o

-v

SAMBODHI
(QUARTERLY)

VOL.

APRIL 197Z

NO.

EDITORS

DALSUKH MALVANIA
DR. H. C.

D.

BHAYANI

INSTITUTE OF IN DO LOGY AHMEDABAD 9

:ONTENTS

he Pioblem of a Historical Evaluation of

ncient

the

Jama Texts

DixtL

n Some Specimens of Caroarl

.

C Bhayani

abda vilasa or Paraeinamamala of Mantrj Salaksa

id
.

Mahlpakosa of SaQiva Mahlpa

P*Shah

ceeh.

Light oa Bhatnaha vivarana

Kulkarni

the Vestibules of

Q. Kalghatgi

Karma

THE PROBLEM OF A HISTORICAL EVALUATION fi

OF THE ANCIENT JAINA TEXTS >\ *"

JL^

K
A

historical

evaluation of

task beset with several serious

"

at

K.DIxit

';(
1S
"

b<

>2

'

ffWH^^

the contents of the ancient" JateeW^flP*'

The most formidable of them

difficulties

is

we do not know for certain as to which of the Jama

texts - or text-portions - are really ancient Of course, this particular difficulty
Is not peculiar
to the students of Jain literature, for even in the case of
the circumstance that

an allegedly ancjent Brahmanical or Buddhist

almost in

text the question

whether it Is really ancient Hence it is one of the

of the students of ancient Indian literature - Brahmanical
Buddhist or Jaina - to decide upon the criteria for determining the chronology

variably arises

as to

foremost tasks

of the

sought to be

texts

an external

criterion

and

evaluated

an

In

we may

this connection

one

internal

By

speak of

external criterion

is

to be

understood a specific reference made to the text under study by a document- that is of known date, by internal criterion is "to
archeologlcal or literary
be understood the specific character exhibited by this text - in respect of its

form or

that of

Since hardly

question of such

can say that a

the latter - this

its

contents

The two need separate treatment

any ancient Indian

a text

text

text

referring to the

making reference

of

is

text

known

date

under studyj

another one

to

there

at the

must be

is little

most we

posterior to

on the supposition that the reference

question is not a
later interpolation (which it well might be) Again, it is
extremely rare
cases that an archeological document makes reference to a literary text An
Afiokan inscription mentioning certain Buddhist scriptural texts Is one such

same might in a way be said of a certain ancient sculptured

- of known date - depicting
But on the
certain Jstaka stories

case and the

relief

Whole, this class of evidence just like the class just mentioned is virtually
unavailable to a student of ancient Indian literature Thus deprived of what

we have

called the external criterion for determining chronology he

to fall back
is

upon what we have called

we turn next

the

internal such criterion

la

bound

And

it

to this latter that

might
H %rmLight
as also by
tion of

be thrown on the chronology of a text by the study cf its

- these being two aspects of the applica-

that of its contents

the internal

criterion for

a text are to be understood

its

determining chronology

language,

its

metre,

its

style

By

the form of

of composition

and

in the case of each it is often possible to distinguish between an

However, an allegedly ancient text might
type and a recent one
an archaic linguistic usage, metre or style of composition not becaus
really ancient but because a recent author has deliberately resorted to

Similarly, an allegedly ancient text might

aisms

be free from all disl

recent linguistic usage, metre or style of composition not because it is

ancient but because a recent author has deliberately refrained from res

to novelties

It

style

text exhibits a

distinctly recent hn|

we can legitimately conclud

on the supposition that the passage in quest

of composition that

not ancient -again

not a

case

only in

is

metre or

tfsage,
it is

well might be) All this means thj

most crucial criterion for determining the ct

later interpolation (which it

criterion

of contents

is the

But the application of this cnterio

For in order to be able to apply the
rion in question we must be in a position to say that certain prol
were raised in an ancient period but not in a recent one - or vice-verse
how are we to say this except as a result of studying those very texts \
logy of
its

own

an.

Indian text

ancient

difficulties

and

pitfalls

we intend to subject to the criterion in question ? In a word,

here apparently faced with a vicious circle The way out is to broadei
source of information and enhance our power of generalization Thi
broadest possible consulting of sources and a boldest possible drawli

generalizations should

were or were not

form the

basis of

our saying as to what prob

a recent) period

raised in an ancient (or in

These preliminary remarks should facilitate one's comprehensior

the historical evaluation of the contents of the ancient Jama texts that foil
Jainism - like Buddhism -

is a monastic religious sect -that

is, a sec
and moral leadership is exercised by monks By wa
Brahmanism which is a religious sect where
llectual and moral leadership is exercised by the Brahmins usually leathe life of a householder Now in broad outlines this seems to be
situation since long and one tends
to think that in all details such it

which

intellectual

contrast

been

we may

since

think of

ever In

point of fact, however,

of a long course of evolution and

it is

the

whole thing

is

the

re

this course of evolution that dese

serious study in a correct perspective

Taking Brahmanism

first,

fold of the Vedic Aryan

the fourfold division

and

6afraSi

ft

into

it

is

obvious that

it

took

its

rise

within

which, to begin with, was unfamiliar i

Brahmins (correctly Brahmanas), KfaMyaa, Vat

society

division-tie celebrated Varna system-which

is

the hall-jx

of Bra6toanism<and which was resorted to under certain specific conditic

For tt so- happened that when the Vedic Aryans - for long confined within

Sistorical Valuation
of the Ancient

Jama Texts

borders of the present

day Punjab and North-West
Frontier region-started
the process of an all-round
colon,zat,on' of the
country they attest a eood

5^rj%S5

upper grade and a lower grade It was the

hereditory warrior
was designated 'Ksainvn'
th* v, Q ^i,*^

was designated '&dra'

gnated 'B

Besides there

Much of

stood the

heredjtory priest class desl

al! this

^formation concerning the social condifrom the texts called 'Brzhmana? which the
Brahmins thought fit to compose in order to serve
their priestly purposes
However, Brahmamsm was not merely -not even
primarily -a social phenomenon For essentially and primanly it was a
religious phenomenon Certainly, In the subsequent course of lnstory perhaps nowhere and never were
the provisions of Var n a system followed In all
strictness But the theological
twists and turns which the Brahmins took care to
introduce now and then
tions then prevalent

we

glean

profoundly Influenced

the religious scene of the

country Thus the Vedre
Aryans were accustomed to offer collective worship by means of simple
ceremonies to their numerous gods - mostly the personfications of natural

powers

But the BrShmana

plicated rituals at
for

Later

on

recommend the performance of

Brahmin officiates and which the

texts

which the

highly

com-

client pays
but systematic

these rituals were treated in a rather

summary
it was at the same time realised
was well-nigh over And so were composed
the texts called 'CfhyasHtras,' which recommend numerous but
simple rituals
- mostly needing the assistance of a Brahmin priest and to be performed
by
a householder on all sorts of occasions arising in his everyday life.
fashion in the texts called 'Srautasulraa' but
that the period of these rituals

All this

multifarious

striving

the fields social and religious was hi

when Buddha appeared on the scene Buddha was born and he had
movements In the midst of Aryan colonizers Of course, the Aryan colonies
and may be m Buddha's
always included some amount of aboqglnal population
time and in his part of the country this amount was comparatively larger

the air
his

lax
following the precepts
Again, the Aryan colonizers were more or less
Buddha's time and in his part of the country
of Brahmanism and may "be
Buddha
In
lax.
thought it possible to
so
case,
any
were
particularly
they
his own conception and
substitute for the Brahmanlcal social ideal one of

of a community that subscribed to the latter Ttow In

man wa B not one who led tho regular life of
an iaeal Brthmin, K^atnya, Vaikya or SBdra but one who took leave of the
It is difficult to
life of an ideal monk
austere
the
led
regular society and
he seems tp have been overwhfathom Buddha's motive in its entirety but
to lay the foundation

Nhe

eyes of

Buddha

the ideal

k K

4
timed by the

Dixit

worldly well-being that he found raging all aro

So in order (o mitigate the evil he thought It necessar

lust foi

himself in society
place before society en ideal group of persons - the monks of his persuai

who renounced all such lust and reduced their worldly requirements to
minimum But just like Brahmauism Buddhism too was not merely even primarily - a social phenomenon,

was

for essentially and

primarily

it

Perhaps with the aboriginal population

Buddha's part of the country it was an article of faith that one who le
a religious

the

of self imposed austerities comes to develop miraculous powers

life

other words,
case,

phenomenon

had

it

to

population of Buddha's part of the country the transmigration of soul

perhaps another article of faith In any case, Buddha did believe that
turn to the doctrine of soul
to put

to attain nirvana

an

ideal

monk

an

this notwithstanding his

end to his transmigratory cycle - positively speaki

the sole possible means for it was the life

and that

he was in

monk

generates in a

nominal opp<
So when Buddha declared that man's sumrr

transmigration takes place there

bonum was

'
In
In what we nowadays call 'Shamanism
have been of that view Again, with the abong

faith

Buddha seems

effect

saying

the pursuit of

that

miraculous power to put an end

the

gratory cycle

Thus viewed Buddha's

be a natural

evolution

out

of

central

religious

an

ideal

to his transi

seems

preaching

the preceding thought- current available

theological
contemporary Brahmauism wen
natural evolution out of the preceding thought-current of the Vedic Arya
One point of similarity between the two needs emphasis The entire nf

him

tenets of

just as the

of the Brahmin was a

more or

line of the transmigration

and

a rather stray

Brahmauism

all

IB

less

powerful

fashion.

As a

result,

miracle-working and

migrtlon but skin-deep

act of miracle while the

of soul he came to embrace

On

its

do

at a fairly late di

one has the impression as

of trai

faith in the doctrine

the other hand, the Buddhist

texts

speak

much of transmigration and nirvana while they are comparatively retice

As a result, one has t
about the miracle-working capacity of a monk
impression as
but negligible

Buddhism is all mroana-working and

As a matter of fact it took no time

if

its

belief in

for

mirac

Brahmamsm

deep faith in the doctrme of the transmigration of so

and for Buddhism to develop a very deep interest in the problem of miracl
working This takes us to the next stage in the evolution of Indian rellgio
develop

a very

thought

The aboriginal population of India, In the midst of which the Vec

Aryans had spread out their 'colonies', seems to have had some traditii
of a polytheistic idol-worship Brahmamsm DOW took up the thread ai
b*gaa to develop a cult of idol-worship based on a polytheistically tingi
mdnotheism. Thus various theological lects - each believing in the efficacy

Historical Evaluation

of the Ancient Jaina Texts

Idol-worship and each advocating the necessity of an attitude of devotion

(bhakti) towards its chosen deity which it declared to be the supreme'deity-

came

to

within the

be fostered

fold of

Brahmanism

All these sects held

out to their adherents the prospect of a success In worldly endeavours now

and a cessation of the transmigratory cycle In the end The same sort of
influences affected

Buddhism as well But in this case Idol-worship took a

Of course, nothing new was offered to the monk,
of Buddhism was asked to pay homage to the stspas

rather round-about course

bnt the lay-follower

men Thus

(funerary mounds) erected in the honour of holy

devoted circum-

a Buddhistic layman
slupa promised to
worship of a Brahmanical temple deity did to a
Brahmanist layman For some time Buddha in an anthropomorphic form
was not made an object c f worship - so much so that even
reliefs

a Buddhist

ambulation around
almost

all

that devoted

sculptured

decorating the exterior of a sfupa would, in the case of need (as for example,
while depicting a Jataka story), represent Buddha in a symbolic rather than

Bnt soon enough the attitude was given up and the

Buddhist
anthropomorphic representation of Buddha began to find place
sanctuaries
Nay, the Buddhist now chose to worship not one Buddha but
the numerous ones - and the numerous Bodhisattvas in addition Thus the

anthropomorphic form

second stage

evolution of Indian

in the

phase where almost the only thing

religious thought

that distinguishes

culminates in a

a Buddhist layman

from his Brahmanist counterpart was the name of the deity worshipped
But that was after all a minor distinction, and in that respect even one
Buddhist layman might differ from another or one Brahmanist layman from
another By the end of this stage Brahmanism received its classical form its standard Puranic" form - and it is in this form that it made all subsewhich was

For Buddhism inspite offairly considerable

Tantnc innovations (which too had their Brahmanical
counterpart but of meagre significance) was now definitely on the downgrade and gradually left the scene for good
quent progress

perhaps because of-

Its

It is in this background that we have to assess the vicissitudes undergone by Jaimsm as a religious sect An enquiry into the origins of Jalmsm
is a matter of much controversy and much idle
speculation and let us not

enter into that

Instead

tangible evidence at

ted by

throw

the corpus

it

will

hand - a
of Jalna

significant light

on

be profitable to establish - on the basis of the

relative chronology of the several trends exhibi-

tenets as

we

find

it

(he motives that impel

today Thus certain texts

to embrace monkhood

one

Wfi

lMl8 problem is of the first-rate importance and was in a way touched upon
also By the Buddhists when they, in the course of
elaborating the fourfold
Noble Truths, contended that desire is at the root of all one's
worldly

miseries - the implication being that a monk's

life

of

desireleesness

IB

an

what constitutes

explication of

By way of

root-cause of these miseries

to the

effective antidote

Jama

contrast the

the

But the

of worldly desires

life

texts

is

Budd

rather

jeji

question undertake a vigorous dei

worldly possessions and of mdu]

sake of the same One is left in no doubt that on

ciation of the life of hankering after

violence for the

spirit

of acquisitiveness and the consequent

themselves

vira

felt in certain social circles in

order to

in

spirit

protest against
of violence that were mal

all

this at

once

II

Srulaskandhi

very fact that this trend

be advisable to

It will, therefore,

a most clear-cut instance of the type of

In the ZcarzfigasVtra

Buddha and ME
-of the Jama texts m

the times of

casual reader - or even a thorough reader

not be convinced of
that

monkhood

one embraced

Jama's showing

texts

we have

mind

in

oc<

Adhyayana entitled Lokawjiya

of argumentation

is

almost or entirely

absent

the other Jain a texts argues the antiquity of the AcZranga passages in qi
tion Of course, the trend was not forgotten in toto For in these passe
acquisitiveness or pangraha and violence or huhsZ (for which a more u

Jama term is arambha) turn out to be the

them persisted for some time ^t

treating

Xcartnga I butaskandha
is

the five avratas

is

(i

indisciplines) so well

that the

texts dilating

chronologically posterior

and

hirhsz

naj

even

and the

on

to the just

after the

known

butaskandlui)

Zrambha are

just tw<

to the students

the 5 avralas as

mentioned

doccune of

tradition o

evident at other places in

noteworthy because parigraha and

particularly

The idea

root-evils
is

as also in the Sutrakrtanga

texts

5 avralas

of Jaim

root-evils

dilating

gamed

must

on pangt
full

curre

parigraha and nrambha were attributed a special significance by being mi

porated in the list (rather in one of the two lists) ofS knyas (i e evil deei

The items of the

dariuna

Of

list

are zrambha, pangiaha, mfya,

opratyakhyana, and mil
list as such has not played much
important roll

course, the

the evolution of Jaina thought but

it

is this

list

that stands at the basi

the celebrated scheme of the gunasthanas as will become obvious if the

ditional order of items is changed into the following
mltfyadariana, ap
ytikhyana, parlgrofia, arambha, muya Then it can be seen that the swa 1
tic first item extends upto the 3rd guijiulhnna, that of the second
upto
4th, that of the third upto the 5th, that of the fourth upto the
7th,

of the

fifth

the above
avratas

upto

on

the one

and

let

led to

hand and to

Us consider them

The Jainas bad a

mitting tint

Thus the trend of argumentation

latter doctrine also

However, the
trends

the 10th

Acarufiga passages

an

ideal

the formulation

that

is

of the 14 gunqsihanaa on the ot

incorporates the tradition of several o

in turn

tradition of cataloguing

monk

exhibited

of the doctrine

free

from them

evil
all

mental

slate

and

In the course of

Texts

Historical Evaluation of the Ancient Jatna

font of these got crystallized under the technical general

name

kttftya

they

In the
(pride), mays (deceit), lobha (greed)
conceded that even a monk - nay, even a monk who
has given up violence altogether - might still be under the sway of kafSyaa
Thus the monk free from all violence has to traverse the gunosthanos 8th

were krodha

msna

(anger),

scheme

gunasthfina

it is

to 10th just with a

view to getting rid of kayZyoa

had a tradition of submitting that an ideal monk

attains mokfa at the end of his life But in the course of lime it began to
be added that a monk who Is to attain mokfa at the end of bis life first
Similarly, the Jaiaas

becomes omniscient and

that he does so as soon as be gels rid ofkojttyas

Thus the manfc who has got nd of fazfayas in the I0th gutuuthana autom/
atically reaches the 12th and becomes omniscient
Again, since long had the Jamas been speaking of one under the sway
of fcoffyas and one not under their sway Bat in the course of elms a distinction

And
and

made between one who has got

and one who has only suppressed them

began to be

kjinakafaya)
It

was argued

attains

mo^a

that

it

rid

of ka&yas

(called

(called-

upa^ntaka^ya)

only a kflnakojUya who becomes omniscient

while an upatintafafaya must fall back to a state*

is

in this life

by ka^yas before he can make progress again Thus one who only
suppresses katyoa fn the 10th gwiasthtna reaches the llth and then falls

vitiated

back to a lower one

had the Jain as been speaking of an Ideal monk attaiconceive of some ritual necessarily preceding

Lastly, since long

ning mokfa but they did not

mokfa

Of

course,

It

was

laid

down

that a

monk

who, owing to old age or the

of monasticism ought to
ensure his mokfa) but that is
a different matter However, in the course of time it began to be maintained
in the form of entering a state of absolute
ritual
that a brief-duration
like, is

not in a position to

put an end to his

life

strictly follow the rules

(presumably in order

to

motionlessness must necessarily precede the attainment of mokfa It Is this

- called sallthkarana -that is to be
performed in the 13th gwfasthana

ritual

while mokfa itself

The
;

'

is

full-fledged

attained in the 14th

scheme of 14

guqasthaitas is to be

found in certain

texts

which prove to be of rather late origin precisely because a good number of

while containing wbat might be called steps immediately
preparatory to this scheme (some of the most important of these steps being

other texts, even

hmted in the above paragraphs), are innocent of this scheme itself

veritable
"mfefl of the latter type of texts is the ShagaeaHsmra But the texts collected in
the At&aftgasUtra I Srutaskandha

and

StHrakftahgaslUra I

Srutaskand ha (also cer-

tain texts collected in the UtlarndhyayanasWro) are representative

'

earlier stage

- not
only because they are innocent of the so

of an even

many

technical

terms which
texts

even the

Bhagavatwtra employs

nothing of the

say

(to

late

technical terms) but also because of the

lead* us to consider a question of very gre,

finally standardized

with

on

general outlook

This

life

importance

Today
a

seems

it

obvious that the Jama

monks and a

class of

class of

to which such division is

laymen

church should be divided

But there

perhaps foreign There we find the

confronted with the reguler society as a whole - undivided

and a non-Jama one. The reason

in their part of the

vira and

host to the mass

Not

dotn to

make

in the

form

country the regular society collectively stoc

in the form of numerous fraternitie
at every door

choice of the particular

of various lay

of monks

For people had the

fre

monks they would like to entertain

monk But they were not groups

to a

communities owing allegiance to the respecfr

means that the society
questic
its midst so many monks - and the monks

All this of course

the necessity of having in

felt

so

mto a Jamasectc
Buddha and Mahj

monks grouped

freedom to refuse alms

as also the

fraternities

of

monk was welcome

that every

that in the time of

is

in(

Jama tex
class of monl

exist certain

many

The

persuasions

necessity was substantially of the

same kind

was served by the Brahmin - that is to say, essentially and primarily a rehf
of necessity Nay, the Brahmin himself was present by the si

ous kind

of these monastic fraternities and found himself almost in the same

tion as (he latter - that

and why

is

the situation

to say,

he too was without a

took such a turn

is

fixed clientele

a matter for

situ

He

investigation b

did so seems certain

that it
Gradually, however, the regular society did
divided into several lay communities owing allegiance to Buddhism, Jalnis:

Brahmanism

etc

But since most of the Jama

texts

now

before us postdE

of the society an impression is created as if the

was no period when the Jalna monks catered to the needs of the SOCK
as a whole rather than to those of a subsector thereof But a careful rea
ing of the Acarahga itirutaskandha, Sutrakranga I Srutaskandha
also certt

this religious subdivision

(as

chapters of the UilarJidhyayana) should convince one that these texts

envisage the possibility of there being a fixed community of Jaina

Here contrast

a householder to be

constantly made between the

the former something to be

is

condemned

life

of a

commended,

In this connection the later texts

monk and

do

laymi
that

the latter somethi

make

use of the cruc

concept of iraddhz (abbreviation for samyak-baddfo and having for

its

syi

nyms samyaktoa,

samyagdrtfi, samyagdariana) and they tell us that what d)

iugqishes a Jatna householder from the non-Jaina is that jraddhz is presi
ia the former and absent in the latter Again, these texts detail a numl
of^hipo-jeliglons performances which a particular Jama householder und

tl&9

9Ti4

whteb

set

him midway between an ordinary Jaina

househoji

Historical Evaluation of the Ancient Jalna Texts

and a Jama monk Thus we hear of the twelve vows of a pious Jaina householder and of his eleven prattmas In the gunasthsaa scheme a kind of final
was put on the whole development and we are told that the gunasthsnaa
3rd cover a person in whom even haddha is absent, the 4th a housewhom fraddha is present but who undertakes no additional pious

seal

1st to

holder in

performances, the

fifth

a householder in

whom

Sraddha

is

present and

who

undertakes additional pious performances , (the gunasthznaa 6th onward cover

grades of Jama monks but we need not consider them in the

the various

present context)

Jalna laity there

and

Of

all this

is virtually

represent the

earlier

stratum

delineating the gunasihana

tum

multifarious preoccupation with the problems of

no hint in texts like the Acartfiga I Srutaskandha

and the conclusion is inescapable that they

Satrafcftanga I Srutaskandha

mass of

of Jama ethical speculation just as the texts

in its final form represent its latest stra-

scheme

the intermediate stratum is to be

found in the BhigvalisiUra - but a gaod number elsewhere too). In terms of
,

(a large

texts representing

absolute chronology the society's subdivisions into numerous lay

communi-

was complete nearabout the time of Asoka whose policy of religious

tolerance was partly a cause and partly a consequence of this subdivision
ties

For Asoka must have seen that the mutual antipathies of the rival
sects had the sinister possibility of marring the peace of society

religions
,

on

the

other hand, each such sect, as a result of being allowed the freedom of pro-

a position to contribute Its maximum

In any case,
to the wellbeing of society and thus win permanent adherents
the
of
ever since
problem
laity entered the th ought-horizon of Jalna authors

pagabon, must

ever

monk

Acaranga

the

itself in

Jama texts For example,

Srutaskandha and Sutrakftsnga I Srutaskandha assured to
of
and
but
mokfa
nothing
prospect
mokfa But a householder,

new themes and

texts like

have found

motifs began to characterize

however pious, could not be promised mokfa and yet he had to be promised
something He was promised the life of a god in some heavenly region ,
and then it was added that a monk too, in case his conduct was somewhat
short of the ideal,

would be

next born

as

some

similar god

This in

its

turn led on the one hand to an elaboration of a complete cosmography incorporating an account of numerous heavenly regions and on the other hand
to

a composition of legends describing how a pious householder or a Jama

to earn the title to be born in one of these heavenly regions
is the motif present in a large majority of legends that

monk came

This, for example,

have been collected in the Bhagavatmtra Again, thus was given an impetus
to the composition of independent stones narrating how a character received in this life or in another - the good or bad consequence of his corresponding

deeds

Thus, for example,

came

into

existence the stories collected

in the

Jmrdharmakatha, UpSsakadala, Antakjddato, AnuUaraupapattkadaSa.Vipakairute,

- texts which stand at the head of that mighty and magnificent
ffiraynvalika
stream of story-litera,ture produced

by the

later Jalna authors

Particularly

K K

10

Dlxlt

noteworthy in this connection are the biographies - often covering

rebirths

- devoted

purutas

(i

of

Jeimsm

was

its

to

be

and Vnsudtna) and one

promptly devised

name and

consisted of a temporary

it

worldly possession (though

details)

But

mental renunciation of

collectively called

the texts

3.vaiyaka

and

described in

seldom touch upon the question of

though the archeological evidence

these

all

one

we can form no idea of the procedure in all i

came to consist of six steps - viz Samzyik

later on, this service

GatBroitnhtlslaea, Vanduna, Pratikromana, Ktyotsarga

like,

numero

designated mahnpurujas or lalzk

providing the Jalna householder with a daily short-service, ai

To judge from the BhagavalUUtra, sOmsyika w.

felt for

was

came

These include 24 fundamental preache

personages)
universal monarchs (Cakravartm), 9 triplets of tv
villain (PratwZsudeva) Lastly, the nee

mighty

(Tirthankara),

heros (Balddeoa

it

to what

definitely proves

modes of worship among the Jamas of

BhagavatisiUra

describes

Iramanopn&raya and

it

MMOyika

gives the

and PratyUkhjiSna, stei

Curious

the 2vakyakasulra

jffi/w-worshlp, idol -worship or

as being

the

the

prevalence

post-Asokan period
a place

performed in

name paujadhaMn

to

the

tl
<

Tl
calle

place where tl

householders undertake special pious performances - but neither of these seen

to,be the description for a sCHpa-house or a temple It is in connectio

with the cosmographical accounts that the texts speak of stupa, caitya-ofk^
and jirolaya - as adorning the various heavenly regions; nay, in this conte

we

even hear of the bones-of-a-Jma placed in a basket and hanging froi

a peg attached to a column From this we might suppose that the authoi
texts were having in mind the fact that the contemporary Jain

of these

community was used

bones-of-a-Jina

to the

worship of stzpas, caitya-vrkfa*, jiialayas, tl

modes of worship were speciflcall

In any case, these

suited to the requirements of a householder

them That

and a monk had

is to say,

instance that a

the impetus in this direction too

body of householders
of the Jama Church

had come

to

little

came from

use

ft

the circi

form a part and pare

The developments detailed jast above had their repercussion in the vei
method of the Jama monks themselves, and that deserves
In the time of Buddha and Mahsvsra and in their
part of tl

organisational
close study

country the cult of wandering ascetics had become a recognized institutioi

Most emphatically is it indicated by Asoka's bracketing together of
bamarp

and Brshmanaa as the two types of

holy men flourishing in his regime Fc
Aromanas are none else but these wandering ascetics and their
being place
on a pat with the Brahmins is significant Of
course, the Sramayaa ha
their own differences on questions of
and
but
that follov
theory
practice
from the very fact of their being gronped in the form of various sects an
is

a different matter. In
any case, the Jamas were one of the various Aromar
of those times and they aro the only such sect fo survive in the coui

sects

Historical Evaluation

try

this

upto

There

day

organisational principles of the

such

life

kftanga I Srutaskandha

mentioning where

life

from the

that emerges

one

is

of the Ancient Jaina Texts

number of Jama

exist

texts

of an authorized

texts like

AcSraAga

with the

that deal

monk The

picture of

Srulaskandha and Sutra

of extreme

austerity Thus while Incidentally

to be found seated Ihe ZcBrHnga speaks of
tree, the open sky, the quarter of a

monk was

the root of a

the cremation-ground,

- the
implication being that these are the only places where a monk
shelter By way of contrast we might refer to the texts which
lay down as to what type of quarters with a householder a monk might
accept for residence and what type of them he might not But even these
potter

might seek

do not speak of a regular quarter specially meant for the residence

of monks - not because residence in such quarters posed no problems but
because it involved the violation of certain scruples Thus one of the most
texts

to a monk is that he should not accept

begging-bowl etc that are specially prepared for his sake
that he could also not seek residence in quarters that are

conspicuous injunctions addressed

food, clothihg,

And

this

means

But archeological evidences definitely prove

had the Jama monks been putting up In quarters
We have already referred to the ShagaoatlsWra
mentioning hawanopftsraya and though the context does not decisively settle
specially prepared for his sake

that since pretty old days

specially built for themselves

the issue the probability

monks

sheltering the

Connection

In

that

is

in the

place that

specially built for

laity

would

all

relevent In

this

public place but at a public

his sake

monastry was

then have

Be

that as

those parts of the country

came

Buddhist monastnes

found support-just as
where Buddhism did

and

also perhaps

is

Bhagavattsutra Mahsvira is usually

caitya and the point seems to be that Ihe

practice of putting up at a

was not

inonaatanes came into existence in

that the

here hearing of the residence-quarters

evidence

described as taking shelter in

Lord was

we are

Another

the narrations of the

into

may, Jama
where Jaimsm
it

those

existence in

usually equipped with a shrine so

an occasion both

to listen to the

sermon

to worship the deity, (the BhagavatHfitra accounts of Mahavira's public

perhaps but a prototype for this state of affairs) In later

addresses are
times,

when

constructing independent temples

from the
residence

by

temples
is

life

the problems of how a

him
laity

became a widespread

practice

him

to

a historical

For

his spiritual guides

to those senior to

the

Thus

problems of monastic
(i)

monks began

be built in utter separation

study of the Jama monk's quarter of
bound to throw interesting light on the ideal envisaged for him

the residence-quarters of

the rest

we have

got special texts devoted to the

and they are broadly

monk

divisible into

has to behave in relation

in status, to

to his

two

sets

viz

fellowmonks-

those equal to him, to those junior to

the problems of how a monk has to behave in relation to the

(il)
- while begging for food, clothing, shelter and the like. For the former

K &

it
of problems the basic

Dlxlt

text is the

VyavaharasVtra, for the later (he Kalpaof the Datslnitaskandha) , the Ni&hasutra Is a
somewhat peculiar sort of compilation of both the sets of problems
The
problem of expiation - to be incurred in the case of the violation of monastic
the Vyavahsrasutra
the
roles - fs also dealt with
of the

set

sutra (plus the Parynjaiwkalpa

in Its

JfihthasHtra lies

in that direction

For in

nas

this text

discussed in the

begging etc

has to be well vigilant

seen, the first three

and

II Srutaskandha I

Iczmhga
we stand almost on
The 5 samitls are the

(movement) (lii) btofS (speech)

ting them at a proper place) and

As can be

material in terms of the expia-

entire

taken in the

is

samttis

monk

which a

its

The problems of

are not arranged in a systematic fashion but a definite step

Kalpasulra etc

doctrine of

peculiarity

(while

arranging

be thus incurred)

tions to

(iv)
(v)

five

they are

II

Adhyaya-

the doorstep of the celebrated

items in connection with

(i)

ejans (begging) (n) irya

adana-mkjepa (receiving things and put-

uccHra prasrVoa (evacuation

are of the utmost

items

and urination)
and

importance

they receive a considerable detailed and systematic treatment in the text in

question

item too

(tne fifth

cuous by

its

absence)

earlier than the date

we "may

here touched upon but the fourth

take note of the popular-didactic

blems which

are the

The most important

certain chapters
fall in

is

This proves that the

same

the

In the

text,

though

of the formulation of this doctrine

province of the

text

is

fairly late,

conspi-

was yet

of samttts

Lastly

texts devoled to these very

pro-

texts like Kalpa,

belonging to this class

is

Vyavahtoa, Nisltha
the DasavaikntikasWra but

of the UtlaradfyayanasUtra and many of the Da&aSrutaskandha

category

end one more

facet

of the activity of the Jama authors deserves

consideration

It pertains to their
preoccupation with ontological problems
In a text like AcOrHfiga I Arutaskandha the one
ontological tenet to be treated at length is the noteworthy Jaina doctrine of the six classes of
living

beings

According

to this doctrine,

the following six classes

a living being might belong to one of

earth, water, fire, air, plant, mobile being Of cothroughout presupposes that a soul resides in a body
which it leaves at the time of death in order to take up another one - unless
it has earned the right of
m>kfa But the ontological queries connected with
this whole doctrine are not raised here
In fact, it fs in the

urse, the

text also

Shagaoatmtra

that

most of the fundamental

greater or

tenets of Jaina ontology are mentioned at a

lesser length

Considering the logic of the situation it appears

probable that the following has been the order of these tenets
engaging the
attention of the theoreticians
(i)

the nature of soul

(ii)

(ill)

the nature of

body

the nature of matter in

general

13

Historical Evaluation of the Ancient Jaina Texts

the nature of akaia, dharma, adharma

(iv)

(v)

the nature of kala

Thus we have arrived

at four

viewpoints

luation of the contents of Jaina texts

for tracing the historical eva-

viz

the viewpoint of a systematic treatment of ethical problems

(i)

(irt

the viewpoint of a reference to the problems pertaining to laity

viewpoint of an elaboration of the rules of monastic

(in) the

the viewpoint of a

(iv)

life

of ontological problems

full-fledged treatment

Additional clues for determining the chronology of Jaina texts are

provided by a consideration of their form -that is, their style of composition,
their metre, their language
As for style of composition, the earlier Jama

seem

to have been of the

form of ethical exhortation such as we find

and
The
UttarBdhyayana
UttarZdhyayana also contains stones and parables which
too seem to be rather old as is to be judged from an assessment of their
texts

in the 2'Sranga I kruladandha, Sulrakpanga I Srutaskandha, Dasavaikalika

contents

new form of composition

is

introduced in the Dakairutaskandha*-

a number-wise cataloguing of entities, a form whose classic efflorescence

viz

SthnnSngasutra and Samavaj/angasBtra which, however,

contain material from all ages This was a form of composition suited to

is

to be

seen in the

most elementary level of theorlzation, but a more advanced such form

appears in the BhagavafisVlra where a question is posed, an answer to it is
proposed and the reason stated for the same Really speaking, what we
have here is the seed-form of the later commentary literature where too the
the

reasoned statements are made in support of a theory under consideration

Then there are texts which contain pure descriptive accounts such as the
Acnrahga I brutaskandha ballad in praise of Mahsvira and the portions of
JivabhtgamasiUra and Jambudvipaprajfiapti which seek to work out an elaborate

the

cosmographic scheme Sometimes theoretical matters too appear under

form of a descriptive account and a classic such case is the PrajnapanBut this text

Zsulra

meal satra
is to say,

texts

port of them are

or otherwise

As

to

to be viewed rather after the

is

which a

commentary was

to

manner of the Brahma

be provided orally

That

in the Prajfapanaslltra theses are put forward but reasons in supleft

to be understood with the help of a

for metre, the Jaina texts are

Prakrit metre
texts

which

Arya,

was

is

2rya

contain no
yet to

make

But Arya

is

Zrja simply
its

composed

in Prakrit

a later metre and

commentary-oral

and the standard

we have

because they belong to

appearance

Thus the Acarahga

before us

an age when,
I Srutaskandha

K K

14

Dtxit

contains (besides prose) Aniiflubh, Ttijlubfi, Jagatt, old Zryn, the ^ztakrtanga
Srutaskandha contains Anutfubh, old VaWiya, Vaiisllya, old A rya, Datav
iknlika and
mostly contain Anutfubh (and rarely old Vaitall

UUartdhja>am
and old IryO) That is to

say, in all these texts (mostly

composed

in vers

tl
conspicuous by its absence It is
of the commentary literatu
Nlryuktls which represent the earliest stratum
that Ziyil in its later form comes to be employed rather exclusively and tl

Ayz

in

later

Its

standard

but this

is

Jama

language, the

for

is

by the subsequent

tradition is continued

As

form

texts

texts the archaic linguistic

It Is

standard counterparts

by their

be replaced
I

regular uniforml

because they are mostly composed in prose and so in the cour

of transmission even in the older

Acmnga

versifiers

exhibit an almost

we

that

Sruiaskandha

only

forms come

in the case of

archaic linguistic forms

find

ti

present

The Sutrakjtanga I Srutaskandha, Dalaraikahka ar

a good number
exclusively in verse and they contain

prose as well as verse

Utlaradhyayana are
archaic linguistic forms
a

Lastly,

word about a

the chronology of

Jama

bit

texts

of external evidence useful for determmn

The Jamas are unanimous

in maintaining th

Anga are the composition of Mahavira's immedia

The Digambaras further maintain that these texts are all lost b

the twelve texts classed as

disciples

vetambnras are in possession of what they consider to be 11 of then

close study of these 11 tej
minus the D^iicJida
all of them

the
that

is,

one that they are not the composition of one time , it

point out to a nucleus that was composed at one time ai
up with much extraneous material to give us these texts

should convince
even

difficult to

later

on

ours

That

filled

Jaina texts

is

is

to

say,

later

the orthodox tradition regarding the composition

growth and substantially unsound

what alone remains to be done

tions

is

Under

these

com

to establish the relative chronolo

of Jama tents-Afigas and the rest-on the basis of an examination of th<

contents and form-particularly the former On all counts the Acarafiga
Snitaskandha

and

and Sutratytonga

fairly old material is

ayana

&ntlaskandha contain the

oldest

mater

preserved also in the Dtdaaaikalika and Uttarad)

close study of these four texts

should form a good starting poi

for a historical evaluation of the ancient Jaina texts

ON SOME SPECIMENS OF CARCARI

(A type of verse Composition in Classical Sanskrit, Prakrit,

Apabhramsa and Old Gnjarati)

H C
1

Onwards from about

krit

works numerous references

caccaria. Early

Bhayani

tbe seventh century,

we

find in Sanskrit

to Carcart or Carcarika (Prakrit

New Indo-Aryan

forms cancan,

eacan etc)

and Pri

forms caccan,
as a type of

dance associated with the

these occasions, were

Spring Festival The dancing parties which, on

taken out in procession, or which performed in the

The dance was accompanied by music

and song We find numerous references to Carcart in above-noted senses in
works eg Harsa's Ratnavah, Hanbhadra's SarnarHiccakahn, Uddyo-

public park, were also called Carcart

classical

tana's KuvalayamZla, Rsjasekbara's KarpZramatyart

several Apabhramiia and Early New Indo-Aryan

Further,

we

find the

terms Carcart,

and other works including

poems

Carcanka, Cacari

etc

used also in

one of the following meanings (1)

a type of musical composition (used in the Car can

dance)

(2) different types

(3) a

of metres (mostly Apabhramsa)

type of Laya or Tala

(4) different types

of literary compositions

Obviously these meanings are interconnected

racter,

In fact the history of the chastructure of Carcart over the long period
stretching from

form and

about the sixth

requires to

to the sixteenth

century has

multifarious

aspects,

and

It

be worked out

that are mostly to

from very widely scattered bits of information

be gleaned from vague descriptions and casual references.

3 The present paper, however, has quite a limited aim

It seeks to give
some Idea of the form and character of Carcart songs on the basis of a few
actual specimens traced in Prakrit, Apabhramsa and Sanskrit works One

considerably complicating factor In this matter

is

the fact that Carcan seems

to be closely allied to
some other Upampaha types like Rusaka, Halbsaka
and JfBfyarasaka All these had quite obviously several features in common,
so much so that at times one of the types Is said by some of the Alamicara
authorities to be the same as some other one
Sasaka is Identified with

Halftsaka or Carcart, Carcart

has

identified with

mtyarasaka, etc In fact there

and uncertainly about the shared and
pf these types
especially in later writings, which had

been considerable

exclusive features

is

confusion

16
no

Bhayant
This state of

direct contact with a living tradition

or less Irremediable, because there

is

that

little

very

affairs

is

appears mor<

available by

way o

actual specimens of these literary types

Now we

shall

Sanskrit works

examine

for the

the following

passages from

some Prakrit anc

on

and features

can throw

light they

the form

01

Carcart
(1)
(2)
(3)

(4)
(5)

(6)

The Carcan song

The Corean song
The Carcan song

at

Kuaaltyamala,

at

Kuwlayamala,

at

27 to p
4,
9, p
235, p 145, 1 7-8
1

Caupannamahllpunsatariya

5,

p 1,91
pp 272-273

The Rasa song at UpomitilihavaprapafcSkatha*,

The Rasa song at PrabhBoakacanta,* p 60, 11 11-15 and PrabandhakoSa*
The Carcan description at KarpSramafiJan,* iv, vv 16-19

THE CARCART SONG AT KUVALAYAMAI2,

p 4-5

At Kuvalpyamala 9 (pp 4-5) Uddyotana narrates how Sndharmasvsmin

enlightened five hundred robbers by performing before them a Rasa dance
7
Fortunately for us, Uddduring which he sang an instructive Carcan song
5

yptana has also given (his song e It consists of four stanzas (Vasluka) and a
refrain (Dhruoaka) It begins with ihsDhruvaka which is repeated after each
and the Vastuka by V,
of the Vastukas If we symbolize the Dhruoaka by
the arrangement
6,

like this

is

The metre of the Dhruaaka

metre with the scheme 4

and 6
is

Is

b,

a,

tive,

as

c,

Mart/art

is

10

3+3 +

The

9
Magadfn or Magadhika,
It is a MatraAfafrZK) for the odd pudas,

to be identified as

and the fourth Pnda

+ 4+v-v,-(l4

w - w - (16 MatrHs)

it

Is

slight difficulty in the third

of

In spite

D
D V D V D Vs D Vt D

text of the third

for the even

and

Padas The rhyme scheme

Pnda seems to be defecThe metre of the Vastukas

Khafljaka class with the scheme

the fourth

short by one Afatra in the later part

It is a Prakrit

metre of the

+ w-(21

Mmrns)

for each of

its

four Pzdas

From

the typical pattern of arrangement of the Dhruvaka and the Vastukas

in this Carcan of the fuvajayamala we can easily identify its structure as
7

Dvipadi

Dotpadi according to Virabsnka consists of four Vasiukas each

by a GMikz Between a Vastuka and a Gllikz we can

of which is followed

if we choose, any one of the following four

a Vidnn, a Doipaan Ekaka, a Vistantaka But when the Intervening V>dan is a Dhrue it is used as a refrain to be repeated after
each Vastuka, the

interpolate,
thaka,

vaka,

following Gtoka

was

to be omitted

This means that in the

latter

case the

of four Vastakas each of which was followed by the

jtopaty Consisted
Dhruwka, this structure of Dmpadi is given by Vlrahgnka on the authority of
>

and AJvatara, Sstavghana and Hanvrddha,11

rented prosodfsU Kambaja

On Some Specimens of Carcan

The Jzia&rayV-\ composed towards

the

end of the

17
sixth

century

AD

defines Dntpadi as a

At times a

Vidari

complex of a BhaAga-dvipadi and a Gjfika In that order

was Interpolated between the two
Each one of the four

of a Bhanga-dnpadl stanza consisted of three to seven Ganas of either

or the Patleama^ra type
Each one of the four lines of a

lines

the Caturmatra
Vidafi stanza

contained fourteen

5 44 says that Dvipadi was

with the common people

Matras

among

The commentary on
was

that class of metres which

JariHsrayi
in

vogue

8 Moreover there is also some other significant Information that we gather

from Virahanlca According to VJS IV 50 one class of the Rasaka type of
Prakrit compositions was characteristically made up of Ddpadis that had

Vaslukas followed by VistSntakas or Vidafis The Carcan song at Kuvulaya9 closely resembles this class of Rasakas composed in Dvipadls
The

mzla

difference between

them was possibly

the Carcan song was

this that as against the

longer Rasaka,

made up

The Janairqyi

lex units

of only one Dvipadi that contained four comptoo has treated the Rasaka 1 * along with the Drtpaeft

9 perfectly fits in the scheme

The form of the Car-can at Kuoalayamala
of Virahsnka's Dvipadi In the absence of definite illustrations the precise
The metrical
character of the latter has remained considerably obscure

form of

this

Kuvalayamala

Carcan provides us with a

Dolpadi and this fact enhances

10

We may
186, st

to a
are,

digress

90-r97, for

its

clear instance

of the

importance

here a bit and note

that at Caupannamahapurlsacanya

the description of the leave-taking of

warriors prior

march, SilaAka has employed a Dvipadi The

made up of

stituents, viz

Gilika

Similarly

two instances

four metrically identical

eight verses in the passage

each of which has two con-

Matyan (or Khatfakd) followed by a stanza in

we have on pp 190-191 (st 137, 139) of the same work

stanza in

of the Maitfan-Gitika

here the subject

units,

of description

Janzbayl defines Dvipadi as

is

combination and

spring season

it

is

significant that

As already

made up of a Bhanga-Dvipadl

the

noted,

followed

by

Gttika

11
fe

Thus our examination of the Carcan song at Kuoalayamata 9 has yielded

form and function of Carcafl

the following facts about the

1

Carcan was a song

Prakrit sung

while performing

the

Rasa

dance
2

It could
Dnpadi which consisted of four
Vastukas accompanied by Dhruvaka This type of Dwpadi has been
described by VlrahsAta pn the basis of an earlier prosodic

be in the form of a

tradition

EC

la

One

class

Bhayani
of Prakrit poems closely resemble

of ths Rtoaka type

the Carcarl in form

The four-partite Dvipadl is not treated by some well-kno?

