not intuited in its true nature, viz., as the absolute Citta which is neither subject nor object. It is above changes. It is called Tathata, Nirvana, Advaya and the like. Change in the Alayavi jnana resulting in the eight fold vijnana is only a seeming appearance. 1 B Asanga's conception of Alayavijnana is little different from that of Larka, Asanga gives only secondary place to Alayavijnana in his major work viz., Mahayanasutralarkara. According to him, Alayavijnana is not 12. Conception of Buddhist Nirvana-Stcherbatsky, Bharatiya Vidya Prakashan, Varanasi, P. 32. 13. Ibid-P. 32. 14. Mahayapasutrilankara -A study in Vijnanavada Buddhism-Y. S. Shastri, P. 33-34. 15. Lankavatarasutra-ed. D. T. Suzuki, London, 1959, P. 42-43. 16. Studies in Laukavatara-D, T. Suzuki, P. 179-180. Only

Page #149
140 Traverses on less trodden path... permanent, immortal absolute reality as stated by Lankavatarasutra. It is a product of parinama of pure consciousness only. It is considered as lower concept by Asanga. 11 It is defiled aspect of the absolute Citta, therefore, not pure and permanent like pure consciousness, 18 He clearly states that, Ala yavi jnana which is defiled aspect of Citta creates subjectobject duality and this duality is responsible for all kinds of pain and suffering.19 Purification of Citta leads to Niryana. Nirvana is nothing but becoming free from-subject-object duality created by Alayavijnana and stoping activities of Alayavijnana. It is withdrawing oneself from Alaya and its activities. 20 Withdrawing Citta from Alaya removes screen of ignorance (which is governing power of the forward movement of Alaya) and brings-realization of pure Citta, which is paramarthasatya in itself. Asanga makes this point very clear by stating that knowing that phenomenal world is nothing but product of Alayavijnana, nothing but name and form, one realizes that nothing exists except non dual pure consciousness. He becomes one with it. He cannot distinguish himself from pure consciousness because, there is no-consciousness of consciousness. The consciousness itself is the Absolute.21 Thus, it is very clear that, Alayavi jnana of Asanga cannot be equated with Ala yavinnana of Lankavatara. The learned scholar Dr. D. T. Suzuki maintains that 'Lankavalara differs from the Yogacara School in one important point i.e., that while the Yogacara maintains that the Alaya is absolutely pure and has nothing to do with defilements and evil passions, the Lankavatara and Asvaghosa maintain the view that Tathagatagarbha or the Alaya is the storage of the impure as well as the pure, that is, both immanent and transcendent, both relative and absolute. 23 But this statement of the learned scholar seems to be not correct because as per our present knowledge of the Yogacara school of Asanga and Vasubandhu, does not allow us to admit this view. We have already noted that Asanga never considers Alaya as absolutely pure, instead he considers it to be impure, lower aspect of the consciousness.98 He assigns secondary place to Ala yavaijnana. 17. Hina eva dhatuh samudagatah alayavijnanabbavani. MSA. 1-18. Comm. 18. Dausbulya kayasya alayavijnanasya-MSA. XIS-51. 19. Svadhatuto dvayabhasah savadyaklesavrttayah-Com : Svadhatuto bha vari gat alaya. vijnapatah-MSA, X1-32. 20. Bijaparavstteh ityalaya vijnanaparavittitah. Padarthanam nirbhasanam vijnananam para vittiranasravo dhatuh vimuktih. MSA. VI-44. Comm. 21. Cittadanyam alambanam grabyam Dastitya vagamya budhya tasyapi cittamatrasya nastityavagamanam grahyabha ve grabakabhavat. MSA-VI-8. Comm. 22. Studies in the Lankavatarasutra-D. T. Suzuki, P. 182. 23. MSA. 1-18. Comm, and XIX-51.

Page #150
TRIPURA TANTRA (SRI VIDYA) : ITS PHILOSOPHY AND PATH OF SAL HANA It is a wellknown fact in the history of Indian thought that liberation or self realisation is the highest aim of life for all the systems of Indian Philosophy, barring the Materialist (Carvaka). Different systems in the field of Philosophical beritage have shown the various paths to achieve the same goal in accordance with difference in temparament, idiosyncrasy, as well as intellectual and spiritual advancement of the people. Tantra Sastra is one of the important branches of Indian thought which truely represents, quintessence of Upanisadic Philosophy, It is mainly practical scripture of Vedanta. It prescribes the means by which the highest aim of tife is fulfilled in an easy way by all, without any discrimination of caste, creed and sex. 1 The word "Tantra' has various meanings. More than twentyfive meanings have been ascribed to this word. In reality this word is originally derived from the root "tan'-to extend or spread out and usually applied to Tantra systems which pertains to the development of man's power, both material and spiritual. This Sastra is also known as Agama End Nigama. It is said that an Agama is so called because it proceeds from the mouth of Siva and goes to Girija, being approved by Vasudevu and Nigama is so called because it emanates from the mouth of Girija to enter the ears of Siva, being approved by Vasudeva. 3 The word Agama, which stands indifferently for the Veda and Tantra, shows its authoritative tradition. Tantra Sastra is considered as the fifth Vedat and called Sruti. Kullukabhatla, clearly states in his commentary on Manusmiti that Sruti 1. Matrkabheda Tantra-Introduction, ed, Bhattacharya Chintamani, Metropolitan printing and publishing House, Calcutta, 1933, P. 4-5. 2. Ibid-Introduction, p. 1. 3. Agatam Sambhuvaktrebhyo gatam ca Girijan ukham. Matamca Vasudevena tasma dagama ucyate. Nirgato Girija vaktrat gatasca Girisasrutam. Matasca Vasudevasya Nigamah parikathyate-Agamudvaitanirnya, quoted in Matskabheda Tantra, p, 2-3. 4. Bhagavan Parasuramopyaha-Pancamnayan paramarthasararupan praninaya iti-Setu bandha, by Bhaskararaya, ed : Agashe Kasinath Sastri, pub : Apto Hari Narayana, Anandashrama printing press, Pune, 1908. p. 24.

Page #151
142 Traverses on less trodden path... is of two kinds-Vaidiki and Tantriki.5 There are mainly three kinds of Agamas namely Vaisnava, Saiva and Sakta. The Vaisnava Agamas mainly deal with idolatry, rules of temple architecture, worship of Tulasi plant (holy basil) and lay emphasis on the path of devotion, thus suited even to the lowest intellectual capacity. Visnu and his consort Laksmi, are the main deities of these Agamas. More than 108 works with various commentaries, belonging to this sect show its popularity in olden days. Philosophical height of the Upanisadic idea of realising the unity of individual soul (Jivatman) and Universal soul (Paramatman) is hardly recognised in these scriptures. The Saiva Agamas are also idolatrous and ritualistic like the former. But Philosophically they are more advanced than the former. There are 28 Saiva Agamas with various commentaries. These Agamas incorporated the teachings of the Upanisads viz., unity of Jivatman and Paramatman; and the details of process of Yoga and the development of Kundalini Sakti is found in these Agamas. The group of Sakta Agamas really represents the finest Philosophy inherited by the Upanisadic thought. The Sakta Tantric study is mostly confined to the conventional details of external worship. Its hidden side of the esoteric culture is not truely presented to the learned world. This literature actually represents quintessence of mysticism which is based on the mystic doctrine of the unity of individual soul and Supreme Reality (Brahman), proclaimed in the oldest Upanisads. Sakta Tantra has touched the keynote of the Advaita philosophy by accepting this unity of Jiva and Para Brahman. This Tantra repeatedly states in clear terms that the highest form of Yoga (union) is the attainment of unity of Jiva with supreme soul.7 The entire Sakta literature is in the form of a dialogue between Lord siva and Parvati (Uma). It is believed that the revealer of the Sakta Tantra is Siva himself or Devi herself. Now it is the first who teaches and second who listens. Now, again, the latter assumes the role of Guru and answers the questions of Siva, for, the two are one.8 5, Srutisca dvividha Vaidiki Tantrikica-Manusmrti-II-1, Commentary. ed Pandya Pranajivan Harihar, Pub: Desai M. L., Gujarati Printing Press, Bombay-1913,p. 30. 6. (a) Ayamatma Brahma-Mand. Up.-2; Brh. Up.-II-V-19. (b) Aham Brahmasmi-Brh. U.-I-IV-10, (c) Tattvamasi-Chan. Up.-VI-XVI-3. Isadyastottara'satopanisad ed. Panashikar Vasudhvasharma, Pub. Sheth Pandu ranga Javaji, Nirnayasagar press, 19:5. 7. 'Aikyam Jivatmanorahuryogam Yogavisaradah'-Kularnava Tantra-IX-31-ed. Sharma Bhadrashila, Pub. Kalyana Mandir, Prayag, V.S. 2016, p. 57, 8. "Gurusisyapadesthitva svayam devah Sadasivah. Prasnottaraparairvakyaih tantram sama vatarayat."-Mahasvacchanda Tantra, quoted in Setubandha by Bhaskaracarya -ed. Apte, H. N.; Anand Ashrama Printing Press, Pune, 1908, P. 21.

Page #152
Tripura Tantra... 143 The unfortunate part of Sakta Tuntra is that, it is the most misunderstood and misrepresented system in the history of Philosophy and Religion. It is considered as ocult science, creation of some sex dominated people, purely materialistic and an immoral philosophy, Such kind of misconception and ignorance, still prevails among the people. This is due to excesses committed by some of the misguided followers of Sakta Tantra, namely, Vamamargins. It is their literal interpretation and practice of Pancamakaras 9 viz wine (Madya), meat (Mamsa), Fish (Matsya), grain (Mudra) and copulation (Maithuna), brought illname to this system. Really speaking these are technical terms of this secret system and cannot be taken literally. These words cariy their own deep meanings. These Pancamakaras esoterically symbolise different elements and principles. They generally mean the five great elements (Pancamahabhutas) taken collectively, viz., ether, air, fire. water and earth. These words are also interpreted keeping the real spirit of Tantra as, wine is the lupar ambrosia flowing from the Soma cakra which is in the cerebrum (Sahasrara). Meat is the surrender of the limited human to the unlimited Divine. Fish is the annihilation of 'I and Mine'. Grain is cessation from evils. Union Maithuna) is the union of the Kundalini-Sakti which is sleeping in the Muladhara, with Siva in Sahasrara in the top of the head. 10 f Fancamakaras are taken in this true spirit of Tantra there is no scope for misconception of this great system. It is reither an immoral nor a materialistic system. In this system woman is never considered as an object of animal passion and pleasnre, but she is adored as, Universal Mother or Parasakri. It does not advocate Materialism. No doubt materialistic elements are found here and there in certain Tantric works, 11 but these should not be taken as final words of Tantra Sastra because it aims at both worldly enjoyment and spiritual freedon. 19 The main object of Sakta Tantra is to awaken the latent dynamism in all the planes of consciousness and divinise every elements in man and 9. (a) Madyam mamsam tatha matsyamudramaithunameva ca. Etani pancatattvani tvayaproktani Sankara-Mahanirrvana Tantra-I-59. ed. Bhattacarya Jivananda, Vidyasagar, pub. Valmiki Printing Press, Calcutta, 1884, p. 13. (b) Madyam mamsam ca matsyam ca mudra maithunameva ca, Makara pancamam Devi devatapriti karanam-Kularnava tantra, X-5, p. 63. (c) Kularnava Tantra criticises those followers, wbo misuse these five makaras - II p. 14-15. 10. Tantraraja Tantra-John Woodroffe, prefaee by Shuddhananda Bharati, pub. Ganesh Co., Madras, 1954, p. XVI. 11. Paroksam ko anu janite kasya kim va bhavisyati. Yadva pratyaksa phaladm tade. vottama darsanam-Kularnava Tantra, II-89, p. 12. 12. 'Bukti mukti pradayakam'-Kularnava, II, p. 13.

Page #153
144 Traverses on less trodden path... woman, by adopting short-cut method. It is fully acceptable to Vaidikafold. 13 Bhaskararaya, a well-known authority on Sakta Tantra, clearly points out that even the Veda talks of Tantra Vidya in conventional terms and not explicitly. 14 Sakti worship is the form of worshipping the supreme Brahman as a female entity. It is the worship of supreme Reality in the form of Universal Mother. Following the Upanisadic path, 18 Saktas maintain that Sakti is the Universal Energy which has brought the Universe into existence, which sustains and withdraws the Universe. 16 Now, this Sakti worship is not a new development in the history of Indian culture. This kind of Motherworship was recognised in the preVedic period. This type of worship has been traced to the Indus Valley Civilization. It is still not definitely known whether or not the Indus valley civilization had preceded or followed the Rgvedic samhita period but it may be concluded that the Sakti cult seems to have prevailed in India at least in circa 300017 B.C. The number of hymns written on various goddesses and more than 40 names of goddesses, indicate a fully recognised form of Sakti worship. 18 The Sakti is specifically referred to in the Rgveda with her eight different attributes-Kali, Tara etc. 19 Devisukta, Srisukta, Usa-Suktas of the Vedas are clearly indicative of worship of mother goddess. Thus, it is a faulty notion to believe that the Sakta Tantra has come out of the Mahayana Buddhist Tantra. It existed in India much earlier than the Mahayana Buddhism made its appearance on the Indian soil. The concept of mother goddess is found 13. (a) Setubandha, p. 24. (b) Matrkabheda Tantra-Introduction, p. 10f 14. Kamo yonih kamaletyevam sin ketikaih, sabdaih vyavaharati natu prakatam yam vidyam Vedapurusopai.-Varivasyarahasya of Bhaskararaya, 1-8. ed. S. Subrahmanya Shastri, pub. Adyar Library, Madras, 1941, p. 8. 15. Yato va imani bhutani jayante, yenajatani jivanti, yat prayntyabhisam visanti, Taittiriyopanisat, Bhrguvalli, I. I'sadidasopanisad, pub. Motilal Banarasidass, Delhi, 1978, p. 319. 16. (a) Layasthityudbhavesvari'-Lalita trisati, works of Sankaracarya, Vol. 18, Vani vilas Press. Srirangam. p. 237. (b) Srstisthiti vinasanam saktibhute sanatani-quoted by Kaivalya'srama in the commentary on Saundarya Lahari-Ed. Ananta Krisna Sastri', pub. Ganesh and Company, Madras, 1957, p. 2. 17. Encyclopaedia of Indian Culture, Vol. IV, ed. Saletore R. N., Sterling Publishers Private Ltd., L-10, Green park Extension, New Delhi, 1984, p. 1271. 18. Saktt Cult in Ancient India-Puspendra kumar, pub. Bharati Publishing House, Varanasi, 1974, p. 10. 19. Matrkabheda Tantra, p. 9.

Page #154
Tripura Tantra... 145 in early Upanisads 90 also. There are many later Upanisads which havo developed the same idea of mother yoddess, that centre round Sakti regarded as Brahman and became the Philosophical basis of Sakta Tantra. There are three Subschools within the Sakta Tantra, viz., Kaula, Misra and Samaya and they have their own independent treatises. Kaula group has 64 treatises with various commentaries, %1 Misra group has eight Agamas. 29 These two schools emphasize external worship and their methods are mostly used to acquire material power and prosperity. Really it is some of the followers of Kaula group who have brought bad name to Tantra literature. These two groups are considered as non-Vaidika by traditional Tantric writers like Sankara, Laksmidhara and others. Srividyopasakas are warned not to follow these paths, 23 The Samaya group is most important amonga the sakta Tantras on account of its philosophical height and its purified method of worship. This group of literature points the way to liberation along with material prosperity. This sama ya method of Sakri worship is accepted as the supreme path of realisation of Advaita by Adi Sankar. Its path is purely internal, though, as a first step in the spiritual advancement, it prescribes external worship of diagram and image. The main source of this Samaya method is five treatises known as subhagamapancaka, whose authors are the great Sages, Vasistha, Sonaka, Sanandana, Saratkumara and Suka, 24 In adition to these five treatises, there are innumerable texts, such as Vamakesvara, Tantrara ja, Saundar ya. lahari etc., and many commentaries which propagate philosophy and 20. A(1) Kcnopanisat - DJI-12, p-3. (2) Te dhyanayogougata apasyan devatmasaktim svaguna irnigudham-Svetasva taropanisad-I-3. 20. B. (1) Tripuratapinyupanisad-p. 461-70. (2) Tripuropanisad- P. 472-73. (3) Bhavanopanigad- P. 476-77, (4) Bahvicopanisad- p. 554-55. 21. Nit yasodasikarnava. 1-14-21, ed.: Dviveda Vraja vallabha, Varanaseya Sanskrit Visvavidyalaya, Varanasi, 1968; P. 43-44. 22. Saundaryalahari-31. Commentary by Laksmidhara, p. 140. 23. 'Misrakam kaulamargamca parityajyam hi Sankari'--Saundar yalahari-31, with Laksmidhara. -141. 24. Ibid. p-140. T-19

Page #155
146 Traverses on less trodden path... practice of Srividya.25 The main aim of our present paper is to bring out the finest philosophy and path of Sadhana of this Samaya group of literature. The word Samaya is interpreted as either, 'He (Supreme Brahman) is' or 'She is' (Goddess) with me. It means that one has to think constantly that he is always one. with the ultimate Reality. He has to identify himself with the Supreme Brahman. Samaya is also commonly explained as offering worship to a cakra in the ether of the 26 heart. This internal worship is considered as the supreme by all the great Yogins. It is a higher kind of worship consisting of inward prayer, deep meditation and solemn contemplation. In this Tantra, the Sakti is a synonym of Brahman of the Vedantic thought. She may be called Brahman or Mahasakti or Universal Mother. The same Brahman of the Upanisads is termed as Tripura or Maha Tripura Sundari by these Tantric texts. The word 'Tripura' is pregnant with a significant meaning. The Universal Mother is known as 'Tripura' due to various reasons. In the Nityasodasikarnava it is stated that this supreme power is triple formed viz, creater (Brahma), Sustainer (Visnu) and destroyer (Rudra). Again she is in the form of will power, power of knowledge and power of action and she creates three worlds, and is therefore called Tripura.27 She is the principle which exists prior to Trinity.28 Again this word 'Tripura' is interpreted as, She who has three angles, as well as three circles and her bhupura is three lined, her Mantra is said to be three syllables thus, since, she is everywhere triple, she is called Tripura,99 Again, philosophically more significant interpretations of this word Tripura are found in these texts. Tripura means 25. Vamakesvara Tantra with setubandha, Rjuvimarsini, Artharatnavali, Tantraraja, Matrkabheda Tantra, Varivasyarahasya, Lalita Trisati with Sankarabhasya, Kamakala vilasa, Tripuram ahimnastotra, Saundaryalahari with Saubhagya vardhani, Laksmidhara and Arunamodini; Tripura Tapinyupanisat; Tripuropanisat; Bhavanopanisat, Bahvrcopanisat, etc. 26. Daharakasavakase cakram vibhavya tatra pujadikan samaya iti, Lalita sahasranama with Saubhagyabhaskara, verse-88, ed: Pansikar Vasudeva Laksman Shastri, Pub: Tukaram Javaji, Nirnayasagara press, Bombay, 1914 p-53. 27. Tripura Trividha devi Brahmavisnvisarupini. Jnanasaktihkriyasaktiricchasaktyatmika priye. Trailokyam samsrjatyesa tripura parikirtita-Nityasoda'sikarnava-IV-II-12. p. 205-207. 28. Murtitrayasyapi puratanatvat tadambikayastripureti nama-Lalita sahasranama with Saubhagyabhaskara p-133, 29. Trikonam mandalam casya bhupuram ca trirekhakam Mantro api tryaksarah proktah tatha rupatrayam punah. Trividhakundali saktih tridevanam ca Sarvam trayam trayam yasmat tasmattu tripuramata. Ibid-verse I-Commentary, p-2. Srstaye.

Page #156
Tripura Tantra... 147 three nadis : susumna, Pingala and Ida and Manas, Buddhi and Citta, as Deri dwells (as Jiva) in these, she is called Tripura 80 Gaudapadasutra says, "The difference is by the three tattvas. 31 The meaning is that the one Brahman is divided into three by the three tatqvus. In the commen. tary of the above, the tattvas are explained variously as qualities, forms, states, consciousness, worlds, Pitha, bija, divisions of Mantra, etc., and pura means beyond these. The gist of all these interpretations is that, she is the supreme power behind and beyond all these things. The philosophy and aim of Tripura Tantra is the realisation of Advaita, i.e., Unity of Siva and Sakti. Jivatman and paramatman. Quite in agreement with the Advaita Vedantic stand point, this Tantra maintains dual aspect of Universal power, namely Sagunna and Nirguna. This Tantra describes the nature of Tripura in a similar manner as Upanisads describe the nature of Brahman. She is described as Nirvisesa (indeterminate) as well as Savijesa (determinate). These descriptions may seem to be contradictory but actually there is no contradiction. From two different standpoints Supreme Reality may be conditioned and unconditioned at the same time. From the standpoint of liberated soul it is unconditioned, from that of one in bondage, who has not yet reached the state of sameness or unity (samurasya), Brahman appears to be the cause of the Universe, endowed with omniscience and with other attri. butes. Thus, this Tantra constitutes two systems i one esoteric, philosophi. cal (Nirgunavidya) containing metaphysical truth for the few ones, rare in all times, who are able to understand it and another exoteric, theological (Saguna) who have less intellectual capacity and who want images, not abstract truth; worsbip, not meditation. But ultimately, it propagates non-dualistic philosophy of the Upanisads. At the transcerdental level, this Sakti is the highest knowledge (Samvid), beyond time and space and by its very nature, existence, consciousness and bliss.89 Tripura is the highest Reality in which there is neither rise, nor fall. It is self 30. Naditrayam tu tripura susumna pingala ida. Mano budhistathacittam puratrayamu. dahrtam. Tatra tatra vasatyesa tasmattu tripuramata : Ibid 176-Commentary, P-133. 31. Ibid, p. 133. ha 32. (a) Desakalakarabhedal samvido na hi yujyate-Tantrika varg mayame Saktadrsti. Kaviraj Gopinath, Pub : Bihar Rastrabhasaparisad, Patna, 1963. p.4. . (b) Saccidananda-Lalita Trisati with san karabhasya. Works of Sankara, Vol-XVIII, Vanivilas Press, Srirangam p. 258. (c) Saccidanandasvarupini Tripura iti nisciyate-Nityasodasikarnaya-Introduction, p-86.

Page #157
148 Traverses on less trodden path... - Reality.38 She is the seed of all in the Universe, The Universe which resides inside of it emanates and shines forth outside of it.38 This Sakti is beyond 36 Tativas.57 Even Siva and Sakti emanate from this non-dual principle. She is in the form of Brahman and known as Parabhatturika.38 She is the material cause of 36 Tattvas. Tripura is Existence, Consciousness and Bliss, and as such it is equivalent to the Brahman of the Upanisadic thought. She is beyond the three gunas and still she emanates them. She is the nature of Vidya and devoid of attributes.39 She is formless, immutable, all pervading Brahman, 40 She is the nature of Alman. 1 Brahman was alone in the beginning, states U panisads. Similarly Tripuro. panisod states that nothing existed in the beginng but the goddess alonc. Beginning does not literally mean beginning of this Universe. It is only knowledge point of view, it was alone in the beginning. It is she who has created the world with all the animate and inanimate objects. She is the Supreme power that permeates the three worlds and the three bodies and enlightens them both internally and externally. She is all forms and she fills all space and time. She is verily the self, and also everything else that is not self. She is wave incarnate on the ocean of the bliss of conscious existence. She is everything. She is the self, the universe, all gods and all that exists. She is the only truth and she can be known only through experiencing the oneness of the self and Brahman. She is the only Reality which pervades the whole Universe, 43 She is not related to anything for there is nothing else to relate. She is Unique. She is beyond luminous. 85 She is the highest Brahman, 34 and is the only Ontological 33. Nodeti nastametyeka samvidesa svayam prabha-Pancadasi, quoted in Nityasodasikar. nava, Introduction p. 85. 34. Tripuraiva parambrahmetyabhidhiyate-Ibid-Introduction, p. 85, 35. Eesa sa parama saktirekaiva-Ibid-IV-10, p. 205. 36. Samvideva bhagavati svaptah stbitam jagad babih prakasayatiti-Ibid, Introduction, p. 85. 37. 36 Tattavas are : Siva, Sakti; Sadasiva, Isvara, Suddhavidya, Maya, Kala, Kala, Vidya, Raga, Niyati, Purusa, Praksti, Abankara, Buddhi. Mapas, five Jnanendriyas, five Karmendriyas, five Tanmatras and five Mahabhutas-Nityotsava by Umanandanatha - 1IIrd edition, ed : Shastri Mahadeva, Gaekwad's Oriental Institute, Baroda, 1948, P, 7. 38. Nityasodasikarnava 1-1, p. 9. 39. Nirguna-Lalitasabasranama 95, p. 61. 40. Lalita Trisati with sarkarabhasya, p. 218-19. 41. Sarvatmika-Trisati, p. 217. 42. (a) 'Sadeva saumya idamagra asid ekamevadvitiyam' (b) Devi hyekagra asit-Babvicopadisat-1-Isady astottarasatopanisad-p. 554. 43. Ibid, p-554. For Private & Personal use only .

Page #158
Tripura Tantra... 149 all relational basis of knowing and knowledge. She is pure consciousness. She is indeed the turiya, beyond the word and thought, inaccessible and of un-paralled grandeur. 44 She is un-knowable, infinite, ungraspable, un-born and non-dual. She is unknowable because even gods do not know her nature. She has no limit, and she is thus known as infinite. She is ungraspable, and she is thus known as imperceptible, no one knows her origin thus known as un-born. She alone resides everywhere, thus known as non-dual. She is consciousness all compact. She is indescribable. 45 She cannot be described because she is unlimited. In describing her we are making infpite as finite. Infinite cannot be limited. She is beyond speech, touch and tongue. Even gods cannot grasp her nature. 46 She cannot be defined in term of any categories for there is nothing besides Her. Nature of Tripura is similar to 'not this', 'not this, of the Upan sads. She is ordinarily in-expressible, So, the best way of describing this unpredicable and incomprehensible Reality is via negative or through negatives by calling it, infinite, immutable, indivisible and inexhaustible.41 Positive expression is in a sepse a limitation, for it implies the duality of the experiencer and the experienced, the denotive and denoted. The negative concept denies the possibility of such knowledge with regard to Supreme Brahman. It is beyond, quite beyond the grasp of human faculty or psychic apparatus. This Reality (Tripura) is devoid of the distinction of knowledge, known and knower. 48 She is the highest Universal. When the highest Universal is known, all the particulars included in it are known. She is ur-pointable all pervading, pure consciousness. 4 9 She cannot be understood by scriptural study, 80 She is ore undivided bliss and self of all. She is supporting ground of all.51 Even though, inner controller of all, she is unaffected by all blemishes, 82 like the sun who is unaffected by any blemishes, 44. Saundaryalahari-98. ed : Shastri Subrahmanya and Ayyangar Srinivas T. R. Theosophical Publishing House Adyar, Madras -1977. 45. Lalita Trisati with saji kara bhasya, pp. 175, 180, 192. 46. Nityasodasikarnava-1-9, p. 23. 47. Devyupanisad-p. 471. 48. Joanajimitrile yanamabhedabhavanam - Bhavanepuniya, p. 476. 49. Trisati-p. 175, 218. 50. Ibid-p. 180. 51. Sarvadhara-Ibid, p. 218. 52. Suryo yatha sarvalokasya caksuh nalipyate caksusairbahyadosaih. Ekastatha sarva. bhutantaratma na lipyate lokaduhkhena bahyah-quoted by Sankara inb Trisatibhasya, p. 219.

Page #159
150 Traverses on less trodden path... She is untouched by pain and pleasure, 53 She is neither girl, por maid, nor old, neither female normale, nor neuter. 54 She is inconceivable, immeasurable power, the being of all which exists, devoid of all duality, the Supreme Brahman, attainable in illumination alone. Though without feet, she moves more quickly than air, though without ears, hears even subtlest saund, though without eyes, perceives everything, Though without tongue, she tastes all taste. 55 The scriptural statements like 'I am Brahman', 'This Atman is Brahman' *That thou art', etc., indicate that non-dual Tripura only.56 She is the innermost self of all.87 She is the undivided one consciousness, which continues in all the three states-waking, dreaming and dreamless state. This consciousness in man, is like ether covered by pot. Though pot is destroyed, the ether inside of it is untoucbed by destruction. When darkness in the form of ignorance is removed, it shines in its own purity and one realises non-dual nature of it." She is known as highest knowledge, knowing which everything else becomes known. 09 She is identified with one's own self. 60 Realisation of Tripura is nothing but the state of perfect identity of the self. This is the state of pon-dual, blissful communion, unitive life, in which there is neither bondage, nor liberation. In this state entire Universe, even creator, doer, action, cause, effect, and everything appears as one Universal self.COA It is a state in which positives and negatives are one and the same. In it there is neither origination nor destruction. It is beyond all fancy of imagination. It is a really a state of Supreme Brahman. This is the state of Adraita-Unity of individual self and Brahmun.61 53. Hanopadananirmukta- Trisati -p. 234. 54. Sakti and sakta-John Woodroffe, Pub.. Ganesh and Co. Madras, 1951. 55. Ibid. p. 43. 56. Bahvycopanisat. p. 555. 57. 'Sarveasmantahpurusah sa atma.--Tripuratipinyupanisad-1, p. 469. 58. Ibid-11. p. 469. 59. Nityasodasik arnava with setubandh-IV-2, p. 132, 60. (a) Sadanandapurnah svatmaiva paradevata lalita-Nityasoda'sikarnava, (b) Paripurnasvatmaikyasvarupa-Bhavanopanisat. p. 477. (c) Karta karayita karma karanam karyamevaca. Sarvitmataya bhati prasadat paramesvarat-Tanirika Vangmaya me Saktadssti-p. 163-164. 61. Bhavabhava vinirmuktam nasotpatti vivarjitam. Sarva sankalpanatilan parabrahman taducyate--Ibid. p. 172.

Page #160
Tripura Tantra... 151 This Supreme Reality can be known either as Siva or Sakti because they are not two different entities, but one and the same.69 Though one in essence, yet for the sake of our convenience, we may call Siva as Static and Sakti as Kinetic energies. Siva is prakasa (Knowledge) and Sakti is Vimarsa (activity) aspects of the same Brahman. When we emph. asize knowledge side, it is Sira and the same thing is Sakti when activity side is emphasized. Together they form a single Unity called PrakasaVimarsa Svarupa.63 in the form of Siva it is inactive, indefferent, nonrelative, witness self. The same principle in the form of Sakti is material cause of the Universe. But they are inseparable like heat from fire, whiteness from milk, sweetness from sugar, luminosity from light and weight from material bodies. 64 Maya is power of Sakti. Veiling herself with her own Maya, She becomes desirous of creation. Then there arise 36 Tattvas 65 including Siva and Sakti and creative, sustantive and destructive powers also arise, then arise the worlds and elements of which they are composed. Creative, sustantive and destructive powers are not distinct entities. They are all une and the same as parts of Her. Creation is a mode of Divine existence and Divine energy sustains the Universe that binds the atoms with atoms. Again destruction is also an aspect of Divine energy that goes in hand in hand with the creative energy. Thus creative, preservative and destru. ctive forces are but the three dspects of Divine energy that exists in Brahman.66 1 his Tantra has accepted Sakti parinamavada. Sakti itself, transforms into the form of Universe. World is expansion of this Universal Consciousness. Thus, this world is also real.67 It is not Brahmavivarta like 62. (a) Sakti Saktimatorbbedam vadantyaparamarthatah. Abhedamanupasyanti yogipas tatt vacintakah-Saundaryalahari with Saubhagya vardhani, 1. Commentary, p. 3. (6) Sivasaktiritihyekam Tattvamahurmanisinah--Tantrika vangmayame Saktadis!i, p.76. 63. Sakti Cult in Ancient India-Puspendra Kumar, p 97-98. 64. Ibid-p. 151. 65, Nityasodasikarnava--Introduction, p. 85-50. 66. Sak i Cult in Anciant India-p. 151-2. 67. (a) 'Asyam parinatayan tu na kascit para isyate-Nityasodasikarnava--IV-5, p. 196. (b) 'Aupanisadam paksastu parasya cidrup asya brahmanah saktirmayakhya. Sacaja daiva. Saiva jagatah parinamyupadanam. Param brabma tu vivartopadanam. Ata eva jagato api mayikatvat jadat vam mitbyatvam ca. Taptrikanam paksastu paracinnistha ya cicchatih aupaoiksadanamapi sammata saivanantarupatvat mayetyucyate....Tatparinama eva prapancah Ata eva cidrupah "Cid vilasah prapanco ayam" iti Jnanavasistbat. Ata eva ca satyo api-Nityasodasik arnava with setubandha, p. 135.

Page #161
152 Traverses on less trodden path... Advaita. This Sakti is not material like Sankhya philosophy but pure Consciousness. It is not praksti of the Sankhyas, which is unconscious and real. Even great Advaita stalwart Sonkara treats Sakti of the Tantra as Supreme Brahman. It is very important to note that this Tantric literature lays stress on the dynamic nature of the creative power, i.e., Sakti bere as Brahman itself. Though the conception of the goddess Tripura corresponds to that Impersonal Brahman of the Upanisads this Tatra literature, emphasised the dynamic aspect of the godhead-the activity of panifestation of a deity in a form of Divine energy. The Saktas bave transformed the Impersonal Absolute Brahman of the Upanisads into a personal divinity. that is the omnipotent, omnipresent and omniscient Sakti or a Divine Mother-the source, support and end of the entire empirical Uoiverse 89 According to this Tantra the supreme transcendental Reality (Brahman) which is really nameless and formless conceived through religious imagination becomes goddess in Saguna form. The Nirguna Brahman of the Upanisads comes down step by step and assumes the form of a goddess, and becomes an object of worship in the form of Universal Mother. All the paraphernalia for worship are then offered to her. This concept of the highest as Mother is a special feature of Sakta Tantra and it has its own significance. Mothe, always nurishes a more charitable attitude forgives the faults of her children and offers them an opportunity to reform their ways. This attitude of forgiveness and compassion, love and pity are more natural to Mother than to fatber. Thus. supreme Brahman in the personified form beconies affectionate Mother, worshipped in the name of Maha Tripurasundari. She is also known by various other names, such as Srividya, Sri Lalita Pancadusaksari, sodasi, Kamesvari and so forth. She is conceived as the most high, bigher than Sarasvati, Laksmi. higher than Brahma, Visnu, Isvara and even Sadasiva. To Worsbid of Universal Mother in the Saguna form with ceremonial pomp is only support for meditation on the highest, which is strictly beyond thought and mind. The Mother is really the bighest Brahman in empiric dress. 68 (a) Lalita Trisati with sankarabhasya p. 169, 178, etc., (6) Saundaryalahari, 35, 98. 69. (a) Lalita Trisati, p. 235, (b) Saundaryalahari-7 p. 41. (c) Ibid--I, Laksmidhara, p. 2. 70. (a Saundarpalahari-22-29, p. 36-42. (b) Trisati p. 198.

Page #162
Tripura Tantra... 153 The significances of the description of the highest Brahman in Saguna form is to indicate that she is near enough to us and yet far away, sbc is in the world and also beyond it and that she is both immanent and trascendent. In this form she is described as resplendant as the newly rising sun. She is also three eyed and holds in her four arms, noose, goad, arrow and bow. She can be worshipped either in female form or male form. In the, male form she is worshipped in the form of Lord Sri Krsna.71 This Saguna aspect is only for those who are ordinary mortals, highly emotional and unable to meditate on the highest attribute less Brahman. The beautiful description of goddes Tripura in Saguna form and significance of its worship is found in many texts such as Saundaryalahari and Tripuramahimnastotra. This kind of description is mainly to rouse our emotion of devotion and strengthen it by furnishing suitable support for meditation. Tripura is described from head to foot in these texts. This is really intended to show that the Supreme Being is also Supremely beautiful and when it gets embodied in human form, for the benefit of dull witted mortals, the beauty that is its essence naturally shines through every tissue and filament. 19 Tripura is the supreme deity. All other gods and goddesses are subordinate to her, and offer obeisance to her.78 Inspired by her, Brahma creates the world, Visnu sustains it and Rudra destroys. The relative reality and objectivity of the world and its regularity and law abiding nature are due to her. She is absolute in the world context. She is the supreme from the cosmic end. She is the moral governer and lord of the law of Karma.lt She is the form of ocean of mercifulness. 78 she is the bestower of all kinds of riches and happiness, 76 Mother of all77 and bestower of ultimate liberation. 8 71. (a) Tantraraja Tantra-John Woodroffe, p. 24. (b) Kadaciddyllality put rupa ktsnavigrabi-Lalitatrisatibhay ya-p, 225-26: (c) Tantraraja Tantra, XXXIV-p. 99. (d) Lalita Sahasranamabhasya, Versc 16, p. 9. 72. Devi Worship in Saundaryalahari-Iyer Venkatarama M. K., Pub Prabhuddha Bharata, Sept. 1959, p. B-1, 73 (a) Saundaryalahari, 24-25, p. 37-38. (b) Trisati, p. 211. 74. Karnadi saksini karayitri karmaphalaprada --Trisati-4, p. 173. 75. 'Karunamotasagara'-Trisat 1-2, p. 169, 76. Ibid-7, p. 184-87. 77. Sarvamata'-Ibid, p. 218-9. 78. Sadgatidayini-Ibid, p. 258-260. T-20

Page #163
154 Traverses on less trodden path... The worshipper of Tripura, becomes the rival of Sun, Garuda, Manm. atha, Fire and Brahma, Visnu and Sankara,? 9 The devotee of Tripura acquires great learning, becomes exceedingly prosperous and develops a charming personality. 80 Devi confers all sorts of powers to her devotee. She fulfils all the desires. Her devotee becomes master of all arts, and obtaios unparalleled name and fame.81 She bestowes all worldy prosperity to her devotee. The devotee of Tripura, enjoys all the worldly riches and becomes one with her (Brahman) in the end. 8 9 Path of Sadhana This Tripura Tantra is mainly practical scripture of Vedanta. Though this Tantra represents Upanisadic philosophy, its main emphasis is on the practical aspect of realisation of Brahman. No doubt this Tantra has exaIted the supremacy of knowledge, but it emphasizes on that knowledge which is obtained from spiritual experience. Mere knowledge derived from scriptures will not lead to the realisation of one's own self. Mere scriptuaral speculation or erudite scholarship in Vedanta does not necessarily lead to real knowledge. Real knowledge consists in spiritual experience that can liberate the soul from eternal bondage. Thus both theory and practice are of utmost importance for a devotee to reach the the highest goal. For this reason, this Tantra literature prescribes a set of disciplines, to be followed by the aspirant on the path of realisation of Advaita. But it is very important to note that these disciplines described by Tantra do pot propagate self torture and dry austerity. It is clearly mentioned in these texts that, worship of goddess brings all worldly prosperity and enjoyment and ultimately leads to liberation, 88 Now, it is necessary to set forth the nature of thc Tantric Sadhana at some greater length. These Tantric texts advocate two kinds of worsbip of Tripura; the internal or higher form of worship, consisting of deep meditation and solemn contemplation for the highly advanced and the external intended for the less evolved, ordinary mortals. Saktas believe that the Universal 79 (a) Nityasodasikarnava-I-3, p. 14. (b) Saundaryalahari-101, p. 251. 80. --Saundaryalahari-5. 6, 13, 18, 101. 81. Tripuramahimanastotra-51-53, Kavyamala-part XI. ed. Pandit Sivadatta and Kasinath Pandurang parab, Nirnayasagar Press, Bombay-1933, p. 36-37. 82. Ibid-54, p. 37. 83. Yatrasti bhogo na hi tatra mokso, yatrasti mokso nahitatra bogah. Sivapadam bhojayugarcakanam bhuktisca muktisca karasthiteva-Saundaryalahari with Saubhagyavardhani, p. 22.

Page #164
Tripura Tantra... 155 energy or Spiritual power in man lies dormant and is likened to a serpent that has coiled up (Kundalini Sakti). This power has to be aroused from its place (which is at the beginning of the spinal cord and led up step by step to the cerebrum. Here, in this state Sakti unites with Siva. This e liberation. Thus, the primary purpose of the aspirant is to awaken this sleeping Snake or Sakti. This is done in many ways, such as purely practising Yogic technicalities, reciting sacred letters (Japa) and worshipping diagram and image. Details of Yogic disciplines are set forth by Sankara in Saundaryalah. ari.84 Yoga speaks of satcakras viz., Muladhara (original abode), Manipura (full of rays), Svadhisthana (own place), Anahata (sound), Visuddht (the ether above) and Ajna (mind between the eyebrows), within the human body. 88 These are actually psychic centres in the body. These six psycbic centres represent the cosmic elements of earth, water, fire, air, ether and the mind respectively. 86 Last and high up in the cerebrum, there is the Sahastara Kamala-thousand petalled lotus. An aspirant by deep meditation led it up to the cerebrum where this Sakti disengaged from all that is adventitious to it, emerges in its pative splendour as pure consciousness, It is here in this state Sakti is transformed into absolute consciouness. It is a state of liberation. This method of applying Yogic technicalities is considered as higher form of internal worship or subile meditation (Suksmadhyang). 87 Highest type of meditation (Paradhyana) is done by meditating on the Parasakti as one impartite, and impartible whole and visualising the Atman as steady, motionless flame in a windless place. 8 8 Ja pa (reciting sacred letters) is an aid to meditation. Mantra is identified with Devi, Pancadasaksari Mantra is considered as supreme Mantra, wbich is also called Gupta Gayatri. 8 9 It is a formula for deep meditation. This mantra is so called because it contains fifteen germinal letters. These letters represent union of Siva and Sakti, Jiva and Brahman. 90 This Mantra represents body of Tripurasundari. Tripura herself is called Pancadasi because she is witness of five kinds of stages of the universe 84. Saunndaryalahari-7, p. 10. 85. Saundaryalahari with Laksmidhara-9, p. 70. 86. Ibid. p. 70. 87. Tantraraja, p. 76. 88. Ibid, p. 76. 89 (a) Tripuratapinyupanisad, p. 461-463. (b) Tasya rupadvitayam tatraikam yat prapathyate aspa stam vedesu catursvapi paramaty antam gopaniyalaram--Varivasyarahasya, Bhaskararaya, p. 8, 90. Lalitatrisati, p. 291.

Page #165
156 Traverses on less trodden path... and indestructible. $1 Bhaskararaya gives fifteen meanings of this mantra.99 Three hundred meanings of Pancadasaksari is explained in Trisatibhasya by Sankara.98 The fifteen letters of this Mantra are divided into three groups (Katas) viz. Vagbhava, Kamara ja aru Sakti. Vagisvari is the JnanaSakti which is in the Vagbhava division and confers salvation, Kamaraja is the Kamyasakti, the ruler of desire and fulals desire. The sakti division is the will power-the supreme energy and is in the form of Siva.94 Again, each group represents specific divine powers, such as Fire, Sun and the Moon. These three groups represent, the three states of waking, dreaming and dreamless sleep--Visva. Tai jasa and Prajna and willpower, power of knowledge and power of action. In essence, this Mantra is said to comprise all the fundamental truths of the Universe. This is considered as a very powerful Mantra and recitation of this is sure to yield results. It is said that the man who has been intiated to this Mantra has no more rebirth.98 This Pancadasaksari is known as either Hadi or Kadi, on the basis of beginning letter of the Mantra. It is said that Hadi is followed by Lopamudra and Kadi path is followed by Haya. griva, Agastya and Durvasa. For the very highly advanced and initiated, a sixteenth letter is added, and it is called sodasaksari. This sixteenth letter is kept very secret and not openly stated. The Paths of Yoga and Japa Sadhani are purely internal type of worship. The mind cannot remain steady on, what is formless (amurta). Therefore a form is accepted as aid to meditation. Form is also of two kinds-gross and subtle. The grossest form is pictorial that which is with hands, feet and so forth. Subtle form is the diagrm which is also called the body of Mantras. The well known Sriyantra or Sricakra is adopted for the worship of Tripura or Lulita. Details of Sricakra are given in Vamakesvra Tantra, Tantraraja, Saundar yalahari, Saubhagya Vardhani and Laksmidhara.96 91 (a) Lalita sahasranama, p. 50-52. (b) Dasapancakabhedena prapancasya vilasinah. Saksini cukgari Sasinat tasmat pancadasaksari'-Saundar yalahari with Saubhag ya vardhani, p. 49. 92. Varivas yarahasya p. 37-110. 93. Lalitatrisati, p. 166-290. 94. Nityasodasikarnava-IV-11, p. 207-196. 95 (a) Yasya 110 pascimam janma yadi va Sankarah svayam. Tenaiva labhyate vid va srimatpaficadasak sari.-Lalitatrisati, p. 293. (b) Yasya vijnanamatrena punarjanma na vidyate. ---Matrkabhedatantra-VII-1, p. 38. 96 (a) Nityasodasikarnava Vamakes vara Tantra), I-29-43, P. 50-67 and 1-59 75 p. 83-88. (b) l'antraraja Tantra-VIII-52-71. (c) Saundaryalahari with Saubhagya vardhani and Laksmidharu-10. (d) 'Bindu trikona vasukonadasarayugmaman vasranagadalasamyutasodasaram. Vittatrayam ca dharani sadanatrayam ca sricakrarajainuditam paradevatayah.' ---quoted in Setubandha by Bhaskararaya, p. 27.

Page #166
Tripura Tantra... 157 The Sriyantra is composed of nine triangles and Cakras, one within the other until the central point or Bindu is reached. The names of the nine Cakras are Bhupura, sixteen petals, eight petals, first set of fourteen angles, second set of ten inner angles, third set of ten angles within these, fourth set of eight angles within these, three angles within these and the point of Bindu. In each of the nine Cakras the Gooddess Tripurasundari is worshipped in its centre under one of her nine names united with the Padukamantra of seven letters. These nine Cakras are also called Trailok yamohana, Sarvasuparipuraka, Sarvasamk sobhana, sarvasaubhagyadayaka, Sarvarthasadhaka, Sarvaraksakara, Sarvarogahara, Sarvasiddhiprada and Sarvanandamaya, on account of their main functions. 97 These nine Cakras also represent creation (srsti), maintenance (Sthiti) and absorption (Sambara).98 In this middle of this Sricakra there are nine triangles. The five triangles with their apexes pointing downwards are indicative of Sakti elements and four with their apexes pointing upwards are of Siva. But Laksmidhara, mentions that according to Kaulas four triangles pointing downwards are of Siva and the five triangles pointing upwards are of the Sakti.99 The Bindu is in the innermost triangle. It is all blissful. It represents the unity of Siva and Sakti. This central point or bindu is also known as yonibindu. The word Yoni hear does not mean the generative organ of woman, it means source of the entire Universe, the cause and the womb of the Universe. There are two different processes to construct Sricakra. To construct Sricakra from the bindu outwords is the evolution mode (Srstikrama)the method accepted by Samyacarins and to work it out from the circle to Bindu is involution method (Samharakrama) adopted by the Kaulas, 100 This is a diagrammatic presentation of Divinity and mantra is its sound expression. Both these, Sricakra and Mantra embody the subtle essence of Devi herself. A deeper study of construction of Sricakra reveals that, it is also a diagrammatic representation of the human body which consists of nine cakras. According to this Tantra system, nine elements sustain the human body. They are, skin, blood, flesh, muscle and bone and marrow, semen, 97. Nityasodasik arnava with Rjuvimarsini and Artharatnavali, p. 135-36. 98. Setubandha, p. 40. 99. Kaulamatanusarena adhomukhani catvaritrikonani Sivatmakani, Urdhvamukhani panca trikonani Saktyatmakani.'-Laksmidhara. p. 72, 100. 'Sambarakramena Kaulamargah...Srstikramastu samayamargans-Laksmidhara, p. 82-83,

Page #167
158 Traverses on less trodden path... vital air and soul. The first five originate from the Sakti and are known as Siva Yuvatis. They are diagrammatically represented as five triangles with their apexes pointing downwards and remaining four clements are Sivasvari pa and called Srikanthas. They are represented by four triangles with their apexes pointing upwards. In addition to these nine elements which sustain the body, there are also fortyfour elements composing it and these are arranged as so many triangles on the sides of the pine triangles. 101 It means that the entire human body represents Sricakra, which is Devi herself. The main object of the worship of Sricakro is the realisation of the unity of knower, knowledge and the known, 102 che realisation of Sarvatmabhava. The devotee has to abolish the imposed difference between bim and the deity. In this Tantra, this Advaita bhava is expressed in ritual, meditation and Japa, In the beginning of the ritual the worshipper has to think that I am He or she' and should neditato upon the unity of Jiva is Brahman. 103 An aspirant should meditate upon himself as one and the same with her. 104 Kularnava tells us that the body is the temple of God. Jiva and Sadasiva. Let him give up his ignorance as the offering which is thrown away and worship with the thought and feeling I am He or She'. 105 Even, Nyasa, Japa, Homa, Tarpana used in this method of worship indicate the Advaita bhava with the goddess. Nyasa means identifying one's own body with the deity's image. Japa generates a sense of identity with the deity. Homa is destroying the sense of multifariousness of the Universe. It is dissolution of all the distinctions such as "Thou" and "I", "15" and "Is not". Tarpana is the contentment (tipti) caused by the realisation of identity of all things with one's self.106 Yantras and mantras help to produce steadiness in the belief of one's unity or oneness with the Atman. 101 101. Saundaryalahari-II, ed. Subrahmanya Sastri and Srinivas Ayyangar, Adyar, Madras, 1977, p. 64-71. 102. 'Jnata svatma bhavejjnanamarghyam jneyam havih sthitam. Sricakrapujanam tesam ekikaranamiritam.'-Tantraraja Tantra-XXXV, p. 102. 103, Guram natva vidhanena so ahamiti purodhasah. Aikyam sambhavayet dhiman jivasya brahmanoapi ca.'-Gandharva Tantra quoted in Sakti and Sakra, p. 568. 104. 'Evam dhyat va tato devim so ahamatmanam arcayet.'-Ibid, p. 568. 105. Deho devalayah devi jivo devah Sadasivah. Tyajedajnananirmalym so ahambhavena pujayet. ---Kularva Tantan-IX, p. 58. 106 (a) Nyasastu devatatvena svatmano dehakalpanam. (b) Japastu tanm ayata rupabhavanam. (c) Kartavyamakarta vyamaudasinyanityatmavilapanam homalt (d) Esam anyonya sumbhedabhavanani tarpanam.--Tantrara; a-XXXV, p. 101. 107. Ibid, p. 104.

Page #168
Tripura Tantra... No doubt, method of worship abvocated by this Tantra in the priliminary stages involves the dualistic idea, i.e. worshipper and the worshipped. But this idea disappears in the end and spiritual experience gained through this worship, i.e, merging of the individual soui into the supreme energy or Brahman, supports the idea of oneness between the worshipper and the worshipped. After realisation of this unity, the aspiraut will ever be in the enjoyment of the bliss of Brahman. He becomes Jivanmukta here anp now, 108 Thereafter, he is not bound to perform either any Puja or Japa or dhyana. Every word, thought, act and movement of his will be a spontaneous offering to the highest deity. 109 We have seen that immorality is not the aim of the cult of Mother worship. The highest impersonal Brahman of the Upanisads is worshipped in its feminine form. This Tantra mentions in clear terms that only those who are well exercised in selfdiscipline are eligible to worship the highest Brahman in the form of Universal Mother. Sankara rightly pointed out that the worship of Universal Mother is impossible for those who have no control over the senses. 110 In Tantraraja Tantra we are told that worshipping this goddess, controlling the wild longings, one will fully know one's own true nature and conquer the proclivities wtih which one is born and thus become one with true, pure manifest and boundless becoming.111 This Tantra emphasises the worship of qualified Brahman in the form of Universal Mother which leads in effect to the merging of the individual soul (Jivatman) of the aspirant into the nondifferentiated Brahman. This Tantric path is an approach to Impersonal Brahman through saguna in essence. It points out the gate-way to approach the highest reality which is attainable only through spiritual devotion, mental purity, self control and the knowledge of one's own real nature, It aims at the gradual dissociation of the spirit from the shackles of matter and also from the limitations that are imposed on it by its association with the mind and the antahakarana. Matter exists in the form of five gross elements (earth, water, fire, air, and ether) which are formed out of the five Tanmatras (finer essence). Each element has its own peculiar quality (i.e. odour, taste, colour. touch and sound, respectively) and we have special sense organs (i.e. the nose, the tongue, the eyes, the skin and the ears) to perceive these qualities. Enjoyment of the worldly objects 108. Bhavanaparo jivanmukto bhavaji.-Bhavanopanisat, p. 477. 109, Saundaryalahari-27. 110. Saundaryalahari-96. 111. Tantraraja Tantra-XXXVI, p. 109-110. 159

Page #169
Traverses on less trodden path... through these organs and mind, keeps the soul of the man in bondage. First of all the aspirant of liberation has to transcend these senses and objects. Then he has to rise above the limitations set by his own mind and the internal organ. When consciousness is completely freed from all its adjuncts, it shines in its own native splendour.112 This is the realisation of oneness with Universal Consciousness. This is the gist of the philosophy of Tripura Tantra and its path of Sadhana. 160 112 (a) Brhadaranyakopanisad-III-1-9, p. 792-3. (b) Devi worship in Saundaryalahari, p. B-5-6.

