Professional Documents
Culture Documents
MBODHI
IRTERIY)
1984
Nos,
CONTENTS
- Ah Ram Muni Sharma
Analysis and Critical Appraisal
J
Ram Muni
Mtui-nia
17
in
'R3mffyrm~lU<iecl Plavs
23
in the
Hymns
'
bn Ustri
in ilie
Aiharvaveda
35
Unique,
jftritl
* *
APPRAISAL
Ram
(A study
:i
Murti Sharma
vei v
^L-11
Advailic viewpoint rcgaidmg the dual worldly creation, d.iboraled concept of post-Sankaia period) the
ill'
significantly
views to be taken
(i)
I
in id
considciaLion are
a
is
:-
hat
PraLis.lmmdu,
that cieution
post-Sankara
Advaitin,
perception.
understands
by
aila,
dependent
to
(n)
Hut
la
is
seholais like S
Das Gupta
it
&
not
;in
has
by ftui'ikaru
ted
fm) That it is much sunilai to the Vijfianavada Buddhism enunciabv Viisuhandliu and Darmaknti and that it is a solipcist's view.
(iv)
the fact
That theie is a font uidicl ion in Sankara's philosophy regarding Unit at one place, in the Mandukyakarika bhasya, Saiikara
he fxpi'iicnucs
pt.uc
in
likens
at
ol
the
waking
state to that
of
dream
state
and
Brahmasutrabhasya he maintains that the experiences of the waking svorld can ncvei be parallel to the experiences of
anothi'i
the dteani suite
his
(v)
e.ir>;t,
That Oi-htisthUvadu
a
is
parallel to the
Abhasavada of
SureSvara-
prominent pupil of
let
fiurikai'acsrya
Now
us liist pondci
our attention on
the
meaning and
philo,
To speak ahoul the background of the concept, "Brahman is the ultini ite leality and the world is
main diesis and advocacy of
the scholars
it
can be
said
is
that
the
an
illusion",
of Advaita Veda"nta. To prove further thcit thesis and. to explain the status of world appearance, the Avacchedavada, Pratibimbava'da, Adhyasav5da, tenets like Abh-fsuVruln, DrstisrhEiv.lda and Spfidr^ivada have been taken in view by the Advaitic
Df s
isrsfivffda
is
Sanihoiihi Vol
XH-
Ram
and Sankaracsrya
as
Mi/rti Shartna
sads
we
will
consider
latei.
The
upon
DrstjsrsJtvada
means
This
perception and
as soon, as
is
muktavall
nothingness accoidmg to PrakaSananda, the author of the Vedamasiddhanta To elaborate farther it can be said that ci cation is the
1
we cease
to perceive
them,
they
dissolve into
perception
its
and after the perception ceases, the rose is no more Thus propounder of to danies the independent totally Dr^isrstivada, PrakssSananda existence Therefore in his of the world objects without peiception
is
no rose before
view,
the
congmzed objects are not different. He believes that the which appears m consciousness, is nothing Thus it is the main thesis of Praka^ananda but cognition that the exte rnal objects do not exist when they are not perceived So in the
cogiution and the
universe, animate or inanimate,
absence
of perception, there is no difference between the cognition and the cognized. In this state, the existence of worldly objects is mere mental Prakateuanda argues 2 that In support of this thesis, perception as a pr.oo-f is not competent to establish a difference between itself and its
objects,
He
is
not competent to
(the
difference
between
awareness
and
the
objects)
objects
its
awareness.
Q an
It
be.
the
the awareness
and
its
objects
is
a quality of awaieness.
difference between
Prak^nanda
nce
the
apprehended
1
)
differe-
is complex (difference between awareness and its objects and ,f complex is taken, a qua 1ity existent in the object, then lt will be assumed that it must decidedly depend upon itself being a constituent in the complex .difference between awareness and its objects) whl8 fc b^g out the fast that awareness becomes aware of itself by of itself This will be the nature of awareness. But the D
thinks that this will be the logical fallacy of self-dependenc ' if one argues that the co mp ex qualitv di ff and its objects) is of peL.ptlS when the senses come into contact with the objects, in that case b* understood that U ali ty stccil in the
say, that
^ ^
]
Tthe
tJi^oinple^q
X.
V.S.M
V.S.M.
^j
object
26,
26,
Prakasananda, Commentary
2,
awareness came into being Thus, if the peiception of awareness is not competent to become proof i'oi establishing the diffeiense between the awareness and its obj cts, there is no possibility of an inference to
prove the difference. This position of inference may be like this "The is different from its awaieness, because the object has different
qualities
object
this will
srstivadm fuithei argues that on the basis of Imphcition (Arthapatti), it is said that awareness involves the acceptance of something which is
diffeient fiom the awaieness of which the awareness affiimed
is
and
this
because any knowledge is impossible without a corresponding o u ject. Reluing the above arguement, Piakasananda says that foi the inferential knowledge of an object, it is not necessary that the external object must be existent or peiceived. In this way, the wholesome character of
Drstisrstivada
is
is
is
its
object
mere awareness
Theiefoie perception
the cause of
making a
the
and
its
objects
In his
view
upon perception.
As a matter of
in
fact, it is nothing more than the awaieness This is why Vedanta, the world has been described as the creation of Avidya and
thus false.
Now a question further arises that if Avidya is the Creator of the world, then who is the creator of Avidya ? The answer is that 'Atman with its adjunct (Avidyopadhi) creates the posture of Avidya on account of prior impressions of Avidya and actually it is in this manner
that
Atman
is
with the adjunct of Avidya is the creator of the world of the 'cholars hold that the mental creation of
it
can only be
admitted in
with the
It
can
further
be
argued that
Atman
adjunct of Avidya, can imagine a peiceptive thing but it can never imagine about the Akate, Vayu, fire etc. and their order, which has been but automatically described by the scriptuie- ('Atmana akssa sambhuta
akasad vayuh'
Taitti. 2-1-1)
No
and so far as the scriptural statement-"Atmauaakaa sambhutah" is concerned, it maintains that Atman and Akasa etc are non-dual and one. It
is
Atman and
V.S.M.
p.
18.
awaieness came into being Thus, if the peiception of awareness is not competent to become pi oof tor establishing the differense between the awareness and its obj cts, there is no possibility of an inference to
prove the diffeience. This position of inference may be like this "The is different from its awareness, because the object has different
qualities
object
and charactenstics"
But this will not be piopei, because an its awaieness. Tr<e DrsJi
srbtivadm fuithei atgues that on the basis of Implication (Arthapatti), is it is said that awareness involves the acceptance of something which
diffeient from the awareness of
is
and
this
impossible without a coriespondmg object. Retuing the above arguement, Prakasananda says that foi the inferenan tial knowledge of object, it is not necessary that the external object
is
character of
its object the cause of
mete awareness
Thetefoie perception
its
making
a diffetence
objects. In his
view
upon perception.
As
in
it is nothing more than the awaieness This is why Vedanta, the world has been described as the creation of Avidya and
a matter of fact,
thus false.
Now
a question further arises that if Avidya is the creator who is the creator of Avidya ? The answer is that
'Atman with its adjunct (Avidyopadhi) creates the posture of Avidya on account of prioi impressions of Avidya and actually it is in this manner that Atman with the adjunct of Avidya is the creator of the World of name and foim Some of the 'cholars hold that the mental creation of
the jiva is not justified in anadi
Avidya and
be
It
can
furthet
imagine a imagine about the Aka3a, Vayu, fire etc. and their order, which has been but automatically described by the sciiptme- ('Atmana ska^a sambhuta
it can only be admitted in argued that Atman with the can never perceptive thing but it
No
cerned,
is
and so far
it
maintains that
Atman ~~~~
arid
V.SM
18.
Apavada which negates the name and. form and Even in ths scriptures, the ci cation and justifies the non-duality in all been mentioned from the viewpoint of Vivarta have dissolution the
Aks^a and
it
\s
the
and not fiom the final view point. Thus Drstisrstivadm's view that the existence of objective world is just like a dream and theie appears to be drean a difference between the cognition and the objects cognized in
state,
but in rcility, there is no object spart fiom its cognition and that the worldly objects of waking expciience aie not diffcicnt from the
* is on the line cognition and they can be said as meie consciousness of the philosophical thought of Sankaiacarya, who exemplified the exis of existence the of the drean objects tence of worldly objects with
state 2
dream
state
3
are
based 01
There
is
maintain that
the
world
nothing different from the self illumined knowledge. In this icgaid, the following verso has been quoted by Appayadiksita in bis Siddhan ale
sasangraha.
"Jftanasvarflpamev a"hur jagadetadvicak?ana,
Now,
let
views
So
fai the
cieation
due to perception (D r sti) is concerned, it is not propei because th above view indicates that in the state of liberation, when iheie is nc thing except Brahmanhood, there is no question of creation etc. There fore in that state, there would not be any scope for perception. But is not correct and possible This is because even in the state of hbere
separate from Brahman. 4 f Sankaracarya's statement that a person, who has realize Brahman does not see any duality the state like
tion the jlvanmukta perceives the objective things as such, but he them as false and for him they are not
see
this context,
waking the soun sleep (Susupth, even if he sees duality, pio ves that even in the state
1. 2.
3.
S,
M.
19
&
'
22~
~~
4.
Sankarabhajya
'
liberation, perception can not be denied. Therefore, Piaka&nanda's view due to peiception is not piopei, because in the state of liberation, peiception is always possible, but the dual ueation has that state, it is all Biahman and got no place at all Because
that cieation is
nothing
else
14
1)
As regaids the views that creation is mere imagination and that creation is nothing different from the self illumined knowledge, the two views have no place foi phenomenal leahty of the world, which is very much
a fact,
it appeals that dual view (Dvaita drsti) is the cause of manifold creation. It would amount that aftei the ieahzation of Biahman
To me,
the dual knowledge of world would be itself negated 1 From an advaitm it does not need any pioof that in the state of Braimanjftaiia, theie is no scope for the dual existence for worldly object That state is puiely the state of Biahman This interpolation seems to be different fiom
the previously
mentioned interpietation of Prakas"ananda, in the sense that according 'o the former, the existence of woildly objects depends upon perception, while accoiding to the present interpietation, the woilcl is the creation of dual view of the ignorant As earliei also stated peiception
as
Prakasananda
says.
inleipretaUve approach may be, in viewpoints are not against the Advaitic view. Hence spirit, the above theie seems to be no scope to think otherwise as Das Gupta and other
scholars do.
That DrstisrB^ivada is not an old concept and that it has nevei been admitted by Satifcaia2. Scholars like Das Gupta & otheis *vho find DrsUsrstivada in separate line from that of Sankara's, aigue that the foimer does not admit the existence of the objective world, apait from Us peiception and thus
perception
is
in his
things
world
is
nothing
moie
while Sankaracarya, the advaitin supposing the ginaticm and the dream, approves the existence of phenomenal point of phenomenal icality,
world.
They further argue and advocate that S an k ara has, refuted the phiBbuddhist and sq how his line losophy of subjectivist, the Vijnanavadin of philosophical thought can be similat to that of Drshsrs^ivadin Here
,
1.
2,
GamUpada-Kanka,
1-18.
f>
kam
uould b; propei
to say
AJitrti
Sh
it
Sankaia, who veiy nuiclv of the wot Id, the woild is meie illu(2.4),
his
earn
bhasya that after the for the operation of other means of knowledge like pciception
is
waking state are similar to the expeBrahmasutrastate He has also mentioned in his realization of Brahman, there remains no scope
The
fact
soon as the state of light knowledge comes, the feeling of icniains duality ends and theiefore, in this state of non dualism, there no reason, foi the functioning of perception etc. Here one can nise d
that as
how Sankara can vouchsafe his position to say that in the of right knowledge, the knowledge of Brahman, the functioning of perception comes to an end No body can deny the fact that even in
question that
state
the state of
t>ertsc
jWahmuHi,
the
existence
is
of
and the
snys
etc
of contact with
them
quite
natuial
Then how
Sankaia
perception
will
^ankara Vedanta
answci
doubt the worldly objects remain as such in the state of icul there knowledge, but this fact is to be kept in mmd that in that state no feeling like 'this is mine' or 'this is yours' and it is in this spun that the operation of function etc. comes to an end the state of real
is
knowledge
Actually by
Sarikara,
the
expeiiences
of
empirical
to
state
are likend to the experiences of the dream state, real prior to the waking The saT C way, the
state
which seem
seem
to be quite
state of final
of waking slate
C -Comme
place, in
the
,ting
thinking,
scholars
feai
to
Sankara,
Mandflkyakankabhasya,
state to that of
Sankara
state
waking
dream
and say that at one hkens the experiences ot and at another place, in his
bhSsya of the aphorism "vaidharmyocca na s-.apnacltvm" maintains thm the experiences of the waking world can never be parallel to the exo enences of the dream state 2 Really speaking this is not the case of scjf contradiction. Sankara his karika bhssya, when he describes the experiences of the waking state as similar to the experiences of dream state
stresses
on the point
that in the
waking
false
state,
the
the
dream
experience
experiences
state are
proved completely
and thus
jream
1.
state are
of the of the
alone
negated^
H,
S
the
_e*perience,
K. 2-4.
of the
wakmg
slate
Jayad
bhavavaditi d^ntali,
2.
d^yansm
bhSvSnSm vaitathyamiti pr
B. G.
Na
2-2-23
and not by another tiling Likewise m the state of real knowledge the state come to an end. So far as Ankara's bhssya experiences of waking is concerned, the on the aphorism "vaidharmyacca na svapnadivat"
of the two states-the waking Acarya justifies the fact that the experiences and the dream, can never b2 the subject of parallelism as the experiences all at phenomenally of the dream state are mere imaginative and not
rear.
But
this idea
way
of
admitting
like the
the
fact
the expe
waking
state,
seem
of dream' state.
And
thus
no justification in
finding
experiences contradi
srfivida
it
is
ora
different line
Thus it becomes clear that neither Dr?tifrom the philosophy of Sahara and nor
is
self-contradictory.
It
can further be added that Sarikara and his followers like Prakabecause they also belie.ve in the idealists
But they, are also not purely objectiivists> because they, support subjectivism in the state of the knowledge of Brahmere mental' like the city of ai mirarr.l In man in which the world isthat Saiikarsearya and fate folioway, it can be easily established wens likt Praka&inandat, the propounded of Dr^tJs^Hvada are both subas well as objectivists. Sankara's statement in the Upodghdta of jecfeivtsts visayavisayiwtl his Brahmasutra bhasya-' Yusmadasmatprat) ayagocapya^ov
thus,
tamab-praktlSavad
viruddhasiabhuvctyoritatetm'abh&v&nupapaitih
ctftttmake
etc. also
ityatos
matpratyavagoeare visayini
taddharmanzm
cadhynscrli"
the oldness
not
a Vedantic concept, it is as oldj as the Upanisads. proper^ because being the Upantsa-dic statenrenit like 'Sarvain It can not be doubted that
kiflcana' (Br. khalvidan ftrahma' (Chha up 3-14-1)' and 'Neha nanssti themselves a clear background of Dfsfepsti 4^4-19) etc. contain in llp by name It is a different matter, if it does or dbes not occur
.
thinking'.
literature. The* oldness of the doctrine in pre-tfraksianand'a philosophical' is availa" can be by the fact that trie basic idea of Drstisr-stivSda
judged
where
it lias
been> mentioned)
that as prince,
been earlier brought up in the family of a herds man forgets himself as a son of herds man after knowing his princeliness so a Brabmajnamn forgets about the external reality rf the world after the knowledge of the Paramsiman. Also Jivanajida Vidya S&GAR, the
who
has,
1. 2,
Joad, Introduction to
Modern Philosophy
SambandhavSrtnca-223.
Ram
Mtirti
to
Sharma
MandanaV
this,
view
which
reflects
Not only
in later
period,
Amalananda,
who
D, also suppoits the Drstisr^ivada view, when the cieation are not from the lie says that the scuptures which suppoi viewpoint of final reality, but they are meant to justify non-duality
t
flourished in 1300
>-Fuither mote,
klrti, 01
it
becomes
clear
that
the
Drstisr^uvada
is
not
not solipcism as scholars like Hiriyanna3 and Das Gupta argue 4 Those scholais who find the Buddhistic Vijftsnavada parallel to make an effort to prove the Vedantic doctrine of Drshsrstivada, also
But to those allegators a simple crypto-Buddhist. answer of the Advaitm is substiatum (Adh.istb.ana) which is Brahman
Sankaracarya as a
and which
world
in
is
Sankara's philosophy
never admitted by the Vijnanavadin. Apart from this, the is phenomenally real and not merely an
idea (Vijfiana) as the Vijfianavadm supports. Therefoie neither Sankaraconcept-Drsfisrjfivada is related c^rya is a ciypto-Buddhist nor the
to
,
Vijflanavada
and
hence
we
is
Sarikaracarya
purely or
Prakasdnanda are not purely subjectivists like Berkeley. s or solipcists, what meant s\ person who believes that mental states are the only things which can be shown to exist in the universe 6 They are
.
E But the Drstisrstivada is different from the Abhasavada of Sure gvara in the sense -that according to ths former, the existence of worldly perception while the Abhasavadin takes the objects is dependent to worldly things as real, till the realization of Brahman. Further, the is not tenet Dttstisrstivada supporter of the Buddhistic subjectivism or
the subjeclivistic idealism of Berkeley and Hume in West. It is purely a Vedantic thinking and as old as the Upanisadic Vedanta, in its basic nature.
The scriptural statement-"Ekam sad vipra bahudha vedanti" also can not be delinked from the eaily history of Drstisrstivada, because it
clearly states the final reality as one and one only. Some posterior Vedantic scholais to Praka^ananda like Madhusudana Saraswati, Appaya Dik?ita, and Nana-Djkjita also have adopted the above line of thought in the
commentary on Vedantasiddhantamuktaval!,
p.
g,
Calcutta
2. 3 4.
5.
Sastradarparia, 14,4, Srlrangam, 1913 Hinyanna, OutHnes of Indian Philosophy, p. 362, Allen S N. Das Gupta, History of Philosophy vol II, p 19,
1932
Cambridge, 1973.
6.
Modern Philosophy p
7 (Oxford, 1925).
Alurtl
is is
Shanna
philosophy
means
which
All
the
mainly
based on the
self illumined
and
else
experienced apait
fiom
Biahman,
is
unreal.
see' aie
experienced, which
is
the slate
of I-sense.
adjudicated,
would be
disuable to con-
What
fiom
is
("*!?;
Rgfl^)
and how
it
distinguishes
I-hood
,3n-fli)
(^'w)
a
(ii)
In what sense,
it
it
is
'I-sense
really
sense
If not,
why
is
called as I-sense ?
( iii )
Where does
Anstman
(iv)
What
is
of
'I-sense
function
Now
let
us opine
it
one by one
Firstly,
(a^ngj^)
is
I by Ajflana and it is in relation to vanous types of perception like or I do not see see Thus where the AjfLana exists without any
(
'
peiception,
it
is
which
is
based
on
or
last
e
impiessions, the Samskaras, but there do not see' and in this state of it is
no sensing
merely
The
feeling
of 'I' is called
theiefore
it
is
I-hood (Ahamta). The Ahamkara includes activity and diffeient from 'I' 1-hoocl and also I- sense, because in
is
not there.
The reason
is
is
Ahamkaia and
not
'
I-sense
'
which
is
It
may
be
mentioned heie that the Vedanta does not admit any activity in Atman. Fuither, the Aharhkaia, is a mode of Antahkaraiia. The state of "T-sense',
is
the combination of
"
and peiception.
Sambodhi Vol
XII-2
JQ
Ram
Murti Sharma
the state
it
of
is
I-scnse'
so, is
it
does ^Ct
(I)
senses. If
the
acts
'
'
in real sense.
form
of
Antahkaiana* it is not a
a sense
Thus
is
the
and
so it
not
it
Anlahkarti,ut and s o
is
to
not pioper. If
were a sense, it
c ovilcl
may
is
furthei be
emphasized- tlaul
Antahkarana
is
no
called,
because
it
function
of
is
Thirdly, as far as
question
of
the
substtate
of
'
I-sei^se*
concerned,
it
is
tae 'I-sense'
in
is
Antahkaiana, wheie the 'I-sense' exists It is ''dependent on the state of mind, the Vrtti, which
becau seexists
bered that
Antahkarana,! But as the UpadeSasahasri says, this must be it is .Atman, who is the illuminator and it is also by
that!
of the same
to perceive.
Thus them
and
to
become
conscious
but
is
of
not
it is
exist originally
relation to
which has
adjunct of
its
with
to
be
noted.
its
Avidya,
it
is
through the
by
its
indepeninternal organ.
not
As
nature
Is
not
of
to
directly related to
Fourthly,
it
is
ttie
the state of
"
power of Ajftana which is the primary base where does the Ajfiana rest, is further
be known, because w.hile the pure cit is itself illuminated and real
ledge,
it
know-
ojpposil
to each other.
But the
is
Avaitin solves
the
problem
in
his
own
way and
no opposition in pure cit and Ajfisna and thus tlie opposition can be observed only, while the cit becomes opposit to the Ajfiana and distroys it only when it is reflected though the Vrtti.
says that there
pure
cit
and
theie
is
no
or opposition as said ab ove. In this regard, Vacaspati's opinion rent who says that the Mjftana does not test on the
the Jiva,
contradiction is diffe-
The author
oP Vivaranaprameya
Ajftana
t
leconciles the
but on view of
may
be
regarded
abstraction
as
resting
on
tlie
i
of the
pure
c it
1.
Upadda
Sshasri, XVIII,
53-54, Taitt.
Up. n.
1.
ll
with
reference
to
Jiva
"cmmatrasntam
ajMnam
jXvagritam ucyate"
Vivaianaprameya sariigraha (p of fact, the feeling I-do not undei stand' or 'I seems to indicate that the Ajfiana is with reference
'
do
to
'
not
the
know
knowclose
its
feeling
as
ego or
'
But
this .s not
the;
is
essentially
th*s
same
Vidyaranya
in the
Vivaianaprameyasaragraha (p
is
48) propounds.
it
is
BiahmAn, and
to
unknown
us
till
the
abstruction
consciousness.
The
the
action
limitless
consciousness,
but
also with regaid to the infinite bliss. The abstruction is justified by the fact that though the
of
pure and
when
there
is
the
so
influence
supreme
bliss,
remains inexperienced,
states
there.
which
various
individual
to the diverse individual objects of experience. experiences with refeience These states are called tulsjfiana 01 the Avasthajfiana. Thus the state of a manifestation of the Ajfiana as tulajremoves, consciousness or Vj-tti
ftana
and
The
it
but
through the experience of the Antahkarana. It must be kept in view that the Jiva and Antahkarana are not two separate entities, but of consciousness, while it is in association they are just the two states in association with Antahwith Ajfiana when the pure cit shines forth which experiences the is the Antahkarana, karana, it becomes Jiva. It and it is the Jiva who has the egoistic feeling of that experience.
is
objects
It
may
self-luminous self furthei be added that the Antahkarana being I-sense' 3 cit. Therefore, in Advaita, in the state of
'
self, the
consciousness
state
and
'
the
Antahkarana
the state of
the
of
I-sense', is
W^ WfW
gamkara,
state of
has explained the above the great exponent of Advaita " I-sense" through his exposition of the theory of AdhySsa. As of the association of last and present the Antahkarana has the blending
/_;
Ram
U,.
Murti ^
;^.
.upn-miposition
of
zeal
on
um.J
^u
meal on
of
the
leal
takes
of Anfiiman,
lud
Adhyasa
it
Anatman because
I
us
Sankaia explains hat Pitityiion which the atliibutc-f, of lie iniciioi self is the substialum g:iiin.i, aon* oigans and the internal otgan and other anStmnn objects arc
itwlf Anaiman. Theieioie, the Advaitm,
i
supe imposed
i
(B.S.S.B Inlioduction)
Theu-Ibic
objects
is
it
becomes
'
cleai
that
the
substiatum
It
of
the
Anatman
Atman and
of the Adhyasa of
I-sense"
is
JJva a ad
y;
According to the Vedantic view, thu knowledge ol supeumposccl ih unieal and only the knowledge of the absolute is ieal and peunanunt,
Thus the
icai
*'
is
supei imposed
different
fjom peimanent ieal and permanent unreal (Ahka) both Here it is notewoithy that the oAampIe of cotinchshcll-silver is not proper to be the example of illusoiy iculity,
and
it
is
timrvacaniya, being
it.
To
my
conch shell
silver
example appeals
If
to
be
the
example
the process of
enoneous knowthe
the peiciever of
'
crioneum
silvei
the silver
(^
^f)J^
as
phenomenal silver of which ornaments like ring or eat-iiag can ha made of. But when the peiciever proceeds on to pick tip that silvei, hefinds that the silver is not there, and he sees mere conch shell
the
there
''this
is
conch
shell
and not
siJver," the
Vyavaln-
of real knowledge of conch shell, the existence of the phenomenal silver is negated. In this analysis, there remains
state
no
01
pratibhasika
satta
at
all.
It
Js
the
phenomenal
mistakenly perceived and so it is negated by him aftci the right knowledge of conch shell To support this view, Vnmiktatnian be can quoted, who says
is
.
I
which
(Masiddhi)
13
In
this
negated as soon at, the light knowledge is '' take into account, while dealing with the state of I-sense" in Mnkti, It is to be fuithcr taken into account that the state of " I-sense"
is
of
is
Vriti,
the
As
of
conscious-
ness that
cit
cannot leveal
through a mental
expedience is possible llnough specific sense contact and a paiticular mental state, (he Vrtti As the Vedanta-paribhaba propounds, the Vrtti is the modification of
It
is
the puie
consciousness
which
and essence
foi
the
appeal ance
of
all
the
objects
states
the
baMs
loi
the
is
lusUe on
and
to icflect them,
is
it
is
actually the
to
Here
similar
Buckihi and
the
Manas
of
aie in
themsilvcis
unintelligent
power
intelligence
fiom
Puiusa. In pnximity to place of Puiusa In fact, Atman is the Antahkarana becomes the it,
their
is
pcrceiver of " 1
state ol
the objects,
is
Thus
it
sense"
experienced.
all
As eaihci
Atman
is
the ulti
peivadmg. But the determinate knowledge presupposes the modification of the puie and ultimate consciousness into Pramatr cailanya. (a subject who knows), Piamana caittanya (the process
of knowledge),
caitunya (the
vrtti (the
modification
of internal oigan)
the
consciousness
determined by
objects.
Antahkaiana undergoes changes, when it Thus the modification which leveals an object
called
Vrtti.
As
is
mattei of
fact,
it
is
nothing
is
within
the leach
of
it
tattva,
the light
of reality, but
not perceived by
it
that
to
are obscuring veil and it is through the piocess of Vrtti that the objects self-illumined cit perceived as such But it is ne?dless to say that the a icflcclion is the base of the phenom:na as well as the mteipielei by
1.
SRi^OTR Tl'TOPi^
!r%:
I,
Ram
t
Mum
Sharma
,n
states
Thus
Vidyranya,
snift
his
PaHcadaft lightly
*" r: l^
PaficadaSi,
VU.
jt,
91.
come
into
The
now
it
it
is
due
to
piocos.s
of
Vrtti that a
I-sense"
It
is
enced
in the
''31,3
" I sense" js expcnout that the state of again to be pointed waking and the dream state and also the state of spniliml
3Sirf^l
;
'
mode
but
its
fuither observed
is quite clear,
The
state
experience in Su?upti and MukU is to be of I-sense in the waking and dieain state
these
in slates In
the
waking
'
while,
their existence
no moie.
Now
is
to be seen, if
the
expeiience
of
RFira 3 frfN^farq" (I had a sound sleep, but I do not know any thing) the seems to prove the expeiience of I-sensing, state of Simupti because the post-sound sleep experience of happiness, can not be JUMJ! I-sense' in Susupti. If the fied without admitting the state of
'
of 'I*
is
not admitted
Susupti, then
who can
enccr of the happiness (S^R). This makes experience of "I-sense" in Susupti. But if it problem of the existence of I' in Susupti arises.
'
'
admitted,
[J
It is very well underthe Antahkaraua, which expnenccs the pJcasuic and p-iin of the waking or the dream state aud it is after the experience' that ' 'the Antahkarana expresses, its I-sensing in various
stood that
it
is
while
is Susupti, the Antahkarana is dissolved into Ajfiana, which rests in Atman, there, in the absence of Antahkarana, how the t-sensine c-i be proved, Susupti, without the modification of
away, accoidingly
But"
mind
stated, the process of Vrtti is necessary for the experience The same way, while in Susupti, the
As
I
of "
S e nsc
'
wT" ^
into
Ajfiana, there
at
all
is
no scope of
the
Vrtti
and also
post
who
^V
problem for
I
the
Ved
,
'
The Vcdflnlm,
quiten
15
of Susupti aiid
a^Rffa
of that state,
the
state
it
is
due
fofsi^fiwO
sleep (i^ffT).
is
"I had a sound sleep". So far as experience,"! did not know any thing" ( ^ concerned, it is based on the 3^Hff% o f the sound
in Susupti, the expeiience of "I-sense" is of the dissolution of the Antahkarana into of " I-sense" is possible, in the state of in Susupti With regard to the presence of Vrtti in Simipti, the following statement of Sadananda deserves consideration
Therefore,
not
possible,
because
Vedantassra, 8
This statement of Sadananda seems to be contradicted with his
while differentiating between the
says
:
own
1
:
I
^ft^FITfa^Hlfafa: appears to be in contradiction A fine with the prior statement which reads siSTRffafa: aqRF^g^cI: commentator of the Vedantic thought, Jacob also noted this contradichere in text and "The statement tion veiy caiefully, when he said commentary as the non-existence of the Vrtti in sound sleep, seems to
Here the
text
it
is
said that
ISvara
and Prajna expeiience pleasure during sound sleep." In my opinion, the above contradiction does not seem to be proper on the ground that the
'
text
"ajfcfq^Rif^lFraiixifcr:
indicates
impression
OfcwS) and
this
we understand by
if in
and thus there is no contraabove two statements The question further arises that
is
sound
not
BteerFflu
comes
after
sound
sleep.
the experience there, how ^^51^ Because the absence of Vrtti in sound
pleasure
the absence of Antahkarana, the enjoyer of pleasure sleep also proves and pain, which merges into Atman. Here it can be mentioned that the felt after the Susupti in the expiession "I had a sound sleep,
and again the pleasure is based on the impressions (4^1*5) come of the non-existence of pain in that state.
Vrtti
is
< '
is
the out-
How "Aham
is
of spiritual
Brahmastnl
"
further deserves
how
Brahman
The problem
the object of
as it is expressed in the Mahavakya "Aharp Brahmssmi." It is to I " which indicates be further stated that the state of "Aham Brahmasmi
1.
Vedantasara. 62
16
the state of
' '
Ram Mwtt
1
Sha/'nta
as
Biahmau
is
is
questionable,
'
because
in the state
of
Bmhnmnhood,
there
Now
let
Aham Btahmasmi"
icgaids
the
the
problem
'
'
that
how
is
the
object of
is
answeul by the
not
Vedantm
"Aham
in
Biahmasmi"
the state of
pure Biahman
Biahman with
" T-sense"
adjunct of Ajfiana.
As regards
the
expeiience
of
"Aham
Brahma smi", in it the Vitti illumined by the reflection ousness makes the supieme Brahman identical with the
its
pertaining
to
Brahman
the
is
and
this
he comes
of
the
Brahmajnana.
base of
this, the
What
becomes
after
of the
Vrtti-
"Aham
is
is
Brahmasmi".
" I-sense"
Biahmajflana,
as a cloth
obvious to query. To
Vedantm's answei
are
that
but, when the threads containing it, burnt, so all the effects of the ignoiance is destroyed. ignorance are dislioyed, when theii cause, So after the state of mind, the Vrtti Aham Biahmasmi" is ended and
f
it
the
image of a face
the looking glass of a lamp cannot
in looking glass
is
when
light
removed. Again
can be
said
that
as
the
overpowered by it, so consciousness unable to illumine the supreme Brahman, which is self effulgent and identical with the individual self and is overpowered by it So, the above state of 'Aham Brahmasmi" can be said as the state of experience of "I-sense" in Advaitic system. But
is
L
biit is
" in the final state, the state of hbeiation, the state of Iexpeiiencc of sense" is to be further examined. If there is scope for in
I-sensing,
that state or not ? In fact the state of I-sense indicates the experience of Anatman. But in the state of liberation,
duality and
all
duality
comes
one with Brahman In this state of non-duality the dealing with material objects is entiicly cannot be said, But, it can be emphasized here that in the state stopped,
to
an end
and he
becomes
of jivanmukti,
the jivanmukta peicievc.s the woildly objects, but is not involved in them, he does live in the dual world; but for him there is
nothing meaningful, except the non-dual Branman and it becomes the state of AclvaitSnubhuti and not the state of 'I-sense' The scriptural statements like <sa caksuracalcsuriva' explain the same view point Also Saihkara in Ins UpadeSasahusn Susuptavajjagiati yo na paiyati dvay:
anca
tatha
is
the
prime
for
woid
is
'real'
or 'existent'
is
not
proper
because
it
them. By the Vedantins, Sat has been specially propounded, according to their frame work of Advaita philosophy. The Vedantins like Sarfikara
had
them, the
propound the concept of Sat, because prior to condemn the philosophy of being,
main
contribution of
Sat,
to
doctrine of
MSya,
word
sat'
has
the
the
Aranyakas3
&
&
&
the treatment
alone. In the
been
accomplished
by Sarnkara
of basic reality
the
&
in
&
Taittiriya
Brahmana, Brahman
the source of
whole crea-
commenting
upon
Rgveda
says that neither the Allka asat like here's horn nor the existent sat like the worldly objects, can be said as the source of creation.5 This comment
eternal
and anirvacaniya
Sat, as
creation,
The
Aitareyaranyaka also
the Sat, Cit
describes
and Ananda, are the Brahman chief characteristics of the same. The Upanisads which are the foremost and basic texts of Philosophy, mention about sat at various places in a
variant manner. In the Chsndogyopani^ad, sat has been described as the
as an eternal truth. The basic reality BrhadSranyaka uses the word sat for Brahman & also for eternal truth The Maitrl-Upanisad mentions
1
&
&
RV.
i.
164.
46
xi.
2. 3.
1.
^atapatha BrSlmiana,
Taittiriya
p.
15
4
5
I,
SSyanabhSaya, Ilgveda,
x.
129.
1,
18
Ram
Muiti Shatma
sat as
sat
an adjective of Brahman and the Pia^na uses the word foi existent In the Bhagavad-gita, the word sat has been used for both, the
eternal tiuth
&
the existent reality The Glta, also uses the So far as the Puranas are concerned, they
word
sat
use the
word
Paramatman, Sakti
&
In
while in the
word has been used for Siva, the Supreme reality, Saktagamas it has the sense of Sakti. The Yogava&stha, a
most
eternal. 1
philosophy describes the truth (ef^) as But the author of the Yogava^iatha has found the Sunya of the
Buddhi-t
& Brahman
of the
Vedantms
parallel.
phy of the Yogava&stha, which has crypto-Buddhistic tendency, Advaitin. to the philosophy of sat or Brahmavada of the
Fiona the viewpoint
of the
contrary
Advaitic
sat,
it
the
sat
Tattva of the
Upanisads,
is
very
much
relevant, because
has
given
clear back-
gro\ind for, the sat of the Advaitin. Among the prominent Advaitins, it was, Sapjkaracarya, who elaborated the idea of the Upanisadic sat, in the
form of
doctrine.