But th<
prosodlc authorities like Svayambha and Hemacandra
do treat !ts basic units under the DvibhaAgtkn and Trlbhangika
the Siriaka class of metres Actually their scheme of metrical clas<
bas a different basis, while the VJS prosodic tradibc
that went out
appears to be based on a type of Prakrit poems
The Caupannamahnpunsacarlya h,
vogue during the later times
fication

specimens of both the uses of Dotpadi

THE
12

CARCA.RI

SONG AT KU7ALAYAMALA,

145

235, p H5, 11 7-8 we have aaother specimen of a Carca

Dappiphaliha, who was drugged aad out of his mind,

At Kuvahyanato

song1 *

Prince

a Carcarifa, which did not have any connecte

described there as d4Qoing

grammar This nonsensical Carcanka song Is in shgh

stanza in the Ch
ly Prakntizod Sanskrit and it is mads up of a rhymed
has four Sa - gaifas 10 v v - * 4) Unhl
ttafa or To(aka metre"
or acceptable

meaning

(Eichhne

the Carcaa

at Kuoalayamnla

Spring Festival
Prakrit

9, this

Tns lanjuig) of

Thasoag haj only one

and Prakrit

instance has no connection with

tia

son.*

staaaa and

nudified Sanskrit

is

its

mjtre

such as

is

is

th

and no

commo

to Sanskrit

THE SONO AT UPAMITIBHAVAPRAPANCAKATHA,

13

King

Ripudsrana

is

described

at

pp 272-273

UpamitibhatapTapaficnkathn

to dance a tn iZlaka Rasa and the accompanying song

From the two Carcafis of the KuaalayamOla di
given in st 438-442
cussed above we know that the song accompanying the Rasa dance was calk
Carcait So eventhough the song in the above-given context of the Upami*

272-273 as forced
is

bhavaprapaltcafcatha is not actually called Car carl, we may take it as the sac
functionally And a formal analysis of this song justifies our assumptio
The song consists of four Vastukas, each of which is followed by Dhntvak

But here

the Vasiukas

and the Dhruvaka are

in the

same metre,

while

tl

prosodists seem to prescribe different metres for them This deviation opai
the metre of the song is significantly the same as employed in the Vastuk
of the first Carcan of the KuvalayanalZ, viz , Mafijafl, Eventhough it hi

been given the appearance of a Sanskrit Yrtta, and

ATfl
Bha + Bha + Ra (i e -~~~~ -v-v^

#,

as such
_),

it

has the for

which would

defli

it 0s the metre called Swdara, Ramamya or Mambhufana,"

really speakir
form 3+3+4+4+4+
its structure la intended to reflect the morale

Employment of rhyme

(clear

rhymes in 4J5

a,

439
r

a,

b,

44J

a, b, c,

On Some Specimens of
442

a,

b) too gives out the

19

Carcafi

Is

can therefore

Dvipadi structure

THE SONG AT PRABH3.VAKACARITA,

14

We

Prnkntic source of the metre

take this song as a Carcart with a

60

In the Vrddhmndt-prabandha of
the
Vrddhavsdm
PrabtiBvakacarita,
described as composing extempore a Rssaka song in Prakrit and giving a

dance perfomance on tie

The

actual song

is

basis

of that song, before a group of

alsognenm (p 60

also in the Prabadhakoia (p

1)

some

16) with

No

said to be in Ghmthnl metre

metre of

manuals of Prakrit metres.

available

cowherds
narrated

Thla incident Is

11-15)

variation
this

There the

song

name can be traced in

Actually the metre of the stanza

is

the

can

be identified as Chittaka (with some irregularity In the third line)

And
we know that the second Carcafi of the Kuvalayamala is in this very metre,
which is also found in one of the Apabhram&a songs in the fourth act

and

of the Vtkramorvahya
using the metre

Chittaka

is

we

So

by Virahanka

treated

for Carcart

see

that for

well established

songs there was a

tradition

THE CARCARI DESCRIPTION AT

CAUPANNAMAHZPURISACARIYA, p 191
15

So

far

we have considered some

passages

which

either

contain

Carcart song so specified or a song that was used in the Rasaka dance
Besides these, we have to note a few passages which indirectly throw some
light

on the character of the Carcan songs These passages purport to desCarcan dance or simply a Carcart at a spring

cribe the performance of a

festival,

but the

useful for

16

First

mode

of description seems to

have implications that are

our present purpose

we

take

up

the description

mahapurisacariya, p 191 (st

tion of the Spring Festival

of Carcafi occurring

at

Caupanna-

143 and 144) This forms a part of the descripfor which purpose the author has commonly

used the Gathn metre, but as a significant variation, twice (in st 137 and 139)
he has used Dvipadi^ and in the two stanzas under discussion, he has
used a special Sama-Catufpadi metre of twentyfour MatrSs per line
The
these stanzas Is mixed with Apabhramia
From the availworks on Apabhramga metres I have not been able to Identify thia metre
seems to be a variation of ihe Rvsaka with two Matrix added in the

language Jof
able

But

it

beginning and with the final syllable lengthened The general structure and
is very close to those of the Rasnvaloya (21 Mstrss per line divided
6+4+6+- w^ with some variations* , which was the standard metre

rhythm
as

of the Apabhramsa Rasnbandfia and

for his JinavaUabha&Vn

of the twelfth century

Carcan

in

which

is

also

used

Old Gujarati, composed

by Jinadattasarf
in the

beginning

ll

SO

Buoyant

THE CARCARI DESCRIPTION AT KARPfJRAMANjARl,

detailed description of
Similarly In the vivid and
the VidVjaka Jn the fourth act of the Karpuramanjafl (vv

IV,

16-19

Carcart given by

17

10-19),

we

find

of Indrarajm and Upendra-

that the metre for the first six stanzas Is UpajSti

The latter Is
the remaining four stanzas is Svngatz
oajrn while that for
As a Varijaortta It resembles
defined as Ra+Na+Bha+Ga+Ga i e -~-~~~- *
the metre
that if

we

its

employed

down

cut

(now

syllable

structure

the Rasa song of the UpamitibhavaprapaHcakatha* in

the last four syllables of the latter and treat the eleventh

final) as

we

long

Looked upon

get SoSgata

of

and rhythm are those

as

a Mntrtt metre

the very widely used

Apabhramsa

the last four Mntrto having the

6+4+4+2,

metre Vadanaka (scheme

form

or - -)

LATER DEVELOPMENTS IN THE FORM OF CARCARl

18

various texts having

formal character
fivlpadl

some

the

of

Thus our examination

indirect

these

Prakrit

that

songs, but

the earlier period

otber

and Vadanaka were

and perhaps Rustoalaya

passages from

on determining the

bearing

shown

has

songs

was used for composing

Chlttaka

and

Sanskrit

or

direct

of Carcart

also like

metres

for this

employed

purpose

19 Carcafi became established

In

later

cular literatures as a literary tjpe or

Apabhramia and Early VernaAnd here also we can see how

genre

the Prakiit studies are quite indispensable

and assessment of Early New Indo-Aryan

for

thorough

literatures

In

understanding

many a matter of

language and literature there has been a continuous tradition without break

from Prakrit through Apabhramia to Early New Indo-Aryan, and much of

the last cannot be even properly understand without help from the other two

CARCART IN APABHRAMSA AND OLD GUJARATI

We

20

One

la

know about two

the Catcafl

Carcart

composed
8

It

eulogize Jinavallabhas.im*

metre*'
is

It is

principally

The

the

same metre

in

poems from the Apabhramsa

the

literature

century by JinadattasBri to
consists of forty seven stanzas in the RasWalaya
twelfth

in which the

Apabhramja poem SoMeiarOsaka

composed"

other Caccarl

Is

known

to us only

by

its

name. While giving his

personal accjuat Vira, the author of the Apabhramsa poem Jaihbuszrracariya

(llth cent) informs us that one of the four poems composed by his father

was SamtirOhicaccaa

Nothing more

is

Carcan about the Jam

known about

it.

Tirthatokara Ssntlnatha,

On Some Specimens
2l

Some

six Caecarts or Cacarts are

They were composed

literature

them are

17
given below

Besides,

JinacandrasVn-carcan

of Carcafl

known

to

us

from

in the 14th Century

by

Hemabho^ana

(25

Gujaratl

Early

Some

details

DohVs

about

about

the

greatness of Guru], JmaprabodhasUri-carcan by Somamflrti (a eulogy in 16

and a Caccan by Jmaprabhasari are still in the manuscript form

22 These Careails In ApabhramSa and Early Gujaratl were didactic

works composed by Jain authors on the model of contemporary popular
and purely literary compositions They indicate that during its long course
of evolution Carcarl got transformed from a short festive lyrical song to a
substantial poem with some narrative and descriptive content The connection
with the festival and dance also altered substantially and the original
metrical form and structure too changed beyond recognition

23

These

general

observations

about

Carcari

wUh

some

inevitable

elements of surmise can be verified only when huge gaps ;n our information
filled up, and that depends upon finding out actual specimens of Carcafl
from classical texts belonging to the period between sixth to the thirteenth
are

century It was also a part of the purpose of the present paper

that a close scrutiny of published Prakrit and Apabhramia works
in such matters

to be rewarding

to

show

is

likely

APPENDIX
I,

4,

25 5, 4

CmtpOMUvklpuriwrya, p

186,

11

15 27

On Some Specimens

of Carcarl

II

ft

^ U^

T,

190, Ibid, p

a?ft

Ibid,

11

^R

25 28

T -

190, last line

- p 191,

wrftf

11

1-3

H
4

Kuvalayamtln,

Upamitibhavaprapancukalhn, p

The
t6,

texts of the

8)

235,

145,

II

Bhayani

5 8

272-273, vv

439 442

song as given in the PrabhVvakacarita and the Prabandhc

from each other The context of the eve
differ

slightly

differently given in the latter

There the

line preceding the song

f

^f^I ^^!
15

is

as folh

qftlf^

On Some Specimens of Carcan

7

Caupannamahspunsacanya, p

Karpftramafijarl, IV,

191,

II

15-19

16 18

^ST^RT^f^^n ^T^^ni T3T^t

R iifs' i^ii5. ^f^^'T^^iP'T TST^IT
1

^JT-fsf

<:

II

ii

Notes
Date
Date
Date
4 Date
5 Date
8 Date
1

of composition, 878 A.D

of composition, 869 A D
of composition, 906 A D
of composition, 1278
of composition, 1349

AD
AD

quarter of the llth Cent

.,.,,.,
e
inelalmost Identical
episoe 1** on amos
suggested that the aource of this episode
chater of the
tar^h
ihth chapter
in h* commentary on the eighth
Nem^dra
by
dont gLven
five hundred robber.
converted
to
have
S
a,d
U
atmbutod to Kapila The later
whl ch
the sape as VtlarqJhS)* VIH,
dancing beforo them and singing a song which Yr*

AN

of composition,

first

^tar^

by
For

Gh

Unadhye has

the text of the song see the Appendix

3, 62,

KD

2,

IB

26
10

SCL Co.

kU

(.1

AUJJ/JI jmnlS

MH

5-5

ilnakj

iilcmifin

alaem from

is

en

fn ilin riinn'

danu
muni C

uiigh ib
I

us

Mjfljam
2

11

*H* VJ?

12

J -uj/jif 5,

H yni,i|
14

15

t-

16

In

tlu

In

HP

sijf,c

Hi

<

the
2

ol

11

that

(Sahitya

PBda

of ihc fouith

note

the

Carcirj see

(hat Ihe metre of

of

thi

ilanci

vvcll

treated

next,

termed

is

with the

See p

is

4,

89

has

also Ghittaka

Laya or the speafic

Bhmnaka
form

-W

Tfila

VJS IV, 54
X 3 + - -

chara-

treats

the

caji-,

'

191

song sec Appendix

(\

ghtnnana) occun in a thnteenth century

,t

used

Ifl

,;,

c,s

REFERENCES
Apabhtarasaksvjatrau ed

by

Upaminbhavaprapaflfflfcatha

Manjarl.

3+3

song see \ppendi\

in be shortly pubhshed
There
m^vnntnt connected ,uth the RBsa dance

21

la

Ch

stand for blunimka

Jayiklrlis CAflHr/OHHiSwnifl, 2
tin.

Vlkramorva&ya TV, 14

the a&iociated

movement

^nmrtlta bottU,
.'ance

SSL note 22

illustration at

Appendix

may nnle

metre

tl.e

ord fhihdini

20

Akadeou edition)

Ihero are not divisible as

Tnbhangl

\ppcndix
ilic

dirmioii thai pitccdcs

the lt\l of

7 lie

the

unil

which ma>
Ir-vi

of

CJ-M

anJ

25

Gana icheme

be noted tlut the metre of the verse expressly associated

ikran*>nav>a IV

also

iliciUjihiiiii

I'luiula

l_Fir

of the

editor

V-mufcas under discussion

ly

Mm.la

rf niieclion \vt

thitlafca

17

-il

a>

the learned

defining charcterastics

llie

W-72

u\t

die

UMIZHI,

13

lir

Upadhye,

one of

4-fl

Uxl an

tin.

vu n

urdh-r

AN

the Vastukas aa Galitaka (with the

ol

Hut Yaimka

tin

in

vudi C ,nail
II

he nieue

MUrfsl

4 |-3=2I

C Bhayam

Commentary

22

L B

Gandhi, 1927

of Siddharsi
r

by Peter Peter80;

e
ed
d

;I8 9 9

in tha

old Guiarnt,

.,

'

* ClfCUlar

On Some Specimens
Kavidarpana

(=

KD )

ed

by

HD

AN

Kuvalayamala of Uddyotana ed by
II,

of Carcan

27

Velankar, 1962

Upadhye, Part

I,

1959, Part

1970

Caupannamahspurisacanya

of iilsnka ed

ChandonuSasana of Hemacandra

(=

Chandonutesana of Jayakirti ed by

JambasSmicanya of Vira ed
JansSrayi (= Appendix to
Velankar, 1951

by

Ch

HD

VP

by

ed

by

H D

Bhojak,

1961

Velankar, 1962

Velankar, in Jayadaman, 1949

Jama, 1968

Chandonu&sana of Hemacandra ed by

PrabandhakoSa of Rajaiekhara ed

Pracin Gaijara Kavya Samgrah ed

Vikramorva&iya of Kslidssa ed

by

HD

Jmavjjaya Muni, 1935

by

Prabhavakacanta of Prabhgcandra ed

Vj-ttajstisarnuccaya

by Jlnavijaya Muni, 1940

by

CD

HD

ofVirahaAka (= VJS

Dalai, 1920

Velankar, 1961
)

ed

by

H D

Velankar, 1962

Samddarssaka of Abdula Rahamana ed by Jinavijaya Muni Introduction by

HC

Bhayam, 1945

SABDA-VILXiA OR PARASINAMAMALS OF MANTRI

SALAK^A

AND
MAHIPA-KOSA OF SACIVA MAHlPA

U
The

P Shah

Psrasiprak'isa, a biliugual koia of Persian

by Krsnadasa, a contemporary of Akbar,

long ago, in

1923

Some more works

of

this

takalaya,

20

Cambay

begining

is

type

is

1866) by

have

and Sanskn% composed

well-known and was published
of Varanasi 1
ihen been found in different

Pandit Mannalal

s,lnce

found in the collections of Sri Nitlvijaya Jaina Pusis a manuscript on paper, size 97 x 4 1 in
and has
,

is

It

Folios 1-8

folios

while folios

AD

manuscripts collection

One such work

(=

contain the

8-20 contain
as under -

Apaiarga-namamtUn of Jmabbadra
called Parasinamamala

Sabdavilasa, also

sari,

The

Folio Ba

A Weber

also Published Pflraai-Prakfisa

Daa Knshnadas

(Berlin 1877,

Glossary),

Grammei)
manuEdipt of PBrasI-NSraamfila, composed by VedEngarSya, preserved

(1869,

Oriental lnst,lute, Baroda

Shahjahan.

VedfingarBya say.

that

in the

he has highly favoured by

U P

Shah

w
t

tic
The
Folio

PR!

author's Prasasti at the

is

il

s^lwnv^
end

*ng

II

as follows

<i

20 a

n ^

?rraf

m-

Folw 20 6

fcftfr

unn ^P

HI^T

Paraanamamala and Malapakola

HTTHT

MK40*IIWI1$T

sfl'jpz

The author pays his respects

or Somanath in Saurasbtra, and
the third

and

verse,

II

SomanStha, the,6iva at Prabhasa-Patan

to

Vak

requests

the following

or speech for happiness

the

verses,

author

tries to

In

defend

his

composition of a lexicon of names in a foreign language by showing that

the learned always desire to have proficiency in various speeches in order
to obtain a place of honour in different royal courts In the fifth verse, he
cites the

example of the famous astronomer Varahanuhira, who was resplerafu like me$a etc in
(mihira], referred to the various
terms like krlya, tmtri (taurus) etc Hence Pratapa Bhaita wrote

ndent like the sun

yaiana

and spoke in the Arabic language

works composed by Pratapa Bhafta

The seventh

verse

is

We

not quite

do not know of

clear,

and

there

the

Arabic work or

may be some

scrjbaj

it suggests that due to a remark of Hanbhrama(Guj

Harabhama),
the minister Salak?a composes
king of Davarana (modern Idar, Iladurga),
this list of names, 1 e , Parasmsmamala The name Hanbhrama is spelt

error but

Hanbhrahma

in verse 4 at the

end and

seems to be a Sanskntization

this

of Harabhama or Harabhamjl, the name of a local ruler

Ilavarana must be regarded as the same as Tladurganagara referred to
4 at the end Idar was called Tladurga "

*n verse

Verse 2

at the

had composed and

on

that the wise

end, suggests
(got) written

(i

the side (or sides) of the gavak?a

of the

Rudramahalaja
tern-gateway
six different
had a commentary

(mbudha, learned) Salatoja

engraved) on the stone slab (or slabs)
on the south while entering the eas

a&loka In thesragdhara metre, which

metres, the extent

of the commentary

It may be difficult to imagine

being 600 granthas or perhaps 106 granthas
such a long text of 600 granthas (18200 letters) inscribed on one or both

sides of the gavaksa

adadhkaih totam
praise (composed

According

has to

Perhaps fa^atamilai^
loka can here refer to

be

interpreted

Stuti or Stavana,

here

as

a hymn of

the SragdharS metre)

to verse 3, Salaksa

had composed a

SUkti-lats,

an Alamkrti-

called Alaihk&a-samuccaya ?), a VBgdeoata-stasano,

caya (which was probably
a bhasya on the Surya-Satoka (of Mayura'), lucidly written work called
Chandovfttt,

and a poetical

work

called Citrarnava, which latter

ben (?}- SUfa and then he composed the babdamtisa

3

See RasamSlfi (Gmarati, 3rd ed), Vol

p 411,

was

full

of

U P

?>

Tn the verse 4, the author

in the

Cditra, he

month of

of Ihe

beginning

Shah

1422
siys that in the year

composed

of Vikrama

this

corpus

era,

(ntdkr)

PirasinTmamila) ar the desire of king Hanbhramha In

of Iladurga, which was the residence of both 6r' (Prosperity) and

of namcj
ihe cttv

(i

this

VidyT (Learning)

Thus iccordmg

to

our author Idar was a sent of learning and a pros-

was composed The

perous cit\ in V S 1422 (= A D 1365) Vvhen this work
author^ claim does not appear to be wholly unwarranted, since he himself
had composed several works

do not know anything about the history of king Hanbrahma (HarHanbhrama However, it would bJ interesting to note here that

We

jbhamji) or

one Rimadcva Vyasa, who composed three Chay^-nlialcas (namely Subha-

dnpanniya, Raonbhyud lya and Pandavabhyudnya), was patronised by

Hanbhrama and his grandson kmq Ranainalla Rama kavi refers to

ki'ig

Hanbhrama

as

hi-,

from wbich, Shn

of

Subhadrnpannqya, but

as his patron in

the

to

"Ra-iarnalla the

We

Subhadnparmaya

around

AD

km^ who
1

especially

Ra n atnalla,

a ruler

the hero ot Lh2

composed by one
1390
1400

-AD

oa Tdac

Muslim

and the

who

historians

poem "Ran

(Raniraalla) lived
have referred to the

fights

with the king or

pay

tributes voluntarily

But authentic

figure

of the Rathod family of Idar

famous old GJjarati

Sndhara, and

Ranamalla who refused to

certainly a historical

not yet

is

'

saowesw- attask

was Raatr

a scion of the R=uhod family

knoff that King

wis a valiant

amali-Chanda

inanus

is

In Subhadnparmaya, the author clearly says that his patron

audha-cndamaiii,

PVndnvnbhyudaya

preserved in the India oftice Library (no 2353),

Klnste has quoted relevant passages in the introduction

cnpt of rundnubhywlaya

to his edition

in his

patron

grandson of Hanbhrama'

kings of Idar,

Ranamalla

is

genealogy of hjs predecessors

is

known

The Rssannls (3rd ed

Guj ed
-

genealogy of the Rithods of Idar

Ehemalaji
Dhavalamdlaji
Lanakaranajj

KLarJmtaji

Rava Ranamala

pp 415, 432)

gives

the

followmj

33

Paraflnamamala and Mahlpakoka

Thus
or

it

is likely that Lanakaranaji

Hanbrahma But

more research

is

Salaksa or Salakhana

and

It

is

was probably

the above geaealogy

may

also called

Hanbhrama

not be aholutely reliable and

necessary
is

name known from

Jama

Pragastis of

donors,

not unlikely that Salakga was of Bania-caste

A manuscript (no 12121) of a lexicon (gabdaratnakara) called Matopakoia, preserved in the Oriental Institute has the following entry at the end
10
of the first ksnda
b)

(folio

At the end of the second ksnda, we have, on

folio

Then,
42b-

xx x

at the

end

of the

and the

fourth

folio

last

38 b, -

we have on

chapter,

^^

*r

Thus Mahipa, a

ficion

of Prsgvata family was a minister in the court

Nindapidra which may be identified with

district
called Rajpipla in modern times) in Broach
But at the end of chapter 3, on folio 39b, we have

of the ruler of

Nsndod

(also

Now the manuSo minister Mahipa was the son of m.nister Salak,a
1436 The work
1493
Mahipakosa is dated In V S

-AD

script of

was probably composed some

tion of Salak 9 a's Sabdamlnsa is

earlier

years

A D

1365

The known date of composi-

It is,

therefore, highly

probable

the
author of
Mahipa was the son of mimater Salak,a,
scholars and ministers In
iaMantoa Both father and son were learned
that minister

different courts

That there was considerable literary

age can be also gleaned

compo^d
jpem

his

from the

Knwatnasamuccaya

to have been

Jalna

fact that

Tdar

manuscripts

the Jalna

activity

atldar In

m VS. 1466 = AD

libraries here

this

monk Gimaratna son

1400 There

from ojden days

at

UP

Shah

and the other gvetarnbara,

are two Bhandsras, one Digambara
present there
a well-known palm-leaf manuscript with
the Svetsmbara collection has
D The Digambara collection also
illustrations painted in c 14th century
discovered by Shrimati Sarayu
contains some illustrated manuscripts, recently

and
prove continued

considerable art activity at Tdar

go
even In the fifteenth and sixteenth centuries
to

Doshl, which

the author of AnekZrtha-Tilaka

It may further be noted that Malnpa
identified with confidence with Mahipa, the author of
Ko&a)* can now be
or

SabJa-Jtatnrtara

Anekurtha-Tilaka

The

to

referred

Mahipakosa

above

At

end of the

the

find the following verse

we

Ttlaka, In his

editor of Aneknrtho

has

Introduction,

missed the

Mdhipa He writes i "In the verse, he (i e

Mahipa) states that be was the son of Soma (or of Lunar Race) and that
8
Now we can see that the father
his mother's name was Saubhagyadevi"
real

of

name of

the

father

of

Mahipa was Salakja-Saciva (i

Soma or of Lunar Race)

son of

e
It

Minister Salakaa) bora of

seems

that Salakaa

Soma

(ie

was called Sarasvati-

kant,habharana (VakkanijlHbbnsSnkabhrl)

MM

editor

PaiLar the

earliest ins

of Anekurtha-Tilaka,

by him was

utilised

copied

in

has

Samvat 1490

shown

that

the

AD

He

1434

(in Cat of Kashmir and Jammu mss p 52)

the date of composition of Anekartha-tilaka as Samvat 1430

also notes that Stein

records

=AD

on the basis of a ms

existing in the library at

known

1374,

Jammu

of composition of Sabdamlasa by Minister

Salaksa the father of Mahipa is 1365 A,D, it is not unlikely that Mahipa
composed his Anik&rtha-Tilaka in c 1374 A D and the Sabda-Ralnakara
Since the

date

or Mahipakosa in about 1375 A D or even

Mahipakota was composed before 1436 A

It is

important

to

Salakaa referred to abjve,

around

little later,

and

but

jt

is

certain that

the Anekartha-Tilafca

A D

befors 1434

AD

note

that

some more

according
parts of

to the

Tavanansmamm

Rudramahalaya were In

of

situ

1365

AnelZrlha-TUaka of Mahipa, Critically edited by Madlmkar

ongeuh Patkar, publ
by the Deccan College Post Graduate Research Iru'itute, Poona
(1947)
AnekBrthn-Tilaka p 83

toil

Imro.p

FRESH LIGHT ON BHSMAHA-VIVARANA

Kulkarni

Udbheta's commentary on the KfryUlathktra of Bhamaha,

generally known as Bhnmaha-vtvarana (BV) was presumed to have been lost
beyond recovery In 1962, however, Gnoli published some fragments from
Till recently

commentary 1 Qnoh's

this

doubted by Dr Raghavan

Knshnamoorthy came

identification of his
a

In his paper

to the

publication

conclusion that the

represent ihe genuine Bhnmaha-viearana of

with

BY

on Punaruktavadsbhasa3 Dr

was

published fragments do

Udbhaia himself

The study of Kalpalatnvmeka* (KLV), however, throws some interesting

on this controversy, and goes a long way in support of Gnoli's claims
Numerous passages of the commentary published by Gnoli are, beyond any
shadow of doubt, the source of numerous passages m KLV They shed
abundant light on some of the obscure, ambiguous and knotty verses in

light

chapter

(NySyammaya) of Bhsmaha's KBiytlaihkara It borrows most of

BY when treating of dojas A good many of its praOkas,

the passages from

referring to

Bhsmaha's

text,

present variant readings from the printed texts

genuine readings The text of BV bristles

and doubtful readings, it is often mutilated as syllables,
words, phrases and occasionally sentences are partly or entirely lost I quote
below about a dozen passages from KLV which throw light on and render

Some

of them

are convincingly

with uncertain

the corresponding passages from

(1)

Fr

(Bhamaha I
from KLV

1)

11 2-8

BV

These

intelligible

lines

which

could be restored with the help

40)

treat of anyartha dosa

of the following passage

s commentary on the KSvyalafokSra of BhSmaha, Roma,

Madio Ed Estremo Orients, 1962

Udbhata
per II

2)

16 (a)

Presidential Address,

The Twenty-first

All India

Iitituto Italiano

Oriental ConfflrencB.

Srinagar,

October, 1961
3)

PunaruktavadHbhasa and Genuineness of the published Fragments from Udbhafa'*

Bhffmahavivarana, The Journal of the Karnatak University VIII 1964

4)

5)

V,de p

Senas

No

Ahmedabad - 9
7

11

17-28

17,

ialbhai

Dalpatbhai

Bharatiya Sanskrit!

Vidyamandlra,

s^r
(2)

8 treats

II

and
of

Fr 19 11 5-8

The commentator, when commenting on Bhamaha

it from Yamaha
KLV is based on these lines

of the figure Punartiktzbhasa" and distinguishes

The

LafnniiprVsa

following extract from

BV

$<:v9
(3)

Fr 27 a

3-4

In the context of

Bhamaha

II

43 the coramen

endeavours (o show that the upama-dosa, called Hliiatzi, is, really spea
from KLV which is, no doubt,
king, no defect at all The following passage
adopted from BV makes tbe,e lines Intelligible to a great extent
tator

1[Pf

6)

Read

in ihii connection Prof

Krishnamoorthy's paper, mentioned in f n

Fruh Light
Gnoli has correctly

on the

hit

Fr 39 (b) 11 6-7

(4)

on

right reading viklpadvaya In his

Gnoli discusses

fr

fn

2 (p

25)

passage in his Introducthis Fragment twice

this

XXXVI, paragraph no d where he mentions

The topic,
no 27, which is clearly an error

tion (p

as

37

Bhamaha-fivarana

discussed

Is

here,

A perusal of this entire fragment

figure Uitfa (that is Jtefj)
produces a strong impression that the commentator has introduced here a
'
For
discussion of the famous doctrine 'Arthabhedena aaat iabda bhulyante

about the

passages from

restoring these lines the following

iasana

and

(Hemacandra's) Kaoyanu-

should prove useful

Kalpalattoiveka

7
I

arr

vL

The two

lines

-P

299

11

H-17 And,

snwrohnsrlgrar wr

"s

5%

3-7

11

of the fragment when restored would read as

cTrraiRFcft; srrwzrp^: ^T

JT^eT^

The commentator intends this passage to

45 (b) 11 5-6
(5) Fr
serve as an introduction to Bhamaha V 2 [n a corresponding passage from
we have all the words of this fragment in tact, which fact clearly

KLV

indicates that the author of

KLV

has

adopted the passage from

BV

Tbe

passage runs as follows

JJTqTT
[

Bbamaha V 2

fragment Is, on the whole, quite intehowever, be read with profit along with KLV
lligible This fragment may,
and
lines of this Fr , however, need correc
A
few
expressions
(pp 57-59)
tion
(6)

The

Fr 47 (a)

XXX

text

of

should

this

be

read as

7)

In the Sanketa commentary of Mimkyacandra on KSvyaprakSta we have almost

an identical passage in the same context
Probably they have adopted the

8)

vide

quotation from

common

18

source and this lource

waa

possibly
'

vlvarapa

KLVp

57

the

BhSmaha-

H^

fl

should bo read as

33 ^ 3

'

from

should

line

th

be

read

as

should be read as

<f

11

^FTT

||

25

$fir

||

tfT

^RH

"pfaWT

Tola passage
50 (a) 11 2-3
KLV
of the following passage from

Fr

(7)

is

the helo
easy to restore with

50

Fr

(8)

on

light

The following passage from

6
(a) 1

^M^H^lf^f^

^TT^

fi5Rrr,

When

(10)

restored

it

Fr 50 (a)

on

fwfafa^TTfft SB
3 tiwFdftH^

liae

fron

KLV

would read

flT^ftmfciHjl J |8I

The following passage from

10)
12)
13)
14)

15)

Vide
Vide

KLV p
KLV p.

Vide p 70
Vide p. 70

57 1L 21-22
37

11

4-7

11

8-11

Vide p 711, 1
70 U 18-19

1 *

^^

should help us

22

11) V1 de

this line

?SR> ^

9)

throws some

^"ffll^H'^^S^I^If^.

light

=^1^^

Tbe fjllowmg

53 (a) 17

Fr

(9)

restoring this line

fill

KLV 18

this line

KLV

p.

58

11

23-24

KLV"

throws some

39

Fresh Light on Bhamaha-Vivarona

The

line

occurs

" forms a
quarter of a stanza,

"cf-jfcr

the

poem

Hayagrtaavadha,

11 3-5
(11) Fr 50 (a)
of the following passage from

now

These

KLV1

the stanza

1'

lost

easy to restore with the help

lines are

'

<iiHMiuiiL4i&uK
These numerous passages, which have
;

possibly

1
I

J3

their source in "Udbhafa's

Com-

qf BhSmaha" clearly suggest that ShOmahabeen ready at hand for the author of KLV"
mvaraifa itself must have
I refer to one passage from KLV which unambiguously corro-

mentary on The

KS'iyalaihkttra

Finally,

borates this inference

on Bhamaha

56 In

The author of KLV (pp 70-11) comments

this comment we read

at length

K fqci<ui^di

"
I

Now,
ritt

the quotation "ivoderaprantapt" etc

(p 29, Banhaui's edition)

The author of
1

found introduced

in his Laghuv"
by PratihsrendurSja with the words "tadahuk
identifies this quotation as originating from vioaranakft,
is

Udbhata,

KLV

the author

of (Bhamaha-)Vivarana and thus indicating that

he must have had Bhnmaha-vlvaraifa in front of him

16)

Thu

aurmiae

IB

based

on the context supplied by

Hayagrlva sanda

festive occasions

son to

His

but learns from the subjects

goes to his capital

KLV

(p

78

8-13)

bnag NarakXsura with him

On a
Ha

of NarakSsura's death at Krfna's

account of her bereavement
He

hands, and his daughter's departure to forest on

the forest with a view to offering condolences to
then proceeds to meet her
her practising austerities he is struck with love and points out the

her, seeing

great disparity

between her tender youthful body

fit

for love's

joy and her

hard penance

But there
surmise

qsf_:pjf%

And
etc

is

one

it is

serious

difficulty

the metre in which the two verses

on p 76) are composed

reveals the influence of KfilldSsa

17)

19)

p
So

71
it

which prevents us from making such a

The

quarter,

djjR^

however,

(KumSraaambbava, canto v

etc

and

unmistakably,

4)

U 9-12
wan to Homacindre

who

quotes

some

passages

from

view, however, vide Kane's History of Sanskrit Poetlcf (p

it

For a contrary

127, 1951 ed)

IN THE VESTIBULES

T
I

"The

Jsball

sage

OF KARMA

Kalghatgi

and looked

turned round

Vaisampsyana skilled in the Szslras, "with an

he had known before spoke gently thus

that

fruits

of his

own misconduct

fruits in the successive lives

The

a series of births

in

said

me,"

the

parrot

recognise something
is
reaping the

one too

who

like SatnarHiccakahn

suffered the effects of their

in successive births for having

bound in

stories

the Buddhist literature

In

Yafodhara and

sage Sudatta said

mother had to undergo countless suffering

sacrificed a cock made of Sour paste Similar
his

romances

'this

"
The Kadambari is a story of action and their
of living beings Yaiodharacarlta presents a story

of Yasodhara and his mother Candramati

misconduct

at

effort to

we

earlier

Jama

get narratives

of this type It is reported that the Buddha described the previous life forms
of men closely connected with him The Buddha as the Bodhisattva, passed

through numerous previous births, as a lion, and Sumedha The Pali canon
relates an account of a Brahmin,
who was able to assess by seeing only
"
the skull of a being, where his previous possessor was reborn l Apart from

from the point of view of romance and literathey present a deep-rooted concept of man, his actions and his destiny
The concept of Karma and rebirth have been woven in the very texture of
the interest in these accounts
ture,

Indian thought and society

It

appears that such prophecies of Karma and consequent rebirths were

It is not only in India we have such experiences,

pronounced by intuition

but there are evidences to

show that the beliefs

and the Jews

in future births

existed in

other people like the Greeks

The

been present in varying forms in the

writings of Khahl Gibran The early stories indicate a belief in the doctrine
In the Nymph of
of reincarnation that seems more than a literary device
belief in life after death has

Valley there

the

years in the

is

a story of two lovers

But

rums of the Astarte

in their belief

Karma and

who meet

later,

again after two thousand

Gibran joined the Neoplatonists

the return of the individual soul to

rebirth are the basic concepts

God

which cannot be considered

The two concepts present a chain of causation, perhaps two sides

same coin The two have been woven in the texture of Indian belief

in Isolation

of the

The

stories concerning

Karma and

rebirth in literature

the foundation of Indian thought

and

the religious systems of India

the

W
A

is

society

dogma

Samyutta Nik3ya Part I

Gwger
and smile

tepr

and mythology present

"The common

of retribution,

p 289

Introduction ty Robert Hilager

feature of all

causality

of the

T G

42

deed (haw a) and conditioned

'
following one anolher
Life in this planet
are facts of life

In his

pain

noble truth

Kalghatgi

inexplicable in

begmnmgless chain

the

this,

many ways Happiness and

at

is

painful,

is painful, decay is painful, disease 13

union with the unpleasant 19 painful, painful is the
"What think, ye disciples whether is more,

the pleasant"

\vhkh

is

oceans or the tears

in the four great

from \ou and have been shed by you while you

long pilgrimage'

understanding

has mcdiiaicd on the worth of

poor play

of

modern

(lit

which have flown

and wandered on

strayed

while refuting the optimism of

Kant

"Would any man of sound

life s

misery

moments of joy are interspersed by moments of

Banaras the Buddha said to his disciples that the first

the tyranny of pain "Birth

is

separation from

this

existences

Fleeting

Sermon

painful, death

the water

is

by

human

Leibniz, said
has lived long enough and

who

existence

care to go

Schopenhauer was exasperated with

philosophers, as

man

is

again through

the false optimism

essentially a creature of pain

Life

is

but a pcndulm swinging between pain and pleasure, desue and boredom
Happmeis is negnlive stale and only positive state is pain In such a sche

me

of things there

the world

of

is

is

no place for hope But there were others

u pleasure garden

And man

With Robert Browning they said

"
the

life

world

right with

These

are the

is

who saw

the central figure in the

that

"God

alternating

is in

emphases on

life

that

drama

heaven and

all is

and

its

vicissitudes

Happiness and misery are distributed in equal ways, some are happy
and some miserable All seek the pleasant things of life, but
only some get
them while others eat the bitter fruits Very often we find good men suffer

men

while evil

life
King Hanicandra suffered untold misery
The book of Job present the life of Job which is at once
In modern society incorruptible men suffer

prosper in this

truthfulness

for his

noble and piognantlv nmerble

immensely and the dishonest prosper This kind of personal and social me
have been a perennial problem of provident and social
injustice

qualities

made to
prden of Edan

Attempts have been

problem

man
taste

In

first

the

disobedience 'and the

find suitable
philosophical solutions to this

Eve ate the

fruit

brought death into this world and

Waionapp

Olduiberg

Kant

Milton (John)

Immortality and Salv Ulan

fruit

of knowledge

In

Indian Religion

Trans

(SuslnU Gupta ]%4) Authors Preface

Buddha pp

216-17

Failure of everv philosophical

attempt!, in Theodicy

Afai

Loft I

that

of that forbidden tree whose

all our woe' "

Art.cle

was

mortal

EFT

Payne

In
have tried

Fatalists

The moving
of

to

43

Karma

the Vestibules of

fate

referring to

the

problem by
explam away
moves on and not a word can be changed

finger having writ

it

"And

that inverted

Bowl we

hand

Lift not thy

"Yes, the hrst

What

called the sky,

help - for

to it for

Rolls as irapotently on

Thou or

as

It

I"

Morning of Creation wrote

the Last

Dawn

of Reckoning shall read "'

There are philosophers who have made both physical and moral evil,
from the highest point of view, nonexistent The Universe is perfect and
everything

good

is

To

good

is

in so far as

it

reality with perfection

identified

thing

Hegel

as

exists,

Augustine put it
Spinoza
sub specie eternitatis every-

Regarded

also evil is unreal

from

existing

partial point

of view

But

such theories of

all

evil

considering

who do

craving minds of the individuals

and

and

it,

it

unreal cannot satisfy the

as

it

suffer

a terrible reality to him who experiences

of philosophic wisdom is untrue to facts if
is

"Pain

suffer unequally

the higher point of view

ignores the experienced reality

who blinked at the misery of life and its inethe quietistic optimism, as in the attitude of Robert Browing
Attempts were also made to relieve God of the responsibilities for evil by the
Dualistic theory of making good and evil independent co-eternal realities
Philosophic justification of evil has come from another side Evil is flavour

of pain "B There were others

qualities

to the sauce

and

"Our smcerest laughter,

With some pain is wrought"

And "Mere enjoyment

is

God

(if

there be a

one business

"how

is

to

is

adequate end

not our

God)

make

necessary a world
make a soul '" To the

for another's

wrong doing, "we can only say

lity, for it

tends to bind

helps them to realise

Christianity has set

Rubaiyat of

Miall Edward

Ibid

10

Ibid

men

question

that the life of

the symbol of

II

all

is

why one man has

that this

together in the

Omar Khayyam L

creative purpose,

nor

whose
"
"Do you not see", asked
happy"
of pain and trouble is to school an intelli-

creatives

gence and to

Keats,

of

to be thought of as a kind of Santa clause

his

involved

social solidarity

in the

vicarious suffering

to suffer

seems to enhance mora-

bonds of

life

And

of each."i

But the problem of

III

Philosophy of Religion (Progressive Publication, 1953), pp 245

T G

44

moral

solve this m>stery have not

and

Kalgliatgi

been a mystery
associated with physical evil has

evil

prosper

The

theories of accident

and Necessity (NyattasJa) have failed to satisfy

The advancement of empirical knowledge in the field

the enquiring minds

command

1ms given

solution of the

to

suffer

do not know

We

evil

of sciences

and attempts

shoud the Good

Why

been satisfactory

all

nature

over

We may

problem

has not

but

have to say with

pointed to any

O nar Khayyam

Doctor and Saint, and heard

"Mjself when young did eagerly frequent
the same
but ever more came by
Argument About it and about
"
door as in I went
great

we

If

the doctrine of Karma has been

survey the ancient Indian thought,

to this problem and

suggested as a possible solution
ected with the doctnne of the reincarnation of soul It

problem of

to study the

this life in the light

ways of man

and

of this theory

man and

to

intimately conn-

it

is

is,

therefore, necessary

and happiness in
whether we can justify the

unequal distribution of misery

of

God

There are evidences to show

see

to

man

to

that belief in future birth existed

other

people like the Greek and the Jewish People

Karma and

be considered

concepts which cannot

two

rebirth are the

are causally connected

They present
by themselves in isolation The two
the foundation of Indian thought and Society "The common basis of all
of India

the religious systems

deed (Karma)

metaphysical systems

common
For

dll

the

is

dogma of

notion of retribution governs

India so

Indian systems

in the universe

permanently

at

and

is

Karma

all

that Indian authors

much,

is

the great

see In

world view

fundamental assumption of every religious

the great

casuahty of the

retribution,

begmningless chain of existence-

and conditioned by this the

11 "The
following one another"

the

it

general

fuundational principle operating

the driving force that keeps every individual existence

work The Indian systems of Philosophy could explain the

and all that Is enigmatic in existence

mystery of the inequality of existence

by the concept of

Karma

"Oh Gautama,
helu for happiness

sprout has a seed for

just as a

and misery, since

"Mysery comes in unequal ways,

which

is

not seen

This very unseen

In the MahabhBrata there

jarfs

have

11

envisaged a

Glasenapp

it

is

is

hetu Is

all

Immoilallly and Salvation

ViieiSva',yakabh3 } ya

13

Ibid

its

tietu,

That hetu

is

as there

the

Karma

"