Page #170
PLACE OF SUICIDE IN INDIAN CULTURE AND RELIGIONS 16 Indian Philosophical point of view, suicide or atmaghata is not possible in the real sense of the term. Atman or self is indestructible because it is unborn, uncaused, it has neither beginning nor an end. Bhagavadgita clearly states that, self cannot be killed either by any weapon or water or wind or fire. Killing or destruction is possible only in the cause of those things which are produced by causes and conditions. Atman is beyond causation. Atmaghata or Atmahanana is used mainly to denote destruction of the body. Some times, the word Atmaha, is used in the philosophical writings to indicate a person who does not try to realise one's own Atman after acquiring this precious human body. The destruction of body or suicide, according to one's own sweet will or suicide on account of cause is condenmed in philosophical texts. Isavasyopanisat clearly warns that one, who commits suicide, can never see the light of knowledge. He reaches after death, the sunless, lightless regions covered by impenetrable darkness. His fate is to remain in the world of ignorance. 5 The reason behind such kind of opposition to suicide is that according to Indian tradition (except Carvaka) highest aim of life is realization of one's own self (atmanam viddhi) which is pure bliss, untouched by worldly pain and pleasure. This is highest state which is called freedom, Moksa or Nirvana. Body is the means to achieve this highest goal of life. If this body is destroyed, how can one achieve this goal? Destroying one's body means harming one's own achievement. Therefore, Indian Philosophy 1. Na jayate mriyate va vipascinnayan kutascinna babhuva kascit. Ajo nityah sasvatoyam purano na hanyate hanyamane sarire.-Kathopanisat, II-18. Isadidasopanisad. Pub. Motilal Banarassidas, New Delhi-1978. (b) Bhagavadgita-II-20. Gita press, Gorakhpur-1969. 2. Nainam chindanti sastrani nainam dahati pavakah. Na cainam kledayantyapo no sosayati marutah--Bhagvadgita-II-23-63. 3. Hanyamane sarire-Ibid-11-20. also Katha. p. II-18. 4. Vivekacadamani of Sankaracarya-4, works of Sankaracarya, vol. XIV, Pub. Press, Srirangam. 5. I savasyopani sat-3. 6. Priyapriye na sprsatah. T-21 Vanivilas

Page #171
162 Traverses on less trodden path... tells us that you are born here as human beings to attain this final goal of undivided Bliss and do not miss this opportunity killing one's own body. Life is not worthless but store-house of abundent energy. It should be utilized in right direction. It should not be wasted by destroying one's own body. The word suicide is also understood in general senee which is comman to all civilizations of the world. It prevailed in India and other civilized countries since time immemorial. Almost all the ancient civilizations of the world such as Indian, Greek, Latin and others were familiar with this tragic act.? It was also practised in China, Japan, Burma, Russia and other Asiatic countries. 8 Human nature being the same everywhere, the causes of suicide have been almost identical all over the world. Most of the causes leading to suicide are, disappointment in love affair, jealousy, fear of punishment, shame or wounded pride, anger, extreme poverty, family unhappiness, feeling of inferiority, etc. 9 It is seen that frequent repetitions of situations which bring about feelings of disappointment, depression, mental and emotional conflicts, irresistably drive the victim to the extreme step of suicide. It is normally a mislortune of one's own making. A victim of suicide is either a victim of his own mental weakness or of external circumstances which he is not able to circumvent. 10 Modern social scientists, such as, Henry Morselli, Westermark, Emile Durkheim and others, who have made substantial contribution to the study of suicide, listed various cauees and influences which drive a person to end his precious life, 11a Even causes of suicide mentioned by Kautilya 11b are very much similar to these modern thinkers. This fact reveals that the causes are more or less similar throughout the ages. The area of this research paper is restricted to the study of place of suicide in Indian culture and religions right from Vedic times down to the present day. Suicide means, destroying one's self by means employed by one's self. The corresponding word in Indian religions is atmaghata 7. Henry Morselli, Suicide, pp, 2 ff, quoted in History of Suiciae in India by Urendra Thakur, Pub : Munshi Ram Manoharlal, Delhi, 1962, p. 1, 8. Ibid., pp. 186-193. 9. Westenmark, Origin and Development of Moral Ideas, Vol. II, 1908, pp. 232 ff. 10. T. K. Tukol, Sallekhana is not Suicide, Pub. L. D. Institute of Indology, Ahmedabad, 1986. p. 71. 11. (a) Suicide : Origin aud Devejopment of Moral Ideas, Vols. I-II, 1906 and 1908. Emile Durkhem, Suicide : A study in sociology. (b) Kautilya's Artha'sastra, ed. Shamasastri, Sanskrit Series, IV-7.

Page #172
Place of suicide... 163 or atmahanana. This word almaghata (suicide) is used in two different senses. First of all, it means voluntary self-killing or self-destruction which is committed out of pure melancoly, disappointment in love, unhappiness in one's life and on account of other worldly considerations.19 Secondly, it is used by the ancient philosophers in the sense of not caring for realisation of one's own self.18 Indian culture and religions viz. Hinduism, Jainism and Buddhism have approved many other kinds of voluntary deaths (either religious or social ) in certain circumstances such as mahaprasthana (the great journey); prayopavesana (fasting unto death ); jalasamadhi (drowning in sacred river); agnipravesa (entering fire); bhgupatana (falling headlong from a cliff): sari, jauhur etc., which are not included in the category of suicide or armaghata. Thus the word suicide is used in a limited sense. All kinds of voluntary deaths are not called suicides by followers of Indian culture and religions. The reason is that suicide or self-sacrifice for a cause is different from suicide on account of frustration. If one commits suicide for a frustration, he succumbs to weakness which is condemmed by society. If a person kills one's self for a noble cause, i.e. lays down one's own life for religious cause or for the benefit of entire society, his act is approved by the religion or society. But the word suicide is losely used for social and religious sacrifice by certain Western and Indian scholars 14 which may not be cent percent true in the context of Indian culture and religions. In fact they are not suicides but selfsacrifices for higher cause. Let us examine the plac@ of suicide and other kinds of voluntary deaths or self-immolations in Hinduism, Jainism and Buddhism to find out the truth of this matter. Ordinary suicide is denounced by all these three religions of India as an absolutely degrading act, We have already noted that the lsavasyopanisat (1200 B.C. to 600 B.C.) bitterly attacks those who indulge in heinous act like suicide. It is condemned to postmortuary penalties which follow the soul. It states that those who commit suicide reach after death the sunless regions covered by impenetrable darkness, 15 They will not be 12. Vyapadyet vithatmanam svayam yo agnyudakadibhih. Avaidhenaiva margena atmaghata saucyute-quoted in Vacaspatyam; Kautilya's Arthasasira IV-7: Amstacandra, Purusartha Siddhyupaya, ed. Ajit Prasad, Sacred Books of the Jainas, Vol. IV, Pub, Central Jaina Publishing House, Luck now, 1933, verse 178. 13. Isavasyopanisat, Ten Principal Upanisads with Sankarabhasya Pub. Motilal Bana rasidass, New Delhi, 1978, 3; Vivekacudamani, Works of Sarkaracarya, Vol. XIV, Pub. Vanivilas Press, Srirangam, 4. 14. See History of Suicine in India. 15. Asurya dama te loka andhena tamasavstah. Tamste pretyabhigacchanti ye ke catmahano janah-l'savas yopaaisat, 1.

Page #173
164 Traverses on less trodden path... able to see the light of knowledge anymore. In later ancient and mediaeval periods, suicide was considered to be a vicious crime and various punishments are laid down in this direction. Kautilya, (3rd century B.C.) in his monumental work Arthasastra condemns those men and women who, under the infatuation of love, anger, or other sinful passions, commit or cause to commit suicide by means of rope, arms or poison. According to him, such kind of suicider's body be dragged by means of rope along the public road by the hands of an untouchable (candala). For such persons neither cremation rites nor any obsequies, usually performed by relatives shall be observed. In fact any relative who performs funeral rites of such self-murderers, shall either himself be deprived of his own funeral or be abandoned by his kith and kin. 16 Kautilya, being a great social thinker, has gone to the root of this problem of suicide and suggested a proper method to investigate the cause of death to decide whether it is a suicide or murder, which is known as kantakasodhana. 17 In his method of investigation, the magistrate, dealing with criminal cases, takes hold of the dead body and examines it to ascertain the causes and circumstances of death. If it is a case of suicide, then, the dead man's or women's body is exposed in the public thoroughfare. The treatment of the bodies of such persons was subjected to insult and indignities. in the age of Dharmosutra and Puranas also suicide or an attempt to commit suicide came to be condemned as a great sin. Vajasane yi. samhita states, "Whoever destroy their selves, reach after death demonworld that is shrouded in blinding darkness."18 Vasistha Dharmasutra (3rd century B.C.) ordains that whoever commits suicide becomes guilty of mortal sin (abhisapta) and his relatives have to perform no death rites for him. It also prescribes punishment for merely resolving to kill oneself, even though when no actual attempt is made. 19 Manu (circa 200 B.C.- 200), A.D. the great ancient Indian Lawgiver, says that no water is to be offered for the benefit of the souls of those who commit suicide.80 Brahmapurana declares that those who commit suicide by poison, banging, fire, drowning or falling from cliff or a tree, should be considered as great sinners, such persons should not be cremated, nor 16. Kautilya's Arthasastra, IV-7. 17. Ibid., IV-7. 18. Vajasane yasanhita, ed. Weber, 39-3. 19. Vasistha Dharmasutra, ed. Fuher, XXIII-14-16, 18, 20. Manusmrti with Medhatithibhasya, ed, and Pub. Gharpure, Bombay, 1920, verses 88-89, pp. 426-28. .

Page #174
Place of suicide... 165 should useful funeral riles be performed for them.21 The Visnusanhita (1st-3rd century A.D.) has also nothing but condemnation for such persons.92 The Mahabharata also states that one who commits suicide does not reach blissful worlds. 23 The Yamasmiti (6th-7th century A.D.) prescribes harsh punishment and declares that, when a person tries to do away with himself by such methods as hanging, if he dies, his body should be smeared with impure things and if he survives, he should, along with his friends and relatives be fined.24 Parasara (7th century A.D.), 28 Samyarta 36 and Likhita Smslis 27 (8th century A.D.) denounce such self-killing outright. Suicides are generally censured with few exceptions. If a Brahmin is overtaken by disease or great misfortunes, he is permitted to walk straight on in a north-easterly direction subsisting on water and air until his body sinks to rest, 8 Atri approves this view of Manu and states that "if, one who is very old, candot observe the rule of bodily punification (owing to extreme weakness): one who is so ill that no medical help can be given, kills himself by throwing himself from a precipice or into water or fire or by fasting, mourning should be observed for him for three days and deatii rites should be performed for him. 29 We have seen that in general, suicides were universally condemned throughout the ancient and mediaeval times in Hindu law-books and society. Not only this brutal treatment 10 the bodies of suiciders were prescribed by ancient and mediaeval law givers to check the cases of suicide in society, Ancient and mediaeval Hindu society as a whole, disapproved the suicidal tendency. Brutal treatments to the bodies of suiciders where prescribed to prevent this tendency to commit suicide. In modern Indian society, this ordinary suicide is increasing on a remarkable scale on account of frustration, emotional conflicts and family unbappiness. In the eves of modern Indian Law, suicide is a crime which is punishable under section, 309, of Indian Penal Code. Here again, as in ancient 21. History of Suicide in India, p. 54. 22, Visnusamhita, ed. Jolly, Calcutta, 1881, XIX-8-9; XX-6-7; XXXII-1-2. 23, Mahabharata. Adiparva, Pub : Bhandarkar Oriental Institute, Poona, 179-80. 24. Yamasmrti, 20-21, quoted in History of Suicide in India, p. 57. 25. Parasarasmiti, cd, Vamanasastri Islam Purkar, Bombay Sanskrit Series, 1898. Vol. II, Part I, IV-1-2, pp. 18-19. 26. P. V. Kane, History of Dharma Sastra Pub. Bhandarkar Oriental Research Institute, Poona, 1941, Vol. II, Part-I. 27. Ibid. 28, Manusmrti, VI-31, p. 467. 29. Atrismrti, 218-19, qoted in History of Suicide in India, p. 89.

Page #175
166 Traverses on less trodden path... societies, what is actually punished is the unsuccessful attempt to commit suicide but not a successful attempt, because, if the attempt is success ful, there is nobody to be punished. If the attempt is unsuccessful and the person survives, he will not be allowed to go unpunished. In suicidal tendency either man punishes himself by successful attempt or is punished by Law. In either case, this tendency is punished. Again, according to Hindu thinkers, the person being a part and parcel of social system, his body naturally belongs to society as a whole. He is not owner of his own bod., in real sense. It is the property of the society. Destroying one's own body means destruction of public property which is again a great offence. So, Hindu society has considered suicide as offence and strong law is prescribed to check it. A similar example is found in mediaeval Europe. The self-murderer was deprived of his rights which were granted to all other criminals. 80 Jainism also considers suicide to be a great sin. It declares that he who is actuated by passions, puts an end to his life by poison, weapors, by water, fire, or by stopping breath, is certainly guilty of suicide 81 and such kind of suicider is reborn as a demon, 32 Buddhism, upholds tbe same view and maintains that generally dire miseries are in store for the suiciders and the society look upon him as one who must have sinned deeply in a former state of existence. 33 It declares that a monk who encourages or preaches suicide is no monk at all.54 I-tsing, the Chinese traveller, tells us that, Indian Buddhists abstained from suicide and in general from self-torture. 36 From these abovementioned accounts, we can conclude that, all the three religions of India condemned suicide as unethical and opposed to religion. It was disapproved by Indian culture and religions, because, suicide involves self-condemnation or self-hatred. Unless you hate yourself, you cannot kill yourself. This is what is disapproved and prohibited by Indian society. But there are many kinds of self-immolations or voluntary deaths, prevalent in ancient and mediaeval India which were approved by religions and society as a whole. Religiously and socially approved kinds are : death by drowning at the confluence of the Ganga and Yamuna, and at other sacred rivers; self-cremation at one of the places of pilgrimage: hanging head-downwards over a blazing 30, Hiatory of Suicide in India, pp. 118-121, 198. 31. Purusartha Siddh yupaya, p. 178. 32. History of Suicide in India, p. 101. 33. Ibid., p. 106, 34. Sacred Books of the East, XIII-4. 35. History of Suicide in India, p. 110.

Page #176
Place of suicide... entering fire, cutting upon one's flesh and offering it to birds as prey; self-lit fire at Benaras, death by fasting, Mahaprasthana (the great journey) sati (self-immolation of widows), jauhar (self-immolation to save the bonour of community, culture and land from enemies). These kinds of voluntary deaths are not considered to be suicide, because, these are committed for religious or some noble cause. Laying down one's own life for religious or social cause is whole-heartedly approved by the society because, as we have already pointed out, self-immolation or killing one's own self for a noble cause, is different from suicide on account of frustration. The self-immolation for religious cause involves some spiritual attainment. It is dying for religious value. Similarly, selfimmolation for noble social cause, involves self-glorification (instead of self-condemnation in the case of suicide on account of frustration). The moment the person lays down his life for social cause, he becomes a national hero and is worshipped. means On religious grounds, in ancient period in India, people were allowed to commit self-immolation by drawning with the desire of securing release from this mundane world, at extremely holy places like Varanasi and Prayaga. From the very ancient times Varanasi is considered as holiest place and leaving one's body there is considered to be a of liberation.36 Death at Prayaga is highly commended from the Vedic times downwards. It is said in the Rgveda that whoever leaves his body at the confluence of the Ganga and Yamuna, obtains immortality.87 During the Vedic period, self-immolation or self-sacrifice was practised, but it was very rare. In the early Upanisadic period, self-immolation was considered irreligious and foolish.38 In the later Upanisadic period, religious sanction was given for self-immolation to only ascetics who acquired full insight. They are allowed to enter upon the great journey (Mahaprasthana), or choose death by voluntary starvation, by drowning, by fire or by a hero's fate. 39 We find ample evidences of self-immolations to be committed at the various places of pilgrimage in the Ramayana, o 167 36. Kasyam tu maranan muktih.-History of Suicide in India, p. 81. 37. Sitasite sarite yatra samgate tatraplutaso divamutpatanti. Ye vai tanum visrjanti dhiraste janaso amrtatvam bhajante,-Rgveda, ed. Maxmuller X-10, 6, 8. 38. History of Suicide in India, pp: 50-51. 39. Ibid., p. 51, 40. Valmiki Ramayana, ed. Chinaaswami Sastri, Pub. Ramaratnam, Madras, Aranyakanda, Uttarakanda. 1958,

Page #177
168 Traverses on less trodden path... and Mahabharata, 41 in the Ramayana itself, it is said that Rana, along with hundreds of his subjects drowned in the water of Sarayu. - 3 Self-immolation by fire. or water or by falling headlong from a cliff ( bhrgupatana) at Amarakamtaka is highly extoled. It is said that, he who throws himself down from the peak of Amarakantaka, never returns to mundane world (samsara)* 3 These wethods of self-immolation are considered as means of salvation. Mahaprasthana is another kind of self-immolation approved by ancient authorities as a means of release from the miseries of the world. Mahabharata states that one who bas realised the transitorines3 of life should end it in the Himalaya. 44 It is further said that if a man, knowing the Vedanta and understanding the ephemeral nature of life, abandons life in the holy Himalaya by fasting he would reach the world of Brahman.'43 According to Mahabharata the Pandava brethren and their wife Draupadi followed this path of Mahaprasthana.4 C We get many instances of self-im nolation from ancient literature and epigraphic records. In the Micchakatika (Gupta period, 5th century AD) it is said that, king Sudraka entered fire. 47 nalidasa in his Raghuvamsa (5th century A.D.) tells us that king Aja, in his old age, resorted to fasting (pra yapavesuna) and drowned himself at the confluence of the holy rivers-the Ganga and the Sarayu.48 Kumaragupta (554 A.D.), the later Gupta Emperor, is also said to have entered tire of a dried cowdung cakes, This kind of death is regarded as most meritorious in the Puranus, 8 0 In the mediaeval age, the position was more or less the same as in ancieat times. From Ain-e-Akbari we learn that death by starving, entering self-lit fire, burtying one self in snow, and death by drawning 41. Mahabharata, Salyaparva, 39, 33-34. 42. Ramayana, Uttarakanda, Sargas 109-110), pp. 1095-91. 43. Tirthavivecangkanda of Kit yakalpataru (TK), ed. Laksmihara Bhatta, K. V. Rangaswami Aiyangar, Pub. Anandasrama Press, Poona, 1944, p. 2; Matsyapurana, pub. Nandlal Mor, Calcutta, 1954, adhyaya 18), verses 28-36, 44. Mahabharata, Svargarohanaparva, 45. Ibid, Anu'sasanaparva 25, 63-64. 46. Ibid, Svargarohanaparva. 47. Mrochakatikam, pub. Chowkhamba Sanskrit Series, varanasi, Samvat 2011; 1-4, pp. 5-6. 48. Raghuvamsam, VIII-94-95. 49. History of Suicide in India, p. 96. 50. Ibid. p. 91.

Page #178
Place of sucide... 169 in sacred rivers, and cutting one's throat at Prayaga, were prevalent and considered as meritorious by Hindus in the mediaeval period as in the ancient times. B1 In addition to these, dying under the wheels of Jagannatha's car at puri and throwing oneself down from certain rocks or tree at Prayaga, etc., were also practised in mediaeval age, 59 From the Khairh plates 58 of mediaeval period we learn that, Yasahkarandade va obtained salvation together with his five hundred wives at the famous banyan tree of Prayaga in 1040 A.D. Jayapala, a king of Kabul and Lahore, is also said to have entered fire in 1001 A.D.54 Kadambadeva of Vedi (1042 A.D.) had ended his life in the waters.55 Calukya king Some. svara Anavamalla drowned himself in the Tungabhadra river in 1068 A.D.80 Many such instances are found in mediaeval inscriptions. 87 The statement found in Ra jatarangini (11th century A.D.), that there were certain officers, appointed by the king to supervise prayopaiesana indicates that, death by fasting was practised on a large scale in mediaeval period. 88 It is important to note that, only those who were possessed of high ascetic power and detached to worldly desires were permitted to undertake all these kinds of voluntary acts. The ordinary persons lacking in high ascetic power was generally denied resorting to such kinds of methods. Again, there were protests against all these kinds of voluntary deaths from certain corners of ancient, mediaeval and modern Hindu texts. These texts state that, these voluntary deaths are strictly forbidden in Kali-era. 9 Banabhatta (6th century A.D.), vehemently condemns these voluntary deaths.co Writers of 16th and 17th centuries denounced it as an inferior way of death.ci But history tells us that this probibition was never strictly followed or enforced. Jainism has also approved the self-immolation by fasting, which is know as sallekhana. This is a religious vow, which is given a very high place in Acarangasutra, one of 51. History of Suicide in India, p. 92. 52. Ibid., pp. 92-98. 53. Epigraphia Indica-II, pp. 1-7; XII, p. 211, 54. TK, P. 259. 55. History of Suicide in India. p. 101. 56. Epigraphia Curstatika, Vol. II, verse 136. 57. History of Suicide in India, p. 98-101. 58. Rajatarangini, ed. P.R. Shastri, Pub. Pandita Pustakalaya, Kasi, 1960. VII-1411, 59, History of Suicide in India, p. 88. 60. Kadambari, ed, and pub, P. V. Kane, Girgaum, Bombay, 1920-Purvabhagah, para 177. 61. Narayana Bhatta (c. 1560 A.D.)-Tristhalisetu, pub. Anandashrama Press, Poona, 1915. pp. 290-316; Mitra Mishra (c. 1620 A.D.). Tirtha prakasika in Viramit rodaya, Benaras, 1917; p. 354. T-22

Page #179
170 Traverses on less trodden path... the earliest Jaina Agamas.62 Umasvati Vacaka (5th century A.D.), also in his monumental work Tattvarthasutra, refers to this vow.83 Sallekhana is a vow to be adopted for seeking liberation of the soul from the body as a religious duty during a calamity, severe famine, old age or illness from which there is no remedy. 64 lo tbis ceremony many kings, men and women alike took part and devoted themselves to contemplation of the divinity for days without food or water. Sravanabelagola inscriptions are full of such instances. But all are not authorised to follow this path. Only those who have acquired the highest degree of perfection in the spiritual path are allowed to choose this religious vow. Except death by fasting, all other kinds of speedy methods of voluntary deaths are denounced as vulgar and evil by the Jainas. 66 Even Buddhist literature, notwithstanding the opposition of the Buddba, is full of stories of various kinds of self-immolation. The Majjhima-Nikayas 7 states that a husband threatened with separation from his beloved wife, kills her and also himself in order that they may be united as husband and wife in their next birth. There are many stories which prove beyond doubt that, Buddhism, in certain cases and in certain circumstances, approved self-immolation. The stories relating to self-immolation attempt of Siba, Sappadasa, Vakkali and Godhika are good examples of this fact.68 The stories of a future sakyamuni who gave his body to feed a starving tigress 9 and the legend of Bhaisajyaraja?o who filled his body with all sorts of oil and set it on fire are worth noticing. Santidasa io his Siksasammuccaa ya?! (a compendium of the rules of the disciple of the Great Vehicle), prohibits only those from self-immolation, who are just beginoers on the path of spirituality, imply. ing that, the spiritually advanced may resort to this method of self-immo. lation under certain circumstances. 62. Icarangasutra, Sacred Books of the East-XXII, I-VII 5-8, pp. 74-78. 63. Tattvarthadhigamasutra, Vol. II, ed. H. R. Kapadia, Pub. J. B. Javeri, Bombay. 1930, VII-32. 64. Samantabhadra, Ratnakarandaka Sravakacaru, Puls. Jivara ja G. Doshi, Sholapur, 1954, verse 122. 65. Sallekhana is not Suicide , pp. 18-63. 66. Kathakosa, translated by C. H. Tawney, London, 1895, p. 8. 7. Majjhima-nikaya--II' p. 109. 68. History of Suicide in India, pp. 107-109. 69. A Study of the Jatakamala, ed. K. K. Misra, Pub. G. N. Jha Kendriya Sanskrit Vidya Peetha, Allahabad, 1971, pp. 230-231. 70. Saddharmapuudarika, Sacred Books of the East-XXI. 71. Bibliotheca Buddhica-I, Petrogard, 1902.

Page #180
Place of suicide... 171 We have also several examples of men and women, who adopted self-immolation, out of devotion to their masters, mothers and for other sacred causes. Monuments are erected in memories of those brave and devoted persons. Mostly members of royal families resorted to selfimmolation, purely from personal affection and devotion, on a mass scale. When there was enough attachment to persons or even to ideas, people lost their interest in life and resorted to this method. Harsacarita of Bapabhatta 79 tells us that, before and after the death of king Prabhakaravardhana, many of the king's friends, ministers, servants and favourite killed themselves. Kumara Laksmana, the general of Vira Ballala, with his wife Suggala Devi and the army-men attached to him, resorted to self-immolation, purely from personal affection towards the king, 78 Sati or self-immolation of widows was a very important form of voluntary death. It means entering the funeral pyre of ones husband to reunite with bim in the next birth or to acquire innumerable religious merits. As regards this kind of self-immolation or sati, there is no explicit reference in the Vedas. In fact, remarriage of the widow was allowed in the Vedic period and she was asked to enjoy the bliss of children and wealth. 4 We do not find any explicit reference about sati in the Brahmanas (c. 1500 B.C.-700 B.C.), Aranyakas and Grhya-sutras7 (600-300 B.C.). Even in oldest Buddhist literature there is no reference to it. Moreover, we do not find any particular reference to this kind of self. immolation either in Kautilya's Artkasastro, or in the ancient Dharmasufras, or in the early Smsti literature like Manusmrti and Yajnavalkya. smiti though these deal with an elaborate discussion of the duties of women and widows as well as suicide in general. During the 4th century B.C. and earlier, few cases of sati are recorded and the widows of king Kantirasa and Varisyanta are stated to have ascended the funeral pyre.16 We have, the earliest, historical instance of sati in the wife of the Hindu general Keteus who died in 316 B.C., while fighting against Antigones, The Greek historians tell us that one of his two wives was led to the pyre by her brother and that she was all gleeful even when the flames enveloped her person.77 But this was a rare occurance in the ancient times. It is only in the early Christian era that this practice gradually 72. Harsacarita, V, Pub : Vidyabhavan Sanskrit Granthmala, Varanasi, 1958, pp. 250 etc. 73. Indian Antiquary, XXXV, p. 130 74. History of Suicide in India, pp. 128-130. 75. A. S. Altekar, Position of Women in Hindu Civilisation, Benaras, 1938, p. 137 ff. 76. History of Suiciae in India, p. 137. 77. History of Suicide in India, pp. 139-40.

Page #181
172 Traverses on less trodden path... started gaining popularity and the Visnusinti 78 (c. 100 A.D.), contains reference to it. References are also found in the works of Bhasa,?? Kalidasa, 8o Sudraka, 81 Bana 88 and in Agni purana 8.3 and Angirasasmsti. 84 After 700 A.D., this practice was defended by some law-givers delcaring that innumerable merits flow from the performance of sati,85 This pra. ctice became very popular among the Ksatriya Ciste from 4th century A.D. onwards and after 1000 A.D., became common to Brahmanas, Ksatriyas and Vaisyas. 86 In the 19th century AD, this practice of sati was extended to rela. tions (besides widow of the dead) such as mothers, sisters, servants and nurses. The Rajatarangini and the Kathasaritsagara (1100 A.D.) are full of such instances, 8 ? We have also numerous epigraphic records referring to the practice of sari in ancient and mediaeval times. The earliest one is 191 of the Gupta era (510 A.D.) in the Gupta inscription, 88 Nepal inscriptions of saka 979 of the time of Rajendra Coladeva 89 and several other inscriptions so clearly point out that this practice was in general use, at least among the ruling class, in ludia, under the Guptas, the Vardhamanas and their successors. Some stone monuments, called Mahasatikal,91 erected in memory of satis, indicate that this kind of self-sacrifice was highly honoured by the society and some sati memorial stones were worshipped as goddesses. lo modern Indian history, we find few instances of this practice in the history of Rajputs, Marathas and Peshwas.98 78. Ibid., p. 140. 79. Dataghatotkaca, pub : Chowkhamba Vidyabhavan, Varanasi, 1960; Urub harga, pub : C. V. Bhavan, Varanasi, 1962. 80. Kumarasambhavam, IV, ed, S. R. Sehgal, Pub : Munshi Ram Manoharlal, Delhi, 1959, pp. 35-36. 81. Mycchakatikam, X. 82. Kadambari, Purvabhagah, Para 177, 83. History of Suicide in India, p. 140. 84. Angirasasmyti, Medhatithi on Manu, V. 157. 85. History of Suicide in India, pp. 140-141. 86. Ibid., pp. 140-159. 87. Rajatarangini, VI, 107, 195; VII, 103, 478; VIII: V. 88. Indian Antiquary, ix, 164; Fleet, Corpus Inscriptions Indicarum. Vol. III, p. 91. 89. Indian Antiquary, IX, p. 163 ff. (Nepa! Inscriptions); Epigraphita Indica, VI, p. 213. 90. History of Suicide in India, pp. 96-103. 91. Indian Antiquary, XXXV, pp. 129-30. 92. 'History of Suicide in India', pp. 141, 157, 160, 170, 171.

Page #182
Place of suicide... 173 It became highly respected and held in high estcem by the Hindus in the mediaeval age. But it was a purely voluntary aftair and whenever it took shape of purely a social custom and widows were compelled to practice sati, strong protests were made, declaring it as non-religious and not in accordance with the sastras throughout the ancient and mediaeval periods. 98 But unfortunately, in later times, this practice took different shape and became purely cruel social custom and British rulers have stopped it. Jauhar is another kind of self-immolation prevalent in the mediaeval period among the brave Rajputs of Rajasthan. It is a story of a glorious chapter of heroism and splendid sacrifice of Rajputs. Jauhar was in a sepse, a spontaneous out-burst of violent reaction against the barbarous atrocities perpetrated by the brute conquerors who felt no scruples in molesting even womenfolk.94 It is a heroic type of sacrifice, resorted to, to avoid intolerable shame and dishonour to culture and community at the hands of victorious enemies. In India its origin can be traced as far back as the 4th century B.C. At the time of Alexander's invasion of India, many defeated kings along with their wives and subjects, resorted to this method of self-immolation to avoid dishonour at the hands of foreigners. It is said that in one city alone, some twenty thousand males, females and children embraced flames to escape captivity and dishonour. 95 In the early centuries of the Christian era, when the Sakas and the Hunas invaded India, created terror and played havoc with lives of the people, the royal families resorted to this method to save the honour of their womenfolk, 96 In classical literature, it is found that, Daksayani (daughter of Daksa ), or Sati insulted by her own father, resorted to self-immolation.97 The Rajput history is a living example of this great sacrifice in the mediaeval period. 98 Thousands of the Rajput ladies, when they came to know that their kings were defeated or captured or killed on the battle-field by the enemies. willingly and gladly embraced the rising flames to avoid captivity, sexual dishonour, and to save the honour of their royal blood, community, and culture from the hands of the victorious enemies, speci. ally the Muslims. In memory of these glorious sacrifices, stone-monuments 93. Manusmrti with Medbatithi commentary, V-157; Brahmandapurana quoted in Para'sara Samhita, Vol. II, Pt. I, p. 58 etc; Jaimini Sutra with sabarbhasya, I-I-2. 94. History of Suicide in India', pp. 168-69. 95. Ibid., p. 162 96. 'History of Suicide in India', pp, 161-168. 97. Kumarasambhavam, I, 21-22. 98. Todd, Annals and Antiquities of Rajasthan, Vol. II, Madras, 1880, pp. 29, 370-73, 393-91.

Page #183
174 Traverses on less trodden path... were erected, the performers of jauhar being duly honoured as gods and goddesses and worshipped in their households or in temples and shrines. 00 In the west also, such kinds of voluntary deaths have taken place in order to procure martyrdom or to avoid aspostacy or to retain the crown of virginity". These are allowed or approved by the earlier Chri. stian fathers, though ordinary suicide was denounced by them.100 We have, again several instances of Christian women putting an end to their lives when their chastity was in danger and their acts are spoken of with tenderness and even admiration. Some of them were admitted into the calender of Saints, 101 Self-immolation for a noble cause has always been hailed by all nations. We have seen that all the major religions of India and Indian society as a whole denounced the ordinary suicide but, self-immolations for noble cause, either religious or social, were approved or highly praised. Indian people believed that man is the architect of his own future, the master of his destiny. Self-immolations were considered to be a means or release from the fetters of sufferiog, gate-way to Nirvana. For this great religious cause thousands of people sacrificed their lives. In religious self-immolation, contrary to the suicidal intention, there is no desire to put an end to life, due to escaping from any difficult problem, frustration or emotional excitement. The person adoptiog the religious death wants to be liberated from the bondage of karma which has been responsible for all his ills in the world. Again, religious self-immolation is a conscious and planned act for self-realisation. A person committing suicide is weighed down wholly by mundane considerations. It is a circumstantially forced act rather than of free will. It is committed in a fit of emotional stress, mental imbalance or sense of frustration. Again, this act of suicide is due to a cause, rather than death for a cause. Thus. in Indian religions and culture, voluntary deaths or self immolations for religious faith, patriotic fervour or other lofty motives, are not considered as suicide in the real sense. In it, facing death in war is also applauded as an act of heroism (viramarana). Dying for one's own nation, culture, community is called martydom (or atmahuti). The moment the person lays down his life for a noble cause, he becomes a national hero and worshipped with great reverence. These kinds of voluntary deaths are not called suicides, but self-sacrifice (atmatyaga). Is it therefore proper to call (even loosely) all kinds of voluntary deaths as suicide? 99. Ibid., II, p. 609-610. 100. Divine Institution, vi, quoted in History of Suicide in India', p. 197. 101, Origin and Development of Moral Ideas, II, p. 251. in. 6.

Page #184
17 CODE OF CONDUCT FOR MONKS AND HOUSE-HOLDERS : (With Special Reference to Prasamarati) The aim of philosopbical investigations is not purely theoretical but predominantly practical according to the major schools of Indian philosophy. Philosophy is not merely intellectual gymnastic, but a way of life for Indian thinkers. That being so, it is quite natural that ethics plays an important role in philosophical enquires in India. Jainism, in fact, gives more importance to ethical aspects of life. It is predominantly ethical in its nature.' Jainism, like other systems, believes that emancipation is the ultimate aim of life. The empirical self from the beginningless past is under the malignant influence of passions occurring from the association of karmic matter. Passions, alongwith psycho-physical activities, attract fresh material particles which get transformed automatically into karmic particles and engender empirical bondage of the soul. So long as the soul is imprisoned in the body, it is subject to the shackles of the organism and is enmeshed in sordid karmic matter. As long as it is in the bondage of karmic matter, it will never be free from the taipt of misery and pain.1 Complete freedom can be attained only by checking the continuous activity of mind, speech and body, which is the cause of fresh inflow of karmic matter to the soul and by the elimination of the accumulated deposit of karmic force from the soul. Thus liberation is deliverance of the soul from karmic bondage. To achieve this perfect state, the ethical disciplines are prescribed as the means. Jaina thinkers firmly believe that the way to moksa ( emancipation ) lies through ratnatraya, known as Right Faith, Right knowledge and Right Conduct,2 These three are said to be the ingredients of discipline that lead to freedom from karmic bondage. These three gems together constitute one path and are to be simultaneously pursued. If one is absent. 1. Karmodayat bhavgatibhavagatimala sariranirvstih Dehadindriya visas a visayanimitte ca sukbaduhkhe-Prasamaratiprakarana with Haribhabra's Commentary-V. 30; Pub. D. L. Jaina Pustakoddbarasamstha, No. 88, Surat, 1940. 2. Tattvarthadhigamasutra, X-1, Part-I, Ed. H. R, Kapadia; Pub, J. S. Javeri, 1926.

Page #185
176 Traverses on less trodden path... the path of salvation is incomplete. They are inseparably bound up and perfection of one goes with the perfection of the other two.4 Right faith means unflincoing faith in the nine fundamental principles of Jainism. 8 Right knowledge is correct knowledge of the tattvas as taught by Jinas. Right conduct is making one's life conforin to the truths learnt. Right faith is the first step on the path of spiritual development. It leads a person on the right path. But this alone is not enough for complete spiritual advance. ment. It must lead to right knowledge of reality. Right knowledge of the nature of reality is a necessary condition to spiritual development. These two Right faith and Right knowledge-alone would not be sufficient to lead us to the highest spiritual goal. Acquisition of Right knowledge must lead to Right action. Without Right conduct, knowledge is futile. Thus Right conduct in the light of Right faith and Right knowledge is a necessary condi. tion for attaining the highest goal. In other words, Right faith is responsible for placing a person on the right path, Right knowledge illumines the path and Right conduct leads to the goal. Thus Umasvati emphatically maintains that all these three aspects must be present in a person, if one is to reach his spiritual goal.' Without Right conduct, Right faith and knowledge have no meaning. It is Right conduct which ultimately leads a person to the highest aim of life. Thus Jaina thinkers prescribed the exhaustive list of code of conduct. These principles of code of conduct are prescribed to engender the spirit of renunciation in the soul, they weaken and destroy the bonds of its karmas and enable it to attain its original perfect state of Infinite Power, Knowledge and Bliss. So far as Right conduct is concerned, it comprises two sets of rules one consisting of injunctions applicable to monks and other in directions to house-holders Really speaking, Jainism gives prominent place to the 3. Sam yaktva-jnana-caritrasampadah sadhanani moksamargasya. Tasvekatarabhavepi mok samargopyasiddhikarah. P.R.P.-230. 4. P.R.P-231 5. Ibid-222. 6. Ibid-227. 7. To elucidate this idea Siddhasenagaui gives following beautiful analogy of curing ulness of the patient. First of all, patient who is suffering from discase must have unflinching faith in the medicine, prescribed by the physician. Seeondly, he must have clear knowledge of the medicine of that particular disease and thirdly, he must acrually take the medicine and follow the restrictions in the manner of taking food etc,, as directed by the physician. Faith in the medicine, knowledge of the medicine and taking the medicine, all these three are necessary to eradicate the disease. Similar is the case of acquisition of spiritual health, which would be secured only by the combination of the three Jewels."-T.S. Bhas yatika-I-I P-28.

Page #186
Code of conduct for monks... 177 life of a monk and the life of a householder occupies only a secondary place. It considers that the life of a householder is just a stepping stone to the life of a monk. It believes that asceticism is a sovereign remedy against all ills of this life and life hereafter. According to Jaina thinkers, liberation - the ultimate aim of life, cannot be obtained without complete renunciation of the mundane life. Acara of the Sadhus (Monk ) The rules of spiritual disciplines, prescribed for monks are extremely difficult, rigid and puritanic, while in the case of householders they are modified. The course of conduct prescribed for the ascetics in Prasamarati can be roughly grouped under the following beads :-- I Five kinds of Right conduct (Pancavidha Sadhvacara) IL Five kinds of Great vows (Pancamahavratas) III Five kinds of Cautions (Samitis) IV Three kinds of Restraints (Guptis) V Endurance of Hardships (Parisaha jaya) VI Talk of Religious Stories (Dharma-kathas) VII Five kinds of Caritra (Pancavidhacaritra) VIII Ten kinds of Religious Virtues (Dasavidha dharma) IX Twele kinds of Reflection (Anupreksas or Bhavanas) X Meditations (Dhyanas) It is important to note that Prasamarati gives exhaustive information about some of the above-mentioned topics and some of them are mentioned in sitra form. The rules for monks which are not fully discussed in Tattvarthasutro and bhasya are given prominence and explained in detail. Pancavidha Sadhvacara : Right Faith. Right knowledge, Right Conduct, austerity and vigour (power which is to be used in the direction of right efforts) are prescribed as right conduct. 8 These five kinds of codes of conduct are general rules which should be strictly followed by all ascetics. Pancamahavratas : Non-injury (ahimsa), truthfulness (sat ya), non. theft (aste ya), celibacy (brahmacar ya) and non-acquisition (aparigraha) are considered as five-fold fundamental spiritual disciplines, which is to be observed absolutely without any limitation by monks. 9 Ahimsa is non. 8. PR,P-113. 9. Ibid-117. T-23

Page #187
178 Traverses on less trodden path... injury in thought, word and deed to any being and showing reverence to all without any limitation, It teaches equality of all life. Truth fulness (satya) consists in ever abandoning all forms of falsehood. In its wider sense, trutbfulness is not only a negation of lie but a negation of all sorts of talk which is injurious. An ascetic should refrain himself from any type of stealing (asteya). Non-stealing really means that the monk should not acquire any objects which are not necessary for his use. The monks should not accept anything without permission of the owner. Celibacy (brahmacarya) consists in controlling sexual desires. He should disassociate himself from association with women. Aparigraha means non-attachment to one's own possession. Acquisition is main cause of greed and attachment. 10 Attachment is cause of bondage. Thus monks should renounce all personal property. Monks can only possess those things which are necessary for performing religious duties and sustaining life.11 Samiri means cautious bebaviour. Vigilance is considered as one of the important virtues, because negligence is the root of all sids. The monks should be careful while walking, speaking, taking food, keeping and receiving things and evacuating bowels etc. 19 These five samitis are prescribed to avoid all sorts of unpleasantariness to the living beings without any exception, and to keep the monks away from committing sins. Guptis means control of psychophysical activities of mind, speech and body (manogupti, vaggupti and kayagupti) which are the root cause of inflow of karmic matter to the soul. 18 Parisaha jaya14 is endurance of hardships which monks should face on the path of liberation. Monks must endure physical as mental hardships. The hardships that monks should overcome are roughly twenty-two in number. 1 B Victory over these bardships is part of austerity. The monks by facing these hardships, acquire a resolute will that no difficulty could bend them. Dharmakathas or religious stories : Jainism, like any other religion, propogates certain ethical and religious doctrines through religious stories. 10. Ibid 178. 11. Ibid-138, 12. Ibid-116-117. 13. Ibid-241. 14. Ibid-114. 15. Following are the 22 Parisahas : Hunger, thirst, cold, beat, insect bites, nakedness, distaste, woman, fatigue from walkjog, sitting on hard seat, sleeping on hard earth, abuse, beating, begging, failure to get alms, etc., disease, discomfort from grass, etc., dirt, respectful or disrespectful treatment, pride of intellect, ignorance, failures in religious practices. -T.S.-IX-8-9. the 22 Parisahas, tres nakedness, distaste. Weating, begging, fai

Page #188
Code of conduct for monks... 179 These stories are didactic (Upadesatmaka) in nature. The didactic tone of these stories illustrates the consequences of good and bad deeds. Every story conveys some lesson and exhorts the need of firm faith in religious principles. It is the duty of the monk to reflect on these stories and teach laymen to create interest and faith in religious duties. They are four in number;16 - Aksepani- the story which makes one to follow religious path. This kind of story inspires one to perform religious duties. Vik sapani is a kind of story which reduces and annihilates sexual passion. Samvedani gives idea about painful nature of mundane life, and generates intense desire to acquire correct knowledge of reality. Nirvedani is a kind of story which generates spirit of non-attachment to all worldly things. In addition to these stories the monk should always avoid talks about women, their beauty, form and so on (strikatha); about delicious food (bhaktavik arha), about adventures of a theft (corakatha) and about different countries (janapadakatha) which generate interest about worldly life and pleasure, hence indirectly the cause of attachment.17 Sama yika, che dopasthana, pariharavisuddhi, suksmasamparaya and yatha. khyata are five types of caritras (condut) and they are the special rules which should be followed by the monks. 18 Samayika means equanimity and refraining from sin and developing friendliness towards all living beings. The monk should have equanimity of mind and avoid all sinful activities. Chedopasthana is observance of penalties for faults committed through negligence or inadvertence. If a monk commits a mistake in his religious duties, be should observe penalties, confess it in front of a teacher and again engage himself in the pursuit of rightousness, Chedopasthana really means cutting down his lifespan as a monk who commits a mistake. Parihayavtsuddhi is refraining from all kinds of injury-physical, mental and vocal. This rule is prescribed to purify the individual soul. Austerity is prescri. bed for cne who is having this caritra. Suksmasamparaya is the control of the passions; especially greed is to be reduced to a bare unrecognizable trait and all other passions are to be under the control of a monk. in this stage monk possesses only very minute passions. Yathakhyataca. ritra implies the characteristics of those monks who have annibilated all of their passions, lusts and desires. When all passions are destroyed, a monk reaches the ideal state which is known as kevali. This ideal state of a monk is called yathakh yatacaritra These five kinds of caritra are considered as the chief ineans of liberation. 19 Dasavidhadharma or ten kinds of religious virtues are the cardinal virtues that are to be cultivated by a monk, who is aspirant of achieving 16. P.R.P.-182-83. 18. Ibid-228. 17. Ibid-183. 19. Ibid-229.

Page #189
180 Traverses on less trodden path... the highest goal of life. These virtues are the basis of religion and are essential for a monk. Practice of these virtues roots out the attachment, aversion, deceit and green within a short period and leads to the final deliverance of a monk, 90 Umasvati gives prominent place to these ten kinds of virtues and dedicates thirteen verses to elaborate them.21 The ten kinds of virtues which are to be cultivated by a monk are-supreme forgiveness (ksama), modesty (marduva), straightforwardness (ar java), purity (sauca), self-control (sar yama), renunciation (tyaga), truthfulness (satya), austerity (tapas), chastity of celibacy (brahmacarya) and nonacquisition 2 2 (akincanya). Compassion towards all beings is called supreme forgiveness. It is the root case of religion.23 Modesty is the basis of humility. It is the main source of all good virtues. It controls and reduces egoistic tendencies of a monk.94 Straight forwardness consists in eschewing crookedness in thought, word, and deed and never concealing one's own faults. It is the main cause of self-purity which is very essential for realisation of pure self.: B Purity is of two kinds, internal and external. External purity consists in maintaining cleanliness and purity of food, clothes, drink etc. and internal or spiritual purity (bhavasauca) consists in annihilation of passions.26 Self-control (samyama) is of seventeen kinds, viz. abstaining from five types -astava, control over five senses. victory over four kinds of passions and control of mental, vocal and physical activities. 87 Renunciation consists in renunciation of all worldly attachments. relations, wealth, pleasuses and T-ness and Mine'-ness. An ascetic who has abandoned all worldly objects, is called nirgrantha, free from all sorts of worldly knots of attachment.98 Truthfulness is speaking in conformity with the words of jinas and avoiding lies even in worldly transaction. It consists in ever-abandoning all forms of falsehood and even talks which hurt others. It is of four kinds, viz. speaking in con. formity with the scriptures, and straightforwardness in deeds, thoughts and words.99 Austerity implies the renunciation and rejection of all kinds of desires, indifference to pleasures of this world and quietly enduring various physical troubles. Austerity is of two kinds-external and internal. The former emphasises on the outer aspect while the latter does on inner aspect. External austerity is of six kinds, viz. anasana, unodarata, vittisamksepana, rasaparityaga, kayaklesa and samlinata. 8 0 Anasana consists in fasting either for a limited period of time or till the 20. Ibid-179. 24. Ibid-169. 28. Ibid - ) 73. 21. Ibid-167-179. 25. Ibid-170. 29. Ibid-174, 22. Ibid-167. 26. Ibid-171. 30. Ibid-175. 23, Ibid-168. 27. Ibid-172.

Page #190
Code of conduct for monks... 181 separation of the soul from the body. This austerity is prescribed to exterminate attachment towards body to perform meditation. Unodarata. is taking limited, pure and suitable food without any greed. A monk should not take over diet. The observance of this austerity is to have control over the senses and sleep which hinder meditation. Vrttisamk se pa means predetermination of the monk regarding the number of houses to be visited for taking alms etc., and eating indifferently even tasteless food. This austerity uproots the attachment for food. Rasaparityaga is renouncing delicious and tasty food such as milk, curd, ghee, oil, sugar, salt etc. It reduces the sexual desires of the monk. Kaya klesa means putting the body to certain discomfort employing certain uneasy and stern postures and not to be disappointed by adverse climatic conditions. Samlinata is staying at a lonely place, not craving for house, or worldly comforts, engaging oneself in pure meditation. Internal austerity is also of six kinds 81 -- viz., Prayascitia, dhyana, vaiyav?tiya, vinaya, kayot. sarga and spadhyaya. Prayascitta is confession before teacher or Acarya for the transgression committed by the sadhu, either by negligence or in adverse condition. Dhyana is concentration of mind on the Atman or on certain principles. It is divided into auspicious and inauspicious kinds. Arta and rudra dhyanas are ina uspicious, therefore, they are to be avoided. Dharma and sukla dhyanas are considered as auspicious. Amonk must practice auspicious dhyanas which are conducive to moksa or final release. Vaivavsttya is rendering disinterested service to the Acaryas, Gurus and aged and suffering monks It is to eradicate egoism in one's self. Vinaya means devoted attendance on those who are endowed with Right faith, Right knowledge and Right conduct. It also consists in control over senses by eradicating passions. Kayotsugra means indifference to body, its caressing and needs. It is performing meditation with complete detachment to body. Svadhyaya is devoted study of Jaina Scriptures which sharpens the intellect, enriches the moral and spiritual efforts. and eradicates the passions. Brahmacar ya is restraining oneself from all sorts of sexual pleasure and desires. This consists in the abandonment of sexual relations in every way. This should be observed mentally, vocally and physically. It is of eighteen kinds : refraiping from sexual pleasures with divine beings. mentally, vocally and physically, also causing or helping others to have sexual pleasures in three ways ( mentally, vocally and physically) and consepting to enjoy others mentally, vocally and physically. It also consists in restraining from nine types of sexual satisfaction with human or lower beings, 82 31. Ibid-176. 32. Ibid-177.

Page #191
182 Traverses on less trodden path... Akincanya (non-acquisition) signifies the attitude of indifference to worldly objects. Acquisition is defined as attachment. 88 which is the root cause of all ills of life. Thus monk should not own any property which will cause greedines in him. Thus non possesson is considered as the gretest virtue. Twelvo kinds of Anupreksas or Bhavanas : The conception of Anupreksa is one of the most important religious topics which plays very important role in Jainism. This principle is recognised right from the age of Agamas to present-day literature as a potent agency for the stoppage of the karmic influx and shedding of karmas. Anupreksas are twelve in number, and practically cover all the important principles and cardinal teachings of Jainism. These anupreksas are also called as pure bhavanas. The term bhavana, practically takes the place of Anupreksa io Prasamarati. 84 These are repeated reflections on the right principles, which serve as a ladder to reach the abode of liberation. The object of these bhavanas or anupreksas is to inculcate the spirit of detachment and renunciation. They serve as the starting point of meditation. Sthananga38 and Urtaradhya yanasutras treat anupreksa as either a kind of dhyana or svavdhyaya. Tattvarthasutra mentions anupreksa as an agency of samvara ( stoppage of karmic influx).56 a It is understood as repeated study of scripture.86b Pajyapada in his Sarvarthosiddhi3 7 defines it as pondering on the nature of body and other substances. Siddhasen agaoi defines it as repeated reflection. 58 According to Kartikeyanupreksa it means reflections on the right principles. 8 9 subhacandra commenting on Kartikeyanu preksa says that it is repeated reflection on important nature of worldly things. 40 Thus, bhavanas or anupreksas are understood as repeated reflections on twelve principles which lead a monk to the state of virati (renunci. ation of attachment to worldly pleasures). This conception of bhavana is considered as very important religious principle, and the author of 23. Ibid-171. 34. Ibid-150. 35. (a) Sthananga, 1.5, 16; IV -248. (b) Uttaradhyayana, X-18 XVI-12, XXIII-71. 36. (a) T.S., IX-2. (b) T.S. IX-25. 37. T.S. bhasya, IX-2. 38. TS. bhasya, X-2. 39. "Tattvanucinta anuprck sa"-Kartikeyanupreksa. Ed. : A.N. Upadhye, Pub. : Raaj. chandra Jaina Sastramala 1960, P-I. 40. Ibid. 1, Commentaiy.

