/I2-3

(QUARTERLY)
a/?>-

VOL. 4

APRIL 1975

v
NO.

EDITORS

DALSUKH MALVANSA
DR. H. C.

L. D.

BHAYANI

INSTITUTE OF INDOLOGY AHMEDABAD 9

CONTENTS
An

Alternative Interpretation

of

Patanjali's

Three Sutras on Is'vara

Nagin

Shah

J,

Reference to Bhatta

Candrananda by Abhinavagupta

Umakant PV Shah
The World of
J,

Literature
Life according to the Jaina

C. Sikdar

Dialectic
Vedic Origins of the Sankhya

Harsh Narain
/

The Treatment of Suspense (Katha-Rasa)

as

a Conscious Narrative Skill

Dhanapala's Tilakamanjarl

N M. Kansara

in.

AN ALTERNATIVE INTERPRETATION OF
ON li?Wit

PATANJALI'S THREE SUTRAS

would

Shah

J.

Nagin

We

like to present before the scholars

of Indian Philosophy our

explanation of Pataftjali's three sutras on Isvara. While explaining these
that are found in the
sutras we shall use only those concepts
Yogsutra. By

doing so
later

we

intend to keep

concepts.

take

us

Let

our explanation as free as possible from the

up the concerned satras one by one for

explanation.
kle'sa-karma-vipaka'sayair aparamrtfah purusavi'sesah

[/]

The extra-ordinary person who is untouched by

vipaka and asaya is called Tsvara. I. 24.

We

shall try to explain this sutra

"i'svarahl

I.

24.

klesas, karmas,

on the basis of the concepts or ideas

found in other sutras.

Patafljali tells us that during the

does not desire

anything

and

(or

any

of

practice

siddhi)

Samprajfflta yoga

he surely attains

if

infallible

one

and

he attains Dharmamegha samadhi?

further he says that on the attainment of Dharmamegha samadhi follows the
destruction of klesas and karmas.* From this we deduce that a viveki who

perfect vivekakhyati,

as a result of this

has attained Dharmamegha samadhi

[Bhasyakara Vyasa

calls this

is always
free from klesas and karmas.
3
person a jivanmukla ]
.

Patafijali states that klesas are the root- cause of karmnsaya*.

declares that so long as the root (viz.

These two statements imply that

karmasaya and vipuka,

On

the attainment of

and karmas; and

klesas

as

from vipaka and

who

has attained Dharmamegha

klesas)

exists,

absence

He

further

there will be vipnka. 5

of klesas, there cannot be

Dharmamegha samadhi a viveki becomes free from

soon as he becomes free from klesas he becomes

free

asaya.

vipnka and oiaya. Hence

in the

From

all

this

samadhi

this viveki

it

is

naturally follows that a viveki

untouched

by klesas, karmas,
can legitimately be called
extra-ordinary

pratisankhySne'py akusidasya sarvatha vivekakhyater dharmarneghasamadhih/

Yogasjitra, 4, 29

2
3

tatali
klesa-karmanivrttih/ttW 4,30
klesa-karmanivrttau jivann eva vidvan vimuktp bhavaii
klesamalali karmasayah . / Yogasutra 212.
.

5
"

sati
"

mule tadvipakah

Ihi4-l

...

Ibid 2.13

Yogabhasya, 4.3Q

J.

Nagin

By

person.

Isvara

seems

Patafijall

Shah

warranted by the Yogasutra to go beyond

The next

[2]

sulra

tatra niraiiiayam

sarvajRahjam

jffina.

the seed or

is

this

viveki*.

We

are not

this.

is

In this
[=Tsvara\ there

which

mean

to

infinite

is

I.

25
|

(=>niratihya=ananta) jRSna

germ of all-comprehending (sarvajna)

1.25.

jRegarding ananta-jnana and sarvajna-jnana much

confusion and misunderstanding prevails among scholars who wrongly
identify ananta-jffirja
with sarvajtia-jnana. This Sutra is
very important as it removes the mist of
misunderstanding and confusion. It clearly suggests that
ananta-jiotna is not
identical with sarvajna-jfivna.

We

shall

have

to turn to other sutras for the clear

difference between the two as also

for

the

full

understanding of the
explanation of the sutra

in hand.
Pataftjali explicitly states that as

on the attainment
get completely

of

soon as klesas and karmas

get destroyed

Dharmanegha samsdhi,

removed and

jmna

anmta-jKSna {or niratisaya-jmna)

which is free from all

is

attains

the

all

its

infinity

but

nothing

Ananla-jmna

is

not samtfKa-Jiana.

Patafijali

is

says

Thus

jnma

ninvarana-jmna

obscuring veils and impurities

taken together are al

avarayas and malas

(=anantya)

ananta-jnana.
that all the objects

as

compared to the anantya of jnnna of the

person
has attained
Dharmamegha saaadhi.' What Patafijali wants to drive
at
that however infinite all the
objects taken

who
is

together

may

be, their infinitv

can never coincide with the vast

infinity of jmna.
From what we studied above it
follows that those who sav
naturally
^
that jMh. i. infinite
because
it knows all
^ananla)
things are committing
blunder. Agarn, our study shows that
does not want to
Patanjali
attach
much importance to mrmjna-jmna. As we
shall see, he considers it
h
*
simply a Mdhi which a person who has attained
flMj ,,?/-f
uir,
And
we
al, 4BOW
aCq
Patafijali ,

^^^^ ^
M

marmmegha
.ft<.;*i an be

and

sanadhi marks the perfection of

mvekajmnal So
regarded as identical with
ananta-jmna. When
get removed the n ve kajm na
becomes

./,

when vmkajnma becomes

perfect
,at
(perfect)

there

*,

is

perfect
a,J

automatical^
removal of
is

An

alternative interpretation
of

PatanjaWs three Sutras on Jhard

Thus
jnana

to say that
niratisaya-JMna frnanta-jiatna)
the same thing as
to say that

is

the seed of sarvajna,

is

sanajna-jnana is vivekaja. Another

taraka-jnana. Pataojali explicitly states that/sra/ca
it in his treatment
of siddhts, it becomes
quite clear that he considers it to be
simply a siddhi.

name

jhana

for sarvajna jnana

is

Why
jmna

is

is

As he has placed

vlwkaja*.

anahta-jhana i. e . vivekajnana regarded as the seed of

sarvajnd
is
a good reason for that.
Patafljali wants to suggest that,

there

sarvajna jnana does never automatically

As soon

jmna.

one attains

as

know

(=labdhi) to

all,

follow on

ananta- JtOlna

the attainment of
ananta

one

but he does not

actually

the

acquires

know

capacity

He knows

all.

all

provided he performs sathyama (dharana, dhyana and

samadhi) on ksana and
ksanakrama^. This means that the
capacity to know all functions under' a
If jnana were to become
specific condition.
automatically sarvajna on its
becoming ananta, then ananta jRana would not have been
regarded as the
seed of sarvajna jnana; in that case it would have
been regarded as identical
With sarvajna-jMna. But this
being not the case, ananta jnana is
regarded
as the seed of sarvajfia-jfiana.
>

On

the attainment of

get completely

Dhannamegha samadhi

destroyed,

destroyed the jnana

and

becomes

as soon

ananta

as all

because

impurities have already been destroyed.

all

the Mesas and

the kJesas

ananta-jmna acquires the capacity to know all but this

only if he performs a special type of samyama.
All this discussion clearly
suggests that a vive/a

who

megha samadhi is Isvara- and it is he who is described

Thus Tsvara is not necessarily
sarvajna; he becomes
he performs that sarhyama.

In other words,

but this capacity functions

all,
provided certain
This capacity to know all is a siddhi which is the

gumh

(b)
.

Here the

The
verse

kalenanavacchedat/l. 26
spiritual teacher
of
is

role of Tsvara as

phrase 'purvesnm api

from

has attained Dharmain the stitra in

sarvajna

hand

only when

result of his attainment

by

ananta-jnnna

not limited by time.

even
I.

the elderly

26.

upadetfn
suggested by. the term fguru'.
gumh' reminds us of that well known
is

the Daksinnmurtistotra attributed to

viz.
Ac. j^aftkara, "'
gurur yuva' etc.' This idea is.
Brahmanic, Buddhist and Jaina religions.

'citram vafataror mule vrddhah si^yo

very
9,-.
;

common

in

tarakam.sarvavijayam sarvathavisayam akrainam ceti vivekajam jnanam

kjana-tatkramayoh samyamSd vivekajam jfiSnam / Ibid 3,52
'

10

and

capacity to know
conditions are fulfilled

Thus he is invariably characterized

not invariably characterized by
sarvajfia-jnana.
The next sutra is[3]

He [Isvara] is the
persons because he

Veils

capacity functions'

is

pttrvettm apt

(a)

karmas are

attained thii

he has the

of anantajfwna.

he

and

the obscuring

all

The person who has

karmas

Ibid 3.54
-,-

but

'

Nagin
c)

What

that qualifies

it

is

elderly persons ?

The answer

provided in the rewhich being in

reason

the

Tsvara's

for

Let us try to understand the idea suggested by the term 'kaUnnnavaccheda

the bails of another sutra.
Patafijali states that for that person whose

detas and karmas are destroyed on the attainment of

has

whose jmna

ind as a result of this

to

the

being

even the elderly persons.

of
spiritual teacher

a spiritual teacher of even the

to this question is

case-ending gives

fifth

Shah

J.

to be

sutra, viz. 'kalenanavacchednt'

maining part of the

the

him

11
an end of the sequence of change.

imlriya, sanra, etc. for that person.

for him. For him the cycle of birth

time.

Now

he

we equate 'kslenSnavaccheda' wilh

Now

what

this sutra

means

Dharmamegha

its

infinity,

sainctdhl

gunas come

The

gunas stop evolving citta,

of rebirth ends
series of round

and

death ceases. 12

is,

He becomes

not limited by time.

is

attained

That

He

rises

above

kalanavacchinna. Thus

'giin3nam parinamakramasamnptih' (IV.32).

is

this

- 'As he

[=7ivara]

risen above the cycle" of birth

royed klesas and karmas] has
is the spiritual teacher of even the elderly persons
[who are

13

[having destand death, he

caught up in

the cycle],'

The

equation given above suggests that for Patafljali ksla

is

nothing but

parinsmakrama. Hence one who is untouched by parinUmakar ama

or is not limited by Ma.
ched by

is

untou-

Ma

Kalsnavaccheda or parinarnakrama-satnfipti
or vitarSgats.

Klesarahitya

has attained supreme

It

elderly persons.

is

is

is the result
of kleSarahitya
nothing but supreme spirituality. So one who
can be the spiritual teacher of even the

spirituality
this

or pariifimakmmasam'd.pti

supreme
that

can show

how

others

to cross

of birth and death can

On

capacity to

who have stopped

how to stop it.

according to Patafljali

the cyclt

1*

is

identical

seen, this vtveto, according to Patafi jail, is free

tatah IqrtirthSna'th parinamakramasamaptir

kuklasya
nctarasya

13

Only those

be the spiritual teacher of

crossed the ocean of samsard

who has attained Dharmamegha samndhi, ananta-jMna and

know all and is free from the cycle of birth and death.

we have already

12

it.

one to

who have

others

our interpretation Jsvara

the oivekl

11

show

suggested by kalttnavaccheda

spirituality

qualifies

even the elderly persons. Only those

gunanam

[=dharmameghasamadhisampannasya
iti

wit!
th<

A:

from

Ibid, 4,32

vivekinah]

saihsaracakrasamapti

Yogabha?ya, 4,33

'gunSnSm parinSmakramasamapti'

is

different

when the viveki's body falls.

Compare 'upadelyopadesfrtvat tatsiddhih'

from

-gunSnam

pratiprasava' whic

takes place

14

gurusisyabhsvairavanad jlvamnukta-siddhir
'Sptakalpas cSyara
4.1.21,

Sankhyasutra 3.79;
ity atthah'

yatha pita apatySnarh tatha

'festre?u

vivekavia)

Smkhyapravacanabhasya

3.7|

pitrbhuta livaro bhntSnSm' -ffySvt

An

sntras on 't'svara
alternative interpretation of Patatijali's three

karmas, vipnka and

n'saya.

Thus

by

Tsvara Patanjali seems to

We repeat
calls jtvanmukta.
person whom Vyasa
warranted by the Togasutra to go beyond this.

again that

Elsewhere15 we have shown that Nyayabhasyakara

of Tsvara corresponds to that of fivanmukta

ption

mean
we

5
that

are not

Vatsyayana's conceand it is only

vivela,

of the Padarthadharrnasangraha, who introduced in the

Prasastapsda, the author
the conception of Tsvara as nitya mukla. Similarly,
Nyaya-Vaisesika system
that of
that
conception of Tsvara is identical with

we

feel

Patafijali's

jivanmukta

vivela

Yoga system

and

it

is

only Bhasyaksia Vyasa who

The following presentation

[i]

introduced

in the

the conception of Tsvara as nitya mulct a.

recapitulates well

what we have said above.

ffcw-sB&f^w&wras: gwfttto

[=g?i sf&^i] sfscw.

15

g ee

N yaya,Vdtesika-darsanft mem

Isvara' Sambodhi Vol. 2. No, 4 (January 1947).

frag** J. Shah

[i.e.
[i.e.

35:

produce
[i.e.

A REFERENCE TO BHATT A CANDRANANDA BY

ABHINAVAGUPTA
Umakant

Munr

Jambuvijayaji's
Vrtti on the

edition,

Va.sesika-Sfltras,

P. Shah

the

for

Journal of the Oriental Institute, Vol.

XIX

G. O.

Candrananda's

Series, no. 136 is

not certain.

However

no, 4 (June
1970), pp

Ashoka
th.ree

time, of

first

as

published

The date of Candrananda was

well-known.

now

in the

'

34Q_4j

Aklujkar published a note on "Candrananda's

Date'' quoting
passages from Helaraja's Commentary oq the
Vakyapadiya. and thus

showing the tenth century as the lower limit

also said that Helaraja was "in all

qf Candrapnda's date
Ha
probability a senior contemporary of
Abhinavaguptai the famous philosopher and poetician
unanimously assigned
to tenth century A.D. by scholars."
It would,
therefore, be Interesting to
has also referred to
Candrananda, in the

r%i,

edited in

three

volumes

note here that

Abhinavagupta

Tsvarapratyabhijfia-Vivrti-Viraa-

Pandit Madhusudan Kzjul Shastri and

published in Kashmir Series of Tex^s and Studies
Vol. LX LXU and *LXV
(1938,1941, 1943, respy.) This famous commentary was
completed in
Nov. 1014 A. D., which is arrived at by Pandit Kaul on the basis
of the
following hemistich occurring at the end of this work :

by

Abhinavagupta

wrote

self in this

like

commentary

at the

fag-end of

commentary.

Abhinava-Bharati, Tantraloka

This work

his life

at

him-

Kyarapratya-

Abhinavagupta has himself quoted from

many qf

bhijna-Vivrti,

works

this

own younger brother Manoratha as

shown by
In this comm. on
Utpalacarya's

the imploration of his

his earlier

etc.

a mine of quotations from various

authors and works
Of these, Abhinava's most favourite source is Bhartrhari and his
Vakyapai
other
works and authors mention
Amongst
diya.
may be made of the
Bhagavad-Gita (cited with reverence), Siya-JDrstj,
Naregvara-Yjyeka, Pramana-Laksana, Ajadapramatrsiddhi, Sambandhasiddhi,
Abhidharnjakp.sa
1.
,

In support
(i)

is

of

Charudeva

contemporaneity of Helargja apd Abhinayagupta,

Aklujjtar cited
Shastri, "Bhartrhari a critical study with special
reference to the Pakcommentaries, proceedings of the Fifth All India Oriental

yapad%ya and

its

Lahore, Vol,

1(1930),

Conference

Bhartrafiari with the

Monograph

p. 652-<S53,

commentary

and

(ii)

Subramia

of HelarSJa,

Series, np. 21 (Poona, 1963), p. y\,

Kanda

Iyer
III,

K.
Part

A.,
I.

VSkyapadfya of
Deccan College

Umakant P, Shah

author of this work

(the

Pmnranapanksa-

is

referred to as Bhatta),

Satarudriyam,

Yoga-satras,

Nyaya-sutras,

KSiapada-Sanihita,

Snmat-

Siva-Sutra,

Su Raur-

Sn SpandaSistra, Kaksya-Stotra,
Advayopakramal,, Sn Kirana,
Sn Mukutasamhtta, etc.
avasiltra-samgraha, Vssanaprabodhasutra,
name are Bhatta Divakaravatsa, Bhatta Sri
Amongst authors cited by
Nsriyana (author of Stava-Cintamani),

Mimsmsakagranih Bhattanayakah,
saAkaraaanda,

Bha^ta

Vjranaga,

Bhart r ahari,

Avadhatacaya,

Bhatta

Sn

Dharmottaropadhyaya, Acarya DharmoKallatapada,

Divaone and the same Dharmottara ?), Bhatta
ttara (these two may be
Snmad Anantapadah, Snmad Bhatta
kira, Sn Laksmana-gupla-guruh,

Munih Varahmihira,

Pradyumnapada, and others.

the

The author of

3^;

citing the verse

Gita

is

called

Mahimnastotra

q-,^

sirf^ra^

%&
from

and

as f^jfefifi

cf- Part

to as

referred

is

Siddhapsdah while

interesting to note that the

It is

>

P- 73 -)-

first

inv

BROT. Rfar.^ "nfg^

ii

Abhinava-gupta,

etc,

Spandaksrika

quotes Bhatta Sankarananda about

explains

whom

gupta writes

II"

About

v$t$n,
I

he

%%

further

^"5^

?raf

writes
ft

^%

'^

^s ^

^f

2-

isvarapratyabhiifiavivrtivimarsini,

S.

Ibid p,

200

Bhagavad-

"

on the verse

Commenting

after quoting

etc.

Vol.

II,

^
^T^

ffi f|

WT5i7cirr

cT^If

adhyaya

1,

vi. 5.

p. 199,

Abhinava-

THE WORLD OF

LIFE

ACCORDING TO THE JMNA LITERATURE

C. Sikdar

Biological Inter-relationship

At

glance the world of living substances

(jivatiratyaa) as revealed
works appears to be made up of a
of
bewildering variety
3
all quite different and each
plants and animals
going its separate
at
in

first

the Jaina

way

own pace. A close study of them reveals, liDwever, that all

organisms/
whether plant or animal, have the same basic needs for
survival, the same
problems of getting food* for energy, getting space to live", producing a
new generation 1 and so on. In solving their problems, plants and animals

its

have evolved into a tremendous number of different forms 5

each addpted
some particular sort of environment/' Each has become adapted
not only to the physical envii eminent - has acquired a tolerance to a certain
,

to live in

range of moisture, wind, sun, temperature, and so on - but also the biotic
environment, 7 all the plants and animals living in the same general region.
descents

1.

are

organisms

Living

and

in

two

One organism

may

inter -related

ecologically.

main

ways,

provide food

evolutionary
or shelter For

Sutra-krtuiiga, II- 3.48-62; Bhagavati, 33. 1. 844; 7. 5, 282; etc- Uttaradhyayana, 36.
68-202; Pannava v ri, JivapaiinavanTi 14-138; Jivibhigama, 3. 9i>, 33-34, 35,- Gommaia-

2.

sara (Jjva-kanda}- 35, 70, 71, 72,

Sutrakrtanga. II. 3, 40-62.

3.

Ibid.

etc.

4. Ibid.

5.

Uttaradhyayana, 36. 135; 144; 169; 178; 179; 186; IPS; 202.

6.

Sutrakftanga, II. 3; Bhagavuti

1. 5. 232;
Uttaradhyayana 36 171 IT. Jivabhigama 1.
Jivapaimavana, Jalacara - Sthalacara - Khecara - mamisyaprajfia-

34; 35. Pannavana,

pana 28-34.
7.
8.

SutrakftSnga, II. 3. 43-62.

It

suggestive from the stxtdy of the wcrld of

is

life

the struct' ires (Sarii/feras)

of living forms - plants

and biochemical

and

similarities

of the genetic constituiion

between

Jaina Biology

of Jaina Biology on the basis of

and animals, on ihe physiologic

species, etc. and on the analysis

of piesent plants and animals,

of plants and animals, their

and biochemistry
outlined in

differences,

and the manner

in

i.

cmbryologic

which

e. anatomy,
physiology
and genetic histories as

they are distributed

over

the

earth's surface, that a sort of organic evolution has occurred.

9.

Sutrakftaiiga

place where

II,
it

3. 42-62;

lives,

Bhagavati

physical

7.

area,

5.

282.

Some

"The

habitat

specified

of an

earth's

organism

surface, air.

is

the

soil

or

water", Biology p. 90.

a remarkable

organism for the place in which it lives,

for aquatic animals and plants, lands for terrestrial animals and plants

It

is

aerial beings.

fitness of the

e.

g.

water

arid air for

of fitness of organism for the habitats

suggestive frpm this fact
that they are interacting a::d interdependent parts of larger units
for survival, as evidenced by
a closes study
of AliSrapadaniUsepa (knowledge of
It

is

in which they live

food) in the, Sutrakrtafiga

Sambodhi

4-1

II.

3.43-62.,

some substance harmful

another 1 * or produce

to the second, 11

classifications of Living Substances.

The

The Jainacaryas have

on

C. Sikdar

J.

10

natural relationships

up systems of

tried to set

tural similarities

nisms

is

1 "1

similar in

Since

many

of the struc-

15 classification of
depend on evolutionary relations,
orgamany respects to the one of the principles based on

sav species, genus, and phyla.

logical structural sioiilacitiss^tbat is to

plants and animals fall into easily recognizeable, natural groups,

no

classification presents

The Vedic sages

1*

and

also have desrcibsd

Mazumdar

of

Many

and their

difficulty,

Toe Vedic Index of Names and

Vanaspati

based

classifications

putting into a single group those organisms which

-,

13
are closely related in their evolutionary origin.

Subjects

reveal

1*
the equivalent
(see also Aiyer),

large

of

classified plants

scientific

and animals.

Macdonell and Keith"

number

plants and

of

and

animals

names of which have been given

10, Suirakftinga 11. 3. 43-62.

11.

Shagaten

316.

8. 2.

12, e. g, ekendrfya,

dwdriya,

clwsified on the

organisms ate

basis

of

classified

tryidriya,

natural

according

related in their evolutionary

orgin.
13.

Sstrakttenga 11.

3.

Uttaredhyayana 36

Jpebhigtma 33

1.

Jivabhigamasutra

tthagavati 7. 5. 282, (awfaja, potaja

171

caturindriya,

the
14,

96.

1,

and sofnnmrccltinta)

34, 35.

and aerial organisms

members of each of them are

Uagavali

are

ft'.

Sthalacara
Aquatic, terreMrial

and paficendrtya organisms

relationships.
Similarly, Jalacara and Khecara
to their natural
relationships, as they are closely

8.3.324; 7.3.277;

M4,

and

classified info three single

*ro,,Ds

closely rel.ted in the;r

7.5.282.

3.1.91; 33. 1-34,

a 36.135;

Khecara

have been

evolutionary origin
g

1-35, l_3fi.

154, 169, 178, 179, 186, 193

202

SthalacaratiralcSm

catujpada-parisarpeti bhedadvayam ' p 30

C<Hipadc.namekak.:uradvik}uradiblieda tatttikam p 30
'

31

15.

IbiJ.

16.

Ibid.

and
press >

^> ^

**-.
Pr?ss ,

The World of
by the experts. There

is

in the ancient literature.

Life according to the Jaina Literature

mention of about 739 plants 5 " and over 250 animals

The whole 24th chapter of the Yajurveda embodies

valuable materials on Zoology. 21 A bewildering

variety of birds, and about
21 kinds of snakes are described,
each distinct by its own

particular

features of colour, structure, or habit.

organism - bacteria, and

fish

insects of

There

mention of microscopic

also

is

and

terrestrial

aquatic

origin

23

arid

".

Between Plants and Animals.

Distinctions

The

world

living

may

broadly

bs divided into two

kingdoms,

one of

"

34

and one of animals

on the basis of the
(pahi)
of Tairyagyauna (lower animals). Tile word
Vanapphai 8 ? (Plant)
suggests trees, shrubs, flowers, grasses and vines - large and familiar objects
3*
of every day
And
the
word
world.
indicates
both wild" and
'pasu'
plants

category

(vanaspati)

domestic 80 animals in a wider sense, such as,

lion, tigers,

cows,

buffaloes,

birds, frogs, fish, etc.

In the Vedic
trees,

trees

20.

the

Shastry, V. R., Science

India,

also the plant

kingdom has been divided into

shrubs, creepers and grasses. 81 The term 'Vrksa'** stands for
and
the
word
Rgveda8
'Osadhih or Vimdh denotes minor

herbs,
in

literature

No, 21,

p.

in the

Vedas, BulJetin

of National Institute

of Science of

102, 1962,

21.

A'svastu

22.

Shrinivas Rao, H., History of our knowledge of the Indian Fauna

through the Ages,
Bombay National History Society, 54, 251-280, 1957.
Macdonell, A. A. and Keith, A.B., op. cit, p. 510, 1912.
See Biology in Ancient and Mediara.1 India, Dr. K. N.
Kapilvidie The Indian
Journal of History of Science, Vol. 5, No. 1. 1970, p. 126, for all these
references.

paro gomrgaste

prujapatya\i. etc., Yajurveda, 24th chapter.

Journal of

23.

24.

Bhagavati, (Slate of existence of Vanapphai), 24.16,704.

25.

Bhagavati, 3.1.134; H.9.417.

26.

Tattvarthadhigama

Sutra

II.

6.

Bfhatsafngraham,

Sri

234-242. Gommatasara, (Jivakanda), 148. "Tiryaficah

s%maknh

Lokaprak a'sa

/"

27.

Bhagavati. 24.16.707; 33.1.844.

28.

29.

Bhagavati, 3.1.134;
Ibid; 7.8.288.

30

Ibid; 5.3.375.

31,

"Yah phalinwya aphala apuspti ya'sca piispiinh" Rg, Veda, 10.97.15.

"Dvo suparna sayuja sakhaya safnanam vtksam pari pasvajate j Tayoranyah

"Yasmin vrkse madhvadali suparna

33,

//

Rgveda

1.

164.

pippalam

20

nivi'sante suvate cadhi vi'sve

Tasyedahtify pippalam svadvagre tamionna'sadyah pitaram na veda

Osadhayah, Atharvaveda viii. 7,
Vedic Indpx I, p. 125,

'

//,

Ibid,, 1.164.22

"Adhvaryavo yo apo vavrivamsain vrtrant jaghana'sanyeva Vfksam", fgvecfa^ 2,14.2.

"" ~
tadidartham jarelhe gfdhreva Vfksafn nidhi-mantamaccha" Ibid,,
2,39,1
'

11.9.417.

svadvattyaiia'snannanyo abhicakasfti

32,

Candrasuri, vv. 419-434, pp

Pancadhaikaksadikah Paacaksa-

4.16.

J* C. Sikdat

12
31
vegetable growths like herbs,

the hetling power,88

The

come under Ofadhi contain

Virudh do not
have

plants whicb

those under the head of

while

3'
The word 'Pasu' 3a
medicinal properties, 39 The word 'Trna' denotes grasses.
in Uw Vedic texts indicates animals including man, while the word \Jagat'

*!nds

domestic animals as against Svspada (wild animals). 3 "

for

Fuitber thought about the world of

life,

such

mind such

brings to

life

mushrooms 40 and pond scums

es,

(Suva/a)*

2
but recenizible as plants, and insects,* worms, 43

forais of

etc.

quite different

that

are definitely

etc.

snireak,
Fundamentally, plants and animals, as mentioned in the Jaina
are alive in

some

made

ways, both ate

many

units and both have

many metabolic

Agamas,
and functional

'

of cells 4 1 as structural

processes'

13

in

common. But

there are

obvK.js ways and some obscure ways in which they differ.

Pian*

hard outer

cells, in general, secrete a

cell wall

of cellulose (tvac) 16

whiefi encloses the living ceils arid supports the plant, while animal
34. "A'fl tat ptthitycm m>

iliti

cells 47

yeiia pramutti vmidhal), Atharvaveda, 1,32.1.

H3

>irurimutitiKJtiZ miullutiin

kiiunamani

inailhoracllii

prajatasi sa

no

nmdhu-

i" //, Atkamawifa., 1.04.

w;,?/ iitrujftfi \iirucf
hiipuiliayapoiii

malamha prt'wkin

/f|!ii

Ibid,

Tvt

san'tin maccliaputliuii

adbi"

//,

7,1,

ii,

iiffte

vi\\e uiiniZso titimlui as

narKsah

j,-.

,* U juMtf

'Ofadk)Cn

svadtuitu

i'nrn,

j<.-i

csutifn

rfevi-

tram

havirudantyahutath

.earh/ia

a iif.Tunyasiriyugflin

fhahpikeiiteii,",

vintdham

pur a,"

et,\

/,

jtijfiise

RgYeda

suchih"

/J

10.97. 1-22.

Amarakosh, 661;

In J*in iitmrate also Osadh, dcnott-s

ceroaU-sSli-bihi, etc. Pannavana 1 50
Vedk. Index !, ft, 125,

.....

36.

'-l-rftoww
ta

^^Ihayo wudho Mtnwsa

prajSpaHmapWar

,^,to\lryam
wdnyam

Talttirlya SafnhilT,, 2.5, 3.2.

5iasm ....... "*

nnf'tff^r'
-lad
ghtya f nM

.1.161.!.
tfntittt

38.

Vedk

iauex

ttodakamn, etc, Ibid, 10

I,

f ,ama Sye

102

p. 509; Taittiriya SariAiiii

4.2 10

1-4

41. SffSfe; $t* Stttrakrtenga II 3.55.

42. tKttnlkt], UttarStJhyayma 36.137,

43.

UtiafMttyayima 36,128 (Krmi).

44.

4i'A^s

45.

46.

fcell), ttc,, Tandulawyaliya V.

2, p. 6.'
Tarkatakawdiplktt, Tika on V, 49. G
Gu'iarnrna
"-' mtifM

Jfit r;aiw,

II, 3.47;

(7V)

GammtrasZfa {JirakS^Ks), IBS, 189

47.

Thejf have tyiflo (skin),

(Challi).

tSutrakrtm.ga

[t,

Vedic Index p

Mto'dnna

t.,^ smvS

10

2 ,18,

'

Ida

r bid

125

WftU,
162 8

The World of

Life

accor ling to the Jaina Literature'

13

have no outer wall and hence can

change their shape. But there are some
plants* without having cellulose walls and one
group of animals, the primitive chordates,
having cellulose walls around their cells.
Secondly, plant growth generally is indeterminate,
that is, plants
keep
on growing indefinitely because some of the
cells
remain in an actively
growing state throughout. But although the celh of animals are
replaced
from time to time, the ultimate body-size of most
animals is established
after a definite period of growth. 51

A
most

between

difference

third

two types

the

of living substances

that

is

are able to move about

(trasa),^ while most plants remain
one place (sthavara),
sending roots into the sail to obtain liquid
substance and getting energy from the sun
by, exposing broad flat

animals

fixed in

surfaces.

Of course

there are exceptions to both of these

The most important

of obtaining nourishment. ss Animals move

food from organisms in (he environment, but

and manufacture
bacteria

which

on

their

mode

about (trasa) and obtain

their

food, with
the
of
sap

other living or decaying things/* in conclusion

that plants may
be classified
into bacteria,""
eg. Bulbous plants,

48.

49. e.g.

Some

fishes,

is

planis are stationary (sthavara)

the exception of
fungi and plant
5'
other
or
plants
humour of

own

their

feed

distinctions.

difference between plant and animal

it

can

summed

bs

alage/o

fungi

<"

up

herbs

6a

like onion, garlic, etc.,

amphibia,

have no cellulose, walls.

rep tilts-vertebrate animals have cellulose

walls

around

their inner cells,

t

50.

'P'a^fliaM/-fl/aHAnmAHrt/flj'aifl/c//^/ji'

7l<UVif/yi/j/f-t'/icjfl,7(

pratiniyatam

vardhata"

Tarkarahasyadtpika, Tiku on V.
Plant's duration of life

is

49, p. 137,
ten thousand years in

Uttaradhyayana Sutra 36.132, etc.; animals'

See Tarkarahasyadlpika (J'ikS) on V. 4-9.

51.

Acafanga,

52.

I,

9.1.14;

53.

12,14-

Sutrakftoiiga, IJ, 2. 18;

MvlScSra,

Ft.

I.

shorter than that of plants.

Utlaradhyayanci, 36.08; I'annavar.a kayadvara,

sutra, II.

maximum.
is

life

Sl/ianufiga 2.4,100;
p. B6;

Panmvana kayadvara,

Bhasvatl,. 254.739;

Jivabhigama,

30(226), p. 295; JivavicSra,

fika on V. 49; Gomma(ass,ra (JJva) 3;

Acarahga 1.9.1 Hj SthanTmga, 3.1.164; UttarSdhyayana

2;

p.

12;

Tattvattha-

Tarkaraltasyadlptts '

36.39; -Shagavatl, 25.4.739'

4.232, p. 86; Tattvarlhasfitra 2.13.

'

54.

Bhagavatl, 7.3-275-6.

55. StitrakrtSfiga, 11.3. 56. Ibid. 57. Ibid. 58. Ibid.

59.

Suksma vanaspati (subtle plant) of one class

modern Biology; See Uttaraclhyayana, 36.100.

60. Algae

my

be identified

may

be

identical

with Sevala. the aquatic plant, vallisneria

with

bacteria

and other

of

water

plants, etc.; See Sfitrakrtafiga, II. 3, 55,

Fungi laclss clilorcphyll. It may be identified with some of the subtle plant
bacteria
growing on other objects. See Uttai tidhyayana (panaga)36-92. See SBE. XLV
p. 103
62. Bhagavatl 21,5.691; il.7.6'91; 'Hariyakayff Uitaradfiyayana 36.95.
61.

.7.

14
shrubs

*f

creepers," grasses

green plant
etc,

of

Microscopic bacteria
terrestrial"

and

(i.e.

and aquatic**

C. Sikdar
trees 00

on the

basis

origin,

the Jaina Agarnas.

animals were classified into species and genus,

etc., i.e.

as, birth, habitat,

evolutionary descent

plant, reproduction,

and animals
up to plant-bacteria), insects
and aerial beings" 9 find mention with

earth,

their distinct classifications in

principles, such

of general properties of

and functions of a seed

the struclute

ceils,

83

and

It

etc.

appears that plants and

on the basis of certain

living, special structural

features, utility,

ecology in general.

of Nutrition of Plants aad Auimals

Mode

can synthesize their foods.

According to Jaina Biology, some organisms
1 and
They may b ca " ed autotrophie (self-nourishing)., eg. green plants'

Some organisms cannot

78
purple bacteria.

inorganic materials,

they

therefore,

must

own

synthesize their

at the

either

live

'matter. 74

They may be called

upon decay ing
AH animals, fungi and most bacteria, are heterotrophs.
78

autotrophes

It

is

or

stated in the Sutrakftanga that

liquid substance of the particles

these beings

some organisms

and immovable

deprive

they

the

beings;

of

fire

bodies

the

life

destroyed

(e.g.

oirgin of

the

earth,

consume earth-bodies, water-bodies,

bodies of plants;

63.

of

food from

expense

of

heterotrophs.

trees) feed

various

on

things;

bodies, wind-bodies,
of manifold movable

bodies which have been consumed

VttarSdhyayana. 36.94,

Gumma,

similar to Guccfta, e.g. Vrintaka Soldnutn,

instead uf stalks,

e,g,

but

bring forth twigs

NavamSlika Jasminum Sambac, Kanavira,

p, 216.

etc,

on stems

See S.B.D.

XLV,

64. Bhagavail, 21.5.691; 21.6,691; 23.1.693; 23.4.693

Uttaradhyayana 36,94.

65. BftafBttffl, 21.5.691; 21.6.621; 11.9.427; 12.8459; 22

4 692,

etc.

tlttorat&yaymm 36.94 (Tana)

66. Bkagavatl, 22,2.692; 22,3.692; 22.4.692;

23.1,693;

23.3.C93;

23.4.693;

23.5.693

etc.

UttarSdhyayana, 36,94 (Rukkha)

67. SUrakftUga. II.3; Bhagatatl 7.5.282; Uttaradhyayana 36.71; Patinavana,
Tirikkhajaniya
ywttt*fWa*S)> 61-91; p, 29.
68. IbidL
69. Ibid.
TO, Sitrakffflnga, II. 3.2 (AliSrapadanik^epa);
71. ehaeavati, 7.3,275.

72. Sulphur bacteria

kftZiiga II 3.61

(Sogamdhie)

may

fas

mentioned

in

the Uttaradhyayana 36.77,

indentified withpurpk' bacteria. See

and SutraThe Science of Biology

'

Paul, B.

73.

Wete, Forms

SitnkrtSga U.

of Nutrition, pp, 318-19.

3.20, 21. 22-28, 29. All

animals live at the expense of

autotrophs in

one way or other exrept some carnivorous animals.

74.

and some bacteria feed on the

decaying matters, as it is found
some beings born in earth, growing there in
particles of earth that are the
Jya kaya, mushroom (Kuhana). etc. from the decom-

Ibid. II. 3.16. Fungi

that

origin of various things as

posed things in the earth.

The World of

That

is

by rind (are)
some organisms

to say,

IS

Life according to the Jaina Literature

before, or absorbed

and

assimilated (by
them)."
are self-nourishing
plants)

digested

or

(trees

their own food from inorganic materials and bodies

of plants, while sodu holoioic organisms among plants (like pitcher-plants,
must constantly find and catch other organisms - movable and
immovable,
consume, digest and assimilate them. Therefore, they ihust liVe
they

and they can synthesize

at the expense of others, ftutotrophs or heterotrophs.

Some organisms born

in trees, originated by trees, sprung froai trees, springing

from

trees

that

originated in earth, come forth as trees originated by trees, feed on the sap
of the trees originated in earth (3).'** That is parasitism - heterottophie
nutrition found among both plants and animals*

That

is

"Partasite lives in or

to say,

animals (called the host) and

every living organism

Some

is

obtains

its

on

the living

nourishment

one or more

the host for

body of plant or
from it. Almost

parasites".''

creepers feed on the liquid substance of the particles of earth and

e. they are both autotrophic and parasitic.
i.

the sap of tree, also (6-9), 78

In the same way grass, herbs and plants also feed on the liquid substance of the particles of earth (10-15), etc. 70 Here it is suggestive that a
few plants like the misletoe are in part parasitic and in part autotrophic,

have chlorophyll and make some of their food, their roots

and they absorb some of their nutrients

for although they

grow
from

into stems of other plants,

their hosts."

Some organisms born

as

aquatic

(algae), etc. feed

Panaga, Sevala

They belong

on

such

plants,

as,

Udaga,

the particles of water, etc.

to the type of autotrophs

which can synthesize

Avsga,

(19).si

own

their

food from inorganic materials.

Some organisms born

trees

on

as movable beings-

originatad by trees from

originated by creepers
creepers,

from

bom

on

from

the roots, seeds,

from the

trees,

trees

etc.

roots,

born

produced
etc.

in

by

earth
trees

of creepers born

from herbs, from plants, from Aya down to Kura

from trees born in water, from Udaga up to Pukkhalatthibhnga
grass,

born in earth,
born in water feed

on

(1 ))

born

plants, be they

the

in earth,

sap of the trees, creepers, grass, hsrbs,

or water, on trees or creepers or' grass

or herbs or plants; (the sap) of their roots, dr.vn to seeds of Ayas. etc. of
Udakas, etc. And these creatures consume earth bodies, etc., assimilated
8 3
by them.
'

It

is

the well

known

fact in

India

that parasitic insects

75. Sutrakrlanga II, 3.2.

76

Ibid. II. 3.3.

77. Biology, p.

Some

parasitic

85.

81. Sutrakrtafiga,

II.

-fonts live

on the sap of the host

n.+SHtrakytahga,

79. Ibid. 11,3 (10-15).

3,18.

plants.

II.3. (6-9).

80.

Biology, p. 85,

82.

Ibid, II, 3.
(19-20),

and

16

G. Sikdar

J.

pests are

born in the host plants and destory thousands of trees and crop

including

paddy and wheat,

etc,

by feeding on

These parasites are movable benigs

and

ingesting

solid

their sap.

may

obtain their nutrient by

or

absorbing organic molecules

walls from the body fluids or tissues of the host.

digesting

through their

and

cell

particles

The children of the developing embryos at first feed on the menses

semen of the father or both combined into unclean

of the mother and the

fool

And afterwards they absorb with a part (of their

bodies)
whatever food the mother takes. After birth the babies suck

(substance).

the essence of

the mother's m!lk but

or both

movable
etc.

bodies,

may be

up

mode of

This

when

they grow older, they eat boiled rice or gruel

immovable beings. These beings consume earth

and

to assimilated by

nutrition of

them(21).s

human

beings is

scientifically

true

and

it

called heterotrophic nutrition.

Aquatic animals of

organs of sense, viz. fishes up to propoises

(Sisumara) feed on the mother's humour as long. as they are
young, they
eat plants, or both movable and immovable
beings (22). 84
five

This scientific observation of the

is

The quadrupeds,

biologically true.

mode

of nutrition of aquatic animals

animals with

terrestrial

five

organs

of sense, viz. solidungular

animals, biunguiar animals, multiungular animals
and animals having toes with nails, feed on their mother's
milk as long
as they are young
(23),85 the rest as above.

Some of

viz.

some bring

males,

some

the breast, terrestrial animals

with five

snakes, huge snakes, Asalika and dragons

bring forth
young ones, some come out of the egg as

forth living

some

as females,

on wind

they live

moving on

the reptiles

organs of sense,
eggs,

(24)88

as neuters.

T ie
j

As

long

as

they

are

young '

rest as

Terrestrial animal with five

organs
are the following?, viz,

of sense, walking on their

arms
iguanas, ichneumons, porcupines,
frogs, chameleons'

Moras, Ghonkoillas, Vissambharas,

CVupptiyas,

etc,

rats,

(The rest as in the

Aerial animals wjth five

last

organs of

raangooses, Pa'ilaiyas, cats,' Gohas '

paragraph. (25) 8 '

sense

birds
with membranous
wings, birds, with feathered wings, birds with
wings in the shape of a box

and tads' (which

sit

on) ouupread wings.w

(All as before,

As long as they are

young, they are
mother's warmth (The rest as
above) (26)".
''(.'.
passage

83.

is

SUnkrBtga.
u 323

85 - ibid -

only the following

different.

II.

3.21,
:

'

87. Sutrakrtmga, II. 3.25,

88. SStrakrtSAga, II. 3,25.

vide S.B.E, Vol.

84. Ibid

II

3 22

8 6 . ibid.

n.

3 ; 24

XLV,
89.

p,

395

Ibid,

'

hatched by their

The World of

strial,

Life according to the Jaina Literature

from the above statements on the mode of

aquatic and aerial organisms that some of these
clear

It is

]?

nutrition of terre-

heterotrophs live

expense of autotrophs or upon movable organisms

either at the

and bacteria upon decaying matter.

and fungi

"

There are several types of heterotrophic nutrition as there

are various
classes of heterotrophs. When food is obtained as solid
particles that must
be eaten, digested and absorbed, as in most
animals; the process
be

known

may

as holozoic nutrition,

and catch other organisms

i.

e.,

Holozoic organisms must

constantly find

food."

for

The parasitic organisms (Anusuya=anusuta or

anusyuta) growing on the
animate or inanimate bodies" of manifold movable or
immovable
creatures

feed

on tha humours of
In

this
It

(28, 29).

9!
various movable creatures
(27).
also feeds on the
humours of living
parasites may obtain their nutrients

way the vermin

means that the

and digesting

their cell walls

from the body

Some organisms born

animals

by ingesting

solid particles or

by absorbing

organic

molecules

through

fluid or tissues of the host.

animate or inanimate bodies of

manifold
movable .or immovable creatures as that
(water) body, which is produced by
wind, condensed by wind, and carried along by wind, e.g. hoar-frost
snow, mist, hailstones, dew and rain, feed on the humours of these manimovable and immovable creatures (30) 8 *, etc. Some
fold
beings born in
water, come forth in water (bodies) in the water, produced
by manifold

movable or immovable

in the

beings, feed

on

the

humours of

the,

water

produced by manifold movable and immovable creatures (31).

Some beings born in water come forth in water-bodies and

(bodies)

feed

on

humours of

these other water-bodies produced

by water-bodies (32)
come forth as movable creatures in the
water produced by water-bodies and feed on the humours of
the water

the

Some

beings born in water,

9S
(bodies) produced by water (34).
Some beings come fonh as fire-bodies in manifold animate or inanior immovable creatures and
they feed on the

mate bodies of movable

90.

Aya, kuhana (mushroom),

91.

Sutraktahga

92.

Sulratytahga

etc.

feed on decaying matter,

II. 3.2

i e.
.

decomposed
.

bodies.

II, 3.27.

93. Ibid. II 3.28-29.

94.

This paragraph gives the 'Scientific'

Sutraki'tafiga. II. 3.30.
explanation of the way
by which water-bodies or the bodies of water-lives are produced by wind,

SHE

XLV.,

p, 226, fn. 2,

95. Sstrakftafiga

difficult

3(31-33). This statement on the

needs

scientific

mode

of ''nutrition of water-bodied

experiment and verification for

its

validity.

It is

to suggest their true identifications at the

present state of knowledge about
basis of the Xgamas,

them on the
Sambpdhi

II.

bacteria

beings or

4.1

J.

18

C. Slkdar

80
manifold movable or immovable creatures (34).

Some

beings born as

Immovable

creatures (35),

Some beings born

wind bodies feed on the

movable

manifold

or

9?

as earth-bodies,

g., earth, gravel, etc.

e.

humours of the manifold movable and immovable beings

feed on the

9S

(36).

These modes of nutrition of water-bodied, fire-bodied, wind-bodied, and

eaith-bodied beings as described in the Sutrakrianga needs a careful study
scientific verification

and

before accepting

them

the biologists in the light

by

as true, as they are

of modern Biology

thought-provoking.

Ecosystem
appears from the study of the

It

described in the Jaina

Agamas

mode of

and

including plants, aquatic, terrestrial

of other living things but are interacting

So

nutrition

of

all

organisms

etc.
as
beings, and man,
and animals are not independent
and interdependent parts of larger

aerial

that plants

and interdependence bring to light

a natural unit of living and
non-living parts that
Interact to produce a stable system in which the
exchange of materials betunits for survival.

which

that ecosystem

ween

living

their interaction

is

and non-living

follows

parts

circular path, e. g.,

aquatic
green plants and snails (sambuka)^ form a
very small ecopond or lake.has been observed in the discussion on the mode
of nutrition that
are "producer" organismsiMb.e
green plants that can manufacture

organisms-fish,

system in their habitat-water in a

It

there

organic

compounds from the simple

the earth or water, etc.

and

inorganic substances drawn

up from
Secondly, there are 'consumer'"! organisms-insects

insect larvae in the

may

plant-bodies, etc., and fish, etc. in

water which
be carnivores. Finally, there are
"decomposer"^ organisms bacteria

and fungi "which break down the

organic compounds
96. Ibid., II. 3,34. eg.
fire

of

are seen

wood

JSS u ing

when two

bulls or

from their horns or teeth.

rubbed one against the

rush upon one

another,
Fire is produced when

or stone are

other,

97. Ibid

II

produced
teeth
99.

100.

3,35

9B;

Ibid., II.

3.36.

According to the

the shape of precious

stones, in the

of elephants,

and so

in reeds, etc.
S.B.E,

SB.E.XLV

sparks

co^^^i,
V

head of snake,

XLv"
'

p.

397 fn

nf

'

'

ol

two piecJ

397 fn

^^

">

are

"*

'

Tattvafthadhigama Sutra 11.24,

Sttrakrmsa II. 3.2 Trees (p,ants) feed on the

liquid substance, of the
particles of
Particles
consume earth bod es, etc. by manufacture
.
manufacturing organs
'
commpound, from the

earth,

inorganic substances.
101.

of dead
protoplasm

elephants

Sutrakrtmga

II, 3.19-20; II.

3,22; II

327

28

29

'

The World of

Life according to the Jaina Literature

19

of the dead bodies of

plants and animals into organic substances
that can
be used by green
plants."

Thus Jaina Biology suggests an

ecosystem consisting of biotic componentsproducer, consumer and decomposer organisms and
non-living compounds
i.

e.

abiotic

components -

and

earth, air, water,

fire."'

Habitat and Ecology Niche

A brief analysis of ecosystem of Jaina

Biology brings to light two
ba slc concepts-the habitat
and the ecologic niche^ usefu , JQ
describing tne
i.
e . the place where an
organism lives a

ecology relations of organisms,

physjcal area,

and

the

some

specific, part of the earth's

surface, air, soil

of an organism within the

ecosystem.

status

structural adaptations,
physiologic responses
eat*" and what eats lyo. its
range of

and

movement

effects

on other organisms and on

It

or water"'

depends

behaviour

etc

on

the non-living
parts of the

its

-what

and tolerance and

it

its

surrounding.^

of

Types
Interactions Between Species of Plants
and Animals,
The study of the knowledge of food of
organisms, the third lecture of
Book of the Sntrakrtahsa, throws some
light upon the types O f
interactions between species of plants and
animals in several different wavs
which take place due to their search for
food, space, or some other need
the Second

the

e.

g.
relationship of competition,^ or predatori
mutualism,"" parasitism"" as found between
them.
103.

Sutrakrtahga II.

104.

II.

SStrk^a
(earth surface),
105.

commensalisra

3.
3.

1-2, 3.16

26(aerial),

SStra krtSng a U..3.2

(liquid

(soil),

.17(wa ter),

8t re), Dearth),

27(animate or ammimate bodies)

substance) of the particles of

movable and immovaWe b eings ]3 .5

)
(Sap of the

^ wa ^>
22(wat e r)

earth), bodies

trees),

20 (Sap of

trees)

23

of manifold
21

creatures) ' 30 36
'

107. SutrakrtSiga II. 3.30 (liquid

substance), etc. See foot note above
108. MrrtrtStga. II. 3.27. i.e. The
parasites feed on the humours of

immovable creatures-animals and

plants
3.
The entire chapter
'knowledge
plants and ani m a, S in addition to

IW.SStrakrtifigall.
behaviourism o f

of

'various movaoie
movable

food'

throws

their

reproduction.
110.

Some

beings

bow the

(trees) deprive of life the bodies of manifold

movable and
destroyed bodies which have been consumed
before, or

(are) d lges ted

111.

and

assimilated (by
them). SWakvtZhga II, 3 2
Some beings born in trees originated by
trees, sprung from trees
that originated in
earth, come forth as trees

o^naL

12.

sap of the trees originated in earth, Ibid, II. 3.2.

The relations of
nitrogen-fixing bacteria and legumes and
See BhagaVatl 7,3. 275;
II, 3.5.16
OTa ), 18

Su^ka^a

(L

and

J.

20

C.'Sikdar

The host-parasite or predator-prey-relationship

the host or prey as a species when such relationship

may

be

is first set

harmful

to

up. But the

parasite-host and predator-prey interrelations show that "in general, where the associations are of
long standing
the long-term effect on the host or prey may not be very
detrimental
study of different examples of

and may even be

The

beneficial." 114

brief survey of the classification of living things

- plants

and ani-

mode of nutrition, ecosystem, habitat and ecologic

niche, and types of interactions between species
as found
in
the Jaina
Sgaraas gives a picture of the world of animals and plants, all
related

mals, their distinctions,

closely or distantly

by

evolutionary

descent,

and

bound together

in

variety of interspecific interactions.

113,

Some organisms growing on the animate or inanimate bodies of manifold

movable
immovable creatures, come forth as parasites.
They feed on the humours of
various movable and immovable
creatures, II, 3-27,

or

114.

Biology, 93.

VEDIC ORIGINS OF THE SANKHYA DIALECTIC

Harsh Narain

The dominating

section of

Sankhya

scholarship today

inclined to

is

trace the orgins of the

Sankhya to non-Vedic, ante-Vedic, and even antiVedic traditions. The present author proposes to strike a note of dessent
in this paper. To us, the tendency is an index to the sad
plight of Vedic
studies at our

hands and

is

responsible for

much misreading

of

Indian

philosophy, history and culture. It is a big topic, however, and refuses to

be covered in a single paper of morderate
In the present paper,
size.
therefore, we will content ourself with attacking the problem of the origin
of not the

Sankhya

entire but only the

SaAkhya

According to the Sankhya, as embodied

available today, the ultimate
the psycho-physical (Prakrti).

cosmos

is

ultimately reducible

Saliva, Rajas

reality is

is,

dialectic.

(he

Sankhya
spiritual

texts

proper

(Pumsa) and

The psycho-physical

principle to which the

have three

dimensions (guna~s)
dimensions to

is

and Tamas. There

whatever there

in

twofold the

said to

are, that is to

say, three

apart of course from the spiritual unities called Punifa-s,,

This trilogy of dimensions translates variously but not aptly. Neither English nor any other language for that matter has any appropriate equivalents for the trilogy,

which

is

so multidimensional that one has to

content

oneself with partial translation by selecting a particular dimension of the

concept as the occasion demands. It would be advisable, therefore, to bring

home

to the reader the richnes of the trilogy in content by juxtaposing to

as general equivalences as possible, current somewhere or other, independently, such as the following, culled from different sources, including Western

it

thought and Sufism.

22

Harsh Narain

The

original

chotomy of a

is

Sa~nkhya trilogy

dialectical character:

the whole of thought, the whole

moments
and

of the

universe of

veritable

whole of

tri

reality

into

discourse

threi

dialectic, viz, thesis, antithesis,

has developed in the main along two

independenl

or reasoning dialectic

lines, viz. dialogical

on one hand and

metaphysical
of struggle of opposites on the other.*

dialectic or dialectic as the

concept

Here we

serves to divide the

moments of

exhaustively, like the

synthesis. Dialectic

not just a trilogy but a

it

are taking the

dialectic

Sankhya

in the latter

certain clear indications in certain ancient

pervading, without exception.^

It

the trilogy
represents the unity,

texts

in

There are

sense.

the

that

also suggested

is

all-

is

trilogy

serveral

texts

that

interpenetration, struggle of opposites

proverbial form of objective or

metaphysical dialectic. 3 Vacaspati
that ths guna-s are
mutually contradictory but do not
destroy

the

Misra has

it

likc.Sunda and Upasunda

(the
mythological
each other) because their
functioning is for a

^^
6

l^HM^'T

gtvmg LghMIndeed,

is

it

fireand

also suggested

demon
the *

yet

each other

who

brothers

common

killed

even

purpose,

"operate with

sometimes

that

the

as

it

cosmos
wN,mos

in
is

essentially dialectical.*

Well, the

tto Paper

Sankhya

dialectics has

an interesting
history

The burden of

show that it owes its

origin to |edic
cosmogony
well-known cosmic
trilogy of the Vedic texts
tojLto cosmogonic trilogy of
creation,
to

vt:

1) to the

2}

preservation, and destruction,

3) to

ft.

.-s

the

creation

ere

hymn

of the

odgtall, a

Rg-Veda

grade of the base

appeat

to

,, MSCI

be

meaning

eo

mal

iVi!iM '

""'

e!lta

elevated '"

-^atEp
T

>>

and formed h!

faLJ^^
^7 ^

SeCOnda

are

(substantive)

(3j

as

^inew'

^ ^',^om V
^

derived

(adjectlve^
,

,
cord

the

the

.of

tond
W iL^
(4)

'

" CCessive s

'

.of

.,

toX"*

betraying the

*-- - %

U,

ft

a 'S

r,

to nto, ofcosmogonta
8
princE l.f n
, ta , to
"7;
*

(of rope)

zero
ia

the evolution
2)

'bovine

Vedic Origins of ihe Sahkhya Dialectic

The

'virtue'^

(6)

last fcur

Disagreeing with Rice, Keith suggests that

as the Avestan word
'gaono', meaning

must have the same origin

'giintf

'if

hair, arid,

earliest sense

the hair the

The

of guna,

how from
meaning "strand" might easily come
it

earliest texts in

is

23

rceanirgs are found actually attested in Sanskrit.* 3

easy to see

which

accepted as the
of plaiting

be that of gitna.'^

to

with

'guna" figures

this is

the practice

more or

deaf

less

sense ate the Taittiiiya-SamMtn of the Black

Tajur-Veda, where it means
'strand' as constituent of
rope,** and the Saunaka-Samhim of the Aihatvait means 'constituent.'
According to Keith, the Iranian term
assumes the sense of 'quality and 'colour According to
Walde, both
Avestan word and the Vedic 'gnvint (groin) are derived from the root

Veda, where
also

1"

the

''geu-'" (Avestan), 'biegen,

1
krlimmen, wolben'. ?

In the Sartkhya system,

'guna\ retains its original (or almost original)
sense of strand or constituent, whereas, in the Vaisesika
system, it assumes
the later sense of quality (or rather
attribute).

grammarian,

monad
is

it

assumed a

great variety of

(manas) intellect (bttddki), quantity,

the doer*

'this is

mine and

manifestation (vyakti) time

this

is

(kala') } etc.

By

the time of Patafijali the

meanings.^ In the Mahabhsrata,

(sattva)

not mine,'
etc.

'I

am

the doer' 'another

the matrix
(prakfti), the

are also termed

'gutia-s.'*

Prom

these considerations, it is evident that 'guna* has, from the first

an objective fact and not just a psychological one as
Dasgupta,
Burrow, and Johnston take it 'to have signified originally.
In fact, on the basis of certain clear indications in the Mnhnbharata the

signified

author

is inclined to believe that, at

the three
mental states with
first,
which these writers identify the three guna-3 were treated as dependent
the
and
christened
'bhava'
or
upon
guna-s (tadn'sritah]
'vedana.'

The Saunaka-Samahita of the Atharva Veda

refer to the 'three guna-s,',

is

the

extant

first

text

to

where the ontological import of the expression

clear. It also

happens to be the first to mention 'rajas' and 'lamas'

together, by name, once, where, too, the objectivity of the
concepts is
unmistakable. 21 It is no less significant a fact that the trilogy of guna-s
appears to have been used in the sense of the objective constituents of
is

the Potentiality [prakrti] even in the oldest

known SaAkhya

treatise, Satfi-

3 a
Tantra, no longer extant,
Now, quite a number of triads are found scattered in the Vedic texts 2S
some of which are bound to interest us here. Besides the triads found

therein "elsewhere,

full

hymn

of the &ai'sinya-&zkala-Samhitn of the

Veda, comprising a dozen stanzas,

As

.is

well

known,

a recurrent

is

.denoted to triads of various

phenomenon

in

this

text

is

s
pertaining to fire (agni)J Fire is spoken of as having three forms
of the waters, the fire of the firmament, and the fire of the sun. 2

pondingly,

the

Vedas divide existence or the cosmos

iqto

three

Rg~

sorts.' 24

the

trilogies
:

the fire

Corres-

worlds

Harsh Narain
vertically, as subjoined

trrttfed

the etrte (pjthvi)

from lower

The

up:

(3)

variously designated, such as

is

Dyo

Ff/fe!

Antenna

(earth)

(firmament)

(Dyo)

Idam

world

of

of the

bright world

Thk

cosmic trilogy

The dark world

(I)

and transparent

The intermediate,

(2)

irmitnent (antarikja}

''.

(this)

Svapna-sthana Paraloka-

(earth) Bhttvas

(firmament)
AVOIR

Madhyama

(low)

(middle)

Madhyama

^Wf(low)

(middle)

Ut

Ut-tara

(high)

(higher)
Ayaflt

Mah

Antarikfa

(firmament)

(this world)

(yonder

world)"

The

% Ffi

three worlds constitute the

would have

it,

the

Itefdenlaily,

sab-woiWt each

three

strides taken

by Visnu

as the

39

worlds

three

are

themselves devided

The

generally speaking.'"

triads

into

connected with

three

fire

and

the cosmos are believed to be the most ancient of the

Vedic triads
in the

Now,

Vedas, term

'rajas'

also used in the sense

is

over 8 dozen times.* Therefore, the cosmic

trilogy of

njxmiUe
This
tritely

fWl

frtti* (earth) Rajas

(firmament)

Wat

the earth

is

light.

rajas,

coares, inert, dark;

characteristic of the air

ft til

Dyo

the

of firmament
Vedas is also

(solar world).

appears to have been a connecting link between

the cosmic

and the gima-trilogy of tamos,

Well

eowgy

at;

and

the

and

heavenly

Such a consideration seems

M otlw, teen responsible for

a~.* _, <^ and

}>

sattva.

firmament represents
activity and
bodies;

to

have,

the suggestion of the

and
to

the

solar

some extent

of darkness
principles
P
nes

{sama]<
.