Ac^irya,
slip
But prior to Sarfikara, Gaudapadacarya, being a prominent Vedantjc made an exposition of the Advaitjc thought though in a Buddhi njanner. As the Upanisadic philosophy enunciates, .Gaudap^da also
propounded the concept ^hat the creation is originated fiorn s.at through Maya, Thus jn his Karika (lii. 27) the word sat means the suprerne reality or Bramnau. ft may also be pointed out, tljat jn the above referred Karika., sat
in
may
also carry
the
meaning of
both
the
his
commentary,
has
referred to
Nevertheless,
view the context an,d doctrinal appropriateness the fprmej: keep^pg in sene of Brahjnan or causal reality is jusji^ablp and prpper. In th^ way, GaudapSda's view regarcjing the philosophy of sat, is qujte simijar to
Sajn^f^' 5 ijnderstandmg,
of
|:he
but
does
Gaudapada's
not
thinjcjng
fit
of the fals,ehpod
the
wor}4
(^^ffflK^Fifsr)
completely
of
etc.
in
net-work of
pf the similics
Gandharvangara3 ,drearn
(svapnp)
his
p,F
tfie
son, ,of a
barren
woman
Karika
to
prove the
is
falsehood
of the
clear by
his,
^ftifo
Yogav^stha
I
v.
5.
9,
^^?q^lM
fasiffl5f
^'
&$
?S
W Wfotf ^1
fi^f^ir?' qrr
I
Yogav2Si ?t: ha
v. 87.
18,
3 ^c^qj^ isn
^1%
f^^^J
if
GaudapSda KSrika,
ii.
31.
19
(5f<7**rNr 3
t^nifs^)
in
which he clearly
to
dream
state,
not
umcal
the
banen
is
woman
much
&
that at
empirical
veiy
Sarhkaracarya, the
of the concept
2 It
is
of
sat
has admitted
it
an absolute
and ultimate
reality
non-
dual as well as supreme. There is nothing apart from Because it is eternal, dLfferent from the reality of material
objects
&
worldly
For
is
it
is all
lias
This sat
all
the
is
the Sukti
is
the substratum
the world,
&
the Rajata
Brahman
In
&
Brahman
&the woild
world and
is
unieal.
this regard,
&
Objects
very much
exist.
it
is
because
in the state
of
Brahma-jftana, the
non-dual
the
duahstic
This is objective world is completely negated. the state of truth arid knowledge called the state of Brahman, Mukti of Paramarthathat the state this context, it must be mentioned
&
In
iftsna or
objects;
mean annihilation of the material non-dual reality does are not apart from the Adhiefhana or only means that they is the philosophy of Brahman. In this manner, Samkara's philosophy
not
it
*ft
ft***?:
10.13
it
also
becomes clear
that the
phenomenality
of
the
world
is
gamkara
of Brahmajnsna only. admitted by the Vedantm. prior to the state While taking note of the concept of sat, it must be kept in view that has used the woid sat for indeterminate Brahman & not the
is
the substratum
Brahman sutra,
ii.
2.
qflsfol Sflfarat
2 29
:
^^
T
'
Brahmansutra
&3nkarabh5sya
ii
20
of the universe and not the
karite definition of sat
is
Ram
Murti Sharwd
determinate
it
Brahman.
As
fai as the
:
6am-
concerned,
has been
defined to say
In
his
Taittiriyopanisadbhasya also
while he explains
Sarii'taiScarya
has
like-wise
2
I
ulti Thus the final truth or sat in Sarikara's view is unquestionable mate & supreme. It is non-dual Brahman and substratum. Sankaracarya, to justify his viewpoint regarding sat, further says that every thing
sat or reality is
ii.
1.
13)
this is to
be
particulaily
reality,
mentioned
that
while
Biahman
said
it
as
the
ultimate
in
world,
must be kept
view
that,
reamm
ajfiana,
in the
above
state, the
Jnanin does
&
Brahman
The
very cautiously
er sat-asat
sts
&
of world has been explained by the Vedantms minutely, to say that it is neither sat nor asat, neith
state
It is
not
sat,
because
it
exi-
phenomenally,
is
not
and
is
manent
reality
and
real
from the view point of complete unreality (All it is very much sat from the viewpoint
of empirical reality. One may further question, that if it is taken a^ of the woild. The sat, then where remains the scope for the falsehood
answer would be
the world
is
that it is through the concept of gfjifjSqteflfef that not taken as unreal hare's horn or as real as Brahman.
Some of the Vdantins like Madhusudana Saraswati, who arc posterior toSaAkara, propounded the theory of falsehood of falsehood to maintain the tenet of ultimate Advaitic sat.3 Madhusudana's argument is that if merely the falsehood of the world is justified, then it indirectly proves the real state of the world, which is proved as false by the Vedsntins like Sankara and so it will prove the duality of Brahman and the
woild
1
S. B. Gita, h. 16.
2
3
B, Taitti.
Upa.
ii.
1.
ground
is
admitted,
it
hand, justify the reality of the world & thus the tenet of Advaita can not be proved. In this manner, it seems to be convincing and proper, if the falsehood of world according to Sankara, is admitted. Regarding the
logic of falsehood of falsehood,
it
may
Brahman, the falsehood of world, is automatically proved for the jftania and then there remains no scope for arguing the
the realisation of
falsehood of
falsehood.
Therefore
Madhusfldana
So for, mainly two types of sat have been taken in view, i. e. the Paramarthika and the Vyavaharika. In relative terms, the Vedanta has
also referred to the
third
type of sat
the
appearence of silver superimposed on the conch shell, is the example of Pratibhasika sat. It is called sat, because it appears as real, but as a
matter of fact
tibhasika
sat,
it
is
not real at
all.
It
is
subst-
ratum, which
conch shell in
the example
of conch-shell-silver.
The
and Brahman in the case of the experience of world. Thus the concept of sat is the mam thesis of the Vedantm. The sat Brahman has cit and Ananda, as its main characteristics. It is surprising
substratum
is
sat
that over-looking
the
above chaiacteristics,
of
Brahman
S.N.
Das
Gupta, a noted scholar of Indian philosophy, has found the Brahman parallel to ths Sunya of Nagarjuua. He says "His Brahman is very much
like the
the
Sunya of Nagarjuna".! As the Yogava&sJha has also mentioned Brahman of the Vedsnta, which is sat etc. can not be described as
Brahman has
refuted
saying
In this way, the Paramlrtha sat of the Vedantian, is consciousness, of knower and known, lupreme bliss, absolute, without the distinction is >eyond the approach of senses, eteinal and one. Neither there
luality
and nor
it.
the
approach of
the Sastras.
It is
only
known by
these
vho intute
1
7,
1.
493.
Ch. Upa.
viii.
1, 1,
IN
Chitra
Sftukla
Vglmiki was
contemporary of
Rama and
he depicted the
life
of
Rama
he interpreted. Though the fjoim selected by Yahnlki was a narrative epic, Rama's life proved very effective for a drama, because
as
conflict,
external or internal,
is
the
essence of drama.
Sanskrit
drama demands
was
gave a sweet and pathetic dignity to Rama. Ramacarita provided plots for the sentiments of V!ra and SpgSra to Sanskrit
known, and
it
dramatists.
We
will
examine
Sita's tyaga.
Sits, is
Ramayana
at the
in
Lanka,
in the
presence of
people
time of the
anxious,
rejects Sits,
when
He
Rsma
is
31*193*1* Hffoslft
ft
SRI
JJ
-
6-103
character open
is
p.
767-768)
to
You
Lislike
with your
for criticism,
have come
me.
you
just as a lamp
So,
Critical
EditoMVbl.
VI)
YuddhakSh^a, Oriental
Institute,
Chltra
P Shukla
,o
O n* 11E ,uc,
or
a**.
aUo W ,cu
So
*K-
you wan,.
hou
sur
not spare
you
SU5
is
^
^ifS
?EI
U<Ul
nfcnl%
^S?
6.104
p.
769-770)
which,
O
I
Brave one,
why do you
tell
me
these
unbecoming words
cannot tolerate to here, like any ordinary man to an ordinary woman? am not as you think of me. Be assured, I swear by my character. You doubt women by their behaviour - if you know me, give up this dou t.
I
my limbs touched him when I was helpness, it was not The fault was with Fate. My heart, which was under fixed on you only. What could I do when some other was my command, of If master with, was the all our life long my body? person company and contact, you have not known me, I am undone for, ever.
Lord
if
due to
my
wish.
Her arguments are very pointed. If you did not love me, why did you send a message with Hanumanl I would have put an end to my life if I had known this reaction of yours. She again says
:
VI)Yddhaka P4 B
'
Oriental
in
Raymavana-based Plays
25
cl
s'Sff
6-104 p.771)
ordinary
[O Brave one
account the
thought of
character.]
you, like an
family of Janaka or
my
character
oidmary woman. You have not taken into my birth from Earth - you have not You have discarded my hand which you had
my
pure
Laksmana to kindle fire, undergoes the fire ordeal Rama's consent, and comes out puie The Fire-God comes in carnate and imploies Rama to accept Stta. Rama accepts Slta and says
Slta then asks
with
though he was sure of Sita's puuty the fire ordeal was arranged only for convincing the people After Rama's coronation, Rama hears the scandal and rejects Slta, Though he does not doubt Sita's character, he has to abandon Slta Sita does not aigue. She understands Rama and believes
that
that
Destiny
people
is
all
powerful
is
Aftei the
union with
Rarna says
if
the
appiove, he
md
Valmlki was a
he fact that
realist
Rama
is
human
being.
But
RSma
in
doubted
Sita's chaiacter
f an
lariy
ideal hero
Sanskrit
introduced
changes
in their stories.
he hough introducing many dramatic changes, the rejection ijection incident. He depicts only
lie
Bhasa's two plays, PratimS and Abhi?eka are based on Ramsyana. follows Valmlki in the
at Lanka. His
Rama
uses
ts.
for words Rajamcaigvamarfejatakalmarfi and Ikdvakukulasyarikabhfita of SUii will be au improper act. He bids Vibhlsana
The acceptance
~-"Rg
The Valmiki
Baroda
m~ayanu
4
VI)YoddhakSnda Oriental
Institute
(India) 1971
Cfiitra P.
Shukla
however, Slta
enters
fire,
half of Sits.
When,
he
"^rh/Iiad
KiliJ.t-.il
has
the
incident
of
Sita's
abandonment
Unl,l
Sirs
For him beauty is supreme, and lo; ihipTrhibie and grand personalities. Rsma's harsh treatment did not bef ^ he harmonized with beauty. for Slta. Rama's speech after victory ove m'dcfptnd sublime love hushed up. Again, whe omitted and the whole incident is
*
v
,
R |hut!rnli
5
From
rough or rather
human
prototypes, Kalidasa ca
i<.
Rama
expressed
:
Awitv
si^sni
TOfom
of Sits's husband melted like hot iro SlrNFWt?*^" f*R3 (The heart iUtwk bv hammer). Slta is shocked by her abandonment. She is a bi wcamc in the beginning but she, like her husband, is an idealisl not commit suicide because she is bearing the progen; Sfie will
? fc*j(hu tn her
pen*ce so
;i
that she
womb. She will not cease loving Ra"ma, but will perforn may not be separated from Rama in the next birth
and clearly
says
:
am
angry with
Rgma
fcU
led
speech on hei with an immortal theme, foi drama, Uttararamacarita. In Mahaviracarita the fire ordeal is riarra ty Lanka and Alaka in a Viskaqibhaka. Like
wJoBtnent
Kalidlsa's
ordeal
and
Sita's
have provided
Bhavabhuti
Kalidasa, BhavabhflL
also
discards
anything
he
that
is
incongruous
;
with
Rama's
fiiq^f:
love.
In
1
IHurarltnaearita
Tte
firmly
says
3fqf%qficrcfrzn:
qj^jfy^T.
cosfiict in
Om
Rft
by
Slta.
In Uttararamacarita
wbo
undergone
the
t.
we u
more, bv
in
objects
nri
way
which
,!,
fiMTLtT-^^^^
i-
In Raghuvams'a
sr
purity
but
Slta
.~-.u
of ui
objectively
** ^ve
reject history.
i
aesthetic experin ce He thinks Ute technique of ChaySsita * **^j**3JtLl d.Tll anH rho*j-. i,
.
^ :n^^r f ^T'
To
a
A
-
i cla ssicist
thinks
and
VQly
KaHdaSa toduc6S
-ron^l
Bm
d 6S M0t
_
aad
I
e lii-US.
fw
-r
Bhavabh ti imagination is Jo him R?ma TJa-mo oj o.,-. 3nd SltS are the
,
subJectively. He *j,w
*
'
he has changed
The Rejection of
27
the end, he has to manage Acts IV to VII where he plans for the happy end of the drama.
In Dingnaga's Kundamala, Sita is abandoned by Rama but they are united again by the consent of the people. Sits loved Rama, but disliked' the way in which she was abandoned. Heie also, the conflict is undergone
more by
witnesses
Sita
than
by
Rama
Slta's
anger
melts
when
she unseen,
Rama's
sufferings.
later
wiitten
llth
by HanumSn but
This
century.
drama"
consists of 14 Acts
in verse. It is full of
bombast and
very firm in
exaggerations. It depicts Sits's rejection at Lanka. believing Sits's chastity but at the same time he
will
Rama
is
purity for
rejection at
hurriedly
Ayodhya resulting in to abandonment and the drama abruptly ends with it.
is
described
rather
The
ascetics.
different way.
As'caryacudamarii of S'aktlbhadra depicts Rama and Sits are given a ring and a
the touch of these two the
derives
to Sita.
its
incidents
in
By
their
adorned with sandal pa&ie and ornaments whenever Rgma looked When Sita comes befoie Rama in Lanka, she does not look a. bhairtrka. This arouses doubts in Rama and Laksmana, Rama Puaicali. opines that she should be driven away, and;,
Sugnva
advises to punish her. Sits proposes the fire ordeal and coines- out Karada comes and informs about Anasuy?'s boon. Rsma lepem
ruthless, behaviour.
open
S'aktlbhadra perhaps disliked the way in which Sit* invented AnasuyS's boon; could not Ana.sfiys realise th to criticism;
it
boon
by
will cause
trouble to Ssta? Is
possible that
Rgma
cannot fcacw
7
of a boon
Rama
conflict is undergone more granted to his wife? Anyway, thp she is ilHreatfedi> in this drama. Sits is quite composed when
from
VU'vJUfttaais-
ordeal
is
When
Sita
came
in
anger and
shame.
He
Rama's presence, Rama was o&numbed with does not rebuke Sita. When he gpes tq
with Sjt?, Pu?pakavimSna he talks cheerfully fire ordeal is mentioned, only aim is to depict the heroic sentiment; in order to follow the outlines of Ramayana. in described Nepathja. is In Bslarsmayana. the fire ordeal
with Sits in
'
requests
Alaka
0g
Chitra P. Shukla
and describes the oideal. Alaka describes that Sit possesses divine sight and Arundhati prayed for Sita' had worn a garland given by Anasuya from Sltssvayamvara t The Balaramayana coveis the incidents
sake.
Rama's
event -it
is
it
Rama's nor Slta's reactions are depicted here. The Ullagharaghava of Somadeva describes the incidents froi Balakanda to Yuddhakanda. The incident of fire ordeal is described i and Kaipatika. SJta was afrai a conversation between Vrkamukha of Rama's displeasure. She therefore, pioposed the fire ordeal hersel
Rama
signs the
monkeys
to bring
wood
is
on behalf of
impure
are the spies of the demon Lavana. Rama asks Ssta to foigive him. Bt Sita says that the fault belonged to destiny, and that she could stan
the ordeal only
ness.
Slta's rejection is
because of Rama's love. Rama appreciates Slta's grea described here because it is an important evei
but
it is
The Prasannaraghava of Jayadeva depicts the incidents from Rama return to Ayodhya. The dramatis stay in Vigvamitra's hermitage to his has introduced many changes iu the stoiy. Ssta was given a pair c anklets by Arundhati, with a boon that this pair shall not separate Ram and Sjta. But as one of the anklets fell down when Ravana carried h< away, Slt5 was separated from Rama. In Act VI Rama is full of anxiel
for SltS.
A Vidyadhara named RatnaSekhara shows the incidents whic took place at Lanka to his friend Campakspida by a magic show, whic is witnessed by Rama and Laksmana also Rsma is convinced of
Sita
chastity.
Sitfi's
saves
Rama from
harshness
towards Sit
described in only one verse by the Vidyadhara. Di SltS herself propose the fire ordeal ? Or was it suggested by Rama ? Jaya deva is silent on this point. The i ejection ef Sita is a main incident bi the dramatist has given a new turn. Jayadeva has
fire
connected
ordeal
far
Rama
does
the
wil
the
depiction of
many Rasas
does not
like
Vira,
Jayadeva's
place.
Rsma
Sfngara,
the
fire
Vipralambha^gsr
tal
Jayadeva
is
may
be
called
romanticist
so
as
show
concerned.
maa
Adbhutadarpana of Mahadeva, depicts the incidents fro incident Rama's coronation. The drama is full of mistake due to the tricks of the demons> Due g miraculous gem fell down from Ravana >s crown. Sampsti 'took Tar to- Vibhi an a who in his turn gave it to R ama The ? pve-rt gem enabl
Arigada
s
The
identities
The Rejection of
Sitil
in
Ram&yana-based Plays
at
J9
Rama
to
sco the
incidents
happening
Rliviina
Lanka.
because
In a scene at
to
Lanka"
Mahodara,
Rcivaua
woiu.iu.
the ftk'iul of
ih.it
advises
Ravaim
cheat
Sita
and
says
lh<s
it,
is
nol possible
Sila is a veiy
chaste
Rama
heais
and says
have to
When
Ravana
died,
Rama, and
He thinks
ocean.
saves
trick
thai
iire
SiU
will
is
ciilici cntei
The
oideal
slighted
the
tiick of
Maya
R HIM fiom
being
unfair lo SiU,
Rama
is
ignorant
fot
of Maya's
(he
and (hinks that Sil.i undenvent the I'ue oideal only The diamalist has taken up a very thin pi-oplc.
sti
convincing
outline
from
Ra'nwyurn. H' s ^nly aim is to depict of Sil.i is mil acenlial incident hoie
(Ire
iking
incidents,
his
The
ejection
Rama
delays
01
deal
does
riot
delay.
The dramatist
the oiiginal
story hence he
may be
is
ricks.
The
fire
ordeal
aiul
of
Situ
Suipunaklu.
by
Ramabhadra.
caritu,
As!c*uycu^,{iuani,
and Jdiiakiparinaya depict ghar.ighava, Prasannar.igliava, AdbhiUadarpana in all these dramas Slla'.s rejection and iire oideul at Lanka. The conflict,
is
undei^one
by
Rama
is
In
Abhiseka,
Rsma
js
rather harsh,
but his
anyer
In
made
Rama.
Rama
liaush.
Muh.ldcviu the
miraculous gem.
id'
Some
Nepathya or
The
to the outlines
of Rsmsyana.
To
a certain
extent dramatists like Sttktibhadra and Mdia'deva may be called romantillieir nicks arc conueincd. These dramas, however, do not
Bhavabhati
.uul
DitigniTga,
depict a conflict
in
Sita's
mind
The
mental agonies havepioved techniques of Slu, unseen, witnessing Rama's are veiy optimistic about true love very ell'cctive. These two dramatisb
and have rejected Valmiki's tragic end. Though differing from Ramayana, and profound aesthetic experience. their dramas urou^c a vciy sublime
j0
Chitra
care to are very logical and take every Though romanucists, they us for the reunion. and dramatists and has provided Ramayana has inspired poets and dramas. Valmiki was a leahst and sources for many beautiful poems tends to also sorrow of an idealist. Modern age depicted the sublime human' life as it is. Rama, though a greatrealism and tries to depict her in human being Though he loved Sits, he rejected person, was a or because of possessiveness which Lanka either for convincing the people
is
natural for a
fire
man-and
by
ordeal.
He abandoned
her chastity was proved again accepted her when her on healing the scandals, but is ready
to accept her if
of beauty by depicting
Rama is a human being approved by the people. Valmiki's rise to a profound aesthetic experience, an experience a human being with all his gieatness and weakness.
concepts
towards beauty underwent a great change when the drama were theorized. Bharata, Dhanafijaya, Ramacadra-Gunacandra held that Drama should give rise to an aesthete
The approach
of
Sanskrit
experience
but at the
same time
and
it
should
demanded that
the hero
heroine
Sanskrit dramas.
dramas,
of virtues and not human beings consequently are ideal persons full who are bundles of virtues and vices. This tendency reached its climax where Rama was the hero. The harshness of Rama in. in the
plays
rejecting Sits
deprives
Rama
depicting the
rejection of Sit,
Rama from
a
his
some dramatists have invented othei reasons for saving harshness, others have hushed up the incident either in
or in one or two verses.
Viskambhaka
Most of
the dramatists
have
not touched the incident of abandonment and those who have touched have reunited them. Rama's early life is capable o giving rise to the Heroic sentiment while his later l;fe is capable of givitig rise to senti-
ments of Pathos or Love in separation. Most of the dramatists, have preferred the heroic sentiment and they depict the incidents of. war.
The Erotic sentiment becomes subordinate and the rejection^ of Sjta becomes a minor incident in such dramas Uttararamacarita and Kundamsla depict profound and sublime
the sentiment of pathos as
its
love.
principle sentiment,
the
source of
The Ramayana was an epic with and it became a heroic, some with the lave jin
its
separation and
principle sentiment.
And
yfct
poets of Modern Ipdian Languages still, tajce inspiration from RamSyarja for dramas, poems, epics and other fo:rri},s, of literature.
the source is inexhaustible
macrocosrmc
of
well as
basis
the
Sama-'gitis.
The
DevatadhySya-brahmana
as
regards
S.c
as
the
mother
as
(mata),
Saman
the father
is
(pita)
and
'the
tune
(svara)
Tune
the
as
rightly
called
Creator.
the basic
The
Sama-tune
text.
is
Re,
which
with
serves
verbal
This
when
modified
'necessary
lengthening of
syllables
for
various
singing,
vowels,
musical
becomes
It is on this the Saman, hitlierto designated 'metaphorically as the father, Saman text that the actual Samagana is based. The Sanmina proper
of these Ssma-texts with various Alapas to wit the and Tinas in accoi dance with the patterns of musical notes, times. And .it -is this tradition of the Ragas in modern parlance, >of the that should properly be known as the of 'the Sama
actual singing
texts,
Ssma-veda, the
efforts of
lore of
musical prayers
to various deities,
fhe
futile
references to
-for
is
music or
terminology, and
the
Sama veda
due
the SSma-veda-sariihita text as to their fundamental mistake <Jf regarding lore. The samhitl is a mere verbal the real Sama-veda^the Vedic musical of various. classical pieces in the Kramikatext,
much
pustakamSlikas of
Pandit Bhatakhande
The Ssma-songs ace sung with becomes perfectly melodious, with modulated and accomplished, the song
to in the basic Res are duly propitithe result that the gods addressed diviIt is, thus, a sure means to ated and become favourably disposed. in the micrososm too. ne worship and its fulfilment. This applies equally the intellect and the soul enjoy the The v/h"ole body along with the mind, the tunes sung .rhythmically. In melodious the of wonderful -harmony in the but too evident The birds sing is the phenomenon macrososm, food. The for the day's routine of finding early .morning and -get .ready work on their grinding stones sing as they the
vaiious tunes.
If the
tune
is
properly
woman-folk
in
villages
32
flour from
Narayan M. Kaniara
wheat, millet or
for preparing
syncronise their
aud
it
The dom-
workers -the Rama's- gather together in a corner of some house, and to the rhythm of the Dhokika, Manjiras or sing Bhajans in a chorus Kamsi-doublets. In all these types, the microcosmic gods, viz., the organs of actions, of knowledge, the mind, the intellect and the ego, along
with the soul, experience a joy and
quite logical and consistent
on
the
the
Vedic
sama -songs
set to nrmsip
and meant
to extol them.
In the actual Sama-ga'ua, it is seen that the woids may change while music remains the same, and vice versa. At times the
is
words and the meaning are forgotten altogether, and the attention
con-
centrated on the tunes only. This is adduced to in the Chandogya Upanisad where Silaka Salavatya asks Caikitayana Dalbhya as to the way (gati)
of the Saman, and the Rsi replies that it is the tune abara (svara). The " Arthaikatvad vikalpah syad rksgrnayos bhasya on the Jaimmiya-sutra " tadarthatvst (IX. ii, 29) says that in the Samaveda there are the ways of singing a Re in a thousand ways, And the Sama-gana is essentially the internal vibration of the speech. To take an instance, three songs " are based on the first Re of the Sama-veda-satfihita', viz.,
Agna ayshi
is
of these songs are given in the Arseya-brahmana. Barhisya and Parka, and their Rsis are Gautama,
respectively. In the
first
song the
in
word "Agna"
is
lengthened
much
as would
happen
an Alapa.
takes into account the unit of the vowels as it maintain the rhythm, while the metre takes the syllable as the both are thus unit, preserved in the song since the musical lengthening of the syllables of the text is not supposed to affect the metre. Perhaps the metre of the basic text may not be at times relevant so far as the singing proper is concerned. The Sama-singer is called a Chandoga while the lore of the Sffltna-songs is called Chanda-arcika ', and the literature about
helps to
'
'
'
Ssman
the
is
called
Chsndogya
th
'.
It
is
interesting
is
to note
And
AT/would ?/
it
hriStian SCr
* tures
mark
if
in
its
sources
in
the Samciveda
33
harmony of
tunes called
c
the ancient
Sa',
i.
e.,
Vcdic music was founded on the two constant sadja, and 'Ma', e., Madhyama, icspectively
i
And
first
it
is
specifically
noted
in the
that the
Madhyama
note
of the
Each Sama-song
viz.,
is
Pratihaia, Upadrava Nidhana. And the songs words like Him, Ohavs, Oha, fiau, etc., for the purpose of Alapa and Tana procedures during the singing.
Prastsva,
Udgitha,
utilise the
As regards the relation of the musical notes with the Vedic accents, the Naradiya-Siksa mentions that !?adja, Mahyama and Pancama have
originated
accent.
from Svaiita accent; Rsabha and Dhaivata have oiiginated from Anudatta,, and Gandhara and Ntsada have oiiginated from Udsita The real significance of this statement cannot be until
grasped
are in a position to analyse the musical
we
songs proper
recorded from
Sama
recitations
which
traditional recitation of
the Sama-songs prevalent currently. But Pandit Satavalekar deserves to be credited for his bold attempt to give the notations of the five Sama-
gSnas, viz., Gayatra-ssma, Mahavarnadevya, Jyesthasama, Gautamiyaparka and Tarksya, with the help of Pandit Anant Manohar, the royal musician of the then Aundh 'tate. Recently, Pandit Mahadev Shastri of
Surat has attempted to reduce the Sama-songs to notations with the help
of
lute. We would suggest that a comparison of the analysis of Christian Psalm recitations and of the Zoroastiian religious lecitations of Avestan
fruitful results
towards getting
a glimpse of the
But, there is another useful line of investigation too. Our folk songs, Bhajans, Kirtaiis, Padas, wherein the meaning enjoys prominence seems to be the first stage of musical evolution In them the words themselves
have a euphony of their own. When groups of people gather in their temples, residences or street squaies and sing or listen lo them to the tune of TamborS, their body vibiates with the tunes. At the same time
they also enjoy the philosophical moods expressed in the songs the Padas, Bhajans and Kirtans of poet saints like Mira,
XII
5
Thus
in
Narsimha, Surdas,
34
Haridas, and others,
Narayan M. Kansas
we
find devotional
poetry
set to
of music expressive of devotional fervour and philosophical mood. Heie the meaning of the words of the song is never lost sight of, nor sacrificed
for the sake of tonal artistry
in rural
This
is
the
and popular amongst the masses. But when the words begin to serve as a mere hook to hang the melody on to it, and to exhibit tonal variety, richness of vocal training and artistic creativity, the further
areas,
type of music,
their
known
meaning here recedes to the background progressivly to the extent of almost insignificance, and the tune prevails and predominates. Perhaps
both these
recitations,
types of developments
had
evolved
with
regaids to
of
it
Satna
and
of maestros
Originally the
of middle
not
unimaginable.
to,
Dhrupada
and
the
Sama-gana.
the
corresponding
shift of
to tunes
to
is
which
in
the
Samaveda
prevalent
ancient
Simi-songs. These recensions must have come into existence due to the
difference
in the
style
of the
recitations,
and
to
some
extent
in
the
and
social
and
religious
customs
lived
different
It is
furthei
some
of the recensions
laid
tended
And
music into
North-Indian
and
South Indian
possibly
lie
here
rather than
on
standing of Bharata's system of tabulation (saram-paddhati) of the Sptis and fixation of the Suddha and Vikrta Svaras on them, as has been
in his
Pranava-bhsrati,
HYMNS ON RAFRI
R
IN
D
THE ATHARVAVEDA
Hegde
The
to its
Atharvaveda has a unique place among the four Vedas owing and sincere attempts to understand the variety of contents
of the
the
mystery
surpasses
universe
As
a literary
Rgveda,
emerging
with
realistic
and down-tn-earth
approach.
presents and problems associated with the contemporary society, of the Atharvaveda adds an amicable explanation for them. This quality itself from the vast much to its literary meut and helps to distinguish
and
Rgvedic literatwe.
Here
is
cluster
of four
poet's
Atharvanic
hymns
Av.
XIX 47-50)
the
deity of
bettaying the
Atharvanic
compromise
with Ratn,
like a
darkness.
Though
hymns look
to
description
tries
of nature in night,
to negotiate with
best
Ratri,
being
a regularly
appreanng
creates in
Gopatha
awes and
apprehensions
are exclusively
Tliese
devoted to Ratn,
description
hymns and
are
by an account
vie with these
of her varied
activities
there
her different dimensions, but they cannot several references to Ratri with
hymns of
and
sagacity.
The poet
activities
Ratri
with bright
Gopatha has perceived. The view of and phases of brightness which he scene. The poet stars is described as an enchanting
her brilliant
starry night
in his
hymns on
Ratri,
describes her
different
and
Stars
are
personifies
the
innumerable
eyes of Ratri
with
which she
keeps
her
twinkling
watch
on the
earth.
The
woman, and sometimes like a young maiden Ratri appears like a lovely the horses become of her family. At her behest, devoted to the services of their natural during night, in spite incapable of seeing anything All splendours are heaped on her to clearly. power, to behold things kind towards the poet and ,he beauty. She is very ,make her> tempting
has blessed him.
are interesting
forms
to the
full.
H*
form,
aic too a
many
she
to
desenbe.
She
hcuutv of a lion,
^,
a tiger
and a leopud
wft
ho ses
unh ; pW d.
Hc.c
ihcrefoic,
virility to
may
lumun
t
bc.ngs to
of animals and cveiy prominent feature innumerable Rsin The poet wonders how she can assume she jjenc\ulc~AV. XIX 49-) piiriuupani krnuse). During night,
is
men,
^sed horses. the be observed in the speed of roar of men hence. she is reflected in the
the mothei
of cold
Her merest
in
may
be testified by
Her wonderftil forms are inexplicable Gopatha epithets and nomenclature. because both the king and Ratri fully enjoy a king, compares Rstn to It is much more interesting to the r>ra\eis and pnuses offeied to them. a cow (AV. XIX 49. 6>; mile tluit the poet finds in her the beautiful foim of
here Gopatlu
Rdln
XIX.
Where
else
imagines that the cow derives charming can such a spotless perfect beauty be
appearance from
found
(CP AV.
-W.6; 'vjsvam
hi:i\e
The poet L'mploys in the hymns seveial similes and metaphors which as evidence to the poet's fertile imagination. Praying to her, the
sajs that
1
*'
poU
away
"
poet like
Samyaka
J.
blown
1
and
is
not found
by N.
Shende, P.
55, also
Cp.
AV
XIX.
50.4),
The poet
leaves us in embarrassment by
stating that
the
stars are
and
seven.
and they are ninety and nine, eighty and eight, seventy His assumption of the number of her eyes docs not stop
untl fivv,
iasiN
cte\en
regarding cannot be
and six, and two, and had in his mind 47.3-5) poet ihese myriad numbers and what exactly he wanted to express, guessed easily, even then, this much may be assumed that the
finther imagines that rer eyes are sixty
thirty
He
foity
and four,
and
thiee,
twenty
AV XIX
What
the
poet takes fancy to count stars like a child and finally becomes weary in his attempt. e,\clanning that she has countless eyes. Thus the poet confesses his defeat frankly.
This is only one dimension of Ratri. She has other forms also. Rstti, growing into deep dark, envelops the entire worJd and even 'beyond she Mretche* her dark empire. Thick darkness descends on earth. She
occu-
pies the cntiie space from heaven to earth. She closes all her twinkling bright eyes. The poet expresses terror about her clandestine power v/ith which she overpowers the woild and isolates all
when
start
the things
cease to
move and
beings
XIX
47.2),
Hymns
The
is
37
piiiyci
ot
the poet
leplete with
is
capaciously icmmisceni of hei acls in bound to sin up affection and devotion in the poet, because despite her terrible looks in the nigh I, she has ai\va>s heeded to the poet's supplication, The prayer speaks of poet's awe about Ratri and his en-
deavours to win benevolent piolection by hei. To establish his affinity with Rfitu, the poet alludes io hei lineage and mentions that Ratri is the daughter of Dyuus, the heaven, and, Rain and Usas me sih
It
is
"tit
the pool's
submission to
Ratii
when
has
out bis need foi help and enlightenment. After desciiptioii of Ralii in a lomantic style, the poet divulges
ho
.spells
an
that
elaborate
he
ai
lived til an iigi cement with the invincible prowess of Ratii. The first slan/a of the foitysevcnlh hymn reveals how afiaid the poet is of the encircling gloom. He thinks he may tiy to discover and reach the other
end of Ratri, but he is terribly afiaid of any such imagination, ThcieHe thinks foic, his only work has been to count her watchful eyes.
Ratri possesses probably ninctyninc eyes; bu( as he becomes seiious about
his hypothetical conclusion, he suspects his
own
efficiency
his
in
handling
his
mind
that
happen
to
him
01
io his
hcid of cattle.
his interest.
his cattle
and safeguard
When
her
iu-
nimieuiblc eyes, robbers and burglers might assail the poet arid his house, and he might have to succumb to injuries and sizable losses of his pio-
wolves
are not pleasant to him. The terrible jaws of the perty. Such incidents (he venomous scipenls and so many other wild animals keep the
poet worried during nighi. They deny him ihe comfort of sleeping.
all
For
this,
to
Ratri
and reaching a
him
down
so
greatly
that
ignorance about the form and might of Rain; but he says that Bhiiradof the sixth Book of the Rgveda alone vnju, poet of many of the hymns
well
knows her accomplishments and prowess. That BhKradvH)a knows her is the only fad known to (he poet, (vide Av, XIX 48.6). The final requesi of the poet is that may Ratri hand him over lo
her sister Usas, the Auiora, safely
kith and kin, (Av.