Page #192
Code of conduct for monks... 183 Prasamarati devotes 14 verses 41 to enumerate the principle of bhavana. Twelve Bhavanas (1) The transient character of thing (unit patva bharana), (2) belplessness (asaranatva), (3) loneliness (ekatva), (4) separateness of the self and non-self, (5) impurity of the body (asucitva), (6) transmigrations (sum. sara), (7) inflow of karmas (karmasrava), (8) stoppage of the inflow of karmas (sarvara), (9) shedding of stock of karmas (nir jarana), (10) constitution of the universe (lokavistara), (11) nature of Law (ahorma) and (12) difficulty in attaining Rightfaith (bodhisudurlabhata). These bhavanas are explained in the following manper : The monk has to reflict with on the impermanent nature of the world (anitvatva). In this world union with beloved people, prosperity, pleasures and accessories, werlih, lealth. physical gift, youth and even life itself are all transitory.49 The jiva is pestered by birth, old age, death, pain and pleasure. For this tormentiog samsarika jiva, there is no saviour except words of 8 Jinas (asaranotva). Roflection on ekatvabhavana is that the individual jiva is all alone wbile being born and all alone when it dies. One has to roap fruits of one's own actions, good or bad. one alone has to take birth in the lower or bigher world, no one else accompanies one to the next world. Thus monk should reflect on one's own welfare... The monk has to reflect on repeated births and deaths (samsara). The soul during the range of beginningless time suffers many births and deaths. The same single soul plays different roles in different births, becoming mother, daughter, sister and wife and the same jiva also takes the form of a son, father, brother and even one's own enemy.43 Thus realising such nature of the samsara one should meditate on the true nature of soul whereby there would be an end to transmigration. Asravabhavana 4 consists in reflecting on the root-cause of karmic influx, Wrong belief, want of control, negligence, four fundamental passions, and psycho-physical activities of miod, speech and body lead to karmic influx and bondage of soul, Reflecting on these root causes of karmic inflow the monk bas to try to stop this inflow of karmic matter. Reflection on stoppage of influx of karma is known as sanvara bhavona. The monk has to reflect on the process of stoppage of inflow of karmic matters through controlling the activities of mind, speech and body wbich are the main causes of karmic inflow through good and bad deeds, and cultivation of the habit of carefulness and observance of vows. 47 41. P.R.P, 149-162. 45 lbid-156. 42. P.R.P, 151. 46. Ibid-157, 43, Ibid., p. 152. 47. Ibid. 156 44. Ibid, 153.

Page #193
184 Traverses on less trodden path... Reflection on the eradication of the accumulated karmas is known as nir jar abhavana. 48 Rigorous penance is the main cause of eradication of the stock of karmas. For meditation on the form, material and nature of the world, one should reflect on the expansion (lokavistara) of the universe which is constituted by the upper, the middle and the lower regions, 49 The monk has to contemplate on the fact that one has been born repeatedly in different regions reaping the coosequences of one's own actions. Repeated reflection on this principle destroys the worldly attachment and eradicates the stock of karma. Reflection upon the religious virtues, which are the main cause of destroying karma and means of liberation, is called dharma-svakhyatabhavana. Bo This path of dharma is preached by Jinas for the benefit of mundane souls. The monk who meditates on these religious virtues crosses the ocean of samsara. Reflection on the difficult task of attaining right faith is called durlabha. bodhi bhavana, 5 2 It is very difficult to have birth among the human beings. Even after that, and obtaining birth in good family, favourable country, long life with physical perfection, good faith, teacher, and scriptural study, which are rarities among the rarities, one many find it very difficult to attain perfect knowledge. So one should concentrate respectfully on the cultivation of faith, knowledge and conduct which lead to liberation. It is very clear that these bhavanas serve as potent factors leading to spiritual development. The monk reflecting on these principles realises the transitory nature of the worldly things. This idea automatically reduced monk's attachment to worldly objects. Then he tries to obtain permanent happiness directing his attention to practice and observance of religious disciplines and vows, which alone are the sole means of liberation, Dhyana (meditation) :-Process of meditation, like other systems of Indian schools of thought, occupies the most important position in the scheme of Jaina ethics. The concept of meditation (dhyana) differs from one system to another, but they all recognise the importance of meditation. It is considered as one of the most important internal austerities. to be performed by a Jaina monk. This is the supreme means of selfrealisation. Dhyana means concentration of mind on a particular object.82 Dhyana may be auspicious orioauspicious. On this basis it has been classified as - artha, audra, dharma and sukla. The first two are 48. Ibid. 159 51. Ibid. 162 49. Ibid. 160 52. (a) T.S., IX/29 50. Ibid. 161 (b) P.R.P., 20, 246, 258. 280.

Page #194
Code of conduct for monks... 185 inauspicious, causes of human bondage and the latter are auspicious, chief means of selfrealisation. Artadhyana means constantly thinking on the separation of beloved person (istaviyoga), loss of an object of desire, the association with an undesirable thing or person (anistasamyoga), bodily suffering (vedana janita), and envy (nidana janita). This kind of dhyana is the result of the three inauspicious lesyas (black, blue and grey). This dhyana, though agreeable in the beginning, yields bad result in the end. Raudradhyana is considered as wrost kind of dhyana. It is the absorption of the mind in himsa and other forms of sin, and delighting in acts of cruelty, falsehood, theft and the hoarding of wealth. These two kinds of dhyanas are abstacles in the way of self-realisation, thus known as inauspicious (aprasasta dhyanas) and so they are to be avoided. Dharmadhyana is the instrument in developing knowledge of the pure self and of engendering the spirit of non-attachment, 55 It is contemplation on such objects which assist the attainment of liberation from the bondage of karmas. This is divided into four kinds 84 ajnavicaya, apayavicaya, vipakavicaya, and samsthana-vicaya. Meditation on the right meaning of scriptures taught by Jinas is known as ajnavicaya, 55 and contemplation on the cause of inflow of karmas (asrava), result of worldly pleasures and hardships as abstacles in the way of liberation is apayavicaya, 56 It is repeated reflection Over the adequate ways and means of liberating the soul from the clutches of worldly suffering caused by perverted belief, knowledge and conduct, and also comtemplation on the means of ascending the ladder of spiritual advancement. Meditation on the effects of auspicious and inauspicious karma Is known as vipakavicaya. 57 Samsthanavicaya58 means meditation on the nature of substances and form of the universe. This kind of dhyana helps the aspirant to realise his position in the universe and inspires the individual for meditation. These four kinds of dharmadhyanas prepare a suitable ground for sukladhyana -a higher type of meditation. Sukladhyana is the advance stage of meditation. It implies pure self-contemplation in the highest sense. It is called sukla, because it emerges when the filth of passions has been destroyed or has subsided. It is also of four kinds; Prathaktva-vitarka-vicara, ekatva vicara, suksma. kriya pratipati and vigatakriya nivrtti. 59 In the prathaktva-vitarka-vicara 53. P.R.P., 245. 54. (a) T.S., IX/37. (b) P.R.P., 246. 55. Ibid. 247. 56. Ibid. 247. 57. Ibid. 248. 58, Ibid. 248. 59 (a) T.S., IX/39. (b) PR,P. 258, 280. T-24

Page #195
186 Traverses on less trodden path... state of meditation all the three types of activities of mind, speech and body continue and the aspirant shifts his meditation from one kind of activi y to another, from one substance to another and from one modification to another. In the ekatva vitarka vicara only one of the three yogas (activities) persists and there is no shifting from one object of thinking to another. In this state of meditation, oneness displaces manyness. In this state tbe mook meditates on one substance, or an atom, or modification of substance with the assistance of only one kind of yoga. These two types of Sukladhyanas are performed by spiritually well-advanced monks to obtain the state of kevala jnana. The yogi or monk conquering the attachment and aversion, un. affected by worldly gain and loss, obtains yatha-khyata casitra.60 Then ingo 1 these two kinds of Suk ludhyanas be roots out the deluding karmas (mohaniya) which are the root causes of karmic bondage and cycle of births and deaths. Umasvati beautifnlly describes the process of destruction of mohaniya karmas in the following manner:-09 In the first stage the monk reduces the four kinds of passions which are known as anantanubandhi kasaya which were existing upto this time from beginningless time. When he reaches the first two kinds of Sukladhyanas, he can destroy them. In the second stage, he annihilates mithyatvamohaniyakarma which is the root cause of complete wrong belief and in the third misramohanyia or samyaktva-mithyatvo which is mixture of some degree of wrong belief and some of truth, In the fourth he destroys samyak tva-mohaniya, which covers the right faith and truth due to the udaya (rise) of pure mohaniyakarma. In the fifth and sixth stages he annihilates apratyakhyaniya (which hinders partial self discipline) and pratyakhyaniya ( wbich obstructs complete renunciation ) passions respectively. Again, in the seventh stage, he destroys the neuter sex passions, and female sex passion in the eighth. In the ninth stage joking, liking, disliking, sorrow, fear and disgust are annibilated. In the tenth follows the destruction of the male sex passions and of the sanjvalana passions-anger, pride and deceit and san jvalana greed respectively. After this he reaches the bighest stage (12tb) in the series i.e. state of non-attachment (vitaragata). In this stage mohaniya karmas are completely destroyed This is known as chadmastha vitardga stage. After remaining for an antarmuhurta in this stage, simultaneously destroying two types of obscuring karmas (jnanavarana and darsanavarana) and power-hindering karmas (antaraya) and attains infinite, glorious, uncomparable, excellant, unobstructed (or undisturbed) state of perfect knowledge 60. Ibid, 297 61. Ibid. 258 62. Ibid. 259-261

Page #196
Code of conduct for monks... 187 (kevala jnana) and becomes omniscient without fail,03 This stage is known as stage of sayogikevali characterised by the total destruction of the four kinds of ghatiya karmas (jnanuvaraniya, darsanavaraniya, mohaniya and antaraya). He becomes tbe the knower of all things past, present and future.6. This is known as sayogikevali state since it is accompanied by psycho-physical activities (yoga) and kevalajnana (omniscience). ['ue to the existence of aghatikarmas viz., feeling-determining, age.determining, name-determining and family-determiningthe soul has association with body. But the kevali is not affected by any type of actions and passions. He performs the dispassionate vocal and physical activities which cannot affect him, Kevali wapders for some time on the earth, preaching right way for the benefit of common masses and then prepares for the final bodiless liberation. In case, if feeling determining, name-determining and family determining karmas exceed age de termining karmas, they are brought in line with the agedetermining karmas by means of samudghata, 66 the procoss known as kevali samudghata. Samudghata is performed by a kevali to equalise the duration of all the four aghatiya karmas.67 Eight samayas (-minutest part of time) are required to perform samudghala. The process of samudghata is this : the kevali, when he resorts to samudghata, in the first samaya emanates the pradesas of his soul, and rns them into a mace (danda) which touches both the upper and lower ends of the universe (loka). In the second sama ya, he converts this mace into a door (kapata) which is long eastwards and westwards. In the third samaya, he constructs a churning stick (manthana) by extending the pradesas of the soul employed in the creation of this door into north and south directions. In the fourth samaya, he fills in the gaps therein and thereby pervades the entire universe (lakavyapi). In this manner, in these four sama yas, tbe kevaii equalizes the four aghati karmas. Then in the fiftb, sixth, seventh and eighth he restores the pradesas of the soul used for filling gap, for creating churning stick, the door and the mace. Then his pradesas of the soul pervade his normal body. 08 After retiring from samudghata, the kevali proceeds to annjbilate activities of mind, speech and body (yaganirodha).69 First he annihilates gross and subtle activities of mind. Then he stops subtle as well as gross and subtle activities. Then he engages himself with the third type of sukladh yana - suksmakri ya pratipati where only the subile physical activities remain and all types of mental, vocal and gross physical activities cease. Then he stops subtle physical activities also. After that, the kevalt enters the vigatakriyanivstti state of dhyana in which all activities are stopped. To 63. Ibid. 267-268 66. Ibid. 272 69. Ibid. 277 64. Ibid. 269 67. Ibid. 272 70. Ibid. 280 65. Ibid. 271 68. Ibid. 273-274

Page #197
188 Traverses on less trodden path... The soul is reduced to three-fourth of its previous volume as a result of this process of yoganirodha.71 The soul shines in its intrinsic lustre, all karmas exhaust and the kevali reaches the state of sailesi (motionless state) in the time taken for pronouncing five small letters.72 In this state he dostroys even the smallest germs of karmic particles and simultaneously annihilates ayu, vedaniya, nama and gotra karmos, throws up his body, and goes straight above reaching top of the universe and obtains siddha-hood. It is clear that the whole set of ethical disciplines is prescrjbed as the means of liberation. The aspirant who devotes himself in observing these vows, rules of conduct, penance and dh yana, slowly eradicates his passions, destroys the gharikarmas and obtains liberation while yet alive. He enjoys the liberated state while in the embodied state. He is an ideal saint, teacher and guide to the society. Here, Jainism shows the ideal way of life. And finally, when the force of age-determining karma (ayuh karma) which holds the body and soul together is exbausted, he throws up his body and immediately goes upward and ascends to the siddhasila, to reside there for ever free from the karmic bondage, and beyond the suffering of transmigration. This is called final liberation or moksa. Acara of the House Holders The austere life of a monk is indeed extremely difficult and rare souls dare to observe it. It is practically not possible for laymen to adopt this path. Thus, for the benefit of laymen, another easy path is shown and it is known as sravakadharma (duties of householder). The common man is expected to observe certain vows and disciplines and to gradually train himself for the arduous path of asceticism. Reaching perfection in the householder's dharma is considered as a gateway to non-attachment (vairag ya) and complete renunciation. Prasomarati is primarily addressed to the life of a monk. The acara of the householders occupies a subordioate position to that of a monk. It devotes only seven verses 7 3 to describe the duties of house. holder. Here Umasvati does not give exhaustive details about these rules which are already explained in Tattvartha sutra and Sro pajnabhasya. He just enlists these rules in this work. But its important contribution to householder's duties is that it promises Jaymen to attain syarga (heaven) as reward for their good conduct, and also promises that the laymen reaching perfection in the practice of these householder's 73. Ibid, 302-308 71. Ibid. 281 72. Ibid. 283

Page #198
Code of conduct for monks... 189 duties becoming completely detached from worldly attachment attain moksa or siddha pada within the eight births. 74 The rules prescribed for householders are divided into twelve vratas (vows), viz. panca anuvratas (five-small vows), three gunavratas (vir. tuous vows) and four siksavratas (disciplinarya vows). The householder has certain family and social responsibility. So he cannot observe the great vows (Mahavratas) in absolute manner like the ascetic. In this case, the great vows are prescribed with limitations and qualifications. The householder is expected to observe five small. Vows (anuvratas), partial observance of the five moral principles of non-violence, truth, non-stealing, celibacy and limited non-acquisition. He should not voluntarily injure any beings or tell lie or steal other's property. He should restrict his sexual desire to his married wife and may not gratify his lust with other women, not coveting for other's property and putting a limit to his own possessions. In addition to these main vows, there are certain supplementary vows known as gunavaratas, which discipline the external movements and increase virtues and the siksavratas, which emphasise on internal purity, preparatory 10 the discipline of an ascetic's life. These supplementary vows are collectively known as silavratas ( vows of conduct). Gunavrotas are three in number, viz. digvrata, desavakasikavrata and anarthadandaviramana. Digvrata consists in fixing the limits of one's Own movements in the ten directions. The householder has to put restriction on his movements and worldly activities to fixed points in order to avoid violence to the maximum extent. Desavakasikavrata is limiting one's Own movements to the region determined by certain villages and renouncing the rest of the places. It is meant to minimise one's own greed and to limit worldly activities for a fixed period only. Anarthadandaviramana consists in taking vow not to commit purposeless sin, such as thinking ill of others, preaching evil of others, uselessly breaking the boughs of trees, supplying weapons to attack, reading and listening to improper literature and so on. Siksa vratas are four, viz. samayika, pausadha, upabhoga parimanya and atithisamvibhaga (or dana). Samayika consists in spending a certain amount of time in a day in sitting at particular place, reading scriptures, praying and meditating on the self. Pausadha vow is prescribed to have control over food. The householder has to perform fast on certain days to purify his soul. While on fasting, he has to study scriptures, meditate on its meaning, worship Jinas and sadhus. He has to observe strict celibacy on these days. Upabhogaparimanyavrata means putting limitations to the use of object of worldly enjoyment, such as food, drink, ornaments, 74. Ibid. 308.

Page #199
190 Traverses on less trodden path... bed, seat, perfume and so on. Danavrata or otithisanvibhagavrara consists in sharing one's own possession with others. The householder is expected to earn his livelihood in a just way and share it with holy monks or a pious householder. It also includes serving the sadhus, sick and needy people. In adition to these main rules the householder is expected to practise many rules such as offering salutation to the Jinas, gurus and monks establishment of Jina temples and daily worship of Jinas. These major and minor vows should be observed regularly by the housebolder. In adition to the above-mentioned twelve vows there is another very important vow which is to be observed by the householder either in special circumstances. i.e. when the householder is not able to observe religious vows on account of unavoidable bodily infirmities and the like or on the occasion of natural death known in all probability, That is known as sailekhana vrata in which step by step everything is renounced by abandoning food, fear, dissatisfection and sorrows etc., and giving up the body. It is a kind of invitation to voluntary spiritual death. It should be practised mentally, vocally and physically. By practising all these vows, the householders obtain heaven after death and the perfection of these duties make them perfectly pure and leads them to liberation within eight births.

Page #200
18 ATMABODHA (ALOCANA) OF PADMANANDI (With Introduction and Translation) Introduction In the line of Jaina writers, one and the same name is borne by many authors belonging to different periods of time. There have been many Jaina Saints and writers bearing the name Padmanandi and we have been able to list about eighteen Padmanandis from different sources. Padmanandi is another name of Kunda Kundacarya.1 The author of the Prakrtavrtti on Panca-sangraha is Padmanandi who is later than Akalanka. Padmanandis also called Siddhanti Cakresvara, who flourished in Saka 997, is mentioned in Jain inscriptions. The author of the Jambudvipapannatti (a Prakrt-Text) who flourished in circa end of the tenth or beginning of the 11th century A.D. is Padmanandi. The author of Dhamma Rasayana was padmanandi,5 There is another Padmanandi who belongs to Senagana and flourished in circa 9th century A.D. Again, Aviddhakarana Padmanandi-Siddhantika is referred to in an inscription of A.D. 1163. A disciple of Naykirti was Padmanandi, whose name is mentioned in some inscriptions dated A.D. 1181, 1195 and whose name is mentioned 1206.8 Padmanandi was pupil of Ramanandi9 in an inscription of the middle of the 12th century A.U. Padmanandi Pandita was one of the pupils of Adhyatma Subhacandra who flourished in the end of the 13th and beginning of the 14th century A.D. 1. Epigraphica Carnatika-Vol. II. p-64, 66 and Indian Antiquary-XXIII, p. 126. 2. Panca Sangraha-Introduction. Pub: Bharatiya Jnana Pith, Banares, 1960. 3. Jaina Silalekha Sangraha-Fart II Pub: Manikacandra Digambara Jaina Granthamala, Bombay, p. 269-70. 4. Jambudvipapanpatti-ed: H. L. Jaina and A. N. Upadhye, Sholapur. 1959. See Introduction, pp 13 F. 5. Siddbanta Saradi Sangraha-Manikcandra Digambara Jaina Granthamala. Bombay, 1922, p. 192 F, 6. Bhattaraka Sampradaya-ed; V. P. Johrapurkar, Pub: ed, G. H. Doshi. Jaina Sanskriti Samraksaka Sangha Sholopur 1959. p. 3. 7. Epigraphica Carnarika II, SB. No. 64. 8. Ibid, II, No. 327, 333 and 335. 9. Jainism in South Iadia-P. B. Desai, Sholapur, 1957, 280 F. 10. Epigraphica Carnatika-Introduction, p. 86 and SB No. 65.

Page #201
Traverses on less trodden path... Padmanandi Bhattarakadeva, 11 a disciple of Hanasoge Bahubali Maladharideva flourished in saka 12 5. Padmanandi, flourished in end of the 13th and beginning of the 14th century A.D. and he was a pupil of Traividyadeva of Kundakundaavaya, 19 Padmanandi Bhattaraka succeeded Prabhacandra on the pontifical seat at Delhi, since V.S. 1385 to 1450 (=13281393). He was the author of Bhavana Paddhati and Jirapalli Parsvanathastotra. 13 This Padmanandi was very popular and he consecrated an image of Adinatha in the year, Samvat 1450.1 He was so famous that some. of the scholars presumed that, he was the author of twentyfive small treatises known as Padmanandi Pancavimasati. 15 There are some more Padmanandis 16 who flourished in 16th and 18th centuries A.D. But the author of Padmanandi Pancavimgati (in which our present work Atmabodha or Alocana is also included) seems to be quite different from all these above mentioned Padmanandis, because he is a disciple of Viranandi, the author of Acarasara with Svopajnavrtti in Kannada Language. 17 This Padmanandi clearly mentions his guru's name as Viranandi in his works viz., Dharmopadesamrtam, Danopadegaram and Atmabodha or Alocana.18 So, he is quite different from other Padmanandis in general, and from the Bhattaraka Padmanandi (14th cenury) in particular. It is very difficutt to fix the exact date of this Padmanandi, still we can say that, he flourished in the first or second quarter of the 12th century A.D., on the basis of the following observations: Out of 95 small treatises of Padmanandi Ekatvasaptati is very famous and, it is often quoted by Jaina writers. We find verses quoted from Ekatvasaptati, in the works of 11. Jaina Silalekha Sangraha-Part-III, Manikacandra D. Jaina Granthamala. p. 387. 12. Epigraphica Carnatika-SB No. 269. 13. Bhattarakasampradaya-P. 92, 14. Ibid-P. 92. 15. Kartikeyanupreksa-Introduetion, -A. N. Upadhye, 16. (a) Padmanandi (V.S.-1576) a disciple of Hemacandra - Bhattaraka Sampradaya -P. 247. 192 (b) Padmanandi (Samvat-1600), disciple of Sakalakirti Ibid-P. 208. (c) Padmanadi (Samvat-1683), -pupil of Ramakirti - Ibid-P. 158. (d) Padmanandi (Samvat-1773). disciple of Candrakirti - Ibid-P. 125. (e) Padmanandi (V.S. 1850), disciple of Devendrakirti Ibid--P. 78. 17. Pravacanasara-Introduction -ed: A.N. Upadhye, P. 104. 18. (a) Sa srigururdisatu me muniviranandi -- Dharmop adesamrtam-Verse 197. Pad manandi Pancavimsati, ed. A N. Upadhye and H.L. Jaina, Jivaraj Jaina Granthamala No. 10. Sholapur, 1962 P. 77. (b) Ratnatrayabharanaviramunindrpada padmadvaya-sanjanitaprabhavah '--Danopadesanam- Ibid Vesre 54, p. 90. (c) Srivirena mama prasanna manasa kincittaduccaihpa dapraptyartham paramopadesa vacanam citte samaropitam-Alocana-Verse-32 See our Sanskrit Text,

Page #202
Atmabodha (Alocana) of Padmapandi 193 12th century writers such as Jayasena 19 and Padmaprabha. 80 Jayasena flourished in the beginning of the 12th century and commented upon Pancastikaya and Padmaprabba Maladbarideva flourisbed in the middle of the 12th century A.D. and commented on Niyamasara. Prabhacandra 1 in bis commentary on The Ratnakarandakasravak acara quotes two verses from Padmanandi's work. He flourished circa end of the 12th or beginning of the 13ih century. We also find verses quoted from Padmanandi's work in the Asadhara's Svopajnavittia on Dharmamota, who lived in the 13th century AD. Again. Padmanandi seems to be influenced by the writers such as Somdevasuria 3 and Amitagati, 24 who flourished, in the 10th and beginning of the 11th coutury, A.D. respectively.. Padmanandi bodily lifted certain lines from the Somadeva's Yasastilaka. So, it is certain that our Padmananoi, the writer of twentyfive small treatises, must have flourished in the first and second quarter of the 12th century A.D. Tbe Kannada commentary on Ekatyasaptati, cleary mentions that, Padmanandi is a contemporary of Nimbadeva who flourished in 1136 A.D.2 The Kannada commentary on Ekatvasaptati, mentions the word 'labdhatmavrtti' on the basis of which some scholars presume that, the author himself has written the Kannada commentary. 86 But this possibility is ruled out because, the commentator Padmanandi is not a pupil of Viranandi, but disciple of Subhacandra-Raddhantadeva and his Vidyaguru is Kanakanan di Pandita.al Though Padmapaodi was a great scholar of Sanskrit, Prakrit and Kannada, still it is very difficult to specify place of activity of our author. He might bave lived in the Kannada speaking area. 19. Jayasena quotes 14th verse of Ekatvasaptati, Pancastikaya with Jayasena's Commentary, Gatha-162. 20. Padmaprabha and commentary on the Niya masara-A. N. Upadhye. pub. Journal of the University of Bombay-X-II, 1942. 21. Ratnakarndakasravakacara-Introduction-pub, Manik acandra D. J. Granthamala, 24. Bombay, 1925. 22. Jaina Sabitya aur Itibasa--N, Premi, Bomboy, 1956. p. 342 F, 23. Yasastilaka and Indian Culture--K. K. Handiqui, Sholapur, 1949, 24. Jaioa Sahitya aur Itihasa-Ilnd ed. N. Premi, Bombay, 1956. p. 275 FF. 25. Padmanandipancavim sati--Introduction, p. 17. 26. Ibid. p. 17-18. 27. Svasti sri Subhacandraraddhantadevagcusisyena, Kanakapandi pandita vagrasmi -vikasitahrtkumudananda-..-Concluding portion of the Kannada cominentary on Ekat vazaptati --Introduction, p. 17. T-25

Page #203
194 Traverses on less trodden patb... This Atmabodha (or Alocana)--a hymn of 33 verses in fluent Sanskrit composed in Sardula metre is included along with other treatises of Padaanandi in a manuscript known as Padmanandi Pancavimsati. This small work is critically edited with an introduction and accurately translated into English for the first time on the basis of the MS., found in Puoyavijayaji's collection at L. D. Institule of Indology, Ahmedabad under the heading of Ekatvasaptatikadi-Acarya-Padmanandi krtisan graha, 98 No. 4425/12. This complete MS. of 33 verses consists of 3 folios (24 B to 26 A). containing 58 lines and 47 to 49 letters to a line. The size of each page is 25.5 x 11,5 cm. It is hand-written in black ink on the hand made paper ( = country paper). Handwriting is very clear and fair, space is left for full-stop (-dapda) after completion of every verse. The MS., seems to be very old (circa 400 years), 'solid in appearance and condition of the MS. is very good. This work is written along with other works of Padmanandi, so, it begins after, the work Siddhastuti in the MS. and it ends with Kstiri yamiha panditottama Sri Padmanandinah. Few mistakes are found here and there. Possible corrections are shown in the bracket with question mark. 23 To speak about this work, it is termed as Atmabodha-self awareness or Alocana -self-confession. It seems that the name Alocada is more popular than Atmabodha. The author himself in the concluding verse. calls it Alocana.30 An unknown Sanskrit commentator's commentary on this work, ends with it yalocana samapta.81 This work is also termed as Atmabodha on the basis of the inner current of thought. This Game is more bifitting to this work. There are two currents of thought running throughout the hymn. One is in the form of self-confession of one's own faults and another as in the form of describing the nature of Atman and self-realization. Most of the verses ate devoted to the latter. The author's statement that recitation of this work leads one to the abode of bliss in the concluding verse itself. 28. Published Catalogue. 29. It is very important to mention bere that when we have completed the critical edition and English translation of this small treatise, the printed book Padmanandi Pancavimsati, with Sanskrit commentary ed, by A. N. Upadhye and H. L. Jaina came to our hand. We have made good use of it in introduction, but we have maintained our own critical reidings, and different readings accepted by those editors are mentioned in the notes, wherever necessary. 30. Sureh pankajanandinah ketimimamalocanam;-33. 31. Padmanandi-Pancivimsati-Alocapa-P. 168.

Page #204
Atmabodha (Alocana) of Padmanandi 195 justifies the title Atmabodha. Though small in size, it is a very important hymn from the Jaina religious point of view, It seems to be a sponteneous expression of a mystic mind in its attempt to realise the Supreme Reality i.e. Atman on the religious plane. This hymn is full of rhythm, vigour and insight, that inspire one for self-realization. This work is in the form of a prayer. Prayer is nothing but an expression of inner devotion. It is a firm belief of the author that devotional thoughts and prayers directed towards Jipesa bring the highest happiness (Liberation) here and now. The entire hymn can be summarised in the following manner : The way shown by the Jina leads one to the state of self-realisation, Self-awareness is nothing but a state of complete desirelessness and the realisation of sameness of all (Samata). Jina is a perfact soul and treasure of bliss. Meditation on him, with an unflinching faith, constantly remembering his name and following the path of three jewels, which consist of Right faith, Right knowledge and Right conduct, one attains the highest object of life (ie., liberation). Firm faith in Jina will save one from the fear of birth, old age and death. Jina is like a good parasel of shower-bath, for the worldly people who are tormented by the strong heat of mundane life. Everything in the world is momentary and worthless, Jina - a perfect soul- is the only Reality, and knowledge, faith, bliss and vigour belong to this Reality. If Jina - the ultimate Reality-is realised, then everything else, automatically becomes known and nothing remains to be attained. Thus. Jina should only be prayed, remembered and saluted. Whatever blemishes occur through negligence and doubt in the practice of religious duties and whatever sins occur thereby will become null and void after confessing one's own faults in the presence of Jina. Jinesa is omniscient, knows everything. Still, for purification of one's own mind, one has to contess one's own faults in the presence of omniscient Lord. The main purpose of self-confession is to divest one's self from similar faults further and attain internal purification. Man's mind is very perplexed, deluded and thus, man commits endless faults. And it is wellnigh impossible to expiate them. It is only possible by withdrawing the mind from external objects and uniting oneself with the Universal Atman by deep meditation and solemn contemplation. It is the only method to attain to the state of Jina. Mind is very fickle and nature of it is such that even after renouncing all worluly objects and taking shelter in forest, it runs towards the worldly objects. Control over the mind is possible only through concentrating it on the Supreme Self. This mundane life is full of miseries and Nirvana is the only happiness. In this transitory world the only solace is the Jina's feet--the highest

Page #205
Traverses on less trodden path... indeterminate Brahman. The state of Jina is the state of Nirvana, eternal bliss. Nirvana is nothing but the realisation of one's own Atman. It is the realisation of pure knowledge which is indescribable in terms of human language. In this state, Atman is neither gross, neither male nor female nor neuter; neither heavy nor light. It is a formless state of pure absolute consciousness. It is a body that is affected by birth, old age, disease, agony and death. Atman is pure spirit and untouched by all these. Thus attachment to everything including the body has to be given up. It is on account of enjoyment of worldly objects through senses and the mind, that Karmic particles enter the soul and the individual self to the wheel of mundane life. Realising the unreality of the sense-objects enjoyment and the separateness of the Atmam from the material body, one can attain real peace. Attachment and aversion are the root causes of Karmabandha. They are very powerful enemies on the path of spiritual progress. Thus, attachment and aversion, have to be avoided. Duality thy name is samsara (=mundane life). Llberation - the state of immortality is the non-dual state, free from all kinds of dualities. One has to reach from duality to non-duality, from lower to bigher. The real is above all duality and is beyond speech and intellect. It can be realised only in the innermost self of all. 196 The rigerous path of conduct preached by Jina is very difficult to follow in these days of Kali. The contemporary environments are not favourable for practice of code of conduct. So, unflinching devotion towards Jina alone work as a boat to cross over the ocean of mundane life. It is Jina's feet which will make one's free from the cycle of births and deaths and bestow liberation. Even recitation of this hymn which is written in praise of Jina will lead one to the permanent abode of bliss. Our author Padmanandi seems to be powerfully influenced by the Vedantic thought. Many statements made in this work remind us of some Upanisadic passages. While describing the nature of Atman and the state of liberation, he speaks, just almost in the Upanisadic tone. Upanisad states that on knowing Brahman or Atman, everything else becomes known and everything is attained. 82 Padmanandi speaks in just similar way (v. 5). Atman is the only Reality, everything is unreal (angta,) says one Upanisad.8% Padmanandi also tells us in a similar way that, Atman is the only Reality and everything else is worthless (V-4). Again, the Upanisads conceived Brahman as beyond thought, 32 (a) Mundaka Upanisad I-II-3. (b) Ibid-III-II-9. 33 Chandogya Upanisad-III-XIV-1.

Page #206
Atmabodha (Alocana) of Padmanandi 197 speech and bliss. 54 Padmanandi borrows the word Brahman of the Upanisads and uses it in the sense of the highest Reality which is indeter minate and bliss (17). We are told in the Upanisad that, Atman is neither male, nor female, por neuter. 85 It is self-luminous consciousness. There is neither duality nor plurality of the self, but every personal self and impersonal Brabman are one and the same, 30 Padmanandi, also describes it in similar maoner (17, 18, 29). He also seems to be influenced by the Bhakti school of Ramanuja Vedanta, Centemporary environment is not favourable to practise this code of conduct. Thus, Padmanandi lays more stress an devotion, almost of the theistic pattern. It seems that the Upanisadic spirit is imbued by our author, even though details are set in the religious and metaphysical framework of Jainism. We can also judge from this work that the author is more inward than out-ward in his religious approach. Though small in size, this work is undoubtedly a verry good contribution to religo-philosophical literature of the Jainas. 34. Katha Upanisad-II VI-12. 35. Svetaivatara Upanisad-V-10. 36 (a) Katha Upanisad-II-IV-11, (b) Mandukya Upanisad-11 (c) Behadaranyaka Upanisad-II-V-19,11.

Page #207
198 Traverses on less trodden path... AtmabodhaH (AlocanA) TEXT AND TRANSLATION * yadyAnandanidhiM bhavantamamalaM tattvaM mano gAhate svannAmasmRtilakSaNo yadi mahAmantro'styanantaprabhaH / yAnaM ca tritayAtmake yadi bhavet mArge bhavadarzite / ko loke'tra satAma bhISTaviSaye vighno jineza prabho // 1 // O Lord Jinesa ! if (ones) mind meditates on you-the treasure of bliss and pure Reality; if there is a great Mantra-(Sacred letters) (with oneself) in the form of rememberance of your name, which is infinitely radiant; if (ones) journey is on the path of three Jewels, (then) what impediment can be there (in regard to attaining) the desired object (i.e. liberation) of noble people ?1 1. niHsaGgatvamarAgitAtha samatA karmakSayo bodhanaM vizvavyApi samaM dRzA tadatulAnandena vIryeNa ca i[I] dRgdeva tavaiva saMvRtiparityAgAya jAta kramaH zuddhastena sadA bhavaccaraNayoH sevA satAM sammatA // 2 // 2. O Lord ! non-acquisition, non-attachment, equanimity, annihilation of Karmaand all-pervading perfact knowledge with full of bliss and vigour, is the pure path (preached) by you to renounce the mundane world. Thus, adoration of your feet is always consented to by the noble people. yadyetasya dRDhA mama sthitirabhUt tvatsevayA nizcita trailokyeza balIyaso'pi hi kutaH saMbhA(sA)razatrorbhayam / prAptasyAmRtavarSaharSajanakaM sacchatradhArAgRham puMsaH kiM kurute zucau kharataro madhyAhnakAlAtapaH // 3 // 3. O Lord of three worlds ! if I have reached surely this steady (state of mind) on account of your worship, then indeed, where is fear from even (the most) powerful enemy in form of mundane life ? What * Sanskrit text is jointly edited by the author and Dr. R. S. Betai.. 1. This verse indicates the importance of three things in the life of an aspirant of liberation, i.e, meditation on pure blissful Atman, recitation of name of the Lord, and the path of three Jewels which consists of Right faith, Right Knowledge and Right Conduct. The word Tritayatmaka' reminds us of Umasvati's statement in Tattvarthasutra viz , Samyagdarsana-Jnana-Caritrani moksamargah -T.S, I-1. 2. 'Krtsnakarmakayomoksah'-T.S. X-3.

Page #208
Atmabodha (Alocana) of Padmanandi 199 even tormenting mid-day heat of summer can do to a person who has reached the good parasol of shower bath 3 which is the cause of immense satisfaction on account of showering nectar-like water ? yaH kazcinipuNo jagattrayagatAnarthAnazeSAMzciraM sArAsAravivecanaikamanasA mImAMsate nistuSam / tasya vaM parameka eva bhagavan sAro hyasAraM padaM sarva (tat ?) bhavadAzritasya mahatI tenAbhavannivRtiH / / 4 / / 4. O Lord ! if some wise man reflects singlemindedly with discrimination n worthiness and worthlessness of all objects of three worldst for long, for him, you are the only Reality (Lit. = Worth) and everything else is worthless. Thus, all that great happiness is attained by med who has taken refuge in you. jJAnaM darzanamapyazeSaviSayaM saukhyaM tadAtyantikaM vIyaM ca prabhutA ca nirmalatarAM(ra) rUpaM svakIyaM tava / samyagyogahazA jinezvara cirAttanopalabdhe tvayi jJAnaM kiM na vilokitaM na kimatha prAptaM na ki yogibhiH / / 5 / / 5. O Lord Jinega ! knowledge and faith of all objects, that infinite happiness, vigour, sovereignity (i. e. God-of-all Gods) and faultless beauty are yours (Only). When (One) attains to you after a long period of time by right yogic vision, then what knowledge is not known, what is left to be seen and what is not attained ? 6 tvAmekaM trijagatpatiM paramahaM manye jinasvAminaM tvAmekaM praNamAmi cetasi dadhe seve stuve sarvadA / tvAmekaM zaraNaM gato'smi bahunA proktena kiMcidbhavet itthaM tadbhavatu prayojanamato nAnyena me kenacit // 6 // 6. I take you to be the only highest Lord of the three worlds, great conquerer and (my) Lord. I always salute, remember (or hold in my heart), serve and pray you only. I take refuge only in you." What is 3. Here, A. N. Upadbye and H. L. Jain's (U and J) edition reads as * Sadyantra' instead of Sacchatra', which seems to be very good reading. 4. Through these words the author indirectly expresses the importance of loka vistarabhavana, i.e, one of the important reflections (apupreksa)-See also T.S. IX-7. 5. U. and J, edition reads here 'me' in place of 'tad' put into the bracket by us. 6. This verse reminds us of the Upanisadic statement, yena vijnatena sarvam vijnatam bhavati'. 7. In this verse, the author surrenders himself to the Lord. This reminds us of navavidha bhakti, viz., Sravanam-kirtanam visnoh smaranam padasevanam. Arcanam vandanam dasyam sakbyamatmanivedanam'.

Page #209
200 Traverses on less trodden path... the use of speaking more (about all these) ? Let it be like that. I have therefore, no purpose with any other person (than you). pApaM kAritavAn yadatra kRtavAnanyaH kRtaH sAdhviti bhrAntyAhaM pratipannavAMzca manasA vAcA ca kAyena ca / kAle samprati yaJca bhAvini navasthAnodgataM yatpunaH tanmithyAkhilamastu me jinapate tvaM nindataste puraH // 7 // 7. O Jinapati ! on account of delusion, whatever sin, I made others to commit, whatever I have myself done and consented to other's sinful activities as good, by body, mind and speech, and again the sin which arises from these nine sources (mind, speech and body) at present, and which will be done in future, that everything of mine be proved null and void (in effect) on account of reproaching one's own self in your presence. lokAlokamanantaparyayayutaM kAlatrayIgocaraM tvaM jAnAsi jinendra pazyatitarAM zazvatsamaM sarvataH / svAmin vesi mamaikajanmajanitaM doSaM na kiMcitkuto hetoste purataH sa vAcya iti me zuddhadharthamAlocitum // 8 // 8. O Jinendra ! Constantly (at all the times), simultaneously and from all sides you know and see the universe and beyond the Universe, w erse and beyond the Universe, which are having infinite modifications and which exist in all the three times (in past, present and future). O Lord ! you know the faults of this birth of mine. Then why this fault of inine cannot be expressed in your presence for purification and confession 8 ? Azritya vyavahAramArgamathavA mUlottarAkhyAna guNAn sAdhordhArayato mama smRtipathA prasthApi yaddaSaNam / zuddhyarthaM tadapi prabho tava puraH sajjo'hamAlocituma niHzalyaM hRdayaM vidheyamajaH bhavyaryataH sarvathA / / 9 / / 9. O Lord ! endowed with fundamental and subsidiary virtues of a 8. In this verse, the author brings out the doctrine of omniscience, which is widely debated in Jaina Philosophical literature. Lord, Jina is omniscient. There is nothing in the universe. which he does not know and does not see. It is said that.. Ekobhavah sarvatha yena drsth sarve bhavah sarvatha tena drstah.' -quoted in Syadvadamanjari-I, P.5.

Page #210
Atmabodha (Alocana) of Padmanandi 201 monko (Whatever fault is committed) on the basis of empirical stand point or doubt raised by mind (in your words) that all, also to, purify, I am ready to confess in your presence, because, pious, wise people have to make (others) heart free from cause of tormentation, in every respect. sarvo'pyatra muhurmuhurjinapate lokairasaMkhyairmitaH vyaktAvyaktavikalpajAlakalitaH prANI bhavet sNstau| tattAvadbhirayaM madai(meM)va nicito doSairvikalpAnugaiH prAyazcittamiyat kutaH zrutagataM zuddhirbhavatsannidheH(dhau) // 10 // 10. O Jinapati! every Jiva in this cycle of births and deaths (travels) in innumerable worlds associated with the ret of clear and unclear thought. Therefore this jiva is always 1o piled up by endless defaults followed by this net of thoughts. For So many faults (innumerable faults) where is scriptural (Agamic) expiation ? Expiation (of them) is (possible) only in your presence. bhAvAntaHkaraNendriyANi vidhivatsaMhRtya bAhyAzrayAn ekIkRtya punastvayA saha zucijJAnakasanmUrtinA / niHsaGgazrutasArasaGgatamatiH zAnto rahaH prAptavAn yastvAM deva samIkRte sa labhate dhanyo bhavatsannidhim // 11 // 11. O Lord! he who, withdrawing internal and external senses from out worldly objects in a proper way and uniting (them) with you- the personified pure true knowledge; being detached (from worldlyobjects), understanding, the gist of scriptures, being tranquil and approaching solitude (it) such a one meditates 11 on you, that fortunate one attains your vicinity. tvAmAsAdya purAkRtena mahatA puNyena pUjyaM prabhu brahmAdharapi yatpadaM na sulabha tallabhyate nizcitam / aInnAtha paraM karomi kimahaM ceto bhavatsannidhau adyApi dhriyamANamapyatitarAmetadbahirdhAvati // 12 // 9. Non-violance, truthfulness. non-theft, celibacy, and non-acquisition are called Mulagunas, i.e. fundamental virtues. To protect, nourish and purify these fundamental virtues certain other minor virtues are accepted. These are known as Uttaraguna, that is. subsidiary virtues -T.S.-VII. Pub: L. D. Indology. Ahmedabad. 1974, p. 281. 10. Horo U and J edition reads 'Sadaiva' in place of Madaiva', which is more correct reading. 11. The word . Samiksate' is used in U and J edition in place of Samikyte: Which is again a more satisfactory reading. T-26

Page #211
202 Traverses on less trodden path... 12. O Arihanta! attaining you (i. e. thy feet) the adorable Lord, by the great meritorious deeds done in the past, the state that is rare even to the creator etc, is surely atainable. But, what can I do ? My mind even to-day if forcibly concentrated (held) at your feet very much runs towards wordly objects.12 13. saMsAro bahuduHkhadaH sukhapadaM nirvANametatkRte tyaktvArthAditapovanaM vayamitAstatrojjhitaH saMzayaH / etasmAdapi duSkaravratavidhervArnA)dyApi siddhiryato vAtAlItaralIkRtaM dalamiva bhrAmyatyado mAnasam // 13 // This mundane life is full of miseries (and) liberation is the only state of happiness. To attain this state of liberation, renouncing all worldly things, we retired to the forest. There we have discarded all our doubts. But even by (following) this difficult path of vows, liberation is not attained, even to-day. The reason is that our mind is perplexed like a petal mide trem alous by line of wind (or series of wind). jhampAH kurvaditastataH parilasabAhyArthalAbhAdahannityaM vyAkulatAM paraM gatavataH kArya vinApyAtmanaH / grAmaM vAsayadendriyaM bhavakRto dUraM suhRtkarmaNa; kSemaM tAbadihAsti kutra yamino yAvanmano jIvati // 14 / / 14. (The nature of mind is such that), it wonders here and there, shines all around by obtaining external objects (for enjoyment); constantly nakes knowledgeable Soul restless without any reason and infuses the group of sense-organs (by karma) and is the powerful friend of karma which is the cause of mundane life. Where is happiness in this world even for restrained people when (such kind of their mind functions ? nUnaM mRtyumupaiti yAtamamalaM tvAM zuddhabodhAtmakaM svattastena bahirbhavatyavirataM ceto vikalpAkulam / svAmin kiM kriyate'tra mohavazato mRtyorna bhIH kasya tat sarvAnarthaparaMparAkRdahito mohaH sa me vAryatAm / / 15 / / 15. O Lord ! this mind (after) attaining you-the essence of pure knowledge; indeed, meets with death (i.e. mind becomes functionless). (But), being agitated by dilemma, it wounders contiouously towards the out worldly object, withdrawing (concentration) from you (your feet). 12. in 12-15, the author enumerates the fickleness of the mind. These verses remind us of nature of mind described in the Bhagavadgita.

Page #212
Atmabodha (Alocana) of Padmanandi 203 O Lord, what is to be done (in this matter ?) Who is not afraid of death on account of infatuation in this world ? Thus, please impede my infatuation which is the eause of all kinds of series of evils. sarveSAmapi karmaNAmatitarAM moho balIyAnasI dhatta caJcalatAM bibheti ca mRtestasya prabhAvAnmanaH / no cejjovati ko mriyeta ka iha dravyatvataH sarvadA nAnAtvaM ca gato jinendra bhavatA dRSTaM paraM paryayaiH // 16 // . 16. Amongst all the karmas, this deluding karma is very powerful. On account of its influence, the mind becomes perplexed and afraid of death. Otherwise, on the point of view of substance, who lives and dies in this world ? Manifoldness of the world is seen (preached) by you on account of its modifications only.18 vAtavyApta samudravAralaharIsaMghAtavatsarvadA sarvatra kSaNabhaMguraM jagadidaM saJcintya ceto mama / sampratyetadazeSajanmajanakavyApArapArasthitaM / sthAtuM vAJchati nirvikAraparamAnande tvayi brahmaNi // 17 // 17. Thinking that, this universe is always momentary from all sides like a series of waves of ocean accompanied by the wind, my mind, at present being free from (or going beyond) all these activities, which are cause of mundane life, desires to dwell in you-- the changeless highest blissful Brahman.14 enaH syAdazubhopayogata itaH prApnoti duHkhaM jano dharmaH syAcca zubhopayogata itaH saukhyaM kimapyAzrayet / dvandvaM dvandvamidaM bhavAzrayatayA zuddhopayogAtpunaH . nityAnandapadaM tadatra ca bhavAnahannahaM tatra ca / / 18 // 18. Demerit is on account of inauspicious activities. From this demerit man becomes subject of suffering. Religious merit is due to auspicious activities. From this (religious merit) one attains some sort of happi. ness. This pair of duality is on account of taking shelter in mundane 13. In this verse, the author brings out the philosophical truth of Jainism. According to Jainism, there are six substances viz. Jiva. Ajiva-principle of motion. principle of rest, space, matter and Time. All of them are real from the point of view of substance. It is the only point of view of modifications there is change in substance, Thus, substance is defined as that which consists of production, destruction and permanence( (T-S-V). Hence the point of view of Substance, no one takes births and no one dies, 14. This line reminds us of the Upanisadic statement-Anandam Brahma.

Page #213
204 Traverses on less trodden path... life Again, attainment of the highest eternal blissful state is on account of pure auspicious activities. O Arhan, (the difference betwecn you and me is that), you are in the state of eternal bliss and I am here in this mundane life (which is full of pain and pleasure) yannAntarne bahiH sthitaM na ca dizi sthUlaM na sUkSma pumAn naiva strI na napuMsakaM na gurutAM prApta na yallAghavam / karmasparzazarIragandhagaNanAvyAhAravarNojjhitaH svacchaM jJAnahagekamUrti tadahaM jyotiH paraM nAparam // 19 // 19. I am nothing else but that highest self-luminous Consciousness ( Lit. light) which dwells neither inside nor outside, nor in any direction; (which is) neither gross nor subtle; neither male, nor female, nor neuter; neither heavy nor light; free from Karma, touch, body, smell counting, word and colour and embodiment of pure knowledge and darsana.18 etenaiva cidunnati kSayakRtA kArya vinA vairiNA zazvatkarma khalena tiSThati kRtaM nAthAvayorantaram / eSo'haM sa ca te puraH parigato duSTo'tra niHsAryatAma sadrakSetaranigraho nayavato dharmaH prabhorIdRzaH // 20 // 20. O Lord! the gulf between us is created by this enemy in the form of mischievous karma, whicb, without any reason destroys the advance ment of Spirit.18 This, I am and that karma both are here in the presence of you. Amongst us (between us), (please) throw out that malignant (karma), because, it is the duty of a king to protect virtuous and punish the wicked ones. AdhivyAdhijarAmRtiprabhRtayaH sambandhino varmaNaH tadbhinnasya mamAtmano bhagavata kiM kartumIzA jaDAH / nAnAkAravikArakAriNa ime sAkSAnnabhomaNDale tiSThanto'pi na kurvate jalamucastatra svarUpAntaram // 21 // 21. The mental agony, disease, old age and death etc., are related to the body. (Thus) what (harm) these inanimate things can do to my supreme Soul, which is quite different from these things ?11 (They 15. This verse is very similar to the Upanisadic statement that *Atman is neither male. nor female nor neuter.'-Svetasvatara Upanisad-V. 10. 16. The word 'cidunnatiksayakrta' is used in U and Jedition, instead of 'cidunnatim'. The reading 'cidunnatim' is more appropriate here. 17. In these lines, the author indirectly attacks the materialists (who claim that Atman is not different from the body) by saying that Atman is quite different from the material body.

Page #214
Atmabodha (Alocana) of Padmanandi 205 cannot do anything just as) these clouds taking various forms and shapes in the sky, cannot change the essential nature of the sky. saMsArAta padahyamAnavapuSA duHkhaM mayA sthIyate nityaM nAtha yathA sthalasthitamatA matse (tsye) na tAmyan manaH / kAruNyAmRtasaGgazItalatare tvatpAdapaGkeruhe deva samarpayAmi hRdayaM tAvatparaM saukhyavAn ||22|| 22. O Lord ! I am always in (the state of) sorrow, on account of having body which is burning by heat of mundane life like a fish (which is) on the ground. But, I am happy, as long as I dedicate my heart to the lotuslike feet of your's which are very cool on account of association of nectar like compassion, sAkSaprAmamidaM mano bhavati yadbAhyArthasambandhabhAk tatkarma pratijRmbhate pRthagaI tasmAtsadA sarvathA / caitanyAttava tattatheti yadi vA tatrApi tatkAraNaM zuddhAtman mama nizcayAtpunariha tvayyeva deva sthitiH ||23|| 23. O Lord! O pure soul ! this mind, with the group of sense-organs becomes connected with out-worldly objects. From that, karma arises. (But ), I am always different from that (karma), indeed, or that karma (which is material) is different from your consciousness. Here also (in my case also) consciousness (which is quite different from material karma) is the main cause (in feeling different from that Karma ). (Thus) ultimately my existence is in you only (or I am in thyself) (ie. there is no difference between nature of your consciousness and my consciousness, ultimately ). kiM lokena kimAzrayeNa kimuta dravyeNa kAyena ki kiM vAgbhiH kimutendriyaiH kimamubhiH kiM tairvikalpairapi / sarve pudgalaparyayA bata pare tvatta pramutto bhavan nAtmanebhirabhizrayasyatitarAmAlena kiM bandhanam ||24|| 24. O Atman ! what is the use of these, universe, abode, matter, body, speech, senses, vital force and those imagined objects for you? All of them are modifications of matter (only). (They are) different from you. Alas, why are you being negligent, vainly taking shelter in bondage, by these imagined objects?