"

creatures are

In

is

Karma

cannot be without any hetu

emphasis on the force of Karma

theory that

12

a Karya

this difference

The Upani-

bound by Karma and

Indian Religions

p 23

Ga v adharav3<1a 1611-12 and commentary

In the Vestibules of
are released by

Karma

wisdom" Sometimes Karma

45

of the fore-fathers affects even

descendants"

their

The

doctrine of
It

thought
India

It

Karma

one of

is

most

the

has profoundly influenced the

the basal pre-supposition of

is

significant tenets of Indian

and thought of

life

the people in

Hinduism, Jamlsm and Buddhism

"One

finds an unanswerable truth in the

theory of Karma, - not necessarily
the form the ancients gave to it, but
the idea at its centre, - which
at once strikes the mind and
commands the assent of the

understanding

Nor does

the austerer reason, distrustful of first

impressions and critical of
plausible solutions, find after the severest scrutiny that (he more superficial
understanding, the porter at the gateways of our
has been decei

mentality,

ved into admitting a

tinsel guest, a false

claimant into our mansion of know

once of philosophic and of practical truth
supporting the idea, a bed-rock of the deepest universal undeniable verities
against which the human mind must always come up in its fathomings of

ledge

There

is

solidity at

this

the fathomless

way indeed does

law here which does so make

itself

felt

world deal with

the

and against which

ignorance and self-will and violence dashes

up

us, there

all

is

our egoistic

in the end, as the old Greek

poet said of the haughty isolence and prosperous pride of man, against the
very foundation of the throne of Zeus, the marble feet of Themis, the adamantine bust

of

Ananke

There

of the unchanging action

tarn, in the self-sufficient

is

the

secret

of an eternal factor, (he base

of the just and truthful gods, dc^num dhrusavraand impartial law of Karma ""

As man sows, so does he reap Our actions have their effects These
cannot be destroyed They have to be experienced and exhausted If
n
we cannot exhaust the effect of our actions in this life, we have to complete
the cycle of births and deaths to earn the fruits of all that we have done
No man inherits the good or evil of another man The doctrine of Karma
effects

thus closely associated with the reincarnation of soul Every evil deed
must be expiated and every good deed must be rewarded If it is not posbe experireap the fruits in one single empirical existence, it must

is

sible to

enced on earth
theory in the
refers to

received

in a fresh incarnation

Laws perhaps under

the tradition

which

is

made

Plato has

the influence

firmly believed

a reference to this

of Orphic mysticism, and

by many, and has been

u In Indian thought,
from those who are learned in the mysteries
Karma has been developed on philosophical and scientific

the doctrine of

14

"KarmanS badhyate jantum

16

vidyayfi tu

16

SantiParva 240
Cave (Sedney)
Living Religions of

17

Aurobmdo

18

Ibid

p 85

"

pramucyate

the East

31

84
The Problem of Rebirth, (Pondicharry, 1952). p

Karma has been always

"This truth of

bases

and

recognised in the East monc

belongs the credit of

Buddhists

the

else in another, but to

form or

having

and the most insls

idea has constantly
recurred, but in
as
the
of
a
in
recognition
pragmatic truth of
fragmentary glimpses,
external,
and most as nn ordered elhical law or fatality set over
given to

the clearest

it

universal enunciation

fullest

In the West, too, the

tent importance

experience,

against

man "m The Jamas have developed

the self-will and strength of

of

Karma on

Karma

scientific

means

etymologically

whatever

is

done,

associated with the after-effects of aetion, both

being)

jltia (living

fold functions of

producer, besides

body, spcach and

of reward or

so

form

does

afier the visible effect

J0

would be the causes

So

in previous lives

and

invisible

the

And

is

afiei-

thought

product!

in

Actions performed

effect]

which
the

potential

in this

life

the result of actions performed

connected

in the series of actions

The Knrma doctrine involves

their effects realised

threj

repayment of

an action remain
is

got

Every

has disappeared
the present life

or
It

which forge the physical

the case of a bond

of

the chain of life

word

effects

validity on, the

its

cllcet

action,

transcendent

As

punishment

until, but loses

continues to operate
capita),

Tvery

and

It

activity

the activity in the

leaves behind traces of

It

forms

conditions potential energies

under certain

form

mind

and psychic

visible, invisible

its

any

physical and mental

constantly active, expressing

the physical

ellects in

in the

is

the doctrine

basis

the idea of

eternal

metempsychosis
Karl Potter
interpret

many

in his

Karma

as a

of Indian Philosophies

PrcsupfHniiloiti

form

sides which have to be

of

Human

habit

met by

1-

has tried

being frees ehaJJenges

birth, social action

and by

to

from

the appli

from the bondage in life

underneath the surface, and arise from

cation of scientific techniques in order to be free

But

more

the.

habit:,

subtle challenges lie

themselves,

which continue after

the conditions that engender them

have been removed, and which engender nev,

habits which in turn must

be

removed somehow This round at habits breeding habbits is a part of what

is called
in Sanskrit
wheel of birth, which is governed by
S'orfuarJ, the

Karma,

the habits themselves

as a kind

of dirt

one's actions

"one may

In

think of these as

19

Ibid

20

Glascnapp (Von

described in the

is

to the

Jama

Philosophy

otherwise pure jiva by virtue of

described as of three kinds

types of

habits "

have not been

able

to

p 85

Edition
21

Karma

which accretes

the Ehagavadgita the dirt is

H)

The Doctrine

of Karma

In

Jalna Philosophy

1042) Preface

Presuppositions of Indian Philosophies*

23
Ibid

(I'roiiticu IIull, l'JG3)

(German

In the Vestibules of
understand how Potter
tell

us

that habit

and habit

Is

interprets

relation

Kama

as

to learning

The function of

reaction has to the reflexes

11

a type of habit. Psychologists

that has become almost automatic,

a learned activity

same

has the

Karma

as the secondary automatic

habit

is to

simplify the

move-

ments required to achieve a given result, to make the actions more accurate
and to diminish fatigue, because we have a structure weak enough to yield

an influence but strong enough not to yield atonce Karma is least to be

considered as habit in this sense I cannot understand Potter s interpretation
the Indian tradition in order to
I can only say one must be steeped

to

understand the nature and significance of

Karma

J Jung, while distinguishing, Personal

and the

Collective

Unconscious,

of the Collective Unconshints at the possibility of comparing the archetypes

Unconscious stands
cious to the Karma in Indian thought The Collective
for the objective

the residue

Is

essential

Although

it

The personal

of ancestral

determines the
1S

psyche

the collective

of infancy, but

nature and

to the
is

layer

ends

at the earliest

Karma aspect
development of personality The
of the nature of an archetype

deeper understanding

possible

memories

that
layer comprises the pre-infanlile period
The force of Karroa works implicitly and

life

to say

that

Karma

has essentially

a reference to

a personal acquition. yet each Individual

ben
individual differences and
he shares with the community and which
has a common heritage which
To this extent
refer to the common heritage
shapes his being The archetypes
However, Jung was primarily concerned
thev refer to the Karma aspect
theory of the
,n presenting b
w ,th interpretation of dreams and fantasies
the archetype of the collective

'Had he developed
reached the doctrine of Karma,
untnsciou^ he woold have
*

Collective Unconscious

the store-house

effects of the past

of the physical and psychical

Ion the

result

of

past

action

work , ng

r-=
ttat

flhe

" ersy

T G

/S

which

return:, as

effect, that

world Lan, being of and

Thai
(he

ol seeing

way
11

It

nated in
Rli

is

Cv

inusi ob.>

is

It

when

to say

Some

escape from
theory of

"The

\Iaiuts,

to

ihe

moon and

say

Karma

Karma

in

Karma

origi-

he principle of Rla

by the regularity of tbe

the uniformity in the

come from the sent of the

and earth are what they

Karma must have

movement
The

phenomenal world

manifestation of all phenomena

"
Rta
V ijtiu is the embryo of the

ihat Rta exists before the

that

is

prevades the whole world, and gods and men

anticipation of the law of Karma The concept of

Rla, and hca\en

cull

that too

It

R't must ha\c b en originally suggested

uf ihe sun and the

vedic Kfji think

governing incidence

its

Karma, and

and where the concept of

the origin of

trjced

siuic principle

it

law and nothing in the

the universal

our world

in

which has been developed by physical science

(lieu It

.1i

InJn

the

\^

halghalft

is

philosophic!)] reality of the

the

ib

this

by reason of Rta It is diffi

Rta The doctrine of

are

originated from

the Rgueda The vedic seers

were mainly ink rested in the good of this life , and when death came they
went the way of tlieir fathers to the world where Tama, Ihe first to die,
ruled The doctrine must have developed against a number of other doctrines

docs not

appear

Some

about creation
Others believe

the old

hymns of

time as

regarded

the

dominant

factor of

creation

nature

(&\vbhnoa) as the prominent factor There were

Some, like the Jainas, rejected these views and said
even time and AvoMBva are determined by Karma "
in

other theories as well

that

The concept
before the

of

Karma

must have

beginning of the Christian

and centre of

"'

religions

It

is

existed

atleast

a thousand

years,

and has since become the basis

Karma and Rebirth must have

era

probable that

been pre-Aryan doctrines which were

important in the Lramana culture and
later assimilated

clearly

in the

Aryan thought by

the

time the

Upanlfada

were

formulated

The Indian view of Karma was doubtless of non-Aryan

provinance and
it

was a kind of natural law

The

doctrine of

was considered a

Karma

/or the first

time appears in the

Upard&d and

secret doctrine

It is posconveyed only to the initiates

concept of Karma was taken over from the pre-Aryan inhabitants of India, as it has been established that a
high culture existed In the

sible that the

Sn Aurobmdo
Tatia (N)

Nmun

Smart

The Problem of Rebirth, pp 8S-B6

Studies

Olissenapp (\ on

w Jama

H)

The

Philosophy (1951) p 220

of Kn, ma In Jal.u, Philosophy Pregaoe to

Dhtnne

DadrHu & Argument

BI UpaHlwdS 2

13

In

Indian Philosophy

(Allen

& Unmw

In
Indus Valley

before the

Karma

the Vestibules of

49

invasion of the Aryan conquerors

"Therefore

hypothesis could be advaaced that the Indo-Aryans arrived at their doctrine

of metempsychosis in a manner similar to that of the Celtic Druids who
also appear to have taken it over as a sacred doctrine from the
pre-Aryan
people "so Karma was closely associated wilh the doctrine of reincarnation

of soul

With

Sramana

culture,

the

gradual emphasis of asceticism under the influence of

the awareness of one's responsibility, here and here-

came

Karma was linked up with the doctrine of

However, Karma doctrine has been widely

after

reincarnation of soul

accepted in the ancient

Indian thought except by the Carvnka Karana theory has been expressed
a variety of ways from the most extreme realism which
regards Karma as

a complexity of

material

the soul to

particles infecting

the

most extreme

idealism, where

it is
a species of uewly produced invisible force, in its
In the Sanyssa Upanlfad we are told that fluas are bound
by
man becomes good by good deeds and bad by bad deeds 3

highest unreal

Karma M A
And while we

we

thus live

fetter ourselves

the MahabhBrata the emphasis

of Karma,

on the

is

with the effects of our deeds

force of

Karma

Of

In

the three kinds

and ~AgHmi, mentioned in the Bhagavadglta,

can be overcome Karma theory was gradually being

I'rarabdha, Sancita

Agami and

Saficila

the Brhadaranyaka and other Upanigads It has received

developed
prominence in the Mahabharata However fast man proceeds, the Karma of the

past

life

always follows

It is

when he walks about He has

actions

Karma

tensihed due

linked

force of

to the

cycle of causation

3*

Karma

as

when he

sleeps,

when he

experience the fruits of the

Karma

Kartna as the

with the

up

there
to

accreted due to

is

vasana
,

and

and

of the

and

in-

there is thus the begmningless

after-effect of action has

action, as

up and

gets

Karma

vtisana is created

the effects

been intimately

of action have been

primarily referred to the actions of the individuals Manu has divided the
actions of men into bodily (knyika), verbal (vacika) and mental
(manaslka)

murder and

as, for instance,

and desiring

wealth of another

threat are ksyika,

is

mznanka

ae

speaking untruth

Karma

is

aacika

as act has also been

differentiated as

But

(ignorant)

and Sgami

sSttvika (right), rajasa (charged with

emotions) and tamasa
regarding the effects of action Karma gets safinta,

prtoabdha

The

distinctions

dha (operating)

and ngZmi

30

Glasenapp (Von
Gupta, 1961) p 22

31

Sanyasa Upanifad

32

Br Upanlsad
Parva

33

Stlntl

34

Ibid

35

Mamamftl

m
181

211
12 B 7

Immortality

11

2,

distinction between suflcita

(accumulated), prnrabfuture) is also important Sancita has to be

(in

18
13

and Salvation

In

Indian Religions
(Suahil

T G

50
exhausted and

ced

at

and some

it i

\ct1iiuia

it

may

in Ihe 'naiaia'

diHerent limes

of the San

Tbe

once as some portion of

For instance, some may produce effect in

and therefore they have to be experien-

bear bad and some good effects

the 'siarga'

Ralshatgi

cannot be experienced at

it

but

all

that

Karma

has to be exhausted

harnui \shich begins to operate

is

That part

Karma

'Prtrabdha

called

mentions the distinction between prnrabdha and anSrabdha

\riirn

The Karma \vhich

brought mth him out of
Aaryj

has started operating and which an individual has

The anSrabdha Karma

bs exhausted

^am-ita needs to

However, one who has attained jnanu has also

to await till Ihe prdnibdha harmi that he brought with him at the time of
birth
enhanced
But if he forcibly decides to give up hia
completely
can be

destroyed b\

jnana

gm

before

life

Harm

the prarbJha

In

Buddhism

acls

and

due

to the

there

is

karma

When

(he scries of mental states

from u chain of acts

resulting

What transmigrates

no substance as soul

Karma

a person but his

tes the self

he has to be reborn to exper-

exhausted

is

ience the fruits of the remaining

is

not

which constitu-

ends, there would

still

be some

which continue and the mjssaa projects into the future

Karraa The Buddhists distinguish acts

their eflects

the ellecU of

force of

accompanied bs s^ma (impure acts) from pure acts which are not accompanied by asrma Saiunia is the effect of Karma Our present happiness
and misery are the fruits ot what we have done
the past Operation of
Karma can be tonsidered as a principle of moral life, as a force

limiting

and

personality and as a principle of conservation of energy

in the physical world
Buddhism also accepts the principle that inequalities
in life are due to the accretion and
operation of Karma in individuals In
particularising

the Mtlinda

Pafihn "venerable

Nsgasena

',

asked

the king,

but some short-lived and some

long, some
some weak and some strong, some poor and some
and some noble, some stupid and some clever
?"
not

all

alike,

healthy,

"Why, your
some

astringent,
I

the

saJtj,

some pungent, some

suppose, your Reverence, Because they

"And
As

majesty", replied the Elder, "are not

some

so

it

is

with

men

<

They are not

Lord said

sour,

all

"why are men

and some
rich, some base

sickly

plants alike,* but

and some sweet

come from

alike because

different seeds

?"

"

of different Karmas

-Beings each have their own Karma

They are born
through karma, they become members of tribes and families
through Karma,
each is ruled by Karma, it is Karma that
divides them into high and

low

'

"

"Very good, jour Reverence i"&

36

kejaiita bntra

37

Abtudhamma tosa Bha^a

38.

MffMa

1,

13-15
ui 24

AinftllTruulb.ij.p b5

In

the Vestibules of

Buddhism Karma

In

Karma

51

has an extensive function as

not

determines

it

of his

the circumstances

only his individual qualities,

life

and

but

fate,

an external world to be experienced by the being in question 3B

According to Sarvastioadins, the sun, the mountains and the rivers are only
Not only the fate of
contents of my consciousness determined by Karma

also creates

all

an entire world system are determined

of all the apparent individuals who were born 1n it
of retribution of acts include not only the sensation but also

earthly communities but those of

Karma

by the

The

fruits

Three kinds of acts

everything that determines sensation

able (sukha-vedariiya), disagreeable (duhkhd)

some

larly,

acts

produce immediate

be interrupted by an act allowing

instance, matricide,

and

effects

the

Simi-

in another existence

fruit

and murder of an arhat

patricide

produce agree

indifferent sensations

because their retribution cannot

etc

for

as,

In other cases

by an acquisition of spiritual stage called

kjWti (patience), anagnmi (quality of a saint) and arhatship An existence is
and
human existence cannot be projected
Karma
or
caused
by
projected
the retribution

except by

may

be arrested

good Karma

for instance towards the

The

of

fruits

end of a

Karma may

cosmic

crushed by rains and stones and they bear

Karm is the result of Karma

The idea of the pollution of the soul due

it

in the real sense of the

original system

41

The

word' and

Jama conception

completely developed after

Sihananga, UttaradhyayanasStra

kind as

of

The creation of

fruits

little

karma

to

allegorical in other religious philosophies in India,

adopted

be of general

period (antarakalpa) plants are

has been largely

while the Jalnas

have worked out

Karma

must

thousand years of Mahavira's

'have

Into

have

and the Bhagavatisutra contain general

an

been

nirvana

The

outline

of the doctrine and the details have been worked out in thj Karmagrantha,
In working out the details, there
Pafaasangraha and the Karmaprakfti
have been two schools of thought i) Agamika and h) Karmagranthika

Jamism

is,

in

a sense,

duallstic

The

universe

is

constituted of

the

two fundamental categories Jiaa (living) and ajtva (non-living), soul Qjna)
has been described from the noumenal and the phenomenal points of view.
From the pure and ultimate point of view, jlva is pure and perfect It is
characterised
parts
is

It is

It is
by upayoga, the hormic energy
simple and without
immaterial and formless *" It is characterised by cetana
It
From the phenomenal point of view jiva is decnbed

pure consciousness

as possessing four
39

40

prvnas

Yamakami Sogen

It

is

the

iord

(prabhu),

limited to his

Systems of Buddhist Philosophy (1912), pp 50-66

Glasenapp Immortality and Salvation in Indian Religion p 29

Tlie Doctrine of Karma in Jama Philosophy p
)

41

Glaaenapp (Von

42

Dravyasarhgraha 2

15

body

T G

j2

still

(dehamntra),

This

KarmiL

which

particles,

It

of

Karma

4I

is

aho

It

and

then embodied

is

Karma, according to tbe Jamas,

form and it is a substantive

It

By

The kind of matter

matter

The

is

the instruments

material in nature

to

It

its

due

activity

of

particles

constantly attached to the soul

of

nature

has the physical

Jainism'*'

moral

of science

and

It is

Karma fills

fact

till

social

matter in

the universe

and demerit

contact with the physical world, the soul

to the

of

constituted of finer parti-

is

manifest

has the special property of developing the effects of merit

penetrated with the

veil

express themselves
the chains of very

of soul existence

force

fit

inherent

by the

affected by the environment, physical

is

a subtle
cles of

emotions, and secondly,

thus, get various types

We,

spiritual

involved

nature and tbe

obstructed

Karma which

of

subtle kinds of matter invisible to ths eye and

and

and are

obscured by the passions

subjected to the forces

kelin^s and

through

first

The souls are

soul

begmnmgless, though it has

the souls got involved in the wheel of

soul for self realisation

the
ia

It

"

jiva is active,

is

barfiinra the soul forgets its real

efforts to search for the truth are

capacity of

Karma

with

The

a foreign element,

is

how

say

the wheel

Caught in

samstira

pure nature of the

the

veil

Karma which

samara This contamination

dillicult to

i*

found

the threefold forms-the bodily, in speech and

expressed in
Yoga brings its after-effects in the form of

is

the wheel of

in

ordinarily

is

called \oS a

is

contaminated by the

un end

it

in contact with the external world, ajlca

The JIM comes

and the activity
mentdl

Kalghatgt

and

incorporeil,

becomes

Karmic body
it

Karma

(Karma sanra) which is

succeeds to be free from it 'Nowhere
b:en asserted

with such stress as

produces a psycho -physical quality, a real

not merely a symbolic mark, affecting the soul in

and

physical nature This

point of view hds been worked out in detail in the form of mathematical
its

calculations, in the Karmagraitllia

The Jaioa

tradition

dravya-kanna and

11)

distinguishes

the

comprises the particles of

and polluting

The

it

two aspects

i)

psychic aspect (bhnm-karma)

Karma (Karma-pudgala)

psychic aspect

is

the

accruing

primarily

physical aspect

The physical aspect

into the soul

the mental states

events arising out of the aUivily of mind, body and speech

the mental traces long after the conscious states

experienced vanish

physical

and

cause and

43

the psychic

effect

'

The

Tutrvtirlha-sutra

fa

44

Ibid

45

Glaaeoapp (Von

46

by Zimmerman
Astatahasn (N S

Karma

and

They are like

The

are

distinction

mutually related to each other as

between the physical and the
psychic

Vie DoUnns of Karma

Aeai, Bombay, 1915), p 51

in

Jama

Philosophy

Foreword

S3

In the Vestibules of Karma

aspects of

Karma

tion of the bodily

is

psychologically significant, as

and the mental due

This bondage of the soul to

is

interac-

the

presents

to the incessant activity

Karmaa

of the

soul

of four types, according to nature

(anubhnga or rasa) and quantity (pradesa)

(prakfti), duration (sthiH}, intensity

Even

it

*7

as a pudding (modaka) having ingredients used for curing gastric

the ailment, as does the pudding

trouble cures

Karmic

ving biliousness or phlegm, so also the

having

ingredients

remo-

which have become

particles

JnUnZuaaniya Karma veils knowledge, darsmuvarantya veils dartona

Similarly
the effect of one modaka is
restricted to one
day and another for two
days so the duration of Karma working for long time like Thirty Sagaropamas or short time of forty-eight minuites In the case of varied intensity,
as the pill measuring a prasti or two, so have the Karma particles under
the influences of passions (Kapyas) due to Yoga (bodily, speech and mental
Karmic matter (Karma pudgala} which is then
activity) the soul attracts

associated with the soul

converts

it

matter

its

wick

draws

in the oil

and

body, so does the soul attract,

its

is

the material aggregates and transforms

due
them into Karmic

**

Karma can
which obscures

be distinguished into

knowledge,

right

intuition, 3)

right

As a lamp with

into the flame which

to attachment etc

vedanlya,

eight

that

types: 1) JfiSraoaraifiya,

darsanUvaraniya,

2)

affective

arousing

that which

states

like

obscures

feelings

and

emotions, 4) mohamya, that which deludes right faith, 5) Hyu-karma, determimg the age of the individual, 6) nama karma, w/iich produces various
circumstances collectively making up an individual existence like the body

and other

special qualities

ot

which

individuality, 7) gotra karman,

deter-

mines the family, social standing, etc of the individual, and 8) antarayakarma
which obstructs the inborn energy of the soul aud prevents the doing of

good actions

Each kind of Karma

exhaust

has

which is called lelyn

predominantly a moral resultant

Karma
effects of

is

substantive

merit and

body which

is

emancipation
to the Jjoa,

limits

its

in time

within

which

it

must

The accumulated Karma brings a transcendental hue or halo

itself

to the soul

dement

force

has

its

has

It

The

called Karma-bafira

Karma

There are

six Ltfyaa

These Letyas have

the property of developing the

Karmic
which does

particles

not

build

leave

while Dravya-karma
are mentioned

Karmic conditions
47

Karma

46

TattvSrtha Satra Bha?ya fika

grantha, 3 2
(pt

is

special
till

its

immediate

to
the body
Five classes of
account of the rise (udaya), suppre-

belongs

On

up a

the soul

psychic effects also BhVva- Karma

I)

f G

5*

Kalghatgi

suppression-and-anmbilation, (ktyt
el feet (pnnnnma), the soul has five conditions of
pasama) and psjchological
* In the usual course of things, Karma takes
existence
and
thought
Karma
results The soul is said to be in audayika state
eflect and

ssion

annihilation

(if^iflM),

(iww),

produces

may be

from

previ.nLed

When Karma
the

The

Of

we have

these

is

in the

is

It

aupasamika

The Ijurth

state

still

state

state

is

unconditioned, slate leads to mokfa

last,

number of

iMihprakrii antl

is

it

soul

in a KsHyika

between the types of karma

distinction

divisions

The

a^hes

annihilated,

is

mixed suit The

In this state

operation for sometime

its

covered by
present, like IUL

is

based on

the types of

They in turn get into smaller

mula prakrlls and 148 uttara-piakrtis On
of jflsna

attarapi nkfli

eight

there are five types

the bijii of the five categories of knowledge,

taranna karma The first four produce greater or less degree of obscuration
There are nine tvpeg of
But the lEut one destroy omniscience altogether

The

darfiulhTam\a karma

karma

are

felt

in (1) sleep

four

first

Ihe

ob.cure intuition

(4) ke\ala

(1)

(3) avad/a

cakju (2) acakju,

and

effects of the

remaining intuition obscuring

deep sleep

(nidra-mdra'), (3) sleep while

(mdm),

while walking (expressing bodily action) (stynanalogous to somnambulism They produce psycho-physical
conditions which exclude all possibility of perception The vedariiya karma

standing (piacala), (4) sleep

This

nagrddla)

has two types

is

(1)

causing pleasant feeling (sutavedariiya)

karma has two groups

them

three of

(i)

aLnlra-vedaittya

nokaflya vedaiiiya

(ii)

four passions

group has
etc

those deluding

(1)

and

and four

The

sexes

has two

There are

degrees of

nine types
based^on

three

The ^sina Karma has

forms of embodied

Karma determines
is

sub-groups

sixteen

(i)

ka^Sya vedariiya

passion

on the
The second

six

quasi passions (noka^nya) like laughter

Ayu Karma has four subtypes which determine

and animal

life,

human

life

and

number of subtypes according to the various

with reference to gati, }Zti and lartra Gotra

a large

existence,

the status of an individual as of

high

of the following types

and low AntarOya-

which obstructs the inclination of giving

gifts

which prevents the enjoyment of things

(3) that

which

(4) that

which prevents ths enjoyment of things that lasts for

which prevents the free expression of
energy

49

Mohanlya
and there are

ka^yasedaniya based

(2) that

(5) that

unpleasant

(2)

world

celestial

(1) that

and

predominant

intensity of each

the Ufa span of an individual In hell, plant

Karma

is

the right intuition,

mithyataa vedaiflya, (n) saihyaklva vedantya, (hi) misravedanlya

The second group

and

men sZtZvedamya

In gods and

feeling (asatntiiantyd)

lasts

only for the period of enjoyment

Paacasttkayasara

62

soms time and

In the Vestibules of Karma

Of the
mohariiya

ledge

eight

main types of Karma,

and anlarOya are

and

inherent

ghati

delude

intuition,

Karma,

the

55

the four
jiaravaraniyx.darianavararajia,

as they obscure the capacity of

soul into

wrong

know

and obstruct

ways

Its

energy Some of them

are completely obscuring

(saroaghati) and
But even in this the soul still
obscuring (deiaghsti)
retains an element of right
knowledge and intuition, as a very dark and
dense cloud cannot completely cover the lustre of the sun or the moon In
others are

partially

it would mean the conversion of

M The mfinitesspirit into matter
mal part of the pure and perfect knowledge ever
remains, as a rule, uncovered
any form of existence of the soul w For
Karma which covers

that case

in

KevalajMna

is

example,
regarded as sana-ghati while other subtypes of jRanavararaya
is the case with Karma
covering

Karma are considered as desa-ghsii Same

Keoala-dartana and that which covers other
for untruth

The

types ofdarsana

obscures the

completely

(mithyaloa)

desire for

predilection

truth

Still

and capacity for knowing the truth about

wordly things
unobscured The analogy of the cloud 13 useful here also M The
desire

(he

remains

soul, thus

cannot lose
otherwise

all

its

will

it

characteristics even if

be matter

Dela-glmti

it

is

Karma

infected

by sarva-ghatiKarma ,
obscures knowledge partially

same way intuition and energy For instance, even

developed organism has the minimum necessary energy for the
metabolism and movement of individuals into different births

also obstructs in the

It

the least

process of

due to antarsya Karma

The aghah Karma (non-obscuring) consists of all the sub-types of

(1)
nama (3) gotra and (4) aj>u Karma
They do not obscure any
They only appear like ghati karma when

oedariiya, (2)

fundamental quality of the soul

experienced along with them M

Karma
cious

has also been classified into

auspicious

is

are stopped

to be realised

Thereby both

activities lead

Into the soul

There

to

when

all

types of

to influx of

(1)

lead

auspicious (Subha)
to

suffering

enjoyment
are

of

and inauspipleasure

inauspicious

are

However,

auspicious or inauspicious,
are not accreted
to the soul.

activities,

Karma

Karmriraoa by which

Karma

matter Sows

The Buddblsts have

pies

which

and those which lead

perfect state

Such

Those

(Atubha) types

60

Karma

81

Nandi Sutra 2

52

Ibid

Grant ha. ^

B3

Ibid

TattvSrtha Sqtra

VI

Karma on the basis of different prlnci

Karma on the basis of the functions they

classified

types of

are four

1-3,

T G Kalghatgi

36

perform

Karma which

(i)

Karma

tains oilier

lujkuis

obstruct and

On

Karm,i

j'j,t

\vhidi

n of

uJiicli

yius Us

kdrma

(in)

On

the

J^lil kinJ

UhJ

ia this lift,

n some

giving etlect

of (he

basii

pi

is

me

lime

later life

of the

<

and

(iv)

of fruition

Jifc

(n) that

done and

f fruition,

we

which

(iv)

get

which

that

are

th<,re

is

(i)

(i)

is

Karma

Karma

whi Ji gives efiect in the next

that

(nj

mother,

repeatedly

UK

sus

which

obstructs and

of the priority of fruition we

killing the

Acu>rdinj! to

Karma

(in)

Karma which

(iv)

the basis

tvp" (i) serious Karma like,

b.foa uVath, (in) Kirnu wlncli

get fj'ir

that which

(11)

cause rebirth,

itself

karnn and

oilif-r

wc-ik

OAfrpc"ii other

birth after death,

conditions

doe> not

but

life,

ineffective

inauspicious

Karma producing belter life of

Karma which produces its effects m
which pnduceb Karma in the
But Uu<]dbi-,m m mil uns llnr mi oluntary actions whether
formic^ (.hnt.
of bodj, ipect.li md mind, do not cnslitute Karmj and iherefore cannot
It onlv
brine ibout the resulti iccnnnj to Kirma
means that unwilled
Kirnii

r^t

Ihe

(n) auspicious

producing misery,

deire (kima\acnni

lluwi\} t

(111)

moral

of form (ifi/iainum) and

(i\> that

do not modi !y chiricler Visubindhu

ictions

tflcctUL to the

which

exit nt

full

been

has

which

ii

ipprovi.il after

action

is

omitted or tho completed action

thtreby lessened

is

In

Buddhism

We

slnll

now

of

(t)

lust,

greed,

(n)

of the

determining the

(111)

nature of

human, subhuman

kirrnically

the action

Karma

is

also important

of in mdividual

classification of

Karma

as mentioned

delusion and
fruition

the next

and divine

suffering

is

tarried out and

ution (Karmfisaya) fructify into enjoy

these are the merits and demerits The passions

nature of

enjoyments and

is

an act

and
tht.

traces of

ment and

the basis

tint

carrying out of an
regrftied, ihen the karmic effect

moim. of

the

inalybe the

briefly

Yogi School The

sufferings and

us

willed

for instance,

of creition of

for dvtermiiunj the estent

by the

If

completion

-"

On
(iv) anger produce the traces
of Karma, Yoga has classified Karma
life is
various kinds of birth like
(i)

spans of life and (m) various

can be compared to the nSma, ayu and

(u) different

These

wfonqa karma of the Jamas These karma fructify either in this life or in
the life (o come hereafter Yoga also
gives a four-fold distinction of karma
based on the consideration of the nature of the
that
it
The

cruel activities are

activity
produces
under the grip of passions and
they give rise to

the

Karma There are also nmed activities which give rise to dark and
white Karma Similarly, white karnn traces are
generated by moral activities,
dark

and

(he colourless

motivated by

such

36

activity

karmic traces are produced

by activities which ate neither
nor by wordly desires
Only the ascetics can express
The colourless karmic
activity leads to emancipation. The

selfish

Yoga Dariana

II

Karma

In the Vestibules of

Yoga

classification

of the

Individual souls

influx of

Karma

57

of karma traces on the basis of the colour of the action

can be

compared

(KarmaSravd) into the

the

to

soul

Jama conception of

the

and consequent colouration of

the soul
III
It is difficult to
give logical proofs for the principle of Karma as
producing the effects for the cycle of birth and death Discursive and rational
argument cannot be put forward for the proofs of Karma and Its effects
The Inequality in the status of individuals is an evidence to show that there

some reasons which must have

are

produced these Inequalities

In the absence of the belief in the

as

a consequence of good

bad

or

Karma

operating in the individuals

it is
difficult
to explain the
varying states in this empirical world
Ideas of fate and necessity cannot explain the predomment inequality in the
status of individuals

variety of living

beings

and

The doctrine of Karma

is

proved nor need it be proved

found it necessary to prove

For

a self-evident principle which cannot be

It is a postulate which no
philosopher has

work

ventured to dispute the force of

Ood

not able to rule

is

creation

The
words

Karma is just the all-ruling principle

the driving force that keeps every indiviEven the theistlc systems have never

the great Indian systems

all

operating in the whole universe,

dual existence permanently at

contrary,

actions,

their

Karma

is

Karma

that operates with

to

which he must

and

the governance of the

world

real

proof of the truth of

Karma

of

the

revealed

scriptures

or

iron necessity
on the

of Karma,

without the law

arbitrarily

the guiding force

conform

for the

found

in the

"a

theory

in

is

to be

the utterances

of

the

great

These revelations and utterances have been handed down

enlightened ones

In them they seek the really nnshakeable foundajust as Christian

theologians derive the unassailable

for centuries to posterity

tion of their faith,

certainty

of the Immortality of the soul not from rational proofs, but from

the revelations

The

logical Justification for the doctrine of

Karma,

not possible from the ultimate point (nticaya-ruya)

knowledge and experience of the seers

authority

Similarly

Siddhsrtha

when the
Gautama he was

ascetic,
at

SdJikhya Sutra

58

Glaienapp

50

Ibid

is

once delighted

and

It Is the

We

sad, delighted because

V, 20, VI, 41, Karma Qrantha I

Immortality and Salvation in Indian Reliytons

67

the Jainas say,

expression of
must accept it as
named Kaladevala, saw the newborn

the highest

p. 34,

TO

55

Kalghatgt

he saw the vjsion of Siddhartba as one to be the Buddha, and sad because
he saw thjt he would not live to see that glorious day This need not be
tiken as mere fable

of

It

has a great signiGcance

presenting the experience

And, "Oh Agmbhuti, Karma is pralyakfa

"M
your doubt is pratyakfa to me

seer

,i

to

me, the ommcient

just as

being,

IV The problem

is

how

to

India philosophers referred to

has found out a

way

for

escape from the bonds of Karma In ancient

In various ways
The MimamsS school

it

obtaining the release from the bonds

by giving instructions for performing certain types of acts

into three types

(1)

Karma

ffnya (daily acts), like

performance of

like

of

Acts are divided

Saadhys (I) Nalmittika (occasional)

and worships on special occasions
Both these

rituals

kinds have to be performed

(3)

are

Kamya

motivated by desires

actions

and Impulses Then there are acts which are to be prohibited n^iddha as they
are motivated by desires and impulses
By performing the kamya actions
one has to take a series of births according to the effects of Karma accrued

and has to experience the

effects in these

Karma by performing some actions

and avoiding Kamya and Mftddha actions The
by

of

being experienced in this

it

and

hell are exhausted, the

When

life

These

births

should not

also

One has

Karma

be performed as they bring the Influx of

effects

balance

to

the

Mtya and Nalimttika

karma is exhausted

like

prUrabdha

suffering

this

world,

m heaven

Aiman reaches the

karma muktt, and naifkarmya

state of release
This is the
But the Vedsntlns do not think that
by

siddht

nalskarmya one succeeds in reaching the goal as Naijkarmya does not result from
abstenance of actions nor does one obtain release by giving up actions
Moreover, sateita

Karma cannot be exhausted In this way because of the effects

sahcita Karma like heavenly happiness and
suffering m hell,
same tune Sometimes meri'

of two contrary

and

it

Is

not possible to experience both at the

tonous actions previously performed by a man wait for fruition until he

has
escaped from the pain of this wordly life
Therefore, the

Vedantlns

Mimsmsa way

that

by the

give

up action

altogether as

the release is not possible, nor is

no one can

even for a single

it

say

possible

moment

to

escape

karma (action) in the world altogether

The only may to
escape from
the wheel of life Is by jMno, knowledge in the sense of the
realisation of
the identltly of the self and the absolute
In this sense

karmanv

jantuh, mdyaya tu

the

pramucyaH

is

to be

of knowledge
does not take root, so the Karma
to ashes

fire

understood

As
which

the seed

has

60

Vtietavalyaka Bha }ya, Ganadharafada, 1611-1612

01

Bhagmadgfta, 3 4

All

Karma

which has

been

Is

destroyed

vttfyale

reduced

been

by

burnt
Jniina

In the Vestibules of Karma

tfoes not fructify

Karma

One who

has

59
not defiled by
Absolutist philosophy
is

acquired knowledge

as the lotus leaf does not hold

The

water

does preclude the possibility of detailed instructions of

state of release on the basis of the attainment of
jtana

how to realise this

Some of the paths

to be persued would be yoga of Pataftjah, meditation on

the."
and self, bhaktl (devotion) and renuciation of the fruits of efforts

absolute

The impact of the Karma theory was so profound

Indian thought
that detailed and casuistncal attempts were made to calculate the fruits of

Karma experienced by Individuals In the cycle of births In the Mamumrti

we get the description of the fruits of Karma one experiences due to various
activities that he performs

In

the

next

wife of his

steals the property of a

for as

reborn three times

nails

a Brahmin

kills

unchaste with the

of pUfaqakunda

For example, one who

with poor

life

He who

teeth

good

He who

teacher will

man

or

takes

steals

gold will be

afflicted

alchohol will have black

from consumption One who

will suffer

have skin

disease

Brahmin descends

Into

is

One who
the hot hell

years as there are hairs on his body, he is (hen

and so on a ' And for good actions he who

many

as a tortoise

pond or improves an old one reaches the heaven of the gods He

food obtains good memory and other mental gifts in the next
Jife The story of Yesodhara and Amrtamati is a narrative of the long series
of effects of Karma in their chain of existences The Buddha narrates the
successive life story of a man who was greedy and was reborn as an
digs a

who

gives

elephant

Such statements cannot be interpreted literally They can be understood

in the sense that a definite deed has a tendency to mature and fructify In
a definite Karmic effect This tendency is strongly modified more or less by
the

effects

like the

of other

actions

The Indian

doctrine of retribution in

doctrine

of

western religions,

Karma

is

not merely,

a theory of rewards

and punishments which we have to expect in the future for our deeds in
this existence, but it will show the causes why we are In our present life
life and why we have the fate that we
precisely as we are in our present
are experiencing 9 Schopenhauer said that the moral meaning of metempsychosis in all Indian religions is not merely that in a subsequent rebirths we
have to atone for every wrong we commit, but also that we must regard

our misdeeds In a
every wrong befalling us as thoroughly deserved through
64

MahSbhfrata Vanaparva, 199-206

65

ChUn

66

Upaniiad 4143
Manusmrti XI 49 and Yeftavatkya smrti HI 209

67

Devibhagavata Parana

68

Angullara NlkSya 10

69

Olwenapp

IX

ch 33
177

Immortality and Sahalion

in

Indian Religion,

p 30

TO

CO
'

Kalghatgi

the double

This gives

former existence

character of Indian doctrme

of

also explanation for the present state

is presenting retribution and

Karon

of existence of an individuil

The

Karma and

of

analysis

involvement of ]i\a in the

the

wheel of

samsura due to the impact of Karma on it raises a fundamental question as

to how the soul which is immaterial and simple is affected by the karmic
Hunk such a contact between
particles which are material in niture Sonic
entities

contradictor}

difficult to

is

But

accept

Indian philosophers have

discussed the problem of relation of the spiritual and the non-spiritual from
different points of view
The relation of the spirit and the non-spint is

body (infoma

and

gross body, there is the

links the spiritual

which

saflra)

The Ny5ya~Vai se g ikn

potency (adts{a) as a quality of the

body with the help of the

regard the unseen

and the Mirminsa

soul

Apart from the

worldly existence

responsible for
subtle

responsible for the formation of gross

is

mind (manas)
and

it

is

According to Ssmkhya-Yoga linga sanra 13 the subtle body

formed due to the perversion or the affliction (klesa) of the princi-

which

ple of buddhi

puruja

an evolute of

is

immutable and

is

evolutes are changing

has a number

it

The

of potencies

of

this integrated existence

the prakjli

With the Ssmkhya-Yoga

undergoes no change and the firakrli and

body of the Jama is a karmic body

subtle

The nature of karmic body

the soul

which

is

at

its

It

determined by
any moment of existence ig
is

an integration of these potencies Due to its relation with karma the soul
This relation is begmnmgless And the question why
the pure soul should come to be invested with the impurity of matter is one
gets passions (kajfyas)

of fact as

ultimate as

and perfect

its

own

existence

which the demands of

As

ble presupposition

the soul

is

logic

We

find that the soul

makes us accept

"It is not profitable to question the possibility

of a fact

It is

not

is

as the

immortal and timeless, so also

free

mdubita
is

there

matter

""

According to the Nysya-Vaisesika the conditions of bondage like pnpa

and puny a Inhere in the soul as qualities and in the absence of the bondage
the soul

and

becomes

free

The Samkhya-Yoga believes that the world process

The conscious principle, puritfa does

their conditions belong to prakrtl

not belong to

it

although

it

is

involved in the world process

distinguishes the spiritual from the material

But

The Vedsntm

this distinction

is

empjri

and karma belongs to the world of illusion and is not

something belong
Bur the Jatnas do not accept the quality of distinction
ing to the spirit
between Spirit and Matter The Jama presents the relation of
and

cal

identity

difference between

the spiritual soul

identical in the state of

70

Parerga

71

Tana

II,

and

worldly existence

matter

They become somehow

The material (mUrta) can affect

para 188
Studies in Jalita Philosophy

(Bsnuai) p. 223

In the Vestibules of

Karma

61

the spiritual (amtirla) The existence in this world Is a concrete association

of the spiritual and the material* as consciousness which is non-material is
affected

by

common

in

soul,

which

(mUrtataa)

which are

intoxicating drugs

existence, the

is

regarded

In the state of worldly

material

karmic matter, gets material form

a characteristic of material form

with

as only

karma (dravya karma) and psychic aspect

Dranya karma and Its psychic aspect are mutually related as
cause and effect, each of other 7S The Jainas believe
the concrete identity
Jainas distinguish between material
(bhzva karma]

of the

mixes

matter
with

and

soul

with

water or

a kind

of

fire

karma

inherent activity

the duration

on

with

a state

iron

the

the state
the

the stage

to establish relation

the

The karmic

of bondage

same

way

as

milk

bondage the soul gets

with the non-soul and this

The

soul in conjunction with matter

bondage

mixes

of

Influx

the soul are due to the

(bandha) into

and passion (ka&ya) The intensity (anubhsga) and

of the bondage of the soul with karmic matter depends

(yoga)

(sthiti)

kaima the stronger the passion the

the fruition of karma.