If
to see his
son,
his
XIX
4K,2>,
viewed
critically,
hymns on
1
Ratii
may
in
be found to imitate
A thai 1
hymn
hymn)
many
aspects.
But at the
R. D,
Mine time,
bihvccn the
skip
contrast
may be
ilie
Ipns
on Rstri and
hymn on
about
song
on
speaks eloqiently
his
memoirs
associated
with
Biimi and
strengthens
with his
eloquence
the
ground of
his
pleas
to mother earth
ancestors,
icveals
no such clue of
expiessions
of
Gopatlia
aie in
appealing
in the
variety
of contents,
He
Ipn
as an
expression
A UNIQUE
Jain
Harili, the
dcstroyci
as well
the
prolectress
dcily.
of children
to the
minor Buddhist
as
1
female
671
),
Accioding
and
[-sting
AD
mentioned
devoiii
Hifn'ti as
an
evil
Yaksini
who
used to
lived
the
lavishly
on the
flesh
of small
children,
Buddha
in
oidci
lo
tame
his
alms-bowl us recorded
the child,
in
He
refused
to
retuin
until
faithfully to
change
her
mode
of
life,
Ogressc became
Realizing the sin she had so long been committing, the a bestowei of fertility, protective goddess of children,
a
in the
Saddharma--punclarlka-sutra*
Mahiwamsa and
Harili
in the
chapter 31,
Samyukta Vastu. According to Samyukia Vaslu, was the daughter of Yaksa Sala of Rajagriha, who
one of the twenty-eight general in the
army
Pafichika
the
Yaksa king of
Gandhara,
of Swat, tt part of the CanHarili was mylhologically an inhabitant dhura country. She enjoyed wide popularity in that region, as the cult of
Harili originated
somewhere
in
in the
and I-sting
the
mentioned
in
under
porch or
of Buddhists monasteries.
modern
is
Peshawar
sock descendants.
Her popularity
number of soulpUues
but also
Peshawar
Moreover,
griha as
the
Mahabhssrulbitf
mentioned of a Ynksini
shrine
itt
Rajiv-
"World renowned".
one of the tmdition
alt
According
to
Hiiriti
was
pox and
cholera,
one of
the folk
etc.
Goddess known
asM
sri,
Mm,
Usha Jain
woik
f and
MQla-Kalj*
a, a
Mate
V^uu
Panch to
^^.a
Sel *pnt,S
the
lU>
.cprcseivwd
at
a* the
chlWKn and
lrtl
tnnes
-- do
Godde ss
^
as
.
^
The
m ^^^ ^
Goddcss Wlth
^^ ^j,
SpaU
T
,m,K
tw P-Kuvera-Vais-ravana
vho v.as
second half of the 6th
c.
of his atlnbute. with the benevolence the money bag the &od of wealth by holding extremely cbc to the
likewise regaided as a
proctor
.rittin in the
D AD
with
a
child
in
refers to
deities of Peisia?
Hsriti
her Jap
who
or seated
childishly
playing
with
her
wcklace
some playing and wrestling. Several others surround her, to accompany as the spouse of Pancluka she is m*dt Being considered and seated varieties of the images. Very her husband in certain standing without any child, but in that case she is cirlicr is shown
inrely
she
may be
in the
a variety of sculptural
representations of Haiiti
Gandhara, To mention only A few, there is a figuio of Hsriti from Takht"i~Bshi8. now in Peshawar Musei/m, standing on a vase under a canopy of leaves, she carries the youngest of her many children
on her
falh
left hip.
On
her hfad
is
a chaplet of leaves
is
from which
a veil
full
of mothciline.sv.
seated,
British
the left are wrestlingside, recalling the expression mentioned in the Ratna-K,<Ha~Sfltr& that each oT her children possessed the strength of a great wrestler.
of
whom two on
Hariti looks quite different in different pieces as For example, the no.
Museum shows her differently from she wears shoes and stands in emphatic contrapposto.
J625 in Chandigarh
No.
865 where
Unique
ftarili
4J
is
accompanied by
Calcutta,
in
Museum,
blossom,
Hanti
hand towards her husband, while in the left, she A naked child is shown standing
is
group Hanlill holds by hei right hand the handle of a pan-shaped vessel, evidently containing eatables. A naked child stands between the couple anothei is seated to the left of Paflchika
still
In
another
the finest and largest reliefs was excavated by Spooner in from Sahn-Bahloi, represents Hsriti and Pafichika seated side by the lance in his right hand and in his left, the moneybag, whereas Hanti instead of carrying the child holds the symbol of
One of
190712,
side.
fertility,
the Cornucopiae,
At Taklit-i-Bahil3, Hariti
only cairies the
still
holds
the
Nidhi-s'riiiga
whereas
Pafichika has put aside the lance, his symbol of being a Warrior, he
now
money
bag.
In a bas-relief
figured
is
holding a Cornucopiae in a niche at the left of the Buddha, while in the corresponding niche at the right is Vajtapani instead of
Panchikai4.
Hariti
in
general
is
represented
her
with
two arms
rare
example
feet
from
image
Sahri-BahlollS shows
is
with
four arms
it
This four
high
of
holds trigula in
one
the hands. The trident, a symbol of Siva, the Brahmanical pantheon has
an obvious iclevancc
of smallpox.
The
other
common
attributes of
fish,
children,
pomegranate,
Now we come
housed
vince
is
Harm,
Chandigaih Museum, the Accession trumber is 94. The pro unknown of this 3rd c. A.D. image which has neithei children
does
she
hold
the
horn of plenty.
She
is
not
even
XII-6
42
Usha Jain
alone in bhadrasana on a enjoying the company of her consoit. She sits elaborate armless throne, which has its high bac'c decoiated with pearl roundels. At the sides of the thione are two jackals looking up at the
goddess,
who holds
is
in her right
Representation
instances
of the vessel
number of reported
of the habitual offering of different types of food to tutelary Yaksas and Nagas within Buddhist monasteries. BalMxhog was placed before
the icons of Hsriti ard her hungry the monasteries. 16 As Buddha had
offering of
in the refectories of
promised
regular
Satapatha-Brahmana and the daily Law bali-bhog Mahabharata mentioned service of eatables in the Yaksini shrine at Rajagnha. Even today the monks of the Viharas of Annarn make offerings of food to the 'Mother
of
Manu
Buddhists.
of
Demon
refeis to a stiipa
which
that
marked
before
conversion
to
and
informs
childien.
The it common people made offerings bowl in hand thus indicates that she is ready to receive her share. She
the
obtain
The deity
is
fully
draped
in a pleated cloak which covers her entire body. She is decked up with the necklaces, ear-rings, anklets and bangles. The hair is tied in a loose
bow on
structure
the top
is
of the head in a
sophisticated manner.
Her
physical
eyes
and
stunted and heavy. The rounded face, half- open, heavy lidded a hint of a smile make this nimbate female a pleasant
countenance.
attributes
The presence of Jackals and the deity without any of her make this grey schist sculpture of 31.7 cms by 22.7
piece
common
cms
an
the
exceptional
after
What
strikes us most,
jackals
examining this uncommon representation of Hariti is, were connected with the goddess of fertility ? This further poses a
worshipped in India
c.
women of
ancient India, desirous of becoming mothers, worshipped the Jackals. It further states that queen Vilasavati, wife of king TaTaptda of Ujjayim, in order to be blessed with a son used to place during the night, offerings
God
Siva.
the
This custom of propitiating the Jackal also appears to be current in Bengal even today. Offerings are district of Faridpur in Eastern
presented to Jackals on certain festival days during the month of Chaitra ("March- April) by the residents of Faridpur.
Unique
Ililnli
42
In Hindus
of
north Bihai,
of Biha'i
still
siinihu
beast.
The
which
Govinda) and
these
Jackals ( Cams aureus )- a Tact which nuses the piesumption that birds and mammals might once have been theii totem animals.
The
is
curious
as the
Bihfui
Jjuliy.'i
known
eeicmonuil worship of totcinistic oiigin, which is peifoimed on the eighth day in the light
fortnight
of the Hindi
(
month of Bhildo
is
Saptuwi
the
day
celebrating this
and,
dawn,
Kites
those
peiformance confers the blessings of sons on \vomen who peifonn ii and causes theii sons to live long.
Jackals.
and
This
tteen
tine
recorded
from North
Bihar
where the
Ranmnavmm Day (or the month day montl* of Chaitia (March April).
llxe
were
it
above
cited
i
examples
aie
-worshipped
is
ancient
that Sivu
India.
enough to show that the Jackals The answci to the qiierry why was
worshipped,
women
Jackals
were,
their
to possess the
was God and was believed by power of giving children to them. Therefore, the God Siva. These animals
the Phallic
offerings of flesh in oider
to
please
patron
deity
and he may
can say
this
in return bless
To
of
Siva.
sum up,
vvc
unique Gamlharan sculpture in collection has no parallel departs from the traditional
it
representation of
Hsriti,
grant
suggests that
had coherent
relations*
with
Jackal
and
could
the
worshippers
with
Brahiiianical
was
art.
fully
assimilated
orthodoxy, of Ganclharun
Foot-Notes
1.
rvlajunidar N.
Gunk2.
Museum.
Part
1937.
PP
98-100,
PP
J45-46.
44
Usha
Jaiti
2
3
Saddhaimapundiaiika
3.
P. 400,
Malubluiatha
Bapat - P V
*"
:
83
23
4
, 5.
Arya Manjusn
Stein
Mula Kalpa
1,
Parivaita
6.
Antiquary
7
Levi, S
Inde, Bulletin dc
5.
1'
E* cole
Francaise d
Extre'me-Onent. Vol.
1905, P. 2C7,
No.
8,
33.
Marshall.
I960. P. 84
fig.
112
9 10
11.
12.
Fouchei.
Majumdar
N G G
Op
Cit
P. 100,
No
113
110, PI
Majumdar N,
Getty
Ibid. P. 101.
No
A
A
P. 87,
I
Fouchei'.
L
J
905-3 922,
Cit
Cit.
387
13.
Getty,
Getty.
A A
Op
Op,
87.
14.
87,
f.
n. 3
I'J.
Hackin
J5,
16.
,-j
Ingholt
Op
.
Cit
P 146-47;
PI.
341,
Pan.
Harm, La Me're-de-Demons.
Bulletin du
'
Cole
17
(BtiFEO)
the
Vol
i,
17,
(based
0,1
SamyuktaVasiu
Cliaptei 31),
Beal
I-
for
Foucher
Notes Sur
Bulletin de
la
1'
Geographic
Vol
1901.
me . 0fj
341,
Foucher
.Bouddhique
du GandhSra.
Vol
'
Part
-> "
1.
P, 134.
II, ii
id wiih
her
chiWrcii
p.
40
Four-armed Hnriti
p. 41
Jl'rili
p,
41
p.
42
Ksrtikeya
p.
54
SRNGARE VIPRALAMBHAKHYE
R. S. Betai
Bhavabhuti
'Poetiy
is
the
outcome of
mind what
2
the
eye sees and with the eye what the mind imagines ".
Rabmdranath.
ICalidasa
commences
Raghuvamsa
with
this veiy
impiessive stanza-
*ra
"W
(*f
840)
deeply
"
Setting
aside
his
natural
eyes,).
steadiness,
he
lamented
with
heated.
What
Young
deprived
Aja experiences all of a sudden the deep shock of being of the nectai of love, and his heart melts into soirow that
that
The deep
even
is
suffering of pathos,
is
in the best
words
in best order,
iron
mainly
of hard and stuffy subslancelike hinted at by the very fine example heated. Human iclations, based as they are melting down when on emotional attachments, that stir up the very vitals of the
no love
Katyapa,
in life,
it
is
not
life,
human life and hence of poetry. If much less human life. The heait
there
is
of sage
a celibate
by birth,
to control,
when he has
to send his
meltes into deep sorrow that he struggles fostei- daughter S'akuntala to the
ever exprience of love in separation, due house of hei husband. His fust to his Vatsalya in his case, surprises him and his heait in all sympathy
of the woild when they are separated from their kith and kin. Without one stroke of his pen, the poet speaks out volumes uttering a word, by just
about human
life in this
famous stanza--
R.
&
Betai
4.5)
"To-day S'akuntala
will leave".
With
deeply touched and shaken by anxiety, of tears that I try to control, my vision
forester were to suffer
this
the
very
first
separation
from
?"
This
one basic reality of human life, for the first time in Sanskrit poetics. There is a unique excess of sweetness and delicacy as we may add, in the exprieuce of love in separation and pathos which dominate the
human
heart, so much so that Vipralmbha S'rngara and Karuna become the most dominant of all human emotions, and they are the most delicate,
alt
human
emotions.
The impor:
Anandvardhana
301;
n^^f.
ft
47
us
understand
these
statements
of
Anandvardhana
in
th*
translation of
Di
K. Krishnamoorthy.
sweetest and most delighindeed, sentiments^" The quality of sweetness is
is t}ie
"
The Erotic
ting of all
grounded
sentiment
securely
", (2. 7)
on poetry
which
is
full
of this
The Etotic
sentiments.
shines as sweeter
is
and more
which
sentiment
delecatable
relates
)
than
all
other
'Sweetness'
(
quality
this
is
)
towards
meaning
sound-
of compositions
imbued with
harmony For,
is
sound-harmony
sentiments
found alike
(and
"In
viz.,
and the
It
is
pathetic,
sweetness
the
will
is
be
uppermost
so
because
mind
(2.
in
such
instances ".
8)
" In
poetic
since
(2.
it
sentiment
14)
In none of the varieties mentioned above, of the principal erotic sentiments does alliteration become a partaker of suggestion, because it will proceed with the exclusive purpose of achieving similarity (in sound).
The employment of
out that
the
adjective
when
is
left to
'principal' in the text serves to point only secondary in importance, the the option of the writer.
" Even
which
the
in
use
the
of
figures like
erotic
sentiment
is
particularly in that of
love-in-aeparation, would
amount
to a lapse
on
"
(2.15)
nature
of suggestion, i.e. as that which is principally suggested by both sound and sense, it would be a lapse indeed on the part of the poet if he were to employ various kinds of rassonace and difficult verbal puns
involving the splitting of words in different
ways,
/
however
skillful he
(Trans, by K.
Krishanamoorthy.)
R. S. Beta;
Let us now understand the truth of this view about the sweetness and delicacy of love in separation and pathos with
extieme
the
help
of some concrete examples We have the famous story of Savitn in the Matsyapurana.3 Savitn knows the moment of the death of hei young husband Satyavan, but Satyavan does not. Once, in a gay mood, the young couple is roaming through the forest As the two are learning through the woods, young Satyavan, romantically mad, happy husband in gay mood tbat he is, describes the channs and beauties of the
groves, the flowers, animals and all. The description reveals the vision of a youthful lover, in company of his sweetheart. He describes the forest groves, the birds, and animals from the vision, the point of
is
He
sees only
pairs, in moods of love-making in the forest. The charm of the Vanasthall are also similar to those of a youthful, charming, smait beautiful lady
full
of passion
Even
the
lions
and
tigeis
are
in pairs
and in and
love,
The forest has put on The description, full of strokes of Dhvani now
coming
full
the
so
charm
and
garb of a
pictures
lovers, garden,
many
again,
life-like
is
several
and
life
no
doubt
of
picturesque, bethis
with
love
and
it
But the
poetry
description
of nature
and
becomes more charming, more image of sorrow of pathos, that envelopes because Savitn knows that her husband is
offers,
is
picture that he paints as a swift, expergoing nearer and nearei to death; one fine
word
that he
utters.
The shadow of pathos that_evelopes the description makes it all the more chaiming and delicate and poetic for us. hi her case, heie, her silence, her flfa speaks out volumes of her mental affiction, tensions, strifes, agony and conflicts. The picture becomes more appealing and more lift* like for us due to the curtain of pathos that the poet has drawn on the atmosphere. This adds a unique charm to the description and places the
pictures of Satyavan and Savitn in full; they dance in full view before our eyes it seems. The reader therefore experiences the chaims of the
forest
strifes
Savitn and also the overshadowing vicinity of approching death of youthful Satyavan, Here, it seems that Samyoga Srngara, Vipralamblm Srngara and Kanma
youthful
and its groves described; he also has and tensions of the heart of silent
a glimpse in
the suffering,
of one
experience of the Sahrdayas, The poem is an example overshadowing the other and the total effect being that of Karuna
the three Rasas are in identily
of the
Sfngare VipralambhSkhye
third
On more example will be from the 'Uttararamacarita'. For its Act one scholar of old states ''one who does not weep on viewdrama on
the stage, "should be either a god or
an animal"-"sa nu devo athava pauh".Here, Sits is invisible and experiences now the very presence of Sits and then her absence. For
Rama Rama
now and again, there is an illusion of her very presence and her smooth, soft, warm and soothing touch followed by the feeling of her absence. It seems as if he smells her presence all round. When again, he just thinks as to what should have happened to her when Laxmana left her in the forest,
he takes her
for dead.
real sorrws of
Rama
change
hands
and
we
see
he
is
Karuna,
all at a time,
unique in
its
own
way, it is sweet and delicate both. Here again, the Sahrdaya experiences and deciphers the sweet, sweeter and the sweetest of Rsma, with Rgma. In the case of Sita the three sentiments are equally inter-related and interhave led to her Karuna merged. Several years of sorrow of separation she because she saw no end to her separation; she knew that to Rsma, was dead. Now she deeply feels the grave injustice of being discarded and on her after all love and warmth that he was showering that too
secretly,
of pregnancy and hence a very delicate physical and sons by destiny, a state mental condition. She is separated from her two
in the last days
most unbearable
She
is
for any
woman, more
so to
Sita
who
is
all
lonely.
where Rama cannot reach expected to stay at her mother's place her aseven if he desires, That is the reason why the poet depicts
"
one consolation. All as compared to Rama, Sita has atleast reconciled, 8 he rest. Her mind is misunderstandings have been set at and only hers as ever. But at the end, is convinced that Rama is hers dark realm of pathos, they d. Q both Sita and Rama have to enter the it will ever end. All this is {hi? not know how long it will last or whether and it is Vipralambha charm of the lofty poetry of the third act, Kftru^a in which Dhvani e a.t with all its sweetness and following that, delicacy tensions, excitement the for suffering, volumes its unique heights. It speaks whose attachments of the hearts and the consequent experie-
But
of lovers,
words. When the lovers, be they attached nces can hardly be described in from eachother, their suffering and strifes by any relation, are separated has a world of its own Jn are again dificult to describe. Poetry are objectivised,, which this attachment and the resultant experience
3
XIJ
ju
K, b
universalised.
When
is
Sahrdaya readers
feelings, the
feel
sort
to
of
the
depiction of
human
feelings
come
The
subjective
objectivised,
to
univeisalised, The
thud
act of the
intensity.
drama
us the experience
stated
in all its
One poet
has philoshophically
And
"
A similar thing has happed in the Mahabhaiata battle when, it has devoured lakhs of men, the brother cutting throat of brother and relation irrespective of whethei he is elder and worth honour and worship or
younger and deserving love and blessing. On this setting, we have the Striparva in which the most heart-breaking, the most pathatic is the scene laid in the setting of Gatidhari aski n g Bhima, Ytidhisthiia and Vasudeva, questions that they cannot convincingly answer. She, with her 100 sons
unbearable sorrow
this,
slaughtered and all her kith and kin gone, represents womanhood that suffers at the loss of husband, father, son and what not ? In
her sorrow,
all
differences
all
women
all
enmities.
All enmity
lost
m common
sorrow;
icy
hand
and
the Victoi.
The
poet
attains
the
highest
delicate
unique height of Madhurya because all become one in common sorrow and suffering. The poet Vyasa takes scrupulous care to bring out in expression all that women and men suffer due to
and
attains those
this stunning
all;
it
is
destruction
these
to
come.
What were
kings and
They were incarnations of unparalleled strength, power, confidence, pride, and when they he on the battle-ground scattered hither and thither, with their limbs broken and in complete
princes
disarray, they exhibit a picture of deep sorrow
and pathos. And then women of all ages, women of noble families whom even gods cannot see, now being seen by ordinary men also (11.9.9). They were women whom even winds dared not touch. s Now they come in one cloth,
follow
hairs
in
perfect
disorder
(11.9.10).
They come
and
dear
ones, in search of their bodies and limbs, to caress them and to scream and weep over them. They bewail and weep, they run hither and thither;
naw
.,(11.9.16).
they fall down (11.9., 14.15); they even All living beings left behind, deeply
try to
feel
console
eachothei
created
the
vacuum
VipralambhEkhye
51
foi
u whole
disliess that
Yuga (11.9.20). G.Tiidlirtn complains in a lone of utter Blum a should have spaicd allcast one of the hundred
suppoil
the
patents
tottering
due
to extr-
eme old age (11.1421) All have become one in loss, suffering including Subluidia and Draupadi (1115.16"). Fiom these scenes of utter destruction and soi row, even death incainatc would run away. Eagles and all cormvorous biids ;uc eating of the flesh from the hands, feel, mouths
all
and eyes of the tlcad heiocs. Then GandhSil asks Vasudeva to look at curse on Krisfma. this, (11.18 onvvaids.), and U culminates in her
this ? For,
in-law aie widowed (11.22.5); Krishna could have stopped this terrible dance of death. But he did not, he disregarded it. Gandhari curses Krishana lo see the nltei annihilation of his Yadavas and meet death
alone,
6 unwept and unsung, in a lonely place in the jungle (11. 25. 39. 42). The ctuse of G;itulhari represents the curse of all suffering women. They
!
have come lo this sad plight lor no fault of theirs but in this extremely realistic and at the same time
Terror
stiikes,
extremely poetic pictine, pathos, reigns supreme. U is a picture of Karuna that once read would never be forgotten. I'alhos is not only objectrvised but universaliscd in this
Paiva.
The ultimate
effect
is
that
of
utter
delicacy
and
sweetness because, we weep and would like lo weep again .and again, with all women who ure depicted with such picture-sequences that the
limits
off;
sonow
with them.''
We
we we
aic a part
and parcel of
the
is
whole scene.
iherefoie right
there
lies
No
othei
Rasa
states
can have
when he
"liven in
Kuuma
etc.,
an expciience of
experience
(Sahityadiapana 3.4)
No
of the
othei
and Anandavurclhanu,
Rasa could be more sofl and sweeter than the Karuna with his wondeiful insight into the utter depths
heart, lightly
slates that
fiju-b
human
urya when he
sweeter and
San.yoga
Karuna
the swcjiest.
This can vciy well be delineated us a truth of life, as the reality of human life and human civotious. In most of the poetry of the world,
the best
mohUy
is
sweeter,
more touching
in separation
and
was,
the
all
pate
the
that brings to
life,
to
reality
loss
more
realistic than
It
Mir
vtoe
leaves
an
indelible
'magic
m Ae human
Foot-Notes
1,
Uttfflarfimacarita-3,
2,
Reminiscences, p. 240
1.
3.
Adhyayas 86 to
Adh,
87,
4.
Hamlet about
his
father.
"So loving fb
visit
my mother
that he
not to
it
is,
has
unique
poetic
charm oT
7
its
dwn,
words of
"Here
of GSndhari, which
one
as
for
the clear
The
more
to
the
fact
the story,
but
lets
the
aged
mother
1
with her
own
370. Oriental
Books
Reprint
Corporation,
Kew
Delhi-55,
Kumar
commander- in-chief of gods' army (Sendm na maharri) is known by various names, One of them is Sanmu"kha (six faced); which again refers to circumstantial birth of this god.
the
The story of his birth is mentioned in detail in Vona-Parvan Mahdbharatal and in the Rumafasambhava of 'Kalidasa.2
First iconographic reference to
of the
anmukha
five'
is
found
in the
is
described as
Sanmukha
his
Further, he
said to be
peacock;
two
right
hands should hold a cock (Kukkuta) and a bell (ghanfa); and a victory flag (Vaijctyanti pamka) and a kind of spear or javelin should be placed
in his left
known
represented like
Kumara
Skanda, Kiimara and Guha should be but should never be shown six-faced or with
as
peacock.
In Samaraiigatia Siitradhara,* Karttikeya
faces,
is
six
(Sanmukha) and should always hold spear, the indispensible weapon of the god. He should have two, six or twelve arms, and accordingly
,
auspicious god or cantonements) and two -armed in a village. In case of twelve'- armed the god should hold spear, image the Samarangaqa SStradhard says that hands whereas the sixth should arrow, sword, hammer, in his five right The left hands should hold bow, flag of victory, be shown
spreading.
bell, shield
that twelve different places are assigned for his worship. It is prescribed in town, six-armed in khefaka (hunting around is armed
or six~faces In the Agni PurSna' also he is described to have one also and should hold spear and cock in his hands. The RUpamntfena* his arms and described variations of this god on the multiplicity of
Sttradhlra. various places for his worship as mentioned in Satnan&gaqa
is
also
described
South
Indian
as
AMtbhed&gama
Kitmaratanlra
bntattvcmidhi
44
Lalit
Kumar
Eailiest representation of Jjanmukha can be leckoned with 2nd century coins of Yaudheyas,'7 On the obveisc of these coins the god is represented six-faced two armed and a long spear in his right hand. The
Kaittikeya as
it
is
also evident
from
Sarmmkha appear
god
is
for the
first
time
on
thz
relief
On
The relief is datable to 4th century A.D. shown standing, having three faces (since carbe
ved in
shown)
and
twelve
arms,
spieading aiound
though there
In
is
peihaps accompanied with his consort Sasthi no mention to her in the Silpa texts mentioned above.
is
He
Gupta
period, Karttikeya
is
becomes
one
fairly
popular
in
northern
India. But
Sanmukha form
Pawaya
suiely a rare
phenomena
to observe dur-
relief is
example.
Other lepresentations of Sanmukha known to us belong to posthails from Bairat (Rajasthan). The sculpture is carved in bold relief, thus, shows three heads He is sitting on lotus, his mount peacock is shown below. The god is six-armed but many of them are damaged. Of the remaining hands some attributes aie discernable such as shield, cock and spear. The head canopied with
serpent-
hood,
is
an interesting
feature.
here. It
Post-Gupta period, an example of anmukha can be added Lalbhai Dalpatbhai Institute of Indology, Ahnaedabad. Sculpture is caived in bold relief. it has
the
is
Of
in the collection of
Unfortunately,
with three heads and six arms. (Fig. 1) All the arms are broken The bust represents a youthful body with placid faces, characterized with juvenile beauty. He wears a small bejewelled crown. Three hair mesh
(&khan-
on his shoulder on
daka) are arranged on the top of the htad, Some hair locks also dangle either side. He wears a necklace, Yajnopavita kundala and armlets. The sculpture is carved in buff colour
sandstone'
The modelling of the body and physiognomy of the figure shows late Gupta characteristics and thus it is datable to c. 650 A.D. It appears to hail from Bundelakhand region of Central India.
-*
form
A Ate
on
Sanmkk Kwttikw
55
Foot-Notes
1,
Mi
konopof^
Delhi
1968,
2,
Ibid.,
p 421-422,
3,
Dmlofmnl
of
Hindu
howpaph),
(Calcutta, 1956
p,
4,
SmrantiM
5,
Mm
//wflgas,
p,
26
6,
Srivastava, Balararaa,
Mpmonlm
(Varanasi, 1964), p, 80
7,
Saran,
M,
K,,
TrM Coins
o///w, (New
8,
IM
in
9,
Sculpture
from Rajastlian*
fi/t No,
3-4, p
110 and
112,
ITS
PHILOSOPHY
Shastri
It is
a wellknown fact in the history of Indian thought that liberis the highest aim of life for all the systems of
and spiritual idiosyncrasy, as well as intellectual is one of the important branches of Indian thought people, Tantra &3stra which truely represents, quintessence of Upanisadic Philosophy. It is
It prescribes the means by which mainly practical scripture of Vedanta. the highest aim of life is fulfilled in an easy way by all, without any 1 discrimination of caste, creed and sex.
The word
More
than twentyfive
me-
to this word. 2 In reality this word is originanings have been ascribed the root 'tan'-to extend or spread out and usually ally derived from which pertains to the development of man's power, applied to Tantra system both material and spiritual. This Sastra is also known as Agama and
Nigama
It
is
said that an
Agama
is
so called because
it
proceeds
Vasudeva
the mouth of Siva and goes to Girija, being approved by from the mouth Nigama is so called because it emanates
enter the ears of Smz, being approved by Vasudeva.^
from and
to
>
of
GlnJS
The word
its
Agama
which stands
authorita-
considered as the
Kullukabhatta, clearly states in his commentary on Manusmrti that &rutl and Tantriki. 5 There are mainly three kinds of is of two kinds- PW/fo
Saiva and Sakta. The Vaisnava Agamas mainly Agatnai namely Vaisnava, deal with idolatry, rules of temple architecture, worship of Tula si plant and lay emphasis on the path of devotion, thus suited even
(holy basil) and his consoit Laksmi, are the to the lowest intellectual capacity. Visnu 108 woiks with various comdeities of these Agamas. More than
mam
its
Phi^
and
* A
Sambodhi
paper
presented to the
XXXII
International
Asian
North African
studies, at
Hambuig, F. R.
August
XH-?
58
Y.
S. Shastrl
losophical height of the Upauisadic idea of realising the unity of individual soul (ftvatman) and Univeisal soul (Paramatman) is hardly recognised in these scriptuies The Safw Agamas are also idolatious and litualistic
like the former.
But Philosophically they ate more advanced than the former. There are 28 &aiva Agamas with various commentaiies. These
unity
the teachings of the Upanisads viz., Jivatman and Paramatman; and the details of piocess of Yaga development of Kundalini Sakti is found in these Agamas
Agamas incoiporated
of
the
and
The gioup of Sakta Agamas really repiesents the finest Philosophy inherited by the Upanisadic thought The Sakta Tantnc study is mostly confined to the conventional details of external woiship. Its hidden side of the esoteric culture is not ttuely presented to the learned world.
This literature actually
represents
quintessence of
unity
of
mysticism which
soul
is
of the
individual
and
Supreme Reality, (Brahman], proclaimed in the oldest Upanisads. 6 Sakta Tamra has touched the keynote of the Advaita philosophy by accepting Tantra repeatedly states in this unity of Jiva and Para Brahman. This
clear terms that the highest
form of
Yoga
(Union)
is
the
attainment
The entire Safoa literature is in the form of Lord Siva and P&rvati (Uma). It is believed that the
Tantra
is Siva
dialogue
between
&kta
revealer of the
fiist
himself
01 Devi herself.
Now
it is
the
listens.
Now,
for, the
akta Tantra
is
that,
it
is
most
misun-
derstood and misrepiesented system in the history of philosophy and considered as an ocult science, cieation of some sex religion It is
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 Sflfcffl Tantra, namely, Vdmamdrgins It is their Hteial interpretation 9 and practice of Pancamak&ras viz wine (Madya), meat (Mam so), Fish and copulation (Maithuna\ brought illname to (Matsya), grain (Mudra)
are technical terms of this secret this system Really speaking these taken literally. These words cany theii own deep system and cannot be as Paficamakai esoterically symbolise different elements meanings. These
and
principles.
air, fire,
water and
earth.
These
words are
wine
jg
Vidya)
Its
of sadhana
is
59
from
the
in
the
to
is
cerethe
brum
(Sahasrara)
Meat
is
human
is
cess-
the union
KundciUni-Sakti
which
is
sleeping in the
l
the head
is
If
MulMiSra, with Siva in Sahasrara in the top of Pancanakaras are taken in this true spirit of Fantra there
no scope foi misconception of this great system. It is neither an immoral nor a materialistic system. In this system woman is never considered as an object of animal passion and pleasure, but she is adored
as, Universal
Mother or ParSMil It doss not advocate Materialism. No doubt inatenalistic elements are found heie and theie in ceitam Tantric
these should not be taken as final
woiks.^but
because
it
woids of Tantra
Sastra
mam
aims at both woildly enjoyment and spiritual freedom .1 2 The object of Sakta Tantra is to awaken the latent dynamism in all
and divinise every element in man and woman, by adopting short-cut method. It is fully acceptable to Vaidikafold.ia Bh&skararaya, a well-known authority on Qakta Tantra, clearly Veda talks of Tantra Vidya in conventional points out that even the 14 not terms and explicitly
woiship'is the form of worshipping the supreme Brahman as a It is the worship of supreme Reality in the form of Unipath,
13 Qaktas
female entity
maintain that
the Universal
existence,
Eneigy which has brought the which Sustains and withdiaws the Universe. is
Universe
into
not a new development in the history of motlierworship was recognised in the prevedic period. This type of worship has been traced to the Indus Valley whether or not the Indus Civilization. It is still not definitely known
Now,
this Siikti
worship
is
Indian culture
This kind of
Samhltd,
period
in
but
it
may
Scr/cff
cult
number of hymns written on and more than 40 names of goddesses, indicate a fully
is
B.C. The
specifically
referred
etc.
diffeient
attributes-/sTa/i,
TarS
19 of
aie
clearly
to
indicative
it
is
a faulty notion
believe
that
come out of
than the
much
earlier
soil.
the
ce
on the Indian
found
in
early
60
1 *
y. S, Shastri
also.
There are many later Upanisads which have developed as the same idea of mother goddess, that centre round akti regarded
Brahman
arid
became
of Bdkta Tantra.
&zkta Tantia, Viz.,
Kattla,
Mttra and Samaya and -they have their own independent treatises Kaula group has 64 treatises with various commentaries.* ^i^i a group has
eight
2 Agamas. * These two schools emphasize external worship and their methods aie mostly used to acquire material power and prosperity. Really it is some of the followers of Kaula gioup who have biought bad name
to Tantra literature.
These two groups are considered as non-Yaidtka by traditional Tantnc writers like Sankara, Laksmidhara and others. Srividyopasakas are warned not to follow these paths. 23 The Samaya group is most important among the Sakta Tantias on account of its philosophical height and
its
purified
way
to liberation along
woship
is
accepted as the
with material piosperity. This samaya method of &aktt supreme path of realisation of Advaita by
Its path is purely internal, though, as a first step in the advancement, it prescribes external worship of diagram and image. The main source of this Sama)a method is five treatises known as
Adi San/o?r.
spiritual
Subhagamapaftcaka, whose authors are the great Sages, Vasiftha, Sanaka Sanandana, Sanatkumara and uka. 2 * In adition to these five treatises, there are innumerable texts, such as VamakeSvara, Tantraraj'a, Saundar] a
lahari etc.,
and
propagate
philosophy
and
practice of
rivi<iyS.
aim of our present papei is to bring philosophy and path of Sadhand of this Samaya group of
mam
Uteiature.