Page #215
206 Traverses on less trodden path ... dharmAdharmanabhAMsi kAla iti me naivAhitaM kurvate catvAro'pi sahAyatAmupagatAstiSThanti gatyAdiSu / eka: pudgala evaM sannidhigato no karma karmAkRtiH vairIbandhakRdeSa samprati mayA bhedAsinA khaNDitaH ||25|| 25. Principle of motion, principle of rest; space and Time, do not do any harm to me. ( Instead of that) all the four assist me in_motion, etc.18 This is ths only enemy in the form of matter which is transformed into the basic and subtypes of karmas, coming to me become a cause of bondage. So, I have destroyed these with the help of the sword in form of discrimination. rAgadveSa kutairyathA pariNamedrapAntaraiH pudgalo nAkAzAdicatuSTayaM virahitaM mUrtyA ' tathA ' prANinAm / tAbhyAM karma navaM bhavedavirataM tasmAdiyaM saMsRtiH tasyAM duHkhaparampareti viduSA tyAgyau prayatnena tau ||26|| 26. Just as matter is modified by changes caused by attachment and aversion, in a similar manner, four formless (substances) space, principles of motion and rest, and time19 do not get modified or changed. From these attachment and aversion there, constantly, arises 20 new karma. On account of this karma ( bandha), there is this mundane life. In this mundane life, there follows series of sorrow ( Thus ), both these are to be avoided by the wise with great exertion21. kiM bAhyeSu pareSu vastuSu manaH kRtvA vikalpAnbahUn rAgadveSamayAnmudhaiva kuruSe duHkhAya karmAzubham / AnandAmRta sAgare yadi vasasyAsAdya zuddhAtmani sphItaM tatsukhamekatAmupagataM tvaM yAsi re nizcitam ||27|| 27. Omind ! why are you vainly performing inauspicious actions (which are cause of sorrow) imagining attachment and aversion towards outworldly objects? If you dwell in pure soul, which is ocean like nectar of bliss, then surely you will attain that abundont happiness of oneness. 18. Dharma, the medium of motion is the auxiliary cause of the movements Adharina, the medium of rest serves as the auxiliary cause of rest. Akasa, the space assists to exist and Time (kala) has characteristic of making possible transformation perduration, activity, prior and posterior-Prasamarati-215 and 218. 19. Prasamaratiprakarana-207. 20. The word 'ghand' is used by U and J edition instead of 'navam'. 21. This verse reminds us of Umasvati's statements on attachment and aversion in Prasamaratiprakarana in which he states that attachment (-greediness and infa'uation) and aversion (-anger and ego) are the root Prasamarati--30-32. cause of mundane life

Page #216
Atmabodha (Alocana) of Padmanandi 207 ityAdhAya hRde sthiraM jina bhavatpAdaprasAdAtsati adhyAtmaikatulAmaya jana itaH zuddhyarthamArohati / enaM kartumamI ca doSiNamitA: karmArayo durdharAH tiSThanti prasabhaM tadatra bhagavan madhyastha sAkSI bhavAn // 28 // 28. O Jina ! keeping a these (ideas) firmly, in my mind, by the grace of your feet this man ascends the one side of the transcendental scale rification. On the other side of (the scale), these irresistable enemies in the form of karmas forcibly standing to make me faulty. O Lord ! thus in this matter of giving judgment you are the impartial witness. dvaitaM saMtRtireva nizrayavazAdadvaitamevAmRtaM saMkSepAdubhayatra kalpatamidaM paryantakASThAgatam / / nirgatyAdya padAcchanaiH zabalitAdanyatsamAlambate yatso saMjJa iti sphuTaM vyavahRtebrahmAdinAmeti ca // 29 / / 29. Ultimate point of view, the duality is mundane life and (the state of) non-duality is liberation. 8 In both the cases, it is said briefly in its highest sense (or limit). The soul, slowly walking out from a variegated first! 4 state (i.e, from the state of duality), reaches (lit.-holds) another state (i.e. non-dual state). It is certain that (ultimate point of view) it, (soul) becomes nameless and on the empirical point of view. it is called in terms such as Brahman etc. (i. e. paramatman. parabrahman, etc). cAritraM yadabhANi kevalazA deva tvayA mukta / puMsA tatkhalumAizena viSame kAle kalau durdharam / bhaktiryA samabhUdiha svayi dRDhA puNyaH puropArjitaH . saMsArArNavatAraNe jina tataH saivAstu poto mama // 30 // 30. O Lord ! the code of conduct preached by you-the perfect omniscient, for (attaining) to liberation, is, indeed, very difficult to follow by the man like me, in this unfavourable period of Kali age. O Jina ! the unflinching devotion towards you, which is on account of merits earned 22. U and J edition reads *ityasthaya' instead of 'ityadhaya' 23. The idea which expressed in this verse is very similar to that of Gaudapada in the Manduk yakarika, where he states that this world is Maya and duality. There is no duality at the ultimate point of view and realising this there remains no duality i, e, mayamatramidam dvaitam advaitam paramarthatah; jnate dvaitam navidyate-Mindukyakarika-Agama prakarana, pp. 17-18. 24. Nirgatyadipadat' is used in U and Jedition instead of 'nirgatyadyapedat'.

Page #217
208 Traverses on less trodden path... in the previous births, be the boat for me to cross the ocean of mundane life.25 indratvaM ca nigodatAM ca bahudhA madhye tathA yonayaH saMsAre bhramatA ciraM yadakhilAH prAptA mayAnantazaH / tannApUrNamihAsti kiMcidapi me hitvA vimuktipradA samyagdarzanabodhavRttapadavIM tAM deva pUrNA' kuru // 31 // 31. O Lord ! while wondering in the cycle of births and deaths, since 1.ng, I have obtained Indrahood (i.e. birth in the form of god of gods) Nigodata36 (i.e. birth in Nigodaform) and in between obtained all sorts of seats of briths, in innumerable times. Thus, in the world, there is nothing new for me except the path of Right faitb, Rigbt knowledge and Right conduct-which (path) is the bestower of liberation. (Please) make that path of mine perfect. zrIvIreNa mama prasannamanasA kiJcittaduccaiH padaprAptyartha paramopadezavacanaM citte samAropitam / yenAstAmidamekabhUtalakRtaM rAjyaM kSaNaM dhvaMsi yat trailokyasya ca tanna me priyamiha zrImajI [jji] nendraprabho // 32 32. O Lord, to attain that bighest state, ar Viranandi (My guru) with ple asant heart has imparted the highest teaching in my mind. As a consequence of that (religious teaching) let, this one momentary kingdam of earth, be far away from me, 28 even the kingdom of three worlds is not dearer to me here. sUreH pakkajanandinaH kRtimimAmAlocanAmahaMtAM agre yaH paThati trisandhyamamalazraddhAnatAGgo naraH / yogIndrazcirakAlarUDhatapasA yatnena yanmRgyate tatprApnoti paraM padaM sa matimAnAnandasadma dhruvam // 33 // 33. The wise, who reads this Alocana, the work of Padmanandi in the presence of Lord Arihanta, thrice a day, bowing down with pure devotion, indeed, attains that highest state (which is) the abode of bliss, which is searched with great exertion by the yogins with the help of deep-rooted penance. 25, In this verse, the author points out the practical difficulty in following religious injunctions. He states in clear terms that, contemporary environment is not favourable to practise rigorous code of conduct. So, devotion towards Jina is the only solace. It reminds us of very popular statement that Kalau bhak tirvisisyate. 26. Nigodata-one common body inhibited by infinite jivas. 27. The word tatkinciduccaih is used in U and Jedttion, instead of kincittaduccaith. 28. The author means to state that he is not at all interested even in the kingdom of three worlds what then to talk of the earthly kingdom,

Page #218
20 jainadarzanasya AstikatA vA nAstikatA sAmAnyena bhAratIyadarzanAni 'Astika darzanAni' 'nAstikadarzanAnIti' dvidhA vibhaktAni vidyante / tatra nyAya-vaizeSika-sAMsya-yoga-pUrvamImAMsA-vedAntadarzanAni ca AstikAnIti, cArvAka-bauddha-jainadarzanAni nAstikAnIti ca vyapadizyante / / cArvAkabauddhajainAH Izvarasya jagatkartRkatvaM nAnumanyante nApi ca vedaprAmANyaM urIkurvantIti te nAstikAH iti parigaNyante vyAvahArikadRSTyA / paramidaM mahaddaurbhAgyamiti vaktavyaM bhavati yat jainadarzanapratipAditamUlabhUtatattvAni avigaNayya cArvAkabauddhamatAbhyAM sahaiva jainadarzanamapi nAstikadarzanamiti vyavahiyate / yadA vayaM dArzanikadRSTayA'stikanAstikazabdArthaviSaye vicArayAmo niSpakSapAtinA manasA, kurmazca tasya aitihyAvalokanaM sUkSmenikayA, tadedaM suspaSTaM saMbobhavIti yat jainadarzanaM na kadApi nAstikapadavyapadezabhAga bhavati, iyaM dhAraNA ca sAMpradAyikatAyAH vidveSamUlakA na tu darzanazAstramUlakA iti / jainadarzanasya talasparzIjJAnAbhAva eva nidAnamityatra anivAryatayA vaktavyaM bhavati / dArzanikadRSTyA sa eva nAstikapadavyapadezA) yaH dehAtiriktasya AtmanaH astitvaM nirAkurute, paraloka-pApa-puNyAdika na manute, karmasiddhAntaM mokSAvasthAM ca nAGgIkaroti / ayamevArthaH nAstikazabdasya, darzanazAstrasaMmataH iti prAcInasarvadarzanetihAsAvalokanena jJAyate / vyAvahArikadRSTyA yaH zAstroktAna kulAcArAn na pratipAlayati, Izvare na vizvasiti yatheccha vA vyavaharati saH 'nAstikaH' iti janaiH vyapadizyate / vyavahAre nAstikazabdavyapadezaH prAyaH anAcAra. bodhakatvamUlakaH iti nivivAdam / paraM vyAvahAriko'yamarthaH darzanazAstrasaMmato na bhavitumarhati / darzanazAstreSu prAdhAnyena 'ahaM' pratItiviSayaH AtmA eva pratipAdyo viSaya , tadanuSaGgato'vaziSTaM sarvamiti jAnantyeva zAstravidaH / tasmAdayaM nAstikadarzanavyapadezo'pi AtmavicAraviSayaka eva bhavitumarhati / nekavidhadarzanakAraiH ye AtmaviSayaka vicArAH pradarzitAH tAnavalambyaiva AstikanAstikazabdavyapadezaH yaktisaGgataM syAditi manyAmahe vayama / darzanasiddhAntAnAM AviSkartRNAM dArzanikAnA matAnurodhena IzvarajagatkartRkatvaM vedaprAmANyaJcAGgIkriyamANAH evAstikAH tvanye nAstikAH iti kathana 1 (a) nAstikAn vedabAyAM stAn baudvalokAyatAhatAna-sarvasiddhAntasaMgraha-v. 1. (b) ete cArvAkAstathA caturvidhA bauddhAH ahaMtAzceti SaNNAstikA itya khyAyante / -sarvadarzanasaMgraha, upodhAta. pRSTha 99. T-27

Page #219
Traverses on less trodden path ... na kadApi sAmajasyaM Avahet | Astika-nAstikasyApi darzanazAstrIya vivecanena prasphuTaM bhavati yat AstikatA vA nAstikatA IzvarastraSTikartRtvavedaprAmANyasvIkAramAtreNa na bhavitumarhati / tatra vyutpAdyamAnasya nAstikazabdasya nAstIti matiryasya sa ityarthaH bhavati / tatra kiM nAsti ityapekSayAM AtmA nAstIti mantavyaM AtmaviSayaka - vicAraprAdhAnyAn sarvadarzanAnAm / ataH zarIrAniriktasyAtmano svIkaraNAt AstikatvaM tadasvIkaraNAt nAstikatvamiti mantavyam / 210 saMprati prAcInakAle AstikanAstikazabdayoH upayogaH keSu keSvartheSu kRtaH iti saMvivecya sapramANaM, tadAdhAreNaiva jainadarzanasya AstikatAM pradarzayituM, samIhAmahe / upaniSaddbhyaH trayaM jAnImahe yat 'mRtyoH pazcAta, zarIrendrayamanobuddhivyatirikto dehAntarasaMbandhyAtmA astIti manyamAnaH astikaH, (nAma evaM vidho AtmA astIti svIkurvANaH) dehAtiriktAtmAstitvaM ca apanuvAnaH nAstikaH iti / vicAradhAreyaM kaThopaniSadi prakaTIkRtAsti 'yeyaM prete vicikitsA manuSye'stItyeke nAyamastIti caike ityAdi zabdaiH / upaniSadAmadhyayanena idamapyanumAtuM zakyate yat 'savAdI, yaH prAgutpatteH pUrva idaM dRzyamAnaM jagat ekamevAdvitIyaM sadAsIt, tasmAtsataH iyaM sRSTiH iti vadati saH AstikaH, asadvAdI, yaH prAgutpatteH pUtraM asattattramevAdvitIyamekamAsIta tasmAdasataH sajjAyateti vadati saH 'nAstikaH' iti / taduktaM chAndogyopaniSadi, 'sadaiva saumyedamapra AsIdekamevAdvitIyam, taddhaike Ahurasadevedamagra AsIdekamevAdvitIyam / tasmAdasataH sjjaayt| advaitavedAntasya siMhanAda kartAraH zrImadAdyazaMkarAcAryAH apyamumevArthaM AstikanAstikazabdayoH anumanyanteti taiH kRtabhASyAnusAreNa vaktuM zakyate / teSAM mate vainAzikacauddhA api nAstikAH yatohi te'pi asataH sajjAyateti manyante / bhASye taiH spaSTamuktaM yata, eke vainAzikAH Ahurvastu nirupayanto'satsadbhAvamAtraM prAgutpatteridaM jagadekameva advitIyamAsIditi sadabhAvamAtraM hi prAgutpattestatvaM kalpayanti bauddhAH / free: vAkyasyAsyaiva arthAntaro'pi niSpadyate yat asataH jaDatattvAt sajjAyate caitanyotpattiH bhavatIti manyamAnAH asadvAdinaH nAstikAH / nAgojIbhaTTasya prasiddhaTIkAkArasya durgAsaptazatITIkAyAM uktiH amumevArtha dRDhIkaroti saH kathayati yat, san- brahmavarga:, asad jaDabargaH iti / vaiyyAkaraNAH pANineH samaye paralokAstitvaM puNyapApAdikaM manvAnaH 'AstikaH' paralokAbhAvaM puNyapApAdikaM apanuvAnaH 'nAstikaH ' iti vyapadizyate smeti, 'astinAsti diSTaM matiH', " iti sUtreNAvagantuM zakyate / 2. kaThopaniSat I 1 - 20. 3. chAndogyopaniSat - VI- II-1. 4. zAMkarabhASya - chAndogyopaniSad - VI-II-1. 5. durgAsaptazatI -1-62. 6. aNTAdhyAyI- 4-4-60.

Page #220
jainadarzanasya AstikatA vA nAstikatA 211 vRttikAroH api 'asti paralokaH ityevaM matiryasya saH AstikaH, nAstIti matiryasya saH nAstika, ityavadan / ' yAskAcAryA api svakIyaniruktagranthe, 'pramadako vA yo'yamevAsti loko na para iti presuH ityAdinA paralokasattAyAM zraddhArahitatvameva nAstikatA ityabruvan / kalikolamarvajJahemacandrAcAryA apyasminnevArthe nAstikazabdaM prayujate iti malliSeNAcAryANAM, " nAstikAstika deSTika' iti nipAtanAt nAstikaH, nAsti paralokaH puNyaM pApaM vA matirasya 10 ityAdi vacanaiH sphuTaM bhavati / mahAbhArate nAstikatAyAH lakSaNaM paramaramaNIyatayA pratipAditaM vyAsamaharSibhiH / 'moha' eva nAstikatAyAH paramakAraNamiti saGgirante mhaabhaartkaaraaH| tairucyate yat - 'prajJA nAzAtmako mohaH tathA dharmArthanAzakaH / tasmAnAstikatA caiva durAcArazca jAyate // 11 asthAyamAzayaH yadatimohAbhibhUtAH nityAnityavastuvivekarahitA' kupathe padamarpayantaH dharmarahasyaM AtmatatvadikaM cAvigaNayya svasukhopabhogArtha karahiMsAdikaM durAcArakacA caranti tAdRzA eva kupathagAminaH nAstikapadavyapadezabhAjo bhavantIti / smRtisAhityakAle Astika-nAstika zabdArtho parivartito babhUva / samaye'smin vedaprAmANyamaGgI kurvANo AstikaH, nAGgIkurvANo 'nAstikaH' iti vyapadizyate smeti, nAstiko vedanindaka:12 iti manoH uktayA spaSTaM bhavati | kAle'smin Atma punarbhavAdi dArzanikavicArAnavalamcya, 'Astika-nAstikaH' ityAdi dArzanikadRSTiH viluptA'bhavat / sAMpradAyikadRSTeH mahattvaM darIdRzyate smRtikAle / ataH dArzanikadRSTyA vicArasyAsya tAdRzaM mahattvaM nAstyeva / tatpazcAt naiyAyikAnAM prabhAvAdhikyena Izvarasya jagakartRkatvaM manyAno IzvaravAdI 'AstikaH nirIzvaravAdI 'nAstikaH' iti vyavahAraH pracalito babhUva / udayanAcAryaH nyAyazAstrasya dhuraMdharaiH 'kAryAyo janavRtyAdeH padAt pratyayataH zruteH / vAkyAn saMkhyA vizeSAcca sAdhyo vizvavidavyayaH'13 ityAdi bahUni pramANA'na samupasthApitAni Izvarasya jagatkartRkatvAdi siddhaye / tatsamayAdArabhya IzvarAstitvaM nirAkurvAgaH nAstikaH' iti prathA prArabdhA iti anumAtuM zakyate / 7. kaiyyaTAcAryAH pAtajalapahAbhASyasya pradIpaTIkAyAM evaM vilikhanti- 'asti ityasya iti paralokakartRkA sattA vijJeyA, tatraiva viSaye loke prayogadarzanAt / tena paraloko'stIti matiryasya saH AstikaH, tadviparIto nAstikaH / / -4-4-60. 8. yAskaniruktam-6-32. 9. hemasUtram -6-4-66. 10. syAdvAdamaMjarI-20. 11. mahAbhArata zAMtiparva--123-16. 12. manusmRti-II-2. 13. nyAsakusumAnjali-v-1

Page #221
212 Traverses on less trodden path... sUkSmekSikayAnayA samIkSayA idamatra suspaSTaM bhavati yat naiyAyikAnAM prAbalyakAlA. dArabhya nirIzvaravAditA eva nAstikateti vyavahAra samArabdhaH tatpUrva upaniSadAdi kAle AstikatayA vA nAstikatayA sAkaM IzvarAstitvasvIkArasya asvIkArasya ca na ko'pi saMbandhaH AsIditi / saMprati AstikanAstikaviSayamadhikRtya pradarzitAn vicArAn ekaizaH saMparIkSya jenadarzanaM yathAtathyena nAstikapadavyapadezA) bhavitumarhati na veti nirNetavyam / ___ darzanasAhityasyaitihyAvalokanena Sada pramANAni nAstikatAyAH nirdhAraNe samupalabhyantetyasmAbhiH pratipAditaM khalu / tAni ca AtmAstitvanirokaraNaM, jaDatatvAccaitanyaM samutpadyateti pratipAdanaM, paralokapApapuNyamokSAdInAM pratyAkhyAnaM, mohAbhibhUtatvaM, vedaprAmANyAgrahaNaM, nirIzvaravAditvaM ceti / pramANAnyetAni pradarzitAni samyak smRtipathamAnIya, sarvavidharItyA vicAryamANe bhAratIyadarzaneSu cArvAkadarzanamevaikaM nAstikazabdavyapadezAhaH bhavatIti darzanadhurINaiH svIkartavyameva bhavati / nAstika zabdalakSaNa manasi nidhAya niSpakSapAtinA ca manasA cArvAkajainadarzanayoH pratipAditasiddhAntAnAM tulanayA jainamatasya paramAstikatA prasphudI bhavati / darzanazAsrapArAvArINAnAM matAnurodhena jainadarzanaM nAstikadarzanamiti kathanaM yukti saMgataM na bhavatIti sapramANaM pradarzayituM nAstikasya cArvAkasyAbhimatasiddhAntapratipAdanaM samApadyate, tadvizadIkaraNamaprAsaGgikaM na bhavedatra / cArvAkAstu dehAtiriktAtmAstitvaM, paralokAstitvaM, mokSAvasthAzca nAGgIkurvanti, svecchAcaraNaM kAmAcaraNaM vA muktakaNThenAnumanyanteti suviditameva sarvadarzanazAstravidAm / __ AtmAstitvaviSaye cArvAkAH evaM saGgirante-pratyakSadRSTigocarIbhUtadehAtiriktasyA. nyasya kasyApi anugamyaviziSTAtmanaH astitvaM nAsti / caitanyaviziSTa deha evAtmA / kAyAkAreNa pariNatapRthivyAdibhUtacatuSTayameva cetanaH, ekaikabhUtasya caitanyAbhivyaJjakAbhAve'pi samuditasya vyaJjakatvaM yathA madazaktiH ekaikapUgIphalAdinA na bhavati cUrNaparNaphalebhyazca bhavati tadvat / / B pazyAmi zruNomItyAdi pratItyA maraNaparyantaM yAvanti indriyANi tiSThanti tAnyeva AtmA / 11 prANApAnAdyadhiSThAnAd kAyAdeva yuktaM jJAnaM jAyate na tu jJAnAdhArabhUto zarIrAdbhinno'styAtmA / ' ahaM. sthUlaH, kRzo'smIti sAmAnAdhikaraNyataH, dehasthaulyAdi yogAcca,18 'cetanaviziSTadeha eva AtmA' iti nigadanti / 14. bArhaspatyasUtra-4 15. jaDabhUtavikAreSu caitanyaM yatta dRzyate / tAMbUlapUgacUrNAnAM yogAdrAga ivotthitH|| sarvAsiddhAntasaMgraha-7. 16. bArhaspatyasUtra-36 17. kAyAdeva tato jJAna prANApAnAdhiSThinAd yuktaM jAyate-bArhaspatyasUtra-22 18. sarvadarzanasaMgraha-cAvakimata-1/63-64.

Page #222
jainadarzanasya AstikatA vA nAstikatA 213 "zIlAko'pi sUtrakRtAMgaTIkAyAM pUrvapakSarUpeNa cArvAkamatamevaM prasthApayati yat,' pRthivyAdIni paJcamahAbhUtAni tebhyaH kAyAkArapariNatebhya ekaH kazciccidrapo bhUtA vyatiriktAtmA bhavati, na bhUtebhyo vyatirikto'paraH kazcit parikalpitaH paralokAnuyAyI sukhaduHkhabhoktA jIvAkhyaH padArthaH asti / 19 anenedaM spaSTaM yat, 'AtmAstitvaM dehAtiriktaM nAGgIkurvantIti cArvAkAH nAstikAH' iti / api ca cArvAkAH jaDatattvAt bhUtacatuSTayAdi saMyogAta caitanyaM utpadyateti nigadanti / ataH te asadvAdinaH, tasmAnnAstikAH / paralokinaH abhAvAt paraloko'pi nAsti / na ko'pi mRtaH punarAgatya svakIyaM svargIyaM pAralaukikaM sukhaM pratyakSamanubhUya saMvadati 11 vartamAnazarIrotpattaH pUrvamAtmanaH astitvaM nAsti, zarIranAzAnantaramapi AtmA na bhavati, ataH AtmanaH paralokagamanamaH siddhameva / etAvAnebaloko'yaM yAvAnindriyagocaraH / ihalokAtparo nAnyaHravargo'sti narako na ca" + ityAdi vacanaiH paralokapratyAkhyAnaM kurvanti / puNyapApe na kasyApi / vaiSayikasukhameva svargaH, duHkhameva nirayaH, ityAdinA pApapuNyAdikaM na manyante / indriyopabhogajanitapazusulabhaM vaiSayikaM sukhameva paramapuruSArtha manvAnAH maraNamevApavargaH iti vadantaH mokSAvasthAM nirAkurvanti / B yAvatparyantaM bhUtacatuSTayasaMghAt samutpanna caitanyaM zarIre vartate tAvatparyantameva naraH svecchayA ceSTate / caitamyanAzAnantaraM na kimapi avaziSTaM bhavati / ataH punarjanma nAstIti vadanti / ataH paralokapApapuNyamokSAvasthAdonAM anaGgIkAreNa nAstikAH iti nizvapracam cArvAkAH eva / 19. sUtrakRtAGgaTIkA-1-1-1-7-8 20. pRthivyaptejo vAyuriti tattvAni, tatsamudAye zarIrendriyaviSayasaMjJA, tebhyazcatanyam-bArhaspatya sUtra-2-3. 21. A 'nAstiparalokaH,' bArhaspatyasUtra-29. ___B yadi gacchetparaM lokaM dehAdeva vinirgtH| kasmAdyo na cAyAti vandhugnehasamAkula:-bArhaspatyasUtra-46. 22. tatvasaMgraha-1857. 23. SaDdarzanasamuccaya-81-haribhadra. 24. sarvasiddhAntasaMgraha-8. 25. A. mRtyurevApavarga:-bArhaspatyasutra-30. _____B. na svargo naiva mokSo'tra lokAH klizyanti vai vRthA-padmapurANa-sRSTikhaNDa, ___C. anAliGganAjanyaM sukhameva pumarthatA 1-sarvadarzanasaMgraha. 26. taisti cetano yAvat ceSTyate tAvadicchayA / cetanasya vinaSThasya vidyate na punarbhavaH / triSazilAkA-338.

Page #223
214 Traverses on less trodden path .. mohAbhibhUtatvaM caturtha kAraNaM nAstikatAyAH ityuktapUrvamevAsmAbhiH / cArvAkAstu, 'yAvajjIvaM sukhaM jIvet RNaM kRtvA ghRtaM pibet / bhasthIbhUtasya dehasya punarAgamana kutaH / iti udghoSayantaH mohAta, tattvaM ajAnAnAH pApAcaraNaM, anAcArarucAcaranti / ataH te eva nAstikAH / ___'yo vedasya kartAro bhaNDadhUrtanizAcarA' ityAdinA buddhiSauSahInaH AjIvikArtha vedaracanA kRteti kaThorazabdaiH vedanindA kurvanti, vedanindakatvAt teSAM naastiktaa| 'pratyakSamevaikaM pramANaM' iti 9 siddhAntamaGgIkRtya nAsti sarvajJaH pratyakSAdigocarAtikrAntatvAditi , IzvarAstitvametra nirAkurvate cArvAkAH / ataH IzvarAstitvanirAkaraNAta nAstikAste / idaM suspaSTaM yat SaDbhirapi kAraNaiH cArvAkAH nAstikapadavyapadezabhAjo bhavanti / samprati jainadarzanAbhyupagatasiddhAnteSu nikSipyate samAlocanAtmakaM cakSuH yena suspaSTaM bhaved jainadarzanAya AstikatA pUrvapradarzitaSabhirapi kAraNaiH / vidyAnaMdi31, prabhAcadra, hemacandra 5, malliSeNa, guNaratnAdayo, jainadarzanadhuraMdharAH svagrantheSu darzanAntarANIva cArvAkadarzanaM pUrvapakSarUpeNa saMsthApya kaThorazabdaiH sapramANaM tatkhaNDanaM vidhAya nAstikadarzanamiti spaSTamudghoSayanti / pratyakSameva pramANamiti siddhAntamabhyupagamya pratyakSapramANAgocaratvAdAtma-pApapuNyaparalokamokSAdInAM nirAkaraNakartRNAM cArvAkANAmabhimatasiddhAntataromale kuThArAghAtaM vidhAya nAstikatAyAH khaNDanaM vidhIyate jainasiddhAntamarmajJairyathA-"cArvAkANAM pratyakSameveka pramANa. miti kathananapi anumAnapramANamevAvalambya vartate / yatohi cArvAkaH svasiddhAntasthApanAya kAzcana yuktayaH pradarzanIyAH bhavanti yAbhistaiH pratipAdyamAnapratyakSapramANikataiva sidhyeta / yadi cArvAkAH yuktyA pratyakSapramANatAM sAdhayanti ceta , 'sAdhanAt sAdhyavijJAna', ityanumAnapramANenaiva pratyakSamevaikaM pramANamiti matasya tasya mUlocchedo bhavati / vidyA naMndinA spaSTametat pratipAditaM aSTasahastryAM, yat pratyakSaM pramANa avisaMvAditvAt, anumAnAdikaM apramANaM visaMvAditvAditi lakSayato'numAnasya balAt vyavasthite na pratyakSamekameva pramANamiti vyavatiSThate / anena teSAM pratyakSapramANagocarAtikAntatvAta Atma-palokAdinirAsarUpaH prajalpo'pi nirasto bhavati / 27. bArhaspatyasUtra 45. 28. 48. 29. . 25. 30. cArvAkaSaSTi-pariziSTa-79 31. aSTasahasrI-pR. 35-40 32. prameyakamalamArtaNDa-pR.10.12 ; nyAyakumudacandra-97-101. 33. anya yogavyabacchedikA-zloka 20 34. syAdvAdamaJjarI 192-196 35. SaDdarzanasamuccayaTIkA pR 215-234. 36. aSTasahasrI-pa. 95.

Page #224
jaina darzanasya AstikatA vA nAstikatA 215 adhunA tu nAstikatAyAH SaTkAraNAnyevAvalambya jainadarzanAbhyupagatasiddhAntAn pratipAdyaikaikazaH pradarzayAmo paramAratakatA jainadarzanasya / dehAtiriktAtmano'stitvameva apahanuvAnAnAM cArvAkANAM mataM niragya, ciciva pare tattve vivekastadvivecana' iti vadadbhiH AtmA'stitvasiddhiH pratyakSAnumAnAgamapramANaH bhatranIti tayuktakaM pratipAditameva janadarzanapAraMgataiH / AtmA svasaMvedyaH / pratyakSasyaiva tatsadbhAve pramANasya sadbhAvAt / svasaMvedanataH bAvarjito sadAtmA siddho bhavati / 58 surUyahaM, duHkhyaha, icchAvAnahaM ityAdyanupacaritAhaMpratyayasya AtmagrAhiNaH saMvedanAt / ata zarIrAtiriktaH kazcidetasyAlambanabhUto jJAnavAnartho'bhyupagatavyaH tasyaiva jJAtRtvopapatteH sa jIvaH eveti siddhaH, svasaMvedanapratyakSa lakSya AtmA0 | cetanAyogena sacetanatvAt zarIrasyevAhaM pratyayaH ityAdi pralApamAtra, yanaH parasahastra pradopaprabhAyoge'pi svayamaprakAzasvarUpasya ghaTasya prakAzakatvaM na daSTra kiMtu pradIpasyaiva / evaM cetanAyoge'pi na svayamacetanasya dehasya jJAtRtvaM kiMtvAtmanaH eveti tasyaiva cAhaM pratyayotpAdaH / anumAnapramANenApi AtmAstitvasiddhiH zakyA / kAya kArapariNatebhyo bhUtebhyazcaitanyaM samutpadyate, tadbhAva eva cetanyAbhAvAta, madyAgebhyo madazakivat ityAdyanumAnAd caitanyasya bhUtakAryatvasiddhiH bhavatIti cArvAkakathanamapyasamA asameva / yato hi tadbhAva eva tadbhAvAditi hetoranaikAntikatvAta mRtAvasthAyAM tadubhAve'pi caitanyasyAbhAvAt 1 / anumAnaprAhyatve hi siddhe tadantarbhUtatvenAgamopamAnArthApattigrAhyatApi siddhA / vAyutejasorabhAvena mRtAvasthAyAM na caitanyamiti ucyate cet matazarIre bastyAdibhiH saMpAdite vAyau, tejasyupanIte sati vA caitanyaM nopalabhyate / / tathA 'nAsti jIvaH' iti yo'yaM jIvaniSedhadhvaniH sa jIvAstitvanAntarIyaka eva, niSedhazabdatvAt / yathA 'nAstyatra ghaTaH,' iti zabdo'nyatra ghaTAstitvaM saMketayati / 37. gugaratnasUri-SaidarzanasamuccayaTokA -pR. 220. 38. tasvArtha lokavArtika, pR. 26. 39. A prameyakramalamArtaNDa, pR. 112. ____B idaM sukhamiti jJAna dRzyate na ghaTAdivat / a sukhIti tu jJAnaM Atmano'pi prakAzikA / [uddhRto'yaM lokaH ratnAkarAvatArikAyAM-6-55. 40 SaDdarzanasamuccayaTIkA, pR. 221. 41. SaDdarzanasamuccayaTIkA, pR. 223. 42. cArvAkA kathayanti yat 'athaiSAM (bhUtAnAM) kAyAkArapariNato caitanyAbhivyaktI satyAM tadUrva teSAmanyatamasya vinAze' apagame vAyostejasazcobhayo, 'dehino' devadattAsyasya 'vinAzaH' apagamo bhavati, tatazca mRta iti vyapadezaH pravartate, na punarjIvApagama iti / -zIlAkRtasUtrakRtAGgaTIkA-1-1-1-6-8. 43. SaDdarzanasamuccayaTIkA-224.

Page #225
216 Traverses on less trodden path... yava sarvathA nAsti tasya niSedho'pi na dRzyate yathA paJcabhUtAtiriktaSaSThabhUtasyeti," evaM AtmAstitvaM pramAtA pratyakSAdi prasiddha AtmA B ityAdi vacanaiH sapramANaM pratiSThApya, 'upayogI lakSaNaM, cetanAlakSaNo jIvaH' ityAdinA caitanyasvarUpo jIvaH iti tallakSaNaM pratipAdya tadviparotalakSaNastvanIva,41 iti jaDatattvaM nirdezayAmAsuH / zarIrotpatteH pUrvamAtmAstitvaM asti, dehanAzAnantarabhapi bhavatyeva / jaDatattvena saha jIvasyAvinAbhAvasambandho nAstyeva / ataH 'bhUtAnanvayAtsiddhaH avinAzI sanAtanazca+8 AtmA' ityAdi vacanaiH AtmanaH avinAzitvaM sanAtanatvaJcorarIkurvanti jainAH / darzanazAstrasya AtmavicArapAdhAnyot AtmAstitvAGgoMkriyamANAH, AtmAstIti vAdina jainAH cArvAkAH iva nAstikA iti vaktuM na zakyate / jIvo'nyaH pudgalastvanyaH, jIvo bodhAtmakaH jaDavargastvajIvaH iti jainAnAM matam / SaDdavyANi 9 jIva-dharmAdharmapudgalAkAzakAlAzca nityAnIti manyante parantu na kadApi jaDatattvAta utpadyate caitanyamiti kathayanti / 'cetanAlakSaNo jIvaH' 50 iti Atmano lakSaNenaiva jaDasvarUpaH cArvAkAbhimato AtmA vyavacchidyate / anenApi kAraNena jainadarzanaM nAstikadarzanamiti kathanaM yuktisaMgataM nAsti / jainAH paralokAdikaM manyate / adholoka-tiryagloka-Urdhvalokazceti, lokatrayaM aGgIkRtya karmAnusAreNa bhavagatiH jIvasyeti vadanti / AtmA paralokayAyotyanumAnapramAgena siddhAntayanti yathA', tadaharjAtabAlakasyAdya stanyAbhilASaH pUrvAbhilASapUrvakaH abhilASatvAt , dvitIyadinAdhastanAbhilASavat / tadidamanumAnaM AdyastanAbhilASasyAbhilASA. ntarapUrvakatvamanumApayadarthAMpattyA paralokagAminaM jovamAkSipati, tajjanmanyabhilASAntarA. bhAvAditi sthitam / puNyapApau+ tattvarUpeNAGgIkRtya bandhasyeva kAraNaM bhavata iti 44. SaDdarzanasamuccayaTokA, pR. 231. 45. pramANana yatatvAlokAlaGkAra:-pariccheda-7, sUtra-55. 46. tatvArthasUtra-II-8. 47. SaDdarzanasamuccayaTIkA, pR. 222. 48. 'bhUtAnanvayAtsiddhaH prakRtijJaH sanAtanaH |-prmeyrtnmaalaa-pR. 81. 49. jIvAjIvAdravyamiti SavidhaM bhavati--prazamarati 210. 50. SaDdarzanasamuccayaTIkA pR. 222. 51. A. prazamarati-211-212 B. tatvArthasUtra-adhyAya-III. 52. karmodayAt bhavagati:-prazamarati-39. 53. A guNaratna-SaidarzanasamuccayaTIko pR. 234-235. ___B nAsmRte'bhilASo'sti na vinA sApi darzanAt / taddhi janmAntarAnnAyaM jAtamAtre'pi lakSyate | prameyakamalamArtaNDa, pR. 119. 54. jIvAjovA: puNyapASAvanasaMvarAH sanirjaraNA: / bandho mokSazcaite samyak cintyAH navapadArthAH ||-prshmrti:-189.

Page #226
jaina darzanasya AstikatA vA nAstikatA 217 vadanti / hemacandrAcAryA api 'canti bhakSayanti tattvato na manyante puNyapApAdikaM parokSajAtamiti cArvAkAH,88 nAsti paralokaH, iti ca te vadanti ataeva bArhaspatyAnuyAyinaH nAstikAH iti avadan / jainAH mokSameva paramapuruSArtha mantrAnAH 'samyagadarzanajJAnacAritrANi mokSamArga:08 iti badantaH tat adhigahu~ ratnatrayameva sAdhanamiti udghoSitavantaH / zubhAzubhakarma eva janmabandhakAraNam / karmodayAt bhavagatiH bhavati / kRtsnakarmakSayo mokssH| iti sakalavidha. karmanAza eva nirvANamiti mokSAvasthAM ca aGgIkurvanti / caturthakAraNAnusAreNa tu mohAbhibhUtatvAt dharmarahasyamajAnAnAH svasukhopabhogAyAmAnuSIyakarahiMsAdikaM kurvANAH anAcArapathe savaramANAH eva naastikaaH| moha rAgadveSamitthyAtvAviratipramAdayogaiH saha karmabandhakAraNaM bhavati / karmabandhanAt saMsAraH, saMsAranimittakaM punarduHkhaM90, ataH moho parityaktavyaH, mohAdeva durAcAraH pravartate iti janAH saMmanyante / jainAnA kaThorasadAcArastu suprathitaH eva / teSAM kaThorasadAcaraNasya nindAM 'nagna zramaNa kadurbuddhe kAyaklezaparAyaNa / jIvakAyavicAraste kena tvamasi zikSitaH1 ityAdi zabdaiH cArvAkAH kurvanti / cAvAkANAM svecchAcaraNasya khaNDanaM janAcAryaH tIkSNazabdaiH kRtaM darIdRzyate / zIlAGkaH sUtrakRnAGgaTokAyAM cArvAkAstu vAmamAgiNaH anAcArapravRttakAH guptarUpeNa anAcAramAcarantIti udghoSayati, yathA 'vAmamArgAdau anAcArapravRttAvapi guptikaraNamiti / 'saMsAraduHkhAt yo dharatyuttame sukhe sa dharmaH' mokSasukhaprAptyartha dharmAcaraNameva pramukhahetuH, ataH 'sukhabhaMgabhiyA mAbhUH dharmasya vimukhastvaM'* ityAdi vacanaiH dharmavimukhatvaM vinindati jainazAsanam / cArvAkamate tu na hi kiJcitkartavyamupadizyate / dhArmikopadezeSu na pratyetavyaM ityeva udghoSaH / aihikaviSayopabhogameva paramapuruSArtha manvAnAn cArvAkAn viSayIkRtya 'yadyapi niSevyamANAH manasa parisuSTikarAH vissyaaH| kiMpAkaphalAdanavadbhavanti pazcAdatidurantAH' iti viSayopabhogasya duSpariNAma pradarzayanti 55. tasvArthasUtrasya siddhasenagaNiTIkAyAm-VI-a, 2-3-4 sUtra, 56. uNAdisUtra-37. 57. bArhaspatyastu nAstika:- abhidhAnacitAmaNi-III-862. 58. tattvArthastra-I-I. 59. tatvArthasUtra-x-3. 60. prazamarati-56-57. 61. tatvopaplava-pR. 79, 15-18. 62. sUtrakRtAiTIkA-pR. 11. 63. ratnakaraNDakazrAvakAcAra-~2. 64. AtmAnuzAsana-20. 65. prazamarati-107. T-28

Page #227
218 Traverses on less trodden path... umAsvAtivAcakAcAryA / viSayopabhogena tRSNA na kadApi zAti, pratyuta etAvatI vardhate yadakhilajagati vidyamAnAnya pa vastUni tRSNAkulasya tRSNAM zamayituM naiva prabhavanti ataH vRthA viSayaiSitA nAma |60 __ anyacca ahiMsA bhUtAnAM jagati viditaM brahma paramam',81 " yatkiJcit saMsAre zarIriNAM duHkhazokabhayam / daurbhAgyAdi samastaM taddhisAsaMbhavaM jJeyam // "88 "kaNThagatairapi prANai zubhaM karma samAcaraNIyaM kuzalamatibhiH" ityAdinA ahiMsAdi vrataparipAlane, dazavidhadharmAcaraNe' abhinivezazcAyaM sadAcArasaMhitAyAH paramotkRSTa mudAharaNam / etatsarva jainadarzanAnuyAyinAM dRDhoyasa mAstikatAmeva dyotayati / asthAyamarthaH yat caturthakAraNenApi jainadarzanaM nAstikadarzana bhavituM nArhati / nAstikatAyAH pavamaM kAraNaM vedanindakatyamiti yaducyate tadviSaye kiJcidvivicyate / satyametat yat vedaprAmANyaM nAGgIkRtaM jainaH / jainAgamAH eva teSAM vedAH / vedanindA taiH saMpUrNatayA na vidhIyate / mImAMsakaiH abhimatavedApauruSeyatvaM tathA vede yatra tatra samupalakSyamANahiMsApravRtte nindA kurvanti te ! vedApauruSeyatvaM nyAya-vaizeSikairapi na svIkRtam / Izvara eka vedaracayitA iti teSAM matam / 'mA hisyAH sarvabhUtAnItyAdi' 1 hiMsAyAH nindA upaniSatsvapi samupalabhyate / vedAnAM tattvajJAnasya nindA nindArthameva lakSyIkRtya na kurvanti / gaNadharavAde vedopaniSadvAkyAnAM vivaraNaM jainamatAnurodhena kRtaM dRzyate / ' syAdvAdamaJjaryAmapi, "nahi vai sazarIrasya sataH priyApriyayorapahati sti azaroraM vA vasantaM na priyApriye spRzata: 7 ityatropaniSadvAkye 'priyApriye na spRzataH, ityasya sAMsArikasukhaduHkhe muktAtmAnaM na spRzataH ityarthaH na tu sukhAbhAvaH mokSAvasthAyAmiti, sukhaduHkhAdInAM atyantocchedo mokSaH, iti vadatAM nyAyavaizeSikAnAM viruddhaM upaniSadvAkyArtho kRtaH dRzyate / ataH anena kAraNenApi jainAH nAstikAH iti kathanaM saMpUrNatayA yuktiyuktamiti na manyAmahe / 66. AzAgataH pratiprANi yasmin vizvamaNUpamam / kiM kasya kiyadAyAti vRthA vo viSayaiSitA / / -AtmAnuzAsana-66 67. samantabhadra-svayambhUstotra-119 68. zubhacaMdra-jJAnArNava -pR. 120 69. hiMsAnRtasteyAbrahmaparigrahebhyo virativratam - tattvArthasUtra-VII-1 70. uttamaH kSamAmArdavArjavazaucasatyasaMyamatapastyAgAM kimcanyabrahmacaryANi dharma:--tatvArthAsUtra-IV-6 71. prazamarati-167 72 gaNadharavAda-gautama ! vedapadANaM hamANamastha ca te na thANAsi" draSTavyA gAthA:-1553-1644 73. chAndogyopaniSat -VIII-12 74. syAdvAdamajarI-pR. 62,

Page #228
janadarzanasya AstikatA vA nAstikatA 219 ___ AstikadarzaneSvapi ye vedaprAmANyaM urarIkurvanti teSvapi kAnicidarzanAni vedopaniSadAM nirapekSayaiva svasiddhAntAn pratipAdayAmAsuH / tatra nyAyavaizeSikasAMkhyayogadarzanAni nAmamAtrameva vaidikadarzanAni / taiH pratipAditAnAM siddhAntAnAM vedaiH saha na ko'pi sAkSAtmabandhaH dRzyate / nirIzvaravAditaiva nAstikatAyoH SaSThaM kAraNamiti pradarzitapUrvamevAsmAbhiH / yadi nirIzvaravAditava 'nAstikatAyAH pramANamityucyate cet sarvANyapi bhAratIyadarzanAni nirIzvaravAdamUlakatvAt nAstikadarzanakoTyAM pratiSThApanIyAni bhaveyu' / yato hi 'mokSaH eva paramapuruSArthaH', iti cArvAkAn vihAya sarveSAmapi drshnsiddhaantaavisskrtRnnaamaaghossH| bhAratIyadarzanazAstrasyatihyAvalokanena savizadaM bhavati yat niHzreyasAdhigamaH evAntima lakSyaM saMsAriNaH na tu IzvaravAdinAmabhimatasyezvaraprAptiriti / mokSamadhigantumIzvarAnugrahasyAvazyakatAmeva nAnubhUyanta prAcInadArzanikAH / 'uddhredaatmnaatmaanN'| ityudaghoSayantaH svaprayatnenaiva mokSAvasthAM prAptuM zakyateti sarveSAmapi darzanAnAM mUladhAraNA vartate / IzvaravAdinAmabhimato IzvaraH' sarvarAstikadarzanairapi nAGgIkRtaH / prAcInanyAyavaizeSikAH gautamakaNAdayo'pi padArthatattvamImAMsAprasaGge Izvarasya kRte sthAnameva na dadhuH / evaM sAMkhya-yoga-mImAMsA-vedAnta darzaneSvapi neyAyikAnAM saMmato nAGgIkRto IzvaraH / yadyasmAbhiH IzvaravAdinApabhimatasyezvarasya svarUpavarNanaM manasi nidhAya nikSipyate cakSuH tattadarzanasUtraprantheSu, tadA vicArasaraNiriyaM dRSTigocarA bhavati / IzvaravAdinAM mate tu Izvara. sRSTikartA, eka , sarvajJaH, karma phalAdhyakSaH, anugrahakartA yasya kRpAM vinA mokSo nAdhigamyate, vedAnAM racayitA ca / 10 parametAiyezvarakalpanA nyAyavaizeSikasaMmatA, prAcInanyAyavaizeSikasAMkhya-yogamImAMsAvedAntAdigrantheSu nopalabhyate / etAdRzezvarasyAstitvAGgIkArazca kalpanAgauravadoSadUSito bhavati darzanakArANAmanurodhena tattvamImAMsAprasaGge / ataH sarvANyAyAsikadarzanAni nirIzvaravAdIni darzanAnyatra / pratipAditapUrvamevamaramAbhiH yat sakalAnyapi darzanAni cArvAkadarzanaM vihAya mokSaH eva paramapuruSArthaH iti saMganyante / gautamastu SoDazapadArthAnAM samyagjJAnAt mokSaprAptirbhavatIti spaSTa mudghoSayAta pramANa-prameya-saMzaya-prayojana-dRSTAta siddhAntaavayava tarka-nirNaya bAda jalpa-vitaNDA-hetvAbhAsa-cchala-jAti-nigrahasthAnAnAM tattvajJAnAt niHzreyasAdhigamaH, ityAdinA / '' gautamena svIkRtaSoDazapadArtheSu naiva nirdiSTo IzvaraH / mokSama dhagantumeteSAM padArthanAmeva tattvajJAnaM nidAnamiti manute suutrkaarH| anyacca mokSaprAptaye IzvarAnugrahasyAvazyakatA nAsti / gautamamatAnusAreNa svaprayatnenaiva mokSasiddhirbhavatIti tannirdiSTa sUtrAntarAT spaSTI bhavati / tanmate "du kha-janma pravRttidoSa-mithyAjJAnAnAM uttarottarApAye tadanantarApAyAdapavarga: 8 bhavati / sukhadaHkhakAraNa 75. bhagavadgItA-a. VI-loka-5 76. udayana-nyAyakusumAjalo-a-5 77. nyAyasUtra-1-1-1 78. nyAyasUtrabhASya -1-1-2

Page #229
220 Traverses on less trodden path... janma / janmakAraNaM pravRttiH / pravRttikAraNaM doSaH, doSakAraNaM mithyAjJAnam / AdhyAtmavidyAyAmAtmAditattvajJAnaM tattvajJAnam / yadA tu tattvajJAnAnmithyAjJAnamapaiti, tadA mithyAjJAnApAye doSA apayAnti doSApAye pravRttirapaiti pravRttyapAye janmApaiti, janmApAye duHkhamapaiti, duHkhApAye ca Atyantiko'pavargo niHzreyasamiti" / 79 ato'trApavargamadhigantuM nAstyaivAvazyakatA IzvarAnugrahasya / gautama nyAyasUtre Izvarasyollekho AnuSaGgikadRSTayA kRto'sti triSu sUtreSu / 'IzvaraH kAraNaM puruSakarmAphalyadarzanAt " / na puruSakarmabhAve phalaniSpatteH 0 0 ' tatkAritvAdahetuH '' 781 iti / vAcaspatimizrodaya navardhamAnAdInAM nyAyazAstra dhurandharANAM abhiprAyAnusAreNa trINyapyetAni sUtrANi brahmapariNAmavAdinAM vedAntinAM khaNDanArtha nirdiSTAni gautamena na tu IzvarAstitvaviSayakapramANapradarzanAya // 88 4 kaNAdasya vaizeSikasUtreSu nirdezo nopalabhyate Izvarasya / ata yuktidIpikAkArastu spaSTaM vadati yat 'tasmAt sUtrakAramate nAstIzvaraH' iti / paTpadArthAnAmeva tattvajJAnaM mokSaprAptisAdhanamiti manute na tu IzvarAnugrahaM vaizeSikasUtrakAraH iti 'dharmavizeSaprasUtAd dravyaguNakarmasAmAnyavizeSasamavAyAnAM padArthAnAM sAdharmyavaidharmyAbhyAM tatvajJAnAnniHzreyasam" ityanena sUtreNa vijJAyate / kaNAdasya tadvacanAdAmnAyasya' prAmANyaM iti sUtramavalambya kecana sUtrAntargatasya 'tad zabdasyArthaH IzvaraH' iti vivaraNaM vidhAya kaNAdospi IzvarAstitvamaGgIcakAra svatattvamImAMsAprasaGge iti pratipAdayanti / parametannasamaMjasamiti pratibhAti / nyAyakandalIkAro zrIdharaH ( yaH svayaM IzvaravAdI) 'tad' zabdaH 'RSiH' ityarthe sUtre'sminnupayukto'stIti vadati / 'tad' zabdasya 'dharmaH' ityarthaH ityanye nigadanti / paramasya bahvarthasya sUtrasyAdhAreNa kaNAdo IzvarAstitvaM prAdhAnyena svIkAreti kathanaM yuktiyuktaM na bhavedeva / yato hi nyAya - vaizeSikamatAnusAreNa vizvaracanAyAH kRte, jagadutpattaye - paramANyAtmA dRSTazaktizcAlam / jagadutpattisthitilaya varNanArthamapi IzvarasyAvazyakatA na dRzyate / anenedaM suspaSTaM bhavati yat gautamasya nyAyadarzanaM kaNAdasya ca vaizeSikadarzanaM, mUlataH nirIzvaravAdidarzanamiti / idamatrAvazyamavadheyaM yad IzvaravAdino nyAya-vaizeSikA : prazastapAdaudayana zrIdharAdayo'pi saMsAraracanAmImAMsAyAmeva ( cosmology) IzvarasyAvazyakatAM jagadutpatteH nimittakAraNarUpeNAGgIkRtya paramANvAtmAdRSTazaktimeva upAdAnakAraNamiti vadanti / adRSTaniyamameva 79. nyAyasUtra -4-1-19. 80. 4-1-20, 81. "P 4-1-21. 82. tatraiva - 4 - 1 21 TIkAyAM. 83. yuktidIpikA- kArikA - 15. 84. vaizeSikasUtram - 1-1-4. 1.0 85. vaizeSikasUtram - 1-1-3. 86. aNUnAM manasazcAdyaM karmA dRSTakAritam -- vaizeSikasUtra - 5 - 2 - 13.

