Sambodhi, Vol. 23

ORIENTAL RESEARCH
INSTITUTE
LIBRARY
CALL No.
S*l VEJiKATESWARA
UNIVERSITY
TIRUPATI
SAMBODHI
v
Vol. XXIII
'EDITORS
SHAH
M. KANSAKA
J.
N;
L.
D.
B.
INSTITUTE OF INDOLOGY
AHMED'ABAD
2000
SAMBODHI
Vol. XXIII
2000
Editors
SHAH
KANSARA
J. B.
N. M.
L.
D. INSTITUTE OF
AHMEDABAD
INDOLOGY
SAMBODHI
Vol. XXIII
Editors
B.
J.
2000
:
Shah
N. M. Kansara
Published by
B.
J.
L.
Shah
D. Institute of Indology
Ahmedabad-380009
Price
(India)
Rs. 150.00
Computer Type Setting
Shree Swaminarayan Mudran Mandir

3, Vijay House, Parth Tower,
Nava
Vadaj,
Ahmedabad-380013
Printer
(India)
Chandrika Printeiy
Mirzapur Road, Ahmedabad-380 001.
CONTENTS
Vedic Sources of The Vedic Mathematics'
N. M. Kansara
In search of the Original Form of Ardhamagadhl
K. R.
Chandra
[A]
Comparison of The Textual Readings...
39
[B]
Comparison of The Textual Readings...
46
[C] Statistical Study (Analysis),
Variants
51
Acaramga
From Uttararamacarita and
Jagruti
Pandya
57
Kavyanusasana of Hemacandra
Shrimad Rayacandra's Viewpoint of
Dharma
in
Sunanda
Y. Shastri
66
The Kavyamala
80
107
K. V.
Reviews
Mehta
N. M. Kansara
118
128
Our New Publication

Sr.
No.
L.
D. Series No.
in L. D. Series (1998-99)
Name
of Publication
Some
of OIA, MIA,
Topics in the Development
NIA
(1998)
(Dr. H. C. Bhayani)
75-00
Anantanaha Jina Cariyam
119.
(Pt.
Rupendrakumar Pagariya) (1998)
Alamkaradappana
(Dr. H. C. Bhayani) (1999)
Astaka Prakarana (Dr. K. K. Dixit) (1999)

Siri
Candappahasami Cariyam
(Pt.
Rupendrakumar Pagariya) (1999)
Indology
The Journal of the
L.
50-00
75-00
250-00
480-00
Kavyanusasanam (2000)
SAMBODHI
400-00
D. Institute of
(Back Vols. 1-21) Per Vol
100-00
22 (1999)
150-00
Current Vol. 23 (2000)
150-00
Vol.
OBITUARY
Professor (Dr.) Harivallabh Chunilal Bhayani
With the demise of
Prof. (Dr.) H. C. Bhayani, the illustrious tradition of
the old generation of internationally recognized and acclaimed versatile research

scholors in the fields of Sanskrit, Prakrit, Apabramsha, old Gujarati, Modern
and Literature has come to an end. He was a
Gujarati and English Language
and
great scholor of linguistics
welknown etymologician.
Medal for
recepient of numerous Awards like the Ranjitram
Contribution to Gujarati Literature, Sahitya Academy Award for the Best Gujarati
Book of 1980-81, President's Award of Certificate of Honour as an Outstanding
He was
Premananda Sahitya Sabha Medal for Contribution to

1987, Gujarat Sahitya Academy Award 1990, Prakrit
Sanskrit Scholar 1985,

Literature
Gujarati
Jnanabharati Award, Banglore
1990, Honorary Fellowship of the School of
Oriental and African Studies, London University 1993,
Narmad
Sahitya Sabha
1985-89, Gujarat State, Narsimha Maheta

Raval Vivechan Award 1995 and Acharya
Literary Award 1994, Anantray
Hemachandra Suri Award in 1995-97.
Medal
for
the Best Critical
As
to
Work
edited
publications, he has
works
Puspudusitaka, three Prakrit
his
Lilavaasara and
two
Sanskrit
works,
named
named Samkhitta Taramgaval,

Apabhramsa works named Sandesarasaka,
Vasudevahimdi, thirteen
Language and
Paumacariya, Neminahacariya, Sanatkumaracariya, Apabramsa
with
Caryagltikosa,
Literature, Raula Vela,Chandonusasana, Dohagltikosa along
Hindi
Old
two
works, six
and
and DoMkosa, twelve Old Gujarati works,
Taragana,
and Cultural Studies of

collections of papers pertaining to Linguistics, literary
of Sanskrit, Prakrit an
Classical Literatures, eleven Renderings or Translations
and Linguistic works, seven
works, seventeen Grammatical
Apabhramsa
Collections
of
Critical
Essays,
five
Folk-Literary
Studies
and
He
Folk
Song
edited four
seven Miscellaneous works, in all eighty works.

research papers have been
Research Journals. Round about two hundred of his
Collections,
and international research journals.

published in various national
in all respects.
To L. D. Institute he was a friend, philosopher and guide
and He continued his
He was associated with L. D. Institute from its inception
association with the Institute as a Honorary Visiting faculty
till
his last breath.
Editors
Statement about ownership and other particulars about Sambodhi, the

of Indology, Ahmedabad to be
Yearly Research Journal of the L. D. Institute
after the last day of March.
published in the first issue every year
FORM
IV
(See Rule 8)
1.
Place of publication
Ahmedabad
2.
Periodicity of
Yearly
3.
Printer's
its
publication
Name
Indian
Nationality
Address
4.
Publisher's
Name
Shah
Jitendra B.
Nationality
Indian
Address
Director
L.
D. Institute of Indology,
Ahmedabad
5.
Editors'
Names
1.
Nationality
Indian
L. D. Institute
Ahmedabad
or shareholders holding
Shah
Narayan M. Kansara
Address
Name and addresses of Individuals

who own the newspaper and partner
380 009.
Dr. Jitendra B.
2. Dr.
6,
of Indology,
380 009.
Nil
more than
one-percent of the total shares.
Jitendra B. Shah, hereby declare that the

particular given above are true to
the best of my knowledge and belief.
I,
Jitendra B. Shah
Director
VEDIC SOURCES OF THE VEDIC MATHEMATICS

!
Dr. N.
Director,
M. Kansara
Akshardhain Centre for Applied Research

in Social
Harmony (AARSH),
Akshardham, Gandhinagar
(382 020)
of
gadguru Shankaracharya Swami Shri Bharati Krishna Tirthaji Maharaja
'Vedic
entitled
a
book
or
dictated
wrote
Peeth
ovardhan
Matha, Puri,
[athematics' based on 29 Sntras, of which 16 deal with the 'general case',
hile
the rest
13 treat the special cases.
similar ones in other

ooking to the Sutras themselves, they seem to differ from
atra works in the point that they do not seem to constitute a single compact
to the
they do not contain any reference as
about the purpose, terminology, extent of the work and
ibject or any statement
seem to be rather stray Sutras collected from a body of a text, and
:c.
xt of
some such work, because
They
nee they are divided by the Swamiji

ie
into
two
sets,
subordinate ones, our conjecture as stated above
viz.,
Principal
ones and
rather supported, because

with the words 'Atha' and
is
the Sutra works the system is to start the work

id it with the repitition of the last word of the last sutra, with the concluding
i
rord
jftT.
Thus,
it
seems the Swamiji culled
his Sntras
from some
ulba work,
nd discovered his own mathematical significance and interpretation of them all,

to
nd presented his discovery in the form of the Sutras and their application
a
from
as expected
arious mathematical problems, along with the 'proofs'
eteran mathematician like him.
belonging to the Vedas,

and his claim that "the Sutras (aphorisms)
larticularly to the Atharvaveda,
of each and every chapter of each
pply to and cover each and every part
md every branch of mathematics including arithmatic, algebra, geometry
conies - geometrical and
>lane and solid, trigonometry
plane and spherical,
Tie
declaration
of the
Sutras
as
"Vedic" or
as
and that
- differential and integral etc,, etc.",

astronomy, calculus
or applied, which is beyond their
'there is no part of mathematics, pure
the mathematicians of India,
urisdiction" has raised a controversy amongst
the Sutras on the ground of
;ome of whom have questioned the Vedicity of
it deals with. It is endeavoured
heir language, and the level of mathematics
and examine the
all possible aspects,
lere to deal with the problem in
tnalytical,
validity
or otherwise of the claim.
DR. N. M.
In
order to deal with this problem from
we
aspects,
possible
have
SAMBODHI
KANSARA
all
the
approached
possible viewpoints, and in all

problem with the following
handwritten manuscript (note-books) of

Swami Shri Bharati Krishna Tirthaji Maharaja comprising sixteen volumes of
the work, which is supposed to have devoted one volume each for each of
viz.,
objectives,
to try to trace the
(i)
the sixteen principal Sotras of 'Vedic Mathematics', as

try
to
given by him; (ii) to

the
extent
Vedic texts; (iii)
Mathematics
from
Sutras
Vedic
trace the
to
texts;
terminology of the Vedic Mathematics Sutras from the Vedic

to examine the validity of the term 'Vedic' as applied to the
the
trace
(iv)
Vedic
Mathematics
Vedic
literature;
Sotras;
to
(v)
to
compare
medieval mathematicians;
and
the
(vi)
Findings
mathematicians.
"Author's
BKTM
VM
on
in
Preface"
Mathematical
Formulae
Mathematical
Problems*' 1
Swamy
terminology with that of the

compare the mathematical functions of
the Handwritten Manuscript Notebooks of
sixteen volumes
his
from the
data
L About
In
(vii)
mathematical
VM
the
to
of the medieval
Sutras with those
the
collate
to
from
,
the
H.
HL
"Vedic
Vedas
the
Shri
Mathematics
(For
One-line
on Vedic Mathematics. 2
Sixteen
Answers
Simple
to
Jagad-Guru Shankaracharya (the
Shri Bharati Krishna Tirthaji

Maharaja of the
Puri, has declared, himself
or
AU
late)
Govardhana Peetha Mutt,
about "Vedic Sutras dealt with in the 16 volumes'"
SmL
Manjulaben Trivedi, the Hon, General Secretary

who has been a very close and
of Sri Vishva Punarnirmana

Sangha, Nagpur,
favourite disciple along with her late
Shri Jagadguruji
the
revered
husband Shri Chimanbhai M. Trivedi, of

has noted in the
3
that
introductory article to the
used to say that he had reconstructed the sixteen
VM
BKTM,
Guruji
mathematical formula (given in the

text) from the Atharvaveda after arduous
research and Tapas' of about
eight years in the forest of Sringeri.
From
the
life-sketch
Venkatraman,
BKTM
given
was born
by
in
SmL
Manjulaben,4
March 1884, passed
it
his
seems
MA.
that,
as
Examination
of the American
College of Science, Rochester, New York, with
Sanskrit,
Philosophy, English, Mathematics, History and
Science, securing the highest
honours in all the seven
subjects. As Professor Venkatraman Saraswati
he
started his public life under the
guidance of Late Hobble Shri
Krishna
Gopal
VEDIC SOURCES OF THE 'VEDIC MATHEMATICS'
Vol. XXIII, 2000
Gokhale, C.I.E. in 1905 in connection with the National Education Movement
and the Sourth African
Due
issue.
to his
and practice of the science of sciences

or
science
himself
lay
the
he proceeded,
Adhyatma-Vidya,
to
Mysore
deepest attraction towards the study
the
at
feet
holy ancient Indian
in
of
1908,
to
Sringeri
renowned
the
spiritual
Math
in
late
Jagadguru
Shivabhinava Nrisimha Bharati
Shankaracharya Maharaj Shri Satchidananda

Swami. In 1908 or so he had to assume the post of the first Principal of
the newly started National College at Rajmahendri under a pressing and
clamant
call -of
duty from the nationalist leaders. But after three years, in
1911, he went back to
Swami
at
The next
Vedanta
Shri
Satchidananda Shivabhainava Nrisimha Bharati
Sringeri.
eight years he spent in the profoundest study of the most advanced

Philosophy and practice of the Brahma-sadhana. In 1919 he was
Varanasi by H. H. -Jagadguru
Shankaracharya Shri Trivikrama Tirthaji Maharaja of Sharadapeetha and was
in 1921, he was
given the new name, Swami Bharati Krishna Tirtha. And
installed on the pontifical throne of Sharda Peetha Shankaracharya, and in
into
initiated
the holy
1925 he shifted
order of Samnyasa
to Puri
when he was
.at
installed as
Jagadguru Shankaracharya
Swarupanandaji was installed on the

an institution named Shri
Shardapeetha Gadi. In 1953, he founded at Nagpur
Vishwa Punarnirmana Sangha (World Reconstruction Association), with Shri
Govardhan Math, while
of the
Shri
Chimanlal Trivedi as the General

consisted
Secretary
and
the
Administrative
Board
5
of his disciples, devotees and admirers.
VM
Sutras during his stay at Shringeri,

seems he discovered the
between 1911 and 1919, and at the age of his 34th or 35th year and for
next few years he was- busy working on these Sutras, and he seems to have
in school notebooks, all of his sixteenth volumes treating
Thus,
it
definitely written,
each of his sixteen Sutras

before
1953.
From
Shri P.
Smt.
latter
M.
Trivedi,
in
who
one independent volume, most probably well
is
related to both Shri Chimanlal Trivedi
and
me that originally he himself and the

Manjulaben Trivedi, informed
two belonged to Kapadwanj (District Kheda, Gujarat), and perhaps they
of BKTM, when as the Jagadguru Shankaracharya he
turned into devotees

visited
Kapadwanj
for the
monsoon months of the year 1937 or
so.
During
DR. N. M.
is
at
his stay
Desai,
Shri*
in
It
til!
And
Desai.
of Shri
to
As
security
ted on the place

somehow could not repay the amount to Shri Manilal
1955 or so.
the end of the latter's lifetime, say till about the year
came under the charge of Shri Laxminarayan, the son
the
his
kept.
trunk boxes.
tin
and preserved by Shri Manibhai who

under or beneath which the boxes were
were
had
a few
manuscript note-
work of Ms highly revered Shankaracharya,
the
the
Ms
amount, he had
and
books safely
borrowed some amount from

and devotee of Mm, and as
said to have
money-lender of
the
SAMBODH!
KANSARA
at
his
Shri Laxminarayan
Asarva
in
got
them transported from Dakor
Ahmedabad.
7
who evinced a great interest in tracing the
Vijaya M. Sane,
in
of the boxes containing the manuscript note-books of the
volumes, took great pains in utilising his contacts with the higher-
VM
Police Department, and finally

up in the Gujarat Government and Gujarat
of Shri Laxminarayan in Ahmedabad, got in touch with
the
Shankaracharya Swami Shri Abhinava Sachidananda

of Sharada Peetha, Dwarka (Gujarat), got the boxes
the
and searched. But the boxes were found

and such other trash. After that
and old
Shri
the
personally
VM
and talked
to
to contain useless scraps
when
him,
Prof.
he was
Sane contacted
told
some
amount for
that
had came searching for him and had offered big

manuscript material of the' sixteen volumes; that he had sold the
German scholar for Rs. 80,000/-, and had

the boxes with rubbish. Even after that Shri Sane tried his utlost to
the whereabouts and identity of the German scholar, through the help
of
the
boxes to
that
of Hoifbie Shri Hitendrabhai Desai, the then Chief Minister of Gujarat, but
his
donot seem to have met with any degree of success so far. This
have happened some time in the year 1955-56, since, "unfortunately,

manuscripts were lost irretrievably from the place of their deposit
and this colossal loss was finally confirmed in 1956". 8
the
And
said
as
has teen declared by

Trivedi,
Sangha,
found
that as
that
Smt
Manjulaben Trivedi, 9 her husband Shri

Secretary of the Sri Vishva Punamirmana
a result of demonstrations before learned

people
and
socities
VEDIC SOURCES OF THE 'VEDIC MATHEMATICS
2000
Vol. XXIII,
BKTM
by
people who
to
dazzle
about the Vedic Mathematics as discovered by him, some

had grasped a smattering of the new Sutras had
already started
audiances
as
acknowledging
occult
claiming
powers
of Jagadguruji, and he
prodigies
indebtedness
the
to
Sutras
without
pleased
Gurudeva and persuaded him to arrange for the publication of

the Sutras in his own name. It was finally in 1957, when he decided to
undertake a tour of the U.S.A., that he re- wrote from
memory the present
earnestly with
volume,
the
VM
an introductory account of the

sixteen formulae reconstructed by him; he wrote down the volume in his old
age within one month and a half with his failing health and weak eyesight.
The
viz.,
type-script of the
(1965
VM
Edn.),
was
giving
BKTM
over by
in U.S.A. in 1958 for
publication. It was through the good offices of Justice. N. H. Bhagavati, the
then Vice Chancellor of the Banaras Hindu
University, and Dr. Pandit
left
Omkarnath Thakur, the veteran

University
vidyalaya
since
Thus,
the
it
published
Sanskrit
to
VM
in
the
Granthamala (Vol.
demise of
seems
the
classical
BKTM
that
the
Banaras Hindu
Nepal Endowment Hindu Vishva-
10),
in
1965,
after
about five years
1960,
in
be a solid
musician,
fact
that
BKTM
did
write
down
his
sixteen
volumes on the sixteen Sutras of the Vedic Mathematics,
that he deposited his

with
his devotee Shri Manilal Desai of Dakor in Gujarat, that after
manuscript
the death of Shri Manilal,
the material came in possession
of his son
Laxminarayan Desai, and the latter sold it to some German scholar for Rs.
80,000/-, and that, at least subconsciously, BKTM was under the impression that
he was writing the book overall again, in a series of a number of volumes,
although what he could write was a single volume published as the
On
the Vedic Sources of the
VM
Sutras
VM. 10
talk
and demonstration given to a small group of student
mathematicians at the Calofornia Institute of Technology, Pasedena, California
on 19th February, 1958,
has been recorded to have said "that I also
In
his
BKTM
speak summarily about mathematics which I have been able to get from the
Sutras of the Atharvaveda." 11 Giving some further details, he said
"one
I
am
a
particular portion
referring to,
particular portion of the Atharva-Veda
:
is
called the ganita sVtras.
'the
The
ganita sUtras are also called the Sulba Sutras
easy mathematical formulae*,
that's
the
meaning of the expression.
And
DR. N. M.
sixteen
are
mathematics
'ganita'
then
"And,
sixteen
sDtras,
is
the
in
fourthly,
12
subject."
Atharvaveda
we
term
for
Sanskrit
Sthapatyaveda which is the

and
starting with mathematics
on
SAMBODHI
and
all,
In
branches
its
all
of mathematics
application
in
the
have
respectively.
the
what
is
he said
called
of
various
other
the
sciences
exception
departments,
there
One
Samaveda and Atharva-
14
"Ganita
sub-topic
44
details
talk
without a single
Upavedas, viz.,
patyaveda, connected with the Rigveda, Yajurveda,
Under
same
combination
name
general
Ayurveda, Dhanurveda, Gandharvaveda and Stha-
four
veda,
the
13
According to him,
engineering, and so forth."
architecture,
including
are
the
to
in
aphorisms
the
to
given
KANSARA
particular
Sutras",
portion
15
BKTM
has
of the Athervaveda
the
given
is
called
following
the Ganita-
and there are sixteen, aphorisms

to
he
referred
Professor
connection,
Colebrooke, and quoted
him as having said to the effect that he was unable to understand what the
contents of those sutras are, and what connection those sutras have with
sotras.
in
are also called the Sulba-sutras,
They
all.
In
this
and
mathematics,
he
that
did
not
understand
those
sutras;
that
it
was
was beyond him. He has further informed us that

the
to
same passage, the same portion of the Atharvaveda, Horece
coming
Wilson
remarked "this is all nonsense", and that R. T. Griffith said
Hayman
it
was "utter nonsense". 16
unilleligible
We
are
to
him,
further
it
informed by
BKTM
Wilson and Griffith put him on the
that
track,
the
above remarks
of
Colebrooke,
since he thought that there
must be
something
subject which was being discussed with so much earnestness
and which the commentators were trying to understand but could make
nothing
the
in
out of.
meaning
So he went on with
may
be
nonsense because
all
it
absolutely
is
wrong, but
not understandable,
Sanskrit has a certain

peculiarity about
deals with a different
subject and is
relating
to
'addressed -to
it,
to
was not correct 17

that the
same passage very often
capable of yielding different meanings

subjects.
example, there is a hymn of praise
18
Krsna*
This verse also gives the value of TC/10 to
thirty-
different
&!
was some meaning. The

dismiss something off hand as
his simple idea that there
two decimal places. The
For
meaning of the verse is that in the reign of

King Kariisa unsanitary conditions prevailed, which has
apparently nothing to
do with mathematics.
literal
Vol. XXIII, 2000
He
clarified
further
that
'Mathematical
formulae'
heading of the
subject, and inside we are told that the tyrant king ruled over the people
19 And here
too, the heading is 'Ganita Sutras', mathemaics
oppressively.
formulae. So he thought there must be something. And for long years of
is
the
meditation in the forest, and intense study of the lexicographies, lexicons of

earlier times, 20 he devoted himself to the task of dicovering the mathematical
meaning of the ganita-sutras. He

Amara, Arnava, $abdakalpadruma,
the meanings; he got the key in
another
after
formulae.
studied
old lexicons,
including
etc.
With these he was able
that
way
in
to
Vigva,
find out
one instance, and one thing
elucidation of the other sutras, the other

helped him
he found to his extreme astonishment and gratification that
in
And
the sutras dealt with mathematics in
cover
the
the
branches
all
its
branches; that only sixteen sutras
of
arithrnatic,
mathematics,
geometry,
algebra,
and
spherical geometry, conies, calculus, both
trigonometry, physics, plain
differential and integral, applied mathematics of various kinds dynamics,
all
hydrostatics,
statics,
kinematics,
and
all.
21
In our endeavour to locate the portions of the Atharvaveda, that confronted
Colebrooke,
Wilson and
Griffith
and evoked the above-mentioned remarks
from them, we have scanned through all the writings of H. Th. Colebrooke,
which being more than a century old, could be available only in the very
old libraries at Pune and Bombay, for personal reference and verification.
As regards Colebrooke, he
is
known
to
have remarked as
follows
22
:
Vedas ... are too voluminous for a complete translation of the

whole; and what they contain would hardly reward the labour of the
which they
reader; much less that of a translator. The ancient dialect in
"..
the
composed, and especially

difficult and obscure; ... its
are
such
an
extracting
examination
all
that
is
that
of the
first
three Vedas,
is
extremely
must long continue to prevent

of the whole Vedas, as would be requisite for
remarkable and important in those voluminous
difficulties
works." During the course of his essays he has quoted generally from
the Atharvaveda Sarhhita of the Saunakiya Sakha.
Horace Hayman Wilson, too, has referred to Colebrooke' s opinion in his
23 The
Atharvaveda generally referred to
portion of the
essays and lectures.
the Kandas XIX and XX.
by him seems to be the last two books, i.e.
DR. N. M.
"some
to
constitutes
part
New,
of
to
of the last two

into
we
the
find
of the Atharvaveda. 25
books'
and notes of the
translation
Griffith's
file
SAMBODHI
the whole of the Atharvaveda in English 24

sense out of utter nonsense which
has
R, T. Griffith,
KANSARA
him passing
the
following
last
two books
in
the
called
the
remarks,
AV.
Vol.
6,
II,
ateo
265,
In.
hymn,
...
p.
or
hymn is
The Rgvedic hymn
by
Essays,
be
of his
AV. XIX,
22,
for
and
6,
Vol.
II,
are
AV XX, 5,
welM the
5,
this
7,
note
has been translated