>r
'She
ly
is interpreted as either 'He (Supreme Biahman) is' (Goddess) with me. It means that one has to think constanthat he is always one with the ultimate Reality. He has to identify
is'
is
also
commonly explained
worship to a cakra in the ether of the 26 heart. This internal considered as the supreme by all the great Yogins. It is a vorship ligher kind of worship consisting of inward prayer, deep meditation and
offering
is
Jolemn contemplation. In
this Tantra, the 'Sak/i*
is a synonym of Brahman of the Vedantic Brahman or Mahsfakti or Universal Mother.
nought.' She
may be
called
the
same
Brahman of
Upaitisads
is
termed
as
Tripura or
Maha
'
Its Philosophy
and Path of
sadhana
61
The woid 'Tiipmt' piegnant \\ith a significant meaning. The Universal Mother is known as Tnpuru due
is>
it is
power
is
tiiple
foimed
viz
creater
is
in the
she
tlnec
woild.s,
exists
and
prior
is
27 She
is
the principle
1
which
as,
is
to
Again
word 'Tnpura
is
mteipreted
her
bhupura
her
Mantra
she
is
said to be three syllables thus, since, she is everywheie tuple, called Tripurd, * 9 Again, philosophically moie significant interpreis
tations of this
word Tnpura
aie
found
in
these
texts.
Tripurd
means
three
nfidis
sujunina,
Pinfold and Ida and Manas, Buddlu and Citta, as she is called Tnpura^ Gaudapadutiltra
"The
difference
is
is
by the three
tattvas
is
that the
one Brahman
comment
tary of the above, the tattvas are explained variously as qualities, fonns divisions of Mantta, elc., states of consciousness, worlds, Pitha, bijci,
and pur
8.
means beyond
is
these.
The
gist
of
all
these
all
interpretations
these
things.
is
that, she
TaMra
is
the
realisation
of
e.,
Sakti, Jivdtinan
and paramattnan
Tantra
Quite
agreement with
main-
This
Tantra describes the nature of Tripura in a similar manner as She is described as Nirvitesa
as Savitesa (determinate). These descriptions may (indeterminate) as well seem to be contradictory but actually there is no contradiction. From be conditioned and untwo different standpoints Supreme Reality may of liberated soul, it conditioned at the same time From the standpoint that of one in bondage who has not yet reached 1S unconditioned, from Brahman appears to be the the state of sameness or unity (Simanaya), with omniscience and with other attncause of the Universe, endowed two systems, one esoteric, philosobutes Thus this Tantra constitutes for the few ones i are containing metaphysical truth phical (Nirgunavidtf) theoable to understand it and another exoteric, in all times who 'are and who want images, less intellectual capacity
Icmical
(Sa^na) who have not meditation. But ultimately, it piopagates not abstract truth; worship, of the Upanlfads. At the transcendental level, uont-dualistic philosophy
(,2
Y. S. Shastri
knowledge
(Safavid),
In
iti
consciousness and
is neithei rise, highest Reality in which theie luminous 33 She is the highest Biahman,** and
fall.
It
is self-
the
iS She Reality
is
the Universe.
The
it emanates and shines foith outside of it 3 o This Sahtt bcvond 36 Tatt\as 37 Even S/va and &ahti emanate fiom this non dual the foim of Biahman and known us prihciple. She is PtuTtbhatfdnkc .38
resides inside ot
is
She
is
the
mateual cause of 36
it
'fattvas
is
She
is
she
emanates
g] lc
]s
them. She
is
and devoid
of
attubutcs 30
is
natuic of beginning, states Vpamsads. Similarly that nothing existed in the Tnput jpaiuw'l states beginning but 42 Beginning does not the goddess alone liteially mean beginning of thr Unhcise. It is only knowledge point ot view, It was alone in the begin-" nmg. It is she who has created the world with all animate and inanimate objects She is the Supicme power that permeates the three worlds and the three bodies and enlightens them both internally arid exteinaljy ~She is all forms and she fills all space and time. She the
Atn.un.*
1
Biahman *u She
the
in the
is-veijly
se ]f
and also everything else that is not self, She is wave mcainate ocean of the bliss of conscious existence. She is
self,
on
is
the
th
eveiything. She
is
and
She
the oneness of the se jf and the only Reality which pervades the whole Universe 43 related to She is not anything foi theie is nothing else to i elate Sh is Unique. She ,s beyond all relational b asis O f knowing and knowledo/ She is pure consciousness. She is indeed the tu^a, beyond the word and thought, inaccessible and of un-paialleed giandeur.*
she can be
Brahman, She
infinite,
is
known
as infinite.
ceptible, no
resides cvciywhere, thus known as non-dual. She 1B consciousness all compact. She is mdescnbable.45 she cannot be described beciuse is unhmited In descnbing hei we we makll g mfinite as fi / cannot be hm.te^. She is beyond speech, touch and tongue Even sods cannot g.asp her nature.*. She cannot be defined n terms'of
,
h t hu < She is ungmspable, and she is thus known as imner one knows hei oiigin thus known as un-boin She nlo
limit,
and
she
gones
for there
is
any
Its
63
this
un- practicable
and incomprehensible
utable, indivisible
a limitation, for
via negative or through negatives by calling it, infinite, immand inexhaustible.'* 7 Positive expiession is in a sense
it
and
denoted.
The negative
concept
knowledge with legaid to Supieme Brahman. It is beyond, quite beyond the grasp of human faculty or psychic appaiatus. This Reality (Tripin'a) is devoid of the distinction of knowledge, known
and knower
is
+ 8
She
is
known,
the highest Univeisal. When the highest Universal included in it are known. She is un-poin-
table,
by
is
is
scriptmal study.
unaffected by
^ She
all
is
one undivided
and
is
self of
all.
She
she
suppoiting ground of
blemishes. She
5 1 s
Even though,
a
all blemishes, by any 53 She is neither is unthuched by pain and pleasure. girl, nor maid, nor old, neither female nor male, nor neuter. 54 She is inconceivable, immeasurable power, the being of all which exists, devoid of
unaffected
all duality,
the
Supreme
feet,
Though without
ears,
she
Brahman, attainable in illumination alone. moves more quickly thali aii, though without
hears even subtlest sound, though without eyes, perceives everything. ss The sciiptuial statements Though without tongue, she tastes all taste. 'I am Brahman.' 'This Atman is Brahman'' 'That thou ait', etc., indicate like that non-dual Tripura only. 50 She is the innermost self of all.sv She is the undivided one consciousness, which continues in all ,the three states-
like ether
man, is waking, dreaming and dreamless state. This consciousness covered by pot. Though pot is destroyed, the ether inside of the form in of darkness When destruction. ignorit is untouched by
ance
is
removed,
8 it. 5
it
shines in
its
own
purity and
one
realises
nondual
nature of
She
is
known
becomes known.
of Tripw'8
is is is
as highest
She
is
own
self
This nothing but the state of perfect identity of the self the state of nondual, blissful communion, unitive life, in which there entire Universe, even state neither bondage, nor liberation In this
6 versal self.
and everything appeals as cieator, doer, action, cause, effect, -A negatives It is a state in which positives and
it
one
are
Uni-
one
neither origination nor destruction. It is and the same. In a really a state of Supreme It is beyond all fancy of imagination. This is the state of Advaita-Umty of individual self and
theie
is
Brahman.
Brahman.**
Y-
Shastri
Supreme
:lu\
in
Reality can be
known
either
as
S/va or Sakti
1
because
Siva
as
Though one
we may
call
Suitit
S,7/i/i
and Sakti as Kinetic energies. Siva is prakaSa (Knowledge) and When we emphis Vimarfa (activity; aspects of the satna Brahman.
asize
knowledge
is
side, It is
&tva
and
the
same
thing
is
Sakti
when
activity side
I'rakahi
a single Unity called emphasized. Together they form d3 In the form of Siva it is inactive, indefferimaffo Svarupa.
.
material cause of the Universe. But they are inseparable like heat
fire,
material bodies.
,?<wi
including and Sakti and creative, sustantive and destructive powers also arise, then arise the worlds and elements of which they are composed. Creative
Maya power of Sakti. Veiling herself with her own A48ya, 36 Tattvasos becomes, desirous of creation. Then there arise
She
sustanthe and destructive powers are not distinct entities. They are all
one
and the same as paits of her. Creation is a mode of divine existence and Dhine 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 \\ith the cieative energy. Thus creative, preservative and
destruin
of Divine energy
that
exists
Brahman.
Parinamavada. Sakti
is
itself,
transfoims
World
is
expansion
of
this
Universal
Con
like
sciousness.
Thus
It
this
world
also real.*? It is
not
JSrahmavivarta
Sankhya
not Prakrti of the Sabkhyas, which is unconscious and real. E\en great Advaita stalwart Ankara treats &akti of the Tantra
philosophy
but
Consciousness
pure
is
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 here ere as Bfhman fman " 1 hough the of the conception goddess Trfpura corresponds to tha" Impersonal Brahmaa of the Upcmt^s this Tantr* literature, emphasizes the dvnanuc aspect of the godhead-the activity of manifestation Je,t 3 m the form of Dmne energy. The S?*to have transformed the
>
itself.
of'
hue ***"""
f the
that is the omnipotent, omnipresent and omniscient Mother-the source, support and end of the en.re
lakti
empi
c^
Tr/pura
Tamra
to this
(&ri Vidyu)
Its Philosoph v
and Path of
sadhand
65
According which is really nameless and Formless conceived through religious imagination becomes goddess in Saguna form The Nirguna Brahman of the Upam$acls comes down step by step and assumes the foim of a.
goddess, and becomes an object of woislnp
in
the
form
of
Universal
Mother
All the
parsphermlia fo worship are then offered to hei. This highest as Mother is a special feature of &akta Tantra and
Mother,
This
always nurishes a more charitable her childien and offers them an opportu^attitude
ways.
of
to
foigiveness
and compto
more
the
natmal
Mother
than
father.
personified
form becomes
is
afectionate
Molhei, worshipped
the
also
known
conceived as
Vi$nu,
Brahma,
in the Saguna form with ceiemonial pomp only a suppoit for meditation on the highest, which is strictly beyond thought and mind. The Mothei is leally the highest Brahman in empiric
dress.
The
is
Brahman
in
Saguna
form
is
near enough
it
in tho woild
us and yet far away, she and that she is both immanent and
to
three eyed and holds in her four aims, 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
also
Snkrsna. 71 This Saguna aspect is only for those who are ordinary mortals, highly emotional and unable to meditate on the highest attributeless Brahman.
The
form and
signi-
ficance of
worship
is
found
in
many
texts
such as
and Tripwamahimnastotra. This kind of description is emotion of devotion and strengthen it by furnishing suitable support for
meditation.
is
Tnpitrs
is
really
Being
is'
also
Supremely
beautiful and
when
it
gets
embodied
is
in
human form,
for
the benefit of
its
6~6
7.
Shastn
All othei gods and goddesses aie subordinate to her, and offei obeisance to hei 7 3 Inspired by her, Brahmil creates
Triptird
is
the
supreme deity
iL
the
world,
Viuu
sustains
lelative icality
and
due
objectivity of the woild and us icgularity and law abiding natute are She is absolute in the world context. She is the supreme Lo her.
from
She
is
Karma,"
She
is
in the
form of
the moral governei and lord of the law of ocean of mercifulness. 75 She is the
all 77
and
The worshipper of
atfia,
Tripura,
becomes the
Manm
The devotee of Tripura Brahma, Vtsnu and &ankura n acquires great learning becomes exceedingly prospeious and develops a
Fire and
charming personality 8c Devi confers all sorts of powers to her devotee. She fulfils all the desires. Her devotee becomes mastei of all arts, and obtains unparalleled name and fame, 8 * She bestowes all worldy prosperity to her devotee. The devotee ofTripurS, enjoys and becomes ons with hQT(Brahman) in the end. 82
all the
worldly riches
PATH OF SADHANA
This Tripura Tantra
this Tantra
is
mainly practical
scripture if Ved&nta
its
represents Upanisadic
philosophy,
lted the
No
doubt
emphasizes
the
from
will
spiritual
on experience Mere
or
erudite
know-
not
lead to
realisation
knowledge of one's
own
ledge
self
Mere
does
not
in
scriptuaral
specxilation
Vedftnta
necessarily
spiritual
lead
to
real
consists
experience
that
can
the
soul
by aspirant on the path of realisation of Advaita. But it is very important to note that these disciplines described by Tantra do not propagate self torture and dry austerity. It is clearly mentioned in these texts that,
bondage Thus both theory and practice are of utmost importance for a devotee to reach the highest goal. For this icason, this Tantra literature prescribes a set of disciplines, to be followed the
from
eternal
worldly pi osperity
3
and enjoyment
and
Now,
at
it is
Tarxtric
some greater
Vidya)
Its
$7
These Tantric
internal or higher
texts
advocate two kinds of worship of Tripura: the form of woiship, consisting of deep meditation and
the exU'inal
Jiitcndcd
oidiuaiy mortals
in
man
lies
doimant and
likened to a serpent
up Kundalini &akti) This power has to be aroused fiom place (which is at the beginning of the spinal coid) mid led up btep
step to the cerebiuin
by
is
Here, in
with
is to
/.
This
awaken
this sleeping
Snake or
Sukff. This
is
done
in
many
letteis
and \\oishi-
in
Saundaryalah'
an.** Yoga speaks of satcakras viz, Mul&dhdra (full of rays), Sv&dhitfhana (own place,), Anahata
original abode),
("sound),
Manipura
85 abovejand Ajftd. (mind between the eyebrows), within the human body. These are actually psychic centres in the body. These six psychic cenether and of tres represent the cosmic elements earth, water, fire, air,
the mind
respectively.
8 e
in
the cerebrum,
there is
An
aspirant by deep
med-
up
is
to the
it,
cerebrum where
emerges iu
its
this
that
is
adventitious to
It
ousness.
is
a state of applying Yogic or subtle technicalities is considered as higher form of internal worship 5 Highest type of meditation (Paradhydna) is meditation (Suk^madhydna).
sciousness. It
~>
done
less
impartite, and
impartible
as steady, motionless
flame
a wind-
Japa (reciting sacred lettersjis PancadaSaksari Mantra is considered as supreme is identified with Devi. 8 formula for deep It is a Mantra, which is also called Gupta Gdyatri because it contains fifteen germinal meditation. This mantra is so called
union of Siva and Sakti, Jiva and Brahman* letters. These letters represent herself is called This Mantra represents body of Tripurasundari. Tripura
the universe because she is witness of five kinds of stages of paflohdaft 1 fifteen meanings of this tnafttra** and indestructible." Bhzskararaya gives is explained in TrUatlbtiasya Three hundred meanings of paficadafckjan three 93 The fifteen letters of this Mantra are divided into by Safikara and&aM. F*tfvarf is the JMtoa!-
an aid
to meditation.
Mantra
KSmaiSja groups (K&ps) viz. Vtgbhava, division and confers akti which' is in the VSfbhava
salvation.
KSmardja
65
the Knmyafaki! the ruler the will power-the
y
oJ"
is is
desi'e
and
fulfils desiie.
The
SaA// division
&i\>a.<><t
supreme energy
and
is
in the
form of
specific divine powers, such as File, Sun gioups represent, the three states of waking, dreaming and dieamless sleep-vtfiw, Taijasa and pt2jn& and willpower,
power of
said to
knowledge and
all
this
Mawia
Fins
is
is
compnse
results. It
the
Umvcise
is
Mantia and
recitation of this
sure to
this
man who
has been
is
initialed to
iebnth.5 This
paflcadasaksaii
known
as either
H&di or Kadi, on the basis of beginning letter of the Mantra. It is said that Hadi is followed by Lupamudra and Kadi path is followed by HayaDuivasa. For the very highly advanced and Agastya, and
griva,
a,
initiated,
sixteenth letter
is-
is
added, and
it
is
letter
'
the Paths of Yoga and Japa Sadhana are puiely internal type of woisliip. The mind cannot remain steady on, what is formless (amurta). Theiefoie a form is accepted as ai'd to meditation Foim is also of two kinds-gioss
arid'subtle,
feet "and soTorth. Subtle
bo'Hy of Mantras,
The grossest form is pictorial that which is with hands, foim is the diagram which is also called the
The well known Snyantra or Silcakra
is
worship of
Tripiira or
VamakeSvra
"
-The
'Sriytintra is
composed of nine
leached.
e teeu angles, second set of ten inner angles, third set of t n angles within these, fourth set of eight angles within these, three angles within these
worshipped in
with the Padukdmantra of seven letters. These nine Cakras are also called
Trilokyamohana, Sarvdfdparipiiraka, Sarva Samksobhana, sarvasaitbhagjadayaka, Sarvartha Sadhaka,
arid Sarv'&nandamaya,
These
nine
(srsti). maintenance (Stlriti) and absoiption 98 In the middle of this Srzc'oAra there are nine (Samharai. triangles. The five triangles with their apexes pointing downwards are indicative of
&akti elements and four with their apexes pointing upwaids are of SzVo.
poritin'g
But Laksmidhara, mentions that according downwards are of S/vfl and the five
to
Kaulas
four
triangles
triangles pointing
upwaids
Its
69
&akttv
The Hindu
as
is
in
the inneimost
&akti
)''(.;
binJu
is
also
known
It all tmingie. This cential point 01 heie does not mean the
it,
generative oigan of woman, it means source of the entire Universe, the cause and the womb of the Universe.
coiistiuct ^ricakia. To constmct evolulion mode ( bnti\*rama)method accepted by Samydcarins and lo \voik it out fiom the cuclc Bmdu is involution method (Samharakianta\ adopted b> the Kauhis a "
'
iicakra
the
to
There are two different processes tu from the Bmdu mitwaids is the
This
a diagrammatic
and
mantra
the
is
its
embody
subtle
'A deepsi
it is
also a
consists
of nine
human
skm
and
soul.
The
blood, flesh, muscle and bone and marrow, semen, first five originate fiom the Sal.ti and are known
They are diagrammatically represented as five triangles with their apexes pointing downwards and remaining foiu elements are ivasvariipa and called Qrikantbas. They are tepiesented by four triangles
as S/va Yuvatis.
fortyfour
elements
composing
triangles.
aie arranged as so many triangles on the sides of the nine that the en the human body repiesents Sricakra, It means
which
Devi herself
of
The
mam
ricakn\
is
-
the
realisation
known, 10
the
the
leahsationof
difference
is
Swatmabhavii.
between
expressed
ritual
abolish
this
imposed
this
Tantra
In
Advaita bhava
meditation
has
to
and
Japa,
-1
the beginning
or she'
of the
the
worshipper
think that
am He
and should
t0 * An aspirant should the unity of Jiva and Brahman * Kuliirnava tells as one and the same with hei.i meditate upon himself Let him give up is the temple of God. Jiva is Saddfmi us that the body
meditate upon
with the as the offering which is thrown away and worship his ignoiancc 5 'I am He or She.'* Even, Ny&sa, Japa. Homo, Tarpoaa thought and feeling
of woiship indicate used in this method
dess.
the
image.
10
J.ipa generates a sense
Y.
i'.
Sftustti
of identity willi the deity. Hoina is destroying the the sense of inuUifariousiiess of the UmveiEie. It in dissolution of all
distinctions such as
"Thou" and "I", "Is and ''Is not" Tarpana is the contentment (trpn) caused by the realisation oi identity of all things with lr "> one's self Ka//aj and mantras help to produce steadiness in the
belief of one's unity 01
'
No
doubt, the
method of worship
advocated by
i.e,
this
Mantra in the
priliminary
worshipper
and
the
disappears in the end and spiritual expeiience the gained through this worship i e merging of the individual soul into the supieme energy or Brahman, supports the idea of oneness between
worshipped
woi shipper
and
the
worshipped. After
realisation
of
enjoyment of the bliss of Brahman. He and now. 108 Thereafter, he is not bound
to perform either any Pu/d or Japa or dhynna Every word, thought, act and movement of his will be a spontaneous offering to the highest
deity.
We
is
the cult of
Mother
worship The higest 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
who have no
that
fully
In Tantrarnja Tantra
we
are told
worshipping this goddess, controlling the wild longings, one will know one's own true nature and conquer the proclivities with
is
born and thus become one with the true, pure manifest becoming, 111 This Tantra emphasises the worship of qualified Brahman in the form ofUniveisal nother which leads in effect
which one
and boundless
sonal
to the merging of the individual soul (Jivatman) of the aspiiant into the non differentiated Brahman. This Tantric path is an appioach to ImperBrahman through sa%una 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 its association with the mind and the antafykarana, Mattel exists in the form of five gross elements (earth, water, fire, ah and ether) which are formed out of the five Tanmatras (finer Each element has
by
essence).
its
own
peculiar quality
(i.e
odour,
taste,
colour,
touch
and
sound,
Tnpiti-a
Its
s~>dhiina
7/
respectively) and we have special senseorgans d e the nnsc, the tongue the eyes, the skin and the ears) to peiceivc these qualities. Enjoyment of the worldly objects thiough these organs, and mind, keeps the soul of the
man in bondage The aspuant of liberation has lo 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
Horn
all
its
adjuncts,
it
shines
in its
own
native splendoui
* 3
This
is
Tins
is
the gist
its
path of Stidhanu.
Foof-Notes
Matr.kabheda Tautra-Introduction,
Metropolitan printing
P,
(2)
(1)
ed.
and publishing
4-5.
Ibid-Introduction, p-1
(3)
Agatam Sambhuvaktrebhyo gatam ca GuijSmiikham. Matamca Vasndevena tasraadagama ucyate, Nirgato Girija Vaktrat gatafca ginSafrutam. Matamca Vasudtvasya Nigamah Parikathyate,Againadvaitaniriiya, quoted in Matrkabheda Tantra, p. 2-3.
Bhagavan Paiasuiamopyaha-Paflcamiiayan paramarthasaraiupan pratunaya iti-Setubandha, by Bhaskararaya, ed Agashe Kasinath Sastri, pub Apte Hari Narayana, Anandashrama printing press,
:
(4)
Pane, 1908.
(5)
p.
24.
grati&a dvividha Vaidiki Tantrikica-Mantismrti-IT-l, CommentDesai M.L., GujarPandya Pranajivan Harihar, Pub ary ,-ed
. :
ati
Printing Press,
Bombay -1913. p
30.
(6) (a)
Brh. Up.-II-V-19.
(b^
(c)
Aham BrahmSsmi-Brh.
Up.-I-IV-lO
yadyasiottaia^atopanisad,
Pub
(7
Tantra'Aikyam Jivatmanoishuryogam Yogavi&iradah'-Kulsrnava Sharma Bhadiaslula, Pub Kalyana mandira, Prayag. j-^_31_ e d
,
V.S. 2016
(8)
p 57.
devah Sacl^ivah. Piasaottaraparair"Guru^isyapadeshitva svayam Mahasvacchanda Tantra, Tantiam Samavatarayat." vakyaih Setubandha by Bhaskararaya-ed; Apte, H. N, Anand quoted in P-21 preas, Pime, ^908,
asluama printing
72
Y.
Shastri
<9) (a)
Madyam Mams am
paiicatattviuii
cd
tvayaproktfmi Sjukara Mahanii vana Taiilia-1-59, Valmiki printing Bhattacaiya Jivananda Vidyasagai, pub
:
p-13
ca Miuhli
Madyam Mamsam
rirapancamam
ca
matsyam
mailhunamcva ca MakTanlia,
Devi
devalapmiKsmnam Kuliinuiva
followers,
(c)
ctiticises those
who misuse
these
five
Makaras-H,
Tantra
-14-1 5.
(10) Tantraiaja
rati,
f
1
pub
Gancsh
&
1)
Patoksam Ko anujanile Kasya kirn va Bhavisyati. Yadva pratyuksa phaladam tadevottama darsanam' Kulamava Tantru, JI-89, p 12.
(12) 'Bhukti
(13)(a)
II,
p-I3.
10,
(14)
Kamo Yonih
natu piakatam
kamaletyevam
saiiketikaih.
^abdaih
vyavaharati
Bhaskararaya,
Library
(15)
Madas,
194L } p
8,
Yato Va imHni Bhutan! Jayante, Yenajatani Jivanti, Yat prayntabhisam vi^anti, Taittinyopanisai, I. Bhj-guvalli, l^adidasopanisad, pub: Motilal Banarasididas, Delhi 1978, p-319.
(a)'LayasthityudbhaveJvan'-Lalita tndati, works of Sftrtkaracarya Vol-18, Vanivilas press, Srirangam, 237.
'16)
(b)jSrstisthiti
a^rama
in
KaivalyMadras',
Auanta Krisna
i
yj
/ *
P~
'
;i7)
Encyclopaedia
of
Indian
Salctore
RN
L-10
New
I8)fiakti
Green park
Extension!
Bharaif
(2)Tc
dhani-Sveta^vataropanisad-l~J.
Its
13
Tripuropanisad-
p-472-73
(3)
(4)
BhavanopanisadBahvrcopani?ad
p-476-77
p-554-55
:
Commentary by Laksmjdhara,
hi Sankari'
p-140.
Saundaryala-
totia,
vanopanisat, Bahvrcopanisat
(26)
Lalita
Daharaka^avakaSe cakram vibhavya tatra pujadikam samaya iti, sahasranama with Saubhagyabhaskara, verse 88, ed
:
Tukaram
Javaji,
Ni-
Bombay
devi
1914 p-53.
Tripura Trividha
BrahmavisnvlSarupinJ. Jfianaiaktihkriys
Trailokyaiu
p.
^aktiricchaiaktyatmikapriye.
samsrjatyesa
205-207.
tripurg
pariKtrtita-NityasodaMkarnava-IV-H-12.
ca
trirekhakam.
Mantro
Sarvam irayam
trayam
yasmat
Naditrayam
cittam
tu tripura
puratiayamudahrtani.
vasatyesa
tasmattu
De&kalakarabhedah
samvido na
hi yujyate-Tantrika
vang-
mayame
(b)
Saccidananda-Lalita
Trifetl
with iSaflkarabha^ya,
Works of
ni&Jyate-Nityasodaiikarnava-
Y. S. Shastri
(33) Nodeti
quo-
p-85.
(35)
Tnpuraiva paiambrahmelyabhidluyatc .-Ibid-Inlroduction, p-85. Eesa sa patama Saktirekaiva Ibid-- IV- 10, p-205.
Samvideva bhagavati svantah sthitam jagad bnhih prnk^ayaUtiIbicl,
(36)
Introduction, p-85.
SuddlmviUys, Maya,
Prakrti,
Niyati,
Purusa,
AhaAkHra,
Buddhi, Manas, five Jfisnendriyas, five Karmendriyas five Tanmatras and five Mahabhutas. Nityotsava by Uniftnandanatha-IIIrd
edition, ed
:
Shastri
Mahadeva,
Gaekwad's
Oriental rnslitutCj
(42)(a)
(b)Devihyekagra^sit-Bahvfcopanisat-l-I^adyasfottara^atoapaniBiid
554.
(43) Ibid,
p-554.
:
<44) Saundaryalahan-98. ed
Shastri
Subralimanya
/ /
23,
Devyupanisad-p-471.
(48)
(49) Tris'ati
p-175
218.
(50) (51)
Ibid-p-180.
Sajvadhara
Ibid,
218-
(53)
Hanopadsna
(54)
Sate and
nirmukta,Trifatl-p-234.
Woodroffe> Pub
:
S 5Icta - Jota
Qancsh
(55) Ibid-p-43-
(56) Bahvrcopauisat
(57)
p-555.
'
'Sarvea-smantahpurusah p-469.
"
fripura Tuntra
(n
Vidyu)
l
Its
73
nava.
(b)
(u)
kaima
Laraiutin
karyumcvtica.
SiuvfttmtilHya
me
Sakltidrsti-
P-163-KJ4.
(61) BIiuv.ibli5.vu
Lltani
vinirmukLam n.isotpaLU
SiLklimulorbhcdiim
vivtu jitum.
Sarva bankcilpunnAbliedawitli
'Sivasaklii'Uihyekam
Tiittvt-im.iliiiimajiIsinal.u-Vruilrika
vang-
Sakli Cult
I
in
9798.
(64)
bid- p
151
(65) Nityiiijotla^ikuniavu
IiiLruduction, p
8590.
2.
151
lu na KaScit puiaisyutti
Nityasodasik-
(b)
paksaslu
Lu
para^ya
culiupasya
brahmanah
jagato
jagatali
parinsmyupadanamj
ova
api
Param
biahma
vivartopadanam.
At
nidyikatvat
jadatvam
mithyatvam
ca.
TaiitrikanEiin
paksaatu
paracinniijtlia
'
lupatvat mayetyiicyato
cidrupah Cidvilabiil; prapaflco ayam" iti Jfiauava'si^Uiat. ova ca satyo apt Nityasod^sikSraava with sctubaiiUha, p
(68) (a) Lalita, TrIJali
Ata
(b) Saundaryulahail,
235.
7,
(b) Saundaryalahai-i
(c) Ibid
I,
41.
2,
Laksnndhars, p
42.
Tri&iti-p-iys.
Tantra-Julm WoudiolTc-p-24
76
r. S. Shastri
(b)
Kadacidadyalalita
pumrupa
kygnavigrahS-LalitStrteati
sya-p,
(c)
22526
Tantraraja Tantra,
XXXIV
p. 99
(-72)
(d) Lahla .sahasranamabhasya, Verse 16, p-9 Devi Worship in Saundaiya Laharl-Iyer Venkataiama
M.k.
Prabuddha Bharata.
(73)
Sept. ;959.
pageB-1.
(74)
(75)
Karmsdi ssksmi
169.
Ibid.
p~218-9.
Sadgatida-yml-Ibid. p-25S-60
(79) fa)
(b)
(80) (81)
Saundaryaltihan-5 6,13,18,101.
^adatta yj3
i
Tnpiiramahhnnastotra-Sl, 53, KSvyamala-pait XI ed: pandit Si and Kasinath pandurang parab, Nirnayaaagai press, Bom "
*
Jo~~~o7
(82} Jbid
54-P-37.
(83) 'Yatrasti
tatra mokgo, yatrSsti niok ? o nahitatra bog Sivapadamfafioja yugarcaksnam bhukti^ca muktisca karasthiteva-Sa
bhogo na hi
(84)
Laksmidhara-9 p^70
Ibid-p-76.
Tripuretapiayapanisad
tat
(89) (a)
p_46l-463
2L3 S2SSL
kararaya
%%"******
m yat
p-50-52
a ari
5d
"
<ma,n-p..
(92)
- Sau ^aryalahan
with
atigya
va
Varivasy5rahasya-p
p
37-110
(93) Lalitatris'atj
166290
5) (a)
Yasya no
pamam
jaama yadi va
Its
77
vidyate'.
Matrkabhedatantra
VII-1, p-38.
(96; (a) NityasodaSikainava. iVamakesvaia
Taatia).
1-29-43,
p-50-57
acd 1-59-75
p-83-88
ca
irlcakrarajamudHam
p
27.
Rjuvimadim and
\rthaiatn5vah
p-135-36
Setubandha-p-40.
'Kaulamataausarena adhoinukhani catvantnkonani Sivatmakani,
(99)
Qr72.
dhvamukham panca
(100)
trikonani Saktyatmakani'-Laksmjdhara-p
1
Samhsrakramena Kaulamargah
argah.'-Lakjmidhara
Sfstikramastu
samayaiiT-
p
ed
:
82-83.
(101) Sauadaryalahail,
II
Subrahmanya
Sastri
and Snuivas
Ayyangar
Guram
ahamatmanam
arcayet', Ibid,
p-56S.
(105
jivo
ahambhavena
pfljayet
deval; sada^ivah.
tanmayata rupabhavanam.
homali.
Kartavyamakartavyamaudasinyanityatmavilapaaam
Btavattopanisat
p-477
-792-3,
ACTION
P. Lakfiani
creation,
God
exists in an unconditioned
state
without
desires to
He
God
When He
Suguna Brahman-in
the
form
Rajas,
Harmony and
Stability, Inertia
and
Destruction. Creation starts with the coming into being the fourth, the feminine or passive or negative Prakrit! or Primordial aspect, Mattel,
Eneragy.
What Brahma
of virgin Mary,
when
When
womb
creation starts.
principles-activity
and
inertia,
the positive and the negative, the Spirit and Matter, the Punisha and the
Prakiiti.
There
is
thus duality in
life
nciples are the two sides of the same entity, Life. Realisation of this
the ultimate goal of
man;
Truth;
this is
reaching
to increse or decrease,
would produce
uction.
Man,
pleasure,
as every
other
living being,
is
struggling,
'living' to
find
If a
man
is
willing to go
is
somewhere
to achieve
is
what he has
taking
pain;
his
him
with
feels
nearei
is
every
step
he takes, hundreds of
cells
When man
satisfies
hungry
of
is
a pleasure;
it
the
pangs
hunger,
it
in prepa-
chew
labour,
is
pain
and
SO
M.
hundred
cells
P. Lakhani
with
any
and everythin
man
And
If pain
to act,
if pa in and pleasure are equal why should one act for a thing. and pleasure are equal, if there is no profit, it is foolish for man to do anything. It is no thing but FOLLY to live. The only logical
to get
fact
is
that
man
out of such an unprofitable existence, does not want to die, he does not
is
want
to quit.
he
finds it pleasanter
This means
that
is
in life,
How
God
to
created
to
experiment, to gather experience, to evolve and gel at the Truth of Life. This he could do only by performing action so that existence and
action are synonimous.
To supply
He made
arrange-
ment
"so
that, for
sum
cross
total
man, sum total of pleasure becomes greater than the of pain. He or His Deputies, sacrifice themselves to lift some
number of 'Christs' who bear the who take upon themselves some of the pain of humanity, they accept Rishis, Munis, Yogis, suffering so that humanity may move forwards.
having renounced the Avorld and sitting in caves ahd forests in Samadhi They have not run away from the world for
In Samadhi, they are helping the
human
race on higher planes of existence. All the time they are 'endea-
human
race.
working on higher planes to teep and guide a collosal task and there are a large number of spiritpain.
Beings constantly lifting a part of human ratio of pleasure becomes greater than pain and
ual
to act
That
finds
is
it
how
the
man
possible
and
live
would
have destroyed
His throat-that
to
all
is
how
took up the poison and kept it in his throat and body became blue, and He came
and
so helped
the
creation
to
act
and
progress.
PREPARTING THE WOMEN FOR DECOLONIZATION THE ROLE OF GUJARAT VARNACULAR SOCIETY
r
(1848-1915)
Miss Bhatt Usha G.
The
piocess of colonization was at the same time released by colonial rulers as a result of which a number of institutions emerged in Gujarat. Some of these institutions were founded with the co-operation and active support of the well-meaning
and friendly
British
officials,
although
the
and perpetuated. One of these general colonial environment prevailed institutions was the Gujarat Varnacular Society, founded in 1848 by the
social elites like Bholanath Sarabhi, Bhogilal Pranvallabhdas,
poet Dal-
Himabhi, The local elites got moral patram and Nagarsheth Premabhi bureaucrats such as A.K. Forbes, T.B. Curtis support from the British and Major Full James. The Gujarat Varnacular Society generated multi
faceted refoimist activities and
social
it
became a
ncucleus
for
meaningful
connection with the problems of women. The particularly in of this institution and is to trace the growth objective of this paper of women. its role towards the upliftment
work
explain
1848 to 1915
of t h e Gujarat Varnacular Society from Before we review the work of out of place to briefly sketch the condition it would not be
woman which
half of the 19th Century. in Gujarat in the first prevailed of a wo19th Century in Gujarat the concept In the early part of the social was not accepted. Really speaking B independent personality i In feudal attitude reflected the medievalach towards woman had she to a man and a woman was secondary
dominated society
The
miserable
i
'
etc.
made female
given
life
treatment
to
There
A f male children.