The connection of the

thrown into further

relief

tripliclty

O f wor i ds wi(h

that of (h
by the statements, occurring in sev e
ral

trt* to the effect that faltva ends

Upwatd
and tamn tends downwards.* 8
,

The Vedfc

deities

are also divided

'

rajas

reVainHn

H
middle>

Vedic origins of Sankhya Dialectic

or Indra to the firmament, and the sun

the sun is also designated as Visnu>'
and Visnu the highest of the deities,

to the solar

25

world/* In the Vedas,

it is said that fire is the

lowest
other deites falling in between.**
Indra and fire yielded place

So,
all

It

appears that later, in order of importance,

to

Brahman

and

Siva respectively.
(masculine)
In the result, the Vedic
of sun, Indra, and fire was supplanted
by the Pursnic trinity of
Visnu, Brahman (mas.) and Siva.* It is significant that even in an
Upanisad of sufficient antiquity tamas is identified with Rudra or
with
Siva,
trinity

rajas

Brahman

(mas.),

and

sattva with Visnu. 47

Thus, the cosmic trilogy as the divine trinity envisaged in the

has had much to do with the origin of the
guna-trilogy,
The cosmogonlc trilogy of chaos (vi-sarga,
parti-sarga,
tion (sorgo-),

and cosmos

gima-trilogy. In the

gonic chaos

is

Vedas

pra-laya), creaalso seem to have been at the root of the

as well as other ancient
the
state of cosmotexts,

(srsfi)

Veda

always identified with darkness or 'tamos',

in

categorical

An Upanisadic text identifies this 'tamas' with the 'tamas' of

the gww-trilogy in clear terms. 40 Well, if chaos is identifiable with
darkness,
cosmos will naturally be indemnified with light and the creative
process with
down or dusk as the case may be. In fact, the three cos mogonic
are

manner.

phases

clearly described in certain

Brahman

(mas.)

texts

as the night,

the dawn,

and

the

day of

on one hands" and slumber

(pra-swpa),

dream (svapna),
In some texts, God

and wakefulness (jagarana) on the other, respectively.!*

Ss said to be dark during chaos, red
during the process of creation, and
white during the life of the cosmos. BS
In several texts, it is also indicated
that tamas is black, rajas red, and sattva white. 63 As
already noted tamas
also indentfied with Rudra or Siva, rajas with Brahman
(mas.) and sattoa
with Visnu, the gods of chaos, creation, and cosmos
respectively. Puraoically, the dark colour of God is the manifestation of tamas; the red

is

colour,

of rajas- and the white colour, of sattva - the three guna-s of

SaAkhya."
The Upaniad has it that there is a goat or eternal one (apparently Prakrti
of Sankhya) -black, white, and red-giving birth to beings of all .kinds!"?

Here the reference

to

the ga~trilogy

The penultimate form of

is

unmistakable.

the gwna-trilogy

in

the

cosmogonlc

context

appears to be the trilogy of forms of existence (raps?*) given in the Chtindogya-Upanisad, viz, anna (solid), ap (liquid), and tejas (heat), which are
said to be, respectively, the black, white and red forms of the world to
be 66 , and which are to become threefold each through contact with the purusa
Here the expression 'through contact with the purusa' is specially
(self).
reminiscent of the Sankhya.
the

why of

this trilogy to

which need not be discussed

3ambodhi

4,1

J.

A. B.

Van Buitenen

statement
here,

in

the

has

very ably tracede?

Harsh Narain

2$
So,

Vedic cosmogony as
Dlalectlcally the

the fatuous creation-hymn.

translate thus

book

last

Baldly,

the

of

hymn

significant

hundred and twenty-ninth one of the

of),

to

the

the

one

a considerable extent.

well, to

most

the g^a-trilogy

to trace the origin of

we have been able

the

Rg-Veda

is

la-Sam hit a there(of the Saka

first

two stanzas of the

hymn

'Then there was neither sat nor a-sat, nor was there rajas, nor

it cover
even the sky (vyoma) which is beyond. What did
Who guarded it? Was there water, unfathomable, deep ?

neither death nor immortality. There

up (or contain)?
Then there was

was no beacon of night and day. That

one (tad) alone sustained life, windless, by its own power (sva-dhaya). There
9
Out of this rather puzzling hymn, we
was naught beyond, other than it.'e
and rajas - or,
can, on good authority carve a significant triad, sat, a-sat,
- sct-asat and rajas-vyoma - for our purat any rate, two pairs of opposite?

What does

pose.
sat

and a-sat

the triad or the pairs of opposites

good and

is

evil, right

here, however, for the simple reason

and wrong,

since the

that,

inquiry into what was not there before

mean? One meaning of

which is not attracted

creation,

hymn

institutes

an

must

interpret

the

we

expressions under consideration ontologically rather than ethically.

meaning of

and a-sat

sat

meaning which

-the

parlance. This

and non-existent, being and

existent

meaning

in

in philosophical
usually bears
which sat and a-sat are found
used in

the Chnndogya-Upanijad,* 1 where, referring to those

Is

non-being,

of opposites

this pair

the

is

Another

the root of sat and posing the question

how

sat

who maintain
can

spring

that a-sat-

from

a-sat

Uddalaka Aruni proceeds to prove to Svetaketu, his son, that sat is the root
of all, In the same vein but in stronger terms, the Taittlnya-Upanifad has
it

that he

comes

first

who

a~sat.

thinks the

M Do

the sat

Brahman

verse

to be a-sat
(non-existent)

be-

himself

and

too, signify existence

tion,

a-sat of the Rg_Vedic hymn under examinaand non-existence? May be. In which case the

would have to be construed

to say that before creation there

neither existence nor non-existence, neither

rajas

according to Ysska, means, alternatively,

light.,

was

nor the empty space. Rajas

water, world, the planet

Mars,

and day. 88 Here it may be taken to

signify the world,
ing to

DaySnanda,

primeval

matter

who

also construes sat

It means atom accordand a-sat to mean the void and

respectively." Saya n a interprets sat, a-sat, and

rajas to
the existent,
non-existent, and worlds respectively. According to him
before creation, there was neither existence nor
non-existence but
.

mean

something
The Satapatha-

beyond existence, and non-existence, indescribable,

Maya,
Brnhmana does say that 'then it was all indescribable

(a-vynkrta).

Manu

also,

speaks of the chaotic state as unimaginable and

unintelligible (a-pratarkyam
Another verse of the Rg-Veda
(Sakah-Samhitn] informs us
that a-sat and sat were in the
supreme space (parame vyoman) OB

M/ejw).
Sayana

interprets

^at

H'e

as

inscrutable

(a-vytkrta)

and

mt

;,

Vedic Origins of
(vydkrta).

27

Sahkhya Dialectic

the

The Taittiryia-Upanisad-bus

it

that

first

was

there

as-at,

from

which sat sprang up. 70 But here a-sat appears to be the unmanifest Brahman,
as held by Sankara 71 and, above

note

to

interesting

the

in

that,

by

suggested

all,

made

after, that a-sat

adding, immediately

RgVeda

the

itself [into

there

iteself,

Upanisad

the

world],

72

itself,

It

is

a statement that

is

gave birth to sat. Sayana interprets a-sat and sat

there to signify the unmanifest Brahman and the manifest cosmos respectibefore creation

vely,

74

a-sat

The Satpatha-Brnhmana

states

that

first

there

was

a-sat,

that the

(rsayah) are called a-sat, and that the breaths or vital energies (prannh)
are the seers. 75 Here, too, Sayana construes a-sat to signify 'having the

seers

'
unmanifest name and form. 70 Following him, we can construe sat and a-sat
to signify the chaos and the cosmos. In Hesiod, 'chaos' which be considers
antecedent to the cosmos, means the space, the firmament - 'antariksa' in

Vedic

neither 'primordial disorder'

It is

parlance.

nor primordial matter

gap' between the earth and the sun. Does it have anydo with the Vedic concept of a-sat? Plato's 'space', too, which he
declares 'incomprehensible' and 'hardly real' and which is nevertheless the

but the 'yawning

thing to

source of the four elements, 77

also

In the Upanisads as well, aha'sa

is

appears to answers to the Vedic a-sat.

sometimes said to be the source of the

four elements. 78

Another, import of
suggest itself

is>

'reified'

sat

and a-sat

and

'unreified'.

as

used in the Rg-Veda that would

The Satapatha-Brahmana elsewhere says that there was (originally), as it

the mind (manas),
were, neither sat nor a-sat and that what there was was
M Sayana explaIt adds immediately that the mind is neither sat nor a-sat.
ins that

beyond

something

mind

for the

is

sat

and a-sat there

neither sat, being devoid

nor a-sat, being cognizable.

jar etc.,

was, which was the mind;

of form

etc. characteristic

of the

81

help us much, however. In fact, being

Sayana's explanaUon
too loose in expression, too profuse in the use of adjectives, and too para-

does

doxical

thing

and symbolical

and everything

be taken

which
there

the
is

approach - 'bahubhaktivddwi't

and

to anything

everything**

9
,

the

viz.

likening any-

Brahmanas cannot

literally.

According
before

in

not

Brhadaranyaka-Upanisad, nothing existed

to a passage in the

cosmos,

death. 88

which was

The Upanisad

all

enveloped by death, that is, by hunger,

elsewhere that before the cosmos

declares

was Brahman.** At a third place. It equates a-sat with death and sat
85 If we can make anything out of these rather obscure and

with immortality.

mystical passages

whom

(of course

these were composed),

to us
it

is

moderns,

this

inscrutable.
reign of the unmanifest

not

that in the

necessarily to those

for

beginning there was the

ftarain

The hymn of

creation

la

exquisitely dialectical.

is

the

it

thesis

'fat*

'a-sal' and finally both the thesis and antithesis

negated by the antithesis
come to be negated altogether (nasad asin no sad'aSlt}. This line of thought
is

is

also followed by the Upanisads,

that the ultimate

it

reality is

under

ssible as

categorically declare

sometimes,

which,
sat nor

neither

1
neither this nor that (neti neti}?

is

The

a-sat;(na san
dialectic thus

na e3sat), eii that

emerging

is

-expre-

Antithesis

Thesis

Synthesis

Neither (neti neti, avyskrta)

A-sat
Sometimes, the Upanisads speak of the third moment as both sat and
m in which case their dialectic would stand revised as under :
O'sat,
Sat

Both (sad-asat)

A-sat

Sat

Both

and Upanisadic

patterns are found in the Vedic

these

In the lait analysis, both the creation-hymn and the Upanisads

positive principle: the

hymn, upon the one

and presupposes not only a conflict but

and intcrpenetration.of opposites, and it is
interesting to find

Vedas do

that the

seems

It

vely, Buitenen

others, the

-tapas" or 'tejas'.w

y>ny,

with

connexon

this

to use

and -knowledge*."

'light'

tamas together,

as "rajas-tamos', the

light" (jjw/fr},*

which

Ssnkhya system and

'

'

and

sat

that <a- sat

able with the g una called

in the

there

was 'tmaf enveloped

by
SamC

creation-hymn

THhave

will
).

to

o,Uhe
a

one

may be

frofn

taken to stand

retain their
original

is

'dark'

is

also stated

mean

to

and

them

to
It is

sense in the

patently interchangeit is also

significant
that in the

beginnina
of the two instances

first

If

'arose'

wen-attested

:nny. words.

of

equating

using 'rajas'

juxtaposes

in that
system.
it

M^^-Upani^

in -so

of the birth

a-saf

5s

"

'sattua'

interchangeable with sat

***, Is the
tte
Smhy&1

construed

Indeed, there

'rajas

interesting to note that

for

Likewise, while

signifying

itself,

I
be

is

Athavra-Vada

'rajas'

and

activity respect-

'

'tamos'

that,

and

has taken the place

it

'tapas'

appears to be easily

significant, indeed, that

a-sat while

'a-sat',

'sat',

believe that 'sattva'

In

sometimes the Mahahharata tends

tapaf

the terms

sense of luminous, dark,

inclined to

is

between sat and

sat. 81

kin (bandhu) of

that, in their early career,

among

carried,

such a relation

suggest

a-sat as the

describing

il

identifies the

*>

verb

4m e

or

tradition

'was'

fot

Vedic

V when

Besides,

a . sa{>

as

for the

however, pure conjecture in the

of opposites
.Sat iramea
, and
framed

pair

literature.

come upon
upon the

the Upanisads,

(e/z);

dialectical relation involves

also a unity

Is,

a9

in
m

th
the

Y SPeaking ' the

Brhadaranyaka-U panijad

Vedle Origin of
as well as

Taittinya-Upammd**

the sat-asat pair

of the

the

Sankhya Dialectic

may

hymn of

as

29

well be taken to

In that

creation.

correspond to

and a-sat

sat

case,

would mean immortal

(satya) and mortal (ait-fta) respectively.

terms 'a-sat' and 'tamos' occurring in the creation
hymn become

Thus

the

synonymous.

The Toga-Sutra appears

nomenclature:
standing

to refer to the

'prakala-kriya-sthtti.'

respectively

for

guna-trikgy under a different

literally, light,

and

sattva, rajas,

tamos.

activity

and

inertia,

serves

This, too,

to'

buttress the above thesis.

From

the foregoing
considerations,
rajas, and sat of the
creation

'a-sat,

and prototypes of
Sankhya system,

precursors

of the

From an
that the terms

interesting

the three

and

a-sat', 'rajas',

of the
guna-s - tamas,

hymn

in the

passage

<

the conclusion

is

irresistible

Rg ~ Veda
rajas,

and

are

that

the

sattva -

Taittinya-Brahmana, it appears
hymn of creation are also

of (he

'sat'

identifiable with the Vedic triad

of the three worlds earth, firmament, and

the solar world. We have seen that the
opening verse of the creation hymn
says that (originally) there was neither sal, nor rajas, nor asat. The unmistakable import of this statement is that there was
nothing whatever.

Taittinya Brahamana

also has

it

that

first

there

was

The

whatever

nothing

(naiva Idncand) and, -rather in explanation of the 'nothing whatever', hastens

to add that 'there was no solar world
no earth
no

(dyo),

ment

(antariksa)'

101

- none

of the

Rajas

is

why

the

Sat

Firmament
Vedic-Brshmanic

something inscrutable, the

That

So, there appears to be

triads:

A-sat

Earth
Incidentally, the

firma-

(prtliiui),

three worlds.

an agreement between the following

'one' of the

solar world
is

not

pure void. It is
creation-hymn already referred to.
'nothing'

Brahmana text adds that the 'nothing' decided to 'be'. 1 " 2

to the mind (manas), which begot
Prajapati
(the lord of

and gave birth

of creation) who created the world. 103
The

trilogies related

to the trilogy

of guna-s and discused above

culled below for a synoptic view of the matter

Tamas

Rajas

Sattva

Earth

Firmament Sun

Darkness

Energy
Middle

Below

Light

Above
|

Fire

Air/Indra

Sun

Rudra/Siva

Brahman

Visnu

Chaos

(masculine)
Creation

Cosmos

Night

Dawn

Day

Dream
Dark/Black Red

White

Solid

Liquid

Heat

Rajas

Sat

Becoming

Being

Nothing
A-sat'

Neither sat Sat

nor a-sat
A-sat

Both sat
and a-sat

Inertia

Activity

Wakefulness

A-sat

are

Slumber

Sat

Light

Harsh Retrain

j,j

hundreds of

In fid, there ate

,rkf
lasts.

uf

,v

KW-S

called

"Our Aim

in ancient

scattered

Teams,

a-trilogy in the

of the

trace the origin

being simply to

to the Saiikhya

corresponding

(riiogies

Ryx, and

Saltee,

Brahmanic and Upanisadic) literature,

to-phiteopiMCiii Ve4ic {including

nd
The

sot try to explore them

out in this paper, does

*ftt

djserve

it

alo
long been, as a fundamental

Our

affirmative.

ii
in

,'f

the extant

Sankhya

was

it

it,

its

the

origins,

Sankhya

has

is

in

paper,

dialectic

Vedic cosmology, for

Vedsnta long before the inception

entitled

Great thoughts are often found to have humble

texts.

mud.

.bfginningt like ihe rose which originates

from

jrigiru! Ideas are occasioned by remotest

possible similarities

1
lersni at th, farthest

it

this

understanding of

key to the

we lake

te;Hi.m,

origins

Our reply

opinion, not discussed in

been in

vthitcvMit might have

(hat,

which

modest

be taken so seriously as

to

casmoiogical principle?

well considered

provide* a wonderful

in the present paper.

all

Saiikhya dialectic has such

if the

question arises,

Sometimes, highly
between (he

remove from each other. -But our present project does

permit * proper probe into this issue,

foot

wits

H'.fth Narain. Solution of Dialectic in Western thought

<!, 1973), |j, 2,

i,

1 jMtfjwW

<i\is

{Goraihpiir Gita Press) 18.40;

Df'i-njj/Mitu, Ramatej* I'andc, ed. (Vanarasi

31.34

ff,

(Varanasi

Motilal Benarsi-

Mahabharata (Gorakhpur
:

Cp, MaklbhSrata Santi-Parvan 187.25

Gita Press)

Pandit Pustkalaya, 1969)

6.30.43-51;

and Anusasanaparva

12,4 describing

the three ismas ai attributes of soul

(Jiva-gunah); 280.4, describing the
as identic*} with the Lord

three

gunas

(NarayanStmakan),

Biwfa**/

3,

(iita

passim;

18,

SSnti

Mahabh&rata.

Parvan

19},

33-40;

'

248,22-24'

Xinuncdhilw-Parvan

36.4-7; 39.1-3; Vsyu-PurTina (Bombay

Sri
Venkatesvara
Sttun prw. 1933], Ponirdha 5.16-17; Karma
Puram, Rama Shankara Bhattacharya
tVanuiMi
Indological Book House, 1967, 2 92; SSnkhyS KSrika with
SSHchyaiaifakiumfi, Ganga Hath Jha and Har Datt Sharma, eds. (2nd ed,, Poona
Ori
tatai Book Agency, 19M),
28-31.
12-13,
:

.4.

pp,

t."Stnklt)iatatvalttui*wili 13, pp. 30-31.

MvH-Smrii, with

5,

***

No,

n4{y

MamarthawkiSvali, Gopala Shastri Nene,

na K Choklmrnba Sanskrit Series Office.

&i. Vna

ed.

Kashi Sanskrit

1935),!. 26; Mahtbhcirata

SSnti rtrvan 233.20.

Kesheo

Dtw,

ed.

(Bombay

Ni raaya- sagar
Press
g

I9221
19 *>'

'

ii-rlrs-Sshlfta 1,34, 66-67, 140.

?,

AfftireJii, fenti Par van 219.25.

'

?J).
9,

T,
'

10.

^Sl'm.^'^

#/

M!m Ml

Brrow. -Samkrit Raj', BTO^S,

fa

S SllWil ,- U1I),

t. ,ud,j
M-

Jbn,,

&rfr

WOA

Sfc%

Vol.

X,
77,

SOf"'-V <

Vo1

p. 469,

'

^Cambridge University

quoted in

No. 2 (April-June,

Wfee Publication Fund

Vol

Asiatk Society. 19J7), pp. 34-41.

:

11.

naigttpta, p.

223,

A B Vin

B,,-

^ ^92

93

XV

Lo!d on
(London

P reSS

p
R

ya!

Vedic Origin of the Sahkhya Dialectic

No.

7, S.

K. Belvalkar,

ed.

(Poona

Bhandarkar

oriental

3;

Research Institute, 1934)

'

pp. 311-314.
13.

See,

for

9.54;

KmnarsamMava, Narayan Rama

example,

Sagar Press,

1955),

A, Chmnaswami

khamba

Kalidasa,

Shastri,

Sanskrit Series

worth, virtue.

merit,

Raghuram'sa (Lucknow

29- for

4.15,

ed.,

Office.

Guna

Acharya,

'guna' as

Kashi

needs

Press

1896)

Bombay
Nirnaya
BaudhSyana-DharnmWo
No. 104 (Varanasi Chow-

Sanskrit Series,

1934)j, 211?,...* , 2515*..^,ii.,

as quality

Nawalkishore

ed. (14th ed.,

bowstring;

41
19
t.i.ii,

->/

/o

10.

lor

*guna' as

no introduction, and
guna

as strand

follows.

14
15

Keith, p. 313.

Yajur-veda (Taittinya-Samhita) with

Sayana's

shrarni ed., Bibliotheca Indica (Calcutta

Atharva-veda

(Saunaka safnMts), Shripada Damodara

Svadhyaya Mandala, 1943), 10.0-43.

Satavalekar'a

7242

ed' fOiinlh

'

'

313.

17.

Keith,

18.

Mahubhasya (Varanasi

p.

Sama"

VfdSnliaprakS'so, Satyavrata
Asiatic Society of
Bengal,

11)99)

16.

Motilal Banarasidaa, 1967) 5.1. Up.

Mahabharata, S:anti~Parva 320.103

19.

MahabhSrata,

Sffnti-Parvan

16, 22-28; 295.2. Op. 320.

5.

ff,

194.15,

29-30; 219.25;

103-1.3 describing

mind

248, passim

275 25

23-

9fl<:

(manas), intellect (buddhi)

cannot bring myself to endorse Buitenen'i

interpretation
m^an '(evolved) form of being in his 'Studies in

as 'guna-s'.

etc

SSnkhya'

of BhSva
'
to

TAOS Vnl

IR

No.

'

3 (July-September,
1956), pp. 153-157,
Alharvaveda (Saunaka-Samhitn} 10.8.4321.
Ibid 8-2.1.
22. Vyasa-Bhasya, with Yoga-Sutra, Goswami Darnodara

20.

Series,

No. 110 (Varanasi: Chowkhamba Sanskrit

BhSmati 2,U;
23.

p.

Shastri, ed.,

Series

Office

Kashi

Sanskrit
Ai \
Pv 415;
'

411

19351*'

'

352;

See, for example, Rg-Veda

Maxmuller,

eel,

(Stkala.&Mta) with Sy.na'. Vedarth-pnKSta F

Chowkhamba Sanskrit Series, work No. 99

sij)

J;'

3.21.7; 8.1.11.

24.
25.

Rg-Veda (^akala-Samhitg)

See

for example, ibid

'

'

1.95.3; 10.45.1-2;

10.88.10.

Of

the last

1045

verse,

we

3!
'

2 JU
104*9
46 y
-

'

'

'

follow the

interpretation given by Sakapnni. See Yaska, Nirukta, with

Durga's Nirukta Vrtti
V. K. Rajavade, ed. (Poona:
Anandadirama, 1921, 1926), 7.7.5 Also see Atharva
Veda Saunaka-Samhita 3.21.7; 8 1.11.

'

Sa m hita) 10.631;
.

12.3.20; A'tareya-BrSlnmna, Wasudeva La xman

Sharma Pansier
and Krishnambhatta Gore, cds.
(Bombay: Nirnaya-SaRar Press, 192-j) 1.5 8Satapatha
BrShmava, Satyavrata Samashrami, ed. (Calcutta: Royal Asiatic
7.3.

C P>

(Paradi:

Society 'l903)

Yajur-Veda ( MSdhyandina-SaMitS), Sl.ripada Damodara

Satavalekara
Svadhyaya Mandala, 1957), 17.67,68; Yajtir-Veda Toittiriya-SaMito
465
( MSdhyandin-Samhtta 3 5,37; 7.29;
8,^3; 23.8; 36.3;

28.

Yajur-Vcda

29.

Rg-Vecia (Sakala-Samhita) 5.606.

30.

Ibid

31.

pg-Veda

Yajur-V^da

riya-SatoMta) 1.6.2.2; 5.5.5.3; 7.4.20.1;

and

W.K^Atlwva-Veda^aunaka-Samhitii)
(Sakala-Stimhitfi) 1.50.1Q.

in several

10.7.8; Yaj

other Vedic texts

'

i,

'

1.34.

See. for example, ibid, 1.95,3; 1.146.1; 3.20.2;

3.26,7; 4.1.7; 10.27.
10.88.10.

26

(Varanasi' Chowkl, B

Office, 19G6), 1.22^7-lB; 1.95.3; 1.146.1; 1.164.20; 2

40.4;
10.45. 1-2; Atharva-Veda (Saunaka-Samhlta)

ed'

3 4'

'(Taitti

Harsh Naraln
_jj

34

M-

7,2.4.2.
tttfw4*flfe (Talttinya SafnfiiK)

y>

Safapatha-Brahmana

1,164.33;

190.7;

1,89.4;

^Skala-SaMta)

jff^'eJj

14.7.1,9.

6.51.5.

1.191.6;

Atharva-veda

6.120.2,

Taittinya-Bralimaiia

f,eafatfia-Br>:kmat,a 14.4.3.1 1;

i.

Sanstm

'\MwSMlw

57

I'l.ta

Series,

with Sayaija-Bhasya.
I'urwrdLa 45. b7. Cp, Taittinya-Ara^yaka,
Vaiudf-uShasiriAbhyankaraand Ganesh Shastri Joshi, eds. Anandashrama,
No. 36 (3rd ed.

Series

Poona; Anandashrama, 1967, 1969). Prapathaka 10

Mrfyava-Upanisad), AnuvSka,

as
j

-,h!ir*tjstim given in Nirakla 3.2,

example, ibid

t>j* fur

-Senhttl

18,2,49.

Sw, FT

fxanipSe,

wwM

bfyond the

Mahanarayana Upanisad

Athana-Veda

We

14.1.

follow

akapuni'a

2.8.

34.8; 2,27.8-9; 4,53.5; -7.87.5j 7.104.11;

(Sauintka-Safnhita) 4-14,3;

Atharva-veda (Saunaka

which refers

to

fourth

jolar world.

,MM>>& l^Au/a-5wA/()
fi,M V,

22;

iyrA/a-5un,A;lo) 1,22.17-18; 1.154, passim; 7.100,3-4.

s<-,

41.

Shastri, ed;

No. 37 (Poona: Anandashrama, 1934, 1938), 2.1.8.1.

12.9.2.12.

faff a
tli

V.S. R. Narayana

X*fs-rfdla

1.56.5; 1.G2.5; 1.84.1;

1.124.5;

1.168.6;

(baunaka-Saftihita} 4.25.2; 7,25.1; 7.41.1;

1.187,4;

2.40.3;

10.3.9; 13.2.8; 13.2.43;

YaJHf-ffia (MecUtfandina-SaniMla) 13.44.

M. Mattu-Snift! 12

41 S?**jj4?frt

Pa 3W

40;

Bhagavad-GitS

fif-JVas

44,

hS'Vtdi

\tljtle-Sambiii 10.158,1; JWrttte 7.2.1.

%-l>&

(.ttate-SaHihiii)

41
4*.

^/*afa-VB"Ai/) 1.139.11; Atharva-Veda (Saunaka-Sfimhita)

Ujs-ifttr.''!.,

Santi-

109.12;

1.22.16-21.

1.1.1.
ftg--fcrfff (gakala-Samhita) 1.27,10;
3-2.5; 4.3.1.
PurvJnJha 5.14. 'Agnirapi Rudra ucyate 'Nimkta' 10.1.7.

W/rt">rf.Mpa/.'d</,
irltt t

tt

1,30.3;

J teM->ff-JWia;a

4'.

Mahabharata,

47.

4'

14.18;

thtw

Rama

Narayana

rcferre.l to infra

4. ^aif'id'r.rpcai'aJ

5.2.

Acharya, ed., with 119 other Upanisads

Bombay; Nirnaya-Sagar Press, 1948), 5,2.
Matm-Smvti 1.5.

(5th ed.

\g-ltttt ih'iataSamltiiif) 10.129,3;

Cp. Mahabharata,

^Snti-Parvan

194.33;

219,31-

247.22"

so

Unmt'&iftrtt 1.52, /*.

*l.

^jws^B'fWte

52,

Wrf. la.Uii.

(Gorakhpur: Oita Press) 11.25,20. Cp. note 33

'

'

10

supra

"

8 B Shastri, ed. (Varana.i:

"* M ***

3,20.

io)

mi.
6,2.3-4-

9.2;

). B
-.^ >-n
Mahabharata Santi- Parvan

r>

'

Cp.

10,5;

64
.

1,2 1-2,

Cp

tl

17.26 definmg
ms

J.J-2 ..M>.
.Cn

59.
'

sa f as
sat

3191
3,19.1.

Vol 7 ;
_

P ?_ Ferfa

ttuth,

10

goodness,

K
beauty,

modernizing! y

*>

62,

Taitttriya-UpaiilMd 2,6-7,

'

Vedlc Origin of the Ssiikhya Dialectic

33

66.

DaySnanda. ffgvedtidiltliasyci-Bfnimikii (Ajmer: Vaitlika Yantraiaya, 2008 Anno Vikrami)

p. 131, Here DaySnanda is not a trinitaria;), which he is in his Satyartha-PrakTisa.
Sayana on fig-Veda (Sakala-Sainhita) 10.129.1.
67. Mann-Smrti 1.5.
Satapatha-Bralumna 14.4.2.15.

68.

fig-Veda (Sakala-SaMta)

64.

65.

Cp. Atharva-Veda (saitnaka-Samhita} 10.7.10; 17.1.19.

10.5.7.

69.

Sayana on Rg-Veda

71.

Sarikara ad Ibid.

73.

Rg-Veda (SAKALk-Safahita) 10.72.2.3; Atharva-Veda (Stumaka-Safnhita) 10.7.25.

Sayana on Rg-Veda (Sakala-Samhita) 10.72.2,
76. Sayana ad Ibid.
gatapatha-Brahmana 6.1.1.1.
Plato, Timaeus, The Dialogues of Plato, B. Jowctt, tr. (4th dl, Oxford: Clarendon

74.
75.
77.

(s<ikala-Sa,hhita) 10,5.7.
72.

As

in

70.
Taittinya-Upanisad
note 70. supra.

2.7.

press; 1953), Slab. 52b.

82.

Taittiriya-Upanisad 2.1; ChTindogya-Vpatiisad, 1.9.1; 8.14.1.

81. Sayana ad
80, Ibid 10.5.3.2.
Satapatha-Brahmana 10.5.3.1.
Nirukta 7.7.1, read with Durga's Comments thereon.

83.

BfhadSranyaka-Upani }ad

84.

Ibid 1.4.10.

85.

Ibid 1,3,28,

78.

79.

86.

87.

Mundaka-Upanisad

2.2.1; Sveta'svntara-Upnnifad 4.18; Bliagavad-Gifii 13.12.

Brhadaranyaka-Upanisad

4.5.15,

Cp. Kena-Upanlsad

Taittinya Upanisad

88.

2.4; Sveta'svatara-Upanisad
Pra'sna-Upanisad 2.5; Bhagavad-Gltri 9.19; 11,37.

89.

/J^-Fefto (Sakala-SamhitS) 10,129.2.

2.6.12;

91.

Ibid.

1,2.1.

90.

1.4;

1.8;

Katha-UPanisad

1.2.20;

MmitJTikya-Upanisad

Katlta-Upariisad 1.2.20, for

Rg-veda (Sakala-Samhita') 10.129,4. Cp, Atharva-Veda ($atinaka-Safiihita4.l.l; 10.7,10;

Yajur-Veda (Madhyandina-Samlutii) 13.3.
Vol. 77, No. 2 (April-June, 1957), p,
(III) JAOS.
Buitenen, 'Stxidics in Sankhya

17.1.19;

92.

7,

example

106, note 80.

93.

Mahabharata Santi-Parvan 216.1

94.

Ibid 216.16-1 7; 217, 15-16,

95.

Atharva-Veda (gaunaka-Samliita) 8.2.1-2.

6-18; 217.16.

90.

Sniikhya-Karika 12-13.

97.

98.

Brhsdaranyaka-Upanisad

99.

100. Yoga-STiira,

Rg-Veda (Sakala-Samhita) 10.129.3.

Taitnnya-Vpanisad 2,6.
l'J2.
101. Tahtlnya-Brahmana 2.2.9.1.
Satnbodhi 4.1

Ibid 2.2.9.1.

2.3.1,

Vyasa-BhSgya 2.18.

103. Ibid 2.2.9.40.

THE TREATMENT OF SUSPENSE

(KATHA-RASA) AS A
CONSCIOUS NARRATIVE SKILL IN
DHANAPALA'STILAKMAN/ARI*
N, M. Kansara

successful writer of a narrative must

create an illusion of
reality in
his
listeners or raadsn; and a sure means to
this end is
to
audience in suspense sj that it is to) much
interested to have
any time to reason and so .spoil its own enjoyment;
any deviation from

the

mind of

hold the

the legitimate unfolding of the

plot
the suspense, which is inherent in

of the Problem, with

the s^ory.

one

at

its

is

fatal

as

breaks the
continuity of
any unsolved Problem, and the solution
attendant removal of the
is the end
it

suspense,

of

Dhanapsla, being a skillful narrator, and a

highly concious
seems to have been pretty aware of these
requirements He

that,

therefore, fully employed his skill in weaving his

plot in such
maintain constant interest of the audience in his
narrative."

The

story of the Tilakamanjari

of Ayodhya, king
Megbavshana,
and his wish to undertake the
progeny. So

far,

the interest

tions.

The introduction of

is

way'asto

begins with the description of the

his

queen,

propitiation

their lack of

of

some

a male

city

issue

deity to ensure

male

generally sustained by the novelty of descrio.

v

the flying

Muni

Vrdyadhara

who

predicts

the

birth of a son, and imparts to that end the

Aparajitg Vidya, marks the
beginning of the suspense, and we do not expect that we shall
meet with
this

same Vidyadhara Muni

again,

till

his identity

is

very

by the poet, towards the end of the story, by informing

same Maharsi who had imparted the
to
Vidya

The advent of

the

Vaimanika god named

skillfully revealed

us that

was

It

king Meghavahana.

Jvalanaprabha

is

this

also very

since it heralds his

purposefully skillful,
impending descent to the human
world by his gift of the
Candratapa necklace to the king. The poet has
here quietly introduced the necklace which is
intended to be a reminder
to
PriyaAgusundari, when she is later on born as
Tilakamafljari of her love
with Jvalanaprabha." Thus the future role of the
necklace has been
faintly
indicated by the poet well in advance in a
skillfully casual manner at- tb6'
very outset of the story.

suspense really gathers strength with the sudden

But^the
appearance of
the Vetala who introduces himself as an
attendance of the Goddess
Sri i-

Who

could ever expect that this same

the narrative to rescue Samaraketu and

Mahodara would

turn up again in
Malayasundari and actually inform.

,,.
of

M. Kansara

ft,

'.''

about

when
unexpectedly

quite

it

Gsndhamka

the wring

to

he happens

exchange words with

?*

and

of the Goddess Sn that the Candratapa

necklace^,
to Prince Harivahana
lialsiuna ring too, was to be presented

The words
ifidiratfly the

should be always kept with

ben tie ct'tnes of age and that it

sound very innocent
the batiks and calamitous situations,"

me come

him during

and natural

till

that this ring enabled the commander

quite unexpectedly
to capture Samaraketu, the hero
to win the losing battle* and

know

Jv

Vajrsyudha
Ptince Harivahana, the hero or the main
of the by -plot,' to unite him with

The

plot.

ring'

The

and

the necklace

sudden

which

V,ffdiia had

a pries of

peace,

military

Samaraketu"

when we

had na other choice but

*
from him honourably. 1

her father and

to help

The poet has

about

ii

much

15
later in the narrative

we come

that

and

know about

to

that

hand of

Samaraketu,

win her over

dropped an advance hint

skillfully

14
of bis description of the battle,

in the course

know

for the

in marriage to
mentally offered herself

who had

MaJayasuridari
the litter

as

asked,

forces.'by

resolved oniy

is

Tila-

11

on Vajrsyudha's

night-attack

farther enhance* the suspense

ted

on remind Matayasundan and

later

their past births.

respectively of

katateijan

the

it

is

only

connection

with his love for Malaya-

of te. deputation on military mission to Kaflci

sundari ind she consequent night-attack,

The enigmatic verse"

raka in the

who

perfeaps

reveal*

of

its

anonymous

love-letter,

to the

testifies

significance

was reminded

Samaraketu

the. curiosity

in the

Mattakokila garden,

speciticalJy

of his

that

experiences, thus rousing

past

audience as to the tragic love-affair

the

found by Mafiji-

conscious art of the poet

Harivahana's words

through

of

Samaraketu

and
intetade about Taraka, the sailor
gives

youth, and his marriage

with

an

of Sa&tiakatd's natal

unexpected turn to the smoothly sailing narrative

expedition and provides him a companion who
is

neafitte enable him 'cross over the ocean; 19 but in fact he becomes
iestttwwte! in almost drowning him, aad
consequently, his beloved too,
-by
fiis

liffl, '.though

tetew

Ttest

fetal

at

oomequeiicea

events at their proper

with

ia toe turbnknt

its-

nymphs and

of ibe Holy-Bath

own
girl

are

request,

to the

island

Malayasundan-

not at

all

clear

till

where the prince

and comes

the poet

to grief.

unfolds the
>

places.

The ratpeoce about

iihsd

his

with to' unknown

the sudden
alluring music

ocean
spirits,

Ceremony

conjures up an

but

unexpectedly

at the

temple of

from the

unfrequented
atmosphere of a fairy tale
turns out

Lord

to

be the music

'Manama,"

'a

most

The Treatment of Suspense

in

37

Dhtnapula's Tilakamaftjan

unimaginable place for worldly affairs like youthful passion; but it is the
holiness of this place that comes to the succuor of the damned lovers. 38

The poet's mastery at creating suspense is very much evident when he

brings the account of Samaraketu upto a point at which the latter sees the

unknown

girl
(Malayasundan), and he abruptly drops the account by
The consciousness of the literary
Dhanapala becomes quite transparent here as he slyly alludes to
the
audience
of
whose
interest
in the frame of the narrative
response

introducing the portrait of Tilakamafljm.

artist

the

in

has so far been

well-sustained, 3 *

The presentation of the portrait of a young girl, and through it the

entry of Gandharvaka, has been skillfully utilized to introduce TUakamaftjan
and inweave the episode regarding
as a male-hater
(purusa-dvesini],

The

Gandharvadatta.

confounds the

poet

audience

by

throwing

in

number of

abaut probable causes of Tilakaraanjari's

joint suggestions
aversion to males, 25 the reason being revealed at a very late stage in the
20
that
a human
The suggestion
narrative.
prince was the destined match
for heri" faintly betrays the possibility of Harivahana's chance. The unspecified task 2S for wnich Gandharvaka was directed to go to Vicitravirya at
the Suvela

mountain has been

disclosed later

on when

the aeroplane

of

thrown away into the

Gandharvaka is
Adrstapara lake by enraged
Mahodara. 29 The insertion of the confirmation of the identity of Gandhawhich
is
but
satisfied only
rvadatta rouses the
when
curiosity
partially

Malayasundan

is

interrogated

by Vicitravirya

81

and the determination

of

in bringing about the

union of Samaraketu
this identity is very essential
with Malayasundan, as it. attracts the assistance of the superhuman agency
38
in the form of Patralekha and Vicitravirya.

In the simple casual promise of

Gandharvaka

to

Harivahana that he

will

AyodhyS and do a portrait of the prince, unless he is not held

up on his way to Trikata mountain, the poet shrewdly implants the seed of
33 The element
of suspense
the incident of Mahodara's curse to Gandharvaka.
34
begins to sprout when Gandharvaka does not return to Ayodhya. Likewise
return to

the casual polite

promise containing the adjectives "sakalsrthidruwasya" and

by which Gandharvaka qualifies Harivahana and his

"istaphaladnyakam"

feet respectively, 85 is very

pregnant

with dramatic irony suggestive

of the

80 who is later on
panegyric verse about Harivahana sung by Gandharvaka,
S7 The
rid of the cursed state of a parrot at the hands of the prince,
expres-

sion of the natural aspiration

vshana so

of Gandharvaka to draw a portrait of Hariaversion to males 88 is an advance

as to allay Tilakamafljan's

suggestion about Harivahana's being her destined lover. Likewise, the usual
customary remarks of Harivahana to departing Gandharvaka that the latter
should not forget the brief acquaintance" is related to the task of carrying
40
messages by the parrot.

N. M. Katlsara
.

addressed to Malaya,
htjaeo purpose of the letter of Samaraketu
is disclosed
MtJed over by Harivahana to Gandharvaka"

[fee

sntf

suddenly finds

MjU)a>uiidan

garment, and

So her

tied

it

consequ-

enth

suicide again.*
up the idea of committing

jivcf
ttf'tr,jf

tw rat fc
,

<tf

,1*

n eMm*

our

imagination

U*M!

r-

m of Hativahana, and
away,"

pj-inp she prince

t**WtU

and

qunelv pa^CN on

the

when he seeks

manner

in

which

region of the Vidyadhras.

mad

of the

the incident

artist

to

enhance

Tilakamafijan, and almost challenges

as to the

remote

to reach the

By inttt'Juctng
it

fur

of 'Harivahana

ltne

its be made

an

as
brtra>i his consciousness

Harivahana

43

elephant to be pacifhd

the elephant suddenly flying

poet catches us by surprise

by

the

and kidna-

and leaving

us

now happen to the prince, he

galling as to what will
1
Samaraketu's search operation. * The suspense inten-

In

was, of
<he poet slyly drops in the news that the elephant
teetered bat the whereabouts of the prince were untracable." This
here
is taken up later on to lay bare how
introduced
Willfully

bn

Mt
ctrtH-rf,

t'wl

small

Ctra<n^}i touL

form of the prince's

tnt

4'

elephant,

at the

instance of

49
Cin^bt*akcj,* wbu bad promised to meet the prince again .
Ibe sudden arrival of Paritosa with a message from Kamalagupta adds
the
to tfce * fleet of susipens.e especially when the former reports about

incident of carryiBjBterkms auival of the message and equally surprising

50 It is
noteworthy that the
A*a,y of the reply message by a parrot.

iiig

poet gives oat the contents of the

tbut jmfltfj

molted
into A
fes
ttofe

suspense

paiot and how he carried the

it evident in the
remarks which

indirectly

of the incident (of the mysterious

tfi<e

at the

'be audieace,

in the last

same

taking

full

background,;
This mystery is

draw our attention

remarks."

to

away of the message by

time, the solution

alternative of the

inirrtmity s? displajed in this

Ta

tactics. 61

how he was transformed

53 The
self-conciousness of
messages.

poet

wgfe*wd

And

of the riddle

is

the poet drives at

wonderful parrot-episode. 54

beightea the suspense about the neighing of horses heard

rak^a, Libaeapala

ateitttiw

ew

Tfee eowsiotts

tfps&

to

utilizes

powibilities of

Tfcc pct*t

and

only after giving the

letter

by the delaying
Gandbatvaka relates as to

the

hen

only

a parrel w

fete

m$

at

ibs

art

the former's curiosity

gathering so

unfolds

ariist in

Mast!

the

many

itself as

by Satnaand poses a number of

horses

in a place
nearby.
he gives put the last alternative.*?

peeps in
etgiaved in the Jaiqa temple
poet again

rfrcaptolst!!^ the strange experience that he

when Samaraketu.
at

Mount

Ekagrriga,

underwent and the strange

proclaims the uniqueness of the situations so far,
tbu< JBdirectly directing our attention to their excellence in the
of
story
oat only that he is also conscious about the
the
j
plausibility of the
"
4eiiaa*ti0a of various incidents. 8

plas

tfeat

TM

fee

reached,

The Treatment of Suspense

in

Dhanapslefs Tllahnatjan

39

Dhanapala's conscious effort at

enhancing the curiosity of the audience
most transparent when he
poses a series of

..

plot and ,ts progress.'* And,

when, through
comments on the parrot-episode, one can

questions

relating to

these^cornments

are ainoed at the

the

the reply of
Gandharvaka

easily gather that

irnplousibility

he

most probably

of the

parrot-episode fa
Banas Kadambar,
contrast to the one
Dhanapala has himself utilised
The series of solutions and their
points of impjausibili^ are
skillfully
employed to argument the effect of suspense. The real
cause is revealed when

Gandharvaka

relates about his

having incurred the curse from Mahodara
And the conscious plan in the
plot is suggested when the
poet indirectly
consoles us that the rest of the incidents
beginning with the departure of
Gandharvaka to his meeting with Samaraketu at
Mount Ekairft-a will be
narrated in due course. 2

The
the

side

hint about the

attempted suicide by the princess,
of Harivahana creates
curiosity which is

verse of the panegyric

who

allegorically

now

relaxing by

doubled

by

the

reminds the prince about the

delay

being caused in entering the city of

Rathanspuwcakravsla" The lenerfw
description of the Vaitadhya mountain only serves to
heighten the effect
of already roused curiosity till the
poet himself at last feels it is
sufficiently
aroused,'* and
proceeds to pick up the thread of the
narrative from the
point at which Harivahana was kidnapped by the
flying elephant and indi
cates the missing links in the
story narrated so far. The
leisurely unfoldlnJ
of the story is in the manner of
dangling a carrot in front of a
donkey
impelling it to go on and on. Likewise, the poet
promises that the storv to be
unfolded henceforward is also full of
pleasant surprises and
express
confidence as to his
capacity to hold the iaterest of the audience
bv
y hi s
65
narrative
skill.

,is

faint indication of the solution of the

mystery of the flying eleohant

given in the reflections of Harivahana, and the element
of destiny Is nu

forth to rationalize the accident of

the flying
elephant

particularly to the region of the Vaitadhya

carrying

the nrin
P

mountain."

The suspense based on

the unexpectedness of the

situation is fu ii v
plioted by the poet for propounding the typical Jajnistic
ideas about the
.nature of the worldly happiness and this in its
own turn
also

heighten our

serves to
tn
^rves

curiosity.-*

The

poet again betrays his consciousness as a narrator

when he
closes the connection of the portrait of
Tilakamanjari with his

Vaitsdhya region which

him

recognized

to

in the portrait. 80

be identical with the one

seen hy

The induction of the long narrative prelude'"

with the comment that it comprises a series of

eommon

device aimed

dis

arrival at the

is

at

fanning

the

curiosity

related
tragic

of

by Malaysnttdan
incidents'"

the

audience

!s

and

JV.

for a

them

M. Kansara
turn to the narra-

to give a

seeks
change as the poet

|IW
about
^prediction by VasurSta
it is not known

the marriage

to

of Sanarakeiu and going

of the prediction
Vldtravirya and

Gaadhrvadatts.

is

fulfil

dhatas that they kidnap

much

as
suspense in

chamber

at

utilized the

human

girls;

as the poet

and

with

identity of

has

the Vidyspopular belief about

is a potent means of creating

it

made

use

full

of the technique of

was sleeping in her palace bedmaking Malayasundan who

as though in a dream, in totally
KaAct, wake up quite unexpectedly,
of princesses gathered in a Jaina temple
of a

group
unexpected surroundings
in the midst of
situated on the remote island
incident of kidnapping of

has been cleverly

meet her

purpose

the dialogue between

connected

is

it

71

Dhanapala has dexterously

surprise by

where

be the beloved

The narrative

the conditions.

out in the course of

partly given

Malayasundan,

Malayasundan"

of

as yet that she is to

creates the interest since

lover,

55

as Pilysriivada.
in illusion or a

made

the

southern ocean.' 4

This

Ratnakuia by the Vidyadharas

she was to
bringing her there where
to

Malayasundan

instrumental in

was predicted by Jayantaswarm, in her former birth

This whole incident keeps us guessing as to whether it is
dream " It is partly resolved when Tapanavega is ordered
as

to her palace,' 8 though

b\ Victtravirya to take Malayasundan back incognito

not fully until we are assured by the poet later on that

70
an illusion, nor a dream, but a concrete reality.

The
tips

is

in holding the credulity

poet's mastery

witnessed in the dexterity

which

with

this

all

was

neither

of the audience to his fingerhe keeps up the element of

between Malayasundan and Vicitravjrya, 80 wherein

iuspense in the dialogue
of the indetity of Gandharvadatta is kept hanging 81 and, the auproblem
dience almost forgets that the poet has already dropped
solution well in advance in the talk

In this dialogue, again, the poet has

when Malayasundan

the hint about

its

between Harivahana and Gandharvaka. 93

sown

the

declares that her maternal

seeds of

further suspense

was a

grandfather

'hermit'

(tapasa)/ thus giving an advance suggestion about the incident of Gandharvadatts's transportation to the Prasantavaira hermitage ofKulapati Santatapa;s*
it

has been hinted at also in the words

poet's skill

lies in

of

Gandharvadatta

the fact that in spite of ail these

herself.es

The

advance hints he could

sustain the suspense successfully to the ultimate

delight of,

and consequent

applause from, the audience.

And

see the

poet's versatile art in

Muni Mahayasas about

in turn

the

union of

inserting

Gandharvadatta

the prediction by

with her kith and

proves to be the vital key to unlock the otherwise

of the so far impossible union of Samaraketu and
Malayaundans',
poet is conscious enough to paint out to some of the minor
missing

kin.s*

dosed

Th

which

slyly

fate

The Treatment of Suspense

links in the story disclosed so far
in turn

would

in

and

Dhanapala's Tilakamanjan
to the solutions

41

thereof> and

this

meant

to further enkindle the

curiosity of the audience! And hardly
the audience remember that the mission entrusted
by Vicitravirya to
is

Citralekha to verify the identity

of Gandhrvadtts,s

them long back. 80

memories of Malayasundarj slightly
the temple of Mabavira at Ratnakuta 01 serve as a

has already been dis-

closed to

The

faint

stirred at the sight

of

sort of dramatic
irony,
temple was actually built by her
9
previous birth as Priyarhvads. " Similarly, the sight of the image of Mahavira arouses her longings regarding
some beloved seen in past 83 and it

referring as

it

does

to the fact that this

serves as an advance suggestion about

her being the
beloved of Sumali
during her former birth as Priyamvada. 04
The poet's consiousness as a narrator again comes to the surface when
he assures us, through the words of Tsraka, that he has some plan
ready
up his sleeves to bring about the union of Samaraketu with Malayasundan 95

The poet is very

double-entendre based
,

much

conscious,

on meaning

again, about the ingenious device of

employed

(artha-slesa)

apparently addressed to the boat but actually meant

he draws our attention to it four times. 97 And as
out the

much, Dhanapala cleverly brings

into, and the purposes served by,

The dramatic
tells

sharply

her

again utilized

relates his past experiences

to

on

the

of

was

first

on finding that the princess accompanying

Ratnakuta have suddenly disappeared, 101

at

subordinates the

to witness the suicidal

drown himself, and she

The poet seems to have

prince to
after.

109

in order to leave

Malayasundan.

the audience

the

Future incidents are

made both

attempt of the love-lorn

suit there

deliberately kept

guessing as

is

clear

certain

from

and then soon

facts

uncleared

the remarks of

indicated by means of dramatic irony cuggesting

with Samaraketu.WE and this serves

Malayasundan

to enhance our curiosity as to

$ambodhi 44

also followed

104

the future marriage of

he

incident of this disappearance to

on Malaysundari whose subconscious yearnings are thereby

The audience does not know for certain whether Malayasundan
made invisible to Samaraketu for a while,103 though even after

it

was present there

that she

somewhat

that she would take to the prinwhen the latter happens to

words have been repeated when Samaraketu

rampart of the temple

the poet skillfully

effect

revealed.

went

invocation.**

when Malayasundan

Malayasundan.""

When Malayasundan swoons

her

various good qualities that

beloved hero Samarketu)

These same

to Kaflci."

if

the composition of the

the son of the temple-priest

cipal jewel (also

come

irony

is

in the invocation

Malayasundri, " that

not satisfied with this

for

these

lovers

how

the poet

is

drown themselves

going to manage
into the ocean. 1 '18

this

The

when
poet

12

M, Kansara

ff..

by assuring

consciously Indicates his future plan

would

The

the poet

rationaliiy of

remarkably

is

other without

noteworthy

Samaraketu

the hopelessly desperate lovers, viz.,

near to each

saved and he

when he brings

and Malayasundan,

very

former

been

knowledge when

their

the

has

Kusumakara park
temple and bows down

of Cupid in the

passing his night alone in the temple

at Kiificj,l9

while the latter reaches the door of the

to the deity

from outside

somebody might notice her as she

lest

is

out to

1
suicide. *'

commit

Dhanapsla
he

be

will

of Malayasundan. 1 " 7

in search

out

set

through the words of

us,

Samaraketu

though drowned

'hat

BandnuMJndari,

is

conscious of

highly

opportunity of

from point

summing up

the incidents

links,

miising

so far

in

as

beginning with

Malayasundarfs
end of her

consequent to the strangling

herself.'" Again,

by hanging

plot-construction

Ratnaktita and ending with the

transportation to the temple at

unconsciousness

his

him by recapitulating the past events as

fo point, That is why he takes such an

to carry his audience with

tries

the narrative progresses

Dhanapala

the reflection

through

during her attempt at suicide

draws our attention to certain

of Malayasundan.J" to enhance the

suspense and indicate the course of future events yet to be narrated. Similary, the recapitulation

attempt at hanging

much

herself11 *

manner of a

In the

poet about the events after

by the

supplies

the missing

Visknmbhaka

veritable

Malayasundarj's

links in the narrative

in a Sanskrit

drama.

The use of identical situations in which the

companion forcibly makes
one of the lovers bow down to the
other, as in the cases of Samaraketu" 8
and Malayasundanm would
naturally tickle the audience. So would a sort
of a telepathic Instinct of both the lovers to
commit suicidem create
them. The recounting of
tragic
past events through the answers
of Samualnta.to the question of
Malayasundan, has also been used
In

interest

tbo poet to bring the

Memt

by'leaving

narrative

the

uptodate, though

NYCQ.

The dramatic irony

HA

***

u .lL.

WSth

the T,
flftue
to* I"
,

wh

ptt

in the

"**-_

doubt expressed
by

Malayasundri

hurdles that

ls

meant

to

might be coming

the transportation

SDfetap..and

he further keeps

of

k<*P

Samaraketu as
the audience

peeled
Samaraketu
rescued

to
*'''
his
*"">

guessing

in the path of theirr

happj
app

Malayasundan

to the
hermitage of
Samaraketu who is thereby
The li nk ta the
pa th of their
Kusuma^ekhara Co mes to know

the night-attack
by

captured alive by the forces of Vajrsyudha.

marriage i s
when King

Rum

by
UD the

of Samaraketu's rescue from

the ocean

problem

Malayasundan while she had thrown

being

how

The Treatment of Suspense

in

in

43

Dhanapala's Tilakamahjan

Dhanapala may not be taxing our credulity a little too much when,
and point out a doubt,117 he
his anxiety to summarize the past events

expects us to belive that the .crew

sailing

down below

could

listen

to the

remarks of Malayasundari apparently addressed to the temple-priest boy.

The poet certainly intends here to exploit the remarks fully for the purpose
of drawing our attention to his ingenuity as to the clue provided well
in advance to Samaraketu for tracing the
whereabouts of the unknown
beloved,

viz.,

Malayasundarj. The purposefulness of this recapitulation is

remark with reference to the letter from the father

highly transparent in the

of Samaraketu, 118 the contents whereof are

of the siege of Kanci by Vajrayudha.no It

connected

now

is

with

only that

incident

the

we

gather the

purpose of Vajaryudha episode, viz. to bring about the martial nature of

Samaraketu and his love for Malayasundari for whose sake he mounted the
12
night attack. o

The incident is recollected again in the

brought by a Brahmin at the Prasantavaira hermitage.^i
The
evident

poet's minute care for gathering the

when we

notice

father Vicitravirya, the

the latter reports to

how

of the

threads

Gundharvaclatta

is

form

made

to

of

news

narrative

know about

is

her

Vidysdhara emperor, through

Bandhusundan when
her how her daughter Malayasuiidan tried to commit

suicide.^

Dhanapala's

skill

is

again evident when he cuts short the narrative on

echoes the curiosity of the audience

linking the threads of It and also
about the part of the narrative now left untold. J2a
The element of suspense is again introduced when
Malayasundarj, who
swooned on the sea-shore near the Prasantavaira
hermitage, suddenly
found herself in a wooden aeroplane floating in the waters of
the Adrsta-

para lake situated thousands of miles

suspense

away from the hermitage. '21 The

when we know how Mahodara had
angrily thrown the
when he cursed Gandharvaka.^ The event is

resolved

is

aeroplane there

intelligently

exploited to recapitulate past

events

under the

pretext of

reflections

of

Malayasundari. 126
Scarcely
utly

do we remember

found tied

to

the skirt

that the letter,

which Malayasundari accideof her garment,^ the one that was

handed

over to Gandharvaka by Prince Harivahana.ia* The

came to be tied to the skirt of

mystery as to

how

it

Malayasundan's garment is unveiled oniy

when Gandharvaka relates about his curse.^
The suspense as to why Gandharvaka could not return*
is
resolved
only when he discloses how while returning from the Suvela mountain
he
happened to see unconscious Malayasundari lying on the
sea-shore, and
how in a bid to search some medicinal herb to counter
the
11

11 ''

effect

poisonous

fruit

she had eaten, he incurred the curse

of

the aeroplaae, with

Malayasundari lying unconscious

in

of

Mahodara, and how

in
it, was thrown

N.

$4

M.

Kansara

The poet reminds

the Adpttpsra Wte.

about tbJs episode

meet Patralekha.'sa

the audience
to

of GtndhifVBkt when Malsyasundan happens

and also with Patralekha

The relation of Gaadharvadatta with Citralekha

the jK*et
'
1

'

tragic,

Malayasundarj and

hea Citralekhri introduces

diickwed

the

transportation by

the incident about the Jailer's

summarizes

Vidyadharas.'

3*

And

wants us to note that the account of Malay asund an is ceaselessly

'
meant as it is to illustrate the inexorability of the Law of Karma.

between

of the episode of the love-affair

The moral

Malayasundarj and
in the form of

many words

Safflirtltta has been skillfully put forth in so

137

While the poet has indicated

poiJowphieaJ reflections of Harivahana.
that the process of reaping the consequences of evil deeds by Malayasundan w no* aitnos! over, 138 as a result of her worship at the Siddhayatana
temple, and

etc.,

we

are

still

that evil deed far which she

os,

deliberately

in the

left

fo so

was subjected

diidoscd in the form of Priyaftgusundan's

dark as to what

much

the former entrusts the care of her temple to the

when

T*

poet's conscious art

is

was

is

misery. It

later

Priyamvada 139
Goddess Sri, 1 "

anxiety for

again to be witnessed when, while

'

summa-

*1

he attempts at enhancing the susSarnaraketu,

situation in view
of the
more evident when Dhanapala resumes the account
of Hiv.iijaRa by changing the focus from one scene to another in order
1

rtzinj the events about

by pointing out the incompatibility of the

musing

links.

to bring

*2

It

is

account uptodate. 14 *

tlje

frail element of suspense, with a seed of its solution, is introduced

Maiitj.asuadiifi

earrj

regrets that

a messtfe, 1 " and

tpe&kiog-ia

human

in

not

response

even a bird

to that

tongue, suddenly comes

is

utterance

down from

"

at her

disposal to

of hers a parrot
a nearby tree and

The typically Jainistic

message away.
rationality of Dhanapala
be sJjly makes his parrot say
"Paksi-mpl nabhascaro'ham"^
word 'nabhascara' is a
double-meaning one as an
jtdjwtiw oMmog 'the one soaring in the sky', and a substantive
meaning
*a Vidjidlttra*. The categorical remark of Harivahana as
to the parrot's
being
Mtnebody dw tban a mere bird,"' is also meant to rouse our
curiosity
wlticto is dkjed'.hter on in the account of
Gandharvaka i
The
1

entries ibe

ii

wta

ia wfefcfa expression the

casual

Bitnrtive

wmtrk..^., "Kamalaguptaw guptena bhulva satvaram

h meant

fe*to*

to justify the incidents

Harivahana

The
K tie

-mwn *hy
ladies,."

is

Prinee

Harivahana

first

saw

avaih

previously narrated

fresh

railed when he

almost

footprints

as

from

and

describes how
they ran awa'as
the
deptaoi embed **> the waters of the
Adniapara lake in The fad
deal of Htnvstaitt't first meeting with
Tilakamanjan in the
briefly from the latter's point of

%i B

view,^

The Treatment of Suspense

narration 1 ' 4 of
the narration

in

45

Dhanapala' s Tilakamanjari

being from the prince's view point.

of the cause of, love-sick condition
it

The news about, and

Tilakamanjari 158

of

arouses our curiosity especially in view of her aversion for males. 150

The

poet seizes an opportunity to summarize the events about Harivahana in the form of his reflections in response to the tragic tale of

Malayasundari.

"

Similarly, the consciousness of

Dhanapala as an

artist

is

when he

158 of
course in a quite different
recounts,
context,
Tilakamafijarj did not show even the common
courtesy of speaking
to him when he first happened to meet her in the
creaper-bower.

fully revealed

how

A simple casual question from Mrgankaiekha as to whether Harivahana

could see the beauty of the city of
Rathanapuracakravala, and his equally
natural reply that it cannot be called 'seen' till he has the
opportunity to
see

it

and unobserved by anybody,* " is

which inducts further

leisurely

the magic mantle later on,

Gandharvaka

is

really

meant

element

to

introduce

of suspense as

relieved of the curse of

own Vidyadhara form. lfio

It

is

becoming a parrot and resumes his

resolved in Gandharvaka's narration about

having incurred the curse of Mahodara. Here, the return of Gandharvaka

in the form of a parrot^ is, introduced at a
poiut when Harivahana has
at
only just arrived
Rathanapuracakravala. The message brought
by
Gandharvaka induces Harivahana to return to
1 '^
and

Ayodhya
precipitates
the
in a quick succession.
of the magic mantle is
stressed by the
consciously
said to be invisible .and to be felt
by touch only; and

TM

the rest of the events in

The importance
poet in that

it

is

other divine qualities of the mantle, such as its

power to make one inviare also listed, the last
to rid one of a
one, viz
curse, being
skillfully put at the end of the Hst.J
Wo are rather amused when the
poet expresses, through Harivahana, his satisfaction at the narrative
sible, etc.,

served by the magic mantle in the

narrative,"*
introduce the tragic account of
Gandharvaka,*"
threads of the narrative.