167-168
...
Wilson's
pp.
views of Sayana
the
and the Indian
280, In. - "6 Small ones

the Ksudras.
of the Atharvaveda, which are not
clearly
by these and the remaining fantastic names."
p.
Vol. H, p. 323, In.
6,
generally
times.
and
AV, XX,
"This
"6 Famed for thy radiance,

worshipped
rendered, âcigo and âcipljana, have not been
by the commentator, and their meaning
D is still
Vol. n, p. 324, f. n. 7 continued

that the construction is
loose,
"See Professor Wilson's

and the explanation
not
r
very
corrupt and
74
unintelligible
as
"' "
WUSOD
they stand.
389>
f a
""
text
is
renders
Vol. XXIII, 2000
AV. XX,
76,
AV. XX.
133, Vol.
"1 The meaning of the stanza is

of
the
first
half
text
line
and
the
is
obscure,
unintelligible. I follow the reading
which Sayana gives in his Commentary, Vayo instead of Va yo ... - Wilson."
the refrain
Vol.
1,
II,
'Maiden,
n,
it
p.
391,
p. 441,
f.
n.
f.
n.
"There are five more stanzas,
truly is not so as thou,
maiden, fanciest.'
all
with
mere
of these would be unitelligible, and the matter does not

deserve expansion or explanation. These six stanzas are called Pravahlikas or
literal
translation
Enigmatical Verses."
BKTM
seems to have referred to some portion of the Books

Thus,
of the Atharvaveda, while he passed his above comments.
XIX and
XX
Now, when we
search for the
VM
sdtras
of
BKTM
and the Paippalada Samhitas, we find the passages
AV. XIX,
6,
1-3
AV. XIX,
8,
AV. XIX, 22
AV. XIX, 23
in
like
both the 5aunaklya

the following
DR. N. M.
AV. XIX,
32,
XIX
33,
AV,
But nowhere
the
in
Brahmana, nor
in
Atharvaveda Samhita,
nor
akhas,
Paippalada
in
Sayana's
the Kauftka
the
Karma-samuccaya, nor
sDtras
as
they are given
In this connection,
Upaveda of
an
under the word
BKTM
the
3aunaklya or the
the
nor
Commentary,
in
the
Gopatha
Sutra, nor in the Vaitana Sutra, nor in any
in
the Atharvana-rahasya
do we find any of
by BKTM.
has referred to Sthapatyaveda which
Atharvaveda.
'Upaveda*
of both
nor in the Angiras-kalpa, nor in the Karma-
of the Atharvaveda-pari&stas,
panjikS,
SAMBODHI
KANSARA
Monier-Williams 26
notices
is
said to be
the
following
"upa-veda, as, m. 'secondary knowledge', N. of a

writings subordinate or appended to the four Vedas
class
of
the
(viz.,
Ayurveda or science of medicine, to the Rgveda; the Dhanurveda

or science of archery, to the Yajurveda; the Gandharvaveda or
science of music, to the Samaveda; and the $astraveda or science
of
arms,
to
the
this
is
Atharvaveda;
CaranavyQha, but Sufruta and Bhavaprakatfa
according
make
the
to
the Ayur-veda
belong to the Atharvaveda; according to others, the Sthapatyaveda

or science of architecture, and
Silpa&stra or knowledge of arts,
are reckoned as the fourth
Upaveda."
The
portion of the Atharvaveda, called Ganita-Sutra, according to

9
also known as 'ulba-tiltra and it is said to
to the
belong
BKTM,
is
Atharvaveda, and
deal with the art and science of the

building of fire-altars.
be
a
of
the
rightly
part
Sthapatyaveda.
Hence
it
would
We
should note here that the

religious rites of the Paippaladins, dealt with
and
Paddhati
the Angirasa-kalpa and the
Kalpa
Karma-panjika
that have come down to
are
all
of a Grhya character.
us,
are to be
in
their
They
performed on a single fire {dagm-&dhya) 9 and not

three, as is necessary for
the Srauta rites. There was a
&auta
Sutra
in seven
Paippalada
chapters,
Vol. XXIII, 2000
written
11
known from a statement to this effect appearing

Like the Kalpasiitras of A^valayana, Bodhayana and
the work of Agastya also contained treatment of distinctive Vedic
as
by Agastya,
in the Prapanca-hrdaya.
Jaimini,
is
27
The lost Srauta Sutra of the Paippalada Sakha may, however, be

taken to have contained more sacrificial matters than what the Vaitana Sutra
rituals.
of
the
Saunaka Sakha
number of
sacrificial
does.
The Paippalada Samhita
hymns which
are
not found in
These
hymns relate to the Srauta rites like

28
Agnyadheya and Gostoma.
Perhaps, the portion of
to
BKTM
as
'Ganita-sutra'
might belong
the
to
itself
has
the Saunaka
the
large
Samhita.
Darga-paurnamasa,
known
the Atharvaveda
Kalpasutra
part
of
this
of Agastya. But, unfortunately, we have yet to come across a

Sulba Sutra attached to the Atharvaveda; none else, except BKTM, has as
yet noticed any such work. The question of the location and the veracity of
Srautasutra
the
'Ganita-sUtra'
being
part
of
some KalpasHtra of
the
Atharvaveda,
should remain open till we discover it with the help of some of the oral
reciters of the Paippalada Atharvaveda.
culture of the Paippalada Atharvaveda considered so long associated with
Kashmir, but totally extinct from our country at the present time, is still a
The
living
force
in
the
Eastern
region
of
India.
Thousands
of
Paippaladins
Orissa and the adjacent parts of Bihar and West Bengal have
residing
survived to this day unnoticed by the scholarly world. They have kept
themselves away from the public eye and so much so that even the Sanskrit
in
unaware of
their
existence in the state of Orissa, was unable of their existence in the
state
Commission appointed by
of Orissa,
people
still
was unable
not,
Government of India
locate
to
follow their
works which could
the
them during
'traditional
up
They
the
their
safe
State.
These
Valuable Paippalada
be traced anywhere
to this time,
as regards the Sulba Sntras,
tours in
and customs.
rites
have been found carefully preserved in
Now,
its
in 1956,
custody.
in
the country,
29
are the manuals for the construction
of altars which are necessary in connection with the sacrifices of the Vedic
Hindus. The 3ulba Sutras are sections of the Kalpasutras, more particularly of
the
3rautasutras,
which
are considered to
form one of the
six
Vedangas or
'The Members of the Veda", and deal specially with rituals or ceremonials.
Each rautasutra seems to have its own 3ulba section. So there were, very
30
Patanjali, the Great commentator
several such works in ancient times.
likely,
schools
101
particular,
as
there
were 21
many
as
1131 or 1137 different
different
schools
9
1,000 of the Samaveda, and
now
But most of them are
31
we know, however, of
At present
were
schools of the Yajurveda,
Atharvaveda.
of the
in
Veda;
of the
Rgveda,
states that there
Grammar,
of Panini's
SAMBODHI
KANSARA
DR. N. M.
12
only seven
of
the
Or 15
lost.
Sulba-sutras,
those
belonging
Manava,
while we find only the reference to two
Maitrayana, Varaha and Vadhula,
MaSaka and Hiranyakesi, in the commentary of
other "works,
viz.,
of
Sruuta-sutras
the
to
Apastamba,
Baudhayana,
Karvindaswami on the Apastamba Sulba
<xi.
11).
As
Katyayana,
related to the different
and
Vedas, the 3ulba-sBtras of Baudhayana, Apastamba, Manava, Maitrayana
to
the
Sulba-sutra
Varaha belong to the Krsna Yajurveda; and the Katyayana
3ukla Yajurveda. 32
As
regards their importance,
two
into
classes.
The
first
the
available
class
will
can sharply be divided

manuals of Baudhayana,
3ulba-sutras
include
the
state of Hindu
Apastamba and Katyayana. They give us an insight into the early
The
geometry before the rise and advent of the Jaina sect (500-300 B.C.).
Manava, Varaha, Maitrayana and Vadhula, comprising the second
Sulba-sUtras of
class,
add particularly very
little
to
our stock of information in
this
33
respect.
was perhaps primarily in connection with the construction of the sacrificial

altars of proper size and shapes that the problems of geometry and also of
It
and
arithmatic
algebra
India, just as the study
of
out
the
agriculture.
themselves,
of astronomy
for
necessity
At any
presented
rate,
fixing
is
the
known
proper
and
were
studied
in
ancient
have begun and developed

time for the sacrifices and
to
from the 3ulba-sutras
we
get
glimpse
of
the
knowledge of geometry that the Vedic Hindus had. Incidentally they furnish
us with a few other subjects of much mathematical interest. 34
Vedic Sources of the VM-Sfltra Terminology
The
VM
has
so
some very common mathematical terminology, which

been hardly examined from this point of veiw. Dr.
Satyakama
sntras contain
far
Varma has concluded

in
these
later
35 that
in his research
paper
though the term employed
cannot be claimed to be of the Vedic

origin, yet they are
synonyms of the equivalent original Vedic terms, that the Vedic texts
include
sUtras
much
of the scientific and mathematical

statements, which can
make
Vol. XXIII,
2000
a strong basis for such like
and that when the Jagad Guru claims that
su.tras,
he has adopted nothing but Vedic Mathematics, he
On
we
closer examination,
sutras
We
(2)
own way.
right in his
most of the terms
find that
here which terms are used
see
ANTA
ANTYA
Bau.
-
Sul.
utilised
the
in
VM
Sam.
Tait.
Col.
Sul.
Ap.
in
which Vedic
texts
23.
I.
7.
1.
9.
Maitr.
1.;
Sam.
1.11.3;
"the
Monier- Williams, Ske.-Eng.

Aih. Anu. 20.9; 104; 118.
of a mathematical series"
(3)
is
are found to be prevalent in the Srauta Sutras and the Sulba Sutras.
shall
(1)
13
2.3;
ADYA Ath. Sam. 19.22.1.

ANURUPYA / ANURUPATVA Ap. Sul. 13.8.
URDHVA / URDHVAPRAMANA - Ap. Sul. 9.15;
member
last
Diet.,
p.
44,
(4)
(5)
Vadh.
Sul.
11.
7.2;
(6)
UNIKRTYA
(7)
EKANYUNA
(8)
EKADHIKA
(9)
GUNAKA
GUNA
(10)
GUNITA
(11)
CARAMA
(12)
TIRYAK
UNlKAROTI
EKONA
Kat. Sul.
Madh.
Sul.
Hir.
9.;
3.14;
Nid.
Kit.
Si.
16.2.;
Ksud. Su.
1.1.;
6.7.
Si.
Yajn.
Bau.
Sr.
Sul.
1.30.
2.104-105.
10.48.2.
TIRYAG-DVIGUNA - Kat. Sul. 6.7; TIRYAG-BHEDA

Bau. Sul. .1.46.
17.8; 19.7; TIRYAN-MANA Kat. Sul. 7.32;
(15)
(16)
NIKHILA
(17)
NYUNA
(18)
PURANA
Bau.
8.12
Sul.
1.7.28.
Bau.
DASAKA - Ath. Anu. 19.17.

DASATAH - A$v. Sr. 8.5.7; Ap. Sr.
NAVATAH - A^v. Sr. 8.5.7; Bau.
(14)
2.3;
Bau. Sul.
(13)
Sul.
6.7.
DVIGUNA
Su.
Sul.
Bau.
4.20.
Sr.
Madhy.
Asv.
(19)
MADHYAMA
(20)
YAVAT...
Sr.
Sankh.
TAVAT
3.11; Hir. Sul. 1.50;
Sr.
15.23.
1.7.8.10.
1.11.15.
Sr.
Kat.
20.14.2; 22.17.5; Hir. Sr. 17.6.42.
24.7.18;
Ap.
Sr.
16.26.9;
16.27.6;
PURAYET
MADHYAMA-PURVA Bau.
YAVAT-PRAMANA - Kat Sul. 37.12;
Sr. 7.27.20;
TAVAD-ANTARALA
Sul. 7.17.
Ap.
Sul.
Bau. Sul. 8.11; Hir. Sul. 3.17.
(21)
YOJAYET
YUJYATE
Hir.
SAM!
KANSARA
DR. N. M.
14
Sul.
Sul.
Ap.
4.20.;
11.46;
Bau.
21.7.
(24)
LOPANA / LOPA VARGA - Kat. Sul.

VESTANA - $"ankh.
(25)
VYASTI
(26)
SUNYA
(27)
S"ESA
(22)
(23)
Sul.
(28)
(29)
(30)
Ap.
Sr.
Drahy.
Kat. Sul.
1.36;
Kat.
3.7;
Gr.
Sul.
Ap.
Sa&h.
Sul.
Hir.
3.11;
Ap.
ST.
Nid.
4.4.22;
3.2.3;
19.7.6.
1.50.
3.1.8.
10.6;
Sr.
&.
Sul.
16.1.1.
Su.
9.11.21.
2.15;
13.2;
Bau. Sul. 2.10.12.;
4.34.
SAMASTI
Bau.
Sr.
Jaim.
17.13.7;
SAMYASAMUCCAYA - Kat. Sr.

SOPANTYA / UPANTYA - Ap.
21.10.
Sr.
1.8.7.
Sul.
21;
1.12;
14.
3.5.
Hir.
Sul.
1.22.
VM
This shows that most of the terms utilized in the

Sntras are not
but quite as old as the Srauta Sutras and the Sulba Sutras. In
connection it should be noted that the
Sutras cannot be branded as
Vedic' simply because they do not
incorporate the very ancient an
VM
linguistic
'
usages mostly found in the Vedic Samhitls or Brahmanas. In
the Upanisads,
which form the integral parts of some of the Samhitls

are
found to have been composed in a
Brahmanas,
language which is i
or less very similar to the one which is known
as Paninian or Classical.
the Sulba Sutras too utilize the same sort of
Sanskrit, as for instance
Bau. Sul. 4.62-63
ibid.,
7.6
Man.
Sul.
Ap.
Sul.
?nfr
3.21
5.18
ibid.,
13.7-8
Sul.
10.3.5.11
ibid.,
Kat.
3.6-10
3îlH|UJH
Vol. XXIII,
2000
Thus, in point of the language, the
VM
too are similar and cannot
Sutras
much Vedic
be segregated as non-Vedic; they are as
15
as are the Srauta Sutras
and the $ulba Sutras so far as the point of their language is concerned. And
this is perhaps, because of their likelhood of being a part of the yet untraced
part
of
And
of the Atharvaveda.
ûlba-sutra
the
yet
unbraced
view of these
in
is
it
and
Sulbasutra,
therefore
Sthapatyaveda an upaveda, of the Atharvaveda, that we

'Vedic', which is general term denoting not merely the
the Samhita and
some Vedic âkha, but not necessarily

text connected with the Veda Vidya
other
practical
aspect
Vedic Hinduism,
BKTM's Concept
"From time
may
pertaining
to
or
the
Vedic
of the *Veda* and
to time and
from place
Vedlc ?
the
may
regard them as
texts
connected with
Brahmana
sciences
auxiliary
to
belonging
ritualistic,
without hesitation be termed
being a
sutras
only.
or
spiritual
connected
Any
any
with
'Vedic'.
to place during the last five
decades
and more, we have been repeatedly pointing out that the Vedas (the most
ancient scriptures, nay, the oldest 'Religious' scriptures of the whole world)
claim to deal with all braches of learning (spiritual and temporal) and to
give
the
earnest
seeker
after
knowledge
the
all
guidance in full detail and on scientifically

lines in them all and so on."
requisite
instructions
and
nay, mathematically, accurate
meaning, i.e., the fountain-head

and illimitable storehouse of all knowledge. This derivation, in effect, means,
all the
connotes and implies that the Vedas should contain within themselves
not only to the socalled 'spiritual' (or
knowledge needed by mankind relating
'The very world 'Veda' has
this derivational
described as purely 'secular*,

non-worldly) matters but also to those usually
also to the means required by humanity as such
'temporal' or 'worldly', and
success in all
for the achievement of all-round, complete and perfect
conceivable
directions
epithet calculated
and
that
there
can
that
(or tending) to limit
be
no
adjectival
knowledge down
or
in
restrictive
any sphere,
any direction or any respect whatsoever."

Vedic lore
connotes and implies that our ancient Indian
fullest
the
throw
to
all-round complet and perfect and able
"In other words,
should
be
it
which any aspiring seeker after knowledge

necessary light on all the matters
36
can possibly seek to be enlightened on."
DR. N. M.
[ft
As
to
SAM!
KANSARA
the metaphysics, mathematics, physics
and other
BKTM
subjects,
ha
Vedas which openly declare that these sul

of the Vedic scriptures should be studied from the stand
from a long time ago,

are integral parts
that the
of the scholar, from the standpoint of a person
who
is
absolutely impartial
no prejudices, no presuppositions, a person who is a seeker after truth

welcomes the truth from whatever direction it may come. So we have to
with open minds, nothing a priory, nothing taken for granted.
We
have had
centuries of tradition
over a long period of time, not merely various
So
far as
scriptures are concerned,
all
because each science
scriptural
the Indian
of our
portion
As has been
is
we donot
clir
find any difficul
an integral part of a particular Veda,
a parti
37
literature.
by Swami Pratyagatmananda Saraswati, 38 BI
aptly remarked
now fast becoming extinct, of die-hard believers

Vedas represent an inexhaustible mine of
profoundest wis
matters both spiritual and
and
that this store of wisdom
temporal;
belonged to a race,
think that the
in
not, as regards its assets
of fundamental validity and value at
least,
gatf
by laborious inductive and deductive

but was a direct
gift
reaches
of Yogic
perfect,
immaculate.
To
realisation
carry conviction,
Vedic Mathematics,
methods of ordinary systematic

inq
of revelation to seers and
sages who in their hi
BKTM
were competent
has,
by
made abundantly
to
receive
his comparative
and
it
from a
critical
soi
study oi
clear the essential

requirement of b
prepared to go the whole length of testing and verification

by accepted
accredited methods. 39
That there
is
a condolidated
metaphysical background in
objective sciences
a point that
may
the
Vedas of
including mathematics as regards the basic

conception
be granted by a thinker who has
looked
and
de
broadly
both the realms.... That
metaphysical background includes mathem;
also; because physics as ever
pursued is the application of mathematie
given or specified space-time-event
situations. The late
Shankaracharya
claimed, and rightly we
may think, that the Vedic Sutras and their at
cations possess these virtues
to a degree of
eminence
into
that
merit
cannot
Vol. XXIII,
2000
Whether or not the Vedas be believed

is
unquestionable
Vedic
the
that
mere
not
17
as repositories of
perfect
race
lived
not merely
wisdom,
it
pastoral
folk
The Vedic
seers
as
half-or-quarter-developed culture and civilisation.
possessing
or
'nose-tip-gazers'.
They proved
and branches of knowledge, theoretical and
practical For example, they had their varied objective science, both pure and
applied... The old seer scientist had both his own theory and art (technique)
were,
again,
themselves adepts in
'navel-gazers'
levels
all
for producing the result, but different from those
and
science
technique,
called
Yajna,
now
prevailing.
which Mantra,
in
He had
Yantra
and
his
other
must co-operate with mathematical determinateness and precision. For

purpose, he had developed the six auxiliaries of the Vedas in each of
factors
this
methematical
which
The
decisive role.
In his
41
sutras
lay
the
that
basis
of this
down
known
BKTM,
to
have
the
viz.,
And we
us.
not
been
the
shortest
Editor, Dr. V. S.
arises
question naturally
treatise,
occult
adroitness,
Foreword of the General
out
as
and
skill
VM,
find
that
found
to
or
otherwise,
and surest
play
the
lines. 41
Agrawala has aptly pointed
whether the Sutras which form the
exist
any where
the
Sutras
in
form
any
part
in
the Vedic literature
the
form presented by
of
the
texts
of
the
Samhita, both $aunaka and Paippalada, nor the Gopatha

nor
the Kaugika Sutra, nor the Vaitana Sutra, nor in any of the
Brahmana,
Upanisads traditionally belonging to the Atharvaveda, nor in any of the
Atharvaveda
extent 5ulba Sutras of both the Krsna and the 3ukla Yajurveda Sakhas, nor
in
the Atharvaveda-pari&stas. 42
But, says Dr. V.
S.
Agrawala,
this criticism loses
all
its
force
if
we inform
of the definition of Veda given by BKTM himself as quoted of

the definition of Veda given by BKTM himself as quoted above. It is the
whole essence of his assessment of Vedic tradition that it is not to be
ourselves
approached from a factual standpoint but from the
Vedas
the
knowledge,
as
accepted in India are the repositary

in
they should be, and not what they are,
traditionally
and hence
ideal standpoint, viz.,
of
that
all
human
the tables on all the critics, for the

possession. That approach entirely turns
need not be labouriously searched in
authorship of Vedic mathematics then
the
texts
Even
as
43
preserved from antiquity.
then, with
scholarly
saint
due deference
like
BKTM, we
to
the statements of a kind-hearted impartial
have yet
to
endeavour to trace the text of
DR. N. M.
SAMBC
KANSARA
the 'Ganita-sQtra' or the Sulba-sutra, traditionally attached to the

a part
of which
evidently referred to by him.
is
Till
then,
Atharvav
the chaptei
the Vedic source of these Sutras cannot be finally closed.
Swami Pratyagatmananda
the
in
background
Saraswati has referred to
Vedas of
the
basic conceptions. 44
a consolidated metaphy
sciences
objective
mathematics
including
will, therefore, be useful to briefly su

regards
the mathematical data as already available in the extant Vedic texts.
their
It
Mathematical Background in the Vedas
Kulkarni has referred to the following data in the Vedas 45
Dr. R. P.
the
remark
that
and
arithmatics,
The following
in
geometry of the Aryans

they have algebraised geometry.
fact
that
figures
One year
(1.110.4)
Two
Two
lips,
the
is
predominated
with their increasing values occur in the Rgvedi
breasts
Ninety four (1.155.6)

(2.39.6)
Ninety nine (1.54.6;
1.84.13)
Three wheeled chariot (3.34.2,5)
Hundred roads (1.36.16; 1.53.8)
Four eyes (1.31.13)
Hundred and seven (10.97.1)
Five (1.164.12-13)
150 (1.133.4)
Six horses
210 cows (8.19.37)
(1.116.4)
Seven Sindhus (7.35.8)
300 cows (5.36.6)
Seven
360 spokes (1.164.48)
cities
(1.6.7)
Eight directions (1.35.8)
440 horses
Nine days (1.116.24)
720 (1.164.11)
Ten
nights
(1.116.24)
(8.55.3)
1,000 (1.164.41)
Eleven (1.139.11)
3,380 gods (3.9.9)
Twelve (1.164.48)
4,000 (5.30.12)
Fourteen (10.114.6)
9,000 (1.80.8)
Twenty Kings
10,000 (5.27.1;
Twenty one
'
(1.53.9)
secret places
(1.72.6)
8.1.5)
30,000 (4.30.21)
Forty horses (1.126.4)
60,000 cows (1.126.3)
Forty nine Maruts (7.51.3)
60.099 (1.53.9)
Vol. XXIII,
2000
Fifty
maid servants
Fifty
three
of two
2,
Series
of ten
10,
of
series
4,
20,
Niyuta
40,
10 12
Eka
successive terms as
(2.14.7)
numbers of horses were used for
30,
10 upto
(2.14.6)
lakhs
Many
1.130.7.)
6,
lakh
Five lakhs (4.30.15)
(8.96.8)
U21.13;
Series
(10,000),
One
dice (10.34.8)
Ninety (1.80.8;
The
70,000 (8.46.22)
(8.19.36)
Sixty three Maruts
19
50,
da&
90,
100 (2.18.5-6).
Yajurveda Sarhhita, with the