Female
education in the
that if a girl
modern
term
was
Ae
existence
It
was believed
$2
MJSS Shan Us ha G.
was not supposed to go to the school. She was meant to be marrif were excepti children. Theie to do domestic work and lo deliver Sansk like Diwalibai who wrote poems and few Nagar women knew
or Persian, 2
Prior to the 19th Century in Gujarat child marriages were commc A girl was generally married between the age of three and 11 yea The marriages were supposed to be limited to the casts, subcasts or a loi
life
partner
at
v
a
was not
in
the
As a
(
unmatch-couples
picture or odd
girl
coup
in the existence.
An
eight
year
could
married to an old
man
of sixty
The 18th Century poet Krishna ram remarks that girls at the age 11 or 12 years used to become mothers."3 The death rate of pregnant women was high. Even after the delivery women used to due to vmhygenic conditions, lack of medicines etc. Polygamy was pr alent in the society. Widow-remarriage was not possible and the cond ons of widows were terrible. They had to live their lives under vari<
10,
I
won
Gujarat.
II
This picture began to change when a large number of social refoi ers appeared on the scene and they were the products of the Bril educational system. These reformars launched cruzed against the a
system and the evils like the child marriages and ban on the wic remarriages. For example in 1858 Karsandas Mulaji wiote that as ir. and famale both are human beings they should have equal rights.* F
Narmada Shankar suggested 18 points to improve the position of wor and emphasised female education. 3 The Gujarat Varnaclar Society re cted this general environment and assumed the role of a change-ag< It took up the work of woman's upliftment. In the initial stage
Gujarat Varnacular Society was purely a product of the colonized atn phare. Like the Indian National Congress this regional organixai
was founded by
Non-Indian
named
Alexander
Kinlok
Forbes
26th December 1548, All the managing committee members were Eurc ans.7 Only in 1852 Bhogilal Pranvallabh, the principal of the Eng
in
the committee.
The basic object of the society reveals the symptom of decolonizat The object was to enhance the progress of the regional Gujarat! langu
S3
rate
and
lileiatuie,
to
spiead
knowledge
and
increase
the
of
On the 5th January 1849 the society started the native library. In a sense the hocicly played very important role as, an effective medium
education. 8
of socral change
May 1849 the society started a newspaper published on cveiy Wednesday mimed -Vaitnmn* by Bajibhai Amin. In the 'Vartman' 2nd dated July 1851 a para in connection with the jail administration
the
On
2nd
was published. o On the very point the government was displeased. One of the managing committee members Mr. Hanson expressed his acute
protest against 'Viutman'.
1
<>
On the 1st April 1854 'Buddhi-prakash' was published by the ance of the Gujarat Varnacular Society, 1 l This Jouuml, among things, published articles on famaJe education and adult marriage.
assist-
other
It
also
published articles in favour of widow remarriage. In a very tiue sense., the Buddhi prakash generated an ideological movement for the betterment
of the Gujaiuti Women. On account of its moderate and popular the journal was very populai and it had a large circulation both urban and rural aieas such as Broach, Junagadh, Phandhuka,
style
in
the
Mahudha, Nadiad,
Jambtisar, Kapadvanj, Dholaka, Sadara, Petlad the government school teachers were
1855 the well known Gujarat! poet Dalpatram was invited to join the position of 'Kaveeshvar' of the society. He was pro-British and praised the British raj. 13 Palpatram wrote a poem regarding the rule of the uneducated ruler and he warned the native
rulers that if they \vould not
inipovc
upon
themselves
they
would be
loosers. 14
movement in general and women's liberation in in view of the fact that the native rulprs particular. This was particularly
of
social
leform
were ignorant and backward Gujarat, like their Indian counter party Society that it It goes to the credit of Gujarat Varnacular was able to persuade the Raos and the Rajas and the Maharajas to utilize of welfare the women. They for resources their financial uiul othui State was Lo set up hchools for the education of young girls. This now
of
looking people.
began
battle
itself.
'Gandhiji
away
the British
54
the
uilei
of
Bare
cont
1
likewise
had
with the Maharaja of Kutchi8 Nawab Sher Mohammad Khanji of anpur Stale 19 and Maharaja Vakhat Smhji of Lunawada. 20 When
society raised the fund for the building of the society Shii Diwan M Mohammad Khanji of Palanpur paid Rs 651, Mansingh E of Baraily, Piatapsinhji Gulabsinhji of Vasada, Motismhji of Chota-U pur-they each paid Rs. 500 Manvar Khanji Joiavar Khanji of Wadasi
akhan Sher
paid Rs.300
The
Thus the native states were incorporated in the activit and leadership to get the suppoit of
society.
These instances are sufficient to reveal ths point that the soci contained the potentiality to mobilize the processes or' decolonizati
In a sense the working of the society shows typical Gujarati mmercial Culture. Apparently it was pro- colonization but slowly, gradu; and indirectly the society was working in- the direction to piepare
<
decolonized psychology of
spirit.
the
people or
to
pro-colonization, inner currents were surely those of de-colonization-paiticularly 'decol ization' of the older approach of men towards women.
Ill
image
was
that of
was
the files of
The main thrust of the society while doing the multifarious activii to bring about change in the social status of women. The study r Buddhi Prakash from 1<S54 to 1915 support this viewpoint.
the rqle
and gradual process to mobilize public opm women's education and simultaneously it helped to incre of women's education.
,
i
In the City of Ahmedabad in 1849 the Gujarat Vamacular Soci took the Charge of a school. The following figures 2i of the school \ help to.-, understand the condition; of the girls education.
Preparing
the
women for
Decolonization
Year
1850
1853
Numbei
42
38
of
Guls
(in the
gnls school)
1854
1855
84
132
of the society staler that the
guh
school founded
by Haikoi Shelharu, widow of Hathisingh Kcsau Singh a noted philanthrophist of Ahmcdabad, was under the Society's management, Avoiding to
the report, the woiking of the school was not
s
1
o.
tion was
impiove the condition. Shelh Umabhai Hathisingh on behalf of Harkor Shethani awarded the puzes of Rs.250 to the students. 2 2 The
girls
to
education was
2 ^
staited
undci
the
School
of
Society.
Further,
Shethani
Harkoibai
she
donated
agieed to
the
amount of
and
24-
besides In
school.
December 1955
Governor
personally
came
to
inspect the school He conducted the the completion of the examination the
to them. 23
in
This was
an important
paving the
women
general
and
the
was
According to the Society's report of 1854-55 Shethani Harkorbai continued to rendei the financial assistance foi the school and she
! agreed to give Rs, 12,000. " The foundation stone of the the girls school was laid on the 26th October 1858 27
building of
As
and
far as
the,
keen gnls education was conceined the society took Ahmedabad but also in the othei urban
iils
schools in
Ahmedabad, two
one.
in Surat, Bliavnagar,
Even
in
8
Mahudha,
Carpentei
who was
In
intensely
interested in the
efforts
Ahmedabad
and the
were
made
to train
women teachers."
1872
Rav Bahadw
Bahechaidas
The Mahalakshmi
At a time when female training college catered the need of female leacheis female teachers female education was increasing, the need to create
iidiuialiy caujlil
of the society. The Mahalal the jtteniion of the leaders was the result of this new social awakeninj
On
school
the
1st
September
with
1892
the
Ravbahadur
by
was
staitcd
donation
industry
a
Gujarat
for
Gujare
Varnacular
the plan
Society
in
picpaied
plan
1915.
women's
educational
an
was
the existence in
The society by awarding the various prizes inspired the educate sections to participate in the essay competitions on the burning socic casts-iegimentation, supeistitions an issues such as child marriages, restrictions on widow -remarriages and foreign travels.
competition
competitor
11)
On one occasion the subjects for th Result of child marriages and its impact o
education (nj The customs and traditions in the caste of Kadav kanabi 32 The theme on the 'Kadava Kanabi' shows that the society too]
special interest
supposed
to
be
ritually
am
the society.
On 23rd and 24th December an elocution competition was organise* Maganbhai Karamchand girls school and the topics were (i) the ueec of the women's education and (li) what type of women's education shoul( be imparted 9 Six women participated in the Competition, Out of then Mrs. Gangabai Pranshankar Yagnik and Mrs. Ambaji Jivaram were res pectedly the teachers from Manasa ad Patlad, Mrs. Vijaya Premabha was a scholar in Ahmedabad female training college and Mrs. Gulal Kahandds was a teacher in the same college. Mrs. Reva Kashirara wai
in
m competitioi became the yeaily programme and on 22nd and 23rd December 1897 the competition was organised in Bholanath Sarabhai literary institute fo
were active
from Baroda and Mrs. Annpurnabai was the wife of Ganesh Gopal Pan dit (B A.}. Thus the married women teacheis were available and the? these type of activities. 33 The elocution
women. In
Nilkanth
the competition 10
teachers.
women
This
who
may
be notec
daughtei-m- law of Mahipatiam Rupram Gujaiat and the wife of Raraanbha Nilkanth, a famous social and political reformer and the author of the renouned noval 'Bhadram Bhadra.' Mrs. Bayabai Shripad Thakur passec
the celabrated social leformer of
was
the
Si
the same examination, Miss Sharada Gopilal Dhruv and Pestanji Jamas passed the Matriculation examination. 2 5
Miss
Dinabai
The
fiist
was
enrolled
in
the
year
from Petlad named Rukshmanibai, her father Naranji Nandlal paid her subscription. The father and the daughter both were the members of the society. 3 6 In the year 1915 there were 45 female members of the society from the city of Ahmedabad and 323 female
members
In
were from the City of Boraday and the other places. 3'
short
the various activities of Gujaiat Vamacular Society helped the emeigence and the growth of women's awakening, Tli^ undoubtedly show that the Gujaiat Varnaculai Society had mobilized the Gujarati women folk much before Mahatma Gandhi gave a dynamic orientation towards the problems of women.
Notes
1.
in
Gujarat
Vora and
Co.
Publishers
Pvt.
Usha Bhatt
Pravnitti-Aitihasik Gujaratma Samajik Sud/iaranani 1st January Samiksha-Stri Vtkarsli 'Vikasgnh Vikasgnh, Ahmedabad,
1
1982.
3
4,
5.
in Gujarat p 67 From the article Vol. 1, 1870 Karsandas Mulaji Nibandh Mala, on 24th October 1858 Premanand Sahitya Sabha, Narmada Shankar L.Dave Narmgady
written
Baroda
(1865) pp
184-187
Usha Bhatt
Gujarat
Vascular A Humanities
January 1981,
Ahmedabad,
1932, p. 9
8, 9,
10.
Ibid p 23
Ibid
p 16
1,
11
12
av
YoU
Bombay
1879
pp. 55-73.
Chanff
14.
1,
15
16,
2.
No
November J855
3
tb)
No
May
pp. 74,75
Dahwtram 'Varnacuik
Socjztyni
17,
Gaibi.
4 No. 5
May
1957
II
18 19
20.
pp.
Idtd p
80,
Ibid
82-83
T.
21
22,
23,
Hnalal
Itihas
Part
I,
II.
Hitalal T. Parakh
p,
10
24,
No.
7th
1st
August 18 34 pp
1854,
77,78.
25 26
27.
Ibid Vol.
Maich
3
p 10 March 1856
M/ September
1856, p. 161.
5
28. 29.
30.
No
Ibid Vol
17
No.
3,
March
1870,
Ambaidas
Lai
(1818-1889)
Ph.D.
thesis
(Unpublished) '(?u
42 No,
9,
September
1895, p, 268
32.
March
1854, p. 13.
33
34.
No
1,
1,
30.
pp. 24-25,
35
36
37.
Buddhi Prakash
Ibid' Vol, 39, No. 12, December 1892,
p. 288.
Ibid
Vol, 63,
The
Report
of
the
Gu
1C
\UiHSV
HemacandiaS
T
This happens
to
S. Nantli
of
its
type
tix'ing
The
up
the
smgulai
purpose of our
available
in
effoit is to
that
vailuus
the
e.1
the
woiks
Kalidasa, editois
io
far,
including
oveiloo!
most reputed ones such as piof S. 1C perhaps the most important lesearch
Belvelkar, have
tool
i
sodh
e.
woiks
on
Mrnikf'u
1
with any number of learned eomentators quite often ch^ussirn thii 01 that reading calling one a 'sadhupalhn' and the othei an 'apapatha Noi only is KalidSsa quoted piofuaely, but Bhavabhiiti. Bhalfanaiayami, \ is~.
alamkara
works
we can
of othei
In
this paper,
we
Sakuutala of Kslidasa, and consult only Heraacandra's Kavyanusasaua for the present. In fact all alamkara works, biginnig from Vamana's Ka\vcil
atpkara^sutra-vftti and the Dhvanysloka to Mammata, Blioia, and upto Vi^vanatha onwards, with any nunibei of commentaries, both published
have
are
or unpublished, could be utilised for the purpose. Foi the present \\c chosen only Hemacandia to serve as an illustration. Ilcmacandra could be an ideal and most obviou-, choice hecausi uc
aware
of his
the
utility,
as
portion of
Abhinavabhai atl
Gnoh
in
editing
ra&asiitra in
Bhrata's
M, Kulkarni in leconslructuig the Di. V NstyaSsstia, and by Piof the Seventh lost portion of the Abhmava-bharali on the bhavadhyaya or
chapter of the Natya^astia Abhinava-bharatl on the sixth chapter
introduction, translation and notes
University.
('82).
of Bhaiata and
also
by us
in
editing
the
of the
Natya&slia with a
neat
at
in Gujaiati,
T
'
Tho
first
one
is
published
in
the vciy first number of the Journal uf the Sauskiu The setond one was read in the Vlth \\orld Sanskiu
'
Conference in Philadelphia., U.S.A.Oct *as read at April '82 Jan '83. This paper
84
and
I
is
publibbed
in
Sambodhi
'85.
the A.
C.,
Ahmcdabad, Nov
Sambodhl XII-12
n/,
T.
Nfiiuii
We
.ins
|oi
h.iw IH
ill 1-'
of pin poses
thib
ill
ot the \.uianls.
ut'
fhey
Hemauindia (H)
second
tevised edition
by
Si
i
R C
Pankli
&
Hi. V.
Kulkaim-Publishcd
64,
by
The
AbhiifKfiiuirikiintaLi of
by piof
S.
K
Ci)
Bchelkai (B)
BORI
K
New
Delhi,
Kjhdas,i\ Abhijilanasdkuntala
utai\
('
Rsghava
edition
&R)
cdilcd bv
Joglekai
<h
Maliakavi
Kdhdasa-viiaciia
Mnnedabad,
|5)
edition,
Ilic Ablii]flana
Sakuntala
ction, etc
(6^
com-
mentary
etc.
by
Sfriadaianjan
Ray
fS.
Twelfth Edition,
Calcutta, 1924.
<7)
KalidSha-granthavalJ (Re
Vjranasi, 1976.
edited by piof.
Rewaprasad Dwivedi,
It
may
horn Kahdssa
more than one bundled places 2 in his Kavyami!& Alamkaiacudamam and the Viveka. Out of those
Abhijflana&kimtala one of them we have considered only five
begin
\vith.
No
Page
No
m
?
^y
V- ? y)
2
3
5.
6,
=35iqr3fj ePs'
(31)
(STIfs
7.
CR ^gtisK^fo
(si)
Oai
8,
It
may noted
1,7&8
rest
as
them.
We
will go to sec
ihut
the
are
numbered
edition
is
differently by referred to b\
diffeient editors.
We
&
also
do noi
know winch
piofessors Parikh
tliese verses.
liese \ve
are
mcmioning only
quoting
the
llie
We
aie
not
full
all
quite well
known
>
._ (p.
7) jeaj as V-*<i
H &
U._
U.
^Hffto
(P.
.til
ihe^e leadings ar L-
also supported
?$;;,
by RSgliava p.
-
firimfd o
^"in^qa:,
^i 4 ^'
i^^-
lias
consulted
B.
K.
Tliakoie's edition
(punted 1922 D,
unfortunately R. Taraporewala & Sons, Bombay) also, which, we have not been able to obtain.
(P
noted
'
somevananU
(P
v^
.
(P.
^^o
<-?^)
etc
p^?JsRr
with
fl
note
a
meuliOUiDgvi/,
qr'lT^o
gm ^^Pt:
ll^
This
with
is
footnote
closer tn H,
T
It
S.
Natuh
is
may
numbeied as 4-18,4
16,
4-19
&
In issuing this
''incompleteness."
Academy and its Sanskrit Board The other attempts are also equally
nre
iinj-
has ever thought of consulting perhaps a omiileti: ioi nobodj veiy iiu poilant icsearch tool available in the works of Alamkfiia Sastra.
fl
H.B.(P.
{P.
^.
*YO
lead as
s,
J.&R,-
read as
(also
supports*
by Raghava, P.
11.
U.
IP.??,
?,
vi\s
5
|
G.
(P.
(P.
*.*,
noted in the
.
Ft.
note.
S.R k
ReThe vcise
-duors.
is
(P,
also
^T^5[ 3<
and
by
mentioned
in
Ft,
note
v.
numbered
as
v.?v
^andv
has
?^
:
dill'erer
Nobody
.,
has consulted H.
who
look into
Mammata
f^ara^q We
and
can alwa^
also
commentators
&
4,
Bho
Othei
H.-
B --
(P. (p.
:
J.&R-
both
of
these "varian
are supported
(P,
(P.
it.
by Ragbava
(P
^|^
^.
note,
is
(P.
^..
als0
(Pfcc...
^:
noted
in
ft
not
At
a"
*e
Editors arc
"
this ver SB
(P-7
Fixing up oj Atjme
I'anants ft
am
Kslidasa
93
J,& R-.
(P.
?^
^)
l-
'
=13;sf*J:
?H'
also
supported
by
amf^-tg^a.
Raghava p
^
note:
U.-
(P.**.
(P
tfTjefa
SliV
[
G.-
*?!$)
sisefa: also
in Ft
S.R.
(P.
jo.?l)^er'--'
^
at no.
\auanfc
Fu
note.
The
is
veisc
is
identically
mentioned
51* b>
all.
H's,
dreaming pf
consulting
while Ins
n and
STRf^fTcfo
^SpTlIfo
fsf
^ gfa%
with
3'
for
as suggested in Uie
Ft.
note as
a variant,
f^.
J.&R.
(P.
^V
?|5?o) ^v
fT"
^g
fscft
also
suppoHed by R,Tghava
P
LJ.
^
?*'
(P.H. ?i^^)
(P.
G.
<I^O ^ T
F(^
';
^
*3
noted in S
|i?n
^g
fcft
SR
Re
(P
(P Y?U>
?!?<i
?Ro) %^,
??r'
^l?0
f^.f
as
also
ui Ft
Note
^
?
,
This veise
diffeient editors
is
differently
numbered
R,
and
9 ^ by
mpting a
The above discussion should biing home otu point that while of Kalidasa, and we know ciitical edition of the works
atte-
thai
the Sahit}a
Akademi
we
have
to
take
works of
Anandavardhaua,
with
authorities have got to be taken into consideration very seriously as they are perhaps the most important research tool Hemaca'ndra available,
in particular pro'ving most' useful.
Appendix
(3T)
(fa)
(30
(fl)
(fir)
n^
(Y
(ST)
^5, ^,
,<;K
(?-?
(ar)
/
^IT
^i
(r)
(*-<*)
(3T)
(fsr)
KiivyaiuisSja'aiia
^ilh Alankai'cu^a'mani
&
Vivejcit ol
^
Il-'6<1
dra,
& Dr
V.
Filing up
Kalidfisa
(3?)
?^^,u<^
?v^,
??<=
(?-^)
(a)
i^r)
U~?0
(?-?=?)
^a.,
^3",
leg: f^Ttt^PS^sTq,
(?IT)
vs^, v
(te)
'^,
(3TJ
^<\,
(sr)
(fir)
95
T. S.
Nandi
(s?)
(f%)
>
(3T)
if^r)
(a?)
(fir)
(fr<
(w)
Hrserf%T
(31;
97
ft
c^'T^rSJTclWTqrfoflclT
(art
<*,<^
(v-0
reft
(3?)
(ft)
H^i,^
"J
8
(<?)
met 3
qssrTrswTOronnf
(w)
(ft)
'i.'i?
Sambodhi XII
13
ON THE TEXT
OF
The
Pillai
Verse
Seven
on restoration of Inscription of the Gupta monarch, Skandagupta, coircct text of its last quarter, has lately assumed interesting, possibly the of some of the somewhat dogmatic overtones, with the jumping
though
stalwarts into the fiuy. V. C.
tenacity
J.
Pandey
is
F. Fleet,
who, stiay
efforts
not
withstanding,
is
credited
with the
follows
:
iirt,t
of
s
the
<]$. ^.ilFifWr
^^"
SIW^R;
'Whom
Prof.
J.
to distinction
with
(their) songs
of the text.*
precise import felt sceptical of the admission,' he had often of his misgivings about It is a measuie of the intensity way while teaching us the inscription the veracity of the text, that Fleet but the leading, as made out by bade in 1937, he had retained It is a the manner, he has done recently.* had translated it almost in sense, long he had hit upon the intended to the fact that while pointer the correct reading of the In*. to say the least, of back, he was unsure,
own
andchaiacter of issues pertaining to the origin Since some momentous and interpretation line text of the la are involved in the while unbiased evaluation. Dr. Pandey, merits an honest and the verse. Thus, it is
's
reading, sights
many phantoms
wc owe
LUS
that
Skandgupta
._.
from the low origin of bis Pandev further avers, emanated as of 'awravarw' and nave us betive, was \A r, who, of d&nigrating her as a stops short owe not a MahM&tt. tQ
, ,
for booth
him by petty bards, implying (SryaW bestowed upon non-Aryanwas not an Arya, Skandagupta's
woum
now
_
.,.
^
it,
^^
^ ^^ ^^ ^^ ^ ^^ ^
^
'low
^ ^
*,,.
juu
Satyavrat
ved of his alleged humble moorings by lowly bards, who, in Dr. Pandey' view, were instrumental in elevating him to the honoured status. It
simply
comprehension how a court panegyiis a small fry in all essentials, could have the anogance to include in a which was patently insulting to hi official epigraph an expression,
beyond
reason
and
sovereign,
virtues,
who,
in his
own
estimation,
was
a
5
paragon of mamfol
included.
The
the
which beset Fleet's text and which Dr. Pandey, his wisdom, has chosen to tuin a blind eye to 'Historical implication Fleet's in reading of the line, cannot escape apart, the oddities
the coirupt readings
word
of
Fleet had read as SryatSm, holds bey to close scrutiny text. As a result of his
the
correct
restoration
of
th
it
of the
oiiginal
is
stone and
estampages, over the years, Prof. Jagannath Agiawal it. The woid there is no trace of an anusvara over
convinced tha
is thi
it
t<
therefore
be.
nominative aryata, and not the accusative singular, as Fleet took Once 3rya(d is, as it should be, accepted the correct reading,
the
verb pr&payati and the noun vandakajano in Fleet's text lose their relevant and cease to have locus standi in the verse. From the minute details h<
and m&tra
of
each
syllable o
is little
actually
doubt that what Fleet had faltermgly rea( Assured of these two crucia vrtiakathane
.
of prapayati in tbf to the absurdity obviously an error for hre, the verb thus being hrepayatl and not prapayatt, as Fleet had made it out. With these correction!
f
PrS
is
would
read
as
follows
lla:
^gftfir^
gT^*l3 3 St^lT^r "Whom his innate nobility causes to blush an tht course of recital of his exploaits by means of songs and praises." 6 Th( obvious connotation is that despite a plethora of varied achievement!
to his credit,
that
he
would
The
aversion
howsoever
true they
fired
may
text
be, is so
However,
the
with a
zeal to stick
Pandey has
confronted
suggested
with
the
is in poor company with gttaih stutibhUca and objection that vfttakathane nryatd hrepayatl is bad Sanskrit. Morever, the causative hrepayati, he
'causes to blush' in the extant confides, is not found used in the sense is rather a reckless statement. One need not
S.
On
the Text
illustrates
is
it
as
one of
the
form of
/zrz.
Nor
there anything
wrong
with
new
We
chosen
pait
of
ambiguity
in their
sticks to the
Pandey,
wisdom, have
If treated
m
to
the verse
bound
and
of
its
last
quarter,
The
equipments.
The
last
quarter
is
intended
to
some
the
earlir
part.
The
by Prof
and
is
in
knock out
Foot Note
2
3
XX, 185
XX, 186
78
4
5 6 7
II,
op.
cit,
V. 2-8
VIJ,
XX, 185-186
(Dr.
Bharati-BhSnam
p.
K,
V,
Sdraia
Felicitation
Volume, Hoshiarpur,
1980),
437.
S.
V
41
Apte
1963, 644.
sTmwfi
fefto
fotaia s ? ? 3i
TO,
BSPI,
M,
The Problem
V.
Baxi
The problem of dharmapramanya is the problem of the valid sources of the knowledge of dharma i.e. morality, duty or the good.
In Hindu Ethics, Siuti,
Smr-iti
the knowledge of dharma. The first aspect of the problem of dharmapramanya is that of resolving the conflict among the various sources of the
among
to the question of resolving the conflict, not the prescribed dharmas themselves
among
the
sources
but
lies
such
that
one
treated as more authoritative than the other (e.g. (e.g Sruti) is the concepts of lokavidvista, mahajana and kalStnritis) In this context, are also introduced to absorb the pressures on textual authority
source
ivarjya
relation
moral conflict), to the problem of determining the valid dharma during 01 ranked scheme of the the general solution lies in accepting a graded such that, in cases of conflict, one set of duties has categories of duties to .the other. For example, as against the SadbJrgreater force compared is to be followed even ana dharma (i.e. general morality), Varnadharma fellow human beings, but as against Yajfia if it involves violence to the
the
animals)
Sadharana dharma
is to
in a symbolic
for
sources
and
conflicting
From an
#
briefly
the moral imperatives in the tradit^ outlined in this paper, we find that
r
c P
M.
i.>nal
V.
Baxi
Hindu
ethics aie
or injunctions scriptural categorical imperatives thus is the main theme for legitimizing morality
textual morality or revealed morality) norms values, any society the changes in the rules, about by a number standards and patterns of human behaviour brought of factors. Such changes lead to new norms of interpretation of the texU
Any such
prescriptivism (or
\=,
bound
to face in
or
i\
ne\\
new
social practices.
the to Gradually such changes lead lity against scriptural authority. replacement of the greater part of scriptural or revealed morality by he uiciologiocal morality as far as public affairs are concerned. The Indian
i
history
illustrate this
point.
Dharma
as
but modernization, undergone significant changes in modern times, urbanization, industrialization and education have not interfered with the of Sanskritic of tradition the and great continuing development ongoing
Hinduism, for which Dharma and Moksa are the highest values.
This paper deals with the set of concepts which developed in response
on the textually sanctioned morality. The concepts of lokavidvista, mahsjana and Kalivarjya are concepts which helped to relax or modify the rigid paradigm of scriptural morality especially in
to the social pressures
relation to textual conflicts.
Again
certain
well
the concept of
Karma, Moksa,
conflict
between dharmas.
Social concepts in response to textual conflicts and metaphysical concepts in response to conflict of dharmas (duties) illustrate the legiti-
Dharma
is
to the
Purva-Mlmamsa
that
commands, I Vedic
sacrifices
results constitute
*ith
God or ordinary
is
That which
the Vedas
this restricted to do sense, it 1ms nothing morality or with any kind of mystical fervour. 4 enjoined by the Vedas is virtue. Anything
dharma. In
is evil
and
prohibited 'by
sin. 3
that
man
Dasgupta (Vol.2 p should always follow his casteduties, which are his own
10$
proper duties
i.e.
sva-dhamia
The
fixed in
sanctioned and cosmic forces also support those who stand for Dharma. The only tiling that an individual can therefore do is to live upto his own vain a dhaiina irrespective of the consequences
a social order divinely
General
duties,
moral
and virtues constitute Sadharana Dhaima which has been recognized by the Gita, Dkuma^astras and Piuauas
Thus there aie only two basic
categories
(in
i.e.
Varn3rama- Dharma
the
MlmamsS
sense)
is
HE
LSources of
Dhnrma
the only
Vedas according
ritative.
As Dharma can not be known by perception 01 inference, Sabda is means of knowledge about Dhanna according to Mimaqisa". to Jairaini are eternal, self existent and absolutely authoAccording
to Rumania, those parts of Smrtis which Dhaima and Moksa have Vedas as their source.-*
are
concerned with
The customs, usages and practices of Vistas, (sadacara), also consDharma. Of course, according to Rumania, and duties expressly enjoined by the Vedas. 3 The works of heretical sects, those that are outside the
titute legitimate sources of
pale of Vedas, do not consitute authoritative source for the knowledge of Dharma. All Dharmagastras (i.e. the Sastras of Manu, Yajflavalkya,
as well as all Dharmasutras ) Gautma, Baudhayana, Apastamba and others ) aie sources of dharma along with Epics and Puranas,
It
(i.e.,
the
sutras of
regarded
as
valid,
concerned
with
The
there
is
role of
Tarka
is
conflict with
to
be accepted.
It is
employed when
a conflict
among various
Conflict
texts.
IV
among
the Sources of
Dharma
basic
As
Sruti, Srurti
and
Sadacsra
are
the
three
sources
of
Sambodhi XII
14
M.
Dharma,
if
V,
Baxi
theie
is
a conflict
among them, the general rule is that each 1 has more force than each succeeding one.
indicated.
two Vedic
texts, not of
option
is
one of them
and the other states the special rule. The same 8 However, in cases of conflict between Sruti and Smrti, Sruti is final. When two Smrti texts conflict, reasoning based on the practice of the ^htas (the elders) is of greater force. 9
It
yugas,
i
has been also suggested that as dharma changes according to four Manu is the final authority for the Krta age, Gautama for the
According
should prevail
If there is
to
in
the
opinion
of the
majority
Smitis.* 1
between
Dharma-Ssstra
and
Arthalastra
dharma^astra
is
between
Srnrtis are to
be preferred. 13
resolving
the
conflict
among
which have been graded according to certain norms of precedence. This is not merely a textual exercise It has a significance for the theory
be resolved through norms which are themselves textual. Thus we have conflicting texts on the one hand and later texts for resolving those conflicts on the other.
of moral knowledge. Textual conflicts are to
There are two types of contradictions in the texts-descriptive and one text claims that ''X lived for 75 years"
7
and another that 'X lived for 50 years then only one of them can be true. This is because the discourse is about facts. But if according to one text, '*X is prohibited" and according to another text "X is permitted",
then here there
is
a contradiction between
prescriptions
and
therefore
to be treated as inapplicable or inoperative in a particular context. Such prescriptive contradictions are resolved by a number such cases, the absolute validity of revealed texts in all but of devices
is
is
compromised. Scriptural prescriptwsm is to that extent diluted. Sociauthority of revealed morality in those contexts where
101
(hated by the
), the concept of Mahajaua and the concept ofKalivarjya become philosophically significant. They illustrate the complex interrelationship
people
among
Lokavid vista
When
by Smrtis, then accoidmg to certain Smrtis themselves, that which is thus lokavidista should be dtoppedJ* This is an important concession
to society for overriding scriptural authority in certain cases. For example, killing of animals for Madhuparka and for the rites of the
Pitj-s
it
ceased to
be
The
discussion of lokavidvista
operative
smrtis
themselves reveal
texts.
Such concepts were availed of for sanctioning social changes in a static society. This does not mean that public opinion is
progressive, but the point
is
even
always
knowledge can
textual.
To
is
norms and
immune from
certain
is
passages
the
the
as
inoperative
at
same
point
time
has
of
dhanna.
This
not been
sufficiently emphasized in philosophical discussions of moral knowledge. To be pleased only by the fact that social changes are
in textual modifications
is
properly reflected
If relative morality is recognized scriptural authority is thereby diluted. then the authoiity of the texts is compromised. The interesting point is
is
also sanctioned
proves that
as far as the
knowledge
This does not mean that a group self-consciously decides about the moral validity of certain kinds of actions and deliberately undertakes a
planned change of public morality. Mostly, certain kinds of practices liberated from the burden of texts become functionally autonomous and these changes are reflected into the new texts sanctioning new morality.
Mahajana
Sometimes the conflict among all the sources is so intense that attempts at legitimizing dharma through scriptures have to be given Vanaparva of Mahabh&rata beautifully expresses this as under
:
all
up.
208
M.
"Rationalization
is
V.
Baxi
there is
held
to
be authoritative (by
it
all),
the truth
about dhaima
discerned)
and
m
is
cave
(i.e.
can not be
clearly
by
the
great
1271
Thus the path followed, by the mass of people (01 by the gieat mejiidhaima. This implies that when all the other sources create confusion there does exist a non- revealed sociological piamanya for dharma. People can change the norms and rules 01 choose among the confcotistitutes
licting
provision
morality.
relation,
ones by themselves as a group and the gioup values thus emerging can be treated as Dharnia irrespective of its textual justification This at any time can be availed of for new directions of social
Thus there is a provision for society to ovenide authority in. to morality The idea that what is lakavidvista may be diopped and the idea that mahajana may be followed because of the conflict sources., illustrate how scriptmal authority can be diluted by the
among
changing
i e.,
the
is
that
of
Kalivarjya
as
sanctioned
Dharma
The concept of Kalivarjya illustrates the necessity of taking into the consciousness of people during in account the historial changes
various peiiods
the onset
of time. We may set aside the question of the date of of Kaliyuga or the calculations about its duiation or the be a period of moral degeneration but we may hypothesis that it would
still
how changes in. social consciousness lead to try to understand changes in the nature of the moral sanctions and prohibitions thiough the concept of Kalivarjya. Practices which aie forbidden in Kah-yuga
include,
class,
sea-voyage, carrying of a
offering of flesh in SrSddhas, human sacrifice, horse-sacrifice etc. Some of the new prohibitions of Kalivarjya appear to be rigid and irrelevant now but philosophically speaking, the concept of Kalivarjya of the scriptural paradigm of dharmaitself contributes to the relaxation
pramanya.
The tension between the sciiptural and the social basis for the moral of human affairs is still a live problem m oui contemporary is bound to highlight the problem of the interacsociety. Modernization texts and the society. How such a problem was solved tion between the
regulation
.
-,
p ast
relevant to
values.
Any
109
theory of moial knowledge which bases itself on sanctioned texts hat, to face the problem of the conflict of the souucs, One could in the past
never bypass
all the
texts
criterion of the
knowledge of
values independent
of
all
has never worked. Pressures of social change, weight of experience and observation, changes of moral sensibility and clamis of public opinion have always threatened textual absolutism in the sphere ot moial knowledge. There
is always a tension between revealed moiahty and naturally evolving social morality. The texts are to be bypassed in the interest of social context
Two categories of Hindu ethics are fundamental- Vain asrama Dharnia and Sadharana Dharnia (i. e. general moral qualities virtues and values)
Both types of Dharma derive their prStttSnya froin Sruti, Smrti and SadScara
legitimacy, justification or
The socialization process analysed by psychologists involve the Thus it can be inferred internalization of values and norms of behaviour. and norms of varnasYama and sadhSrna dharma legitimately that values the socialization process of a Hindu child in the internalized
are
during
traditional context.