In the case of atubha

the passions

longer and

much

In

of the

and

(tirava)

matter in

the soul in

susceptibility

susceptibility is

of

the karmic

more

the duration and

intense are

of hibho karma varies inversely as the strength of

The Jainas have given a fabulous mathematical calculation of

But the intensity of

the passion '*

fruition

the duration

and the

ko(iko(i years

of the

karma ranging from

intensity of

maximum

for

antarfya

thirty

sUgaropama

seventy for

karma,

deluding

karma and thirty for Syu and nUma karma The minimum dura48 minutes The intensity of karma depends on the depth of the

(mohariiya)

tion

is

painful experience In the case of a&ubha karma the depth

of suffering varies directly with the intensity of the function of karma and
of
the gradation
intensity Is of four degrees , (1) eka sltanika, (2) dot sthamka,
The first intensity group consists of those
(3) tnsthzmka and (4) catuhsthtnika

pleasurable and

intensity classes (rasa spardhaka)

whose groups have atoms of

less intensity
Similarly less intensity will get the second

than In those of the second group

as

compared

to

the third group

(anantnnubandhi) leads to

and

bondage of

so on
the

The

stronger of the passions

fourth degree

group The second

to the second intensity Protype of passions (apralynkhymaDaraqd) belongs

and satyvalana belongs to the first
tyakhyVfOoaraita has the third Intensity

group of only seventeen

(2) first

karma
72
73.

types of

afabha karma as

that arouses urge for

Dharma

male

Safngraha 03/Aa, 626

Aftasahasrj,

p 51

74

Karma GrantHa

75.

Ihd.

(1)

5 antaraja karma,

three darSanasaraflya karma, (4)

sexes, (5) and four types of karma giving

four jmavaraifiya karma, (3)

first

T G

62
rise <o fourlh

bondjge

is

reverie

The

bondage of lubha karma,

hue worked

Kalghatgi

tjpe of samjvalana kafaya

'

In the case of iubha

karma the

anantsniibandhi kafaya leads to the second degree of

as there is no

bondage of the first

" The

Jaiuas
out the analysis of the bondage of intensity
(anubhnga-bandha)

of k irraa

The influx ot kirmic matter into the soul is incessant due to the actiities { wga) of the
soul The bondage of the soul with reference to the
volume of karmic matter nnd the space of the soul occupied
by it is called
The
volume
Iramllia
of karraic matter entering the soul vanes direpradesn
ctlv as the measure of the activity of the soul The function of
yoga is twofold, (1) pradtsa bandka and (2) prakrii bandha, which determine the nature
\

ind type of bondage like jMMaaranija etc

determined by the typos and intensity of

i&

ma
the )

(perversity),

Sa

alone produces

ground the sou)

But

the nature

of the activity

ko&j>a However, although truth?mirah (non-renunciation) and

kaflya (passion) are absent,
pradela (space) occupied by the karma particles
Prakrii bandha of the vedarfija in some
spiritual stage gives

subsidence (upasama) of karma

^K-fNl

jg tt ,Q

am Slujin SH^

"I'd

6113(1

H'ft

S eft

d ^l|Wl

"l^l

ficlWKl

'il&--Ucttil *HWcl 4 -H^l^l l^ wA ^l^fl

"J
& ^
i
tl
*i"^l Mill >HM>ll eu a
1
Mlfl
U* WQ

fl

MW

u*iR- jU (k'U

^^i^

21m

HL'A

rt

l''rt-4l

*l

IUH

^ -m^l'd

;H

'ii

tMU

^ ^Wl ^

(\)

aiWSl

Wl

'llrt

Mm ^j,

^Q

^l

-1^1,

^kdl Mil

MPtl

H'ft

SUM

wA

HI? da%fl

6^

ww

Jivfd

-I

^l^

'U'S

^^^ ">W

^<^-tl!l

ell

ft

6 dl,

HUSlsldl 41

cMrt

rtlW 4^1^

1H^ 861*

-3

d*t1

yiMl

M'Acfl

SltiHi |
Sll^i

IH 51*11011 HJA

H6l, d*n ^lltdl

>IU 41MI

rtrt

*l!

31

^1

il^l

rt^ iMAL ^Hl^

Ml*!,

%PU-miU<{l HK

*Hl-ll

=^IM^ iM=*(h <^ly'

iiii

V>M*l3l

M'Ml

wwl

i<l?i

Sitt

iHl

dQ}

<^Ml

K|34 Mi'HL

i5ii,

4^

fflA

M'Jt

s"i

Mid >R

ll-ddl-ldl

Jtli

<H<U41 anui

aklAl

v5,

vl

Wlift

d.l r-il

4**lH

Rdl

"t^l

ll4l

dl a^l

iq

iiil

'

3
ft

fttl

4-T-ll

a Wl

ft^tiai'lKl

=H^

cfHl(l

^l

oiLAl

^l

"l^dl waiMei

^l

il*H

fettll

H-{1

SlWl wl^WI

^Jl

Jrt,

M^

*>&

Wft

lil*lei

l^l iJ^l'D 41<a25

^wi

i^l

(v) SHIM^I

'Ml'Ai

ftrt "IfcT

<l*fl

!|

(a) *

S\\y\[

^UHl

wpf'fl

fl

(^)

^41

MJ

^i

''MPHI,

41

eiS'i

Wl

w'b ^*& ^1^11

411^ I

IHMl "H^Hl
Plll6

ii-n

IMI

ll'll

^ %lUl

W^l^l'tl

&M

ilt

cl

Wl,

Midi

^^Rrt

1^

aHHW^
H^

RfiWl ftal^ MSI

RWloi

4fl

ftcll

fI

(0

fu

MH'

'U'l

(l) --H*!^

-lull

^Qtd *IWH

?MlJKl

'V-tl

ijR-l

il^l

"iM tSw^

() 4M

(a) <t-"V*in

=H^

a>lll

^4141

ni

MM^l <HW

lsWH

(v) (i^H^l

ill *Ul wti^

^fal-^s"^ MI
srlaUl-Local

Legend

i5-H 5, H^

/ ?Hi

^I^AI Myth &

wirt

ilift''fl

S,

In S

4^

@=t

ft-3i%Wln

5 va saw^i
'

%M

-il

-tl^,

tl

&ni
41

Wi

Mll

WU

^I^MMI
izjBu

^^

anPl

JlaRwi-fl^

iu*tft>v
*

MftWl

(Swan-Maiden)

^WL

WMl ^^

o
(

Wldfli, ^li^i-Hl 'H

CAU

QcMcl

i|oi

841

MS

Ml

=Hl^L

9irt

41*

I^I

-t^fl

=Hl

aHi3

McKl

I <r>/

5|iaMl

cl-i

<r/

rt-il

Wiai
-IR

-i

H wi aH^

iiHK-^fl<v

MS

ll^

cl

MRl

=Hl

iwqq*Mi*fl

<1H

^
-i

WHfrt
tin,

M ^\

i 5 ^UlH I

McHl'fl

^lUfH aH^ 51141

ftl

cl^i

<V 8,

9ifH M* 6PM

HWMl

clKl asSltfl

'Qtfl

"II'D frtWRl

ilA25
rt^l

^i

%=H

W>

-11*1^1

'IIH^ iii
c\

Wl

^feftlRl

lW9iaw[

MS
M^J

llfl

^H

Ml

uHRJ(l/

iho OLcan of Story, \&t,

flio rolktale,
4,/i,,

by

^Mlf* 1

ft

Stith

Wmf

**

1, ^,

^,H

<Ml

11 io Ocean of Story,

Thompson, IfeV^, ^i VM^

^t^I ^ 31, V M 3 VI
V,

W,

>

Handbook of Greek Mythology by H J Rose \M*, ^

(*l-Wlf$r3J

NtW

Tr^Rf, JpmifRl

^T

'^

*-

Dictionary of Folklore, Mythology and Legends,

Loicb. ^*i -, i lofei
iolkiolos fiom Scotland,

Gips) Folktales by Dora

Tin OLOAU of Story, y*i

Ilic
ITii

^M,

Dictionary

Otoan of
5ll

/,

^4

byPhihppa Galloway, 1945, \

B
vs,

Yeats, \&Vd, ^

;,

^33

The Folk-Tale,

by Maria

M^

H<i

of Folklore,
Mythology and Legend,

Story, H*i

u-vi, ^

^/vs

<-^a

zw

t.

I*

f
3 IR^S %

aflS^r urn
r

<BT

fn^i

foBcrr

gft

if%giR

wm^ jfta

%JT

qr^fdHi^ (snm *HT n^o) J|

% ^r^n^R % fiw ^^rrf?
^t OT* gniT^ % g^ % qr 3% f5ra
f
af
iq^r>T5l^ %

<P6 sffsirr toffl

iw

TOI

(?<>

ew

iregcr

sren;

if

trpqr

^JR w

g^ qr

15

*n<nrfsa5**%5?t '^TTR^
31R

"Tfcft

|
ff

^r

irg-

i'

?ri

11?

RI^T

flw

iH

ip-ft3 (0 H

?W3
n

Rtfnfr,

TrTT

if

gfl*

iffor

^8

33

^g#
_

TOI fan gg

'f%

if

33 33

l\

%3

fan

[SB]

it

nt I

i^i

&m 3*%

HTT*I-

5T IT

fei?

n^ IT
^3

fl

(0

n
qr

fro?

rr

fitfr

'^ T|
^t 3i

?rr

T^f|*

tfta

^fw

^ 3TO$

f^?

i|

x x
f^ftft

*****

3^0'

II

fa

lift

it

qf wat-%% I^Nt

ft

BRIT)

^? 3n?3'

if

sfta

^r i?-^^

flKT

'

II

t%

^rf'

II

5TT

^T

ffaq;

115

5ft

fq^^n

spf

1(33

m?

33

5ff
5

TO

*r

sd

ii

5115

T^
5

=T^I

?n^

RSfo

ir^f HT wn)[?A] flftr-fot

ii

It

3TRT%

*P*T|
sift

gt

flaunt ik

F-^fit

33

T^ ?prO

515

t^f

ii

()

atftft

isle

> 13*1

tftofc

^r*

w-ss: arai

II

II?

f)

II

UTT
TTPTT

wnfcr

tl

tfnrft

***

3Dr-ii5Dfl

||

ff,

ii

? ?

<\

B?rF*rz

forrcr

fife *mrfi

15

II

pg

Wl?

^^T

'f* T

'*?

nf? HIPT

"f3 ar-wg

II

[12 B]

fTBr

| gqq'

P
1

||

^t

Vo

U*

inf

Rf

'>*

*frw

'fig! irR

wnft. ifffliwt ^

vfa

tf)Hm

H?M

u^

[14?B]

f?

g^>

It

^ff

0)

JR-ST^R frswr

33 5*r^t

qflpn"
?T

1 1

11?^^

%-|

JTT^r ft

^f

fr

^^

^r

if)

11^9

f%%lq[

ftf-cf

?raf5r

qf

tuft

^1

^R^-fqzf^or

1 1

SJ

\3

^ [ 1 5jj]

it

<Tf fl

sft

\TS[16A]

Other Rules

jcope
The Journal

primarily Intended to
promote researches in Medieral Indian
Culture Hence emphasis will naturally

bs on the

Is

language*,, literature

cultural sources of that period

will also give

sufficient

(1) Contributions intended for publi

in

But

the Journal should be

Copies should be retained by

authors

it

space to o'her
Ancient

articles which throw lighten

(2) It is

Indian Culture

Forms

of Contributions
(3)

the Unlrerbily, cntlcdl editions of the

unpublished Sansktlt, Prakrit,

Apabhramsa, Old Hindi, Old Gujarat!
and summaries of
s ,xts, appreciations

Ancient and medieral Important original

works, notices of manuscripts and textual

The copyright of all the contri

published In the Journal will T<
D Institute of
Jointly in the L

Ten

to
offprints will be giren

books and Journals sn

be Indicated by single underline

(5) Titles of

Sanskrit, Prakrll,

should be written in any one of

Ibe following four languages Sanskrit,
Hindi, Gujarat] and English
Articles written In language other than
English should be accompanied by a

Hindi,

Qujan

terms occurring In the articles \

in English should be underlined,

of Articles

They

tl

contributors free of charge

criticisms will be published in the

summary

presumed that contributor

Indology and the authors

(4)

Journal

Medium

tt

forwarded for publication in thi

Journal are not submitted elsew

Contributions embodying original

research^-, abstracts or theses accepted

by

type

(with double sparing) or legibl'

written on one side only of the

and

standard system of transliteratlo

should be followed
(6)

Those who want their works to

reviewed In the Journal should

two copies

of the

same

in English

Remuneration
the L D

Institute of Indology will

lonorarlum

to the

pay

authors whose

contributions are accepted

Annual Subscription

All contributions

may
aland
Europe
S A

Ks

20/-

Sh.

30

Dollar 5,00

and corresponded

to
please be addressed

Director,

L D

Ahmedflbad-9

Institute of Indology

OUR LATEST PUBLICATIONS

(1972)
32.

PhflosoirtiyofShrlSvaminarayaiia by

34.

WWUtHWvJ*

SS

mumaflnT^f.

^f* *jfa

Dr J.A Yajnik

^qt(nhl*>MHf*1)4' <flV*a<twi 5^
(V f*i'iin'^(<irMfl(\

f'itf ^ft

M^q^d', ^o

^T

5TF

^St

WT5

Rs

30/-

Rs

6/-

Rs

36/-

SAMBODHI
(QUARTERLY)

VOL.

JULY 1972

EDITORS

DALSUKH MALVANIA
DR. H. C,

D,

BHAYANI

INSTITUTE OF INDOLOGY

AHMEDABAD 9

INTENTS
Page

Karma

Its

operation and an Appraisal

jama Theory of Sound

J

The

finr

So-called Sanskrit

S'abda

23

Drama

33

Chandra

Ht*H"i*jaS|"n

Sikdar

K. R.

J.

Q. Kalghatgl

Note

39

Shukla

Art Notes on Design-drawing,

Painting and Picture-galleries
in the Tilakamanjart

N.

AL Kansara

43

KARMA

OPERATION AND AN APPR

ITS

T G

Kalghatgi

We

have so far given* a brief analysis of the functions of joga and

the intensity and the type of karmic bondage of the
kaflya in determining
It is not relevant for us to go into details about the problem
soul

The karmic matter undergoes different processes due to its quantitative

The Karma atoms may be found together divided into categories
The Karma atoms bound together arc skaitdhas
called karma-varganils
Jiva assimilates Karmic matter within its own pradcias as fire
aspect

(aggregates)

seeks inflamable material which

with

is filled

soul

Karma

its reach Every part of the

necessary conditions are fulfilled,

within

is lying

particles,

which,

if

adhere to the Jiva as dust to the body besmeared with oil The Jna seizes
a Karma particle with all its part, because an exceedingly close connection
exists between all the par/Idas of a Jiva, as with links of a chain
particles absorbed by the

The karmic

develop into eight species

Jiva

consumed at a meal changes itself into blood and other

The Karmagrantha gives the detailed analysis of
ingredients of the body
in respect of the pradete,
the assimilation of Karma particles into the Jioa
of

Karma,

sthtti,

as food

etc

Karma
is

the effects of

course inexorably

its

pursues

good or bad
pure or Impure by

it

There

is

own

his

karma

no

acts a

Yet

there

can increase or

It

The

annhilatlon
is

work

Is

rewarded whether

Man

of Karma'

becomes

the possibility of removing

decrease

In

intensity or can

be

As a damp cloth when it is spread out dries quickly

prematurely realised
be increased or decreased
than when it is rolled, the effect of Karma can
used up
Effects
The man who is initiated can cause his Karma rapidly
as meditation, penance and
of Karma can be neutralised by such methodf)
confession
suggested that

It is also

when a man
Karma and

-shakes
his

Karma

of one can be transferred to others,

his friends have the good
let

Karma, he can
bad Karma
enemies
off'

According

to

Manu

there

merit of his subjects when

accrues to the king a 6th of the transcendent
Ht gets a 6th of their transcendent guilt when
he protects them properly
of a man acquired in a
merit
*
stated
that
also
Is
It
he reigns very badly
*
1

Safnbodhi

Vol

Mahabhirata

Dhammapada

Yoga

rttra
/

No

1,

pp 41-62

XII 292
165

Bhasya 1152?

vm

(/

Kaignatgi

hundred existences, who has borne false evidence is put down to the person
*
Ma^andeya Purina relates the story of King Vipasclt who
wronged
to the dwellers of hell so that they are released
presents, his good works
In Buddhism also we find similar ideas Milinda
from their punishment
FanhU recognise;, theory of PattldSna the transfer of good to others
But
l

Duddlnsm does not recognise such

of guilt,

transfer

as the Geld

with sea

wiier cannot be fertilised

The karuuc matter undergoes different processes due to the various

and these processes have been classified into eight

conditions of activity
types

Randhana

(1)

Karma

is

karmic

the

process responsible

for

bondage

and they are assimilated into

particles float into the soul

The

different

without beginning, but it has

tjpes of Karma This process of bondage
an end in the emancipation
(2) ftm^tamana (transformation) It is the transformation of one type of
is

Karma
(iv)

into another in respect of

strength of karmic matter

For

(i)

nature, (n) duration, (in) Intensity and

asstn vedataya Karma can be transformed

into the sntBtvtiantya kartiia Similarly a person having right

faith, (samyakdrfti)
transforms the imlhyftva Karma 1 oto samyagmithyatva and samyaktva " But

any

Karma cannot be

transformed

into

any other Karma

Mutual transforma

not possible in the case of darianamohaniya and

cvntramohmlya Karma
nor between any two of the four subtypes of
ayu Karma, similarly with any two
among the mam types of Karma Tiansforraation is possible between the
ton

is

t JP e of Karma
except in the cases mentioned above
wrong belief (mtthyvtvo) cannot easily transform the
mixed or samyaktva as it requires great
energy A person
pure and it is not easy for him to fall back into the Karmic

suttvpes of a particular

having

person

aiitliySha into the

of right belief
state

is

of wrong belief
(3)

Udwtmn (increased realisation) and

lion) are

scheme
import
of aiH

of

Ipaoartann (decreased realisa

(4)

concerned with the transformation of

Intensity ot fruition) of

sthiti

transformation

of

slhiti

mi afaiarlana is that of
The increased realisation
fyu Karma
harma is not however possible with all
celestial and
beings, with
and with human beings in their last
with CaLravarti
existence,

and Tirtlianhma*

Udvrwa

imiifcdiatcl>

is

bear

non producuon

6,

and anubhaga

have worked out a complicated

and anubMga of Karma The most

infernal beings

(5)

(duration)

Karma The Jamas

(a

the

fruit

premature realisation
as soon as

wM ^

ta )

}~jjimalk)a faililitts II
Auryia frakfti

An d
TJ

it

it

Is

of

bound

Karma
It rises

continues to operate

Karma does
after this
till it

not

period of

fructifies

fully

Karma
But
of

not possible to attract the karmic particle

is

it

their uihi) a

and hasten

We now come

(6)

process by which
operating

up Then

The
it

is

earlier to the

time

karmic matter (upnsama) It is the

premature fruition and olhcr processes are

the

rise,

soul gets a glimpse of reality

Jove of truth

gets the inherent

end

the

it

Then

destroyed and some portion

is

when moliamia Karma is held

The subsidence of Karma wiJl

has to

there

subsidence and destruction (k^ayopasama]

Karma

much

fructification

reaches the final goal

it

to subsidence of

be only temporary because in

before

and an Appraisal

Its Operation

exhaust
the

is

itself

combined

ID this process

completely,
process

of

some portion of

held in abeyance

Karma is made incapable of all

(7) NiJhalti is a process by which
process except nd^arlam and nfiavartana, increased and decreased rcahsalion
Under certain conditions the Karma particles are so intimately glued to
the soul that

it

becomes

them

to affect

impossible

in

any wajexcept by

increased or decreased realisation

(8)

In the Nihncana even these processes

time of bondage of

Karma

In this case

arc impossible

Karma

the duration, intensity and strength of

are determined by the very

Yesovijaya compares these processes with some concepts of

the Patafljah

Yoga The

repulsion and the will to

mohortlya

Karma

and tanu

stale

the particular

live are

Karma can

Prasupta state of
is

compared

to

Karma

in

of nescience, egohood, attachment,

five afflictions

the state of

states

of

rises

(udaya)

of

be compared to abndha ktiia

subsidence of Karma Yoga

recognised a state of Karma in which some traces may perish before

fruition or they may merge into a more powerful Karma They may remain
This
ineffective forever being overpowered by the more powerful Karma

may

be compared to the Jama view of Samkrainaua The Jamas have worked

of

out an elaborate and scientific analysis In fabulous mathematical details

"
the processes of the operation and fruitition of Karam

Having given these astounding

"alam vlstarena'

elaborations,

the

Jama

seers have said

To seek freedom from the miseries of this life, to seek deliverance we

have to free ourselves from the Karma that has already been accumulated
and to see that no new Karma Is added The soul gets bound by the
constant flow of

Karma

This

is

Bandha

called

Mental

states, like passion,

the binding of the

attachment and avernon, which prepare the ground for
and the actual
soul by Kaima are called psychic bondage (bhuoebandliana),

binding by the particles of

overcome

Karma

is

us, the particles get glued

Karma
Tatia

Prakftl

called
to

Bandhana Kara t ia

Studies in Javia Philosophy

dravya-bandha

When passwns

our souls and bind them just as a

p 260

T G

4
heated

lo the realization

Karma

This

is

Kalghatgt
water, absorbs water
see that

to

is

of the self

umnira

But the

first

steps

channels through which

no additional Karma

that

There are two kinds of samvara BhOu,

concerned wita mental

liich is

all

have been stopped so

has been flowin E

u accumulate

utoara

when Immersed

iron ball

life,

and dranya-unlivara which

refers

This is possible by self-control

Karmic particles
to the stopping of inflow of
The practice of vows (viata), carefulness
and freedom from attachment

observance of ten kinds of dharma, reflection

self-control
(gupti),
over the various obstacles like hunger and thirst and
(awprekp) and victory
and protect us from the impurities
will stop the inflow of Karma

(Mjmfc),

passion,

Karma Here,

of fresh

The

fruits

of

is

Karma

has

that

called mijata

Nirjarn

The Karma may exhaust

bhava-mrjarS and diarya-mrjarB

natural course when the

called sanipsko 01 akunw

of help

is

remove the

Is to

The destruction of Karma

accumulated
types

conduct (antra)

right

important task

next

Karma

already

of two

is

itself in

are completely exhausted

This

its

is

would be required on
means of penance
one's part The remaining Karma has to be removed by
Thb is dLipnka-nirjarn The soul is like a mirror which looks dim when the
dust of Karma is deposited on its surface When the Karma is removed by
shines
JVIgarB, the soul

tnrjarn,

where no

pure and transcendent form

its

MoAjo The GtoU Kama is

have
nsina, gotra and vedafiiya

the goal of
like

3)'!/,

efforts

first

removed

to disappear

Still,

It

the

Last of

then

attains

Aghnh Karma
all

is

the

final

of Kecala
ayagi state

The

influx

a)

0"

activity

Karma

of
ls

^ ue

affects

to Its

Q herent

the soul gets imperfect expression

the soul

and

this

and brings bondage The soul's

The infinite energy of
energy (vttya]

the soul

by which

Karma accumulates and

expression of energy

imperfect

is

affects

responsible for

the

various processes of the karmic matter

Karmic matter undergoes various processes due to the different types of

The Paticaiaiigralia describes eight processes of expression of energy

activity

of

Karma

existence

its

and

themselves

The

in

limited form

The soul

processes

activates

assimilates

it

influx

of

Karma (7Uma)
(i)

into the soul

transformation

moment of its
Karma which

worldly
express

and defilement of the

soul

and the consequent bondage

(sathkramana) of one type of

that of another,
a certain time
(li) endurance of Karma for
endurance without producing the effect
(abadha) and (iv) coming
Translormation
a
is
(udaya)
process by which the soul transforms

effect

the nature, duration, intensity

types of

disabilities

into

(wtta), (iu)

mlo

with different

due course and bring the

involve certain process like

Karma

These processes lead to corresponding karmic

karmic matter at every

harm,

Prakftl

and

extensity of

Karma into

those of another'

Karma
This transformation

Karma

Its Operation

and an Appraisal

is

generally restricted to the change of one sub-type of

to another sub-type of the same kind as we mentioned earlier For

the Vedaniya Karma, soul can transform the Karma

producing
pain (asms vedaniya) into that producing pleasure (atavedanlya) In the
jWnnaarantya Karma it can transform eakju-darsana into acakpi-ilai sana A

instance,

person having right intuition (tanyog darsana] can

either transform ihc

Karma

leading to perversity (mthyatva) to that leading to partially right and wrong

intuition (samyagmithyUBa) n But we are told any Karrna cannot be trans

formed into

One cannot transform Karina

any other

obscuring intuitive

experience (darkana moha) with the Karma obstructing conduct (cantra-moha)

into that of any Karma (determining Ijfe duration)

The explanation
find that

electrical

is

and

scientifically plausible

can be

energy

logically acceptable

transformed into

heat or

We

energj

light

Transformation of one Karma into another requires energy and this energy
is determined
by the degree of the purity of the soul A person having
perversity of attitude (mythyntva) cannot convert, cannot change the rniOyatcakarrna into the mixed or samyaktaa, because the person with wrong belief
is not pure and not capable of such transformation

Transformation of Karma

may

also effect increase

(udoartana), decrease

duration

and

intensity of

(apavartanZ)>

Karma " The

(slhiti)

worked out a

Jalnas have
a view

these processes with

to express its effect

the souls attract back the

karmic

made

is

destruction of

one who
this

is

the welfare of
fore free

the

removed

free

world

realize

Karma,

the Karraas are

to

ics

effect

prematurely By this process

which

particles

soul reaches

are

to

fructify

later

prematurely
Through gradual
state of perfection wherein all

the

the soul gets perfect expression

It is

possible that

from energy-obstructing Karma may still continue to

enlighted one is perfect He may continue to work

The
all

creatures

from any

But his

is

of

and detailed analysis of

the process of the operation of

to explaining

Karma
Karma may be made

Karm

the function
(anubhBga)

scientific

act
for

a purely detached activity and there-

contamination leading

to the

colouration of

the soul

(/Jy3)
II

The

influx of

Karma

affects the soul in various

forms and produces

This colouration is the Leiyn

certain types 'aura' or colouration about it
its pure nature
The colour
But this colouration does not affect the soul

of the reflection does not belong to the soul

When

from karmic matter and reaches the Siddhahood,

foreign element of colouration
10
11

ibd
Karmaprakfti

Bandlianakarapa

it

the soul

becomes

becomes

free

from

this

free

T G
Lfsva

of two kinds

Karmic material

to the

which

is

the

alfLCling

of the

WL

of the body

Celestial beings get different colouis

So

is

human

the ca^e \\ith

Bhriva

hsya

reflrt.

create reliefs,

and

in

(hi.),

may

turn,

hell

refer to

in matters

the

colour

black in colour

arc

This distinction

beings

to the

distinctions

may be

in the

referred

individual

conditions affecting the

psychic

oigauism The psychic conditions

round the

individual in creating an aura

Karma

on the basih of the impact of different

innumerable

and the

to the racial colours

shades of colour

of

told that the denizens

are

Karma

of iho

refers

the colour,

radiating

may probably

It

organism

Dravya lesyU

lesya

Thus, (he effect of

due to the operation

is

Dratya hsyU

affectiug the naturt

karina

and bknva

organism and

be culled transcendental colouration

may

Iwo-fold

is

Kalghaigi

dravya letyz

give

some

through

rise,

form

of

adiation, to some kmdi of colouration round the organism This may not
be ordinarily viitblc to the eye, but only to persons disciplined in Yoga"
are

mode

them

refer to evil

Further distinctions
are su^gCiled

are

(pVa)

(1)

of

Tlircv-

black (&rf aa) (2) blue,

(nlla),

and cruel

The

six lesyss

dove-grey (Kapota), (4) yellow

For instance a man who is wicked

A man who

gets the black lesya

and who loves pleasure

primary colours

minded persons

(3)

(5) pink (Padaa) (6) white (&ukla)

Six types of

in lesyn

is

affected

by anger and envy

One who Is disciplined develops

subdued the passions has yellow
One who is
engrossed la meditation of the 'dhurma' and truth has the
white hsya
But the fully liberated souls have no ley at all 1 "
The ethical
ihs red lesya

of

One

gets the blue lesya

wlio has

doctrine has been

this

treated as

bearing"

an index of

The Jamas

emphasized

temperament
give the

ate a tree full of fruits

of securing them

m this
of

example of

significance

Leyaa

six travellers in

They want the fruits of that tree

differ
The man with a black

widely

The

distinction

character

lesyns

are

have a moral

the forest

They

But their ways

lehya,

intends to

the

uproot
tree, that with a blue, to cut the
trunk, that with a grey to cut
tbe branches, that with a
yellow, to take the twigs only, the man with the
pink ksya intends to pluck the fruits, while the one who has a
pure white
frira is content to take whatever fruits have fallen on
the ground

We

There ore degree of expression of

loyi in terms of time and intensity
m the cdse of black hfyt the duration vanes from
half a mahUrta
The effect of the blue
varies from half a

are told

to thirty-three
sUgaropama

mhurta
is

to ten

fe^g

a&aropema plus one palyopama and part of

ataHikAytya

the variation in the

duration of other
lelyas

XV
3

4
IS

UuvMww

Sslra

lect

Radhrtuhnoa

(S,

Gommalaftra

Jvakwda

Indlall

XXXIV

VXXIV SBEVoLn

miosophy Vo] l
Ch XV-V 507-609

So

Karma
Colour and sense

and

Its Operation

art

Appraisal

qualities are associated with

Karmic matter flowing

and soul is associated with

Karma is a subtle type of matter,

from beginmngless time Karma matter produces a form of subtle
body
known as the 'Karma sartra' " We have seen that the [immediate
impact
of Karma throws a reflection on the soul, as a coloured flower does on a
into the soul
it

crystal

The colour does not form

of the soul

may

It

part of the crystal, so Ictyn

also be noted that the liberated soul

is free

Is

not part

from karmic

matter and also from any form of ksyn

Thus, the conception of letya

Is

closely

associated

with

the

Karma

theory

Karma

In Buddhism too,
(2)

White,

(3)

classification

classified

is

according to colours

(1)

Black,

Black-and-Wmte, and (4) not-black-and-not-white 1- Similar

was adopted in the Yoga school We have referred to it earlier

But these systems do not accept the material nature of Karma

Dasgupta suggests that the idea of the black and white Karma
philosophy was probably suggested by the
It is possible to interpret the

especially of parapsychology

Wj a

Jama view

Therefore,
in the

Yoga

18

theory in terms of modern psychology,

lesya has a psychological significance

The Bhnva

an aura created round the soul due to psychic effects and yoga It is
dependent on the activity of the mind The six primary colours are effect
of the karmic influx arising out of mental states and events Every psychosis
It is

some after-effects which are both physical and psychic It is possible

to show, by proper analysis and investigation, that such psychic phenomena
exist and are detectable The effects of psychic states are
transformed, through
brings

some form of radiation

like the halo

into the aura' of colour spreading

We

surrounding a prophet

prophets, like Jesus and the

have said that the

Buddha,

enlightened

ones

round the organism,

have heard that the gods and the

had a halo round them The Jainas

still
living in this world get a white

halo around them

Such aura, or colouration may not be visible to the eye,

nor discernible by the ordinary instruments of science But men disciplined
in the yoga and those who have developed an extra-sensory capacity can
see

it

We may

perhaps find some methods pertinent

to

parapsychology by

which we may discover the

possibility and existence of such phenomena. It

would, therefore, be a problem for the parapsychologists' research
We may also point out that some have suggested a resemblance between
letyn doctrine

and

individual

We may

16
17

the theosophical

Pravacanasaia

refer

view of the transcendental colours in the

to the theosophical writings of

55-66 II 40

Digha Nikaya III 20

IB

Dasgupta

19

Jami

(J

fliought

History of Indian Philosophy, Vol

L) Outlines of Jatuism p 45
forms by Mrs Bensant & C

74

Leqdbeater 1905

Mrs

Bcsant,

"

3
the soul

The Jamas say that

also imraaiunl and
and

acts

is

G. Kolghatgt

immaterial, consciousness
is in

Colour

colourless

and

its

states are

and matter certainly

matter,

by the inflow and bondage (bandha) of the

the mental states
matter due to passions and modification
reacts

on

soul

tlic

Karmic

The

111

But self-reahsa

soul has the inherent capacity for self-realisation

a long process In the course of its eternal wanderings in various Froms

gets an indistinct vision and feels an
of existence, llu, soul at some time

tlon

is

impulse to realise

up with

linked

The

il

called

and

of subsidence

stages

the various

has to go through

soul

These stages are

development

spiritual

These an. fourteen stages of spiritual development

The

the

first

stages

and

gunastlana,

destruction of

stage

is

We

ctensed b> the presence of mithynditfi (perversity of attitude)

wrong belief and are under the false impression that what we believe

Thu

veil

chara
accept

Is right

caused by the operation of milhyntua-karman However, we are not

bereft of a vision, though indistinct, of the right
Still, due to

is

entire),

we do

of attitude

pewrsiU
from

of

they are

karmic

fever has

The nent

no

taste for

stage

is

relish the truth,

not

just as

man

suffering

sugarcane

called sasvndanasamyagdrsti

It is

and transitory
to fall back on

a halting

which one may get the vision of truth but is likely

la the third stage, of samyagrr&ihMdnp we have a mixed attitude of right and wrong belief There Is

stage in

falsehood due to the excitement of passions

neither & desire to have true belief

is

and

like mixing curds

Nc

comes the

stage

nor a desire to remain in ignorance

It

treacle as

of right attitude, samyagdrfti

One

gets a

glimpse

\ct one has not the spiritual strength to strive for the attainthis stage we have attained
knowledge, but we lack moral
effort, as *e have not yet
From the next stage
developed self-control
onwards there is gradual expression of self-control We may
these
of the truth

ment of

In

it

compare

four stage* to the state of the persons

prisoners in the cave

men and of
is

the

would

would see

And

animals,

stage of m<ih\ntm

This

is

in Plato's parable

own shadows and

they would mistake the

If

one were

and he would

distress him,

of the shadows

their

to

persist

shadow

for realities

This

be released, the glare of the

light

maintaining the superior truth

But once he gets accustomed

the stage of sVsrtdana

to the change, he will be able to see

things, and gaze
moon and the stars and the
heavens And

spangled

vision,

he

will realize the

folly

da, 17

22

lb,d

23

I'bto

of the cave The

the shadows of other

p 32
The PtpubHc VIII,

upon the

light

of the

once he gets the clear

of his fellow prisoners and

pity

them,*

Karma

Its Operation

myagdrftt

which we get partial

la

is

and an Appraisal

the next higher slage of spiritual development,

efforts for self-control in addition to the possession

There

of the knowledge of truth

is

partial destruction of

karmic matter

which produces passions 2d Full practice of virtues would not be possible

because there is the possibility of the influence of passions

It

is

In the next stage, the moral effort takes a more definite shape, although
not always successful A person has a more or less steady glimpse of

the truth

and he

and the

life

to develop self-control

tries

spiritual struggle are not fully

spiritual inertia

This

inertia Is called

But even

here, the moral

successful, o \\lng to

pramnda

And praimda

is

moral and

overcome

in the seventh stage of apramatia-samyala Efforts to reach moral excellence

The operation of Karma

preventing perfect conduct is

and minor passions are also subdued The process of adhahprvery feeble
aorttt-karma, by which the soul on a lower level can rise higher, operates

take definite shape

,

in this stage 3S

The

eighth

stage

19

called apUrvaJcarana

It

leads to greater and

more

The self attains special purification and is capable

intensity and duration of Karma The Gommatassra gives

definite self-control

reducing the

of

this stage
of the process of apUrsokarana operating
One is affected only by the mild affective states It is possible to develop
a stoic attitude In the stage of development called anlurtti-badara-samparnya,
to overcome even the milder emotional disturbance with grea
it is

detailed description

possible

and ease Some times slight emotional afflictions are, here,

In the tenth stage of SVkfinasamparaya, only greed disturbs us, and
and calm
that too slightly Except for this disturbance, one Is passionless
the
This subtle greed can be interpreted as the subconscious attachment to
>* But
even in souls which have achieved great spiritual advancement

ter confidence

possible

body
one

is

free

from

uptiantainoha,

still

of
slightest passions in the eleventh Gunaslhfaa,
the affections are not altogether eliminated They are only

even the

of moral effort We are mostly free from

suppressed through the pressure
Karma (maharilyathe baneful influence of the Karma, except the deluding
It is also called ntarUga, as one is
Karma) This state is called chadmastha
the
suppression of Karma
able to remain calm and undisturbed through
Karma and not
In the next atage, of kfina-moha there is annihilation of Ghnti
of g/iH.
mere suppression And when all the passions and the four types
of spiritual development,
karma are destroyed one reaches the thirteenth stage
One is free from the bondage of ghnti karma, yet is
called

sayw-Kaatt

eta
not free from activity and bodily existence as the Aghati Karma, nyukarma

24

and commentary
Gonima(as5ra-Jp>akanfa, 30

26

Ibid

J6

Tatia (N)

48.49
Studies in Jalna Philosophy

p 27,

T G

10

are &U1I

Kalghatgi

la this

exhausted

be

to

we

stage,

omniscient beings

find

like

and the SSmOnja Keoalms They attain enlightenment,

world preaching the truth that they have seen

T'lrlhankaras, Ganadharas

but

live in this

slill

This stage can be compared to the stage of ftoanmukta The VedSntasVra

and liberated men who are
stage as that of the enlightened

describe* this
jet alive

may
man who

Though they

Inactive, like

the

know

that

that

all

appear

active in

to be

world,

they are

show

yet they

Zimmer compares

a7

illusory

this

a magic

magician in

assists a
is

in this stage of the function of a

Kevahns

the

shown

Is

the attitude of

lighting the

lamp

phenomenal

expersonality solely for the maintenance of the body, not for the pursuit of

any gratification of sense of any goal

The

All empirical

ea

stage of self-realization

final

adjuncts, like

is

stage of

the

functions, are

the bodily

absolute perfection

removed

The

soul

enters the third stage of Sukladhyzna This state lasts only for the period of
time required to pronounce five short syllables "o At the end of this period

the soul attains

perfect

and

disembodied liberation

of Parabrahnta or fflxtnjana

state

nan

It

described as the

is

not possible to give, as

It is

a <>

sajs, a positive description of the liberated soul

Radhaknsh

a state of free
and absolute quiesence Zimmer
shows that, in this state, the Individuality, the marks, the formal
personal
features are distilled away like
drops of ram that descend from the clear
sky, tasteless and emasculate *

dom from

is

action and desire, a state of utter

IV Karma theory has been found

by some
tion for
suffers

It

the

prevalent

Inequalities In

life

an mndequate explanasuggested that the theory

to be

It is

from senous defects

(1J Karma leads to the damping of the spirit and men suffer the ills of
wlta helpless equanimity of attitude
simply bicause they get the awareness
it Is
beyond their power to change the course of their life as it is
determined by Katma Karma leads to fatalism It
does not give any in c en
life

that

live to social service

social

and

Karma on
there

was

no

visible

27

this is

general apathy of an Indian

resistance because

the

belief that
everything that

more an

common man
happens

over-statement of a fact,

is
if

Campbell) '

3J

RadhafcnshnanfS)

7nnmer(H)

Indian Philosophy

Philosophy of India

VoU
gg

in

India was

the result of

Karma

not a mis-statement

Ictirntasara, 219

SO

towards the natural

mentioned as an example of the

]mp act of
The famous temple of Somanatha was
and
destroyed

life

overpowered by the

But

The

evils is

political

our

p 446

Karma

not true to say that the

is

It

I is' Operation and an Appraisal

The Upam^ids

social service

the highest level

Karma

11

does not give any incentive to

theory

enjoin social service and sacrifice, although on

one has to transcend social morality The five vows to be

and the layman (srzvaka) imply the recognition of

an ascetic

observed by

and equality of life Schweitzer maintains that the attitude in the

ancient Indian thought was that of world and life-negation Still the problem

dignity

Jama and

of deliverance in the

In

ethics
is

Buddhist thought

the

was the supreme

it

fact,

The

ethic

not raised beyond

is

deliverance from reincarnation

'and the soul cleanses

possible through the purity of conduct,

the besmirching

new

then,

has

it

Jamisui

suffered

the

is

and

the thought of India M

of significance for

principle, but a -spiritual necessity

of uniformity

physical law

of the

do

to

of our action

effects

fatality in

with

became confused
was disinclined

nation of action and

Malrmra He

of

as

were

it

have their
the

event

full

not a mechanical

the importance of
the course

of

life

Karma

as after-

cannot be easily

as a principle involving

at

expla

theory of life was presented b>

He considered himself a
of Mahsvira

Fatalistic

The

duration of

No human

forms

Buddha opposed Gossla most

our as

is

from
What is

itself
it

An

said that happiness and misery are measured to one

bushels

fixed

And Karma

3-

the counterpart Sn the moral world

is

has to be looked
reaction

from

ethics

34
Unfortunately the theory of Karma
India when man himself grew feeble and

a contemporary

Makkhali GoSaK,
rival

It

his work 39 Still

and determining

Karma

underestimated

altogether frees itself

importance attained by

and the transmigration of

life

effort

can change them

souls

Mahavna and

vigorously

explaining the inequality of human life and behavihas been interpreted as determinism and fatalistism

The theory of Karma

fruits

of

It is, therefore,

freedom and to

Karma

necessary to study Ibe problem of determinism and human

man and of man to man
justify the ways of God to

Determinism
events are

a general

is

caused

Everything

which asserts

philosophical theory
that

is

happens

determined

by

that all

preceding

and
conditions (i) The development of physical sciences
the philosophers to deterministic theories All
eighteenth centuries inspired
events are determined by preceding conditions Neither moral consideration
nor the will of God determines human actions, but like other events they
by eternal and immutable
advancement of psychology in specialised

laws of

are determined

and

Psychiatry,

32

Schweitzer

the determlnists

Indian

Radhaknshnan
Radhakiishnan

(S

nought and
Hindu

directions

have gained

Vie\v

its

of

added

the seventeenth

Nature
like

Development, pp 82-83
Life,

Indian Philosophy, Vol

p 73
I

Hindu Vim of Life, p 76

p 224

(il)

With the

Psycho-analysis

strength

All

events

T G

12

aous

fears,

defence* and

trace tJie origin in the

is

not

free

and

is

knowledge of

the

dungheapof

not morally

Socratic dictum that virtue

foundation of

ones, to the repression;,

an empirical

philosophical but

is

Unconscious

responsible

This

fact

is

The

And

issue

hard

knowledge aid vice

consequently man
of Freedom is not

determinism
is

(in)