Dhanapala is very particular about minor

Gandharvaka had tied the
to

us that

ment"
at

purpose

and

skillfully utilizes it

as he

details.

now
Thus

gat , Jera

he

to

the

informs

the skirt of hJs

message
upper gar
before he set out for the Suvela
mountain after meeting Harivahana

Ayodhya. The strategic importance of

Gandharvaka how he spread his

this detail is realized

are told by

when we

upper garment over unconscious

body of Malayasundari,"' since it is now only that we know how
Malavasundan acctdently found the message tied to the skirt
of her garment and
that the seeming accident was after all no
accident at all
The lamentation of Tarangalekha nhen
Malayasundar, ate the poison
ous

fruit

and swooned,!

Gandharvaka
mountain.

'9

who was

is

skillfully utilized

returning

in

an

to

attract

aeroplane

the attention

from

the

of

Suvela
-JUVCM

JV,

4$

Manodara

is

M. Kansara

referred to

again

as

assumed

having

form

the

or'

the identity of
Veiala 1 '" in order to remind the audience about
Mahodara,
Vetala who tested the
the
ihe Yaksa attendant of the Goddess Sri, and

devotion of

Meghavahana,

King

Samaraketu

along with Taraka

was Mahodara who saved

iheir respective places

mind

built by

vads

at

these

safely.

desperate

when, in response

rescue

to the

that

in

the

to

our

This doubt

taken the trouble.

request by

it

them

doubt lurks

little

of

tried to

they

and reached

lovers

However, the

'

links as to the

Malayasundari after

supplied here by revealing

Priyangusundari

Sri entrusts the task of guarding both the Jaina temples, viz

Oldens
one

The missing
and

why Mahodara should have

a& to

removed

also

into the ocean, are

drown themselves

is

the

the

Priyangusundari at Mount Ekasrnga and the other by PriyamI7a

who therefore
island, to the care of Mahodara,

Ratnakata

interested in averting the

was naturally

order to prevent

mishap in

the

defilement of the holy premises.

The

curse of

end of the

be only by grace - or
e'enicnt

of accident

gift

Mahodara

to

Gandharvaka

- of the Goddess Sn. 1 ' 3

not wholly irrational

is

and

It is

is

is

stipulated

to

noteworthy that

justified

by

as Sn the case of

the

Dhanapala
was Vidys-

Gandharvaka, who, remembering that he

came down from the tree when Malayasundari invoked the help of
a Wrd OT a Vidyadhara to carry a message of Harivahana, who had asked
<Jtera,

tJI

to forget his
acquaintance in times of need. It is here that the
mystery of the parrot who carried the messages of Harivahana and of
is
The speech of Gandharvaka is
revealed.!"
Ktuialagupta
skillfully utilized

him not

by the poet to recapitulte past events and show

of missing links are

couple

interest!"

also

indicated

their

in

interrelationship.

order

to

maintain

though the solutions to these have been indirectly revealed

"

the

long

back, 1

The
of the
after

skill

of the poet

letter

sent by

Gandharvaka

is

is

again witnessed when

we

find that the contents

Karoalagupta as a reply!?" are

of Mahodara's curse, and the

rid

revealed

only

message is further
back to Ayodhya
about the identity of

providing a reason for sending Harivahana

Sn search of Samaraketu. "o
Malayasundarj's
doubt

'.utilized for

Samuiietuiri

meant to 'rouse

our curiosity to be
allayed, later on when
him with Sumalj in his former birth^a i s
disclosed
reference to
impending arrival of Harivahana and his
the mystic Vidyss'^ is intended
to suggest the incidents to be
is

the identity of

Tiw casual
mastery of

narrated shortly,
incident of the

viz.,

the propitiation of the

mystic

Vidyas by him

is*

The

of Tilakamaftjan.iw- which
was referred to in
connection with the account of
Gandharvaka, IBS j s again adduced to with
reference to the love-lorn condition of
Tilakamafijatj. 187
The Candrstapa necklace and the
Bslanma
are
portrait

She narrative at the proper juncture

towards

the

ring
close

^introduced

of the

In

nwraSS L

The Treatment
the

lere

of the events of the

serves to

remind the

47

of Suspense in Dhanapala's Tilakamanjari

most natural manner 1 " 8 already suggested long back. 180

presentation of the necklace

audience about the original thread

The recounting

by Jvalanaprabha
of the narrative

ind prepares them for final revelation of the identities of pairs of lovers
of past birth. The presentation of the necklace and the ring to Tilakamanjari

and Malayasundari

respectively

Harivabana

by

is

by the

also justified

100
poet in a very convincing manner.

The element of suspense is aga!n introduced in the message from

rilakaman.^n after she is reminded of Jvalanaprabha at the sight of the
191 and
192
necklace,
generates desperation in Harivahana,
thereby preparing
him

for propitiation of the mystic Vidyss

how

Anangarati by referring to
3ousins

who usurped

his

add

utilized to further

the

kingdom.

to

it

by

by rousing bis sense of

pity

for

was rendered homeless by his

The process of unfolding is skillfully

latter

10 !*

boxing

the

account of

Vikramabahu. 194

curiosity is heightened by referring to some confirmation received by

Virasena from the Munis on Astapada. 105 The Illusory aspect of the episode
af Anangarati is also revealed in so many words. 1B

Our

The sad news about Tilakamanjari

and

Malayasundari

brought by

is but an
attempt by the poet to wind up the story by
supplying the remaining links of the story, while at the same time sustain108
ing the interest right upto the end. It is but a projection of past events

Gandharvaka 19 '

utilized for bringing the narrative uptodate

by shifting the focus by means

of boxing technique.

The suspense

completely resolved by the revelation of the

is

past births by Maharsi,

10

whose

identity with the

duced in the beginnig of the prose-romance 200

indicated.

The

Vid \adhara

is .but

slightly

riddle of

Muni
and

Sniro-

carefully

201

poet's skill at sustaining the interest in the narrative right upto the

page of his novel is seen as we notice how he keeps the audience oscillating between hope and despair when just after the appearance of some bad
202
Sandipana brings the sad news about the attempted suicide by
omens,
last

Harivshana and Tilakamaftjari's

desperate resolve to follow suit. 203 The

element of accident in the timely arrival of Prakarsa with a message from
Gakrasena urging Tilakamaftjarj to postpone her retolve of committing
204

serves to enhance our curiosity,

suicide for six months
though
relevant events have already b^en described in detail only recently. 20 "

The conscious
audience

about

the necklace to

art

tie
the

the

of Dhanapala is again seen when he reminds the

events right from the moment Tilakamanjari saw

last

day

of six-monthly postponement of her

resolve

commit suicide, and brings.,the suspense to a final end by using it as

a means to rouse the memories of Harivghana about his past birth, 200 The
to

to the past events

poet again points out

.beginning with the questions put

N. M. Kansara

4S

and ending with his meeting the latter sitting

by Samarsketu to Harivsbana
into the Vidyadhara
with Tilakaroanjari, just before his ceremonial entrance
city called

Gaganavallabha.

Samaraketu's sorrow
the audience curious.

introduced

to

m
pranafun}
her

to

2 '7

on

The

is

heightened

to

refers

specifying what

it

some

Svayamprabha,

And

lastly,

the poet

is

injustice

fled to

quite a conscious

being selected as

worthy

213
inspite of the objections of the relatives,

give solution, with

reference to

leaves
is

(janma-dvayadone by him2io
rather

us

guessing

Nandjavaradvipa to

flirt

in the Iurch.2i2

when

artist

question about the possibility of Samaraketu being

and the former's

births

was, also leaves

we remember how, as Sumali, he had

2"
with
leaving Priyarhvada
till

still

when Malayasundari

of two

as a beloved

Samaraketu

and Samaraketu

wirhout

Harivahana's account 208

listening to

curiosity

known

match

he
to

for

poses

the

Vicitravirya

Malayasundari

and immediately proceeds to

by Vasurata and Muni

the predictions

Mahayasas.2"
Thus, Dhanapala has exhibited his complete mastery over the rare art
of interweaving minute details of twin plots and their numerous motifs in
a highly organized plot in which each detail
a skillful

manner

is revealed
gradually in such
enhance the suspense with reference to another.
hands of Dhanapala has reached the draprose romance. Inspite of a couple of still unresolved loose

as to serve to

The treatment of suspense

matic

level in his

ends

in the

krit

at the

plot's Dhanapala

prose-romance

still

remains unrivalled in the

field

of Sans-

in so far as the artistic skill

Interest through a
highly

of sustaining the narrative

dramatic and well-organized plot -construction
is

concerned.
References
Being a part of Chapter
^

XIV

of

my

thesis

approved for

the Ph.

Maharaja Sayajirao University, Baroda, in

1972; I am thankful to the"
Faculty of Arts for the kind permission to
publish the thesis
1. Kobald
Knight, A Guide to Fiction Writing
(2n d .Edn,) London, 1947
2, cf.

Tilakamafijari-TM (N), p.3, Intro,

vs.

18:

Sat-katha-rasa-vandhyesu nibandhesu niyojitah

/
Nicesv iva
bhavanty arthah P rsy o vairasya hetavah
50 d:
'

alto,

cf. ibid., p.
7, vs,

sphutsdbhuta-rasa racita
katheyam

S,

cf.,

ibid.,

pp. 34-45,

//

//

degree by the

Dean
pp

of the

43-45

The
6.

cf.,

Treatment of Suspense

p. 44

ibid.,

in Dhcnajftila's Tilafianiafijon

me

Durlbhttta cvaisa

(I5ff.)

svarga-cyulasya

Grhitas

49
tu

kadacin

manusya-loke labdha-Janmanali pmiar-anruidayali dntim is|at;una-dat'BUnarh cainaih

Amara-lokacyuta kala-kramena dcvy apt me priyai'igUHiimlari kntliicid alokayati

7.

9.

11.

cf., ibid.,
cf.,

p. 49 (9ff.)

iyam asmat-sviuninl

CO (17-23); 61 (15

ibid., p.

cf.,'ibid.,

smarati

c;a

Darsanabhyasajanita-piirvajSti-smrtis

srih

ff.).

pp. 404-405.

326 (6-20).

13.

cf.,

ibid,,

15.

cf.,

ibid., p.

16.

cf,,

p. .109 (13-14):

p.

N.

pp. 381-383.

ibid.,

cf.,

10,

of., ibid.,

12.

cl'.,

ibid., pp.

14.

el'.,

ibid., p. <)5 (7ff.).

pp. ltl-95.

83-93.

321 (15-23).

Gurubliir adattiiih voclluun vufichnii

iniiiu akraniiil

Sthatasi patra-padapa-i;abane tatr;inlikastli;T|jnih

tvain acircua

//

kacciu na may! jalpaii jalam uinitapaditymah sva-vrttan~

id.su
tasya kasyacid akasmikimi sinaranam /
ibid,, p. 114 (3lf) Nijuyaivu
prajfiayS
niveditas te sakalo' pi siimiiuy^iia in;td dui.ikha-vi'Uaiiluh /.
cf'.,

ibid, p. 113 (14ff.)

18.

cf.,

ibid.,

20.

cf.,

ibid., p.

22.

cf.,

ibid., pp.

cf.,

ibid.,

17.

Hit:.

24.

raketuu

pp. 126-130,

292

21.

(Iff.).

268-269.
101

p.

Hi

(15ff.),

Icatlui

iva

likhiia

nikala-palisnmleklii!

-luirsa-kolahalesu

pradluma

cf., ibid.,
cf.,

29.

HI

pasyati

-piUnHju
saraaatam kathfi-pafijanisya l>andi vrndc.

27.

I,I'M

ibid., p.

ibid., p.

slathikrtii '!(ara-.li allies'/ aharriayiitsu

sabhya-Joke

25.

cf., ibid., p.
cf.,

cf

109

cf.,

ibid,, p, 341

31.

cf.,

ibid,,

33.

cf.,

ibid.,

35.

cf., ibid.,

(20ff.).

(15ff.),

37

222

ji.

410

ibid.,

I',

17(1

il>i\|.;

p.

31,

cl'.,

ibid,, p.

J7<( (2j,

diaslavyarn

j:ia

36.

cf.,

37,

of.,

ibid,, p.

cf., ibid,,

p.

171 (17ff.).

39.

cf,,

ibid., p.

cf., ibid.,

p. 384 (9-10).

41.

cf., ibid.,

cf,, ibid.,

pp.

42.

176

Kasya krarni?yate

43.

cf., ibid.,

sShayakena setsyati tayS saha Baniagaina-^H'.lptili

cf., ibid., pp. 184-187.

45.

cf., ibid.,

46.

cf.

cf., ibid.,

189

387

48.

cf.,

(20ff.):

(16IT.):

so 'yaw

p.

37f
173
173

(I7fi'.).
(t

2}.

(4-51),

tad.-<lL'Lt-|;ttinaiMipayetti buddliih /

Knsym

Icuvalarii gainiuia-niiji-gab so
'pi dii* jSimll

mi

sa

Kuniilra,

Na

'nli

ff.):

'pi

iiluin /

Na

hi

piinuii

nvastlifinain

anta*
fiyati

Avilatubn daiva yogn't

parityakta-purusa-rUponti rtUlianupuriicnkraviilaiii
'ncna mahatt kSryasidillur asmiikam

hliiliiiigiitiira-4arenur

/;

s;ti'ijii(a<i

tutah iisipram eva

ktintfirti iir'lftvyah

2 19 (5-7); S!)2 (0

11)

prSrthitena atta-dvirada-rapena lauhitya-tiijit-p,-(ri'atij>vyiil,i

.

p*pa~karniabhlr

saiiala -iiiudiiii-rakra-candi'ama'li fcitrnfirah

<lui'fdiat.i

ca ptificatva-fjatin tfnaiva vapujtt

Anyah ko

380 (21

ibid., p.

Na

Kevalam

(<lff.):

rikseria saficarati

Tan na

p. 187 (5ff.).

ibid., p.

dfjto 'smabhih
47.

lulra.

siiknlft'nhi-

338-339.

44.

p.

423 (9-20).

Akriagamucu

jdinla-iiiiyaktiii

40.

(17IT.).

(Jfiff.).
(2t)IT.).

34?. (Hlf,),

38.

ibid., p.

170

itkarnayiui

(I'.HT.).

ibid., p.

carana -pravfila .ydgraaiu

tc

kalpadrumasya

c.f.,

ii.id.,

aliliiinuklm-dra

jiniarii 'nt:irU--vi.si&rita-

liaprapficum

cf.,

punarapi

(15ff.)

cf.,

f'.iiM.'ii

82.

pp. 3K1-383,
171

cf..

!l.

30.

(13-14).

pp. 271-274,

p.

2(i.

ladiya uiuUhaiii

,'i:ikii[nli;iliuii

pi'iicalhu

fiija

169 (JUT.).

p.

ibid., p.

(M-ff,).

(12 21).

319 (HUT.). 382 (("iff,),

wui'kfiipla cctasi sva-vriuinlaiu iivcilayati satna23.

"i'ntri*

bliavatfi
hi gatc'nfi-

Mayaiva gandliarvakakrtS'paliaram

kuraJru-

M. Kansas

JV".

j^
iW..

rf..*

171

r,

nui

>

*,

V"

18<

rr.'iWd'V 1^ (Z-7)Vai n va-pBtir

f v"i
,rltff

cf. 5

cf., ibid.,

p. 384- (9-13).

saha'ntikasthcna

jSui-visrnayah

npi

19M 85.

ibid., pp.

50.
52.

<H-"J.

P.

'

to

,; mttrnah
dm tva difa
kakW

jena
54

*k?

cf.

^'ef."ibW
""

r;r

kfti'neka-vikalpah

isi

(>)

ht.svid

anyatamah

cf

57,
"

hi

2:0 iW>; Samprati

ibk!,,p.

ef.,

tfsaivi^itwaiiu

mait-vikssl

Wd.,

<tf, j5

S9,

cf,> ibid., p,

p.

CA

224

<:Qff,

);

avaiarisyati

225

j,!!tj:

api

Auupajata-pratijiiatfiriha-nirvgheria yuktiyuktam

piati hhJisam

vifa<i

tf,, ibid,, p.

Kriyate

karma-pari-

.....

'pi

katliyaniSnath

apy ucyamanam
Idrsam

hasya-vfddhi-hetur

anubhutam ,atmana

atidirgha-kalam

lad \ksra-cawra-buddhch

kansnycna

223 (223ffj

lim prmaJ' aiainbhSii^'amanataya wiujanasya

klttrkrtt,

mudra

kena prakarena vamyante, varnyamSnfi

api

jnayauianfi

ifiSjurU.,-,

lay* yukty* patasya ptaiitivjsayani aropyante

!l,

iva

pranina

sapta-ttpB.

kan^aniyoddekdarlana-

darkniya-kathaaam

diyate

Kati.aih nu nania'sya

;Si!,)

itah

suka-vya-

wBtum

'vatlrnah

katamo'pi

iuv[tiih, vitlryate aa-atya-darbnasyodakafijaini.

220

jhiil, p.

parthiva-

eva taru-akharBd

kim vs'vilambita-gatir

Suka-vyatikaram.

ambarM svayam evB

HtW.p<lUtv a . W ,vidyadt, i.5 ? am

'"
5fc

grhltal...

sarva-jana-vismaya-kararii

^03iI?-lJ.

amunS

kim paramSrlha^ iuto cvayam uta

iirityi prasthitah,

divyah-

abhyarthana'nantaram

kin. nimittaih ea lefcbo 'ya

'pi

na sakyate
katham

sra-

mahabhagasya

i.va

vyasanam

divyair apy aiakya-pratikaram

Spanno

'stniti pra-

S: c.

tfakta-wrwjclh.arn,

'

61.,

cf,,

ibM., pp. 373-38*.

42.

ct

ibid.

p.

22;

':

(J5if.)

akliila-lokotpadita'scaryam asmad-vrttantam aparam

pafcltl

py ajodhyS-nii'gainat-prabhrti yat pf5{ ain

d., ibid., P. :32 {4ft .}.

ta d api

kramena

sarvara

jnaiasi

J,

64.

cf.,

ibid., p. 24J

63,

ef..

Tad
vttwm

1,7-21),

Twi* *vS 'rfa>a yaths

astfirii

Atfeavlt inaaii

'M:yarthaneyam

Ayam

tftttntah iatraj-aiy svadiiSnavaiUam

,

cf.,

W4,

p. 243. (Jff.)

tf., ibid., p.
:

W,

tavad

244 323).

yadi

te

bhumna

eva

259

(llff,),

cf., JfeML, p.

263

Kim nu

tS.N>J,

7f.

cf., ibid., pp.- 264-2*55.

76.

cf'-,

77. cf.

67.

cf.,

69.

cf., ibid.,

ibid., p.
p.

bhava

raadiya-

259 (1-4).
250

(19ff.)

sarvada sukhocitasya tena

iha.,p, 40,
itvid,.,

cf,,

cf., ibid,,

75.

cf, ibid.,

."

274
.

aneka-duhkha-

enmu

273 (3-10;!
pp, 276-292
p.

(22ii }

p, 265U,?ff,);

ibid., p,

kificid

Atha kutuhalara tatah

73.

"Kaccin mays svapno 'yam anubhHyate,

iadtivtolia isidra -jIam va kenS 'py upadarsitam etat

Avahito

nirantarS 'scarya-raso

-para.Bspr4-viraeaa iruicni 'nena plialam

78.

darsana-vyavarnanani

kautukam

cl,,-iWd. s pp.259-3-5.

"1, cf, ibid., p.

n,

sikharino

asya

8di(ah prabhrli sar/am atmlyam vrttantam

<*!., p. 241 {20iT.) YuvarSja, katlinyami

Ate

(20ff.);
.

tapanavega

iti

vibhramo va'yam

punah punas

ptipayainSm

cintayanti,

eva

pracchanna-rupSra

ef, ibid., p.292U9ff,j, Apasjia-svapna-darsina-fefikS ca tedavalokanena

sakalamapi
rfttri-

vftttntam' Rviutham

m*nyamSna,.

'''.

'

80.

cf.,

Wd., pp, 2?0-2?3.

.:

The Treatment of Suspense

81,

cf.,

p 273

ibid.,

(22fl>)

dagdham sraddadhati dagdha-hrdayarn

82-

170

ibid,, p.

cf-,

sa

ya

(20ff-)

tatha-srta devena

in

57

Dhanapala's Tilakamanjari

Arya kim karomi

me

Etad api srutva na

nisarga-durvi-

gandharvadatteti

nama-samyad

upajata-saridchena

devasya 'tmaja gandharvadatta yato. maya;

gatva svayarh drsta ity avadharya karyo na devana tarn prati sandehah /
83- cf-, ibid., p. 271 (20ff.> Vatse, kas tasySh pita / Tata, tapasah kas cit /
84- cf-, ibid-, pp. 342-343.
.;-

purvam

asit,

saiva

272 (14ff.) Bhagavan, akhila-bhuvana-vikhyata-vidyadhara-vamsa-sambhya

sisur eva nagara-viplave viyukta bandhubhih /

cf., ibid-,
f

86-

ham apunya-bhagini
ibid., p.

cf,,

dhubhih

87.

ef-, ibid.,

p.

tat praslda

(Iff.),

274

cf., ibid., p.

90. See supra,

91.

cf.,

ft,

(3ff.)

nt. 82.

TlVt (N), p.

275

dptain iva pura, sevitam iva bhavantare,

(5ff-).

karitam

iva'
'

traana, parimalitam iva sarvakalam avalokya prita-hrdaya

9293-

ibid-, p.

cf-,

cf-, ibid-,

p.

.'

punar adisa kada bhavisyati me samagamo ban-':

Mahabhage, yada taveyam ayusmti duhita-ityadi kirn apy avadit /
274 (5ff.). Yadi sa satyara eva vatsS gandharvadatta tatah asya eva
273

malayasundai'ya vivahasamayo rnayavia prastutah sadliayita

88. cf., ibid., p, 273 (15-19).

89.

85-

408 (942).
275 (17ff-) Srudha-gatjhotkantha' smarantiva

pr5sadam

'

purvasaihsrstasya kasyacid

abhista-janasya nirnimittodirna-manyuvega" kampita-kuca-yuga-

/
;

9495-

cf; ibid.,

p.,

cf-, ibid., p-

y3rni

96-

97-

cf-,

407 (13-15)281 (20ff-). Yatha samarthyam avasare

yatnam ahameva

'sya

cintayi;-

ibid-, pp.

283-286-

286

(18ff-). Yeyam abhyarna aste ati-rnpa-dhariny avanipala-nandant sa

/; 287 (11) Nau-prasadana-nibbena pravartita bahuNau-stava-chadinana vidhaya tarn tatha-vidha-prarthanam /; 320.
Yat tada samudrodare nau-stava-chadmana tvadarthe krta-prarthanasya ./

cf-, ibid-, p-

tvad-arthe mayettham abbyarthita

lam

(18ff-)-

296

(2ff-)

98- cf-, ibid-, p. 287 (3-16)1OO. cf-, ibid-, p- 320 (20-23).

1O2. cf.. ibid., p. 289 (17ff.); sahaiva

99-

288 (20-23).

ibid-, p.

cf.,

"

pasyata eva

"103.
104.
105,

me

101-

nita kalscid api rnayavibhih

cf.;

ibid, pp. 290-292.

cf.,

ibid., p.

cf,,

ibid p. 295

294

Aham

(llff,);
(8ff.);

cf-.ibid-, p.

290 (1-H).

pai'ijanena sa tava pranayini sva-saktya

tirodhSya

.....''
.'.-..

tu jata-vismayS..., &c.

Avitathadeso hi tatrabhavan Sryavasufatah

/, &c.

Na

tad~bhasito

".

'rthah kadacid visarhvadati

106.

1O8.
110.
112.
113,

114.

cf.,

ibid,, p. 292 (2-6).

cf.,

ibid., p.

cf.,

ibid., p.

cf., ibid,, p.

cf

ibid., p.

107. cf, ibid., p. 296 (5ff).

324 (13-14).
310 (4-17).
314 (8-12).
286 (6ff.);

caranayor apatayat /
cf., ibid,, p. 314 (16ff.J;

ity

109.

cf.,

ibid,, p.

305(16-17).

111.

cf.,

ibid., p.

312

(11-17).

udirya kandhara-nihita-panis (am

me

rirpa-kumara^h,

udirya kandhara-lujhita-panih prathama-darsana-trap's

-vikuncita-smitardra-nayana-taraka tasya mam pranSmatn
akSrayat /
'
.'"
1 15. cf., ibid., p. 324 (10-14).
116. cf., ibid , p. 318 (21-22); pasa-ccheda-vihita' sinat-prana-rak?e sithhalenra-sQnau
ity

bandhu-buddhim abadhnat

117.
119.

cf,, ibid., p,

321 (1-5).

cf., ibid,, p.

82ff,

118.

cf.,

ibid., p.

311 U9ff).

JV.

j^
120.

cf,

M, Kansara

pp. 325-326, also 339(5-8).

ibid.,

tyadbhutam asmad-aji-lalitam vaitalikebhyah prage

kafici-narSdhSpat tava sakliim prapyadara-prarthitam

JtulvS
Prit

Vci4''lSsnl

* ti

wanoratliali

&c.

...

122.

121. cf, ibid., p. 331 (15-20).

"Kim

123, cf., ibid., p. 332 (1-2;,

faabdha-virta-pirisamSptih
121

cf.,

ity

udirya

337 (19ff.)-338

ibid., p.

1*7.

(3).

128. cf., ibid., p. 173 (4-8).

ef., ibid

130.

cf.. ibid,, p.

133.

cf., ibid., p.

ijhirii

fsvasS

13*.

170 170 (15ff.), 79 (1).

d.

132

34! (*lff

prSptah

cf-,

tSyali

Il7

cfv

US*

139-

yathi sahodari

384 (1-3).

pp. 378-383.

gatidharvadatta

kam
nama

ava-

HIE

&c.

345

amvasSnodvega-karina ciramtanena tasyah

(.21)'

(22i'f.)

Aho

vidliili /

niravadlii-pracSro

Asakya-praiJkara knanta-saktih

Ihc

ibid-, p. 3t(5 (1-18).

3-16 (19-20).

ibid-, p.

ridvtii

410

(Jiff.):

arvravid-vacssi

varlki stoka-kalam

HO.

priyathvadaya

v^ama-dalS-vipskah

cf-,

ibid., p.
ibicl.,

Nasty

Avyahata

gatili

agocarah

pura-ktta-

sarvatra

bhavitavya-

cf- ibid., p-

le

cf,,
cf,,

pp. 338-339.

ibid.,

343 (I9ff.).

ibid', 3^")

kannanStn

129.
131.

tad-vimanarr

kevalam idam na jane sa gandharvako varakah

),

(yff.).

yaviyasy asit

cf., ibisl-, p-

136.

of.,

312

cf., ibid., p.

135-

sthanastha eva

datta-humkarah

ksthafieid utksipya durara adrstapare sarasi nyaksipat

ef.,

cintayitva' vadhirita-tad-

iti

pp. 336-337.

ibid.,

125. cf., ibid., p. 383 (6ff.j,

\K,

327 (1-3).

ibid., p.

cf.,

atah parath srotavyam"

iti

iii

saihsara-sadmani

Antam upagatah

fee-

samprati

pratikula-cari

visatnayah

sa

giddha simya-siddhayatana-Eeva &ctv

rriy.'uigusundan

kifidd-utpanna'ratir

ajata-pati-sam5gan a

'pyarmlpanna-

arati-bliagini

muhur muhuh priyamvadSm

socayanti

bhavisyati

bhavSntarc

40M10.

cf- ( ibid-,

pp.

141,

cf., ibid-,

p. 348

142.

cf-,

M3-

cf-,

(23ff.)

ibid-, 347 (7-9): Kevalam "anasanna-deksthena katham

ihasthitayas tena samaprao bhvi bhavatjah" ity eiad eva' viditam aste
/

1*4,

f.,

iWd-, p. 348 (4-10).

ibid-, p.

'ti ksfcin

348 05ff-J.

I4S, *,. ibid,, pp. 348-349.

M7.

Kevalam idam

Kim

ksinoti

cf.,
.

*,

&c.

'

,.

P .250fF.

pi nikate na-

(3).

348 (6E)i Naisa

pak|i-matrah, viii ? ta-jatih kafcid ayara
ibid,, pp. 333-385.
149j
349 (1 ff)
Ibid., p. 194 (4-6).
151 cf,, ibid ,, p. 245 4 . 9
\
>
3
"
i53 cr" ibid " p 354

^m

'

146. cf., ibid., p. 348

cf,, ibid., p.

m,

cetah

tu vidhi-vaJSd avasare' tra

paksimatro

nabhascaro yas tvadiyavrttantam

5vedayet

'

155. cf.,

ibid, pp. 352-35

nagaram"

sampaditam abhilasitam

iti

madhuram

The Treatment of Suspense

165.

cf, ibid., pp. 378-384.

166.

C f.,

ibid., p.
ibid.,

167.

ef.,

168.

cf

ibid.,

170.

cf.

ibid.,

cf.,

ibid.,

171.

D liana pfila's

53

Tilakamafijan

378 (15);
uttartyMcala-nibaddha-nikalasBmarakeiu-lekhnl ca &c
p. 380 (13ff.);
pidhaya ca prathlyasS nija-pravarakena sarvaneesu
/
S
pp. 334-337.
ibid __ p
p. 382 (4);
aviskrta-vetala-rupah /
p. 382 (11-17).

m^

'

c r., ibid., p. 410 (9-11)

Bhadra, tasya priyamvada karitasya" sya Ca
priyangusundan-prasadasya pratatmr apy apasta-tandrena bhavata
raksaniyah
k?udra-lokopadravah /

172.

173.

383

p.

ibid,,

cf.,

na cirad api praktanlm

(5ff.);

svamini-prasadam
ibid., p.

385 (22):

175.

cf.,

ibid,, p.

173 (1-2); 384 (9-10);

176.

cf., ibid.,

cf.,

prakrtim asSdayisyasi vina' sniat-

cf.,

174.

177.

in

purva-jati-smrlis tu tiryaktve 'pi

p.

me

na' payata

384 (9-12).

p. 384 (2-16).

ibid.,

384

p.

(I4ff.)i

Kevalam

"iyam bhartr-darika

malayasundarl

matraiva titra drsfapara-sarasi katham apeta-visa-yikara

mitfam eva 'ham purusarnpata apannah' iti na janami /
178.

cf.,

173 (1-2)

ibid, pp.

179.

cf.,

181.

cf.,

ibid., p.

13.

cf.,

ibid., p.

safljata.

patita-

katham ca

nirni-

194-195, 337, 348-349.

194-195.
ISO. c f., ibid., p. 384
(20ff.)-385 (20)
385 (6-9).
182. c f.. ibid., pp. 412-413.
390 (22): sampraty upeyuao
niravaseSa-vidya-para-darSinah kumaraharivahanasya /
184. cf,, ibid,, pp. 398-401.
185. cf., ibid.,
161-173,
ibid., pp.

pp.

186.

paramopakfirinah

avedayam

"Tvam

api

praaadena"

drata
ity

cf.,

189,

cf.,

ibid., p.

191.

cf,,

ibid., p.

ibid., p. 391 (10-13).

193.

cf.,

ibid., p.

195.

cf.,

ibid,,

ibid.

cf.,

nirvighna-nihitekanena

udlrya

pnrva-vrttarii

p.-

188.

cf.,

ibid, p, 395 (8-10).

395 (2l)-396

60 (13-23).
396 <19ff.),

190.

cf,,

192,

cf., ibid., p,

398 (19ff,).
402 (1-3).

194.

cf,,

p.

402

(7);

ibid., p,

pray ukta-vidya-pradarsi tarn

198.

199.

cf.,

406-413.

200.

cf., ibid.,

201.

See supra,

nt, 4.

202.

cf.,

201

cf., ibid.,

ft,

cf., ibid.,

pp. 415-416,

ibid.,

pp. 398-402.

205.

cf.,

206.

cf, ibid., p. 418

(18ff.);

iti

nivedayati

cf.,

(4)

'

paraspara'nurakta-dampati

marana-cesfitam /
cf., ibid., pp. 404-418.
ibid., pp.

397 (1-14)
401-402.

ibid., pp.

197.

203.

dlrgha-kalam

'citrapata-vriantam

187.

196.

378 (1-3):

ibid., p.

cf.,

asya

ibid,, p.

TM

hara-darsanSt

404

(19ff.).

pp. 23-25.

(N), p. 413 (19ff.).

p. 417.
prabhrti

pQrva-vrttam

lilakamafijarl-vrttantatn agrato vinaya-kharve gandharvake sahasaiva purva-janmanubhutam sarvam api girvana-sadanSvasa-Sukham asraaram /
iti
ibid.,
p. 420 (8-10);
nivedya vidyadhara-girau kutahala-krta-praSnasya
paharatah prabhrti pilrva-vrttatmlyavrttantam /

207. cf,

420 (10-15)

208.

cf.,

p.

209.

cf.,

ibid., p.

210.

cf.,

ibid.,

421 (15ff.).

p 421 (21

tasySs trapaya

211.

cf,,

ibid., pp.

ff,);

Aharii

tu

krta-vipriyah priyamvactS-bhavatah

na saknomi viksitum vadanam.

40-41.

prabhrti

u
"I-

,N.

M. Kansara

v ieva dvIptotara-vihSra-iiirgatena preyasa

.umfili-nfimno hrdaya-bhntayS priyaAvadfi' bhidhanaya
praiuktaya bhartv-suhrdah
Cf

ibid

i)

407(14ff);

tadhSna-devyS

213. cf

ibiJ.

1'urvam

PP- H-20P. 263 (2-10);

214.

cf., ibid,,

215.

Kamara, N. M.,
Intro, p., 25.

'

273 (3-19).

Tilaka ffl anjarI- S 5ra of Pallipala DhanapSla,

Ahmedabad,

1969,

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Haimanamamalas'iloncha of

W.

Schubring

Jinadevasuri with S'rivallabha's

Com,] Ed, by Mahopadhyaya Vinayasagara

SAMBODH8
(QUARTERLY)

JULY 1975
NO. 2

EDITORS

DALSUKH MALVANfA
DR. H. C.

D.

BHAYANI

INSTITUTE OF iMno,

DNTENTS
^

Page

ran of Mudgala Bharmyasva

X. 102

Fresh Approach

Q, Mainkar

~
lasa's

Treatment of the Krsna Legend

K, Bhat

23

^
.

THE HYMN OF MUDGALA BHARMYA^VA

(X.102)

A FRESH APPROACH
T. G.

The

Hymn

of Mudgala
and at the same time very
to be fragmentary
fully

and

and

satisfactorily'.

As

interesting one.

Griffith

thinks

Ssyana

tory understanding of the

MaJnkar

Bhsrmyasva (X.102)

offers

Hymn

and

to be

it

somewhat

Js

a very
baffling

it is,

the

Hymn

-impossible to

hymn

appears

interpret

it

limited help for a satisfac-

therefore Wilson

who

seen following

is

Sayaria is also not of much significant use. Ludwig in his effort

to understand the hymn in a cogent manner 3s forced to
have a recourse to
many
conjectures. Bloomfield, Geldner, Pischel, Velankar and
Dange have also
rendered this Hymn, each in his own
way. Not being completely satisfied
with any of these interpretations though these
interpretations are imdoubtedly from very able and competant hands I have here undertaken a
study
of this very Hymn with a view to offer another
interpretation.

The Hymn clearly centres round an incident in which a

certain Mudgala
and Mudgalam are involved. Who are these two
personalities? According
to Velankar,
(his is a Brahmin
couple while according to
Bbomfield,
Geldner and others they are a 'sage and his wife'. To
Dange,

Mudgala and Mudgalam are not proper nouns and these two
him 'a village head-man and his wife'. To
Dange it appears

to

are

however',

according'

improbable that

Mudgala has anything to do with this hymn and he remarks that it

pertinent to note that Mudgalam does not come elsewhere as the wife of
in the
Malmbhsrata there is only a

sage
is

Mudgala and
Mudgala and

passing

his

wife Indrasens and not

this reference to the

consider that there

There

is

is

Mudgalam. He

obscure tradition of the

historical

however evidence

fact
to

behind

show

reference to

explains

away

Vedic hymn and he does not

it.

that

Mudgala

Bbarmyasva was

king and Mudgalsni was his wife. Mudgala belonged to the clan of the Trtsus
and an account of this particular dynasty is available in the Harivamsa
(32.63-80) and this account is supported by an account available in several
Pursnas; thus the Vayu Purana (99,194-210), the Matsya Puraaa (50.1-16),
the Brahma
Purana (13.93-101), the Visnu PurSna (IV.19.56-72), the

Agni Purana ( 278,18-24), the Garuda Purgna ( I. 140,17-24 ), and the

Bhagavata Purana (IX.19.56-72). It will appear that this traditional account
upto King Mudgala Bharmyalva is cogently preserved and confusion appears
to enter in the account of the princes after Mudgala. Mudgala had two sons
inBrahmistha and Vadhrya^va, The Mahgbbsrata
Sambodhi 4,2

(111.113.23-24) informs

us.

G. Mainkar

7".

that

wife

Mudgala's

was Indrasena and she was an

'nalasya vai datnayann yatfia ahhut

nuruyan

name Indrasena

This
a

cendrasenn babhuva vasys

manner

as

to

it

with

Bharmyasva. a
the seer of

being

is

reference

is

of the

relation

word again 'grammatically

proper name of the

Mudgala's father in
seems to be conQrmed

hymn which

this

//

also in such

to be the

Puranic accounts

the

Further

fact that

the

expresses

cleirly

Mudgala while Indrasena

Mudgala
The

name.

The

krtam vyacedindrasena / 2.cd.

bhare

co-ordinated with 'nntdgulnri? would appear

lady in question.

of

being Mudgalam's

The grammatical form 'mudgalain'

woman

yam mudgalasya njamidha

Hymn

appears in the

suggest

'rathirabhunnuulgaiani gavufau

_
as

lady

ladies.

sad vajradharasya caiva

yaiha
nit

illustrious

other celebrated

grouped with

would appear from her being

Epic goes on:

is

Rg-vedic name of

in the

as

'mudgalo bhzrtnyasvah'. The

create some confusion in the accounts by
mixing up the

Pursctas seem to

given

two peoples, the Trtsus and the Pancalas, but it is to be remembered that
there is a fair agreement in
their accounts upto Mudgala
Bharmyasva.
The family tree would indicate that this king Mudgala and Indrasena
flourished three or four generations prior

War. The Rgveda as

it

standable

Sudasa Paijavana who

to

central figure in the Dasarajfla

times of Sudasa' Paijavana and

and

if

his wife

subject

regards

no

is

the

it is, is
largely of the
therefore perfectly natural and under-

an event of three to four generations earlier

involving Mudgala
is
regarded as an
Whasa-akhynna' and becomes a proper

for a ballad.

Mudgala

other

is

Jambunatham

Mr.
be

to

than

god

25.

(SP.

typical

Vedic tf,

his

mace.

Mudgala

AIOC

1969. p.

who

sage,

13)

worshipped

BhSrmyaiva was a king

undoubtedly and yet he was regarded as a sage or a 'maniradrK
quite in
keeping with the Vedic tradition for there are like
Devspi and 'others who
The Vedic hymn of
Mudgala makes repeated references

are 'ksatriya' seers.

to Indra
;.tadra

scekmg

his protection in 'indro avatu'

oMadasatap

eulogy of fodra in
it

(3.ab) 'indra udttvat patim'

-tow

would be diaicult

atmya

(I.

(7.c)

jagatah caksu

b),

and

'antaryaccha
finally

to accept the

view of Mr. Jambunathan

Mudgala did not worship any other
god than his mace.

'

it

"t dSc It?

w
would
be

pra

ullage

difficult to

headman

md,c.t,on whatsoever

Unif0mly

aSSertJn8

agree with

Dange

and

,he

lady

iu this
regard.

is

that
his

If at al.

r yalty

he

there

vajram
is

the

mrf/V (12) and therefore

the

that the sage

Similarly
y wi h

is

only a
wife the h mn

an indicat on

is

Mu dg a,

The Hymn of Mudgala Blmrmyasva (X.

3
102)
wives among whom Indrasena had an inferior
status, a circumstance
that would be more probable in a royal house than in a

many

hermitage, though

of course we have sages

having more than one wives. The War
the
Chariot, the Driver, Wives, Cattle-wealth -all these items suggest a possibility
of Mudgala being a King rather than rs\. He becomes a sage
by virtue of
bis having seen a hymn, having
been a 'mantradrk'. In view of this indi-'

hymn and

cations from the

I

think

would

it

Mudgaiam

also in view of the uniform

better

Indrasena

accord

with

are regarded as

facts

Puranic

tradition'

Mudgala and

if

King and

his wife

So we are

his wife.

couple and not with a Brahmin couple as

Velankar suggests, nor with a sage with Mace as his only god as Jambu*
nathan thinks or with a village headman and his wife as Dange suggests.
dealing here with

royal

Geldner has interesting

the view that

suggestions

was

Mudgala

an

He

this couple.

regarding

old person,

of

is

as the word
Mudgalani was young and fair wife of this old man.
Geldner further thinks that humourous as well as biting fun has been
made of this odd but victorious couple by the spectators of the race in
an,

impotent

'vadhri'(l2) suggests.

'esaisya cidrathyn

jayemn

kucakrena sincan' (ll) in which they express

fft/tySnci

their desire to have a ride with the fair

takes

to

Mudgala

neglected wife,

be a King and the

who made amends

and young driver Mudgalani. Ludwig

Mudgalanj to be a parivrkfn wife, a

fair

her

for

by driving her husband's

sterility

chariot to victory in a battle and

this
triumph of hers restored her to a
honourable place among the wives of the King. To Bloomfleld, Mudgalsnr
as
Indrasena represents the female forces of Indra while the Mace

represents the

'vajra' the

male forces of Indra,

as
embodied

of Indra, the male and the female

and Mudgalani

the Sena,

combined

are

Pargiter feels that an actual

Mudgala.

(IRAS'. 1910. p. 1328) and connects

Keith is not inclined to accept any
that here

is

historical

its

incident,

whether a war

and

or

this

two

forces

is

here involved

the Puranic

Mudgala.
Dange thinks
no reference to any

in this ballad.

history

approaches raada by scholars towards

these

historical incident

Mudgala with

this

involved

ritual

ploughing

they

When

in the Mace, the Vajra

secure victory in war for

there

is

Such

race.

are

the

different,

in their efforts to solve.

hymn

riddle.

Thus
for this

it

will

hynn

be seen that

there are three

by these scholars.

Griffith,

different

Bloomfield,

contexts

Ludwig

proposed

suggest

War

as

the central incident; Gelduer, Velankar think it to be a Race while Dange

takes it to be a Ploughing Ritual, it would be worth our while to examine

these views in the light of the internal evidence

What does the hymn tell us ?

available

from the hymn

itself.

In the

hymn

there

is

a reference to a chariot

shows, Furlher Indra's protection

is

,,

as the word

mthrf,(l)

invoked in a famous (leading to fame)

T. G, Mainkar

contest,

<W

krtam vyacet
booty', 'bharc

indrawn'

weapon
requested to hurl
whether of an
gerous weapon
In this contest,

(3)

ga*m

Dasa

Arya or
has

won

kill

thousand

pradhane jigtya'

dan-

warded

oil

'sahasto*

cows,

Mudgala
The driver Mudgalam had her
(5).

aji,

the

and b

and the

desired to be

is

drive,,

collect

invoked

i,

enemies who seek to

at the

his

Indra

Again,

(2).

the

and she did

tonm'

'ajayat

conquered a thousand,

became

Mudgalam

at .he very outset.

status increased

Hnaliv
this victory, 'panvfkteva palhidyamnnat ptpywf (11).
whmn
on the part of the victors
the expression of the gratitude
extol
The
(12).
and whose greatness therefore they

on account of
there

is

Indra had favoured

for

fact;

we

'sahasram

get,

asserted

is

Mudgala

to
victory belonged

as

twice

to

if

mudgalah. prlanajyesit'
again 'jigsya satavat sahasram gaVam
asserted twice,
fact of
being the driver is

Mudgalam

the

mudgalsnf (2) and in 'strathirasya

in
suggestion
third somewhat clever
The contest in which Mudgala and
a

'gavitff (2)

a 'pradhana'

to

have brought success

it

is

said

to

(5).

Similarly

(9).

in

'rathlrabtiui

in

implied

Mudgalam
are

There

Mudgala;

is

this

and

(5)

sma nispado mudgalanim*

participate is an 'fijf

'rcchanti

(6).

(I)

and

ke'sV

the

emphasise

pradham jigaya'

mudgalah

gauam

elements

three

seem

that

while speaking about the

for

bull,

of the
also while speaking
mudgalah jigaya' (5), so
Wooden Block or Mace' it is said that it was the associate

'yena

<drughana"lh&

of the bull, 'wabhasya yufijam' and through

yena jigfya sahasram'

(9).

and

securing this victory

Mudgalanfs
lastly there

is

Mudgaia won the thousand,

it

been responsible
by Indra

driving too has

the protection offered

in
in

in 'ratham Indro 'vatu' and 'puruhuta no 'vti' (1). At

response to the prayer
this contest the presence of murderous enemies,
'jighamsatah abhidnsatal?

and of the
nent

abhimstim

drove
'uta

weapons of 'tea' and an

eti'

(4),

'the chariot

sma raw

as

to

referred

is

being

referred to (3), (he oppo-

apibaf

(4)

and

with

his

opponent, 'ku\am sma trmhat abhimatim

eti'

bull

(4).

on

fell

the person

of the

water

horn he attacked

This bull

was a very

contest they

and urinate, ^nyakrandayan amehayan vrsabham'

ran, the dung

trmhat

had drunk a lake of

shattering

ous and strong one, 'mujkabh'Srah' and during the

bull thunder

sma

in 'kulam

Other graphic details supplied are that when Mudgalani

and won a thousand, the wind made her garment flow,

vahati vuso asyah' (2); the

'udno hfdam

is

'arya

attacked by the bull

driver,

the

(5).

lady

the

vigor-

made

As the

the
bul!

Mudgalsnj,

'fcchanti (ma ni$pado mudgalmm' (6). The bull was, it appears, protected
by Indra, 'indraudsvat patim aghnyTinnm' (8) and so it worked a wonder
and seeing the cows gained strength (8), The Mace
was the

'dntghana'

bull's

companion

yuRjam' and

layvnam\9].

this

at

the

chariot

was allowed

to lie

at the

other side

on the

'drughanam vrfabhasvs

battle-field,

Neither was grass nor water taken to

<katfhayah madtye

some one who

carried

The

Hymn

the yake, 'rfasmd trnam

of Mudgala Bhnnnyasva (X. 102}

nodakam

Indra has protected the chariot

weak

victory to a
It really

therefore

one

may

that

'it

it

protection to the bull and given

given

(1)

pradedisat\lQ).

(7, 12),

needs no argument to prove that all this is war

imagery and
a war that appears to be the central event. In
of
spite

this,

overwhelming clear internal evidence, Dange observes

can be said with certainty that there is no indication of a race or
justifiably say,

a battle in

one

is

friend.

Ttbharantyuttaro dhuro vahati

though the words

it,

He

to this hypothesis'.

which obviously support the

too literal sense.

dadarsa' (10) are

To him

it

difficult

to

and 'ahhimati' are

like "sjT

of the

is

view that the words

apt

to lead

'blwre krtam'-

battle or the
race-theory are not to be taken in

appears
be

that the words

understood

'are

agha ko mi

itthn

in the context of a battle.

In

'yarn yunjanti tarnvfi stht/payanti,'

according to him, the race or the battle is

to see him observe again -after
helpless. It is amusing
having denied with
certainty the existence of any indication of a race or battle 'we have in

hyirm a figurative use of the race

we have here a traditional

this

or the battle'
ritual

probability,

of battle'.

On

of

the strength

the

word

'ratham' (1) he takes the chariot to be a

he

is

and

couched

mock

the jighamsato, nbhu/iisato, Tiryasya va dasasya vadhafi)

in spite of the clear past tense
nary opponents' and
'jigfiya.

(2,

9),

5,

for anything lost, but

for

<dhanabhak,sa'(l) and

he observes
avoiding

'gavisp

(2)

in

possible loss.
'an

all

of

takes the enemies,

abhii>ic/ti(4)

that this light

indicate

-in

the context

one, a procedure in which

supported by Velankar and Geldner, and further

sahasram'

further

the terminology

in

'mithakttam'

as 'imagi-

in 'ajayat sahasram',
is

mock

To him

one, not

the words

agricultural or a pastoral

ritual',
'

Now

ritual' in

'uta

sma

what are the

the
vTito

hymn

details or indications of this 'agricultural or pastoral

itself ?

vahati vliso

tn the innocent

asyei/i'

Dange

description of the fair driver

sees a suggestion of her being 'naked'

a rain ritual a naked woman plays some part amongst

obviously because for
Kocha women or in South India and the Behirs. Mudgalani who is
the

the Earth and is symbolically

Indrasena, the same as IndrSni and represents
So Mudgalani is the field-wife of

the wife of Indra that would' bring rain.

that digs in the

ground
Indra. Next, the 'kutf refers to the plough-share
connected with the
in the process removes the barrenness 'abMmWV
and the thunfield
is the ordinary
soil The <?yT is not a battlefield but
baaed on symof the bull (5) is a 'fertility-charm
dering and the urinating

and

the
gZ?A patpatanalt
cause rain, To him it appears that
pathetic action to
the bull for
end of the field waiting to be 'touched' by
is 'an
end
other
unholy
the
at
is cast
their fecundation. The -drughana*
not to be taken as ind.viduals with

ace at the other

thing.'

Mudgala and Mudgalani

are

the village-head and

proper nouns but are

his wife

who might

first

plough the

T, G. Main/Mr

f,

mark

ritually to

field

the beginning of the

ended with an invocation

to

season. This

ploughing

Indra for success

in

is

of the

that of light

complete inversion of the material supplied by

in

s'H.-z

'uf.j

vahfiti

IY//O

other end of the

headman
she

ii

is

the later

and are won through

he asserts (hat

it

from

we have

the popular

the popular practices of the

wh<.)

people

have

and

cattle

what

is

given in the

the support of the

Vedic

to

'as

EI

whether liU

all

this

It

really

been

the

which
long

becomes

preserved in

modern

very well

who

nv.-art

itself is

ritualistic tradition

ficant is that a very weighty,

opposed

hymn

regarded as real and finally

is

India,

been

and who have an especial

retaining a complicated structure of ritual,

poetical

whatever has

are very zealous about a tradition,

to agriculture

ibis ihecifv

of Folks.

tradition

Behirs, in South

practices in Balanihat region cjuld

absence in

had in the

which

tradition

follow the reasoning here for

difficult to

points out that

from the Sutra

In spite of this

here a ritunl of agriculture

Vedic

in the

cows

common

the

for

RV.

IV. 57.

the village

thousand

when he

own view

made

process of cattle-'

ploughing-ritual as seen

became obscure

past adapted

normal

the

not utilised for the

ri'.ual.

long bick

are

The

hymn

utilised being

is

discarded at the

is

of the word Indrasena

the strength

practically refutes his

:>:mt!C

hymn

literature, the

hymn

which

Mudgalsm

his wife

Mudgalani

said that 'vena jigTiya salaval

himself and his wife are

for

by Mudgala

that

head a

observation

poetic

to suggest
is

the evil

wife and further on

'liaiiatc }<in(/ya'

reariiu!.
'tliis

it

The

it.

regarded as hidra's wife and represent Earth.

that are 'wou'

weal,

made

about which
to represent

Mudgala and

field,

his

a;id

made

is

^.-iitem'

is

vcisa asyTilf

quasi-naked. The I'mi^hnnn

stAmram

ritual

The language

agriculture.

which goes well with the style

Reveda wr.ich uses the battle-garb cvon to describe a sacrifice.
stand on its
the hymn
makes
This 'Ritual theory' virtually
used for the ritual

Bendur

prserved

by

skilfl

in

developing and

the Vedic tradition.

Thus in

regarded as imaginary, what

ritualistic

itself

are preeminently given

is

explanation lacks

and what

is

more

signi-

continuous and uniform historical tradition

is

an explanation that would

explain the
whole' in a satisfactory
manner and one is left wondering
explanation achieves what he is seeking.

Dange

it.

rightly desires

Velankar and Geldner are of the

view that a 'race' is

contemplated
Mudgalsntis the principal
Mudgala and Mudgalani won wiih (he help of a single

here, According to Velankar in this race

episode
figure.
bull,

At

this race

yoked

perhaps

a bullock cart, along with a

dummy block, the Drughaiia,
with smaller wheels, in place of another
bull. It is Mudgalan'i's
has been in the main
responsible For this victory at

to

tilted

skilltol 'driving that

the race.

Mudgala

he

up the

fitted

also did play

cart for the

with a whip in his hand

an important part in this

episode since
was himself in the cart and drove also

race,

(vv, 5 b,

7ab, Sab, 9cd and

<j ttyem tf

in

lie)

He

is

Mudgala

The Hymn of
in the

hymn

BhTtrmya'sva (X, 102}

Mudgala drove the bull while Mudgalani

drove the dummy, apparently a more difficult part. This very dummy is the
(6b). The dust raised
by the dummy settles on
'dudhi' (6c) and 'kabardu
therefore 'as^Tivi"

(8a).

11

the tresses of Mudgaljinj,

snu nijpado mudgalWiim*

'rcchanli

we have

be joint
victory was to

the expressions

Since the

(6).

like 'no'va'

and 'jayema'

to Velankar, the entire hymn is spoken by Mudgala him(lie). According

self and he is here seen reproducing the whole scene .of the race before his
includes
rks 1,3 and 12 which according to some scholars,
mind and this
and are in
Griffith, Dange and others do not form a part of the account
all

a
it.

The hymn is therefore according to Velankar

probability later additions.
monologue of Mndgala about the race and the incident of his victory in
Geldner is also of the view that we are here dealing "with a race as

Velankar thinks, yet

of Velankar.

his picture of the race

MudgaU

according

to

is

Geldner

the but of ridicule of the

spectators.

indulge in jokes and ribaldry and

with

fair

young

wife.

They

old

man,

participates

to

be

Mudgalam's
and

stican' (11)

an impotent sage, 'kucakrcn'i

an

Mudgalani

jealous

from that

and

decrepit
the

is

fair

young
race and is

in a

The ;conple wins and

appear

pity

different

entirely

is

impotent as the word 'vadhri' (12) suggests.

odd couple
wife of this old Mudgala. This

the

spectators

of the old

sage

spouse of
express a desire to have a

lot in

being the

ddrathya jayema' (11). Mudgalani had no child as

and this was in all probability due to the old
parinrkifi* suggests
of
and
Mudgala, Thus the hymn breathes the turf-club
impotency
age
talk. According to Geldner therefore
atmosphere with fun, jokes and bose
and the rks are to be accordingly distributed. The
there are
ride with her, 'csaifjia

word

the

dummy

'

many speakers
or the urinating of the bull only represent the obstructions
The odd couple winning a race with a

by the rivals in the race.

according

to

Geldner's rendering.

phere and the peculiar circumstances

in

which

is

the subject of the

hymn

Geldner has

created
false car

The
put

atmos-

Mudgala

of a Vedic race. Again

and his wife are entirely foreign to the atmosphere
even remotely suggests
that
ia the hymn itself there is nothing whatsoever
is a neglected wife
or impotency of Mudgala. Mudgatem
the old
either

parivr/cta,

age

and she with her

hymn again we
is

a joint one

rathtrabhnt

find

victory

won

the esteem of her husband, tn the

Mudgala exerting himself

Mudgalani

mudgalm?

is

the

skillful

evidence available from the

hymn

itself,

as his wife and the victory

driver but

(2) but 'Mudgalah

it

Mudgala

is

the victor,

In view of
jiglya' (5,9).
is

difficult

to accept

all

this

Geldner

a modern circumstance and atmosphere perhaps

suggestions. He is reading
evidence from the text.
in an ancient hymn without any
close manner no doubt. It is true
VeJanker follows the text in a very
case with
a battle and a race. So is the
to

word -tf refers

word ''pradhauf, and

that the

the

both,

Jf*fto. Ifldra

is

invoked in both

the centers of

T. G. Mainkar

war and a chariot

For instance we see Ekadadyu Naudhas

race.

in

his

Races involved horses, erva i.

obvious race-hymn (VIII.88.8) invoking Indra.
One may here refer to 'vtijesu arvatsmiva'

bull think rarely bulls, vrtabhas.

'anmto na kVs(hm'

(IX.47.5),

which

The words

(VII.93.3).

'rathasafiga' (IX.53.2),
all this

Yet with

races.

being relevant in the

as 'indecisive in itself

call

may

do indicate the chariot

(IX.91.1)

railyll vji'

evidence

contexts of

not inclined to accept Velankar, Geldner,

both the war and the race, T am
reasons
Bradke so far as their 'race theory' goes.
Pischei and Von
we are dealing here with a bull and the car or

My

are that in 'the

first

place

the chariot since the

uses both the words,

hymn

and

'rat ha' (1,2,11)

'anas

It may be urged against

and more commonly the race involves horses.
we have a unique race in which a chariot or car
this arsument that here
driven
and
by a lady is shown as
drawn "by a bull and a wooden dummy
be granted. But then what about the presence
the race, This

(6)

may

winning

who

of the persons

seek to

the

indicated In

whom

hymn.

Who

(3)

contexts of a race in the

which to

circumstance

vile

Rgveda as

Ekadyu Naudhas

Ssktya (X.74),

me

has

and of

attack

nryasya

and

spoken of
There

others.

It

significance.

of

radhn'

in the

the songs of Gauraviti

for instance, in

(VIII. 80)

weapon

'abhimati' against

are not

enemies

the

dtisasya

i-Ti

are the proud rivals,

Such

bull charges ? (4)

the

who

those

kill,

'jighamsatah, abhidasatah,

an zrya or a dnsa

may

be

another

is

that

granted

indicate a war as well as a race; but then

'mudgalah pradhane jigzya' may
in the context of the words 'bhare krtam vyacedinthis view cannot be taken
war
and race there occur the words 'bhare
of
In the
drasentf

hymns

(2).

collected. It
krtam' and 'bhare hitdnf obviously referring to the prize
context of races while
'bhare hitem' occur in the
that the words
1

krtam

occur in the context of wars.

we have

'arm

and

hite bhare'
is
(I,

we have

we have

place (IX. 97.58)

'vi

the

have 'dhane
where a war

to be seen here.

hymn

war and

I.

hite'

is

one

fixed,

and so

on,

to

place

this

very

a subtle

placed and so

distinction

the other

two

we have

hand

in a

between
distinct

'bhare

called

is

to the

be 'bhare krtam

fact

d'

vi

pharse occurs

To

'bhare krtam vyacedindrasenfi' (2).

make

On

war

in

might further refer

war appears
and
132.1)

are therefore deliberately using these

race the prize

'dhane

(IX. 97.58;

before us in

Vedic poets appear to

most successful

that Indra, the

is

that phrase for collecting the spoils in

is

at

cayema bhare krtam, vljayanto bhare krtam'; at another

and, finally
another
'bhare krtam vicinuynma'

as 'jyetiharaja bhare krlnu'. (VEIL 6.3).

as

we have

we

place (VI. 45.13)

we have

supporting circumstance

in the

'bhare

As against this in places

words 'bhare krtam\ Thus

another

hitam dhanam.'

'je$i

contemplated
132.1)

at yet

another place (IX. 53,2)

at

katfha hitam dhanam';

'rathasange dhane hits';

seen

is

in a clear 'race' context (VI!I,8S,8)

Thus

me,

a race

phrases.

hitam'

the

and

In the

dlianam' or

war the spoils are uncertain

The

Hymn

of Mudgala

Bhfnmyalw

(X. 102)

and really are to be 'made' and then collected. Hence we have 'bhare
krtam vi ci\ It Is for these reasons that one cannot accept the suggestions
There is yet another supposition
that we are dealing here with a 'race'.
in Velanker's exposition which makes his view somewhat difficult for our
acceptance. According to Velanker, the car had
wooden dummy with small wheels on the other,

and so

was

it

the

companion

of

the

dummy.

It

from the hymn

clear

is

yoked

Veda

the

It

incident.

dummy

is
something very rare as well as strange. Neither
Epics show a supporting illustration for such an

the

these

for

is

the

a car

to

nor

the

of driving the

and

that the bull

itself

as

Mudgala himself

difficult part

yoked to the car and they sped to victory. But

two drivers at one and the same time driving two

the circumstance of

animals

that

feels

were

as the bull

serving

and

side the bull

to serve as another bull

vrsabhasya yunjam

bull,

drughana is described (9). Further Velanker

drove the bull while Mudgalani did the more

on one

reasons

the

that

'race'

theory

has

be

to

discarded.
In this

manner we come
with here,

are dealing
Pargiter

and

conclusion

that

it

is

war that we

has been put forth by Bloomfield

and Pargiter cannot be
views of Bloomfield

a view that

Yet the

others.

to the

According to Bloomfield it is a mythological

accepted in their entirety.
According to him the theme of the hymn
fight and not a human one.

and in the course of

it a hammer, drughana, plays an important

The coupling of the forces of Sens and Vajra as
forces h the rock-bed upon which
the legend has grown up. In Indrasens he sees the embodiment of the
female forces and the drughana stands for the male forces. In combination,
This is, as a matter of fact going too far. The chathese two forces win.

is

battle

part, a singular role.

male and female embodiments of Indra's

racters that

participate are clearly treated as

human

individuals

and

it

is

think that symbolism is here resorted to. The Mahabharata and

Puranas as well as the earlier versions of the incident, though divergent in
historical persons and
themselves, are yet uniform in making the characters

difficult to

the

the incident a real happening.