The
of an individual. the positive and negative aspects of the conscience i. e. values The Hindu conscience comprises two types of values associated with duties and moral associated with caste-duties and values
qualities as
When
there
is
there two
into conflict,
evil,
it
is
a moral
It is
not a
conflict
includes
what
is
generally
known
and
human behaviour
in social
non-social contexts.
Varna-dharma The GUa illustrates the conflict between caste-duties treats dhanna According to Dasgupta, Gitt
15 in cases of such conflicts. greater force
in the Epics, we find that In the literature on mo. al counselling guilt-feelings, anxiety and crisis, individiial historical agents experience to follow varna because they are objectively required
depression
M
W heieas
moral
V. tiaxi
moial duties
a*
having greater
value.
of
are
offered
to guide
an
favour of svadharma.
VI Conclusion
The relationship among morality authoiity and society values govern human practices. complex. Certain norms and
is
highly
the sacied texts. then codified at a certain stage of history for its moial contents. extent textual authority depends upon society as the morality authoritative are texts once accepted the other hand,
On
of
new
from
social practices
is
authoritative
texts. In this
sanction
foices
lead to
changes
in the
norms
texts.
the
tliib
new
sanctiniug certain practices and they aie then codified Textual justification thus become less and less -rigid in
Any
process of continuous interaction between the text and the context. philosophical discussion of values and mor-ality concentrating only
categories of
the
011 the
individual
and
his
development
of moral
character fails to realize that historical changes in the authoritativencss of the sources of morality reveal a tiend towards uou -textual sociologito which an individual cally sanctioned morality or scheme of values,
is
exposed.
Most of the recent discussions on Hindu ethics have taken into account only the moral ideas, values and duties and have hardly attended to the problem of the valid sources of the knowledge of the and the
good
right.
Once
this episteraology
of Hindu ethics
is
number
of philosophically interesting points emeige. For example, it emerges that the relation between reason and revelation is not just a pioblem of theology; it is a live issue in ethics and sociology also. * " we make
Similaily,
may
between the non scnptural and'scriptural piescriplivism lead to more comprehensive discussion of the nature of moral language and moral reasoning.
a
distinction
new
in ethics, which
would
Knowledge of values, like knowledge of facts is organized differently during different periods of society. Explanation of facts and justification of values are not isolated cognitive phenomena. are worked
They
out
HI
action,
distri
and
so
nn
The
and the validation of authority regarding the regulation and control of human affairs contnbute to the emergence, persistence and change m the codes of knowledge and conduct.
legal)
and
The
role of
Sabda-pramana
therefore
is
to be
viewed
course highlighting Indian scriptural prescnptivism not mean that theie was no role of reasoning in Hindu
Of
Reasoning
to clarify,
operating within the spheie of levealed morality. We find that in the epics, there are beautiful moral discouises or moral counselling sessions where
of is employed for the purposes of defending a particular course action within the frame woik of scripturally sanctioned dharmas, The framework itself however is never given up. Reason operated within the
tarka
framework of revealed
morality,
it
could
not,
form
its
own
resources,
Given this context, nothing can be gained by finding out parallels between Bradley and the Gita or Kant and the Gita. Neither Kant nor
Bradley ever offered scriptural
prescriptivism
as
the
basis
for
the
own
metaphysical arguments.
were not
mental
is totally non-scriptural. Kant and Bradley talking about divinely sanctioned scheme of duties in a relation reinforced by cosmic laws Given these funda-
on
differences, similarities between Kant's ethics or Bradley's ethics Hindu ethics on the other, do not amount to a
We may
pointing
with a very rich source both for history of dharma&stras provides us the study of history of ethics as well for the study of epistemology of In our search for the new ethics i.e. the problem of dharmaprsmaaya.
legal ideals
an
history of
dharmapramanya
NOTES
1
Dasgupta, IV,
p.
2
3
1
3
483
4
5
Kane, V, Kane,
p.
1261
V,V
1264
in
M,
v,
Kane,
Kane,
I,
p, I, p, 4
7
8
III p III p.
III p.
Kane,
Kane,
P
10
11
Kane,
Kane,
III p
p,
1266
868
12
13
Kane,
Kane,
III, p,
III p, 873
III,
14
15
Kane,
869,
1268
27
(1374) This
Dasgupta,
Blanshard,
IT, p, 526,
16
is
the
most
and
authentic
and
revelation in the
Some
of his
techniques
of analysis
References
1,
Cairns Grace
the
Main Currents
Delhi;
in
Mm
Soctohft Vol
House; 1983.
2,
(Ed
Vikas
Publishing
Dasgupta
S. History
of
Man
3,
Kane
P, V. History
of Dhrmaiastras Vols,,
3,
4 and 5.
VISVANATHA'S KAVYAPRAKAS'ADARPANA
(K. P. D.)
& SAHITYADARPANA
Jagriti
(S,
)*
Pandya
his
work Sahityadarpana
of
(S.D.)
among
after
this
He
D.
also
the
darpana (K.
P. D.) on
S.
K5vyaprak5sa
has
(K. P.)
S.
Mammata,
completing the
He
mentioned
D. several times in
comm. at places for detailed discussions. Not only that, but many a time we get close resemblance with S. D. in it, from the point of view
of expressions of ideas. Here
in
aii
also in form
critically.
made
to
This attempt
'76. It
limited to
some portion
We
Sanskrit Vidyaptfha,
Prayaga,
may
Ed of K.P.D.
published from Allahabad in 1979, edited by Dr. Goparaju Rama. But this r *w Ed. of K.P.D. has too many misprints, so we have followed
it
first
two ullasas.
for 13 times in the
tried
to
ou
ViiSvanatha has quoted his S.D. by name the first six ullasas of K. P. We have
comm.
place similar or
both the P.D. and the S.D., which parallel portions side by side from may become self-evident of their close resemblance.
We
D.
is
all its
forms, while K. P. D.
'^fnr'
only
comm. on
the
which
its
is
common
matter.
S,
The
below
1,
:
comparison between K.
P.
1
P.
D.
and
D,
could
be noted as
K.P.D. ultesa-1,
on K.P.
1.1.
etc.
'
at
the
XXXIInd
Session,
M.O.C.
at
Ahmedabad, Oct.
XH
15
114
See also
S.
D.
1,
P.
..... etc.
2.
K.P.D. ullasa-1, P.
...... qRsjtftzmi^q
on K.P.
1.2
......
Til^KT is^ftfr
remark
etc.
1.2
Compare
3.
the intioductory
to S. D.
K.P.D. ullssa
1,
P. 4
on K.P.
1.3
V3
See
Tf
qfiTjcijfefwfq
Vf-tti
on S.D.
1.2
......
qfcnafW:
1,
g?
4.
K.P.D. ullasa
P. 5
on K.
P.
1.4
and the
Vytti
on S.D. 1.2
ftfSfol"
U3
5.
fTS'T
Etft^^qq'
^
1.4
K.P.D. ullssa-1, P.
on K. P.
1.2
aq^t
6.
q|q
B^I?f ^^f^f
11
K.P.D. ullasa-2, P.
on K.P. 2.6 b
I
3W^T
s^fil^T^I%T5t
?r
s^a
is
*H$I^r Efftfelq&mwf^S!
7.
^ ^g
and the
Vrtti
on S.D.
2.1
K P.O.
in reading
sjNT^imt
2,
K.P.D. nllssa
P.
11
on K.
P. 2.6
and the
Vptti on S.D.
2.1
ruvanstha'a
9.
KnvyaprakKadarpana
P. 17 on K.
&
Sahityadarpana
U<
K.P.D. ullasa
2,
2.9
<n,
aififan- *qftift*(RT
and the
10.
Vrtti on
K.P.D. ullasa
2,
P. 18 on K.P. 2.9
...
etc.
and the
Vrtti on S. D. 2.5
11.
K.P.D. ullasa
3,
48 on
K.P
3.21
The
Vrtti
as
Above
in
^T^f^^i which
is
not
proper
and
is
corrected in
its
new
Edition.
*et^'
for ga|$FfiJftf3
&
W^q^r:
f r
quite
amusing,
K,PD,
ullasa 4, P, 60 on
K.P
I
4.24
snmfiTzfflL
Now
The
reading of K.P.D
a
is
improved
by
removing
the punctuation
mark
of
fullstop after
'arfSft'PI?
in its
new
The
etc.
4, P.
60 on K.
P. 4.24
fagriti
fandya
We
is
have g^fq^l
5fis^'?r...in
the
new
firclqSIJ^ for
f^Sfa^
%ffifR3
not correct.
it
The
fullstop
We
Now
read
the Vrtti
on S D.
4.3
'^^ *3q'...
etc.'
in S.
D.
is
clearei
than
etc.
K.P.D.
4,
14.
K.P.D. ullssa
P. 61
on K.P. 4.25
We
proper.
sflfaciq.
in the
'.-.etc,
There
is
no
fullstop after
4.2
eqq'
q?q,
which
is
not
Compare
the Vytti
on S D.
15.
K.P.D. ullasa
4, P.
62 on K.P. 4.25
Compare
the Vrtti
on S.D. 4.5
fip
16.
K.P.D. uilasa
4,
4.27-28
See
the Vytti
011 S.
D.
3.1
17.
K.P.D. ullasa
4, P.
65 on K.P. 4.28
ii
In the
new
Ed.,
sr
,
which
is
not
proper.
It
could be a misprint.
this
We
18.
have
K.P.D: ullasa
72 on K.P. 4.28
visvanamas fi&vyaprak&iadarpana
&
S&hityadarpaqa
Compare19.
3.1
s^-fli*?
03
P. 4.28
We
See
W
SD.
ftfeaHig^T^T^l^
3-16
in the
new Ed of K.P.D.
20.
K.P.D. ullasa
4,
72 on K. P. 4.28
In the
3^3*1, for
after
$fa. It reads as
T ......
which
is
incorrect.
Compare
22.
K.P.D. ullasa
4,
P. 72 on K.P. 4.28
Compare -
2.28
"wnqgwiai* ^^'
23
t^r ? ciqr55(ra
K P.O.
The
Ed of K.P.D.distinct
......
<f*<
and
is
-ilvery
confusing.
from
the
original
rather
JQgrill
runuyu
186
24
K.P.D
ullasa 4,
P 84 on K.P. 42
In the
''
is
of S.D., but
which
is
incorrect
3.198B-199 A.
25.
K.P.D ullasa
4, P. 86
on K.P. 4 29
'
is
Read
S.D. 3.208 B
26
K.P
ullsa
4,
P 92 on K.P.
4.30
This quotation
It is
is
the
same with
on S.D. 3.174
27.
K.PD.
The reading of
by S.D
n^fq^^
for
Support9d
Read
S.D
3.176
A
on K.P, 4.34
28
K.P D. ullasa
4.
P. 94
7,
which
is
also
found
in S
'
'
KP.D.
ullasa 4, P. 94 on K.P.
4,34
Vifvanatha's KnvyaprakaSadarpana
&
Sshityadarpana
Campare -
S.
D. 3-142.
30.
K.P D. ullasa-4.
:
P. 94
on K.P.
4.34
31.
K.PD.
ullasa-4, P
96 on
P. 4 35
We
It
have *U?Rft
fow*
for aUcRstRsi'
in the
make any
difference.
32.
K.P.D ullasa-4,
on K.P.
4.35
n ?
aw" fii-sf*
33.
"BiRga
P. 97
...etc,
K.P.D. ullasa-4,
on K.P.
4.35 b
We
H" Ifer ?wi ^giR ^ have this reference in S.D. 3.261 B-262
1
i
A with
slight difference.
air
34.
K.P.D. ullasa-4,
P. 97
on K.P.
4.35 b
We
have
**l
for
wfoto
in the
new Ed of K.P.D.
which
is
obviously incorrect.
See-the Vftti on S.D. 3.250
120
Jagriti
Pandya
35. K.P.D,-uilasa-4, P.
112 on K.P.
4.
39B-41A
^HTO
for
tfttl &
and
'^' is
f?I^:
g^^I^'
is
replaced by
g$$W',
fullstop is
placed after
Compare
the Vrtti
little
difference
in
idea
36,
K.PD.
ullSsa-4, P,
124 on K.P.-4.42b
Compare-the
V rtti on
S.D. 4 10
It
may be noted
by Goparaju
Rama
the
requires
much
real
is
sense
to
of the term, however the effoit in bringing out the first edition
be
influence
of
S,
D,
is
quite obvious.
We
first
separate
KbVlBWS
Amrtadhdrd-Ed. S, D. Joshi, Ajanta pp II to XVII and 511. Price Rs. 300/Publications,
Delhi,
1984,
is
Joshi The present volume, edited by no less a scholar than Dr S. "Professor R. N. Dandekar Felicitation Volume" to honour Dr.
seventy-five years and theiefore, fitly entitled
Dandekar on completion of
"Amrtadhaia". This easily reminds us of the Felicitation volume presented by his colleagues and pupils in 1969 when he completed sixty years of an illustrious life. The peisent volume is, however, unique in the sense
that
it
fame
written
that
for
it is
the
unique
claim
purely
are contributed by Western scholars from the world over. One important trait is the large variety of topics covered up by the contributors. We find
papers on Veda (U), Grammar and linguistics (11), History (4), Darlanas Buddhism (3), Jainism (t),Dharmas'astra (3), Litera(3), Mahabharata (3),
ture and Poetics
(3),
Education
(1),
Culture
(5)
and
General
(8) etc.
linguistics,
arkable. In the paper entitled "Syntax and word -meaning", the paper mainly centres on the famous two views of Prabhakara and KumSrilabhatta regardthe meaning of a sentence. The ing word-meaning and its relation to of the Rgvedic syntax," the Peculiarities paper "About Some Archaic when a westerner translates arise that author discusses the problems of the Veda that he the Rgveda and the syntactical peculiarities faced with. The peculiarities are well derived. The Paper-"On the
is
takes
up an
analysis
of the
and
application of Sphofe
all concepts as
meaning and
almost
found
aticality
and Meaningfulness"
is
principally explains
the
exposition
very
scientific.
Other remarkable
to
the
"Role
In the paper on
Data"
claims
that
the
word
<K?umpa'
of
remains
'unexplained
in
and proceeds to give a "The krama -patta Unit" gives a lucid critical and analytical explanation. unit and rightly ends with the statement exposition of the Krama-patha
Sanskrit"
XH
16
"There
I
is
much
to be said
on
this point.
But what
so far,
need
of
an
edition
of
the
concept of ritual
The paper "Ritual, mantras and the ongin of language" analyses the m details and the term and natiue of 'mantra' in brief
' L
goesi to impoitant similarities and dissimilarities beetween languages on the one hand and ritual and mantras on the other" The exposition is inteiesting and original. "The Ritualist's problem" tries to analyse
and
and
the
problems
that
aiise
for
the
ritualist
is
The
analysis
inter-
of a Felici-
volume of this kind is maintained, There is a rich variety. The claim volume 'contains research papers on oriental topics covering in its " is fully met. Some other interesting, wide range scholarly and original
papers
may
be referred
to.
"Rasa-relish
is
consideration
of Pre
requi-
a mental, intellectual enjoyment of an emotional experience brought by art", and proceeds to analyse five prelequisites on part of the experience!-. Any and every reader is not
sites" rightly states that
"Rasa
quail
fied to enjoy
Rasa of
art.
certain mental,
part is a must.
sties
He
are very well analysed and give us a clear idea about the Sahpdayatva
of the experience!-. "Asoka's Inscriptions and Persian, Greek and Latin Epigraphy'* discusses the mutual give and take and "the reciprocal cultural influence
between India and Greece" etc. The paper is original and enlivening though we might not agree with all the views piopotraded.' "Dayabhsgavyavahararthasarnksepah'* of the 10th century gives a very interesting text critically edited. ''The Legend of the Destruction of Tripurs
and its Vedic origin" tries to trace the legend particularly to certain Brahmanas. "Vidvasraj Viivasijah and the Problem of continuity in Indian Reto lay down an understaing of "the universal features ligious history" claims
of Indian history" on the basis of the two terms.
priyah",
The
"The mouse
in the ancestry"
are informative
and 'help
to
widen our
It is very happy that even though the life and work of Dr. Dandekar, a scholar of international repute has been an open book to his pupils and friends, a brief account of his life and full career and details of his
research
here.
scholars
and readers
is
be nearer
to
him..
The volume
Review
123
very valuable addition to the vast literature on oriental studies. The editor deserves all compliments for his labouis which are well-rewarded.
The
of
problems of research show that even now, there is an infinite scope research in oriental studies. This speaks for the uchuess and \ariety, depth and subtlety of oriental learning
R. S. Betai
Bongard
Levin-Ajanta Publica
This is a systernatised collection of the different published research is known papers on Indian culture by the famous Russian author, who as a front-rank Indo legist. Eighteen Papeis in all aie divided into four
parts as follows
(I)
:-
(II)
and Socio-economic
structure
(III)
The
study of
first part,
is
fit
introduction
to
the
political
and Socio-economic structure in ancient India, cultural but deep relation to world -civilization and -a broad-based
texts.
one discusses the problems of genesis Introducing the subject, chapter Munda cultures and their inter-relation culture, Dravidian and other literary, ethnogaphical and with the help of linguistic, historical, the old works. Yet the now, of references "available data, with the help
of Indian
Uy
of the study
lies
archaeological data.
He
m
in
which he shows
LlUdian
form
and Munda
Harappan
fistic. He
Us present
and analyses Chapter two discusses all The chapter mata.y e and content of Ia g
studies-the
** *
different efforts .1
Harappan
w,,t,n 8
script,
It also discusses its procaoie delation with available inscriptions and seals. coaanuation of this, chapter three deals the old Dmvidian culture. In
and third millenna B. C. with the probable reality of Hindustan in the in the context mainly of archadiscusses the problems of ethnic history and linguistics. Heie, the study reaches its top height of scholareology
ship and research
point
discussed
is
that
the
section of Dravida-speaking population Harappan civilization had a small B. C. to the second, and it is laid down now, from the fourth millennium south by stages. this section slowly migrated to come to
on one
side
and
the
other. In
the end,
the
author
research
tentative
is
necessary
and
that
hypotheses.
this
With
introduction
in
the
second,
the
author
rightly
Ancient
India.
governance of non-
monarchical republics, an element of democracy persisted and how the head or the Senapati was not necessarily by heritage in, all States and
this, the terms Gana and Sangha in their different meanings;, mainly political and social are analysed. The author shows how the scene even though Brshmanas and Vaifyas'were also K?atriyas dominated members of Ganas and Sanghas. There was inequality in status and Sudras,
Governments For
.
of comprising of workers
The varna-system
that
in the ladder.
is-
also
discu-
ssed in this context. His opinion about the all-out domination of K?atri> yas can create second thought because of the race for politcal and social
supremacy in which Brahmanas did not lag behind. not discussed much.
The
lot
of Sudras is
discusses
and
analyses
the
This creates
its
for the clear perspective of Indian culture in varied aspects because this millinneum has been the most eventful in
'
of the
first
millinneum B. C.
its
headman,
sort
own
own
"decisions
own norms.
of
Review
fo
of
state
respected
duly
gioups
discusses
etc
in
The
its
author
chapter
the
the
state
pioblcm
of
slaves
ol
slaveiy,
form
of
slaves,
and
so
on
that
Rightly,
stressed
that the
Aithasastia
lights
to
foims
slaves,
an
authoiity
light
of
freedom
biought
under
institution
is
of
shveiv-are
of law.
The analysis
most
author
scientific.
With
lightly
sluits with
the
falsified
undeveloped and
this lesearch
that Indian society and state weie primitive. The author bases
as
also
He
slavery
was an important
institution.
The Indian
and
political
structure
Ratfra,
may add
to
upon and
The whole
evolve a
ove
it
that
had a
firm
basis in tradition,
it
reflected a
mature and
the
Mauryan
period. This
is
is
crucial in understanding
and
and
dated sources, we have religious and philosophical works as the sources. We have religious and philosophical woiks, the sourses of which should
be used with caution. With
this correct
gives a brief but studied picture of the state of caste and cultuie during
this
very important
of
foimation
of
"marked by an upsuige of
dialects". (P. 172)
culture, the
With
the
author
comes
10
the
estimation
and
understanding of Indian culture in the wider concept of cultural and other relations between India and the world around it. Certain misconceptions- about Indian culture were erased slowly from ihe western mind
126
Review
India
from the 18ih century onwaids. The chapter deals with contact of
with the
coming of Alexander and the and refeicnces in Indian and Western The mutual our source-material. become woiks, impact of India and Greece, and Rome is divided by the author into fom periods. The impact of study by chastians is also discussed. The discussion shows the interaction
also those by Buddhist tex's 10 westerners, the
us.
The
and
elation
of
Greece
Rome
with
ihoagh veiy well studied, need not detain us. We go to the next chapter in which the author discusses the problem of Canakya in the Greeco-Roman tradition. This is because of the Central importance
Mauiyan
of Canakya's or Kautilya's work Aitha^astra Close contact was there between the Indian and Western woilds and that led to cultural exchange
and
is
affinity,
familiarity.
Here,
references to
aie analysed
The treatment
Chapter eleven deals with archaeological research in Soviet Central Asia aad ancient Indian Civilization, i. e,, the relation of the two in the author the Kushana period. It is a study of facts and reality and
takes due care of his evidences.
to
is
described and
made
use
of.
of Lokayatikas atheists
The Study of Indian cultuie would be incomplete without a study who most vehemently attacked brahmanisui and
even though they were, in turn, traditional thinking and philosophy, severely criticised by traditionalists. Chapter 12 refers to the contribution and also refeis to the severe of Aryabhata and the Loksyatikas
onslaught on their works by followers of the Vedic tradition. Even in thi's small chapter of eleven pages the author show a fairly good grasp over the contribution of the two, though we feel that the study and analysis
demanded
a longei
chapter.
With
of
this,
we come
and
to part
six
four of
the
book
entitled "Study of
variety
Sanskrit
It is
of and study on Indian texts natural to state and concede that richness of a culture implies richness
the discovery piobe into from central Asia and eastern Turkestan.
also
and
of varied
texts,
scripts,
works -
literary
and
scientific
it
The
study
on
have
poses
\\ould
this part,
Actually hete this book is a collection of different papers alreadv published. The four paits in which these papeis arc divided is a scientific
arrangement. The arrangement coveis up almost all aspects of culture except sciences, philosophy, art and poetry, in which again, Indian
culture
some topics that are is very rich. One might feel that there should have been iacluded. We leave it to the great Indologist to give more such studied and scholarly papers on subjects left out and these
fitly
Is
may
that
the way
to be published. If he has laised problems and has rightly shown which he to fulture research, he could also give a volume in
its
and
will enlist the achievements of Indian culture, attainment in most of the spheres of life.
very
rich
heritage
We
from
therefore
this
this
study
with
future expectations
R.
S,
Betai
Social Life in AncieM India-Haran Chandra Chakaldar Cosmos PublicaPace Rs. 135/tions, New Delhi-110002, Second Edition, 1984-Pages 212,
this
affter a span of 55
as "a complete and comprehensive study" of years. The woiK was praised was considered to be a work life in ancient India; it is scholaily and studies of Ancient in 1929. Even to-day, after so many
of renown them,
Indian Culture
in
countless
works
is
second editon
life
own
in
Ancient
is
basically a
is
not expect much of a dipiction social a lot of material in unlike our non-expectation, there is
work
the life. That explains and justifies that can be utilized as reflecting social has utilized to the full all material that writing of this work and the author still a diffiIt is both. and indirectly will help his interpretation directly different topics, he gives countless task indeed. When he writes on
cult
works
that
stand
to
comparison and
the
:
piopounded by the author regarding contentions of Vatsyayana. The study is divided into these chapters
(1)
(ii)
(iii)
Date of Kamasutra
Geogiaphy of Vatsyayaua
Social Life jn Ancient
India
India-II
(iv)
(v) Social
two chapters
country.
3,
are,
these
need
He
The
4 and 5 in whioh
then.
Chapter
(i)
Chapter 4
(ii)
Chapter
(iii)
Life of the
Nagaraka
(iv)
Position of
Women
(v)
(vi)
Conclusion
3
Chapters
Chapter
five deals
in
an independent chapter
Vatsyayana
is
and moral
of social
life.
He
the rules regarding choice of gills as given by Manu pected, accepts and the Sastras, concedes that the position of woman is lower than that
girls
and
difference in age
between
Keeping himself within the limits laid down by the Sastras in this manner, he gives alternatives, married establishes the position and behaviour of young women, youths,
so
on.
who marry through the deep desire and love of heart, love of wives of mistresses and love of couitezans and elc. Detailed nobility, love of
study of varied arts
and
crafts cultivated
tradition
in
its
social
a picture of the other side depicted therein, the author gives to us His approach of respecting hadition and with it
Kamasutra,
is
correct
and
real
sound.
We
representative
interesting
and
is
is
genuinely
the
The
more
most
fact to
study of the
the
is
be
noted
that
whole
life as reflected in the depiction of social is all-sided and impartial and objective; it
Kamaustra
full.
realistic,
well
drawn,
A.C. on
the basis of
work
fully
He
has stood
and
R.
S.
Betal
Rs. 29/
M.S. University,
Baroda,
The author
clarifies that
my
treatment,
offered
some
a perspective".
These lectures
now appear
in
book-form.
in
The book
la in
technical with precision all important explains clearly and to the So* Theory and Sanskrit poetics that are relevant
allied
Sambodhi Xtt-17
Review
problems. Besides this,
Bharata and this is view of Rasa. Next inline follow the four famous views on Rasa-nispatti. The explanation, analysis, criticism and value of each view is laid down Abhinavagupta's theory of Rasa, In its culmination is in and
Rasa -sutra of he explains fully the famous on Bharata's naturally followed by a discussion
naturally one that precedes and these four, each theoiy that follows attacks the views as he analyses and criticises all the three preceding
Abhinavagupta
lays
down
his
own Theory.
It
is
the
truth
is
notable that with each view the theory of Rasasvdda. The philosophical
background
be
stressed
at the root
of each
four
explained
together
that
is
in
brief.
It
could
in
also
that the
theories
form
unity
the
the
in
every
theory
follows, proceeds
at his
from
*
best
particularly
of Sankuka's theory,"
1
Bhatta-
and
for
analysed
the
and the entire eighth chapter many scholars have by now Rasa-theory and there is not much
But
with
that
again,
of a
scope
originality here.
Dr.
Bhat's
discussion, analysis and exposition is clear, precise, to the point, subtle and scholarly and makes very lively and interesting reading. Particularly
the sections
relish"
10 in chapter eight beginning with "Psychology of Rasa1 to and ending in Summary of Rasa-concept are a fairly original
contribution
of the author.
The author 'is again original in the last chapter of summing up which he captions "Some Problems". He treats of the Rasa-theory in a wider concept and gives to us some views of western criticism. Here, some details would
have been explanatory and welcome. Dr. Bhat rightly stresses that
"T. S. Eliot says that emotion cannot be expressed directly, but has to when the external facts which must turn into sensory experience are given, the emotion is
be conveyed through 'objective correlatives', so that
immediately evoked."
Again the author's handling of the problems is too small, casual and just referential. It could have been a little longer and more elaborate. Dr. Bhat is right again when he states
"The
compon-
ents of art-presentation have to be separataly judged by the principles of literary criticism. Unfortunately, Sanskrit poetics seems to be
preoccupied
do
with theoretical speculations on the nature of poetry itself, and did not much to develop an independent science of literary criticism." (P. 65)
Review
i3l
But Dr. Bhat could have, following the path of Anandavardhaua and Abhinavagupta, taken the study further as he has expected here. He could have hinted at the thinking and analysis with his wide and deep
life-time study, his tapas, his
his authority
ou
literary
competent enough to do this. derive satisfaction from Dr. Bhat's words in the 'Preface'
criticism
aesthetics.
is
and
He
We
however,
"I wish to write, some day a bigger and comprehensive book on this
subject".
We
for the
it
anxiously wait
the purpose.
is,
book and wish him a long and healthy life the book is authentic and very well laid
As
The
is
in its structure.
work poses
are
down
together
we can
In the end,
the
reviewer
may
be
permitted
to
add
to
that
the
very
valuable
work
could
available
students
and scholars
at a lesser price
by the University.
JR.
S. Betai
Ml-iL
=tl>t<Ml
Si,
aW'ClHW
av.
"^
ilM<^ SHllSl'dSl,
^MW
Si
a'SflN
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l
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1M.
wl.ti
cl
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Si
<lcl
Ni^l
ll
%1'Mlt-i
M^^
"HiflliW
Mil
132
B.
SHI
*
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foclltf} ^HlHlSll
ct*ll
S.
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4M.
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wn^wli
|){i)
fteview
^l
HKI
&.
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6,
"di
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ov
{fl <jin<flt
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anfttoi-H
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Si,
5)
.
=ll r-i
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ft'tlH"
ell
Hiafl
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lM?ll
"HI
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fa^^ti
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SHI
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"ti
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<lcl
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^if'ictl
Wrt
SUrt &
734
Review
ii
4(1
<W
d.
OBITUARY
Late Dr. Prataprai
It is with a
M. Modi
deep sense and experience of sorrow and grief that I take note of the demise of Dr. P. M. Modi at Baroda less than a month
"back
at the
age of 88,
Modi
i. e. t some 15 years even after her retired from active service as a Professor of Sanskrit, Dr. will be remembered with veneration, warmth, love and regard, as a
/
As
impart his about time when he taught. He therefore naturally won the veneration of his pupils who looked upon him almost as a R.?i. Hundreds and thousands of students remember him as an AjataiSatru, as an ideal teacher besides being a profound scholar. Dr. Modi started as a college teacher and retired as
learning on pupils and
it
teacher.
He was
ever
anxious to
was
his nature
not
to worry
college
last to
Principal
But he
Ph. D.
Was
first
and
a Professor.
He
students
and
M. S. University, Baroda, for several So many Ph. D. students including myself are a testimony to his abilities as a researcher and guide. For his Ph. D, students he was far more than just a guide and he put in so much of labour for his students, labour that no Ph. D. student can expect.
years after retirement.
His profound contribution in form of very valuable books and research is mainly in the realm of Vedanta of ganfcara and the Bhagavadglta though he has worked with authority on Ramsmaja and Vallabha also
papers
Retitw
m
Siddhantabiudu,
(H)
His most
important
works
are-
(i)
Aksara^A
Thesis
Indian
Philosophy (Ph, D.
-land H. many
of
Bhagavadgita.-A
etc,
besides so
into
translation
English
AnubhSsya.
Dr.
Modi
won
so
honours from
college,
U.G.C
as also the
scholar.
State
and Central
He was
life-time honoured
that
is
Anu-bhasya
in
the
press
lore.
Is
most
significant contribution to
for scores of years
to
Yedanta
as a
Dr.
Modi
will be
remembered
some
profound
and
an untiring
Gits.
able
teacher,
an
also
authoritative writer
on Vedanta and
Above
all this,
he will
be
remembered
as
straightforward,
warm
with
worldly
living
relations,
mainly
was-"plain
Our
Great
is
who was a
our
loss,
very heart.
peace.
May the
R,
S. Belai
the
Institute
of Indology
published
to be
From IV
(See
1.
Rule
8)
Place of publication
Periodicity of
Printer's
its
Ahmedabad.
Quarterly.
?.
publication
3.
Name
Nationality
Address
4, Publisher's
Name
Nagin
Indian
L,
Shah
Nationality
Address
Ahmedabad-9.
5-
Editors'
Names
(1)
Dalsukh Malvania
Nagin J Shah.
Indology,
(2)
Nationality
Indian
L. D. Institute of Ahmedabad-9,
Address
6.
Individuals
L. D. Institute of Indology,
Ahmedabad-9.
I, Nagin J. shah, hereby declare that the particulars given above are true to the best of my knowledge and belief
Nagin
Signature
J.
Shah
Publisher.
of
V,
D. Hegds
Language
is
a luimiui
activity.
Tluough
this
activity
one
makes
is
what
and
in
individuals,
lost
the
sight
producer
of.
the
recipient
The
and
speaker
und the hearer perceives them. The produces sounds spoken word is the primary form of language.
heard
A woul
the visual
is
foim, Writing
until
is the audible form, the other is only a substitute for hearing. A written word
mummified
life to
it
by transporting
it
mentally
into the
We
itself.
It
sentences
and
also
speak in
the
form
of sentences,
Avoiding
which
possesses an individuality of
different
delicious drink in
tastes lo give
ingredients
it
merge
their
individual
rise to u
pcculUn
flavour. Or,
resembles the
to
liquid
in
a peahen's epg
produce a
variegated
hue.*
sentence
n class
by
itself like
the
is
man-lion
neither a
which,
resembling partly a
man and
partly a lion,
man nor
two,
though a lion
the
the
from
(the
either
of
the
Both
V.Tkyavadin
grammarian)
have
examined
milim of
1
a sentence.
The Padavadin
looks
his
upon
According
to
interpretation, a term
sentence
cannot
and expression. 3
On
the
indivisibi-
of
sentence
and
strongly
the
Padavadin's
is
claim,*.
The
number of terms
5
only a means
that helps
Definition of
XU-18
138
V.
D. Hegde
Patafljali
in
tiates a
word from
the very beginning of his discouises on giammar. He differen substance (Diavya), action (Kriya), quality (Guna;
and class (Jati). According to him, that which has a meaning is a word That which really constitutes the 'woid' when one utters "gauh" (cow idea o is the sound which simultaneously with the utterance gives the an animal possessing dewlap, hump, hoofs and hoins. Therefore a wore 6 the same as sound
.
js
Evolution
of sound
is
Perception
The Vyakarana Sastra is defined as Sabds nu&sana. Hence the purpose of this paper is to discuss the perception ol words only. When the process of perception takes place between twc
the external physical world.
individuals, in
the sound.
one
is
The former
called
The
sound,
of space (Sabdagunakamskadam; Indian philosophy. Accoi ding to the Buddhi. sts, sound is without any substratum and it results ftom the disruption of the great elements, and has both production and destruction. 7 Bhartis
Sound
considered as a quality
the systems of
by almost
all
rhari has made mention of air (Vayu), atom (anu) and knowledge (Jftana), each of which has been treated as capable of developing into sound by 8 different schools of Indian thought According to the
.
Chsndogya
air
is
kind of internal
air,
The
internal
Vyana,
is the
which
apsna ao amount
same
of
air,
an intermediary stage between Pirtna and While "uttering a sound we require both out flowing and It is in-flowing
is
as
Vak. 9
made
its
nothing
sound by virtue of
contact with
efforts, that develops into 'sound-producing apparatus.' 1 the physical air gets itself manifested in the
is
as follows
having intellectually
mind
to others, the soul urges to vocalise the thought rising within. The mind so stimulated
its
tmn
air
brings about a
movement
The internal
tator Punyaraja have mentioned the transformation According to Bhart rhari, air which is influenced
It is
of air into sound by the mind gets itself the Pranavayu which gives rise
Perception According
to
Vy&karana Sastra
Perception of words not only belongs to the domain of physiology but also to that of Psychology. The grammarian admits that both fire
sound
act
in
accordance
From
contact
of
the
mind
work.
an essential
condition
for
all
cognitions.