Page #230
jainadarzanasya AstikatA vA nAstikatA 221 anAditattvarUpeNa svIkRtya, tadeva vizvotpattisthitilayakAraNamiti manvAnA kAryakAraNasaMbandhamasya vizvasyezvarAd svatantramiti bruvate / Izvaro'pyadRSTaniyamollaghanaM kartuM na samartho'stIti teSAM matam / mUkasya sAMketikabhASAmavagatyAnyasmai nivedyamAnaH mAdhyastha iva Izvaro kevalaM nimittakAraNaM jagannirmANakArye / maryAditasvarUpeNAGgIkRtasya nimitta. kAraNIbhUtasyezvarasya IzvaratvaM kathaM sidhyeta iti mahAn praznaH / sAMkhyadarzanaM tu nirIzvarasAMkhyamityeva suprathitaM vidyate / matasyAsyAnusAreNApi 'prakRtiviyogo mokSaH, satu trividhaduHkhAtyantanivRttirUpa:', prakRti puruSatattvajJAnAt88 samupalabhyate / sAMkhyadarzanatattvamImAMsAyAM jagadutpattisthitilayakAraNIbhUto IzvaraH nAGgIkRtaH / teSAM mate puruSasAnnidhyAtprakRtireva jaga:kAraNaM na tu IzvaraH / te tu 'IzvarAsiddheH' ityAdivacanaiH IzvarAstitvasiddhiH asaMbhaveti nigadanti / yogadarzanaM tu sezvarasAMkhyamityucyate / paramatrApi IzvaravAdinAmabhimato IzvaraH norIkRtaH / pAtaJjalayoge svIkRto Izvarastu gurusadRzaH 'klezakarmavipAkAzayara parAbhRSTo puruSavizeSaH '91 ayaM tu na mokSasya viSayaH na sraSTisthitivilayakartA nApi ca krmphlaadhykssH| citavRttinirodhasvarUpAd yogAt draSTuH svarUpe'vasthAnameva mokSaH iti yogadarzanakArANAM matam / ayamasya mathitArthaH yat sezvarasAMkhyeti parigaNyamAne yogadarzane'pi tattvamImAMsAyAM Izvaro nAGgIkRtaH / yadyapi SaDdarzanAni vedaprAmANyamurarIkurvanti teSu pUrvamImAMsottaramImAMsAdarzanadvayameva mUlarUpeNa vedAvalambIti vaktuM zakyate / mImAMsakAstu sa hi (dharmaH) zreyasena puruSaM yunaktItyAdi vadantaH Izvarasya jagakartRkatvaM, vedaracayitRkatvaM ca nirAkurvanti / jagataH anAdimatvaM nityatvaM ca svIkurvanto mImAMsakAH Izvarasya jagakartRkatvaM, vedAn apauruSeyAn manvAnAH tasya vedakartRkatvaM ca nAnumanyante / karmaphalyo: abAdhinitya sambandhAt karmazaktyaiva phalaM utpadyate, yAdRzaM karma tAdRzaM phalam / duSTakarmaNAM phalanAzo IzvarAnugraheNa na bhavituM zakyate / ataH karmaphalayormadhye nAstyevezvarasyAvazyakatA iti vadanti / mImAMsakAnAmIzvaravirodhitvaM parAM kASThAM gatamAsIditi teSAM nirIzvaravAdaH nAstikavAde pariNati prAptaH AsIditi prAyeNaiva hi mImAMsA loke lokAyatIkRtAH / 87. sAMkhyapravacanasUtra-1. 88. tadviparItazreyAn vyaktAvyaktavijJAnAt-sAMkhyakArikA-2. 89. pavandhavadubhayorapi saMyogaH tatkRta: sarga:-sAMkhyakArikA-21. 90. sAMsyapravacanasUtra-92-93. 91. pAtaJjalayogasUtra-1-14. 92. yogazcittavRttinirodhaH-yogasUtra-1-1. 93. yogasUtra-1-2. 94. mImAMsAdarzanazAbarabhASya-1-1-1. 95. vedasyApauruSeyatvAt...vedasya nityatA proktA (kumArila bhaTTa).

Page #231
222 Traverses on less trodden path... tAmAstikapathe netumayaM yatnaH kRto yathA ityAdi kumArilabhaTTAnAM vacanaiH anumAtuM zakyate / haribhadro'pi mImAMsakAnAmIzvaravirodhittaM, jaiminIyAH punaH prAhuH sarvajJAdi vishessnnH| devo na vidyate ko'pi yasya mAnaM vaco bhavediti pradarzayati / sa vedAntAH api sarva khalvidaM brahma' 93 'brahmaiveI vizvaM' 9 3 'ayamAtmA brahma'100 'tadAtmA tattvamasi zvetaketo'101 'yathA nadhAsyandamAnA. samudre'staM gacchaMti nAmarUpe vihAya tathA vidvAn nAparUpAdvimuktaH parAtparaM puruSa pupaitidivyaM103 ityAdi zabdaiH Atmabrahma gorakyameva paramapuruSArtharUpeNa svIkurvanti na tu IzvaravAdinAmabhimatasyezvarasya prAptim / zaMkarAcAryA api Atmabrahma gorakyayeva mokSaH iti pratipAdayantaH AtmA ca brahmA brahmabhAvazca mokSaH1 04 brahmasatyaM jaganmithyA jovo brahmaiva nAparaH105 iti vedAnta DiNDimaH iti samAghoSayan / te tu nirguNabrahmaiva paramArthasattArUpeNAGgIkRtya' jagan brahmavivartaH iti pratipAdya sAdhAraNa janAnAM upAsanArtha saguNabrahmarUpeNa Izvara strokRtya pAramArthikadRSTyA tasyAstitvameva nAstItyavadan / 100 vedAntadarzane yatra tatra samupayuktAH 'IzvaraH' 'mahezvaraH' 'IzaH' ityAdi zabdAH AtmanaH brahmaNo vA paryAyavAcakAH santi / IzvaraH sarvabhUtAnAM hRdeze'rjuna tiSThati' 1104 ityAdi bhagavadgItAyAM 'IzvaraH' iti zabdaH AtmAnameva saMketayati / zvetAzvataropa. niSadi, mAyAM tu prakRti vidyAt mAyinaM tu mahezvara 108 ityuktaM tatra mahezvarazabdo parabrahmaNaH paryAyavAcakaH zabdo'sti / 96. zlokavArtika-pratijJA sUtra--10 97. Saidarzanasamuccaya-mImAMsA karaNa / 98 chAndogyopaniSad -III--XIV-1. 99. muNDakopaniSad-II II-11 160. mANDUkyopaniSad-2-1. 101. chAndogyopaniSad --VI-XV1-3. 102. muNDakopaniSad -3-2-8. 103. brahmasUtrAMrabha vya -jijJAsAdhikaraNa-sUtra-1. 104. tatraiva-1-4. 105. brahmajJAnAvalImAlA-zloka 20. 106. acintyasyAprameyasya nirguNasyAzarIriNaH / upAsakAnAM sidhyarthI brahmaNo rUpakalpanA // 107. bhagavadgItA-XVIII-61. 108. zvetAzvataropaniSad-IV-10.

Page #232
jainadarzanasya AstikatA vA nAstikatA 223 evamevAstika darzanAnIva jainadarzanamapi Izvarasya jagatkartRkatvAdikaM nAnumanyate / yathoktaM anyayogavyavacchedikAyAM hemacandrAcAryaiH kartAsti kazcijjagataH sa caikaH sa sarvagaH sa svavazaH sa nityaH / imA: kuvAkaviDambanAH syusteSAM na yeSAmanuzAsakastvam // "10 9 jainA. IzvaravAdinAm abhimataM IzvaraM nAGgIkurvanti / paraM teSAM mate anantajJAnavIrya sukharUpa AtmA evezvaraH / komAnamAyAlo bhahAsya bhayavismayAdi vikArarahitaM sarvajJa paramAtmAnametra IzvaratvenAGgIkurvanti / " jaina dharmamAnyezvarasya paramAtmano vA svarUpaM AcAryaiH amitagatibhiH parama ramyazabdaiH varNitamasti yathA yo darzanajJAnasukhasvabhAvaH samasta saMsAravikArabAhyaH / samAdhigamyaH paramAtmajJaH sa devadevo hRdaye mamAstAm || 110 iti / uktaM cAkalaMkastotre trailokyaM sakalaM trikAlaviSayaM sAlokyamAlokitaM / sAkSAt yena yathA svayaM karatale rekhAtrayaM sAGgulim !! rAgadveSabhayAmayAntakajarAlokatva lobhAdayo / nAlaM tvatpadalaGghanAya saH mahAdevo mayA vandyate // AcArya pUjyapAdasvAmibhirapi AtmA eva paramezvaraH sa evopAsyaH yaH parAtmA sa evAhaM yo'haM sa paramastavaH / ahameva mayopAsyo nAnyaH kazciditi sthitiH 111 ityAdinA spaSTamuktaM vidyate / svaprayatnenaiva sarve'pi jIvAH vItarAgatAM prApya IzvarapadaprAptumarhantIti udghoSayati darzanamidam / jainadarzanAnusAreNa sarve'pi 'muktAtmAnaH IzvarastrarUpA eva / yadi IzvarasyaikasyAbhyupagamAt darzanamekamAstikazabdabhAgbhavati cet anantamuktAtmanaH IzvararUpeNAGgIkriyamANaM jainadarzanaM paramAstikadarzanamiti svIkartavyameva bhavati / anyacca bhAratIya sarvadarzanAni mUlataH nirIzvaravAdInyeveti pradarzita pUrvamevAsmAbhiH / nirIzvaravAdo naiva jaDavAdaH nApi ca anAcAravAdaH / IzvaraH na tu AdhyAtmika jIvanasya nApi cottamanaitika jIvanasya AdhArabhUtaH / saccAritreNa AdhyAtmikazikharamAruhya tattvajJAnAt mokSamadhigantuM IzvaravAdinAmabhimatasyezvarasya na kA'pyAvazyakatA, svaprayatnaH 109. (a) anyayogayavacchedikA - 6. (b) jainakRta IzvaravAdakhaNDanArtha draSTavyAH adhonirdiSTagranthAH- [11 aSTasahastrI - pR. 268 - 269. [2] prameyakamalamArtaNDa - pR. 266-284. [3] nyAyakumuda candra. [4] syAdvAda maMjarI -28-42. 110. bhAvanAdvAtriMzikA - 12. 111. samAdhitaMtra -31.

Page #233
224 Traverses on less trodden path... etra garIyAniti AstikadarzanAnIva jainadarzanenAnenApi samuddhoSyata eva / jainadharme na kutrApi anaitikajIvanasya protsAhanaM dIyate / sadAcAramArgeNaiva viSayavAsanA vijitya vItarAgatAM prAptAH dharmasyAsya netAro tIrthakarAH / ___ yadi SaDdarzanAni mUlataH nirIzvaravAdIni tathApi AstikAnIti manyante cet kimartha nirIzvaravAdIjainadarzanamekameva nAstikapadena vyapadezyam / saMkucitasAmpradAyika manovRttirevAtra kAraNamiti manyAmahe / yato hi pratipAditapUrvamevAsmAbhi yat bhAratI. yAstikadarzaneSu mUlatattvarUpeNa svIkRtAnAMAtmAstitva punarjanma karmasiddhAntAdInAmaGgIkAraH jainadarzanenApi kRto'sti / tapayogadevAdivigraheSu dRDhavizvAsa: AMstikamatamAnyo jainadharmamAnyaH eva / ataH saMkucitamanovRti mana:paTalAt niSkAraya darzanavizAlatarUtale samupavizya pUrvagrahadoSadRSTiM parityajya vicAryamANe muktakaNThamuddhoSaNIyaM bhavati yat jainadarzanamapi darzanAntarANIvAstikadarzanameveti / iti zam /

Page #234
21 anekAntavAdasya svarUpam viditamevaitatsarveSAmapi viduSAM yata pratyekasya darzanasyaiko viziSTo mUlabhUto siddhAnto bhavati yasyAdhAreNa taddarzanagya saudhanirmitirbhavatIti / jainAnAmanekAntabAdo'pi tAdRzo siddhAnto yo jainadarzanasaudhasya pratiSThAnabhUmiriti parigaNyate / teSAM mate vastvanekAntAtmakaM bhavati / sacetanAcetanaM sarva dravyaM vastu / dravyaM SaDvadhaM bhavati 'jIvaH dharmAdharmAkAzakAlapudgalAzcAjIvA' iti / / jainAnAM mate vastu na nityamekAntena nApi cAnityama, na bhinaM, naivAbhinnaM, na sad nApyasat , paraM nityAnityaM, bhinnAbhinnaM, sadasadubhayAtmakaM bhavati / jainotiriktAH sa'pyekAntavAdinaH / yato hi-saugatAH vastunaH kevalamanityatvaM, nityatvaM sAMkhyAH, nyAyavaizeSikAstu parasparavivikte ninyAnityatve, sadasatve, sAmAnyavizeSauH mImAMsakAH syAcchandavarNya bhinnAbhinne, nityAnityatve, sadasadaMzo, sAmAnyavizeSau, zabdasya nityatvaM caH, zabdabrahmajJAnAdvaitavAdinaH zabdAdvaita, brahmAdvata, jJAnAdvaitaJcAGgokurvANA ekAntavAde vizvasanti / ekamekAnta dino'nanta dharmAtmakasya vastuno'bhISTaikadharmasyaikAntapratipAdanena taccheSadharmAnapalapa nta / jainAstvanekAnta pratipAdanena tAnapi bodhaviSayI kurvanti / ekasminneva vastunyaneke dharmAH bhavantIti prtipaadnmnekaantvaadH| vastutattvaviSaye nityamaniyaM, bhinna bhinnamityAdIkAntamatatyAgAt vastvanekAntAtmakamiti kathanamanekAnnavAdaH iti mathitArthaH / taduktaM vidyAdibhiH--sadasannityAnityAdipratikSepalajha go'nekAntaH iti / guNAtnasUribhirapi SaDdarzanasamuccayaTIkAyAM sadasannityAnitya. sAmAnyavizeSAbhilApyAnabhilAyobhayAtmAnekAntaH ityuktam / aneke antA dharmAH sAmonyavizeSaparyAyAH guNAH yasyetyanekAntaH / anantAtrikAlaviSayatvAdaparimitadharmAH svabhAvAH sahabhAvino krama bhAvinazca svaparaparyAyA yasmin tadanantadharmameva svArthe kapratyaye'nantadharmakamanekAntamityarthaH / jainAnAM mate samagrajJAnAnAM viSayabhUtaM vastvanekAntAtmakaM, 'anekAntAtmakaM vastu gocaraM sarvasaMvidAm' ityAdi vacanAt / 1. tatvArthasUtra-]-4, v 1, 38; prazamarati-189, 207, 210. 2. guNaratnasUri-SaDdarzanasamuccayaTIkA, pR. 3-4. 3. aSTasahasrI, pU 286. 4. SaDdarzanasamuccayaTIkA, pR. 3. 5. guNaratnasUri-- . tatraiva pR. 328. 6. siddhasena nyAyAvatAra-29. T-29

Page #235
226 Traverses on less trodden path... jainAnAM matAnusAreNa pratyakSapramANasya parokSasya ca grAhyamanantadharmAtma kameva vastu / vastusaMbandhijJAnamasmAkamandhagajanyAya ivaikAntikaM bhavati / ataH varuvanantadharmAtmamiti matvaiva vyavahAro'nekAntavAdaH / vastuno'nekAntAtmakatA tu sarvadA sarvapramAtRbhiranubhUyata eva / kathamekasminneva vastuni mitho virodhino'nantadharmAH bhavitumarhantIti zaGkA samutpadyata / paramiyaM zaGkA nirAspadeva / parasparApekSayA ekasminneva vastunyanekadharmAH bhavanti, yathA ekasya devadattasya pitA, putro, bhrAtA, bhAgineyaH, ityevamAdayaH saMbandhAH janakatvajanyatvAdinimittA na virudhyante'paNAbhedAt / putrApekSayA pitA, pitRpekSayA putraH ityevamAdiH / tathA dravyamapi sAmAnyApekSayA nityaM, vizeSaNArpaNayAnityamiti nAsti virodhaH / ata evoktaM tattvArtharAjanAtike yat 'arpaNAbhedAdavirodhaH, pitAputrAdi saMbandhavat / ata eva hemacandrAcArayuktaM yata jagatItale na tAdRzaM kimapi vastu yadanekAntamudrAGkitaM na bhatra ta / AdIpamAvyoma sakalaM vastu nityAnityasvabhAvarUpAnekAntamudAGkitaM dRzyate--'AdIpamAvyoma samasvabhAvaM sthAdvAdamudrAnati bhedi vastu / tannityatva meM kamanityAnanyaditi vadAjJa dviSatAM pralApAH' ityAdinA / pramANaprameyarUpe vastuni svaparadravyApekSayA kramAkramabhAve nAnantadharmANAM pratItirbhavati / svarUpagrahaNaM pararUpabhAvAgraha gacca vastunaH vastutvam / tadevoktamakalaGkadevaiH "svaparAtmopAdAnApohanaH vyavasthApAdyaM hi vastuno vastutvaM 10' iti / ekasminneva vastunyaneke dharmAH svAraparyAyaH bhavantIti, sarvaprasiddhamanekAntAtmakatAM sauvarNa ghaTadRSTAntena savistaraM pradarzayituM zakyateti jaindrshnkaaraannaamudghossH| suvarNaghaTo hi vivakSito svadravyakSetrakAla bhAvairasti paradravyakSetrakAlabhAvazca nAsti / ghaTo svarUpeNAsti pararUpeNa ca nAsti, ghaTarUpegAsti pararUpeNa kambalarUpeNa vA nAsti / svakSetre svasthAne bhUtalAdAvasti, na tu paravastUnAM paTAdInAM sthAne kuDyAdau, svakAle vartamAnakAle'sti na tyatotAnAgatakAle / svabhAvena pItavarNanAsti parabhAvaiH zvetAdivaNaH nAsti / ___ SaDvidhadravyeSu ghaTa: pudgaladravye'ntarbhavati / yadA ghaTo varNyate pudgaladravyApekSayA tadA ghaTa sat bhavati, saH paudgalikadravyatvenAsti. dharmAdharmAkAzAdi dravyaistu nAsti / podgalako'pi sa ghaTaH pArthivatvenAsti na punarapyAditvaiH / pArthivo'pi ghaTaH dhAturUpatayAsti na punaH mRtvAdibhiH / dhAturUpo'pi sa ghaTaH sauvarNatvenAsti rAjatatvAdibhirnAsti / sauvarNo'pi sa ghaTo ghaTitasuvarNAtmakatvenAsti, aghaTitasuvarNAtmakatvAdinA nAsti / pRthubunAyAkAreNAsti sa ghaTaH, mukuTAditvena nAsti / evaM prakAreNa yena yena paryAyeNAsti ityucyate sa tasya svaparyAyo bhavati, yaH yaiH vyAvRtyate sa ghaTaH, te sarve 7. sarvArthasiddhi-v. 32 8. tattvArtha rAjavArtika, pR. 36. 9. anyayogavyavacchedikA, loka 5. 10. tatvArtha ra javArtika, pR. 24.

Page #236
anekAntavAdasya svarUpam 227 paraparyAyAH vyAvRttirUpAH anantAH bhavanti / evaM suvarNa ghaTe dravyApekSayAnantAH svaparaparyAyAH bhavanti / 11 evameva ghaTaH svakSetre'sti parakSetre nAsti / tatrApi tiryaglokavartitvenAsti, UrdhvAdilokavatitvena nAsti / tiryaglokavayapi saH bhAratavartitve na punaH videzavartitvAdinA, atrApyekarimannagare ekadezasthAnIyatayAasti na tvanya dezAditayA / evaM kSetrato'pi svaparaparyAyAH anantA bhavanti ekasminneva ghaTe19 / kAladRSTyA yadA ghaTo vivakSito bhavati tadA ghaTasya svakAlaH vartamAnakAlaH / parakAlo'tItAdiH / tatra svakAle vartamAnakAle'sti parakAle atItAdi kAle nArita / vartamAnakAle'pi vAsantikayAsti na punaranyartuniSpannatayA / tatrApi navatvena vidyate, na punaH purANatvena / tatrApyadyatanatvenAsti, anyakSaNatayA nAsti / evaM ca paravAparatvAbhyAM sarvadravyebhyaH kSaNalavaghaTI dinamAsavarSAdibhiH ghaTasya pUrvatvena paratvena cAnantabhedenAnantabhedAH kAlto bhavanti / bhAvato'pi saH gha:: punaH pItavarNenAsti, nIlAdivarNairnAsti / pIto'pi so'para. potadravyApekSayekaguNapItaH, sa eva ca tadaparApekSayA dviguNapItaH, sa eva ca tadanyApekSayA triguNapotaH, evaM tAvadvaktavyaM yAvatkasyApi pItadravyasyApekSayAnantaguNapItaH / asyAyaM bhAvaH yat tAratamyabhAvena pItatvasyApyanantabhedAH sambhavanti / te tsyaanntsvpryaayaaH| pItavarNataratamayogenAnantabhedebhyo nIlavarNAdibhyo vyAvRttirUpAH anantAH paraparyAyAzca / evaM bhAvato'pyanantasvaparaparyAyAH ghaTe sambhavanti / / evameva sAmAnyato, vizeSato, pariNAmato, karmatazcAnantadharmAH ekasminneva ghaTe pratyakSIkartu zakyante / atItAdi kAleSu ye ye vizvavastUnAmanantAH svaparaparyAyAH bhavanti teSu, ekadvivyAdyanantaparyantadharmaH sahazasya ghaTasyAnantabhedasAdRzyabhAvenAnantAH svadharmAH sAmAnyato bhavanti1+ / vizeSatasyApyanantA. dharmAH ghaTe bhavanti / ghaTo'nyA. naMtadravyApekSayakena, dvAbhyAM tribhirvA yAvadanantairvA dharmaiH vilakSaNaH san vyAvRttazca bhavati tebhyaH / anaMtadravyApekSayA ghaTasya sthUlatA, kRzatA, samatA, viSamatAdi pratyekamanantavidhAH dharmAH bhavanti / tataH sthUlatAdidvAreNApyanantA dharmAH bhavanti / saMbandha to'pyanantakAle nAnantaH paravastubhiH sama prastutaghaTa syAdhArAdheyabhAvo'nantavidho bhavati / evaM janyajanakatvani mettanamattikAdi saMkhyAtItasaMbandhairapi pratyekamanantA dharmAH ghaTasya / 18 pariNAmatazcApi ghaTe'naMtA svadharmAH paradharmAzca bhavanti / tattadravyApekSayA 11. SaDdarzanasamuccayaTIkA, pR. 329-330. ghR. 331. pR. 332. pR. 335. pR. 336.

Page #237
228 Traverses on less trodden path... tasyANutvaM, mahattvaM, hrasvatvaM, dIrghatvaM cAnantabhedaM syAdityanantAH svadharmAH / yaiH yaH sa ghaTaH vyAvRtto bhavati te sarve paraparyAyAH / utkSepaNAvakSepANAkucanaprasaraNarecanapUraNajalAdidhAraNAnantakriyANAM tattatkAlabhedena taratamayogena hetutvena ghaTasyAnantAH kiyArUgaH svadharmAH tAsAM kriyANAma hetubhyo'nyebhyo vyAvRttatvenAnaMtAH paradharmAH bhavanti / api caika eva hi ghaTaH kasmaicidalpaM, kasmaicidadhikaM sukha mutpAdayan jIvAnAmanantAnomanaM. taprakArasya puNyapApAdirU rabandhakAraNatvAdanantecchAnAmavalambanatvot mAyAlobharAgadveSAdi vikArANAM kAraNaM bhavatIti ghaTasyAnantadharmatvam / ghaTe tUtpAdAH vinAzAH sthitayazca punaH punaH bhavenAnantakAlenAnantAH abhUvana , bhavanti, bhaviSyanti ca tadapekSayApyanantAH dharmAH / pratidravyakSetrAdi prakAra ghaTasyAvaktavyatApi svadharmaH syAt , tasya cAnantebhyo vanavyobhyo dharmebhyo'nyadravyebhyazca vyAvRttatvenAnantA avaktavyAH paradharmAH api bhavanti / evaM yathaikaghaTe'naMtadharmAtprakatA dRSTA tathaiva jIvAda parva dravyeSu svarUpeNAstitvadharmAH, pararUpeNa nAstitvadharmAzcetyanantAtmakatA bhAvanIyA / jIvadravye'pi sahabhAbino kramabhAvinazceti anaMtA dharmAH bhavanti / caitanyaM, kartRtva, bhoktRtvaM, pramAtRtvaM, prameyatvaM, pariNAmitvaM, sazarIravyApitvamityAdayo sahabhAvino dharmAH Atmani / harSavipAdau sukhaduHkhe, matyAdijJAnacakSudarzanopayogau, devanArakatayaGnaratvAni strIpuMnapusaMkatvAndhavAdIni kramabhAvino dharmA / 18 atrApi svarUpeNAstitva. dharmAH, pararUpeNa nAstitvadharmAH vijnyeyaaH| dharmAdharmAkAzakAleSvasaMkhyAsaMkhyAnantapradezApradezatvaM sarvajIvapudgalAnAM gatisthityavAhavartanopagrAhakatvaM 19 tattadavacchedakAvacchedyatva. mavasthitatvaM, anAdyanantasvarUpitvaM agurulaghunaikasaMbandhattraM, sattvaM, dravyatva ityAdayo'neke dharmAH dRzyate / 30 paulikadravyeSu ghaTadRSTAntenAnantAH svaparadharmAH bhavantIti pradarzita. pUrvamevAramAbhiH / svaparyAyAH va tunaH saMbandhino bhavanti, paraM paraparyAyAH bhinnavastvAzrayAH kathaM tasya saMbandhino bhavitumarhantIti zaGkAyAH kRte Aspado nAsti yato hi ihAstitvena nAstitvena ca saMbandho dvidhA / svaparyAyairastitvena saMbandhaH yathA ghaTasya rUpAdibhiH / paraparyAyaistu nAstitvena saMbandhaH teSAM tatrAsambhavAt yathA ghaTAvasthAyAM mRdrapatAparyAyeNa / te paraparyAyAH na santIti nAstitvasaMbandhena sambaddhAH ata eva ca te paraparyAyAH iti vyapadizyante / 17. . 16. SaDdarzanasamuccayaTIkA, pR. 334. pR. 334-335. 18. pR. 337. 19. tatvArtha sUtra -V-17-22. 20. SaDdarzanasamuccayaTIkA pR. 340.

Page #238
anekAntavAdastha svarUpam 229 evaM sakalaM vastvanantadharmAtmamiti jainAnA siddhAntaH / SaDdarzanasamuccayasya 'anantadharmakaM vastu pramANaviSayastviha1 ityasya zlokasya vivaraNaprasaGga guNaratnasUribhiH vastvanekAntAtmakaM pramANaprasiddhamiti prameyatvahetunA sAdhayituM zakyateti pradarzitam / tathAhi, 'anantadharmAtmakaM astu' prameyam / 'sacetanAcetanaM sarva vastu anantadharmAtmakamiti' pakSaH / 'pramANaviSayaH' ityanena prameyatvAditi kevalavyatireko hetuH sUcitaH / anyathAnupapattyaikalakSaNatvAddhetorantAptyaiva sAdhyasya siddhatvAt dRSTAntAdibhiH na prayojanam / yadanantadharmAtmaka na bhavati tatprameyamapi na bhavati, yathA vyome kusumamiti kevalo vyatirekaH / anvayadRSTAntau ca pakSAnta tAveva bate / yataH saMsArasya sarva cetanAcetanaM vastu pakSarUpeNAGgIkRto'sti / prameyatvaheturasiddhavirUddhAnakAntikAdidoSarahito vartate / yataH pratyakSAdi pramANAnyanantadharmAtmakameva vastu bodhaviSayI kurvanti / vastuno'nantadharmAtmakatAmeva dRDhayituM haribhadrAcAryarUktaM yat, 'yenotpAdavyayadhrauvya. yuktaM yattat sadiSyate / anaMtadharmakaM vastu tenoktaM mAnagocaraH // iti / utpatti-- sthitivinAzayoga era mato vastunaH lakSaNam , utpAdavyayadhrauvyayuktaM sata* ityAdi vacanAt / atra bhinnotpAkavyayadhrauvyayogAdbhAvasya satvaM nAbhyupagamyate / kintu utpAdavyayadhrovyayogAtmakameva saditi svIkriyate / taduktaM samantabhadrAcAryayat , "na sAmAnyAtmanodeti na vyeti vyaktamanvayAt / ___ vyetyudeti vinAzAtta sahakatrodayAdi sat / / 88 dravyAtmanA sarvasya vastunaH sthitiH paryAyAtmanA tu sarva vastu utpadyate vipadyate vA / sarve'pi padArthAH pratikSaNaM parivartante / paraM parivartamAneSu vastuSvatyantocchedo na bhavati / taduktaM-'sarvavyaktiSu niyataM kSaNekSaNe'nyatvamatha ca vizeSaH / satyozcityapacitayorAkRtijAtivyavasthAnam / " iti / atraika sman vastunyutpattisthitivinAzakathanamasambhavamiti pratIyeta / paraM sUkSmekSikayA vicAryamANe virodho'sambhavo vA na pratIyate / yathA pakkadalIphale utpadyamAnA hi potatA pUrvakAlabhAvinI haritatAM nAzayati, arthAt pItatAyAH utpattiH jAyate, haritatAyAzca vinAzaH / parantvavasthAdvaye'pi kadalIphalatvaM sthirUpeNa vartata eva / evameva yadA vardhamAnakabhaGge rucakaH kriyate tadA pUrvAthinaH zokaH, uttarAthina protiH mAdhyasthya tu kevalaM hemAthinaH, tasmAdvastu yAtmakam / evaM ca yathA jIvadravyasya svargaprApaka21. SaDdarzanasamuccaya-jainamata-loka. 55 22. paidarzanasamuccayaTIkA, pR. 358-9. 23. SaDdarzanasamuccaya-loka-57. 24. tatvArthasUtra-V-30. 25. AptamImAMsA-loka 27. 26. udadhRto'yaM zlokaH anekAntavAdapravezikAyAm haribhadrAcAryasya tatvAbhASyaTIkAyAm ca [-V-29.

Page #239
Traverses on less trodden path... puNyodaye sati manuSyasvabhAvasya vyayaH devasvabhAvasyotpAdaH caitanyasvabhAvasya dhauvyam / api ca jIvasya siddhAvasthodaye siddhatvenotpAdaH, saMsArabhAvato vyayaH, jIvatvena dhauvyamiti sarva trayAtmakaM bhavati / taduktaM - ' siddhatvenotpAdo vyayo'sya saMsArabhAvato jJeyaH / jIvatvena dhauvyaM tritayutaM sarvametraM tu' | 28 tathaivAjIvadravyasyApi mRddravyasya mRdaH piNDAkArasya vyayaH, pRthubudhnodarAkArasyotpAda: mRdrUpasya dhutratvam / yadA ghaTo utpadyate tadA sa ghaTAtmanotpadyate, mRtpiNDAtmanA vinazyati, mRdAtmanA ca dhruva iti balAdabhyupagantavyamevotpAdAdiyuktatvamajIvasyApi / ataH utpAdavyayadhauvyAtmakatA vastuno'naMtadharmAtmanAme dyotayati / 230 anantadharmAtmaka trastunaH ekadezaviziSTArthavarNanaM nayavAdaH ityucyate / atra vastuna ekAMza prAdhAnyena varNyate'nyeSvazeSyaudAsInyaM pradazyate / taduktaM vAdidevasUribhiH yat nIyate yena zrutAkhyapramANaviSayIkRtasyArthasyAMzaH taditarAMzaudAsInyataH sa pratipatturabhiprAyavizeSo naya 20 iti / ekadezaviziSTo'rtho nayasya viSayo bhavati 150 arthAt pramANagrahItArthasyaikadezagrAhI pramAturabhiprAyavizeSo nayaH / dravyArthika nayaH paryAyAstikasaMkSepeo dvedhA / dravyamevaparamArthato'sti na paryAyA ityabhyupagamaparaH dravyAtikaH / paryAyA evaM vastutaH santi na dravyamityabhyupagamapara paryAyAstikaH / tatra naigamasaMprahavyavahAra RjupUtra zabda samabhirudaivaM bhUtaprakAreSu 1 nayasapteSu Adyastrayo dravyAstikAH zeSAstu paryAyAstikAH / dravyaparyAyayozca mukhyAmukhyarUpatayA vivakSaNaM negamanayaH / 32 yathA 'saccaitanya - mAtmani' ityatra caitanyasya prAdhAnyena vivakSaNaM, sattvasya copasarjanabhAvena vivakSaNaM bhavati / sAmAnyamAtrama zeSazeSarahitaM sattvadravyAdikaM gRhNAtIti saMgraho nayaH ityucyate 27. (a ) mImAMsA lokavArtika- pR. 619. (b) ghaTamaulI suvarNArthI nAzotpAdasthitiSvalam / zokapramodamAdhyasthyaM jano yAti sahetukam // payovrato na dadhyati na prayoti dadhivrataH / agorasavrato nobhe tasmAdvastutrayAtmakam // (c) pradhvaste kalaze suzoca tanayA maulau samutpAdite putraH prItimutrAha kAmapi nRpaH zizrAya madhyasthatAm // pUrvAkAraparikSayastadaparAkArodayastaddvayA dhArazcaika iti sthita trayamayaM tattvaM tathA pratyayAt / 28. uddhRto'yaM tattvArthamANyavRttau haribhadreNa - V-29 29. pramANanayatatvAlIkAlaGkAra - VI1-1 - uddhRto'yaM ratnAkarAvatArikAyAM pR. 85 -8. 30. nyAyAvatAra - 29 31. tattvArthasUtra - 1 - 34. 32. pramANanayatatra lokAlaGkAra - VII-7-33 AptamImAMsA zloka 59 60

Page #240
anekAntavAdasya svarUpam taduktaM 'sanmAtragrAhI parAmarzaH saMgrahaH' iti / atra vizeSANAmekarUpatayA sAmAnyasyaiva grahaNaM bhavati yathA 'vizvamekaM sadavizeSAt' iti / saMgRhInAn satvAdyarthAn vidhAya na tu niSidhya yaH parAmarzavizeSastAneva vibhajate sa vyavahAranayaH, yathA yatsattad dravyaM paryAyo vetyAdi / RjusUtranayastu RjutrartamAna kSaNasthAyI paryAyamAtraM prAdhAnyataH sUtrayan abhiprAyo bhavati / yathA 'sukhavintaH sampratyastItyAdi / kAlAdibhedena dhvanerarthabhedaM pratipadyamAnaH zabdanayo bhavati yathA 'babhUtra, bhavati, bhaviSyati sumeru : ' ityAdi / paryAyazabdeSu niraktibhedena bhinnamartha samabhirohan samabhirUDhanayaH bhavati yathA 'indanAdindraH, zakanAcchakaH pUrvAraNAta puraMdaraH' ityAdiSu / zabdAnAM svapravRttinimittabhUtakriyAviSTamartha' vAcyatvenAbhyupagacchan evaMbhUtanayo bhavati yathA indanamanubhavannindraH, zakana kriyA pariNataH zakraH, pUrdAraNapravRttaH puraMdaraH ityucyate 138 nayavAdastu anekAntAtmakavastunaH ekadezAMzapratipAdako bhavati / ataH nayastu trikalAdezaH ityucyate 1 34 yAne kAntAtmaka vastunaH zeSadharmAnupasarjanIkRtya ekanyaiva dharmasya prAdhAnyena varNanaM vikalAdezaH, nayadRSTirityucyate / taduktaM - ekadharmAtmakavastuviSayaka bodhajanakatvaM vikalAdezatvam / 35 ekAntavAdidarzanAnyanekAntAnmakavastunaH ekaikadharmasyaiva varNanaM kurvantIti, sarveSAmapi ekAntavAdidarzanAnAM vikalA dezarUpe nayavAde samAvezo bhavati / ataH sarvAbhiprAyasaMgrAhakAH nayAH ityucyante / tathA hi-nyAyavaizeSikAH parasparavizakalitau sAmAnya * vizeSAvicchantyataste naigamanayAnusAriNaH; sAMkhyAH advaitavedAntinazca vizeSaM tiraskurvANAH kevalaM sAmAnyaM vAJchanti, ataste saMgrahanayAnusAriNaH ityucyante / cArvAkAstu nAstikAH prAyaH vyavahAranayAnusAriNo bhavanti / bauddhAH kSaNakSayiNaH paramANulakSaNA vizeSAH satyA iti manyante, ataste RjusUtranayAnusAriNaH / kecana rUDhitaH zabdAnAM pravRtti vAJchanti, vyutpattito dhvanInAM pravRtiM vAJchantyanye; vartamAnakAlabhAvivyutpattinimitta madhikRtya zabdAH pravartantetyapare evaM sarve mImAMsakavaiyAkaraNAdayo zabdasamabhis daivaM bhUtanayAnusAriNo bhavanti 130 etassarvaiH paradarzanakAraiH pradarzitA vikalpAH vastutattvaviSaye sApekSAH santaH paramArthasatyatAM bhajante / nirapekSayA tvanyonyena nirasyamAnAH nayAbhAsAH durnayA: vetyucyante | 57 33. pramANanayatatvAlokAlaGkAra - V11-37-41. 34. laghIyastraya - zrutopayogapariccheda-12. 231 35. pramANanayatattvA lokAlaGkAra -- IV - 44; saptabhaMgitaraMgiNI pR. 16. 36. bauddhAnAmRjusUtrato matamabhUdvedAntinAM saMgrahAt sAMkhyAnAM tataeva naigamanayAd yogazca vaizeSikaH / zabdabrahmavido zabdanayataH sarvairnayergumphitA | jainIdRSTiritIha sArataratA pratyakSamudvIkSyate // -adhyAtmasAra - jinamatastuti-6. 37. nirapekSA nayA: mithyA sApekSA vastu te'rthakRt - AptamImAMsA -108.

Page #241
232 Traverses on less trodden path... taduktaM .. 'svAbhipretAdazAna itarAMzApalApI punarnayAbhAsaH'88 iti / nityAnityAyekAnta pradarzaka sakalaM vAkyaM nayAbhAsaH ityucyate / nityai kAntavAdibhiranityaikAntavAdibhizcA. nekAntAtmakavastuno ekAntasatyatAgrahaNe'bhinivezo kiyateti teSAM matAni nayAbhAse'nta. bhavanti / te eva sApekSatayA satyatAM pratipadyante / ___eka sarvANyapi paradarzanAni jainAnAM nayavAde'ntarbhavantIti dRSTama smAbhiH / nayavAdasvandhagajanyAya ivaikAntiko bhavati / eteSAM satanayAnAm samanvayAtmako vAdaH syAdvAdaH ityucyate / syAhAde'smin sakalanathAnAmantarbhAvAta vastuno'nantAMzAnAM jJAnaM bhavati ata eva pramANavAkyaM sakalAdezo vA iti kathyate / taduktaM, "syAdvAdaH sakalAdezaH' 39 iti / yathA vastuno'nantadharmAH pradhAnabhUtAH bhavanti tatsakalAdezaH ityacyate / jagata sarvatattvAnAM pramANanayaH jJAnaM bhavati / pramANanayairadhigamaH40 iti vacanAt / sthAdvAda evaM pramANavAkyamityucyate / syAdvAda etra 'anekadharmAtmakavastuviSayabodhajanakalyAna' sakalAdezaH iti nigadyate / vidhiniSedhApekSayA anekAntavAde yadA nikSipyate cakSustadA syAdvAdo dRSTigocaro bhavati / anekAntAtmakavastunaH pravacanarupeNa pratipAdanameva syAdvAda / syAdvAdadvAreNAnekAntAtmakavastunaH prarUpaNaM bhavati / anekAntArthakathanameva syAdvAda:48 ityuktamakaraGakadevairapi / syAcchabdaprayogeNa sarvathaikAnta dRSTeH parihAro bhavati syAdvAdaH sarvathai kontatyAgAt kiMvRttacidvidhiH // iti vacanAta / amRtacaMdrAcAryA api kathayanti yat 'saraMthAtvaniSedhako'nekAntatAdyotako kathavica darthe syAcchabdo nipAtaH' iti / syAcchabdaH khalvayaM nigataritagantapAtirUpo'nekAntadyotI / taduktaM samantabhadvacArya:'vAkyeSyanekAntadyotI gamyaM prata vizeSakaH / syAnnipAto'tha yogitvAta 40 iti / syAdamtItyukte kathacidastItyarthaH / / 'syAna' zabdadvAreNAnekAntasyaikAntasya ca bodho bhavitumarhati / yathA-jJAna-darzanasakha vIryAdhanaMtaguNAH vidyante Atmani / yadA vivakSuranantadharmAn lakSIkRtya vadati tadA syAcchabdena saha jovapadaprayogaH ( 'syAjjIvaH' iti) Atmano'nantadharmANAM sUcako bhavati syAdasti jIvaH' iti kathanena kevalaM jIvasyAritatvameva syAcchabdena dyotyate / 38. pramANanayatatvAlokAlaGkAra-VII-2. 39. laghIyasya -zrutopayogapariccheda-12 40. tatvAzramUtra-1-6. 41. saptabhaGgItaraGgiI , pR. 16. 42. syAdvAda: bhagavatpravacanam -nyAyavinizcayavivaraNa, pa 264. 43. ladhIyastraya-83. 44. AptamImAMsA - 104. 45. paJcAstikAyaTIkA 46. AptamImAMsA-103.

Page #242
anekAntavAdasya svarUpam 233 akalaGkadevaiH vicAro'yaM vizadIkRto'styevaM - 'syAjjIvaH' ityukte'nekAntaviSayaH syAchabdaH / 'syAdastyeva jIvaH' ityukte ekAntatiSayaH syAcchabdaH' iti / vastunyeka smannaneke dharmAH bhavanti, zabdaiH yugapadeva sakaladharmANAM pratipAdanamazakyameva / ataH eva saptanayAnAM samanvayarUpAtmakaM sapta bhaGgInayaM nAma nyAyaM yojayitavyamiti janAnAM matama / ekasminneva vastunyavirodhena vidhipratiSedhakalpanA saptabhaGgItyucyate / taduktaM, 'syAdasti syAnnAsti ubhayamavaktavyaM ceti punazca tritayam / davyaM khalu saptabhaGgamAdezavazena sambhavati' / vicArasyAsyaiva vistareNa vivaraNaM pramANanayatattvAlokAlaGkAre taTTIkAyAM ratnAkarAvatArikAyAM ca darIdRzyate / tathAhi-ekatra jIvAdI vastunyakaikasattvAdi dharmaviSayapraznavazAdavirodhena pratipakSAdibAdhA parihAreNa pRthagbhUyo samuditayozca vidhiniSedhayoH paryAlocanayA kRtvA syAcchabdalAJchito saptabhiH prakAraiH vacanavinyAsaH saptabhaGgIti vijJeyaH"180 tadyathA1 (1) 'syAdastyeva ghaTaH' iti vidhikalpanAyA prathamo bhaGgaH / (2) 'syAnnAstyeva ghaTaH' iti pratiSedhakalpanayA dvitIyo bhaGgaH / (3) 'syAdastyeva syAnnAstyeva ca ghaTaH' kramato vidhiniSedhakalpanayA tRtIyo bhaGgaH / (4) 'syAdavaktavyaH eva' iti yugapat vidhiniSedhakalpanayA caturtho bhaMgaH / (5) sthAdastyeva, syAdavaktavyaH eveti vidhikalpanayA yugapadvidhiniSedhakalpanayA paJcamaH / (6) syAnnAstyeva syAdavaktavya eveti niSedhakalpanayA yugapat vidhiniSedha. kalpanayA ca SaSThaH / (6) syAdastyeva syAnnAstyeva syAdavaktavyazcaiveti kramato vidhiniSedhakalpanayA yugapadvidhiniSedhakalpanayA ca saptamo bhaGgaH / 47. laghIyastraya, STa. 85. 48, rAjabArtika-1-6. 49. (a) cAstikAya samayasAra. (b) AptamImAMsA-14-15. 50. pramANanayatattvAlokAlaGkAra-IV-14. 51. (a) AptamImAMsATIkA-14, 15, 16. (b) pramANanayatatvAlokAlaGkAra-IV. (c) syAdvAdamaMjarI-209-212. T-30

Page #243
234 Traverses on less trodden path... __ zabdadvAreNa yugapadeva sakaladharmANAM pratipAdanamasaMbhavameva / ataH yo dharmaH vivakSitaH vastunaH sa pradhAno bhavati, gauNIbhUtAzcabhavantyanye / atra prathama bhaGgesatvasya prAdhAnyaM punarasatvasya dvitIye, tRtIye, kramArpitayoH satvAsatvayoH, caturthatvavaktavyatvasya, paJcame satvaviziSTAvaktavyatvasya, asatvaviziSTAvaktavyatvasya ca SaSThe, saptame tu kramApita. satvAsatvasya viziSTAvaktavyatvasyeti mantavyam / atra svarUpAdibhirastitvamiva nAstitvamapi syAdityaniSThArthasya nivRttaye syAdastyevetyevakAraH / tena ca svarUpAdibhirastitvameva na nAstitvamityavadhAryate / ata evoktaM 'vAkyenAvadhAraNaM tAvadaniSThArthanivRttaye / kartavyamanyathAnuktasamatvAt tasya kutracit' / vastUnAmanekatvAdaneke bhaGgAH bhavitumarhanti, saptaiva bhaGgAH iti kathaM vaktuM zakyateti zaGkA samutpadheta / parantu pratipAdyapraznAnAM saptavidhAnAmeva sadbhAvAt saptaiva bhaGgAH / ata evoktaM ratnAkarAva. tArikAyAM-'ekatra vastuni vidhIyamAnaniSidhyamAnAnantadharmAbhyupagamane'nantabhaGgIprasaGgAdasaGgataiva saptabhaGgoti cetasi na vidheyam / vidhiniSedhaprakAzApekSayA pratiparyAyaM vastunyanantAnAmapi saptabhaGgonAmeva sambhavAt 154 ekatra vastuni saptabhaGgAH bhavitumarhanti yathA ekasminneva ghaTe rUpavAn ghaTaH, rasavAn ghaTaH, sparzavAn ghaTaH ityAdi pRthagvyavahAranivandhanA. rUpatvAdi svarUpabhedAH saMbhavanti tathaiva mantavyam / dravyAtmanA vastu syAdekameva no naanaa| paryAyAtmano nAnaiva syAt naikam / tadetatpratipAditaM tattvArtharAjavatike -"anekAnto'pyanekAntaH pramANanayasAdhanaH / anekAntaH pramANAtte tadekAnto'. pitAn nayAt"10 iti / evaM sakaladArzanAnAM parasparaviruddhabhASiNAmabhimatavastUnAM sadbhUtAMzAnAM parasparasApekSayA kathana syAdvAda:56 iti janAnAM matam / jainadarzanadhurINAH samantabhadrAkalaMkaharibhadra. prabhAcandrAdayo sAMkhyaM sadevekAntavAdI, mAdhyamikamatamasa dekAntavAdI, nyAyavaizeSikamataM sadasadekAntavAdI, prAcInabauddhamatamavyakte kAntavAdI,, zAGkarAdvaitamataM sadavaktavyakAntavAdo, bauddhAnAmapohavAdinAM matamasadavaktavyakAntavAdI, padArthavAdo sadasadavyaktavya kAntavAdA iti vadantaH nityAnityaikAntavAdinAM sakaladarzanAnAmantarbhAvo saptabhaGgInayarUpe syAdvAde bhavatIti pratipAdayanti / ye ye vastvaMzAH nityamanityaM sadasat ityAdi / parairaGgIkRtAH sarve'pi sApekSAH santaH (syAnnityaM, syAdanityaM ityAdi) paramArthasatyatAM 52. saptabhaGgItaraGgiNI-pR. 9. 53. pramANanayatattvAlokAlaGkAra-ratnAkarAvatArikA-IV-15-pR. 61. 54. pramANanayatattvAlokAlaGkAra - 1V-37-45. 55. tattvArtharAjavArtika-pR. 35. 56. SaDdarzanasamuccayaTIkA 1 3. 57. AptamImAMsA -9-10; aSTasahastrI, nyAyakumudacandra, prameyakamalamArtaNDa, syAdvAdamaMjarI, SaDdarzanasamuccayaTIkA, ityAdayo granthAH dRSTavyAH /

Page #244
anekAntavAdasya svarUpam 235 pratipadyante / asyaivAne kAntavAdasya syAdvAdasya vA sakaladarzanasamanvayAtmakarUpasya svarUpa - varNanaM amRtacaMdrAcAryaiH paramaramaNIyatayA varNyate / yathA gopI manthAnanetrasyAkarSaNa - zithilIkaraNa kriyAdvAreNa dadhnaH sArabhUtaM navanItaM prApnoti tadvat syAdvAdo'nekAnta - vAdo vA dharmANAM prAdhAnyopasarjana bhAvena vastutattvarUpamamRtaM gRhNAti / taduktaM - ekenAkarSantI zlathayantI vastutatramitareNa / antena jayati jainInItirmanthAnanetramiva gopI " // 88 01 59 jainAnAmanekAntavAdaH bahudoSa dUSito'sti iti darzanAntaradhurandharANAmAkSepaH / vastunaH sadasake, satvAsatvAtmake, nityAnityAtma ke, bhinnAbhinnAtmake svarUpe svIkriyamANe virova saMzaprapaGkarAdidoSAH sambhavantIti bauddhazaMkara rAmAnujAdyAcAryAH sammanyante / tathA hi-yadeva vastu sat tat kathamasad bhavet / yadyasaccet kathaM saditi virodhaH / vastu sadvA asat bhavet / eka reman vastuni nobhayaM sambhavati / satvAsatvayoH zItoSNasparzavana parasparaparihAreNa sthitiH dRzyate 40- dhauvyeNa utpAdavyayayoH virodhAdekasmin dharmiNyayogAdityAdi " vacanAt 180 saMzayavAdo'yamanekAntavAdo nAmeti zrozaMkarAcAryaiH brahmasUtrabhASye udghoSyate / tathAhi - satvAsatvAtmake vastuno'. bhyupagamyamAne sadidaM vastrasadvetyavadhAraNadvAreNa nirNIterabhAvAt saMzayaH 'naikasmin saMbhavAt ' / na hyeka reman dharmiNi yugapat sadasatvAdi virUddhadharmasamAvezaH saMbhavati 'zItoSNavat' ityAdi / 01 anyaccAne kAntavAdaravIkaraNAt anavasthAsaMkaravyatikarAdayo'nye bahavo doSAH samApatanti / yenAMzena satvamityucyate kiM tenaiva satvamAhovit tenApi satvAsatvam / yadi tenAMzena satvaM tadA, sarvathA sadityaGgIkArarUpaikAntavAdAbhyupagamAdane kAntavAdahAnirbhavati / yadi yenAMzena sat tenaitra sadasadityucyate tadA yenAMzena satvaM tena kiM satyamevAhosvit tenApi sattvAsattvamityAdinA 'anavasthAdoSaprasaGgaH / tathA ca yena rUpeNa sattvaM tena sattvamasattvaM ca syAditi saGkaraH 'yugapadubhayaprAptiH saGkaraH' iti vacanAt / tathaiva yena rUpeNa sattvaM tenAsatvamapi syAd, yena cAsattraM tena sattvamapi syAditi vyatikaraH, parasparaviSayagamanaM vyatikaraH ' iti vacanAt / 04 " 58. puruSArtha sidhyupAya - -q. 225. 59. yadA vyayastadA satvaM kathaM tasya pratIyate / pUrva pratIte satvaM syAt tadA tasya vyayaH katham / dhrauvye'pi yadi nAsmin dhoH katha satvaM pratIyate / pratItereva sarvasya tasmAtsatvaM kuto'nyathA / tasmAt na nityAnityasya vastunaH saMbhavaH kacit // - pramANavArtikAlaGkAra - pR. 142. 60. hetu vinduTIkA - 146. 61. brahmasUtra zAMkarabhASya - II - II - 23. 62. SaDdarzana samuccayaTIkA - pR. 357. "

Page #245
236 Traverses on less trodden path... tathA sarvasyAnekAntAtmakatve'GgokriyamANe jalAdezayanalAdirUpatA, analAderapi jalarUpatA, tatazca jalArthI pravartetAnalAdAvapi, analArthI ca jalAdAvapIti, pratiniyatavyavahAralopaH bhaveta / ato'nekAntavAdasvIkaraNaM vyavahAraviruddham / rAmAnujAcAryAH AkSeramudbhAvayanti yat sarvasyAsya mUlabhUtaH saptabhaGgInayaH svayamekAnto'nekAnto vA / ekAntazcat sarvamanekAnta matyasya vAdasyaiva hAniH / dvitIye'nekAntatvenAsAdhakatvAt trivikSitArthA'siddhiH / tathA ceyamubhayataH pAzArajjuH syAdvAdinaH syAt iti // 88 jainAnAmayamabhiprAya yat pratipakSibhiranekAntavAdasya rahasyameva na jJAtam iti / anekAntavAdasya samyagjJAnAbhAva eva taiH pradarzitavirodhAdidoSaH suspaSTo bhavati / sUkSme kiyA vicAryamANe virodhAdidoSAH na dRzyante'nekAntavAde / yadi vastunaH yena prakAreNa sattvaM tenaivAsattvaM, yenaiva cAsattvaM tenaiva sattvamityucyate tadA virodhaH saMbhavet / paraM vastu svarUpeNAsti, pararUpeNa nAstIti pratipAdanena nAstyavakozaH virodhasya / ata evocyate 'sarvamasti svarUpeNa pararUpeNa nAsti ca / anyathA sarvasattvaM syAt svarUpasyApyasaMbhavaH 04 iti / svarUpakSetrakAlabhAvai sattvaM pararUpakSetra kAlabhAvaistvasastramiti vastunaH mantavyam / dadhidRSTAntena vicArasaraNizyiM spaSTA bhavet / dadhi svarUpApekSayA bhavati / yadi dadhi tadubhinnoSTrApekSayA dadhi bhavati cet 'dadhi bhakSaya' iti kathanena dadhigrahaNavad uSTramapi grahItuM gacchet dadhibhakSaNecchukaH / parametAdRzaH kramo vyavahAre na dRzyate / taduktaM - 'codito dadhi khAdati kimuSTramabhidhAvati 100 iti / evaM sarvapadArthAnAM svarUpeNa sattvaM pararUpeNAsattvaJca vidhIyate / jIvasya tAvat sAmAnyopayogaH svarUpaM tasya tallakSaNatvAt / tato'nyo'nupayogaH pararUpam / tAbhyAM sadasattve pratIyete ekasminneva jIve / 5 6 evamekasyaiva vastunaH yugapadubhayarUpatA sadasadAtmikA ghaTate yathaikasya puruSasyApekSAvazAt laghutva - gurutva - bAlatva - vRddhatva - yuvatva - putrastra - pitRtvAdIni parasparaviruddhAnyapi tathA sattvAsatrAdInyapi / bhAvAnAM sarvathA virodho na ghaTate / taduktaM - 'astitvanAstitvayoravacchedakabhede nAyamANayorvirodhAbhAvAt / athaikasyaiva devadattasyaikApekSayA pitRttramanyApekSayA putratvaJca parasparamavirudvam' iti / 8 api caikasminneva vastuni kathaJcit satyAsatye sthAtAm, yathaikatra vRkSAdau calAcalAtmanoH vaTAdau raktAraktAtmanoH zarIrAdAtrAvRttAnAvRttAtmanozcopalaMbho bhavati, tathA caikatra dhUpapaTAdau cAvacchedakabhedena zIto'gasparzayo rupAlaMbhaH bhavatyavirodhena / evaM sattvAsattve'pyekasmin vastunyavizeghena sambhavataH / 63. zrImAnya - II - 2 - 23: SaDdarzanasaMgraha - pR. 183. 64. tatrArtha rAjavArtika - 2. 24. 65. syAdvAdamaJjarI - 130. 66. nyAyavinizcaya - pR. 374. 67. upayogo lakSaNam - tasvArtha sUtra - II-8, 68. tasvArtha rAjavA rtika - pR. 36.