It

is

in this context that the view of Bloo-

mfield becomes difficult to be accepted.

historical event

more

and

Pargiter also

in this
personalities as involved

characters in the incident than

the

is

hymn

inclined to read

but he introduces

warrants. Pargiter

hymn

(JRAS.

the Puranas regards

1910, p. .1328) in the light of the information supplied by
for
Mudgalani is not

Indrasena and Mudgalani as two different persons;

mentioned

in the Purscnic geneology but, as the

must be the wife of Mudgala. Indrasena

daughter-in-law

of Mudgala.

is

Further the

who in
according to him refers to Vadhryasva
Tndrasens. Kesi is according to him a proper
Samboclhi 4.2

name

given in

word

clearly indicates, she

the

<va<ihri'

geneology as the
(12) in the

the geneology

noun of

the

Is

hymn

the son of

person

who

T. G, Mainkar

JQ

Mudgala

drove the chariot and Mudgalani simply accompanied

He

riot.

his wife

had taken

for he

Indrasena and

it

Is

All these suggestions conflict

It

is

clear that

to

therefore she and not

be the driver

an

account of

with the

Mudgalsm

adjectival

Mudgalani

is

it

Is

hymn

the

are one and

manner,

in the cha.

mentioned

not

is

and had forsaken

'parivrktn'.

violently; for

same.

the

qualifying

in

possibly

Even

if

Mudgalani and

The hymn clearly suggests Mudgatenj

and also a cause of the success and hence she is not a

two

so these are not

'brahmanhood

to

Indrasena and

<indrasenn' Ss taken in

Brahmistha

husband

thinks that Indrasena's

hymn

the

passive spectator.

distinct persons.

It is

too

much

to think that 'vadhri' refers to

Vadhryasva

no part but also has no possible place in the incident

plays not only
a war described but assigns
in the hymn. Ludwig rightly thinks that here is

who

is a mace
according to him. The
showed the way the thieves bad gone and
was achieved the king threw the mace upon the field of battle

a different role to the 'drughana' which

mace was thrown

when
and
it.

victory

it

The

in front for

lay there 'kasfhnys

club or the

it

that the correct significance of the phrase,

here.

and

The
it

internal

drew

evidence

is

the

baynnam' as

madhye drughanam

mace helped King Mudgala

hymn
One

manner.

in this

puts
feels

'vrjabhasya yufijam' is being loss

clear that the

mace was yoked

to the chariot

helping'the bull.

it

In view of these various opinions about the

hymn a

fresh look

at

it

would appear to have some justification. The obscurities in the Rgveda are
a constant challenge to its students. Sayana prefaces the hymn with two
earlier references to the

hymn. He goes on

mudgalasya hrta gnvah coralh

M$am

sa

tyaktoft

jaradgavam

sdka\e kityTi gatvaika rjurdhavam

tathft nirukte' piyam

yuktvfi

of this

drughanam ca

samgrame vyavahrtya yjim jignya

(IX. 23,24) practically

hymn and

kaihn sUcits-

'mtidgalo bhtirmyasva f$ih vrfabham ca

The Nirukta

drughanam yuyuje'nyatra coranargtinusffirakah

in the process

iti'.

(IX.23.)

comments on two rks

(X.102. 5 and

regards this

account

as

'itihtsc? in

9)
its

'tatra itihzsam acaksate.'

Durga's commentary further helps us to understand

certain points about which confusion appears to have made in
the

different

interpret. Thus

the central

theme

which Mudgala wins his stolen

cattle.

is

a war

In the

'3/7, pmdhana,
aamgrama'
Rgveda we have references

in

to

and cattle-raiding, not only on the

mythological plane but on
the human one too. Mudgala has all his cattle stolen
and is left with only
one strong bull as the hymn describes the bull
drinking a tank of water
cattle-lifting

Attacking

in

dashing manner

the

opponent

and

being

The Hymn of Mudgala Bhnrmyaiva

(4).

So

the traditional version of

is

'jaradgau'

102}

(A'.

Mudgala

an old

being left with

not in keeping with the account of the
hymn.

bull,

Mudgalani,

far a neglected wife, parhrfctn, of the

so

King Mudgala drove the chariot to

which were yoked on one side the strong bull and on the other
the drughana
the wooden dummy or mace. The hymn and the
traditional account agrees
In these details.
Being an occasion of war it is natural for
Mudgala to
invoke Indra for help for protection (1) for attack on and a
warding off
of the enemies (3), to have a feeling that Indra has
protected him and the
bull (7) and finally to
thank Indra for the
protection

absolutely unnecessary to regard

later additions.

It is

these

verses

as

given

being

also perfectly natural to have a

(12).

It is

interpolations

description

of

or
the

driver

Mudgalani (2,6), of the treatment given to the bull and to the

'drughana- before and after the war (4-10). The hymn is concluded with
the desctiption of the good luck and fortune of
MudgalaDj and Mudgala
(II, 12), If Mudgalani was the driver whose skill in
driving was responsible;
for the success,

King Mudgala was the warrior with the goad in his hand
and fought with a heroic spirit once he had a view of the cows
(8). It was
indeed the victory of Mudgala, the hero with the
goad and so the hymn

is

asserting the fact twice (5,9). The wind flowing the garment of
the dung of the bull
flying towards her, and her shouting are

Isni,

phic and poetic

descriptions in the

hymn

Mudgaall gra-

In this

way the hymn

Mudgala achieved

(2, 6).

describes in a cogent manner the wonderful

victory that
for the world, many people or followers of his to see
(8). This then appears to me to be a perfect Rgvedic ballad and I
to translate

and

proceed

explain the hymn which has been regarded as

Bloomfield regards as belonging to the final
Veda.

IV. X. 102
Rsi

Metre
pro

te

Tritupj

1,

indraft

asminrfBjau. puruhuta travtiyye

May Indra boldly

(The

first line is

the second

line also

and which

remnant of the

Drughana or Indra.

avatu dhffluytt

dhanabhak^u nah ava

this

// (1)

Oh

much and widely

fame-securing struggle amidst wealth-eaters.

protect thy chariot uniquely paired.

invoked one, protect us in

one

12 Brhati

3,

ratham mithukrtam

difficult

Text, Translation, Notes

Mudgala Bhsrmyasva; Deity

;

irresolvable

spoken by Mudgala and addressed to Mudgalani while

spoken by him is addressed to Indra. Hence 'te ratham

Mudgalani is the ssrathi. In the second line he invokes Indra to protect them both and hence 'nah aua\ By 'dhanabhak$a' are to be understood
the cattle-lifters, the wealth-eaters. Being a plural it ill-agrees with
sjau hichw
for

is a singular.

Ssyana's second way

Is

better.

Nor can

it

refer to

Mudgala and

T. G.

12

Mudgalsm
Sayana

Malnkar

enjoyment of wealth, 'mithukrtam' is a problem.

Wtrathah krtam asahnyam krtam' and adds 'athava mithuriti

as desiring the

takes

It

no

are

there

since

mithysntima'

Velankar translates

horses

'asvndibhih

etc.

sunyam

and understands 'mithu' as

'imposing'

krtam'.

connected with

meaning uncertain and renders 'that works on

Geldner understands the words as meaning 'false'. It is possible

fraud, Griffith regards the

either side',

that the

word has some connection with 'mithuna' 'mithah' 'mtth--ra' pairing or

rather tlian with 'withy's or mithu' connected with fraud.

binding involved

For here

no fraud but there

is

Mudgnlam, a male warrior and

mace, the drughana and finally

We

Mudgala.
Indra

Mudgala and

pairing.

the all-powerful Indra

and the wooden

and the weak vadhri

have 'vr$abhasya yunjam'

(9)

and

'yadhrinn.

yuja' (\2). Hence

to protect 'boldly' dhrsnuyn'.

is

sma

uta

vnto vahati vTiso

And

bhare

kr(am

wind made her garment flow

the

won

asyU adhiratham yadajayat sahaxram

gavislnu

rathirabhwmudgalnnt

chariot

a unique

indeed

is

a female driver, a strong bull

a thousand. In

when she

(flutter)

search of the cows the

this

vyacedindrasenTi

(2)

//

through the

wife of

Mudgala

was the chief in the chariot; Indrasena collected the spoils in the war.
a beautiful description of the female driver.
(vS/o vahati vaso asya' is
This

is

obviously due to the speed of the chariot, as

ralhadhsvanajanito vayuh

31.

we have a

chariot

Sayana observes

'sighea-

clilayati'. When a woman moves in some

Mahabhgrata Virataparvan, Goharana 38.
Arjuna as Brhannala, a female drives the

amsukam

but natural. In the

this is

speed

situation

of Uttara and in

where

we

the context

sltdhu rakte ca vtisaa, vidhuya

get

veiflm dhtivantam'

Sudraka describes Vasantasena

<dir gharri

vidhunvlmah

vetflm

In the Mrcchakatikara

etc.

about

moving

as 'raktam'sukam

pavanalol-

This graphic description therefore cannot with

justification
be taken to suggest the lady to be
'scantily' clad or 'quasi-naked' for the

ada'sam vahanti.

agricultural ritual as

Dange

as the

and

Dange understands. Whatever

central fact,

torn'; uncertain

booty

fixed for a race.

"bhare krtam'

collected

Indrasena

is

in

forces.

As

is

as

the proper

translates 'Indra's dart', the

lady being

omfield understands as

war

is

casual

is

to be contrasted

regarded by
with 'bhare

against the prize announced

name

of Mudgalani.

sped swiftly on her

'Indra's wife',. a female

Griffith

way by Indra

personification

Bio-

of Indra's

shown Indrasena in the Pursnic

genelogy is a
daughter-in-law of Mudgala. Here the grammatical
construction clearly
indicates that Mudgalani and
Indrasena are one and the same and the
word
mudgalrtm
wife

is

to

Pargiter has

suggests

be seen

her

later

relation
in

with

Mudgala.

the

Similar

help

by

the

Dataratha-KaJkeyi episode where she put

n place of the axis broken.
The cattellifting occurs in the Mahabbarata where the Kauravas
,ry to take away the
cattle-wealth of the
Matsya King Virata, ^iratham salmram
gm am would mean a thousand
her hand

'

The

Hymn

additional chariot being

13

of Mudgala Bhamiya'sva (X, 102}

addition to a chariot; but in the

in

cows

won

there

no reference

is

would therefore be

It

(5,9).

hymn

an

to

better to underst-

as suggesting the instruaisntality of the

chariot in
the victory and
this is as a matter of fact
suggested in the preceeding verse 'rathlrabhut'
must be understood in agreement with 'sarathimsya kesi'
She is 'rctthf

and

it

(9)

an important part through her

for she plays

skillful driving.)

antaryaccha jighamsato vajramindrabhidnsatah

dasasya va maghavannatyasya va sanutaryavaya

Oh
a

vadham

Indra, hurl thy bolt amidst those that seek to

Oh Bounteous

attack.

one, keep away

//

kill

the secrcetly used

(3),

and those

that

weapon whether of

Dnsa or of an Aryu.

first
verse this third one is spoken by
(Like the
Mudgala being a
'do not allow to oome out,
prayer to Indra. Some take 'antaryaccha' as

keep it within, and connect it with the 'weapon of the enemey who seeks to
case 'vajra' is
kill and attack'. In this
taken in a secondary sense of a
deadly weapon';
would be better

the

is

weapon of Indra. It
'jighZmsatah' and

deadly

forms

with the

enemy who
so well known and

as 'amidst the
its

seeks to

to attack, 'yaaaya' separate, keep

uses

it

and 'vadha'

away

the 'vadha'

secretly going with 'dysasyci or 'aiyasya'.

intended deliberately, one

is

is

The

'abhi'

He

water.

weapon of one

contrast in 'vajra'

is

(The bull
.fours.

of as

spoken

the

agent of

(4)

jj

attacked the" enemy with a

With massive testicles, desiring fame

tearing horn.
capture, he brought into play his arms, forelegs,

to here,

with

inclined to think)

udno hrdamapibajjarhrsnnah ku(am sina trmhadabhim'ntitneti j

pra mu$kabh1irah srava icchamanah ajiram bahu abhat'at sifasan
Delighting, he drank a lake of

and

kill

familiar primary

This way would also better agree with the request to Indra,

is

'dels'

primary meaning
connect 'antati

'Fa/V' then can be taken in

attack.

who

to

and understand

'abhidtjsatah'

sense..

its

no

time, wishing to

the various

action referred

in

drinking water, attacking enemy, desiring fame and running on

Udno hrdam

apibat' obviously has

its

all

agent the bull for this fact has

a relation with 'amehayan' in the next verse. VcSfa' appears to be a problem;

its

meanings are horn, peak, a point

refers to the

Drugana, the
Wilson

the 'plough-shore'.

dummy
is

etc.

while

Velaakar thinks that

Dange thinks

following Ssyana

in

that

'kuta'
it

here

refers to

rendering 'he

cleft

the

mountain peak, he went against the enemy.' Griffith observes that Reeling
the ground with his horns/
Velankar
uneasy he hung his head and struck
renders 'the 'Ku\a,
rival'.

To me,

that the bull

the

we have,

goes forward dashing down the proud

in which we are told
appears, a 'syabhavokti'
of water attacked the enemy

dummy,
it

after delightfully drinking a lake

with his horn flourishing, meaning

his

hora

in

a slanting

position

with a

T. G. Mainkar

14

would be a present

'Irmhat'

Thus

in front.

the object

view to fearing

of an animal are figuatively described as the

The

bull ran

'sravsyye' in the

verse,

first

very

vigorous

creatrue

strength of

'srava icchamanah' is a link with the

fours

all

bull.

forefeet

arms of the

'bahu'

'ablrimati'

is

who had

the thieves

taken

cows of Mudgala. Dange takes it as the symbolic evil that thwarts

it
without any justification and so does Griffith refer
to

the

away

on

of the

The

the 'ku(a\

uncastrated testicles indicate

massive

'muskabhnralf;
the bull.

horn

the

'kufa' is

qualifying

participle

the harvest

The

chief opponent.

Mudgalam's

to the chariot

and the next go

a matter of fact,

together,

arms, brought into

forelegs,

Velankar

thinks

that

himself. There

no Indication of

this

ran

the bull yoked

is

became victorious
two

these

'wishing to win',

play his

understand why
is

contemplated here

bull

which Mudgala

and through

from the next verse. As

rks

sisasan, the bull

It

very swiftly.

extended
is

was driven

this bull

as is clear

the present one

his

difficult to

by

Mudgala

being the case so far.)

nyakrandayannupayanta enamamehayan vrsabham madliya njeh /

tena subharvam sataval sahasram gavnm mudgalah pradhane jigfya

//

(5)

him in the midst of the battle, to

Approaching the bull, they caused
thunder and to urinate. Through him, Mudgala won in the battle well-fed
cattle in. hundreds

and thousands,

(According to Velankar here

the
gala to slacken the speed of
piss'

middle of the

in the

here a battle and not a

men and

not his rivals.

the battle.

The animal

which

race.

previous

others. This bull

when

dayam

gominnm
to

So

the bull to 'cry

may

Mudgala

approaching,

Mud-

and

We

not win.

to

have

'upayantah' are Mudgala's

They are encouraging the

being fondly treated and

verse.

he

is

bull to further
is

made

action

to relieve

in

itself,

That the

is

bull

was

made

to

thunder

is

also

thunder and inspire fear in the minds of the

and hence thunders. Sayana is a safe

a 'mufkabharah'

observing

ksritavantah' Durga while

>3va

They cause

is

natural for mighty bulls do

guide

bull.

perhaps very natural after the drinking of a tank of water described

is

in the

given the activity of the rivals of

is

race so that

'amehayan

viSramartham

mulrapunsotsargarri

commenting on the Nirukta IX. 23. rightly observes

karoti tato
laghu sukham bhavtiyati iti'. 'sa hi

sakrnmulram

ajisrtsm svabhavah' This is

animal behaviour when

undertake some vigorous activity.

contemplated, then 'tena'

at

the

If

this

activity

were

beginning of the next line

it

is

in

a mood

an obstruction

would be

irreh

evant and would perhaps carry an unwarraned sense of 'in

spite of and
not the one of 'through that bull so treated'. Velankar is
naturally required to add 'yet' in his rendering
there
is
though
nothing in the text to

support
'tena',

its

addition, 'subharvam'

'through this vr^abha'

is well-fed
and goes with the cattle won.
Mudgala won a thousand and hundred well-fed

cattle in the battle, 'pradhane

jigtya'.

Dange thinks of 'consacrated

in <udno hrdam apibaf while in

'amehayan" seeks a

reference

to

water'
'a ritual

Hymn

The

of Mudgala Bhtirmyaha

way which may not win

practice', a

indicate the reason

why

general

25

102)

(X.

'subhanam'

approval,

ke'sl

mspado mudgalanlm

For crushing the enemy was yoked the

Of

shouted.

the irresistable yoked,

is

('kakardave'
as

'himsataya

is

guided by

which has

no

was

word

the

takes

It

the driver,

suitable

to

of

is

dummy

the

only here,

Sayana takes

to be a

part of the

word as 'in the

be 'kapardave' and thus tries
the view that 'kakardave'

that

is

was

in charge of
Mudgalani
might be suggestive of the cracking
also adds that this same
dummy is called
it

dummy. He

refractory, 'dudhi' since

word

thinks the

Velankar

difficulty,

or locative and

sound made by the

Dange

(6\

with the chariots

swiftly

thinks 'kakarda'

Ludwig

and Velankar further, thinks that

entirely

running

//

long hair

the chariot pole. Griffith renders the

Von Bradke

hope of victory'.
to get over
the
either dative

bull, his driver with

The word occurs

problem.

satruiflm\

end of

chariot, farther

while

moved towards Mudagalgni.

the dust raised,

it

may

the cattle were

stolen.)

kakardave vr$abho yukta dsidavnvaat sarathirasya

dudheryukiasya dravatah sahanasa rcchanti sma

mechanical
It is

context

and

indicate

here.

its

movements had

to

be

to accept these
suggestions.

difficult

to suitably

the dig
to

Looking

in

the

the

ploughing,
trend
of the

and of the line, the straightforward way of the lines would be

to regard
them as parallel constructions and telling us something about
the bull and the driver. The first line tells us about the
very purpose for
narrative

which the

bull

the 'vftabha'

was yoked, hence we have 'kakardave

and in the second line we have of

yuktasya dravatah'~

problem for
rally

the

stands

lady

it

the bull stated

the genetives going together and this 'yukta'

all

usly identical with the 'yukta' in the

purpose while

yukta' in the context of

first

Thus 'kakardave'

line.

speaks of the

'dudheh' a genetive

bull.

with long tresses.

Her

preceeding
like her

hair

obvio-

gives the

'Dudheh' also

occurs only here. In 'avnvacit sVrathih asya

for the 'vrsahha' in the

'dudheh
is

Mudgalsni,

fluttered

garment

!s

Ke'sf, 'asya' natu-

part. 'Kelt? is

in the

breeze and to indicate this fact the word 'keh' has been deliberately used.

The words 'vffabhah yukta nsif and

'ssrathih asya kesf

clearly

repudiates

Velankar's suggestion that Mudgalam drove the dmghana, (he dummy and it
was Mudgala himself who drove the bull. The entire verse speaks of the
and the 'ke'sl sarathi Mudgalnnl' and of nothing else. In the

'vrsabha'

circumstances 'dudhi'

appears to be the adjectve

the cart, saha anasn, going with 'dravatah', Griffith

in his

the

rendering.

dummy,

Sayana who
(his

fits

in

Velankar takes

it

mean

to

the drughana. Considering

all

of the bull running with

seems to drop the word

'refractory'

and going with

these factors I prefer

it

to follow

meaning 'of the irresistable' and

described as
well with the mighty 'titfabha* which is already
renders

it

as 'durdharasya'

Mainkar

T. G.

]6

In 'kakardave the base appears to be

1

'tnuskabhnrafi' (4).

The nearest

sifying reduplication.

dung according to Geldner,

is

'nispadc?

karda

with an

inten-

'kadana' a war of slaughter.

paricles of dust flying from the

classical

is

hoofs according to Velankar, lifted heels according to Griffith and Schroeder,

The tone of the line suggests
'nirgacchanto yoddhfirah'' according to Sayana.
the animal,
dung as the likely meaning. That the driver so near
inciting

it

move on with speed by

to

is

shouting, 'avSvacLt'

very

naturally liked

to

dung and the dust of the bull. The construction

'dravatah nispado rcchanti sma mudgalarilm' should leave no doubt about the
iHeaning intended. It is to be noted that here we are dealing with a verse
with the

be besmeared

which three important words, 'kakardave, dudheh, nispadah' vital for a

in the whole of the
proper elucidation of the entire verse occur here only

!n

rendering therefore must appear as conjectural.)

Any

Rgveda,

uta pradhimudahannasya

vidvnnupayunagvamsagamatra sik$an

indra udavat patimaghnyan'amaramhata padyfibhili

The knower
the one in

speed was desired, yoked

The one with

protected the lord of the cows.

mighty

(Here

for

who

and the

is

that

Lexicon

is

the

wagon and
it

Mudgala

prominent

hump

sped with

construction

of the choriot as

is

means

it

the

completed

pradhim uclahatf the knower,

a problem. Ludwig's

'asya

'Pradlii' is

According to the St. Petersburg

'periphery of the wheel.' To Wilson it is
the frame of
car-pole.

Sayana's explanation, though not

of the chariot. To Velankar

the linchpin

the spokes of the

wheels.

quite clear, appears

to

to refer

to

it

appears

From

the circumstance that this

part
'udahan' before the the yoking of the animal as indicated in

first,

by

The

'vrjabha' was already

the preceding verse, 'asya'
stands

himself.

in

up the pradhi of the chariot.

conjecture

make

is

obviously

get 'vrsabha yukta asit'

vidvnn, raised

it

of the yoking

the account

is

we

for the chariot

the

steps.

the knower,

yoked

// (7)

yoking-place of this cart. Here controlling

it. Indra in an excellent manner

up the

raised

whom

kakudmSn

it

appears to be the front part of the chariot where the animal

is

natural that this part

is

was

raised

'upayunak'

is

yoked.

It

required to be raised to the height of the animal

so

could be placed properly on

neck as soon as the animal

gets into its
line, 'vamsaga* here as well as atX, 106.5, X. 144. 3. is understood
by Sayana
as 'vananiyaganicma' one in whom movement and speed are desired. Velanthat

it

kar, Griffith take

it

lord of the herd.

now

It

being yoked.

any movement,

Sayana

explains.

the companion

yoked on

to refer
is

It is

the bull

likely that the

of

activity

wood and

bull,

refers

and Dange takes

word
in

and speed. In

But Sayana
of the

to

its

it

refers to the

itself
this

and by

sense

to the bull.

'vr$abhasya yunja (9)

the other side so that the two

it

together

it

Is

to

mean

incapable

'vanantyagamana'

The dwghana

and

the

Drughana which

itself it is

therefore

could draw the

is
is

Is

of
as

to be
to be

chariot,

The

We

Hymn

of Mudgala BhTtrmya'sva (X, 102)

also get

'yam yuf/janti" later in the following verse

contrast is intended in 'vamsamaga' the
dummy, the

that a

1?
It

(10).

appears

drughana, inherently
and the 'kakudmnr? the vigomos
mighty bull. In one" was
speed to be desired while in the other it was a natural possession. 'Klqart
refers the controlling and putting on the reins etc. treatment natural to a
motionless

animal. Thus the line would mean that

knower, raised aloft the yoking point of the car
living

as

line
its

were a

it

we

bull, desiring

companion

Indra.

how

are told

The two words

starts

the

all

fours

it

Mudgala, the mdvan, the

and treating the drughana
to the

chariot. In the next

wooden mace on

and received

'aglmyanTim

pail'

Sayana

tarn pasya e(c.'

yoking of the drughana that

from

protection

of the

activity

feet.

and 'kakudman' bring out the might and

thinks that the

from 'imam

the other side. as

excellent

'vegena agamat\ 'padyabhilf with the

the vigour of the bull.

Is

yoked

it

the bull having a

ran on

'aramhata'

speed in

but

(9);
is

description of the drughana

am

referred to

inclined to

think that

in the first line

and

it

later

we
battle is over. The
drughana
second line refers to the excellent protection from Indra and the speed of
the bull for it ran in spite of the fact that it had a wooden companion
get the

on

description of

the other side.

The

did the expected job in

the

animal

after

was

to

the

run under

odd conditions and

sunamasiravyacarat kapardi varatrfiyfim dSrv3nahyamana(i

nrmnUni krnvan bahave janZya gah

The one with malted

binding the

wood

it

a very remarkable manner.)

hair, having the goad,

in the leather-strap.

people on seeing the cows, put on

paspaianastavistradhatta

moved on

// (8)

happily, firmly,

Performing -mighty deeds for many

strength.

Mudgala, the hero of the episode. The

(Here is obvioiisly described
Vedic poet with a superb economy of expressions has given two fine similes
iu this verse. Mudgala in the chariot with the 'a^ra and himself a 'kapardf
invites a natural

comparison

with

interest relevant in this context is

the

god

(VI. 53. 9)

which

'

is

pa'susadhani

'.

Pusan.

Another

point of

the association of Pussan with the cattle,

and Mudgala too is on this occasion after

stolen. Pusan is a 'kapard? and 'rattntama' (VI.

pasu,

the

cattle that

55. 2j

have been

and has an

In 'nrmnnni kfwan, bahave

'fltfra'

janvya' he

is

to Indra. The binding of wood in 'varatrthought of in terms applicable

of the 'drughafia' which is as a matter of fact,
nynm" refers to the yoking
'
no reference to the'
'
has
it
in all
and
tlnru
probability
but
nothing
Velankar understands. Nor is the bull the
yoking of the bull as
has no doubts about
to
Dange
understand.
seems
subject here as Griffith
of the Bull's being identified with
the epithets here being of the bull and
sees
the 'touching of
Indra In 'gah paspakmaP and 'taviftradJmtta' Dange
in them by the bull', an idea that
the cows and 'the depositing of the seed

Sambodhi

4-2

T. G. Mainkar

lg

on the very
fk

face of

it

seems to be foreign

Geldner

in particular.

is

in general and the

hymn

to the

he takes

in so far as

right

Mudgala

to

be

appears to have been the

Mudgala's proper
was required to play the part of a bull and so firmly
drughana, but that
The
weapon, therefore he used
b^und in the leather-strap, the 'varatra'.
Thus in spite of the fact
was the goad, the 'aslrtf, hence he was 'as^nvi

weapon

the subject here.

that

one

was

charioteer

the
side

of

chariot

the

part of an animal,

the

to play

dummy was

wooden

wife, a

his

yoked on
an associate

animal of the only bull that he was left with, Mudgala moved on happily,
When he saw his cows he gained strength, put on a manly and heroic

and mixing

attitude

wondrous deed

for

the roles

of the gods

and

Pusan

Indra,

people, the deed of recovering of

many

enemies. In three verses we see Mudgala as offering prayers (1.

in the

one we see him as the

present

that the

hymn

seen asserting twice

is

victor

(5,9).

and indeed

There

is

it

from

his

3. 12) and
his victory

propriety in thinking

is

we

of the hero in terms of Indra and Pasan for here

cattle,

worked

cows

have

for the

fight

'palu')

imam

tarn pa'sya vrjabhasya yuhjam k3s(hayn madhye drughan.am 'saynnam\

yena jig&ya satavat sahasram gavSm mudgalah prtanajyejulf (9)

Look

companion of

at this

the bull, the drughana, the

lying in the middle of the battlefield, through

red and thousand

more

wooden

which Mudgala

won

mace,
a hund-

in the battles.

the
(According to Sayana from this verse onwards begins
description
of the 'drughana', 'purvam vr^abho varnitahj atra drughano
varnyate/Fatther,
Ssyana thinks that this verse is addressed to one who is ridiculing the
victory of

King Mudgala when he had army and the

conveys the sense that

is

therefore that

we

it

get

like.

<V^abhasya yuRjam'

whatever the bull

accomplished

'yena jigUya, sahasram' In the

accomplished. It
of the bull

context

as well as in the context of the 'drughana'. After the battle

'drughana' was allowed to

hence

lie

on the

battlefield

itself,

was

over

the

practically neglected

madhye sayanam
'Prtanajyesu' is rendered by
Sayana as
l
sttrhgrme^\ The idea appears to be that after the event, the bull
as well
as tne 'drughana' were released from the chariot and the
bull
only was
'katfheiya

taken to the resting place and looked after in a

tor, the

on

animal that brought victory. In contrast

that battlefield

itself,

though

it

manner

befitting the viethe 'drughana'

was lying

was equally

also

Ludwig has conjectured that the King

that the mace was
yoked to the

threw

the

down

know

the

cause of victory
mace but we
'

chariot.)

ire aghv ko nmtlhu dadarsa

yam yMjanti tamva

sthapayanti

trnamnodakamabharantyuttaro dfmro vahati pradedi'sat

// (10)

The Hymn of Mudgala Bhtinnyasva

Far be the
to

Who

evil.

has seen thus

down, be dumped. To him

lie

superior one carried the

Whom

do not bring

they

19

(X. 102}

him they allow

nor water. The

they yoke,
grass,

yoke guiding properly.

(Griffith regards this verse as unintelligible. Velankar

thinks
that the
'dmghana' is placed on the chariot and is being taken home in a
triumpIn 'yam yuftjanti'
hant manner.
perhaps after Sayana 'yam' and 'tarn' are

taken to refer to the chariot whereas these expressions

hana' itself. Further this
the

way of fnnouring

as indicated in

gross neglect

refer to the
'dmg'dmghana' would go against

ths

not offering

either

it

grass or

which reveal the affection and esteem. The verse speaks of

ingratitude as seen in this neglect, 'pradediiat' is

is

showing the

raent or

yoke,

superior,

'dhuro

takes 'are aghtf

is

in

'utlara'

in the

having

sense

of

all

these

'tentam

is

the deity, devata'.

version that the

and

dmghana

showed

it

the

way

it

is

regarded as better,
Velankar rightly

It is

to

be

remem-

the expression 'pradedi'sat*

mace was thrown

but such an

that

move-

hence, carried

It,

is

shades.

pSpam'.
It

water

evil

the

the companion, not

only

movement.

therefore

pradeditsat';

responsible for the

the chariot

We

but also guided the

vahati

excellent,

bered that 'the

that

The drughana as

direction.'

kept pace with the bull

the

the

'directing

indication

is

In front of

not availa.

the hymn.)

parivrkteva patividyam'f/nat plpylmTi kucakretya. siRcan

e$aifyei

ddrathyti jayema sumahgalam sinavadastu s&tam

//

(11)

Like a neglected wife swelling with milk she obtained her

husband,
she prospering through
bad wheels. May we conquer with her as the
driver eagerly seeking the desired wealth

auspicious

and

and

cattle.

May

our gains be

rich in food.

(Mudgalani's good fortune

is

here described.

She was upto

a neglected wife, a
'parivrkta', perhaps because of her barrenness.
the King's wives 'parivfkta' is one who is avoided. But now

him and she

she has

is

found her

rendered by her in

time

Among

driving,

through this
she found favours

restored to her proper and lawful

place, in this sense

Victory which she gained for

with

this

Mudgala by her

husband.
tliis

battle.

the clause 'pipyann kucakreya

Mudgala did recognise

The main idea appears

ha

sincan'

which appears

the

signal service

to

be expressed in

to

mean she pro-

spered as if sprinkling prosperity through the 'kucakra'. 'kucakretid is a

problem. Velankar understands by it an endlessly moving water wheel and
so 'kucakrena sincan'

is

one

pouring

person perhaps referring to the

the hour of his need.
It is possible

thirsty

water

through

fact that

that

we

a water-wheel to a

she did oblige Mudgala in

have here a simile with a

pun, HiftopamS', 'kucakra' suggesting a bad wheeled chariot and 'an illorganised mechanism for sprinkling' a water-wheel as Velankar would like

T. G. Mainkar

2Q
to take

word

In that case the

it.

would

also

'sincan'

two

give

meanings-

with the sense of chariot with a bad

one of showering prosperity agreeing
water, a life-giving thing to any needy,
wheel, and the other of sprinkling
means 'sprinkling as
It
obviously
The word 'silicon' is a tricky one.

and
connected with water espciaily'

must have led Sayana to think

this

of

and the showers from a cloud. His idea that Mudgalani

no support from the hymn which
sho wered' arrows on the enemy has
Sayana's explanation
nothing more.
indicates that she was driver and
the earlh, kucakra

hh idsa of Mudgalani as a warrior is therefore unsatisfactory,

led Geldner to think of ideas connecThis same word 'sincan' has perhaps
the sense in classical usage of 'sprinkling
ted with sex. The root 'sine' has
'nisincan wadhanmetam
of semen' as in the word 'niseka' or in Kalidasa's

based on

has

latSm kaundim ca nartayan' where 'nisincan'

this

idea in his

word

mind and perhaps

thinks that
'parivrktri

'kucakrena

sincan' therefore

the sexual
puoap' indicating

verse to be spoken by the spectators of the race and it

ess their desire for a ride with the fair young wife in

j&vema'.

It is

difficult to

Geldner

this sense.

the suggestions

with

conveyed

with
the

by

Mudgala was an old impotent person and

would mean 'being sprinkled with a bad
weakness of the husband. Geldner thinks this

accept these

is

who

they

expr-

cidrathyti

'e^alsyd.

which there

for

suggestions

no

is

masculine gender in 'sincan' also might

have been responsible for this idea for on that count one is likely to think

support from the hymn.

The

of Mudgala here. In yelankar's way of understanding things here 'kucakra'

means an endlessly moving water-wheel and 'siftcati' irrespectve of the
gender would refer to Mudgalani. Mudgalanj's victory was

an ill-equipped chariot,

artificially

repaired

simile the water-feeding

mechanism

also

line has

would

be

achieved

and

*mithukrta'

so

Thus

'bad'.

with

in
the

the
first

two similes for Mudgalani: as a parivrkta she did find a husband

and she showered prosperity on him with a bad wheeled chariot as waterwould shower water to a thirsty through an imperfect mechanism,

giver

'plpytiritf

would go with both

with milk and in another

second

one case

the similes, in

swelling

with

prosperity,

line 'rathyS' is instrumental singular

meaning swelling
and success. In the

it

and hearkens

back

to 'rathi

this
Mudgalani, Mudgala expresses his desire that with
charioteer,
the most desired e$a-esya, - now that Mudgalsni had won his favours - may

(2)

we
it

win, jayema, in times to come.

is

prayed that

may

Satam

means

iu a

gains

battle and

these be sinauat, possessed of

nourishing food

and

auspicious 'sumafrgalam,'

tvam

visvasya

jagatah

vr|S yadvjim man's

Oh
the eye,

Indra, thou

Thou

caksurindr'asi

sisT/sasi

art the

eye of the

seekest to win the

caksusah

codayan vadhrinti
entire

yujZi

world,

//

(12)

in

war with only one mighty

fact, the

bull,

eye

of

impelling

The

him

Hymn

Bharmyaha

last verse is the expression of gratitude

(The

resume of

a clever

of Mudgala

21

(X. 102)

though accompanied by a weakling companion.

forth,

Indra's

Indra protected the chariot

here.

exploit
(1),

by Mudgala,

This

Indra kept

as

the deadly

away

well as

woo because

success was

pairs participating here

while the other

is

where in each case there

a weak person,

'vadhri.'

one who

is

Thus in

the

first

of

weapon

enemy (3), Indra gave excellent protection to the bull (7) and
Mudgala to accomplish something Indralike (8). There are

the

Indra

inspired

is

three

strong

vrf'a

place there

is

who is a vrsa and MJ Jgila who is a vadhri. Secondly there is Mudwho is a vrsa and Mudgalani who is a vadhri. Thirdly there is the
who is a vrsa and the drughana which is the vadhri. Thus 'mattn vad-

indra
gala
bull

hrirfa yujn'.

in

has a triple application. Mudgala

a spirit of devotion and submission. The

significance

The

which Geldner reads into

it,

refers to himself as

word has

certainly

'vadhri

not that

the one of impotence of

Mudgala.

describes in the usual Vedic manner the greatness of

Indra, here
saw with his eye the dire
friend Mudgala and helped him.)

first line

in particular as the eye of the world, for Indra

need of

the

liis

weak

The hymn has been a dispair of the scholars.

hymn is fragmentary, and it seems impossible
Schroeder regards the

satisfactorily.

Mimus im Rgveda) and

ing

any attention to

in

hymn

interpretation

Bloomfield's

to be

Griffith

to

Geldner

accepts

criticism.

declared

interpret

it

that

full

and

mime (Mysterium und

Keith

without pay-

regards the views

of

Bloomfield to be weighty and no satisfactory interpretation being possible

unless these views are
refuted.
effectively
Dange is of the view that no
satisfactory explanation of the

unless a
its

hymn
new

will

figure

as a whole which will hold good in

has been accomplished. Bloomfield asserts

hymn

respect of each of the verses in

that this

it

in

the final irresolvable remnant of the Veda,

accession of materials should enrich our present apparatus for

These remarks are in themselves a justification for a fresh

reconstruction.

attempt at the reconstruction of the

The hymn

is

hymn

in question.

a war ballad and seems to

seen in the later epic poetry.

Thus

utilise motifs that are to be

cattle-lifting

forms the

very

centre

of the Viratparvan of the Mahabhsrata.

or helping the

return

is

King

his

in

Again a queen driving a chariot

of need and then receiving favours in

hour

to be seen in the Kaikeyi-Dasaratha

In the task of

interpreting

hymn

in terms of

the

Rgveda
Rgveda
words like kakardu, dudhi for the

interpreting

episode in the Rsmayana.

principle enunciated by Roth of

does not

help us

for

we

get

only time here. Nor

is Sayana
every time helpful for there are places where he obviously bestdes the point. But with all that in mind, his value cannot be overestimated.

crucial

Indian tradition

when

it

exists, is

first

and

not sufficiently uniform and harmonious

T. G. Mainkar

22

form the basis of interpretation but it

ected altogether. When it does not exist
to

against a particular

hty authority which

it

the

at

at all,

does

way and when

would be unwise
it

to

exist,

it

has a limited but weig.

disregard.

commentary of Durga, the Brhaddevata, the

much
this hymn and I believe, it would be
than to grope in sheer darkness.

same time cannot be neglcould be an argument

it

The Nirukta and

Puranas
safer

to

all

walk

throw
in

light

the

on

this light

BHASA'S TREATMENT OF THE KRSNA LEGEND

G. K. Bhat

Among

the 'cycle of

Bhasa

plays,' we have the Balacarita which dramatizes the childhood-life of Krsna,

beginning with his divine birth and
with
the
of
closing
killing
Kamsa. The dramatic form

and presentation of chosen

selection

be omitted or

and characters or incidents

a literary

endeavour and

significant deviations.

They need

of the Balacarita

some

only to

may be

details

be modified or changed,

may

added.

newly

All this

natural in

is

is

nearly always justifiable by dramatic necessity

But Bhasa's treatment of the Krsna
legend shows some

and purpose.

plot

necessarily imposes
material; so that certain incidents may

merely narrated, certain

known

is

to

be investigated,

to Sanskrit

significant deviations in the

will

and

readers

assume

draw

that the

attention

story.

One

such deviation is about Visrm-Krsna

(
)
being the seventh or
child of Devaki. Bhasa
eighth
child as the
clearly regards this
seventh 1
The evidence, on the contrary, from the Harivamla and the
Bhngavata points out that this was the eighth child. In the Harivamia
i

the

-.

narrative,

Nsrada informs Kamsa

deaths.

is

that Devaki's eighth child

be

his

through the speech of Visnu to Nidra that

seventh foetus of Devaki 'shall be transferred to her
co-wife, Kamsa

will

It

had a miscarriage due

think that Devaki

her

womb

states

that

shall

stated

also

as the eighth child, which

Kamsa

and then Visnu will enter

The BhSgavata
of Devaki, the seventh foetus was the
to fear,

Kamsa

killed six children

the

will try to kill 3 .

divine Ananta, a portion of Visnu Himself; Visau instructed

Yogamaya to
it to Rohini who lived in
Nanda-gokula along with other women

transfer

out of fear of

Kamsa; with

the

other

divine

child of

Nanda's

a miscarriage 5

he

wife 4

Apparently

therefore Visnu

will

be

will

becomes

permit

born

take the seventh

to

as the
child as

the eighth child.

In the dramatic presentation of Krsna's

childhood-life, the point whether
the eighth issue of Davaki is indeed a minor one.

was the seventh or

Yet

this deviation

Had Bhasa used

it

pted incident in

truction,
it

People were expected

Visnu

portion

Himself to be born as Devaki's son and Yogamaya

it

from the pursnjc version

would have

would have been a

dramatic purpose.
whatsoever.

He

exists

in the dramatic version.

as a significant motive of introducing an

already accecontext or for some purpose of plotcons-

new dramatic

But

been easy to explain

it

it

is

as

departure from the

not so. In Bhasa's play

deliberate

could easily have allowed Krsna

to

such.

In

source
it

serves

that case

made

for a

no purpose

be the eighth child, The

G. K. Bhat

24

to a different source

my opinion, either
to an early phase of the
than the two pursnas, or rather

In
deviation therefore points to,

traces of

and some

seventh child

it

Krsna

in the

discovered

can be

legend.

upon Krsna

looked
inclined to think that the early phase

am

as the
existing

purana version.
1

clearly states that

The purana story

came

before the turn

similar'.

for

But the legend

divine; but

it

of Krsna by

name Sankarsana

Bhtigavaia*. This foetus

treated as the seventh

of Devaki

date the

new idea

Rama

that

to

and

Rohini

As a matter of
since

the

is

it

purana

or Balaracna

he too

is

Krsna

and

as the

order to accommochild

also Devakj's

The

to

Sankarsana appears to be a poetic ingenuity

name

transference

a divine incarnation.

is

time

could well be

this

treats

legend

same

at the

fact,

a case of

the seventh conception) in

is

it

that

born of Rohini and

the

Visnu called agraja or the elder brother

and Ananta or Sesa in the

conception,

substitution. It seems, therefore,

eighth child, (although

Devaki

in the Harivam'sa

transferred

is

womb

Visnu enters the

killed six issues of

treated as a part of

is

Karhsa

Krsna 8 The statements in the Bhrtsa play are

now takes a turn. The seventh foetus is no doubt

though

punning on
the

fit

of

myth

transference of foetus",

been the seventh child but was

That Krsna could have

eighth in order to

accommodate Sankargana or Bala-rama

is

legend which the Harivarhsa narrates and

by another

indirectly supported

treated as the

as the seventh

This legend is of demons, dwelling in

the nether world, who were the sons of Kslanemi and known by the name

Krsna

mixes up with the birth of

Sad-garbha"
rities

(lit.

six foetuses).

and begged from

Him

They worshipped Brahma with severe austeboon that they would not be killed by gods,

semi-divine beings or men, or by the curse of sages or by

boon was granted.

these

demons

that

merely as foetuses and

demons

be killed in the

will

are six; Devaki will

they lay in the

have

womb. Visau on

six foetuses;

his visit to

adgarbhas, being asleep in water in the

sleep.

He

that the
is

will

Nidra

be 'regarded as the

will

womb

by

will kill

womb

in

as

world11

to arrange

due order.

It

work and

she

This legend enables

the

will receive Vi:iu's favour for this

the

the

them

the spell of death-

and asked Nidra

be put in Devakfs

goddess of

father

their

and Kamsa

Patala saw the great demons,

womb, under

entered their bodies, revived them,

Sadgarbha demons

further said that

This

weapons.

enraged Hiranyakasipu as he was bypassed. He cursed

will be true to their names
they
Tney will remain

It

linking of the issues of Devaki and Yasoda, because Nidra or Yogamaya

will be born as Yasodg's child and the
exchange easily facilitated: And it
also underlines the original detail of
six issues. The
therefore, that in the earlier

only
supposition
phase Krsna was looked upon as the seventh child

Bhssa's Treatment of
of Devaki

and the

the

Kr$na Legend

25

later attempt to bestow

divinity

on Balarama-Sarikarsana
number of order appears to be
plausible. It
then follows that Bhasa was
drawing his material from the early phase of
ihe Krsna legend, in which neither Sankarsana
nor
necessitated the change in the

YogamayS

figured.

In the

dramatic story the exchange of children is

(
)
neither preplanned nor mooted. Vasudeva's idea in the Bzlacarita is
only to take the
child to a place of safety away from the clutches of
Kamsa. He
ii

crosses

Yamuna, comes

to the

nee. His request to

cowherd

Nandagopa

village
is

and meets Nandagopa

by coincide-

only to accept

the

child

in his

safe-

keeping and act as his custodian and guardian".

to

Nanda's wife Yasoda was

buried. It was only because the

deva decided to take her away and

rily

The girl that was born

The babs would have been ordinababe suddenly came to life that Vasu-

still-born.

use her as a substitute.

not possible to say whether this is a deviation from the

original
legend or a calculated change effected for dramatic purposes. If the simultaneous births of Krsna as Devaki's child and of
Yogamayaor Nidra as
3
and the substitution, were a later
Yasoda
,
development of the
It

is

legend,

Bhasa's treatmant would not

appear to be quite a deviation.

It

will

be

of the known legend. At the same time it must be

remembered
that Bhssa's presentation is full of dramatic interest. It creates an
atmosof
phere
anxiety and
suspense so far as Vasudeva's effort is
utilization

concerned.

His meeting with Nanda is a coincidence in the

drama, but a coincidence
by dramatic necessity. The meeting creates further a tension of

justified

human emotions and Nanda's

acceptance of Vasudeva's child elevates his

character to the level of nobility. It is true that Bhasa retains in the
story
a number of supernatural factors which attend this incident. Yet the tense

drama of

conflicting

human

emotions

would never have been possible with

is

the dramatist's creation

the

present

exchange and mutual substitution of the two babes.

legend
It is

and

that

of preplanned

therefore possible

Bhasa may have changed the details of this incident to achieve his
dramatic purpose. The simultaneous birth and exchange of the two children
a factor which is really unconnected with the one whether the children

that

is

were the seventh or the eighth issue. And so, it may have been a part of
the legend, considering also the fact that the smashed girl is transformed

and Bhssa presents this miracle in the play. In that case,

the only significant departure (hat Bhasa made would be to show that

into a divinity

Yasoda's child was still-born and that the exchange of babies took place
not secretly- as in the present
legsnd but in the meeting between Vasudeva

and Nandagopa. The dead child would provide

bringing

Nandagopa out

to the outskirts of

the

necessary

and

the village

dramatic meeting between him and Vasudeva, However

Sambodhi 4.2

ground
arrange

for

the

have a suspicion

G. K. Bhat

26
that the

details

the dramatist

that

away the

simple attempt to carry

has

namely,

presented,

child to a safe place,

Vasudeva's

leaving

in the

it

custody of Nandagopa and then carrying away the girl, available by a lucky
the features of the
coincidence, to use as a substitute, may have been
early legend before

it

was wrapped wilh mystery and miracle,

Vasudeva and Nandagopa are not precisely defined. The Harivariisa describes Karhsa as the
and
of
the
cows
as
a
cowherd
lord
under his sway 1 *. Nanda's
Nandagopa
( iii )

wife

In the present legend the relations between

Yasoda was apparently

liked

that Vasudeva's wives including

18
village out of fear of Karhsa

by

Karhsa 15

Later,

The

to

him

that

and was sorry to find

tells

in

living

Kamsa

to

to

embraced

cannot

loving friends

us

Nanda's

Nanda

meet him.

together". The Bhagavata thus assures of a close,

tie

Bhagavata

when Nanda had come

pay his annual taxes Vasudeva went out

as a brother

were secretly

Robin!

affectionate and

stay

friendly

between the two.

Bhasa on the other hand, shows Nandagopa to be a serf of

Vasudeva
Karhsa, as the king, is the supreme lord over the entire land of his
king!
dom. But Vasudeva is Nandagopa's 'master' and the latter
calls

him

as

We

such.

also learn that Vasudeva, at the order of

Kamsa, had to
punishment on Nandagopa for some offence that he had committed
Nandagopa was whipped with lashes and

inflict

fettered.

stage dragging his

the

fettered

two enables Bhasa to

tension

and

also to create a fine

dramatic motive or does

that

is

Devagabbha
ten

of course

it

vemon

refers to

with

who.

picture

Impending

human

difficult to

enters

personality out of

Nandagopa.

introduce a touching

phase of a simple
be decided. But it is

legend

story of

Karhsa and

as the serving woman

or
the latter
exchanged her ten sons for

quite likely to be a later one. It

his

sister

maid of Del
her ten dau

hand of Karhsa. The

on , y a

agopa
vehicl

Make

indicates

have iooked

interesting to see

recounts the

Nandagops

actua, vision of Vi au'

?

the

between

of dramatic

full

an earlier

order to escape their

slaughter at the
,s

Nanda

of the relations
meeting

legend in order to

reflect

teGHate Jmaka which

ffbbha"

(he

a departure from the

Is this

The point

foot". .This

make

and

'==

B/i3sa's Treatment

of

the

Kfsna Legend

emphasises the divine descent of Vi?nu in human form;

which will have a thrilling impact at
spectacular episode
of the audience.

The

personification of the divine eagle

serves, therefore, a dramatic purpose

and

this is

its

27
it

also

presents a

least

on a section

and

the

weapons

only justification.

The only point worth-considering is that here, as also in the Dutavskya,

Bhasa introduces five weapons the discus Sudarsana, the bow Sarnga, the
mace Kaumodaki, the sword Nandaka and the conch Paficajanya. The
:

usually

known accompaniments

discus,

mace,

modification

evolution

The miracle

(v)

the

Is

lotus).

and

at the

dramatic story. But the

are Sankha, Gakra,

smashing of the girl by Kamsa occurs in the

from the puranic account. Kariisa, in

but another part rises up in the sky.

weapons and seems

Karhsa

feels that the

(conch,

of chronological

matter

details vary

the Bslacarita notices that a part of the

with

Gads and Padma

again, a

difference,
1

It

smashed

girl falls

reveals multiple

to the

arms

all

time of

ground,
blazing

to have manifested itself to strike Kariisa

down.

death has come; the apparition looks like the

Night of Death (Kalaratn) weilding a spike of sharp edge and grows in
20
size in terrifying robes
The vision is called Kartyayani. She is accompahis

nied by

Kupdodara, Sanfcukarna, Mahsnila and Manojava who form her

She describes herself as having killed Sumbha, Nisuriibha, Mahisa
and other enemies of gods and as now taking birth in the family of Vasudeva
retinue.

for

the purpose of destroying the

In the Harivam'sa account she

tance by Visnu, She

Devakj so that they

is

Kamsa

family2'.

Nidra who

is called
upon for assisSadgarbha demons to the womb of
born as Devakj's children. She is also to transfer
is

to transfer the

will be

the seventh foetus to Rohini and permit

herself to be born as
Yasoda's
and thereby she will be the ninth incarnated issue in the Visnu
family^, Krsna being the eighth. Visnu promises her personal favour for
this service.
When Kamsa would hold her bj one leg and smash her on

child

the stone she would rise up in the sky

She will have the same dark
complexion as that of Vi^nu, but the facial features of Sahkarsana: massive
arms holding three-pronged spike, a sword with gold handle, a pot of
sweet wine and a lotus. She will wear a blue garment and a yellow cove.

ring garment, a necklece shining like moonrays, heavenly ear-rings. She

circular piles with a crown. Her long arms
will wear her hair in three
will

be as smooth as serpant-slough and she will have a natural shoulderalso a raised banner of peacock feathers. She will be surro-

ornament and

unded by the host of goblins. Indra will coronate her as a goddess and she
will be installed on the Vindhya mountain as Kausiki. She will kill Sumbha,
Nisurhbha and other hill-dwelling demons. On the nineth day she will be
offered worship and food of meat and will

She

is

given various names,

fulfil

the desires of her devotees.

among which Kalaratn

also occurs 25

G. K. Bhat

is

This description

when Kamsa

event. Later,

very beautiful divine

girl,

Visnu's

as

presented

of

prediction
she

actually smashes the babe,

laughing and dancing

she will tear Kmiisa's body and drink his hot

in

the

coming
up as a

rises

sky and promising that

blood".

The Bhugavata account h much similar. Here she is Yogarnays whom.

the Divine Lord orders for assistance. She is promiser* worship and offerings
from men. She will be known in many places and by many names like

Candika Krsna, Madhavi,

Durgs, Bhadrakah, Vijaya, Vaisnavj, Kurnuda,
23
In the actual miracle
Kanyaka, Maya, Nurayani, Isanj, Sarada, Ambika
.

she

described as the younger sister of Visuu, eight-armed, weilding eight

is

weapons (bow, spike, arrow, skin or armour, sword, conch, discus, mace)
and heavenly garments, garlands, unguents, jewels and ornaments 20
.

The

variations present in the dramatic

significant
t

apparent

falls to the

name Ksitysyaru.

This

tbe names, Kalaratri,

mber

that

be

detail that on
smashing a portion of the
ground and another portion rises up in sky is not
the purana versions (ii) The dramatist calls this Vision by the

The dramatic

(i)

babe's body
present in

now

story will

it

name does

is

found

not occur in

in the

drama. But

the
it

purana
is

before the Vision rises up.

nying host with a vague term 'Bhutagana'.

names which are not found elsewhere,

One

list.

significant to

name but in an imagery which

The puraaa accounts refer to
(iii)

occurs not as a

Kariisa
the

of

remeuses

accompa-

The drama gives four

(iv) The
personal

specific

appearance,

number of arms, weapons etc, connected with the Vision are

again different
and purinic accounts, (v) The connection of this Vision

in the dramatic

with Visnu's pre-planned arrangement

naturally absent

is

in the dramatic

story.
I am not
attempting here a study of the Krsna
phases of growth and evolution. It is a subject that

treatment. I
legend.
(1)

And

am

concerned for the

legend

in

its

gradual

must take a separate

moment with Bhasa's treatment

of the
the comparative
study so far indicates the following conclusions:

Some

details in the

dramatic

like the relation

version,
between
Vasudeva and Nandagopa, the visions of Visnu's
weapons and of Kartyayanj

may

have been introduced for

dramatic

purpose and for a

stage effect.
(2)

Some

variations,

Devaki, absence of

however,
the mention of

like

Krsna bring the

spectacular

seventh child of

Sankar^a as well as of the nre

arranged plan of the exchange of
babes, and iu that case
Nandagopa being
a s tte serf of
Vasudeva, cannot be completely justified
by
ncceanty. There is a possibility that some
such details
may re fe t
of
the
K
early phase
mi a legend which was known to the dramaS
shown

Lm

Bh3sa's Treatment of the

Kr$w Legend

29

The dramatist does

not minimize the miraculous and

supernatural
elements in the story. He even uses some of them for a
dramatic and
spectacular effect. Yet the vision of Ksrtyayam contains a iittle
puzzle.
details in it, like the associates of the
goddess, may possibly go back
to a period anterior to that of the pursnic account.' The mention of
(3)

Some

Sumbha

and

seems

Nisumbha, however,

to be

Durga with whom the Vision is

ding to many critics is a later
interpolation in the dramatic

the

mouth

verse put in the

The

of

point, of course,

is

development.

story, not in the

of

associated

definitely

identfied in the puratia

If so,

entire

with

Kali or

story. This accor-

we must

suspect an

episode but only in

Kar
to be decided,

difficult

the state of
accuracy

relative

may

chronology in Ancient Indian History being what it is. But we

admit the possibility that some passages,
verses

been

later

especially

introduced in the play

It

play

become

is

spurious;

it

cannot

is

may have

make it up-to-date, though such insernot necessary to assume that the entire

k>

tion was an anachronism

one

because

a few passages

are

of

doubtful chronology. Besides, we know that Krsaa

worship, which is
connected with the Bhagavata religion is quite old. Megasthenes
(300 B.
C_) knew Mathura as the centre of Krnsa worship's Dr. Bhandarkar

points out that Vasudeva-Krsua is an old personality and his identification

with the cowherd Krsaa (which latter is the subject of the
drama) may
dated from about the beginning of the Christian era 2 ", The
present

be

ffarivamsa

Vaidya

The
Some
fact

is

tradition

composed

contains

it

must

'the

naturally

of the divergences found in

that

it

drew

between the old

based on bardic

Note
1.

be

to

supposed

believes that
oral

material

from

the
beliefs

variations.

to
crg^cT speaking

Nandagopa

11.12

n.17
2,.

go

and the new

oral tradition

'ffartvam'sa

(HV)

(Cr.

Ed

BORI)

46 15

about

dramatic story may be due to the

which belong to a floating period

Of. Balacarita 1.10

1.19.11.71-72,

400 A. D. Dr. P. L.
phase of the Krsaa myth' 80
back quite a few centuries.

at

oldest

purana phase of

,the

legend

G. K. B'haf

HV.

Harivatiia, 43.32

3.

4.

47.10

An aerial voice announces to Kamsa, as he

34
BhSgwela (Bh.) X
that her Sth son will hill him
ntwly wed DevaM to her bwne,
:

is

driving

the

!TO

Aal

lih. X.ii

|^T i

n<i!l

1 1

ifa

X.ii,

7.

Se

S.

H.V.

9. or.
10.

Ml

^tr

footnote (1) above.

47.31; flh. X.ii.5;8.

Hv.48.8:

SwH.V.

47:

^ 3
^trar

Also 48.6

The Bh,

XiU3s

fR

has

the same explanation,

it

also explains

the

name Rama and

Bala See

31

Bhssa's Treatment of the Kj$na Legend

11.

HV.

12.

Cf.

47.11

to 29.

Balacarita, 1.10. 5

ff.

3
Later he says to

^rrf^r

Nanda also

Nandagopa

TR

says in fear

Cf.

HV. 47

Visnu

19. 76-78)

(I.

FT

13,

74-75)

(1.19.

*nrn

3^15

directs

fai

c;r

Nidra as follows

'Tt't

Also 48.11

nrflr

m
HV. 47.33 quoted
HV. 48.12 b
:

14.

Cf.

15.

Cf.

16.

Bhagavata

a^ri

above.

q^JifaFT

sirtf

^wfrq'Fr ^TCIT

li

X.ii.7

*iprtssw

17.

Bh. X. v. 19

18.

Read, Balacarita

ff.

1.19. 22-25.

--

IV? London. Trubner &

q^rm

Co., 1887; pp. 79

^f

=nn' 3

20. Balacarita, II, 18, 19'

simultaneously with Kr|na.

ff.

for

ar^

aft

Gha^a'aka. The ongma!

*m

wo

32
Ibid., 47.

24.

Ibid,, 48. 28-35.

25.

Bhagavata, X,

26.

Ibid.,

27.

Balacarita, 11,20.

28.

29.

X.

Bltat

38-55.

23.

iv.

ii.

6-12-

9-11.

See Rapson, Cambridge History of India, Vol. I,

Vaisnavism, Saivism

p.

167.

and Minor Religious Systems, Bhandarkar O. R.

Institute, Poona

1928; pp. 49-54.

30.

Harivafn'sa, Critical edition.

pp.

XV

and L.

Bhandarkar O.R.

Institute,

Poona,

1969. Introduction

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AHMEDABAD
INSTITUTE OF iNDOLOGY

Editors

Dalsukh Maivania

Dr. H. C. Bhayani

CONTENTS
A

of Knowledge
Study of the Jaina Theory

Tattvarthasutra
Matijnana in the Sabhasya

On

Yensho Kanakura
*

On
S,

the

Etymology of

Puggala or Poggala

'

M, Shaha

of Siddhas
Jaimt Concept

5uzuko Ohira

Au Old Version
j, C, Jam

On

of the Jaina

the Eighteen Desi

B. K,

Languages

Khadabadi

Apabhramsa Forms
K, R, Chandra
DhfUuparayana
J,

Ramayana

Vasudevahindi

in the

Review Note

M, Shukla

Bhoja's S'rngaraprakasa

Prakrit Text Restored

V, M, Kulkarni

About

a forgotten

Grammarian Dhanapala

Smt, Neelanfana S. Shah

The

'

'

Nagabandha

and the

'

'

Pancarigavlra

Ceiling

M, A, Dhaky
Nagada's Ancient Jaina Temple

M. A. Dhaky
Cont. Title

'

-"'

",-'
'''

'.\:

,'

A STUDY OF THE JAIN A THEORY^

THE SABHASYA

LN

Yensho Kanakura

The Tattvnrthadhigamamtra (the rest abbreviated

which has just been translated into Japanese with
of

the

difficult

to

outline
chapter gives a general
translated text

aims

sutra

alone

is

it

the tersest

at

doctrines
its

grasp

of the

about the construction

system of

the doctrinal

Among

investigated.

this

The

text.

work

many

much

not yet questioned

logical construction

like to take

the

as the style of

purport. So

we have

involves with

them we would

previjus

From

the explanatory notes

clarifying the

for

but
for the exposition of the individual sutras,

Umjsvati

the

Jainism.

meaning

thus

expression,

possible

were attached to the individual sutras

as T.S.) of

notes In

of

of

or

this text

problems yet to bs

up the theme of the theory

which a critical inquiry into matijwsna in particular

are classified and synthesized
its
contents
attempted below as to how
and his auto-commentary. The number in the
by the author in his T.S.
wherein
the sequence of the sntru in the 1st chapter
parenthesises indicates

of knowiedge, out of
is

the subject in

falls

It

word

question.

mksa-mrgah

reads, 'samyag-darsana-iffina-caritrdni
end-in-view of the Jainas
the
religious

samyag-dariana. samyag-jmna
in

the

of

relation

jewels constituting the

denned as

samyag-darsanam
e

of reality,

Tattvnnha-'sraddlrana

(4)'.

nisci tm -i t y-ar^...ta

e,a

i.