(10), Sata (100), Sahasra (1,000), Ayuta
(10,00,000),
Prayuta
(1,00,000),
80,
given in the
is
(1),
70,
60,
chariot.
Arbuda
(1,00,00,000),
Nyarbuda (10,00,00,000), Samudra (1,00,00,00,000), Madhya (10,00,00,00,000),

Anta (1,00,00,00,00,000) and Parardha (10,00,00,00,00,000). (Y-V.17.2)
The
series
of odd figures
The
series
of four 4,8,12,16... 48
The
series
of
In
the
^,
Taittirtya
8.2.11-20)
l|,
31,33
1,3,5,7,9...
2,
3,
2j,
Samhita,
(Y.V.18.25)
and 4 (Y.V.18.26)
3y
the
too,
(Y.V.18.24).
following
series
are
mentioned
(T.S.
of odd figures
The
arithmetic
The
series
of two
The
series
of four 4,8,12,16,20.
The
series
of five 5,10,15,20
The
series
of ten
The
series
of twenty 20,40,60 and 80.
The
series
of hundred 100,200,300 upto 1000.
The
series
of
The
multiplications
series
2,4,6,8,...
...
...
upto
100.
upto
100.
10,100,1000...
4 x
* 100 =
In the Atharvaveda large figures like
mentioned (Ath. V.
19,
29,
39...
99.
upto 20.
10,20,30,40
Ten from
1,3,5,...
upto
5
S"ata,
1012
x 20 = 10 x 10 = 20 x
Sahasra, Ayuta, and
5.
Nyarbuda are
8.8.7).
The decimal system in the Atharveda is 5 and 50, 7 and 70, 9 and 90,
and 10, 2 and 20, 3 and 30 (A.V.6.25.1-3; 7.4.1; 19.47.3-5).
The idea of
"HfW^r^^Rflfir^r"
and
3.2.12),
There
reference
is
"^Rfr%%:"
to
Up.
(Brh.
the
"SWOMKII SSSlr
(Y.V.16.54),
"3H^T *T fo *Tf% ^R^"
2.5.19),
(Bit. Up.
in
to
referred
is
(ananta)
infinity
SAMBODHI
KANSARA
DR. N. M.
20
(Brh.
Up.
4.1.5).
the
thousand by three in
of
division
Rgveda
That the division of thousand by three gives 333 x 3 + 1 is clearly

mentioned in the Satapatha Brahmana (4.5.8.1). The fundamental operations
in this last work includes sums, multiplications, divisions and ratios.
(6.69.8).
given
+ 5 + 3 + 1 = 21 (1.3.5.11); 10 + 10 + 10
+ 1 = 31 (3.1.4.23); 3 + 3 + 4 = 10 (3.9.4.19); 10 + 10 + 2 + 2 = 24
= 21 (6.2.2.3); 10 + 4 + 1 + 1 + 1 = 17 (6.2.2.9);
(6.2.1.23); 12 + 5 + 3 + 1
24 + 12 = 36, 36 + 11 + 11 = 58, 58 = 60, 21 + 12 = 33, 33 + 11 +
11 = 55, 55 + 3 = 58, 58 + 2 = 60, 17 + 12 = 29, 29 + 11 + 11 = 51,
51 + 3 = 54, 54 + 2 + 2 = 58, 5^+ 2 = 60 (6.2.2.31-37); 21 +
+ 2 + 2 + 3 = 32 (7.1.2.16-17); 60 + 24 + 13 + 3 + 1 = 101 (10.2.6.1).
we
Thus,
have sums
like
12
1+1
We
have multiplications like 360
x 2 =
720, 720
x 80 = 57600
(2.3.4.19-20).
= 360
= 720 days and nights = 10,800 Muhurtas; 1

year
nights
K&pra =
15 x 10, 800 MunOrtas; 1 Etarha = 15 KSpras; 1 Ida = 15 Etarhas; 1 Pr5na
= 15 Ida; and also 1 Ana = 15 Nimesa, 1 Nimesa = 15
Lomagarta,
1
Lomagarta = 15 Svedayana, 1 Stoka = 15 Lomagarta (12.3.2.3-5).
1
u/
We
j-
have divisions
,,
like
10
10
2,
100
5,
100
720
(4.5.8.16),
80
. I80
divisions
(10.24.2.1-20).
Here the
ratios
360,
etc.
f -*f =.f
'
50,
790
of 720 by 2 to 24, such as
20,
. 36
. 30
-0,
2^720720720720720720720
7
'
'
11
'
13
'
14
17
'
'
'
19
21
22
Brahmana
as 12
720
and
are not given
as
The geometrical progression

24,
48,
96,
192,
...
they do not give complete divisions.

is
mentioned
3072, 6144,
...
in the Pancavirhs'a
49152, 98304,
196608, 393216 (18.3)!
Vol. XXIII, 2000
Yajurveda mentions the following
21
fractions, viz., Tryavi, Tryavi, Dityavat, Dityauhl,
Pancavi, Pancavi, Trivatsa, Trivatsa, Turyavat and Turyauhi (Y,V. 18.26),

the following operations of fractions, viz.,
The 3atapatha Brahmana mentions
(4,
Dr.
1,
and
3.13-14);
S.
Sen observes46
N.
that the
multiples of ten
(4.6.7.3).
method of obtaining higher and higher
the thinking
clearly indicated. It appears that
numbers
in
out and
favourite pastime of the

naming of such large numbers were a
Indian mathematicians. The Vedic Hindus showed the same
in which
in devloping a scientific vocabulary of number names,
ancient
is
proficiency
the principles
of addition,
The system
each of them by
used.
subtraction
and multiplication were conveniently
required the naming of the

ten.
The
additive
and
first
the
nine digits,
multiplicative
multiplying
are
principles
members from one to

simultaneous used when, in the number concerned, the
nine participate with multiples of
with
Acquaintnce
the
fundamental
progressive series
fractions,
appendages.
47
arithmetical
the
consecutivity
of
several
numbers with multiple of 10 (A.V.

Additions of 4 (YV. 18.25), mention of
multiple
by 11 (AV.
The various
19.47),
Vedic
references
numbers from
additions of
18.24),
with
operations
clearly indicated in the
The Vedic hymns make
like
principles,
is
ten.
5.15),
to
texts
17.2),
have
Sulba-sutras that have been noted above
their
arithmatical
to
10
and
(AV.
additions of
the digit
numeral system (YV.
elementary
13.4),
2 (YV.
99 (RV. 1.84.3),
and fractions. 48
come down
to us
Brahmanic geometrical manuals

as parts of the Srauta-sutras and constitute
In the various rules given, certain
for the construction of sacrificial altars.
Most of the postulates of the Sulba are

assumptions are taken for granted.
such as straight lines, rectangles, circles
concerning the division of figures,
other matters of importance
and triangles, and a few of them are about
for the combination
Of greater importance are the rules given in the Sulbas
the squares and the
and transformation of rectilinear figures, specially
of the diagonal
The so-called 'Pythogorean' theorem of the square
rectangles.
is
more
explicitely
given
in
more or
less
the
same language
in
all
the
DR. N. M.
22
we know
jSulbasatras
of.
There
SAMBODHI
KANSARA
hardly any doubt that the Vedic gulbavids
is
proof of the theorem, of which the

texts themselves provide reliable indications, while, as Junge has pointed out,
the Greek literature of the first five centuries after Pythogras contained no
at
this
distant
date possessed a
valid
mention of the discovery of this or any other important geometrical theorem

in the
by the great philosopher and furthermore emphasized uncertainties
50
statements of Plutarch and Proclus.
Regarding other areas of geometry, the
and a trapezium, as also the volume of

51
Another
a prism or cylinder and of the frustum of a pyramid are given.
type of problem which interested the $ulba geometers was the circling of the
area of a triangle, a parallelogram
square or
its
converse the squaring of the
circle*
Through these exercises, the
Vedic Hindus were led to finding approximate values
The
altar
geometry of the 3ulba-sQtras does not

of
beginnings
notions
algebraic
the
among
of. 52
fail to
give us a glimpse of the
Vedic
Hindus.
The Quadratic
Equation is utilized for the enlargement or reduction of the altar in accordance

with a number of plans. The 3ulbas contain rules for the construction of a
square n times a given square; the rule involves the application of indeterminate
equation of the second degree and simultaneous indeterminate equation of the
first degree. Elemetary
operations with surds (karanl) are clearly indicated in
various places of the text.
The Vedic Hindus have been
notion of irrationality of the quantities

values of these irrationals were obtained
The methods by which the

not indicated in the texts, but more
V2,
is
complete and clear statement and several

approximate
favourite
values
are
mathematical
embedded
pursuit
cominations.
considerations
of the
6,
the
VL
indications
very
texts
Vedic Hindus
of the
derivations
themselves.
was
in
the
of
Another
field
of
was undoubtedly activated by the

Vedic meters and their variations. There were several
8, 9, 11, 12 syllables. The Vedic meter
specialists were
permutations,
Vedic meters with
in
of the
credited further with the
This
interest
concerned with the problem of producing different

possible types of meters from
those of varying syllables
the
and
short sounds within each
by changing
long
syllable group. In this effort, they
of the mathematics of
arraches to
were led invariably to laying the foundation

permutation and combinations. Special importance
Pingala's Chandah-sUtras (200 B.C.) which contains a method called
meru-prastara for finding the number of combinations of n

syllables taken 1, 2,
3, ... n at a time. The
is
the
same
as
the
meru~pra$tara
triangular array known
in
Europe as Pascal's
triangle.
53
Vol. XXIII,
VM
2000
vis-a-vis that of the
Terminology
The medieval mathematicians
like
Aryabhata
598),
Bhaskara
950),
Srtdharacarya (A.D. 991), Srtpati
(A.D.
Siddhantagiromani
In
with
along
works
these
traditionally,
(A.D. 476), Brahmagupta (A.D.
Aryabhata II (A.D.
(A.D. 1000), Bhaskara II (A.D. 1114),
850),
MahabhSskariya
and
Patiganita
Ll/avaff
they
have
indicating various mathematical operations.

inherited
commentators, have composed works like the
MahSsiddhSnta,
Ganita-sara-samgraha,
respectively.
their
Brahmasphuta-siddhanta,
Aryabhatiya,
Mahavlracarya (A.D.
600),
Narayana (A.D. 1350), and
Medieval Mathematicians
23
and
and
and
Bijaganita,
Some
Ganita-tilaka,
Ganitakaumudl,
technical
various
utilized
Laghubhaskarlya,
Tri&tika",
terms
for
of these terms they might have
while some they might have newly coined.

the Hindu numberal notations
The most important of
is
the decimal place-
anka
value notation. In this system there are only ten symbols, those called
called
and the zero symbol, ordinarily
(= mark) for the numbers one to nine,
54 There is further a
the
"system called Katapayadi in which
(= empty).
gunya
consonants
of
the
Sanskrit
been used
aplhabet have
in
the
place
of the
in
numbers 1 to 9 and zero to express numbers; the conjoint vowels used
brief chronograms,
the formation have no numerical significance. It gives
have
which are generally pleasant sounding words. Scholars and scientists
value from the application of
tried to bring out astonishing data of scientific
55 BKTM has treated this topic in one full
this system to various Vedic texts.
chapter in his
VM. 56
The Hindu name

Samkalana,
for
Mittrana,
is
addition
Samkalita,
Sammdana,
with
other equivalent
Ekikarana,
Praksepana,
Yukti,
terms
like
Yoga
and
has been used by some writers in the general

Abhyasa. The word Samkalita
* The terms Vyu&alto, Vyutkalana, $odhana, PStana, Viyoga,
sense of a series
denote the remainder.
have been used for subtraction, while &sa, Antara
etc
The minuend
is
called
Sarvadhana of Viyojya and the subtrahend Viyojaka
The common Hindu name

oldest as
it
for multiplication
occurs in the Vedic
are also used for multiplication.
or Gunakara,
and product
is
literature.
The
is
5?
Gunana, which appears to be the
The terms Hanana, Vedha, Ksaya, etc.

is Gunya, multiplier is Gunaka
multiplicator
Gunana-pha/a or Praryufpaona,
5*
and
as the inverse of multiplication;
Division seems to have been regarded
are BhagahSra, Bhajana, Harana,
the common Hindu names for the operation
DR. N. M.
24
ehedana,
Bhajaka, Bhagahara as
The
mnla. 64
and
61
Varga or Krti
is
63
is
for
words of those imports and are placed

is
square
represented
by Va
while that for the cube
while
Varga-mula,
powers and roots
square-root
The symbols
termed
is
Sanskrit term for square
Ghana. 62
SAMBODHI
Bhajya or Harya, etc., the divisor

60
simply Hara, and the quotient Labdhi or Labhdha.
The dividend
etc.
KANSARA
the
number
affected.
is
GhanaSanskrit
Thus, the
Gha (from Ghana)
(from Varga), cube by
power by Va-Va (from Varga- Varga),
is
of
abbreviations
are
after the
cube-root
the
power by Va-Gha-Gha
(from Varga-Ghana-Ghata), the sixth power by Gha-Va (from Ghana- Varga),
the seventh power by Va- Va-Gha-Gha (from Varga- Varga-Ghana-Ghata) and
fouth
so
on.
writing
The product of two

Bha (from Bhavita)
more unknown
or
unknowns
the
after
is
indicated
by
or
without
the
quantities
with
Yava-kagha-bha or Yavakaghabha means (ya) 3 (ka) 3 65

mentions Varna as the symbols of unknowns, 65
generally
dots;
interposed
the fifth
Brahmagupta
e.g.
by letters of the alphabet or by means of various colours such

KSlaka (Black), Nilaka (blue), Pltaka (yellow) and Harltaka
(green). At
represented
as
one time
much
unknown
the
was
quantity
66
as) or its abbreviation Ya,
called
Yavat-Tavat
(as
many
as,
so
The
multiplication of unknowns of unlike

is
the
same
as the mutual product of
species
symbols; it is called Bhavita. 68
The work of forming the equation is Samlkarana,
or Samlkara. 69
Samlkriya
down
Writing
operation
known
technically
for
equation
further
operations
be performed on an equation next to
to
as
Sama&odhana,
classified
equations
as
is
is
70
The
Nyasa.
statement (nyasa) is
called
or
simply Sodhana (= complete

of the equation. 7 *
Brahmagupta
Eka-Varna-samlkarana (equation with
one
which varies according
clearance),
has
an
to the kind
unknown, anekavarna-samlkarana (equations

involving several unknowns), and
Bhavita (equations involving
of
products
unknowns); and the first class is
again divided into two subclasses, viz., linear
equations and quardratic
The
equations.
maharana,?2
described
Hindu
principal
Ista-karma
is
of
elimination
operation
by Bhaskara 0,73 One
mathematicians
(concurrence),
with
of
an
the
middle
optional
term
is
unknown,
Madhyamethod
commonly discussed by almost all

the
name of Safikramana
special
topic
goes
by
Sankrama or Sankrama.
Brahmagupta includes
it in
algebra
as falling within the
scope of arithemtic; the subject
of discussion here is the
investigation of two quantities concurrent or
while others consider
it
grown
/ol.
XXIII, 2000
25
sum and difference, in other words, the solution

= a, x - y = b. 74 The process of solving
}f the simultaneous equations x+y
:he following two particular cases of simultaneous quardratic equations was
form of
:ogether in the
by
listinguished
their
most
Hindu
mathematicians
Visama-krama (dissimilar operation)
x2
m
/
...
(i)
x2
+ y = p
= n
by
the
special
designation
i
I
...
75
(ii).
Hie subject of indeterminate analysis of the first degree is generaDy called by

16 The
=
the Hindus
uttaka, Kuttakara, Kuttikara or simply Kutta.
equation by
ax
generally called by the
is
name
of Sthira-kuttaka or Drdha-kuttaka; later
on the word Drdha was employed by

(having
the
no
first
divisor) or Nirapavartya irreducible.
by 1 = a lX
Cj
ap
by 3
on
77
The
of Niccheds
indeterminate equations of
degree put into the form
by 2
has,
writers as equivalent
later
account
of
its
2
3
important
applications
in
mathematical
astronomy,
of Hindu algebraists from Aryabhat

special treatment at the hands
1*
The indeterminate
onwards. It is technically called Samflista-kuttaka.
2
c = y2 is called by the Hindus Varga-prakrti or
quardratic equation Nx
absolute number or unity is RUpa, while
Krtiprakrti (square-nature), and the
received
number which is associated with the square of the unknown is Prakrti.

The number whose square, multiplied by an optional multiplier and then
the
increased
or
decreased
yielding a square-root,
or
Adya-pada
by
is
(first root).
another
optional
number,
becomes
capable
of
lesser lovt-Kanistha-pada
designated by the term the
after
those operations have
The root which results,
been performed, is called by the name Jyestha-pada (greater root) or AnyaIf there be a number multiplying both
pada or Antya-pada (second root).
on the contrary, if
it is called the Udvartaka (augmenter); and,
these
roots,
there
The
be a number dividing the

interpolator
is
Ksepaka.
roots,
it
Bhaskara
is
II
called the Apavartaka (abridger),
succeeded
in
evolving
very
of which one can derive an auxiliary

simple and elegant method by means
2 or 4, simultaneously with
1,
equation having the required interpolator
formed with
its two integral roots from another auxiliary equation empirically
DR. N. M.
26
value
any
II
two
distinguishes
Equation)
(Single
or
the
kinds
and
or
or the
indeterminate
Asakrt-samlkarana
this
negative;
Method '. 8 o
'Cyclic
equations
(Multiple
as
SaJqt-
Equation).
8*
= y 2 is called Varga-kuttaka
equation of the type bx + c
82 while that of the
= y 3 is called the
type bx + c
*SquarepuIveri$er\
9
or
As
VM
is
part
As has
83
.
above terminology of the medieval mathematicians, that

very simple and more akin to that of the $ulba~sutras, which
aa
are
"Cube-pulveriser
the
to
of the
of the Kalpa Vedanga.
rightly observed
84
by Professors R. C. Gupta
although codified later on, represent
old
as
is
but
much
older material
the $ulba-sutra$,
which was further
geometry on the âlba-Sutras level could not have
Indian
enriched.
created overnight,
as
of
SAMBODHI
positive
interpolator,
name CakravSla
called by the technical
is
The
of
KANSARA
since
the
names of the
altars
for
which
it
is
been
utilised
are
Taittmya SamhitS and even the Rgveda. The ûlba-sutras

not only important for mental and intellectual history of ancient
the
is
also
valuable for the history of
human mind
also significant for investigating the

philosophy,
in
general It is
and
methodology
originality
of Indian exact sciences.
The
the
of the Medieval Mathematicians and that of
YM
BKTM
in
According the medieval mathematicians like Brahmagupta and other there are
twenty operations
(parikarma) and eight determinations
in
(vyavahSra)
i.e.
calculation. The commentators .have
given the list of these
85
logistics and determinations as follows
:
(1)
multiplication;
or addition; (2)
mttla or square-root;
13)
or
(4)
(7)
VyavakaUtam or
division;
Ghana or cube;
(5)
(8)
subtraction;
(3)
Varga or square;
Ghana-mMa
or five standard forms of

fraction;
Gunana
*
or
Vargaof note-book; -(9(6)
(14) Trairatika or the rale

of three; (15) Vyasta-trairttika or the inverse
rule of three; (16) Panca-rSSika
or the rule of five;
or
(17) Sapta-rMka
the rule of seven;
(18) Navaratika
or the rale of nine;
(19) Ekadata-rMka or the rale of
eleven; 'and (20)
or barter and
while
the eight -determinations
exchange;
Vol. XXIII,
2000
are
Mi&aka
(1)
or plane
or
(4)
figures;
saw;
Khata or excavation;
Rati or mound; and
(7)
(5)
ChSya
(8)
Citi
series;
or stock;
(6)
shadow.
or
all
from early times. 86 For addition there were two

Inverse. For subtraction too there were both such
processes,
not touched these two operations,
to
the
Ksetra
(3)
mathematical operations are variations of two fundamental

operations
addition and subtraction was recognised by the Hindu mathematicians,
That
on
or mixture; (2) tfredbl or

progression or
27
methods
current
and he seems
which
in
viz.,
processes. But
Direct and
BKTM
has
have taken for granted

mere mechanical
includes
India,
prevalent
a
set
of
of
formulae
committed
to memory. BKTM has started
application
with the multiplication for which he has utilized the 'Urdhva-tiryak sutra.
7
Medieval mathematicians use

and
distinct
the
also
as
Ista,
five
methods,
Kapata-sandhi.
Datta
Gomutrika, -Khanda, Bheda
viz.,
and
Singh have noticed
.modes of multiplication employed by the Hindus,

Gelosia
Method,
of
Separation
Method,
Places,
Method. 87
Algennair
Cross
Method,
Zigzag
Out
of
Parts
these
the
Door-junction
viz.,
Method,
Multiplication
by
Multiplication
Method
Multiplication
Cross
seven
Multiplication
and
Method
is
and has been compared to Tiryak-gunan^ or VajnibhySsa (cross

88 This method was known to the Hindu
multiplication) used in algebra.
algebraic
scholars
version
of
the
of this
eight
or
century,
earlier.
BKTM's method
method. Division was not considered
be
to
is
simplied
difficult,
as
the
most satisfactory method of performing it had been evolved at a very early

to have attached any great
period. In fact no Hindu mathematician seems
89
importance to this operation, as it was considered to be too elementary.
A method of division by removing common factors seem to have been
employed in India
method of division
the 4th
is
Century A.D.,
Method of Long
the
not earlier.90
if
method
to
regards
square-roots
leave
field
this
in
the
The modern
Division, invented in India about
BKTM
utilises
the
'Nikhttam* sutra,
is
of factorisation, equations, squaring
cube-roots,
the comparison
160).
no comparable
medieval writers.
the problems
or
(c.
others for division. There
some
'Paravartya' sutra, and
the
As
as mentioned in early Jain works
to
decimals
veteran
not quite familiar to
me
and
geometrical
or cubing,
operations,
or
would
mathematicians, rather than venture in the
as
a Sanskritist
DR. N. M.
lg
SAMBODHI
'
KANSARA
In
Dr,
his
N.
Kapur
has observed that the
91
'Sixteen Simple Mathematical Formulae from
the
word
the
in
'all'
the
Vedas,
has led to a great deal of
mathematical problems'
The book, viz., the VM, deals with arithmetic and computation,
should not be confused with computation. In the minds of
to
but
all
are
and 'computation'
'mathematics'
people the terms
be a 'great mathematician' is to be a 'rapid computer'.
However, in some branches of mathematics, calculations play a very minor,
role. If a mathematician has to answer a question which
even
many
synonymous. To
may have
number, he
for
do some computation
not the computation, but the reasoning process

the appropriate computation.
Prof,
Kapur's
quotation
who
in
states
devise by their
the
for
It
this
is
obtain
the
problem
which enables the solver
is
to
effort of analysing
intellectual
the mathematical character of the problem.
that constitutes
solution
the
to
essential part of the solution in the
However, the
result.
to
And
from Court, can be supported by a remark from

his Blja-ganita that the intelligent mathematicians
own
sagacity all such artifices as will
make
the case
method of the Square-nature and then determine the values of the
unknowns. 92
As per
with
the assessment of Prof. Kaput, 93 this book, the
those
aspects
most
However,
non-computational
experiments
theorems;
in
the
numbers;
conjectures;
and
applicability;
fact
work
with
the
proving
it
for
answers to
give one-line
doing
is
which the present book does not provide any