Page #246
anekAntavAdarUpa svarUpam vastuna svarUpamastitvameva bhavati, na tu pararUpAzritaM nAstitvaM yadi pararUpAzritamapi nAstitva vastunaH svarUpaM syAttadA paTagatarUpAdikamapi ghaTasya svarUpaM syAdityAzaGkA samutpadyetAtra / paramiyaM zaGkA nirAspadA / yato hyobhayasyApi svarUpatve pramANamupalabhyate yathA ghaTasya svarUpAdyavacchinnAstitvaM pararUpAdyavacchinnaM nAstitvaJca pratyakSeNaiva gRhyate / ghaTo ghaTatvenAsti, paTatveta nAstItyabAdhitapratItirbhavati / ataH vastunaH svarUpAdimirastilaM pararUpAdibhirnAstitvamityucyate / anekAntavAdo saMzayavAdaH iti kathanamapyayuktam / ahaDhapratItau hi saMzayaH syAt yathA kvacitpradeze sthANupuruSayoH 10 sthANurvA puruSo veti / paramekasminneva vastuni sattvAsattvayoH sphuTarUpeNaiva pratItirbhavatIti saMzayasyAspadaM eva nAsti / 70 237 anavasthAdoSo'pi na bhavatyanekAntavAde / yataH sattvAsattvAdayo vastunaH eva dharmAH, na tu dharmANAM dharmAH / na cAtra saGkavyatikarau sambhavataH / yathA mecakajJAnamekamaNyanekasvabhAvaM na ca tatra saGkavyatikarau evamatrApi / taduktaM - 'ekatra bahubhedAnAM saMbhavAt mecakAdivat / "" kiJca yathA anAmikAyA yugapat madhyamAkaniSThakasaMyoge hRsvadIrghatve na ca tatra saGkarAdi doSaH etramatrApi / anekAntavAdasvIkAre 'jalA derapyanatyAdirUpatA' ityAdi yaducyate tadapyasamaJjasametra / yataH jalAdeH svarUpApekSayA jalAdirUpatA na pararUpApekSayA ataH jalArthino'nAdau pravRttirna bhavati / " " sarvasya sarvAtmakatvAbhyupagamastu svaparaparyAyAtmakatvena kRto'sti / anekAntAbhyupagamAdanekAntahAnirna bhavati / samyagekAntasyAnekAntena vizedho nAsti / nayArpaNadRSTyA ekAntaH pramANArpaNadRSTayA anekAnto'GgIkriyate / taduktaM vidyAnandibhiH yat-nayArpaNAdekAntasya pramANArpaNAdanekAntasyaivopadezAt / tathaiva dRSTeSTAbhyAmaviruddhasya tasya vyavasthiteH / 13 jIvAdau bhedAbhedaH bhavituM nArhatIti kathanamayuktam / jIvadravyasya sarvathA abhede ekAntarUpatve puNyodaya vaiphalyaprasaGgaH / nityasya bhedarahitasyAtmano na bandhaH, nApica mokSaH syAt / taduktaM samantabhadrAcAryai:- bhAveSu nityeSu vikAra hAnerna kAraka vyApRtakArya yuktiH / nabandhabhogau na ca tadvimokSaH samantadoSaM matamanyadIyam iti / sarvathA bhede anitye vAtmani puNyavAnanyaH phalavAnanyaH iti puNya saMpAdana vaiyyarthyaprasaGgaH / pratyabhijJAdyasaMbhavo bhavati ca / taduktaM - kSaNikAntapakSespi pretyabhAvAdya saMbhavaH / pratyabhijJAdyabhAvAnna 74 69. saptabhaGgItaraGgiNI - pR 52-53. 70. SaDdarzanasamuccayaTIkA - pR. 361 71. nyAyavinizcaya--- p. 45. 72. SaDdarzanasamuccayaTIkA - 557-8, 73. aSTasahastrI, pR. 207. 74. yuktayanuzAsana - 4 AntamImAMsA 25, 26, 27.

Page #247
238 Traverses on less trodden path... kAryArambhaH kuta. phalaM' iti / sarvathA bhede Atmani sIkriyamANe mAtRghAtI mAtRghAtI na bhavet , svapatiH svapatinabhavet dvitIyakSaNe, svajAyA svabhAryA na bhavet / ___ ataH etadoSanivAraNAya jIvasyobhayAtmakatA bhedAbhedAtmakatA nityAnityAtmakatA ca svIkartavyA / jIve yatpratyabhijJAnaM tadAkasmikaM na bhavati / nityAtmano'naGgIkAre pratyabhijJAbhAvAt vyavahAro lupyeta / ataH AtmanaH nityatvamabhedatvaM vA svIkartavyam / evameva kAlabhedAt paryAyabhedAccAnityatvaM bhedatvaM vorarIkartavyam / yathA jovasya jIvadravyarUpeNobhedaH manuSyaparyAyadevaparyAyarUpeNa bhedaH i ta bhedAbhedo svIkartavyo ekasminneva jIve / evamanekAntavAde nityAnityakAntavAdinA samanvayo bhavati / __ anekAntavAdasya na kenApi saha virodho dRzyate / yadyapi jainetarasakaladarzanAni nijamatabhedena parasparaM virodhaM bhajante tathApi teSAmabhISTAnAM vastvaMzAnAM mithaH sApekSatayA kathanAt te'pi samIcInatAmacantItyanekAntavAdinAmudghoSaH / guNaratnasUribhi ' yazovijayazca bhinnabhinnArthAn ' nayabhedavyapekSayA bruvANAH sAMkhyanyAyavaizeSika - mImAMsakAdayo syAdvAdamane kAntavAda vA na prati kSapeyuriti vadadbhiH sarvadarzanasamanvayAtmako syAdvAdaH iti pratyapAdi / iti zam / 75 AptamImAMsA-41. 76. pratikSaNaM bhani tatpRthaktvAt na mAtRghAtI svapatiH svajAyA / dattagraho nAgitaH smRtirna na kvArthasatyaM na kulaM na jAtiH // -yuktya nuza sana, pR. 16 77. nityaM tatpratyabhijJAnAt nAkasmAtadavicchidA / kSaNikaM kAlabhedAne budhyasa caradoSataH ||-AptamImAMsA-56. 78. SaDdarzanasamuccayaTIkA, pR. 96-98 79 icchan pradhAnaM sattvAce virUdvegumphitaMguNaH / sAMkhyaH saMkhyAvatAM mukhyo nAne kA pratikSipet / / citramekamanekaJca rUpaM prAmANikaM vadan / yogau vaizeSiko vA'pi nAnekAnta pratikSipet / / jAtivyaktyAtmaka vastu vadannanubhavocitam / bhaTTo vApi murArivA nAnekAnta pratikSipet // abaddha paramArthena baddhaM ca vyavahArataH / buvANo brahma vedAntI nAnekAntaM pratikSipet / / bruvA bhinnabhinnArthAnnayabhedavyapekSayA / pratikSipeyunoM vedA: syAdvAdaM sArvatAMtrikam / / -adhyAtmopaniSatprakaraNa 45-50.

Page #248
22 naiSadhaM vidvadauSadham " vAgjanmavaiphalyamasahyazalyaM guNAdbhute vastuni maunitA cet / " -naiSadhIyacaritam-VIII-32. viditamevaitatsameSAmapi saMskRtasAhityarasikANAM yatsArasvatajaladhimanthanena pari sravarasudhAvAhinAM gabhIrArthapratipAdakAnAM mahAkAvyAnAM nirmAtaNAM kavInAM sArasvatasraSTau nUnamayaM neSadhakAvyapraNetA sarvatantrasvatantro mahAkaviH zrIharSaH mukuTamaNIyetati / na khalvetanna viditaM viduSAM yat durunneya eva prAyeNa prAcInasaMskRtakavInAM sthitisamayaH / jAnImo vayaM yadete mahAkavayaH Atmano guNanicayamabahumanyamAnA. iva naivollikhanti prAyeNAtmano prabandharatneSu tannirmANAvasaraM vizeSatazca kAvyeSu / ataH tadAzcaryamAva. hati yadi prAcInaparamparAnuyAyo zrIharSo'pi svIyakAvye nAlekhIdAtmano'vasthitisamaya- . miti / etasya kAlanirNayAdiviSaye vidvAMso vipratipadyante tathApi 'tAmbUladvayamAsanakaca labhate yaH kAnyakubjezvarAt iti zrI harNasyaivoktyA kristAbdasya dvAdazazatakasyottarArdhe vijayacandra-jayacandrayoH samaye bhAratabhuvamalacakAreti bahubhiraitihyavidbhiraGgI kriyate / zrIhIranAmnaH paNDitottamAt mAmalladevyAmutpanno'yamiti kavinaiva pratisargamupanibadhyamAnAdantimazlokAdavadhAryate / anenaiva kavinA naiSadhIyakAvyaM vihAya sthairyavicAraNaprakaraNaM, khaNDanakhaNDakhAdyaM', arNavavarNana, zivazaktisiddhi , navasAha. sAkacampU gauDorvIzakulaprazastiH, zrIvijayaprazastiH, chandaprazastiH10, IzvarAbhiH sandhiH11 ityetAni granthAntarANi praNItAnIti tatra tatra naiSadhIyasargAntargatazlo 1. naiSadhacaritam (ne.)-XXI-153. 2. 'zrIharSa kavirAjarAjimukuTAlaGkArahIraH sutaM zrIhIraH suSuve jitendriyacayaM mAmaladevI ca yam ' / 3. sthairyavicAraNaprakaraNabhrAtari mahAkAvye-nai. IV-123. 4. khaNDanakhaNDato'pi sahajAt kSodakSame mahAkAvye-ne. VI-113. 5. sandabdhArNavavarNanasya tasya-ne. IX-160. 6. zivazaktisiddhibhaginI saukSAtrabhavye -ne. XVIII-154. 7. navasAhasAcarite campUkRta:--. XXII-151. 8. goDovIzakula prazastibhaNitibhrAtari-ne. VII-110. 9 tasya zrIvijayaprazastiracanAtAtasya-. V-138. 10. svasuH susahazi chandaprazasteH -ne. XVII-122. 11. draSTavyaM khaNDanakhaNDakhAdyam !

Page #249
240 Traverses on less trodden path... kairagantuM zasyo / 1cintAmaNimantropAsanAlabdhatIvrataramatibhavo'yaM pratibhAsAmarthya sarvAnanyAn kavInatizete / etena pragItaM naiSadhIyacaritaM suprasiddheSu paJcasu mahAkAvyeSu na kevalamanyatamatvena parigaNyate ape tu sarva dharItyA sarvotkRSTamiti suviditameva sarveSAmapi viduSAma / kAvyasyAsyAdhyayana saMskRtabhASApaTutvaM vividhazAmnaviSayakavaiduSyacAdhigantuM prAcInasaMskRta sAhityAdhyayana paramparAyAmaparihAryatvena nirdizyate / gadyakAvyeSu yathA kAdambarI bAgasyAdvitIyeti parigaNyate tathaivApratimamidaM naiSadhaM kAvyaprantheSu ! kavikulatilaka kAlidAsaM vihAya naiSadhakAvyapraNetuH zrIharSasya mahimAtizayaH bhAravimAghAdyapekSayA garIyAnIti 'udite naiSadhe kAvye ka mAghaH kvaca bhAravi.' ityabhiyuktokyaH'vagantuM zakyate / kaidicakAvyamamajJarevamapyuktaM darIdRzyate yat paJcasu mahAkAvyeSu kavi kulaguroH kAlidAsasya raghuvaMzakumArasambhave strIcaritravarNanAtmake, bhAravimAghayoH kirAtArjunIyazizupAlavadhakAvye ca puruSacaritravarNanAtmake / parametasya zrIharSasya naiSadhIyakAvyantu prakRtipuruSaryorubhayorapi samAnarUpeNa varNanAtmakaM nisargabhinnArapadameka saMsthaM mahAkAvyamiti / taduktaM-dve stetra prakRteH puMse dve caikamubhayorapi / paJcasveteSu pANDityaM puruSArtho hi paJcamaH'15 iti / rAjazekharasya kAvyolocanasiddhAntAnusAreNa zAstrakaviH kAvyakaviH tathobhayakavizceti triprakArakAH bhavanti kavayaH / kecana kAvyasaMsAre saMskArapratibhAzaktyA kavayo bhavanti, apare tu zAstrAdInAmabhyAsabalAcca / etAdRzAnAM kavInAM kAvyagrantheSu kevalaM zRGgArAdirasaparipUrNa kAvyasaundarya nIrasazAstraniyamAnAM vA pradarzanaM vayamakSisAkurmaH / ubhayorapi saGgamo ekatra durlabhaprAyo dRzyate / ata evaM rAjazekhara ubhayatrapravINa eva mahAkaviriti samudghoSayati tathobhayakavistUbhayorapi varIyAn yAbhayatra paraM pravINaH syAt 15 ityAdinA / naiSadhIyakAvye kAvyakalAkauzalaM zAstrIyasiddhAntAnAM ca sarasasaraNyA pratipAdanamavalokya ubhayakavirAsIt zrIharSaH iti niHsandehena vakta pAryate / naladamayantIcaritapratipAdakaM kAvyamidaM bhArate prasiddheSu phacasu mahAkAvyeSvanta-- bhaMtaM guNAlaGkArarasabhAvAdiviSaye paramotkarSamadhirUDhaM vidvatpriyaJca varIvarti / adyopalabhyamAnamidaM 2800 zlokaiH parimitaM dvAviMzatisargAtmakaM bRhatkAyaM mahAkAvyam / atra tu dvitrAn sargAnapahAyAnye sarve'pi zatAdhikaiH zlokaH saMyojitAH santi / atra dvAviMzasya sargasyAnte zrayamANA 'zrIrastu nastuSTaye 16 ityevaM rUpA maGgalAzaMsA kAvyasyAsya dvAviMzasargAtmakatvameva prakhyApayati / 12. taccintAmaNimantracintanaphale mahAkAvye - nai. I-145. 13. naiSadhIyaparizIlana - DaoN. caMDikA prasAda zukla, pR. 555. 14. yacchAstrasaMskAra: kAvyamanugRNahAti, zAstraikapravaNatA tu nigRhAti / kAvyasaMskAro'pi zAstravAphyapAkamanuruNaddhi, kAvyaka pravaNatA tu viruNaddhi |-kaavymiimaaNsaa-V. 15. kAvyamImAMsA-v. 16. ne.-XXII- 150.

Page #250
naiSadhaM vidvadoSagham " 18 svakAvye'smin sakalazAstra nadISNatA, svIyA sarvajJatA, rasikottaMsatA, laukikavyavahA paTiSThatA cAnena prAdarzi / sakalazAstrapArAvArINasyAsya kaveH mukhAduttarottaraM kAvyaM navanavA zabdA: dhArAvAhitayA nirargala nirgatAH darIdRzyante kAvye'smin / yazase'rthakRte vyavahAravide zivetarakSataye / sadyaH paranirvRtaye kAntAsammitatayopadezayuje " ityAdIni yAni kAvyaprayojanAni kAvya siddhAntalakSaNakA raiH prAdhAnyena nirdiSTAni tAni sarvANyapi mahAkAvye'smin samupalabhyante tathApi sadyaH paranirvRtireva kAvyasyAsya pramukha prayojanamiti 'etatkAvyarasormimajjanasukhavyAsajjanaM sajjanaH ' ityasmAt tannibaddhazlokA devAvagamyate / vyutpatyabhyAsapariSkRtA pratibhA kAvyasamudbhava heturiti mammaTa hemacandrAdibhiH kAvyasiddhAntalakSaNakAraiH 'zaktinipuNatAloke kAvyazAstrAdyavekSaNAt / kAvyajJazikSayAbhyAsa iti hetustadudbhave" 19, 'vyutpatyabhyAsasaMskRtA pratibhAsya hetuH 10 ityAdibhirvacanaiH nirdizyate / pratibhAvyutpattirUpamaNikAJcanasaMyogAt yatkAvyAlaGkArasya racanA bhavati saiva vidagdhakaNThAbharaNarUpatAM prAptumarhatIti kSemendro udghoSayati / 1 eteSAM kAvyasiddhAntakartRRNAmanurodhena vyutpattau sakalajJAnasrota rUpASTAdazatridyAnAM kUlaGkaSajJAnasyAntarbhAvo bhavatIti mantavyam | 22 zrI harSo'pi nirdiSTa pUrvasiddhAntAnusAreNa vyutpatya bhyAsa paripUrNa pratibhAdvAreNa svakAvyaM prANaSIditi nAsti sandeha lezo'pi / kAvye'smin kavinA samasta viSayajJAnaparipakvatA prAdarzi / vyutpatti pUrNatvA devAsya kAvyasya sarvotkRSTatA svIkRtA vidvadbhiH / sakalazAstra viSayakajJAnAkarabhUtatvAt kAvyami vidvadauSadhamityucyate / yathauSadhaM jvarAdInAM nivAraNAya zarIrabalavardhanArthaJcAsevyate dva naiSadhamapi alpajJagarvajvaranivArakaM vidvajjanabuddhi balavardhakaJca varIvartIti "naiSadhaM vidvadauSadhaM " iti saGgirante vidvAMsaH / atra tu tIvrataramativaibhavAnAM viduSAM samArAdhanaM bhavati / kAvyAntarebhyaH drAkSApAkayuktebhyaH vailakSaNyaM bhajamAnaM zabdato'rthatazca gabhIrAyamANamidaM naiSadhaM sAmAnyamatiyuktAnAM kRte kaTukauSadhAyate / kAvyAntareSu vevidyamAnAH sarve'pi kAvyaguNAH rasabhAvAlaGkArAdayazcAtra darIdRzyanta eva, tathApi idameva vailakSaNyamasya kAvyasya yadanyaiH kavibhirakSuNNaM panthAnamAzritya kaviratra viSayapratipAdanaM karoti / iyameva vilakSaNatAsyAnyakavibhyo yadayaM vidvatpratibhaTakarikesarI, anitarasAdhAraNamativaibhavazcAnanyasAdhyayA vilakSaNa kAvyapaTutayA sakalazAstrArNA kimadhikamaSTAdazavidyAnAM hRdayaM svakAvye paramaramaNIyatayA nibabandheti / naiSAM vidvadauSadhamiti kathane idamapyekaM kAraNaM yat naikavidhapranthAnAmadhyayanena yajjJAnamupalabhyate tadekenaivAnena naiSadha kAvyAdhyayanena samprAptuM zakyateti / kabinAnena svakAvye upanibaddhAnAM sarveSAmapi viSayANAM savistareNa pratipAdanamazakyaprAyameva laghIyasi prabandhe'smin / ekaikameva kAvyaprakAza - I. ne. - XXXII - sargAntazloka -3. 17. 18 19. kAvyaprakAza -I-3. 20. kAvyAnuzAsana - I 21. kavikaNThAbharaNa V T-31 22 (1) kAvyaprakAza - I. (2) kAvyamImAMsA - VII. (3) kavikaNThAbharaNa - V. (4) vAgbhaTAlaGkAra -- 1-5. 241

Page #251
242 Traverses on less trodden path... viSayamadhikRtya paraH zatAni udAharaNAni pradarzayituM zakyante / ataH aGgulinirdezena prayatAmahe pradarzayituM naizyasya vidvadauSadhatvaM vidvajjanabuddhivardhakaguNatvaM vA / / / sUkSmekSikayA naiSadhAdhyayanenedaM suspaSTaM bhavati yadavyutpannamataH naiSadhe pravezameva nAhatIti / svakIyamevAgAdhapANDityaM vazIkRtavAgdevIkatvaJca didayiSuriva dazame sarge damayantIsvayaMvare samavetAnAM bhUpatInAM paricayaM dAtumAhUtAyAH sarasvatyAH svarUpaM-'madhye sabhaM sAvatatArabAlA gAndharvavidyAdharakaNTha nAlA / trayImayIbhUtavalIvibhaGgA sAhityanirvattitahaktaraGgA' ityAdibhiH paJcadazazlokai. varNayAmAsa / sarasvatyAH svarUpavarNanaM saMkSepato'dho nirdiSTarUpeNa kRtaM dRzyate kavinA-tasyAH sarasvatyAH gAndharvavidyA eva kaNThanAlaH, RgyajuHsAmavedAH valitrayaM, mahAkAvyanATakacampUprabhRtayo kaTAkSavikSepAH, atharvavedo udararomAvalI, zikSAzAstrameva cAritraM, kalpo'laGkAraH, niruktavidyA samaratArthanirvacanasvarUpaH, mAtrAvRttavarNavRttena bhidyamAnaM chandaH bhujadvandvaM, vyAkaraNazAstraM mekhalA, jyotiHzAstraM kaNThahAraH, pUrvapakSottarapakSI oSThadvayaM, pUrvottaramImAMse UruyugalaM, tarkazAstraM dantapaMktiH, purANopapurANA dakaM kara yugalaM, dharmazAstrameva mUrdhA, somasiddhAntanAmakakApAlikadarzanamAnanaM, mAdhyamikamatamudara, vijJAnavAdameva cittaM, sAkAravijJAnavAdisautrAntikadarzanamevAkhilaM svarUpaJcAsIt / tIvratarabuddhivaibhavo'yaM zrIharSa sarasvatIsvarUpavarNanavyAnAnena svakAvye'nta tAn vividhaviSayAn jJApayitvA vinaiveteSAM jJAnaM na zakyate kAvyamida - mavagantumiti pradarzayati / kAvyamidaM caturdazavidyAraGgataiH kAzmIravidvadbhiH svavaiziSTyena samAhatamA soditi 'kAzmIraima hate caturdazatayIM vidyAM vidvabhimahAkAvye' ityAdinA kaveruktyA eva suspaSTaM bhavati / vedavedAGgAdInAM vividhazAstrANAJca sAro'tra kavinA nivezito dRzyate, para tatsakalaM varNa yatuM savistareNa na zakyateti samprati nyAyaH vaizeSikasAGkhyayogamomAMsAvedAntA dedarzanAnAM siddhAntAn pratipAditAna kAvye'smin saMkSepato nirdizyAnyAn viSayAn diGmAtramudAhariSyAmaH / ___ nyAyavaizeSikAzanasiddhAntAnAmullekhaH bAhulyena kRto dRzyate kavinAnena tarkavidyApArAvArINena / nyAyazAsra pramANaprameyAdi SoDazapadArthAnAM tattvajJAnAt niHzreyasasiddhirbhavatIti yaduktaM, jJAnaprAptezcoddezo tallakSaNanirdezo yatkRto dRzyate tatpratipAdanaM cakAra kaviH sarasvatyAH SoDaza-SoDazadalasamavetaM dantapaGktidvayameva SoDazapadArthAnAmabhidhAnarUpamuddezaM tatropadiSTAnAJca tattvAnAM vyavacchedakadharmarUpalakSaNamabhivyana kItyuktvA yathA-'uddezaparvaNyapi lakSaNe'pi dvidhoditaiH SoDazabhiH padArthaH / AnvIkSakoM 23. na.--x. 24. nai.-x-73-87. 25. nai.-XVI-131. 26 pramANa-prameya -saMzaya-prayojana-dRSTAnta siddhAnta - avayatra-tarka-nirNaya vAda-jalpa - vitaNDA hetvAbhAsa-chala-jAti-nigrahasthAnAnAM tattvajJAnAnniHzreyasAdhigamaH-nyAyasUtra-I-I-I. 27. tatra nAmadheyena padArthamAtrasyAbhidhAnamuddezaH / taboddiSTasya tattvavyavacchedako dharmo lakSaNam - nyAyasUtrabhASya-I-1-3.

Page #252
naiSadhaM vidvadauSadhama 243 yahazanAdvibhAlI tAM muktikAmAkalitAM pratImaH' / anyacca tadatyantavimokSo'pavarga.39 ityAdinA mokSAvasthAyAM sukhaduHkhAbhAvaH iti nyAyavaizeSikAH sammanyante / nyAyavaizeSikANAM mokSAvasthAtu pASANavad vartateti tatprAptu na ko'pi yateta iti darzanAntarakArANAM matam / 30 vedAntAnuyAyI zrIharSastu nyAyavaizeSikANAM mokSaviSayakamatamupahasanniva cArvAkamukhena svAbhiprAyaM prakaTIkaroti 'mulaye yaH zilAtvAya zAstramUce sacetasAm / gotama tamavekSyaiva yathAvitza tathaiva sa: 81 ityAdinA / zloke'smin mokSo pASANavajjaDa iti manyamAnaH gautamastu gotamaH (goSutamaH), mahAn balIvadaH eveti manyatAmityupahasati / 'dravyaguNakarmaniSpattivaidhAdabhAvastamaH'52 iti vadanto tamasvabhAvarUpamiti manyante nyAyavaizeSikAH / vedAntino kumArilamatAnuyAyinI mImAMsakAzca tamastu dravyamiti, prabhAkarAstu 'rUpadarzanAbhAvastamaH' 55 iti, kecidanye 'AlokajJAnAbhAvastamaH' iti manyante / parametadAzcaryamAvahati yat vedAntAnuyAyI zrIharSastu nyAyavaizeSikAbhimataM tamaH svarUpameva samabhimanyateti 'dhvAntasya vAmoru ! vicAraNAyAM vaizeSikaM cArumataM mataM me / aulUkamAhuH khalu darzanaM tat kSamaM tamastatvanirUpaNAya '56 ityanena ilokena suspaSTaM bhavati / anyacca nyAyAdidarzanazAstreSu yatkRtakaM tadanityaM, yathA ghaTaH', 'ghaTAbhAvavabhUtalaM', 'yadyatra ghaTo'bhaviSyat tadA bhUtalamivAdrakSyata', ityAdibhirvacanaiH ghaTadRSTAnto suprathita eva / viSayamevAmumatIva cArutayA kalpanApATavena ca kavivarNayati yathA 'etatkucaspardhitayA ghaTasya khyAtasya zAstreSu nidarzanatvam / tasmAcca zilpAnmaNikAdikArI prasiddhajanmAjani kumbhakAraH // 3 // iti / damayantyAH saundayAdhikyaM varNayan kaviratra kathayati yat paramaramaNyAH damayantyAH kucaspatiyA ghaTaH na kevalaM khyAti samprApya darzaneSu nidarzanatvamApa api tu mRdbhANDanirmAtApi danayanyAH kuvarthikumbha nirmANena kumbhakAra iti prasiddhi prApa iti / 28. nai.-x-81. 29. (a) nyAyasUtra-1 1-223 (b) nyAyamajarI--pR. 508. 30. (a) ata eva tvaduhAsa: dhUyate--- dara vRndAvane ramye kaSTratvamabhivAchitam / na tu vaizeSikI mukti gautamo gantumicchati'-udyA'yaM syAdvAdamA mahiNena-pR. 63. (b) Atyantikadu:khanivRttilakSaNo pASANa padRzo mokSo bhavatIti vaizeSikamatam-prAJcahRdaya ___ --SaDvargaprakaraNa-pR. 65. 31. ne.-XVII 75. 32. vaizeSikasUtram -V II 19. 33. (a) vivaraNa prameyasaMgraha:--pR. 10. (b) sarvamatasaMgrahaH-pR. 31. 34. sarvadarzanasaMgraha . 35. nai.--XXII-30 36. ne.-VII-75.

Page #253
244 Traverses on less trodden path... damayanyAH kuvodaya ganavyAne nAtra kavi. nyAyAdidazaneSu suprasiddhaM ghaTadRSTAntameva pradarzayati / evameva bahuSu sthaleSu nyAyavaizeSikAbhimataM kAryakAraNasiddhAntaM', manodravyasya svarUpaM, vidhotpattivinAzakapasiddhAntaJcAviSkRtamanena30 kavinA pazyAmaH / sAMkhyAstu kAraNe eva kAryamavyaktarUpeNa vartateti manyamAnAH 'asadakaraNAdupAdAnapraNAt sarvasambhavAbhAvAt / zaktasya zakyakaraNAt kAraNabhAvAcca satkArya'4 deg iti vadanto satkAryavAdamanumanyante / zroharSo'pi sAMkhyAnAmamuM siddhAntaM 'nAsti janyajanakavyatibhedaH satyamannajanito janadehaH 1 ityAdinA pradarzayati / evameva yogadarzane pataJjalinA pratipAditaM samprajJAtAsamprajJAtasamAdhidvayaM strIyAnubhava dvAreNa 'ityudIrya sa hari prati samprajJAtavAsitatamaH 4 " samapAdi', 'yaH sAkSAtkurute samAdhiSu paraM brahmapramodArNavaM 5. ityAdinA varNayati / tatra tatra kRtayogarahasyavarNanenAyaM mahAna siddhayogI AsIditi jJAtuM shkyte| yogavibhUtivarNanaprasaGge pataJjalinoktaM yasiddhayogI parakAyapravezamapi kI prabhavatIti, 'bandha kAraNazaithilyAt pracArasaMvedanAcca cittasya parazarIrAvezaH' ityanena sUtreNa / etAmeva yogavibhUti varNayitumicchan zrIharSa: damayantyAH zuddhAnte'dRzyarUpeNa saJcaramANe nale utprekSate yathA __'bhadannadRzyaH pratibiMbadehavyUha vitanvanmaNikuTTimeSu / puraM parasya pravizantriyogI yogIva citraM sa rarAja rAjA' / evameva svayaMvarasabhAyAM nalapaJcakarmAkSasAskRtya damayantI yogavibhUterasyAH ullekhaM karoti yathA---'kiM vA tanoti mayi naiSadha eva kAyavyUha vihAya parihAsamasau vilAsI / vijJAnavaibhavamRtaH kimutasya vidyA sA vidyate na turagAzayavediteva' / 'svataH sarvapramANAnAM prAmANyamiti gamyatAm / na hi svato'satIzaktiH kartumanyena zakyate 50 ityAdinA || svataHprAmANyavAdamurarIkurvatAM mImAMsakAnAM matamidaM nalena haMsaM pratyuktena vacasA 'svata eva satAM parArthatA grahaNAnAM hi yathA yathArthatA'47 ityadinA pradarzayati / IzvarAstitvaviSaye nyAyavaizeSikamImAMsakayormadhme mahAn vivAdo darIdRzyate / nyAyavaizeSikAstu sezvaravAdino IzvaraM sRSTikartAraM, sarvajJa, karmaphalAdhyakSaM, vedaracayitAraM ca manyate / momAMsakAstu nirIzvaravAdino jagato'nAdimatvaM nityatkaca svIkurvANAH, vedasyApauruSeyatvaM ca manyAnA Izvarasya jagatkartRtvaM vedakartRkatvaM vA nAnumanyante / 37. nai.-IV-3. 44. nai -VI-46. 38. nai.-1-59; III-37. 45. nai.--XIII-48. 39. gai,-III-125. 46. zlokavArtikam -11-47. 40. sAMkhyakArikA-9. 47. nai.--II-61 41. na.--94. 48. nyAyakusumAnjali:-v 42. nai.---XXI-119 49 zlokavArtikam 43. na.-XX[[- santazlokaH-4.

Page #254
naiSadhaM vidvaddaSadham tathA cAnAdyanantaM sRSTicakrama pUrvasiddhAntAnusAreNa pracalati karma phalyomadhye'vAdita-nityasambandhAt karmazaktyaiva phalamutpadyate, tayormadhye nAstyevezvarasyAvazyakateti vadanti / 30 naiyAyikAstu 'kAruNiko'pyayaM vastusvabhAvamanuvidhIyamAno dharmAdharma sahakArI jagadvaicitryaM vidhatta iti vadantaH Izvarasya karmaphalAdhyakSatvamaGgIkurvanti / zaGkarAcAryA Apa brahmasUtrabhASye 'sApekSo hIzvaro viSamAM sRSTi nirmimIte / kimapekSata iti cet dharmAdharmApekSa iti vadAmaH 59 ityavadan / zrIharSo'pyanumeva matadvayaM saMkSepataH prakaTIkaroti yathA $ ' anAdi dhAvizvaparamparAyAH hetuH sraja srotasi vezvarevA | AyattadhIreSajanastadAryAH kimIdRzaH paryanuyogayogyaH' || 83 iti / kaviyamapi vizvasiti yadaddaSTamIzvaro vA yathA yathA prANinaM pravartayati tAdRzI buddhipyudeti iti / 'kiM karoti naraH prAjJaH preryamANaH svakarmabhiH ' ' kiM karoti sudhIra mana IzvarAjJAvazaMvadaH' ityAdinA cAdRSTavazAt IzvarecchAvazAdvA " 54 prANI parAdhIno'svatantra vA bhavatIti kaverAzayaH / mImAMsakAnAM nirIzvaravAdinAM damayantI kuzadvIpAdhipateH jyotiSmataH guNaprazaMsAM sAkSAdvAgdevatAyAH mukhAravindAdAkarNyApi vedairakhilaistUyamAne Izvare yathA mImAMsakAH na zraddhadhate tadvat tasminnanuraktA na babhUveti 'vedairvacobhirakhilaiH kRtakIrtiratne hetuM vinaiva dhRtanityaparArthayau / mImAMsayaiva bhagavatyamRtAMzumAlau tasminmahIbhuji tayAnumatirna bheje ityAdinA parama ramaNIyatayA darzayati / devatAdInAM svatantra mastitvaM nAstyevApitu 'mantramayI devatA' iti vadadbhi mImAMsakai tatrApi vizeSataH jaimininA devatAnAM sthUlarUpasyaiva nirAkaraNaM kRtamiti kavinA 'vizvarUpakalanAdupapannaM tasya jaiminimunittramudIye / vigrahaM makhabhujAmama deSNuH vyarthatAM madarzanaM sa ninAya 100 ityanena zlokena nirdiSTam / mImAMsakAnAM matasyAsya khaNDanamindradvArA kArayati / tadyathA - 6 pratyakSalakSyAmavalambya mUrti hutAni yajJeSu tatropabhokSye / saMzerate'smAbhiravIkSya bhuktaM makhaM hi mantrAdhikadevabhAve 57 / / iloke'sminnindraH nalaM prati kathayati yat tvayi yajJe kriyamANe sAkSAdAgatyAhameva yajJabhAgaM gRNhAmi, yato hi yajJe sAkSAnnAgatya bhujyate'smAbhiriti mantrabhinne devatAstitve kecana saMzerate ityanena mImAMsakAH eva nirdiSTAH kavinA / pranA kara matAnuyAyinAmakhyAtivAdo'pi vaiduSyapUrNapaddhatyA SaSThe sa pratipAdito dRzyate 8 / 245 54. ne. nArAyaNIyaTIkA - VI- 102. 55. ne. - X1-64. 56. nai. - V-39. 57. *.--XIN-73. 58. .--XI-64.

Page #255
Traverses on less trodden path... " 763 sarvatantra svatantrasyAsya matirvizeSatayA ca vedAnte'pratihatarUpeNa prasaratIti naiSadhAgamyate / 'vAcArambhaNaM nAmadheyaM mRttiketyeva satyaM 6" ityAdinAvidyayA bhAsamAnasya jagataH midhyAtvaM, 'ekamevA dvatIyaM brahma ', 70 'neha nAnAsti kiJcana' 1 'zivamadvainaM 1, 7 tatra ko mohaH kaH zokaH ekatvamanupazyataH ityAdinA caikatvaM paramatattvasyopaniSadaH udghoSayanti / eteSAM vedAntavAkyAnAM sAraM zrIharSo'pyekasminneva zloke upanibadhnAti ' vastu vAstu ghaTate na bhidAnA yauktanaikavidhabAdhavirodhaiH / tattvadIhitavijRmbhitatattadabhedametaditi tattvaniruktiH // ityAdinA / bRhadAraNyakopaniSada AtmA 'hiraNmayaH puruSaH ekahaMsaH 100 iti yaduktaM tamevArtha yathA yogI svazarIrAntarvartinamAtmAnamavabudhyati tadvan nalo'pi hiraNmayaM haMsa dadarzeti 'payodhilakSmImuSikelipallave riraMsuisI kalanAdasAdaram / sa tatra citra vicarantamantike hiraNmayaM haMsamabodhi naiSadhaH ||" ityanena zlokena vivRgoti / 'ahaM brahmAsmi 1 tattvamasi', 04 'sarva khalvidaM brahma', ' 'AtmA ca brahma', ' , 10 'brahma bhAvazca mokSaH ', 11 ityAdivacanairAtmabrahmaNoraikyametra mokSa iti upaniSadAdi vedAntagrantheSu jegIyate / vedAntinAM mokSAvastha mimAM 'khaJca brahma ca saMsAre muktau tu brahma kevalam / iti khocchittimuta yukti vaidagdhI vedavAdinAM' ||" ityAdinA varNayati / vAkkAyamanobhiranirvacanIyamAtmajJAnamadhigatya brahmajJAno sarvavidhabhayamukto bhavatoti 'yato vAco nivartante aprApya manasA sah / AnandaM brahmaNo vidvAn na bibheti kadAcana' 3 ' abhayaM hi vai brahma bhavati', ' 'abhayaM vai janaka prApto'si ', ' ityAdivacanaiH upaniSatsu pratipAdyate / bhuktAtmano tAmetra niratizayAnandasvarUpAM mokSAvasthAM nalahastamuktahaM sasyAnandAvasthAmupavarNya pratipAdayati yathA 'adhigatya jagatya zrIzvarAdatha mukti puruSottamAttataH / vacasAmapi gocaro na yaH sa tamAnandamavindata dvijaH 8 // iti / evaJca 'vijJAnamAnandaM brahma', " ' Anando brahmati vyajAnAt 18 ityAdinA saccidAnandasvarUpamAtmano upatrarNitamupaniSadi / zrIharSo'pi anumevArthamupaniSadaH manasi nidhAya kathayati yat bhavasindhumanAdi sampratIrya yathA yatiH paramAnandasvarUpaM brahma prApnoti tadvat nArado nAkanAyakendrasya niketanaM prApa iti / 74 9 59 chAndogyopaniSat - VI-I-4. 60. --VI-11-1. ". 61. kaThopaniSat - 62. mANDUkyopaniSat - 7. 63 IzAvAsyopaniSat - 7. 64. nai. - XX1 108. 65. bRhadAraNyakopaniSat - 1V-111-12. 66. . -I-117. 246 67. 68. chAndogyopaniSat - VI-XVI-3 69. 1II-XIV-1. 70. brahmasUtrazAMkarabhASyam - jijJAsAdhikaraNam-1-1. 71. "D ** 72 -XVII-74. 73. taittirIyopaniSat -11-4. 74. bRhadAraNyakopaniSadbhASyam - I-IV-10. 75. --I-IV-10. "" 76. naM. - II - 1. 77. bRhadAraNyakopaniSat - 111-1X-29. 78. taittirIyopaniSata. -1-1 4. 79. sa vyatItya viyadantaragAva vAkanAyakaniketanamA sampratIrtha bhavasindhumanAdi brahma zarmabharacAra yatIva // Ft.-V-9.

Page #256
ne SadhaM vidvadauSadham 247 'AtmA vAre draSTavyaH zrotavyo mantavyo nididhyAsitavyo maitreyo, Amano are darzanena zravaNena matyA vijJAtenedaM sarva viditaM 60 ityAdivacanaiH zravaNamanananididhyA. sanAdevAtmajJAnaM zakyamiti bRhadAraNyakopaniSadi yaduktaM tadeva zrIharSa nimnanirdiSTazlokadvArA varNayati yathA-'zrutaH sa dRSTazca haritsumodhyAtaH sa nIrandhita buddhidhAram / mamAdya tatprAptirasuvyayo vA haste tavAste dvayame kazeSaH' // 81 iti / / 'puNyona vai puNyena karmaNA bhavati, pApaH pApeneti'83 bRhadAraNyakopaniSadi pratipAditam / tadeva 'pApAttApA mudaH puNyAta parAsoH syuriti zrutiH'85 ityanena zlokena kaviH pratipAdayati / 'svapnena zaroramabhiprahatyAsuptaH suptAnabhicAkazIti 84, 'prANena rakSannavara kulAyaM bahiSkulAyAdamRtazcaritvA / sa Iyate'mRto yatra kAma'85 ityAdinA eka evAtmA svapnAvasthAyAM phacavRttinA prANena zarIraM paripAlayan zarIganniSkramya svakAmAna paripUrayitvA punarAgacchatIti bRhadAraNyakopaniSadi tathava ca zaMkarAcAraspaniSado'syAH bhASye 'svayaM jyotirAtmA uparateSu hIndriyeSu svapnAn pazyati' 86 ityAdivacanaiH yat svapnasiddhAntaviSaye uktaM tadeva kavirayaM nimIlitAdakSiyugAcca nidrayA hRdo'pi bAhyendriyamaunamudritAt / adarzi saGgopya kadApyavIkSo rahasyamasyAH sa mahAn mahIpatiH' // ityanena zlokena pratipAdayati / evameva bahuSu zlokAntareSvapi vedAntazAstrasya siddhAntasAro samupanibaddho dRSTipathamavatarati kAvye'smin / jainAstu samyagdarzanazAnacAritrarUpaM ratnatrayameva mokSasAdhanamityudghoSayanti / ) ratnatrayavivaraNameva jainadarzanahRdayamiti mantavyam / amumeva ratnatrayasiddhAnta jainAnA. mekasminneva zloke koDIkRtya damayantImukhena pradarzayati yathA-'nyavezi ratnatritaye jinena yaH sa dharmacintAmaNirujjhito yayA / kapAlikopAnalamasmanaH kRte tadeva bhasma svakule stRtaM tayA // 90 iti / ___ ekameva sAptuM prayacchati na pakSacatuSTaye tAM',91 'pAhi mAM vidhutakoTicatuSkaH paracabANavijayI SaDabhijJaH', ityAdibhirvacanaiH 'na sannAsannasadasanna cApyubhayAtmakam / 80. bRhadAraNyakopaniSat ---JI-10-5 81. ne.- III 82. 82. bR. upa.-II-13. 83. nai.-XVII-45. 84. bR.upa --IV-III-11, 85. -IV-I11-12. 86. . zAMkarabhASyam-IV-III-12. 87. .-1-40. 88. nai.--JI-384, 134; IV-70; VIL-48; IX-94; XVIII--54, XXII-46. 89. 'samyagdarzanajJAnacAritrANi mokSamArga:'.-tattvArthAdhigamasUtram-1-1. 90. nai.--IX-71. 91. nai.-XIII -36. 92. ne,-XXI-88.

Page #257
248 Traverses on less trodden path... catukoTipi nimuktaM tattvaM' iti vadatAM mAdhyamikAnAM bauddhAnAM sidvAntaM;98 'cittaM vijJAnasAmastyamayAntaraM, " 'mRSA jagad dRSTamapi sphuTAbhaM', ityAdinA pratyakSeNa dRSTamapi sakala sthAvarajaGgamAtmakaM jagat mithyA 'yadannaIyarUpaM tad bahisvabhAsate',88 iti ca pratipAdayatAM keSAJcit vijJAnavAdinAM mataM. 'sAkAratAsiddhimayAkhileva,7 ityAdinA ca bAhyAnumeyavAdinA sAkAravijJAnavAdinAM sautrAntikAnAM siddhAnta'; 'kenApi bodhisatvena jAtaM sattvena hetunA / yadveda marmabhedAya jagahe jagada stharam // 98 ityAdinA sattvarUpeNa riGgena yatsat tatkSaNikaM, yathA ghaTaH iti jagadasthiratAM kSaNikatAJca pratipAdayatAM kSaNabhaGgavAdibauddhAnAM matamupanyasatA kavinA prAdarzi vividhabauddhadarzana pANDityamapi / zrIharSasya samaye cArvAkamatasya pracArAdhikyamAsIditi naiSadhakAvyAta jJAtuM zakyate / cArvAkAstu ke cana pratyakSameva ke pramANamaGgIkurvANAH dehAtiriktamAtmAstitvaM, paralokapuNyapApAdikaM, IzvarAstitvaM mokSAvasthAM cApahanuvAnAH kAmAcaraNaM muktakaNThenAnumanyanteti suviditameva sarvadarzanavidAm / cArvAkamatamidaM savistaramupanyasya100 saptadaze sarge tatkhaNDanamapi karoti paNDitaprakANDo'yaM kaviH / 101 saptadaze sarge'sminneva sakalazAstrapANDityamAviSkaroti kavirayamAtmanaH / evameva kavirayaM tatra-tatra bahuSu sthaleSu vedavedAGgAdInAM prAvINyamAviSkaroti / 'bhUyatAM bhagavataH zrutisArairadya vAgmiraghamarSaNaRgabhiH108 dhayyAdhigadhairyadhAriNa:108' 'bahirmukhAnAma nalAnanatvaM'104, dveSyAkortikalindazailasunayA nadyAsya yaddordvayoMkItizreNi. mayI samAgamamagadgaGgA raNaprAGgaNe 05', ityAdivacanaiH zrutijJAna; sthitizAlisamastavarNatAM na kathaM citramayI vibhatu yaa| svarabhedamupaitu yA kathaM kalitAnalpamukhA na vA' / 108 ityAdinA zikSAzAsrasya varNasvarAdiviSayakAna' sakalasiddhantAna saGketarUpeNa pradarzayati / 93 bodhicaryAvatArapatrikA, pR 356. 94. nai.-X-87 95. ne.-XXII-24. 97. brahmasUtrazAMkarabhASyam-11-11-28 98. na.-XVII-38. 99. bAI-patyasUtram--25. 100. .-xv11-37-83. 101. nai--84-101. 102. ne.-V--18: Rgveda ..x-190 1-3-8 adhamarSaNa sUktam / 103. nai-II-56; Rgveda-III-XXVII-1; zatapathabrAhmaNa -1-VI-I-37. 104. nai.-X-21; agnirmukha prathamo devatAnAm-aitareyabrAhmaNa -I-4. 105. nai.-XII-12; 'sitA site sarite yatra sagate(the) tabalutAso divamutpatanti / ye vai tanvaM visRjanti dhIrAste janAsau amRtatvaM bhajante / Rgveda, khilasUkta -1. 106. nai.-11-98. 107. zikSAzAsram-3-49.