The

ignorauec has been the

determined by the
one knows the good one seeks it If one seeks
Seeking the good

moral determinism

good If
can be because he

the

something

else

not reallj

kuow what

it

choice whatever

The Psycho-analyst traces all human

and sex drive They

hostililies

the willed

actions, including

P&jchiatnsts speak of specific u neons

are caused

including voluntary acts

is

pursuing the apparent, and he does

is

Plato thought similar reasonings apply to

any
This ethical intellectual hiu so central to PlUunism is deter-

good

is

mini stic by implication

The

determlmsls

problem of

have constantly

felt

uncomfortable in the face of the

and moral freedom

reconciling the determinism

The

consistent

determinisms do not shrink from such words as fatality,

bondage of the will,

William James called them 'hard dctermmists''
necessity and the like
Robert Owen, Schopenhauer and Freud were hard determmi t<- But some
dcternnnists do not find any contradiction between determinism

freedom Neo-Hegelians, Hobbes,

Hume

and

and human

Mill hold this view

Freedom

consists in the choice of actions which are free

not uncaused,
the kind of causes

arc

as every action is
that are present

a certain

way because of

chosen to

act in these

la this sense,

from constraint Such actions

not uncaused But the difference lies
in

On

such occasions

own unimpeded

their

ways Thus, Determinism

human bemgs

act

because they have

compatible with Freedom

efforts,
is

and hence, compatible with moral

responsibility

The
museum

problem of Determinism and Freewill has been shelved in the

of Philosophy in recent times
by the linguistic approach to the
problems ol analysis of peripheral is^es Wittgenstein's criticism that Philodo
not
know
what
it
means to call something action has
sophers
created
problems In this field Philosophers have been unable to
analyse the distJnction that some bodily actions are considered action:, and
others are not As
long as ignorance prevails, it
contended, that there is J.ttle point
discussion whether men's actions are free Gilbert

his The Concett

Ryle,
ofAhrd has maintained that volitions are fabrications of
philosophy corres
ponding to nothing that has existed The concepts of des.re, motive and
choice
have been similarly subjected to crincism This ,s the
philosophical sea-saw
and Freedom Karma works as
of Deter,
the inexorable law of cauOlioo. In us essentially mechanical way The
theory In its entirety cannot
escape ite charge of determinism In this there is no

Ir
l

human freedom nor

men are to sods ' nke mes to

;
a chequerboard
of nights and
days
ffia

Karma
Where

and cm Appraisal

Its Operation

men

destiny with

Hither and thither moves, and mates and

And one by one

in the closet

But determinism
operation of

Karma

13

as pieces plays
slays,

lays

here interpreted in a narrow sense as a mechanical

is

to produce

The question, now,

Its

does law of gravitation

effects, as

Karma

whether

is

We

theory implies determinism

have seen that determinism emphasises that events are caused An event is
so connected with some preceding event that unless the latter has occurred

The pnaciple of

would not have occurred

the former

causality operates in

This has been accepted by the Karma theory also Our actions are
determined by the Karma theory also Our actions are determined by the
Karma that accumulates due to the previous actions The after-effects of
life

action in the form of

is

it

sense,

Karma

ction

have to be experienced and exhausted

But the choice of action

deterministic

we may mention

is

with us

drawn by some

the distinction

In this

la this conne-

Lvels

regarding the

of judgement of action On unreflectlve level a persons action is distinguished

on the basis of the fact whether it is due to Impact of emotions or imbal
a ace of

mind or

that

has been acted in accordance of unimpeded rational

it

Yet considered from

rooted and determined

desire
Is

and

man,

the

individual's ability to be free

determined by

sense,

rational

character and

formed

by

the

not impaired

is

achieves

It

redaction, each

total

is

this

And moral

Karma

different causal levels

the

by
In

environmental factors

the

the plane of

character

total

the

individual

by the

desire

personality

total
is

of

and

life

The

free

fact that his being is

choice, like thought and act, moves on

freedom just as they do, onJy when it

determined by its own appropriate necessity Ws are determined by the

we can determine the future For the bondage we have so far suffered and for the kindly light of awareness of the power of sjlf-realisatlon,
Is

past and

can say to God, with

we

It is

Omer Khayyam, 'forgiveness give and

Karma theory is inconsistent with

also said that the

freedom of the

will

It

does not

guarantee true

freedom

take

'

individual

to the individual

And in the background of caste

becomes a curse, 'if Kanna had
a wrong idea of (he self and
not to 'work with caste, a oarvtirama-dharijia,
reconcile Karma with freedom The charge of 'detertransmigration, we might
holds good
Older
minism' from 'ths point of view of higher morality
Buddhism and Jainism were much cancerned to defend self-regulative chawhich

is essential

system, the

racter of

was

to his moral

boon of individual

progress

3fl

inequality

Karma, salvation was essentially through sslf-rehance, and there

BEtmomian tendencies of the notion of reliance of other (e g

fear of the

36
37

Paul (0 S )
Ibid p, 60

The Suffering Cod (1932), p 60

T G

14

tb. Lord)

"

The

answer

to the

Kalghatgt

charge of

effjns we can annihilate the existing

BJ!

it

the charge of determinism

individual'!, status in

on the
ca,tc

Yet, the objection

s\sitm than a

Karma

conlust the essential from the accidental

Ote

system u a

tiltcts, as

is

determined

suqh a

LrojinB the (.xuiing

only conditioned

is

more a

sting against

The objector appears to

a fallacy
is

it

are told

and based

by

of Ignoralio EJenchi

not essential for under-

" The

way

by the past

mould

as to

karma The

own

his
is

present

present condition

future

and uaiure

the individual is

Karma, yet

by reducing or des-

determined,

but

-the

future

is

'

In general, the

of

principle

conteit in which each individual

him freedom within

for the lowliest

We

theory cannot escape

Karma

does the law of gravitation

of an individual

dlofls

effects

In fact determinism
is, here,
narrow sense as a mechanical operation of Karma to
produce

iiitcrprckd in a
its

It is

theory

It

problem, and

sociological

standing the uaiure and operation of

free to act in

its

determined

caste

particular

of

criticism

Karma

is

our own

that by

neutralise

determine the nature of this objection

to

is difficult

from the point of view of higher morality

tin!

was

fatalism

Karma and

Karma
is

born

reckons

of men even

with

the material

in the

'But the spiritual clement in

the limits of his

own

nature

of animals to rise

higher

'to

There

is

man

room

and

punfy their
sthws Attempts were made to reconcile the law of
Karma with freedom of
man Karma is couipaicd to a fire which we
can, by our own effort fan
into a flame or

Human
b>

ones oun

modify
Grace of

efforts

the direction of

PC***.

it

modify

effort can

for

tlucf,

,t
(hat
has

of

instance,

7 ,7""

rt^
ttetdM

Karma Such a saving of the soul

God has no place m Jama ethics

puriGcatlon

been

the

soul

is

the

undermines

his

own

amount

accumulated,

Pver

although

,t

one

5 a>s

"It has to

are n,t absolute

contraries,

and

may

way

create

Hindu

bs recognised
knowledge

liberty

Kw

Of

and

the compulsion

p 75

poss.ble

towards

character and being

and worsh.p

atmo.pl.er, for eliminating such future

possibility

Son \urobmdo

JS

Self-effort

will erase

mental

and Pn jrancB
of

Karma

Karma

some

1$

and an Appraisal

Its Operation

the individual being which has

real

freedom of

will,

some power of

choice

'The world of matter seems

there appears as

written

if

to

know

nothing about freedom, everything

syllabic laws

think of no presence of soul in

on

tablets

of stone

natural things" But matter

is

We

can

all

On

not

there appears consciousness of possibilities and of choice

from this arises the idea of a free and Infinite Will, a Will of illimitable

the plane of

And

mind

potentialities

Therefore absolute freedom of a Spirit and Power

mined by Karma, but

stand the

determines

it

this

Karma and freedom

between

relation

Karma On

basis

is

not deter-

we may unde

'The soul of

man

r-

the

Is

power of the self-existence which manifests the universe and it Is not the
creature and slave of mechanical Nature
Mind, life and body and its
action of

functions are subject to the

man

is

free,

Karma

rather

is

his

Man

Karma

He

instrument

is

the real

in himself,

using

it

always from

be one day

to life for the shaping of a limited individual, which may

a divine and cosmic personality There is the individual power of the spirit
and we have only to see why here I am at all under the dominion of

life

bound by the law of an outward and imposed

I appear
to be
energy only because there is a separation between my outward nature
and my inmost spiritual self, and I do not live in that outwardness with

Karma

my

whole being, but with a shape turn and mental formation of myself which
my ego There is still the feeling of relative freedom, and this freedom

I call

and power are

"Bat the
first

influences

real

stage of this

from the soul

freedom comes from the

is

liberty,

passive

personality to the person

liberty

of assent, but the assent

The
is

to

the will of the Spirit There is the higher state of consciousness in the supramental range In that stage, the soul is one with the Supreme in its essence

of consciousness and

expressive

of freedom and birth a

strain

act

There "Karma
"

itself

becomes rhythm

of immortality

4 It has been objected that the Karma theory connects actions and its
mechanical aspect, it
consequences in a rather mechanical way In Its
mistakes the means for the end In this, it is presumed that repentence is the

end and paying

the

due penalty

theory over-emphasises the

is

only a means

retributive aspect of

It is

said that

Karma

punishment

between ends and means RepenBut, here again, we find a confusion

tence has its place in life, but it is not the end to be achieved Repentence
This would be a
does purify the mind and has the effect of a catharsis
Even as a means it is
means for the future development of an individual

Sn Aurobmdo
freedom

Tfie

Problem of Rebirth (Pondicharry, 1952) Ch IX

Kwm

and

T G

Jb

Kalghatgi

The Jama theory of Karma emphasises that by individual efforts

moral and spinlul development we can reduce the intensity of Karma,
We have seen that one can, by suitas effects or even annihilate

no'
at

all

suppress

anjtti

r'

"

pliers for

moral

end

were

It

at best

is

help us in the attain meat

would

which

into

that

to lead to

sufficient

of

light

only creates an atmos

It

towards self-realisation

efforts

means

If repentance

Karma

form of

energy into that of heat and

electrical

nol to be taken as the final

p^cliological
perfection

of one

energy

we can transform

as
is

Repctence

ihe

transform

ble efforts,

powerful

of

spiritual

purification, the after-

accounted for, nor can they be explained

that would be contrary to the laws of phjsical and moral nature

effe.H of past action cannot be

is

3*av,

Karma

doctrine implies that sin

is

finite

offence that can be

It presupposes that
good b> private temporary punishment
good our sin which is entirely beyond our power

dominant Impression that one gets of the

also said that the

It is

doctrine

Is

is

Prmgle-Pattison shows that the whole emphasis of the

on retribution

There

nothing redemptive in

Is

become* an endless one, leading

Deu^en and

Its

operation,

the

process

Karma theory
and

The

endless

is

is

the process

He

no goal of ultimate release

to

sajs that expiation involves further action

and thus

expiation,

Karma

is In the grip of power,

which, heedless of
working out a burden of an immemorial past

that the individual

own M^nes,

his

made
we can make

quotes

which In turn involves

clock

work of

requital,

*"
in running down, always wind* ]tself up again, and so in
perpetuity
Accumulation of merit may ease a future life, but It wjuld not suffice to
ettect a release from the wheel of life
Even when a new world follows
after ihe

deluge in

the

cycle

balaiKCslieet, as the operation

Karma

suspended

Karma

only

doctrine 'seems

open

of worlds,

of

will

does

it

perpetuates the

start

with a clean

curse of existence

to the criticism to

of punishment has been subjected

not

proceeds from the point where

in

modern

it

was

*"

So, the
which the vindictive theory
times
To conceive this
'

uimense as primarily a place for doling out punishment Is to

degrade it to
the level of a glorified police-court
The dominant note in the objection
Is that to make good our sin is
beyond our power and the emphasis on
Ihe retribution

element in the doctrine of

44

Karma Grantha

4a

SigfnJ Esibom

ib

I'nugli Pattison

47

Ibid

48

Ibid

49

Ibid

110

EO

Hnd.,p

120

Karma makes

this

world

II
Jlie Christian

(A SciL)

Doctrine of Saltation (1058), p 68

The Idea of Imiwrtaltty
(1922) p 115

frightful

Karma-Its Operation and on

and miserable,

'as

glorified police court

17

Appraisal

But this

is

far

from

truth

It

not beyond our power, as we said earlier, to improve our states ofexistThe Jamas have shown that self-ellbrt can shape the future The

is

ence

with us and

is

present

Retributive theory

the future

is

more

is

in our

consistent

hands
theory of action

and reaction

and not merely of punishment, than Reformative theorv Man gets what he
merits to gel, and to withhold it would be injulice to him, unless he nukes
his

be

efforts to modify the effects of his actions Reformative theory may

of noble and soft sentiments, It ma> bs comforting 1o be told that

own
full

by the grace of God, we would beb-tter But that destrovs the individuality
and dignity of an individual and he would become a tool in the hands of
We refuse to be treated &s
a Higher Power or his agent in this world
it Is
unpleasant to do so,
things Moreover, it is good to tell men, though
that they are

alone responsible

onsibility

on the

Karma

not so

is

called 'joint

to boast of their 'self-merited happiness

referred to the 'vicarious suffering'

men

tht resp(hat

says
1

The

>sa

Explantlon for the inequality is

is to be found in the

ethical justice

a symbol of taking over the sufferings

men
upon oneself so as to lighten the sufferings of

crucification of Christ,

of

state To put
And Radhaknshnan

for their present

hard truth

a principle of retribution as one of continuity

Karma leads to unbridled individual

see that we all belong to a community, that there is what
Karma' corporate sin or guilt It allows the fortunate ones

It fails to

ism

individual

much

said that the doctrine of

Some have

is

is

and the Cross

is

But according to the Jamas, as also in other Indian thought, except

throujh a moral effect which
the Carvaka, self-realisation is to be attained
We have seen that the Indian ethics Is
is essentially social in Us content
be

the

attained

through
social in its significance Molcga is to
and humility, although the Mokga
practice of goodness, chanty, compassion
one who practises the virtues and three-fold noble path It is
is attained
essentially

by

therefore,

more accurate

responsibilities

and

to say that

to himself

Karma

theory

awakens a

man

and to others, and does not make him

to his
Isolated

self-centred

We may

also

add

that

Karma does

not imply a hedonistic outlook

in

punishment
Reward for pleasure Is not a life of pleasure nor Is
not to be confused with hedonistic or a judicial
sin pain The theory is
* Pleasure and pain are determinants
and
punishments
theory of rewards
the

hfe

Idealist View of Life, (1961), p 218

The Christian Doctrine of Salvation (1958), p 70
219
Radlmkruhnan (S ) Idealist Vim of Life, p

51

Radhakruhnan

52

Sigfnd Estborn

53

(S

for

T G

lg

Ralghatgi

the end to be attained is nothing

life
of animal experience, but for human
His efforts are to be directed to the attainment of this
short of perfection
'a vale of soulThe universe is, in the words of Tennyson,
highest end
1

and not a pleasure garden

making

raised against the theory of Karma on the

Objections have been
God and the dispensation of justice by him

7 ia)

basis of the theistic conception of

It

said that

if

God

as a creator

and

omnipotent, must be partial

is

some enjoy

and

suffer

makes some people

as he

pleasures

cruel

this life

commentary to Brahmasutra replies that God cannot be

because he acts with reference to Karma of
partial and cruel

in his

HanLara

considered

us,

If

ever\ individuals

into consideration

he were to act without taking

the

Karma, he would be thought of as being partial and cruej But God should
Tbe ram is the common cause for the growth
be 1 wled upon as the rain
and wheat etc Similarly, regarding the inequalities among men in
of n
their

statui

cause

We

which

slates

sinful b)

and enjoyment, the

get a similar

man

(hat

it

Karma

of

each individual

is

the

bad actions

his

(b) It is objected that

can

specific

argument in the BrhadOranyaka Upamjad (32 13)

becomes meritorious by his good actions and

pno

lead to differentiation

'

to creation there

But

it

has

was no Karma, so how

been stated

that

the

sariiszra is

Like the seed and the sprout the cycle of life and
on Just as
the case of a
seed with its potentialities for

annJi tbsgmnmgless)

ailujn goes

becoming a

Karma

the

tree, there is the

Rnmsnuja shows

God

depend on

to

of an individual in this

life

that the inequality

of a particular individual
ucid

need of rain, so also has

for determining the status

He

of creation depends on the

quotes references from Brhadaranyaka

Karma
Upon-

mentioned above and Vl^m Parana

(c) It

being, at
inequality

has also been objected that prior to the creation there

were no
So there can be no Karma, then how can we account
for the
But it is stated that the individual souls and their
deeds

alt

form

the eternal st.eam

NaabirU

adds

Prior to the creation

lhat

souls

abide in subtle

condition.

Karma done by

again, their antecedents

Similarly,

the beings in the earlier creation

have,
Vallabhscarya follows the same line of

argument All the jlvoj merge into tie Brahman along with their
minute form and when creation starts
they are born with their

Karma

in

Karma

Our happmess and

In the earlier
still

life

earlier hfl

suffering

and those

S,i

this life are

determined by our actions

life are determined
by the actions of
on endlessly However it is
beyond the
know how a particular soul started
In
of that

the chain goes

power of individual mind to

living

this sense

Karma

is

called arftdi.

Karma- Its
It is

due

however

significant

note

that the sprout

and (he same sprout develops

to the seed

Karma

Similarly the

Operation and an Appraisal

to

But

further actions

seed

is

Into existence

Mure

the seeds for the

of an action leads to further

if the

19

comes

Karma and

sprouts
leads to

it

roasted the sprout will not

grow from it
or through Stma

if Karma is annihilated
through la pas, bliafril
dhynna the soul becomes pure and reaches the highest perfection

Similarly

Shn Aurobmdo
ical reality

states that

we have not been

of Karma, for two errors

attempt to explain the

supraphyslcal

first, It

is

able to see the philosoph-

the strenuous paradoxical

and a

things by a physical formula

darkening second error of setting behind the universal rule of Law and as
its cause and efficient the quite opposite idea of the cosmic
reign of Chance
In the theory of Karma, there is first assurance that in the mental and
moral world, as in the physical universe, there is no chaos, fortuitous
rule of chance of mere probability, but an ordered Energy at work
which
assures its will by law and fixed relations and steady succession and the
the

links of ascertainable cause and effectuality

To be

assured (hat there

mental law and an all-pervading moral law,

That in the mental and moral, as

all-pervading

is

Is

an

a great gain

in the physical

a supporting foundation

the proper soil, I shall assuredly reap, is a guarantee

world, what I sow
of divine government, of equilibrium, of cosmos, it not only grounds life
upon an adamant underbase of law, but by removing anarchy opens toe way

to

a greater liberty

'Karma theory

teaches us that the soul enters this

creation, but after a long course of previous

not as a fresh

existences

life,

on

and elsewhere, In which it acquired its present inhering peculiariand that it is on the way to future transformations which the soul is now

this earth
ties

shaping It claims that Infancy brings to earth, not a blank scroll for the
beginning of an earthly record, nor a mere cohesion of atomic forces into
a brief personality soon to disclose again into the elements but that is inscribed with ancestral histories some like the present scene and most of them
unlike

and

it

life will

stretching back into the remotest past

also be stored away

the secret vaults of

The current phase of

memory

for

its

uncons

'

clous effect

Karma
Therefore

upon ensuing
is
It

lives

what we have done, and we have

follows that

the

future

is

to enjoy the

only the past

It

karmic

results

should therefore

be possible to predict the future The astrologer feels, by means of his art,
indlthe unexpended Karma and tries to read it Planets therefore simply
fate or
cate the results of previous Karma and hence there is nothing like
destiny

in

its

absolute

sense

controlling

the

spiritual

self

The

ego

accumulates a fund of individual character which remains as the permanent

an eternal
thread stringing together the separate lives The soul Is therefore
mother ocean
water globule, which sprang in the beglnmngless past from

20

and

vs vlCili"Cii

JnJ

rjin,

of

course

.11

meandenngs in cloud

mud and

river,

garnered experience of

tlie

we have

forgotten the causes

producing

tht,

Lin

t!

jiul

oMivmn
it.c

disturb the

dues not

ntighbouiluodor

loj'T

ut

cau-u

scheme

nun

common

the

weal

and
is

umsuousntss where

dues right not because

buanse,

ull

bejond

that

of rtoirth ard by the |dw of

i.olliing to

nu disproof

For temporary

bringing us through

ouy deed which hurts one's

an mjuiy
right
it

argument,

to oneself

becomes

the

pays nor because

he must

ti^iy removes the fear of death for where there

The

is

affinity

Above
inmost
it

Kurma

tnv> and jealousy and the consequent ill-will It

ol

last

provides a graded sanction or reason for right

living

art in essence one,

A nlan. of

thing, ml a

of the

tin.

Hut men

prv've*

revuN

It

justice

anodvne by which the kindly physician

darker wards of sorrow into perfect health
i*

The law of k,irma

li

at

ccutrJ

persent sequences of

ptvaimt-, and pains, tultms and defects, successes and failures is

of

to

vapour,

lonely existences into the

oil

hat

Kalghatgi

snow and sUain, spring and

rtl'iru \\tth

heari of

an unreckonable

after

is

j|J

jt

hw' of

avoids selfdestroys

the

remove* impatience

the inner conviction

reunion with those one loves

there

is

worn

beliel in (he

theory of

the flulosopnn, writings

Karma and

reincarnation scattered
through
of Ind.a reproduce the
scientific theories
of the

involution and evolution of elements

Acft.rd.pg to Shri
all

Aurobmdo Karma u

a Universal
energy working ,n
d a building
oflhmgs by that action an

Mistenw, a process, an action

anbuiUinp too but as a

c

if it,

wh!d'"

ii

st t

to further

<

bn i

ib

ih
f

buildmg-it

i, continuous
change-that
of Karmaj and that to is
the

way

r ^^
^^r;^^^--^---^
;;

Karma
Then
I

<im

mv

mould and balance

[jieunt

idea

21

and an Appraisal

Its Operation

can by (he will, the Energy of the Idea in me, develop (he form tif what
mil arrive at UK harmony of some greutcr idea than is expressed in

ib

a thing in

p) But

am

'

can aspire

a nobler expansion

to

without any base but

itself

its

Sutl the

own spontaneous power

suul developing and persisting in the Paths of Universal

Energy and that in myself is the seed of all creation What I have become
I have 111 ide myself by
sou's p.ist idea and action, it:, inner and outer

Karma

what

(4j

will

Finally there

Kanui may

make

c\pim.nee and sjl

ol

Karma

myself by the present and future idea

tin,

It

and by

spirit

cxill

state

my

These are the four

its

ul injself

arriving
all

bondage

pillars of the

complete

bejond

u*

Kdrma

Hie

Therefore
LIiuvire

free

can

and

liberating step thnt both Idea

supreme

finding,

xpmiual freedom

lo

K irma

theory ol

this

is

ha\e their origin in

b>

the

can

be,

'

of action

ihc

is

is

theory

on

explanation of the moral justice in

coneepuon of an

all-

controlling law of natural retri-

bution whith links together the successive earth lives of each individual soul
It 'satisfied m>
seme of justice and ihrcw light on the problem of unme

nted suflermg '-" Fur

mechanic al idea of an
but

tl

e mystical

European,

Karma

'is

not the

body

to body,

theory

idea of suffering wilh and for others', and that forms the
And perhaps that may be the true expladoctrine

ascendancy

its

modern

of the

real attraction

nation of

the

identical soul substance passing from

in the East as well 60

Judged b> the historic standards, the Karma theory did mueh to raise
man's status and to wean him fiom coaxing gods through sacrifice and

on

insisted

It

prayer

tcimnuily of

Kurina

life

is

of justice

which

it

my

r>

and

emphasised

to the 'fathomless injustice to the

the overpowering sense ol the necessity

sense of justice and

controlling 'Jaw of natural

all

threw

light

on

the problem

Sn Amobindo

The Problem of Rebirth (Pondicherry, 1952), p

The Idea of Immortality p 122
Prmgle-Paiuson (A Seth)
The Siiffei tug Cotl (ISZS) p 67
Paul (C S)

57

Holiuea (Edmond)

The

Quest

of

Immortality by Pnngle Pathaem, p

58

retribution

Warren

(H.

of seemingly

'

56

55

moral

together the successive earth lives of each individual soul, both

unmerited suflenng
54

ibe

'

answer
'to

appeals

The conception of an

links,

satisfied

expiation,

in fact a striking

nature of things' and

'

individual

here and hereafter

C.)

Buddhism

til

an

Ideal

p 98,

as

120

Translations (1922)

48

ll

r
i

quoted in the Idea of

TO

22

Having discussed the arguments

justification

of (be doclrme

Kalghatgl

and

of Karma,

counter arguments of the logical

say that, from the real

we may

the doctrine is not possible

justification of
point of view nikaya-naya logical
And -Oh, Agmbhuh,
of the seers
nor necessary It is the experience
being just as your doubt is
the omniscient
to me,
is

Karraa

pralya^a

pratyakia to

"
me w

1611-1613
fiseicianaka BhSjya, Gaiiadhararada,

JAINA THEORY OF SOUND (&ABDA)

The Indian

Sikdar

philosophical schools which have

adopted the theory of sound by

their

developed and

Invented,

speculations

may be

placed

in

five

The first group Is represented by the Ssmkhya-Yoga, the second

one by the VaibhSsika school of the Buddhists, the third one by the Ny5yaVaiiesika, the fourth one by the Mimsmsakas of the Bhsua school and the

groups

fifth

one by

the

Jainas

According to the SSmkhya-Yogai, babda (sound) Is tonmtUra (Infraatomic or potential energy) which generates aAofo (ether or space) because
of being a radicle or centre encircled by masses (BhStadl), while the VaibhSsika school* of Buddhism maintains that &abda (sound) as an object of
hearing is one of the fifteen kinds of J&pa (Matter) The NySya-VaisesIka'
conceives iabda as quality of afcala (space)

The Mimamsakas of

accept iabda as

the Bhatia school*

a substance

perceived independently and directly, it

exists as a self-subsistent real and it does not have the criterion of quality
<
of being perceived invariably as dependent upon a snbstance - substratum

on

the basis

of the

fact that

it

is

is refuted by the Nysya-Valse(ika

that the
perception of the substance is not an essential
and the dependence of quality
the
of
the
of
quality
perception
precondition
because every
upon the substance is not exclusive criterion of a quality
is
substance
eternal
dependent upon some substratum
positive real except an
The Nysya-VaiSesika maintains the view thai
for its very existence
whatever is possessed of a universal (jaiimat) and is cognizable by

The Mimamsaka view of dependence

on

the

some
sound

ground

external sense other than the visual

is

a quality8

It

is

not

sense

an incomposite

quality

Therefore,

substance nor

a composite

is

e g atom, or space,
one, for the incomposite substance,
is

intangible to the external sense

but sound
It is

is

non-eternal, for

stated to

be

constitutive substratum

it

<>

is

It

is

or time, or soul,

eternal because of being uncaused,

generated under specific conditions

the product

having

But the idea

that

sAafa (ether or

"Substance

space)

"

as

its

produced by and

inconceivable, since one of the conditions

of constitutive factors, which Is the

inhering in a single substance is

of production, viz the conjunction

(non-material cause),

is

lacking"

Hence

sound

is

not

oUid

or
(ip ec

he

TW

ur

Tlie cuisc

ul b

Inn. sound mij ba

theory of

seed of the

!>!

Jina Wna>.

In th-

to

"sound

is

16

KtndaVandi
a>>

Tcir>i Pn|\ipid

may

\\ith

is

Umasv^ti'* had

bs natural

atoms also 11

embodied in
sown the seed

the

of

agamic conception, while Acarsa

Akjhmki, 17 Vidynunda l a ind other

i,

it

ciaduall> developed

InJun

Jamas

of the

sound

the basis of

<->n

manifest ition

has been pomled out

associated

indirectly

pj^ agamic i^e

eUpiusical a*r cct

htcr \ci*

the

conceived is
artificial,

{itnw^wO against one anolhe-,

nnlccuki when thsv strike one another, which

iHtln.ul

its

of it-natural or

ot molecules

itnkng

lire

Hie specific quality of

is

ether)

li Jasna philosophy sabia (sound) is

f Matter

it

According to the Nyuva-Vaisfsik-i,

4 luhiancc

its

in the light ot the

sound

theories of

They organired the- entire system ot the

oa tfic f h u arv of sound of the Slmkhva-Yoga, the Buddhists, the
pioWe
N,i>i-Vdiiesiki and the Mim'inisakas The Jama thmkeri have retimed

of .Jth-r

philosophies

tfse

fluddhM

of manifestation (paiynya) of Rupn (Matter) by

mamfejtation of Putgala (Matter), while discarding other

tradition

s>uad a

Lceptiiia

traditiun-, in formulating

ippcarb th

It

it

of trueraenae ind

pNh
n

development of subtle

nphvi ol the

't ill

tjimikila, ijaraottar

ib: Buddfihti,

(lie

atlikUa

problem

this

phil'sop'j^

i-

N^-iya-Vtistslki

advoute

the

tanmitta

Use

while the

potential

theory of

it

stage

Indian

Simkhya-Yoga,

and the Jamas

have

The Sunklna-\oga

manners

the

gives place to

which

energy)

of

and darsa

(poit-agirnic age)

Mimim^kas

nevertheless,

marks a
field

speculation the

this

the

Prukrtivsda Doctorme ot

<tf

or

(infra-atomic

<e(her or space),

sound

thought in the

ifcala

their tLspeclive

in

csuit of the material universe,

A!>

In

if Indian metaphysics)

(acr

of sound

their theory

speculation on the theory of

the

souad of the

fundamental
tobda (sound)
aAafa

generates

Valbhgsika school

of

on ^artkaMUla (Doctrine of
momentariness) as
them as momentary
The Nyaya-Vaisesika has
prarwuaded the theory of sound on the basis of dravyalva
(substantiality)
Jfeddhtsli

sound

ind

1^

(,/

based

it

tonceived

by

(atlnbutiveness), henca

(Pnneiple of Substance,/

its

and gunavada

theory of sound stands on DraoyavnJa

(Pnnciple

of attribute or quality)
the theory of sound

The Bhuiia school of (he Mimimsakas has admitted

OQ the bast, of substantiality Jama
has
philosophy

priauple of
vi?

substantiality

origination

operate In the

U / r3( fo)

material

and modality,
destruction

*orld

through the forces of external

as three

(vyaya)

by bringing

and

internal

conceived

it

on

the

potent factors or laws,

and permanence
(Jhrauvya),
about

causes

transformation

it

Jaina Theory of Sound (Sabda)

Thus

the Jaina theory of sound

of sound of

all

substantiality

other Indian

25

makes a
of

system;

synthetic view or the theories

thought from the aspects of

and modality

Jaina Theory of Sonnd

According to Jaina metaphysics, sound is conceived as the mamfesta
This view is identical with that of the physical sciences on

tion of Matter

the theory of sound, as

it

conceived by them as energy of Matter,

is

bodies through the

it It
"usually originates in vibrating
surrounding elastic medium, usually air, as wave motion of the longitudinal
waves are passing through air, the
type When the compressional sound
is surprisingly
amplitude of the vibratory motion of the layers or particles

manifestation of

cm

small, being only about 10-

for a

sound

that

is

barely audible

" 10

Kinds of Sonnd
According to Jama philosophy, there are stated to be mamly two
speech or language)
kinds of sound, viz bhn^ntmaka (sound Incorporated
2
speech or language)
and abhajZtmaka (sound which does not find place

m
m

into two

viz

is sub-divided
akfaratmaka (articulate
groups,
utterence or speech and an anaksarntmaka (sound made by creatures or by
21
while the latter is also of two groups, viz
przyogda
the

The former

Kevalms),
human beings through the play of musical instruments
(sound produced by
musical sound) and vaisranka (natural sounds, such as the roaring
i e
aa
Prityogika fabda
of thunder, the rippling of water, noises in general, etc )
further sub divided into four kinds, viz
or produced sound) is
(artificial

sound of tabln or drum, i e a stretched membrane), vttata

sound produced by stringed instruments), ghana (musical sound
such as, bell) and supra (sound produced
produced by solid instruments,
or conch)
by wind instruments, organ pipes

tata (musical

(musical

Modern

acoustics

divides

sound into two

classes, viz

musical sounds

or produced sounds) of Jaina meta(artificial

to musical sounds of
ghana and stt^lra, correspond
such as, roaring
modern physics, while oaurasika kabdas (natural sounds),
acoustics Btofatmaka labda
modern
of
noises-sounds
include
of thunder etc
of sound
in language or speech) forms a distinct class
incorporated
(sound
under the category of noises of modern
by itself, but it may be placed
of musical sound into the vibrations of membra

and noises Prayogitca labdas

physics, viz

acoustics

nes

tata, vttata,

The sub-divisions
rods and plates and

strings

air

columns

of the

physical

sciences

kinds of sound of Jaina metaphysics,

correspond respectively to the following
viz, tata, vitata,

ghana and supra

J C Sikdar

2G

Pltcn, Intensity,

of Sound and
Quality and Wave

Its

Propagation

in speech or language) is
explained that 13ha& (sound incorporated
it
originates from the body, it is of the
stated to belong to the beings,
it reaches the last border of the universe
and
shape of tyro (thundeibolt)
the body, breaks forth by two samajas
ZHiM, having originated tram
arc stated to be mamlj two kinds of ZMiajS, viz paryaplika
It

is

There

(instants)

ParySpltkabhafa has been sub-divi

and m^abh^z
satpbtefZ (true speech or language)
They are again further divided and

{developed) and afiatjUpltka (unde\cloped)

ded into two kinds,

viz,

or language)
(wrong or false sptech
sub-divided into many kinds, such

BhW,

dtayabhW

viz

language)"

janapeda-satyabhBfa, samyag-satya,
are two kinds of

as,

In reality, there

rupaiatja, etc

Mnwatja,

sthtrMti-'rty*,

(physical speech)
is

DrovyabhUiS

and bhtoabhW (psychical speech or

the

into

sub-divided

following

groups,

viz

nhsarana
received by the self through transformation),
giabenam (speech
which is emitted by the function or action of lungs, pharynx, throat, etc )
(lhal
sent out through the act of transformation by
and
(speech

paraghmkhs^a

those emitted physical vocal substances)

The

beings receive btoftdraiya (speech-substance)

is

Nifaaraiui<irav}abh^3

by the

science, emitted

box of

triangular

parti of

and front
there Is

cartilage
It

of the tongue

the root

forcing air

hd of

In the medical

beings

out of the larynx

comes

It

as material

identical with the voice

and muscles

or the
situated

six directions

>

organ of voice which is

below the pharynx and

presents a considerable

neck externally

the

from

or speech of the medical

science speech is regarded

projection at the upper

part of the larynx

At the upper

cartilage called the epiglottis

" The

voice is generated by
from the lungs through the space between two stretched vocal

chords which are stressed across the trachea with a narrow vocal

slit

between

them, the edges of the slit acting as reeds "The two vocal chords (membrato muscles by which their tension and vibration
nes) aie attached
frequently
can be altered"** The edges of the membranes are set into vibrations like
reeds

by the

which can

from the lungs and

air

be altered

thus sound

is

produced, the pitch of

altering the tension

of the vocal chords, and the

depends upon the air-cavities of the nose, throat and mouth
resonators, the shape and the size of which the speaker can

by

quality of which

which act as
vary at

which

Is

will

It

is

similarly

explained In

breaking forth, while speaking,

spoken before nor that

which dies

is

the Jalna

Agama

speech, but not that

out after the crossing

that speech

which was

of the speaking

tune"
Intemlty of Emitted Speech
incorporated in

Shaft (sound
gentle efforts,

with low

speech or language) breaks

intensity,

some speeches are

forth

with

emitted

with

Jalna Theory of Sound (Sabda)

and some are unbroken,

intense efforts
ted)

go

speeches

to the

last

border of

27
The broken

continuous

(emit-

the universe, getting increased

and

is to say, some healthy speaker emits

bhu$ndravyas
(speech-substances) with intense effort out of liking and they are broken
the
efforts
of receiving and throwing out matters, while
forth into parts by
some sick person emits gross particles of unbroken (continuous) speechThese particles of unbroken
substances with gentle effort out of disliking

increased infimtefold That

speech-substance, getting Increased infimtefold on

account of their fineness

and manifoldness and association with other material substances, such as, air
etc
go to the last borders of the universe in six directions, i e spread
to the last borders of the universe 31 In other words, a being emits speechsubstance which

it

receives for speaking

as

broken and

unbroken

(bhinna

and abhtnna) ** Those speech-substances, being emitted, touch (reach) the

borders of the universe, getting increased and Increased infimtefold
last

The unbroken speech-substances, having crossed countless points of immer

9
in the
sion, break forth and having gone to countable yojanas die out'
horizon

Faraghata Bhasadravya
There takes place the force vZsann called parZghnia (impact or

striking

or
wave) of the prayoga-vVsanV-yogya-dratyas (speech-substances produced
is emitted
pronounced with the efforts of palatals, etc) That parSgHmbhS^a
as being generated by the striking of speech-substances against one another
line (i e in a curved line) due to the
(dravyakarambiid) out of the straight
fineness of emitted speech substances from the going In a straight line
fltwfreni

avagOhana)

ParaghatabhVfB becomes also mixed (m^Ta-mfuu\a-dravya

karambita) in a parallel line (samabhtfa kadigapekfapradhoara irenf)

"
stated in the Niryukb that paraghatabhUft goes In a curved line

propagation of

In regard to the
philosophers maintain

air

in

that

substrate

the

sound

the first sound,

ffifcafo,'

and

generates sound

it

Is

Nyaya-Valse ? ika

the early

generated

by

bodies against contiguous

of sonorous

vibrating molecules

So

so on,

the

Impact of
of

molecules
just as

waves

water or ocean, until the last sound causes a vibration m the

produced
This propagation of sound is effected by the
ear-drum (karna-la*Mi}
is
air-wave as its carrier 2kasa (space) is Immobile, but the air-wave

not transmitted without the

inter-connecting

of

air-molecules

by

afcaia

the first sound produces indeflmle

a circle, each of them
all directions, not one sound,
number of sounds
in such a way that sound expands
gentrates again another one and so on,
Kadambakoraka
as
(bud of
by successive concentric spherical layers, just
of
the Nancha
expands by successive concentric spherical layers

Udyotakara

38

holds

the

view

that

Kadamba)

filaments, shooting forth

from one

another

Of

these two

hypotheses

the

J C

ft

implied in

air-wa\e

first

SiMrtJ-

transmission of sound

the

avcs, while the second is of longitudinal

waves

is

of the

In the orthodox

transverse

Mimsrusdka

view of Sahara Svsmin the air-wave forming physical sound sign Iks a series
of conjunctions and disjunctions of air-particles with the rarefaction and
i

37

condensation and suggest, longitudinal waves

(be

gMvung

vie*

momentum

of (he

Sound du.s out

of the impact of scries

course of transmission of sound through the

in the
is

sound

propagation of

that the

is

not

hst with

it

ind

feebler

feebler

Another
from molecule to

nr-partides

ellected

evidenced la
nDtccul", but it spwadi in ever expanding c rcles just as
water-wav^, p-rhips in spherical layers by tin, compression of masses of
are very fast " There is a striking
air, the waves of winch
similarity bet-

ween the Jam* view and the Ny^ya-Vaises.ik.,1 theory on the wave of sound
and n> prop^ation B3lh of Item agree on thi point that sound becomes
refracted as wUl a^ diffraucd
according to the cause of its generation It
increases inhmiefold on account of fineness and uiamfoldness and
assoaa

twn with

atber iubstances, like air,

goes to the

and expands

etc

and die

out at

last,

momentum of

But there

difference between the

the

point thai sound

ts

while

philosophy,

directions and

all

after crossing countable distance

the growing of the

is

in

The unbroken
(continuous) sound

borders of the universe

last

attains division

the

impact of series

two

views

and

feebler

on

the

with

feebler

fundamental

accepted as the quality of zkrta in the

Nyaya-Vatsesika
is conceived as the
manifestation of Matter
JaJna

it

maph>sics
The Jama theory of wave of sound and its
propagation is well suppo
b> modern phys.cs It is explained that
"Sound waves, of courVe

rltd

exhibit the properties

all fur,.*

of

reflection, refraction

of wave motion

and diffraction characterise

of

Such behaviour of sound waves

*.hk

may

be rendered

by th, method of spark photography

The waves
passing before
photograph* plate are illurmnated for u brief interval

spark

The

by a

s!,

electrl

^^ ^

6 lu mcrease in density in the condensation

in the
of tue Ii8bt and tbus
a
pr duces

"If a twin of

pun

tld

wave.

ins. a nt all
particles

filling

which are

medium, a
,

the sanae

surface

phase

wave Ton

of.
c

Jaina Theory of Sound (Sabda)

29

when entering a new medium (refraction) may be predicted by

using a simple method hrst proposed by Huygens (1629-1693), a contemporary
of Newton ""

direction

his principles,

to

According

new

considered to be a
lets

Here

issue"' 9

is

"every

wave

on a

point

front

may

be

source of disturbance from which spherical wave-

the point which

explained by Jaina philosophy in

is

manner that paraghsta bhfyvdravyas (generated sound-particles or waves

generated by striking) increases mfinitefold and expand and go in a straight
line and in a parallel line or in a mixed line to all
line, in a curved
this

directions

The

outlines of the Jaina sound theory clearly reveal

problem from
the sound

ach to the

in the light of

absence of

verifying data of

critical

its scientific

appro

the points of view of substantiality and modality

theories of other Indian

philosophies even in the

modern experimental

science

References
"
(I)

"^advifeaSh tadyathfi-sabdatBinnfitraih
karfid

iabdalamnfitraifa ",

Sutra,

62

tabdaicSnye nava dv.dhfi

(2j
(3)

viyadgunatvaifa
kalavat

(5)

VyasabhSsya, Satra 19, pSda 11 "ahan-

PravacanabhSwa,

VljtfnabfllkfU,

", Abhidharmako'sa,

Vasufcmdhu,

"

sabdasya

cS'anyatra

sabdo

of Narfyana Bhatt.