The book deals with only a small aspect of mathematics and its claim
mathematical
in
not concerned
which do not depend on computation.

of mathematics
do require
applicable
parts
the
thinking and logical part,
to
is
of mathematics
of
computation, but even here the real mathematical part
help.
VM,
abstracting
all
VM
mathematical problems is false, since most

consists of the following stages : doing
recognising
making
the
results
deals with the first
patterns
these
to
into
and
making
theorems;
give them a
..
conjectures;
generalising
the
degree of
two aspects in the mathematical process,
larger
mainly the second aspect only. Apparently Swamiji spent, years in

experiments with numbers and recognised patterns which could
the computation process, .and then be followed
the 'Vedic tradition
Vol. XXIII,
VEDIC SOURCES OF THE 'VEDIC

MATHEMATICS'
2000
29
by writing the formulae in very compact form. He also followed the Vedic
tradition of not giving proofs, A formula
may be given and varified a
million times, yet it is not considered as a
of mathematics
unless
part
rigorous proof is available. The Late Prof. P. L. Bhatnagar gave

proofs of
most of the formulae given by Swamiji 9* and the rest of the formulae can
easily be proved. The proofs require only intermediate level of mathematics
which Swamiji worked and to regard it as
at
research in
high-level
be making a false claim. Thus,

according to Prof.
has
nothing to do with mathematics in the Vedas except that it
Kapur,
was written by a person who knew both Vedas and mathematics.^ This
mathematics will
again
VM
remark
rather
is
who
Kapur,
Vedas
the
much
too
categorical,
for
scholar like
Prof.
alright, but he does not
know
especially
has been a veteran mathematician

hand.
first
opinion, based on the first hand acquaintance with the contents of the
Vedic texts referred to above, and with the
as presented by BKTM, and
In
my
in
view of the scholarly,
VM
and the versatile

the declarations
truth-loving and highly inqusitive nature

the revered personality like him, and in view of
impartial,
mind of
he himself has made
in
his
lecture in
U.S.A.,
doubt that he did come across some ûlba-Sutra

associated with the Atharvaveda, picked up some sixteen sutras
later
on some other thirteen or more
from
mathematical
of mathematics
knowledge
sutras.
point
of
In a
view,
discovered
way he may be
worked on
sutras,
and
the
in
light
mathematical
the
which he happened to come across, but the real

was long forgotten and could not be caught even by
disservice
interpretation
that
the
is
these
visualization,
one
those
to
Mathematics,
In
initially,
and
for eight years

his
hand
first
of the
application
'Ganite-
significance of which
the commentators.
the remarks of the Editorial Reviewer of International Dayananda
Veda Peetha Research
opinion,
to
traditionally
called a mathematical interpreter of the
sUtras'
Similarly,
it
of
seems
it
be beyond
of
Journal,
who
quite
sutras
are
beside
are
96
that
the
interested
the
point,
entirely
Jagadguru has done positively

in
the
and
history
Jagadguru's
of
ancient
no
of
Indian
In
his
consequence.
imagination or intuitional
or revealed to him personally. I think it is the mathematical

of them that was actually revealed to him intuitively.
his
papers
objectionable
Shri
things
'Ganitanand' 97
about
the
has
book
remarked
or
system
about
are
the
the
VM
name
DR. N. M.
30
SAMBODHI
KANSARA
and the claim that the 16 Formulas are

and are responsible for
from the Vedas, that both are deceptive and false
the book or the sutras have
lot of confusion and misunderstanding;
"Vedic Mathematics"
to
given
it
creating
do with the Vedas. This
to
nothing
since
scholar,
will
it
old
of
interpretation
propounded
preclude
The
texts.
also
of
can
new and
by
M.
M.
the
scientific
the
dismiss
texts
for
categorical
the
easily
Vedic
few
much
too
possibility
scholar
of
interpretations
the
is
newly
Pandit
but
Aggrawal or Anand Coomarswamy
no more worth than that of a fiction. At
figments of imagination, or having
the fact
the same time, he seems to agree with A. P. Nicholas by granting
20th
century
that BKTM's system is the most delightful chapters of the
Madhusudan Oza,
Dr.
V.
as
S.
mathematical history, and that the book has its own mathematical excellence
or intrisic importance. Its novelty has inspired several scholars to delve into
the
new
area of research
through
its
Finally,
we may
special
and
scattered
Its
appraoch.
by
is
popularity
and
on
chapter
there
and
and found more significant results

increasing both in India and outside.
it
M. Karade98
agree with Dr. T.
separate
here
created
mathematics
discover
to
it
that
you
in
the
is
will never find a
Vedas.
It
task
difficult
may
be
indeed.
However, one of the most successful attempts was made by BKTM in this
direction. His work on mathematics is usually referred to as VM. But it does
not
mean
END-NOTES
1.
publications
VM
Board,
herein-after,
New
2.
Author's Preface to
VM,
3.
VM,
My
4.
ibid,,
pp.
i-xi.
5.
ibid.,
pp.
ii-v.
6.
llie
8.
Trivedi,
9.
ibid.,
Delhi,
that
BKTM.
of
Varanasi,
1965;
(Ahmedabad Centre)
Trust,
of
the
Maharshi
Agricultural
Ahmedabad.
Professor in the Kalabhavan Polytechnic, Vadodara.
p.
Smt, Manjulaben
x.
reprinted
by
ix-x.
Trustee
surviving
Universiy,
several times.
xix.
p.
Beloved Gurudeva, pp.
senior-most
other than
published by Hindu Vishvavidyalaya, Sanskrit
Hindu
Banaras
Motilal Banarsidass,
7.
VM
Referred to as
Institute
be
there cannot
that
VM, 'My Beloved
Gurudeva',
p.
x.
Research
Vol. XXIII,
2000
11.
BKTM
BKTM
12.
ibid.,
p-
163.
13.
ibid,
P-
158.
14.
ibid.
15.
ibid.,
pp.
163-167.
16.
ibid.,
pp.
163-164.
17.
ibid.,
p.
18.
VM,
19.
V.
20.
ibid.,
p.
166.
21.
ibid.,
p.
167.
22.
Colebrooke, H. T.
10.
VM,
V.
164.
Meta., p.
V. Meta.,
'The
164-165.
'Essays
the Religion and Philosophy of the Hindus'.
On
69.
p.
'Essays
and Lectures on the Religion of
Hymns of
the
MI, Benaras,
25.
ibid.,
Vol.
26.
Monier-Williams
27.
Preface, p.
I.
p.
Translated with a Popular Commentary',
Atharvaveda
1916-17.
Slrt.
(Trivednum Edn.,
Ath.,
p.
xiii.
Eng.
33), quoted
by Durgamohan
2.
Bhattacharyya, in 'Fun.Th.
24.
Battacharyya, Prof. Durgamohan, op.
29.
ibid.,
30.
Datta, Bibhutibusan, Sc. Sul., p.
31.
Mah.
32. Datta,
207, Col.
Diet, p.
28.
pp.
BhSs.
B.,
cit.,
pp.
23-24.
18-19.
Sc.
on
the
Sul.,
Vantika
pp.
33.
ibid.,
pp.
34.
ibid.,
p.2.
35.
VM.,
'Author's Preface,
36.
the Hindus',
1976.
Vols.
165.
p.
Hayman Horace
Wilson,
Delhi,
24.
167-168.
Meta., pp.
London, 1856,
23.
31
xix-xx.
Author's Preface, pp.
362;
p.
1.
"*f *m^ft"
in
the
on
I.
1-2.
6-7.
Satyakama Verma
p.xiii'
'Technical
Term of Vedic Mathematics.'
i.i
^ft'ita
V.
38.
VM., Foreword,
39.
ibid.
40.
ibid.,
pp.
41.
ibid.,
p.
42.
VM,
General Editor's Foreword,
43.
ibid.,
pp.
44.
VM,
Foreword,
Mela., pp.
45. Kulkarni,
46. Bose,
ibid.,
49. Bose,
50.
ibid.
51.
ibid.
52.
ibid.
53.
ibid.,
54. Datta
11.
p.
13-14.
14.
p.
5.
5-6.
11.
p.
R. P.
Dr.
Geom.
Sen, Subbarayappa
$ul.,
26-27.
pp.
Con. Hist. Sc. Ind., pp.
141-142.
143.
p.
D. D.
48. Mehta,
SAJ
162-163.
37.
47.
KANSARA
DR. N. M.
32
Pas.
Sc.
Ved., p.
Sen, Subbarayappa, p.
pp.
149.
155-157.
and Singh
55.
ibid.,
56.
VM., Chap.
57.
Datta and Singh
58.
ibid.,
p.
132.
59. ibid.,
p.
134.
60.
ibid.,
p.
150.
61. ibid.,
p.
155.
62.
ibid.,
p.
162.
63.
ibid,
p.
169.
64.
ibid.,
p.
175.
65.
ibid.,
Pt.
66.
ibid.,
p.
p.
110.
Hist.
Hin. Math., Pt.
I,
p.
38.
69.
XXV
H, p.
17,
67. ibid.,
pp.
68.
ibid.,
p.
26.
69.
ibid.,
p.
28.
f.n.
17-18.
15.
2.
'The Vedic Numerical Code',

pp.
op.
eft,
Vol.
I,
p.
130.
194-195.
Vol. XXIII,
2000
70.
ibid.,
p.
30.
71.
ibid.,
p.
33.
72.
ibid.,
p.
35.
73.
Bhaskara
74.
Datta and Singh
75.
ibid.,
pp.
84-85.
76.
ibid.,
pp.
89-90.
77. ibid.,
pp.
117
'Lilsvati',
-
76.
p.
'Hist.
Hin.
Math.', Pt.
II,
43-44.
pp.
ff.
135.
78. ibid., p.
79.
ibid.,
pp.
140-141.
80.
ibid.,
pp.
161-162.
81.
ibid.,
p.
207.
82.
ibid.,
p.
251.
83.
ibid.,
p.
254.
Prof. R. C. - 'Vedic Mathematics From the

Math. Edu., Vol. IX, March-July, 1989, pp. 2-3.
84. Gupta,
and Singh
85. Datta
ibid.
87.
ibid.,
88.
Colebrooke, H. T.
pp.
pp.
91.
pp.
Kapur,
Pt.-I,
Ind.
124.
p.
133-149.
-
Datta and Singh
90. ibid.,
Hin. Math.',
Sutras,
129-130.
86.
89.
'Hist
tfulva
'Hindu Algebra',
'Hist
p.
Hin.
Math.; PL
"The
So-called
171,
I,
f.n.
5.
146.
p.
150-153.
Prof.
N.
J.
Vedic
Mathematics',
Mathem
Education, April-June, 1989, pp. 201-202.

92.
Datta and Singh
93.
Kapur, J.N., op.
cit,
94. Bhatnagar,
95.
96. Journal
1988),
97.
New
Soc.
Mathematics Teacher, Vol. x (1976), pp. 83-111

p.
203.
International
Delhi, pp.
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Hin. Math.', Pt. H, p. 183.

202.
p.
cit.,
op.
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1980.
DR. N. M.
36
33.
The
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1983.
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44.
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S.
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Vedic Mathematics from the $ulba

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Fund
SEARCH OF THE ORIGINAL FORM OF

ARDHAMAGADHI
IN
CHANDRA
K. R.
Comparison of The Textual Readings of Chapter IX of the

Acarariga, Book 1, Edited By Professors Jacobi and Schubring.
[A]
lot
of research work has been done by
original form of the ArdhamagadhI which
MJ.A.
of the
dialects
(except Pali,
this
author 1
but the ArdhamagadhI
status of being nearer to Pali and/or resembling Pali.)
various
there
is
edition
in
regarded as the
is
2
.
restoring
the
earliest Prakrit
is
assigned
the
While going through
of $vetambara Jain Agamic (canonical) texts we find that

no uniformity of usages in different editions and even in the same
editions
regarding
the
elision
retention
or
(or
sometimes
voicing)
of
medial non-aspirate consonants and the loss of the element of occlusion

nasals.
aspirate consonants and the usages of dental and cerebral
the
from
has been due to non-availability of the grammar of

ArdhamagadhI. Prakrit grammarians have given us grammars of other Prakrits
but not of the ArdhamagadhI; even Hemacandra being a Jain did not frame
any systematic rules for this language. This defect became responsible for
All this
diversity
non-uniformity of ArdhamagadhI language in manuscripts and various editions

of canonical works. The grammatical rules of Maharastrl Prakrit became
dominant over ArdhamagadhI as if there was no phonological difference
of ArdhamagadhI and Maharastrl Prakrits.
With the passing time and the change of places of centres of Jainism the
between the consonantal
spellings
immensely affected the original ArdhamagadhI and

due to that even the Jain teachers (monks) and copyists went on replacing
the archaic forms by prevalent new forms. This trend was so detrimental in
that it was ultimately converted
preserving the originality of ArdhamagadhI
prevailing
local
dialects
Maharastrl by the
into
editors
though
in
the
older
manuscripts
at
several
that manuscript or at this or that

places there were archaic forms in this or
believed that ArdhamagadhI did not have
place. Consequently it came to be
its
own vocabulary
In
restoring
just
the
work of research has

now.
And
like
original
to
Pali,
vocabulary
be done
in
of
the
comparison to
in the total absence of correct
ArdhamagadhI very much

what has been done uptill
grammar of ArdhamagadhI we
find
SEARCH OF THE ORIGINAL
IN
40
of Ardhamagadhi works having, to a larger or lesser extent,
texts
the
SAMBODHI
FORM...
the
usages of Maharastn Prakrit.

In
this
faithful
remaining
Hermann
Prof.
respect
the
to
textual
comes
Jacob!
our
to
(of canonical
readings
who
help
manuscripts)
When we compare
whatever readings were there in the manuscripts.
while
adopted
the text of
3
Acaranga edited by him in 1882 A.D, with that of Prof. Walther Schubring
edited in 1910 AD., the whole picture is changed. The latter has converted all
the
into Maharastrl4
Ardhamagadhi vocables
and
independent Ardhamagadhi language and

clue to the Western and Indian
in
manuscripts and
this
scholars
to
text reveals that there
this
state
the question
raise
was no
of the language provided a
some Indian editions which preserved the
of those usages
original
medial
consonants at several places in the senior canonical works.
Below we
are producing a
and Schubring and that would

at the hands of the editors.
In the
retain
comparative
make
how
the readings
got changed
we
comparative table given here
have selected those usages which

the original medial consonants in the Jacobi's edition but in the
edition
of Schubring they are totally elided.
when
clear
it
of usages adopted by Jacobi
list
in both
but
elided
the editions of the
there
is
No
doubt there are a number of instances
Acaranga medial consonants are found
a significant difference
Jacobi and Schubring.
The
between the methods
to
be
adopted
by
has generally not retained

any medial consonant
but along with that he has not
given also the variant readings in the foot-notes
from any
Ms.
which
retains
it
there are at
medial
consonant
here or there. I
personally
used by Schubring and found
several places medial consonants retained but
Schubring
examined the Ms. from

that in
latter
BORI
Poona, which
has not noted them in the foot-notes. 5

the variants.
and
the
He
has
made two
But Hermann Jacobi has taken note of
of Mss.
sets
is
and B.
stands for palm-leaf
for paper Mss. Medial consonants
original
whereas in the
set,
set
are in general
frequently preserved in
are
they
dropped. If both the sets preserve the
consonant he has retained
the sets then the residual
the original
consonant
in
his
text
is
The
date of
and
fruti is adopted.
consonant and the other set

drops
is italicized.
Thus, there
vowel or
it
Ms.
is
it,
if it
is
But
if
dropped in both
one set preserves
the concerned
1292 and
that
of
letter
is
of the
1442 A.D.
a difference of 150
years between the palm-leaf and paper Mss."
I,
[According to Hermann Jacobi Ch.
uddeâka
and
italicized
is
set
of
paragraph
letters
the
in
the
Figures against the words indicate
Jacobi's
words from the
retention in one set (generally
8.
edition
edition
of
Ayaramga-Sutta.
The
of Jacobi indicate that there
of palm-leaves) and elision
in
the other
(B of paper Mss.)]
Treatment of medial consonants

Jacobi
-k-
(1)
'
J.
-k-,
Schubring
-k-
-y-
-g-,
-k-,
S.
-g-,
-y-
2.8
1.10
2.2,11,15
2.2,3,3,6;3.8,9;4.3
3.1
1.17
1.7
In the
Jacobi's edition has voiced -k- into -g- while in the
of Schubring there
edition
times
above usages
it
is
(2)
voiced into
-g-
is
once -k- for
-k-,
-g-.
-g1.1,
14
etc.
3.14 etc.
4.15
medial -g-
is
retained
in
both the editions.
twice
it
is
dropped and 12
IN
42
SEARCH OF THE ORIGINAL FORM...

S.
J.
-c-
(3)
SAMBODHI
-c-
3F&
3.13
medial -c-
(4)
-J-
(5)
-th-
retained.
is
-J-
-dh-,
-h1.1
_
medial
it
is
-this
4.11
to -h- in
changed
the edition
of Schubring whereas once
voiced into -dh- and once changed into -h-d-
(6)
-d-,
medial
2.2,11,15;
4.3
^5T
2.2,3,3,6;
3.8,9
3ii4l<R4
4.1
^Feift"
1.1
-d-
whereas
(7)
is
the Jacobi's
edition.
-y-
4.12
edition
in
13
retained
NlTl-oeJ^
times in
the
whole chapter
it
is
dropped every time in the
-dh-
-dh-
edition
in
the
Jacobi's
of Schubring.
-h-
2.15
1.4
2.10
3.7
2.14
3.7
1.15
4.6
13
Here The
italizised
?- in the paper Ms.

palm-leaf Ms.
We
-W- means that in the

palm-leaf Ms. there
take
it
as -V- retained
because
it is
is
-T- but
available in older
Vol. XXIII, 2000
K. R.
CHANDRA
43
S.
J.
-bh-
(8)
medial -bh-
-bhis
generally retained
in
both the editions.
1.6
1.7
1.10
Medial
(9)
In
-t-
the middle of a word

-t-
-t-,
-y1.6
a^Fffi
2.14
3%$f
1.8
3IFT5
4.11
aiff^
2.10
a*li
2.8
vi<u
1.20
*nmFJ
1.9
=T1i-
4.10
Phi<
1.2
HI"Mi
1.16
-Hf-
2.11
2.13
2.10
1.16
1.5
1.10
1.9
-12
1.16
2.13
(10)
Instrumental sg.
-flT
-3T,
-IT
1.22;2.16;3.14;4.17
2.16
1T5RI
IN
44
(11)
Ablative
sg.
-ft - -ft,
-&
S.
J.
g^
(12)
4.11
Pronouns
-<T-
-tT-,
-T-
RS
1.2,
1.9
4.5
3.8
2.4
(13)
(13)
Present Tense
-fir
-fir
HI
sg.
-f
4.4
1.6
1.6,9,18
2.15;
4.1
2.4
2.12
1.5,6;
4.14
2.4
1.4
4.3
2.10
1.14
4.1
1.18
(14) Past Passive Participle -<T =
T- f
1.4
4.15
1.8
-<T,
-*T
SAMBC
Vol. XXIII,
K. R.
2000
CHANDRA
J.
45
S.
4.16
1.10
'
1.8
4.10
3.9
1.10
214
ft%[
2.1
1.4
4.15
2.10
4.16
.
1.4
1.7
of the Acaranga medial consonants are generally

set whereas in the B set they are dropped and in such
In the Jacobi's edition
retained in
the
This tendency of the Mss. indicates that in the

older Mss. the consonant was retained and later on due to the influence of
it
was dropped. Hence in such cases the concerned
Prakrit
cases the letter
is
italicized.
grammarians
consonant should be taken as retained in the Jacobi's edition.

This comparative table reveals that medial -k- is generally changed into
medial -c- is also preserved and
-g- is generally preserved,
-g-, medial
medial - bhis also generally preserved in both the editions but medial
_cK -dh- and -t- are preserved in the edition of Jacobi at several places
whereas in the edition of Schubring they are elided totally. The elision of
medial consonants in general by Prof. Schubring can not be accepted as
factual representation of the original form of the archaic ArdhamagadhI of
the ganadharas of Tlrthankara Mahavira of the 6th century B.C. and that also
a dialect of the Magadha Country and its border areas. In this light the
it
edition of Acaranga by Schubring becomes linguistically unauthentic and
the
in
edited
are
works
needs revision. If the editions of other canonical
the same method of Schubring) then they also need to
same
_j, ?
'
way (applying
be revised linguistically because the rules formed by Prakrit grammarians at
works
least more than 1000 years affer the composition of Senior canonical
cannot be applied to the ArdhamagadhI Prakrit language of pre-Christian era.
[B]
of Chapter IX of Book
Comparison of the Textual Readings
of the Acaranga edited by Prof. H. Jacobi and the
Mahavira Jaina Vidyalaya, Bombay.