Page #258
naiSadhaM vidvadauSadham 249 vyAkaraNazAsrAnurodhena navanavaprayoga vizeSAH yathecchamanena svakAvye prayuktAH dRzyante (yathA ha) --'kriyate cetsAdhuvibhakticintA vyaktirasadA sA prathamAbhidheyA / yA strojamA sAdhayituM vilAsaistAvatkSamA nAmapadaM bahusyAt'1.8 || 'vaM naiSadhAdezamaho vidhAya kAyasya hetorapi nAnalaH san / kiM sthAnavibhAvamadhattaduSTaM tAk kRta. vyAkaraNaH punaH ma:109' || 'bhImodbhave bhavati bhAvamivAsti dhAtu:110', 'apavarga. tRtIyeti bhaNataH pANinerapi'11', 'bhavaphaNibhavazAstre tAtaGaH sthAninI kAviti vihita. tuhIbAguttaraH ko kilo'bhUt113', ityAdibhiH prayogaiH svakoyavyAkaraNazAsrapATavaM prakaTIcakAra zrIharSaH / 'jAtyA ca vRttana ca bhidyamAnaM chandobhujadvandvamabhUdhadIyama113' ityanena pradarzaya ta svIyachanda zAstroyaM jJAnaM kaviH / evameva jyotiHzAstrasyApi prAvINyaM 'zrayatyayaM daumadharoM dhura dhru','1'. 'rasurAjabhuvAmiva yAvatA bhavati yasya yugaM yadanehasA',118 'virahigarvavadhavyasanAkulaM kalayapApamazeSakalaM vidhuma / suranipItasudhAkamapApakaM grahavido viparItakathAH katham'116 ityAdivacanaiH prakaTIkaroti jyotiHzAstravit kavirayaM tatra-tatra svakAvye / tasya dharmazAstrajJAnamapi 'antaH purAntaH sa vilokya bAlo kAJcitsamAlabdhumasaMvRtoruma, nimIlatAkSaH 118', 'upanamramayAcitaM hitaM parihatu na tavApi sAmprataM'110 mIyatAM kathamabhIssitameSAM dIyatAM kathamayAcitameva'120 ityAdibhiranyaizca121 zlokAtuM zakyate / 108. (a) nai.-111-23, (b) 'su au jas', pANinIyasUtram . 109 (a) nai. x.136, (b) 'sthAnavadAdezo'nala vidhau--pA.sU. I-1-56. 110 (a) ne.-X1-117, (b) 'astemU:'-pA sU -11-IV-52. 111 (a) ne.--XVII-70. (b) 'apavaneM tRtIyA' ---pA.s.-11-III-6. 112 (a) ne.-XIX-60, (b) tudyostAta hA ziSyanyatarasyAm --pA.sU.-VII-1-3. 113 nai.-X-76. 114 (a) ne.-xv-42. (b) 'hiravArka sunaphAnapA durudharA: svAntobhayasyairgrahai : zItAMzo:'--bRhajjAtaka-XIII-3. 115 (a) ne.--IV-44, (b) vRhadaivajJa rajana-2.5. 116. nai.-VI-62, xxxll-24. 117. .--1-17; 11-65-66%: VI-73 VIII-80: 1X-1193 Xv-8. 118 (a) ne.--V1-13, (b) 'nagnAM nekSeta ca striyam'- manusmRti-IV 53. 119 (p) nai.--11-12, (b) 'ayAcitAhataM grAhyamapi duSkRtakarmaNa:'-yAjJavalkya smRti-11-15 120 (a) ne.-V-83 (b) gatvA yad dIyate dAnaM tadananta phalaM smRtam / sahasraguNamAhUya yAcite tu tadardhakam ||-mitaakssraa-aacaaraadhyaay-203. 121. -VI-78, 97; VII-33; X1-126; VIII-21, 42: XIV-68; XVII-32. T-32

Page #259
250 Traverses on less trodden path... Ayurvede'pi mahAnayaM paNDitaH AsIditi 'mAGakrAmikI tasya rujeya lannA',100 'devAkaya suzrutena carakasyoktena jAne khilaM syAdasyAnaladaM vinA na dalane tApasya ko'pi kSamaH',125 vaM mUrcchatAM naH smarabhillazalyairmude vizalyoSadhivallirodhi,' ityAdibhiH zlokai(vagantuM zakyate / tadIyaM dhanurvedapANDityamapi agAdhamAsIditi avagamyate / 'lakSye dhRtaM kuNDalike sudatyAM tATaGkayugmaM smaradhanvine kim / savyApasavyaM vizikhA. visRSTAstenAnayoryAnti kimantareva',126 || ityAdinA lakSyabhedividyAkauzalyaM, 'kAmaH kausumacApadurjayamamuM jetuM nRpaM tvAM dhanuH vallImantraNavaMzajAmadhiguNomAsAdya mAdyatyasau,138 ityanena ilokena dhanuryogyaveNuparokSA, astra-zastra khuralISu vininye zeSyakopanamitA. nametau jAH,197 ityanena 'khuraloti' dhanurvedasya pAribhASikazabdajJAnaM pradarzayati / ilaukaranyaizcApyavaboddhuM zakyate tasya dhanurvedavidyAnaipuNyam / - rAmAyaNamahAbhAratapurANopapurANAnAM ca talasparzijJAnaM zrIharSasya tatra-tatropavarNitapaurANikakathAbhiH suspaSTaM bhavati / evameva pradarzitamanena mahAkavinA 'gAndharva-180 nAdaya 11 kala189 -zilpa153 -zakuna 18+-rAjanIti136-pAka 15-mantra-tantra15AbhUSaNa158-mANikya139 -turaga140 - pakSi41 jalacara -lokavyavahArAdiSu 122 (a) ne.- IIL 111, (0) suzruta saMhitA nidAnasthAna-V-33-34. 123 (a) ne.--IV--116 (b) suzrata uttaratatra-47-48; caraka cikitsAsthAna-III-258, 267. 124 (a) ne.-VIII-90, (b) AcArya zoDhala -ga danigraha -mU dhikAra:-XVI-30. 125 (a) gai.-X-117, (b) agnipurANa -250-7-10. 126. na.--111-126, nArAyaNIyaTIkA. 127 (a) --XXI-5, - (b) rucipati --anargha rAghavaTIkA --1V-24. 128 ne.-X-118-119 XIV-54, XX[-157. 129 ne -10-51, 1-32, 1-54, VI-14, VII-65, 1-96, I-116, V[-84, v-130, XII-20 ityAdi / 130. ne-1-52, X[-6, XII-16, xv-16-17, XVII-13, XXI-124-125 131. --IX-117, Xvil1-23. 132. ne.-XXII-111. 133. -XX-136. 134. ne-v-134, X-91. 135. ne -[-13, IV-81. XX-133, VII-81. 136. ne -XIV-78, 1-15, XV1-68. 137. ne.-1-145, VIL-23,98 XIV-88-90. 138. ne.-- -51. xv-26-69.. 139 nai.-VII-76, X1-48, X-93-94. . 140 naM.-1-57-60.64.73.. 141 ne.-II-3-5, 68, 108; III-1. 142 nai.-IV-35. 143. nai.----75, II-26, V-105, XII-131,I VII-56, IX-84 XXII-31,51,108.

Page #260
251 naiSadhaM vidvadauSadham zAstreSu paTutvaM tatra-tatra kAvye'smin / kAvyasyAsya gabhIrAthaipratipAdakatAmanulakSyaiva prasiddhaTIkAkAro vidyAdharaH kathayati yat zrIharSeNa kAvye'sminnAtmanaH sarvajJatA abhivyajitA / ataH sakalazAstravi deva " kAvyasyAsyAntaragaM jJAtuM prabhavatIti / ayaM vizeSagamanAIH viSayaH yat zAstrIyasiddhAntaparipUrNe'pi kAvye'smin kAvyAtma bhUtAH rasabhAvAlaGkArAdayo na nykkRtaaH| rasarAjo zRGgAraH pradhAnabhUto'tra / tatra pUrSeSu saptadazasargeSu vipralambhaM varNayitvAntimeSu paJcasu sargeSu sambhogo'varNitaH / dhIra:karuNa146-raudra -hAsya14 B... bhayAnaka 9--adbhuta180--bIbhatsAdayo181 rasAH zRGgArasyaiva paripoSakarUpeNa pratipAditAH / upamA- utprekSA-atizayokti-zleSAdayo suprasivAH sarve'pyalakArabhedAH samupayuktAH santi kAvye'smin anena kavinA / zabdArthazleSaghaTanAyAmanitarasAdhAraNapaTutvamanena prAdarzi' 8 naiSadhe / kAvyasaundaryApAdako zabdAnuprAso18 sarvatrApi darIdRzyate / dIghadIrghasamAsAdInAM yadyapi kvacit kvaci. duyogaH kRtaH tathApi vaidarbhAratirevAnena zRGgArarasAnuguNA zabdAnuprAsairupaskRtA paripAlitA iti "dhanyAsi vaidarbhi guNe dArairyayA samAkRSyata naiSadho'pi / itaH stutiH kA khalu candrikAyA yadabdhimapyuttaralI karoti / / 154 ityAdinA anumAtuM zakyate / yadyapi etat satyaM yadiyaM vaidarbhIsaraNiH kAlidAsAdibhiranusRtavaidAH vailakSaNyaM bhajate tathApi kaverasya varNanArItiH vaidarbhIrItirnAstIti vaktuM na zakyate / zaGgArarasapradhAnamapIdaM kAvyaM kAlidAsAdikRti sAdhAraNaprasAdAkhyaguNAbhAvAtU atidurbodhatvAt jhaTityarthasphUrteranudayAcca kliSTatAdidoSANAmAkaratvena nirdizyate kaizcit sAhityasamAlocakaiH / kaverativyutpattizaktimajAnAnA eva vadantyevamiti vaktavyaM bhavati / kevalaM vyutpannamataya eva kAvyasyAsya rasAtizayamAsvAdayitumarhanti nAnye / svayaM kavirayamavabodhayati yat yathA paramaramaNI yUnAmantaHkaraNamapaharati na tathA kumArANAmevameva 144. anena sargeNa zrIharSakavirAjenAtmasarvajJatAbhivyajitA / itastatsadRzenAnyenApyasya sargasyArtharatnAkarasya pAraM prAptuM zakyate -gaiSadhIyaTIkA-saptadazasargAnte vidyAdharaH / 145. naM.-1-7, 9, 10, 11, 15, 16, 142-143: III 25, V 79-80. 146. ne.-I-130, 136-139, 14 1- 142. 147. na.-XVII-84-85, 92, 95-96, 102' 143. nai -XII-21, 50, 106: XVI-110, XVII-114, 115. 149. na.-XI-21; XII-25, 28, 84; I-31, 34; VE-5, 10, 89; VIII-5; XIV-35; XVI-123. 150. ne.-[-119, 129, 134; III-3; XII, 69, 71, XIV-70. 151. nai.-1-84, 86, 96. 152. nai.-VII-96; X-134; XIII-3, 11, 18, 25, 28, 34. 153. nai.-11-64, XIII-54, VIII--57, IX-51_XXI-162, XXII-27... 154. ne.-III-116.

Page #261
252 Traverses on less trodden path... kAvyamidaM prauDhajanAnAmavagAhanayogyamiti 155 | kliSTatvAdidoSaM puraskRtya kAvyamidamakAvyamiti kathanamakiJcitkarama rasikatva dyotakamiti 180 kaviH kathayati / sauzabda yAda nitarasAdhAraNa vyutpattiparipUrNatvAcca kAvyamidaM durbodhaM vyAkhyAgamya vartate / svayaM paNDitaMmanyamAnAnI janAnAM darpadalanArthameva buddhipUrvamevedaM kAvyaM durbodhaM vyaraci iti naiSadhIyacaritasya dvAviMzasargAntaralokAdavagamyate / naiSadhakAvyasya nArikelasadRkSasyAsya rasAsvAdanamasinAsambhidyAntarnihita nArikelasArabhakSaNamitra kaSTasAdhyamiti matvaiva " naiSadhaM ityucyate vidvadbhiH / vidvadauSadhaM "" 155 nai - XXII - sargAntazloka - 1. 155. -2. 30 157 nai. pratthagranthiriha kvacit kvacidapi nyAsi prayatnAnmayA prajJaMmanyamanA haTena paThitI mAsmin khala: khelatu - XXII - sargAntazloka -3. " " 1.

Page #262
23 AcAryavidyAnandikRtaM cArvAkamatakhaNDanam jainadarzanadhuraMdharaiH AcAryavidyAnandibhiH aSTasahastrI satyazAsanaparIkSAdigrantheSu cArvAkamataM pUrvapakSarUpeNa saMsthApya tatkhaNDanaM sayuktikaM kRtaM darIdRzyate / viditamevaitatsarveSAmapi vidvaddhaureyANAM yat cArvAkAH 'pratyakSamevaikaM pramANaM' iti udghoSayantaH anumAnopamAnazabdAdipramANAni nAGgIkurvanti / yato hi teSAM mate nApyAgamastaka vA pramANabhUto'sti parasparavirodhAdidoSAta / tairucyate yat 'tarko'pratiSThaH zrutayo vibhinnAH naiko muniryasya vacaH pramANam ' ' iti / cArvAkavicArAnusAreNa anumAnapramANena nizcayAtmakaM jJAnaM na bhavitumarhati / anumAnaM tadaiva nizcayAtmakaM strIyeta yadA anumAnasyAcArabhUtaM vyAptivAkya asandigdhaM bhaved sarvavidharItyA / parametraM na dRzyate / cArvAkANAM prahArastu naiyAyikAnAM vyAptivAkyasyopari eva yatra yatra dhUmaH tatra tatra vahniriti / yatra yatra dhUmastatra tatra vahniriti vyAptivAkyamidaM tadaiva niHsandigdhaM bhavet yadA vizvasyAzeSa dhUmavatpadArtheSu vahnivyApakatA pratyakSeNa parIkSitA syAt / parametadazakyameva / yato hi vizvasya bhinna-bhinnakSetreSu yAvantaH dhUmavatpadArthAH santi teSAM sarveSAM pratyakSIkaraNamazakyameva / ataH ekasminneva sthale mahAnase dhUmarUpiliGgamakSisAtkRtya tadAdhAreNa sarvatrApi yatra yatra dhUmastatra tatra vahniriti vyAptivAkyasyAGgIkAraH aucitoM nAJcati / ataH anumAnasyAdhArabhUte mUlasiddhAntabhUte ca vyAptivAkye doSaM sampradazya anumAnapramANasyAprAmANikatA mudghoSayanti cArvAkAH / AgamapramANamapi aprAmANika koTimATIkate yato hi zabdapramANe anRtavyAghAtapunaruktidoSAH parasparavirodhAdidoSAzca dRzyante / AgamA api naikavidhAH / tatraikamatyaM na dRzyate / kasyAgamasya pramANyamurarIkartavyamiti zaGkA sadA vevidyate / yadi sarvajJatrAk pramANamiti ucyate ceda bhinnabhinnamatAnuyAyino svakIyamAcAryameva 1 mahAbhArata - uddhRto'yaM satyazAsanaparIkSAyAM vidyAnaMdibhiH / satyazAsana parIkSA, saMpAdaka - zrI gokulacandra jaina, bharatIya jJAnapITha, kAzI, 1964, 9.15. 2 tatraiva pR 15.

Page #263
254 Traverses on less trodden path... sarvazaM manyate / ete sarvajJapadabhAjo'pi parasparaM vivadante / matasyaikasya sarvajJasya vacanaM matAntarasya sarvajJasya vacanAdbhinnaM bhavati / ataH kaM sarvamityurarokartavyaM, kasya vacanaM mataM vA pramANamityaGgokartavyam / yadi buddho mahAvIro vA sarvajJaH iti svIkriyate cet tadA kapilaRSiNA gautamena vA kimaparAddhamiti pRSTavyaM bhavet / yadi sarve'pyete sarvajJapadabhAjo bhavitumarhantItyucyate cettahi teSu parasparaM matabhedaH kathaM darodRzyate / ata evoktaM dRzyate yat " sugato yadi sarvajJo kapilo neti kA prmaa| tAvubhau yadi sarvajJo matabhedaH kathaM tayoH / ataH parasparavivadamAnAnAM vacanaM pramANabhUtaM na bhavitumarhati / ataH cArvAkAH saGgirante yat pratyakSamevaikaM pramANa', pratyakSaprasiddhapRthivyAdi tattvopadezAt guru bRhaspatirevApta , tasyaivAptasya vAkyaM pramANam / yato hi bRhaspatinA pratyakSasiddhAnyeva 'pRthivyaptejovAyavaH' iti catvAryeva tattvAni pratipAditAni / tebhyaH bhUtacatuSTayebhyaH pRthivyAdibhyaH kAyAkArapariNatebhyaH tadAtmakaM caitanyamutpadyate yathA piSTodakaguDaghAtakI saMyogAt madazaktirutpadyate yathA vA snAyulAbUdaNDASThAguliprayatnAt zravaNaramaNIya. kaNitamutpadyate' tadvat / tacca zarIrAdabhinna caitanyameva garbhAdimaraNaparyannaM 'jIvaH' 'AtmA' vetyAdivyapadezabhAgbhavati / dehAtirikto AtmA nAsti / garbhAta pUrvakAle maraNAduttarakAle ca taccaitanyAbhAvaH iti mantavyam / anena punarjanmamokSAdisiddhAntAH pauruSabuddhihInAnAM pralApAH ityeva siddhaM bhavati / pratyakSapramANAgocaratvAt paralokinaH paralokasyApi cAbhAvo vartate / paralokAbhAve'pi kecana mUrkha ziromaNayaH paralokasukha prAptyartha aihika sukhavimukhAH tapazcaraNopavAsAdikriyayA zarIrArthavyayavidhAnena bahudhA mudhAvat klezamaznuvate / ihaloka sukha na kadApi tyAjyamagocaraparalokasukhaprAptaye / ata evoccate dhImadbhiryat ' yAvajIvet sukhaM jIvet nAsti mRtyoragocaraH / bhasmIbhUtasya dehasya punarAgamanaM kutaH' ini / parantu cArvAkAH etad vismaranti yat 'pratyakSamevakaM pramAgaM' iti pratipAdanamapyanumAnaprabhANamevAvalambyAvatiSThate / yato hi-cArvAkaH svasiddhAntasthApanAya kAzcana yuktayaH pradarzanIyAH bhavanti yAbhistaiH pratipAdyamAnapratyakSaprAmANikatA sidhyeta / yadi cArvAkAH yuktyA pratyakSapramoNatAM sAdhayanti cet 'sAdhanAtsAdhyavijJAnaM' ityanumAnapramANenaiva pratyakSamevaikaM pramANamiti matasya mUlocchedo bhavati / AcAryaH vidyAnandibhiH 3 tatvasaGgraha - zloka 3149. 4 satyazAsanaparIkSA, pR. 15. 5 tatraiva.

Page #264
cArvAkamatakhaNDanam 255 aSTa mahavyAM cArvAkamatasya daurbalyaM prAdarzi sucArutayA yathA--' pratyakSaM pramANa, avivAditvAt , anumAnAdikamapramANaM visaMvAditvAna iti lakSayato'numAnasya balAt vyavasthiteH na pratyakSamevaikaM pramANamiti vyavatiSThate / anena teSAM pratyakSapramAgAgocaratvAt Atma-paralokAdi nirAsarUpaH prajalpo'pi nirasto bhavati' / cArvAko'smAbhiH praSTavyo'sti yatkathaM pratyakSamapi pramANatvenAGgIkRtama / pratyakSasyApi pramANa mantato gatvA vicAryamANe cArvAkeNa svIkatuM na zakyeta / taccA ko'pi nirAkurvANo anumAnAdiprAmANyaM na jAnAti / yataH laukikapratyakSa indriyArthasannikarSajanyaM bhavati / tattadviSayeNa vastunA saha vA yadi indriya sambandho na bhavati cet vastujJAnamasambhavameva / tat cArvAke gApyaGgIkriyate / laukikapratyakSe'tra yadindriyArthasannikarSa bhavati tatra indriyapadArthaH kaH ?, ityasmin viSaye vicAryamANe cAkSuSapratyakSa kAraNIbhUtasya svacakSuSaH pratyakSaM na kenApi ktuM zakayate / svacakSaSo'tra pratyakSaM na bhavati, ata eva cArvAkamate cAkSaSapratyakSamapi mAstu iti ApattiH / tathA cakSurvA'nye pratyakSaghaTakAH padArthAH indriyagrAhyAH ityapi vakatuM na zakyate / satyapi grahaNendriye mRtazarIrAdau vA kutracit prANabhUtazarIre'pi gandhagrahaNaM na bhavati / ata eva dRzyaM yadindriyaM tattu vastutaH indriyaM nAstyeva, indriyadvArameva tat / ataH dvArA sUkSma kimapyindriyaM cetanasahakRtaM vartata iti tu abhyupagantavyameva / tasyendriyasyApi pratyakSaM na bhavati, ataHpratyakSasyApi siddhirna bhavet / ataH pratyakSamekaM pramANamiti cArvAkavacanaM na cAru / ata evoktaM dRzyate'bhiH 'cArvAkasya na vAk cArvI kurvIdAtmavadhaM yathA / AkSakamAnatA vAk kiM rakSedAtmapramANatAma' / / iti / anyacca, pratyakSapramANAgocaratvAt dehendriyabhinno svatantraH AtmA nAstIti kathanamapi. pratyakSapramANaviruddhameva / sukhaduHkhaharSaviSAdAdyanekapariNAmAtmakasyAtmatattvasya svasaMvedana pratyakSega nirbAdhamanubhavAta hetubhirvinaiva astitvasya siddheH / ataH svasaMvedanapratyakSalakSyAtmA ! 'jJAnavAnaha', 'icchAvAnaha', ityAdiSu zarIrAtirikto kazci detasyAlamba. nabhUto jJAnavAnartho'bhyupagantavyaH, tasyaiva jJAtRtvopatteH, saH jIva eveti siddhaH / cetanAyogena sacetanatvAt zarIrasyaivAhaM pratyayaH ityapi cArvAkakathanaM pralApamAtra, yataH paraHpahasrapradIpaprabhAyoge'pi svayaMprakAzasvarUpasya ghaTasya prakAzakatvaM na dRSTam kintu pradopasyaiva / evaM cetanAyoge'pi svayamacetanasya dehasya na jJAtRtvaM kintvAtmanaH eveti 7 aSTasahasrI. 8 satyazAsanaparIkSA, pR. 16.

Page #265
256 Traverses on less trodden path... tasyaiva cAhaM prtyyotpaad| ataH pratyakSaminasyArthasyAtmanorastitvaM sAdhayitumanu. mAnasyApyAvazyakatA nAsti / karakAmakSisAtkartu darpaNasyAvazyakatA nAstyeva / ataH evocyate-- " na hi darpaNa. AdeyaH kara kaGkaNadarzanAya budhaiH 10 iti| ataH idaM suspaSTaM yat cArvAkAbhimatapratyakSapramANenetra dehAtiriktAtmano'stitvaM sidhyati / anyacca, svasaMvedanamAtmano nizakatu cArvAkarna zakayate / jJAnasya svasaMviditatvaM svIkartavyameva vastujJAnArtham / jJAnaM jJAnAntareNa bhavatItyapa vaktu na zakyate yato hi prathama jJAna dvitIyajJAnena dvitIya tRtIyeneti avazthAdoSaprasaGga. prasajyeta, vastujJAnameva ca na smbhvet| cArvANAnumAna samANaM nAGgIkriyateti vastujJAnamanumAnena bhavatIti vaktuna zakyate / ataH svasaMvedanameSitavyam / tatra ca svasaMvedanena jIvasya bhoktRtvasAdhAraNadharmabhUta: sAkSAtkaraNAta pratyakSaviruddha midaM cArvAkapatamiti vaktavyaM bhavati / 11 jIvaH zarIrAdbhinnaH, jIvo bhoktA, zarIraM tu bhogAyatanama , zarorasya bhogAdhiSThAnatvena prasidbhaH / acetanasya zarIrasya bhoktRtvaM nopapadyate / anyathA mRtakasyApi bhoktRtvaprasaGgaH / nApi indriyasamUhasya bhoktRtvaM, tasya bhogopabhogakaraNatvAta / na tu zabdAdiviSayasya bhoktRtvaM, tasya bhogyatvena pratItiH / evaM bhoktRtvamAtmani eveti jIvasya svatantrasiddhirbhavati / 12 : deha eva AtmA', tadbhinno svataMtraH kazcit AtmA nAstIti cArvAkANAM vacanamanumAnaviruddham / kAyAkArapariNatebhyo bhUtebhyazcaitanya, tadbhAva eva caitanyA bhAvAt. madyAGagebhyo madazaktivat , ityAdyanumAnAn caitanyasya bhUtakAryatvasidiH na zakyA / yato hi, tadabhAva eka sadbhAvAditi henoranaikAntikatvAt , mRtAvasthAyAM tadbhAve'pi (zarIrasadbhAve'pi) caitanyasyAbhAvAna vAyutejasorabhAvena mRtAvasthAyAM cetanyaM na bhanotyucyate cet . mRta zarIre bamsyAdibhiH sampAdite vAyau, tejasyupanIte sati vA caunanyaM nopalabhyate / 15 9 (a paDadarzanasamuccaya TIkA, pR 220-221. (b) tatvArthazlokavArtika, pR. 26. 10 satyazAsanaparIkSA, pR 16. 11 (a) tatraiva, (b) idaM sukhamiti jJAnaM dRzyate na ghaTAdivat / ahaM sukhAti tu jJantirAtmanA'pi prakAzikA-ratnAkarAvatArikA, pR. 55. 12 tatraiva, 16-17. 13 SaDdarzanasamuccayaTIkA, pR. 223.

Page #266
cArvAkamatakhaNDanam 257 anyacca, prataSedhagauNakalpanAdibhirAtmAstitvaM 14 sAdhayitu zakyateti AcAryaiH vidyAnandibhaH satya zAsanaparokSAyAM samyak pradarzitam / tadyathA-'nAsti jIvaH' iti yo'yaM niSedhadhvaniH sa jIvAstitvanAntaroyaka eva. niSedhazabdatvAta / jIvapratiSedha vacanameva jIvasya mukhyavRtyA astitvaM sUcayati / yacca sarvathA nAsti tasya niSedho'pi na dRzyate / yathA 'nAstoha ghaTaH' iti pratiSedho dezAntare ghaTAstitvaM prakAzayati tathA svarUpAdi catuSTayena sata eva jIvasya pararUpAdicatuSTayena nAstitvaM ghaTate nAnyathA / khAmA gAdo nAmayanAmAvarUpA gAmapi niSedhaH yathA kriyate tadvadatyantAbhAvarUpasya jIvasyApi pratiSedhaH yucyateti cArvAkANAM vacanaM yuktisaGgataM nAsti, yato hi gavAdimastake sata eva viSANasya kharAdimastake pratiSedhadarzanAt / tathA citrapuruSAdau 'idaM sajIvacitraM' iti gauNakalpanaM mukhyavRtyA jIvAstitvaM kathayati, yathA 'siMho mANavakaH' iti mANavake siMhatvaM vizaSTajAtyAdipariNatasiMhAstitvamiti / tathA ca 'jIvaH' iti zuddhapadaM mukhyavRtyA, svArthavat , zuddhapadatvAt, pramANapadavat / tataH zuddha padAbhidheyatvAt 'asti jIvaH' iti ca siddham / tathaivAnekaviziSTa janasammatatvAt , AptapraNItatvAcca 'asti jIvaH ityurarIkartavyameva / tathA ca bhUtacatuSTayebhyazcaitanyaM, iti matvA dehAtiriktasyAtmano nirAkaraNaM kAryakAraNasiddhAntaviruddhamasti / caitanyaM (jIvaH) jaDa. bhUtacatuSTayAnAM bhinnabhinnasvabhAvayuktAnAM kAryarUpaM na bhavitumarhati / jaDAd jaDavastvevospadyate na tu caitanyam / kAryasya tu kAraNena saha sajAtIyatvamapekSate no cet taNDulaiH kASThakavATo samutpAta paramevaM na dRzyate / kAryakAraNasiddhAntAnusAreNa kAryakAraNayoH parasparaM pUrvasthityApannayogyatA varIvarti / yathA mRdghaTaH nAzAnantaraM kAraNarUpamRdA saha ekarUpo bhavati / paraM tu caitanyaM bhUtacatuSTayaiH saha ekAtmatAM nopadyate / kAryarUpaM caitanyaM jaDabhUtacatuSTayAdutpannamiti kathanamaucitI nAJcati / tathA ca bhUtacatuSTayasyAH stitvaM bAhyaM, caitanyamAntarikam / bAlyAdibhAvAH hi bhautikshriirgocraaH| rAgAdibhAvAH jovasya / evaM bahiranamukhAvabhAsayoH bAlyAdirAgAdiviruddhadharmAdhyAsitayovyAntarabhAvena bhinnapramANagrAhyatvAta bheda eva / tayordezabhedenAdarzanAdabhede zarIrAkArapariNatAvanivanapavanasakhapavanAnAmapyekatvaprasaGgAt / " upAdAnakAraNasadRzaM hi kArya bhavati"16 iti vacanAd dhAraNeraNadravoSNatArUpeNa bhUtasAdRzyAbhAvAta , amUrtacaitanyasya mUrta kAryavAyogAcca zarIrAdbhinnameva caitanyam / 14 'pratiSedha-gauNakalpana-zuddhapadAnekasammatijinoktaiH / nirbAdhalakSaNArthaM liGgarapi bhAvyate jIvaH / uddhRto'yaM zlokaH satyazAsanaparIkSAyAm pR. 17. 15 tatraiva pR 17 16 , pR. 18. 17 dhAraNaM vRthivyAH, iraNaM vAyyoH, dravo jalasya, uSNatA cAgneH / T-33

Page #267
258 Traverses on less trodden path... na kevalamAtmano'stitvamapitu punarjanmAdikamapi asti / tasya cAbhilASo hi pratyabhijJAne sati prAdurbhavati, pratyabhijJAnaM ca smaraNe sati, smaraNazca pUrvAnubhava eva bhAnoti pUrvAnubhavaH siddho bhavati / anyathA tadaharjAtabAlakasya stanAdAvabhilASA'. bhAvaprasaGgAt / vidyAnandibhiH spaSTaM pratipAdyate yat mRtAnAM keSAJcidrAkSoyakSAdikuleSu svayamutpannatvena kathayanAM darzanAt , keSAcid bhavasmRterupalambhAcca paraloko'pyasti, taduktaM " tadaharjastanehAto rakSo dRSTerbhavasmRteH / / bhUtAnanvayanAta siddhaH prakRtijJaH sanAtanaH // "18 iti / nathA ca jananAdikAraNa ve zeSe'pi sukhaduHkhAdivaicitryadarzanAta puNyapApAdikamastyeva / ataH bRhaspatimataM pralApamAnatvAt santyAjyam / iti zama / / A .. 18 uddhRto'yaM zlokaH satyazAsanaparIkSAyAma, pR. 19.

Page #268
BIBLIOGRAPHY Abhidharamakosakarikas. Vasubandhu. ed. G. V. Gokbale. JRAS Bombay, 1946. Acarangasuira. Vol. XXII. Part-1 ed. F. Max Muller. Transleted : Hermann Jacobi. Sacred Books of the East, Oxford, 1884. Acarangasutra. ed. Muni Jambuvijaya, : Mahavir Jain Vidyalaya, Bombay, 1976. Adhyatmasara-Adhyatmopanisat-Jnanasara Prakaranatrayi, Pub. : Sanghavi N. K., Jamnagar, V.S., 1994. Adhyatmasara. Ed. Muni Nemicandra : Nirgrantha Sahitya Prakashan, Delhi, 1976, Advaitasiddhi, ed. Apantakrishna Shastri : Nirnayasagar Press, Bombay, 1917. Advaita Vedanta. M. V. Ayer. Anekanta ja yapataka, Haribhadra. Vol. I-II. ed, H. R. Kapadia : Oriental Institute, Baroda, 1940-1947. Anekantavada. Harisaty Bhattacharya : Jain Atmananda Sabba, Bhavnagar, 1953. Anekantavada pravesika. Pub. Manilal N. Dvivedi : Printed-Govt. Press, Baroda, 1899. Anargharaghavam. With Sanskrit and Hindi Tika : Chowkhamba Vidya Bhavan, Varanasi. 1968. Appearance and Reality. F. H. Bradley : Clarendon Press, Oxford, 1930. Aptamimamsa. Ed. Girdharlal Jain : Siddhanta Prakasini Samstha. Benares, 1914. Aptamimamsavstti (Devagamarstti) Vasunandi. Edited and Translated by K. B. Nitve, Kolhapur. Astadhyayi-sura-patha. Panini : Nirnayasagar Press, Bombay, 1900. Astakaprakarana-Haribhadra. Ed. Vijayadeva Suri : Jain Grantha Praka shaka Sabha, Ahmedabad, 1973. Astasahasri. Ed. Vansidhar : Nirnayasagar Press, Bombay, 1915. Agtasahasrika Prajnaparamita. Ed. P. L; Vaidya : Mithila Institute, Darbhanga, 1960. Atmabodha, Sarkaracarya. Works of Sankaracarya : Vani Vilas Press, Srirangam.

Page #269
260 Atmanusa sana. Printed by Vadilal Bapulal Shah, Ahmedabad. Awakening of Faith. D. T. Suzuki, Chikago, 1900. Awakening of Faith. T. Richard Ed. A. H. Walton, London, 1961. Basic Works of Aristotle. Ed. Richard P. Mckeon New York, 1941. Random House, Bibliography Bhagavadgita. Gita Press, Gorakhpur, 1969. Bhaktamarastotra. With Gunakarasuritika. ed. Muni Sri Sukhasagar : Jinadattasuri Jnana Bhandar, Surat. Bhattaraka Sampradaya. Ed. V. P. Johrapurkar, Ed, and Pub. G. H. Doshi : Jaina Sanskrit Samraksaka Sangha, Solapur, 1959. Bibliotheca Buddhica-I, Petrogard, 1902.. Bodhicaryavatara. Santideva, Ed, P. L. Vaidya: Mithila Institute, Darbhanga, 1960. Brahma jnanavalimila. Sankaracarya, Works of Sankaracarya Vol. 16, Vanivilas Press, Srirangam. N. D. Brahmasutra Sankarabhasya with Ratnaprabha, Bhamati and Anandagirivyakhya. Ed. Mahadeva Shastri Bakre : Nirnayasagar Press, Bombay, 1909. Brahmasutra Sankarabhasya-Tarkapada, Edited with Gujarati Translation by K. V. Abhyankar and J. M, Shukla, Ahmedabad, 1958. Brhati. Prabhakar Misra, Ed. S. K. R. Sastri : University of Madras, Madras, 1934. Buddhist Logic. Stcherbatsky. Vol. I-II, reprinted : Indo-Iranian Journal, The Hague, Mouton, 1958. Buddhist Thought In India. Edward Conze George Allen and Unwin Ltd. London, 1962. Categories. Aristotle. The Basic works of Aristotle, Ed. R. Mckeon, New York, 1941. Causation in Indian Philosophy. Bharatiya M. C. Vimal Prakashan, Ghaziabad, (U. P) 1973. Central Conception of Buddhism. Stcherbatsky Royal Asiatic Society, London, 1923. Central Philosophy of Buddhism. T. R. V. Murti: George Allen and Unwin Ltd. London, 1960. Central Philosophy of Jainism. B. K. Matilal: L. D. Institute of Indology Ahmedabad, 1981. Conception of Buddhist Nirvana. Stcherbatsky, Leningrad: Academy of Sciences of the U.S.S.R., 1927.

Page #270
Bibliography 261 Canstructive Survey of Upani sadic PhilosophyR. D. Ranade ; Bharatiya Vidya Bhavan, Bombay, 1968. Cosmology-Old and New. Prof. G. R. Jain : Bharatiya Jnanapith, Kashi, 1975. Critical Survey of Indian Fhilosophy by. C. D. Sharma : Motilal Banarasi dass, Delhi, 1960. Darsan aur Anekantavada. by Hamsaraj G, Sharma : Atmananda Jain Pustak Pracaraka Mandal, Agra, 1928. Dhaimarat naprakaranavstti. Pub. Jaina Atmanandasabha, Bhavnagar V. S. 1970. Dialectical Method of Nagur juna (Vigrahayyuvartani) Translated by Kamlesh Bhattacarya, Motilal Banarasidass, Delhi, 1978. Dighanikaya. Ed, T. W. Rhys Davids and J. E. Carpentar 3 Vols. Pali Text Society, London, 1890. Durga saptasati. Ed. Dr. Satyavrat Singh : Institute for Pauranic and Vedic Studies and Research. Naimisharanya, Sitapur, 1983. Diitaghatotkaca. Chowkbamba Vidyabhavan, Varanasi, 1960. Dratrimsad-dvatrimsika Ed, St. Susbilvijaya Gani. Vijayalavanyasurisvara Jnanamandir, Botad, Saurastra, V. S, 2012. Early Madhyamika in India and China Richard H, Robinson. Motilal Banarasidas. Delhi, 1978. Encyclopaedia of Indian Culture, Vol. IV. Ed. Saletore R. N. Sterling Publisher Private Ltd, Green Park Extenson. Delhi. 1984. Epigrrphia Carnatica, Vol. II. Ethical Doctrines of Jainism. K. C. Sogani : Jivaraj Granthamala, Solapur, 1967. Ganadharavada, Trans. E. A. Soloman, Gujarat Vidya Sabha, Ahmedabad. 1966. Gaudapadakariku with Sankarabhasya. Gita Press, Gorakhpur. V. S. 1993. Gautama. The Nyaya Philosophy. N. S. Junankar. Motilal Banarasidas, Delhi. 1978. Harsacarita. Vidyabhavan Sanskrit Granthamala, Varanasi, 1958. Hinduism and Buddhism. Sir Charles Eliot, London, 1957. History of Buddhism. Bu-Ston. Parts III. Trans. E. Obermiller Heidelburg, 1931, History of Indian Literature. Winternitz-University of Calcutta, 1927.

Page #271
262 Bibliography History of Dharmasastra. Vol. II. Part-I. P. V. Kane, Bhandarkar Oriental Research Institute, Poona. 1941. History of Indian Logic. S. Vidyabhusana, Motilal Banarasidas, Delhi, 1978. Histry of Indian Philosophy Vois. I-II, J,N, Sinha. Central Book Agency, Calcutta. 1982. History of Suicide in India. Upendra Thakur. Munshi Ram Manoharlal, Delhi, 1963. Indian Antiquary (x. fleet. Carpus Inscription-Indicarum. Vol. III. Indian Buddhism. A. K. Warder. Motilal Banarsidas, Delhi, 1970. Indian Philosophy. Vols. I-II. Radhakrishan. George Allen and Unwin, Ltd. London. 1922. Introduction 10 Indian Philosophy. Chatterji and Datta. University of Calcutta. 1948. Introduction to Sankara. Rasvihari Das. Firma K. L. Mukhopadhyaya. Calcutta, 1968. Isad yastottarasatopanisad. ed. Vasudev Sharma Pansikar. Nirnayrsagar Press. Bombay. 1917, Jaina Philosophy of Non-absolutism. Satkari Mookerjee. Bharati Maha vidyalaya. Calcutta. 1944. Jaina Sahitya aur Itihasa. N. Premi. Bombay 1956. Jaina Silalekhasangraha. Part II. Manikacandra Digambara. Jain Grothamala Bombay. Jaina Silalekha sangraha. Part. III. Maoikacandra D. Jaina Granthamala. Jain Theories of Reality and Knowledge. by Y. J. Padmarajiah. Jain Sahitya Vikas Mandal, Bombay, 1963, Jainism in South India P. B. Desai. Sholapur. 1957. Jambudvipapanntti. ed. Hiralal Jain and A. N. Upadhye, Sholapur. 1989. Jnanarnava. Subhacandra. Rajacahdra Jaina Sastramala. 1907. Kadambari. Bana Bhatta, ed. and Pub. P. V. Kane. Girgaom, Bombay. 1920. Kartikeyanupreksa, ed. A. N. Upadhye. Rajacandra Jaina sastramala Agas. 1960. Kathaksoa. Translated by C. H. Tawney, London. 1895. Kathavastu. ed. Taylor. Vols. I-II. Pali Text Society, London, 1894-7. Kautilya's Arthasastra. ed. Shana Sastri, Sanskrit Series, Bangalore. 1915. Kavikanthabharana, Ksemendra. Chowkhamba Sanskrit Series, Varanasi.

Page #272
Bibliography Kavyadarsa. Dandin. Text and Translation: S. K. Belvalkar. Poona Oriental Book Supply Agency. 1942. Kavyamimamsa;. G. O. S. Baroda, 1916. Kavyamimamsa. Rajasekhar. Chowkhamba Sanskrit Series. Varanasi, 1934. Kavyanusasana. Kavyamala, 43. Nirnayasagar, Bombay. 1915. Kavyaprakasa, ed. P. B. Gajendragdakar. Bombay. .1939 Kavyaprakasa. ed. Goprajy Rana and Jagannath Pathak, Prayag. 1976. Khandanakhandakhadya, ed. Laksmana Sastri Darvida. Chowkhamba Sanskrit Series, Benares. 1914. 263 Krtykalpataru-Tirthavivecanakanda. Lakshmidhara Bhatta. ed. K. V. Rangaswami Ayyangar. Anandashrma Press. pune. 1942. Kularnava Tantra. ed. Bhadrashila Sharma. Kalyana Mandir. Prayag. V.S. 2016. Kumarasambhavam. S. R. Sehgal. Munshi Ram Manoharlal, Delhi. 1959. Kusumanjali. Udayanacarya. Chowkhamba Sanskrit Series, Benares. 1919, Laghiyastraya. Singhi Jaina Series. Bharatiya Vidya Bhavan, Bombay. Laghiyastrayadisngraha. cd. K. B. Nitve. M. D. Jain Grnathamala Samiti, V. S. 1972. Lalitasahasranama with Saubhagyabhaskara. ed. Pansikar Vasudeva Laksmana Shastri. Nirnayasagar Press, Bombay. 1914. Lalitatrisatibhasya. Sankaracarya. Works of Sankaracarya. Vol. 18. Vanivilas Press. Srirangam. Lankavatarasutra. ed. D. T. Suzuki. London, 1959. Lankavatarasutra ed. P. L. Vaidya. Mithila Institute, Darbhanga. 1963. Life of Nagar juna from Tibetan and Chinese Sources. M. Walleser. Nag Publishers, New Delhi, 1979. Madhyamakasastra. With Prasannpada, ed. P. L. Vaidya, Mithila Institute, Darbhanga, 1960. Madhyamika Schools in India. Peter Della Santina: Motilal Banarasidass. Delhi, 1986. Madhyantavibhagasutrabhasyatika. Sthiramati. Part. I. cd. V. Bhattacharya and G. Tucci, 1932. Mahabharata-Adiparva. Bhandarkar Oriental Institute, Pune. Mahanirvana Tantra. ed. Bhattacarya Jivananda Vidyasagar, Valmiki Printing Press, Calcutta, 1884. Mahayana Buddhism. N. Datta Motilal Banarasidas, Delhi, 1977,

Page #273
261 Bibliography Mahayanasutralankara, ed. S. Bagchi ; Mithila Institute, Darbhanga, 1970. Mahayanasutralonkara of Asanga-A Study in Vijnanavada Buddhism. Y. S. Shastri ; Indian Books Centre, New Delhi, 1989, Majjhima-Nika ya. Vols. 1-III. ed. V. Trenckner and R. Chalmers : Oxford University Press, London, 1948-51. Manual of Indian Buddhism H Kern : Strassburg, Verlag Von Kart, ). Trubner, 1886. Manusmoti. With Kullakabhatta's Commentary ed. Pandya Pranajivan Harihar : Gujarati Printing Press, Bombay, 1913. Manusmrti with Medhatithibhasya, ed, and Pub : Gharpure, Bombay, 1920, Matrkabheda Tantra, ed. Bhattacharya Chintamani : Metropolitan Printing and Publishing house, Calcutta, 1933. Matsyapurana, Pub. Nandalal Mor. Calcutta, 1954. Mattavilasa prahasana. ed. T, Ganapati Shastri, 1917. Mayavadakhandanam. Anandatirtha (Madhva). Pub. T. K. Venkatacharya, Srividya Printing Press. Kumbhakonam. 1921. Mimamsaslokavartika. Kumarila. ed. R. S. Tailanga Manavalli: Chowkhamba Sanskrit Series, Benares, 1898. Mrcchakatikam, sudraka. Chowkhamba Sanskrit Series, Varanasi. Samvat. 2011. Nagar juna. K. Satcidananda Murti ; National Book Trust of India, New Delhi, 1971. Naisadhi yacaritam. With Narayaniyatika : Nirnayasagar Press, Bombay, 1942. Niruktam. Yaska. ed. Mansukha Raya Mor : Gopal Printings, Calcutta, 1951. Nisithacurni, Part I, ed. Acarya Vijyapremasurisvara ; Letho copy, No. 1851, L. D. Institute of Iodology, Ahmedabad. Nityasodasikarnava, ed. Dviveda Vra javallabhai Varanaseya Sanskrit Visvavidyalaya, Varanasi, 1968. Nityotsava. Umanandanatha, 3rd edition, ed. Mahdeva Shastri : Gaekwad Oriental Institute, Baroda, 1948. Nya yadarsana. With Vatsyayanabhasya. ed. Ganganath Jha. Chowkhamba Sanskrit Series, Benares, 1929. Nyayakumudacandra. Part I-II. ed. Mahendrakumar Shastri : Manikcandra Jaina Granthamala, Bombay, 1938. Nyayakusuman jali. Udayana. ed. Laksmana Shastri Dravida. : The Kasi Sanskrit Series, Chowkhamba Office, Benares, 1912.

Page #274
Bibliography Nyayalilavati. Vallabha. ed. Harihara Shastri : Chowkhamba Sanskrit Series, Benares, 1927-34. 265 Nyayaman jari. Jayanta Bhatta. ed. G. Shastri Tailanga : Viziangram Sanskrit Series, Benares, 1895. Nyayaman jari. Oriental Institute, Mysore, 1983. Nyayasutra. With Vatsyayanabhasya. ed. Ganganath Jha; Poona Oriental Series, Poona, 1939. Nyaya Theory of Knowledge. 3. C. Chatterjee : University of Calcutta, 1939. Nyayavatara. Ed. A. N. Upadhye. Jain Sahityavikas Mandal, Bombay. 1971. Nyayavatara. Ed. P. L. Vaidya Jain Shvetambara Conference, Bombay, 1928 Nyayavatara. Vartika-Vrtti. Santisuri. Ed. D. Malvania; Bharatiya Vidya Bhavan, Bombay, 1939. Nyayaviniscayavivarana. Akalanka. ed. Mahendrakumar Jain. Bharatiya Jnanapitha. Kasi, 1954. Origin and Development of Moral Ideas. Westermark. Vol. II, 1908. Outlines of Indian Philosophy. Hiriyanna M. George Allen and Unwin Ltd. London, 1951. Outlines of Mahayana Buddhism. D. T. Suzuki, Shoocken Books. New York, 1973. Padmanandi Pancavimsati. ed. A. N. Upadhye and H. C. Jain Jivaraj Jaina Granthamala, Sholapur, 1962. Pancasakavrtti. Abhayadevasuri. Pancasangraha. Bharatiya Jnanapitha, Kasi, 1960. Paramatmaprakasa. Yogindu. ed. A. N. Upadhye : Rayacandra Jaina Sastramala, Bombay, 1978. Parasarasmrti. ed. Vaman Shastri Islampurkar. Bombay Snskrit Series, 1898. Patanjala yogasutra. ed. Rama Sankara Bhattacharya : Bharatiya Vidya Prakasan, Varanasi. Position of Women in Hindu Civilization. A. S. Altekar. Benares, 1938. Prajna paramita Literature. Edward Conze. Ounton and Companies Gravenhaga, London, 1960. Pramanana yatattvalokalankara. ed. H. S. Bhattacharya. Jain Sahitya Vikas Mandal, Bombay. 1967. T-34

Page #275
266 Bibliography Pramanavartika, Dharmakirti. ed. Rahula Sankrityayana. Patna. Bibar and Orisa Research Society, 1938-40. Prameyakamalamartanda. Prabhacandra. ed. Mahendrakumar Bastri. Nirnaya Sagar Press, Bombay, 1941, Prasamaratiprakarana, with Haribhadra's Commentary. Pub. J. S. Javeri, D. L. Jain Pustakoddhar Samstha, Surat, 1940. Prasamaratiprakarana. edited with English Translation by. Dr. Y. S. Shastri, L. D. Series. 107. L. D. Institute of Indology, Abmedabad-9. 1989. Prasamarati prakarana, with Unknown author's (a jnatakartrka) Commentary, Pub. Jain Dharma Prasaraka Sabha, Bhavanagar, V. S. 1966. Prsastapadabhas ya. edited with the Nyayakandali of Sridhara. Vindheshwari. prasad Dvivedi. Viziangram Sanskrit Series Benares. 1895. Pravacanasara. ed. A N. Upadhye. Rajcandra Jaipa Sastramala, Agas. 1964. Process and Reality. A. N. Whitehead : An Essay in Cosmology. Macmillan Co; 1929. asidhyu paya. Amptacandra, Ed. Ajit Prasad : Sacred books of the Jaina. Vol. IV. Central Jain Publishing House, Lucknow. 1933. Purusarshasiddh yupaya. Amotacandra. Swadhin Granthamala, Sagar, (M.P.), 1969. Rajatarangini. cd. P. R. Shastri : Pandita Pustakalaya, Kasi, 1960. Ratnakarandakasravakacara. Samantabhadra. Pub. Jivaraj G. Doshi, Sholapur, 1957. Ratnakaravasarika. Ed. Hargovindadas : Dharmabhyudaya Press, Bepares, Vira Samvat 243. Rgvedasamhita, Vols. I-VI. Ed. Maxmuller : W. H. Alleu, London, 1849-74. Rksuktavai jayanti. Ed. Pt. Velankar, Bombay, Sabdanusasana, Hemacandra. Ed. D. C. Sircar; Motilal Banarsidas, Delhi, 1970. saddarsanasamuccayatika. Gunaratnasari. Ed. Mahendrakumar Jain : Bharatiya Jnanapith, Kasi, 1969. Saddharma pundarika. Ed. Kern and Nanjo. St. Petersburg. Biblotheca Buddhica, Academy of Science, U.S.S.R. 1908. Sakti and Sakta. John Woodroffe ; Ganesh and Company, Madras, 1951, Sakri cult in Ancient India. Puspendrakumar : Bharatiya Publishing House, Varanasi, 1974.

Page #276
Bibliography Sallekhana is not Suicide. T. K. Tukol L. D. Institute of Indology, Ahmedabad, 1986 267 Samadhira jasutra. P. L. Vaidya; Mithila Institute, Darbhanga, 1961. Samadhisataka. Pujyapada. Vira Seva Mandir, Delhi. Samayasara. Ed. and Trans. A. Chakravarti Bharatiya Jnanapitha, Kasi, 1950. Sambandhavartika. Suresvara. Ed. Kashinath Shastri. Agashe. Anandashram Press, Pune, 1982. Sankaras Brahmavada. R. S. Naulakha. Kitab Ghar, Kanpur, 1964. Sankhya Aphorism of Kapila, Eng. Trans. : J. R. Ballantyne. Chowkhamba Sanskrit Series, Varanasi, 1963. Sankhyakarika. Ed. Sivanarayana Shastri. Panduranga Jawaji, Nirnayasagar Press, Bombay, 1940. Sankhyapravacanasutrabhasya Vijnanabhisku. Ed, Richard Garbe: Cambridge Massachusetts. The Harvard Uni. Press, 1943, Sanmatitarka-Siddhasena. Ed. Pt. Malvania D. Pub. Jain Shvetambara Education Board, Bombay, 1939. Saptabhangitarangini. Manoharlal Raicandra Jain Sastramala, Bombay. V. N. S. 2442. Sarvadarsanasangraha. Ed. V. S. Abhyankar. BORI, Poona, 1951. Sarvadarsanasangraha. Madhavacarya. Ed. V. Abhyankar, Poona, 1924. Sarvadarsanasangraha. Madhavacarya. Ed, Umasankara Sharma; Chowkhamba Vidya Bhavan, Varanasi, 1964. Sarvarthasiddhi. Ed. K. B. Nitve: Kolhapur, Sake: 1839. Sarvarthasiddhi. Fu jayapada. Ed. Phoclcandra S. Shastri : Bharatiya Jnanapith, Kasi, 1955, Sastradipika. Vidya Vikas Press, Kasi, V. S. 1964. Satya'sasanapariksa, Vidyanandi. Ed Gokulcandra Jain Bharatiya Jnanapitha. Kasi, 1964. Saundaryalahari. with Kaivalyashramatika. Ed. Anantakrishna Shastri, Ganesh and Com pay, Madras. Saundaryalahari. with Kaivalyasrama, Laksmidhara and Arunamodini. Ed. Subramanya Shastri and Shrinivas Ayyanagar, Adyar, Madras, 1977. Science and Modern World, A. N. Whitehead, Setubandha. Bhaskararaya. Ed. Kashinath Shastri Agashe, Anandasharma, Printing Press, Pune, 1968.

Page #277
268 Bibliography Siddhantasaradisangraha. Manikcandra Digambara Jaina Granthamala Bombay, 1922. Siddhiviniscaya. with tika. Akalanka. Ed. Mahendrakumar Jain. Bharatiya Jnanapitha, Kasi, 1959. Six Ways of Knowing. D. M. Datta : Allen and Unwin. London, 1932. Sribhasya. Ramanuja Part-I. Catussutri. Ed. R. D. Karmarkar : University of Poona, 1959, Sribhasya. Vasudev Shastri Abhyankara ; Nirnayasagar Press, Bombay, 1914. Sthanangavstti. Abhayadevasiiri : Nirnayasagar Press, Bombay. Studies in Jaina Philosophy. Nathmal Taria. Jaina Cultural Research Society, Benares, 1951. Studies in Lankavatarasutra. D. T. Suzuki; Routledgend Kegari Paul Ltd. London, 1957. Study of the Jatakamala. Ed. K. K. Misra. G. N, Jha : Kendriya Sanskrit Vidyapeetha, Allahabad, 1977. Study of the Tatfvarthasutra, With bhasya - Special reference to the authar ship and date. Suzuko Ohira, L. D. Institute of Indology, A'bad, 1982. Suicide. A Study in Sociology, Emile Durkhem, Sutrakrtangatika, silanka. Ed. Ambikadatta Oza : Mahavir Jain Joanodaya Society, Rajkot, V.S. 1993. Suttagame, Vol-1-II, Ed. Pupphabhikku and Munishri Phulcandraji Maharaj, 1953-54. Syudvadaman jari-Mallisena. A. B. Dbruva, Bombay Sanskrit and Prakrit Series, Bombay University, Bombay, 1933. Syadvadamanjari. Ed, With Hindi Trans. : Jagdishchandra Jain. Srimad Rajacandra Ashram, Agas, 1970. Syadvadaratnakora. Pub. Motilal Ladhaji, Bhavani Peth, Puoe. V.S. 2457, Tantrara ja Tantra. John Woodroffe, Ganesh and Company, Madras. 1954. Tantrika Vangmayame saktadssti (Hindi) Gopinath Kaviraj, Bihar Rastra bhasha Parishad, Patna, 1963. Taitvarthadhigamasutra. Umasvati. With Siddhasenaganitika. Part I-II. Ed. H. R. Kapadia. Pub : J. S. Javeri, Bombay 1926 and 1930. Tativarthara javartika. Gajadharlal Jain : Sanatana Jain Granthamala, Kasi, 1915. Tattvarthara javartika. Ed. Mahendrakumar Jain : Bharatiya Joanapitha, Kasi, 1953.