In that

S*W-***
two, nisarg a

refers

is

tau ^ ht '

to

the

is

"

th

belief as

'

te

must be

^-nisar^-adUu
wherein

m-

Closest

translated

so

a
case Jaina moksa ,mrg
cUntra,
jnr,na and

case

tattva

^.
MtaHW ^^7'!"
m
samyas-darsana

determined faith, so the equivalent of

Rentes Glauben or right
to the

consisting of sumyag-'sraddhnna,

and

(2)'

Is

denotes

jwfivma-bandha-samvara-nirj-

the sevenfold principles

Jaini.

three

these

taittMWvWama*

original*
Jecobi and J. L.

In another

'ekatarTibh^py-asTidhanmi.' Amongst
for moksa, samyag-danana
necessary condition

arT,~moksm-tattvam

b^ato

(1)'.

accomplished by attaining
to stand
and samyag-cnritra, which are said
is

(3)'

"T"
sense

^H

said as

Out of

the

of good
innately as the result
Kanakura's 'Indo-Seishin

by Sazuko Ohira.
Sawbodhi 4,3-4
is

Bunka no

Kanakura

Tetisho

essentials as
it

purpose

its

is

the

has

which

text

proper that the

of

acquisition

not further involved with

as to the latter,
'goes into details

and

at present,

Knowledge

with our

connected

not directly

it

knowledge

On

it.

is

only

of

the

the other hand,

'rmina-sthnpma-dravya-bhnvatas-

I.e.,

<ni r deSa-svamltva-sndhan-

(5)\

tan-i&tMli

'pramVm-naynir-atlMgamah (6)',
tm& 'sat-saAkhjtB-ksetra-spartana-kVlJmtera(1)'

adhikarana-sthiti-vidhRnatah
(8)'.

bhmlpnbahutvat^ca

of the

The description

does

text

not go beyond

the
categorical concepts, i.e. 4+2+6+8=20, as
seven tattvas or as the means of
in the
faith

the enumeration of these 20

requisites for having right

Closer perusal of them cannot deny, howetheir study and ascertainment.

redundancy existing in
ver in spite of the commentators' explanations,
these items,

mechanical

cum

adhikarana

e.g.,

these

of

juxtaposition

Furthermore,

it

is

cum Ma. The term

due

concepl

to the author's

must

which

clusters

have

formulae, without giving sufficient

readjustment.

numerous

considers

author

the

sthiti

suggest that

existed for long as the set

independently
treatment of critdsm and

and

kfetra

but

This cannot

hhnva occurs twice.

conceptual

items as

with pmm&na. and n&ya, howeformulating the means of adhlgaiaa together

nature of these three categories Is
the
ver it cannot be overlooked that

For ascertaining an object as to what its name is, how

has and how it exists at present in
it

distinctly different.
It is

what kind of dravya

installed,

the context possessed of

its

properties, or

number and enduring time

cause,

these

must be regarded
than

other

the

is,

conducted oa

judgment

synthetic

its

ownership,

the simple

pramana, but

is

an

sensory
all-inclu-

ground of pramana. And

kinds of categorical concepts

the

different

the

as

fivefold

never be
-

knowledge or inferential knowledge, that

sive

making a study of

can

etc.

(or sevenfold)

nayas

peculiar

to

the

Jainas.

etc.
as
Glasenapp ca " s these 8 rou P s f concept such as natna, sthnpans
a kind of viewpoint in his Der Jainismus. He considers it as the method

stereotypically

dogma

:,

in

applied,

and summarizes

it

form or

brief

in

otherwise,

under the head of "Truth and

its

describing the

transmission."

He
naya under the category of "Ontology and dialectics," and pramTlna
under "The source of knowledge", thus discussing the Jaina theory of
treats

knowledge

Glasenapp

in general by
:

taking

Dcr Jainismus,

theory of knowledge

is

all

pp.

these three

142ff.)

to be classified

can be also accepted, but the

reason

With

kinds together, (see H. v.

Jalna
regard to how the

and discussed, the other standpoints

why

pramana,

naya and

the other

concept clusters are to be investigated separately must have become clear

by the above work. Then, the dialectics of conditional such as syHdv&da

has to be also covered by the Jaina theory

in addition to

the

above concept

clusters

of knowledge in broad sense,

and nayassda. However if trie

A Study

of the Jaina Theory of Knowledge-on

MatijMna
in

narrow

by what means the direct cogniluestion

sufficient, So
we would like
ion is possible, a study of pramana alone is
is

posed

its

sense,

i.e.,

make, an inquiry into pramana below,

on matijMna, on

specifically

the

of the T.S. together with the autocommentary.

lasis

The T.

S. enumerates five kinds of knowledge,

'mati-srumvadhi-man-

to the
those
svopajftabhnsya,
'hparyTtya-kevalani jfianam (9)'. According
irior to the sutra 8 constitute the exposition of samyag-darbana and those

9 of samyag-jKana,

ifter
if

The gate

for

an inquiry

it

The

tat-pramtine (10)',
.e.,

mention already

a means

as

five jnsnas therein are

be

these are to

that is,

its

was not the discussion of knowledge

into samyag-jnt/na, the second jewel,

the 9th sutra for the first time.

>y

finds

Knowledge

attaining samyag-'sraddhana, but

tself.

parokta and pratyak$a, 'adye parok$am

(11)'

is

opened

expounded,

into two pramUnas,

divided

and 'pratyak$nm-anyat

(12).'

divided into pratyaksa and parok$a is explained as follows.

iVhy these are
which is said to be 'matiti
MatljKand, the first kind of paroksa pramana,
imrlft samjfifi

cintin

'bhinibodha ity-anarth'ontaram

(13)',

is

divided

into two,

tad-indriyanindriya-nimittam (14)'. Indriyas are the five sense organs, i.e.,

the organs of sight, hearing, smell, taste and touch, and anlndriya denotes
of fivefold sense percepmanas, the internal sense organ. Matijfiana consisting
that is,
tion derived by the eye and other sense organs and of manovrtti,

oghajnnna or
ates

common

through the

knowledge before individuation (mano-vijWna),

medium

of or depending
Sruta, the

called

parok$a or

'smtam

mati-purvam..., (20),' for sruta

indirect.

on the senses.

second

paroksa pramsna

transmitted by the

origin-

Therefore

it

is

is

said,

ahgapravitfa and

of mati through the medium of the teaching

angabahya arises on the ground
as parokfa like matiof preceptors. For this reason, sruta is also regarded
sense organs,
the other hand, the rest of the three jmnas transcend
After Siddhasena
pratyaksa or direct knowledge.
in the sense of
used
became
conventionally
Divskara this term partyaksa
was current in the other schools
sense perception amongst the Jainas as
sense of amuiana and labda. Thus the
of thought, and parokta In the
reversed in both, and it is to be
are
and
pratyaksa
contents of paro^a
of the Jainas. The usage of these
noted that the T. S. retains its old theory
Siddhasena Divakara is found in his Nyayavattira 4, -aparoksataytfterms

jnnna.

On

therefore they are called

by

rthasya grtihakam
shall

take up

Amongst

this

tirsam

jMnam
work

pratyakfam itamjjneyam grahanekwyn

separately
is

avadhi
pratyakfas,
but by human

the samyatas alone,

is

and
possessed by nnrakas
through ^yopalama of the

said to be

devas through birth,

karmas. Manahparyny*

//,'

in the later chapter.

possessed by

and kevala-jnma

beings

human
arises,

beings

but

according to

to

confined

X :,

the

by

In
dartentvarana and antMya karnm
destruction of mohamya, jmnnvarana,
that of the ordinary method
differ by nature from
s way these pratyk^
|.

th

Tenslio

of cognition which

We

world through sense organs.

canon

Jaina
the testimony of the

this aiso arises

as

its

other than

is

below

is

narr-

upon

and

'Titmano jna-son*

the sUtra divides matijffina into four kinds,

Now,
uk

and

no

commented

disquisition

which
matijnSna alone

*inclriy7intndriya-nimittam'

'svmprata-Ma-vifayam',

is

'matijimnlin-maha-vifayam.' However,

of mati. So our

on the ground

to the subject of

owed down

Smta

external

within the theme of

which

according to Umasvati, 'tri-knla-vlta.

is,

and

matt

than

Yam" 'rihddhatiua'

of the

direct perception

shall confine ourselves

rest aside at present.

and leave the

iwroA-fo,

Kanakura

by the

established

is

(15)'.

"affirm

'aoagrahehapaya-dhameans to perceive
According to the autocommeutary, avagraha
an object vaguely as it is by the respective sense organ?, and
It is in
another word
and
avadhr/rana.
alocana
are
grahana,

synonyms

is

discriminative

devoid of

a bare sensation
that here

white thing, but not beyond

to

know

the

which

judgment,
it.

apprehends

means

Next, ihn

according
portions of the object
commented upon as a kind of

of

rest

the

same commentary
it was apprehended. It is
part when
and its equivalents listed are uhn, tarka, panksn, vicnranH
and jijfiBsa. Jacobi translates this term ihn as Erkennen wollen and expla-

to the

from

its

positive inquiry,

ins ihat

means to think whether the white object as so apprehended is

According to Umasvati, ihn should also connote, beside
know the object in more details, a mental
the desire to

it

a crane.

a flag or
its

meaning of

operation to build

having examined

up

its

more concrete

idea

When

apprehension.

formulates a definite mental image,

it

of the object upon

or image

of .an object

the apprehension

be

can

called as a kind

certainly

of judgment (apnya].
However when a mental operation associates the
image of a flag, for instance, with existing concept of a flag, then forms
its

context as

from

the

Therefore

good,

analysis
it

is

bad, false etc.,

of the former

the latter

the

in

understand that

better to

of the apprehension (avagraha)

of the

ihn

object

operation can be inferred

series

of

its

mental

process.

covers

the

through

L the third stage of

entire process

'

judgment

mean

(apsj/a).

as right or wrong

apZya is commented upon by the author to

and eschew vice, upon scrutinizing the object

Thirdly,

to aspire for virtue

when

it

is

apprehended, Apagama, apanoda, apavyadha,

apeta, apagata, apaviddha, and apanutla are

Jacobi understands it to
mean, "As it flies

enumerated

up and

-as its

down

synonyms.

and

flaps

its

a crane but not a flag".

wings,
it to mean
Similarly Jaini considers
the judgment or ascertainment of an
object as the idea of a mental image.
it

is

But from the autocommentary

means

it

is

to discriminate the
object as

reflected, to resolve for

understood that

this

mental

samjak or asamyak, and

guna and to keep away from dofa.

operation

upon

having

Therefore

it

A Study

of the Jaina Theory of Knowledge-on MatiJMna

mere judgement or ascertainment of an idea, but denotes

valuation of good cum bad and right cum wrong, which is performed upon
does not signify a

And this simple judgment or determination of a

concept should rather be regarded as the province of ~iha of the 2nd stage,
which is defined as 'niscaya-vuesa-jijnasa.' The explanation given by Jacobi
and Jalni which is based on that of the commentators in tradition cannot
the ground of the former.

certainly be criticized as incorrect

as

a whole. Rather

is

it

to be

thought

proper to follw them as the traditional understanding of the Jainas. I also

gave a conventional explanation in the note to the sutra 15 in the previous

What I
chapter of the Japanese translation
the sutra should be comprehended as above if

am
it

here

proposing
is

understood in

is

that

accord-

ance with the Svopajnabhusya. The word apUya primarily signifies 'to leave
sense cannot be sufficiently expressed by the word
off', of which original

and option
judgment. As the synonyms listed suggest, the sense of adoption
should not be forgotten, implied in it.
Is, it
Furthermore, the BhUsya describes as if both operations of lha and
apaya immediately succeed avagraha, somehow occurring synchronically.
Most probably this impression was created by the indiscreet description of
him ought to be considered that
the author, and the fact maintained by
is succeeded by
by apUya, Lastly,
ikn, which is then succeeded
mean the understandis commented upon to
of the respective object, retention of and ascertainment of matijiiana.
and avabodha are reckPmtipatti, avadhnrana, avasthUna, m'scaya, avagama
What strikes us here is that the word avadharana
oned as its

avagraha

the fourth stage of dharanZ

ing

equivalents.

which was

listed

as a

ivalent of dtmrara..

synonym of avagraha again appears

It is

difficult to

understand

ssarily Impossible to

the sense

of

its

its

of bare ascertainment of

is

same crane

the

that I

existence of another explanation

to

recognize

Umssvsti means

it

the object,
in his

but

The
jnsna

is

divisions
that is

the four

(16)'

and

apply each
processes

is

and

not nece-

taken in
the latter

He

also

notes the

memory which

recognition

commentary
means

and remembering

itself.

brings

Nevertheless,

it

as

an operation of impress-

it.

above four kinds of matisay that by the

attained the cognition of

of'-

former

object

yesterday.

denotes a

not

is

to hold an image of the ascertained

text proceeds further to

annm setamnam

if the

it

an equ-

due to the

is

Oc

in the sense of recognition that

saw

that it

here as

redundancy

apprehended

in another word, he

object in mind,
mind
ing object in

this

meaning,

the

establishment. Jacobi takes dhvraria

the object

one

if

say

of to a scribal error.

mere inattentiveness of the author

'bahu-bahuridha-k$iprnnisrltmnkta-dhmv-

'arthaya (H)\

According to

the

BhUya, four

to bahu etc, as well as to their contrary cases,

above

occur

to bahu

and

the

rest

of

the

Tensho Kanakura

ft

subdivisions as toavagraha,

avagraha ofbahu, alpa, batiu-vidha, eka-vidha,

anukta, ukta, dhruva and adhruva. The same

i.e.,

cirena, nisrita, antirita,

kjipra,

to the rest of three processes,

i. e. iha,
apUya
instances.
and dharans, so the total amounts to forty-eight
items were
these
categorical
forty-eight
what
then,
criteria,
On
not those derived by digabove are
? The four mental processes

twelve cases are set

up

as

posited
ths respective sense organs, but are
cussing the peculiar functions of

derived by analysing the coagnitive

five

indryas and manas.

In that

common

process

these

case,

common

those

to the six senses,

forty-eight

i.e.,

items should be

to the six

senses. Otherwise,
like the apprehension
the visual sense can theoretically have other categories

naturally regarded as the categories

categories,
of red colour, so on and so forth up to innumerable
can hardly be confined within forty-eight kinds, So these have to

which
be the

when we reexamine these

categories shared by the six senses. However,
whether or not they are sufficiently convincing to us,
fotty-eight categories
are
difficult to
unfortunately we have to admit that there are some which
For instance, how the concept such as kfipra was
fully convincing.
considered to be apprehended and judged by the tongue of which province

be

is taste ?

From

the empirical ground of the contrasting idea

sweet and quickly

bitter,

it

such as slowly

must have probaly been thought to be applicable

cum weak must

to taste also, la that case, the antithetical idea of strong

be also added to the above forty-eight kinds for the same reason. Thus
uiean the dete
enumeration of forty-eight items does not necessarily

this

rminate number.

The next

sutra, 'arthasya (17)',

is

commented upon by Umasvati,

At a glance artha seems

briefly

'avagrahfidayo matijK'ana-vikal p3 arthasya bhavanti'.

stand

in parallel

with the twelve categories of the

not be so taken, of course, from the

previous sutra.

It

should

commentary on the sutra 12 and from

the logical context also, but should be understood in the

sense, 'with regard
to the object' or 'with regard to the distinct object' which stands against the
indistinct object

of the

next

artha

as the nominative case governing

it

is

Now

sutra.

regard to the object', the world

all

must

taking

understood to attain the formulae of such

hends the object as

many,"

"It

it

refer to

in the sense of

ascertains

'with

both sutras 15 and 16

subdivisions. In

these

another word,

proposition as, "It apprethe object

as quick," etc.

Jacobi notes that this term artha denotes

dravya

Pajyapada. Now, the word dravya

sutras,

i.

e,,

is

in the SarvWhaslddhi of
employed in the T. S, in the following

'nsmas.thspata-dravya-bhsvatas-tan-ny^sah

nibandhah sana-dravyew-asana-paryayesu
lasya (1:33),

'drauyani jwai-ca
which extends to the succeeding

mrguw
Which

Sum

(1:27)',
'

(1:5)',

'mati-smtayor-

'sarva-drasya-paryayefu keva-

swa-paryVyawd-dravyam (V:37)'
auras, 'kvla's-cety-eke (V:38) and 'dravynsrajrt
(vsS)',

(V:4Q)'. Dravya is consideredered there as the substance upon

qualities and modes depend, which sums
at the same time the

up

Study af the

Jama Theory

of the Knowledge- on MatijMna

totality of souls and non-souls; therefore there

may be no trouble in understanding the sutra 17 as 'dravyasya in the place of
'arihasya'. Nevertheless
is
used in the text in the definite
this term dravya
sense as observed
above, and the author preferred (he word artha in
particular in the aura
it is more natural for us to
11, then
take it in the sense
referring to the
knowledge of an object in general,
1

Then the

text reads,
'vyaKjanasytivagraha/i (18)' and
cakturamndriy*.
sutratora explains that as to
vyanjana, avagra h a alone
.

bhynm

(19).'

The

occurs, but not.ifta and the rest of the

related to both vyahjana and artha, but

mental operations.

So avganha

is

ifta and the

rest to
artha alone
Vyafijanavagraha does not take place by the eye and mind, but does take
place by the rest of the sense organs i.e., the ear,
and

tongue

nose,

It

is

said therefore that matijftana

kinds.

Vyanjana or indistinct

is

classified into 2, 4.
28,

object here seems

to

mean

skin.

168

and

336

the

object of
unascertainable, for instace,
whether it was the sound
of a gun or a firecracker when it sounded
bang. When avagraha as such
remains as avagraha, why the visual sense has to be excluded from
having
it, then ?
According to Umasvati, the object apprehended by the eye and

perception which

mind

is

is

necessarily distinct, and

is

limited to the

image retained

in

mind

an idea upon having gone through the fourfold mental

processes. But he
does not indicate to us the reasons
why auditory and tacticle senses etc.
alone allow the disapperance of unascertainable
as it is, but
perception
visual sense refuses it. At
any rate, the author maintains that the subdivias

sions of

matijmna amount

to 2 to 336 kinds.

commentaries of Haribhadrasuri

anindriya

2;

avagraha

This

is

apaya

dharana

4-4 vyanjannvagrahas=*2S; 28x6 categorical items =.168;

items=.336. This can be briefly tabulated as below
;

by the

explained

and Siddhasenagani as follows

+ ihn +

(4

28x12

indriya

x 6 senses)
categorical

Tensho Kanakura

At a glance,

it

appears as

are

they

if

arranged as a whole,

logically

touch apprehends vyanjana

in which the sense of
but for instance, the case
the criticism of logically contraand concludes it as to**, cannot escape
here are difficult for us
some
points
discussed,
dictorv conclusion. As already
was lacking in setting up these categorical
to comprehend as sufficient inquiry
five senses and mind
that
fact
the
in
defect lies however
items Us

primary
without careful discrimination of their
were regarded as the coordinates
is looked
at from
that
mattjMna as a whole
It is understood
strata. Let us leave aside for a while the
.he temporal point of view or by
and logical elements created in the four
confusion of the mental elements
but as it did not classify them
dhnrana,
processes of awgraha through
mind and five senses, it merely ensued
of
divisions
under the two separate
In addition
combination of six senses and four processes.

functions

the mechanhal
to

six

it,

should rather be considered

which
or twelve categorical concepts

combined with each one of

are uncritically
as the varieties of judgment,
kinds of matijnana
thus establishing 336
the four processes of cognition,
of producing some meaningless combinations.

for contentment, regardless

The inquiry and

T. S. The chapter

and

relevant

hhyah

(31)',

of

difference

therein

mati

to

sulras

dravyefti-asana-parynyesu

are,

'ekvdui

(27)',

itself

matijnnna

and

discusses then snita, avadhl

distinguishes the similarity

The

of

classification

as

thus teaching the

(32),'

samyag~dar$ana.
be also satisfied with

against
to

of probing the nature

major object. Their account is very brief

more
its

and

catur-

yugapad-ekasminnn

in case
going
occurence of wrong cognition
The description of jMnas other than mati seems

and content of knowledge

in the

mati-'srutayor-nibandhah satva-

bhajyani

and 'mati-'srutnvadhayo viparyciyasa-ca

their mechanical classification

end here

manahparyaya,

five jfflnas in general.

the

or less, instead

compared with the intricacy of that of matijnana.

If

we

place

previous chapter,

somewhere

Umasvati

although his exact date

difficult

is

in

the

to ascertain as

we can never underestimate

century A. D,,
studied In the

5th-6th

we have

his

philosophical insight

in

ontext of the stage of development of Indian philosophy, particularly

He is certainly
comparison with that in Buddhism in those days.
an outstanding systematizer of the dogmatics and is one of the eminent

the
in

philosophers

in

India.

His

merit

in

the

composing

compendium

of the complexity of the tenets without losing points should be

in

mind.

It

became

evident

however

systematizer was displayed in giving an

theories to which he

was

faithful,

unique system of thought upon digesting

was

faithful to the

Agama

is

that his

organic

distinctive

coherence

rather than in

testified

by

its

dogmatic

the

fact

feature
to the

establishing

as a

Agamic

a new and

essentials.

that

out

well borne

That he

the T. S, withpuj

From

>

Study of tkeJaina Theory of Knowledge-on MalijMna

been accepted by

vsya has

both the

Digambara and Svetambara

sects.

point of view, we can presume that the most of the

and technical terms embodied in the T. S. and its bhSfya must

this

doctrines

have been those

The

niryuktis.

and employed in the canonical works or

already taught

major

of

portions

the

doctrinal

and

constructions

the

concept clusters of categorical items 'must have been already evolved into
with which materials perthe readily available form to a certain extent,

haps Umasvati

upon making some improvement upon

the T, S.,

composed

them. This assumption was made by

me

about

ten

years

Siddhanta as to

in the

have

said to

some

add therefore below

and even

entire problems,

its

of Schubring cannot be

materials

fully

the

satisfied

justifying

the

which

before,

has been proved by the recent study of Schubring as almost

is not at all an easy task to trace up the source of the T. S.

infallible. It

and bhVtfa

work

laborious

would

it.

like to

above assumption in

further
reference.
relation with the theory of knowledge for
Among the
canonical works, the Nandt and Anuogadnra etc., refer to the classification

knowledge.

of

after giving the

pamcaviham},

According

to

genealogy of

Weber, knowledge

thernvall,

(abhinivohiya-nsnam sua-nZnam ohi-nZnam

or

is

it

The

of two kinds

latler consists

e., direct

i.

is

'Knowledge

sntta, avadhi,

nblnnibodhika,

i.e.,

discussed in the JVanrfl

is

of

kinds

five

manahparyaya

manapajjava-nZnam

(paccakkham)

and

(ntnam

and kavala

kevala-rifinarrt)

indirect (parokkham).

of Tibhmibodhika and sruta (abhinivohiya parokkha-nanam

Abhinibodhika is divided into srutanihsrta and

ca suanftna-parokkham ca),

a'mitaniksrta (suanisslam ca asuanissiam ca), each of which

and a'snitanihsria is divided into four,
kinds,

is

(uppattiiya),

(See A,

nTimiyn)
Its

and
(vainayikl venaiya), karmaju (kammiys)

comparison with

that the latter

as

it

is.

mean

Weber

adopted

AbhintoaMya

the

same

is

thing

Indische Studien,

vol.

17

S,

subdivided into
i.

four

autpattiki
(pari-

8.)

the T. S. of classification of knowledge

in its 1

e.,

paritfamikl

makes

9 the division of the Svejffinas of the

it

clear

JVawrff

them
called matt in the T. S. but the fact that both of
from the sutra 13 in which these- are
evident
is

that the specific enumementioned as synonymous. It should be understood

I may call the attention of
ration of these synonyms in the T. S. implies,

of their usage existing in the canonical

the readers, the author's indication
same fact applies likewise to his autocommliterature such as Nandi. The

and parokyt in the Nandl

Furthermore, the division of pratyaksa
subdivision of ^iro^lnto
the T. 'S. 1
10, and the
corresponds to that of
in its 1 11. Nandi classiis also adopted by the latter
and
smia
nbtdnibodhlka
was dropped by
into irutanlfota and a'snUanih^ta
fication of nbhinibodhika
and
amndriya-mmitla. Here
it
into
indnya-mmitta
which instead divided
made by the T. S., which however
we can recognize a slight improvement
combination of the categor.es due to the
could not go beyond the mechanical
entary

TS

Sambodhi 4,3-4

Tansho Kanakura

jy

of

the function
insufficient inquiry into

such

divisions of asrutanifata

The four

are

which

classification,

we

have already discussed.

must be the old
as uppattiiya

mams

as

mentioned

according to Ardhamtgadtokosa

in the

Rayapassnaijja and
Bhesavan, tfnyadhammakatao, ^ivasasuya,

Nimyavaliyao
ArdhamTigadtako'sa, s. v. uppattya}. These
etc.'" (see Rotnacandraji Maharaja;
do with the four subdivisions of matijxom
four subdivisions have nothing to

such as (migrate in the T.

S.,

other canonical literature, (see

which source

W.

Schubring

knowledge and

classification of

The general

of

with those in the Nandl, which

of the originality of Umasvati.

testifies

be sought in the

should

Die Lahre der

Jamas,

72).

outline in the

its

former

that the

is

T. S. agree
not the product

The Jaina theory of knowledge round abaut the T. S. is not covered

have questioned here matijnana alone ignoring the
by the above study. We
as we made it clear at the beginning.
rest of the four kinds of knowledge
Moreover

is

to be

was made

in order to confine the subject matter, attempt

the

these several sutras on mati by

himself, minding not to go

widened

auira&.l'a II

to

bsyond
the

cover

to explicate

commentary of the sutrakara

original

this extent in question. If the

theory

of

problem

sensation in this text,

15 onwards must be also dealt with.

the

would be very

It

inter-

pramanas of the
two kinds of pratnana
other schools are discussed in relation with his
it is
However
not
and
concerned with
paroksa.
directly
!..., pratyaksa
our problem at present. The T, S, has been translated and explained by
the

esting in the study of Uaiasvati's epistemology, if

Jaeofoi

and

Jaini, but their exposition is

based on the commentaries written

by those other than the author himself.

OWB

exposition.

However,

mainly how.

meaning of the

the original

pfopeily understood through the

Is

They have done

position by trying to clarify the purport of the text

was motivated

commentary

text,

it

right in their

and

its traditional

we must

say, is

most

of the sutraknra himself. This

to write this chapter.

This

autocommentary
Jacobi also notes, and is

OMHtot be evaluated as a very lucid exposition, as

not quite free from imperfection in assisting the understanding of the text.

This

My

is

why

neither

its

translation

description above which

autocomraentary

may

not bs

rewarding if, upon accepting

of use for the future studies*

was
free

nor

made
from

its

study

exclusively

mistakes

corrections of

the

have yet turned

on the
also, but

out.

of the
would be

basis
it

scholars, this

would be

ON THE ETYMOLOGY OF 'PUGGALA OR

The

origins of the systems of Jaintsm and

'Sramauic culture' of ancient India and

the

constituted of elements and ideas not

styled as

-Brahmanic

culture'.

POGGALA'*

M. Shaha

S,

Buddhism
is

it

to be

are traced

supposed that

usually

These two streams of

to

they are

met within what

culture,

is

contemporary

and running parallel to each other, are also supposed to bear close conn*
ection with the distinction of Vedic and the Non-Vedjc, as also the Aryan
and the Non-Aryan sections of the society. It is, therefore, that we many
times corne across a
the religion
the

number of common

technical terms and

and philosophy of Jainism and Buddhism.

same time

to note that

many such

It is

concepts in
interesting at

terms and concepts are

missing in

Brahmanical systems of thought. At other times, they undergo change in

their significance or retain the same. A comparative study of such terms
and concepts is bound to be fruitful and interesting for a student of
thought-traditions in India.
take

up here

As a

part of such study of selected

the etymology of the term Puggala or Poggala since

terms

of the philosophical

common

terms, I
it

is

and Buddhist philosophies

to Jain

one
yet

conspicuously absent in Brahmanical philosphies.

In Jainism, Puggala
'matter';

meant

originally

whereas In Buddhism

it

soul"

and

individual'. Later

on,

both 'an individual

meant only

'an

meaning 'Individual soul' which came near

and
meaning, became gradually absolete in Jainism also
however, the

ing, viz. 'matter'

Now, so

the

Buddhist

the other

alone was retained.

are concerned, there are two

and

main

original Prakrit

currents

commentators,

such as Siddhasena, AkalaAka,

and meanings of 'Puggala'

- the Jain and the Buddhist.

Abhayadeva

etc.,

refer to

offer the following etymologies

Svetsmbara and Digambaras,

both

word Poggala or Puggata

~ (Siddhasena

instead of
its

treating

Sanskritised

the

form

:~

TatmrihaMtm Tm,cb.

5, sutra 1,

pp. 316)

of the AlHndta Oriental

. "Paper presented at the 27th Session
Conference,
section on December 27,
at the Prakrit and Jainism
hetra,

mean-

far as the traditional etymologies

The Jain authors

Pudgala and

to

Kuruk,

S,

M,

3^
-(Akalanka

lf?r 'j

Sanittana Jain Granthamala,

Tattvttrthti RajavTirtlikam.,

S/iaha

vol.

pp. 190, Benares, 1915)

4,

(\)

II^M

gfiaigr

-(Ibid)

t% -jirons^r5*? JJKkicfRt 3^155:1"

iS'

-(Abhayadeva

Vol.

Bhagavatisulra Vrtti,

Agamodaya Samiti Praka-

Ill,

shana, pp. 776).

may add

here the etymology of Poggala offered

by Yativrsabha in Prakrit.

II

I,

Ch.

Poggala

(Yativysabha

Tiloyapanatti

Part

verse 99).

I,

But

must observe

at

(he hands

that

he also has

followed

of earlier authors,

e. g.

the

Sanskritization

Siddhasena

who

of

certainly

preceded him.

From

Puggda

these citations,

in

two ways

it

appears that the Jaia authors derived the word

In the

to

first
(1)
place, the word Pudgala (Sanskrit-Pupate) Is
supposed
be formed of two
tetms-put or pud and gala. These terms are
sugges-

tive

respectively of

<<^ois?^

ai'/wraip

Jissjalfa
is

it

*r<5:

integration
i').

and

Though put

disintegration
or

nevertheless not clear,

(Lexicographers

pud indicates

how

it

is

the

say

same meaning

related with

and formed

from the root pur

(to fill)
(causal of pr). This etymology of Puggala
and common in Jain
tradition;

is

very populor
(2)

Secondly,

Puggda

is

said to be

formed of two terms purhs and

Siddhasena and Akalanka have

presented

this

iaftka says,

swallowed

"Pudgalas are those that are

additional etymology

'

e.

(i.

;/

Akala-'

received) in the

form of sa nra, Ahara,

Visaya, karana, and ufakarana by the individual souls".
Siddhasena offers two
meanings of the root
e

ga

and

(i.

to receive

to swallow or to
wrap or to envelope. According to
him, Pudga las are
o called because
they swallow or envelope an individual
soul or because
they are be.ng received or taken
up by an individual soul in the form of
karmans etc.
1

We

ay

tna

(to rool or the

basis of this

atamatlve

etymology of

On

the Etymology of
'Puggala or Poggala'

375^'

q^Rf,

In this passage, gahana

of Poggala.

racteristic

sense,
g^r'

rg<JT?!WHr
e.

i.

Now, gahana

'receiving' as well as

i, e.

3T fitter

jp^T

said to be the inherent

is

implies an active

S^fW:

ffa

fle
I

cha-

as well as a passive

When Siddhsena

received'.

'being

'il^Rt

err

or'

'receiving'

has

clearly

both

says,

these

meanings in mind. Here also, both Akalaiilca and Siddliasena appear to be

uncertain about the origin of the word puggala. How
'puggala' is phonetically

formed from 'puns' and

'gil' is

logy of Puggala offered

by Buddhagliosa

tasmim galanti

ti

that

fall

drop

As
is

i.

e.

paggala.

down

not explained by them. The Buddhist etymoruns thus

Punti Vuccali nirayo

'Puih

means a

into that

e.

i.

.-

hell,

against these explanations, Prof. P.

essentially a Jain

and Buddhist

therefore

piKgalm mean those

(niraya)^

word.

TEDESCO
I

believe he

observes that Puggalo

is

right.

According

him, Pudgala is a sanskritization of Middle Indie Puggala. which represents an early Middle Indie Puthakala, a derivative of Sanskrit Prthak, 3 He
to

points out the agreement of meaning between Pali 'Putlm' 'individual'

(Putthu a-'individual self) and Puggala 'the individual (as opossed to a
3

tries to combine them phonetically also. He assumes that, while

had only the neuteradverbs Prthak, the pre-stage of the protoand Proto-Jaina-languages had besides the adverb Prthak

and

group)
Sanskrit

Buddhistic

And this
(Puthak] 'separately' an adjective Prthak (Puthaka) 'separate'.
puthaka, he holds, was further enlarged by -la- into Puthaka-la; Here the
final -la- is the secondary suffix which appears as an enlargement of adjectives since Rgvedic times and more frequently later on-(e. g, bhuala
(Rv)
Pmgala (AV) etc;-La-derivatives are frequent

in

Ardhamagadhi

also,

e; g;

majjhilla 'middle' &a/nV/-exterior etc.;)

Prof.

TEDESCO

further

investigates as

to

how

Piithakala

became

hence putakala. From here on,

puggala. Apparently, first -th was deaspirated,
two ways are supposed (a) either putakala became pudagala by sonorization
intervocalics and then by syncope Pudgala and Puggala or fb)
of the
Putakala was first syncopated into putkala, pukkala, and this became
:

puggala by sonorization of

the geminate.

are : de-aspiration sonorisation of interprocesses assumed above

of geminate.
vocalics, syncope, and sonorization
1
so far as the
Prof. Franklin EDGERTON' agrees with Prof, TEDESCO

The

Jaina or the Buddhistic origin of the term puggala is concerned; but he differs
from him so far as its etymology is concerned. Prof. Edgerton, like Professors
T W.
DAVIDS and William STEDE 5 connects puggala with /wmsand

Rhys

holds that pungava a Sanskrit

word,

may have

influenced the form

with

S.

j4

M. Shaha

have originated. But in the

Purn^la, from which Pali puggala might
this etymclogy is unsatisfactory, both as regards
opinion of' Prof. TEDESCO,
how pums ('man, male.)
see
not
does
one
its form and meaning; because

nasal

could yield pudSt and pums

essentially not 'individual,

is

These etymologies lead one

(1)

Both

meaning of

form
factory so far as the

etymology of Puggala

e.

are

Puggala

somewhat

the term, but they are quite unsafe-

concerned.

is

(i.

but 'male."

following conclusions :-

of
the Jaina traditional etymologies

the
satisfactory as regards

first

to

It

appears

that in the case of the

pudgala Puggala or poggala)

put or pud+gala

from a Sanskrit
to be derived
they postulated a Prakrit puggala
while in the case of the second etymology of 'puggala (i. e; g^f

Wto V Ti>H f% gw'l)

in

'Pud gala;

frraf^
assuming Sanskrit origin

addition to

of Puggala as offered by the

of the term, they try to follow the definition
II seems
that they were
i'
BhagavattsSlra i. e. 'n^t^Sf '*<'

^fW

aware of the form Poggala 'an irregular and awkward form' as Mrs. Rhvs
DAVIDS calls it. But instead of tracing its Prakrit etymology; they kept in
the two
view its Sanskrit equivalent pudgala and tried somehow to impose
activities or functions of parana
(2)

Buddhaghosa's

and galana on

convincing. His definition of puggala

and hence

suffers

it,

explanation of Puggala loo

from the

restricts

fault avyapti

it's

is

fantastic

meaning

and

far

from

to 'hellish-beings'

'narrowness'.

TEDESCO 8 etymologies offered by the lexi(3) As pointed out by Prof;

cographer such as professor Rhys DAVIDS, Williams STEADE and Franklin
are
not
also
EDGERTON
convincing; 'Pugg' cannot be derived from pums.
Besides, pums means 'male' and not 'individual'. This derivation too suffers
from aoy&pti 'narrowness.'
(4) Prof.

TEDESCO,

while deriving Puggala

from Sanskrit Prthak rather

has, I
(esp.

am

afraid, not given

from Puthakala, a

derivative

over-emphasises its Buddhistic tradition. He

due consideration to the meaning and form

meaning) of Puggala as preserved in the Jaina tradition.

Since Puggala

is

originally a Prakrit

word and Pudgala

Sanskritization of the same, the etymological investigation

with the latter form. As Pointed out by Prof.

TEDESCO

is

is merely
a
concerned only

is possible the
Buddhist proto-canon was (probably) in a kind of old Ardhamagadhi,- closely
connected with the original language of the Jaina sutra (before this language
it

was transformed into later Middle Indie and underwent western influence),
and therefore, both currents of Puggala the Buddhistic and Jaina, spring
from the same dialectic source - old Ardhamagadhi. And, therefore, I feel that
it is

not correct to

treat

Puggala or Poggala as a Prakritization from some

It could be a loan
from non-Ary an or some

hypothetical Sanskrit word.

Dravidian language. There are three roots with

which prakrit

Puggala or

On

the

Etymology of 'Pvggala or Poggl1 ,a

Poggala appears to be connected, (1)

Tam,I kalai 'to d ls -integrate ( to
(2)
Telgu

Now,

we combine

if

(I)

Tamils

and &*,,

indicate mtegrat.on and

dis-integration. It
integrates or d.smtegrates, that is Fugga]a
in this respect

are

Putakal a

(1)

to

and

dissociate"',
swell, to increase' n.

'to

Pongu

We

get

swelr

1(o

Tamil

(3)

ncreas

Potto or

PataMa> which

raay

my further suggest something that

.

Tfle

p honetic processes

>pudagala>pudgala>p ugga la

or

poggala

PiH<ikala>putakal a> p U dagala>p U dga l a and

p gaa / fl O
(TI) If we take the Tamil root ponku or the
Telgu pong, we have their
derivatives Ponakam and
Poi,g respectively.
So Pohka or Pon^kala
"
may
or

,.

(2)

also give

Pohgala

But here

(III)

is

Poggala.
is

it

presumed

that the

word

from two

is

roots.

And

the

Is

it
necessary that this should be so ? Could it not be that
derived from just one root ? The third
alternative, therefore
raay be to derive poggala from
the derivative
poAgala of pahku or pon'z

question

word

the

is

Here pohgala may mean

itself.

indirectly suggest

poggala

We

can investigatate
Prakrit dictionaries such

'swelling' or 'increasing' only.

It

may

also

'matter'.

the

meanings

of the word

as 'prda-sadda-mahannaiio'

puggala or poggala.

and Ardhanttgedhi Dic-

tionary of Ratnacandra, give the following meanings referring to the Jain

Canons or sutras (such as Bhagavai,
ThanZhga, Ayaranga etc.) (1) matter.
(2) soul, (c) flesh, (4) a kind of tree, and (5) a kind of fruit,
If

we compare

the

with

Jain

the avove etymology of

piiggala,i.s..putakala or pongala
etymology, and definition of Puggala say,

traditional

'^TI^SHIW gi5r:'j we ma y conclude that the basic meaning of puggala

was obviously 'the substance that integrates and disintegrates, that
is, matter'.
Later on, Puggala

assumed the

meaning

of

Poggali

receiving matter in various forms as body,i2 food, etc,

body of a sentient bejng Puggala may mean

material
of

its

like

chief constituents.

(hose

phrases, e.g.

of

the

Now

Buddhist

commentators of
canons

Bahu atfhtyam puggalam.

tried

.etc.

13

'an empirical
being'

In the context

which

'flesh'

is

of

one

the Jain canolcal literature,

to interpret

some

-words

and

as a kind of fruit or vegetable

which probably originally meant flesh etc. Thus puggala is one of such
words having a primary meaning 'flesh' and (be secondary, rather imposed
meaning, a fruit or a tree.

Then we may take up the meanings of puggala as

Puggala in Buddism means (1) individual

dictionary.

group, (2) person, (3)

and

(4)

soul or

man

Atman.

in

later

philosophical

given in the Pali

as

opposed to a

(abhidhamma)

literature,

Out of the two

and 'empirical

may

import

in

the shifting of

UPADHYE

know when

this

older purisa, or

it

less,

our

for matter

is

saying

many

No

doubt the word

scholars

and

it

still

is

'oddly ugly'. Neverthe-

remains a riddle staring

in

face.

on

Sidcihasena

"The Jain term

etc."

or puritfa,

pitlisa,

has attracted

Foot-notes
1

says,

its

quotes Mrs. C.A.F. Rhys DAVlDS-who says, "we do not

oddly ugly word ptidgala came to be substituted for the

may conclude

prevalent in the Jain

Buddhist tradition might

In this respect,

the

Buddhism means

in

From

Atman.

Puggala

the individual,
character, being and
meaning, the word appears to be a later
Buddhism alongwith Ja!n terms like 'asrava'.* 1 In a foot-note,^

Pudgala which

Dr.

UPADHYE, who

quote Dr. A.N.

of

being'

alongwith the term itself.

meaning

later

Shafia

meanings

original

tradition, viz. 'malter'

have adopted the

I

M.

S,

Iff

Tattvaftha-sTitra 5,1. quoted above.

Yisuddhiiuagga 310.
P. Tt'dcsco, Sanskrit Pudgala,

body;

soul:

Journal of American

Oriental Society,

Vol. 67, pp. 172-77,

4
5

Buddhist Hybrid Sanskrit

Tedesco, op.

cit.

Buddhaghosa

op,

Tedesco, op.

T, Burrow and M.B.

11

12

am! Dictionary Vol.

word No, 3494, p.

T. Burrow etc. op.
7",

Burrow

etc.

Apart from

The
and

15

1970, p. 347.

cit.

op.

the

Emencau

'Drnvadian Etymological Dictionary, Oxford,

1961,

283.
cit.

word No.

cit.

word No. 3658,

1102, p. 93.
p. 295.

etc. some lexicons like

Hemacandra's AbMdhanameaning of 'Pudgala viz. 'beautiful'-fsundarSkSra).
meaning on a single literary passage of doubtful authenticity

meaning

lexicons base this

from Markandeya
13

Delhi,

cit.

'body'

-cintamant give entirely different

14

IT,

Pali-English Dictionary

6
7

10

Grammar

Pin-ana.

The meaning

therefore,

appears to be of quite late origin

also doubtful.

Dasaveygllyam
Prof. A. N.

5,1. 73.

etc.

UpMhye's introduction

to PravacanasSra

Jain GranthamSla, ARBS, 1964, p. 68

No. 2.

Ibid, foot note

of

Kundakunda,

Rajachadra

JAINA CONCEPT OF SIDDHAS

Suzuko Ohira

The

states of siddhas

thought each according

is

postulated

to their

variously by different

concept of liberation,

which

systems
is

ultimateb

their ontological ground. Jainism stands on the dual princimatter which :are the eternal substances, eacl
ples of the soul and the

established

plural in

by

number. Jaina school of realism which

existence of the creator

fact that

God

accepts

these

swo

does not subscribe

principles as

they have been in the *state of bondage from

whose nature

is

of the emancipated

characterised by that

to the

a matter

times eternal. Soul;

ones are const

dered to be embodied in samsara as the earthly personalities due to theii

association with material karmas which are of 8 divisions and 148 sub
divisions.

Moksa dawns

to

karmas, then they remain

In the

Agamic

them

when

they are

literature,

freed

from

these

entin

siddhahood.

in the eternal

Aupapfitika 42-43, Prajnapaffii 3.2 and UttarZ

1
dhyayana 36.49-68 give a lengthy account of siddhas as to their nature
abode and abiding mode. The Aupapffiika reads, 'te nam tattha siddhs havamti sadiya apajjavasiya asarira jivaghana damsana-nanovautta nitthiya
Uha nireyana" niraya nimmala vitimira visuddbs sasayam-anSgayaddhai

kalam ciuhamti. 2 Thus a siddha remains

without end, invisible, in the form of

life,

siddhahood with beginning bu

in

endowed with kevala

jfiana

am

and so on. Isatprsg

immovable, pure,
abode of siddhas is described as umbrella-shapec
one yojana below th
and
situated
45,00,000 yojanas long. 8 yojanas thick,
end of the universe. Above Isatapragbhara up to the end of the loka, th
darsana,

eternal

accomplished,

bhara which

is

the

liberated beings are

nnasamogadha),

said to be abiding interpenetrating each other (aniic

having (he physical extent of 2/3 o

invisible

(asarira)

the last bodies, in the form of virya (jiva-ghana), kevala jftana

and dariana

avvabaham suham), havin

enjoying unparalleled everlasting bliss (sasayam
transcended the misery of the bondage of birth, old age and death (jai-jara

of this subject in the Prajffipari

-marana-barpdha-vimukka). The treatment
the latter adds
and Uttarndhyayana is more or less similar, to which
the standpoints of Mga, darsans
from
of
siddhas
lives
the
of
topic
previous
sarira,

kala,

sankhya and

so on.

to be distinguished b
Tattvarthasutra X. 7 enunciates that siddhas are

the application of twelve anuyogadvaras,

i.

e.,

ksetra, kala, gati, linga, tirth?

antara, sankhys an
pratyekabuddha-bodhita, jnana, avagahana,
of two nayi
alpabahutva. Its bhasya explains their application by way

caiitra,

Sambodhs 4.3-4

Suzuko Ohira

18

purva-bhava-prajiiapamya (by past life) and pratyutpanna-bhavalife of siddhahood). Nandl 21, Prajnapana 1. 7.7~}0

called

prajuapaniya (by present

classify the emancipated souls

according
anantara siddha and parampara siddha by tjrtha,
pratyekabuddha-bodhita, liriga and sankhya. Siddha pr'ab'hrta* which is quoted
by Malayagiri in his commentary on Nandlsutra enumerates fifteen anuyo-

Jivzjivabhigama 1.7 likewise

arid
to

two standpoints,

i.

e.,

gadvaras for the investigation of siddhas in the sequence of the twelve list of
Umasvati with the addition of veda, utkrsta and anusamaya which are
included in liAga, alpabahutva and kala in the

Umasvati

utilized these

Svetiirnbara

fifteen

tradition, although

Tattvarthasutra. Obviously
anuyogadvsras which had existed in the
complete list of them are not traceable in

Agamic resources, and replaced the old terms of anantara siddha

parampara siddha by the new terminologies of two nayas.
the

who

Logically speaking, jivas

karmas should become vlbhu

whom

ananta

jfiana,

are absolutely released

in the loka skssa

ananta darsana, ananta

as

vjrya

from the

and

entire

they have no sariras, to

and ananta sukha are

attributed. Earthly, personalities arise to the souls in their stage of

samsara

alone when they are bound with karmas,, Upon separation from karmas, the
individualities of souls should disappear once for all, and they remain in
the form of pure energy, omnipresent in the loka akssa, endowed with pure
upayogas. In another word, all the emancipated ones should dissolve in
a single universal soul as so conceived by the monistic system of Brahma-

vada, because their physical dimension is all pervading and because they
have attained the universal qualities of siddhahood by losing their
earthly
individualities. Logical

remain

in.

2/3 of the

distinguishable

from

pluralisQ of souls

ontologica!

DhavaU

ground does not tolerate to surmise that the siddhas

size of their
former bodies 4 and that they are
;

their

past individualities.

upon which

realistic

Here

the

premise of the

system of the Jainas

stands suffers

contradiction,

4-11/14-15
juana, ananta darsana,

7/2.1. 7/gatha

lists

ninefold characteristics of siddhas,

ananta
ananta sukha, ks.syika samyaktva,
aka^syatvaropa caritra, janma-maranarahitata, asariratva, nica-ufica rahitats
!,e,,

and

61

ksayika labdhi". Drdvyasahgraha 2, Gommatasara jivakGnfa

mention eight gunas of siddhas, which are enumerated in the

paflca

etc.

siddhabhakti

Laghu
darsana,

ananta

badhatvaof

the

8,

i.e.,

ksayika

virya, iuksmatva,

These

eightfold

characteristics

of

gunas

siddas

in

in relation with karmic

destrucion, that

are

samyaktva,

both
is,

vjrya

samyaktva

mohanjya,
antarsya, snVsmatva

jnsna

jftana,

traditions.

They are

each one of these

in relation with the annihilation

explained

i.e.,

ananta

ananta

avagahanatva, aguruiaghutva and avyaseem to have become the standard

eight

treated

gunas

of the respective mula karmas,

jflanavarana,

n5ma s avagahanatva

darsanadarsanavarana,
syus, agurulaghutva-gotr.a,

Jaina concept of

SMdhas

/p

and

avyabidhatvavedaniya; and akajsyatvarapa cariira in the Dhavala

which is dropped from the list of eight is derived from the eradication
of
mohansya karma. These ninefold or eightfold
do riot
gunas

literature as the categorical

items,

Agamic

products systematized by the karma

later

appear in Che

therefore they

are

the

likely

specialists.

All these eight qualities minus agurulaghu

arc

mentioned

difference in expression in the Aupapatik-i and the two oilier

with slight

"we

as

texts

have noted previously. Njca-rmca rahitata in the list of nine

punas is neither found therein. The inclusion of agurulaghu guya which i-T said to
be
manifest to siddhas from the eradication of got ra karma is
because
peculiar,

karma determines 'the

gotra

siddhahood

Even

characteristics.

which

of eight
it

is

social status in
samsara, of

which

absence in

too self-evident to be reckoned in -the content of the

is

we

if

allow

it

to be logical to be

other

included in the

list

theoretically formulated in relation with eight irmla karmas

strange to name it agurulaghu in place of mea-tiftearabifala as

still

is

so called in the ninefold

agurulaghu

explains

as

list

of Dhaealn.

follows,

Paramulmaprakajia-tikii

1.61.62,1

'siddhavasthayogyavisistagurulaghuEvarp

nsraa-karmodayena pracchsditam, gumtva-sabdenocca-gotra-janitarn mahattvain

laghutva-sabdena

bhanyate,

nica-gotra-janitam

tad-

tucchatvamiti,

ubhaya-karana-bhatena gotra-karmodayena visistagunilaghutvaqi pracchsdyata

is

iti.

by
back

was

of

which

to

is

fantastic

that

It

of agurulaghu-name-karma, then siddhas are

rise
samsara once again. It seems that the commentator

with

satisfied

sense

explanation

of agurulaghu

the

derived

thrown

it

alternative

Its

the

traditional

exposition

of

agurulaghu

in

the

and offered an alternative explanation to

utterly out of sense. Confusion here seems to have been derived

mca-oficarahitata,
is

the correct meaning attached to

agurulagnu.
Agurulaghu is the quality of individuatioti which distinguishes one substance
from the other, either it is the Jiva or the ajjva*. It is the quality due to which
similar jivas are able to be distinguished from one another, If we fake the

due to the lack of grasping

siddha's guna of agurulaghu in this sense, namely, the quality of individuthe annihilation of
ation, but not in the sense of the quality derived by

gotra karma,
confronting.

the

it
It

perfectly solves
it

the

ontological contradiction

we

are

now

as follows.

Jaina metaphysicians were well aware of their ontological problem that

siddbas freed from karmas are reduced to the state of oneness as

much

as the concept of rnoksa upheld by

their

theoretical basis of the pluralism of

same

problem

that beset the classical

Brahmavada,
souls,

which

Jainistn

endangers
meets here the

Sankhya school which

adopted the

of souls. According to the Ssfikhyas, individual personalities in samsara are determined by the degrees of three gitnas
realistic position of the plurality

Suzuko Ohira

2Q

attain kalvalyahood, although in

reality
pradhgaa, but once purusas
those who attain rnokja, the appearance of the individualities
prakrtis are
for all, which enforced them
once
in
reflected
disappears
purusas
of prakrtis
that
soul,
they have done
the theory of the universal
to accept
be prevented by the
Jainas.
so in later time. The same danger had to

of

Being

conscious of this problem, the authors of the Agaraa

fully

including

maintain that the individualities of liberated souls are

siddhahood from the standpoint of their past lives, but are
and the physical size of
absent from the standpoint of their present state,
their invisible bodies is 2/3 of their former bodies to which the application
tried to

Umasvati

present in the

of the standpoint of past

on

this point that

is

not adopted.

siddhas have

The Jainas

i.

maximum, medium and

e.,

insisted

persistently

dimentions which are

individual physical

even classified into three kinds,

minimum.

They avoided carefully to let them reduce to the state of omnipresence

which is exactly so maintained by the Nyaya-Vaisesikas. The Nyaya-VaJseof souls. Sis categories

sikas of realism also take the stand of the plurality

are enumerated by them,

samavsya, by the
are

explained.

total

souls or matters,

instance,

e,,

dravya, guna, karma,

operation of which

The category of

from the other.

substance
either

i.

Due

to this

are held

two similar atoms are

the

visesa therein

category of

of samsara

distinguish one

individuation, things,

distinguishable, that

ultimately

have different individualities. Siddhas are not excluded from

thus their possession of distinct individualities

is

its

for

is,

and two similar

distinctly different,

and

visesa

samaiiya,

phenomena

operates to

souls

application,

maintained,

logically

It appears that Jaina metaphysicians got hold of this concept of

viae^a
which enables them to save their ontological danger. For this very reason

the quality of individuation called agurulaghu

was introduced

in the

con-

text of the other qualities of siddhas which are

arranged in parallel with
mula karmas. Agurulaghu guna has no place in this context, therefore it
was forced to take the place of nica-uflca rahitata which is derived
by the

destruction of the gotra

in the

list

of the

karma.

Then

Agurulaghu guna

eightfold gunas,

meaning of agurulaghu in the

This explains

ontological

is

thus

pretty

the

anomaly

well the

context of the state of

correct

siddhas.

the traditional

meaning attached to agurulaghu ia the sense of mcaQfica rahitats derived

by the extinction of gotra karma is required to be
corrected. Once the quality of agurulaghu is
introduced, there is no need
to maintain that siddhas'
of their former bodies. It
physical extent is
2/3

seems

to

have been so maintained

guaa came
its

definite

established,

in too late,

dimension in the

which

because the introduction of

by the time of which the abode

total

structure of loka

compelled them to uphold the

without alteration.

size of siddhas' bodies

had

of

agurulaghu

siddhas with

become

traditional idea

firmly

of the

Jaina concept of Siddhas

Foot notes
1.

2.

The Agama

texts arc all based on Suttaganic,

Schubring notes that Samavaya 55b enumerates

of Jainas, p, 329,
3.

21

ft,

31

virtues of suidhus.

of

a siJdlia's

His Dactrine

2,

Abhidhanarajendra, under siddha.

4.

Schubring suggests that the concept of the

5.

Jainendra siddhanta

6.

ibid.

7.

ibid.

8.

For

size

boJy

observing the corpse having shrunk. His Doctiine of ths Jainas,

ko'sa, under moksa.

its

full

meaning

UmSsvati, p. 196

ff.

refer to Pt. Snkhalalji's

ft,

1.

is

derived from

p. 329,

commentary OH Tathnrtha&tra af

}"S;\'ika

AN OLD VERSION OF THE JAINA RAMAYANA*

C. Jain

J.

Introduction

The narration of the well-known

Vasadevahindi (FJ/)

(BKMf

Gunsdh -^
was used

Rama

tale

which

story

is

the

ia

given

and the Brhatkathamaftjan

BrhatAatha of

the Kathasaritsngara (KSS}*,

shows that the

in the original

was also included

a which unfortunately no longer exists as an extant work but which

as source and model for much of ancient Indian literature. Since

the Brhatkathu'slakasangraha
references 4 to the episode 5

(BKSS) is incomplete it contains only a few stray

The Vasudevahindl which it is argued here contains
Ramayana, raveals some interesting transfor-

the oldest Jaina version of the

mations of the popular Vnlmitd Rarasyaaa,

The Role of Vidyadharas

Gunadhya chose

vidysdharas, masters of

art, as

magic

heroes

of

popular narration, "Tales of vidyadharas are, even more interesting

tales of the gods," says Siva to Psrvati when she asks him to tell her
extraordinary story,
influencing

ancient

some

The imaginative tales later forma part of the Brhathatha,

Brahmanic and Jaina literature as well. "Divine

beings are always happy, whereas

humans are continuously sad and

proclaims Somadeva, author of the KSS,

life

his

than

of the vidyndharas,

who

are

full

"And

therefore, I

of mirth and variety."

want

to

grieve,"

narrate the

Somadeva's comp-

osition only summerizes the

most essential parts of the Brhatkatha.
Vidyadharas are also mentioned in the well-known versions of the
Ramayana and

Mahabharata and

later in

Buddhist works,

not appear as real heroes the

works (KSS and

BKM)

they

and Jaina

do

but in these narrations

they do
BKSS, the Kashmirian

in the

narratives.

particular Jain contribution to the popular

their version displays the

*

way

This paper was read in

School of Oriental

Ramayana tale is that

damons but rather

Raksasas not as meat-eating

London on March
and African Studies,

13,

1974 at the

University

conference

of London, to

held

by the

celebrate

the

Quanercentenary of Tulsi Das'a Ramacaritamanasa.

1

Ramayanam

in the
Mayanavegalambfta, 240-45,

107-12-26; PrabhavatI

Ramakhyayika

IV.52; XVI1I.503.

A comparative
KSS and

MM

is

telling the story of

Ramayanav r ttanta

study based on different narrations of the

has been presented by the author ia
his

soon to be published.
6

The

to

Naravahanaclatta

(15. 1-51).

earliest reference

Vasudevahindi

the

BKSS

work on the 'vasudevahindi

'

is

found in

the

Milindapanho

(267).

see

H.

Ltiders,

Klein

An
as

the

in general,

old version
of the Jaina
Rsmsyana

and

vidytidharas,

the vanaras

Wtew

Pious tradUion they

Bounce

are

Ktfa,j

To

"

the World

^ C JS

their own kings laws, cities and

law court, But the
represented as licentious, jealous, and
an abductor of
the Jamas emphasize, a breech of
the moral code on

can cost him hi. divine

dignity as well
moat not show disrespect or do
or to a

Jama

couple,

KSS we

In the

otherwise the

"

God

propiated

as his

magic

distinguished vidyadharas.
Siva with such powerful

'

'

umn,

nhh"
ralfso

tha^he was

austerities

and

aba ndon

wiil

forming two major

But once a certain

mountains,

most

raignty over both the regions,

'a

'A

art

JaL ales,

to the

are told that the

vtdyadharas have two

yardha) in the Himalayan

assJ gned to the

v/^

women

the part of

injury

aD

23

am aWe b^

therefore over all

vldyMharas*

The

KK

description tallies with the description offered

by the Jainas ; the similarity
between R.abha, the first
emperor of the
i haras and
Usabha (Rsabh")
the f,rst
Tjrthankara of the Jainas, is al so
noteworthy here his mo
probable that the Brhatkatha of
was
the
Gunadhya
common source fo
both versions. 8

^m

The Jaina Ramayana Presented

The

in the Vasudevahindi

Rama

story contained in the Vasudevahindi seems to be the

oldest
version of the Jain Ramsyana and it is based
more or less on Vslmikl's
popular version. The followiog are some of the main features
of the tale:
(1)

After accomplishing the

magic art pannatti, Ravana,
!s attended
upon by them in Lanka.

is

honoured

by the vidyndhara lords and

The magic art Pannatti seems to have been

quite popular among
vidyadharas. Dharana bestowed this
magic art along with many others
Nami and Vinami (VH 164). Pradyumna
son
of Krsna
(the
his
t

Satyabhsma) obtained

by

to

from Kanakamala, a vidyadhan girl

(92;. Pradyu.
Samba (son of Krsna by Jambavati, lOSj, and

mna

it

gave it to
bestowed ic on her husband Vasudeva so that he could
(308). PrajfiaptikauiHka

258,289) and the

in the

the

queen

KSS

BKM,

is

mentioned

(5.160) as a

the

JBSS

Prabhavati

defeat

his

(XX.304), the

enemy

KSS

(25,

of the vidyndharas. We are told

(111.52) that prince Naravahanadatta concentrated on the science

of PraRapti, who thereupon

her about his parents.
Sc/triften,

in

"Die Vidyadharas

gum

presented

herself

in der buddhistischcn

to

him,

Vasudevahindi, 264, 20-21; Trtsasjisalakapurusacarita 1.3,213.

KSS

L- Aisdorf,

ZDMG,

(1938) Vol. 92, p, 479.

he asked

Literaturund Kunst," pp, 1Q4-119

109. 61-74; 110.18.

and

C. Jain

J.

24

A
Maya approaches Havana with a proposal of
(2)
The experts in reading marks predict
marriage to his daughter Mandodarj.
the destruction of the family.
that the first product of her womb will cause
she was married
But thinking that her first child could be abandoned,
vidyadhara called

Mandodan gave birth to a girl who was

anyway. In the course of time,
art
and
tirakkharam,
enclosed in a casket and concealed by the magic
then placed under the ground of king Janaka's garden. But while the ground was being ploughed the casket was caught in the ploughshare and was
handed over to the king, who entrusted the live child to his queen Dharini
and had

it

brought up like a daughter.

There are various versions regarding the birth of Sitas a)

n
said to have sprung from a furrow (slta}
ing the.ground, she

is

called ayonijs,

to the MahabhTirata, Valmiki's

is

the daughter of

Jstaka. she

brother

i.e.