The mind
it
to
its
its
activity
not merely
an
a direct leflection
of
the
mind.
In
other
words the
mmd
The
origin in the
mind of
the speaker
*5
Consequently language
is
regarded
as
a mental phenomenon. 1
7 The According to Patanjali, knowledge is translated into word.^ words uttered by the speaker are an embodiment of his thought. The internal knowledge, remaining within as a subtle element of speech,
is
felt in
order
is
own
identity.
1 8
The
thought
(tejas)
that- rises
in
the
mind
by
fire
aud
air.^
9
is
next
driven
out
force
of
speaker
are
revealed
outflowing in the
current
audible
of
form
symbols capable of arousing those ideas in the listener. 40 Likewise the subjective world of thought is connected with
as their phonetic
the corresponding objective world of rnattei There are subtle elements of sound lying inside and outside all material bodies, They are incomp-
identified
by
all
pervading space,
is
'
when
it
TrSna' by the combination of two forces called 2 2 the intended meaning. capable of expressing
and
'buddhi
become
three foims
and Vaikharl are the According to Bhartrhari, PaSyantl, Madfayama of Vgk. But Nagesha admits the four forms of Vak including
the comprePara. Para and Pagyanti aie so subtle that they are "beyond in the shape of hension of sense organs. Para resides in the MuladhSra
motionless 'Bindu'.
the internal air.
Vaikbari
is
the
Madhyama is found in the What is, uttered by the vocal only Vak which is capable of
naval
region
is
pushed
by
organs
called Vaikharl
being heard
by ptherM*
140
V.
D.
whereas sound
According (Ekatva), indivisibility (Akhandatva) and eternity (Nityatva)are the salient features of Spk>ta. Sphoja is Sabda, 1 * is only a quality as it serves only to manifest Sphofa.
to Patafljali, unity
The
is
it
two
is
indicated.
It
Sound and
Sphota,
One
on going deep
of Spliota
classified as inter-
The
external form,
Sound manifests only the internal form of Sphota. of Sphota, which is comprehended by the auditory
organs, has
Bhattrhari has dwelt at length on the concept of Sphota. He clearly This can be explained as enunciates that Sabda is of two kinds. 56
.follows
:
Perception
Speaker
Upadana Sabda
Nimitta Sabda
Vaikhari Sabda
[Sakrarna]
[Akrama; Sphota]
Listener
Upadana Sabda
I
Nimitta Sabda
Sabda which
resides in the
mind
[Vaikhari Sabda; Sakrama]
of tke listener.
[Akrama; Sphota]
is
Sphota
is
called
no
question of
to
order
2 '
(Krama) such as priority and posteriority in is sound that passes through successive stages and appears to be either long or short in
exertion which the utterance of a
relation
in course
Sphota.
It
of
articulation
proportion
to the
to
amount of
varying
word
requires.
Due
the
by the
vocal
apparatus,
'Ka'
Sound
Bhartrhari has pondered over the dual aspects of Sabda. to him Sabda can express itself as well as its He
According
has further
meaning
This
may
J4I
Sabda
GrUhakatva
Grahyatva
double function as GrMiaka and Gruh.w. ^ does a Sabda. A light is grabya because it is luminous by itself. A light is described as giahaka as it illuminates others. Likewise a ,'.iKU is first compiehended, Hence it is called that sahUi gialiya. It is only which lias been comprehended becomes expressive of meaning. On account
light possesses a
As a
called 'grahaka' 28
Bhartrhun.
Ii
can
Sabda
T~
Sakrama
Akrama
Sakrama
Sakrama
Afterwards
it
is
is
perceived by the listener and is converted into Akiama. converted again into sakiama at the time of usage.
:
The dual
i.e., production and reception of aspects of trie language It can be shown as follows
:
PRODUCTION OF WORDS
Speaker
ftuddhi or Intellect
Listener
* Sabda
<
Buddhi or
Intellect
Pragbuddhi
PERCEPTION OF WORDS
Listener Buddhi or Intellect
Speaker PrSgbuddhi
Vyavassya
in
the
words he intends to
use.
The
called Pragbuddln.
in the
An
mind of
Both
the listener
pragbuddlii of the spoken and heard words. prior to the perception to the process of perception.^ and Vyavasaya are indispensable
141
V. D.
ffegde
According to Patafljali gabda which is perceived by auditory organs, tains to the sky. a 1 It comprehended by intellect, manifested by sound, pel is evident that auditory organs, Buddhi (intellect) and prayoga (production of sound by vocal organs) are indispensable to the perception of words.
in otir
mind
by vocal organs All sounds are not called words. Only those sounds which signify objects are called 3abclas or
are produced
words. According to Patanjali, the expression of thought is the sol e 82 If there is no communication of purpose of the usage of words.
ideas,
no necessity
is
felt to
its meaning is the most vital problem, which has been tackled by many systems of Indian thought. According to Bhartrhari ^abda and arlha are diffeient aspects of one and the same. 3 3
The Upanisads
speech has
its
seat
the
exactly presented
to us
when
mind finds its expression in speech and mind, 3 ^ The meaning of a word is what is a word is uttered and heard. * s When a
aie
word
is
uttered
three
things
compreheded.
It
can be shown as
follows: 38
PRAYOGABHIJVALJTA SABDA
(The used word or the word manifested by sound).
The
~r
The particular word
or
external object
Sabdasvarupa
^ 7
Perception
Listener
Word
[The heard word Karana or cause]
Meaning
[The meaning that resides in the
mind
Effect]
of the Speaker.
Karya or
143
Speaker
Meaning
[The meaning that resides in the
Word
[The uttered word. Karya or
Effect]
mind of
or cause]
the
speaker-Karana
that resides in the mind of the speaker finds its audible form of a word, A. word is comprehended only through the instrumentality of which resides m the mind of the listener. meaning Both word and meaning remain inseparable in our (buddhi) prior to their outward manifestation. as According to Durga, the intellect that exists
The meaning
expression
the
in
of
word
and and
meaning.
a s
On
account of
this
inseparable
relation,
both woid
are interchangeable with each other * According to those who maintain a causal connection between word and meaning, speech being undifferentiated from meanings, gets itself materialised m the shape of objects like cows and others. Objects which are the external manifestations
meaning
of consciousness assume the audible form. 41 The twofold creation of Natnan and Rupa is mentioned in the Chandogyopanisad.* 5 T| le same
point
Rupa
elucidated by Kaundabhatta, a later grammarian. *3 Naman and are correlated with each, other from the time immemorial. So the study of mutual relationship between gabda and artha, or Samjfta and The three luminous samjfil, or Naman and Rupa has its own history
is
i.e. fire, the resplendent consciousness within and 3abda are held high esteem, being equated with one another.?? The grammarians have equated Sabda or eternal verbum with Brahman of the Upamsads, According to Bhartrhari, Sabda itself is Brahman. There is no distinction
bodies
in
between iabda brahman and parabrahman.* J Thus it is clear and consciousness are inextricable from each other. It is further
that s"abda has
itself
that
word
elucidated
view divided Vacya been influenced by a Sruti.* 7 Both the plurality of appears to have and the objective phenomena which are correlated as linguistic forms Vacaka and Vacya, have only a provisional pragmatic validity. Thus
into
and
Vacaka. 56
This
the exigencies of religious mysticism appear to have inspired the philoto enunciate the identity of both wotrd and conscious-
sopher-grammarian
ness.
According
to Helaraja,
meaning
is
converted
elucidates
into
word.
He
Vak
has
is
He
further
that
Parg
144
at a later stage
v D Hegde
-
'Madhyama' Vsk splits itself into tv indivisible. Only Vscaka. Then it is seen that Vacya parts namely Vacya and converting itself into Vacaka, TJiis is based ou 'Adhyasa
gradually
is
called
it ct
PERCEPTION
Speaker
1.
2.
3.
Vacya->Vacaka Vak
(Vscya)->VScaka
Both.
abdana
in
tl
Vyakarana Sastia differentiates Sabda from Sense-organs, Sabda described as JnSpaka. Sense-organs are considered as KSrakas.40 Sabd is both gr&hya and grahaka. Sense-organs are considered only as grShakc
by nature. Sense-organs participate in the process of perception as the exist. But Sabda does not participate in the process of perception on! s<> When Sabda is comprehended by tfc by its existence in the space auditory organs, it becomes botb jflSpaka and grahaka, According t
Patafljali,
Sense-organs by virtue of their association with the an active part in the process of perception. 51
mind
talc
murtyantaravyavadhana (Impediment by other objects), taraasi vjtatva (State of being filled with darkness), indriyadourbalya (Infirm it of the sense-organs) and atipramsda (Excessive are the si
ness),
insanity),
in the process of perception. Even though the objects before the Sense-organs, they are not perceived owing to any of aforesaid impediments. $ *
impediments
exis
th
REFERENCES
1.
The Philosophy of Grammar by Otto Jespersen.- P.18. Punyarajaunder Vakyapadiya KarikS 2-7-P. 71 Benares Edition 1887, also s e e "The Philosophy of Word and Meaning" by Gau.ri.nSt
Sastri. P. 71.
3.
P. 91.
Perception
Adding
to
Vyakarana Sastra
145
4.
5. 6.
Mahablisshya-Paspashahnika
also see
7.
8.
Speculations of the Hindus." by P.C.Chakravarthi. P.76. VstsySyami Bhasya under Ny ya Sutra 2-2-12
s
"The Linguistci
Vakyapadiya
tCai ika
1-108.
9.
Chilndogya 1-3.
VakyapadTya-KLririka 1-109
of the
also
Se3
10
'The
p.86
Lingusitic Speculations
Hindus" by
P. C. Chakravaithi.
11.
Paciiniyti fiiks-i.
also see
the
Hindus"
p.H6.
12.
13.
VakyapiiUiya-Kankai-llS. -do1-116.
14.
15.
do-
1-115.
16.
17.
Punyaraja undci Vakyapadiya. p. 1. The Psychology of Language by W. E. Pillsbury. p.91, Kaiyata under Mahsbhaaya. 1-4-29.
18.
19.
VskyapadTya-Ksrika 1-113. 1-114. -doVakyapidiya-Sambandhasamuddesha-Karika. 1. Poona edition. 1963. Also sec "The Linguistic Speculations of the Hindus". p,94. Vakyupadiya -Kitriks 1-117, also see "The Linguistic Speculations of the Hindus" p,95~9tf. Puiiysu;ja under Vskyapadiya. Karika-l-llS.
20.
21
22. 23.
Vakyapadiya Karikfi 1-144, VaiySkaranu Siddliauta Manju?a by Nagesha 178 and 178.
Mahabhasyti. Vol.
KuftjikA
ot\
I.
Bhatta. p. 175.
24.
25. 26.
p. 181.
the Maftjilshs.
1-44.
Vukyapadlya-Kaiika
do do-do-
27.
28. 29. 30.
31.
1-45.
1-45.
1-51, 52 1-53.
-do-
MahabUusya.
Vol.1.
"The
97.
Philosophy
of
Sanskrit
Grammar"
32.
33.
by P. C. Chakravartlii. p
Samobdhi
XII19
146
V, D.
14,
Aitareyopanisad
35
36,
Myapadlyrfanka
2-329.
1.
37,
-do-
3-32,
38,
3-32.
39,
1-2.
40
under Vakyapadiya,
Namarupe Vyskaravani
VaiyakaranabhushanaSsra, P.528-530 Chowkharaba edition, 1969
43,
1-12,
KankS Vakyapadiya
Vakyapadiya
and 1-133.
Kadka
1-119,
48,
49,
-do-
-do-
-29.
Commentary
Mahabhasya 3-2-115,
52
MahSbh3?ya 4-1-3.
In the Prologue to
his play
The
Sahitya
Akadami
as
edition?
has
the
the
compoundof
1
"
Bhasa-
Sairniilla-Kaviputrsdmaru"
varying
in
reversal
"Kaviputra-
SaumillakSdinarn"
Dwivedi*
and
and G.H.
"SaumillaKaviputrsdlnaV Dr. Reva Prassda C. H. Tawneye follow this reading while P.S Sane Godbole? follow MR. Kale's text. The two compounds
kavih
tasya
putrah
Saumillakah-tavevadau
Bhasakaviputra-Saumillakadinam"
SamillakaS ca" BhssaKaviputraSaumiUaklh
'
Kavjptral?
ta
te5in.
Aud
BhKsah
yesai^i teSarri
i.e.
Saumillafca
BliasaSaumillaKaviputianan
i.e.
Bhasa
the
Bliasah Saumillah Kaviputra^ ca gdau ye?3m teiain. poet and his son- the two head those and others.
Or
the
three head
Bhasa
and
others.
others
Bhasa and
Poet of the
calls himself as
Bhasa
the
son or
Bhasa and Saumilla the poet havmg his Bhssa and Saumilla and Kaviputra or the son of Kavi, having
compositions of these Kalidasa
expresses a sense of
ignored the
lity
humi-
may
unto them with the complex that his composition in his present age not acclaim the same popularity among the audience as those of
theirs.
Dr. Ramji
UpadhySy
Dr.
V.
V. Mirashi 9 and
S.
A.
Sabnis^
as
Bhasa, Kaviputia, Saumillaka or Bhasa, Saumilla, Kaviputra dramatists play wnglits). Bhasa's tlmteen plays are too well known
(
for
the critics
to gainsay
theii
authenticity. Scholars
like Dr.
A. D.
have already established their author as Bhasa beyond any Pusalkar or Saumillaka is still a controversial figure though I dispute. Saumilla
have tned
to
11
"Safijaya of Malatimadhava having an impact on the authorship and date of Vinavasavadattam" read at the 32nd Session
dattam
in
my paper-
1985),
Kaviputra-
if
construed
to
be a playwright
denote a
date to
wright of fabulous
extolled
renown
01 else
Kalidasa
could hardly
a sense
playhave
him in such
in
a laudable tone as
to feel
of inferiority
comparision to his talent, Sornila has been bracketed with of Sudraka-Kaths 1 2 the nature of which, Rarrula as the joint author can h.afdly-be preconceived as a play of tangible norm. It may have
complex
"
been
a-
prose
version of the
narrative of
King
Sudraka
versified
by
Gundahya
in his
prince
The playwright Kaviputra could be of no mean merits or else the among the poets Kalidasa could never have held him in higl i
with Bhasa and
Saumillaka.
esteem in line
the great, the author of Mrcchakattka, mind of Kalidasa whose deep sense of suggestiveness in his works strikes the head lines in the domain of literary criticism. "Kaviputra" must have been a popualar title of Sudraka or
In
my
opinion "Sudraka"
else KalidSsa
felt
him
in alliance
Pratijnayaugandharsyana-I1.13is referring to Gopalaka and Palaka the two sons of Mahasena Pradyota along with Vasavadatta-their only sister; Barhaspatyam-artha^astram"isin'PratimSiiataka Act V", GunSdhya 1 '?
'
Brhatkathaj
of
referring
to
,
Canakya
Sudraka
referring
as well as Brhaspati, 18
referring
to
Naivahanadatta son
Palaka
Uda>aua lfJ
Gopglaka,
and
Gopaladaraka
;
Aryaka;
Gunddhya
SudiaLt
Kaiitilya
Canakya (I-39-p-44
tlieii
and
last
and
Kingom
of Suyatra
to
(Nalaj
,
and
of
Udayana during
36 p-230
demaicate
R.P.
life
time
obviously
refernng
the theme
in Aitliasastia
1X-7ainpl)
Kangle
edition,
Umveisity of
Bombay
I960j
Gunadhya, and
Sudraka considerably on
Bhasa
dating prior to
formal
giounds
KauMya
and Gunadhya
to
and
Sudraka
after
Gunadhya
by
before
frequently
Canakya
Brhaspati
verses
of
3
11
putram paraiua24
sarnudayenasvamedhenestva,
ca
Such
as these
Or
of Kalidasa make it convenient to ''BhSsaSaumiUaKaviputradinam' have a 'putra' whose name deserves that Kavi as Sudraka could Of the two reading S -"BhSsaKavipi.traSaunuHakad examination
presume
an
and 'Bha Sa SaumiUaKavi P mam" a conned " (i.e would be "Bhasa and reasonable the interpretation K^vi " de emed ** g The other rea others and Saumillaka Putra and his be- "Bhasa, Saunulla, Kav, and the interpretation would
utradinam"if the
first
is
a.
ra
.*
correct
i.e.
Sudraka and
his
may
be
taken
to
mean
son
the
7
in
Chapter
refers
to
of
Kapila
of
and
all
greater
scholar
sister
branches of learning
Bandhumati
who entered into a pact with Canakya to overthrow King. The Brhat Katha of Gunsdhya i epi esented by BrhatKalha Man j an of Ksemendra 27 and Katha Santsagara of Somadevazs
was wedded to Kavi
the
Nanda
lefers to the tale of one PaJali daughter of Mahendra Vaima wedded to Putraka a Brahmana evolving the title of the towa named Patliputra,
BKM*HX, 263 264, 299, 322) KSSfXII.ll ,4-5 and 68)3 re fer to King Sudraka as the sovereign lord of Sobhavati Nagan reigning supienie
for
moie than
hundied
years.
"Asti Sobhavatl
saputrakafy.
Devi
and
kuryadrajyam
akanjakam"
of
"
Bha-sa has been referred to by Kremendra in VI 13-1731 along with Mahartha Prabhava and Siddhartha as the three mirusters of King SOryaprabha, son of Candraprabha of Sskalapun in the Madra count
-, s
Kiitap
rajaflgaraprabhataajah
tasya devjamajayata
Putira" of Kalidasa
e?a
I51
Suryaprabho
naraa raja
jalah purarma,
to the fore
1.
Nanda
for the
his three
reigning in Pataliputra had Kavi, Subandhu ministers among whom Kavi was alligned extirpation of Nanda.
to
and
Saka^a
by Csnakya
2,
Patali daughter of
a
3
Putraka or Putra
Sudraka the
hundred years.
4.
In the
Madra Countries
there was a
Suryaprabha had four ministers Bhasa, Mahartha, Prabh&va and Ksemendra and Bhasa, Prabhasa, SiddMrtha and Prahasta according to Somadeva. Gunadhya, ie one
Siddhartha according to
rich in virtues was the honorific title of Malyav&n of Pratisthanapura in DaksinS patha who was Puspadanta in original as the son of Somadutta, a resident brahmana of Kau&Smbi whose variant three appellations were Katyfyana, Srutadhara and
Vararucih according to
Somadeva also construes GunSdhya as the title of Mmlyavan born in a town named Supratisthita. His two otaer names were Puspadanta and Vararucih. 3 * Supratisthita was in Mahanagart Kau^ambj. Somadeva describes PUnini as one of the pupils of Varsa to whom the New System Grammar (VySkaranam uavam) revealed itself through the grace of mooncrested god Siva and who outclassed all his contemporaries, 3 Kremendra also construes PSniai as the pupil of Varsa who obtained the system of
"3"
These two
or New system of grammar by penance unto Ankara. 3 BfhatkathS versions in Sanskrit (rendered by So^adeva and describe Yogananda the reigning Nanda King who had Kremendra)
New Grammar
Hiranyagupta as his son and Vararuci and Sakafala as also Subandhu as and Subandhu vied with each other for the
in the
own
alliance
152
Suciarshan
Kumar Sharma
fever
and CSnakya
and made
Nanda King
purvanandasule
caksml Scandragupte
te
niveiSita"
"Canakyanamna
Krtyarn vidhaya saptahalsaputro nihato nrpah, Yogananda ya&hese Purvananda Sutas tatah,
Canakya as a peer
took to
exile, a 9
to Bjhaspati
whom
A
more
1.1.10
made above
illusrates
Somadeva
as the
faithful
pupil of Gunndhya as
confessed by
Somadeva himself
in
- as-
tat
grantna-vistara-saipksepa-roatram
Irt
complete comparison of the versions of Pratijfi&yaugandharayana and Svaptiav&savadattaqi given by Bhnsa and
fallacy
tliose
view of this
and a
given by
GunSdhya
(i.e r
BhSsa
true
GtinSdhya
has
combinded fiction
with facts.
"Harnso hi ksiramadatte
recourse to this
maxim of
to
Kaliddsa we can
take the
account of
to
Somadeva
as
near
factual
Bhtisa,
represention
when we
go
make a
Bh&sa
comparative
identity of
Kaviputra
and
Saumillaka
or
given by the Jain version of the "Canakya Kaihs" come near to the analogy of Vararuci, Subandhu, and Sakatsja fo Gunadhya as the three ministers of
King, In Brhatkathdit
and
the
Yogananda. In Jain version Kavi incites Canakya to extirpate the Nanda is Sakajaja who does it. Of the trio BMsa, Kaviputr* Saumillaka or Bhasa, Saumilla and Kaviputra, BhSsa the author of
(HC)
(Jalhana's Suktimuktavali)
may be
identified as the
famous
of
minister
of
and
a grand son
Angara
Prabha,
Madra
countries.
Saumilla
may
be considered as his son (Bhdsa eva Kavis tasya putrah Saumillakah) or he may be construed as the son of Kavi (Sudraka King of Sobhavati) in
succession
to
Bhnsa
in
the
field
Vinav&savadattam-, or Kaviputra
may
also being
(BKM* 1
nidhih.
yad
viracaritair
yayuh."
deva
vlravaro
nama
sevsrtham
drasJumicchati
and
Sa ca deva ?
Satyavara as his son and Vtravati as his daughter; both agreeing on the Brahmana lad from Malava, Sudraka
living
and
reigning
for
more
Katfids-
A.D.
i.e
Pusalkar*^ "The
makes him
is
uile
over Sobh&vaH
the
But
he
fourth vetala
wiong Kaths
m
as
illustrating
point
given
in
the
Bj-hatkathamaiijari
Sudraka
is
stated to be the
above dispells
King of Vardhamftna" because BKM IX. 4.263 quoted this doubt. Mrcchakatika illustrates the entire story of
in the city of Ujjayini, .Sudraka evincing a close acquaintance with the remote nook and corner of the city, we can hardly go beyond a surmise that he had a sentimental ampliation unto that town
an internal Revolution
and therefore, had a domicile of that town. N.L. Deyt* takes Sobhsvati
as the birth place of
Buddha or Kanakamuui
to
identified
by P.C. Mookarji
as
Sftmbodhi
XH
20
name
culture
has
call
it
been
the
profound.
'Heart
Physically,
India'.
It
we
may
formed
of
is
the
passage
way
from
which
plateau North India to the Deccan. Malwa implies Kalmga and Saura?*ra. In the a political unit like Magadha, the name of Avanti but under famous became it B.C. Sixth Century onwards it was largely called 'MALVA". Hence from the fifth
the
region
century
a Junior contemporary King of Sobhavati referred to by Gunadhya of C&nalcya (4th Century B. C.) and Candragupta having Vlravara come to for us to constiue him as it convenient him from Malava can easily make a King of Kalinga or Karnataka as postulated by Dr. A.D. Pusalkar. But Vlravara could also come from the contiguous Malva regions of
SilJraka
Sauraitra.
Sobhsvatl therefore construed as Ujjayifii in Avanti subsequently construed as the Capital of Sudraka having close contact with this of the Mfcchakafika in line with the country completes his authorship authors BhSsa and Saumilla, of PratljMyaugnadharayana, Svapnavasavadattam and Vinsvasavadattam.
was
But a study of AvimSraka makes it equally cognisable that Bh&sa 47 (Multan and Jaliarwar) fairly acquainted with the kingdom of Sauvira
contiguous to Sindhu and the town named Rintipur on the Gomti a branch of the
Capital of Sauvira). Sauvlra could be
contiguous
'Sakale"
the
as
town
the
proper of the
Bh3sa and Sudraka (Kavl Putra or Kavi having a putra) Saumillaka could have been residents of Ujjayini originally
areas such as Kalinga, Karnataka they could have a better
the incidents occuring
beyond
the pale
of the Sakala King country named Suryaprabha, son of Candraprabha and grand son of Angaraprabha who could have been the rajas who were a corporation of warriors originally hailing from the ancient Ksatriya tribes of
in the
Hia:e
Madra
vedic tin}5
la ^7,5
BC
"Knw
01
Puttra" of Kalidasa
155
Kavi having putra as Saiimillaka the dramatist, or Bhdsa the dramatist the poet having Ins son as Saumillaka the dramatist or Bhssa and Kavi having his putra and Saumillaka, the dramatist convince one of the points
that Kavi Putra or Kavi having his putra could
far as
v
be
Sftdraka alone
in
so
ity
-Dvijamiikhyalumah
ICavh
babhflva
prathitah
Sudraka
agadhasatlvul/'so
along
"Rsjamun
Labdhvu clyuh
And
Avantipurytlm
dvijiisfirlluviiho
Tayor idam .satsurulotsav^rayarp. nayapracararp vyavaharadustatani; Khalusvabha'vam bluivitavyatani tatha cakara sarvam kila Sudrako Uj-pah. Sama'ravyasiuil pramfidasunyah kakudam. vedavidsm tapodhana^ ca
Paraviiiuna b.ihuyucldha lubdhah ksitipatah kila Sudrafco
afford us the
babhuva.
dear
clues.
Sudraka was
us SUdraka,
the
best
among
the
best of the
Br.ihmanas
(preferably
known
he
here).
He was
as
son
King
to fire
he entered
lire
i.c
died
and
his
frame
was
consigned
after an ago of one hundred years and ten days. He was 'KLsitipSla' and a Mij-pu' who created a plethora of characters who belonged
walks of life such as logucs and rakes, dissolute profligates. Since GunStlhya refers to CAnakya and so also does Stidraka, we can easily
to all
(Candragupta Maurya)
as contemporaries, Sudraka outliving GunSdhya, Gunadhya's allusion to BhSsa and Xiidraka both and Sudraka' s allusion to the characters pf
as Gopnlaka, P&Iaka, Yatfgandharsyana LTdayunn plays, of Bhusa such convince one of tlio point that Bh&sa was decidedly an elder_ contemporary also refering to Aryaka son of latter the Sudraka and of both Uunadhya
Gopaluka
and
Clmldhya
missing
to
refer
to
Bsnabhatta referring to Avanti-Vardliana, son of Piilaka; Lotd of the Cakoras being attached to his chamberlain,
with his ministers deprived of
life
was
along
emissary of Sudraka^ also rid of Candraketu the refers to an historical allusion whereby Ssdraka got with his overlord of Cakoras through his own secret emissary, along a doorkeeper own min is ten fond as he was of a Chamberlain or of
by an
or a portress.
156
Sudarshctn
Kumar
5 s
Shartfta
'Cakora' was situated to the According to Di. V, S Agravsla South- West of Ujjayinl the Capital of the Lata country where reigned Cafana. It was formerly included in the reign of Gautamlputra. Two generations before the reign of Gautamiputra Satakarni Cakora
capital of Satakarni. He was probably known as Candraketu. It perhaps whom the emissary of Siidraka got killed. According to Prof. K. D. Bajpai s<i , Cakora is identical with the Caranadri or Sunara
was the
was
lie
in the Miizapur District of Uttara Pradesa. But the Vidyadharendra Candraketu contemporary of the Brahmadattas of Varauasi referred to in Taranga 11(90-126)57 appears to be the most probable counterpart of the Cakoranatha killed by the emissary of Siidraka in
XVUth Lambaka
company of
i.e.
as
lie
was
too
much
unto
his
Chamberlain or
Caranadri or Cunara
the
Mirzapura
of Uttaraprade&i.
be the appropriate suggestive connotations of the line written by Kalid&sa. Bhasa the poet having a sou named Saumillaka brushes aside the name of Sudraka whom KalidSsa
could hardly omit through a covert allusion to be unravelled by the researchers of posterity. In the Colophon to the IVth AdhySya of Sukranni vefse 4285 s the writer has extolled the Niti of Kavi as unparalelled in
the triod of worlds. 'Kdvyd nitilf according to hirn
is
i.e. Siidraka or Bhasa and Kavi Bhasa Sauinilhika and Kavi i.e.
according to
givers
him are
the dicta
Vyavaharitis
his
or
law
amongst
whom
calls
he has referred
many
as
verse 426.
He
himself as
in nitis&ra. If
the
first
Kslidasa meant 'Kaviputra* dukracSryct the eighth son of Kavt, to place the author of this
or
else
how could he
b;
if taken down to the later centuries of the placed before Kalidssa even Christian era or how could Kslidlsa dare to refer to him in his Malavithiid is the honorific title of SukrScSrya referred kagnimitrara. 'U&analf
to
or
6th
Century
AD)
UfanSfi
is
believed to have
composed
Sastra for
Ravami
sarnudro;
sa
puttra" of
Mid&sa
fa
This can back dale the composition of &ukramn as Ufanoniti to of the Rarnayaua as such the epoch In Rsmayana o f Vghmki is described as a II.25-23,i he in the Sage
lesiding
Dandakavana.
Kau&Iyii
iattei's
had
puiyecl
In
Ibi
his
help
in
favour
]
of
lllb
exile.
the
same
text
beeij
as a minister
brolhei
Sukia referred
by Visnusauna as
Uknah
could well he
been a
who wtote the Sastia for Ravana He could have minister of Ravana In Sukramti 63 1.113 Ravana has been
along with India,
illustrated as a person
Dandakya and
Paulastya
Nahusa
has
also
who
been
met
their
doom on
his
life
due
to
pride (maiiad). of
In 1.146
as
suave
ans-
advargn. In I-152-1536* 158, trayi (the triad of vedas) has been mentioned. But in 1.155 67 (.VedSb catvaio) Vedas as four in uurabei have been lefeiied
to,
a specialised
tieatisc
though
the
Xth
Mandala
of
Rgvedn
as
the
manual
with
been
one composite whole. Cannons"* have been refeired to along with Qun Power. This has misled niauy an erudite scholar to put forward the view that Sukranltih or Ufanonitih 01 Bhargavamtih could not have
segregated, to
after a gap of
for fully enunciated the specific powders and their measures have been the composition of the Gun powder to be used for explosion in small cannons and the bigger ones carriageable on the Carts as well as the
big
(Pravahyam^akatadyaistu). Suvarcilarvanagandhaka-arka-snuhi-substances to the ancient norm forming the compounds of Gun powder certainly refer
and not
to
the
modern norm
necessarily
Hence
68
work
cannot be gainsayed.
with
If. 18
KauWya
Part-1
Kangle
(AyudhSgara
(SOU as
6) p.
KAS
to Agnicurna
m expounding this
(goto lohamoyo
laghunalartharp
hy anyadhatubhavo'
to
1^
cannonballs
bullets
Sudarshart
Kumar SharHM
other
metal
bullet, stuffed witniii th made of uon or having tiny Gun (Laghunalartha) or made of som made of lead for the small 206-210 aefexs to Coal 7. IV.
c^ble of ending
Sulphur
nitre, haritsla,
N-Mrasa]
lionately
Sa^U.niiyW
combined
indicate
KSata rajas ^arpura, Jatu lead pooler, Hingvla, or proper these mixed up equally all
to create the
formulas
an indigenous
an,
fro,
alien intruders.
to
matam
ye mitcm*
vma dharma-dharnmu
stas tac ca
And
kutasadrsam Dhairaayuddhc tu kukvai na yuddarn " ua^anam balavadripoh
na
s,anti
niyatnah ami;
RamaKrsnendradidevaih,
kutaraevaSritam pura, Kutena nihato balirYavatio
73 naniucis tatha"
and
to
above
of
at
as
one
in
which
dliarn
i
dicta
which
<
drutismrti
makes
it
of
Vratyi
the progeny of tl and d&samiyaa immune from Upanayana being the last instam is meant here. In intermixture of the three varnas refers to K&layam line with Numuci quoting Yavaita having killed
'teja
of GargScaiya.'74
gargatejo'
bhi
samvrtah
vadhas
tasya
matta
eva
dvijottama."
It
Macedonian-invasion
Apart from
Yam yam
Jdtir ucyate'1
refers
to
professional origin of
along with
Puttra" of Kalidasct
ca
Sasti
W9
yah
o
the defining in alliance with bhrtaka by Kauttlya?? on the Revenue side has its variation in Sucaka and stobhaka the spy 19 and the intelligence officer of Sukra'
prajapranadhanspalmh'"'
term 'Mleccha'.
Sucaka referred to
is an "na kasicid vadham arhati" exception referred to by Sukra with-"Tasmat saivaprayatnena vadhadandam tyajen nrpah"B. sukra the fourfold enunciated classification has of Jati by Brahma through which segiegation through or ssmkarya professional asamkarya, pratiloma and anuloma mode of marital ties assumed a limitless norm an
along
of
the
which
it
is
He
is critical
congenital
of
the
four castes.
ta
"A high bom when come bom by birth. But a low born
when come
birth.
8 3
into contact
Concepts like these along with 32 lores and sixty four fine arts referred IV 3.233 A. recounted in IV 3.26-29** fully and to in individually 86 with specific allusion to the names of Manti* explained in IV 3.30-64
1
and
tn
IV5 232-233
"MTmamsavedavalcyanam
"Cittavrttinirodhas tu
saiva nyayah
praklrtitah"9
pranasamyamanadibhih,
1
Srutismytyavirodhena
rajavrttadi^sanam,
7
'? 2
yattSsti
cobhayoh."53
illustrating the
naming
NySya, Yoga and Arlhalsstram and KgmasSstra without their authors Gautam, Patafijali, Bfhaspati or Kautilya and make itself evident that Sukra knew the names of Mann,
Sudarshan
Kumar Sharma
of
Kanada and
Va^ha and
the
names
Qautam,
Patanjali,
his
Bjhaspati,
him being
neither
predecessor
his Arthatestra 01
with Kaulilya and Sukra does not evince any acquaintance lie had full Vatsyiyana and his Katnasiitra though of Nyaya-Vataesika through the psychic activity cognisance of the theory Science of the Polity and had the knowledge of of Samkhya and Yoga sections of Mahsbhsrata and had the fust hand through the rajadharma of Vedas, Vedarigas, his study through knowledge of the Ksmafestra, of the Prosody in TV 3.45-46, that Sutras His expert knowledge
At
least
Kalpa
of Ganita-Jyotwa
in
IV
3.44.7
in IV, 3
Samkhya
and
Vedanta
TV 48-49,
Puranam Paflcalaksanam
ir~
smrtih sa ca prakirttita. in
IV
3.53-54
make
it
amply manifest that Sukra belonged to the preKa 'Nanaka I(>4 a CO m referred to by Sudraka
Mrcchakatika (1.23 p 30 M.R. KALE) "esa nsnaka mos*ka: referred to also and Ksyastha 9 ^ by Suclraka (pp the same view that he was R. Kale) also confirms
than Sudraka and Cfinakya who has been referred to by Brhatkatha alluding to 'Agncysstra' in X.4.194 and "Dinara"
it.
the latter. 9
To conclude
this?
dissertation
it
becomes pertinent
to
remark
lhat
a Putru Kaviputra" in contemporaneity of 'Kavipittra' or 'Kavi' having Bhasa and Saumilla the three having a kinship through birth or in the form of pation and protege as such within the span of a Century referred
lo
by Kalidasa within the prologue of his play Mslavikagmmitram could be Sudraka the famous author of Mrcchakatika and Sukracarya the
Paper read at the All India Oriental Conference 33rd Session Calcutta held from Oct 24-26,1986.