Here
we
West and East the

of the Acaranga edited by Prof.
of the Mahavira Jaina Vidyalaya, 6 Bombay.
are placing before the Oriental Scholars
Book
Comparative Usages of Ch. IX of
H. Jacobi and that of the edition
of the
Comparative Usages
MJV.
J.
(i)
(ii)
-k-
-g-
-k-,
-g-,
-y-.
284
2.8
mrfcRT
1.10
tJJTrRct (v.l.)
264
<5!5J278,
287,
291
^278,
279,
279,
2.2,
11,
2.2,
3,
15
3;
3.8,
2.6
^3*11
282
3.1
<4'Hil
293
1.17
%S
271
1.17
&K
261
1.1,
1.22;
14,
14,
2.16;
17
4.17
WT268,
4.15
-c-
-c-
3^
(iv)
-th-
-th-,
271
VPFRT276, 292, 323
3.14
(iii)
268,
3.13
3^-
1-4
3*1 258
305
-h-
300,
303
Vol.
XXin, 2000
K. R.
CHANDRA
MJV.
J.
(v)
-d-
-d2.2,
11,
2.2,3,3,6;
(vi)
-dh-
47
-dh-,
15;
4.3
3.8,9
278, 287, 291,
^278,279,279,287,300,303
4.1
sMlsfor 307
1.1
ctRmift
254
4.12
faicl-î
318
1.10
*faH
264
3rf|rcra^
286, 299
-h-
2.10;
3.7
2.15
3&
2.14
^ST
291
.
290
3.7
ftgTT
1.15
4.6
(vii)
-bh-
1.3
flt^r 257
1.10
STîM
1.6
si^MI^ 260
3T^n^ 261
-bh-
1.7
(viii)
(a)
-t-
(In
-t-,
the
309
264
-y-
middle of a word)
2.14
aiid^fei
290
1.8
3rfft3T5tT
262
1.6
aipraf
260
4.11
ani[it
317
2.10
arifr
286
2.8
mif^l
284
1.20
^dMI1
274
48
IN
SEARCH OF THE ORIGINAL
MJV.
J.
lld^s[
263
ftlcjfcki
316
Hi^Micjl
256
1.16
-fllcf-
269
2.16
4c{Uldl
292
2.13
JTTC2
289
2.10
tfcf
286
1.16
-311-
269
1.5
ftftMlg
259
1.10
tffat^
264
1-9
-$t
263
1.16
-HtcT-
269
2.13
I^HÎci
289
WRH
1.22
*PTW
276
^FT^T
2.16
%|J|c|^[
292
*N3<H
3.14
*PT33T
306
^Fran
4.17
*PR3T
323
^^'^^T
2.16
Hcflncn
292
3^t
317
255,
-nickel
1.9
f^^
4.10
1.2
(b)
(c)
(Suffix
(Suffix
of Instrumental
Singular)
of Ablative
Singular)
4 -H
(d)
SAMBODHI
FORM...
(Pronouns)
L2
^9
4 -5
2-4
'
263
Tj^jf&r
311
tj^ft
280
261
Vol.
K. R.
XXin, 2000
MJV.
j
(e)
(Termination of
49
CHANDRA
III
Sg.
of Present Tense)
50
IN
SAMBO]
4.19
l"l=ltckf
316
3.9
ÎdKfl
304
1.10
(Mf^d-^
264
2.14
fiflgr
290
?jgT3fr
277
-tfa[-
258
feTRf-
321
tfftff
286
ftftdjtO
322
-SlflgT
258
261
2.1
1.4
4.15
2.10
4-16
I- 4
1-7
SiH
Analytical Findings
In
the
selected
quoted here in
usages
the
above table the medial -k-
generally changed
MJV
edition
(voiced) to -g- except once when it is

retained in ti
of the AcSranga. Medial
-c
-, -d- and -bh- are retained
-g-,
both the editions.

regards medial
it
is
changed
Medial
-dh-
there
it
is
evolution of
worth
it
edition
lt
ot this
is
MIA. languages)
of Jacobi medial
changed
to
-t-
-h-
in
changed
from the
to -h- in the later
linguistically
(looking
that archaic
usages
is
MJV edition t
MJV edition whe
the
the edition of Jacobi there
advisable
edition
is
are three instances
to -h- but in
the palm-leaf Mss. and
cases
-th-
to
is
generally -dh-
paper Mss. In sue

the
chronologic;
should be adopted In th
generally mostly retained but in the MJ\

found to be elided 9 times out
of 59 instances, i.e. the
elisio
medial consonant is 13%
is
only.
[C] Statistical Study (-Analysis-) of Phonetic

Changes in the
Textual Language of three
Important Editions of the
Acarahga (Chapter 9 of the First
Srutaskandha).
In this (proposed) study
by H. Jacobi,
selected three
editions of the
Acaranga, viz
Schubring and Mahavir Jain Vidyalay. The situation of
W.
phonetic changes
we have
in
them
is
as
follows
52
IN
SAMBODHI
Vol. XXIII, 2000
K. R.
CHANDRA
53
IN
54
SAMBODHI
with Phonetic
Grand Total of Non-Aspirates and Aspirates
Changes at a Glance
phonetical analysis presented above reveals that the retention of medial

consonants is 55% in the MJV. edition of Muni Shri Jambuvijayaji, 44.5%
The
the
in
(i.e.
It
18.5%
and
medial consonants
elision of occlusion of
in the edition
Jacobi
of Prof.
edition
of Jacobi
it
is
42%
that
in
in the
whereas
Schubring did not take,
that Prof.
textual readings
Schubring. The
edition is
32.5% while
Schubring it is 69.5%
the edition of Schubring).
in that of
the elision of medial consonants is highest in
indicates
of Prof.
MJV.
at
of his predecessor Prof. Jacobi
all,
who
into
consideration the
has been quite faithful
Mss. of the Acaranga9 Prof. Schubring did

not follow the methodology adopted by Jacobi. He has
applied in toto those
to
the readings available in the
rules
of
MahSrSstrl
Prakrit
which
grammarians
Prakrit.
He
did
not
adopt
are
specifically
the
readings
applicable
retaining
the
to
the
original
him they were unauthentic Sanskritised forms of

Amg. usages. He conjectured his own rules regarding the method of
medial consonants as
the
if
to
editing a very ancient Prakrit text like the

at various places the original
in
number of
later
Acaranga when its Mss. preserve

medial consonants and they have been adopted
editions
The Ardham5gadhl language
of the Acaranga.
be nearer to Pali by Jacobi 10 and

further the linguistic researches establish that it has
similarities mostly with
11
the language of Ashokan
and it is altogether a language
inscriptions
different from the MahSrSstrl and Saurasenl Prakrits.
is
said
to
K. R-
2000
Vol. XXIII,
CHANDRA
55
study clearly brings out that Prof. Schubring has converted the
the oldest and senior 3vetambara canonical works
original ArdhamagadhI of
into the Maharastrl Prakrit of the time of Devardhigani of the 5th-6th
for the redaction of the Agamas was
century A.D. when the third Council
in
west India, now known as Gujarat)
held at Valabhl (trtiya Agama-vacana
where the Maharastri acquired the status of summum bonum.
Hence
this
Thus on the whole

than
reliable
that
Jacobi's
of
edition
Schubring.
of the Acarahga
The MJV.
edition
is
is
linguistically
still
far
far
better
on the basis of a large number of Mss. of

the text, its curm and other exegetical works on it and additionally the
Mss. material belonging to dates earlier than that could be available to
because
it
has been
edited
Schubring and Jacobi.

has not done proper justice
quite clear that Prof. Schubring
before
to the original language of the text when Jacobi's edition was already
him with variants noted down in the foot-notes Moreover I ascertained
Now
becomes
it
12
the B.O.R.L, Poona
(which he has
myself by going through the Ms. from
the text) to know the reality and to my surprise I found that
used in
editing
the original medial consonants at various places and

as variants in the foot-notes
Schubring has not even noted down them
has not done so but he has noted down all the variants in
Ms. was retaining
this
Prof.
whereas Jacobi
the
text edited
by him.
canonical works have met

Schubring's editions of other ArdhamagadhI
real nature of the
the same fate and therefore, one is unable to decide the
Prof.
Amg.
original
Prakrit.
need to be re-edited.
In this light the canonical texts edited by Schubring

In the undertaking of this kind of editing work the
be much more meaningfull in

of the ArdhamagadhI Prakrit and this is worth
restoring the original nature
editions
doing
and MJV.
of Jacobi
for
the
sake
of
settling
series
the
could
place
of
Amg
13
.
in
the
chronological
for
evolution of MIA, languages. Let some scholars come forward
work of
historical
importance.
this tedius
SAMBODHI
SEARCH OF THE ORIGINAL FORM.,
IN
56
Foot-notes
1.
(i)
Ptsana ArdhamSgadh! kl Khoj mem,
of
Restoration of the Original Language
(ii)
1992
(Hindi),
ArdhamSgadhl Texts, 1994
if SamtksZ aur ArdhamEgadhI, (Hindi), 1995

Parampa&gata PrSgta Vyakarana
Prathama gruta-skandha, Prathama Adhyayana
(iii)
Acsrsnga,
(iv)
1997
(linguistically re-edited),
above
the
All
books
four
published
Vidya Vikas
Jain
Prakrit
by
Fund,
Ahmedabad-380015
2.
Preface
Viii
p.
London,
1882.
the
to
See
Sutta
page' No.
also
M.
A.
Prof.
Contributed
AySramga
by Hermann Jacob!,
of
491
Ghatage,
Ibid,
4.
Ac&Snga-Sutta, Eister Srutaskandha, Walther Schubring, Leipzig,
5.
See
author's
Prakrit Jain
6.
Edited by
7.
Italicised
AcSrfliga,
Prathama
letters
the
Adhyayana,
37-38, 45-46.
1977 (MJV. edition)
Jambuvijayaji,
in
1910.
Prathama
$rutaskandha,
Vidya Vikas Fund, Ahmedabad, 1997, pp.
Muni
Text,
Sutta.
3.
the
I,
papers
Educational
Chimanbhai
Shardaben
by
Research Centre, Ahmedabad 380004, 2000 AD.
Ayaramga
Part
The Collected
'Anirita'
edition
of Jacobi
are
here
considered
as
retaining
generally retained in the palm-leaf Ms.
orginal medial consonant because it is

which is older and is elided in the paper
8.
R =
9.
It
is
Retention;
to
V =
be reminded
Ms. which
Voicing or devoicing,
that
Jacobi has noted
E =
is
dated
later.
Elision of occlusion
down
in the
variants
foot-notes
whereas Schubring has not done so. On the other hand the latter has noted
variants in the case of the text of Isibhasiyaim, L. D. Institute of
Indology, Ahmedabad, 1974 A.D.
down
10.
AySrainga Sutta, Part
11.
See
1,
London, 1882, (see Preface, pp.
of ArdhamSgadhl and $aurasenl

Canonical Works in the Evolution of MIA. Languages*
my
article
'Place
MUlabhasa, pp. 89-114, PTS., Ahmedabad,
viii
to
xiv).
Languages
of Jain
vide JinHgamom kl
1999.
12.
See pages 4546 of the AcSiSnga, Prathama grutaskandha, Prathama Adhyayana,

K. R. Chandra, Prakrit Jain Vidya Vikas Fund, Ahmedabad, 1997 A.D.
13.
The author has made a modest and

a fresh linguistically the
first
sincere effort in this direction
chapter of the AcHranga.
See
Ibid.
by
No.
editing
12.
AND
OF
Dr.
H. K. Arts College, Ahmedabad.
The problem of
text-criticism
is
the basic one especially with Sanskrit classical
works. Heinacandra's KSvyanu&sana (= KS.) with Yiveia proves to be of great

help in fixing original variants in case of important works. Dr. V. M. Kulkarni
used
it
to
reconstruct the Abhinavabharati on the 7th chapter-^wiî4-of the
Dr.
Natyatfastra.
Gnoli
also
used
it
for
preparing
critical
of
text
the
Abhinavabharati on the 6th chapter of .the Natyagastra* Dr. T. S. Nandi with the
Parikh also used the same source for fixing up
help of his guru Prof. R.
variants in the Abhinavabharati portion of the 6th chapter on the Natya&stra.
Dr. Kulkarni
&
Dr. Nandi had also taken advantage of this
text,
KS., in
i.e.
&
IV of the
III
preparing the fresh texts of the Abhinavabharati on volume II,
the KS. for the
Natya&stra, G.O.S. edition, Vadodara. We also look into
specific
purpose because of
In this article an attempt is
its
made
utility in
to
problems concerning
variants.
pick up some verses from the Uttararamacarita
and compare the same

(= UC.) as presented in Kavyanu&sana of Hemacandra
with variants available in some important editions of the UC. It is very
interesting to raise
it
is
We
1.
hoped
this effort will also
and
succeed in that direction.
Nirnayasagar (= N.S.) edition

Shri'W. L. Shastri Pansikar, Revised
Shri T. R. Ratnam Aiyar
-
Uttararamacarita
-
.by-Shri K.
&
Pub. -.Nirnayasagar Press, Bombay, fifth edition, 1915.

Kale. Pub. - Messrs,
(Kale edition). Ed. Shri M. R.
M. Joglekan
Uttararamacarita
Gopal Narayen
3.
text-criticism, if not possible to solve them,
have consulted the following editions of the UC.
Ed.
2.
problems of
&
Uttararamacarita
Co.,
Bombay, Fourth
(Kane
edition)
edition (revised
&
enlarged), 1934
Ed. Shri P. V. Kane. 'Pub.
Motilal
1962.
Banarasidas, Delhi, Fourth revised edition,
4.
Uttararamacarita --(G, K, B. edition)

1953.
Popular Book Store, Surat,
Ed
Shri G. K. Bhatt Pub.
The
PANDYA
DR. JAGRUTI
58
5.
Pub.
6.
&
K. edition) Ed.
(S.
Shri S. K. Belvalkar.
Book Supplying Agency, Poona, 1931.
Oriental
UttararOmacarita
Ray
7.
Uttararamacwita (only Text)
SAMBODHI
Co., Calcutta
-
Uttararamacarita
R. edition) Ed.
(S.
&
Dacca, 1924
J.
edition) Ed.
(U.
Shri Saradranjan Ray. Pub.
Shri
Umashankar
S.
Joshi. Pub. - Jivan
Sahitya Mandir, Ahmedabad, First edition, 1950.
Here we have also taken into account the following editions of KS.
1.
KSvySnu&sana
&
Kavyamala (= K. M.
Shri Kasinath Pandurang Parab Revised
Pub. Nirnayasagar Press,

2.
KSvyanusasana
V.
- Shri
Pandit Sivadatta
edition) Ed.
M.
edition,
Bombay, Second
Pub.
Sri
illustrations are cited
UC
from N.
S.
illustrated in the
edn. of
In this verse the variants are

as under
(p.
29)
(p. 8), S.
Kale edn.
(p.
&
Shri Dr.
Mahavir Jain Vidyalaya, Bombay, Second
25)
Kane
&
(p.
57-58)
G. K. B. edn.
mentioned SrftfiUn the
KS. (K. M. edn.)
(p.
ft.
112)
&
(p.
at various places.
UC.
1.24
U.
J.
UC. have
this reading,
edn. (p. 28)
16) have accepted
KS. (Bombay edn.)
(p.
while
S.
have^Tfor^T.
sffifcr
note.
&
These
edition (p. 16) of the
R. edn.
KS.
UC.
I-
K. edn.
Parikh
1964.
There are eight verses from
NS. edition
edition, 1934,
edition) Ed. - Shri Rasiklal
(Bombay
Kulkarni.
by Shri W. L. Shastri Pansikar.
137) have also
but they have
VARIANTS FROM UTTARARSMACARITA... /c
Vol. XXIII, 2000
This variant
is
accepted by N.
edn. (p. 16) of the

the
ft.
See
(p.
UC. The
note. This otfssncro

S.
K. edn.
28) Kale edn.
8), S.
(p.
(p.
S.
latter
is
edn.
two
all
R. edn. (p. 57-58), Kale edn.
UC. have
&
G, K. B.
25)
(p.
oW*mo
in the
&
ft.
U.
edn.
note.
of the KS.
for
All the editions of the
But Kale edn.
(p.
UC.
i.e.
II
UC.
3-37
gxi^gw.
& both the editions of the KS. have accepted this reading.
86) of the
UC. has mentioned
f^R^^r
for fd+ljj+l in the
note.
3.
In this verse the variants are as under
3i*jnciR:
J.
for
this reading; while both the editions
This verse has only one variant
in
other editions of the U. C.
l:
ft.
edn. (jxTS)
59
have also mentioned o^^klo
25) of the U. C. has given
*j*^
Kane
29),
editions
seen in the
Both the editions of KS. have oflcTRo
have
(p.
^\
UC, have
this reading.
II
U.
1-38
DR. JAGRUTI
60
The Bombay edn. of K.

mentioned the other one
M.
edn. of
(p.
412) has also accepted

-
3^tijfe:
in the
ft.
note,
this
reading but
which
is
it
has
seen in the K.
361).
^fcT:
The
All
editions of the
S. edn. (p. 40),
of the UC. have
- i.e.
SAMBODHI
N.
KS.
S. (p.
PANDYA
UC. have
Kane edn.
(p. 24),
UC
while both the editions of the
Kale edn.
while S. K. edn.
this reading,
edn. (p. 46) qf the
SHjeT:,
have
^^Tf:
(p.
(p.
36)
&
KS. have
G. K. B. edn.
13), S. R. edn. (p.
(p. 28)
97)
&
U.
for
Both the editions of the KS. has also
#
Any
edition of the
of the
UC
UC
do not
differ in giving this variant, but
has the other reading
JfKfllfr
also in the
Both the editions of the KS. have

accepted
H<HI^
ft.
Kane
edn. (p. 24)
note.
only.
4.
Two
variants are noticed in this verse.
Only N.
S. edn.
editions of the
Kale edn.
note.
(p.
They
of the
UC. have
67) of the
are
UC.
(p.
W44ikHiW)
are as under
3-5
70) has given this reading, while the other
K4$^<A
UC. has
They
u.
for
also mentioned
&
Both the editions of the KS. have also
two other readings in the ft
VARIANTS FROM UTTARARAMACARITA...
Vol. XXIII, 2000
61
*
All the editions of the UC. has
Bombay
(p.
edn. of the
KS.
(p.
Ill) has HRniug:, which
this
reading.
136) has also accepted
it
but K.
M.
edn. of the
KS.
be a misprint.
may
5.
This verse shows only one
Both
the editions of the

6.
6-19
i.e.
variant,
All the editions of the UC. except

S. K. edn. (p. 79) of the
U.
S.
K. edn., have
this reading.
UC. has
KS. have
also
<=U&lf^ Tfo^Kuflq-qp^
f?" ^"
This verse has many variants
U. C.
5.34
such as
All the editions of the UC. have accepted this reading. But Kale edn. of the U.
C. (p, 138-139) has mentioned 3^TT: for *R*T: in the ft. note.
Both
the editions of the
This reading
is
editions of the
KS. have
accepted only by
UC. have
also ^R*n only.
S.
fer grcfct for
edn. of the UC.
(p.
139-140). All other
PANDYA
DR. JAGRUTI
6,
Kane edn.
1^
120-121)
(p.
in the
G. K. B. edn.
Kale edn.
note, while
ft.
3"*fcf in
reading
&
the
ft.
K. B. edn.
is
(p.
while S. K, edn.
(p.
Kale edn.
72)
UC. have mentioned
138-139) of the UC. has the other
(p.
edn.
accepted by N. S.
160),
160) of the
(p.
note.
This reading
SAMBODH1
&
(p.
only.
139-140),
138-139)
(p.
&
U.
J.
S. R. edn. (p. 52)
of the
mentioned
in the
Kane edn.
(p.
120-121), G.
edn. (p. 236) of the U. C,
UC. have
for
^~.
This other reading

160),
(p.
Kane edn.
(p.
is
also
120-121)
&
Kale edn.
Kale edn. of the UC. has the another reading
(p.
i.e.
ft.
note by G. K. B. edn.
138-139) of the U. C. The
f^5^rr^RRTt
also in the
ft.
note.
3*s^<9"s
This variant
seen in N. S. edn. (p. 139-140) of the
Kane
&
J.
S.
K. edn. of the UC.
edn. (p. 236),
Kane edn. of
ft.
only.
UC.
edn. (p. 120-121), Kale edn. (p. 138-139),
U.
the
**&$
only; while the other
have ^M<i^*j<aifi for
editions
See
is
the
UC.
S. R. edn.
(p.
(p.
(p.
72) has
52) of the
$<*Sl
UC.
edn. (p. 142-143) of the
of the KS. has
160),
for
(p.
&
aôlôiPi in
160) has mentioned the third
reading g>^*j<aifi also with these two readings in the
Both the editions of the KS, differ
(p.
UC
120-121) has mentioned 3i$ato<nft
note, while G. K. B. edn. of the
Bombay
G. K. B. edn.
ft.
note.
in giving this variant.
KS. has 3^d^<silPi, while K. M. edn.
(p. 117)
VARIANTS FROM UTTARARAMACARITA...
Vol. XXIII, 2000
63
7.
IF?
ifl (HÎÎM
This verse has
* cW
many
qf^rmf^w
variants as under
cFsrrr
<r?r
1 1
u.
3.45
UG
have
this reading.
While both the
editions of the KS. have
This reading
given by N. S. edn.
is
W^T:
95)
(p.
&
^M
for sfcf
U.
edn. (p. 158) of the
J.
UG,
while the other editions have accepted ^fi^^dlsf? for î*îdi ?
See
(p.
G. K. B. edn.
80)
Kane
in the
&
Kale edn.
&
edn.
102) S. K. edn.
(p. 93) of the
(p. 46), S.
(p.
R. edn.
(p.
119),
Kane
edn.
UG
Kale edn, of the UC. have noted the other reading î^cidV^ also
note.
ft.
This variant
is
*fi^<=f
only.
seen in the most of the editions of the UC., but
S.
K. edn.
(p.
46)
of the UC. has given 3|frw: for 3&R%.
Kale edn.
(p. 93),
Kane
edn.
also noted srfw-T: in the
ft,
(p.
80)
editions of
KS.
UC. do not
differ in
^WT:
differ in
(p.
102) of the
UC. have
for
giving this variant, while both the
it.
Bombay
edn. of the KS. (p. 131) has
has
for
fi^TT
G. K. B. edn.
note.
All editions of the
&
fifr,
while K.
M.
edn. of the
KS.
(p.
106)
ER. JAGRUTI
64
UC. have
K.
M.
edn. of the
KS.
This reading
is
also
this
accepted
(p.
all
the editions of the
&
UC.
93) has also noted other reading
(p.
reading. While
Bombay
131) has given S^lft for
accepted by
UC
edn. of the
SAMBODHI
this reading.
KS. has
edn. (p. 106) of the
PANDYA
those of the KS., but Kale
for
*fr:
in the
ft.
note.
8.
This verse has also
variants, such as
many
U. C.
2.10
**This reading
(p.
&
55)
This
is
given by N. S. edn.
K. edn.
(p. 48), S.
(p.
S. R. edn.
is also
23)
(p.
&
U.
(p.
ft.
UC. have > for
note by
48) of the UC., while Kale edn.
edn. (p. 41), G. K. B. edn.
edn. (p. 78) of the
J.
37) of the
noted in the
Kane
58-59),
(p.
Kane edn.
(p.
55) has given
U.
C., while
Kale edn.
fc.
&
41)
in the
G. K. B. edn.
ft.
(p.
note.
Both the editions of the KS. have ^

only.
This reading
is
edn. (p. 55),
Kane
seen in N. S. edn.
edn. (p. 41)
sflfrfk All these three editions

S.
K. edn.
Bombay
reading
(P-
(p.
23)
&
edn. of the
-
211).
*roqifr
&
(p.
58-59)
&
U.
G. K. B. edn.
in the
(p.
ft.
edn. (p. 78) .of the
48) have
have the other reading
S. R. edn.
(p. 37) of the
KS.
(p.
J.
sflf:
UC. have
249) has <nf*K% for tigd*.

note,
which
is
UC. Kale
ilînnfa
for
Tl^ in
the
for
TOFT
ft.
note.
Tisrafer only.
It
accepted by K.
has noted the other
M.
edn. of the
KS
VARIANTS FROM ITTARARAMACARITA...
Vol. XXIII, 2000
65
*
accept by N. S. edn. (p. 58-59), Kane edn. (p. 41), G. K. B. edn.
U. J. edn. (p. 78) of the UC. Kane edn.
G. K. B. edn. of the
This variant
(p.
48)
&
is
&
have also noted ^-irtffisFTo

the
S.
UC.
Bombay
(p.
n the
55) has given 3<fe*i4fisiHo with frk'I^RsHo
(p.
K. edn.
for the fHuitffisMo
UC
(p.
23)
&
edn. of the
S. R. edn. (p. 37) of the
KS.
(p.
ft.
note. Kale edn. of
n the
note; while
UC. have ^fe'l^fisHo
i'lsiHo but K. M.
249) has
ft.
only.
edn. of the
KS.
211) has
This reading
is
seen in
all editions
of the
UC. except
S.
K. edn.
(p. 23),
which
has tflflWclltMHdl: for
wwMHdl: for
Thus, as observed above, fixing up of a given variant poses many problems.