Rama,

(d)

In the

natural

Vasudevahindi,

way.

and

In the

(c)

the

wife

Gunabhadra's

the daughter of

is

Rsvana by

dition can be found in the Tibetan

of

Dasaratha
her

own

llth

Century A.D.),
queen Mandodari. An echo of this traand Khotanese versions of the Ramayana

his

dating from about the 8th or 9th Century A.D. as well as in the

of Indonesia and

is

Uttarapurana (9th

Century A.D.) and the Mahabhagavata Devlpurana (10th or

she

she

Ramayana, and Vimalasuri's Paumacariya, she

Janaka, born in a

the daughter of king Dasaratha

is

since

made by Janaka while ploughwomb-born, (b) According

not

Thailand. In the

Tibetan

version Sits is

versions

enclosed in a

on the water, where she is found and adopted

copper
12
In
by an Indian peasant who names her Rol-rned-ma i. e. Lilavati ).
a
the Khotanese version
sage living on the bank of a river opens the box
and rescues the girl out of compassion for her plight. 18 Sita's leading to
the annihilation of Rsvana's; family and her discovery in front of Janaka's
and

vessel

floated

plough must be older than the composition of the Vasudevahind], However,

seems that the Tibetan version of the Ramayana was influenced
the

it

by

Brhatkathti of

Gunadhya."

achievement of the two boons by Kekai

(3) The
(1) King Dasaratha,
pleased with his queen Kekai for her expertise in the art of "serving in
:

10

Also tirikkhanni (84) and tirikkhamani (16*). Tiraskariv ika is used in the sense of a
curtain in the

SKSS (XVII

81; also the

Ramayana,

ii.

15.20)

and

in the sense of a

rod (XVII, 157).

11

invoked as presiding over agriculture (Rgveda, IV,

57,6). Sit'kara is counted
as one of the 18 taxes (Avasyaka Wrytikti 1078);
Brhatkalpa Bhasyy (1.3647) has
mentioned Stfajanna (SVayajnO), a festival when cooked rice was distributed to the

She

is

monks.
12

See Jan

De Jong, "Three Notes on

the Vasudevahindi,
"Samjfiavyakarana, Stadia Indo-

logica, Internationalia, 1954; Rev. Father C.

13
14.

H.

W.

Bailey,

G. Bulcke,

BSOAS, Vol. X,

Ibid., p. 262.

p. 564.

Bulc'ke,

Ram'a-kaiha, 1962, p, 261ff,

An
bed",

old version of the Jaina

(sayanovayaraviyakkhand)

is

army and got her husband released from

she was granted another boon.

kind of "service

in

RSmZyaw

g ran ted her a

the enemy's

bed" has been described

in

and the

BKSS^ when

Buddhisena (Gomukha

25

boon.

Kekai

(2)

led

an

for whfch

custody,

the Vasudevahindfl*

in the BfCtlS), a close

a'sso-

Samba (Naravahanadatta in the BK&S) is entertained by a

young prostitute named Bhogamalini (PadmadevikS in the BKSS) by employing
a technique of massaging known as stanapiditaka (pressing the
breasts). As
ciata of Prince

Brhatkatha was

the original

contained such

have

full

of passionate love

episodes, which were later

Jong and Bulke have called

it might well
by other writers.

stories,

utilised

form of legend "primitive. 18

(4) After becoming infatuated by the beauty of Sits, Ravana directs
minister Maiica to assume the form of an illusory deer studded with

his

gems

(rayanacitta)

forest as hermits.

Rsma

10

this

in order to

As soon

tempt the young

'

warriors

living in the

as Sjta beholds the deer she asks for

follows the animal with a

bow and arrow

in hand.

it swiftly
moves off.
goes along slowly, but after
it is not an ordinary deer but an illusory one.

Rsma

it

as a pet.

the deer

First

begins to suspect

that

Earlier in the Nilajasalambha (181, 15-20) of the Vasttdevahindl a very

similar description is given when Nilajasa asks Vasudeva to catch a baby

peacock as a plaything

for her.

Vasudeva

later

remarks that as

Rama

was

deceived by a deer, so was he by a peacock. Ultimately Nilakamha assumes

form of a peacock and abducts Nilajass while Vasudeva remains helpless. In similar circumstances Ajinavati, the prototype of Nilajass, is kidnathe

pped by a vidhyadhara named

Vikacika who

carrying off a cuckoo (EKSS,

by a demon
Vegavatj is

hawk

kidnapped

the

form of

XX.
(

flies

like a

through the sky

202.-226). In the

raksasa) called

BKM

(13.45-47)

Manimat who assumes

a peacock.

kidnapping of women by vidjtBdharas or

in early Indian literature, at least at the time of the
rak$asas was common
take Sita's
author of the Brhatkathn. Under the circumstances we can easily
This

all

indicates

that the

moreover we
abduction as ar> important part of the Bfhatkathn narration;
based on the
is
should not Forget that the whole theme of the Brhatkathn
abduction of Madanamafijuka by the vidliyzdhara Manasavega.
The

lTBh^e"c^led

16 arts of 'sayanopacara' are

paviyarasukha. 133,3.
in the Kama'sastra (1-3.14, Jayaraangala commentary).

mentioned

16

102, 17-21.

17

X. 140-152.

18

See Jong's above-mentioned article; Bulcke, Ibid., p.

The KSS, BKM, and H a ri?e ?a S Br hat.
Manininnita in the Uttarapmam (68.197).
a golden deer. However, Vimalasuri has ommitted this
kathako'sa have all referred to
that since Rama was obaerving a
his Paumacariya with the explanation
in
episode

402.

19

'

vow

(vratastha)

Sambdhi 4.3-4

he could not

kill

a deer.

J. C. Jain

26

Ravana, the ruler of Larika, his brother Vibhjsana, his sister's sons
Khara and DOsana as well as the characters of Hanuraan, Sugrjva, Vali and
(5)

Jatayu are

all

vidhysdharas.

Here, as in the Rimopakhyana in the MahabhSrata the story of Rama

(Ramsyana) begins with a long genealogy of Ravana, which is supported

by Gunabhadra's UttarapurSna. Though not

is

being

is

that

tries to

even touch Sits he

through the

air.

would

have been

means of

off,

car

into a palanquin,

Puspaka

but by

kept in his

custody

had Ravana dared

to

of his magic art of

flying
Ravana did not touch Sits while

deprived

According to the author

carrying her

mentioned, Ravana

specifically

violate Stta's virtue while she

Lanka. The reason given by Gunabhradra

never
in

his

magic

making

he transformed his divine

art

Sita get into

it

by

herself.

20

Similarly, the charactar of Vibhisana has been elevated. After preparing

a bridge when Rama's army (accompanied by Sugrjva and protected

by the
vidhyfidharas) reached Latika, Vibhisana approaches

Ravana and requests him

as follows
"Although unpleasant to hear, beneficial advice must be spoken
by the teacher, a servant or a relative, by abducting Sits, the wife of Rama
you have not done any good. It may be that the error has already been
:

committed, but you should now return

use destroying the

The master should not

the wife of a person

effort,

Is

are wise

devoted to an

which

evil
is

deed. That
easily

your
is

eaten,

and

real

am

servant,

victory

Intelligent,

but

endeavors,

why

own

of his

The

powerful.

You

or other you must succeed in

morsel

return Sita to

Also Hanuman,
Vslmiki Ramayana,

much

less

nevertheless

requesting you

you are
That

to stop.

and which

digested

my

friendly

Rama. Let your family members be

happy.'ai

who
is

no

of a king is his
and so somehow

properly after eaten,

proves wholesome after being digested, should be eaten.
Take
advice

Is

is so
powerful that he killed Khara,
even though, they possessed the
magic art!

desire even the wife

who

of his [senses.

restraint

her back to her husband. It

Rgma

family.

Dusana and Vali without

is

a vidytidhara and not a

a well-wisher of

Rama.

It

monkey
he who

king as in the

is

for

the first

time brings news about Site's

presence in Lanka.
mana are wondering about grieved in the
forest,

and learns of

20

their sorrow.

He introduces

When Rama and LaksaHanuman approaches them

himself as one of the

vidhyadharas

Uttorapurt?. (68, 213. 207); Compare the abduction of an

earth-dwellmg woman
Somasic. (Madanamailjuks in the
BKSS) by the vidyadhara Manasavega. He could
not v-olate her by force because of a
dangerous curse which would
bring him
(227 14 " 15)i " K
(XIV> 89 ~90) ' Kss (105
'

xac y

same a vice

is

offered

"

by Ravana's minister Marica in the

Uttarapurana

An

old version
of the Jaina

under the leadership of Sugnva.

Rama, and
Jatayu
is

another

fine character.

He

fights with

kindhi mountain,^ he reaches Lanka. But

news

Vibhisana's

Rsma,

that Sits was

kidnapped by Ravana. 23

does not

listen to the advice

given

join the

family

and

vidhyadharas

latter

after crossing the Kikbefore his death

Jatayu is able

his four ministers, he approaches

accompanied by
in

to

When Ravana

(6)

Ravana while the

Ravana overpowers Jatayu and

carrying Slta off.

to pass the

27

proposes friendship with

a witness to their
pact.

fire is

is

Ramnyana

Then Hanuman

Rama

army of

earth-dwellers

vidhysdkar'as

battle

common

also

began,

him by Vibbisana

Rama. The

and the

between the
of the

feature

Bfhatkatha

After Rsma's army enters the

(1)

city

of Lanka,

Laksmana marches

Ravana intends to kill Laksmana aad releases his

weapon does not work. Laksmana casts the same disc back

forward.

and succeeds to chop

After the war

(8)

Vibhisana

to the city

his

the

enemy

over, Vibhisana brings Sits back from Lanka.

Js

coronated

is

city in the vidhyadhara

disc, but

at

Rsvana's head.

off

and

of Arifijayapura.

King

territory (vijjsharasedhi).

Then

Sugnva of a certain
and Sita are taken

Rama

of Ayodhya in a heavenly car brought by Vibhisana and Sugnva.

the oldest version of the Jain

The Vasudevahindi,

The following
devahinttvs. real

(1) It is

Ramayana

points are worth considering when

period of composition

the oldest

estimating the

Fasu-

version of the Brkatkathn

of

Gunadhya among

the

or Prakrit works.
presently available Sanskrit

mention

(2) Its

K&amasramana only

the

In

Vise^a^avan

indicates that the'

of

(610 A. D.)

work was

available to

Jinabhadragani

him

in his time.

of archaic pecularitles

and

the use of the old vedha metre unknown

taking into the consideration

out-

(3)

22

Some

years ago, after

The mountain's
laya

locality
to

According

KiBkindhi

is

is

a study

making

not known, but

Hemacaudra,

it

seems to be somewhere .in the Hima.

was .situated on Vanaradvipa,

Mount Kiskindha

said to have founded Kiskindhapura

on Mount Madhu where he

tattled

VII, Jain Ramawith his followers like diva on Kailak (Tn^ti'^kSpumiacanta.

yana, Vol. IV. p. 109, 113.)

23

the Ramayana, Ravana, wh.le

In'the Khotauese version of
force, the
of tin rod with blood and
gather, lumps
and died. Bailey, Ibid, p.
'As a result Jatayu, became heavy
and Ravana has been

Jatayu,

24

The battle
for

b.twL

the sake of a

Rftna

women coring many

lives

woman's

Inrd

them.

Han? e,a
84,56-57)

baH ,
Ttm has

568

where

wo semor

hy

as a

ff.)
(Ibid., PP
by the Khotanese Ramayana
who decoyed the !and
^out the kings of Jambudvlpa,

talking

sake.

the

to swallow

565

condone
(BfhMakosa,
.

"upported

SstTat

fighting w,th
b.rd

for a

J.

28

C. Jain

work must have

Alsdrof showed that this
side of Jain canonical literature,
canomcal trt.2,
closer to the date of the
been of great antiquity and
of the mutilated and corrupted Vasudevahindi
After making a study
12 manuscripts and making a note
which was edited after consulting
* it seems that the text already east* at the time
a variant (ettha ,*to)
In that case he
its final
shape
who
put it into

text,

of

S8A.hadnm.ni,

of

just

a bit. In this

back

quite
be pushed
original text's date should
by
Jaina versions of the BrhatkathV represented

regard the
of Jina-

Hamamsapurana

Hemaoandra and others

sena and Tn^iMnpuru.acanta by

should also

be taken into account.

one has
the composition date of the VasudevahW
(5) While considering
and Krsua lagends of the Jaina cosmoto also consider whether the Rama
existed
whether
or
already
they
the
from
BthotkathV,
were borrowed

graphy

before the Brhatkaths's composition.2'

(6)

attacks

in his

Ramayana by

meat-eating demons
their tails
lise'

and the

28
Vimalasari
A.D.),
Raksasas should not be

the 3rd century

(end of

Paumacariya

Valmjki's

saying that the

as

vanaras portrayed
He has tried,

the tale in the Jaina version of Rama's story.

lower animals lashing

in effect,

mountains.

and uprooting

On

to

the other

'rationa-

hand San-

of
simply accepts the popular
ghadssagani, the author
or protest.
tale as it existed in his day, without any conscious editorialising
well be that since
Most likely he follows a different tradition. It may very
his Ramayana based on the ancient ballads prevalent at
the Vasudevahindl,

Valmiki composed

his time, the author

of the Vasudevahindl likewise based his tale on a slightly

some different ballads. Perhaps he followed

different version arising out of

the

same

version offered in the Brhatkatho.

Whatever the case

Paumacariya as well as

25

may
its

See "The Vasudevahindl,

be, the

explanatory and critical

tone of the

entire language strongly suggests that the

Specimen of Archaic Jain Maharashtri,"

in

the

work

3SOS,

VIII, 1935-37, pp. 319-333.

26

The

Vasudevahindi, 306-

See

author's

introduction

to

the

Vasudevahindl,

to be

published shortly,

27

See Alsdorf, "Introduction to the Harivam&purana - MahSpurana Tisatthimahapuriby Puspadanta, p. 121, Hamburg 1936- Here criticising the date
proposd by Buhler, he formulates that Gunadhya must have fiaurished at least in the

sagunalankam
1st or

2nd Century B.C.

2tl

V.M.

22

According to

by Jacobi, PTS, 1962.

Bphatkatha draws inspiratian

Kulkarni, Introduction to Paumacariya, ed.

author

of

RSrnayana, but VShniki drew

whereas Uuna4hya used accounts

his

Lacfite, the

of

the

heroes from
fairy

travels

"Essay on Guniidhya and the Brhattatha,"

Ft. Ill,

national legends
to

the

Ch. IV,

and

from

the

old myths,

country of enchanters

An old

version of the Jaina

RumZyana

29

was composed after the Vasudesahindi. We can therefore assert (hal the
Vasudevahindi must have been composed before the end of the 3rd
Century
A. D., the date fixed for the composition of the Paumacariya. Certainly the
contents of the
tradition,

Rama

There

is

no

story contained in the VasudevahinJi reflect a very old

mention of an ordeal

the Vasudevahindi, but this episode

is

by

fire

imposed

also absent even in the

on

Situ in

R-jmopakhyana

of the Mahnbh-arata, the Uttarapurana of Gunabhadra and the Tibetan and

Khotanese versions of the Raoiayana, Without adding too many Jaina religious touches to the story, the Rainayana as presented in the yasuJcKahin!.
is an extant version of one of the oldest traditions of the
popular tale.

ON THE EIGHTEEN

The Nayndhammakahao, the

refers to the

well versed in the

of

TiPrar

the

3fr

flraifireiWr

who was

In

the

Languages,

gq

Dadbapainna was

^gq^

<fr

in his

De'si

TUT

was a

Deh

ftf^Tf

in

the

we

find

3TSR*r%et-

named

was well

Kamajjhays

oj

^q^jnt

B
|

The

Curni (7th -century

A.D.) also refers

or
3TlTCe^ftaKT[f%R qr g^Tff^
which has the characteristics of the
Eighteen

language

Languages.
the author of the

Further Udyotanasari,

KuvalayamBla (778 A.D.) not

Languages, but also enumerates them by

format of each of them as observed

De'si.

illustrating in brief the colloquial

prince Siridatta in the narrative

5T-

arming

g55|OT

fsR<^

^j-qTO-sricrri'ftq

ijssqt

other ones like Khasa, Pnrasa,

2.

by

3TRe ^tolBfS

Having observed these Eighteen

1.

boy

Eighteen kinds of De'si Languages.

Ardhamagadhi

only refers to the Eighteen

^m

versed in Eighteen

3TT^^1TIR:flrar^t^

Nisitha

languages

Similaraly

ifaqr,

harlot

Languages.

D 3 ^ 3 ? 3 !" ? 4
^ r? q

well versed .in the

The Jinadasagani
to the Eighteen

there

Languages,

j^-.

oj-

rich

in Vivtigasutta, Omifaiyasutta and

W^F

Eighteen

The boy

>*

3jgR9^*iraift^q

De'si

Languages

Vaniyagama

in

skilled

Megha was
^q-

who was

named Devadatta

EfTlWFFr

(2)

.gi^#tamT%rcqr

sffr

Eighteen

references to the Eighteen De'si

Prince

Den Languages

qfara?

in

versed

Rtyapaseiiiya

De'ii

there lived a harlot

Campa
well

(and)

the

Anga of the Ardhamagadhi Canon,

than once : (I) ^n
a*
of
Stem

of

kinds

Eighteen

S^Ttr qra

?reflq

Deb

sixth

Deh Laaguages aure

Eighteen

^irraR^qirrcMwSTfoercq:

ftTI*

city

LANGUAGES*

DESI

Khadabadi

B. K,

Ibid,

1,3,

Suttagame

i,

Suttagame

I, p.

Vivagasutta 1.2, Suttagame

Ovavaiyasutta, Suttagame II.

5.

Rayapaseniya, Suttasame

6.

Vide

7.

Kuvalayamala

Intro, to

I,

I. p,

1249.

Gudgaun

1954, p, 32.

II, p, 102.

Paia-Sadda-Mahannavo,, Varanasi 1963. p

I,

XXVII

Gudgaxjn 1953, p. 957.

987.

3.

4.

Languages, Siridatta observed a few

Babbara etc. The following are the names

the

I.

Deh

All India Oriental Conference,

Paper accepted by
Kurukshetra University, Kurukshetra, December
27, 1974.

Nayadhammakahao

Singhi Jain Series 45,

Bombay,

34,

1959, p. 153.

session,

held

at the

On

the Eighteen

Deb

Languages

3l
in the

Gollae

Majjhadese, Magahe, Antavee,

K,re, Dhakke, Sendhave Marue
Gujjare. Lade, Malave,
KannEdae, Taie, Kosalae,
"
rahauhe
A^d e
the author illustrates
only sixteen iangua es and
A. Master, the two miss.ng j>*
Languages are possibly O

Thus

Moreover Camundaraya,

Tvr

A DO>

refers to

The

not call them

z> ft.

the

author

of

Eihteen

contextual

reference

to

is

the

of countries

like
consistmg
Trimgadha, L S(a, Vatsa Gauda
Karduka wherem hved people
speaking eighteen
Ffl to Gauda Mahar^ra Kurdaka lak languages
3{fl
,

mamappam

panvrta ScHkhanda-Bhamtamam ......... "io

Lastly Bhattskalankadeva,

of ins

Karnnta/ca

A.D)"

refers

hundred

while

dialects.

It is

Great

Eighteen

us that they are well

tells

find

any reference

canonical works.

known

to the 'Eighteen

The opening

TO

Mahn

in

the opening

verse

in Sanskrit

/1604

Languages

interesting to note

the eighteen, languages -Del, but

call

on

work

commenting

a grammatical

Sabdnnutisanam,
to the

here

that the author

and

(great)

at the

In

(Jaina) scriptures.

Great

in

Languages'

verse of the said

with

together

work

is

seven

does not

same time he
we do not

fact

any of the Jaina

as follows

*ft

The author's own commentary runs

as follows

mm^

mean

guages

known

well

close

Deh or

si4;

All

lan-

those that are spoken in the various

countries like KarnStak

Andhra, Magadha, Malavs

in

etc.. ..They

are those Eighteen Great

Languages

Agamas and Seven hundred

scrutiny

of

all

these

dialects.

references

to the

otherwise, would yield us the following points

8.

Ibid, pp. 152-153.

9.

(i)

Eighteen

languages,

For this and other details on the subject vide Dr.

Upadhye's Notes, Kuvalayamala II, Singhi Jaina Series 45, Bombay 1970,
pp. 144-145,

(ii)

may add

here that the Babbaras are the

northerners, mentioned as Vanaras, in
Vide Concordance of Purapa-Contents,
Hoshiyarpur 1952'

the Sanskrit Puranas.

p.

10.
11.

29.

Cavunilaraya Parana, Bangalore, 1928,

p. 70.

KarnSfaka ^abdanusSsanarh (With commentary of the

char. Bangalore 1923.

author),

Ed R. Nvasimha-

B. K. Khadabadi

3?

AH

(i)

Languages,

"Eighteen

work

the

is

Deh

or

otherwise,

and

to

The

works.

are Jaina

(400 B. C).

NsjadhammakahVo

references

contain

which

works

noted

above

the

the

earliest

one

the latest

is

the

KarnZ\aka SabdanusZsanam (1604 A. D.).

(ii)

and

the canonical works, the

AH

the

Deb

Eighteen

Nttitha

viz.,

Curni

as 'atth<arasadetibh(isa' t the

reference

Languages.

enumerates these languages.

the author also

In the Kwdayamlala,

(iii)

work

exegetical

the

contain

Kuvalayamnln

sixteen which
Actually he enumerates, of course by illustrating them, only
Hence it is clear that the list !s arbitrary and
include the Dravidian too.
the author

had duly

is

trying to adhere to the

acquired

number Eighteen which by

his time

the

ultimate

conventional

or

traditional

importance

source of which seems to be the Ntiyndhammakahno.

Camundaraya does not call the Eighteen Languages of his reference Deft. The context of his reference is the narration of the "Adipur&na.
(iv)

And

hence

he

obviously

to

sticks

the

number

traditional

Eighteen

in

this respect.
(v)

Bhattskalanka

does

reference by 'Deft but by

qualify the

not

he too adheres
tries to

To

Eighteen

known

Languages of his
Great languages.

in the

number Eighteen and,

to the traditional

Agamas.

it

the seven

conclude,

during

Nvyndhammakahzo (400 B.

hundred

his

time

dialects.

the period
C.), there

Unfortunately

languages.

Thus

at the -.same time

provide rather a true linguistic picture of the country of

by adding to

onal

Eighteen

'Mate' calling them

Yet he openly announces that they are well

we

round about the composition of the

must have existed some eighteen regihave no evidence to show
which

To be well versed in the Eighteen De'si

actually they were.
Languages
was a matter of proud accomplishment in those
days. The number of
Languages and the context of accomplishment were taken
as a

De'sl

tradition

up
repeated in later canonical
works like Vivagasutta,
and Rayapaseniya. Jinadssagani however refers to the
Eighteen

and were

Ovavtiyasutta

in the

De'sl

Languages
linguistic context i.e., while
discussing the nature
of the Ardhamagadhi language.
Cgmundaraiya obviously adhers to the same
number of traditional Importance. So also does
Bhatiakalanka, but he
tries to give
a realistic touch to his statement
by adding to 'it Seven

hundred

dialects.is

the Eighteen

Deh

take Uyotana's

12.
13.

it is

Udyotana who not only

Languages

list

as wholly

but

and

also

illustrates

truly reflecting

attempts to enumerate
them. But we cannot
the

linguistic

picture of

have taken here the

approximate date of the First Redaction of the Oanon.
This number too might have an
importance of some
I

tradition,

On

the Eighteen Deil

Languages

33

the

contemporary society. Because the number of the

regional languages '
making allowance for the inclusion of the Dravidian
too, tn 87S A D
could not be the same as it was in the
days of the MayadhammakahKo
It
must have been a large one. Hence we can
say with certainty that Udyotana too adhers to the same number of traditional
importance. But the
'

true value of this dated author's list lies in its

illustrating

format of the Sixteen Languages, the galaxy of

specimens
found elsewhere.

the

of

colloquial

which

aa

rarely be

Thus the number Eigeteen which

formerly denoted the Best languages
in the early literature of the Ardhamggadhi
Canon, has been adhered So
by the later Jaina authors in Prakrit, Sanskrit and Kannada. And ibis
number it appears was keeping for Jong its hold on the Kannada
people
to such an extent that there has come down in the Kannada
language 'in
idiom

known

as Hadinentu J3tigalu,'li

eighteen castes,

possibly

indicating

at some juncture of the

cultural
of Karnatak
history
importance of this numerical group of languages has been replaced by
of the same group of castes.

thereby that

14.

the
that

connected with the Agaatyt legend in

According to Shri S.B. Joshi, this idiom is
Dliwwai 1967, p. 6*.
the Tamil tradition. Vide Karnat^a-Sanskftiyo PSrmpitblk* 'I,

APABHRAMSA FORMS

THE VASUDEVAHINDI

IN

K. R. Chandra
Dr. L. Alsdorf 2, in his study of the language
of VH,
corne to the conclusion that the language
(having many
Sandesara while reproducing
rasuj

of

Vasudevahindi, has

Mahs-

Jain

archaic

is

forms). Dr. B. J.
Introduction to the Gujarat!

Ardhaniagadhi and Pali

archaic

the

same

in

VH. 4 has noted an Apabhrariisa stanza From VH. Except

from VH. have been noted by them.
Ap. stanza no other Ap. forms
on some Ap. or Ap. like
Here an attempt has been made to throw light
translation of
that

forms which are available in the VH.

i.

Words

with

sruti

forms from

and gpaq (62.16). Pischel records these

Amg. too (ujjoviya-246 and jusalaya-231).
g$3fa

(47.9, 11)

common

in Aing.

as

nurse).

^Jdhe-^dhay

S4-j'=e=so}'*5va) and then taking

It is

gg-^j (utqja, 18.17).

PaialacchWamamnia,
'udaca'
2.

(!)

which has

has

It

Nora.

Sg.

forms

fflffein

not

or

'!'

noted

by

dhay=dh'ava

'yci*

as

for suffix 'ka'

'ja'

Pischel.

(on

the agentive suffix,

and

though

it

It

can be

give

the

sucfc,

basis

of

dhaval-}- =xdhBW

i, e,

PSM

the

it

^pravraj ->pra-

dhnpay=to

suck,

not recorded by Pischel.

'va' sruti for

Use of original bases

(a)

It is

(dhq)>ati)=zto

nurse =d/jaraj'r>dtol,

dh'Spayitn^a

record

formation should be explained as

Its

27,I2=a

(rfterrt,,

explained

Pischel does not

(pravrsjita, 21.17, 24.4).

qs3lf39{
Js

quotes

it

from

remaining word

is

of Skt. word

case-forms:

(f%i%zi

fRwrr

3TraV38.17,

in

a verse) Masc.,

V,

ending stem.
(b)

TOT (Wfr

5?

^W

df^q(qr) -30.3, in

a verse) Neut.,

'a'

ending

stem.

1.

I.

By the courtesy of the A.I.O. Conference held in Dec. 1974 at Kurukshetra.

This paper was read there in the Prakrit and Jainism Section.
Bulletin of the

School of Oriental Studies, Vol. VIII,

pp. 319,

i.

VasudevahlmiT, Atmanand Jain Sabha, Bhavnagar. 1930.

!,

Intro^Iuctjop, pp. 15-30.

i,

,ESM

Paja-Sadda-Mahannavo.

ff.

Apabhramsa Forms
(c) f%55r5i3=1%55T3tg(cCT

K^

(d)

(?H

Such forms are

(li)

several

feminine

stems

(36.9),

3.

PCV1

ending stem.

<ti'

Amg. canon and Paumacariyam.

instances

used

as

of

(37,21),

Sg.,

$mm

we

also

(?)

Shortening of ending long vowel of Fern, stems, Nam. Sg:

3^

sfrT

(cf?t

Nom.

"S^
for

form of

Sg.

wn^T^r

'a'

The

^l^-I0.2l).

svrlting aft

(H)
(iii)

''
ending Masc. base, changing in

We

can

npt

scribe's error in

3.

Use of long vowel

in place of a nasalised short vowel in Ace. Sg

ftfsm flfl (3 f
'' ending stem.

^^ft
(jETSKsft

^
(

6.

as

editor has

lffr.

original

qTq^S^I^Tf^cf: (fq^oi'lI'Tt...^^^ f^Hl|-19.15].

of this form because there is probability of the

such feminine forms,

find

be sure

(i)

(56.6),

(31.19),

etc.

(56.6)

3*%<W7

ending original
5WK5t<Tf

e.g.

iflfftfl

(16.2),

^tnofi

and

'a'

-Ace.

sfoRTROTTfjbft

ftcft

vrongly suggested ^?ft

4,

ending stem,

ending stem.

'a'

Neut.,

In the

Stffsf

(61.5),
fieft

irf%WT

(b)

35
<u*

There ate

fesTHTST

Vamdevahindi

fgf-70.16) Fern.,

traceable in

Ace. Sg. forms

(a)

in

v 1%srng qftwf%,6.iG)Neut.,

(^fifs^oi

3%$ f^% qtfi55^^-19.17).

^?IT

(^....3^5551

qft$fol-I5.14),

f ending

3tRSt-33.I4),

(^

srfgsg!

cir?T

Masc..'/' ending stem.

i?pl

arfla^

(....qfwtq

I?|^

^^S-48.38), Fem.

stem.

Appending of

as

'na'

short

short vowel
lengthening the preceding

Inst. sg.

termination

of the base,

which

(though

is

after

again metr!-*

causa)
?TfiDT

(iftx^t

ending^ stem.
Pischel (379)

Jf

fttr^r,

THI T
are

Such forms
notes

an^T,

STR^II

g^H

in

-35.8

in

traceable

Amg. but

in

PCV.

a verse),

and

Masc.

DhUrtskhySnam.

either before enclitic or in

1

the end. Pischel (405) quotes

from-Zw.

Inst.
Appending of 'e' as
as
or to say that use of Loc. sg.

7.

1.

PCV=Paumacariyam

of Vimalasuri.

sg.

Inst.

Erzahlungen iRflN metri-causa.

inflexion in
sg,

ending Masc. bases

K. R. Chandra

l$

(t
....

-29.6),

^gq-jftqr^-70.14);

tr fa^T)

1SI?

PT%^t

<H~t

Jftafsft

IJ55q

sftaft-60.il).

PCV. we

la

Some more
though

from

instances

Loc. Sg.,

are in

they

one such instance

have

Appending of oblique

8.

VH.

OT^f

can

be

Jf

inflexion

4feui

without

'e'

tT3T<l,

as

interpreted

JToS ^
1

*tt

e.g.

Sfl^f

%5r4cl'

Inst.

Sg.

stJi^f-29.27,

the ending

lengthening

short vowel of Fern, bases.

(35?F

IJ& ^SJCJ %^3PI-61.5),

''

Inst. Sg,,

ending.

Similarly use of Inst. plu. for Loc. plu.

9.

at

There

155Iit-55.23).

In the

Amg.

canon,

PCV.

is

and

pure

form

Locative

Dhurtzkhyvnam we can

too,

e.g.

trace similar

forms.
10,

Use of

inflexion

'i'

in the

Loc. Sg. of

'a'

ending base

.:

'

IJ
Ht|5i"rrfft I=?!rffr5!5 traty (v.l.
|

wsjwsirret ?t s^asur
11,

^ffSr^r

Appending of

the

in the

old

Ms. of

silfo

(cTf^T

JfifSfoir^fSui

3ti *?wv5$w\-5l
A),

termination f| as Present

Indicative of II sg

(^

q% (ift P" q%-63.l4) and %f|

qq gw* ^%-57.S6, i.e. 'Where
do you come from ?' and Why do you take
away this cart ?' respectively).
12,
of
the
Appending
termination f| of the
Imperative of II
sg.

to the stems ending in short vowel

sr,

i.e.

without lengthening

short vowel (as in Ap.):

form

ftr-11.26)
is

for

showing

respect

to

the

concerned

nun

by

the ending

use of plural
courtesan

the

Kuberasena.
13.

Elongation of Present and Past Passive

participles
suffiXj

I.

a tendency, that

is

commoni

See Introduction to Sandefarfcaka

by H.C. Bhayani

in

Ap.

by
:

appending

Apabhramsa Forms

PCV.

In the

From

-76.8.

with

participle

Forms

14.

in

also such forms are

the

VH.

suffix are

and

the

Vasudevahmdi

the instances of

words

more popular

faithful

(srom?, tfl

in

of past

elongation

fo&r 55^-57.16, *M

37

gp

available, e, g,

passive

I TO%*lrt-59.27.

if

and

Apabhramsa

NIA

languages:

arwH=worthy,

(i)

you) Unfaithful
Voc. Sg.

where

Pischel does not record

quotes

Hem.

notes

(4.39)

derives

485)

Prakrit
a

as

an

'aryaka'= grand-father.

3Tf^?=s?fqer (gr....rf?arr f ^wKicr^Kf

*Bf^gr-6Q.22)

(196,

root=^=

to

STfe?

as the

from

aifeff

^q

form

seems

ndesa

of

be past passive of

to

whereas

ffqi,

<RS.

MWSED'

origin

from the toot

3fl55?

Our
records

aw%

o reach and

Therefore,

etc,

Pischel

+ feq;= ^fgTqft.

srr

foq;-

0,
further explains
as causal of ?S=
move, throw, cast or to deliver, surrender, olfer, present
there seems to be some
possibility of the
of

to cause, to
,

for

(OJ)

Masc'

?),

from BhaimyaUakahr,

it

Ap. form which stands for 'arya'srworthy, not

(ii)

^feq? %, 65iS

your that (dear) Vasantatilaka

is

PSM

it.

and

3$,

In Gujarati there

is

etflossj

str^i

as

its

from

past passive form.

sj53=to

and

give

then

=given.
3ner=3JT

(iii)

+ s=(tT),

(siRT->iflR)=to coine(355Hif^r 3TI^

Pischel (254) records it from He.
4,367.1

from Ujjaytni-43.21).
419.3 under Ap.
This formation

is

Skt.

P^, from the root

(iv)

3^?=3E33!=a

just

...^^55M
but

351551

%&,

the causal

of

snr,

from

mortar

5K^3! or

have

the line of

3W3

and

also 3fi?5l

and

1-44.18), Pischel (66,148) records

from Amg. and

We

on

to suck.

?t

Pkt.,

OTt
and

PSM.

too

records

are not noted by them,

35^55 in Gujarat* and

S^sl and

in Hindi.
(v)

Stfear=3rfer=loose, released, '(st^Rf ^ % <JS3W-61.9Pischel (238) records

horse's) saddle was released).

Ap.
1.
2.

Monier Williams

Shreyan=A
p. 239.

and Dr. (Smt.) R. N,

Shreyan^

puts

it

His (the
under

it

under pure

Sanskrit-English Dictionary,

Critical Study of

MahapurSna

of

Puspadanta (Desya and Rate words);

K. R. Chandra

35

Desya word.
Its variant

phediya-%f%3f for which see

is

reading

ai^R

record

not

does

Pischel

to praise.

rocking in a

PSM

recorded in the

is

further,

a cradle, (s^r...

in

or

I2.5=lullaby
It

St3?T).
i.e.

to sleep, rocks

a baby

11.28=lutls

qf?4%?

(vi)

cradle,

but as qf*tf

Dr. Shreyan

it.

calls

it

records

it

a pure Desya word. 1

(vii)

Tj^HiirstrjW^, sons and daughters,

and

Pjschel

PSM

do not

(cfFT

it.

Dr.

record

<|

Shreyan

under pure Desva words. 2

..

(viii)

(f^=to

%l%q=$>feer

Dr.

it.

*{%53j3?t=5irf|

PSM

5
Jr,

records

available.

from

Compare

(206)

it

under

Desya

Pischel

does

it

used

is'

Pischel

1831^-67.9).

records

in

the

does

not

words. 4

In

'to loosen'.

brother's son (12.1).

it

later

In the

literature.

not record

ARK. 5

it

is

it.

not

tfsfM and Hindi

Gujarati

combined with, (?^si%zff5[f).6.10). Pischel

records ffalxH from the Sthaaanga (512) and explains it, 'bhil

tHfsi^fea, mixed

(x)

=3

Shreyan

Maratht 'phedane' means

(ix)

MWSED). Here

hurt,

sense of removing (%ffq

record

bhedane' which
include.

The

is

with,

not

ARK

from the Sthanaiiga

correct.

also
(p.

Its

explains

meaning

there

the

same

it

in

to mix, to

is

way

quoting

365).

Compare Gujarati ^aqg=to mix.

(xi) foTSSteftEjrss,

(limbs)

to

wash

off,

washed off with

(!^q -%sf3TTV35.9,

pure

fERstfosr^ \-ffa (vide PSM).

Rajastham there

%ifgq=^rf|^

(xii)

is

the

word

water).

fwg=to

relations by marriage,

with

qifJrsPEglsrWflai

Pischel does

not record

wash

1.

Ibid. p. 254.
Ibid. p. 266.

3.

This

is

a variant reading for

gfflrzf which

4.

Ibid. p. 269.

5.

AbtudhSnarajendrakoBS.

is

records

'fq-'tsss.

In

off.

70.10. (father-,mother-,brother-

and sister-in-law)

2.

her body

already mentioned earlier.

ApabhraMa Forms

in the

Pischel does not record

KT (v.l. <&B)=W. became,

I stands for the root * and

(xiii)

other roots and

Prakrits..

become

The above study of

g*rert

and

*fotf&l

W|[
its

in

the language

portions of

The data analysed here proves

aid words (i) which are

which positively belong

of

its

positively

A p.

the

^^^
f

part,

number

Ap.,

of

i.e.

See He,

4.

61-.

1.

See He.

4.

351 and Pischel, 476,

etc

with
_

independent

eg

covers
to 76

i.e.
i.e.

forms

more popular
traceable

whtch

Apabhramsa, Study of the remaining portion of

our notice some more Ap. material.

to bring to

1,

pf along

language,

Vasudevahirdi

first

to old strata
also,

there are a

the

only

pages only

clearly that the text has not

only the forms

tentatively

(ii)

literature but (Hi)

qgpr,

But the use of the

popular

39

past passive form

prefixes such as

found in earher

Vanidevahiifi

Compare GujarsU *nd Rajasthani

it.

word 331$

(Hemcandra's Prakrit (Jramroei)

in

Ap

in older

or

Pkt

can be called as

VH

is

expected

*DHATUPARAYANAM-A REVIEW NOTE

M. Shukla

J.

Grammar were

i
Sanskrit
Ancient works on instruction on

two heads,

The
Satrapatha and Khilapathaa.

viz.

latter

divided under

included Dhatupatha,

Ganapstha, UnadipHtha and Lingsnusasana.

The

Dhatupatha available

earliest

to us in

ning of roots was already

speech

into

regarding

all

that of

is

enumeration and meaof

division

Yaska's

well-developed.

form

complete

discussion regarding
Panini. Before Panini scholarly

and
nama, akhyata, upasarga and nipata
nouns being root-based testify to a detailed
lists of nouns and verbs were prepared

Small manuals and

the

parts of

discussion

study of roots.
for

purposes of
Booklets on

They were named books of enumeration (Parayana).

nouns were called Nsmaparayana and those on roc's were called Dhatupalike Bbaguri, Kasakrtsna, Apisali and
rsyana. It is likely that grammarians
These have not come down to
Sskatayana had prepared such manuals.
them.
but grammatical tradition has preserved some references from

study.

us,

number of

references to the root-lists of

earlier

grammars

Panini are found in Ksirasvamis Ksirataranginl (1050 A.

yarakska's Dhatupradipa

and other works.

siderable help from these

earlier lists

Psnim's
constitutes

which,

Dhatupstha

Dhatupatha

i. e.

i.

can

Dhatuparayauas.

e.

than that of

circa),

Maitre-

accepte con-

understood as

be

of roots and

list

D.

Panini probably

Dhstusutrapatha
Dhatvarthapatha, a list of

meanings. Both these are combined into one. From cross-references between
the sBtras of Paaini and the satras of Dhatupatha, we understand that
*

DhStupirSyanam, Kalikalasarvajfia 3ri HemacaadrasBriviracitam, prathamo bhagah

edited by Muni Yagovijaya and Muni municandiavijayaji, Ahmedabad; price Rs

15-00; 1973.

and

are

the

two words

used

for

grammatical

1.

Uapdesa

2.

Khilacf. Vamana-Jayaditya "Upadiayatenenetyupadesah Sastravakyani siitrapathah

pathaka. Katika on P. Sn. 'Upadesejammasika it', 1-3-2.
(a) Jinendrabuddhi understands khilpatha as Dhatupatha and accepts the suggestion
1

that 'ca

SfistravSkya

of KhilpSthasca of KSsika suggests prfitipadikapafha or

(b> Haradatta,

The word seems

Ganapatha.
Ganapafha and VSrtikapStha by
Padmanjan on Ksik on Pa. Su. 1.3.2.
had a fairly old currency (a) Patanjali uses the word

however, understands DhatupSJha,

the ietm khilapatha;

3.

to have

cf.

ijabdaparSyana in SabdapiSrayanam provaca

p.5; (b)
1.1;

(c)

instruction;

'Ruejhisabdoyam kasyacid

Vamana-Jayaditya

Kaiikfi; intro, verse no. 1 a.

nantam jag3ma.

granlhasya

refer to works

like

Mahabhasya

(Keilhor

vacakah'-Mahabhasya Dlpika, p. 17,

Dhatupargyana and NSmaparayana-

Dhstup-arnyanam-A Review Note

41

Panini did compose a Dhstupatha himself*,

although reputed commentators like Jmendrabuddhi do not accept this facts. A later
tradition ascribes

the

of meanings
(Dhatvarthapatha)

list

A. D. about),

seems

It

plausible that

to a scholar called
Bhimasena (750
Bhimasena took considerable
pains

Dhstupathas and Arthapathas known before him and over the

discussion in Patafljali, edited the
Dhstupatha and Dhatvarthapatha

over the
earlier

combined both

and

tupatha fixed for

all

into one so that

we have a complete Psniniya Dhs-

time.

In confiirmity with the system of his grammar, Panini divided

the Dhsmaterial into ten classes
(ganas), gave further sub-classes to them,

tupath'a

the three

viz.

padas

Parasmai, Atmane and Ubhaya were

arrangement of roots with their sub-groups according to

and accent-determination and gave a special treatment

Dbstupstha had

PSnini's

brilliant

classified,

the final
to

made

the

consonant

the tenth class,

commentaries from Ksirasvami, Maitreya,

Sayana and others.

The Katantra system had probably an

Dhatupstha

original

which has

been called

Kalapadhatusutra by Leibisch". It was remodelled by Durgarecent Dhgtupatha

simha, the famous commentator of Katantra grammar.
work called Kasakrtsna Dhatupatha is claimed as older and fathered on

Kasakrtsna

whom

Panini has quoted. The internal evidence from the work

does not support the claim.

Of the Dhatupathas belonging to systems other than that of Psnin!

Candra Dhatupatha has made simpler and more systematic innovations. It
gives only one meaning to each root, removes accent and specifically terms
roots as

particular

Among

the

vowel

'

*
i

before an

Grammarians,

Ardhadhstuka

affix.

Jalnendra's

Dhatupatha
system found among them. It retains the older
class-division (gana), removes accent, gives different anubandhas,

represents the

order of

taking the

Dhatupathas of Jain
general

omits vedic roots and offers simpler

raksane', 'sankane' for

'saAksysm',

Sakatayana's Dhatupatha

follows the

meanings

to

'saithilye' for

roots (e.g.

'guptau' for

'daurbalye' and

so on,

Dhatupatha of Jalnendra.

are not relevant 5n a

Although the general remarks presented above
on the phatuparayana .of Hemacandra part 1 they will be

review-note
4.

(a)

(b)

Slisa Aiingane (Pa, Sn 3.1.46)

glisa Aiingane (Dhatapafha (1V.77)
TanQltarane taksah (Pa. Sn. 3.1.76)

Taken tanttkaratte (Dhatupatha

(c)

5.

6.

Lubho Vimohane (DhatHpatha

Lubha Vimohane (Dliatupajha

1.685)
1,685)

VI.12)

hi ganakSro anyaka sOttakaia ityukEtad ganakarah prasfavyah na sutra/tarah anyo

tarn prak. Nyasa pn kasika on IE. p. 373 (Rajaaahi)
Zr Einfahrung 1.7
Anhang II, Brealau and

Kslratarangini,

Samb'odhJ4.3-'4

M,

J.

42

Shukla

the importance of Hemacandra's work. Hemacanhelpful in understanding

the name is in condra names his work Dhstupsrayana not only because

works

firmity with the old

viz.

Dhatuparayana and Namaparayana suggested

and mentioned by Vamana-Jayaditya,

Patafijali, accepted by Bhartrhari

but also because in the strict sense of the term the

by

enumeration

Pnrayana

works.

and to

the tenth class

second (Adadi) 7

He

employs
e.g. 'V for

'adjjdi'

'p'

curadi' class.

and

He

to

treats the third

1980 roots

and

denote each
f

'hvadi',

c'

known

to earlier
is

class

for

work has a
other

in

than

better

carried to

denotes the 'anit'

system of

Dhstupatha

sub-classes of roots

various

(Hvadi) as a sub-class of the

into nine classes (ganas). He
of root,

except
'

the first

'

class,
'

'

for

t
for
'svadf,
s' for
kryadi and
roots by using anusvara. In the bhvadi

'divadi',

'tansdi',

<s' for

an order of alphabetical arrangement regarding the anit,

Hemacandra's Dhstuparayana is a mine of roots little

vet roots,

stics

it

He

is

is

for 'rudhlidi'/'y' for

class he maintains
set

which

divides his

anubandhas

ludadi',

perfection of order

The

and

classical Sanskrit literature.

For the student of

lingui-

invaluable.

Hemacandra's enumeration of roots

to each root or a cluster of

entary which

is

accompanied by meanings given

To these he has added his own commThe commentry is greatly indebted to Ksjrais

roots.

called Vivrti.

tarangini of Ksirasvsmi so far as general remarks are concerned. This kind

of writing

method was prevalent with scholarly writers. We have many general

to each other in the commentaries of Ksirasvgmi, Maitreya,

remarks common

Ssyana and

others.

Hemacandra

refers to his

own

satras of

sabda-nusasana and discusses particular forms arrived

at

Siddbahemaby him from roots.

In adding these illustrations he has an eye on their use in literature,

The

earliest edition

name

this

of Dhatupsrayana was

Vienna under the

in 1899 at

to the

work

published by Job.

name Haima-Dhatuparayana.

against the

testimony of two

He

Kirste

has given

Deccan College mss.

work is named as Dhatupsrayana.

Muni Yasovijaya and Muni Municandravijaya have edited Dhstuparayanam Part 1 seventy three years after Kirste's complete edition.
consulted by him, and where the

The

editors have probably accepted as a basis of their edition fourteen

printed forms of Dhatuparayana, prepared ealler

Hence

on

the

'Iks!

work which

is called first

darsane', uo. 882 of the bh a vdi class.

provements

numbers

present

upon

the

to the sntras

earlier

by Munisri Harsavijayaji.

part ends with

The

commentary

editors claim

complete work of Kirste.

some

They have

im-

given

quoted in the

commentary. In the foot notes they

have occasionally explained the formation of a word
here and there. They
have

7,

sometimes

given

references to the remarks

quoted

by

Atliadatlyantargano hvSdayah, P.162, Haima-cjhatnparayana

(Kirste)

Hemacandra.

Dfl " tu

Some comparisons and

P(trTiyanam~A Review Mote

parallels with

remarks

in

43

Madhaviys Dhatuvrtti and

Maitieya's Dbatupradipa are offered. The editors should deserve praise

kind of enthusiastic endevour.

for

this

editors claim that they have made use of eight palm-leaf manusobtained form Pstan. They do not give details about the manuscripts.
readings found in those manuscripts are sparingly

The
cripts

references to the

The

given.

may be

have

permitted to say that they

considerable help from

accept

Kirste's

edition.

It

allowed
is

likely

themselves to
that they

have

Deccao college manuscripts. However they do not refer to the

Kirste has
mainly followed the Deccan College
readings from them.

consulted

manuscripts.

Against a combined testimony of the mss.

1.

Sam

pa

1,

Vs, Pra; Sam

1,

Sam

2,

Taps and Kirste

in 'avayavairanyo-

dha-vatiti Sarah', the editors read 'avayavairanyonyam sarati Dbavatjtj

nyam

ssrah (P. 12, L. 25). Here

2.

The

editors read

'sarati'

is

unnecessary.

'sankocitah'

iti

tu

kuca sabde

tare' (P. 19 L.

19)

'Sam 1; 'Sam 2; 'Pra'; 'Taps'; and Kirste which read

against the mss. 'Khe;
that
"sankocafc ititu...' (V,L. sankocika ititu...acc. to ms. 'Vs')- K seems
in mind 'sarhkocaka' an
form 'samkocita' has been noted.

Hemacandra might have

the participle
3.

The

editors read <daci

Perhaps the reading,

mss. 'Sam

We
tion

'khe',

patadbhavati

'patadbhavati

'Sampg

1',

patapatabhavati' (P.

patadbhavati patapatabhavati'

'taps'

for
congratulate the editors

agent noun, because already

and Kirste

is

this publication

of the remaining portion of the work with

6.

1:

ace.

12).
to

better.

and await

useful indexes.

the publica-

BHOJA'S SRNGJ^RAPRAKASA

XXXI-XXXVI)

(Chapter

PRAKRIT TEXT RESTORED

V.

(1)

These

six

last

M.

round about 400 Prakrit verses as

verses cited by

considerable

SP

the

number of

Sanskrit poetics

it

still

remains

SP which

the

The

total

that

among

(SP)

number

figure 1800.

are repetitions.

these verses

the fact
is

illustrations.

whole, exceeds the

as a

these repetitions

Kulkarni

of Bhoja's Sriigfirapraka'sa

chapters

Of

quote

of Prakrit
course,

Making allowance
the various

quotes the largest

for

works on

number of

Prakrit

verses as examples.

In this

paper

occurring in the

space

highly corrupt.

propose

last six

discuss in

As

the

to

verses
my study
of the SP. With a view to economising
the paper such verses only as are

present

chapters

main

of the Prakrit

body of

regards the rest

refer readers to

the sources indicated

end of this paper. A glance at this Index (as

well as the earlier ones) would show that it has not been possible for me
to restore a very large number of the Prakrit verses, as the text of the
Prakrit verses is highly corrupt and as some of the Prakrit sources from

Sn the

Index given

at the

where Bhoja has quoted such as Harivijaya, Ravanavijaya,

Abdhimathana, Mgricavadha,

etc. are

now

Madhu-mathana,

lost.

(1)

Utsaha-viparyayo yatba (Vol IV.

(2)

Hetu-viparjto yaths (Vol IV. p.

(3)

Sva-patrahara-krto yaths (Vol IV. p. 1098)

p.

1071)

-Setu. V.7

1091)-

Bhoja's fSrngaraprakclsa

45
fagft

This gatha

is

included in Weber's edition

(No. 841).

Nediyasi (avadbi-praljksa) yatha (Vol IV.

(4)

%%

ft

TKsf OR*

p.

rf^ aft

1099)

afi

f|3?si H

u)

This gatha is not found to be quoted in any other work on

poetics.
have tentatively rewritten it and given its Sanskrit
chaya.

Manasa-pratyaksena

(5)

priya-janvalokah

aparyapta-rupo yatha (Vol

susvapna-darsanam,..tesu

IV. p. 1103)

?t:}

This quotation

is

all

it

\\

us to restore one

helps

p. 307) which

the Abhinavabharafl (Vol. I,

Prakrit passage in

corrupt,

in that

highly important

and has baffled the editors, commentators and

The context in which Ihe Prakrit passage

is

extremely

research scholars

has been quoted

these years.

by Abhinavagupta supports its identification with the present gwhn. There

another Prakrit gatha which opens with the letters "sivina" and could

is

be identified

Weber

with Abhinavagupta's

quotation.

The

in his edition (No. 835), It runs as follows

included

gr/thv is

by

I!)

(6)

This

Tatra manorathopagamo yatha (Vol. IV

gmhs, with

Guiha-saptasaR

(II.

correction,

slight

when

p,

1103)

rewritten

agrees

with,

the

37):
3":,

o;ft?

H?

ftaft ai

lit

II)

(7)

Pravgsato grhagaraanam
'

(Vol.

IV

p.

1105)

priyapratyggamali

sa

dhira-nimitto yatha

V.

4 (i

M.

Kulkarni

4
ir

ft}

cf

II

tf&ef

a^R^n,

fewieftfTzit
This gtithS

cited in the Sarasvatikanthabharava

is

In the second half the

SK

(8)

Madhys-nimitto yatha (Vol.

(9)

Krtrimo yatha (Vol. IV

IV

p.

3^3701113;

well,

^'ir

1105)

r:

<r?

II)

(SK, p. 627) as

reads q^ffqar in
place of

II)

1114)-

p.

q^irr qr^^fsl'j;

'I

II)

This gsthfi

is

included by

(10)

Atma-ninda yatbg

The

text

corrupt but

of these

it

(Vol.

IV

twe Prakrit

also has got

Weber

mixed

p.

in his edition

1127)

verses, as

up The

(No. 873).

text

presented here, is not only

should read as follows :-

Setu. XI.74

A
would

comparison

of this

reveal the error

original text

of the scribe

the words that

immediately follow

words which

in

with the

leaving out

and copying

really belong to the next verse but

printed text
,

In the

3f

instead

"^

which also follow

<?P

Bhoja't Sriigsrapraknia
(11)

The editor informs us

The

(Pratikopo) yatfaa vg ft tffaft

first

that this verse

half of this verse

be read as follows

f% v

is

^..(Vol. IV

very corrupt.

p.

drawn from the Setubmdha

is

It

should, following the source''

sfafcftar an; (g

Setu. XI.

(12)

...tadupajnam caisa laukikah pravadah, yaduta ^fofs^s

(Vol.

This line
thus

Now

is

ci^

srir

*f5ra-q!; 1%

forms

line

this

but on a closer look

corrupt,

Gathgsaptasati (IV.4)
5f? 5jf

ws$*t

the second

it

is

IV

117

sr?i

p. 1147)

easy to reconstruct

it

half of the following verse from the

fqart

crrcr,?

3%

(w
3$$

^WER^I

sTo^zff

fl

f7

II)

(13) Pratinayika yathg (Vol. IV. p. 1174)

arrfef

^
II)

This

Prakrit

verse

nirudbheda-samndhi. The

The dots
three letters

at the

under consideration

(q:

sahibitri

(Vol.

is

GS

gaths begins with

(IF,

s^

JfS

'jo

for "yaths vs".

44).

II).

(sk)]

the gatba would seem to

ssftfifc

an instance of

^^ictPFf=3T5rr^rn^

p. 1175)

taken to stand

found in the

mfif

IV

453) as

(p.

sr^fgfwr

But, in fact, the

dots might be

SK

In the

reads

commencement of

are lost.

at all the three

SK

maha

(14) ...jo kahavi

cited

is

show that

kahavi". If

The ggtha

V.

48

The two
text are

(15)

no part of the

M.

Kulkarni

in
following the term "sahihim"

"vima"

letters

gathfi

the printed

and should be dropped.

Rtumaljnamanuragalisaya-sarhsinab Cesta-Visesa-vesadayah
hgra-vilasah yatbs (Vol. IV p. 1182)

pari-

sri%

II)

These two gmhas are

Ma,

illustrates

The

T^, qf%^l, ^^,

with

wrong

%fr,

(p.

620) as well.

the

in

!!?,

The

first

found in the Gathaprinted

text

viz,

and i%Fftf% are corrected

Rife

SK,

is

the

in

readinings

"gaTSTl^^

the help of the passages

SK

The second gsthg

the secondj hsva.

(V.81),

saptasatj

cited in the

the

GS

and

Hemacandra's

grammar.
(16)

Candratapo jyotsna yatha (Vol. IV

JTtijraaW^'nt

This passage
(p.

374) where

is

it is

p.

1186);:-

etc.

corrupt

cited as

but

it

is

restored

with the

help of the

SK

an example of the figure of speech called Tadguna,

II)

Minor misreadings apart, the words

fti|;?ti%3^T^^3a^;p5 which, immediately follow fliJjgsJF^tj
(11)

appear to be altogether out of place.

Kusuma-nirbharam Sahnali-vrk^amasritya
kadibhih khelana(m) knda yatha (Vol. IV p. 1191)
...Ekameva

fir

'

fq ?
is)

sunimilita-

49

Bhoja's Smgnraprakssa

half of this gUthti

The second

the help

rewritten with
(jsnati,

is

somewhat corrupt.

Gmhasapta'satt V.

of the

in place of 'pucchai' (prcchali,

SK)

SK)

38, which

reads

'Snai

in the first quarter.

Tatra ca varana-vidhsnadau

nava-patrika,

...Krtrima-vivabadi-krids

corrected and

It is

tesam evarhvidhah parihisa bhavanti, yatha (Vol. IV,

p,

1192)

IT

JIT

This gatha has been already cited in Vol. Ill p. 629.

evarhvidhah parihasS bhavanti, yatha(Vol.
(18) ...tesam

f^f

Ptfelf^TT

IV

p.

1193}-

(Saptasataka

885).

II

II)

This gatha

Weber reads

is

by Weber

included
in place

'puttali'

'tattha vi' in place

kadamba-nipa-haridrumsdi

(19) Varsasu

edition

in his

o {' put lie' and

of

'vanjuta'.

kusumaih

haridrakadi)

dvidha balam ( ? dalam) vibhajya kaDjJnarh

dhanno'si re....(Vol. IV p. 1193)
kridah kadamba-yudhani yatha-

prahara(na)-bhutaif
'

53^ ^ q^

ft

This gEtha

is

(20)Etena

included by

natyQsa

yatha (Vol.

IV

p.

Weber

'0

in his edition fSapta^ataka

abhyusa)
-

kbadike'ksubhaksika

863)

ca
:

1194)

f%

S"ft

The SK

i?69)

sHghUy .diLeat

quoted

rea dl ?, 8S

this

ffOtt

reads

in

the

*.

th
w,th

and

context

(Vol.

Sambodhi 4.3-4

bu t

^aanaggn^

same
for

II)

M.

V.

Ktilkarni

ft

^
nr

?M:

qsFTj

ii)

The
Prakrit

His

'text.

Sanskrit

the

has given

editor

Sanskrit

chayli

chnyn

of

this

gwhn

corresponds with the

first

below

It

the

quarter only.

has reproduced the

He, being misled by the opening quarter
different gaihn fiom the Gmhnsapta-satl
chiiyii of an altogether

Sanskrit
(II.

94)

that the SK (p. 636) cites quite a

n\ay be noted in this connection
same words, to illustrate "slnghayrt
gatha, opening with the

different

3?

^i^Rfter nrqcf^wt:

Traf?i(?f*rafci)

Sakhyiidinam karmani sahaya-vyaparah,:yalba (Vol.

(22)

irift (?

s;f5

TfHfq im\:

cited in the

figure of speech

kasa
it

text

may

called

reads "Kle

vi

(23)

f^Sf

^fSlsqiiTf

II)

as

an

illustration of the

(vaks}amaaa-visaya) Aksepa. The Kavyaprakaena" in place of 'tissfi kaena\ Iiicidently,

be noted here that

i^'37

FOTai

Kavyaprakasa (X)

the

half of this gaiha diB'erenily

rff

p. 1197)

pff) ffft

lf.HkiVffTRnfl
is

This gsihd

II)

IV

^trj

Gathasaptaati (VII-2) reads the

TJOITfJr

$3?

f^ ^TJfff

Dvyartha-pada-prayogo yatha (Vol. IV

)f f%4

^ ntjirur

p.

H99)

-.'

first

Bhoja's SmgnraprakTisa

This gstha
reading
(24)

suparinamam

639)

in

in the

with

place of suparin'ahnm.

found

is

the

j;

vajjalagga (538) where we have a variant

Manasyanusmaranam msnanucintanam

this gains
(p.

found

is

in

GS

the

It

(IV. 68}

remark

introductory

yatha (Vol. IV

p.

121?)

also quoted in the

is

Man s nantare

SK

Kaitava-

striyah

smaranena yatua".
(25)

Mana-bhango mana-pradhvariisah

yatha (Vol. [V

p,

1217)

ii)

This gatha
(26)

Tesu
p.

is

found

in the

GS

(VII. 99).

priyagamo.ighosanam priyagamana-vartg

yatha

1219)

IV

(Vol.
.

fcf

^^
Prakrit verse

Possibly this

poem, now

^W-sioJFcfRcf-i^ZTr ^ Sf:
is

drawn

from

||)

Sarvasena's Harivijaya, a

lost.

IV
(27) Snebatirekali prema-pustih yatha (Vol.

p.'

1222)-

'

fqsqfiFf

r'

Possibly this

poem now

fsw

sfsi

q^^r^^i ^fif STI^

is
drawn from

Prakrit verse

ftw

II)

(Sarvansea's) Harivijaya, a

lost.

yatba (Vol.
(28) Rati-prakarsodayah Srngara-Vrddhih

i^l
This Prakrit
vyapini nayika.

verse

is

cited in

the

SK

(p

678)

IV p.,1224)

II)

to illustrate

Katha-

M.

V.

52

Kiilkarm

IV
visrambhotpattih yatha (Vol.
(29) Vlsvasopajano

rrofMfa

This Prakrit

3T3TtT.

passage

7*5

qigiFWI^W

1227)

II

The

corrupt.

very

is

p.

of the

presence

words

clue and [ could trace the verse

<ttads'
gave me the
jmaataotat and
text reads as follows :the Setu-bandha (XI. 135). Its

* ^IT

TO; w*.
:

tife

A
how

glance

at

the

Til

two

<nrt
*r?T

am-soons-^

(TnsRfH^s
=3

f^^Hte^a?-^^

^FR-B^r?-^

^HfJTRl

the SrngTiraprakZlsa,

is.

yatha (Vol.
(30) Pura-stri-sambhramo nagarika-ksobhah,
w
Tft 3t ft <T

IV

p.