Manameyodaya

" fihitatvum

1,

J4

dravyim sattvL sat>anlsyalvat

Invandrum, 1912, p 91

16
mtyadravyebhyah ", PrasastapadabhSsya, p
na prayojakara isyate /sannamapi padirtlifinfirf) atitat

"afcitatvam gimalve hi
(arabhavBt /dikkalaparamBnvfidinityadravyaarekiDab /akitah

vasya

padfirthfih kanabhojina"

Ny3ya-Vaie

in
(6) Studies
(7)

Owp
I

"iabdalingaviHSdvise?almgfibhavBcca", Valsesika Sutra, KanSda, 11,130

"tatrakBsasya gunBh eabdasamkhyS ," Pra'sastapadabh^ya, p 23
'

(4)

SSmkhyo

Jayantabhatta's

f lka

Nyayamanjan,

Ft. 1,

f^-aptjyante

p 210

Sadananda Bhadun, p 167

Metaphysics, Dr

iabdo giino jltunattvo sati asmadaehbshya

"baliyendriyagrfihyatvena pratibandhSt
tu niravayavadravyani syti bahyendnyagra
cfik^apratyakjatvat/gandhavat/yadi

hyam na

syBt"

Vallabha's
nBtha), pp

NyS>alt lavati (NLV) pp 274-4

(8)
(9)

"amtyatcayam

and

UpaskSra)

SM

(SIddltiMamuktSrall

of Viiva

190-1

NLVK

NLV

(N^Syalflavad Kanth/ibharana), p 275

kBranatali

',

Valstflka Satra, II. n,

28

Ibid

"

Vaiseftka Sutra

(10)

"ekadravyatvBnna dravyam

(II)

Studtes In NySya-Valse{lka Metapkyslcs, p

II,

160

11,

23

VSU

(Vatseflka Sutra

3Q

(12)

Uttar* J!nn\ via

luln, 23 12

piiggaladavvossa pajjSyS" Dra\yasatngraha

'*Jdi> lilumdo

aiMo

(13,

klmmdho

lihaTiiilliapirabimQ

"

UmasvSti

Tdlti'rlhtidhisania Snlra,

PaAfSKtikaya S~ra

(H

SanWhiaiMki, AcSr>i TajyapSda,

{17)

BfjavSitiia, .Umlankadcia

(IB)
(ISO

24

24

24

Neraicandra,

putthem

Kundakunda

16
teau

BG

kuiidakunda, Bb

(15)

oMnuVMa

parauianusamgasaAghado

faiicastifcaja Sal a,

uppadagu myado

jjijidi sad.lo

(14)

Sikdar

Tattvarthadhigama Sutra, UmHsvati

V
V

Vid>-ananda

24
24

PhHiLS-Pnmiples and Application by Margenau Watson and Montgomery, 38

p 5<D
"
a'lM d\cdla-bliS}3lak?anavipailtatvIt

(20)
'

(21)

Rftaverlika, Alcalanka, p

bliSsStmaka ubhayatliS akfarikftetaravikalpSt ," Ibid

'

485

p 483

405

ahlilptmako dvedhs prayog-visrasimmittatvfft,

uira viisrasiko balShakld prabhavah ', Ibid

Ibid

(23)

prayciguraturdha tBlavitataghanasausirabhcdfit

Ibid

(24)

bhisi naih jniiyfl farlrappabhavS, vajjasam(tuiy, logamlapajjavasiya paonatta'

(2i)

<
,

(23)

Ibti, 387, 38&-90

nimSlwltheva

ettha

caurehi

cauro

nSyawS/dawe

tivihS

gahanam

taha ya

jmlranaifa pailgliSyo" Yasowjayaganm, BhesSrahosya, 2

"pihonram diwassa

appShannadi

ya,

tabeva kinyflnam

bbSvawa ye Glambiya

'

1
gahnisu davravAvacso Ibid
"wauiUnam bhfisS, nSyawa ettha
,

dawatmtti taiju", Ibri

bhfivabhaeatu

uvaogo khalu

bhSvo nuvaogo

13

dawao
{<) E0\arai tlm'iim gmhai no afth./Bim ginhai
bhlvao vi ginhai
iitao
PannavanS, BhSfSpaJa, 11 386

vl ginhai

kbettao vi

'

bhJHWnam niyaraattraranaijyamivastlianena tejfim. Sad.diggatfinam eva

nSm grahanaumbbavat SlSpakareStra prajflSpanaySmevanmandiiByah
rahasya, Jlki,
(27)

Dr

Pbuobv,

(K) lalemedmte
(29)

pudgalfi-

BhSfS-

p 2

V N

BbSve p 82

Ifysics,

C Ray

Ctoaudhury and

Sinha,

p B71

Ibid

13
(30) Bhagaval, SSIro,

493

398

Fa,ino\ann

Bhaiapada

Jinaliliadra

ganm Kfamamaraana

II,

Vi'eiSrasyakabliSjya

338

337, 351, 35?, 353,

334, 378, 377

(32) Pfln^flKS, BftHsrparfn
(33)

bhiuamii-abhinnaiih,
khijjaim

H,

398

avagSlianavaggana asamklmjiS/gaintura

MmjitifM!faAja

nm

vS

joySnaith,

jam

jaim abbinnflJih nuiwi taim asamkhejjSo

ogflhanavagganao gariita bhedamffvajja

samkbejjfiirii jo>-Snlim viddliamsamSvajjaiiitt-PanflVfln5,

Bhafipaiia

11,

398

Jaina Theory of Sound (Sabda)

(34)

bhSsS samane<Jheo saddaih jam sunai

viiedhi puna

(35)

saddam

sunci

Pra'sastapadabhSfya, p

myamfi parflghSe

//

Bha}3rahasya 10

150

Nyayakandalt, Sndhara p

1B7

(36)

Nysyavartlka, Uddyotakara

(37)

Bhaf&pariccheda, VitvanBtha,

(38)

yathn idyaiabdena
dataaabdajantSnH iti

II, 2.

14,

Jloka,

p 286

165

kadambagolakavad-dabdm
/

37

jnisayarh aunai/

dakkbdE Qrambhanta

tm.sca

Tattvaclntamanl, Gangefca

(39)

Physics-Principles and Applications, Margenau, Watnon and Monlgomery, 33,

(40)

p 860
Itd p

(41)

Ib,d

(42) Ibid

562

I,

THE SO CALLED SANSKRIT PLAYS

K R
We

have our vast ancient

to

characters are required

our

by

ancient

varies with the

Chandra
dramatic literature

classical

speak either

Sanskrit or

in

which various

Prakrit as prescribed

The proportion of Sanskrit and Praknl

play and the status of the characters Without

dramaturgists

theme of

the

taking into consideration the actual space occupied by the two languages
in the plays they are generally called as Sanskrit plays They are so called

because of the fact thac Prakrit had

dent status as an ancient spoken

language of an
taking

literature

independent

interest in our

Sanskrit literature

and

till
recently not attained its indepen
language of the vast majority and as a

ancient

When

occidental scholars

literature they first

subsequently

all

went

came

in the

started

across the vast

name

of Sanskrit

With the progress of research and thorough study it was realised that the
language of even the sacred Vedas was not the same as that of Pantnl
which is known as Sanskrit proper but it was Chandas which is different
from Sanskrit proper and so on Similarly our ancient available classical
plays which were generally composed by Sanskrit poets and authors were
regarded as a part of Sanskrit literature and they were as well as are still

How far it is correct to call them so ? This

called as Sanskrit dramas
problem can be examined in two ways, viz (i) by taking Into account the
actual proportion of Sanskrit and Prakrit in a particular drama and
by scrutinizing the comparative role
helps on the action in a drama

(ii)

As

far as the first

problem

is

of a language

to

the

extent

concerned none can deny that a

it

parti-

work is called Sanskrit, Prakrit, Hindi, Marathl, Gujaratl or

the same
purely on account of its predominant language and

cular literary

Bengali

ancient classical works Now if we

to our
principle should be applied
our ancient classical plays from this point of view we come
across the following facts (for details see the table given below specially

examine

Its

S"l

No

3)

Svapnavasavadattam of Bhasa
In this play the total speech of all the five Sanskrit speaking charatcrs
Prakrit speaking
grantbagras whereas that of all the eleven

comes to 182
characters
in this

is

221 grantnsgras,

drama

19

45 and 55

the

respectively

percentage of Sanskrit and Prakrit

K R Chandra

34

CSrudattam of Bhisa

characters have to their

share
In this drama three Sanskrit speaking
characters speaking
Prakrit have
137 granthigras of speech whereas eight
in this drama Sanskrit is
i e
their
to
share,
of
32%
speech
294 grantlngras

and Prakrit
3

68"/

is

Mrcchakatikam of !$udraka
It

has eight Sanskrit speaking characters

and

granlhsgras

speech of 1159

le

granthagras,

this

with a total

speech of 721
with a total

speaking characters

Prakrit

twent>three

drama has 38% Sanskrit and

62%

Prakrit

4 Malavikignimitram of Kilidasa
There are six characters who speak a total of 294 grantlragias of
Sanskrit and the rest of the 14 characters speak a total of 345 granthagras
of Praknt

reveals that there

It

is

drama 46%

in this

Sansknt and

54%

Prakrit

nharsadeva

5 Ratnlvah of
Five of

its

grantlngras and

374 granthsgras

Sansknt speaking characters have a total

a
its ten Prakrit speaking characters have
It is

drama

that thjs

clear

has

44%

of 292

share
total

share of

Sanskrit and

56%

Prakrit

6 Priyadarslki of griharsadeva
This drama has
is

251 granthagras

speech

Is

256

In view
Prakrit

Sanskrit

granthagras,

of

speaking characters whose

seven Prakrit
e

49

5%

call

speech

whose

total

Prakrit

this comparative strength

and quantity of Sanskrit and
mentioned plays how far it would be correct to
them Sanskrit plays and in the name of which how far
proper when we see that Prakrit portions of the plays

seems to be

out from our study and are

altogether dropped
Sanskrit in the revised editions-appearing these days

are

Now

Iota]

speaking characters
Sanskrit and 50 5

in the above

continue to
it

five

and

let

us examine our ancient

of view as mentioned above

persons, objects, situations,

The
proverbs and saymg*
drama and that of poetry

classical plays

Our dramas have

emotions

even

replaced by

from the second point

dialogues,

descriptions (of

of maxims,
) and
expressions
fundamental difference between a work of

is

etc

that the former

dialogues whereas the latter has descriptions

is

made up of

action

and

Action constitutes the pivotal

The So Called Sanskrit Plays

element of a drama, and

it

in our ancient plays are

composed

see

how much prose

dramatic literature with

(see Si

Nos

4,

Prakrit

this point in

6 and 9 of the

5,

in

35

dialogues and the

prose

it is

Therefore,

dialogues

important to

there in our plays and that also in

is

poition

Sanskrit and

proportion in

helped on by

is

When we scrutinize our

view we arrive at the following

what

ancient
findings

table given below)

(i)

Verse portion in the full-fledged dramas

(11)

Verse portion

(in)

Verse

merely one fourth and the

remaining three fourth portion comprises of prose (^,1 Nos 4 and 5)
is

portion

mostly in Sanskrit

(SI

is

No

appropriated by the hero

alone comes to approximately 60%

(iv)

Prakrit portion

a predominant

position (Si

(v)

On

is

prose

(Si

4a aod 4b)

main

(King or

No

60% and therefore

No Sa and 5b)

Prakrit

nearly

the whole the speech appropriated by

all

findings reveal

that

all

the

occupies

the characters other than

the hero has larger portion of Prakrit than that of Sanskrit (SI

The above

characters)

6 a)

No 9aand9b)

dramas of Har^adeva

and

the

major dramas of Bhssa have Prakrit as the predominant language of

the dialogues and therefore of the action too Rest of our ancient dramatic
be examined in this light and the findings will not
also
literature can
In this connection Prof

stand otherwise
"the verses do

little

to help

criptions of situations

A B

Keith1 has

rightly

remarked,

action, as in the epic, they express des-

and emotions, when movement of

the play

is

requisite

verses serve to set out maxims

to prose, or the
or action in our plays depends
therefore, quite clear that movement

resource
It is

on the

is

had

on prose and Prakrit-prose occupies predominant position

of movement and action can not become a real play Since
in our classical
plays the most Important role
of the dramas In
Its due place In the study

Let us

see

ourselves

for

how

far

it

is

dramas

it

and even from the text

portions from our studies

bereft

should be given

our University

justifiable

work

Prakrit language

curriculum

to drop

out Prakrit

new

editions of

of the

our classical plays

It

obvious that the

Is

and Prakrit

Sanskrit
exclusively

designating

in

Prakrit

them

of

the

classical

plays

Drama, p 76

The

Except Saffakat

(1964)

mixed

is

are neither exclusively In Sanskrit nor

we would be equally justiQed in

Therefore,
as 'Sanskrit dramas' or as 'Prakrit dramas' and

Sanskrit

language

The dramas

as

such

they

should

Further,

in

be

included in any historical

view of the above findings would

account of Prakrit literature

it

not be advisable

that

we

and integrated course of study of

should introduce an additional combined
In our
Universities with special papers
II our ancient classical languages
in any one subject, viz

Sanskrit, Psli, Prakrta or

Apabhraivsa

Guide to the Table given below

(Figures indicate Serial

Nos

the table)

The So Called Sanskrit

Plays

85R 88
5

"Is
1

K R

38

3$ as*

Chandra

3?;

3S$ xxx

xx 8 S

5 8

oovp
22

xxx

xxx

21^^

55

X x x

5 K

xxx

While commenting on

Sbukla

till

end of the

the

^li&re

and

forest is seen

Here he quotes

reached

TFM*i;ffi^.

maxim

We

I'

SfflflSRlfcRTtTF

among compounds, the Atyajubtow

Unable To prove the point he gives an
In the common usage a
of the world
that

discusses the point

PataAjah

only should beunderstood'as fndec-

from the

illustration

person accompanies

current in his time,

aa

have

common

usage

dear visitor

his

the other bank of a reservoir

till

of

echo

thls

is

HlTH<Tk4|-

'3ft

Vats y5y flnal 8nd

Kalldlsa"

My
fjFT

attention

iftsfHffi^

was drawn*

|,

Pjrnini's Dhatupatha

wgmi

to

refers

current

his

an

time

^~

(1100

AD

earlier reading

and

the

viz.

on

Kairatarariglni*

circa)

In the course of our discussion we

shall see that Kslras-

meaning of

the root

<J~

jfrsf

Leibisch has missed the point

The Rgvedic mantrai

the root

of the Bh^ya passage

to another reading

Ksiraswami's

number of

contain a

verbal forms arrived

'

(sft*0

snort -

to

viz

'^ollla

(^P6

41

^)

at,

from

tp^hai^

and so on
(Present ParricTple), 'poprulha' (intensive) 'Praprtbya* (Gerund)
the root in these forms comes nearer neighing or snorting'

The meaning of

of
of a horse or something puffing out This may explain the later meaning
However, the root has
the nominal form 'protha' as the -snort of a horse'
to he equal to, to be
of
the
shades
meaning
Vedic
later
in
literature,
also,
1

Pantni

4 86

2 KSraasntra
3 AbhiiflSnaiakuntalam

4 by Dr

Head

1967)
Ktfrataxanginl (Ajraer

3walra

verie 15

iv, after

C. BbKyfal,

of Linguati*, Gujrct Ualvemty.

of the Department

j|V $'"'

<fift

"rff*

6 S'ratarangmUBre.lau

1809),

HB

.vrongly refers

o^caal D.t.onary

om
7-3-2

ferd)

"#W

*Rl

*rft

snort,)

n
-prothad asvo

(Rv,

U v),

p.othatha

the dhi.tr.dou

^o^
- *

wuh

the word,

- Kou^t, S

Scha.uben

Rv

a match

for, to

In the

stand,

withstand, to be free, to destroy, to subdue, to

be able to

and so on

empower

Romantic Tale and

Sanskrit

for a snort

hag This

may

Compa works

nominal word

that the

round limb

meaning something hollow,

on medicine), a hollow or

like hip,

fmlh', might have icquired

In the ttjmpsiha related lo the

found among

is

the

aw

sajs

The

Minsm

the meaning of

and FirJ.'oja aha explain

of AfrJiriAufa

by then

the

meaning

be equal to

to

of Pamni the word 'protha'

Vardhamana while commenting on

and

to

faithful

word

the

as the muscle formation

away

(In

outside pressure

rasa

remain

lexicographers

tradition of

a
as

AtfildliyZyi

class

the 'ardharendi

'jj

womb

a cave or

a protruding object being

capable of

literature

root

'Protha'

prolha

contdinlng a number of objects or something able to resist

The

word

the

mean a bore or
came to stay

and the word Pnthm has come to

suggest

therefore refer to the

Amara

'protha'

on both the

above

tries to explain

sides of the girth

It

Trikuifdahfa

away In a similar manner However, the author

word as meaning a traveller One cannot come

it

refers to the

to cogent conclusions from these references

The *ord may have meant a traveller (pUntha) along with the
snort of a horse (prolha) as early as the composition of the UnSdisatras

UnEdi work
It

word from the root

derives the

quules formations

similar

" By

jiXha and jUAa

time

this

ine word 'protha' lost

as 'prolha'

nour-fotrnlng sufhx tha'

first

words like

the

of

is

account of the 'p,otha' instead

gffR

r*.

2A

(.anaratnamahodadln

1W Anu,
11

12

UdBd,

11

Nuuku

(\d )ftr 1970

12

to

The

words of

31

verse

fig

^^t

^
t

the

VS*

^q^ f%g im?a>Tf

,

29

3C
of

of the Bbs?y a reading

'pantfuf

A D

given ty Jtnendrabuddhi (700

He explains the
circa)
the Bintyakira and in the course of the
explanation says i

8 aw^tf

The

prtfha,

sometime around the second century

pj ft' in the sense of activity

traditionally known us early as Ysska"

is

word

-activity-

'titHa'

relationship with the root 'p r th' in the sense

its

be equal to and acquired a new one with

The

'prn' in the sense

g ^[ qin^oi

com

t]lareoru

^ flM^

and

s^j^

13 N) foauilk55lkal455aiil11 1913 - 1916

)

"

si* iJlWRr fih

I

unnereasanfy puts a

lio

Tlie

eitor S

of explanation which does not suit

(he point at

Chaknvarti

hand

Haradatta (1200

A D

circa)

on Astsdhyayi does not make

another commentator of Kaiika (650

A D)

the point clear 14

It may be
assumed now that tliL meaning of the old word 'prothef
confused and therefore fell into disuse People and scholars
began to use the word 'panilia' instead Nagfsa (17 th century) has summed
1
up the position where he tries to clear ths confusion

became

14 PadamaDjarl on KBsikS on

4 50 (Reprint from

15

Uddyota on Kaiyafn on BhSsja gn

*Rr

^ftf^t^

Pii 1

S6

15
* ^C^T

die Pandit 1895)

ART NOTES ON DESIGN DRAWING, PMNHNC. \ND

PICTURE-GALLfcRlES IN 1HL TIL \KAMA\J \R\

N
The

first

ttcet.ira

painting

was Shn

Kansara

scholar to notiu, long b n,k soim.

and some

technical terms

Slnvaramanuirli,

whose

serving to testify to the advancement

that obtained

cism

painters and

in

Ancient

other masters of

.f

the

,|>L.JI|

Dhanapih's

BaHu and

rJi.ruiL

(he

to

tj this

Dluinai ila have been

of the concept of Art and Art

India,

>

Jilaktiiimftiait

pcrMnm &

pioneer rcseirches

prose romances of

aspect of the Sanskrit

in

Criti-

conservations of princes and

the art being rightly

cited

as

instructive

edification

As to Bgna and Dhanapala, we know that the period during which

they flourished was characterised by a mumlicent rj}al patronage to sculpcraftsmen and all such gifted sorts
Instead of
tors, painters, poets and
being a stray

thing

preserved

museums and kept

fiom daily life, Art was an element throbbing m

and vigorously alive m, all walks of socio-cultural
The present paper is confined to an account of
life

aloof and dissociated

the very veins

of, active

aspects of contemporary
art notices as are

found

Dhanapalas Tilakamafijan (about 1025 AD), with special reference to

and picturepersonal and domestic decorations design-drawings, paintings

galleries
I.

Personal Decor atiouB

Among the designs utilized for personal decoration, Dhanapala has

meutioned PalraAguii, Tilaka, riiqalca and PattraccMa Of these, Pair
have consisted of various types of curved lines, or dots
anguli seems to
in curved lines, forming leaf-motifs drawn on the surface of the
arranged
breasts

and

the cheeks of

women

with a paste of fragrant substances such

l

Camphor, Musk, and etcetara Pandit Radhakantadeva

not sure when he gives two alternative explanations However, Dhana-

as Sandal, Saffron,
is

Cf

TM

(N),

18 (23)

All

247 (II)

references

to

the

page

and

line

numbers

reference to the TllaHamaiiJan, 2nd Edn published bj Nirnaya

given here are with
however an. according to the Critical! ext
Sagar Press, Bombay, 1933 , the readings
,

determined by
2

me

on tha

gabdakalpdrum, Vol

III,

basis of

a number of original Mss

p 29, Col

fragrant

substances

Tilaka drawn with

on

the

seem to denote

who

on the Amarakav,

commentary

type of

denoting a

Vislinudatta,

by Pandit

confirmed

is

pall's description

tfsmflwnrfrfAa

brensts, cheek, and

tmy round or

the

black

saffron,

the author of the

explains this

mark put on

vertical

auspicious

This also

forehead between the eyebrows

word

as

Aguru, and other

Tilaka and Vuejaka

etc

the

supported by Pandit Vishnu

is

not given a definite idea, except

About Pattraccheda Dhanapsla has
datta
and others, and that it wan one
that it was of many kinds like Drsvida
retined
persons
Bhagavatslmhji has
of the fine arts which could entertain
as the name of one of the sixty-four arts to be learnt
noticed this terra

for the perfect

of the

author

Kma

fulfilment of the

KamasUtra,

not

lists,

Piuupnha

'

But

'Pattraccheda', but

Vatsyayana,
'

the

Pattracchedya' 01

to Yasodhara the author of Jayamangals

ViseiaJcacched}a' which, according
on it, Is a sort of a Tilaka consisting of trimming leaves of
t

connnentary

trees like birch, etc, in

forehead"

diflerent shapes

and

figures

commentator of

the

Srmivasacarya,

to be applied to the

adraka's

Mrcchakatfka

as referring to a type of picture in which

explains the lerm Pattracchedya
of fine leaf-ihm sheets of wood or metal were
artistically cut tiny pieces
utilized for enhancing the effect of variety

one as

it

and Zyaranga

sulta

Cf Nlm on Amarakom
ratar

TM

(N)

ii

This art seems to be very old

mentioned in the various texts of the Jain Canon, such as the

ts

II, vi

suita

10

Sndhara, the commentator of Sflmad

122

ii

(i)

161 (3ff)

**rwwm^w\
4,

TM

Cf Nlm. Can, ou Arnarokora n,

(N),

P 289

(4ff)

fmi^r

TM

.fts*

ftwF

vi,

cf Bkagawd-gomafdala-losa. Vol

6.

cf Jayamengala

cf

on

Km

Su

Kuourkar i Notes on Micch

V*

VI, p 5294, Col

16

tu

TON ^sfef^ indu

ftirapni f^ra ^^rfi!^^
ia

123

Wrt

IN), p. 363 (IfflE)

5,

p 30

p 428

mwu
i

Kolas I) A. VenWiubbmb, Madra., 1911, p 16

Art Notes on Design-Drawing etc

in

45

Tilakmatyan

BhZgavata, seems to differenciate Pattracchedya from Vi^akacchedya which

be explains as the art of tattooing or making of spots, lines or figures on
the person by puncturing and staining ll The term
synonymous with 'Paltrabhanga, which, according

lenkara,

19

refers to a practice

designs and were

artistic

fixed

'Pattraccheda' might be

Shn Atrideva Vidya-

to

which leaves of some

in

on

to

the

trees

were cut in

forehead to serve as a Tilaka

mark
Elephants for

Thus

bodies

were also decorated by painting

royal procession

prince

was besmeared

Samaraketu's

over the

all

rojal

body with

elephant

their

named Aiuardvallabha
powder.n and its

a paste of white

broad temples and head were painted red with vermilion '* Similarly, the
principal royal war elephant (pradhnna jaya harln) of the Vidyadhara emperor

Hanvghana was painted white with sandal paste shining with tinges of
16
and its temples and head were painted red
powdered Camphor particles
with powdered red chalk (gairika)

la

Design Drawing Or Rangavali and Other Interior Decorations

II

The

of the

floors

courtyards

of thatched

plastered possibly with

cow-dung, and arthtic

were drawn on them

Besides these

huts in the hermitages were

floral

and Svastika designs

and Svastika
which Shrl C Slvarama
Dhanapala has also mentioned the RaAgawh,
10
in
the
sense
of
'colour
understand
to
It should
seems
murti
creeper'
rather

even

leaf-design (patralekha)

mean 'a pattern of colours' This type of design-drawing is prevalent

to this date almost all o/er India under various names, such as
'

in Gujarat,

Maharashtra

Op

Prachina BhSrat-ke Prasadhana

13

TM

(N), P

14

TM

(N),

IB

Op cit.p

in Bajasthan, as Alphona

33

11

12

cii

and possibly

US

p 61

(19)

115 (20)
:

f%^i[qT355f%'B?fi fl*ir
425 (2 Iff)

^foTOfewn^titftrr
16

Op

17

Art

cit

cy??

331 (5)

Notes from DhanapSla

p 210 (ANFDTM)
18 TM(N) p 76(11)
1935,

?ffll wl^lTITWHT'Tr'T

19

ANFDTM,

202

Tilakamaftjart,

in Indian Culture,

]J

No

Oct

N M

4t>

fioor

and as Kolam

in Bengal,

laid

on

dexterous can.

with

without proper

al

[dia&kolam of South India drawn

the

mentioned by Dhanapsla

faQaden and the Jata-mnirpafcla,

connection with the description of the lying in

figure of

whether the

an, not sure

pearls were

sees, though
'Rasa citra' corresponding to
with a white paste solution
We

to the

a reference

evidence,

Dhanapila informs us that the

smeared with sandal paste

first

consisting of powdered
Shn C Sivaramamurti here

and

then drawings S\astlka in colours

il

was

the purpose

ptdestal for

of Hie

Kansara

South India

queen Madinviti, were of the nature of a RangZvatl drawn on

the ground, but it i, certainly understandable that the mystic line drawn
Mth charmed a^hes for the protection of the bed of the new-born child

cli

imbt-r of

and

was a

uolher

tht

sort of simple

drawing consisting of scattering the

ashes in a continuous circular line around the bed

Threshold was

the

principal place

of domestic houses and the temples

There

S\asiika designs

front of the

house,

Similar!}, the threshold of the temple of

patterns of

different

Sbn

'BahLaima
worship

in the sense

rather

heap, a pitcher

full

a reference to

is

Cupid

at Kgfici

in innumerable tints

mistaken

in

ot cane-sugar juice,

oQenngs

That

i*

why

spiritual entity for carrying the

and

TM

(N;

P 37?

77 (6(T)

(23ft)

ftfes ncrafenfttfera
23

ANFDTM
TM (N), p

2*

Ibid,

77 (8ff)

77 (11)

fiw

p 304

q^s

25

Op. dt

28

Op

wqi

192 (J9)

gftfsrf&fl5f^3<!<^

at

p 305

(4iT)

Slfe'?*lfa%cf li
27

ANFDTM, p

203

However,
the term

etc,

such designs on the thre-

and also a

fit

place

some unknown
Hanvahana, prince Kamala

while invoking the help of

message back

gupta had the threshold specially purified

20 Und
21

"

understanding

the Boor of the temple or

place of
along with the other offerings like nee-

shold were thunselves considered to be sacred offering,

for oilier

drawing such
mam door a was adorned with

just outside the

of 'beautifying

rather indicates that

it

,J

is

drawn

all

creepers

Sivaramamurti

a*

Rangnvali both in the case

for the

to

by besmearing

it

with cow-dung

Art Notes on Design-Di awing etc

47

in Tilafcamaftjan

and fragrant flowers were scattered over it, before the precious jewelled
it for placing on it the letter to be carried away by
pedestal was put over
the divine agency ** Not only the thresholds, but even the wide platforms
between the

of the swing-couch

pillars

also purified by plastering

drawing of

Smstika

in the court) ard of a

with cow-dung or sandal paste,

design on

heightening the beauly

It

it

temple was

and over

the

multicoloured flowers were arranged for

it,

&

TM

few stray references to interior decorations are scattered in the

like lotus, and etc , on the paved

seems but customary to spread flowers

Thus

floors in the palaces

in the

Dinning-Hall (bhojana-bhavana mandapa)

a thin layer of congealed
the paved floor of the canopy was smeared with
fira flowers were arranged thereon in beautiful
and
and
fresh
sandal paste

ao

designs

Similar

the case

of green

and garlands
etc

is

with the floor of

of trees

leaves

like

Cltra&aln

Floral

ft

reaths

Jambu, Aioka, Candana, Cula,

were suspended on the arches of the gates

Paintings

III

Painting was one of the important arts

the curriculum of the princes

and princesses who are depicted by Dhanapala as possessing encyclopaedic

in this art as in
knowledge about them Prince Harlvahana had specialized
M and had matured into a connoisseur in these faelds s * Similarly, in
music,
the

long

list

of different
the art of

Tilakamafijari,

28

TM

painting

Op

cit

finds the

place" Not only

p 3,0

c
JTsrtrrf3r fte5if?r8rftfl

(6ff)

ci7g'jflqf?5<g7ftrerercTt

nidiymfjr*fl
fi^a
30 Op ct,p 374 t 3ff)

q^T^rrffft^'Tta
cit , p 41 (10)

31.

Op

32

Op

cit,

33

Op

cit

p 79

first

194 (?)

(M) P

29

mastered by pnncess

of knowledges

branches

431

(5)

See Supra

(14)

fit^f^5i^f5r tftamil
34

Op

cit

p 163

(14)

35

Op

cit,

p 363

(llff)

ft

nt

16

^a

Ri

that,

A
lid-servants

Kansara

of the royal harem

were expert

this art

"

Lots

nth professional nnd amateur, carried their pieces to such pn8J

ticism anJ appreciation
Long hours were spent by the princes
with

iig

ole

expert

tenchers

and

others

well-versed

da},-,

of extraordmar\ be.iuties of the day, setting aside

The
n

arl

liie

in art, the

So great was the passion for

were sometimes spent by princes in looking at beauti

(f3rut\atatt\a) of pictures

antv

all

other daily

had advanced to such an extent that Nature was brought

canvas

Infinite

modes and

varities

had developed

m the

.ling

of

painting

ad on festive

and

other

arts

occasions the king

were employed as teachers and

used to specially honour them

ing thim to execute various commission, such as producing porrmcea and princesses for being sent around to various kingdoms
s

to find out

suitable

matches

for

marriages

"

The

extreme

170 iG

p 164 uhcrc dandlnrvaka asks the prince to pass his judgment on ap^ture
177

166 (I3ff)

P "i

,P

(Hff)

170

(I?)

(W)

Art Motes on Design-Drawing etc

humility of Ihe

artist is

in

of any possible blemishes in

suggestive corrections

49

Tilakamatjart

evioced ID their pi-oneness to invite discussion and

their

executions, as in

Gandharvaka who asks prince Hanvahana to

express his frank
portrait of Tilakamaftjan
At the same time he was too

the case of

opinion on

the

meticulously purposeful to incur the shortcomings resulting from insufficient

knowledge, inattention during work, lack of the sense of propriety and

want of proper practice

**

few interesting details as to the method of the painter

a picture are also given by Dhanapala In his beautiful,
though

producing

brief, picture

of Tllakamafljan who, during her separation from prince Harivgnana when

he returned to Ayodhya, engaged herself id drawing a picture of him
Close to her was placed the casket (samudga)

full

of brushes (varttika), an

extensive board (cltra-phalaka) was placed before her by the maids,

during
the work, she paused again and again mentally visualizing anon the model
transfigured in

with

Here

it

her heart and

the

accessories

a type of picture called

term Vlddha-citra

also

used for painting

was

(bhitti cltra)

Pictures

adding

Viddha-rspa
occurs

and

at

touches

while comparing the effect

Samudga, Cltra-phalaka, and
are also noticed by the poet The
Sometimes the canvas (pa\a) also

like Varttikn,

once
times

the

wall

drawn on canvas appear

itself

to

served the purpose

have been

carefully rolled

ip and preserved in a long narrow silken sack, from which they could be
Jrawn out and unrolled when required '? There is a reference to the diffi.
,ult

art of depicting emotions in the pictures,** such pictures are technically

as 'Bhsva citra" or 'Rasa-citra', the latter term being sometimes

mown

iaed in the

Op

Op cit.p

Op.<at,391

Op

cf

of

at, p 165 (2iff)

sense

cit

Op

167(10ff)

(3ff)

372 (14)

cit,p 164

and p 162

(Off)

(4ff)

?WI ?I?J!W^ fT
)

Op cit.p

179(9flf)

'Drava-ntra

also

in

which

liquid

colours

are

JV

IV

Cltrftdlii

From

the references 1o Citraishs

his deduced that

(i)

and the

divisions have

ment

art

of the

been made by

was

filled

the

TM, Sim C Sivaramamurti"

kinds of Citratelas, the public

art

houses of wealthy people, noblemen and

the

galleries

in the palace

were three

there

ones
galleries the prlvaie
others

Kansara

royal

palace?, (n) of the last definite

Dhanapsla, (m) though almost every apartpictures, we have the Jalamaylapa and

wuh

the 4niahf>ura mentioned specially as containing art treasures, (iv) from the
of the harem, we are led to understand
tepatatc mention of the Citraialzs
that th: kings had Citraialas of their own different from those in the
and that (v) apart from the art galleries of the

queen's apartmenls,
there appear to have

been special,

though

harem,
minor, Citratnla of bedroom

On closer examination of the evidence the

(ioitma grha ctttasati)
'i conclusions appear to be slightly farfetched
Dhanapsla

mentioned C/frofS/S, M

ha-,

Havana eitratalika

we

a and

In the

Qjeen Madirivati
group ef
the

50
31
52

bed-chamber

the

cit

Op
Op

at

56

Op

at

57

Op

Op

c,t,p 4i(iOJ.
cit
p 65(12)

the royal palace at AyodhyH"

a
(11)
Jalamandapa in the public park at Ayodhyg,"
palace at the city of Rativiasla, 67 and

Malayasundan in her

327(lj

p MJ(IS)

at

ftw
p

292 (21 ft)

337(0

W^UT
327

(2)

CttraMka,^

Looking to their respective context

royal

of princess

iS

"

Bed-Chamber of King Meghavahana and

ANFDIM, pp 201-202
Op ut,pp <1{10) 107(14), 292(21)
Op cu pp JVJ 2fi3(I2J, 327(2)
Op m.pWCUJ

55 Clf

31

(i)

the

harem of

of the

Citrasulas

(in) iht CltratHlas

49

Citravalabhik.il

find that these refer to

learned

107(14)

set supra ft

nt

31

palace

at

K5flci

Art Notes on Design-Drawing etc

57

Tilafcamatfan

in

Dr Vasudev Sharan

Agrawais* thinks that tbe term 'Cltrasuln' connoted the

where the king and (he queen used to meet together in

bed chamber

and

privacy,

that

(hose chambers

many

of

types

were also known by such names

wal,

Later on,

The walls and

ment

In the modern

innermost and

it

the

connote
of the

Cltrostias

nomenclatures

different

city

type:,

of Rativis^ls,

bed chambers

referred to the

to

justified

proper, and that

is

take

like

the

all

of art

we

However

it

should

variety of such paintings

'Cttrasalikz

'Citraialas',

of which were mere synonyms

In the case of tbe
galleries

are

whether the poet

not sure

or to the picture galleries

the

the reference

had numerous

and

abundance

luxuriant
the

for

and 'Sayana-citrasalikz',

'Sayanacitrasnln',

can we be

definitely

entertain-

both

apartments with printed, painted and photograframed and fixed as bracketed panel:, on the top of

But these are not meant to be 'Art Galleries'

responsible

and do not

be known

to decorate

customary

is

to

houses

decoration and

outermost

be conceded that

to have

luxurious

for

times also

pi lures suitably

tbe walls

on the walls of
and princesses
Dr V S Agra-

came

and

bed-chambers

the

had pictures painted on them"1

were

according to

the palaces of wealthy persons and big merchants

as 'Citrasnlvs'

phed

dran

were

paintings

Similar bed-chambers for unmarried princes

Only

in

one case

as indicating an 'Art Gallery*

regarding the Jalomandapa which is said

reference

Cttra'sWs Being

situated

in a

cool place

in

public park, it is possible that pictures of famous painters were exhibited

therein for the benefit of the citizens The term 'Citravalabhiks' also seems
to be a

synonym

for the

word

'CitraWa' as the word

'yolabfif'

of which

word 'Valabhiktf is but a diminutive, denotes, according to the lexico" The word 'Valabhi
grapher Rasabha, the topmost apartment of a palace
is noticed by Purushottamadeva in the sense of 'Deagfhef in his Trikamfa-

the

fcffl.Jtofa,"

mean

and

it

has been interpreted as a temple," but

'the chief queen's

IWd

61

cf

TM

cf the

63 cf

(N), p 74

Nam Can

TSK H,

fyfl'i^

64 cf

NEm

61

(16)

commentary on the Amarkofa,

u, 5

3 ^*ft
on

TSK

might as well

apartment*

59 Kadafnban Eka SSmsk r tika Adhyayana,

60

it

II,

11

5,

which

11

explained as

II. u,

15 where he

w quoted

ff

Tbf(

Ekfnia

it

* motion

Such

curtains, as

painted ones and adds

Shn

ANFDTM, p

210.

Ktnsata

to

in the Jain temple at

Mount

Sivaramamurti observes," were

generally

that, according to

K. Coomamwamy, they are

69

of a 'Javanifcpota'

Mr,

P Brown and Dr Ananada

be found even today in Nepal and Tibet.

Miai
"Hl-ll

MtRi

SHI^HI

M*tlll

"Hl^l

9 scRiffR^ii^ i?pr,
S u IWlS \vs ffdrm

t^,
turfli

^an
l

^,

HW,

l4sfl

tffl

TA

^<n^^l
,

is

TO,

9111,

(e

ll 8*0
Hi

el

=fiH

& H'U
-y-Asfl,

Hi

>i

M $,

H^ra g^H'T

ui

-til

Sin

*n%*ft
t

wr

^cfl^l Mli ai|l^|

wwn

wHft "I*

^^^ ^

a
sll'Jl

MIX -Wl ^V

1P3

MW

'"W Hl-H M'WPil

M^

hf3l

^fcTl

Hl-H

"HW

't

"W'sl

wiMlll

3 tl

ff^tl

W3ft

=H^

cl

ollil

ft,

WHl

frtW

^ ^

ft,

Wl

pJlTl^

(Jlftft),

ft,

^^l *WR,

MiqiMl

ft

ft

g,

^^

d a

aHl

l-1

-5i.fi

d v-J, 4@

>\li

eiTijM

MiKl

jjM
^pli

WWflHl

f'-tiall

SHiSli

aim

wii-iisO

"

"wirier

-3

HWfl Wl IM^W d

cl

Mi^i

Hl-H

<3M^

HI-l 5lS

|ct-(l

Mlid
l<V
lcffl

aHd^

1?IMI

Qif^-Ml

=lfts

i5l'i

S^li^l^ 9 J
t

<3M'

t%

1W

""t

1W

*tll

-i<fett

JJl

nS.-ii

g.?

l
.

4W? ^d?MI
dl

Kl'-flsil

M|lfl 4P

4M

SWl

^^

a'

d
J>

(=H

6) *

*^A ^P

=<fiHlctl

Sll

TUMI

-HIV

Ml*1

-"

-UI

UHl

-Ml*
t

r'-

MUlHl

1)

1*41

>W

-VU'

^ ^M

''ro

(mmcrcils)

44

71 ^I'H,

t'H,

'-i

MM

*nvr 1-4

&^'HH

Hi-/

-*i

(Ifgunus)

*U<

*t

twu,

ft'

3i

S I

v*
-161

*"(

"HiiMwVA

.ilkiloids

'-^ 'MHl-H^ (cereaU)

ftii

-ii'AIW ai

^^

J* 3lli

'

-iHL

S^^ii

si

"

i?l

MWl

PitLft

r4^Ml-^i 34iaAU ww-iK

(acid base)

ii'U*

awiw^l

IHl-ft

'^kRn

Rtl

atl

/ -l^

|3l

it

MM WIPU
I

-IPHl X^l

a HP* 3

*>

eifffi
(-3

>Hiqi

-t

H Ys-Mt)

OiU.Hlt

^Hfl

^H

Slaft

PlTia

iRHW, fel

l\TllH

ft^rt

51=11

aHUWl

fero cr?rag?R:

-IM141

im

MIS'!

14 si

(Mfai-fl

ff/

wrtwi wft aiqi*

f^tT,

3TJJ,

f|fe, iT^t,

Rlfi^/ SPFC, ^>"lI*S

i"'

=!.t)

'Hi *Hl

ftut-U

^H^U^

iftrti -HfeT^
-'f Ssmft snanft

pu%
^=11 y>^i

qaifc

Hn

-t0

aniifl
ii

H^H

Pltl^

Sl-eT^l

&

'

'wfir

y ir^rrfH

1
1

5i

^
1

(j5Jl
^l 31

ii

H. *o-M) 31

(at<W>l

%m&)

lclt-MMl

frlfl

S^T^'O

Hlflll

*IIHll JlfcMiq

^1*1 -1*0

a4

AiliR a

n ^IH

ft

*i

2rtl HLH

*Uh

t>ll

4iaRfl

^4

lll

lcll

Q,

Kiel

Mlft

ll*ll

_
>

^ ^^^^

sU4l^U J l

wfl Hf

=H

5lMl 'HM'Hlf

sHi(l

(=1

ct'-ti

^3

MR Jl 5H61 Mt4^li*l'

all

the cereals

sai nfildtiw
<"

HW1

553

1W-V)

<nP=l5ll

N-ctJ

-cllfi

-ill

^ (w

ai

461^1 -Hi|

"of

-1*0 Si

4^4^

5j
[

>

tfm

SU-Hl*

Wlfc

it is

g^

* ^r

il

dW

Sty

Sft Mitt

^W Rfcl'

the rice that taxes the kidney least

f4^ftf?r

^n^n^r* ^

f w^

dte qraf ^rt

ssgqrar

a;pi4i<tm

tfaqwjff<

to

-iM
m)
V,,

vs

s'l 'i

Tkhl'd,

H-t 1

<i-H

!M, "M-M

"M

ill,

Hi

'iifvHi'U 'iUl

Si fte I'M

"J

<"t"di

rl

V,

*,

^1

4ml

'Hi

'^'i
-I'll

tt

-i

-H'l

5Jv

ct-^l

3<1

ttftlWl >J%l(Ui-(|4 -Hi

ti

rV
JH

^^KI

Rfin

l'U

|HI

qitll

VM! %/^k-u ^-i

IPWI

r<

^txml

Wiftfc MPWl,

&-S4

iftl

T^PJT

3ft

p.

>

^4

rf

(V^fl^

ci(i(((l

^T

l(

im

fi|fl

H&-U

*fl-U

Up

ids

v),

i&

-lift

sM

flt*l ^M*U*, HIH,

<nGA -Ul^l'

a;i.|

cil'3

H'JMl

S^,

npTlT

fi

"I'f

oiM-0

^
all

J.J.