We came across eight to nine fresh variants, which are seen only in the KS.
of Hemacandra.
We
fixation of variants.
think that this
should take us a long
way towards
SHRIMAD RSJACANDRA'S VIEWPOINT OF DHARMA

IN THE KAVYAM&LA
Sunanda
Dr.
Y. Shastri*
After deliberating over Srimad Rajachandra's writings,
came
across 'Kavyamala',
Paramfruta Prabhavaka Mandal', in 1964. These are

published by 'Mumbaistha
miscellaneous poems. Some have title indicating the content and some without
of inner thoughts of him. No doubt, all his
any caption are rather strong flow
with the spiritual thought. Many of his
poems are some or other way connected
bear a secular hue and many depict his inner devotion to his alma mater
poems
poems one does not miss his craving to

words. Such experiences, as we know, are
Jaina philosophy. But, in each of these

translate his inner experience in the
beyond any perceptible boundary called 'Religion' or

After going through these poems, one thing struck
He
high concepts about TDharma'.

gross idea of 'Religion' as
we
me
hardly connects the
'sect'.
strongly, that he has very
word 'Dharma' with
the
understand. Therefore, I have tried to analyse his
concepts about 'Dharma'.

TattvarthasUtra defines
1
f,
forwardness
(7) austerity
celibacy
i.e.
51
i.e (1)
'Dharma' as
supreme forgiveness
3TT3"; (4) purity

cN";
VSTMSIHI; (2)
modesty
sta"; (5) truthfulness

?f?T; (6)
c^HFT, (9)
(8) renunciation
sw<f. Similar definition
is
non-acquisition
*TT^; (3) straight
Self control -
Sffosg^r and (10)
given in the Pragamaratiprakarana
"This path of religious virtues which consists
viz.,
of supreme forgiveness,
modesty, straight forwardness, purity, self control, renunciation, truthfulness,

austerity, chastity,
and non-acquisition should be resorted to (by the
householders.)." Definition in the Tattvarthasutra

is
based on Jain Agamic
* Dept.
monks
and
and the Pragamaratiprakarana
texts.
of Sanskrit UnL School of Languages,

Gujarat University, Ahmedabad.
Vol. XXIII,
SHRIMAD RSIACHANDRA'S....
2000
^rimad Rajachandra looks

aspirants to look
the
at
'Dharma
67
exactly
way Agamas want
the
Although Srimad Rajachandra s approach is of

of
'Dharma is rather different. He leads aspirants
same viewpoint, his treatment
in
*Dharma'
towards
gradual stages. Thus three stages can be surmised from
spiritual
at.
these
poems
they are
(1) Preparing the
ground for the understanding of Dharma.
(2)
Defining principles of Dharma
(3)
Easy way
in the light of
to follow the doctrines of
Agamas.
Dharma.
of ground for the understanding of Dharma
(1) Preparation
First
poem of
the
'Kavyamala'
collection
is
%To5-
Jfe
Hjfr'.
Here,
He
not permanent.
that body is destructible
propounds with various illustrations
The outer ornaments are of no use for they cannot protect you from the' sure
It is -
death of body.
Then he
says,
"whether one
the death spares none.

his ten fingers,
still
Here ^rimad wants
One
or a very brave one,

king, or a very lucky person
stones on
may wear the rings of different auspicious
is
he has to leave
all
that
and depart. Srimad puts
nature of
his readers to realize the destructible
it
as
human body.
than the worldly gross

Therefore he wants others to concentrate on higher goals
achievements. This view

metre, that, life
is
is
further elaborated in the small
momentary
like a ripple of water
poem
of Upajatt
and desires of worldly
DR.
68
are
object^
attached to them,
Same thought
He
false.
says
is
colours
the
like
He
says
SUNANDA
Y.
SHASTRI
SAMBODHI
one should not become
of rainbow. Therefore,
repeated in the poem,
*?7Fw<w"'
that all apparent
world
is
6
I
When
the falsity of
go a step higher,
one's self
U
i.e.
i.e.
etc.
constantly thinks that
and one's own body,
Same
is
^thought
is
understood, then one should
one should cultivate 3^ccmi<=Mi or
from body, home, people
0ne who
riches,
body and the apparent world
is
Sli-p^TT
differentiating
The Prasamarati defines SHlccWIcHl
am
distinct
from
my
unaffected by Kali in the
refelcted in the following small
poem
as
relatives, servants,
form of grief."
of one stanza composed
in
HKT cR ^^fci^ci^
;TT
n
Le.
"This beautiful body
caste,
wealth,
home and
not mine, beautiful wife,

son, brother, servants, clan,
youth, nothing is mine. Oh Jlva
do cultivate the
is
feeling of distinctness."
On more
clear
words he says that the soul
far
is
different than
body
sncrr >,
n9
To confirm
tfus
detachment he elaborates the faults

another giti of two lines in
very strong words, i.e.,
of perishable
body
in
Vol. XXIII,
SHRIMAD RAJACHANDRA'S....
2000
69
10
II
which means,
'the
mine of excreta and
is
body
urine,
it is
house of old age and
various diseases.
Therefore, disregarding the body one should seek spiritual

$rimad
Rajachandra prepares ground to sow seeds of righteous
goals'. Thus,
path of Dharma.
(2)
Defining the principles of
Dharma
in the light of
Agamas
Now when
the worldly goals are disregarded, what next ? When the traveller
has left the earlier town, he must know the way towards next halt, or somebody
should guide him. Here, $rimad has become guide and explains the nature of
- as
taught by, Agamas in very lucid poetic manner.
Dharma
3rimad defines 'Dharma

is
the
means
to
know
as the
means
9
'Jagadifa
to obtain 'birthless' condition of Jiva. It
= Lord
of Universe.
He
says
11
II
i.e.,
"One should
resort to
Dharma
to escape
from delusion, break the shackles
of this world, to cut the wrong thoughts and establish good ones, to know the
to know the Lord, to achieve
strength of your attachment, to attain moksa,
W,
he says and enjoy supreme bliss." In this same poem

"without taking resort to the Dharma, one does not know difference between a
birthless
state
good person and a sinner."
12
SUNANDA
DR.
?0
Further
one's
in the
self.
same poem, he propounds
SAMBODHI
SHASTRI
Y.
that,
"Dharma
necessary to purify
is
following spiritual path, then

should concentrate on Dharma and should not
in
If the aspirant is interested zestfully
He
He
doubt."
says
he should stick to moral rules.

be deterred by the
13
Uptill
Srimad
here
consciousness.
He
explains
it
Still,
to
directs
where the destination
main thing remains to be seen,
in the
poem
WHI^
(ft
i.e.
"essence of
beneficial
for
acceptable for
Le. there is
Dharma
all/'
all.
is
Thus,
i.e.
is,
after,
what
leaving
is this
body
Dharma
'
spf as follows
essence of
all
by one and all and

5rimad is, that which is
doctrines, accepted
Dharma according
In another stanza he says
to
no other 'Dharma' than kindness, compassion. Here, he seems

same thought of the Pragamarati - that is-
to
propound the
"Compassion is the root cause of religion. An impatient man never possess

compassion. Thus one who is devoted to forgiveness accomplishes the highest
i.e.
Dharma." In
the root of
the sixth stanza of this
Dharma
poem he
actually says that 'compassion
^S^^^JJo^This
thought
is
expanded further
is
-
Vol. XXIII,
2000
71
eft
16
ii
conduct and charity are there due to compassion. In the absence of

see anything without
compassion, they will not be there, as one cannot
i.e.
"truth,
Sunlight."
Then he
stresses the point of
compassion
"Jain Tirthankaras do not approve even hurting a petal of a flower. Wishing

of Mahavlra." Then he says happiness of all beings is the main teaching
i.e.
18
II
Jain
the philosophies propound compassion as die 'Dharma'

about compasTirthankaras also say the same thing. There is no contradiction
i.e.
sion."
i.e.
itself.
"all
Then
finally
he
relates the benefits of
Dharma
consisting compassion
of
"if people understand compassion as the essence
attain etermal bliss." In the
poem
smm' 19 Srimad
,
Dharma, they would
calls
him 'tf, who has
towards one
kindness, softspoken, and beneficial
qualities like peace, morality,
20
Even
as rf 3fr3OR
garden of Dharma incarnated.
He calls such
and
all.
while bringing
he says "Hanumana followed the rules of Morality
Sita back. Therefore he is known as 'Jati' (yati).
21
DR.
72
Thus,
the
SHASTRJ
Y.
SAMBODHI
and basic principle of Dharma, as seen by Srimad is

rimad later tells about other principles as chastity, renunciation
first
compassion.
etc.
SUNANDA
as well.
Srimad has priased and explained the importance of celibacy in *dw4f^<?l3<l' 22 as-
WJFf
i.e.
"who
disregards a beautiful
woman
after seeing
indeed, equal to the Lord." Then he says
23
II
her as
wooden
statue,
is,
24
||
i
i.e.
"the
main thing
to
conquer
in this
conquered then everything else
is
i.e.
"to attain
the
is
world
temptation of
is
conquered."
Then
woman, once
finally
he says
it
Supreme Knowledge, one should be competent, and
this
25
competancy can be achieved through celibacy."
Srimad explains
faults of 'craving' or
^TTin
Here, the principle of renunciation or
his
c^TFT is
famous poem
'<jUJ|l
propounded by
criticizing
the
craving,
thus,
human being
upward
to gain
is
not happy with what he has but

always looks forward and
more. Then, Srimad further

says
5TR
2000
Vol. XXIII,
= even one reaches

leaves. Craving,
is
the
Dharma by
(3)
Easy way to
to
the position of god,
really difficult to
explaining
its
main
it
in
still
principles.
the doctrines of
Gradually he teaches
daily actions.
supreme
the craving for
more never
overcome. Thus, Srimad explains nature of
Ms
them how to
J>rimad Rajachandra does not leave

lurch.
What
73
readers
follow
rather spiritual aspirants in
Dharma and how
to
Implement
a person should strive for and

finally achieve the
bliss.
he asks the aspirant to reflect on the thought that, "by doing what one can
be happy and by doing what one is not. What he himself is and from where he
First,
has
come
qpft* sftsr
5f^rrq"
27
Then he tells to give up all the doubts, since the knowledge does not enter
where doubt is. Knowledge is possible through devotion to the Lord and the
Lord can be attained only through proper Guru. He says -
IFF
cfgT
^THRR
Then he teaches
Syadvada
that;
as well
i.e.
one should understand
all
28
II
the doctrines as one and learn
29
Then one should
learn about nine fundamental principles of Jainism
Ajlva, Papa, Punya, Asrava, Bandha, Samvara, Nirjara,
Moksa.
- viz.
Jlva,
74
DR.
He
says
SUNANDA
Y.
SHASTRI
SAMBODH
30
1 1
Further, the principle of Pudgala is

explained. Jlva is
Pudgala or body is formed
through Karma.
bound by Karma and the

Therefore, one should have
knowledge of Pudgala.
sftcf
In the
poem 'wHFTH^r', (p. 27). Srimad shows a

simple path to follow the
nghteous path of DAarma
effectively; such as - (1) one should not behold
another mans wife and one should
not
for
long
(2)
One
should follow 12 Vratas"
fundamental
(^^^^T,
principles taught
another's wealth -
, 30,^, and
ft^^ an(J
reflect
by Jinas. This simple path will lead
to
Vol. XXIII, 2000
75
ie.
IFRT ITO?RIT^
He
also
propounds detachment
as the
key of happiness
is
according to
34
knowledge. He lucidly describes

Jain Tirthankaras and Mahavira,
Ultimate goal of resorting to the Dharma
what knowledge
3T5^r^rr n
is
35
II
i.e.
Agamas
are for the' purification of Jlva.
One should know
the nature of Jiva
through Agamas.
him
^rimad's personality expanded by his spiritual experiences does not bind
only
to the scriptures.
He
says
fR
1H
36
II
DR.
76
i.e.
mature language,
When
it
says that
comes
it
to
is
SAMBODHI
SHASTRI
only
in the
is
rituals,
in
knowledgeable person.
knowledge, he does not stick only
Knowledge
and other
Y.
not only in the scriptures, nor in the brilliant

poetry, nor
is
"Knowledge
SUNANDA
Jaina concepts. He
not attainable by following the daily Jaina routine of
but knowing about
Moksa
is
to the
the
knowledge.
Wit
c*rf
37
Further,
3rimad even discards the
Because knowledge
earlier steps of celibacy and self control.

not attainable through celibacy or restraint, but
only
is
through knowledge.
And
finally,
he declares
that
'controlling
mind
is
the
only
way
to
attain
knowledge*.
39
II
3rimad Rajachandra not only explains the

importance of Dharma, but he also
what happens in the absence of Dharma, viz,
tells
Without Dharma wealth, abode and grain

perishes
Without Dharma the earth goes barren.
Without
Dharma
the intellectual
is
Without
Dharma
the courage
no more firm.
is
misled.
i.e.
itf
forr
FT, srnr,
i^rr
40
Vol. XXIII,
In the
2000
two
lines of ^Rratl" (= stone), he actually
77
compares a dharma
less person
with stone.
%TT
g^rarfT,
f^RT spfsft
^W
41
II
can be
Throughout these compositions his sense of proportion, clarity and logic
efforts in
felt. His devotion towards finding the truth propels him to put his
words. Not only that, but he has inner urge to share his knowledge with other
true Dharma and lead them
aspirants and explain them the nature of
spiritual
towards the final truth. Srimad Rajachandra's craving for truth has taken him
all the doctrines of all
beyond any barrier of religion. He sees oneness between
religions.
Notes
9.6.
1.
TattvMiasutra,
2.
Prasaniaratiprakarana, 167, Dhamiadhikarah
3.
Klvyaniala
4.
ibid
5.
Kavyaniala
6.
KavyaniSlS
7.
Prasaniaratiprakarana
8.
Kavyaniala
9.
Kavyaniala
10.
Kavyaniala
11.
Kavyaniala
12.
Kavyaniala
13.
Kavyaniala
14.
Praâniarati 168,
p.
p.
3.
-
p. 7.
p.
p.
13.
p.
38
p.
13
p.
p.
p.
154,
.
DR.
78
p. 5
Kavyamala
16.
Kavyamala
17.
Kavyamala
18.
Kavyamala
19.
Kavyamals
20.
KavyamalS
21.
Kavyamala
22.
Kavyamals
23.
ibid
24.
ibid
25.
ibid
26.
Kavyamala
27.
KEvyamala
28.
KSvyamala
29.
KSvyamala
30.
KlvyamSte
31.
Kavyamala
32.
PraSamarati Prakarana
33.
Kavyamala
34.
Kavyamala
35.
Kavyamala
36.
Kavyamala
37.
Kavyamaia
38.
Kavyamala
39.
Kavyamala
40.
Kavyamala
sffa vrfsrarat
41.
Kavyamala
^qf^rt
p.
p.
p.
p.
p.
p.
p.
17
p.
^w
p.
25
p.
25
p.
26
27
p. 21
SHASTRI
W
W
W
p. 27; PraSamarati,
p.
Y.
'**f
15.
SUNANDA
p.
22-23
p.
40
p.
40
p.
41
p.
41
p.
42
p. 5
p.
187, Jivadhikara.
SAMBODHI
ibliography
1.
79
SHRIMAD RSJACHANDRA'S....
XXIII, 2000
3l
tloWMl
*fa$
WETS
SPfcr,
collection
by
iH^Wdld ^sNf,
Ahmedabad,
Mumbaistha Parama^ruta Prabhavaka Mandal,
2.
Part I
Tattvsithsdhigamasutra with Siddhasenaganiffka.,
1930.
Pub. J. S. Javeri, Bombay, 1926
&
published by
1964.
II,
Ed. H. R. Kapadia,
&
Ed. & Tr. Yajneshwar

Acarya Umflswati Vacaka's,
- 1989.
of Indology, Ahtnedabad
L. D. Series 107, L. D. Institute
-
Pratamaratiprakarana
Shastri,
S.
4.
5.
^rimad RSjachandra
- Life,
Mandal, Ahmedabad
The Self Realization
Janma Shatabdi
Digish Mehta, ^rimad Rajchandra
1978.
-
Tr.
of Srimad Rajachandra's Ataasiddhi
Brahmacari Govardhandasji, Pub. by ^rimad Rljachandra

1985.
Mandal, ^rimad Rajachandra Ashram, Agas.
7.
Jeevan Kala
Trust, (Tr.
8.
Mumukshu
(Anuyayi)
Srimad Rajachandra Prabhavak

by Shri Brahmachari Govardhandasji,
by Dinubhai Muljibhai
Bhavansbodh
Tr .by ^ri
Patel.) Bangalore,
^rimad Rajachandra,
1988.
Rajachandra Ashram, Agas,
Tr.
1991.
by Dinubhai Muljibhai
Patel,
Srimad
IWRT SIN 1
if
^f
w
HRT 1
SRI
SRfTcIT
*
*
Presented at the A.I.Q.C., held at Baroda on 13-15 Oct. 1998.
Reader, L. D. Institute of Indology, Ahinedabad-380009.
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K.
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SaUtya&stra
Ahmedabad-1983.
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p.
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U 9
117
II
Dr. K. V. Mehta*
jra^r
fniz
sfir
j<dwmH
cnî?Rf
VTRT
VTRT
Reader in Sanskrit, Uni. School of

Languages, Gujarat University, Ahmedabad-9
XXIII, 2000
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126
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(-HKtMCIK:)
(i)
NMYXVATSRA
.-
SIDDHASENA DIVAKARA; Abhay Kumar

Book
(2)
Eastern
Depot
'
Book
First
Linkers;
Edition
'
Second Edition,
1986
XXIII, 2UUU
(3)
||
vjt^vjHIuiHIHIttl^hHHMHHIuit^l
127
||
u
l,
(4)
fclljlclrl!
1984
INDIAN PHOLOSOPHY; Volume

3^cJK:
*l^fct>*iU *?lFH<n:
1MHK1
and 2 Dr. Radha Krishnan
?RT, fe^ft, 1973
(5)
1993
1968
^TFT - 3
9W ti^h<
iHj
1969.
(6)
1989
(7)
,
flcfN"
<H^*<% 1970*
(g)
1992
r:,
(10)
*yW*lW:
Poona,
1951
^HNl4PKftd: The Bhandarkar
Oriental
Research
Institute,
1978
(11)
1940
(12)
1983.
3^^
(13)
ifi^FriH^ftm
(14)
?fr^^*te^
(15)
Uftd
^T Mfil^H,
First Edition, ^KFRft, 1978.
REVIEW
Padmanabh
Jaini,
S.
Banarasidas PublishersPvt.
on Jaina
Collected Papers
Ltd., Delhi,
pp xvi+428,
2000,
Studies, Motilai
Rs. 395/-
In America there are only two names prominent in Jaina studies, viz., Maurice
Bloomfield and the Late Professor W. Norman Brown. By the beginning of World
War II, Western Jaina stdies were at a standstill. On the Continent and in the
English-speaking world, Jainism attracted little sustained study. While Alsdorf,

Frauwallner and Renou devoted sections of major works on Indian
religions to
Jainism, historians
Heinrich
The
and
sociologists, like
Zimmer and Basdhamcontinued
Max Weber, Vincent

to
devote some
Smith, B. Lewis,
attention to Jainism.
history of Western Jaina studies reflects the influence of scholars
looked
to
Jainsm for that which was other than Jainism
Buddhism, Ajivikism,
historical facts,
etc.
art,
itself,
i.e.
who
for
Pertinent questions
lingustics,
essential to an understanding of Jainism have been
ignored, questions such as
the presence of fatalism and the absence of of Gandhi.
Thus, in conclusion,
there
would seem be considerable
justification for the Jaina conention that they

have never received the serious attention of the Western scholar to
bhakti,
yoga or tantric movements in Jainism.
No
attention has been paid to
Hindus.
The
influence of Jainas
the comparative sociology of Jainsa and
on the general Indian
political history has been

ignored, as has been the Jaina claim to a share in the philosophy. From this brief
specimen of Jainf s outlook, one can visualize his valuable contribution in the
Sections III-VL The research
papers of the
of Professor Padmanabh
papers
Shrivarma
Jaini
on Jain Studies were
scattered in
learned publications.
They cover a wide range of
topics including the Jaina view of the nature of reality, die doctrine of
karma,
the problem of rebirth, the idea of
omniscience, the aptitude for salvation, and
They are brought together here
the assimilation of
many
for the first time.
Hindu myths and
rituals.
Throughout his long academic career spanning some forty years since his
appointment as Lecturer in the LD. Institute of Indolgy, Ahmedabad, in 1951,
upto
his current
as Professor of Buddhist studies at the

University of
California at Berkeley, Jaini has focussed his research
on the religious,
philosophical and literary achievements of the Buddhists and the Jains. In his
insipring
and
position
provocative
works
Jaini
has
employed
various
styles
of
Vol. XXIII,
REVIEW
2000
investigation.
Sometimes
has
he
approached
Buddhism
and
Jainism
as
with the
or with reference to their engagement
independent phenomena
studied the interaction of
Most often, however, Jaini has
encircling Hindu world.
to throw
with evidence from one tradition being deployed
these
light
two
religions,
on the
other.
his
doctoral dissertation
to
has written a voluminour introduction
the onlyVaMasika work
edition of the Abbidharma-dlpa,
comprising his
Abhidharma-ko* **1
Vasubandhu's Sautrantika-leamng
directed agaist the great
from
Jaini's earliest articles emerged
Jaini
In the specifically Buddhist area,

of
of i, They display at the outset two
SsTJduction'as original components
with the primary sources with thei
*e main virtues, viz, close familiarity
charactensed Janus
which have
careful documention, and clarity,
consistency Buddhism as a tranr
in the area of Theravada
w'rk Further, Jaini's contribution
of reference in he shiftm
Atonal phenomena will prove an important point
the canonical Pah literate c
emphasis away from
and
ethnographic
pMllgicd
Mto*
Sri
Lanka.
in the
recent years.
Md. durins Ac career of

Dm,das has sough,
Jatai a,
to define
a student,
^^
**?*!*
d
a^d.
strcr^
4e
KANSARA
DR. N. M.
130
SAMBODHI
"the culture of the strivers", that is to say, the religious, philosophical
and
literary
achievements of the Buddhists and the Jains.