1229)-

Ji'ii

fq

igrfct ^Icffifq

^
chsya

II)
t^rsi^t-?:^) Praz^srg'fPT-'^^w
texts of Hie Prakrit verse would at once reveal

as printed in
corrupt the text,

This gmhs, with

in

slight

?r

^^

^twra

corrections,

is

g^ra^:

only

II)

rewritten

and

its

Sanskrit

given.

(31)

IV
Adyantayo 'rasvadu picumanda-pakam yatha (Vol.

This

^Sf/ia,

(HI

Ift?)

aTl

(?

with slight variation,

1$)
is

flT

5p|

included by

|if
Weber

p. 1241)

II)

in his
Saptasi

taka (No. 844).

(32)

Anavarata-pakam kapittha-pakarn yatha (Voi. IV

This

(Nos

910).

gmh'a

is

included

by

Weber

in

his

edition

p.

of

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Saptasataka

(=37'srn
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Bhoja's Srngarapraka'sa

57
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58

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55

55

5)

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at
JJ

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at

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ja's

Srkgarafiraknia

3TP-1T

fqsr

fq

fl

jj

i -\

M^.

59

jj

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',

fl

rrTT / 9rr-rT

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Bhoja's Smgarapraka'sa

,,

til

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s.

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F.

M.

Kulkarni
irr'-ir

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,,

?.

?-,<i

v<

fief

ABOUT A FORGOTTEN GRAMMARIAN DHANAP^LA

Smt. Neelanjana

S,

Shah

a fact

It is

well-established since very ancient times but

almost forgotten that a study of the Dhstupsthas formed an essential
0.0.

process of mastering Sanskrit

in the

language and

of a traditional system of Sanskrit grammar

Grammar

nian School of

was

to explain the

of words into stems and terminations,

doctrine of (he verbal origin of all words was

iysis

nians.
It

Thus Dhgturaihas formed

The very

basis

language by

and

part

through that
of"

the Pitni-

progressive ana>

ultimately the

iropliciily

now

.Ysskian

accepted by the Pani-

the very backbone of the

language-study.

numerous

therefore, not surprising that

is s

literature

classical authors

en Sanskrit

Grammar commented

on, and often condensed, the Dhatupathas in the

was
light of semantic changes the language underwent. The condensation
often effected ns sliorf-cut to the attainment of mastery by comparison and

contrast as in ihe case of Daiva and various Dhatuksvyas, Profound scholarship in the field was the prime

write

for those

condition

who attempted

to

on the Dhatupathas.

Among

0.1.

the

mmar, Dhanapala

is

historians of Sanskrit

medieval authors on

this

aspect of the Sanskrit

Gra-

one of the few who have been simply ignored by the

Grammar, His name has hardly been mentioned in

the so-far-written histories of Sanskrit

Grammar. But no one

interested in

the history of the developments in Sanskrit Grammatical traditions, pa.-tican afford to ignore him in
cularly pertaining to the Sanskrit Dhatupathas,
has been quoted not less than thirty times
view of the fact that his

opinion

of an

that

as

authority

in

two

most

of the

notable

treatises

on the

Dhatupathas.
It is

0.2.

not certain

whether

Paninian or some other school

Madhavjya

Any how from

and

in

this

Dhanapgla

of Sanskrit

Dharuvrtti have been identifying

was a follower of the

Grammar, But the editors of the

him as Sakaiayana Vyakhyakara.

his opinions cited in Puru?aksra, the commentary

more
Dhatuvrtti, it is clear that he agree?

Madhaviya

on Ddiva,
with the

views of Sakatayana than with those of others.

0.3.

When and where Dhanapala

certain 'about his date

that his

lower

lived,

nobody knows. But one thing is

limit

cannot

he

lowered than the

the commentary on Daiva (l3thCendate of the author of the Purusakara,

is not higher than the
1
who quotes him; and his upper limit
tury A.

D)

1.

Pandit Yuclhisfhira Mimaihsaka, Intro. Daiva,

p. 6.

64

Smt. Neelcmjana

Shah

S.

date of Ksira^wami (1050 A. D.), 2 the author of Ksiratarangini, a commen(.try

on the Dhatup-jtha. Ksiraswami

opinions of others,

quotes the

not even once has he quoted Dhanapala. Therefore, Dhanapala's

might have been somewhere between elevjntb and thirteenth century.
It

proposed in

is

article to resurrect

this

the

but
date

opinions of Dhanapala

on the strength of the citations from his work, quoted by later authors. The
present collected and classified data on Dhanapala's views regarding some
of the
controversial points about a few Sanskrit roots
serve as a
might

source material for further research on

and

material

allied

incidentally,

might help to reinstate Dhanapala in his proper place in the

Sanskrit Grammar. Further, it is also possible that our
turn out to be identical with

introductory verse of

Krsna Lilasuka,

1.1.

as

one

by Hemacandra in the
own Abiiidhana-cintamani. 8

referred to

Dhanapala
meaning or about

about the

either

opinion

as sixty-one roots.

many

Sayanacarya, the author of the Ma. Dha. Vr. quotes

in connection with the discussion of
forty-five roots.
1.2.

might

the author of the Purusakara,

quotes

forty-seven times citing his

anubandhas of

the

Brhad-Vrtti on his

his

him

thirty

times

Dhanapala has discussed various aspects of the following Toots

Gana 7-Ati-adi, am,

it

history of

Dhanapala

i-i,

ita-kha-kau, u^h-ruth luth,

rj,

:-

kuth, ghusir, cak,

din, raks, dr, dhvan, macuh (or maci), mut,

yabh-jabh, yam, lad,
varh-valh (denoting
'prsdbanya'), barh-balh (denoting' 'paribhssana'
etc),

Gana

II

vanu, sikr, sulh, sam, subh, hudr-hudr-hodr;

prci (or prci),

Gana-IH~\islr,

Gana-lV~sah,
'

sub,

Gat}a-VI~lis,', kun, sadlr,

Gona-VIl-~vrji,

Gana-IX

dr,

^-krp,

cat-sphut-ghat, ch r di (or cbrda), tanu,

pat-etc, pis,
vaj, (and vraj), sniha, (or
sniha) and svad.*

bha,

yam,

vid,

1.3

It

be noted that
Dhanapala agrees

may

case of following roots.

2.
3.

Shri S. K. Belvallar,
Systems of Sanskrit Grammar,
p

Of.

with Sakatayana in
'

52

'

and the introducto

y verse rf h{g ^
,,

thereof:-

'

n>
pat...etc, pad, pis

p
yam{G

and yam ^Gana X).

dr.

"

the

About a Forgotten
i-l,

ri,

(denoting

Gwnmtim

dhvan, macuft, yabh-jabh, lad,

pradhanya), varh-valh (denoting paribhssana

hudr-hadr-hodr, sah-suh, ku6,

vrji,

dr, krp, tana, pis,

Another point of

considerably. His

interest is that

difference from Ps.

meaning of the following

Gana-I*}, ghuslr,
Gana-VIIIvrli,

Dhanapsla

Dhatupstha

is

vaj,

varh-Vafh

etc), ftai,

M*,

bho, vid, sn$,-*iid

'

1.4.

65

DhanapUJa

din, taks,

differs

with

from Panto!

regards to the

roots:-

subh,

Gana-Xtiwu, pat... etc, pad, pis, vid, vaj and svad. He notices the forms
of the following roots different from those given by Psnini:maci

(macuft),

tnuta

pradhanya (varh-valh),

thinks that

it

barh-balh in the meaning of

pudu),

sniha (sniha)'. B

almbhsve,' in tudadi class, while Dhanapala

should be read there alongwlth 'lis' gatau'.

PaninS reads
Sakysrtfaa'), but

He

(pud! or

gjkr (sjkr)

PSnini does not read

'sah'

'lis'

and

both in the meaning of 'oakygrtha'

'?uh'

Dhanapala omits

'?ah'

discards 'hody' in the sense of

jabh' along with

and
1

'gati

retains

only

{or

sun' in this sense,

as read in Dhatupatha.

He

adds

yabh' in the sense of 'rnatthuna'.

the author of Dhatupra-

Dhanapala agrees with Maitreyaraksita,

dipa in the case of following roots
1.5.

yam

GhusSr, din, taks, dhvan,

sphut-ghat, and pat. ..etc,

(bhvsdi),

lad,

v4rh-valh,

itaa,

cat

are

Dhanapala agrees with Ksirasvami so far as the following roots

concerned ha-kita-katt, uth, .rj, ghusir, dr, dhavan, saw, sah-?uh, pat

etc.

and svad.

1.6.

Dhanapala and Ma. Dha.

1.7.

Ita

Vp. agree as

- kita - kati, diA, dhvan,

yam

regards the

following roots :*

(bhvadi), lad, s'am,

?ah- |Uh

and

sadlr.

Dhanapala agrees with Hemacandra

1.8.

in the

case of following roots :-

varh-valh (denoting 'prsdhmya'),

macurt, mut, yabh-jabh, lad,
- ghat, pat-etc. and pis.
kuA, cat - sphut
or Daurgas in the case of following
1.9.
Dhanapala agrees with Durga
rj,

roots ;-

and vaj.
taks, yabh, j'abh, ^ubh, prei, vrjj
1.10
5.

From

this

comparison

The formT^TTiTthe

it

is

evident that Dhanapala has deeply studied

brackets indicate those noticed

by DbanapSla,

Smt. Neelanjana S. Shah

0g

It
various traditions about Dbatupathas.
He rather seems
of them
blindly.

usage of his age,

which

noteworty that he never follows

is

to be guided by the prevalent

to his
difference
might also have contributed

any

fact

successors.
of opinion from his predecessors and
First of

2.!.

all

let us

in the case of which

roots

discuss Ganawise the

since more than half of the

he gives his opinion as regards their meaning,
with the meanings of the roots.
quotations are concerned

Gana

2.2.1

I :-

The commentators differ

Pa. Dhatupatha reads <ama gatyadisu'.
Ksiraswami'
as regards the exact meaning of 'gatyadisu'. Maitreyaraksjta,"
of senses
takes s ai' in this sntra as suggesting the inclusion

am

and Sayaaa
bhakti' and

with

'sabda,' along

Uth-ruth-luth

and Ma. Dha.

Dhanapsla

'gatyadisu

mentioned as the meanings of

2.2.2

'gat!'.

whom

to

according

others,

indicates

'av'.

Dhanapala's views as cited by the author of Purusaksra

of these roots are contradictory. 10 According

Vr, in the case

to the citations quoted in

would

Dhanapala

Purusaksra,

is

accepted only <uth' as meaning 'upaghata'.-.Ksirasvami

According to the citations quoted !n

to have accepted only 'ruth'

and

Sakaisyana Dhatupatha and

as

opinion of
nineteen meanings

cites the
all

'lu^h' as

seem

to have

of the same opinion.

Dhanapala would seem

meaning 'upaghata'. Pa. Dhatupatha,

Ma.Dha.

Vr.,

Raima Dhatuparayana

give

all

the three roots

meaning 'upaghata'.

Now
pala

seems

It

which of the two contradictory views really belongs to Dhanawould, therefore be safe to conclude that the author of Puruaakara
misread Dhanapala, who seems to have accepted 'ruth' and

to have

trend throughout the

'huh' only as meaning 'upaghata.' In view of his
his
is easily noticed that
opinion generally tallys with the
quotations, it
and
root is common.
followers
the
his
whenever
of
KsiraDurga
opinion

2.2.3.

Rj

Pa. Dhatupatha,

Purusakara." and

meaning 'gatisthansrjanorparjanesu'

for this

6.

Dhatupradjpa, p. 38.

7.

Kstrotarangh.it (abridged as Kflrat.), p. 71.

8.

Madhavjya

9.

Purtifakfira, p, 92

10.

Ibid, p. 62

11.

p. 53.

"Dhatuvftii (abridged as

Ma.

"Dha.

Ma.

root.

Dha. Vri2

Dhanapala 18

12. p. 87.
:

^qfH:

,;'

MS, Dha.

give the

Vf.) p. 15.

Vr., p.

115

'lu^h'

substitutes

33

13. Purusakarq, p. 53

only 'ruth' and

of Durga take

svgmi has noted that the followers

in the meaning of 'upaghata.'

SRqTa^RKEiqifl'

g>

About a Forgotten Grammarian

Dhanapsla

5?

urjana' in place of, 'uparjana'. Sakaiayana and Ksirasvami notice the same

meaning.

Kuth-Dhanapala

2.2.4.

than

and

'gati'

restricts

meaning of

this root to

'pratigbifta' rather

'pratighata' as given by Sakatayana, Ksirasvami

and MailDhatupatha gives only 'pratighata' as the meaning of this

root. Some Msdhava seems to have accepted this restriction of
reyaraksita. Pa.

Dhanapala,

as Vssudeva** notes while illustrating and discussing this root.

2.2.5.

Suth-Accoring

to

Dhanapsla'",

suth

also

and not

gati'.

Ghusir-Pa. Dhatupatha, Ma.Dha.Vr."

2.2.6.

denotes only 'pratighata

and Dasapgdyunadi

vrttl,"

assign the meaning 'avisabdane' to this root while Dhanapsla' 8 thinks that this
root denotes 'sabdartha'. Ksirasvami' 9 and Bhagavrttikara2o assign the

same meaning

to this root. Sakatayana, Durgasi

and

Hemacandra22

state

'sabda* as the meaning of this root.

Cak

2.2.7.

Pa. Dhatupatha reads

the Sokadt sub-class where

declared Atmanepadi.

it

is

it

means only

'trpti'

to

and

"trpti'

read

'cafc'

in

is

it

is

given as

Again

Gana

cak' twice in

Parasmaipadi.

and

Sokadi group

in Ghaisdi

Dhanapsla
the

allots

Pa, Dhatupatha in that he declares Ghatadi 'cak'

other Dhatupathas and commentators read

2.2.8.

Din

aksra.S'*

accepts the

same

and Hemacandra2s on

3T3J

15.

Purusakara,

16.

p. 169.

17.
18.

19.

p. 63 :-

p. 93.
p. 102.

Purusakara,

:-

Ksirat., p. 92.

20. Bhagavrtti Sattikalanam. p. 36.

102

:-

21.

Purusakara,

22.

Haimadhatuparayana, p.

p.

23. p. 149.
24.

p. 26.

25. p. 71.
26. Mii,

Dha.

Vr

.,

P.

269 :-

^5?
61,

and

meaning

meaning
and

'trpti

it

to

be Atmanepadi, while

Parasmaipadi.

viz

its

meaning.

Dhan

8
'Akasagamana. Ksiraswamp . Purushand furnish the meaning 'vihsya.
meaning. He seems to have found

the other

iarh gatau'. Dhanapala2 rejects this

used in the sense of flying to the sky
14. p. 141

assigns the

Pa. Dhstupstha furnishes 'vihayass gatau', as

apala virtually

occurs in

it

sub-class where

In the case of this root he again differs from

pratighgta' to Ghatsdi 'oak'.

all

First

I.

'caka trptau pratighate ca'

occurs

it

ii

(in the case

of

human

or

celestial.

Stnt.

Neelanjana S, Shah

Sa!fcatayana,Z7 Maitreyarakita2s

}.

and

Sayana2

agree.

with

pala. In the case of assigning the

meaning to this root, Dhanapala seems to

have followed the worthy tradition of Candra School of Sanskrit Grammar.
2.29
Taks-AH authors and commentators of various Dhatupsthas
agree
meaning of this root. There is dispute regarding the
meaning of 'tvacaaaV whether to explain it as 'tyaggrahana' or 'sarhvarana'
Out of these two, Dhanapgla prefers the latter,, perhaps, because
Durga*>

in giving 'tvacana' as

favours

it.

The author of Purusaksra 8

His arguments run thus

:-

also

seems rob? in favour of

'samvarana',

as

the

meaning

of

this

meaning.

'tvacana'

aataranga, because Pa. Dhstupatha has stated 'tvaca samyarane.'

is

The other

and therefore
'bahiranga'

meaning Hvaggrahanarflpa' 'is 'krdvrttisiddha'

it is, derived; qn the basis
of Ast 3-1-25.

as

Subb-Pa, Dhatupstha Furnishes the meaning 'bhasane,

hirhsayanjityanye' for this root. Dhan a pala 3 2 alongwith Durga replaces 'bhasane'
Instead
Of 'bhasane,' As has been pointed out by Dr. Pulsule.*> 'bhasane'
seems

2,2.10,

to

be the correct reading

and due

to the confusion of
sibilants, bhasane'

was

adopted by Ksirasvami, Hemacandra and others.

2v&k Cana VI

:-

root

is
read both in Ganas I and
VI. Dhanapa1a3* agrees
in noticing this root with the
meanings 'visaranagatyavas&daoesu' in both Ganas. Sskatgyana^ and Hemacandrafl
take tudadl
'sadlr' to mean 'avasSdana'
only. While Maitreyaraksita"' attests the mean-

with

iflg,

f>s.

Dhaiupatha

'vijsrana' to

t.his

root.

Gana VII and Sakatayana^ are

ftmtfsh the

meanmg

varana> for this

Maitreyarakstta and Sayana read

27.

Dhatusatra, no, 174.

28.

Dhatupradipa, p.

29.

Ma. DM. Vr

..

70,

p. 269 :-

30. KiVfat, p. 93 :-

^^ffir%

31.

p. 107.

32.

Ibid, p. 90 :-

33.

The Sanskrit DhatupSthas,

ffir

gn:

35.

DhStusutra, no. 890.

36.

Haimadhataparayana,

37. "Ohatupradlpa, p. 116.

38.

Puruiakm

p,

50

:-

b.

3*:

p. 133.

34. Purusakara, p. 76 :-

116.

the

root insted

only Grammarians who

of 'varjana'. Ks ir asv sm S
'

'vrji

varjane',

Aboui a Forgotten Grammarian bhanapTila

Gana IX

2,4,1.

Dr.
from

all

In the case of

this root also,

other grammarians, as they

Dhanapala and Sakatsyana 30 differ

the meaning 'bhaya' to this

assign

of 'vidarana,' Hemacandra*

root Instead

69

:-

bhaye' Styanye'. 'Dasapsdyunadivrtti

4'

while stating 'drs' vidarane' notes

reads dr bhaye
(krysdi).'

Ga n a X:-

2.5.1.

PS. Dhatupatha gives the satras 'bhuvo avakalkane' and 'krpesca.'

The question regarding the exact meaning of 'krp' has puzzled the grammarians. Dhanapsla*2 w hile trying to elucidate it states 'krpestadarthye' and
3
supplies 'avakalpayati' as the illustration. The author of Purusaksra* explains

Krp

it

as follows:- here according to

i.

e.

Almost
to

Dhanapala

krp', denotes the

'avakalpana' as denoted by the preceding root

both these roots. 44 Only Ksirasvami 45 provides

same meaning

'bhu'.

commentators on various Dhstupathas

all

assign one

different

meaning

illustrations for

bha' and *krp' and assigns separate meanings to the roots.

Maitteyaraksita, the author of Purusakara and Sgyana agree with the interpretation of

Dhanapsla.

2.5.2.

Cat-sphut-ghat

'sphut'

and sainghsta

when they denote

assigns the

Dhanapala*

He

to 'ghat'.

the above

meaning 'bhedane'

to 'cat

further states that these roots take causal,

mentioned meanirns. Dhanapala does not con-

nect the succeeding Dhatusutra 'hantyarthasca' with these dhatusetras.

seems
the

to take

47
independently as Ksirasvami.

it

to 'ghat' also.

meaning 'bhedane'

meanings to

Taau

2.5.3i

He

assigns

does not assign separate

this roots, he simply states *cata-sphuta-ghata ca hantyarthsh,'

In the case of

39.

Ibid, p. 37

40.

Halmadhatuparayana,

Dhanapala's opinion Is inferred by

on the analogy of S'akatayan's Dhatu-

this root,

10
Pandit Yudhistliira Mimatiisaka

p, 241.

41.

42.

Purusak^ra, p.

43.

Ibid

44.

Only Sakatayana

47.

Karat, p. 299.

48.

Dhatusutra, no. 1109,

49.

Purusakara, P

Of course Ksjrasvami

Sakatayana*

373,

:-

11.

&

?l^

gives

STcf^qf, as the

83,

footaota 3

:-

meaning

for this

root, while

others

read

iSmt. Neelanjana S.

70

Shah

of the sentence
sutra, because the first portion

is

Dhanapala and

missing.

while 'tanu sraddhopakaranayoh'

Sakatayana read 'tanu sraddhopahimsayam,'
Ma. Dha. Vr.
found in Pa. Dhatupatha, Dhgtupradlpa, Purusakara and
the meaning to this root, Dhanapala seems to have been
While
is

assigning

by Candra

influenced

tradition of

Saaskrit

Grammar;

ai

clear

is

from a

remark by Hemacandra. 80

Pis- Dhanapala 51 reads

2.5.4.

root with other foots tuj,

this

pij-etc. which

mean

'hirnsabaladsne'. According to Ksirasvami. Maitreyaraksita

kara

this root denotes 'gad' only.

ayana , according to whom

balgdananiketana' along with
52

2.5.5.

Yam

Pa.

Sakat-

this root denotes the meanings such as 'himsa-

Dhatupatha

as noted by Purusakara,

and Purusa-

Dhanapala has perhaps followed

tuj,

pij

reads.

Dhanapala

and

others.

'Yama
83

seems

ca parivesane' in
to

opine that

64 criticises this
'yam' denotes 'aparivesana.' Ma-Dha-Vr.,
Ail other commentators read 'yama ca parivesane.'

in

Gana X.

But

Curadi

also

view as 'anara'.

differs from Pa. Dhatupatha in assigning the meanPa. Dhatupatha gives 'vida cetanakhyananlvasesu'. Dhanapala 66
of 'nivasesu*. Sakatyana Dhatupatha gives 'Vida
instead
substitutes 'nipatanesu'

2.5.6.

Vid- Dhanapala
1

ing of 'vid

nivasanesu.' Generally

Dhanapala

agrees with Sakatayana, therefore,

it

must

No other Dhatupsthakara nor any

commentator thereof has stated in 'nipatanesu' as the meaning denoted by e vid'.

be'nivasanesu', rather than 'nipatanesu.'

It

is

noteworthy that

Halayudha's

Kavirahasya

68

gives

'vida

cetana-

khyanavivasesu,'
2.5.7.

Vaj-(Vraj) Pa-Dhatupatha gives 'vraja niargasarhskgragatyoh'.

Dhana-

pala places'" margana' in place of 'marga'.

It

is

not

known whether Dhanapala read

'vaj or vraj'.

Maitreyaraksita

and

Ma-Dha-Vrttiksra read 'vraj' 5 Sakatayana, Ksirasvami and Krsna

Lllssuka read only ( vaj" while Hemacandra reads both.
Originally only 'vaj'
seems to have been read, since it is common to almost all the
Dhstupathas.

50.

51.
52.

53.

Haimadhatuparayana,

Pumiakara,

p.

Ill

p.

:-

DhStusQtra, no, 1041.

p.

54.

55.

Purusakara, p. 78:-ftqfcf^fii:rfff

56.

57.

Purusakara,

8 .p.

50

:-

:-

About a Forgotten Grammarian Dhanaptila

seems to have been smuggled

<Vraj'

association with 'vaj' in

Gana

in later

as observed

71

Dhgtupathas on account of
68
by Dr. Pulsule

It

may

its

be

taken that originally 'vaj' alone appeared here.

The word

found

'gati',

therefore,

Dbgtupathas,

have 'msrgasamsksra'

It

in the

definition

may be taken

to

here,

be a

and 'msrganasamskara'

latter

From

this

meaning for

Hemacandra 59

discussion,

'vaj'.

BO

it

There

is

every

..

many

Now we

Between these

conforms to the actual

it

as

meaning

'perfect

Dhanapala has chosen the

possibility of

his

right

being influenced by

similar opinion of

has noted
Durga, because Ksiraswami
2.5.8. Pat.

it

has explained

clear, that

Is

addition.

to deal with,

two 'marganasariisksra' seems preferable, because

usage of the language.
or trim an arrow.'

in

absent

is

Durga."

etc-Pa. Dhatupatha gives the group of roots which are described

3
to be bha!akatsyana2 and Saya n a also take these roots

as 'bhasarthab'.

sartbah. Ksjrasv s mi,

64

Maitreyaraksita""*

and Hemacandra

describe

these

tbese
According to Purua ? kara,, Dhanapala" also takes
has suggested in his thesis that bhasarthah
roots as bhasarthah. Dr. Puisules
older
in
it
is
found
Dhatupathas.
because
has a better claim to acceptance,
that
the Dhatusutra <Pata...etc. bhasarthah' means
Moreover, he suggests that
are current in the language, because none
these roots have meanings which

roots as bhasarthah.

or 'to shine'.
of these roots either means 'to speak'
Dhanapala interprets the
After describing these roots as bha?arthah,
with
These roots 'pat etc.' form their present stem
sutra in a queer way.
roots also form their
bhasartha
Other
used
transitively.
<nic' when they are
Purusakara bitterly
with <nic' under_ similar circumstances.
present stem

view of Dhanapala.

criticises this
2.5 9.

Pad-Pa. Dhstupatha

58

59

Haimadhatuparayana,

GO

Anyhow, Dhanapala,
be a

P.

Ksirat.,

62.

MS, DAS.

Vr., p. 561.
'Dhatusutra, no. 1136.

64.

Kstrat. p. 304.

65.

Dhatupradipa,

by

^tt

ML

Tell

Dha. Vr.

gives

f
>

replaces 'marge

c..

we

get

It

seem to

287 :-q^

63.

69.

as quoted

scribal mistake.

61.

68

but Dhanapa1a
reads 'vada samdeSavacane',

P. 153.
The Sanskrit phatupathas,
P. 251 :- H^f

p. 144.

Th
.-

Purusaknra, P.
Yudhiathira

Mimamsaka

auch a 9

notes

here

mat

inmlmerable

Smt, Medanjana S. Shah

72
<

P 8da satiidFSavacane*.

this root

i.e.

No

other

Grammarian has ascribed

this

meaning

to

have noted this meaning of the

Anyhow Dhanapala must

pad.

root in the language current in his times.

1

while Dhanapsla and

Dhstupntba reads 'svada ssvsdane
this root. Hemacandra'2
the meaning 'samvarana' to

2.5.10. Svad--Pa.

Ksuasviimi'

assign

takes a note of this view.

between

In the case of following roots, Dhanapsla distinguishes

- ati-adi, lad and vlslr.
usages of Aryas and Dramidas
All Dhatupathas read 'ati adi bandhane'.
Ati-adi

(Gana

2.6.1.

pala"

is

the

Dhana-

1),

Grammarian who has

first

use 'adi* and Dramidas use

distinctly pointed

the

out that

Aryas

ati'

Lad {Gana I) Pa. Dhatupatba reads 'jihvonmathane ladih'. SakatsHemacandra and Saysana 74 give the meaning in the
yana, Maitreyaraksita,
same words. Ksiratarangini reads 'jihvonmathanayoh ladih'. Actually, If we

2.6.2.

dissolve the

compound 'jihvonmathane'

as

Dvanda compound,

it

tatpurusa,

it

as 'jihvonmanthanayoh', but if we dissolve

would be confined to the activity of th? tongue.

same meaning

the

Dbanapala

75

it

would give
as sasthi

has drawn our attention to the fact that A"ryas read

He

'jihvonmanthanyoh'.

himself has

given

'jihvonmathane

ladih',

it

as

which

Dramida tradition. Was Dhanapala a Grammarian, who leaned

presents
more towards Dramida tradition rather than the Aryan one ?
the

2.6.3. Vish; <,Gana JIL). -Dhanapala'

point of Aryas

and

Dramidas

as

points out the difference

regards

the

Pa-Dbgtupatha reads 'vislr vyaptau'. Aryas read

1

reads
as

as 'Jrdit.'

'vislr

vjaptau'.

The

3.1.

of

it

Gana

as <udlt'

from the view

of this

root.

and Dramidas

Sakatayana, Ksjrasvami and all others give this

Are they all following the Dramidian tradition ?

rool

sub

class

following roots viz. 'cak

I)

anubandha
it

frptau' (belonging to

Ghatadi

and 'bhu, praptavatmanepadj' (Gana X) are read Parasmaipad;

by Dhanapala.

we have already noted that DhanapSla differs from others

3.2. Cak
as regards the meaning of this root. He again differs as regards the
padi
of this root. The author of Pa-Dhatupatha, Kssirasvami, Kr?na Lilasuki
70.

Puru^akara,

70.

p.

71.

Karat., p- 305.

72.

HaimadhatuparSyaya, p

73.

Ma. Dha. Vr

74.

p.

..

p. 73

25.

75.

Puraiaksra, p. 66:-'

76.

IbiJ, p.

104

88 .-'

:-gr=

About a Forgotten Gwmmrian

Dhanapzla

73

and Ssyana read Ms root, as Parasmaipadi. Dhanapala''

again read here for the sake of 'mitsamjna' and he

thinks that

therefore, Declares

it

is

it

to

be Atmanepadi.
3.3

Bhu Praptsvatmanepadi

root

forms

Atmanepada. But there

the commentators differ
problem

is,

(Ga n a X).-This dhatusatra

present stem with

its

which

pada

is

when

-uic'

it

videiy in the

root

this

means

'vs' in sutra,

of

interpretation

would take when

there

this

this

therefore,

The

Sutra.

<nicabhava !

is

favours Parasmaipada even in the absence of

Dbanapsla

that

denotes prspti and takfi&

an option expressed by

<nic'.

Purusa-

the view

of Dhanapala by quoting Paribhasavrtti

and Nyayasarhgraha of Hemahamsagani. Sudhakara" favours Parasm^ipada
'nic' and considers c sa rsstramabhavat
(Tai. Bra,

kara strongly supports

of 'bhu' in the absence of

from the grammatical ppint pf

1-7-7)', correct

On

3.4.

the other

the absence of 'nic',

view,

hand Maitreyaraksitas" favours Atmanepada of bhu' in

SSyana supports him and while favouring Atmanep^da,

bg quotes Kaiyata's commentary explaining Mahghhasya on Asf 6-.4 T ^. Ajy

Puruakgra strongly refutes this view and argues that iq this Dteluspjfrg

lifiW

'bhu prgptau va' njc is the princjpaj topic

optjpfl should be about Atmanepada which, js ^

prkrta)8i

tig

Dhanapala

4.1

therefore

(ij}abapra.krta),

subsequent statement (anantara,

differs

from Pa. Dhatupstha

and 'chrdi'.

in the case of

anubandl)^ pf

the following two ropts ^maciin'

^.\.\,

qesu'.

M a Pu 4

(fiana} I)-

But Dhapap^la

Hemapandrs

anci

pa DbstupathS
-

S'gkatayapa reaj

gives
it

agrees wjth Dhanapala as regards

mapt dharanpchrsyapiiiji;

ps 'mappA' instesd pf
tlje

form of

JPJfif'.

tbfs root,

Chrdi (Gana X) Pa.-Dhatupatha reads 'chrdi sandipane'. But Bhas

82
prefer the form 'chrda' instead of chrdi.
pala and Sakatayana
The author of Dhatukavya83 npfes ttjis view.

4.1.2.

77.

Ibid,

p.

39

:-

P. 11 :-

78.

Ibid,

79.

Ibid.

80.

Dhatupradipa,

81.

Purusakara

p.

l?rfsd%H;

82.

Ibid, p. 79

83 r

P. 223
;r'K

Rflmhrvlhi 4. 3-4

p. l(J,6:-'Wf?Effl^ffl^ J^f?r

Ill

'

H^^ ^HI^

^fit

Neelanjana S, Shah

Smt.

74
Prci

5.1.

(Gana TI)-In

option as regards

read

form.

its

patha. Dramidas

5.1.1. In the case of

MS-Dha-Vr.e

case

on

Nandisvgmi

also, the opinion of

from that

Sayana favours

Anyhow

Dhanapala as quoted by
by Purusakara. Dhanapala accor*

referred to
like

to read this root as 'udit' with

'prcf,

note that

to

because

'prci'

,
.
.

discusses the problems of

Dhanapala

two roots

under

one or

the

reads

commenting
samparke iti

rudhsdirgrhyate na tvadadih.'
6,1

Durga,

Sakapyana

Kasika, while

3-2-142 has given the verdict by the sentence

Ast,

introduces

Pa. Dhstu-

others like

Kasyapa and Nandi. It will be interesting

'pijun', 'prjui'j' and 'prchain' in Gana II.
5.1.2

Dhanapala"

while

'prci',

Dhanapala agrees with Nandisvami.

Ma. Dba. Vr. would

ding to

this root

of

given as 'prci samparcane' by

root as

'prci'

differs

is

It

read the

as 'prci' or 'prci'.

it

the

other

categorisation

Gana,

of

the following

'Dhvan' (Gana

I)

and

'lis'

(Gana VI).

Dhvan

6.1.1.

clear. It

Gana

6.1.2.

Tne opinion of Dhanapala8 *

in the case

Pa.-Dhatupatha reads 'lisa alpibhave' in

in Gana VI. But Dhanapalas' thinks desirable that
lis

be read

of

this

root

is

seems that Dhanapala reads this root under Ghatadi sub-class

and he assigns the meaning 'sabda' to it.

!n

Gana VI

Gana IV and
'lisa

'lisa

not

of

gatau'

alpibhave' should

too.

Pandit Yudhisthira
given in Purusakara,

it

Mimamsakass has remarked

can be inferred that

Lilasuka must have had a dual classification

both

that

from the quotation

and Kr?na

Ksjrasvami

of the root be.

them. However we do not get a double classification in
the
KslrataIt must be noted that no other
Dhatupathakara or commentator
reads 'lisa alpibhave under Tudadi.
(dvispstha)

fore

raflgini.

7.1.

Dhanapala

interprets the

84.

336:-'^

85.

P..

86.

P^

87.

;M

p.

P. 99

&*

following

dhatusutras 'yarno' parivesane

he point of view of
"

>

About a Forgotten Grammerian Dhanapala

?5

Yamo'parivesane (Gana I). In this Dhatusutra, anuvrtti of the

words 'na' amd 'mil' comes from the preceding dhatusutras, Therefore,
would convey that 'yam' is not 'mit' when it is used in the
sutra
the
7.1.1.

sense other than 'parivesana' as

Maitreyaraksitas

has put

it.

Dhanapala

90

81

in
with this interpretation. Ktsna Lilasuka aad Ssyana
view of Dhanapala, quote from Kasika and Jinendra's
support of this
82
Nyasa on Ast. 1-3-89, Ksirasvami holds quite an opposite view. Accor-

also agrees

when used in the sense of 'aparivesaaa,

ding to him, 'yam' gets 'mil sajna'
Grammarians of Candra, Kaumara and Bhoja Schools interpret it simirefutes this view in strong

Sayanas

larly.

words and

finds fault with

them

for ignoring 'na'.

Vanu (Gana l)-This

8 1
Dhanapala states in

7.1.2.

'

ca'.

as 'mit'

it

root occurs in the Dhatusutra 'glasnavanuvamam'

the case of 'vanu' that

it

is

included in

this;rootis always 'mil samjnaka/ while

by Dramidas. For them

Ghapdi

Xryas

treat

and

'mil'

optionally.

This Dhatusutra also

7.1.3. 'iaarno darsane'

gets anuvrtti of 'na'

05 is
right in interpreting

from the preceeding sutras. Therefore Dhanapala

'mit samjflaka' in the meaning
it thus. 'Sam' is not

of darsana. Ksirasvsmi

98

of 'na'. Therefore according to

reads 'samo darsane', but ignores the anuvrtti
of the dhattisutra is not different from that of Dhanapsla
him, the meaning
in Purusakara as regards
found
are
views
'
has noted. Dhanapala's
1

as s'ayana"

in Pa-Dhstupatha as, mut, barh-balh

the forms of the following roots given
- valh (in the sense of P anbha 9 ana, etc.)
the sense of prsdhSnya), varh

(in

sikr, kun,

811

and

sniha.

Mut (Gana

Dhanapala

I)-Accordirg

89.

Dhatttpradipa, p. 56

90.

Purupkdra,

91.

MS. DhU.

92

K*r,

93.

m.

p.

93

;-

j.

Vr., P- 201.

P.

H3

Dha.

Vr-,

:-

P- 201

94.

-w^

95.

ibid, P. 94

97.

mm' CPo^[^a

98. P. 57.

to the

quotation

given in Purusaksra"

instead of 'muta' in the sense of 'pramardana,'

'gives ''pudi'

201

ipiRsi t

^n,

Smt. Neelanjana S. Shah

?6

Ma

the quotation in

more

is

'ptidi'

On

probale.

Which of these

two

forms

Sakatayana reads 'pudu'. There'niuda' is not

the other hand
impossible,

been intended by Dhanapala

ffi&A have

'few

Dha. Vr09 reads 'muda.'

?

Because Kslrasvami reads 'mudi pramardane'.

Barh-balh and varh-valh (Gana I)- Dhanapaia'(> differs from p a

Instead of barh-balh, he substitfibattlpfitha in the case of the first pair.

ll.l

vatn-Valh

"ut'e'S

the

iri

meaning of 'pradhanya.' In this he seerns

SSfeatayHna, but differs frorn Ksirasvami,

As regards
pgla

1"1

as quoted

tfitfg

by Sayana reads barh-balh

in

etc.),

Dhana-

the sense of paribhasana

etc.

Slkr (Gana I)-Dhanapala 1()2 here points out that Aryas read it as
11"
names some Kasyapa along with Dhanapala as hoi-

8.1.3.
*$dcj.'

follow

KrsQa Lilssuka and Sayana,

form of c varh-valh' (meaning paribhasana

the

to

Ms., dha, Vj-.

tnis view.

Of

course,

Me

of Dhatupathas and commentators read

has also used 'sisike (XIV, 76)'.

authors

all

secane'. Bhattikavya

'sikr

only uipp'ort we get for this view of Dhanapala is that of Bhagavrtti.

sentence of Mahgbhasya on Ast, 6-1-64,
Bhagavrttikara"*
before 'sekr'. But Purusakara considers
this form as
being un-

Ifith'e explaflatoty
-siicr'

for usage.

kun (Gana

8.1.4.

'Skatam'

VI).

refers to the

Dhanapalaios

Pa.-Dhatupatha reads 'kun 'sabde' in Gana VI.

some who also read kaft, because

opinion of

Ma -Dha. Vr."> while referring to this

usage.
Dhanapala, notices that Atreya, Maitreya, Kasyapa, Sudhakara
and Sammalakara also read it as
Not only that he quotes
djtghanta.
SStyata's l>rEidi P a on Mahabhaaya's explanation of Ast. i-2-9 arid
points out
fflttf
Kafyata also favours dirghanta.
is

current: in

the

opinion of

8.1.6. Snih
(Gana X)-Pa. Dhstupatha reads. < ?niha snebane'
Dhanapslai" prefers sniha' as the form for this root'.'

8.1.7.

99.

EJhahapalaios does not read

P. ill.

102.

103.
104.

107.
,

108.

P. 76.

BKgavrttisainkalal am

W,

P,

22

P.

'i-i'.

while

About a Forgotten Gramnurian

Dhanapnla

77

8.1.8

Dhanapala's opinion about these three roots is found only in

Vla.Dha-.Vr.,i!> and not in Purusakara. Pa.Dhatupgtha reads 'jta-kita-kati' in
the meaning of 'gati'. But Maitreyaraksita110 reads four roots here, Ha-kitakata-i.

But

Dhanapala reads only three

roots

ita-kita-kati', as

Ksirasvami

and Dhatuvrttikara.
8.1.9.

Yabh-Jabh (Gana

Dbanapala

11

Pa. Dhatupatha reads only 'yabh maithune 1 .

I).

takes 'jabh' also to indicate

Hemacandra 118

Ms meaning,

also read 'yabh-jabh maithune'.

Sukapyana1 ' 2 and

Ksiratarangini

11

notes the

*1

view of Daurgas as reading 'jabh' to denote 'maithune. 1 Of course Purusakara

does not agree with this view of Dhanapala. He argues that NyasakSra,
while commenting on Ast. 7-1-61 gives 'jabha, jrbhigatravinarne'. Kssika
also while

Ast. 7-2-10 gives 'rabhisei

explaining

bhantesvatha maithune

yabhih.'
8.1.10. hudr,

roots in the

hsdr and hodr

meaning of

(Gana I)-Pa. Dhatupatha reads all three

But Dhanapala and Sakatayana 115 accept

'gati'.

only hudr and hodr in the meaning of

'anidare

Dr (Gana

Gana VI

that

considers dr bhaye' of

read

is

here

form

the

illustrates

different root

for

'darati'

the

which

hodr' denotes

sake

of

indicates

Ga na

I,

quite

believes that 'dr vidarane'

'mittva',

but

Dhanapala'

he takes

'that

it

17

to be a

altogether.

ah-suh (Gana IV)

8.1.12.

Pa,

Dhatupatha

SakySrthe'. Dhanapglai" rejects 'sah'

this

They opine

Dhanapala
I)
from dr of Gana VI. Maitreyaraksita" 6

8.1.11.

different

of

'gati'.

gati'.

and

both

reads

'saha

suha

as

denoting

'suh' in this

meaning,

accepts only 'suh'

Ksirasvami and Sayana also read only

meaning.

8.1.13. In Purusakara, we get Dhanapala's view about the interpretation

of the Dbatusutra 'ssvada sakarmakat' as it is read in Pa. Dhatupatha.

There

109.

MS.

ha.

are

vr

.,

two

P.

problems

First

is

as regards

p. 29.

110.

Vhstupradipa,

111.

Purusakara

112.

VhatuSHtra no. 430.

113.

Haimadhatuparsyana,

114.

P.

115.

Purusakara. p. 65:-|f

116.

Dhatupradipa, p. 57

J-^ ^

p. 91

152 :- <;sif5T

involved in this Sutra.

iii

117.

Purusakara, p. 37

118.

ibid, P. 11

ff%

p- 47.

ff%

j-t

_%[^t m^-

cfW |f

ft^tf

PW

qf!3:

Suit. Neelanjana S.

78

to be

an upsarga

it

Dliatusfitr;-.s 5

'a

of

sense

kusmad', adhrsgdva
is

'abhividhi',

regarding the
118

has

Maitreyaraksita

that having

is

karma.

that of

It

on

quoted

the

analogy of other

etc.

of the word

interpretation

explained

According to him, this Dhgtusutra means

Form their present stem with <riic' if there

The other view

ksiram'

'asvgdayati

in Purusa-

understands 'an' to be an upsarga, Krsna Lilgsuka

in the

it

The second point

makgt'.

illustration

clear that he

is

and Suyana take

<%&'

Others take <%&> as indicating 'abhividhi'.

to 'svad'.

From Dhanapala's
kgra,

Shah

word 'asvadab'. Some grammarians understand

the interpretation of the

'sakar-

'sambhavikarmatva'.

the

roots

to 'svada'

up

the possibility of 'karma'.

is

who

Ksirasvgmi,

as

it

that

'sakarmakgt'

explains

can be inferred that Dhanapgla

seems

to

hold

as
this

view, because his illustration contains 'karma'.

9.1.

The above study of

these

stray

views

of Dhanapala as quoted

by his successors, shows that he was a grammarian of a high order.

supported by veteran grammarians
He seems to have thoroughly studied

His opinions about the roots are

Jinendra etc.

like Kaiyata, Jayaditya,

all

the facets of the

roots

The spoken language seems

did not accept

nor

reject

belonged to a particular

and

did not

accept

any

School.

opinion
If

this

school

too.

Finally,

it

is

noticed the differences in the speech of

119.

Dhstupracfjpa, p. 143

of his

to

Dhatupathas

predecessors,

have

noteworthy

rigidly.

authority for him.

we take Durga

Kstantra School, Dhanapala might seems

from

the

to have been the final

as a

commentator

accepted
that

because

many

he

Dramidas and Aryas.

has

He
it

in

a point
carefully

THE 'NAGABANDHA' AND THE 'PANCANGAVIRA' CEILING

M.

A. Dhaky

While writing 'The ceiling of the Temples in Gujarafi, j.

M, Nanavati
and I had to forego detailed discussion on two
popular 'illustrative' types
of ceilings met inside the halls of the fifteenth
century Western Indian
Jaina temples. That was because no helpful light then seemed
earning from
the raediaval manuals in Sanskrit on architecture, nor from other
contem.
poraneous writings incidentally taking notice of such

ceilings. The first type

Krsna trampling or humbling the serpant Kaliya in the River
Yamuna;
second shows a curious human figure possessing five bodies

depicts
the

commonly

and a

sharing a head

single pair of arms,

a dagger in striking posture 8

In the

one of the arms usually

earning

case the illustration could be identified without

first

wellknown narration of the Krsna-ljla

the basis of the

difficulty

on

legends, but the autho-

of the vtfstufastra-s behind the selfsame depiction was still wanting. In

the second no identification could be attempted since no parallels of motif

rity

could be
motif.

and nothing seemed explaining

traced

As

for the kaliya-mardana scene, a

been traced in the wellknown Western

prcchn of

Bhuvanadeva8

discussed by
the

me

(ca.

elsewhere 4

second motif and to

literary evidence

The

which

The present paper

at

of late could

which

illustrate

one of the five Jaina

Ranakpur (1440 and

And one more

datable to around 1320,

also

known

instance,

illustrated

it

on

the basis

of the

one or both of

these two

temples at Jesalmere 6 and the

both in Rajasthana, and the

later),"

which

is

atop Mt. Girngr (1455) in

anterior to

these

all

since

misnamed Bhulavani temple,

8
Kharatara-vasahi) on Mt, Satrufijaya, again

the beautiful though

as Vimala-vasi (anc.

in Saurasira,

The

is

laie

trace.

so called Melak-vasahi (anc. Kharatara-vasahi)

Saurasua. 7

underlying the

work,

intended to focus more on

is

identify if not quite explain

idea

reference has of

the Aparsjita3rd quarter of the 12th century) and has been

fifteenth century temples

types of ceilings are

Dharana vibsra

the

significant

Indian Wstu

and discussed

identification of these

two

here.

illustrative

types

becomes possible

on

account of some pilgrims' psalms written in the fifteenth century a propos

of Satrufijaya and Girnar temples mentioned in the foregoing para. Referto the plan and interior arrangement of the 'Kharatara-vasahi
ring briefly

on Satrufijaya
mentions

thus

hills,
:

the

'There

unknown author

is,

inside,

(the

of

the SatruRjaya caityafaripafi*

ceiling depicting)

the alluring pancBdga v1r:'

again (the one showing)

nsgahandlta,

and

M.

80

Dhaky

A.

bhusana vira-paftcanga moha-i; 13,

Taham nagaba bandha puna

The contemporaneous author Depala, a merited poet of his times, specharming song in old Gujnrati on Satrufljaya's
selfsame Kharatara-vasahi, wherein he too takes note of the two aforenoted
cially wrote a short but

The poet remarks

ceilings.

while

lost

(ceilings)'

hunger and

indeed] one forgets

'[And

the

pancnnga-vlra and

the

thirst

nagabandha

bhukha ana-i
Turning
fic

watching

intently

jn

reference

trisa visara-i-e

Pancsiiga-vjra nagabandha nihajatgn. 7

now to the kharatara-vasahi at Girnsr, we encounter a specimade in [a hitberto unpublished] n Girnflr-caitya-parip'sft of

with putali~s (icons

the nsgabandha and the paftcanga-Wa (ceilings) along
of apsaras-nfiyikis-s in the rangamandapa (theatrical hall) of the selfsame

temple

nagabandha nihala-u potalj-e

Raiigamandapi

Paficanga-vi'ra vasekhi-i-e raala-khacla-i

As

for the

from the

earlier

2ga-s and the

nagabandha (snake-tangle) ceiling,

Kdlija-damana

nBgitfl-s are

side of the cenlral figure of

In

type.

shown

in half

tangle

figs.

(cf.

&

many and

3).

I,

multiple

at this point,

the mukhacatuski
(entrance-porch) of the
at

Mula-Madhavapura

this

(ca, early

would demonstrate

took place

As

in

how

is

obviously derived
the

latter type, the

generally three

on

either

it

is

folds,

mesh

receive

a complex

or

reproduce the exquisite ceiling in

(hall) of the 6iva temple

of two to

when the

the 'coils' which

mandapa

llth century) for

inside

the details, even

praying nfiga-s and nZgim-s

comparison

(fig.

5),

and

three centuries

the changes

conception remained

unchanged.

for the significance of the

Paflcanga-vjra ceiling, what its
is
hard to guess. Vjra is of course a 'warrior' or a

could be,

battle field.'

vsla-u

janu. 29

Krsna trampling Kaliya. But in the nngabandha

subdued and reduced in significance, and

prominence, forming in

it

instances of

human form,

type, the hurnan-figural representation of the

is

mana

mandapi

mandapa

symbolism

'hero of the

The dagger

in the

hand so

as

it

signifies, just
explains the
? Does it mean a hero
possessing
or revealing in battle the strength or
prowess equivalent of five men ? Or
is he one of the
Fifty-two Vira-spirits of the folk tales ? Some
explanation
of this may be there in ancient
but until it is
literature,
found, it must
remain both curious and mysterious

motive. But what about the 'five bodies'

Notes and References

1.

Cf.

author's

Jong paper (written conjointly with J.

"

MSe

y>

M. Nanava.i) covering
Baroda D9roel y voi? '

the entire

>

CL,

..3
fe

be CN
i_i
.S CO

bo
in}

Nagadamana

or Kaliya-mardana

temple, Mula-Madhavpur,

and

ceiling

ca. early llth

courtesy, Archaeological

Research

rrmkhacatuski
century.
Society,

S'iva

(Copyright

Porbandar).

Alau Parsvanatha temple, Nagada, Mewar 3 Rajasthan, ca. 2nd

quarter of the llth

American

century.

(By courtesy and

Institute of Indian Studies,

assistance, The

Varanasi).

The 'Nigabanlha' and

We

1.

then classed

it

under "Katituki

the

Ed. Popatbhai Arab ash ankar Mankad, Gaekwad's

81

'Pancahgavira* Celling

(curious) figures".

Oriental Series, No.

CXV,

Barcda,

1950, chap. 218/36

'Nagadamana-n! Chata ane Vastusastra-vidhana'

Cf.

4,

1973. pp. 122-123

H. Bhisham

Cf.

5.

&

(Guj.),

Puralana, 1'otbandara

contra p, 38,

fig.

Pal, The

Temples of Raja.ithan, Alwar-Jaipur

1969,

The

91.

fig,

author docs not say in which temple at Jcsalmere does it occur. One of my older
of
notes, which however is unsupported by source-reference, mention? this type
or otherwise, I am
ceiling in the Laksnmna Vihara there. Whether this is the same,

unable to decide since never

6.

visited Jesalrnere.

Ft.

Ambalal Premchand Shah,

S. 2012 (A. D. 1956),

RSnakpuf-m

23; here see

fig.

storey of the

bay of the lowermost

two

Ed

Paiicattnln (Gvj} First

figs.

3&4. These are located

storied (Western) balar.aka

the selfsame balayaka. There is one

the forebay of the second storey of
in this temple, in the Southern Meghanada
ing of the nagabandlia type

upper storey
7,

'

more

and
ceil-

hall, in the

there.

See Sarabhai Nawab, Jalna Tirthas

fig.

Bhavnagar

.,

in tiie central

(entry-hall),

in India

and Their Architecture, Ahmedabad 1944

195.

at some length (in collaboration with Shri Amritla!

I am discussing that temple
in the final stage.
Mahatirtha-nan Jaina-mandiro (ft//.},now
Trivedi) in Satruijjaya

Nawab, -Pandaima Saika-ni ^truqjaya Citj*-PW.

Ed- Shriyut Sarabhai Maniial
No. 3, Sr. No. 135, dt. 15-12-46, pp,
Joia Satya Pr^to, Year 12,
96-97.
this in a special compilation
at present editing

am

10.

11.

and myself are

Smt. Vidhatriben Vora

of hitherto unknown psalms,

editing this psalm at present.

APPENDIX

,""^.

as mentioned earlier,

ta

ceihn

JttoaiB

there

njWjJ
B

sure^
oy u
meets Visnu encirclea
ot

demons being

197) .

<

^ ^" .f2a.sagf^
ui

third cethng

^^
y

more
same theme. One

instance

temple of M=dhav.taya

.t

Madta

mistook the motif

it

seems.

the

Giraar

hills -

of the

But the

Nawab

the
V aLanfon Satrunjaya also depicts
near the older
found

purport
Museum
to the Junagadh
Jheand the writer
the mgalandha,
surely is not

Sambodhi 4.3-4

takes notice

^ ^ ^^^

the

in

M. A. Dhaky

82

LIST

OF ILLUSTRATIONS

1.

Pahcahga-Ma

2.

Pahcfthga-Vira ceiling, Dharana-vibara,

ceiling,

Kbaratara-vasahi,

Satrufijaya,

ca-

1320

A. D.

(Copyright L, D. Institute of Indology, Ahniedabad)

(Copyright
3.

Rsnakpur, 1440 A. D.

M. A. Dhaky.)

Ntigabandha ceiling, Kharatara-vasahi, Satrufijaj/a, ca. 1323 A. D.

(Copyright L. D. Institute of Indology,

4.

PancMga-vira
(Copyright

5.

ceiling,

M.

A,

Dharana

gical

ca.

Rsnakpur, 1440. A. D.

ceiling,

mukhacatus/a, Siva temple, mula-

Dhaky)

Nagadamana or Kaliya-mardana
Msdhavapura,

Ahmedabad)

vihara,

early llth century. (Copyright

Research Society, Porbandar.)

and courtesy Archaeolo-

NAGADA'S ANCIENT JAINA TEMPLE

M. A. Dhaky
Nagahrda, var. NSgadraha) was one of
of the Guhila-s of Me war (anc. Medapsta), particularly

Nagada

(anc.

the capital-cities
in the later part

of the tenth century. The temple of Lakullsa (972) in the Ekaliftgajj group, 1
the Visnu temple in the gorge (ca, 972) close to Ekaliflgajj 2

and the famous

twin temples called Sas-bahu temples at the ancient site of Nagads3 bear
witness to the foregone statement.
Nagada was also known as a Jaina

some consequence as gleaned from the later medieval Svetambara

The Svetambara Jaina temple at Nagada, however, seem
from the fourteenth and the fifteenth centuries and although they

centre of

Ja!na literature 4
to date

merit attention, the focus of discussion for the present paper

Digambara Jaina

shrine, which,

being relatively earlier

is

the solitory

in date, is

of some

significance from the standpoint of the earlier history of the local style.
D. R. Bhandarkar has briefly noticed this temple. 5 But the present paper Is.
intended to give fuller details of its structure and date.
I

will first describe the temple,

and next analyse

its

elements.

locally

The temple

known

as AlSu Pgrsvanstha,

(see plate) consists of

two

struc-

and the rangamandapa (theatrical hall), the

tures, the prassda (temple proper)
latter structure being rebuilt. at some later date, either in the fourteenth or
as
fifteenth
in
the
judged from the nature of its great cencentury
possibly
tral ceiling: (not illustrated). The hall being unimportant for our study, I
shall not enlarge upon its details. The temple is built of crude marble and
faces the east.
"

The
on the

prnsada

is

about

principle of bhadra

27

ft.

in

basal

(central offset)

width and

proliferation) flanked by upa-bhadra-s (subsidiary

(companion of the bhadra) and karna

its

plan

is

organized

made up of subhadra (middle

sections),

(corner or angle) in

and pratiratha
the

proportion

'Sadhafana' class
is of the
approximately of 4:ljl. Its pi(ha (base), which
of the Western Indian vtistutnstm-s, e rests over a Z>fa'#a-plinth. Its moulda decoings in sequence are the jadyakumbha (inverted cyma recta) having
at measured interration of (hakarikft-s (cai^a-dormers) evenly distributed
the karnaka or the knife-edged arris, and a plain pa^ikn (band). The
vals,

moulded

csdibandha (podium) of the wall, particularly its kumbha (pitcher)

mouldings, has no figural or other kind of
kala'sa

as well as the

(torus)

for the kapotali (cyma-cornice) which

carving excepting the usual (hakart-s
The tall recessed jangfa (middle section of the wall)
tops over the kala'sa.
and
its
monotony is partly relieved by the presence
likewise has no carving
have a shallow
of a medil gtfsapaftika-band. Each of the three bhadra-s

M.

84

A.

Dhaky

khattaka (niche) harbouring a seated

(On the bhadra-peuts,

case.

of Jina Parsvanatha. Above the

the customary bharana (echinus), unfluted though in this particular

is

janghs

figure

however, the bharana

wed by a

and

kapotnli

The sikhara

summed up

the khuracchadya (ribbed

replaced by a pattika

is

attendants. This

bearing a small seated figure of Jina Pgrsva with

composed of thirty-seven andaka-s,

(spire) is

is folio-

cyma-awning).
this

Srnga~s (spirelets)

1st

pahkti (row)

2nd pahkti

Srnga-s

main

Mula'srhga (central or

Urah'srnga-s (half leaning spires)

3x4

figures of

side.

The usual
is

Parsvanatha with

srhga

udgama-pttlloient

is

particularly

charming,

the lotus-bud, recalling the

padmako'sam sam=3likhet

bhadra-points

fly-whisk-bearers flanking

top the niche)

(to

beautifully carved with the jala

form of the sikhara seems

total

its

the

i.e.

is

37

show standing
him on either

absent here 7

The

caitya-mesh pattern. The

balanced and the shape of the mula-

fairly

delineated like the profile of

curvature

famous

4
12

spire)

The rathikn-s (framed niches) along the

nude

20

4x1=
Total

ttkhara

way

in

junction of the

vaslusastra-s,

namely

a
.

The hkanasa has been rendered

in receding stages

and

its

profile-ele-

ments show rather simply carved lozenges. The door-frame of the

sanctum
is

restored, the

partly

left

side though

seeming older .and

original;

composed of bakulikz-padma, bnhya and patra type of sa/cha-j&mbs

The dedication, by association of the images of Jina Parsva in

it

is

significant

undoubtedly must have been

positions,

noticed. There are

to

two inscriptions, one of

Him, as

Bhandarkar has also

356/A.D. 1 300, and the other

renovation of an ulaka
(niche) Both
1

S.

ofS. 1391/A, D. 1335, referring to the

temple as of Parsvanatha and the

refer to the

the Digambara sect.* But the

temple, as judged
Its wall treatment recalls of the
Sss-bahu

first

by

mentions Mulasangha of

its

style, Is

surely earlier

(ca. 1000), but the structure as

a whole seems at least a
quarter of a century later than the latter
temples
The walls also remind of the
Mahavjra
at
earlier

the

temple
Sewadi near Phalana'
to after lOOO.io The
presence of kanaka in lieu of
makes it posterior to the tenth
century temples While
(ha !cm- S and the Jala over the
Jttfow-fecoa would

me

dated by

kimudam.

the base

form of

the

a date sometime

favour

in the

Maru-Gurjara, somewhat

At

second

quarter of

local in inflexion

a later date,
possibly in the

a was

eleventh

though

fifteenth

it

century;

the style

is

seems.

century, the 'interior of the

treated as
though the temple were

aa Astapada shrine.

Nngada's Ancient Jaina Temple

The temple, though

almost intact and thus
earlier

Maru-Gurjara

largely inornate,

is

is

important

one of the rather

85
in

that

sikhara

its

is

fewer

examples of relatively
Western India which have preserved that

temples in

feature. It also demonstrates, to a smaller extent though, the small advances

made

of the local style

Notes
1.

Cf.

Sas-bahu temples.

after the

R. C. Agrawal, "Khajuraho

Arts Asiatiqttes,

Tome X.

of

Fasicule

Rajasthana

1,

The Temple

of

Ambika

Ahar and Vistm temple,

nal of the Asiatic Society of Calcutta, Vol.XIV, 1972. No, 1.

3.

am

at

Jagat",

Paris 1964,

See author's article, 'The MahSvira temple

2.

at

Eklingajl,' Jour-

discussing the 'Sas-bahu' temples in detail elsewhere.

4.

From

5.

Progress Report of the Archaeological

a few caitya-pziipati psalms.

1904-05,

Survey of India, Western

circle

for the year

p. 62.

6.

Cf. Aparajitapyccha of Dhuvanadeva, G.O.S-

7.

The

8.

The Samarahganasutradhara of BhBjadcva

Mankad, Baroda

No.

CXV,

ed.

Popatbhai

Amfoashankar

1950. vss. 21-23.

urah'sffiga itself

here seems to be also a functional substitute of the ntlyama,

of Malaya (ca. 1035-1055) ,and the

jitaprccha (ca, third quarter of the 12th cent.) occasionally use

this

Aparc-

metaphor apropos

the curvature of the sikftara.

9.

Progress

Report of the Archaeological Survey of

India, Western

Circle for

the

year

190S-06,p. 63.
10.

"Some

Early Jaina temples in

Jubilee Volume,

Bombay

Western India"

1968, p. 340.

Sliri

Mahavir Jaina Vidyala Gulden

BACTERIA, ALGAE AND FUNGI AS FOUND IN THE

JAINA LITERATURE
C. Sikdar

J.