AH

HU-l

i\^\

-tt-l-llHl

'1'imi'll

^'

-ll-HPtl
r

~*v\.

rt

4ini

i'i,

in^),

"t*M

'M-lllc-l

( i)

w &PU
i

(tT

^Yh

^
iRl

HH

ss'M

V ^^

^'Acl1

=4^ mi a

^R

1*

^(^^

anSteii ^1^4

5Hl

IM
c

ijrf^iT

(') HK.l-'lir-tt-) f-fH

MiMlIwpTt (vT

'^i

rftfH fen 5^^

SH
i

to o)

^1-^ BJIIIW

^'i

&

y^

V>

^-t

(Trubncr

rtt

qjw

WTHL'

wtfl ^IMR silG^

Sf^ di*t

HWai'i

sd

Kung-fa

jurniai

<

The mahasah variety of rice in Magadha' by late Sbri P K

Code in JVt> Indian Antiquity, Vol VI no 12, March 1944
3J"

f-

t-w)

el

4t

13
^i

rf^MlH

Hi',

iWl<3l*U

'-HM,

S'^K S

^
irmw

Cl
i,

S*

Ms-tlsji

y'd*1 '

Pil^i

'^l^l

i*l 1(?

ftMlstl

Sii^i

cl

'PfMl

U J(H<i)'*U afi

J <1

*llF'U

J/-II

M=mitl

PlTlsv,

^s/^i ajjl^l

'tl-4

^l*,

M^l-'t

silil,

^
&

'

s-H

wilHL MU-t

-"i+ii

^-1^1

s'ti'-t

'4li'll<

SJ

(iifcT

IW'ft llfl

aii^V-ft

v!>

ji

*i'4>

^11

i-iH

Hl?l'<

^llP-

gnf^ra

^K

(i

'i-mi

(H"Mi!r*u

ilQ'll

wilM-ilHl

3I

*w

w
=HI

^-Vt)

J|rl<l*Ullll

<Miai*il

H^l

fl

-i*(l

^l

Ml

M 3

Ml

Hcf<l^l

sHl^l

MI

EMMTOLfrMl :H

"4

%Hl
i^l

MdRRl

Mdil tf faKi 'Homfttl

W M<Ul M-f'Hl KK'tl <HWU s$ *(lnl

"HR-lia

AUg

<M^l <l^rQ 5(i

rtliHl ^I'A

1.4

^R'tl^ll Ml^

KN

^V*1

ITHtW

WWgltt,

=MI

>l<i

RW a^l^
Ht'-tl twS MK 4^, WWW
U<9

WU-fNGWl

^ awn

-H-I

*w, 4^

^ MI^ ^

<im

rtl'^lKl

=Hl
i<!\

yfthHI'ft Wlfl X^|

-v

SHMlKl

^i'l B

McKRl

ii^Rl
^i-(l

nftf

i^W d,

IV MllnSil 6

fit

H *tt4'fi
r

1U4

II

"tWl

HIM

1
*'

(PUI)
1

IJ1I

JW

*ri

fi

f-l-'W

M^n

'W^B^I
^Hl^i r< U

'

II,

-ilH '1

S|<v

^IPtlfJ

M ffl

(ffi(CiA

wu^-tl SW^l

Mini

"V^d^l

ftllRl

T
"

*&

g1!

>l

VM

qw
HI>1

il

WH4

tt

tUfr

'll

MX
^l

1\frfell
=16

^1IW ^

V-il

I Ml fell 5HL^

fi

M*Wgftt,ntal'<i&ttr1

\^ &

l*tl

&

S ^%>uci%<i*u

^HH'WIMU^MH'KI

SitJ

<i

H-w-tl

wgU&flu

^i^di

'fwn^r

sffl

fti

Ml'Sjl-

Mm

ftPl

aifijrtlfl

t-

^lli'l

j,
ll

i^

a,
l*l

5 ^RMISI

HHI ftaiWl

VVSRI

I^IOHI

?13

iUtiJ

^i,

31
1

^l^l*^
lTtlWl Rltll^'
lrHI

tlHl

PlfilMW

^LH
"HI

^1

SlH

RlSiL^^l

iltl6l(%lk

3l4Wl

Si

IHU

<llil<l^ll "tQlUl^

*11M

5|li

iii

<u*^Hi -ii

(WW-Jl

Aril,

l^,

uui<

1fl jTHRMHiJ Pl%? 'RPl^/'t-llSftrfi'VtH

HLU

Pti

*11H

V>$

anuljir^

*H1 J

a^ i^.im Sv-j

11

*ll

ltfi

Vl 1

HWU

^w

*W ^

I*

*Wl-*l

*K^l

MH 6

SUM'-t
i<41

-an
i*i

fcw

V-it"

ii

^ft

^-iirj

Raw

Xttld

'HKM
TAW-il

*l'A

**w^l SI^HI

-ll'R

Sl-il-

=HWRt

Wi'
*wfl

aid
ti

'j

4W

461

^l

=i|

iftiftFwihn

-l<ft

R-il-fl "t-lWd

y*!^ wt

telt el-iR

WlXH-il

Hl"^L

^ W^

IK-ll

4^

H &<&

=11^

=n(ri

>iw B,

T
s^J
r
l

-(l

<ll*-(l3l

(ajfSll

d ^^

41

=Hci

-iliiilMWL

Hftrtli (I'llRli
5HI fl'lH-tni

fKH-^Mt "yfVil XHliJ Hl =H

PtMKS

MM

h^i IM"

14

PlHK
-

ft

*H 5

f^iMI

iKl

lc{lH

w'-W

Pwraq^R^^iro^^
^)^*MN^Rr-

[9]

-I'

SHU^t T^-U 'R

wfer

[^]

rt^

l),

^A*ll Rv-t^i

giyqraMWiK^^KIgnfaR^^at^^

?3

f f iii

?m?fT siwrarnr

HIT

TPjm^Tff 1R

ft ?

&

^?nratro%3T

f fo

*
ft

in
on

\WN

?rar

wft-

3^ ^w

vii

^11

[i]

^^

^iRisr

[?o]

[? ?]

[?

Trai?Tt

wft *ttf

ehnfl^r anusi

fiwc
feir
srf&

i *

^hrl

|f

^H

gia

JIT

R*iw%

s^WI SI*K tfWrRT Sft

qsvur

wn

t ai

^mipr |

^a |

stanr

fl

^i^jra *ra 4

^iraTiw *r

^ranft whfl

sifn 5hfl

Sf

HT*?

star

a^qft

ae%

wi^

ft iron

ifa

afi

^^

rorf) rf^iil 3-rosff

'w

wn

wl

vpir jf -

IT

STORF

*i

rfljRPfl-'tt'il

% fwj ?IPIIT11<W

^ i-v-wifc

i*3wr ^ft" !!^

1

t^i
fa*i

ft^H<*

R
i^O

fa

fei ifa

no fan

wf'nr

fvil*

fJVIT
1*1

sn

^JIT

n{i

Tin fipra

*n^

ft if

fa%

faq vfsq

w^%

awfl Tt mipK

swto

it

mi

^'ff'rer nrf

sRreei

firg

^q

<rt%

Tit f

fafo nrr

if? ^r

wa

* if %%

^ft

wrai

*
?

^7 wiw)

ftw

ifti?

itf

mn%

igRiT

s^ii

aririail

dm

^I

Ac ta-wita*

nr

ET

?1

^f

q^f
nta

s?r ^TT

K^

ft

Hfl tf
fl?

BTT|^

$lr 3

ftra^ *n

mm f

n?jrar
i

rife

qft wfl

ww

J^TO

anmr
*l JPT flsf

fen

jf*rt

fspr

^t^lfl

ftprt^n* aro

fr

?*ft* *ia%

!*

<lm t

IT

wi?

HHIR**

^il!>

ft

\.

vq pn

v Rwh d ^Pmi at
* for *r S5%
frn-^er

^f^s t

g^R

iw

sre

m^ffire

raiq

iftt

!W

tf^Vwrtt
n1
t

star i|t

flis

11

fjlnr
HET

gt

Serr t;

nw

afhc

rr

fro

T^t 3*?Twer

ITS

^ii^-fl

35

'?t?w'?

wm

gfe

w^

^1 vft-$ *tgwift

<ilfr

w
w

Wt&

OT^IT

^nor

^1 ift

*I*IT

nta

fctur

frn

fr

f^r%
I 15!

ttftffW an^
ai"l

^unr t

tai

tnei^

5E

q^

ww

=TSIT j"i

I,

ifl*K an

a^ ^c

f% ^fiifl?*

is sf re ^^cft^^r IT gT^wpft t BT?^

^rar ^ft wmg

sRiBT Ct

it

in fwrr

i^
T

wm

fr^n ?jf

aaiTO I

iNI %

urn

mr | ft

ftg ^N-

^ itf

3n^3

snfwH

ffca

w%

nlw

% Rq

ftmft

SIM fai

ilm I
ft?a fcriWi*

ae

^R
*5

w* t h

^^ 1

SIT* I

^ 1*

fe -fWirillr tfimft
* I ftnn wri!

*V 4*1 *

ftflW % feq

*FT ffdtir Hlfcc

rfoi

p wr

fan t

a^mc^

&*

^
rlflfl

fwt f^f

wft 4
fiw

SPT^

?t

^ 55 *

sm

% far 1

wwft #

R^w

ftv

Bhift

fk

WF

ftnw f^*m%
T ^^^ ^^^ "^

W'B 5* ** St
tyir

*^^T t

^i4
r

m wi ?c w> wir
5t

flra

g^

at

SIH liTfeJir- 215 aifcra

Hl"i

Mi

nr

fan I

WIT im
r

a?tc

ifir-

f^

HIH

tfil

it,

>

mtj;"?!? star

at

wr
rfk
fl

rr

^sTr

*55r

ttaiww

551 ^r
?nrri

^n ^

^r

ar

V
|

stnr

f% fiRr

I a^

At

TF^I

ft iwr
?

HIRI%

rtaifiTff

fa

?&%

iff wre?

flhriW

^5ir^^r ^r

iroft*

&
i

gNr

fa

i* ^nr
*pr

ilifo ^fpfm

Jf

>rorc

gna^i MRUT
TT 5rrr

aisqsfta

fqjr

TO

sfit

ld%
ffcrRr

q^

wrt

q=r

I
ftft g^wi I
^1 r^r f^r ^

at ra
i

5e

S& ^?r

irrff

(w HO i) It
(>rr

g[t

u^tT

^^

*ft

?l

*irar eracft

^5

srft

I,

11^ (ir
?m^T t, 3

*fi^ri

frt 8n?rr

q% (m

B^

si*!

g^

q^

BRI^ wfe
*w ^

<E

at

R
5^ t ^

SI

^ga^(

af^i

nft

1*1

fflw: fwr

ffew I

*?k

v)

n
(" r

sq I

firg

ft

^g

Wt-'gs'

TT

ft in

JJ%T

i}

'rwnwt'

w ^a

t^t (TT

x)

*ft

f?r

x^

it ft^ |i %t W-flfa 3, g ^r,

(m
i^),'srft'%^4'w'(ii iv),'"*'-3 "

tfr

3t[PKt

*.S ^^

*rr

*fl

wrsft

i?
n

ft^HT

WP * ^w *

njrw1 ^

sutn fta^

J<

*ft

H ST^I a^r 5r % w

^^)

n^

ivov* % ^N g^r
^IT ^ran ^T^ w

W 3T1^

re

ii-n,

",,

gf ro sf^w

^i

^ Si,

<raf

^i firarum

rt

vi ]

^'ancs^m s

% jw

afir

%^

fJwwtfi tor-

fl

artRf

t^rr ^5! 15 B**

n'-^w, g

<p,

m -n.

[Foho

missing]

fon'WIUJTfH^

ii

n?^

3?^

1*1=1

tw

^"ft

Haf9a'S<H^|ur^1'ift

llj.uieU

R^

l?ifTa?t

IK ^11
|

||

^ o

JhWI&flmud

\\\ ill

nv^
i

W
I

iu<:n
i

3WfT Ft?
(

')

pit

^w

rR T\WI

''

a?f*fr

FIT? TUTTS ?im

'

gof^

fttT

^35

qtjft gor jft

sp^s sfa^r SK<

it

H^H

v m'

Folios 4-5 missing ]

TW?% n ?? ^fi
I

t II?

r^T

at

w?

?TaTt

3?|S Jflift

HfiM 3Tff

?^
I

'g

3nf5r?rr

^1%

^R

^^
?rf|

'

sp^r IH at ?i'JiH?aDft

f^t gwt

ijt

n nnor

* 5

II

WH

H
sfw, H

IB-

Tf fasft

w3w

^r

foarfr

flit

!%

ftr^

'JfH

nprerfiT

1IJt'

Srat

STT?

l|flnr ?rr

w&

^i

RT

Tftww

at

ton

l!Wl sftro n \

3TT?|f

fsft

TO

5ftf%3fT

Praf

^T-JK(k

witf 1%% *

33

^r ft

tfrr H*| ['

fq^^r ft?

^niwittj^\|%^|4ii*f

3*r ^)?%35t

^m wt

ip'iitMii

ii

II

'f^T

IT ftftr^r

ftwft

fors

*pnr

o|l
I

ff

Pr

frfo
fr

m^t

iR

igU;

ef^f^r
i

?f|

fir

^^TI

ilPw

3"r

f?iw'

II?

^11

*rm)

%OI

f
I

'

'

forr

3? iir
5<rg

rffo

anioiT^

?ft

HT^

U'ohos 11-12 missing]

warn

?rat

^^uMi|\ ^ig

iR
t

IR<

^T

Folios 14-22 missing

aft

3WT
501

?*3i

^
HT

fifei*R

nfe^

arari

3m Haw

f%t%

tft

3Tfl

LALBHAI DALPATBHAI BHARATIYA SANSKRIT! VIDYA MANDIR

L

S No

*1

Name

SERIES

of Publication

Yn?e

&vaditya's Saptapadgrtbi, with aCommcntar\ by Jinavardhanasuri

2, 5,

15,

20 Catalogue of Sanskrit

andPnknt

Manuscripts

Dr H

Vinayacandra's Ksvjaiikss Editor

HanbhadrasQn's Yogasataka, with auto-commentary

6,

16, 24

*7

Pis

10/*j-

Ratnaprabhasun's RatnakaravafanLs, Pts I-IU

26;-

Jayadeva's Gitagovinda, with king Msnaflka's Commentary

Kavt Lsvanyasamaya's Nemiraugaratnakarachanda

The Natyadarpana

10, 14,21

Ac

of

4/-

Iv I60/-

Shdstn

g/6/_

Ramacandra and Gunucandra

study

30/-

Jinabhadra's VlifjavaSyakabh^va, with Auta comnifntar> 56/~

11

Akalaflta's Criticism of Dharmakirti's Philosophy

12

Jioainsnikyagani's Ratnakaravatsriksdyaslokaaaiarthi

13

Ac3rya MaJayagin

17

Kalpalargviveka (by an anonymous writer)

32/-

18

Hemacandra's Nighantuscsa, with acornraenlary of SnvalJabhtpam

30/-

30A

Hanbhadrasan

wilh an hnglibh Tra

19

The Yogabmdu of

The Sastravsrissamuccaya of Ac Hinbhadrasarl

23

Pallipala Dhaoapsla's TiJakamaftjarisSra

ifcarya

Sc Hanbhadra

Nemlnshacanu

with Hirdi Tra

27

Hanbhadra's Yogad w tiamuccaya mth English

28

Dictionary of Prakrit Proper Names, Part

29

PramSnavsrrJkabhasja-KankffrdbapHdadasaci

30

Praknt Jama Katha Sahitya by Dr J

31

Jama Ontology

by

32 The Philosophy of

W/translation

8/-

10/-

Jain

Dr

K K

Sri

Svaminarsyana by Dr J

Dirit

30/-

Yajnlk

Har?avardhana's Adhyabmabindu with Avio-commentary

35

Cakradhara's NyEyamafljarigranthlbhafiga

Out of

stock,

8/32/-

34

2Q/-

BO/-

of Mahspurgna of Puspadanta

IQj-

12,',

Ml

Pts

26

Critical Stud}

30/-

8/-

Sabdsnu^sana

22

25, 33

study

3Q/,
G/-

36/-

about Sambodhi, the

to be published

Statement about ownership and other particjlar:,

L.
Quarterly Journal of

Ahmedabad,
day of March

Instiluieof Indology,

after the last

ti* first issue every year

Form IV
(See Rule 8)

2 Periodicity of
3

Ahmedabad

Ptace of Publication

Printer's

its

Publication

Quarterly

S \sami Shn Tnbhuvandasji Shastry

Name

Nationality

Indian

Address

Shn Rnraanand Printing

Kankam
4 Publisher'

Dalsukhbhai

Name

Press,

Road, Ahmedabad-22

Malvama

Indian

Nationality

Director,

Address

Institute

of Indology,

Ahmedabad-9
5. Editor's

Names

(1)

Dalsukh Malvama

(2)

Dr

H C Bhayam

Indian

Nationality

Address

(1)

L D

Institute of Indology,

Ahmedabad-9
(2)

School

of

Languages,

Names and Addresses of

Individuals who own the

Gujarat

Ahmedabad-9

University,
Institute

of Indology,

Ahmedabad-9

newspaper and partners or

ihwsholders holding more
than one-percent of the
total capital

I,

we

Datsukh Malvaota, hereby declare that the particulars

trwe to the best of

my

knowledge and

given

above

belief

Dalsukh Malvanla
Signature of fublifber,

Other Rulei
lornal is primarily Intended to
researches In Medieral Indian

Hence emphasis

the languages, literature and

1 sources of that
period But

(1) Contributions Intended for publication

in the Journal should be
type-written
(with donble spacing) or legibly
written on one side only of the
paper

will naturally

it

Copies should be retained by

space to other
which throw light on Ancient

also give sufficient

s

Is presumed that contributions

forwarded for publication In the

It

(2)

Culture

Journal are cot submitted elsewhere,

of Contributions

mtlons embodying original

abstracts of theses accepted
,

(3)

The copyright

e Unirerslty, critical editions of the

Old Hindi, Old Gujarat!

appreciations and summaries of
a,

and raedieral important

original

notices of manuscripts and textual

s will be published In the

i,

lowing four languages

Sanskrit,

Qujaratl and English

written In language other than

sh'ould

and JonroBh iboeW

be Indicated by single underline.

Sanskrit, Prakrit, Hindi. Oujaratf

terms occulting hi the articles wrttfes
In English should be underlined. The

standard system of transliteration

should bfl followed.
(6)

Those who wnai Uwtrwortnto be

ta the Journal sixxtM seed
two copies of the same.

be accompanied by a

in English

t.

offprints will be glren to the

contributors free of charge

reTiewed

If

Ten

(5) Titles of books

should be written In any one of

the contributions

Indology and the authors.

(4)

iium of Articles
jr

of all

published in the Journal will rest

jointly la the L D, Institute of

ibllshed Sanskrit, Prakrit,

[,

the.

authors.

Institute of Indology will

pay

lum to the authors whose

mtlons are accepted.

All contributions and

Subscription
RB

20/-

Sh

30

Dollar 500

may

corpckoc*

please be addressed to

Director, L.

Abrnedabad-9

losttfctU

ladofogy,

OUR LATEST PUBLICATIONS

(

32

Philosophy of Shrl

1972

Svamlnarayana by Dr J

34

35

New

Catalogue of Sanskrit alid Praknt

Mss

JESALMER COLLECTION

Corapikd by Mumraja Punyavijayaji

Yajmk

SAMBODHI
(QUARTERLY)

OCTOBER 1972

NO. 3

EDITORS

DALSUKH MALVANIA
DR. H. C. BHAYANI

L.

D.

INSTITUTE OF FNDOLOGY

AHMEDARAD 9

[CONTENTS
Page

Rebirth

Philosophical Study

T. Q. Kalghatgl

Jamisra and Sankhya

Nagin

J.

33

Shah

^Antipathy to the Rajasuya

Why

43

QaneshThite

Recent Study of Bhagavatlsutra Reviewed

K, K, Dixit

59

'-12. -72.

REBIRTH

A PHILOSOPHICAL STtJDY ^ILl-

'

Kelghatgi
I

Karma and

transmigration of soul are closely linked principles

They
are the basal presuppositions of Indian thought Indian
philosophers have
not Jned to prove them as they have taken them as postulates of their

philosophies and objects of intuitive experience

Transmigration of soul is
a corollary of the principle of Karma If Karma u to be
exhausted, a series
of births have to be taken, as it is not possible to exhaust all the accumulated

Karma

successive lives

one

The prophets,

single life

the

for exhausting

like the

Buddha, had to lake

Karma accumulated

in

the past,

after

getting a glimpse of enlightenment about the highest truth. The first twhankera
Rsabha had to go through ten lives to become a nrthankara after the enligh-

tenment

Vardhamana Mahavira,

the twenty-fourth tirthahkara went

through

thirty-six lives after getting a glimpse of truth, to attain the state of nrlkankarot

At the time of Rsabha,

Siddhsnta Rsabha had

Mahavira was Maria who was preaching KapUtpredicted that Marici would be the twenty-fourth
These
nrthankara
principles of Karma and rebirth are universal principles
accepted by

all,

although

the

advancement of knowledge

in the empirical

sciences has given rise to fashionable agnosticism in respect of these principles Yet there is something very impressive In the unanimity with which

man, from the beginning of his planetary existence, has refused to see ia
death the end of his being and activities In a still remoter past, the cave*

men of

the Paleolithic age, laid their dead reverently to rest with the

belief as a further life

to light

a number

same

m France, recently made, have brought

of ceremonial internment, exhibiting the

Explorations

of instances

excavated grave, the carefully disposed skeleton with offerings of food and
implements laid beside the body for use in the life beyond
Justification for the principle cannot be established on purely logical
ground But the belief is widespread from the primitive times and hfts ato
been held in the philosophical world in (he West, with the Orphic* and the
Pythagorean, and in ancient Indian religious thought Apart from prerafeoc*
of the belief in the primitive races of the world, the modem mind* haw

been trying to find out

justification in the

fields

of extrasenwwy pereepttoa

The Universality of this widespread

parapsychologloal phenomena
belief points to the fact that there must be some truth implied in ft Indian

and

seers

have mentioned

the enlightened men.

it

as

an act of

faith

and as an

intaftrvp

knowtod* of

T. G, Kalghatgl

therefore necessary to investigate this article

It is

of

faith of the trans

and the psychological points of view

of investigation and thought tbat have

migrations of souls from the historical

survey the

necessary to

It is

field

covered centuries of philosophical

and

religious thinking

II

In

man

times

prlmime

He was

vaguely aware that

me

began with vague awareness of the life beyond

life persists even after death
In the tribal

some

of ghost worship and totemism which have their roots

religion
animistic conceptions James Frazer says that there is a necessary connec
the
forms
of
tion with
worship and the belief in immortality Among savage
find traces

races,

tnd

lift after

fear

death

is

it

not a matter of speculation and

conjecture, hope

is

certainty which

practical

the individual as

little

dreams

of doubting as he doubts the reality of his conscious existence He assumes

that man continues to live even after death
He finds that during sleep he
is not aware of himself,
yet after he gets up he finds himself in the same

body Similarly in dreams he finds himself moving about in different places

After he wakes up again he Is In the same body Therefore, he concludes
tbat he

Is

enclosed In

the beginning
that the

death,

primitive

and

ned truths

the

acts

an

is

inhabit the body

of

limits

after

man must

life after

savage

tribes

and it comes only by unnatural

death the person continues to live and

of the

with materials

basis of these burial

Soul

man

is

find this in the

Egyptian

also points out that

to inhabit the

body and nearby

skeletons have been found deposited

useful for the dead in the other

practices

have had a belief in an after-life

Yet the primitive

We

bunaJ

origin of religion

and continues

Some Meanderal

and equipped
the

Many

There have been customs of keeping

necessary equipment

ghost theory

places even after death

On

there is a

were one of the ascertai-

it

experience

unnatural thing

Even

the individual survives death

in graves

Inquiry that

human

for the person even after his

mummies The

from the body There is

Frazer says

different

is

man's soul from the body

without hesitation, as If

it

incidents like accidents

world

and

man assumes without

upon

within the

believe that death

and food

body

of the distinction of

we may say

that Meaadertal

not able to conceive the immaterial

and

purly

spiritual being
vaguely considered as an ethereal image of the body
and has the power of flashing about quickly from
place to place As to the
nature of after-life and its locality we can
hardJy expect to be able to
is

reduce savage beliefs to a coherent system There

between death and the burial the

is

a general belief that in

the interval

spirit

Miicta Titfcv

Tnttoduetion to

Anthropology

(New York,

hovers

1961),

p 11B

about In the

Rebirth-A Philosophical Study

neighbourhood of the body The onburled dead are supposed

ned to wander for ever, aimless and miserable But some
imply the

belief that soul inhabits

aborigines of

Australia imagine

the grave or lingers in

that the

spirits

be condetn.

to

rites

its

seen

v/cioily

to

Tie

of the dead continue

to

haunt their native land, specially in some important places like a pond of
cool water or a solitary tree These are the criule beginnings of the
concept

of the immatcrnl nature of soul and survival of soul alter death

belief in a

further

life

is

not a belief

in

immortality

However,

the strict philosophi

although we are approaching towards it AnJ as vel conception

of the retribution involved
the judgement of souls and their
wandering!
These can be said to be only theories of continuance of UM
is not formed

cal sense

soul and

not rebirth

on the

basis of

would bring a new element in

would brjng the conceptions of
retribution

and the consequent

on deeper

experiences than

the

runbution The idia of rclnbutioa

scheme O F the wandrnngs of *oul Tan

and transmigration The theories of

rebirth

idea of rebirth

and transmigration are based

there

question of moral order We find this element in later religious thought

in the case of the popular beliefs of the Hebrews and the Greeks

the theories

of continuance

In (bis

In ancient Egyptian religions practices there are three different Ideas

wbicb refer to the changes in the personality
(!) the unton with t God
tranamigration of soul into an animal for a life time, (3) (he voluntary

(2)

metamorphosis of

the person

in transmigration

among

Into another for his

own

the ancient Egyptian does not

benefit

seem

to

The belief
be quite

pronounced, because there is no reference to it in the Egyptian texts Two

scenes have been supposed to indicate it, these arc judgment scenes. Bat
the belief in metemorphosis was general as a magic process The earliest
Egyptian talc turns on a wax model being transformed into a living crowd*.
The Book of the Dead has a series of magic practices to giving power to the
dead person to get transformed into whatever form he pleases The Egyptian

mummies

point out

continuance of

to

the evidence that there

life after

a widespread beltef in tlw

death

Among the Hebrews Shcol was the gloomv abode of the dead It
land of darkness and of shadow of death without any order Jehovah
the national

God

national
bis jurisdiction did not extend to Sheol. With the compactness of

of the Hebrews,

ws

His dominion was limited to ths world of the living and

the relation

life

between Jehovah and the worshipper became

find in the OU Tatamat a clear and definite

mote personal Nowhere do we

We only get scaltewd anticipations in the Pja/wiand

we get reference to the
However, among the Jewish mystics
In the Jewish tradition Zobar gives
problem of the transmigration of the soul
doctrine of immortality

a few others

Encyclopaedia of Religion and Ethta

VoL

12, p. 431

T G

some

to

countenance

upon Neshaman
order
it, and

souls

of

lummit of punt) and perfection

of one body may be inadequate

Therefore

is

have

must previously

to effect this end, it

It

necessary

and be united

climb back again to the Oversold

to

Kalghatgl

theory of transmigration

with

reached

the

sojourn within the confines

its

reach this high and exacting

it must repeat the experience
condition It must experience other bodies, and
refined itself Zohar contains
and
elevated
have
as,
it
shall
a
time
such
till

some such theory although

Kabbahstlc

To

the minds of

the grounds of

upon the Zohar

and

a retribution

is

the

to

The Jewish

previous states

an exceedingly rich one

The Greek Hade

common abode

is

a vindication of Divine

which

all

the wicked to flourish while the

allowed to reap nothing but sorrow and failure ?

the fact of child-sulTermg with the belief in a

pain

it

on

this

ages have raised

some

in

Hebrew Sheol

resembles the

closely

of the departed

nes, personally related to the

without regard

ghostly double of the living

the belief

Rather would I

live

man woo had no

tbat

KB

belief

It is

moral

to

of the Greeks,

the

Soul

is

me

of

and

here considered

still

heroi-

as the

Hades is not very condu

not very attractive
Achilla

of

Ufa after death

religion

comes the idea

Body

true life of the soul will be reahsed

only

body

It

soul is

condemned by

easy

to
its

and

the

primitive

is

of the essential dignity

the prison-house

when

it

is

Tfie

and deaths

Soul has to be purified before

Golden

tablets

found

of Italy and ,n Crete

give careful

NKbMiriJwuhMvtMm

Uaysstui

(Bel!

&

Son,, London, 1913)

from

to which
it

attains

the tombs

instructions

p 163

of

of soul and

finally delivered

escape the cycle of births

impurity

the highest goal of deliverance

XI 488

is

be predominant

jowl along with the concept of sin

the southern part

the

idea of the

After-hfe

comfortably to

of continuance

With the Orphic

not

also

distinctions

common men

death, O great Odysseus

on the ground as a hireling of another, with a landless
than bear sway among all the dead
Vet the desire to live somehow after death
persisted

practices continued to

Is

is

great livelihood,

departed "*

and the old

man The

after life

not

speak

its

gods such as Achilles, are sent bodily to the

of the Blest In the Western sea.

say* "Nay,

of

subject of transmigration

According
hive to go to the gloomy realms of Hades and the few heroes

cive lo

is

to the old traditional religion

Wand

man

righteous

The only way for reconciling

good God, is by saying that
committed

soul for sins

literature

a necessity on

is

transmigration

KabbaHsts,

the harassing query

It settles

God permuted

has

treatment one has to look to the

for the fuller

built

the

to

it

their particular theology,

mankind

justice to

Why

who

writers,

to enable

of the

Rebirth

Philosophical Study

departed regarding the route the soul has to follow

in the

underworld

-On

your left, you will find a stream, and near it is a white poplar Go not
near the stream, but you will tind
another, cool waters flowing from the
lake of memory, and by it are guards
Say to them, -1 um a child of
the earth and of slarry Heaven
but my place is of Heaven onlv ' *

The

influence of the

found in the poems of

B C

and

death

after

Orphic idea of destiny

Pmdjr

in the verges of

committed

the

ihi.

law-less

in

Ihe

spirits

suiter

of

ihe

Half

first

pliilixophcrb like

of

soul

the

Empedacle

punishment"

realm of Zeus are judged

by one
sentence stern and inevitable, while upon the
good the iun
in this

more through equal

and equal di>s, and they

nights

be

to

is

5ih

century

"Inimedntely
'And the sun

who

passcth

shine*

ever

boon of

receive the

ft

of enlightened toil, not vexing the soil with the

strength of their hnds.
no, nor the waters of the MB, to gam a scanty livelihood, but in ihe
presence of the honoured gods, dll who were wont to rejoice In keeping
life

their oaths share a life that knowetli

no

tears,

while others endure labour*

none can look upon' When the hL immediately

following the present
thus conceived as an intermediate state of reward and
punishment, it is

that
is

clear that

we have gone beyond

the primitive theories of

Orphic mysticism influenced Pythagoras and his

a far closer agreement between Pjthagorlamsm and

mere continuance,
There

disciplei
the

Indian

is

doctrine,

not merely in their general features, but even in certain details, such as
vegetarianism The formulae wb.ch summarize (he whole creed of (he
'Circle

and the wheel" of

impossible for us to

of metempsychosis

assume

and

it

is

less exact

knowledge of the

Phaeudo and

In both

it is

Uu almost

not too

much

to

Greek who was the

have been of Zarathuslra

too,

the Republic

contemporary of the Buddha,

would have acquired a more or

religlou* speculation of (be East,

of intellectual fermentation, through the

influenced by this doctrine a 19 evident
the

same

mere chance The Indian doctrine

older than the Buddhists, and

that the curious

may

births are likewise tbe

refer thi> identity to

medium
from

of Persia

in that

Plato

his dialogues like

age

was abo

Ou Aftno,

Pre existence of Che soul and the doctrine of

transmigration or reincarnation were also fundamental tenets of the religious

brotherhood founded by Pythagoras in Ihe south of Haly at the end of the
sixth century,

and were associated there also with the pursuit of punty by a

*
It is difficult
to
practices and ceremonial observances

variety of ascetic

determine the extent of tbe Interaction of other currents of thought on ihe

Orphic and the Pythagonan doctrines

in this respect

We

have

just

seen

5 Pringle Pattison (AS) The Idea of Immortally (Clarendon Frew, Oxford 1922), p 27
6 Compare Theodore
Creek Thinkers voJ I Goha Murray, London 1920), pp 127
7 Pflngle-Pattnon

Idea of Immortaltt}, p 33 Footnote

T
Comperz

that

(,

thought rniht have

thinks thJt Pythigorean

been mnuenced

in India at the time

or and
by the doctrine of reincarnation prevalent
But some others would say it is possible that both
before the Buddha
Ihese thoughts

must have originated simultaneously The doctrine of

migration and rebirth

we

find

tnd

ih

RtfitHiL

nature of soul and

He

its

\ve get

Socrates

destiny

my whole

for

trans-

thought

that

Meno

the

pre-exlstence

in mythical language
also,
a systematic picture of the

was primarily concerned with

the

time in going about persuading

yo u
of your souls, and

clucftst care to the perfection

and

jour b;>t

arguments

gives

He sometimes speaks

life

"I spsnd

care of the soul

gue

forms

of

dialogues like Hie Phaeudo,

oJ his

In Plato's dialogues

as in Ik; Republic

all to

some

in various

and the cuntiruit} of

scheme

so prominent in Plato's

is

pre&ented in

it

not till you ha\e done that, to that of jour bodies or your wealth"*
"As you please" sold
Cnto asled Socrates how they should bury him
me escape you "
Socrates,
onlj you must catch me first and not let

"My

friends,

convince

cannot

Cnto

that

am

the

Socrates

who

jou and arranging his arguments In order

which he will presently see o
corpse,
"
And Of the things which a
and he asks how he is to bury me
man has, next to the gods, his soul Is tbe most divine and most truly his
has been cuittersinj with

He

thinks that

own

am

the body

and in our opinion he ought to honour

to the

when

Therefore

gods"

of each one of

us,

her as second
only
we are dead, the bodies of the dead are
and immortal being

our shades or images, for the true

to be

tightly said

which

that before them she

maj

and

i>

Is

on her way to other gods,

called the soul goes

give

an account

Belief in the divinity

of

soul

primary conviction in the

Dialogues of Plato
Tht Pkatdius gnes the most brilliant account of pre-existence of soul and
Hi heavenly origin 'The soul is immortal because It Is simple and eternal
It

its

immortality

belongs to the world of pure ideas

and

forms

because of their rational

nature the souls all pass into the human form

Their second incarnation
depends on ths kind of life they have led in their first earthly period of
probation, and each subsequent Incarnation is similarly determined by the

use

made of

the preceding

llffe

In the

Tunam

Plato represents

and body as everywhere united- throughout the created universe

of the

human

Plato gives
basis of the

soul a> implanted in bodies

an

work

incurable from the

ne

2V

10

Apology

law. 359
Timanu.V.

soul

speaks

of the soul on the

has been done
Those who appear to be
previously
of thar sins are hnrled down
to Tartarus,

imaginative

that

by necessity.

picture of the states

the

He

1 ))

enormity

Reblrth-A

whence they never come

Philosophical Study

forth again

Those 'who have

sufficiently purified

themselves with

philosophy' are set free from Ihe body altogtther and

ascend to the heavenly sphere from whence they came But this is
hardly
be accomplished in a single life The soul of a philosopher or the soul

to

who

of a lover

not without philosophy

is

of 3,000 years,

attain deliverance at the

end

in succession
they have chosen lives aright, but,
cycle of 10,000 years must be completed before, b> the

mapnty, a

for the

may

if thrice

and

repeated experience of good

they learn eventually

evil,

choose the

to

good"
to Plato soul

According
of ideas

It

In

and

which that

soul

is

industnctible in time

of the

true

Ideas

Is

associated with the

world

However, P'ato sajs that souls

They are not eternal in the sense
Yet by feeding on proper
food, the

content and

absolute

appropriate the

may,

and

perfect

immortal and indestructible

is

are immortal

is

and become

beautiful its habitual element

make

and

Ihe true

the

the partaker of Eternity

Plato gives arguments for establishing the immortality of soul He

says
that the soul partakes of the eternal because it is rational in nature
By its
rational nature it has kinship with ideas and as such it has

eternity

imbedded

in

As

it

concrete

an immaterial substance
Plato speaks of

(2)
is

the highest

existence

the

It Is

grounded

of

the three parts

in

lowest

The nobkr part of the moral

that

it

lime

soul

But as

rational part

is

the

constituted

ignoble irrational
rational
is

part

located

be within the

part

is

the

in the head

endowed with courage and

is

might

The

the son]

irrational part which is

level

which comprises of impulses aud passions

The
real soul and it is immortal The divine principle
round the heart so

in

partakes of the eternity

comes the noble

Next

of sentiments, and

It

settled

is

hearing of reason

The

baser part of the mortal soul which desires meat and dnnks and all things
it has need owing to the nature of the body
is below the midriff.

where of

There the desires are bound like a wild animal which was chained up
In the Republic Plato speaks of
with man and must be reared with him
the combination of man, the lion and the many-headed monster, combined
in the external

man " The

semblance of the
in his

Plato says that everything

from
11

12
13

I*

its

man

This gives the threefold division of

rational soul alone will survive the death of the body

drew similar conclusion

opposite

sleeping

The Phaedrus, p 24&-4P

The Lam p 904

Tho Phaedo, p 70
The ^public, p 588

Aristotle

doctrine of Active Reason

which

man

has an opposite

awakes,

is

and a waking

generated only

men

goes to

T G

Kalghatgi

as life and death are opposite*,

the two states alternate Similarly
been alive,
the other, what dies must have
Ihev are generated one from
must have been dead The souls of the dead most

sleep

and what

alive

is

into lift"
somewhere, whence they return again

nut

that soul
Again Plato argues

(4)

the

is

can

indestructible because nothing

The eyes for

evil
body could suffer and

proper and specific

own

its

by

except

be destroyed

ophthalmia, the

evil

to
example ate liable
Therefore if the soul
evil of the soul is wickedness
timber rot The specific
wickedness But wickedness cannot kill the
destructible It must die of
is

and nothing

soul

can destroy it"

else

for the priority and eternity of the

Plato gives a further argument
movements in the
It is the cause of all
soul b-cause it Is self-moved
round the principle of self-movement Other
universe The argument centred
(5)

things in

soul

due to some external Impact while his

motion

get their

motion

Therefore

self-moved

Is

it

is

eternal

a geometrical
In the Mtno Socrates is represented as eliciting
(6)
The soul
a series of appropriate questions
theorem from a slave boy by
the
is
and
boy
only recollecting
must have always possessed this knowledge
then
in
the
the
existed
soul is
all
soul,
of
always
things
the truth
it

If

immortal. This argument

is

based

on the theory of the

recollection

In the Phaedo, the Phatdrus and the tympanum the argument for preuses sight 'the noblest of
exUtence Is presented in a poetic form The soul
It

the senses'

and

We

see

from earthly beauties to the heavenly

the idea of the beauty

goes back
In

Beauty

finally

two

of equality which

objects to be equal
is

perfect equality

of equality before we

beauties

itself

Yet they only approximate to the idea

must, therefore, have had knowledge

We

saw equal things and preceived that they all strive

this falls short of it u
Such knowledge must

first

towards perfect equality and

have been received by us before

we were born

soul is indestructible because

The

(7)

It

is

simple and has

no

parts

Plato argues about the Immortality of soul on the basis of Its simplicity
its

unity

We

find these

arguments in the Republic

(8) Finally plato gives

the Republic,

we have

the

16
17
18.

Tfis Phaedo, p, 70-71

nt

Republic,

? 608

The Mtno, p 65-86

The

Phmh,

p IB.

and

the Symposium

mythic picture of the state of soul after death In

myth of Br Plato

journey of the soul after death

15

and

gives a beautiful description of

into strange lands

and

its

choice of

life

to

Reblnh-A
come

Philosophical Study

you a story not of Alcinous, but of wliant nan, Er, tea

of Armenius, of the race of Pampheha Once upon a time he fdl jn brttlt.
"I shall

tell

On the tenth day they took the dead who were now stinkinc* but his body
"
On the twentieth day Er came to life as he was ]>,ag on
was found fresh
and he told them what he had seen yonder His SQJ!
jjurnyed ibog

the pyre

with great

company

two openings

were

two openings

until they

8 ceriam

arrived at

in the earth side by side,

ghostl} place where there

and opposite ih

and above

in the heaven In the middle sat

judges These, *hen ihey had

given their judgement, ordered the just to tale ihe rjad to the right which

led

upward through heaven, first binding tablets on them in front signifying

The unjust were ordered to take the- road to the left, which
downward The> also had tablets bound on their backs The> encamped 10
the Meadow Each company passed se\en days in the MudoA
On the
Thev armed at a place
eighth day they had to rise up and go their ua>
where lots were shown 'Let him whose lot falls fir>t ha.e first ctUce of i
their judgements

led

'

which he shall be bound by necessiij

where laid on the ground and among them were

life to

unknown men and

"And when

all

also

of

had chosen

the souls

And

in the order of their choosing

of

life

of famous men, of

lives

went into Lachasli

their lives they

she gave each the angel he htd chosen

and to accomplish his choice The tnfd

led the soul towards clotho passing it under her haad and under the

to be a guard throughout nis

first

Different patterns

women

life

sweep of the whirling spindle, so ratifying the fate which the man had
He touched the spindle, and then led the soul on to
chosen in his turn
where Atropos was spinning, so that the threads might b* made uDillenbk.

man

Thence the
and

At

went without

coming out on
they encamped

last

pitcher

may

of

(he throne

Necessity,

he waited for othen pass throujh.

river of Forgetfullnws

by the

whose water no

All had to drink a certain measure of this water

hold

they went to sleep

And

at

once they were

up from

earned
"

thence

Then

(tag

to their birth, shooting like stars

ways

different

under

turning

the other side

after

After Plato's attempts to establish pre-existence and immortality of the

soul,

it

persisted

down

to the

later classical

thinkers, Plollmis

and Nco-

In the Hebrews, there are trace* of it in Philo And it waideflnl

it Jem's dtsdpka tell
adopted in the Kabbala The Sufi writers accept

Platonists
tely

him of

the

rumours that he

is

John the Baptist

or Elijah

or Jeremiah

among the anceitors of the British,

Wars he writes that the Druids 'Inculcate

Julius Caesar finds the belief in rebirth

for in his
this as

History of the Gallic

one of

'continued

their leading tenets* In

by the numerous

Bruno upheld

it,

sects

the Middle Ages the tradition was

known

In the seventeenth century

as Catharl

At the Renaissance

Hclmont adopted

it

Swadenborg

w
Med

Hume and

modified form

fa a

,t

G, Kalghatgl

Schopenhauer mentioned
there

among contemporary philosophers

repect tad

are

some

it

who

with
are

evidence and proof In genera!

indtaed to accept it for want of inadequate
The Christian
Ibe Western philosophers did not persuethe problem seriously
in the sense of continuance of soul after
theologians tailed of immortality

death and not

in

influenced by the

of the

discredited the belief in immortality and

death because consciousness and mental states, they

enquir> and

fields of

o her

iurviva!

and transmigration Some sections of

sudden encroachment of science

the sense of rebirlh

modern Philosophy were

after

life

of the brain function They are epiphenomena The

>, arc only products
of the soul after the destruction of the body does not
question of survival

true

leans on the prothe modern western philosophy, Dr McTaggart

of immortality of the soul involving pre-existence and continuance of
attitude
of most Western
iou] after the destruction of the body The present
of pre-existence is curious Of the many
thinkers, he sajs, to the doctrine

In

Mem

who regard

oar

life

one regards oat

detems

of our bodies os certain or probable, scarcely

before the birth of those bodies as a possibility which

after death

life

Yet

discussion

it

was taught by the Buddha and by Plato, and

it

is

the belief in immortality

the far East In modem
usually associated with
Western thought the great support of the belief in Immortality has been the Chnitiui religion,

was not

and a form of

which was never supported by the

the side

pre-cxistence and

rejected those

" Dr
embodiment of the

of immortality

recurrent earthly

tny evidence that proves immortality

that

moil

effective

with

nature of

pmeut

of proving that

way

the doctrine

man

lift

"

of immortality

was such

that

Dr McTaggart

it

religion

And, for some reason,

theories which placed
McTaggart accepts bolh

any importance

almost unanimously

pre-eiistence by

np

belief

likely to be considered of

Christians have

will also

spirit

He

believes

prove pre-existence The

the doctrine of pre-existence is

would be

involved a

life

bound

to

prove directly that the

both before and after the

points out that the usual ethical arguments to

are not

adequate to explain the belief

pre-existence
He wys that modern demonstration of immortality has largely been ethical
fa chtrtcier and not purely metaphysical "and this explains why it has often
prove immortality

been held In modern times that immortality was proved, although pre-existencc ots almost always been disbelieved on the basis of purely metaphysical arguments
19

M Df
McTaggart

McTggKt
pp 112-13

M.)