Jaini's intellectual control
over
this
area has
adopt various styles of investigation. The

exemplified in
brief.
Thus,
it
is difficult
meant
that
he has been able
to
of this style may be

to read far in Jain literature without
fruitfulness
encountering the terms bhavya and a-bhavya, which designate respectively those
innately capable of advancing along the path of spiritual release and those
innately destined to make no progress at all in this respect. Since this
dichtomy
implies acceptance of something akin to predestination, it is highly problematic

for a religion which argues for the
supposedly essentil equality of souls and their
common
ability to transform their status
been the
first to
draw
through
effort,
and Jaini seems to have

and A-bhavyatva:
attention to this. In his paper

"Bhavyatva
Jaina Doctrine of Predestination', Jaini has

explained these two categories by
to the Buddhist Vasubandhu's
Abhidharma-kosa-bhasya and the
reconstructed teachings of the Ajlvaka leader Mankhali Gosala. This is a
masterly
demonstration of the sectarian modifications on the old sramana
doctrine of
reference
predestination. N.M.K.
Jain Sagarmal and Pandey

Shriprakash
; Multi-dimensional
Application of
Anekantavada, Parlvanatha Vidyaplfca, Varanasi and Navin Institute of Selfdevelopment, Ahmedabad, 1999, pp. i-xlviii + 485, Rs.500/-.
This book
a compilation of the
papers presented at the National Seminar
on Anekantavada, organized
by Navin Institute of Self-development
Ahmedabad, in 1993. It also contains some of the selected
essays on
Anekantavada out of different essays received for the
Essay Competition on
Anekantavada organized by the same institution. These
have been published bv
Parsvanatha Vidyapltha, Varanasi.
is
In his Foreword, Dr.

Bhagchandra Jaina Bhaskar, the Professor and Director
of the Parsvanatha
Vidyapltha, Varanasi, has welcomed this book as an addition
to the
study of Jaina philosophy, since it deals with the
utility of Anekantavada
the field of
religion, philosophy,
jurisprudence, personal management,
enwonment, phenomenology,
resolution,
almost
papers
all
mental peace,
science,
modern psychology,
strategy
for conflict
both the sections in

English and Hindi cover
the prominent issues connected
with the theory of
relativity. All the
included
in
philosophical views
the
etc. Its
book are valuable
for
understanding
and establishment of world

peace
the
Indian
Vol. XXIII,
REVIEW
2000
131
an elaborate Introductory Rhumika,

covering forty-eight pages, in Hindi, entitled "Anekantavada: Siddhanta Aura
in two sections. The sub-titles in Section I are:
'Anekanta Eka
Vyavahard*
Sagarmal Jain has contributed
Dr.
Ke
Ka Itihasa, Anekanta, Kyom,

Vastutattva KJ Anaikamtikata,
Manaviya
Vyavaharika Paddhati, Anekantavada

Vastutattva Ki Anantadharmatmakata,
Vikasa
Jnana Prapti Ke Sadhanom Ka Svarupa, Manaviya Jnana Ki Simitata Evam

Sapeksata, Kya Sarvafina Ka Jnana Nirapeksa Hota Hai?, Bhasa Ki Abhivyaktisamarthya Ki Simitata Aura Sapeksata, Syadvada Aura Anekanta, Vibhajyavada
Aura Syadvada, Sunyavada Aura Syadvada, Anya darsanika paramparaem Aura
Anekamtavada, Jaina Parampara Mem Anekantavada Ka Vikasa, Anekantavada Ka
Saiddbantika Paksa - Syadvada - Syadvada Ka Artha-vislesana, Syadvada Ke
Artha, Bhangom Ke Agamika
Adhara, Anekantavada Ka Bhasika Paksa, Cihna
Bhangom Ke Samketika Rupa
Thosa Udabarana, Saptabhmgl Aura

in
the Section II ore: Anekantavada Ka
The
sub-tides
Trimulyatmaka
Vyavaharika Paksa Darsanika Vicarom Ke Samanvaya Ka Adhara Anekantavada,
Anekanta Dharmika Sahisnuta Ke Ksetra Mem, Rajanaitika Ksetra Mem
Anekantavada Ke Siddhanta Ka Upayoga, Manovijnana Aura Anekantavada,
Prabhandhasastra Aura Anekamtavada, Samajasastra Aura Anekamtavada,
Parivarika Jivana Mem Syadvada Drsti Ka
Upayoga, Arthasastra Aura
Rupa
Tarkasastra.
Anekamtavada, and Anekanta Ko Jine KJ Avasyakata.

Section
of the book contains
its
introductory part, entitled 'Multicontributed by Shri Navin Shah, The
first
dimensional Reflections on Anekantavadd

Managing Trustee/ Director of the Navin
',
Ahmedabad,
such as the
covering the
scientific
expresion of realistic
words and percepion,
first
Institute
forty-seven pages*
He
of
Self-development,
has discussed the topics,
model, dimensional view-points, reality interpretation and

perception, words or language, inquiries in reality about
analytical
methodology of knowing the
reality, limitations
of perception, variety of validation irrational appraoch, irrational fantacy variety

of valid interpretation, relativity, synthesis and harmony insight, base of an ideal
method, decoding terminology with
illustrations
opposite but complimentary
facets of
application of multi-dimensional discipline, multiple
Anekantavada in relation to democracy, leadership, management, tranquility,
view-points,
social
counselling, journalism, jurisprudence, creativity/ brain storming, empathy,
dissection
adjustment, art of discrimination of righteousness and unrighteousness,
model, exception model, alternative model, Anekantavada model, contemplation

model, parliamentary and democratic model, judicial model, rational thinking,
conclusion and philosophical widom.
DR. N. M.
132
Section
II
KANSARA
SAMBODHI
contains nineteen English articles by scholars like
Bhagchandra Jain
Hemachandra Jain, Ramjee Singh, Ramesh Betai, Utpala Modi, V.M.

M.B.
Shah, T.U.Mehta, Hasmukh Savlani, Rajmal Jain, J.J.Shukla, Rajesh
Doshi,
Kumar, LC. Jain, H, C. Jain 'Hema',Nilesh N. Dalai, achnita Yajnika, S.L.Pandey,
Bhaskar,
and SJ.Shekha. They have dealt with a variety of topics such as treatment of
nature of reality, Jaina relativism, Anekantavada, multi-dimensionality of human
personality, application of Anekantavada in various disciplines, application of
Anekantavada
sonal
in conflict resolution, in jurisprudence, in judicial

process, in per-
in environment, in religion
managhement,
techniques,
its
relevance for
modern psychology,
and science, in management
in Indian philosophical schools,
a strategy for conflict resolution and integral cosmic development.

Section
III
contains sixteen articles in Hindi
Pratibha Jain, Pritam
V.R.Yadav, Narendra
Sighavi,
Kumar
by scholars
Suresh Jhaveri,
Jain, Nagraj Puvani,
Ajit
like
Udaychand
Jain,
Chube, Ramakanta Jain,
Rameshchandra
Jain, Saroj K.
Samani Kusumprajna, Kastur Chand Kasliwal, Samani Mangalaprajna,

Parasmal Agrawal and Ishwarchandra Jain. They have discussed
topics pertaining
to Anekantavada, such as its nature and
its
analysis,
utility, its basis, its
Vora,
its
psychological aspect,
its
relevance,
stability, in
its
use in practical
for
its
importance, in social
physical sciences, etc.
In the Appendix, along with the
developing the
Application of Anekantavada', has

topics.
multi-valued logic, national outlook,
philosophical analysis, in leadership,
modern
announcement
life,
list
of the contributors to this book, an
course material for
been made with a
list
Seminar on
'Specific
of twenty-four suggested
N.M.K.
Yamazaki Moriichi and Ousaka Yumi

Tberagatha Pada Index and
Reverse Pada Index, Philologica Asiatica
Monograph Series 12, The Chuo
Academic Research
Institute, Tokyo, 199^pp. i-ii + 224, Price not
:
mentioned.
the
Both these Japanese scholars have been

working very hard on this project of
Pada Index accompanied by the Reverse Pada Index as also five other
Word
Indexes and Reverse
Word Indexes of these same five Jaina texts, since last

seven years and more and have so far
published such indexes to the five early
Jain texts, viz., the
Dasaveyaliya, the Isibhayai, the Ayaranga, the Suyagada, and
the Uttarajjhaya.
Further, they have given us the Pada Index and the Recverse
Pada index to the Pali text of the
Dhammapada and also Word Indexes to the
Vol. XXIII,
REVIEW
2000
133
the metrical and grammatical analyses

Vinaya-pitaka and the Dighnikaya, doing
by computer.
to make forward and reverse
For the present volume, a computer was also used
based on Oldenberg's edition, including several
pada indexes to the Theragatha
Norman and that by Alsdorf. I wonder why
padas from the text edited critically by
Shri
latest edition of the Jaina Agamas by Muni
they have neglected the
the
If they have strong valid reasons for prefering
Punyavijayaji and Jambuvijayaji.
and
forth
come
time they should
put
texts edited by the Western veterans, it is high
over.
world
the
circles
forward their reasons before the academic
both these scholars deserve to be very heartily

of love for the texts they have covered so far and
congratulated for their labour
have been doing a highly valuable
are going to cover in next few years. They
and every quarter of
trace the source of each and every word
However, in
work calculated
spite of this,
to
a metrical verse of the vast early Jain
texts.
N.M.K.
A Stylistic and Methodological

Bhamaha's Kavyalamkara
Pune 411
Mansanman Prakashan, 4/40 Chandra Prakash, Karve Road,
:
Lele, W.K.,
Study,
and Buddhist
004, 1999, pp. 147, Rs.150/-.

for
the mind
Lele,
Kavyalamkara captured
1963, Bhamaha's
niceties of
the
with
Bhamaha's exensive and intensive reading, conversancy
of the subject, a studious
ancient Kavya literature, a methodical treatment
and queer
study and a rare
exposition of various topics, interdisciplinary
Ever since then an
and
of
Since
forthrighmess.
of humility
exposition of various topics,
Bhamahd which
in
Marathi, styled Satilsastrajna
intensive desire to write a book
As it was well received by the
was published by Mananman Prakashan in 1995.
felt it
he was encouraged and he strongty
university students and teachers,
The present abridged book is
worthwhile to present it to the English readership.
<
the
oucome
of that exercise.
a deep insight
a harsh logician at the same time having
to unfold the
able
he had been
into the characteristics of good literary style,
manner, explaining
creation step by step and in a convincing
process of poetic
transformed beor
ae gradually changed, replaced and
simultaneously how words
His <
used in a piece of poetic writing.
they are finally selected and
a
to be baed on his own experience
discussion in this connection appears
an admirably fine analysis
the iscussion is substantiated by
poet. Besides,
h.
His whole work is colored with
Panini's Astadhyayi, Sanskrit grammar.
Since
Bhamaha
is
DR. N. M.
134
SAMBODHI
which commands both respect and adoration.
personality
Bhamaha
KANSARA
is
It
can be asserted that
the originator of Indian stylistics.
The present book aims

Kavyalamkara,
viz., his
examining the three salient feastures of Bhamaha's

culture and politeness, his thoughtfulness and his reearchat
minded worship of knowledge. Further, it also endeavours to analyse and

evaluate his work from two additional viewpoints mentione below:
(1)
To analyze and
test
his
work
composition and interpretation of ancient
die
in
light
of the
devices
theoratico-scientific treatises
of the
of Panini
Nllamegha and others, who have conceived

about one hundred and twenty-five devices of
writing and expounding theoratical
works. No one so far, except Lele, has subjected
any work on Indian
Kautalya, Caraka, Susruta, Vagbhata,
poetics,
to such
(2)
make
an
analysis.
To compare Bhamaha's views
clear the subtleties
to those of the
and acceptability of
his
Western
stylisticians,
views in certain respects
and
vis-a-
vis western
thinking.
For the
first
time Lele has
presented a critical study of Bhamaha's Sanskrit

from various angles before the
English-knowing readers, and it deserves due
attentiion. Over and above the Preface
(pp.11-13), the work is divided into seven
The
(i)
Founder
of
chapters:
Indian Poetics (pp.14 -26); (ii) The
Beginning odf
text
Indian Stylistics (pp. 27-46);
(iii)
Vakrokti
The Natural Language of
(47-58); (iv) Kavyadosas -Poetic Defects

(pp.59-75); (v) Poetry
(76-90); (vi) Forms of Imaginative Litrature
(91-100); and
Logic and Truth
(vii)
Methodological
Analysis of the Kavyalamkara.
At the conclusion of his
last
chapter Lele has observed that
before the later writers
more or
less
model of a scientific treatise

followed him with regard to the
Literature
to emulate.
Bhamaha
placed
As a
result they
conception of the subject matter of
then- works,
compilation of data, their division into sections
he actual presentation.
were
and sub-sections and
They
undoubtedly influenced
his methodology,
the contents and the
general outline of his work. But more than
that, they were
my
profoundly mfluenced by his theoratical views and

therein lies BhlLdJs red
and lastmg accomplishment His
Mowers based their own doctrines on the
vanous conceptual
which
aspects
Bhamaha
"
either expressly stated or

indirectly
Creati0n C Upled
P C
Ae "to"* of P etics
and E
Hemacandra upheld this line of
thinking of BhLaha
'
REVIEW
2000
Vol. XXIII,
135
Kuntaka admirably turned Bhamah's vakra-sabdokti into the vakrata of padapurvardha, pratyaya and vakya, and carried out an imaginative and interesting
of prakarana-vakrata and prabandha-vakrata on the basis of the
vakrata of the subject matter referred to by Bhamaha. Again, it was really to
discussion
Bhamaha
that Kuntaka
was indebted
for his doctrine, viz., the
compounded
state
The
words and their meanings is

principle, of prevention of
dosas as an effective means of producing poetic beauty, propouned by Vamana
had its origibn in Bhamah's work. And, it is the Bhamaha's viewpoint that the
called kavya.
of
truth
scientific
is
different from the poetic truth that had
been amplified by
Anandavardhana and Rajasekhra.

Lele
has
further
remarked that the later-day
both the stand-points,
Bhamaha's
viz.,
theorists
upheld
that the creative-literature could be
readily
any current language or even a dialect and that it was subject to

various classifications based on prosody, language, subject matter, medium, etc.
must necessarily
Taking a clue from Bhamaha's statement that a mahakavya
composed
in
with the great personalities and their lives, his folowers laid down
somewhat mechanical rules as to the number of the saigas of a mahakavya.
Bhamaha's exhortation that it should be sad-asraya was later
deal
Similarly,
transformed by Mammata into his oft-quoted axiom 'Ramadi-vad vartitavyam na

ravanadi-vat Bhamaha vehemently protested against the blemished composiions,
The
so also did Dandin, Rajasekhara, Ksemerndra and all other later poeticians.
be traced to
roots of Ksemerndra's doctrine of aucitya and camatkrti couls also
Bhamahas work.
advocated were not only upheld
Thus, the literary values which Bhamaha
scene after his departure but were
by those thinkers who appeared on the
their turn helped the
furthered and shaped into different doctrines which in
of Indian poetics. In this way, Bhamaha's work,
philosophical development
a sound basis
which was itself supported by his predecessors* works, provided
and refleced on it,

who, after having studied, taught
of
and writing before the succedding generations
placed their own research
In
became the posterior adhara.
scholars. In other words, the anterior adheya
to
Kavyzlamkara was resorted
to put in Caraka's words, Bhamaha's
fine
and great persons (sumahad-yatasvi-dhlra(asevita) by brilliant, renowned
the status of Bhamahas
and it is an attribute which at once elevates
to the later-day thorists
purusa);
work
as a scientific treatise.
DR. N. M.
136
KANSARA
SAMBODHI
At the end of his book, Lele has given a Bibliography listing twenty-nine
English, two Hindi, one Prakrit, and nineteen Sanskrit works, an Index of tides
of works and authors. His bio-data on the last
highly bright career both as
oversight,
is very interesting and reveals his

a student and as a writer. Unfortunately, may be by
he has omitted the
have loved
to
know from
details of his proessional career
his bio-data.
which we would
N.M.K
Raghavan, Dr. V: Sanskrit Ramayanas Other Than VahnZld's - The

Adbhuta, Adhyatma, and Ananda Ramayanas^ Dr. V. Raghavan Centre For
Performing Arts, Chennai - 600 020, 1998, pp. xiv + 143, Rs.100/-.
The present volume is a compilation of the lectures on the three

Ramayanas
delivered by Dr. Raghavan under the H.R. Karnik Endowment at the
University
of Bombay. It gives a remarkable insight into the non-Valmiki
Ramayanas
the Adbhuta Ramayana, the Adhyatma Rramayana, and the Ananda
viz.,
Ramayana,
Raghavan gives a new perspective to
comprehend the plan and the purpose of each one of them.
which are
all
the Sanskrit digests. Dr.
The main purpose of the Adbhuta Ramayana is to

present the Sakta religion
and philosophy. To this end, SIta is here made the cenral
figure and identified as
the form of Sakti, like Mahesvari,
and
with
her glory described on
Durga
others,
the model of Vibhuti-yoga of the Gita and she acts like
Mahakall,
destroying
Havana. Consequently, certain important
changes are introduced in the story,
envisaging two Ravanas, descriptions of the
Siti
Ragas and the
Ragims,
presented as Ravana's daughter, Rama losing his wife, and Manthara

playing a
wicked
these do not seem to be relevant for the
central purpose
roleÂlthough
of giving a Sakta orientation to the
the tide of the
work
Ramayana,
by the marvellous
acts
performed by SIta while
is
justified
killing the senior Ravana.
The very title of the second work,

viz., Adhyatma Rramayana suggests that
the work has a
philosophical orientation, with much of its
philosophy drawn from
the Bbagavata, and the
philosophical stotras and discourses that occur in the
latter work are summarized here.
Rama, though an incarnation of Visnu, is
described here as a role model of Krsna in the
Bhagavata. This work is known to
have considrably influenced Kablra and

Tulasldasa, and presents the philosophy
of Ramananda also.
The Ananda Rramayana

with Dasaratha
is
starts
with Ravana's misdeeds
much
earlier than his

Lanka on learning that her
marriage
proposed and the son born to them would kill him.This
act of
abducting SIta.
He
carries Kausalya to
digest
REVIEW
Vol. XXffl, 2000
137
technics to explain the ticklish events of Ramayana, such as

the conduct of Kaikeyi, Manthara etc., as also a number of pleasant ones.
makes use of various
Dr.
Raghavan has been a
contributions
Sanskrit,
to
music,
the
Alamkara
dance
and
scholar
of
multi-dimensional
Manuscriptology,
Sastra,
besides
drama,
staging
His
activities.
Sanskrit
in
writings
original
and
dramas
reveal his mutlifaced scholarship which received

establishing a Research Institute,
and abroad. This volume serves to present some of
great acclaim both in India
as also
his studies on Ramayana, such as the conduct of Kaikeyi, Manthara etc.,
a number of pleasant events, particularly in the Vilasa and the Vivaha Kandas, to
have also been incorporated in
its name. Philosophical and moral advice
justify
this digest.
Arts
Mehta, Tarla: Sanskrit Play Production in Ancient India, (Performing
Publishers Pvt. Ltd., Delhi, (revised
Series, Vol. V) Motilal Banarsidass
Edition), 1999, pp.xxxii
446, Rs.595/-.
Richmond, the General Editor of the

seven very rich volumes, being published by
Performing Arts Series, comprising
of "performing arts, particularly
MLBD, India is one of the great repositories
traditions. The sheer
those of the classical, folk/popular, devotional and modern
in music, dance/drama and
enormity and diversity of its cultural expressions
world. And, this series intends
theatre are the envy of many nations around the
available on these subjects.
to assemble some of the best books now
As has been observed by Farley
P.
into
This book contains thirteen chapters distributed
five
parts:
Part
contains three
play-house) and
provides the backdrop (spectator, performance,
a frame work of
Sanskrit play production
chapters with the titles (1)
-
spectaor-performer-rapport,
interdependence, (2) Siddhi
Rasa Bhava
II has two chapters, viz., (4)
Part
playhouse.
dramas and
(5) Vrtti-pravrtti. Part
III
and
-
(3)
Ranga
the
essene of Sanskrit,
contains three chapters
on
(6)
Abhmaya
of staging, and (8) Svara, Gana, Atodya

practices
performance, (7)'Dharmis
Part IV has two chapters pertaining
to
(9)
evience of survival in India
10)
V contains three chapters entitled_(ll)

in South East Asia, China and Japan. Part
Kalidasa's
scenes/ 'sequences from Bhasa's Unrubhangam,
and Sri Harsa's RamavaE, (12) Visakhadattas
^^^'
Sudraka's Mrcchakatikam VI,
Mudraraksasam
VII, Bhavabhuti's
Uttararamacaritam
III,
Mahendras Mattanlasa-
and (13) dealing with the

Prahsanajznd Vararuci's Ubhayabhisarika,
a modern producer.
tasks before
DR. N. M.
138
KANSARA
SAMBODHI
This book by Tarla Mehta, a well-known actress on stage and films in

Bombay, i.e. Mumbai, is die result of her doctoral dissertation on die ancient
Indian theatre techniques. In his learned Foreword to this excellent

book, die
veteran scholar K. Kunjunni Raja has welcomed it as the one which
gives a
of
the
and
of
Sanskrit
masterly survey
theory
practice
play production in ancient
India, and as a book written in a racy, fluent style with great clarity and
penetration. Besides making a clear exposition of the various features of the
ancient Indian play production, the author has also made a critical
analysis of a
dozen important classical plays, pointing out the salient features
interesting from
the point of view of production. According to the
Nattyasastra tha aim of
play
production was Siddhitx success in making the spectators experience the blissful
rasa through the proper performance on the
part of the actors.
The Appendix at the end of the book provides a list of some

important
authors whose works have provided literary data for this
The Glossary
study.
gives the explanation of the technical terms of
dramaturgy and dancing. The
bibliography lists the authors and titles of the Sanskrit texts and commentaries
that served die author as
primary sources, and further gives part-wise the names

of the authors and their books consulted for the
study of the Natyasastra that
were utilized as secondary sources. The book ends with
useful index. N.M.K.
Harinarayan Bhat B.R.:

Visnubhatta-viracitaAnargharagbavapancika - The
of
Visnubhatta
on the Anargharaghava of Murari, Vols.
Commentary
I-D,
Institut Francais de
Pondichery(Ecole Francaise D'extreme-orient), 1998,
(VoLl), pp. xlvi + 307, price not mentioned; (Vol.
n) pp. 322, price not
mentioned.
This study of the
Anargharaghava-pancika
doctoral dissertation under the
of Dr.
guidance
University ogf Calicut in 1987. Dr. Unithiri
Purnasarasvafi
at the
end of
was written by the author for his

N.V.P. Unithiri an submitted to the
was keen to promulgate the works of
who he thought was the author of the

commentary. But it tuned out
the study that the
pandka could not be attributed to that author.
COVering about forty-four printed pages, Dr. Bhat has

.,
provided detailed information
regarding the play of Murari and its commentary.
Under
the topic 1:
The Anargharaghava and its

Commentaries, (in 1.1) he
is based on the
story of Rama, that Murari
r
P ay bd nSed t0 Ae """fe** ****>
was "he son of
v
,
Vardhamana and
Tanumati, that he lived in a period later than the 9th
informs us that the

play in seven acts
REVIEW
Vol. XXIII, 2000
of the
of the
plot
Under 1.2. 1-7) he has given the actwise summary
the
commentaries
nine
the
information about
play Under 1.3.1-9, he has given
has been precisely fixed by
the Pancika of Visnubhatta, whose date
last one
century.
being
Dr. Bhat at 1400-1450 A.D.
Dr
Bhat observes
at
commentaries on the play

detailed in the History of
the
end of
this
section
that
there
many
other
both published and unpublished, as