Page #278
Bibliography 269 Tattvarthailokavurtika. Ed. Manoharlal Shastri : Nirnayasagar Press, Bombay, 1918. Tattvarthasutra. With Sukhalalji Commentary, English Traps. K. K. Dixit, L. D. Series No, 44, L. D. Institute of Indology, Ahmedabad, 1974. Tartvarthasu irabhasyatika. Haribhadra. Tattvasangraha. Santaraksita. Ed. E. Krishnamacarya, Oriental Institute, Baroda, 1926. Ten Principle Uponisads. Motilal Banarasidas. Delhi, 1978. Thesis on Energy. L. A. Colding, Copenhagen, 1843. Tripuramahimanastotra. Kavyamala Series, Part XI. Ed. Pandit Shivadaita and Kasipath Pandurang Parab: Nirnayasagar Press, Bombay, 1933. Tristhalisetu. Narayana Bhatta. Anandashram Press, Poona. 1915. Upadesasahasri. Sankaracarya. Works of Sankaracarya. Vani Vilas Press, Srirangam. Urubhanga. Chowkhamba Vidhyabhavan, Varanasi, 1962 Uttaradh yayanavrtti. Bhavavi jaya, Jaina Atmananda Sabha, Bhavnagar, 1918. Vagbhatalankara. Ed, Zalkikar. Kavyamala-48. Nirnayasagar Press. Bombay-1916 Vak yapadiya. Ed. J. M. Shukla, L. D. Institute of Indology, A'bad. 1984. Vairacchedika Prajnaparamita. Ed. Santibhikshu Shastri and Sanghaseoa Sinha, Delhi University, 1978. Valmiki Ramayana. Ed. Cinnaswami Shastri, Pub. Ramaratnam, Madras, 1958. Vaisesikasutra. Kanada. Ed. with Upaskara of Sankara Migra. Jivananda Vidyasagar. Saraswati Press, Calcutta, 1886. Vaisesikasutras-Kanada. Ed. Muni Sri Jambuvijayaji Oriental Tostitute, Baroda, 1961. Varivasyarahasya. Bhaskararaya. Ed. S. Subramanya Shastri, Adyar Library, Madras, 1947. Vedanta Explained. V. H. Date, Book Sellers and Publishing Co. Bombay. 1954. Vigrahav yavartani. Ed. K. P. Jayaswal and Rahul Sankrityayana, 1937. Vi jhaprimatratasiddhi. Swami Maheshvarananda, Gitadharma Karyalaya, Varanasi, 1962. Viramitroda ya-Tirthaprakasika. Mitra Misra, Benares, 1917, Visesavas yakabhasya. L. D. Institute of Indology, Ahmedabad, 1968. Visnusamhita. Ed. Julius Jolly Calcutta, 1881,

Page #279
270 Bibliography Vivekacidamani. Sankaracarya. Works of Sankaracarya. Vol. 14. Vadivilas press. Srirangam. Vivekacudamani. Sankaracarya. Ed. Swami Madhavananda. Advaita Ashrama Mayayati. Almora, 1921. Vividhatirthakalpa. Part I. Jinaprabhasuri. Singhi Jaina Jnanapitha, Shanti niketana, 1934. Works of Sankaracarya. Vols. 1-18. Vanivilas Press, Srirangam. Yajna valkyasmcti. Ed, Narayanaram Acarya, Nirnayasagar Press, Bombay, 1949. Yasastilaka and Indian Culture, K. K. Handiki, Sholapur, 1949. Yogacara Idealism. A. K. Chatterjee. 2nd edition. Motilal Benarasidas, Delhi, 1975. JOURNALS Annals and Antiquities of Rajasthan. Vol. II, Todd. Madras. 1880. Jain Antiquary. Vol XXIII, 1965. Journal of the Bihar and Orisa Research Society, Vol. XXIII. 1937. Journal of the University of Bombay. X. II. 1942. Prabuddha Bharato Sep. 1959. Two truths in Buddhism and Vedanta, ed. M. Sprung, Holland. 1973.

Page #280
INDEX Abbava-111. Abbayadeva Suri-2, 54, 55. Abhidharma-84, 10:. Abbinibodha-62. Abhigapta-164. Abhusana-250. Abhataparikalpa-130. Absolute-95, 97, 100, 103, 105, 107, 108, 109, 110, 111, 114, 115, 117, 120, 121, 131, 132, 140. Absolute Reality-91, 104, 106, 108, 111, 116, 133. Absolutism-17, 91, 95, 107. Acara-177, 188. Acarangasatra-168. Acarasara-192. Acarya-28, 53, 54, 58, 65, 181, 194. Acintya-138. Adbhuta-251. Adharma-31, 63, 216, 225. Adbikaras-55. Adboloka-216. Adhyatma-66, 67. Adhyatma Subhacandra-191. Adhyatmopanisatprakarana-65, 66. Adhyaya-28 Adinatha-192. Advaita-7, 8, 10, 12, 14, 16, 17, 19, 21, 33, 41, 48, 49, 50, 70, 97, 98, 99, 121, 142, 145, 147, 150, 152, 154, 231, 234, 246. Advaita Bhava-158. Advaita Vedanta-7, 8, 10, 27, 33, 34, 49, 52, 97, 99, 100, Advaitins-5, 18, 19, 21, 22, 24, 25, 26, 72 98, Advaya-87, 139. Agama-21, 28, 58. 75, 141, 142, 145, 182, 215, 253. Agamas-170, 218. Agastya-156. Agbati Karmas-187. Agnipravesa-163. Agnipurana-172, Abimsa-1, 171. Ain-e-Akabari - 168. Aitareya Upanisad-116. Ajiva - 17, 64, 225. Ajna-155. Ajnavicaya-185. Akalanka-2, 18, 191, 223, 232, 233, 234. Akaga-63, 92, 109, 216, 225. Akincanya-180, 182. Aktepani-179. Alarkara-251. Alaya-96, 127, 130, 137, 138, 139, 140. Alayavijnana-96, 127. 137, 138, 139, 140, Alocana-191, 192, 194, 198, 208. Amarakaataka-168. Amitagati-193. 223. Amstacandra-37, 77, 232, 235. Amurta-33, 34, 156. Anabata-155. Asabilapura-58. Apakara-62. Ananda-50, 246. Anantadbarmatmaka-228, 229, 230. Anantanubandhi Kasaya-186. Anarthadandaviramana-139. Anasana-180

Page #281
272 Index Anatta-38. Anavastbadosa-256. Andhagajanyaya-232. Anekanta-2. 4, 8, 10, 11, 12, 13, 14. 67, 68, 69, 70, 231, 232, 233, 236, 237. Anekantavada-1, 2, 3, 4, 7, 10, 12 13, 14, 15, 17, 29, 30, 65, 67, 68. 69, 70, 71, 82, 225, 226, 232, 234, 235, 236, 237, 238. Angas-2. Angirasasmoti-172. Anicca-38. Anirvacanya-12, 97, 98. Anirvacaniyakhyati-97. Anistasamyoga-185. Apitya-70. Anityatva-183 Anyta-118. Antahkarana-67, 159, Antaraya-186, 187. : Antarmuhurta-186. Antigones-171. Anu-63. Anugrahakarta-219. Anumanapramana-214, 215, 253, 254, 255, 256. Anupreksas-64, 177, 182. Anvetr-21. Anviksaki-242. Anviyamana-21. Anyayogavyavacchedika-223. Anyonyabhava-13. Apara-13. Apara Vidya-33, 35, 50. Aparasamanya-13. Aparigraha-177, 178. Apauruseya-218, 221. 244. Apavarga-220, 243. Apayavicaya-185. Apihita-34, 119, Apohavadi-234. Apragasta dhyana-185. Apratyakhyaniya-186. Arambhavada-32. Aranyakas-171. Aihan-204. Arihanta-202, 208. Aristotle-33, 79. Arjava-180. Arjuna-222 Arnavavarnana-239, Artadhyana-181, 184, 185. Artha-68, 211. Arthasastra-164, 171. Arya-55, 57. Aryadeva-83, 90. Aryasattas-38, 106. Asadhara-193. Asadvadi-210, Asamprajnata-244. Asanga -38, 39, 40, 48, 49, 50, 51, 90, 91, 92, 93, 94, 95, 97, 102, 106, 107, 108, 109, 110, 111, 114, 115, 116, 117, 118, 119, 120, 121, 122, 124, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, Asankhya-63. Agaranatva-183. Asatkaryavada-7 Asatkaryavadis - 82. Asrava-180. Asraya-130, 138, Asrayaparavrtti-130. Asta-85, 87. Astasabasri-253, 255. Astadasavidya-241. Astasahasrika-85, 86. 87, 93, 214. Asatkhyati-24.

Page #282
273 Index Avidya-22, 26. 43, 45, 46, 47, 94, 118, 131, 132, 137. Ayatanas-106. Ayu-188. Ayuhkarma-188. Ayurveda-250. Asteya-177, 178 Astika-209, 210, 211, 212, 219, 223, 224. Astikatva-210. Agucitva-183. Asvaghosa-38, 93, 102, 103, 104, 105, 140. Atisayokti-251. Atithisamvibhaga-189, 190. Atma-214, 215, 216, 222, 224, 254, 255, 256, 258, Atmabod ha-191, 192, 194, 195, 198. Atmadvaita-17. Atmaghata-161, 162, 163. Atmakhyati-97. Atmaba-161. Atmabanana-161, 163. Atmahuti-174. Atman- 11, 20, 25, 26, 34, 36, 37, 46, 47, 49, 50, 56, 67. 68, 70, 71, 72, 73, 115, 116, 117, 118, 119, 120, 122, 123, 124, 125, 148, 150, 155, 161, 181, 194, 195, 196, 197, 205, 209, 212, 215, 232, 246, 248. Aimaparipaka-124. Atmatva-11, 70. Atmatyaga-174. Atmavadi-32. Audayika-62. Aupasamika-62. Avacurni-57, 58. Avadhi-30. Avarana-98, 135. Avayava-14, Avayavi-14. Avayavidravya - 79. Aviddhakarana-191. Bahubali-192. Bahyanumeya-102, 248. Bahyapratyaksavada-101. Balah-124. Banabhatta-169, 171, 172, 240. Bandha-62, 217, 237. Barhaspatya-217. Bauddha-2, 8, 42, 209, 210, 231, 234, 235, 248. Benares-167. Bhagavadgita-12, 73, 161, 222. Bhagavati sutra-34, Bhaktavikatha-179. Bhakti-197. Bhisajyaraja-170 Bharavi-240 Bharthari-16 Bhaskara-15 Bhaskararaya-144, 155 Bhasya--62, 177. Bhattarakadeva-192 Bhava-62, 64, 67, 111, 251. Bhavanapaddhati-192. Bhavanas-177, 182, 183, 184, Bhavanasarkranti-89. Bhavarupa-23. Bhavas-64 Bhavasauca-180 Bhavavijaya-54. Bhavaviveka-90. Bhayanaka-251. Bhoktitva-228. Bhranti-94, 97. T-35

Page #283
274 Index Buddhahood-112, 120, 132, 135. Buddhapalita-90. Buddhatva-108, 121, 128, 133, 134, 135. Buddhi-147. Buddhism-1, 2, 32, 33, 34, 38, 39, 52, 83, 84, 87, 88, 90, 91, 93, 101, 102, 104, 113, 114, 126, 137, 144, 163, 166, 170. Buddhist-7, 8, 9, 11, 12, 13. 24, 31, 32, 41, 69, 81, 85, 90, 91, 106, 120, 121, 144, 170, 171. Burma-162, Buston-90. Bhrgupatana-163, 168. Bhopura-146. 157. Bhutacatustaya-213. Bibhatsa-251. Bija-147, Bindu - 157, Bliss-72, 80. Bodhi-131, 132, 134. Bodhisattva--87, 90, 114, 121, 122, 132. 135, 248. Bodhisdurlabhata-183. Bondage -20, 22, 31, 188, 206. Bradley, F. H.-33 Brahma-146, 152, 153, 154. Brahmacarya-177, 178, 180, 181. Brahmadvaita-2, 17, 225, Brahman-12, 18, 20, 21, 22, 23, 25, 26, 33, 34, 42, 43, 44, 45, 46, 47, 49, 50, 51, 52, 71, 72, 97, 98, 99, 100, 114, 115, 116, 117, 118, 119, 120, 121, 122, 134, 135, 142, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 158, 159, 196, 197, 203, 207, 218,222, 246. Brahmanas-171, 172. Brahmanism-1. Brahmaparinamavadi-220. Brahmapurana-164. Brahmasutrabhasya-235, 245. Brabmavarga-210 Brahmavivarta-151. Brahmins-114. Brhadaranyaka Upanisad-34, 115, 117, 119, 120, 121, 124. 246, 247. Bphaspati-254, 258. Buddha-38, 40, 83, 88, 101, 105, 113, 116, 127, 132, 134, 135, 170, 254. Caitanya-212, 213, 215, 216. 228, 230. Caitanya bhava-215. Cakras-157. Calukya-169. Candala-164. Candrakirti-39, 83, 88, 89, 90. Caraka-250. Caritra-179. Caritras-179. Carvaka-5, 13, 70, 113, 126, 141, 161, 209, 212, 213, 214, 215, 216, 217, 231, 243, 248, 253, 254. Carvakadarsana-214. Caturdasavidya-242. Catuskotivinirmukta-111. Catustava-89. Causality-7, 8. Causation-81. Cetapa-216. Chadmastha Vitaraga-186. Chandaprasasti-239. Chandogya Upaniyad-116, 118, 119, 122, 125, 210.

Page #284
Index Cheda-67, 68. Chedopasthana-179. China-83, 85, 162. Cintamanimantra-240. Citrakuta-26. Citrarapa-13, 69. Citta-67, 116, 117, 127, 128, 136, 137, 138, 139, 140, 147, 248. Cittamatra-139. Cittavrttinirodha-221. Colding, T. A.-80. Consciousness-72. 80, 115. Corakatha-179. Curpis-2. Daksa-173. Daksayani-173. Damayanti-242, 244, 247. Dana-124, 189. Danavrata-190. Danda-187. Danopadesana-192. Darsana-30, 204, 212, 219, 222, 224, 225, 242, 243, 248. Dariantsastra-209, 212, 216. Darsanavarana-186. Darsanavaraniya-187. Dasavidha Dharma-177, 179, 218. Dependent Origination-87, 104. Desavakasika vrata-189. Destruction-75, 76, 77, 78, 81. Deva-38, Devasuri-58. Devi-142, 147, 154, 155, 158. Devisukta-144. Dhamma rasayana-191. Dhanurveda-250. Dharma-31, 63, 64, 83, 90, 92, 104, 129, 183, 184, 188, 211, 216, 217, 221, 225, 226, 227. Dharmadhatu-87, 92, 108, 109. 110, 116, 127, 128, 132, 133 135, 138. Dharmadhyana-181, 184, 185. Dharma-Kathas-177; 178 Dharmakaya-127, 135. Dharmamrta-193. Dharmanairatmya-86, 107, 112, 126, 128, 129, 131 Dharmaratnaprakarapavrtti-55 Dharmas-86, 102, 104, 106, 111, 112, 228. Dharmasamata-133 Dharmasastra-242, 249. Dharmasutra-164, 171. Dharmasvakhyatabhavana-184. Dharmopadesamrta-192. Dhatus-106, Dhirah-124. Dhrauvya-75, 76, 228, 235. Dhruva-125, 134. 275 Dhyana-159, 177,181,182,184,187,133 Digambara-2, 57, 65. Digvrata-189. Diamond Sutra-88. Draupadi-168. Dravya-80, 225, 228, 230, 231. Dravyarthika (naya)-76, 230. Dravyastika (naya)-5, 230. Dualism-17 20, 21. Duhkha-38. Duhkhanirodha-38. Duhkhasamudaya-38. Duracara-211. Durkheim, Emile-162. Durlabhabodhi-184. Durnaya-6, 231. Durvasa-156. Dvaita-16, 21. Dvayarahita-108. Dvesa-228.

Page #285
276 Index Ekajivavada-18. Ekanta-4, 6.231, 232, 233, 234, 236, 237. Ekaotavada-6, 69, 225. Ekantavadi-225, 231, 243, 238, Ekatva-183, 246. Ekatvasaptati-192, 193, 194. Ekatva vicara-185. Ekatva-vitarka-vicara-186, Eternal-110. Eternalism-13, 70. Evambhata (naya)-5, 230, 231. Existence-72, 75, 76, 79, 80, 81, 115, 116. Hanasoge-192. Hadi-156, Haribhadra-2, 54, 57, 222, 229, 234. Haribhadrasuri (12 A.D.)-57, 58, 59, 60. Harsacarita -171. Hasya-251. Hayagriva-156. Hemacandra-2. 18, 211, 214, 217, 223, 226, 241. Henry Morselli -162. Hetu-20. Himalayas-33, 113, 168. Hegel-33. Himsa-185. Hinayana-101, 102, 130. Hinayapists-38, 86, 87, 88, 106, 111, 126, 129, 139, Hindu-165, 168, 171. Hinduism 163. Hui-ya-cio-83. Hui-yuan-90. Hunas-173. Ganadharavada-218. Gandharvanagara-87. Gandharvas-93. Gandharvavidya-242. 250. Ganga-166, 167, 168. Garuda-154. Gaudapadasutra-147. Gaudorvisakulapragasti-139, Gautama-101, 219, 220, 243, 254. Ghatiya Karmas-187, 188. Girija-141. God-99, 123, 124, 199. Godbika-170. Gotra-188. Grammarians-5. Greek-162, 171. Grhyasutras-171. Guna-32, 76, 78. Gunaratnasari-2, 214, 229, 238. Gunavarma-89 Gunavratas--189. Guptagayatri-155, Guptas-172. Guptis-68, 177. 178. Guru-142, 181, 208. Guru-Sisya-84, Ida-147. India-1, 84, 144, 166, 173, 174, 175, Indra-231, 245, 246. Infinity-115. isavasya Upanisad-34, 118, 119. . 122. 163. Istaviyoga-185. Isvara-14, 32, 43, 152, 209, 211, 212, 219, 220, 221, 222, 223, 244, 245, 248, Isvarabhisandhi-239. Isvaranugraha-220, 221. Isvarasstikartstva--210. Isvarastitva-214, 248.

Page #286
Index 277 Isvaravad1-211, 219, 220, 222, 244. I-Tsing-166. Jadasvarupa-216. Jadatattva-212, 213, 216. Jadavada-223. Jadavarga-210, 216. Jadunath Sinha-78. Jagatkartykatva-211, 221, 223, 244, Jaimini-245. Jaina-209, 216, 217, 225, 226, 229, 232, 236, 247. Jainacaryas-217. Jaidadarsana-212, 214, 215, 218. 222, 224, 225, 253. Jaininiti-235. Jainism-1, 2, 12, 16, 17, 18, 27, 23, 29, 31, 32, 33, 34, 52, 53, 55, 56, 57, 59, 65, 68, 78, 113, 163, 166, 169, 175, 176, 178, 182, 188, 197. Jalacara-250. Jalasamadhi-163. Jambudvipapannat!i-191. Jambudvipasamasa-28, 53. Jaoapadakatha-179. Japa-155, 156, 158, 159. Japan-83, 162. Jati-13. Jauhar-163, 167, 173, 174. Jayacandra-239. Jayantabhatta-16, Jayapala-169. Jayasena-193. Jayasimhadeva-58. Jina-195, 196, 207. Jinabhadragani-35. Jioadasamahattara -54. Jinadeva-58. Jinagamas-56. Jinapati-200, 201. Jinas - 56, 176, 180, 183, 184, 189, 190. Jipasasapa-68. Jinavacana-56. Jinendra-200. Jinesa-195, 198, 199. Jirapalli-192. Jiva-17, 23, 26, 35, 44, 46, 52, 61, 64, 67, 142, 147. 155, 158, 183, 201, 213, 216, 225, 232, 233, 236, 237, 238, 254, 255, 256, 257. Jivadravya-228. Jivalaksana-63. Jivanmukta-121, 159. Jivanmukti-17. Jivatman-142, 147, 159. Jnana-30, 31. Jnanacetana-36, Jnanadvita-225. Jnapasakti-156. Jnanavarana-186. Joanavaraniya-187. Jnanayogasuddhi-66. Jnani-73. Joeyavarana-126, 128, 129, 130, Jyotihsastra-242, 249. Kabul-169. Kadambadeva-169. Kadambari-240 Kadi-156. Kala-250. Kala-63, 64, 216, 225. Kali-169, 196, 207. Kali 144. Kalidasa-168, 172, 251. Kalpa-242. Kalpana-129. Kalpanika-132. Kama-68. Kamacara-125.

Page #287
278 Index Kamaraja-156. Kamesvari-152. Kamyasakti-136, Kanakapandi-193. Kanada-219, 220. Kandada-192, 193. Kant-33, Kantakasodhana-164. Kantiras-171, Kanyakubjesvara-239. Kapalika-113, 242, 247. Kapata-187. Kapila-7, 251. Karma-31, 32, 63, 64, 153, 174, 183, 184, 185, 188, 198, 202, 203, 204, 205, 206, 221, 224. Karmabandha-63, 196, 217. Karmanasa-217. Karmaphala-244, 245. Karmaphaladhyaksa - 219, 221, 244, 245. Karmas-63, 138, 176, 182, 183, 184, 185, 186, 187, 188, 203, 206, 207. Karmasiddhanta-209, 224. Karmasrava-183. Krtikeyanupreksa-182. Kartitva-228, Karuna-251. Kasa-67. Kasasuddhi -68. Kathasaritsagara-172. Katha Upanisad-33, 34, 114, 115, 116, 117, 118, 119, 120, 121, 123, 124, 125, 134, 210. Katyayanavavadasutra-84. Kaula-145. Kaulas-157. Kautilya-162, 164, 171. Kayagupti-178. Kayaklesa-180, 181. Kayotsarga-181. Kern H.-90. Keteus-171. Kevala-30. Kevalajnana-186, 187. Kevali-187, 188. Kevalisamudghata-64. Khairh 169. Khandanakhapdakhadya-239. Kharapata-113. Kiratarjuniya-240. Klegas-40, 129. Klesavarana-126, 128, 129, 130. Klistamanovijnana-138. Kosas-113, Krtisangraha-194. Kriya-67. Kriyayogasuddhi-66. Ksami-180. Ksanabhangavada-5, 102, 248. K$anti-124. Ksatriya 172. Ksayika-62. Ksemendra-241. Kulacara-209. Kullukabhatta-141. Kumaragupta-168. Kumarajiva-83, 90. Kumaralaksmana-171. Kumarasambhava - 240. Kumarilabhatta - 14, 16, 70, 222. Kundakunda-35, 37, 38, 49, 50, 51, 52, 75, 77, 191. Kundakundanvaya-192, Kundalini-142, 143, 155. Kutas-156. Kulastha-49. Labdhatmavrtti-193. Lahore-169.

Page #288
Index 279 Laksmi-142, 132 Laksmidhara-145. 157. Laksmidhara-156. Lakayabhedividya-250. Lalita-156, Lanka-128, 139. Lankavatarasutra-40, 83, 89, 93, 127, 137, 139, 140. Law of Karma-17. Lesyas--185. Liberation-20, 22, 31, 35, 72, 73, 74, 120, 121, 129, 153, 154, 155, 188, 190, 195, 198, 202, 207, 208. Likhitasmrti-165. Lobha-228. Loka-31, 187. Lokaksema-85. Lokavistara-183, 184. Lokavyapi-187. Lokavyavahara-106, 250. Lopamudra-156. Mabasamanya-8. Mahasinghikas-85, 86, 102. Mahasatikal--172. Mabatripurasundari-146, 152. Mahatman-108, 169, 116. Mabavibhasa-101. Mabavira-1, 2, 254. Mabavratas-189. Mahayana-38, 83, 84, 85, 86, 87, 88, 89, 90, 91, 93, 101, 102, 104, 114, 130, 139, 144. Mahayanasraddhotpadasastra-102. Mahayamasutralahkara-91, 114, 115, 125, 137, 139. Mahayanasutras - 84, 86, 87, 88, 89. Mahayanist-83, 84, 85, 90. Mahayanists-38, 52, 87, 111, 112, 114, 126. Mahendra Vikramavarma-113. Mahesvara-222. Maithuna-143. Maitreyanatha-92. Maitreyi-124, 147. Majjhima Nikaya-.70. Maladharideva-192, 193. Mallisena-2, 18, 211, 214. Mamalladevi-239. Mamatva-73. Mammata-241. Mamsa-143. Manabparyaya-30, 32. Manana-26, 247. Manas-147, Mandukya Upanisad-114, 119. Manikya-250. Manipura-155. Manmatha-154, Manogupti-178. Manovijnana-127, 138. Manthana-187. Mantra-146, 147, 155, 156, 198, 250, Madhva-16, 26. Madhyama-14. Madhyamakasastranusara-90. Madhyamamarga-13. Madhyamapratipat-13. Madhyamika-13, 91. 93, 101, 104, 107, 127, 234, 242. Madhyamikas-33, 50, 90, 114, 127, 248. Magha-240. Mahabharata-12, 114, 165, 168, 211, 250, Mahabodhi-131, 134. Mahakavi-239, 240, 250. Mahakavya-239, 240, 241. Mabamahopadhyaya-65. Mahaprajnaparamita-90. Mahaprasthana-163, 16, 158, Mabagakti-146.

Page #289
280 Mantras-70, 156. Manu-164, 165. Manusmrti-141, 171. Marathas-172. Mardava-180. Marga-38. Materialist-5, 13, 70, 141. Mati-30. Matijnana-62. Matsya-143. Mattavilasaprahasana-113. Matter-11. Maya-18, 22, 23, 26, 46, 93, 94, 95, 98, 99, 118, 131, 151, 222, 228. 119, Mayopama-39. Mellor J.W.-80. Misra-62, 145. Misramohaniya-186. Mithya-98, 99, 248, Mithyasamvrti-39. Mithyatva-22. Mithyatvamohanjyakarma-186. Mimamsa-11, 14, 29, 219, 221, 242, 243. Mimamsakas-5, 11, 12. 32, 70, 231, 218, 221, 222, 225, 238, 243, 244, 245. Moha-211, 217. Mohaniya Karmas-186, 187. Moksa-64, 66, 68, 114, 121, 188, 126, 129, 130, 180, 189, 212, 217, 219, 221, 223, 237, 243, 246, 247, 254. Moksamarga-217. Moksavastha-212, 213, 243, 246, 248. Monism-2. Mrcchakatika-168: Mudra-143. Mukti-129, 246. Muladhara-143, 155. Mulamadhyamakakarika-84, 87, 89, 90. Mundaka Upanisad-34, 49, 116, 121, 123, 124. Muni-71, 253. Murta-33, 34. Muslims-173. Index Naciketa 124. Nadis-147 Nagarjuna-38. 39, 49, 50. 51, 83, 84, 85, 86, 87, 88, 89, 90, 92, 93, 102, 104, 105, 107, 109, 110, 112 126, 132. Naigama (naya)-5, 230, 231. Nairatmya-129, 134. Naisadha-239, 240, 241, 242, 246, 249, 251, 252. Naisadhiyacarita-239, 240, 252 Naisadhakavya 239, 240, 248, 252. Naiyayikas-7, 8, 11, 89, 211, 222, 245, 253. Nala-244. 245. Naladamayanti-240, Nama-188. Namamatra-118. Narada-246. Nastika-209, 210, 211, 212, 213, 214 216, 217, 218, 219, 221, 224, 231. Nastikata-211, 214, 215, 219. Nastikatva-210. Natya-250. Navasahasankacampu 239. Nayabhasa-231, 232. Nayakirti-191, Nayas-4, 5, 6, 30, 68, 69, 71, 230, 231.

Page #290
Index 281 Nayavada-1, 4, 5, 30, 82, 231, 232. Nasadiyasakta-7, 12. Neminahacariu-57. Nidanajanita-185. Nididhyasana-26, 247. Nigama-141. Nigodata 263. Nihilism-20. Ningreyasa-219, 220. Nihsvabhavattva-24. Nikayas 88. Niksepacakra-37. Nimbadeva-193. Nimbarka-15. Niraya-213. Nirgrantha-180. Nirguna-147, 152, 222. Nitisvaravada-219, 223. Nirisvaravadi-211, 212, 219, 223, 224, 244, 245. Nirjarabhavana - 184. Nijarana-183. Nirukta-242. Nirvana-40, 86, 87, 93, 101, 102, 105, 108, 109, 110, 111, 112, 114, 121, 124, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 139, 140, 161, 174, 195, 196. Nirvedani-179. Nirvikalpa - 19. Nirvikalpajna na-134. Nirvikalpa Samadhi-47. Nirvisesa-147. Nirvstisukha-133. Niscayanaya-33, 34, 35, 37. Nisithacurroi-54. Nitya-70, 125, 134, 216. Nityasodas karnava-146. Nirvrtti-14. T-36 Niyamasara-193. Non eternalism-13, 70. Nyaya-32. Nyayasastra-220. Nyayasutra-220. Nyayavaisesika-2, 5, 8, 9, 10, 13, 31, 32, 69, 79, 81, 209, 218, 219, 220, 225, 231, 234 238, 242, 243, 244. Nyayavaisesikasatras-28. Origination-75, 76, 77, 78, 81. Padarthas-32. Padarthavada-234. Padmanandi-191, 192, 193, 194 196, 197, 208. Padmaprabha-193. Padukamantra-157. Paka-250. Paksi-250. Pali- 85, 86. Pali Pitakas-85. Panca Anuyratas-189. Pancabhutas-216. Pancadasaksari-152, 155, 156. Pancadasi-155. Pancamahabhutas-143, 213. Pancamahavratas-177. Pancamakaras-143. Pancasangraba-191. Pancastikaya-193. Pancavidhacaritra-177. Pancavidha sadhvacara-177. Pancavimsati-192, 194. Pancavimsatisahasrika-85. Pandava-168. Pandita-191, 193, 250. Panditottama-194. Panini-210, 249. Papa-62, 64, 209, 212, 213, 217, 228, 247, 248, 258.

Page #291
282 Index Para-13, 33, 34, 50. Parabhattarika-148. Parabodbi-133. Parabrahman-142, 207. Paracittajnana-32. Paradhyana -155. Paralaukika-213. Paraloka-209, 212, 213, 216, 248, 254, 258. Paramanuvada-32. Paramaitbika-33, 41, 45, 47, 48, 52. Paramastikata-215. Paramatman-142, 147, 207, 223. Paramartha-33, 34, 35, 36, 37, 38, 39, 44, 47, 48, 49, 50, 51, 105. Paramartha Satya-40, 49, 106, 108, 110, 121, 133. 140, 234. Paramita-87, 124. Paraparyaya-228. Parasakti-143, 155. Parasamaya-35, 72. Parasara-165. Paratantra -33, 39, 40, 48, 94, 110. Paribaravisuddhi-179. Parikalpita-39, 40, 94, 110. Parinama-138, 139, 140. Parinamavada-32, 109, 151. Parinamika-62. Parinaminitya-32, 81. Parinzminityatva-11, 13, 14. Parinamitva-228, Parinispanna-33, 39, 40, 41, 48, 110. Parinispannalaksana-133, Parisahajaya-177, 178. Paroksa-30. Parsvanathastotra-192. Parthasarathi Misra-14. Parvati-142, Paryaya-32, 76, 77, 78, 226, 227, 230, 231. Paryayarthika-76. Paryayastika (naya)-5, 230. Pasyanti - 14. Patana-53. Patanjali-244. Paudgalikadravya-228. Pausadha-189 Permanence-75, 76, 78, 80, 81. Peshawas-172. Pingala-147. Pitakas-113. Pitha-147. Plato-33. Pluralism-17, 21. Plurality of souls-55. Prabhacandra-18, 192, 193, 214, 234. Prabhakara-16, 69, 243, 245. Prabhakaravardhana-171. Pradesas-187. Pradhana-139. Prajna-86, 87, 117, 14, 156, 211. Prajiaparamita 84, 85, 86, 87, 90, 93, Prajnaparamitasutra-83. Prakarana-84, 89. Prakaranagranthas-53. Prakasa -151. Prakrit-2, 57, 191, 193. Prakrtavrtti-191, Praksti-5, 7, 10, 14, 69, 81, 139, 152. Prakrtikaranavada-14. Prakrtiparinamavada-32. Pramaga-4, 5, 18, 229, 253. Pramananayatattvalokalankara-233. Pramanas 4, 30, 37, 212. Pramanavakya-4, 30. Pramatstva-228. Prameya- 18. Prameyatva-228.

Page #292
Index 283 Pranas-124. Prapancasunya- 105. Prasama-55. Prasamarati-28, 177, 188. Pragamaratikara-62, 63. Peasamaratiprakaran 1-28, 53, 60, 61, 62, 63, 64, 182, 183. Prasaunapada-89. Prasastapaja-220. Prasnopanisad-118. Pratibha-240, 241. Pratibuddha-40. Pratityasamutpada-38, 104, 106. 132 Pratityasamutpa Jahrdaya-89 Pratiyamanatva 24. . Pratyaksa-30, 212, 214, 215, 253, 254, 255, 256. Pratyaya-104. Pravacanasara-2. Pravrtti-14. Pravrttivijanas - 127, 128. Prathaktv.vitarka vicara-185 Pratibhasika-42, 43, 45, 48. Pratibhasikasatta -43. Pratyakhyaniya-186. Prayaya-167, 169. Prayagcitta-181. Prayopavesana-163, 168, 169. Preyas-33. Proban-20 Probandum-20. Prthivi - 13. Pudgala-il, 63, 104, 106, 111, 128, 129, 216, 225, 226. Pudgalanairatmya-86. 101, 105, 107, 112, 126. 128, 129, 130. Pudgalavada-32. Paja-159. Puja-prakarana-28, 53. Pajyapada-38, 77, 182, 223 Punarjanma-213, 224, 254. Punya-62, 64, 209, 212, 213, 216, 217, 228, 247, 248, 258. Pura 147. Purandara-231 Puranas-164, 168, 242, 250. Purusa-10, 14, 81. Purusottama-246. Purvanimamsa-209 Purvapaksa-16. Raddhantadeva-193. Raga-228. Raguvamsa-168, 240. Rajaniti-250. Rajas-69.. Rajasekhara-240. Rajasthana-173. Rajatarangini-169, 172. Rajendra Coladeva-172, Rajputs-172, 173, Rama-168. Ramanandi-191. Ramanuja-15, 16, 26, 197 235, 236. Ramayana-167, 168, 250. Ranade R. D.-113. Rasa-251. Rasa parityaga-180, 181. Ratnakarandakasravakacara-19; Ratnakaravatarika-233, 234. Ratnatraya-175, 247. Rataavali-84, 87, 89. Raudra-251. Realism-17. Reality-3, 4, 5, 6, 7, 9, 17, 19, 20, 21, 29, 33, 34, 35, 37, 42, 43, 45, 46, 48, 49, 50, 68, 69, 71, 75, 76, 80. 81, 82, 91, 92, 94, 95, 97, 93, 99, 100, 101, 102, 103 104, 105, 106, 107, 108, 109, 110, 111, 112, 114, 115, 116,

Page #293
284 117, 118, 119, 120, 1.3, 124, 125, 127, 128, 130, 132, 133, 134, 135, 136. 139, 142, 144, 146, 147, 148, 149, 151, 152, 176, 195, 196, 197, 198, 199. Rgveda -7, 12, 144, 167. Relativism-82 Rjusutra-5, 67, 230, 231. Rudra-146, 153. Rudradhyana or Raudradhyana 181, 184, 185 Russia-162. Sabda(naya)-5, 230, 231. Sabdabrahma-225. Sabdadvaita-2, 225. Sabdanuprasa-251. Sabdapramaga-253. Sadasiva-152. Sadbhava-75. Saddarsana-224. Saddars inasamuccaya-229 Saddravyas-216, 226. Sadhana-146, 154, 156. 160. Sadhus-177, 181, 189, 190. Sadvadi-210, Sadhya-20. Saguna-147, 152, 153, 159. Saguna Brahman-34, 222. Sahasrara Kamal-143, 155. Sailesi-188. Saiva-142. Saka-172. Sakaladesa-4, 232. Sakara-61. Sakas-173. Saksatkara-47. Sakta-142, 143, 144, 145, 152, 154 Sakti-82, 142, 143, 144. 145, 152, 145, 147, 148, 151, 155, 156, 157, 158. Sakuna-250. Sakyamuni-170. Sallekhana-169, 170, 190. Samabhirudha(naya)-5, 230, 231 Samadhirajasutra-93. Samadhirajatantra-38. Samantabhadra-2, 18, 65, 78, 228, 232, 234, 237. Samanya-9. Samarasya 147. Samasena 59. Samata-66, 74, 121, 132, 133, 136, 195. Samatva-73. Samaya-145, 145, 187. Samayacarins-157. Samayasara-35. Samhara-157. Samharakrama-! 57. Samiti-178. Samitis 68, 177. Samlinata-180, 181. Sammuti-38. Samanantarapratyaya-139 Index Samayika-179, 189. Samprajnata-244. Samsara-11, 34. 70,. 86, 105, 110, 112, 127, 130, 132, 133, 168, 183, 184, 196. Samskaras-26, 135, 240. Samsthana-vicaya-185. Samudghata-187. Samvara-63, 182, 183. Samvarta-165. Samvat-192. Samvedani-179. Samvid-147. Samvrti-33, 34, 38, 39, 104, 105, 106, 110, 119, 134 Samvrtisatya-110, 118, 119, 133. Samyagdarsana-61. Samyaktva-mithyatva-186. Samyaktva-mohanjya-186.

Page #294
Index Samyama-68, 73, 180. Samyayogasuddhi-66. Sanaka-145. Sanandana-145 Sanatkumara-145. Sanghavarma 89. Sangraha (naya)-5, 17, 230, 231 Sanjivalana-186. Sankara-14, 27, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 83. 97, 99, 145, 152, 154. 155, 156, 159, 210, 222, 235, 245, 247. Sankhya-2, 5, 7, 8, 11, 14, 25, 31, 32, 69, 81, 82, 152, 209, 219, 221, 225, 234, 242, 244 Sankhya-yoga-10. Sanklesa-109. Sanmatitarka-2, 55. Sannipatika-62, 64. Sanskrit-2, 28, 53. 55, 85, 193. 194, 240. Santam-124. Santidasa-170. Santideva-39, 90. Santisuri-55. Saptabhangi-1, 4, 6, 234, 236. Sarala-24. Sarasvati-242. Sarayu-168. Sardula-194. Sarvajna-214, 219, 222, 244, 253, 254. Sarvakarajnata-129. Sarvamasti-101. Sarvanandamaya-157. Sarvaraksakara-157. Sarvarogahara-157. Sarvarthasadhaka-157. Sarvarthasiddhi-77, 182. Sarvasanksobhana-157. Sarvasaparipuraka-157. Sarvasaubhagyadayaka-157. Sarvasiddhiprada-157. Sarvastivada-84, 101. Sarvastivadins-101. Sarvatmabhava-158, Sasana-67. Sagariravyapitva-228. Sastra 67, 68, 71, 141. Sastras-173. Sastrayogasuddhi-66. Sat-5, 32, 40, 62, 69, 75, 81, 82, 108, 111, 116. Satcakras-155. Sati-163, 167, 171, 172, 173. Satkaryavada-7, 244, Satkaryavadins-81. Satta-38. Sattatraya-42. Sattva-69. Satya-110, 177, 178, 180. Satyagasanapariksa-253, 257. Saubhagyavardhani-156. Sauca-180. Saugatas-225. Saundaryalahari-145, 153, 155, 156. Sautrantika-101, 242, 248. Sautrantikas-101, 106. Savicesa-147. Sayogikevali-187. Scepticism-20. Senagana-191. Siddha 32. Siddha-hood-1. 8. Siddhanta-16. Siddhanti Cakresvara-191. Siddhapada-189. Siddhasena Divakara-2, 7, 8, 65, 76, 77. Siddhasenagani-54, 182. Siddhasila-188, 285

Page #295
286 Index Siksasamuccaya-170. Siksasasira-242, 248. Siksa vratas- 189. Sila-124. Silarka-213, 217. Sila vratas-189. Silpa-250. Sisupalavadha-210. Siva-141, 142, 143, 147, 148, 151, 155, 156, 157. Sivasaktisidohi-239. Sivasvarupa-158. Siva yuvatis-158. Skanda-63. Skandhas-106. Slesa -251. Smrti-171. Sinptisahitya--21. Socrates -33. sodasaksari-156. sodasi-152 Semadevasuri-i93. Somesvara-169 Sound-11. Spinoza-33. Sravakadharma-188. Sravakapi ajnapti-28, 53. Sravana-26, 247. Sravanabelagola-170. Sreyas-33, 34. Sricakra-156, 157, 158. Sricandrasuri-57. Sridhara-220. Srihars1-239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 251, 252. Sribira-239. Srikantha Sivacarya-15. Srikanthas - 158. Srikrsna-153. Sri Lalita-152. Srisukta-144. Srividya - 146, 152. Srividyopasakas-145. Srivijayaprasast:-239 Sriyantra-156, 157. Srngara-251, Sisti-157 Sustikarta-219, 244. Srst krama-157. Srstisthitivilayakarta-?21. Sruia-30. Sruti-141. Stcherbatsky-139. Sthanarga-182. Sthavaras-64. Sihairyavicaragaprakarana-239 Sthitaprajna-73. Sthiti -157, 228. Strikatha-179. Subhacadra-193. Sobhagamapancaka-145. Substancc-3, 4, 7, 12, 14, 29, 55. 57, 62, 63, 64, 70, 72, 75, 76, 77, 78, 79, 80, 81, 206. Suddhanaya -35. Saddliatman-108, 109, 116, 120. Suggala Devi-171. Sudraka-168, 172. Suhrllekha -84. 87, 89. Suka-145. Sukham 124. Sukhavatiloka-89. Sukla-185. Sukladliyana-181, 184, 185. 136, 187 Suksnadyana -155. Siksnakrivapratipati-185.187. Suksmasamparaya-179. Summum bonum-126, Sun-154. Sunya 39, 86, 87, 88, 91, 104. 105, 106, 108, 109, 127.

Page #296
Index 287 Sunyata-86 87, 109, 127, 135. Sunyatasaptati-84, 89. Sunyavada-83, 86, 88, 101, 104. Sunyavaui-12. Susruta-250. Susumna-147. Sotra-28, 53, 57, 61, 62, 90, 171 Sutrakrtanga-17, 213, 217. Sutrapitaka- 101. Suzuki. D.T.-90, 140. Svabhavasunya-105. Svadharma-228. Svadhisthana-155. Svadhyaya-181, 182. Svaparyaya-228. Svargaloka-64, 188, 213, Svarupa-151. Svasamaya-35, 72. Svatahpramanyavada-244. Svati-58. svetaketu -222. svetambara-2, 54, 57, 58, 65. svetasvataropaniset-222. Svopa juabbasya 53, 54, 61, 188. Svopajnavstii-192, 193. Syadvada-1, 4, 6, 7, 30, 55, 57, 82, 232, 234, 235, 2.8, Syllogism-20, 24. Taranatba-90. Tarka-253. Tarkasastra-242. Tathagatagrabha-139, 140. Tathata-87, 119, 120, 128, 132, 133, 134, 136, 139, Tathyasamveti-39. Tattva-95, 118, 117, 131, 132, 133, 138, 248. Tattvartharaja vartika-225. Tattvarthasutra or Tattvartha dhigamasutra-28, 53, 61, 75, 77, 170, 177, 182, 188. Tattvarthasutrabhasyatika-60. Tattvas-55, 61, 62, 63, 64, 147, 148, 151, 176. Thatness-103. Tibet-83. Tirthankaras-56, 224. Tirthikas-125. Tiryagloka-216. Trailokyamohana - 157. Traividyadeva-192. Trimsika-137, Tripitakas-84, 88, 89. Tripura-146. 147, 148, 149, 150, 153, 154, 155, 156. Tripuramahimpastotra-153. Tripurasundari-155, 157, Tripura Tantra-160. Tripuropanisad-148. Trizatibhasya-156. Tulasi-142. Tungabhadra-169. Turaga-250 Turiya-148. Turiyavastha-47, 72. Tyaga-180. Taijasa -156. Taittiriya Brahmana-12. Taittiriya Upanisad-155. Tamas-69. Tanmatras-159, Tantra-141, 142, 43, 144, 145, 146, 147, 151, 152, 154, 157, 158, 159, 250. Tantraraja (Tantra) 145, 156, 159. Tantriki-142. Tapa-67. Tara-144. Udaya-186. Udayana-16, 211, 220. Uma-58, 142.

Page #297
288 Index Umasvati Vacaka-28, 29, 30, 31, 32, 53, 54, 55, 56, 57, 58, 61, 64, 66, 74, 75, 77, 81, 170, 180, 186, 188, 218. Universe-148. Unodarata-180, 181. Upabhogaparimanya-189. Upadesatmaka-179. Upama-251. Upamana-253. Upanisadas-12, 33, 34, 41, 48, 49, 50, 71, 88, 98, 113, 114, 115, 116, 118, 119, 120, 121, 122, 123, 124, 125, 126, 133, 134, 142, 145, 146, 147, 148, 149, 152, 159, 196, 197, 212, 219, 246, 247. Upayoga-32. Urdhvaloka-216. Usasukta-144. Utpada-75, 228, 230, 235. Utpreksa-251. Uttarapaksa - 16. Uttaradhyayana sutra-35, 182, Vacakamukhya-58. Vadagaccha-57. Vacaspatsmisra-14, 220, Vacya-Vacakabhava-21. Vadideva Suri-2, 18, 230. Vagasvari-156. Vaggupti-178, Vaibhasika-101, 102, 106. Vaibhasikas-101, 102, Vaidarbhi-251. Vaidarbhiriti-251. Vaidika-144, 145, 219. Vaidiki-142. Vaidulyasutra-84, 89. Vaikhari-14. Vainasikabauddha -210. Vairagya 55, 56, 188. Vaigesika--32. Vaisesikadarsana-220. Vaigesikas-7, 13, Vaisesikasutra-220, Vaispava-142. Vaisyas-172. Vaiyavrttya-181. Vajasaneyisamhita -164. Vak-14. Vakbhava-156. Vakkali-170. Vallabha-15. Vamakesvara (tantra)-145, 156. Vamamargins-143. Varanasi-167, Vardhamana-220. Vardhamanas-172. Varisyanta-171. Vasana-96, 137, 138. Vasistha-145. Vasistha dharmasutra-164. Vasubandhu-38, 40, 49, 50, 97, 102, 111, 127, 135, 1:7, 138, 140, Vasudeva-141. Vatsyayana-13. Veda-141, 144, 171, 219, 221, 242, 248. Vedakartykatva-244, 245. Vedanajanita - 185. Vedanga-242, 248, Vedanindaka-211, Vedaniya-188. Vedanta-7, 8, 10, 11, 14, 15, 16, 17, 31, 32 33, 49, 81, 88, 141, 154, 168, 197, 209, 219, 222, 242, 243, 246 247.

Page #298
289 Index Vedantins-8, 9, 10, 12, 14, 19, 20, 22, 23, 24, 33, 49, 50, 70, 97, 121, 134, 135, 136, 220 213, 243, 246. Vedapramanya-209, 210, 211, 212, 218, 219, 221. Vedaracana-214. Vedas-88, 144, 218, 219. Vibhajyavada-2. Vibhasa-10i. Vibhu 125. Vidya - 144, 148. Vidyadhara-251, Vidyaguru-193. Vidyananda or Vidyanandi-2, 18, 65, 214, 253, 254, 257. Vigatakriya Nirvitti-185, 187. Vigrahavyavartani-84, 87, 89. Vijayacandra-239. Vijnana-13, 69, 111. 125, 137, 138, 139, 140, 248. Vijnanabhiksu-15. Vijnanaparinamavada-95. Vijnanavada-13, 39, 48, 91, 92, 97, 99, 100, 101, 104, 106, 114, 125, 137, 139, 242. Vijnanavadins-33, 48, 50, 69, 96, 98, 112, 114, 125, 127, 139, 148. Vijnaptimatrata-135. Vijfaptimatratasiddhi-137. Vikaladega-4, 231. Vikalpa-132. Vikalpopasama-132, Viksepani-179. Vimarsa-151. Vimoksa-120. Vimukta-121. Vimukti-129, 135, Vinasa-228. Vinaya-181. Vipakavicaya-185. Vipakavijnana-138. Viparitakbyati-24. Vira Ballala-171. Viramarana-174. Virapandi-192, 208. Virati-182. Visesa-9. Visesavasyakabhasya-17, 21, 35. Vis stadvaita - 16. Visnu-142, 146, 152, 153, 154. Visnusa mhita-165. Visnusmrti-172. Visuddhajnanamarga-134. Viguddhi-155, Visuddha Tathata-116, 133. Visva-156. Vitaraga-67. Vitaragata-186. Vivarta-7. Vittikaras-211, Vrttisamksepana-180, 181, Vyakarana-242, 249, Vyaptivakya-253. Vyavadana-109. Vyavahara (naya)-5, 33, 34, 230, 231, Vyavahara-33, 35, 36, 37, 38, 48, 49, 50, 51, 67. Vyavaharika-33, 41, 43, 45, 49, 51, 52. Vyasa-14, 211, Vyaya-75, 76, 230, 235. Walleser M.-83. Warder A. K.-83, 84, 89. Westermark-162, Whitehead A. N.-80. T-37

Page #299
290 Yajnavalkya-124. Yajnavalkyasmrti-171. Yakinisunu-54, 57. Yama-124. Yamasmrti-165. Yamuna-166, 167. Yasahkarandadeva-169. Yasastilaka-193. Yasovijaya-2, 15, 27, 65, 66, 67, 70, 71, 72, 73, 74, 238. Yathabhutaparijana-131. Yathakhyata-179. Yathakhyatacaritra-186. Tian Index Yoga-31, 32, 124, 142, 155, 156, 187, 209, 219, 221, 242, 244. Yogacara-101, 104, 140. Yoganirodha - 64, 187, 188. Yogas - 186. Yogasutra 14, 221. Yogavidhi-124. Yogin-32, 73, 146, 208. Yogi-157. Yonibindu-157. Yuktidipika-220. Yuktisastika-84, 89.

Page #300
ERRATA Page Line Error Correction pain para apara apara 13 . 28 13. 28 13. 28 21 . 13 21 . 14 32, 13 32 22 35. 20 38. 15 53. 23 63. 17 aparasamanya opvetr anviyomana Pudgulavada atmovadi Vyavahara pudgaa Svapojnabhasya Prasamaratikara aparasamanya anvetr anviyamana Pudgalavada atmavadi Vyavahara pudgala Svopajnabhasya Prasamaratikara Sastra Vitaraga Profundity Butson Prajnzparamita Prajiaparamita Sunya Ratnavali Portion Satra Vitaraga Profoundity But on Prajiaparmita Prajiaparmita sanva Rathavali Protion 24 83. 3 84. 5 84. 85. 18 86 * 31 89. 21 * 32 * 31 124 * 11 125 * 11 127, 5 152. 8. 157 . 32 163 * 12 179. 7 sef self yaga Tirthankaras Sunvata Tatra Tontra Jauhur Viksapani yoga Tirthakas Sunyata Tantra Tantra Jauhar Viksepani

Page #301
Errata Correction 292 Page Line 182 . 19 182 1 22 183 . 187 . 17 187 . 187 . 191 . 14 228 . 21 244, / 244 . 11 246. 14 249 , 1 251 . 13 252 . 4 256 . 20 256 . 20 Error Svavdhyaya Sarvorthasiddhi Bharana Kevali Kevaii Saksmakrivapratipati Naykirti polikadravya saundazvarNana Svadhyaya Sarvarthasiddhi Bhavana Kevali Kevali Suksmakriyapratipati Nayakirti paugalikadravya saundargavarNana kartu mokSAvastha mimAM prayogavazeSAH guNairadAraiH paNDitaMmanyamAnAnI cetanya bhavatotyucyata mokSAvasthAmimAM prayogavizeSAH guNerudaraiH paNDitamanyamAnAnAM caitanya bhavatItyucyate

Page #302