Lectiuei Senior Scale in
(Pb) 151001.
2.
Sanskrit
Govt
Rajindra.
College
Balliindu
3.
Prof.
Jaysnand,
A.R,
Slieth
&
4
Co;
p.4,
Bombay-2, 1960
161
Tver
1C.
A. Subiamania. Rahindra
Bhavan,
1st
1978, lextp-2.
5.
6
7.
Co
C. K
VSrSnsi,
1964,
Text
8.
p--3.
9.
Saganlca trauussiki X1J 1-2, KilidSsa Visesanka-J973, p-144 KHlidasa- Date Life and Works, Bombay,
Popular
Prakashan,
Hindi Grautha Ralnakara (private) Limited, Bombay, Second Revised Ed. Sepl 1955, p, 141
10.
Kalidasa His
-
style
and
His
times,
NM,
Tripathi Private
Limited
Bombay, 196611.
pp. 37
and 321
BHASA
Post
Manohnr Lai
Box
1-
2-3.
12. tau
asld ardhanarlivaropamam.
43
RSjaiekhata Kavyamlmamsa Ed by C, D. Dalai, and R, A. Sastry revised and enlarged by K.S. Rama Shastn Srauta Pa*ndita-0rientel
13.
Third Ed. 1934 Explanatory notes. * Intitule Baroda Verses 1-132 Text edited by Jagadlfo Lain >ri 1st Edition 1970
Raghavan Dr.
V.
1946 published
by
the the
Srmivasa
fress
TiruvSdi
Mahsrsjo
S^rfojj Saraswati
Library Tanjore.
15.
Artha^stragunagraln jyestyo
Book
296
Ll]a,KathaSarilsRgaia
1
Ml 8. p.
14
MotiLal Banarsi
20.
Myccakatika,
KALE
XVI
M R,,
Booksellers
p.152.
Publishing
Co.
Mchendalc
Bombay 1962
1,2,13 p. 529,
20
KSS
Slmstri J.L,
2i
Sambodhi XII
>fi%
21.
of Malatl-Madhava Already established by me in my paper 'Saftjaya of Bhavabhiiti having impact on the authorship and date of VlnavaNov 6-8 1985. ATOC Ahmedabad 3^nd at read a paper savadattam' 22. Vlaavasavadattam IV p. 65 published by Kuppusvaitu Sastrl Research Sarma with a by K.V Institute Myalapore Madras-4 1962 Ed. foreword by
23-25
Dr
V.
RAGHVAN.
I
4.5
p.
8,
Booksellers
Publishing
Co.
Bombay-4
26
by Dr V. Raghavan.
Published by the Srinivasa Press Tiruvadi Maharaja Sarfoji Saraswati Mahal Library Tanjore pp. 83-84 Cff-23
27.
BKM-I
1982.
2,68. p.
12
110002.
28.
KSS. JL
Shastri 1970
Moti Lai
Banarsi Dass
Delhi-1 10007.
29. pp. 308, 311,
313
BKM
tatha,
KSS
KSS.
VIII
I.
I.
1.
17,
204-205
33.
34.
BKM
1.1
69-71 p-6
1.64-65 1-1
BKM.
KSS.
I
2.71.72
pp 12-13
38.
BKM
KSS
39.
J 5.124 p.
2.216-217 p. 24 14
Abhijflas5kuntala
40. Kslidasa,
VI 28 p
JX 4
XII
1
42.
tarn kadacinmartipalanp
priya^urara upayayauj
sevffrtham m^lavgd
eko
nsmng Vjravarp
dvijah,
Putra' of Kalidasa
yasya dharmavats nama bharya satyavarali suial* Kanya Vlravara ceti tiayam gj-hapaiicchdah.
along with
43.
44.
murdhopahai ena raja jlvatu iWm/ia/j; auyad varsasataui devl kuryad rsjyani akantakam. Authorship aud Date of MrechakaUka p. 34 JAHRS XI 1937
Geographical Dictionary oP Ancient and Mediaeval India
Mama
45.
V.S.,
1971
p. 32,
ud.
46.
Malwa through
Delhi-1 10007.
the Ages,
Ch
II
15
1972
AD,
HGUAI
PARIS
1
Dr.
France 1968
50.
Mrcchakatika
1.
p.
tt
51-53. Ibid
54. E.B.
6f
7, 5 p.
Cowell aud F.W. Thomas, Harfcicarita of Bsria English translation page 193 Messrs Moti Lai Batiarsi Dass Delhi-110007 1962 'Utsaraka ruciip ca rahasj sasacavameva dvricakaru
l
HC
55.
Cakorauathani Sudrakadutajj, Caudra-fcetuiji jivitat VI p. 695 pp. 5-6 'Calcutta ed IVth 1939
Rakablja?3 ?ati?ad
p.
133
Mediaeval
India.
India
57.
58.
KSS
544-45
MBD
Ed JL SASTRI
na Kaveh
Kavyaiva
lokesu vidyate;
Caukhamba Sk
59.
Msnmdyair
Mm
v.
Jss STSSTSS,
11.89. p. 63
61.
t
StimiulvEtalki
RWiayanam
ed.
Text
and English
,,
,.
\(\4
Sudarshan
Ibid Fait IJi p.
kumur Shamiu
gadadharan
n2.
Sukiaprausthapada&liyani. ca Sankhapadmasamaurteli.
63.
Brahmasartkara
p. 23,
Mishra-Gmkhamba
67 Ibid
p.
64-65 IBID
66-67. Ibid
68.
24
Pp.
2425
I
Yamikaih raksjto nityam nalikastrais ca s,amyuta. brhanuallkam and loghuualikayuktiDani Ibjd I 239 p. 36 and
7.22,
Yadarnafitrikam
Ibid
nslikam
p. 357.
tatra "~
dhaiayet...
IV 7.192
brlmtksudravibhedatah
Yautragh3t4$aikrd
gravacQmadhrkkat y auiulakaiu
ca
SukaBtbopafigabudhnam
etat
isadhyaiigulabilantar<ini,
^alakasamyutam
drclhani,
pradharyam pattisadlbhilr
durabhedi
tatU.ita.tlia:
tat,
kstha
uyvkta^i vijayapradaui
'pp.
357-358.
59. Ibid
3,5,$.
srt
paflcapalsni gajidliakst
palaip..
70
Aflggrasyaiva gandhasya Suvaicilavauasya ca; Silsysh l^ritalasya tatha Sisamalasya ca; hingulasya tathff" karpurasya ca.
Jatornilyafca saralaniryasasya
kmtanjasob
tathaiva ca.
t>Mfa of kaii
ualadyam
Sodhaycdadau.
kame'gmdirnakani.
72.
73. 74.
TV
IV
3,63 p. 231
7.362364
p.
384.
339.
95-96
75.
76.
IV 3.66 p. 231
49 IV. 5
338 p
293 p. 317.
77.
KA! II 8.29 32. p. 46 RP Kangle Part I published by T.V. Chidambiam Registiar University of Bombay Foil Bombay Dec 1960
Sukraniti
Ibid
78.
IV
p.
6770
196
p. 280
79
80.
IV 1.92
Ibid IV
1.93 p. 196
p.
IV 3.11-12 IV
223
314
p,
223
Jbid p. ,225
kianiai;
ggtidlaarva^
praklrttitaJ>.
tathaj Sikaa vyakaranam kalpo uiruktam jyautisam vedacsm Jcirtita mihi; Cliandah
fjadaAganimam
IVjItuatDSl-tajrka-sSiakUyaui
86. 87.
88.
Ibid pp.
226231
Kr ? un
prokta Manvadyaili brahmaftadiau
306
ill
iv jjfi
91, Ibid
1? 3,50-51
p,
92,
93,
1 M
IV
155-56
p,
IV
3,5WI
p,
91
Tltaoa
l
fflaoaflani /bill /
295
p,
43
ifytajfyi va fecil
95, Ibid 11
p,
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p,
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ones acts', 'Recounting, reporting or confessing glorifying tne great qualities of Jina, the author offers a sort of prayer, recounting, repeating or confessing his short-
"
comings and fault in thoughts, words and acts, direct as well as indirect, and seeks shelter of the Jina with a view that they might be mithy^ null and void in effect. It is a selfanalysis and self-introspection
in the
presence of Jina,
who
to divest oneself everything; and the purpose is of similar faults further and attain internal purification. The mind is often perplexed and deluded, and endless defaults
knows
are
there
It
in
is
life;
and
it is
them.
has
to
not
possible,
present,
to
experienee
self-
realization.
dvaita and
to
another.
by Jina is difficult devotion or bhakti towards Jina alone shelther. Recitation of this aloe an! leads of bliss". ^
conduct preached
these
ones
days, rescue
so
or
one
to the
abode
(Sto-fl
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S.
"
_
Scientific
sions
his
own
life's fallacies.
these
requisites
treatise a chiselled
of
its
own,
"v-
^l*
oifrt
314 y'
S\4
wit
^ '''
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^"'A'tmT-bodha'
Mission,
Swami Cfahrniayananda.
Publ. Chinraaya
Bombay,
Intro.
Plft
wit-ct
1
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(1)
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315
i'A
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S. (33)
?ltf
y),
Atmabodha
Introduction
(Alocana) of Padmanandi
same
name
is
borne
by
many
Theie have
been
many Jama
ces.
bearing
the
sour-
Padmanandi
anothei
name
of KundaKuudacSrya.l
is
The
author of
than Aka-
Padmanandi who
is later
Padmanandi^
is
in
Saka 997,
mentioned
(
inscriptions
budvipapaiindtti
a prakrt-Text
who
flourished
is
centuiy A.D,
of Dharnma rasayana
another
Padmanandi
who
ain,
D.
Ag-
Aviddhakurana Padmanandi-Siddhaiitika
referred to in an inscri-
A
in
disciple
name
1206.8
in
is
mentioned
some
inscriptions
1195
and
mentioned
A.D. an inscription, of the middle of the 12th century the pupils of Adhyatma Subhacandra who
Padmanandi
flouri-
shed in the
end
of
the
13th
Padmaaandt Bhattarakadeva,H
(1)
a discipteof
2
13)
p^
Pub
(4)
US tSS^ H l ^ - A
BhakaSap iay ae
Sanskilti
:
S^,, ,.
Jaina
Di^bara
ed:
Orantha.a,,
P.
******
1958,
16 ,
O. H.
P-3.
(7)
Epigraphwft
-387.
4(j
Atmabodha
Padmanandi, flouushed in end of the 13th and beginning of the 14tn century A D and he was a pupil of Traividyadcva of KundaKuudanvaya,l2 Padmanandi Bhattgraka succeeded Prabhideva, flourished in saka 1225
acdndra on the pontifical seat at Delhi, since VS. 1385 to 1450 (=13281393;. He was the authoi of Bhsvana Paddhaii and Jlrapalli Par^vanathaStotra 13 This Padmanandi was veiy popular and he consecrated an image
1450 '4 He was so famous that some in the ycai, Samvat of the scholars presumed that, he was the authoi of twentyfive small tre5 There aie some more Padatises, known as Padmanandi PancavimaSati.l manandis!6 who flourished in 16th, 17th and 18th centmies A.D. But the
of Admalha
(
)
in
seems to be quite diffeient from all these above mentioned Padmanandis, because he is a disciple of Vlranandi, the author of Acarasara with Svopajfiavrtti m Kannada Ianguagel7.
abodha
01
Alocana
is
also
included
This Padmanandi
name
as
Viranandi in his
works
viz.
Dhaimopade^amrtara,
he
is
Alocana. 18 So,
and from
the
Danopade^anam and Atmabodha or from other Padmanandis in general Bhattaraka Padmanandi ( 14th cenury ) in particular. It is
quite different
very difficult 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 25 small treatises of
Padmanandi Ekatvasaptati
Jaina Writers.
We
is very famous and, it is often quoted by find verses quoted from Ekatvasaptati, in the works of
-SB No.
-269.
BhatfarakasampradSya - P-92.
(15) (16)
Kartikeyanupreksa-Inlroductkm,- A.
(a)
Upadhye
Hetnacandra- BhatfSraka Sampra1
disciple of
(b)
(c)
(d)
(e)
Padmanandi (Samvat - 1600), disciple of Sakalakirti Ibid-P208. Padmanadi (Samvat - 1683), -pupil of RSmakirti - Ibid - P. 158. Padmanandi (SamvaL - 1773), disciple of Candra kirti Ibid - P. 125 Padmanandi (V.S J850), disciple of Devendrakirt: Ibid
P. 78.'
.
(17) (18)
PravacanasSra-Introduction -ed
(a) 'Sa Srigururdifolu
me
inunivlranandi'-
(c)
mama
Introduction
12th century writers such as Jayasenal9 and Padmaprabha.-O Jayase flourished in the beginning of the 12th century and commented upi
PaftcSstikaya and
Padmaprabha Maladhaiideva
flourished in the
midd
of the 12th century A.D. and commented on Niyamasaia. Piabhacandra the Ratnakaiandaka Sravakacara in his commentaiy on quotes tv
verses
fir
unshed
ciicu
end of the
12th
<
beginning of the 13th century We also find vetses quoted ftom Padni; nandi's work in the A^adhaia's Svopajfiavrtti22 O u Dhaimsmrta, wfc
lived in the 13th cxntuty
in the 10th
A D, Again, Padmanandi seems to be mfjuei ced by the writeis such as Sonidevasuii23 and Amitagati,24 who fJourishei and beginning of the llth century, A.D. respectively. Padn
lifted certain
anandi bodily
it
Sc
is
treat]
ses,
in the first
011
Padmanandi is a contemporary of Nhnbadeva who flourished in 1136 A.D. 25 The Kanuada commentary on Ekatvasaptati mentions the won
'labdhatmaVftti' on the basis of which some scholars presume that,
tht
author himself has written the Kannada oommentary.26 But this possibi is ruled out because, the commentator Padmanandi is not a pupil oj
lity
Viranandi, but disciple of Subhacandra-Raddhantadeva and his VidySguru was a great scholar of is Kanakanandi Pandita." Though Padmanandi
Sanskrit, Prakrit and Kannada,
author. place of activity of our
still
it
is
He might
or Alocana )-a
hymn
of 33 verses
in.
fluent sansktreatises of
with other
Paflcavirofati.
This
(20)
with Jayasena's comjayasena quotes 14th verse of Ekatvasaptati Pancastiksya mentary, gathS, 162. A.N. Upadhye, pub : Padmaprabha and commentary on the Niyamasata
11,
1942.
Ratnakaran^aka^SvakacSia
1925.
- Introduction
(22) (23)
(24)
(25)
amala, 24, Bombay, - N. premi, Bombay, 1956 p - 342 F. Jaina Sahitya aur ItiJiSsa K, Handiqui, Sholapur, 1949. Ya&stilaka and Indian Culture - llnd ed N. premi' Bombay, 1956' p. 275, 'Jama Sahitya aur ItihSsa. - Introduction, p. 17. Padmanandi pancavimiSati - Introduction - p - 17 - 18. pancavin^ati
FF
Padmanandi
Svasti
&I
of the Kanaa<^a -vikasita hrtkumudananda-... -concluding portion - Introduction, p - 17, 911 Ekatvasaptati
commentary
42
small work
is
Atmabodha
ci ideally
Ahraedabad under Punyavijayaji's collection at L.D, Institute of Indology, the heading of Ekatvasaptatikadi - Acarya - Padmanandi Krtisartgiaha,28
No. 4425/1 2/
This complete Ms. of 33 verses
consists of 3 folios (24
to 26 A),
25
1 (
K 11.5
cm.
It
is
hand-written
)
ui
size of
each page
the
hand made
papei
= country papei
Handwuting
(-danda) aflei
on of
seems to be very old (circa 400 yeais ), solid in appearance and conditithe MS is very good. This work is written along with other works
it
of Padmanandi,, so,
it
'Few panditottama &n Padmanandinah. mistakes are found here and there. Possible corrections are shown in the
ends
with
k'ttin\ an\\Sia
bracket with
questionraark,29
is
tetraed
as
Atmabodha-self
It
seems
that
the
in
name AlocanS
the concluding
more popular than Atmafaodha. The author himself, it Alocana,30 An unknown Sanskrit calls verse,
commentary 00
is
commentator's
this
as
work,
ends
with
itynlocana
also
termed
work
curr-
to this work.
currents of thought running thioughout the hymn One is in the form of self-confession of one's own faults and another as in the foim of describing the nature of Atman and self-realization. Most of the verses are devoted to the latter. The author's statement that recitation
of
this
work
leads one to
title
the
abode of
bliss
in
the
concluding
verse, itself,
size, it is a very important hymn from the Jaina religious point of view. It seems to be a sponte neous expression of a mystic mind in its attempt to leahse the Supreme i.e-. Atman on the religious plane. This is full of hymn Reality rhythm, ~ "
(28) Published Catotogue,
(29) It
is
justifies the
"
cal edition and English translation of this small treatise the printed book Padmanandi Pancavurndti, with Saoskiit commentary ed by A Upadhye and H. L. Jama came to our hand. We have made good use of it in Intro but we have duction, maintained our own critical
criti-
readings,
and
'
different
mentioned
the
notes
wheiever
Pankajanandinah Krtunimraalocanam;~33
P-lgg'
Padmanandi-Pancavim^ati-AlocanS
Introduction
4$
vigour and insight, that inspire one for self-realization. This \u>rk ii in the form of a prayer. Piayei isnolluiig but ,i\ e\pics,suni oi inner dc\otion.
and praIt is a firm belief of the aiithoi that devotional thoughts yers directed towards Jineia bi ing the highest happiness (Liberation) here
in the
and now. The entiie hymn can be summaused The way shown by the Jma leads one to the
Self-awarnese realisation, of
is
following
manner
state of
self- realisation.
state of
(
the
Sam;it3
Jma
is
a perf.ict Soul
and
consta-
remembering
his
name and
life
i.e.,
liberation).
Firm
death,
f;iith
in
is
Jina
Jma
for the worldly people who are parasel of shower-bath, in the \vorld i-, momentary the strong heat of mundane life. Everything and knowledge, and worthless, Jina-a perfect soul-is the only Reality, faith,
good tormented by
hVe
lity-is realised,
ultimata bhss and vigour belong to this Reality. If Jina-the then everything else, automatically becomes known
Rea-
and
and void
is
own
Jtne&
Lord.
nul
Still,
own mind,
one
The
"<n i r
tl exed, deluded and ossible to axp,a
in the presence of "as to cofess ones own faults ornament divest ones self from of self-confession is to main
purpose
: man
I
conm
ta.
uo
- -:" -- -^
from
enu
^ ^ ^^
is
"
^.ptotion. H
very
.,
the only
^
,
<(
t ,0,
to
lly
through concentrating
rt
the
Supreme
Self.
TWS mU ndane
iMSS In
.
Hfe
this
44
realisation of pure
Atmabadha
knowledge which
state,
is
indescribable in terms of
gross, neither
human
language. In
;
this
Atman
is
neithei
light. It is
Tt 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 sepa-
rateness of the
Atmam from
the material
body,
one
can
attain
real
peace. Attachment and aveision 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 ara (-mundane life) Libeiation-the state of immortality
name
is
is
the
sams non-
dual
Is
kinds of dualities
One has
to reach
from dua-
lity to
non-duality, from lower to higher The real is above all duality and beyond speech and intellect. It can be realised only in the innermost
self of all.
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 to wards Jina alone will work as a boat to cross over the ocean of munIt is Jina's feet which will make one's free from the cycle of and deaths and bestow liberation. Even recitation of this hymn which is written in praise of Jina will lead one to the permanent abode
dane
life.
births
of bliss
to be
power
in
fully influenced by
the
Many
statements
made
this
work
remind
us
of
the nature of
Atman and
the state of liberation, he speaks, just almost in the Upanisadic tone Upanisad states that on knowing Biahman or Atman, everything else
is
attained. 32
Padmanaudi speaks
in just
way
(v. 5).
Atman
is
the
only
UpanisadS3.
Padmanandi
I-II-3.
Reality, also
(32) (a)
Mundaka
Upanisad
<b) Ibid-III-II-9.
(33)
(a,)
ChSfndogya Upanisad-III-XIV-1.
^hL_Ekamevadvit!ym Brahma.
Introduction
45
else
way
that,
Arman
is
and everything
is
worthless
Upaimads conceived
Brahman
as
beyond thought,
the
speech and
bliss. 34
it
Upan-
is
indeteris
minate and
bliss
We
Upanisad
that,
Atman
self-luminous consciousness.
self,
There
self
is
of the
but
every
personal
also
describes
in similar
manner
He
environment
more
an devotion, almost of
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
Upanisadic
his religious approach,
Though small
in size, this
work
is
undoubtedly
(34)
MSndukya Upani?ad-II
By
Y.
S. Shastri
Lord Jinesa
if
(ones)
if
bliss
Mantra-(Sacred letters) (with the form of rememberance of your name, which is infinitely
great
is
there
object
liberation)
of noble people
2,
Lord
Karma 2 and
vigour,
world,
is
full
of
the
bliss
and
by you to renounce
feet
is
mundane
noble people,
3.
if I
have reached
worship,
of your
then
indeed, where
is
fear
from even (the most) powerful enemy in form of mundane life ? even tormenting mid-day heat of summer cando to a person
What who
J.
life
of an
e.
meditation
on
pure
blissful
Stman,
which'
recitation of
name of
T. S. I-|,
2.
'Krtsna
Karmaksayomoksah' - T,
S.
X-3,
Atmabodha
47
has reached the good parasol of shower bath3 which is the caaae of immense satisfaction on account of showering nectar-like water ?
4.
Lordl if some wise man reflects singlemindedly with discrimination on worthiness and worthlessness of all objects of three worlds* for long, for him, you are the only Reality (Lit. = Worth) and everything else is worthless. Thus, all that great happiness is attained by me*
who has
taken refuge
in you.
5.
Lord
JmeSa
knowledge
and
faith of
all
faultless e. God of all Gods) aad happiness, vigour, sovereignly (i. to you after a long period beauty are yours (Only). When (One) attains not known, is then, what knowledge of time by right yogic vision,
what
is left to
is
not attained
6.
take you to be the only highest Lord of the three worlds, g*f*l remember (or hold, ia, my cbnqucrer and (iny) Lord. I always salute, I take refuge only in you, Wfrg^ is heart), seive and pray you only.
the
I
it be like that, use of speaking more (about all these)'? Let ! have therefore, no purpose with any other person (thanyou).
i
,,.-_
-!_! -mirn-rr
3.
Jain's
(U
&
J) edition
reads as 'Sady*
the author
i.
impe
lokavistarabhavans
S.
e.
one of
important
reflwtiww
IX -7.
5.
into the & J- edition reads here -me' in place of 'Tad' put 1 by us.
bw*t
6.
'yena vijftitena
sarvanm
7
vijfiatam
bhavati*.
U wit
t. tk.
Urt,
W*
**
navavidW bbaMi
viz
^avanam-tota.am
visao*
48
Padmunandikna
Jioapati! on account of delusion, whatever sin, I made others to commit, whatever I have myself done and consented to others sinful
7.
good, by body, mind and speech, and again the sin 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
activities
as
which
arises
own
self in
your presence.
8.
and from
the
all
know and
three
present and
of
future).
this
birth
mine.
Then why
for
expressed in
your
presence
this fault of
9.
endowed with fundamental and Subsidiary virtues of a fault is committed) on the basis of empirical stand point or doubt raised by mind (in your words) that all, also to,
!
Lord
monk 9 (Whatever
purify, I am ready to confess in your presence, because, pious, wise people have to make (others) heart free from cause of tormentationj
in every respect,
S,
In this
doctrine
of omniscience
widely debated, in Jaina Philosophical literature. Lord, Jina omniscient. There is nothing in the universe, which he does not know and does not see. It is said that.., 'Ekobhavah sarvatha yena dr.sh strve bhsvsh sarvatha tena dr. star.. '-quo ted in
is
which
Syadvadamaft-
jart, -I,
P-5
9.
fundamental virtues, to protect, nourish fundamental virtues, Wrtain othet miridJvirtues are accepted. These ate known as Uttaraguna, that Is, subsidiary virtues. T. S. *V*
iwa-thoft.
celibacy,
and
ndri-acdulsitidri
Atmabodha
10.
49
and deaths
of clear
(travels)
innumerable
worlds
associated
with
the
10
net.
and unclear
thought. Therefore this jiva is always piled up by endless defaults followed by this net of thoughts, For So many laults (innumerable
faults)
is
where
is
scriptural (Agamic)
expiation
11.
way and uniting (them) with you-the knowledge; being detached (from worldly the and gist of scriptures, being tranquil objects), understanding, 11 on appioaching solitude (if) such a one meditates you, that
worldly objects
proper
personified
pure
true
your
vicinity.
12,
Arihanta! attaining you (i. e, thy feet) the adorable Lord, by the great meritorious deeds done in the past, the state that is rare
My
very
much
what can I do etc, is surely atainable, But, if forcibly concentrated (held) at your feet runs towards wordly objects ia
'?
13,
This niiindane
lite
is
full
of miseries
state of happiness.
To
worldly things, we retired to our doubts. But ereti by (following) this difficult path of vows, liberation is not attained, even to-day. The reason is that our mind
is
liberation is the only of liberation, renouncing all the forest. There we have discarded ail
(and)
perplexed like
a petal
made
of wind).
10.
Here
is
11.
the
'Samlksate
;
is
used
in
and J edition
in
plaee
'Samlkr.te
Which
is
12.
la 12-15,
the
adthdr
mind described
in the Bhagavadgita,
50
Padtnanandikrta
14.
(The nature of mind is such that), it wonders here and thsre, shine^ all around by obtaining external objects (for enjoyment); Constantly
restless
without
is
infuses
friend of
karma) and
karma which
this
is
the
cause of
mundane life. Where is happiness in people when (such kind of) their mind
functions
15.
Lord
indeed,
meets
with
death
e.
mind
wounders continuously towards the outworldly object, withdrawing (concentration) from you (your feet). to be is what done O Lord, (in this matter ?) who is not afraid of
being agitated by dilemma,
my
infatuation which
is
16.
Amongst
all
account of
influence, the
death, Otherwise, on
dies in this world V
the point of
you OB account of
its
17.
Thinking
all
aide* like
my
mind, at
present being free from (or going beyond) all these activities, are cause of mundane life, desires to dwell in you-the
highest blissful
which
changeless
Brahmau,
l *
13,
In this verse, the author brings out the philosophical truth of Jainism. According to Jainism, there are six substances vit Jlva, Ajwa-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 ddhcl us tint which consists of production' destruction and permanence. (T 3 -V). Hence the point of view of Substance, no one lakes bnths and no one
dies,
4-
This line
wrnmd.
sUtement-'taandam Brahma,'
Atmabodha
18.
5l
Demerit
inauspicious activities.
From
is
this
demerit
uciivi ies
From
on account of taking
mundane
Again, attainment of the highest eternal blissful state is on account of pure auspicious activities. O Arhan, (the difference between 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).
19.
am
neither gross nor subtle; neither male, nor female, nor neuter; neither heavy nor light; free from Karma, touch, body, smell
(which
is)
counting,
word
and
colour and
embodiment
of
pure
knowledge
and dargana.* 6
20.
Lord! the gulf between us is created by this enemy in the form of mischievous kaima, which, without any reason destroys the advancement of Spirit. 18 This, I am and that karma both are here in the
us),
(please)
throw out
that
malignant (karma), because, it is the duty of a king ous, and punish the wicked ones.
to protect virtu-
21.
are
related to
can
do
"
to
my
is
quite
as)
different
from these
things?
17
(They
just
these
clouds
taking
various forms
and
in
the
sky,
cannot
change
the
essential
15
This versa
is
neuter. '-SvetaSvatara
Upanisad-V-lO
The wotd 'cidunnatiksayakrta' is used in U and J edition, instead of 'cidunnatim'. The reading 'cidunnatim' is more appropriate here.
-\
17.
indirectly
(who
th.at
claim that
Atrnan
is
Atman
is
not
different from
body)
by saying
quite
body.
*2
n 2' "
Padrnanan4ik r ta
on account of having always in (the state of) sorrow, like a fish (which is) life burning by heat of mundane heart to the a long as I dedicate my (lllt h,, round. Rut, I am happy, of association account cool on
am
is
lotuslike feet of
(if
nectar like
compassion.
23.
the group of sense-organs beO Lord pure soul this mind, with karma arises. comes connected with out-worldly objects. From that, from that (karma), indeed, or that karma (But), I am'allways different
' !
consciousness. Here also (in (which is material) is different from your different from material may ease also) consciousness (which is quite
karma)
the main
from
that
Karma).
I am in thyself) (Thus) ultimately my existence is in you only (or no difference between nature of your consciousness and (i. e. there is
my
consciousness, ultimately),
24.
At man
what
is
speech,
All of
senses, vital
the use of these, universe, abode, matter, force and those imagined objects for
body,
you
them
from you.
in
Alas,
negligeat,
?
vainly
tiding
shelter
bondage, by these
imagined objects
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
the only
enemy
in the
form of matter
which
is
trans-
formed 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.
26.
Just as
matter
is
modified
by changes caused by
attachment and
18.
Dharrrw, the medium of motion is the auxiliary cause of the movements Adharma, the medium of rest serves as 'the auxiliary cause of rest. Aka&, the space assists to exist and Time (ksla) has characteristic of making possible transfroraation perduration, activity, prior and posterior-pra&imarati-215 and 218,
53
>les
of motion and
rest,
and time
this
la
rom
ne
constantly,
arises ao
new
arma.
On account
In this
of
karma
life,
life.
mundane
are to
Thus),
both
1
.
these
be
avoided
by
the
wise
with
great
sxertion*
why are you vainly performing inauspicious actions (which of sorrow) imagining attachment and aversion towards outworldly objects 1 If you dwell in pure toul, which is ocean like aectar of bliss, then surely you will attain that abaadont happiness
!
3 mind
ire cause
of oneness.
Jina
keeping
9a
of your
feet this
man ascends
these (ideas) firmly, in my mind, by the grace the one side of the transcendental scale
for purification. On the other side of (the scale), these irreststable enemies in the form of karmas forcibly standing to make me faulty.
Lord
thus in
this
ial witness.
Ultimate point of view, the duility is mundane 23 In both the cases, non-duality is liberation.
life
it
is
out from a varieghighest sense (or limit). The soul, slowly walking * state ^i. e. from the state of duality), reaches Oil-holds) ated first 3
another state
of view)
it,
(i.
e.
non-dual
(soul)
becomes
state). It is certain that (ultimate point nameless and on the empirical point of
Pra'samarati prakarana-207
'
of is used by U and J edition instead and reminda us of Uausvati's statements on attachment he states that attachment aversion in PraSamaratiprakarana in which = greediness and infatuation) and aversion ( = anger and ego) are (
'navam.'
of
mundane life-pra&marati~3Q-32,
'itySdhaya'. that very similar to
states that this
U
I.
and
The
idea
which
expressed in this
verse
is
of
is
where he Gaudapa-da in the mSndukyakarika, no duality at the Maya, and duality. There is
world
ultimate
point of
view
no duality i. e and realising this there remains dvaitam advaitam paramarthatah, jnaUTdvaitam
karika-Agama
4.
P, 17. 18.
ia
'Nirgatyadipadst'
used in
and
edition
instead
of
'
dyapadat'.
54
view,
it
is
ciill&tt
in
terras such as
Brahman
etc,
(i.
e,
paranfntman,
parabrahman,
30
etc).
Lord
the code of conduct preached by you-the perfect omniscient, difficult to Follow by the is, indeed, very
in Ihis
man
like
me,
the
Jina
the un-
flinching
devotion
in
towards you,
life
2fr
which
be
the
is
on
account
of
merits
the
earned
previous births,
boat for
ma
to cross
ocean of mundane
31.
Lord
I
cycle of
births
and deaths,
since
long,
e. birth in the
Nigodata" (i.e. birth in Nigodaform) and in between obtained all sorts of seats ofbriths.in innumerable times. Thus, in the world, there is
nothing new for
me
and Right
(Please)
32.
conduct-which
except the path of Right-faith, Right knowledge bestower of liberation. is the (path)
make
that path of
mine
perfet.
Lord, to attain that highest state, 27 Viranandi asant heart has imparted the highest teaching in
(My
guru) with
ple-
my
let,
this
earth,
kingdom of
not dearer to
me
here.
33.
The
wise,
presence
of
who reads this Alocana, the work of Padmanandi in the Lord Arihanta, thrice a day, bowing down with pure
is
which
highest state (which is) the abode of searched withjgreat exertion by the yogins with the
Here ends
this
25.
religious
In this verse, the author points out the practical difficulty in following injunctions. He states in clear terms that, contemporary
is
environment
not favourable to practising rigorous code of conduct, is the only solace. It remind* us oT very
'fCalau bhaktirvi&syate 1
.
Nigodata-one
common body
1
The word
'tatkinciduc caiU'
'.
used
in
and J edition,
instead
of
'kincittaducchaih
28.
to state that he is not at all interested even in kingdom of three worlds what then to talk of the earthly kingdom.
"cepton According
d by
V.
to Vyikarftna
D. Hegde
,-
'Kavi-l>u(ra' of KalidSsa
'
A. Critlqd
Revlw
Shtma **-!,<
ich
the
;te
of
in
births HMjj.
birth in the
and
ics.
Thu-n,
in
itiue-c,
',
Uie
nesloK:
jf
fe.
fet.
VirartauJi(Myi.vi,ii
teaching
St,
in
ny
r.md.
i
this OHC
IRJillffllc
ven the
kingdom
oi
:.;:
is
;
work
state
of
a day,
(>vhicii
the
is^
If
sxertion by
jojirs
ie
lint,
csi
ctising
ri
ly soluctf. IinMi-'>!
:d
by
infinite.!!
in
and
at
all
JcJim'
not
n to
inte'C'"
1
talk
of
ilii
a'*
To
+
5
Great
Ep.cs
by Rajemlra
S.
1.
50
Ed Ufcfinana's Sflfr-iratnokoha
(1982) p
hy Mrs
Nilanjarm
Shall
9f
16^71
b> PL Amiuiial
0'4
Blioj-k
9; -
&
Nnfiin
J.
Shah (I9S3)
p.
12+
l,
Muni Sliri 30,'Walliksmakarjndanataka Ed. 6 + -^ - 166 En*. Inno. by V. M. Kulkariu (I983i PP !20 S + Dixit 27, K.K. rP 19B3> Sidy hy Or.
, i
srirr's
Pi.
UupsnK.
fi6,-
i4jWTs
ifi
10,"
CA
Safiskrii
Abridgement of Ed. by H. C.
81/
i
.'.
.
21/
!
53-5^
iv'
pp..
30+82+
SO,--