M. Krishnamachary
Classical Sanskrit Literature by
in existence,
Cp.639).
of the Pancika, his date, the

Under 2.1-4, he has discussed about the author
with Pumasarasvati, the basis for and
problem whether he can be identified
on dramaturgy, in readings
differences in dates, in opinion
against identificaion,
and conclusion that the issue

of the play proper and in explanation of words,
about writers known by the name,
remains in doubt. Under 2.4-5 information
and
the birth details of, Visnu are traced.
theory in the
taken up the discussion about the dramaturgical
and definitions of
Pancika and the sub-topics thereof such as treatment, position
the prologue in Sanskrit
the bhusanas, treatment, treatment of sandhyantaras,
use of amukba, sthapana
views about it, its classification,
Under 3
is
drama, three different

of rasa and rasabhasa,
and prastavma, krama-niyama in sandhyahgas, concepts
and the extended use of the term sandhi.
observes
of the Pafidka, wherein Dr. Bhat
given an assessment
that the
shows a propensity for grammar,
that the author of the commentary
been recognised by the poet and
work is noted for acuity in grammar, as has
we have
Bhatta. Further he notes that
scholar from Kerala, Melputtur Narayana
the Panak*nn which
a complete dramaturgical analysis of the Anargbaraghava
Under 4
is
land
treatises on dramaturgy are applie
various rules prescribed in different
andhyangai
in terms of sandhs
structure of the play has been analysed
that he
the Dasartpa and the
forthe most part according to
Bhavaprak^
clear and
and sentences from the play are
explanations of words
of the author
rasas in the play, that the learning
detailed in its exposition of the
from
of knowledge can be estimated
of the comment^ in in several branches
Vedic texts to treatises on medicine
the wide rangeTf literature, from
ând
for
to be valuable
and that the commentary proves
therein,
cited
astrology
the
^ **
merits ofthe
understanding the scholastic
play.
DR. N. M.
140
KANSARA
SAMBODHI
about the present edition are given, under the sub-headings,

manuscripts material,
grouping of thirty-four manuscripts, their
description under groups A (1-7), B (1-22) and G (1-5, followed by the details
Under
such
5, details
as
about the manuscripts used for the present edition, the presentation of the text
the text proper of the play, some conventions, sources of qutations in the
commentary, and punctuations. At the end of the Introduction a group-wise

Table of the manuscripts is given.
Vol.
contains, besides the Introduction, the
307
in
commentary,
play proper, in
Anargharaghava
contains
Vol.11
pages.
Sanskrit text of the Paficika

the
Sanskrit text of the
172 pages, followed by the act-wise

Endnotes,
listing the variations in the order of verses in the play, Appendix II

the
providing
dramaturgical analysis of the play according to the commentary,
Appendix III listing the works and authors cited in the
IV
Appendix
giving the extracts from two other commentaries
the Paficika, Appendix
commentary, Appendix
on the play for comparison with
comprising the index of untraced quotations in the

commentary, Appendix VI index of dramaturgical and poetical terms in the
commentary, Appendix VII an index of the verses of the play as commented on
in the Pandka, and
Appendix VIII listing the sources consulted.
Dr. Bhat
commands our
hearty commendation for the excellent
done
in preparing this critical edition of both the Paficika

of the play Anargharaghava. N.M.K.
Udbhava Ane Vikasa
Pasupata Sampradaya,
Savaliya, publ. Ashutosh Savaliya,
This
work by
Dr. Savaliya
work he
has
commentary and
that
(Guj.),
Ahmedabad, 1999, pp.xvi
by Dr. Ramji
H.
112, Rs.100/-.
the first one in Gujarati on this

subject. He has
explored the sources right from the Vedic times
up to the latest published
inscriptions, and has collated all other relevant material in the
form of the latest
books on the subject as also of research
articles. The veteran celebrated scholar
MM. Ke Ka. Shastri has contributed a Preface
(Amukha), while Dr. Bharatiben
Shelat, the Director of the BJ. Institute of
has
wntten
Foreword
Introduction (Prastavika)
by
is
(Purovacana)
Learning and Research, Ahmedabad,

to
this book over and above
an
the author himself.
r-
ChapterS the first one 'inng

e
h
background Cfltowl*. The subsequent
chapters treat the topics such as the
f "* P
8111
Upata Sect its Development, the rise of
*?
,
? "?
>
the branches of the

Pasupata sect,
>
its
literature, its tenets, its preceptors
/ol.
REVIEW
XXIII, 2000
Acaryas),
its
important
centres,
the
sculptures
141
and
images
of
Lakulisa,
espectively.
While Lakulisa himself located himself in the Karavana near Bharuch in South
jujarat, and propagated the faith in the south Gujarat and Saurashtra, the
jubsequent preceptors of the Lakulisa sect have contributed very greatly to its
ievelopment. But, now the sect has survived in the books only, as is the case
A/ith
the Paficaratra sect of Vaisnavism, in those areas.
With due list of abbreviations, bibliography listing about sixty four Sanskrit,
ifteen Gujarati, and forty-six English sources, the book is a valuable contribution
to the Gujarati literature on ancient and medieval Indian culture, much in the
tradition of the celebrated Durgashankar, and others.
NMK.
Abhidhana-rajendra-kosa mem Sukti-sudharasa (Hin.), Parts 1-7, by

Sadhvi Dr. Priyadarsanasri and Sadhvi Dr. Sudarsanasri, publ. Vora
Khubchandbhai Tribhovandas of Tharad (N.Guj.), available from Madarajaji
Jain, Sadar Bazar, Bhinmal-343 029, 1998, pp. 181 +178 +192 +240 +252
+292 +196, RS.75/-+ 50A + SO/- + 50A +50A + 50/- + 75/- + 50/-.
In each volume, the first fifty- two pages containing the poetic Samarpana,
the Subhakanksa, the Mangala-kamana, the Rasapurti, the Purovak, the Abhara,
the SuktiSukrta-sahayogi, the Amukha, the Mantavya, the Do-sabda,
the
other
seven
the
Darpana, and the
sudharasa Men DrstI mem,
Mantavyas>
the
the last sixty-nine pages

Visva-pujya Jivana Darsana, are repeated. Similarly,
of Visva-pujya, and the
works
the
a
list
of
complete
containing five appendices,
works of both the compiler Jain nuns, are the same, though the contents of the
of the
first four appendices change in accordance with that of the concerned part
book. These four appendices give alphabetical index, subject index, the relevant
numbers and contents of the Abhidhana-rajendra, and the index of the
page
Gathas and verses from the Jain and non-Jain literature. It is only between these
two pieces that the text proper of the sayings as quoted by way of illustration in
the voluminous Abhidhana-rajendra-kosa, has been given.
of the Suktis contained in the whole
part-wise break up of the number
and
as follows: (1) 251; (2) 259; (3) 289; (4) 467; (5) 471; (6) 607;
numbered
is
Each of the Sukti
serially
(7) 323, thus totaling 2667 sayings in all.
is preceded by
Suktis
the
one
of
Each
volume.
independently in each separate
in the part
location
its
its Sanskrit or Prakrit text proper,
the mention of its
The
work is
topic,
of the Abhidhana-rajendra dictionary and the page number thereof,

the original source work, and its Hindi elaboration.
its
location in
DR. N. M.
142
The work
is
intended
to serve as
KANSARA
SAMBODHI
an excellent guide to proper conduct,
if
day life and conduct, leading him

gradually to higher and higher Gunasthanas, and ultimately to beatitude of final
liberation from the cycle of birth and death. NMK
one cares
to translate
it
in
own day
ones
Handbook To The Vacanamrtam

Swaminarayana,
by
Sadhu
to
(Spiritual
Mukundacharandas,
Ahmdavad, 1999, pp.xxiv + 258,
Teachings
of Bhagavan
Swaminarayan
Aksharpith,
Rs.90/-.
The Vacanamrtam, the ambrosial
utterances,
discourses of Shri Sahajanandswami, popularly
is
a collection of the dialogues and
known
as
Bhagavan Swaminarayan
among his followers of all the sects and sub-sects thereof. His four direct disciples,
who always accompanied him during his sojourns in Gujarat and Saurashtra, took
down the discourses. They are preserved in the original style and form of the
Gujarati speech as
was spoken by
Shri
Sahajanandswami on various occasions
at
various places and different times. Each of the discourses starts with a short
paragraph describing the place, date, the dress put on by the Lord, and such other
details. It is, so to
say, a completely documented realistic record of utmost historical
importance. The discourses are in medieval Gujarati, and the collection of
the discourses,
numbering 262,
is
known by
name Vacanamrtam.
the
It
all
was
published decades ago by both the centres of the sect, one at Ahmedabad, and the
other at Vadtal; the version of the latter centers been
reprinted faithfully only
with
excellent
recently
get up and beautiful cover-page by the Bochasanvasi Shri
Asker Purushottam
Swaminarayan Sanstha, Shahibag,
The present book

Gujarati. The author
is
a handbook, in English,
specifically
stated in his
Ahmedabad.
based on the original in
Preface
that this
Handbook
attempts to simplify the study of the
Vacanamrtain. It provides an exciting

background which will interest both the young reader and the
newcomer,
regarding the teachings of Bhagavan Swaminarayan. Scholars may also find it
interesting, but they should also refer to the other books of the
Sampradaya
for a detailed
Vacanamrtam
disciples
understanding of the principles of philosophy as propounded in

at random on various occasions in
reply to the queries by the
and lay
The book
followers.
is divided into
eight parts. Part I gives a glimpse of the life and
times of the Vacanamrtam in
three sections. Part II introduces the
considering
Vol. XXIII,
2000
the historicity of the scripture
by throwing light on its authenticity, etc. Part III

Opening Paragraphs of the discourses. Part IV hopes to offer
deals with the
to
guidance
practical
of
imponderables
who yearn
those
Part
life.
to
understand and cope with the
the
major concepts of Bhagavan

Swaminarayan's philosophy and elucidates the necessity of the liberated saint on
the spiritual path. Part VI shows the rich
imagery used by the Lord and gives an
overview of the varied analogies that He has resorted to in order to
the
sublime
wisdom
impart
learned disciples as well as the
lay followers, both
the
to
simplifies
simultaneously. Part VII offers answers to important questions often raised by

young devotees. Part VIII is a brief account of the Guru
Parampara
Spiritual
Successors of the Lord, through Guiiatitanasndaswanil,

Bhagatjl Maharaja, Sastrijf
Maharaja, Yogij! Maharaja, and the present head of the sect Pramukhaswami-
maharaja, as adopted by
its
head quarter
It
is
at
this particular
Bochasan
in
Swaminarayan
sect, the B.A.P.S.S,
with
South Gujarat.
a unique literary product in that no other scripture has been
presented in such a systematic manner of a research
till
now
treatise, with all the aspects,
such as five appendices, source references glossary and index. The very get up of
the book is quite unique and enticing, much like the reported divine
personality
,
of Shri Sahajananda
1998,
his
contemporary
disciples.
NMK,
K: A Consise Encyclopaedia of Hinduism, One

Ban bury Road, Oxford OX2
Publications, 185
7AR, England,
Klostermaier,
World
Swamy, by
Klaus,
ppix + 243, $
The author of
this
10.99.
book admits
that to write a concise
encyclopadia
of
a daunting task considering the enormous diversity of what is called

'Hinduism' and Its history of over five thousand years. There is not a single
Hinduism
is
statement that would be accepted by

not a single symbol tht
all
Hindus as expressive of
all
wouldagree upon
what they worship. He

paths within Hinduism will probably
as typifying
adds that the followers of particular

find the information offered on their specific traditions
further
is
no way
is it
to
do
justice to
the millennia
aspects of the
all
the great
have contributed through
Hindu
insufficient
any of them within the context of
possible to do justice to
traditions.
their religion,
persons,
their lives
womwen
there simply
this enterprise;
nor
and men, who over
and thoughts
to
one or more,
DR. N. M.
144
As
to the
purpose of
this
KANSARA
SAMBODHI
encyclopaedia he clarifies that
it is
meant
to provide
on many expressions of Hinduism and to explain important

terms that one might encounter reading more technical literature in the field.
Unless otherwise noted, the technical terms used are Sanskrit. Given the
basic information
many cases, dates attached

may have different dates.
uncertainties of Indian chronology in
works are
tentative; other sources
The author claims
that care
was taken
to establish
to authors or
a balance betwen people
and places, scriptures and philosophical systems, art and architecture, mythology
and history. However, given the vastness of the country, the bulk of population,
the long history, the rich mythology, choices had to be made. One of the choices
made was not

some of them
to include entries
own
truth,
no
living schools of
Hinduism. The names of
be found as authors in the bibliography.
will
Since a great
on
many entries
are concerned with mythology,
which though has its

with the stories told often on a
historical truth claims are associated
variety of versions, that cannot be harmonized.

historical personalities before the
Even
the stories connected with
modern period are often
inextricably interwoven
with mythical elements, and are hagiographic rather than critically biographical. He
feel that Hindus have always placed greater emphasis on
meanimg than on factual
correctness. Likewise, given the
goes without saying
that
enormous
diversity
of traditions within Hinduism,
no Hindu believes or accepts everything that
presented as 'Hinduism*. Using inclusive terms like 'Hindu'
always and by necessity a certain blurring of real
The auhor
space and the
is
no substitute
is
it
herein
and 'Hinduism' implies
and important
generalizations that have to be taken with a grain of
is
distinctions
and
salt.
honest enough to further confess that
given the
constraints of
very nature of such a work the Concise Encycopedia of Hinduism

for
comprehensive monographs on either Hinduism as a whole or
any of the topics mentioned. The bibliography is meant to direct the user of this
work to more detailed descriptions of issues that
by necessity ould only find brief
mention herein.
With
him from
all
these apologies
all the
by the author
for
which
drawbacks mentioned by him. But,
fact that the author is

fully capable of
we may be tempted
to absolve
difficult to
ignore the
it is
very
warping and prejudicing views of young

Hindus and non-Hindus worldwide. And the author seeks to
successfully do it.
Vol. XXIII, 2000
REVIEW
145
As the evidence we may point out to the author's utter ignorance in places
regarding the Hindu view of life, his prejudice, his poor and unacademic
research acumen, his derisive
style, all
of which rendering the book doubtful,
inaccurate, unauthentic and in bad taste, in stark contrast to the publisher's

note in the back title claiming that the book is "written with assurance,
sympathy and
absence. The evidence is
learning,
(1)
On p.l,
who
it
them being conspicuous by
of
below
as given
the author says that the
themselves, that
the people
all
insight",
word
'Hindu'
was not
probably was a designation coined by
lived
beyond the Indus
their
river, the eastern
created by die Hindus
the ancient Persians for
border of the outermost
province of Persia, that the term 'Hinduism' is an invention of eighteenth century

European scholars who were fond of '-isms' and had no exposure to the reality of
Indian religions, that by
now however
by die Hindus themselves, and
it
the designation 'Hindu' has been taken over
makes sense
to use the
term
to describe a family
of religions that developed over the past several thousand years in Soudi Asia which
have
much
in
common and
share
many
historioc roots.
Now,
the question
is
why
should the author with such and accurate knowledge continue with this term
of the obsolete
'Hinduism', rather than 'Hindu Religion', an follow in the footsteps
scholars of the eighteenth century?
By
relegating the
Hindu Religion
to just
one
*-
but debasing the lofty concepts of the religion. It may be convenient for
and
the author to use the terms like Hinduism, Jainism, Sukhism, Judaism
as Christianism, nor the
Busddhism, but he takes care not to brand the Chritianity
be placed
Islam as Islamism. He knows that in die latter case if he does that, he will
ism'
in
he
is
Salman Rushdie's predicament.

(2)
On
p.
he writes that "it gained

33, under the caption 'Ayodhya',
in
the demolition of the Babri Masjid by Hindu activitists
notoriety through
December
1992,
which provoked the worst Hindu-Muslim
rioting
since
was
over India as well as in Pakistan and Bangladesh." What
It in effect tantamounts to
the necessity of mentioning this incident here?
if not
Is he ignorant as to who Babar was,
independence
slighting the
all
Hindus
deliberately.
the
that it was because
a fanatic roving Islamic looter? Does he not know
birth place of Lord Rama, he deliberately destroyed
place was worshipped as a
as a lasting moument of his act of insulting
it and built a Masjid-like facade
note of this controversial
the faith of the defeated 'heathens'. By taking
DR. N. M.
146
KANSARA
SAMBODHI
taken sides with the
incident in a supposedly impartial acdemic work, he has

so-called
secularists,
and
the
The author conveniently

these temples which had a
Islamic fanatics.
Hindus only wished to reinstate

sacred basis and were desacreated in the past by the Islamic fanatics
If
Hindus had been fanatics themselves or militant like the modern Islamic
forgets that the
operating in Kashmir from their Pakistani bases, they would have

back
demolished so many tombs and mosks in India. This testifies to the
long
terrorists
Hindu Dharma, so much so

Khwaja Mohiuddin Chisti tomb in Ajmer
innately tolerant nature of the Hindus and their

that even today
more Hindus
visit
the
than do Muslims in respect of the Sufi saint.

(3)
On
p. 5,
When
author says:
The term
Darul-Islam, and
in spite of
'Political
Hinduism and Hindu jagarart, the
became a Muslim country", he conveniently ignores

India never became wholly Islmic as a geographical and historical
the fact that

reality.
under the caption
it
India
"Islamic country" denotes a wholly
cannot apply
it
being
to India
which
is
subjugated in parts politically
Muslim country, a
veritable
an exclusively Hindu country,

by the Asian hords of looters
Changizkhan, Taimur Lang and others, an subsequently by the Britishers.

And, the Britishers too never call it a British country, but rather refer to it as one
like
of their political colonies. Such flaws detract the value of a
book supposed
to
be
an "Encyclopaedia concise or otherwise.
On
same page, the futhor

Hindu consciousness, was claimed by
(4)
the
"Hindu jagran, a great awakening of

non-political, 'cultural' organizations such
as the Rastriya Svayamsevak
Sangh (RSS; founded in 1926} and the Visva Hindu
Parisd (VHP; founded in
1964)." There is a factual mistake
author of the
CEH
say:
committed by the
here, testifying to his puerile
and so-called 'research
RSS was founded on the Dasera

day in 1925, and not in 1926, and
start the Hindu
it
was
started
revival,
rather to unite the
1
.
Firstly,
the
Hindus so
were divided on the
it
did not
far as they
caste,
community, language, religion, region and all such

grounds, thus undermining their essential
unity as the Hindu Rastra. This task
was taken up more
widely and more effectively by the
promulgators and
sponsers of the TV serials Ramayana and
Mahabharata, when RSS was inspite of
its
highly disciplined cadre and organization was
being obstructed repeatedly by
the rulers that be since
the RSS, the
1925 upto about 1995 or
so, and inspite of its roots in

BJP was not taking roots
firmly and very extensively in the Hindu
Vol. XXIII, 2000
And very
society.
recently H.D.H.Shri Pramukh Swami

Maharaj has taken up rhe
cause of Hindu revival in
collaboration with the efforts in the same direction bv
Vishwa Hindu
the
Parishad, the Svadhyaya Movement of

Respected Shri
Pandurang Shastri Athavale and the Yuga Nirmana movement of
the Gayatrl
Panvara of Respected Shri Rain
Shanna. And, the first among these three has
built and consecrated more
than three hundred
Vedic style stone temples in

so that The Guinness Book of the World
Records
fifty
India and abroad, so
(1997
edition, p. 185)
seems
to
much
1996, has proclaimed
keep himself and his readers

out to write an
Encyclopaedia*.
On
(5)
unit,
it
as a world's
totally ignorant
about
198, under the caption Varna' he defines
p.
based on
birth".
He seems
to
it
And, he
all this.
is
definitely not based
(vibhaga) of
guna
is
as "the largest social
misunderstand the term in the sense of
as regards the 'varna*

proper, it
rather on the basis of the division
Now,
Wonder. The author
on
it is
birth,
'caste
based
and dharma
(quality)
(duty), as has
been
ignorance
unpardenable, especially as he claims to be an author of an
is
Encyclopaedia
(6)
(i)
specifically laid
down by
There are
if
not
Encyclopaedist
The
author's
!!
at least four
most important ommissions
Guru Nanak;(ii) Sikh

Sampradaya;
Maheta,
the Manusmrti (10.65).
many
others more. This
(iii)
is
in this book.
Swaminarayan;
unpardenable
(iv)
They
are:
Narasiihha
for the author of an
\ \
The reason behind
and numerous more
drawbacks is that the

author has irrelavantly included a
of
western
researchers
on Indology
gamut
past
who were more

of
life
as
intent
outmoded
enthusiasm of
all
these,
on dubing the Hindu
cultural outlook
and Hindu values
in their blind allegiance to British colonialism
civilizing the Indians to their
own faith. The

NMK.
contribute his mite in this

gallery of the ghosts.
and Christian
author
is
out to
SAMBODH1
148
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Vol. XXIII, 2000

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SAMBODHI
15 J
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XI,
VOU-X,
3*+<lo,
-, XVI,
XVIII,
288+7,
'HHSl'US
.
Viyahapannatti (BHAGAVAI), Josef,

1970, XX, 324, 4,
H.
3ii<i*<'4i
De
^4,
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XV,
English,
De, Tempel,
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1740,
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so/-,
xi,
91,
X, 60,
^js wtua&
XI, 80, 4,
a^H,
XXV, 275, 17, ^H. %*l
xx, 450, 24,
India's
Rebirth, English, Mind Aditi Centre,

Chennai, 2000, Rs.
Mira Aditi Centre, Chennai
90/-,
XV, 270,

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ORIENTAL RESEARCH

Computer Type Setting

Shree Swaminarayan Mudran Mandir

In search of the Original Form of Ardhamagadhl

Comparison of The Textual Readings...

Comparison of The Textual Readings...

[C] Statistical Study (Analysis),

From Uttararamacarita and

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Our New Publication

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Rupendrakumar Pagariya) (1998)

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Astaka Prakarana (Dr. K. K. Dixit) (1999)

Rupendrakumar Pagariya) (1999)

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Current Vol. 23 (2000)

With the demise of

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Jnanabharati Award, Banglore

1990, Honorary Fellowship of the School of

Oriental and African Studies, London University 1993,

1985-89, Gujarat State, Narsimha Maheta

the Best Critical

named Samkhitta Taramgaval,

and Cultural Studies of

seven Miscellaneous works, in all eighty works.

and international research journals.

his last breath.

Statement about ownership and other particulars about Sambodhi, the

Name and addresses of Individuals

one-percent of the total shares.

Jitendra B. Shah, hereby declare that the

VEDIC SOURCES OF THE VEDIC MATHEMATICS

Akshardhain Centre for Applied Research

13 treat the special cases.

similar ones in other

some such work, because

nee they are divided by the Swamiji

subordinate ones, our conjecture as stated above

rather supported, because

the Sutra works the system is to start the work

seems the Swamiji culled

nd discovered his own mathematical significance and interpretation of them all,

belonging to the Vedas,

- differential and integral etc,, etc.",

or otherwise of the claim.

order to deal with this problem from

possible viewpoints, and in all

handwritten manuscript (note-books) of

to try to trace the

the sixteen principal Sotras of 'Vedic Mathematics', as

given by him; (ii) to

terminology of the Vedic Mathematics Sutras from the Vedic

terminology with that of the

the Handwritten Manuscript Notebooks of

Sutras with those

Jagad-Guru Shankaracharya (the

Shri Bharati Krishna Tirthaji