Bacteria

Occurrence of Bacteria

The account of

the types of

plants-subtile

and

gross as given in the

Agamas throws a welcome light upcn the plant kingdom, touching

upon the life of both subtile and gross plants, and bacteria living^in plant's
Jaina

2
They
body, as there are not many places in the world devoid of bacteria
are also mentioned as individual earth-lives, water-lives, fire-lives and wind.

lives".

quadrates of the

These earth

Biology and their

life

is

inches of

manner

as 16 feet deep in soil, they are

soi! 3

where

is

it

modern

called bacteria in

explained in the following

"They have been found

in the top 6

Jamas are

estimated

most numerous

that there

are about

100,000 per cubic centimeter. They are found in fresh and salt-water, and
even in the ice of glacier. They are abundant in air, in liquids, such as, milk,

and

in

and on the bodies of animals and

The Jaina view on the earth quadrates

appears from the study of their

It

twigs,

barks,

leaves,

plants both
well

"So nunarh mQla mnlajivaphuda,.biyajivaphiicl5,"

rnkkha

Ibid. 8,3.324.

Pannavana

'Uttaraiihyayana sTitra 36,96,

"Mala

vi

as

it

and seeds

of

plants

are

Bliagavati sutra, 7.3.275.

Ibid,, 7.3.276.

paimatta, tarhjalia-sarhkhejjajrviya

su/ra, I. 40. ff.

and dead."*

that earth, roots, bulbs,

stems,

Agamas

flowers, fruits,

"Slue mulae.,..java anamtnjiva vivibasatta,"

"Tiviha

living

supported by Biology

life.

further stated in the Jaina

is

branches,

is

e.g.

asarhkhejjajlviya

anamtajlviya',

aluka, mQlalta, etc. contain bacteria.

asamkhejjajlviya,.,.puppha anegajiviya 1"

Gommaf-

asara, (jivakaiicla), v. 189, p. 117.

2

Bhagavati

sTitra 33,

1.

S44. Uttaradhyayana 36.68,

the

earth

quadrates

and plant

bacteria are found throughout the world. Biology, p. 132, C. A. Villee.

3

"Pudhavl ya au agani ya vau," Sutrafytanga, Book

sutra, 33.1.

Uttaradhyayana sutra,

I,

Lecture

36.70, 8*. 92, 108, 117.

7.

I, p,

153. Bhagavati

Pannavaya sutra

1.

19.55,

Ekendriyajivapannaviina, pp. 13-27. Gommatasara, (Jivakanda) , v. 89, p. 68. Lokapra~

ka'sa, 4th Sorgo, v. 25, 5tli Sarga v, 1, ff,

Biology

p.

132

Sactreria, Algae and Fungi as Found

the Jaina Literature

in

87

inhabited by bacteria". So

they absorb sap or minerals from the soil

by
the combined action of the suction force which is
connected with transpiration pull and root pressure."
Roots, bulbs, barks, tendrils, stems, leaves,
flowers, fruits and seeds, when clean
breaking, are host (individual' souled
plants

when not

),

clear breaking

they) are

non-host

individual,'

Cell Structure or
Figure and Size of Earth Qaadrates.

The bodily

figures of

and air-bacteria), are

the earth

(lentil), (round like) a

needles,

quadrates

respectively speaking

( i.e.

earth-,

circular

water-

fire-,

'masura' grain

like

of

drop
a bundle of
water; ( cylindrical like )
and oblong like) a flag.s The bodies of
plants and mobile bacteria

are of various sorts. 9

The

size of the

body of

earth-,

water-,

and

fire-,

air-bacteria is the innumerable

part of a cubic-finger. Therefore, these are

not visible as separate entities but in mass 10
only.

The

Jaina views regarding the

supported by modern Biology

very small, from
in

less then

The majority of

width,

figure

bacterial species exist as

cells.

Bhagavatj, sutra, 7.3,275. Pannavana sutra 1,40,

"Kamdassa va

of earth quadrates are

size

manner "Bacteria cells are

and from 0.2 to 1 micron

microns in lengh

some occur as filaments of loosely joined

and

in the following

to 10

single celled forms, but

Because of their small

size

and

4-1.

mfllassa va salakhamdhassa vavi bahulatari

Challi sanamtajiya patteyajiya tu tanukadari //"

Gommatasara, Jivakanda
6

v.

189, p. 117.

Bhagavatt sutra, 7.3.275

'MQlam

syat

bhumisambaddham

Tatra skandha

iti

kandah samasritah

tatra

mitho bljSntah syuryuta same

5.107.

'Atah prthvigatara9amaharanti..,,pha]asarrigatam,' 5.108,

Lokapraka'sa, 5.302-33; 5.107-108.
7

"Mole kaihde challipavalasaladalakusumabije I

Samabhamge sadi nariita asame sadi homti patteya
Gommatasara, Jivakanda,

9
10

II.'

v, 188, p. 117

'Masuramvubimdusatkala'badhayasann.iho have deho

pudhavi adi caunham'. Gommatasara (Jivakanda),

201

Ibid.,

'Tarutasakaya aneyaviha

1'

201, p. 122.

v.

Ibid. (Comin,), P- 122,

Take a glass of a fresh water. Every

which are obviously

possess

many

invisible to us.

minute animalculae.

v.

drop of

it is

a mass

of

water-bodied bacteria

Under a microscope a drop

of water

These are not water-bodied

is

bacteria.

seen to

Water-

bodied bacteria have water' and that alone as the matter of their bodies. These
malculae are two or more sensed beings which live in water,

ani-

J. C. Sikdar

88

the classification of bacteria usually depends

general similarity of structure,
rather than morphologic ones. There
on physiological or biochemical characters
and spiral
form, called cocci,
are rodlike forms called bacilli, spherical
or as in the bacillus causing
rods
as
occur
single
bacilli

The

forms

may

tuberculosis and

some

causing

by bacilli. The spherical forms

two ( e. g. the gonococcus, the
chains
spherical bacteria which exist

are all caused

leprosy

occtiar singly in

agent

Diphtheria, typhoid fever,

as long chains of rods joined together.

anthrax

of
species; in groups

gonorrhea

);

in long

or in irregular clumps, resembling

in long chains are called streptococci )
in such clumps are called
bunches of grapes (spherical bacteria which occur
which are
are two types of spiral forms; the spirilla,
staphylococci). There
;

less

coiled

comma

and sometimes resemble a

(the

one causing cholera looks

and resemble a
and the spirochetes, which are highly coiled
1!
latter is the one causing syphilis."
corkscrew' The most widely known of the
like this );

Reproduction of Bacteria.
Bacteria-earth
(

samarcchima"

).

and bacteria in

quadrates
stated

It is

in

the Jaina

plants reproduce

Agamas18

that "

as

their

roots,

stems,

bulbs,

branches,

twigs,

asexually

Some

are born in trees and grow in trees that are originated by trees,

beings

come

forth
fruits

flowers,

leaves,

and seeds.""
" Some beings are born in earths and grow in earth particles that are
the origin of various things

and come

" Some
beings are born in
the origion of various things

forth as

water,

grow

Kuhana." 15

in particles of water that are

and come forth as

panaga

fungus

),

sevala

(algae), etc.""
already been

has

It

infinite bacteria inhabit

11

Biology, p. 132

12

Acarnhga

13

that

pointed out
the roots,

bulbs,

numerable,
steins,

innumerable

branches,

twigs,

Sutra, 1 1.81, Sutfakftgfiga, 1.7.1.

'Satta riikklmjoniyarukkhasambhava.,.niH!hesu niulattae

kamdattae kharhdattSe

ttae salattae pavalattae pattattac pupphattae phalattge biyattae viuttamti

Sutrakftauga
14

SBE. XLV.
one

taya-

1'

II. 3.46.

II.3.5, p. 320.

pervades the whole tree; it is the soul of the tree,

however, reside in the roots, etc. as bacteria.

soul, j;va,

(jivas),

and

leaves,

15

'Satta

16

'SattS iidagajoniya panagattae sevalattae, etc.'

pudhavijomya..kuhanattae

etc.'

Sstrakrtafiga, H.3.54.
1,

Ibid.

separate

souls

Bacteria, Algae

and

flowers, fruits

and Fungi

seeds

as

Found

kuhana, sevsla, etc. It is not clearly

of the plant bacteria takes place.

"

some

Futher,

forth as

are born

beings

which

water-body,

goes upwards, when there

there is a downward wind,
a horizontal wind;

dew and

its

the Jaina Literature

in

some ssdharanaiarira vanaspatis

of

is

how

stated

in water,

the

grow

89

including

asexual reproduction

and come

in water

condensed by wind

produced hy wind,

it

an upward wind,

it
goes downwards, when
goes in a horizontal direction, when there is

is
It

varieties are

snow,

hoar-frost,

mist,

hail-stones,

rain.'' 17

" Some

born tn water, come

beings,

water produced by other water bodies.

" Some
beings born

in

" Some beings come

forth

in

water bodies,

in the

'1

water come forth as movable creatures." 19

as fire-bodies in the manifold animate or

forth

inanimate bodies of, movable or immovable creatures.""

" Some
being are born as wind bodies, grow Sn wind bodies and come
21
forth in wind-bodies."

'

Some

copper,

beings are earth, grave), sand,

tin, lead, silver, gold,

sasaka,

antimony,

coral,

stones, rocks,

rock

salt, iron,

and diamond, orpiment, vermilion, realgar,

mica ), abhravaluka, hyacinth,
(

abhrapatala

bhujamokaka
anka, crystal, lohitaksa, emaiald, masaragalla,
and sulphur, candrasapphire, candana, red chalk, hamsagarbha, pulaka,
add suryaksnta."22 ( a kind of gem ),
prabha, lapis, lazuli, jalakanta

natron,

It is

duction
suggestive

not clearly explained by the. Jainacsryas how does the reproof bacteria-earth quadrates and plant bacteria take place. But it is
from the reference to their birth and death with remarkable speed

at the rate

of

(Samayaj, of
17

bacteria per instant

innumerable one-sensed

infinite bacteria in

common

(or

moment)

plant body, e.g. those of sluka (white

'Satta nanavihajoniya...vayasaii>siddham...vayapanggahiyaih

'

bhavati", ahevaesu' ahebhagi bhavati, tiriyavSesu

himae....suddhodae.' Sutrakft aiiga 11.3.59.

tiriyabhSgl

18

'Satta udagajoniyanam.,.,.udagajpniesu udagattae viuftathti

19

Saita udgajopiyfinam....tasapfLmittae yiuj^mti',

20

'ThegatiyS salts,

aptanikayattae yiuttamti

21

'Ihegativa salts

vayukkSyattSe viuttamti.

22

'Ihegatiya satta.

puijhavittae sakka.rattae,

{bid., 11.3.61

tamjahS

Ibid., 11,3.59.

Ibid,

Ibid IL3.60.

1'
1'

..

1',

bhavati,

Ibid.

.jSva sqrakariitattSe viujfamti

osi

J. C. Sikdar

QQ
etc.2
potato), surana,

bacteria reproduce

two

and of

nigodas

organisms

(micro

viruses)2*

that

the cell simply divides into

asexually by simple fission

cells, etc.

The Jaina view on

modern

the reproduction of bacteria is supported by

:
"Bacteria generally reproduce asexually
biology in the following manner
in bacteria with remarkable speed,
by simple fission, the cell division occurs

bacteria dividing once every twenty minutes. At this rate, if there

were plenty of food and nothing to interfere, one bacteria could give
bacteria within six hours. This explains why the
rise to about 2,50,000
few pathegenic bacteria in a human being can quickly
entrance of

some

relatively

resuit in disease

symptoms. Fortunately for

cannot reproduce at

this rate for

other forms of

all

life,

bacteria

a very long time, for they soon are che-

cked by a lack of food, or by the accumulation of waste products.

"2 &

BACTERIAL METABOLISM
Like other organisms bacteria have a host of enzymes that mediate and
autotrophic 26 -they
regulate their metabolic processes. A few bacteria are

can

synthesize their needed organic

compounds from simple inorganic

sub-

27 Most bacteria are either

stances, present environment, through their pores,
saprophytes*, getting their food from the dead bodies of plants or animals

produced by plants or animals or parasites

on the living body of a dlant or animal 29

or from organic substances

in or
(aniisHya) living

23

>
'Anusamayam-asaihkhijja, egirhdiya huihti ya cavamti
CandrcuuH, Srhatsathgrahani, 1st edition. V. S. 1993, 274, p. 28.
|

'Vanakaio anaihta, ikkikkSo bijaih nigoyao,

Niccni masamkho bhago,

24

armriita jivo cayai, etc.

5
.

Ibid., v, 275, p. 28,

Ibid., v. 275, p. 28.

See also other editions of

Srfiatsangrahayi by Umedcand Raycand for

Anusamayamasamkhijja egimdiya humti ya cavarhti' v. 436 p. 243,
Vanakaio anariita, ikkikkSo-vijarh nigoyao /

NiccSnimasariikho bhago anamta-jjvo cayai

ei //' Ibid., v.

this reference.

436.

25

Biology, p. 135.

26

Autotrophs are self-nourishing, e. g. photosynthetic green plants and cheraosynthetic

iron bacteria which oxidize ferrous to ferric iron.

27

'Lomshiira egirhdiya,' Brltatsamgrahani,

28

They absorb

29

'Ihegatiya sattS

v. 200, p, 81.

Sanrenoyaharo, lays ya phase ya lomahara. Ibid.,

their required organic

nutrients

117, p. 124.

directly

through the

aiiusnyatSe viuftamti.'

'tejivS tesirh nan5vihariarh....p5n5nam sinehamaharetnti

Sutrakftahga

cell

membrane-

rtanavihanarh tasathavaranath poggalanarh sariresu

va, sacittea u v5

II, 3-58,

|'

etc.

Bacteria, Algae and Fungi as Found

91

Jaina Literature

in the

Other micro-organisms (Nigodas)

Much

smaller than bacteria (tarth quadrates

30
other forms called Nigodas

kinds of Nigodas,

viz.

(micro-organisms

and plant

bacteria) are

or viruses). There ate two

31
Nigodaks and Nigodjiva
(Nitya Nigodas and

Nigodas)

fine and gross. 32

rikettsias.

With the

They may be

exception of the

identified with bacteriophages

and

small to be seen

these are too

last,

Itara

38
These Nigodas
with ordinary microscopes and can be photographed only.
can be classified as plant; their status in the world of living thing is clear.

forms

But these

living things, as

exhibit some,

Types of Nigodas

of the usual characteristics 3 * of

all

not

attain

change,

55

while

some 36

87
again, return to the original state.

and

and die

are born

but not

some Nigodas who do

There are stated to be two kinds of Nigodas from the point of their
38
Suksma Nigodas are of
fine and gross (saksma and badara).
size, viz,
viz.

two' kinds,

Badara

paryaptaka

(developed)

and

aparyaptaka

(undeveloped).

are of two kinds, viz. paryaptaka (developed)

also

Nigodas

and

aparyaptaka (undeveloped).
Nigodajivas are of two kinds,

and Badara Nigodajivas (Gross

viz,

Suksma Nigodjivas (fine Nigodjivas)

Suksma Nigodjivas are of two

Nigodajivas).

and aparyaptakas (undeveloped). Badara

types, viz, par>aptakas (developed)
and aparyapNigodajivas also are of two types, viz, paryaptaka (developed)
taka (undeveloped).

30

Bhagavats

Sutra, 25, 5. 749.

Pan^avana

sutra, 1-55. 102

Lokapraka'sa 14.

Ntgoda

v.

32

ff.

Sattrim'stka

Gommafasara.
31

88

(Jtvakantfa 73.)

ya/
'Duviha niuda pannattS, tamjahs-niuyaga ya muyajiva
Bhagavati sutra, 25.5.749.

32

'SuhamaniudS

33

Biology, p. 138.

ya.'

iMd.

34

Size, shape, metabolism,

35

Brfiatsafngrahani,

36

v.

movement,

irritability,

uppajjarhti,
-Atthi anarhtajxva, jehte na patto tasaiparinamo,

tatheva

1,

Brfiatsamgratiani

v. 277.

37

Ibid.

38

JivabMgama
Bhagavati sutra, 12.2.443.

39

growth, reproduction,

Ibid.

etc.

277,

sutra, p. 997.

cayarhti puno

vi tnttheva

j. C. Siicdar
the substantial point of view, and thus
Nigodas are innumerable from
Suksma Nigodas are innumeraalso
paryiptaka and aparyaptaka nigodas
thus Suksma paryaptaka and aparyaof
view,
ble from the substantial point
.

Badara Nigodas, Badara-paryaptakas-and Badara-aparysptakas also and

be known.
ptaka also" should
Nigodajivas
substantial

Sn number from the

Nigodajivas are infinite
thus

also,

paryaptakas
also,

and

paryaptakas

aparysptakas

Nigodas are
paryaptakas and
aparyaptakas
bsdaranigodas

aparysptakas

in miirber
also,

aparylptakas

the

from

point of view,

Suksmanigodajivas

aparyaptakas also, badaranigodajivas

also* 3 should be regarded.

infinite

modal

also,

also,

paryaptakas

point of view, thus

paryaptakas and

thus saksmanigoda

and aparyaptakas thus

nigodaparysptakas
should be known.
paryaptakas and aparyaptakas also",

also, thus
also,

thus

also,

sukjma

are thus of seven classes and

Nigodajivas also

all

are infinite in

number

from the model point of view."

discusses the comparative numbers (a'lpa'tvaNext the Jivabhigama sutta
and Nigodajivas from the substantial and
all types of Nigodas

bahutva) of

modal points of view,"

These ultramicroscopic
their

name from

forms

the very fact

of living

that they

beings

(nigodas),

enough

are tiny

exists

which take
in infinite

do not really reproduce themnigodsaraa." Nigodas

number
the enzymic machinery
are reproduced in infinite number by
selves, but they
as it is suggested by the statement that in the
in

common

other living cells,

present in

common body where one

40

'NiuditaatfiT!

place the

soul dies there takes

,.davvahayae

998.
appajjattagSvi/ Jivabhigama,. p.

41

no

anamta, evam pajjattagSvi

asamkhejja no

'Suhttmaniudanam....davvdtiiayae...,.'no sawkhejjS
appajjattagavL no sarhkhejja
apajjattagSvi evam bayarSvi pajjattagSvi

anamta
42

death of infinite

no samkhejja asamkhejja no anamta evam pajjattaggvi

|',

Ibid., p. 998,

'Niuyajivanam davvatthavSe.

. .

.anamtS evam pajjattagSvi appajjattagavi, ^vam-suba-

pajjattagavi appajjattagSvi',
nianiuyajlv'avi pajjattagavi appajjattagavi badaraniuyajivavi
Ibid'., p.

43

'NiudS

999

naA

..

bhainte

padesatjhayfie....aatfata
savve anamta evam,

'appajjattaBavi'paesatthayae

jattagavi paesatthaySe savve

44

'Evam

anamta

J',

evam SutamanitiySvi
bayaraniuyavi

pajjattagavi

pajjattagavi

appaj-

Ibid.

savve
niudajivavi sattaviha paesatthayae

anamta

\'

Ibid,, p.

45

Ibid., pp. 1000-1007.

46

Ni=Niyatam, gam=bhatnim, kjetram, mvasamanantaaantajivanarfi

Gommatatara (Jivakattfa), v, 191, (comm.), p. 118,

1000.

dadatiti nigodaml

Bacteria, Aigae and Fungi as Found

soiils

with

souls

there. 47

when one

it,

The

is

of the body

size

Jaina Literature

93

in

several different

of a fine bodied and

in the third instant after

organism
is an innumerable part of one

has

it

non-developable nigodataken birth in its nucleus

(yoni)

(cubic) finger (anguli). This is the minimum

size is found in the fish born in the
last and

The maximum

(bodily size).

in thz

born, there takes place the birth of infinite

of the size of Nigodas have been made

Estimates

ways

soul

the biggest ocean called Svayambharamana of the world. 18

The body of
oblong in the
in

fine bodied

first instant

the third instant

it

of

non-developable Nigoda
its

contracts

and

the circular state the dimensions of

third instant

it

40
begins to grow,

i.

its

e,

in

plant body

square in the second

birth,

become

body are
it

circular
at

the

instant

(or spherical).

minimum,

is

and
In

after the

varies widely in size.

The Jaina view about the size of Nigoda

some extent in the following manner
one of the largest The psittacosis virus, the

finds support in

modern Bio-

'Viruses vary widely in size;

cause of a disease transmitted

logy to

by parrots and other birds is about 275 millimicrons in diameter, and one
of the smallest, the one causing foot and mouth disease of cattle is 10 mlli-

microns

in diameter.

The

electron microscope reveals

that

some

viruses are

5"
spherical and others are rod-shaped.

By the operation of the common (Sadharana) body making karma the

are gross and fine. s! That is
body of Nigod as become group-souled. They
like huge
colonies of viruses of
to say, their bodies become group-souled
modern Biology, 02 Although

individual virus particles cannot be seen, virus

"infected cells frequently contain, "inclusion bodies"

(i.e. group-souled bodies

These are believed
of Nigodas), which are visible with ordinary microscope.
63
to be huge colonies of viruses.

47

'Jatlhekka

marai jivo tattha du maranam have anariitanarii

ValAamai jattha ekko vakkamanam tattha anamtananY,

48 "Suhamanigoda apajjayassa jadassa tadiyasamayamhi

Gs.,

vi.,

macche" Gommatasara,
angula asaiiikhagaih ahannamukkassayaih
(Comm.),

p. 70

49

Ibid.

50

Biology

51

'Saharanodayena nigodasarira-havamti
Te puna duviha jiva badarasuhumStti vinneya

p. 139.

samanna

Gommatasara Jivakan$a,
52

93.

v. 9t.

v, 191, p.

II',

118.

Biology, P- 139.
ksetram'
Ni=Niyataih, g5m=bhQraim,

That which is the abode of infinite

niva-samanantanantajlvanam dadatlti nigodarh,
GS,. p. 118
is called nigoda in Jaiaa Biology,
souls (viruses) in huge colonies
53

Biology, p. 139

94

Sikdar

J. C,

Biology that some Nigodas

and becteria in plant): they

appears from the study of Jaina

It

like

viruses parasitize bacteria (earth quadrates

are

filtrable and will grow only in the

presence of living cells in cultures of
bacteria, which they cause to swell and dissolve. These Nigodas are found

in

nature wherever, bacteria

stine of

man and

occur -"and

other animals' 5

especially

(Kukikrmi).

abundant in

may

They

be

the inste-

compared

with Bacteriophages of modern Biology 54 . "Electron micrographs show that

some are about 5 millimicrons in diameter (they vary considerably in size,)

and

that they

be

may

spherical,

and resemble a ping pong

modern Biology (resembling
Their cellular

structure

already defined.

Some

is

comma-shaped, or

paddle
viruses)

similar in

may have a

like

most

tail

Rickettsias of

multiply only within living

will

respects of that of

cells.

bacteria

as

are rod-shaped, and they vary

supported by Biology in this way that Ricke-

are spherical, others

in length. This Jaina view

is

resemble viruses in that with a single

ttsias

they

Some Nigodas

55 ".

exception

(a

non

pathogenic

parasite of the sheep tick], they will multiply only within living cells. Their
cellular structure is similar in most respects to that of bacteria. Some are
spherical,

rod-shaped, and they vary in length from 300 to 2000

are larger than viruses and hence are nonfiltrable and

others

millimicrons.

They

under the microscope" 80 .

just barely visible

ALGAE (SEVALA)
According to the Jaina Agamas, the more primitive plants, which neither form
embryos during development nor have vascular tissues, e.g.
sevala" (algae) and panaga^ (fungus) may be
identical with Thallophytes
of modern Biology *. The
Thallophytes are classified into two kinds, viz.
algae (sevala), 'those that have chlorophyll and
can live independently'
and fungi (panaga)
(those that lack
chlorophyll and must live as
1

sap.

rophytes or parasites) (anusuyattae).

54

Ibid.,

55

Ibid., p. 141.

56

Ibid., p.

57

'panagattfie sevalattae, elc.'

pp. 140-141,

142.
I

sevalabhOmi-phoda ya
58

60

Sutrakftaaga

II. 3.55

I'

Jjvavicara, v. 8.

Biology, p. 145.
Ibid, Sutrakftanga, 11.3.55.

Pati$avan3,

I.

51, p. 21.

PanagS

Jivavicarn 8,

tntaradhyayana sutra, 36, 103-104. 'Pannavana

ya
59

I',

1.51.,

p. 21, 'panagS sevala-bhamiphoda

Bacteria, Algae and Fungi as Found

Algae are

primarily

inhabitants of

water, but according to Biology,

on the bark of tree. The ones

usually remain

few

is

the

of them
in

living

dormant when water

in

water

such

Jaina Literature

(Jalaruha)
live

r fresh

95
or salt

on rock surfaces and

comparatively dry places

absent""

Algae are important food producers by

bers, as all

by algae.

virtue of their tremendous numof the photosynthesis in fresh water or in

the sea !s carried on

According to

Biology, there are many kinds of algae, such

as,
blue-green algae, green algae, brown algae, red algae, etc.

Fungi (panaga)

The

simple plants that lack chlorophyll are called fungi

(panaga). The
true fungi include rust, smuts, mushrooms,
toad-stood, etc. They are of
five

colours-red, yellow, grey (or cloudy), blask and whites*.

In a fungus, such

as, the mushroom (kuhana), the mycelium is below

ground; the mushroom cap that is eaten Is a fruiting body that grows out
from the mycelium. According to modern Biology "Fungi are either saprophytic or parasitic and are found universally wherever organic material is

available; they

grow

best in dark, moist habitats 65 .

62

Pannavana, 1.51; Panaga also

Biology p. 145

63

Ibid., pp. 147-152

64

Jivavteara. p. 133,

65

Biology, p. 155

61

is

jalaruha

THE PARAMARA EMPEROR BHOJA THE GREAT AND KAVI

DHANAPALA A STUDY IN THEIR MUTUAL
:

RELATIONSHIP*
N. M. Kansara.
The Jaina

by Prabbscandra and Merutunga

TilakamaRajan in

Munja

chronicles

internal

with the

tallies

testifying to the fact that the

conferred the

the

preserved in

historical tradition

"SarasWi" on Kavi Dbanapala.

title

composed

evidence of the

Paramgra King Vakpatirgja

1

But

it is

enjoyed the same favour from Muflja's successor

Sindhurgja, who, as has been described by Padniagupta alias Parimala,
ruled from Ujjayini, though Dbara also might have been continued as one
not certain whether he

of the

of the seats

sovereign.

instead of

Parimal,

should

why

Otherwise,

compose an

to

Dhanapgla,

Sindhmaja

ask

epic on his history ? Or

been adjudged as sufficiently mature

perhaps Dhanapala might
But
poetically, as compared to Parimala, to execute the task satisfactorily.
Dhanapsla could not have been converted to Jainism by that time. It was
not have

after at least twelve years of

Bhoja's

rule

Dhanapala was won over

that

2
This might have been after llll A D. Before that, he was
by Jainism.
a staunch Brahmin well-versed in the Veda,. Smrfi, Stoma and sacrificial

ritual.

By

this

time Dhanapala must have been

of age. 4 Till then his relations

and he was considered as one

famous assembly of

kacarita

five

(PRC)

and

fifty-seven years

have been very cordial

scholars of Bhoja's

indispensable

hundred pundits.
Jaina

according to the

But,

the

at least

must

with Bhoja
of

tradition

of

faith

(PC)

the

by

preserved in the Prabhnva-

as

Prabandhadnmmani

deteriorated alter the change

this

relation

steadily

well-versed staunch Brahmin

pundit like Dhanapala whom the Jainas seem to have considered a prize
catch and a valuable asset, since he is said
to have turned out to be a
worthy defender of their faith rather worthferin that he was a

royally

recognized superior to all other pundits of Bhoja's

product of the Brahmanical faith in which they
inroads.

This must have put Bhoja

himself on

court and

were

prized

trying to

the defensive in

the Brahmanaical religion, a staunch

votary of which he himself was.
anecdota about the dialogues between
and

Bhoja

emphasize

the

elocutionary

skill

and

Dbanapala

make

favour of

The

seem

to

superior

convincing power of
Dhanapala who is ever shown to have defended Jainism and
deprecated
Brahmanical Hinduism. The dialogues
generally concern such aspects pf
the Brghmartical faith as the status of Siva as a
Yogi par excellence
inspjte

pf his having married with Parvati, the violence

involved in the

sacrificial

The Paramara Emperor

.Bhoja and

DhanapWa

Mutual Relationship

ritual, the

cow-worship, the practice of hunting, the ceremony

Mata/cSia with sacred fibre-garland (pavitrsropana), the

97

of investing

superiority of the

Jaina faith

above

and of

all this,

its

founder Tirthankaras

to the

the bold outspokenness and

of his newly acquired Jaina

The following

Brahmanical gods s and,

loyalty of

Dhanapala in favour

faith.

have

incidents

tradition as a proof of his

been

preserved

having gradually

the

by

popular Jaina

acquired considerable stanch-

ness in his faith.s

Once when

Dhanapala accompanied Bhoja to the Mah'ak'ala temple

(1)
(probably at Ujjayinj), the poet would not come in front of the idol of
When the latter asked
Siva even though he was called thrice by the king.
the reason,

he

felt

replied that as the god

Dhanapala

improper

it

to witness

it.

was

then

as

ignorant as

was

Of course he

before he acquired the "true faith",

i.

e.

He

a child. 7

in

company of

used to

visit

his wife

the temple

Jainism, but that was because he

further

added

that

it

was

the

ancient sensuous people like the king who had, on the strength of their
started such an absurd worship of male and famale organs,*
regal power,

The

king,

however,

thought

according to Bhoja, the

that

joke had

the

poet

grain of

was

rather

truth in

it

have occured very shortly after Dhanapala's conversion

evident from the question of the king, who was clearly

joking, though,
!

to

This seems to

Jainism as

to the same MahzMa

why the poet had been paying homage
9
Moreover, the poet also seems to be
a time till that day.

advanced in age

at least

fifty-seven

is

surprised, as to
for

so long

sufficiently

to be able to talk with the

king on

such equal terms.

have been in cotinuation of the above

(2) The next incident might
asked the poet why
one when they came out of the temple. The king
The
though poetically, brought out the
bluntly,
poet
Bhrngiriti looked lean.
at the incoherent conduct of his
mental confusion on the part of Bhmgititi
to remain unclad, why keep a bow ? If he
lord Siva, viz.. if he intended
the ashes ? Well, if he wanted to apply
have
a
why
bow,
wanted to keep
have anything to do with a woman ? And if

his body, why

the sense in having the
the company of a woman, what was
worn by anxiety as to the real
with
Cupid ? Poor Bhmgi was, thus,
enmity
This incident has been noticed, but with scanty
intentions of his master!

the ashes to

he wanted

background, by Merutunga.'
(3)

The

tunga in his

Once

in the PRC, but preserved by Meruthird incident, not found

seems to have followed in sequence to the above one.

PC,

the courtiers of

Bhoja

reported

Dhanapala in Jina-worship. At
and ordered him to pay homage

to

him about the concentration of

gave him basket of flowers

that the king

to all the deities in

the city.

Dhanapalu

ff.

98

M. Kansara

did go round, but he worshipped only at the Jaina temples and returned.
who had pursued him, reported the matter to the king who, later
The
spy,

on enquired of the poet how he worshipped the deities. The poet replied that
only where he had a scope, and added that he had
no scope before Vi$nu due to the invariable presence of his bride, nor behe worshipped there

fore

Rudra due

Brahnm due

disturb only at

being perpetually embraced by his

to his

to his

ever

being

engrossed

in

meditation

the risk of incurring a curse, nor

wife,

nor before

that

one could

before Vinnyaka due

the necessity of avoiding a touch at the dish full of sweet-balls,

to

nor before

Candikn due to the fear of Mahisasura running towards him out of the pain
consequent to an onslought of her trident and spear, nor before Hanumgn

due to the fear of getting a slap as he is short-tempered. Moreover

how
can one offer a garland to one who had no head nor a head-dress, to one
or
how
can
one
dance
to
one
who had no
sing
forehead;

who had no

nor ears;

eyes

how can one

salute

to

one who had

no

feet

?"

The

added that he had a scope for worshipping only at the Jaina

temples where the eyes of the deity were beautifully liquid like the nector
the face was always smiling and cheerful, and the demeanour was
ever
poet, then

peaceful.
(4)

12

Another incident

is

connected with the investiture

ceremony

pav i.

of Mahnkala (probably at UjjaySnj), when the

king remarked
about the lack of an investiture ceremony on the part of the Jaina
deities
who must, therefore, be without the sacred thread
(a-pavitn), and hence
impure. by oblique implication. Dhanapsla retorted that it was
only the
impure (a-pavitraka) ones who need a purifier (pavitmka); since the Jaina
Tirthahkaras were ever pure, they did not stand in need of
any purifier

traropatia)

like a thread."
(5)

The next one

to have occured at

pointed out to

god
The

depicted therein

poet gave

also

the

is

connected with the above

incident, as

porch of the Mahgkala

the poet a
sculpture

was giving

a clap in

the

where

temple

and asked the

reason

palm of

his

why

it

seems

the king
the Love-

beloved

Rati

sharply intelligent reply saying

that Siva,
though well
as an ideal of
abstinence, has been even now
clasping to his body
his beloved out of the fear of
separation. And poor public believe that he
has conquered the lust. It is for this
reason that the
Love-god is amused
and enjoys a joke with his beloved

known

(6)

concerns the

tufiga,

cow

Another incident,

is

in no

way

omitted by Prabhscandra but

noticed by Meruwhich Dhanapala remarks that a

any other comparable animal. And Jf she Js

cow-worship against

superior to

to be
worshipped inspite of the absence of
any special quality in her, why
should . buffalo be not
e r utunga has connected
worshipped ?u
this dialogue with the occasion of a donation of cows to
;

Dhanapgla

The Parmrtara Emperor Bhoja and Dhanapsla

(7)

The next one

one

criticizes in

full

Mutual Relationship

99

the

sweep

BrshmanJco-puranlc
beliefs about the cow-worship, the tree-worship, the sacrificial
killing of a
goat for attainig to heaven, the Sraddha ceremony, the untrustworthlaess
of the gods, the belief in sacrificial oblations
16
fire, and the authority of the Sruti.
(8)

Another Incident censures

the

reaching

gods through

the violence at the sacrificial ritual.

The

poet believed that the poor grass-eating animals deserved to be pitied

rather than killed. Further he remarked caustically that if it be argued that
the sacarificed animal attains to heaven, why do the sacrificer not offer
their parents in

the

sacrificial

fire

and

them

pack

off

securely to the

heaven. 1
(9)

The next

Bhoja seems

ting.

secretly

incident has

But

as

(1.

e.,

her head.

Bhoja) was

Indra, the

Moon

the

or

was
to

The poet

accidently saved by his poetically skillful

why

the old

woman,

passing

on

the road,

said that she was wondering whether he

famous

Mandl, Muran, Cupid, Kubera, ^idyzdhara,

Brahma; but at last she came to realise that he was

Another incident

is

18

all

of

them

intended

to

emphasize the

but king Bhoja himself, superior to

(10)

him

not to be liable to public censure and consequent

the poet

answer to the king's question as

was shaking

roots in the caustic remarks against hun-

to have been enraged to the extent of thinking to get

murdered so

defamation. 17

its

truthful prophetic

to
authority of the Jaina Tirthaiikaras in general, according

Meruturiga,"

20
and of Dhanapala in particular, according to Prabhacandra. The poet
was asked as to by which door the king would go out of the temple,
which was safely secured In a sealed
the
answer
wrote
Dhanapala

the poet pointed out to the answer being

envelope, Merutuuga holds that
contained in the work entitled 'Arhac-cudamanF. According to Prabhacandra,
it!
the king then got a bole bored into the roof and went out through
the underground passage
Merutunga, however makes the king get out through

the envelope was

in the middle of the temple hall." Next morning
answer which tallied with what he had done.
opened and the king read the
form
of intelligence,
in
the
man's
eye
Prabhacandra's version praises a wise

dug

and hence trustworthiness,,

while that of Meiutunga eulogizes the truthfulness,
83
of the Jaina works.

and
next incident testifies to almost superhuman prophetic
(11) The
traveller from Setubandha arrived at the
poetic genius of Dhanapala.
of inscriptions! poetry and reported
court of Bhoja with a few fragments
uader the waters of the
about the inscription on the temple submerged
a
resin
dye of it which contained a
had
brought
ocean The traveller

them and asserted that

verses. Dhanapala completed
couple of incomplete
ones on the temple
with the readings of the original
it must needs tally

N. M. Kansara

100

walls." Merutunga adds that while the other courtpoets tried

completing the

at

unsuccessfully

their

do

could

Dhanapala

verses,

hands

it

in.

moment, 25

to

(12) Another one dwells upon Dhaaapala's typically Jainistic attitude

public works of munificence, such as, building tanks and etc. Once the

king asked

much

him how

of equally

bility

merit was earned by constructing huge tanks.

replied in a satirical tone pointing out to the possidemrit due to the death of the acquatic cretures in

The poet unexpectedly

huge

the event of the tank getting dried up due to the lack of sufficient rains. 28

The next

(13)

in the

life

incident seems to have occured at a very

who was

Malwa. When

back from

advanced age

voluntary exile from

the king asked him about the condition of his long uninha.

of Dhanapala,

called

his

bited house, the poet brought out, in a paronomasiaic

poetic reply, the similarity between his

house and the king's

own

though

the golden utensils, highly

palace with

pathetically

seivantless

delapidated dusty

adorned

ser-

vants and elephants. 27

The PC

one incident the attitude of his contemporatowards Dhanapala, who once eulogized Bhoja in a verse which meta-

(14)
ries

preserves in

phorically depicted the celestial Ganges as being but a

Brahmn

as he started counting the best of

court-poets ridiculed his

metaphor

human

chalk-mark put by

kings.

When

28

the

other

and farfetched,
Dhanapala
similar unrealistic instances from

as unrealistic

paid them back in their own coin by citing

the Rsntnyana and the Mahnbhnrata, adding

that

those

very court-poets

blindly praised those popular works. 29

It

should be

strained

noted

that

between

relations

there

Bhoja

is

and

not the

slightest

Dhanapala

staunch Saivite and an equally staunch Jaina,

TM

the contents of the

definitely

indicate

indication of the

in the

romance, the Tilakamanjan <TM), the eulogistic tenor in

verses of which does not warrant the above
religious

latter's

prose

the

introductory
rivalry between a

The introductory verses

that

Dhanapala composed

and
his

conversion to Jainism, which fact afforded

ample
scope for expression of such a relationship. But the poet
might have thought
it quite out of
place-especially in view of his deep regard for the
paternal
patronage by Mufija and long-standing personal
- to
friendship with

prose-romance

after

his

Bhoja

give vent to his personal opinion

commencement of
it

is

his

life's

the popular tradition

have an interest enough

If one would take them

to

on such an occasion

labour of love,

i.

and the Jaina one

e.

like the

auspicious

TM. More

in particuler

preserve such minute,

at their

the

properly,

which would

though minor,
face value, one would have to be

details.

thankboth Prabhacandra and Merutunga for

affording such a peep into
the oblivions of the past. In view of the facts that some of the
points of
ful to

The Paramnra Emperor Bhoja and

Dhanapala
the

Brahmajico-Puranic

faith,

criticized

Mutual Relationship

by Dhanapala

in the

101

incidents

recounted above, have also been roade

the target of their satirical salvoes
by veteran Jaina authors like Haribhadrasuri ia his
Dhuitakkhnna (i. e.
Dhurmkhyzna), by Amitagati in his Dharmapanksa, and
by Somadeva in his
Tasastilaka-campu, one has to believe that at
leastPrabhacandra, though not
Merutunga, cannot possibly be charged with having fabricated the incidents
with the sole intention of
using Dhanapala and his prestige in favour of
the propagation of the Jaina faith. In his thesis
on
Dr.

Magha

Sharma has up-held

the

the

reliability

Prabandhas. 3o

Manmohanlai

of some of the basic data

supplied by

Historical data reveals that Bhoja was a

impirial monarch whose writ
the whole of North
India, and who was an unrivalled
men of letters in his days. Naturally he must have been
very
proud, almost to the extent of being jealous or impatient, of his Saivite

ran over almost

patron of

faith; of his power, patronage and unsurpassable

scholarship of his assembly.
Prabhacandra has noticed a few instances of Bhoja's
anxiety to guard the
honour of his assembly of scholars, even at the cost of the life of the

adversary. Thus

he almost decided to murder

Dhanapala
digs at the weak points of certain Hindu religious beliefs
3*
he
him.
is
said
to have
staked one lac coins for each
enraged
Again,
of the five hundred scholars of his assembly to meet the
challenge of Vad^
vetala Santisuri,
who is said to have returned alive on the
strength

whose

it

said

is

that

caustic

of Dhanapala's precautionary measures. 32

similar, (hough more serious
incident has been recorded by Prabhacandra with reference to
Suracarya
a Jaina

due to his haughty scholarship, severely

monk, who,

criticised the

introductory verse of Bhoja's Sarasvatl-kantfiabhamna, a work on Sanskrit

Grammar, and obliquely abused the king to have committed a great poetic

crime

in

composing a

of one's nephew. 33

It

verse suggestive of conjugal relations with the wife

was, again, due to Dhanapala's active assistance that

Suracarya could be safely smuggled out of the strong police ring clamped
around the Jaina monastery and transported beyond the pale of Mslava
territory.

84 In his

philosophy, Bhoja

ambitious zeal to
is

when he rounded up

reconcile

recorded to have had

in a dungeon from which they were to be set free

unanimous decision! 85 And the desired unanimity

regard to the systems

for setting the

the

all

systems of Indian

recource to dictatorial method

various scholars of different faiths and confined them

but about

king on the

how

to

only if they arrive at a

did

save one's

come

life

right track by convincing

off,

And

not with
the

credit

him of the impossi-

crude method is said to have

bility of such a unanimity and abondoningthe
gone to the above-mentioned Suracarya, If we take these traditional anecdotes at their face value, we have no ground to disbelieve the incident which
how at the conclusion of the public recital of the Tilakamahjan-

narrates

M.

JV.

102

Kansara

the poet to introduce five

kathn by the poet in the court, Bhoja asked of
over and above refusing to
vital changes in the story, and when the poet,

comply, denouned

king for

the

trespassing

forbidden

the

into

of

field

into the fire of

enraged royal patron threw the manuscript
3
him as a heater in the winter season. " Dr. D. C.
the oven placed before
the story of Bhoja
Ganmily says that we have no evidence to corroborate
37 But
the
TM.
we do have
of
having burnt the original first manuscript
some lurking evidence in a couple of missing links'^ in the story of the

literature, the

TM

thousand

the oldest

30
not be restored.

memory, could

Ms.

links

the missing

The poet, however,

somehow.

the work was written in

ol

the portion

which was unfor-

poet to his young-aged daughter of extraor-

out by the

read

dinariy sharp

to have harmonized

(gramthas) in extent,

syllables

work was

tradition that the original

but that
(gramthas) in extent,

thousand syllables

of about three
tunately not

Jaina

support the

which would

about twelve

It

is

is

said

also significant that

the V. Satn. 1130,

i.

e.

about

nowhere ia Malwa. And there is nothing

at Jesalniere and
the imperial nature of the royal patin view of
impossible in the incident
mutual
and
their
the
rivalry in scholarship as well as in their
ron uf
poet
1073 A. D.,

religious beliefs

a unique

Another point worth noting

Sanskrit literature

is

one

in the

the composition of the.Sanskrit

whole history of the

prose-romance named

SriigSramanjar'i-kalhs (SMK) by Bhoja. It was composed most probably

after the composition of the
by Dhanapala, who composed his prose-

the

TM

romance probably after Bhoja composed the CampH-fflmtiyaqa. The SMK was
composed probaly because Dhacapala refused to fall in line with the wish of
Bhoja to have his name installed as the hero of theTM, in the same manner
as

Bana

definitely

obliged his patron,

getic tone of
his

own

fountain-doll

is

most of

Dhars and

city
his

own

with regard to
describing

the device

140

of putting

And

Bhoja,

the

mouth of a

unobliged by Dhanapala,
himself immortalized

literary action to get

direct

this

imperial

SMK

resorting to

self as the hero of the

story in the

very remarkable.

to indulge in

in view of the

beginning of the

in the

Bhoja

capital

description about

had

King Harsa, compared to whom Bhoja was

and a partron of the scholars. The apolo-

a far greater scholar

patron's then justifiable

espections from the fore-

when there was such a glorious prececan easily gauge the degree of
impatience on
the part of Bhoja whose
hopes were lost at the refusal by Dhanapala in
the matter. It might also have been that none of the other
court-poets
possessed the quality and the talent requisite for composing such an inimihis court-poets, especially

dent formed by

table
fair

Bana, one

work with Bhoja himself as the hero, a work which would

comparision with

manship as revealed

Bana's

in the

it

stand

On the evidence of the workwould seem that Dhanapala was the only

Harsacaritam.

TM,

The Paramvra Emperor Bhoja

poet Jn Bhoja's

assembly

and tough commission.

arcl

Dhcvaftla

Mutval Belatitmhip

103

who could bear

the brunt of such a

responsible
In the absence of the
of this

availability
poet Bhoja
seems to h&Ve been constrained to compose a work which
might <erve as
an illustration of different types of love
as

the Erotic

(rz&a)

most Favourite sentiment. And,

possibly,
cause behind Dhanapsla's refusal to

his

this

(j

R?3m)

was

might have been'the prin-

cipal

comply with Bhoja's request to

put his name in the place of Meghavahana and that of Dhsra in that
of
Ayodhyg. This might also have nipped in the bud even a
lurking hope of
Bhoja about the now-converted Jaina poet ever
composing another work,
of the Akhynyika type, to commemmorate him. The
difference of their
mutually hostile religious faiths seem to have

constituted a gulf too unbriimperial order made to the poet, who was a
senior
age and scholarship and favoured even by the present
patron's

dgeably wide for the

in

predece-

ssor like Muftja,

and

dazzled by the

king's

further who was too

popular with the people to be
disposed off easily, much less to be coarsed into
composing a work of
art to order. A sort of an inherent
contempt of a Jaina poet for a fiavite
royal, but junior, patron surely precluded the
of
his

possibility

natural eulogistic

Bana

mired

could not

ted.

so as to

command

Otherwise, a poet

for his Har$acaritam which fetched

like

ever being

instantaneous

author boundless fame"

its

a similar
temptation to such a fame for himselfthe opportunity for such an
undertaking had come uninvil

It

is
significant that Dhanapsla praises Bhoja
handsomeness and valour only. As to his

sonal

an

Dhanapgla, who ad-

have resisted

when

especially

personality

inspiration.

briefly calls

him

'acquainted

with

the

entire

elaborately for his

per-

scholarship, however, he
literature'

(nih-'sesa-vm-

maya-vid) and nothing more. Bhoja's craving for literary fame must have
been whetted by Dhanapsla's work, which far surpassed the
former's

Campu-rUm'nyana

indirectly criticized

introductory verses of the

direct request

And

to oblige.
his

own

TM

and

by the emperor to

by the

latter in general

terms in the

ultimately seems to have resulted

his favourite
court-poet,

who

taking recourse to the rather justifiable grounds

considerable

seems

to

have

in a

but refused
in view of

seized
talents, Bhoja
opportunity
of incidentally immortalizing himself and his capital city of Dhttrn rather
with a vengeance, 42 while principally writing a work illustrating his main

of RSga-srhgnra treated

thesis

This

the

is

in his magnum opus, the fyhgtirapraka'sa.^

a unique instance of the religious difference of opinion
depriving

us another historical Sanskrit prose-romance

Bhoja

an 2/tfysyikS on the life of

which could have successfully contended with Bana's Har$acaritam.

And Bhoja amply deserved such an honour

in view of his brilliant

career,

profoundly extensive scholarship and munificient patronage, the qualities

that are
summed up in a verse 4* in the Udayapur Prasasti
beautifully
inscripton,

N. M. Kansara

104
References

V of ray Ph. D. thesis on the

Chapter I and that of Chapter
submitted in 1970 to the M. 3. university, Barocla. The references are to the
(N), while
and line numbers of the Nirnaya Sagara Edition (2nd), 1938,

Based on a part of

TM,

TM

page
the readings are according to the Critical Text determined after collating more than
is in press and
not yet
ten original Mss. of the TM. Since the Critical Edition

TM

to
published the referenoes are given
53cd
Aksunno
(N), Intro. Vs.

TM

cf

(N).

'pi

vivikta-sBkti-racane

yah

ksoni-bhrta vyahrtah//; also, cf.

dhuia/ &iri-nmnjena sarasvattti sadasi
tvam utsangopnvesitatn/Praheti birudarh te 'stu

sarva-vidyab-

PRO,

pura jyayan maharajas

17,271;

sn-kurcala-

sarasvatl//

to PRC, 17, 73, Bboja banned for 12 years, the entry of Svetambara Jaina
brother
in Malwa, consquent to the conversion of Dhanapala's younger
Sobhana; DhanapSla was converted to Jainism after that period was over, Bhoja
was the king when he ordered the ban.

According

monks

PRC,

3.

cf.

4.

The

Veda-snirtt-sruti-stoma-paragah

parulito

'grajah/Krtyakrtyesu

about

955 A. D. For
coronated by about
point see Chapter III of my thesis. Bhoja was
Sobhana could not have met Dhanapala before the expiry of the period
of twelve year ban, i- e., hefo-e 1011-12 A. D. Thus, Dhanapala must have attained
the age of atleast fifty-seven before he was converted to Jainism.

on

detal's

999 A.

').

53

17,

nisnatah..//etc. concerning Dhanapala,

be fixed tentatively
year of Dhanapala's birth can

cf.

at

this

1J.

PRC,

17,

H9;Kramena

dhanapalas ca dharma-tatlva-vicaksanah/Drclha-samya-

ktva-nisthabhir dhvasta-mithya-matir babhau//

6. cf.

PRC.

17,122

7. cf., ibid,, vs.

124

Devo
Raja

'sti

sakti-sambaddho vridaya na vilokyate//

'ha divasesvetavatsu kira tvidrso 'rcitah/Bhavata

praha

so

harh ca balatvSl lajjito na hi//

8. cf., ibid., vs. 125ff.

KSma-seva-paraih

pracyair

api bhupair

bhavadtsaih/Balitvad

arcanarh iv asya pravartitarn ihedrsah//

nt. 7.

3.

See supra,

0.

cf.

PC,

1.

cf,

ibid., p. 40.

2.

ft.

39 (Singhi Jaina Granthamala Series Ecln.).

p.

cf- ibid.

PRC,

17, 157,

3.

cf.

i.

cf- ibid., vs. 163.

5-

cf.

18.

PC (SJGM), p. 38PRC, 17, 134; also cf. PC (SJGM), p. 38 ffcf. PRC. 17. 151-155; PC (SJGM), p, 42.
cf. PRC, 17, 139 ff.
J-Sri-bhojah kupitas
lasya 'pasavya-vacana-kramaili/DadhySv

19.

cf.

6.
7.

amum
20. cf.

hanisyami vibruvantarh dvija-bntvam//etc,

PC(SJGM); p.
PRC, 17, 163.

39.

21. cf-, ibid., vss. 166-168.

22

cf.

PC(SJGM),

24. cf.

PRC,
PRC,

25.

PC (SJGM),

23. cf.

cf.

26. cf.
27. cf,

PRC,
PRC,

P. 39,

17,171
17,

17,

ff,!

177

ff.;

also

cf.

PC

(SJGM),

PC(SJGM),

p. 41.

p. 40.

177

ff.;

17,185-190;

PC(SJGM),
PC(SJGM),

40.
p. 39.

p. 39.

Btioja and Dhantipiila

Paramftra Emperor

OTfie

285

Mutual Relationship

103

Prthu-karta-svara-patram bhasita-nihsesapatijanam deva/Vilasatto the king'i

karenu-gahanarh samprati samara avayoh sadanam//, With reference
broad golden utensils', bliuiita-nijf*
place it means pythu-kartasvara-pntram 'having

PRC,

28 cf

17,

servants all of

29.

whom

are

adorned", vitasat-karepu-gahanam
sesa-parijanam 'having the
the sportive i'emale elephants ; with reference to the house of Dhanapala
'packed with
the utensils
that maie a loud jarring
it means p r tliuka-artasvara-patram 'having
and hence broken), bhu-sitanih'sesa-parijanam 'all the
noise (due to being worn out
lying on the ground (or with the reading bhusita, 'adorned
servants wherein are
with the heaps of dust'.
with the lack of servants', vilasatka-renii-gahanam 'packed
~
=
PP' 41 42
of.

PC(sJGM)

{^orthern

PRC,

31. cf.

18,

35, cf., ibid.,

37

195.

ff.

ibid., 18.

34, cf.,

36, cf.

53 cd. and 60.

16,

18, 153

ibid.,

of.

C. Choudhary. Political History of

17,139.

ihid..

32. cf.
33,'

pp. 83-90; also, Dr. G,

India from Jaina Sources, pp. 3-4.

MahSkavi Magha,

cf.

30.

PRC.

111

ff.

17.

History of Paramara Dynasty,

p,

284
frit.

TilakamaBjari-sara of Pallipala DbanapSla,

38. cf.

pp. 25

Id. by N. M,

Karam.

Intro.,

ff.

39. cf.

PRO,

40 ' cf

SMK

17,

221-222
7:

sa'mmatarh tatha

ity

'pi

varnanam bhavta

PC

(SJGM),

abhidhaya

41

p.

're

yanlra-putraka,

nija-guna 'vifkaranam

avagitam

yady
iva

apy

....

asmat-paHpd&h

pratibhasate/Tad

raja-

bhanitum arable
eva bhanatu" ity abhihitah. ..a

"'
11'

^'
th

Tn

the'

SMK

^0^'
U
43- cf.

delripdo'n

PP

SMK,

in the

SMK,

2-7- (2)

rather lon g

Intro,

7-12 with that of DhSra in

Ayodhya in the TM(N), pp.
ia the TM (N), pp.
The description of King Meghavahana
and her m other Vi ma l a .
oi

-dLn description,

cf

S^ran^jari

233-

4*

'

14-18 respectively.
pp. 10-1* and pp.
pp. 55-73
Chap.

-",

va

g
io

^
Eoisraphica tndica, Vol. I, PPkT-bhojasya prasasyate//
kena-cit,Kiru anyat kavirajasya

tad yan

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I sa*

Hemacatidra's Dvyasrayakavya-A Literary and cultural Study by

Satya
M. A., Ph. D. Published by Devavani Prakasana, DeIhi-32, pp.
s. 30, A.D. 1972.

Pal Narang
283,

Dr. Satya Pal Narang for his Ph. D. thesis has studied Heraacandra's

Dvyasrayaksvya in various aspects

Grammati-

Mythological, Historical,

Geographical, Political, Sociological, Economical, Religious etc. Evalution

of the book as a historical and a poetical work is alsoattempted and also
in the beginning of the book life and works of Hemacandra are
examined
cal,

ia detail.

Thus nothing

is left

Vakpatirgja's Gaadavaho,

out of the view of the author.

Edited and

translated by Prof.

Publised by Prakrit Text Society, P.T.S. No. 18,

178+340 : Price Rs, 25. A.D, 1975.
Prof. Suru has not only translated this

N. G. Sura

Ahmedabad,

difficult

text

but has

pp.

100+

supplied

and an introduction dtaling with the author and

Gaudavaho. Dr. P. L, Vaidya has rightly observed in his
Forword
"Prof. Sum's English translation is at once faithful and
fluent. His notes
are scholarly and cover a wide range of his classical
studies.
the text with copious notes

his

Hh

tion

is

a scholarly piece, judiciously touching almost

all

Introduc-

the aspects of the

poem and

author. His exposition of the choice

topics from the poem
on the stark realism of Vakpati's
discriptions, and his sketch
of the society, as revealed in the poem, have
really raised Vakpati to a
higher pedestal in the galaxy of our classical poets."
its

his observation

gramana Bhagavan Mahavlra : by K. C.

Lahvani, Pub.
Minerva
Associates (Publications) PVT. Ltd, 7-B Lake
place, Calcutta 700029 pa
206, Bs. 361-1 1975.
Herein Prof. Lalvani who is a social scientist has
presented the life
and doctrine of Mahavira that would appeal to the rational
mind. Apart
from a brief life-sketch and Mahavira's
ideas the
philosophy and
religious

author has discussed

physics

his

scientific

doctrines

such

as

cosmology, biology,

etc.

Dharmaratnakara of Jayasena
Jaina Sanskrit!

Sanaraksaka

Ed. Dr. A. N.

Upadhye; Published by

Sangha, Sholapur, 1974,

54+464; Price

pp.

Rs. 20.
Jayasena composed

work

this

in

A,D. 998

in Sanskrit

and Dr. Upadhye

has critically edited the text for the first time and it is translated into
Hindi by Pt. Jinadas Parshvanath Phadakule. Subjects dealt with
by the
author are consequences of Punya and Pspa, Fruits of
Abhayadjjna, Ahara

dana

etc., Sgdhupuja, Dana and its Fruits, Jflgaadana, Ausadha-dana, Rise

of Samyaktva, Limits of Samyaktva, Pratimas etc.. As usual Dr.
Upadhye
has given an extenstive Introduction and various Appendices.

a?k ^aTFf-f^iNqi. aws-i^rf-,

3=5^ ftfjf r ^RF 1

%$

% IRR W^f ^.
% fsu;
ff

?^

nwra

5t.

cj^rr

^H,

37^

% wufe % mq % %m %

^
gcffr

*TRTcTcf

^1 ^ff

% ^W %
mi

*r.

PAfiCA-PARAMEStHI-STttTl
(

In

Apabhramsa

From Vilgsavai-Kaha
R.

of Ssharana

M. Shah

Siddhasenasmri alias 'Sabarana' Kavi (llth cent. A,D.)

bis
in

Vilssavai-Kahg, an Apabbraihsa Mahaksvya.

llth Sandhi of the VK, as a prayer of five

The

famous

is

for

piece selected occurs

Paramestbis

offered

by

Sanatkumara, the hero of the Mahakavya.

In the Prasasti of the
his stotras

which are

VK,

cited by

the author says that 'he is wellknown for

all over the country.' 2
Unfortunately

people

most of these stotras are lost. The stotra published herewith is, thus, the
over stotra-composition,
only example to show the learned poet's mastery
stotra consists of the prayer to

The

Panca

Pararuesthis.

Stanzas 2-5

are dedicated to Jinas, St. 6-9 to Siddhas, St. 10-13 to Acaryas, St. 14-18
St. 19-23 to Sadhus. St. 24-26 are general. The
conclud-

to

Upsdhyayas,

Siddhasuri
ing stanza 27 contains the naraamudras
poet as was the custom with Apabhramsa writers.

The poet used four

(

i;)

(ii

(Hi)

and

( iv )

Chaddania

Vadanaka
Lalataka

different metres in the

(St.

(Sts.

(Sts.

Madanavatara

Both Mss.

(fo

and Snhftrana

of

the

Stuti

1);

2-13)

14-23)
(Sts. 24-27),

and go) used

for text-construction are

photostat copies

of the palmleaf mss. of Jesalmer, 8

VitSsaval-Kaha with
shprtly

critical study edited by Dr. R. M. Shah

by L. D. Institute of Indology, Ahmedabad.

is

be

published

Muni

Punyavi.

to

VK,
3

Prasasti.

Catalogue of Sanskrit and Prakrit Mas., Jesalmer

Cellection, Ed. by
Ahmedabad, 1972. pp. 111-112.

jayji,

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In the pages that follow a small work entitled Jain a ihsralitaka has been
edited on the basis of the ms. belonging to the Muni
Ptmysvijaya Collection preserved in the L. D. Institute of (ndology, Ahraedabad. The mi. bears
the serial

No. 4969.

Its size

26 cms. x

is

11

cms.

of the folio has 17 lines and each line has 58

The condition of

has

It

of the work occurs at the end of the ms. This

come

across.

The

c,

is

at the

Each side

script if legible.

1550 A. D.

contain the normal colophon which always occurs

The name of the author is not given anywhere in
sent work, that I have

five folios.

letters.

the ms. is good. It belongs to

It

dots not

end of the ms.

ms. Only the

th

title

the o g.y ms. of the pre

The ms. seems

to

have

been

written

by the author himself. In the ms. many quarters and phrasei have been
rejected by putting yellow paint on them not because they are grammatiand better
cally Incorrect or otherwise corrupt but because more poetical
chiselled quarters and phrases have occurred to the mind of the composer,

And
The

he has given these newly found quarters and phrases in the margin.
and phrases given in the margin resembles

script of these quarters

that of the usual writing of the text.

The subject-matter of
The poet displays
poem has become
that with these

his

this short

and

Is

the Jalna temple in general.

skill

in

describing

It,

So, the

The poet refers to small caityas and iys

highly
main temple looks like a fully blown
caityas around the
ornate.

a hundred
golden lotus having

M5

poem

luxuriant rhetorical

other

architectural

carved at the ends of tomna

petals.
details.

is

verses (102) in smgdhar'O metre.

He

mentions candratVlB

His description

very interesting.

of

and

rag-

totabhaHfltot

He has composed

all

the

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Bactaria, Algae

and Fungi

,n

the Jaina Literature

I.

C.

as

found

Sikdar

Die Paramara Emperor Bhqja the Great and

[Cavi Dhanapala
A Study in their mutual Relationship
:

M,

M. Kansara

Panca-Paramesthi-Stuti of Saharana
R.

110

M. Shah

ST.

.3

5ft.

OUk'
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;J7.

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