Some

says

that

Dogma

any demonstration of immortality

of Religion

(Edward

Arnold,

1930),

Rebirth

show

to

Is likely

Philosophical Study

that each of us exists

through

/j

time -part and future -

all

whether time is held finite or infinite Every individual self is an

efcmifly
self-subsistent spirit, timeless in experience
Selfexpre 9 sion of the individutl
self in and through time process should assume the form of a
vastl> long
chain of repeated births He takes his stand on
metaphysical ground and
says that

capable of

is

it

existing in

ovvn

its

yielding aprion

and

right

nor end of

life

and

McTaggart presents

He

lity

of

u a

iub.laact

dll

timci, pa&i

tod

we inuit assume
and rebirth Dt

previous existence,

together by successive

the doctrine

of tucb

hate neither beginning

therefore each of us cxisis through

a plurality of liv^s linked

lives

selves

substances,

& As we have no
memory of any

future

Self

certainty

the universe consists of a

society

As

eternally self-sub.isteut selves

of plurality

death,
lives

- of future and

pt

says that the consequtaces of the truth of pre-ixistence and plurawould be that the existence of a person before end after the

lives

present would be divided into

many

each bound by birth and death

lives

Dr McTaggart mentions end answers

doctrine of pre-existence and plurality of

and psychological considerations

few

lives

on

We may

objections again it the

the basis of metaphvikti

here state a few of

tits

conside.

rations

Man's progress

gradually as

it

imperfect

And

life

followed by others
ssors

by death and

In the

of attaining perfection

direction

that full

perfection

will

be attained

if

like

satisfactorily

it,

each separated by

its

predecessors

and succe

rebirth

There are many

more

has been

difficult to believe

is

our existence immediately after the present Itfc H

and a state of improvement and advance, this life would be

in one single

features

of our present

which can be explained

life

by the theory of pre-existcnce than by any other

Two

to thtt
persons are often drawn to each other bj a farce equal
generated in other cases by years of mutual understanding, Similarly
love at first sight and deeper attachments of individuals seen only for some
**
which can bo explained by the theory of pre-ulnce
time are
(a)

which

is

examples

(b)

As

man

selves manifest

environment

grows up certain tendencies and

in him These
Some men have

have calm and serene

virtues

qualitlei

make them-

are innate a& they cannot be entirely due to

innate powers

Attempts are

of judging men, sonw tfhers

made

to explain the prepuce

ofien
of such innate quahties by heredity But >uch innate deposition* ma>
ancestors
occur in cases where nothing of the sort can be traced jinioog

21
23,

McTaggart
Ibid

(J

p 124

M)

Some

Dogma

of RiUglon y

113

T G Kalghatgl

IS

nplmtuu
3

of these facts

by

said that the theory of rebirth

It i*

ts

pre-jxistencs

bstter

and more

inconsistent with the principle

is

The parents are reflected In the child bolh In physical and psy
tbat it comes from another life
ch^jgical tuib U is unncuLssary to assume
due to its t>wn traces auquirt-d in the past But this difficulty will hold good
fjr CKfv th.un 1' is simpler to hold tliat the self seeking for rebirth obtains
of heredit>

embedment

in

necessary conditions

ottering the

fiu'ne

t!i-

The

physical

bod> derived from tha parents according to the Jaws of heredity is appropriated b\ the coiucwii!, self If tlm theory is not acceptable, much less is the
other view. whiJihjIds (hat a sort of supernatural essence
bodily context
the

for>

.it

tin appropriate

necci.ary for

its.

proper embodiment

the child should be like the parents

is

soul

thrust into the

draws around

therefore natural

It is

it

that

"

the creation of the whole nature is to be credited to the physical birth,

If

then (be body,

body,

The

moment

life

and

life

and soul of the individual are only a continuation of the

and

his ancestry,

soul of

there

is

no room anywhere

for

toul's rebirth

Heredity cannot explain the psjchic force other than the ancestral contl

no

nwty Heredity has shown

that there

forms us material according

to its pre-dispoaitions

Another consideration

from the frU of

(i)

is

lass of

is

soul,

no psychic

force which

from memory Here we may raise a question

memory and (il) desirability of the loss of

memory.

We

(i)

to expect

Now

act

hava no
trut

we

eu>kn.e

memory

of the past

remember our

shall

life

and

present

theie seems to be
life

no reason

during subsequent

lives

none of which

mem

that is cut oft into separate lives, in

be of no practical value We
might as well be mortal, it has been said, as be immortal without a memory
twyoad the present life U is sometimes asserted that rebirth without memory
ory extends (o previous

life,

may be thought

to

of the previous existence would not be immortality at

not be mine at ail
lilc, the lift would

of Ihe preient
wtthjut

inemjr> of the previous

life

all

Without memory

Rebirth of a person
would be equal to annihilation of that

person

Bat
nature

-23.

McTa^art

point* out thai the self

independent of

VIcTagjjwt

its

qualities

Self

is

is

not a thing

Same Dasmeu of Religion, p 124

lUJ'ukrulwJin fS)

Ait Idealist

Vlw

in itself

a substance with

of Ltfe p 235

whose

attributes,

Rebinh-A

Philosophical Study

/j

has no nature except to

express itself in its attributes If tbe chtrecter of the new self, under
certain circumstances were

and

it

my

character under the same

circumstances,

similar

and

self

Then

attributes

should not be

new

the

my

to

annihilated at

would not be of

have been under the same

new

self

would be

is

always

sufficient if

that the substance

if there

similar

equivalent to

my

were

character to

rebirth

to

a new

same

self then

what

should

the creation

Thus exact

of

similarity

sufficient to

the

the

is

But

all

exactly

sunitar

would be exactly

would be the

also

circumstances, and therefore

would not be exactly

of attributes

exactly

its attributes

the substance

prove personal identity, Dot because it

substance were different but because it
proves

same

Another objection Las been raised

by some Even If supposing that
in spite of the loss of
memory, the same person continues in the succtsive
life what is the value of such
immortality and survival for such a person '
5

But McTaggart maintains that

valueless

hty

if

would

it

loss of

not

have

memory

If this life has value without

not future

lives

memory need

not render immortt

been valueless without the

loss

of

memory beyond itself, why should

have value without memory
beyond themselves? And doire
for Immortality has importance because future will
be, we believe and
hope, a great improvement for the present
6

It is

also objected that

lives after death is for the

loss of

It

memory would
is

doubtless

that

if

the chief

ground

for belief in theaiwcettte

progressive improvement of the

destroy

all

the

boundless

person,

achievement of the previous

items

of

then

life,

oui experience lapse from

memory and survive only as dispositions and tendencies But

although much may persist in the unconscious some continuity of consciousness and memory is involved in the ordinary personality Prfugle-PatGion
conscious

points out that McTaggart's position is paradoxical and misleading when

he asserts that 'in spite of loss of memory it is the same person who live*
the successive lives'
He quotes from Leibniz and states that it is not

useful to have immortality without

memory "Granting that the soul is R

substance and that no substance perishes, the soul tben will not be lost, as,

But this immortality without recollecindeed, nothing is lost in nature

tion is ethically quite useless
What good, sir, would it do you to become
King of China, as a condition that you forget what you have been * Would
it

not be the same as

a king In China ?"

Z5

McTaggart

if God, at the moment he destroyed you, were

Only an illusion of imagination permits us

Soma Dogmas efRsHslm, p 129

to create
to

speak

T G

it

of immortality where there

Kalghalgi

no

Is

to maintain

memory

the

identity

of

self""

But nienory
useful for

Isa

oa

ja

and wisdom

useful in preserving our experiences

and strengthening the bve of the

promoting virtu

It

is

present

However, the past could hslp the present in these

without the aid of memory and the absence of memory need not

(hi basis of (hi past

aspects

destrjy the chance of juaprovsment spreading over

Uss

(i)

of

memory

is

a blessing

painful trag iy to have carried the

deprssiing and pleasaat

often to f jrget

of

life

and

we

that

for

Very

own

wind and would

if forgetting

13

"If we did not lose

one

memory

they would

else

distort ths personality

life

people

useful in everyday

the case of transition from

experiences even in the

it

present

L\fe, has discussed the various

a defence mechanism in some cases

of Everyday

Forgetting

uutances of how in everyday

Therfore

"

burden of past Jives

life would have been a burden

portion of our

in his Psjthopathology

the

lives

would have b:en a

and their msmories

In that case

Unpleasant experiences are forgotten or

ofl

It

a boon, perhaps it is in our naturs that for smooth

working
the pre a ervatun and promotion of values of life it is
necessary

motivation* of forgetting

burden

many

disguise

is

farget u large

Heud,

life

forget

is

it

life,

lite to

the other

might

turn out

be an

unbearable

tram He gives copious

unpleasant

experiences

much more

useful

As Radhaknshnan puts
a positive

nuisance

In
it

Our

our ftllowaen are

sufficiently complex without adding to them
"
reminiscences of past lives
relations with

tli)

lapse
tive

If the theory of rebith is

of memory does not touch

it

wellgrounded etherise, the question of

Memory may be necessary for a retribu-

theory of the universe, but not for moral

memary of our deeds

but not

obliterate

Every

become

everything.

their effects

experience

the foundation of
personally

continuity Death may destroy

on us Loss of
memory docs not

leaves

behind

some

dispositions and
have acquired The nature of each
individual is moulded

of the past. Every state

!
teculfl ated

"

fon in8

m ,nd
OUf

conditioned by the prior

will

*K

26

Pr^gle-PattBon

27.

Mcfiggwt

remain
lll

AH

and

traces that

we

by the experiences
and leads on to another

y IS lo enable us to be wiser
"y
ctS We Iearn mfl
y ta for goen but
our experiences consolidate
themselves
is
what is important
Therefore

Tlu Idea of
Immortality

*>* Dognw

traces which

Such dispositions and

the development of
personality

development

memory traces become the spring-board for

Vta we are May ,s largely due to the

of sellglon, ? 133

1 26

Rebirth-A Philosophical Study

on

the objection

the basis

75

of the Joss of memory cannol be seriousl.

mim-

tained
It

Is

it

to

possible

may imply
is said,

some

to

we

ihat the loss of

say

memory

at the

end of every

life

and breach of continue In

Icnng memory,
winch we have found greet balance

extent a loss

lose that in

But we only lose comparatively worthless forms which Ihe

lapse of
years would change to a positive evil And as we tome to unde-stand life
better we shall shrink from such a loss less and less The value
ofimraortality

would not be

And

then

lessened much, if at

all,

by

pre-existence

not always possible to sa> that the

memory u fully
destroyed at death and a person will not remember anything of his past
life in the next birth There is an ancient tradition in Indian
thought which
(iv)

it

is

states that one can remember one's past lives by means of

(a) constant study
of scriptures, (b) by purification by austerity and (c) by Ihe love of all
In the Meno Socrates is reported to ha\e eliciied a
geometrical
theorem from a Negro boy although he had not studied
geometry at til,

creations"

Modern

Psychical Research has been working on this problem The investishown Ihat Ihe phenomenon of medmmship leads us to suppose

gations ha\e

that everything

not destroyed

is

existence can present itself

and

after death
its

The

spirit that

experiences through a

has lost bodily

medium

Broad's analysis of mediumship shows Ihe stream of intcr-conncc-

ted events which constitute the mental history of a certain person

after the death of his body and communicates through a

nued

"There

no doubt

that the

11

conti-

medium

phenomena of (ranee mediDmsmp

involve paranormal cognition of high order Tie only question is whether
with alternation, of personality and etfra-ordintry but not
this, combined
is

at

all

best

paranormal powers of dramatization will not suffice to account for the

phenomena which pruna facte suggests so strongly that some persons soivfe
Broad has developed a compound theory of mind
ve the deaths

'"CD

The mind

emerges into

existence

and oxygen He maintains

continues to

when

the

body

and the psychic Actor

formed by the combination of hydrogen

on the death of the body the psychic factor

just as water is

suitably combine,

exist

that

seems capable of being united with other suitably

and

developed organisms It carries modifications due to experiences that happened to the person who is dead In mediumship phenomena the psychic
factor of a dead person is temporardy united with the body of the cntrtn.
28

Radbakrwlmnn

(S

29

Mamumrti

148

30

Broad

(C.

iv

D)

An

Idealist View

of

lift (Unvun, L9G1), p. 238

Religion, Philosophy atfPtychical

Paul, 1953), p. 25

Rfstarch (Routledg*

d Kegw

iS

Kalghatgt

But Dr Broad's conception of

of rebirth

ced medium.

the persistence

of the psychic

factor docs not explain the Idea

the Investigations of the

Apart from

modern

psychical research and

have evidence to show that

problem of rebirth, we
We have mstanlife
is no los, of memory of the past
of his past life at
incidents
the
ces to show where a person remembers
life For example, Sadguru
his
of
succeeding
the
least during
early jears
cases of the revival of memory of the past
Kesbavadasji reported to me two
irrpHcations on
in some casts (here
,lt

the

Ufr
(I)

Di Gastone, an Italian Dentist used to dream that he was a priest

He could fully visualise the procedure of worship m the temple in
When he came to India recently he remembered his past in a tample

ID India

India

He

Kanchipuram

at

say that

to

claims

he was a priest

in his past life

"while I was delivering a discourse at

(ii) Stdguru Keshavadasji says
New York Indian Consulate on Indian Philosophy, a Negro gentleman got
and he said that he was born
SakasTanVmt?
"Lalitu
and
reptlng
began
up
in India in his past Life

"

case of reincarnation of Shanti Devi recently

Kumari Shanti Devi is a Lecturer in Hindu Philosophy
DdhI
age she suddenly became depressed and began to
ay that she belonged to Mathura and her husband was a merchant at
Malhuri. She gave the name of her husband as Kedar Nath Chaubsy A
Committee of experts A as appointed to study the case, and, strangely enough,
For instance,
the details of the narration of the girl came out to be true
the bad told that she had kept some money hidden underground in a

There

i*

a famous

investigated, to Delhi

la her young

She
room of her house at Mathura, and that came out to be true
was taken to Mathura and she could recognise every corner of the place
her husband and
that the lived and moved, Sho recognised with affection

certain

her ion in the past

life *"

had

Luckncm during a seminar on

the

privilege of

parapsychologlcal

meeting

this

phenomena

lady

at

and I was

convinced of (he reports given by her

Dr.

H N

Bancrjee has been doing some work in this direction

and

his

mutts have been useful

8 The

sages

in

Ancient

India

describing the previous births of others

life

were reported

to

be

capable

of

The Buddha enumerated the previous

He was also in a position

forma of persons closely connected with him

31

32.

Knmn

fwrnxul dncuuioa with Sadguru Keahavadaql, Dfaafcama, Bangalore

Slumi
A Case of Rf-incarnottont (Adarshu Sudbank Subba,

Ptthi,19S3.)

Dm

Rebirth

arts

Philosophical Study

77

where

deceased persons had found their rebirth

of fortune telling have been put to the service of

to say

Even the different

put or

ascertaining

The Pah Canon

him was able

future courses ofljfe

the skull placed before

relates of

a Brahman Vangua who from

to ascertain where

its

previous poscesior

was reborn

It is also said that from the

horoscope of a perstm
to determine the past and the future incarnation of a
person

it

poulble

Dr

McTaggart concludes "pre existence, indeed, as we have seen,

more probably a plurality of future lives And the
prospect of a'
number of lives perhaps an infinite
tbu Is not a

renders
great

number,

necessary part of the

many

conflicts,

heaven of rest
great, so

many
It is

gives us

theory
griefs,

in

the

We

many
Death

future

starting point for fresh labours

the recompense

though

prospect of

indefinitely long

But

dangers,
is

not i

if the trial* ire

much here by our own follv, much

by unfavourable circumstances Above all we miss much, because so many
is

good things are

study and In the

miss

incompatible We cannot spend our youth both in the

saddle
We cannot gain the benefit both of unbroken

and bodily weakness, both of riches and of poverty, both of comra"

deship and of isolation, both of defiance and obedience
But though wy
is long, and perhaps endless ft can be no more
wearisome than a single

health

life

For with death we

"And
it

leave behind us

memory, and old

age,

and

fatiftK

surely death acquires a

new and deeper significance when we reflrd

longer as a single and unexplained break In an unending life, bat
the
of
i
part
continually recurring rhythm of progress
inenttbte,

no

as

as natural, and as benevolent as sleep We have only left

youth behind
us, as at noon we have left the sunrise They will both come back, and

"" As Radhaknshnan
they do not grow old
says, if we do not
we must say that the soul is created at birth of the
all
education and experience superfluous 11

pre-existence

wtaft

body

Such a view makes

McTaggart's position has been criticised by some, Pringle Pattuon uyi Every reader wJl feel the sustained beauty of the words, the IflntJoa Ita
in the recurrent 'we' and 'us'
Otherwise the idea of supplementing tod
enlarging our limited earthly experlnce

is

natural and attractive one

tat

a prospect equally open to the ordinary believer in persona]* fcnmorhis case the enrichment of the personality would be real, whw>M
talltyj and

it is

on Dr McTaggart's theory, the varied experiences remain distributed among

a number of different individuals
Again it u good to rejoice that
'the sunrise with its glories old will gladden young eyes and betrti iges
1

Immortality and Saltation

Qlnaenapp
McTaggart, Some Dogmas of Xeltgbn,
i

RadhakrMman

(S

),

An

Idealist

In

Mian

p.

138-39

ReltfloH,

S3

View of Ufe, Unwut, 19G1, p 230

T G

IS

Kalghatgi

own eyes have dosed m death,

we who shall look through their

our

fter

tbat it Is

but

it

is

an

to think

illusion

of

or feel the beat

eyes

their

hearts

McTaggart's metaphysical argument seems

of the self, and "the definition I am bound

Pnngle-Pattison sa>s that

on

to rest entirely

to

y seems

his definition

be no

to

better

than a dog na'

Dr McTaggart's

use of the

carries us back to the

(though he tries to safeguard hunslf)
we have so folly criticised "a Dr
substance which
discredited soul
substrate in which
McTaggart s supposition that self is a metaphysical
an adequate explanation for the continuity of
personal identrty lies is not
realised owing to the absence of
is never
as

terra jubilance

juccessive

continuity

lives,

memory
a

Pringle-Pattison senses

theory of reincarna-

difficulty in accepting the

Plato said 'The

on the assumption of determinate number of souls
louls that exist' 'must be always the same They cannot become fewer, nor
he says their
'In
Ttmeuus
numerous
the
more
they become
yet c*n
tion

'

number

and number

'It

differentiations'

is the nature of the Absolute to

those differentiations
that there

We

is

must

in

one sense

which

it

is

manifested

in which the immortality

remember that

the

universe

is

be manifested

in precisely

"

"Bradley pointed out

of souls seems impossible

incapable of

constant

According to

Pnngle-Pattison the

difficulty arises

due to

conception of substance which is based on physical

been said by a woman cntic that Reincarnation makes

tppeares beautiful and holy, a gigantic

now any mother cm look

and be satufied to

into the

She says

lie

dawning

it

intelligence

h*& gone through experience savage

civilized, has
turn harlot or lake, victim or tyrant, wife or warrior,

and perhaps

all these

a hundred tunes

Prumle-l'dttuon (A. S

Idea

of Immortality p 127

Ibid,? 127
itH'i

p.

123

T** Republic,

p.

611

Jimaeia p 41
rmgle-Pntuon (A S) Idea of Immortality p 127
Appearance and Reality, p 50Z
Tilt

Prjgl

P* dion, lika of Immortality,

p

129,

to

perished,

the

wrong
It

analogy

has

which
childhood,
is hard to conceive

of her child's

eyes,

same

soul

believe that in innumerable past lives

and

And

increase

supply of new souls, none of which ever

"
clearly land us In the end in an insoluble difficulty

tuppose a

would

number of the star*,'" "for McTaggart also the selves

of the Absolute, determinate in nature

i* equal to the

are 'fundamental

that

probably

layman

been in

or

priest,

kebtrth-A Philosophical Study

we

Again unless
pouring In from

this

1$

are possessed by the idea (hat

the number of

world

seem

world would

to the next

to

tools

icqoiit

proportionate drain, for else the country might be overstocked, we seed

not be driven to the theory of reincarnation to obviate this lamentable

Such Malthusian

result

anxieties about

woild would appear to be ludicrous

the overpopulation in the spiritual

*
But
Apparently profound criticism indeed
based on the wrong foundations Western thinkers

this

critichm

have

ken

h*i been
particular

about justifying the belief In buman immortality without accepting pre-eiiyteoce or fulure life We find only a few philosophers like Dr McTaggirt

who have

with pre-exlstence And a succesiloo

Immortality
here a shifting of emphasis in (he concept of substance

accepted

There

of Jives

and

is

attributes

Dr Martmeau

problem in

studies the

light

of the

psychological

and

metaphysical analysis of death and presents a case for immortality, without

however, accepting pre-existence or future life In its phjsical.aspect death
presents simply a case of transformation of energy, the organic compoundi
of oxygen, hydrogen, nitrogen and caibon losing their precarious equation
and resolving themselves into trore stable Inorganic combinations themse-

Bnl
destroyed hereafter, to be partially taken up into flew living form
it any element answering to thought, affection* and voli-

lves

we should

ma m

They are

tions

the concomitant of the living man.

continue to exist as the law

They amount
But even

and

its

to only

unbroken

identity

enerjtei

In the

phywctl

is

eternal given stock, the SUM

belong to the whole and it would not imply
between that which was quenched and the iurcwdiai

if all life

continuity

These mental

of conservation of energy

nothing to prejudge the question of life beyond

vanishing of the evidence of life and leave it there.

phenomena of death there

were drawn from an

would

l of Ajx
The lion in which, according to Plato's myth the
of Acbtllw,
was reborn, would not rernembsr his defeat about the armour
the
viiH
to
his
ifaade*.
or the swan, tenanted by Orpheus, look back upon
of Lethe
and the joy and despair of the won and lost Eurjdlce The plato
1
h.d to
that
and tho waters of its river Cardeis
had to be

elements

that

be tasted

crossed,
before the second birth,

and

"And we must acknowledge

life

effectually served the unity

the justice of LucreUus'

between

life

cntidun.""

of
On similar ground Fiske merely presents the belief in the ImmortaJitj
wh.ch 1 accept tb* demonstrable truth of
-not in the sense
the soul
1

45

Dr'

Martlneau Study of Religion, Vol 2

Qwendon Prw,

1926, p.

130

T G

20
as

but

dence,

supreme

Kalghatst
in the

of faith

act

reasonableness

of God's

work

Through the vaticinations of intellect and conscience, Dr Martineau

comes nearer the cross-roads suggesting belief in future life without specifiHe is shy of accepting the beliefs of
wtl> accepting the doctrine of rebirth
'not to appeal to the widespread
continuity and rebirth as he bas been careful
the
world, for it
hope and belief of a future life, which has prevailed

of a belief to its
hardly warrantable to argue from the mere prevalence
the primary assumptions that are the
tiuth, unless it can be classed with
11

conditions of
doctrine

position which cannot

be claimed by the

"

consideration

the conditions of a responsible existence involves

However
(i)

inference -

all

now under

two stages-

but it may be said,

a probationary turn and (n) a retnbutory sequel
to separate these and
is no need
assign them to different lives

there

botb

may

personality

bas an

be provided for within the present experience of the agent's

* And it is maintained that retributive aspect of future

educative influence for persons

the earlier

own
life

and cruder stages of

it
represents, under hedonistic symbols, a spiritual
The
will fulfil the promises by transcending them
of future retribution are needed to play upon the conscience

moral culture To them

consummation which
hopes and
only to

rudimentary

tts

tuivey of
force

fears

the

Dr Martineau concludes "From this

human experience two inferences seem to

period
of

great lines

themselves upon us

(I)

that

everywhere,

- in

physical nature, in the sentiments of associated

our conscience,

men

our

there are Indelible

rouks of a morally constituted world, moving towards righteous ends (2)

Tint raktrt within us or out of us, do we find the fulfilment of this idea,
but only ibe incipient
partial tpptoiimation

station of

and often
This

is

baffled

what we

an unfinished system, and

The

perfect sequel

Divine

earthly years

for

it

by
first

realizing

irresistibly suggests a justifying and

vaticinations of our moral nature are thus in
harmony

with those of intellectual and spiritual,

stand

tentatives

should expect to see, from the

it

relations

which

distinctly

indefinitely

reporting to us, that

transcend the

limits

we

of our

Dr Mirthwau and other Western philosophers like Phleader, stop at

crossroad to immortality and are shy to accept the logical implications
of retribution and the progress of the individual to intellectual and moral

4e

FtiVe Dtsimy of man wt quoted by Martineau

Dr MirtuiHu, Study of Religion, p 359

48

Ibri

49

lb,J

50

Ibid

p 361

p 362
p.

362

Keblrih-A Philosophical Study

are

They

perfection

steeped

tn tbe

Christian tradition and they

do

sot

wish to take a step further lest they overstep tbe limits of their tradition.
wish Dr Martmeau and other western philosophers had studied be problem

by taking a synoptic view and comparative

discussions

picture with

reference

to

tbe

the ancient Indian thought

However, some modern

like

psychologists
McDougall hare given
problem and they are in sympathy with the concept of
and rebirth In his Body and Mind Dr MtDougtlJ sayt
"I am in sympathy with the religious attitude towards life, and I tboutd
welcome the establishment of sure empirical foundations of the belief that
r

thought to this

continuance of

life

personality is not wholly destroyed by death For, as we said above,

judge that this belief can only be kept alive if a proof of it, or at Ittst
presumption in favour of it, can be furnished by the methods of empirical
For every vigorous nation seems to have possessed these belwfi
science

human
I

and the

loss of

instances

it

has accompanied the decay of national vigour

in

miay

"

"Apart from any hope of reward or

fear of punishment

after

death,

must have, it seems to me, a moralising influence upon oar

thought and conduct that we can ill afford to dispense with it The admirable stoic attitude of a Marcus Aurelius or a Huxley may suffice for Htcne
the belief

who

rise to

it

the moral environment created by civilization based

a belief in a future

life

and upon other

positive

upoa

bdfeft; but I

religious

to tbe level of austere aioi*gravely doubt whether whole nation could rise
maintain a decent working standard of conduct, after losing
Ifty or even

those

beliefs

proof that our

life

does not end with

death even thewtn

we know nothing of the nature of life beyond the grave, would justify the
belief that we have our share la a larger scheme of things thao tbe uoiwne
"
"1 should
of oobd*at
science
described by physical
Again
at death to
anticipation of total extinction
upon a life of whose nature and condition
to see the

on impersonal grounds,
"
on a scientific foundation

prefer myself

belief that I

most venture

we have no knowledge,

world-old belief

in

a future

Dr McDougall seems

*w

1 dttlre,

life ctttfatithed

be

hesitant

the next series as he wants to find

accepting continuity of life in
tlfic evidence for such a belief

sden.

Yet

to

IV
Western philosophers have looked at Ibis problem of rebirth only from
They wanted to test this principle on tbe
the empirical point of view
not want to jo beyond the limiu
basis of rational considerations They did
in Uoltof discursive reasoning Moreover, they considered this problem
51

McDougaU (W)

Body and Mind' Dwon Prw, Bottoq,

1961, Prefcce,

tion
flot

from the principle of retribution and Karm.i Such Isolated study will
lead to the proper understand ing or the problem of rebirth
The Iwo

up wilb each other and transmigration

implies (he retribution and Karma Again this phenomenon has to be looked
at from the higher point of view of the insight of the seers and the
principles are intimately linked

testimony
vtbi> hate known this problem by intuition and higher knowledge
Their words have to be considered v-itli respect

of (hose

The Indian

acumen not

The notion of
India and

is

it

matrix of the two

at

ot

moral

retribu-

self

retribution governs

the

all

(he great metaphysical systems

common fundamental

religious view in

looked

the principle of moral

had the philosophical

of Karma and rebirth In order
acd

two principles
we have to take a synoptic picture

on the

its effect

hind, have always

Karma and

cartful

to separate the

to understand rebirth

and

the other

in relation to (he

Indian thought had btcn

retribution

tion and

on

philosophers,

IhK problem of rebirth

genera]

The

assumption of the
Indian \\eltimsaung is

fundamental assumptions

thought, except Carvaka have accepted

All the systems

Karma and

of

philosophical

woven

retribution

in

the

of Indian

The

associa-

tion of the idea of immortality with the moral retribution has been a selfevident principle in almost all the systems of Indian thought

the Rgveda It is mentioned that evil doers are cast into

However,
the bottomless darkness and the pious to heaven " In the
BrShniaQas the
tewvd of heaven has been mentioned but not particularly for moral action

Emphuu

is

given more on ritual

perform horse

and worship For instance, the

man who

(asvamedha) is valued more than the man who

has been described that even the correct
procedure
of burial of (he deed is Important foi the attainment of heaven But at the
lives

a moral

sacrifice

life

It

time of UfM'iads there was a gradual emphasis on moral action and

10 much on the ritualistic practices for the sake of

not

getting pleasures in

heaven

The doctrine of Karma and Us

ewlter,

ts

common

to trace the origin

implication in rebirth, as we mentioned

to most of the sjslerns of Indian
thought It is difficult
and development of this doctrine There is no mention of

thii doctrine in the older

mulated as a

frequently advocated, that

of India has,

Vedic literature

secret doctrine

therefore,

it

Later in the Upanifads

conveyed only to the

was taken over from

much

in its favour, the

initiates

the

it

was for-

M "The

view

pre-Aryan inhabitant.

more so

as

recent investi-

gation h*s established that a high culture already existed in the Indus
valley
i,

i, 30,

Rebtrth-A Philosophical Study

33

before the Invasion of the

Aryan conquerors Therefore, the hypothesis could

be advanced that the Indo-Aryans arrived at their doctrine of metempsyc"**
similar
to that of the Celtic Druids
manner
a
in
hosis

The Karma

with

its

principle of moral

retribution has been

worked

out by Indian philosophers in calculable details For instance, Maaustnrn

describes the rewards an individual gets in the next birth for the

deeds that

who

steals

he does

kills

As we have described

world

this

will get

gold

One who

teeth

poor

nails,

a Brahmin

unchaste with the wife of a teacher

it

we

Texts

one who drinks alcohol

earlier,

will

one

have black

from consumption One who Is

have skin disease lj la the Buddh.

will suffer
will

get similar descriptions

A man

who

is

greedy

and

cruel will

be reborn as an elephant One who is charitable and who gives food and
drink to the Brahmins and monks, will get abundance in his next life !o
the Deft Bhagavata Purnna it is stated that one who commits murdec for
money and other needs, first comes to Majjakunda hell He stajs for a hund-

successive enstred thousand years He then becomes a fish seven times

three times a hog, seven times a cock, and so
ences, seven times a mosquito,

Pasanakunda
one steals the property of a Brahmin he
then reborn three times as a tortoise lo the next three existences he
and so on Such statements need not be taken literally
becomes a

on

He

goes to the hell

If

Is

leper,

cf

Karma and

retribution

which

They suggest the foundations of the principle

mentioned here are
nobody can avoid The graphic picture of the suffering
meant as a deterrant to the common man who is not able to grasp the
of the fundamental assumption of Karma and

philosophical implication
the rebirths of other
retribution It was reported that the Buddha foretold
with him. The Buddhist tradition gives a numpersons who were associated
tJie attainment of
ber of births which the Buddha had to go through before

Buddhahood The Jama

the

Ttrlhankaras were

able to describe the

coos*

Religious
of an Individual in his successive births
quences of the actions
of the transmigration of the
stories of the Jainas give interesting description
of good
The
actions
to
their
catalogues
long
due
a chain of lives
souls
a consequence, therefore,
and evil deeds which definite existences have as

for a few,

only
that a simple and abstract teaching
the feeling of the masses only when it gfwi
capable of satisfying
And such
combinations
fanciful
concrete details and is trimmed with
a
the sense that a definite deed bat
statements have to be understood

rightly

show

lhat

is

it

is

sufficient

but
tendency to mature a definite Karma,
the effects of other deeds

this

tendency

is

aho

27
Immortality t*d Salvation In Indian Seligton, p

54

Glasenapp

55

Mamumrtl, Book XI

56

Glaienapp

Immortality

md Salwtlon

In

India &Ugto, P 90

modified:

by

T G

24

Kalgkatgt

individual soul has to go through the various

The

ccording to the nature and Intensity

Karma

of

forms

of existence

accumulated by him

Indian thought four forms of existence have been

viz

accepted

In

divine

(1)

and (4) the residents of hell

tfna], (2) human (manuka), (3) animal (liryak)
(namka) The Buddhists have recognised the fifth form of existence called
pnlagaff Spirits wandering on earth seeking for some form of existence
tod those belonging

said that attainment of

Existence of the

life

a rational being

and

it is

mokfa

own action Western philosophers have

man The Bhv$a\ala Parana describes
In

liberation

the Gaiuda

Parana

it

is

different types of beings,

But

possible only through the

also recognised this essential

the

human

stated that

as a gateway
of the 84,00,000
life

human being
human being
Karma Buddhists and the Jamas

knowledge of truth is attained by the

lower forms of life to be reborn as a

difficult for

it

is

human being is considered as a blessing, Man

only man who can reason out the consequences

nature of
1o

found in this form of

is pleasurable
of the highest state of purification one has to
being, even when he has secured a place ID heaven

human

be reborn as

of his

to be

painful, while living in heaven

is

for (he attainment

The Jainas hive

human.

kingdom of Yama are

recognised the sixth form of existence called asura

Life in hell

(demons)

gati

However

to the

Some Buddhists

existence

unless they have accumulated the auspicious

hive developed detailed theories of the

'gaits'

soul has to go according t3 the nature of

through which an

individual

Karma earned by him

In

a]]

the

varied presentations of the lives of the different 'gads' one has to

go through
there U always the foundational principle of Karma with retribution
operatIn this also we find a fine
ing
and
blending of

philosophy

with a view to making

omenon of

all

types

of

mythology

men understand and accept

this

There

phen

transmigration
Is

also a widespread belief that

thoughts

of a dying person In his

final moment are
important for rebirth as they are able to alter the
intensity
of Karn* during the life time It is stated that a man is
reborn in the existence about whfch he thought
intensely at the time of death * It is said that
Baaral* was reborn as a gazelle because he had
taken care of a small

orphan

The guilty Brahmin Ajsmila called his son

Nsrsyana at
of his death and
repented for his action, and consequently he

gazelle

the

time

went

to

heaven

The

relatives

and

friends of the dying

person offer music
flower, to the Buddha so that he
will secure a good rebirth The
Buddhist tantrum developed an elaborate
ritual and
offering for the dead

Jncenoewd
tnd

lite

'pout

for the

sake of better

The

life

for

question of the transition of the soul

existence In the rebirth has been
discussed by
5?

Btuvandgva Vin 5
i

them
from
the

its

old

Indian

body
thinkers

to

new
Very

Rebirth

and

leaf to another,

pares a

The soul

25

Philosophical Study

often metaphorical language has been used

A* a

caterpiller crawls Irani

as goldsmith melts the gold of an ornament and

new ornament, so does a soul, create a new body

creates its new body out of its existing element

new

in the

one

forth

just as the potter

" As we
shapes his vessels from the existing clay
change an old garment
and put on a new one, so does a soul change the old body to a new one in
The Jamas

the next birth

At

of the five bodies

Karma

body, sets out

existence, to the

explain the process of transmigration on the 0*415

death, the soul surrounded only by fiery (iaijan) and

ma

few minutes,

acode of a new

the aggregates which form the

dividual are destroyed
all its

birth

of the new

matter and the structure

self,

still

in the form

Having reached

body

it

KjWa

is

projected with

dispositions, formed due to the Karma, in the next form

genesis of a

new

and

individual

process saihsksra produced

the list

asnouhtes

the psychophysreal component of the In-

\ijaana remains

Oaly the

has

it

there,

According to the Buddhist* of

the dispositions

by avidys (ignorance)

the

It

forms the

form of Ktrnuc

are fixed in

WJKM

The

new formed acts produce Karma and become the cause of another birth
The Jamas and some Buddhists believe that new births directly follow death
Sarvsstivadms assume an intermediate existence between death* and bulbi

Karma The

due to
vision
.

intermediate being

and the capacity

a nucleus for a new

has the size of a five or six

It
.

will

be

later

reborn

The

In

faculty of

higher

It

becomes

idea of intermediate being and the ides

body are analogous, but with a

of the

difference

newly created only for the span between death and

The theosophists have described the passage of the soul from birth to
five shells of the self
of
the
basis
e on the

that intermediate being

doned

with the

Vasnbandbn says that the intermediate being

year old child and the form of being in which

soul furnished with a suitable

birth

is gifted

for penetrating space without resistance

birth

is

Indian thought there has been a harmonious blending, at we roeaof the philosophical conception of soul, the psychological procti.
and reintegration in the concept of subtle bodies tod the

earlier,

of disintegration

of the journey of the wul after

mythological ideas in the form of description
of the trartimigratlon Into Ttriow
death, In order to give a coherent picture
men also, For
forms of existence which would appeal to the common
aoul to new Hie three types of We*
Instance, regarding the journey of the
of the dead
the
of
of
Idea
judgement
the
have been presented (1)
pnto, (2)
the Idea of the
associated with the function and field of Yama and (3)
ascension of the soul to heaven
sometime round about

reside for

59

60

It Is believed that the spirit!

their old

4 4, 3
Brahodaranyaka Vpaaifad
YqlHmalicya SoiJtUi TO 146

of the dead

abode Gifts are offered

to jjacify

26
(Item

nd

through a

for their

Kalgtotgi

They sometimes make their presence

are not satisfied or when they want to

sustenance

medium when

they

felt

convey

something specific to their living and their

Reserch has vouchsafed for this phenomenon

relatives

Modern

after carrying

Psychical

careful Investi-

gation in this direction

All the souli

must go

to the

judgement

seat,

where

God Yama

with the

The good are brought to Yama by the

and sent to heaven The wicked have
to wander for a long time in the terrible places and have to cross the river
are
Then
hurled
hell
The theory of the way of the Gods
Vaitaram
into
they
help of Citragupta passes judgement

messengers of

God

in stately chariots

{dny&na) and the way of the father (pityzna) has always existed alongside
of the Idea of judgement by Yama This doctnne was first mentioned In
and since remained a dogma with some of the Absolutist

the UfHMfatit

philosophers The moon is considered to be the heavenly abode and souls

destined for rebirth enjo> rewards of (heir good action on the moon for
sometime and then defend to earth We have given a description of the
the Myth of Er in the ftpjourney of the soul after death as described

*W*f

Thu* we find that In the ancient Indian thought, the

philosophical
conceptron of soul, death, and rebirth have been combined with popular
mythological narratives with a view to presenting an acceptable picture even
to the common man
The secret doctrine
to the Initiates'
mentioned

'only

in the

Up*ntia& presented an appealing way to the common

admirably done in the Indian thought and literature

Theosophists have
the

piobkm of

rebirth

"God"

-It

MONADS-

themselves have

ded or punished by such

niitted In

the former

that

made metaphysical and

is

psychological approaches to
only the knowledge of the constant rebirth.

of one and the same individuality

lht the same

man and

through

the

life

the

cycle,

assurance

among whom are many Dhyan-Chohans, or the

to pass through the "Circle of
Necessity"' rewarrebirth for the suffering endured for crimes

life'

com-

Closely

rebirth or of the re-incarnation of the

connected with

same

Karma

is

a law of
a long

spiritual individuality In

almost Interminable series of

personalities "The latter are like the variou*
oottimxa and character* played
by the same actor, with each of which that
ctor Identifies himself and

Hour.

is identified
by the public, for the space of a few
TheosopnUts explain the phenomenon of rebirth on the basis of
the
d natu
of
*n. The seven

"

factors constitute the nature

'2-

Rebirth

27

Study

Philosophical

Physical body (RUpa) composed of matter in

(1)

its

grossest

and mojt

tangible form
(2)

Life principle (prSna) - a form of force, indestructible

(3)

Astral body

(Lingo kafird)

- the Double or phantom body, comft*

is electrical and magnetic in

ethirealiaed matter which

posed of highly

essence
(4)

Passions and desires (Kama rupa) -

(5)

Mind (Manas)

whose
life

he centre ofanimal

mm.

human mind,
man during

the Spiritual being lo (he moral

light or radiation links

It is the

dual principle in

(7) Spirit

Manas
rent lives

conclusion

(Ztma)

- the universally diffused "divine principle"

reincarnates and carries the

on earth

it

uses the

Intellect

is

the

higher aspect

mediate

body

and

values of til the diffe-

brain to reason from premises (o

aspect

of

man

and

intuition is

toe

and

retains all impressions of 8 life-time

The Lower mind

principles (1)

principles

results

human

lower

it

memory and sensation When man diet lower

pana (3) lm& iarlra leave him Tnerenulnwg

involved in the brain with

three

function

its

- the vehicle of
pure universal spirit,
Spiritual Soul (Buddht)

(6)

is

It is

the intelligence which is the higher

(2)

- kuma, manor, buddht and Atna - find themselves in an utfef.

11
there that the astrak of
being*
It Is

state called 'Lama loka'

further dissolution of the

or

await second death

The

elements

natural

about by death would be in lircc

separatum of the principles brought
with all its elements is left to further dismiep*
parts (i) the visible body

Don on
(tl)

the earth

plane

The kuma

rtpa,

made up

desires, begins to disintegrate

of the astral body und (he passiow ind

on the

astral plane

tuad of Ztma-Buddhl-Manas) begins e period of

Uved - in a purely wbjectrw
assimilation of the experiences of the life last
(ill)

state

The

real

man

(the

analogous to dreaming

The soul may be

The principles
filled

detained In the tama

will

like if the

desires ire

of personal happiness in the

ptanTof mind and

soul

real

The

being

state of

This will remain entirely

AM*,

would be

in earlier
to the. unexhausted psychic Impulses originating
are drawn back
were greatly attracted to material gains

63

State, tfer Death,

unfair

be soon separated if the man Is pure. The higher

state of Dtwchan which Is a rtaJa

principles then will go to the subjective

(Thwophy

Co., Qlrfpnu*,

5 A),p

on

the

proportionate

bk
to

14-

Those who
rebirth here

0, Kalghatgt

Such persons will remain for a long time in the stupified state In tlxr
to the nature
De.acfian and Ihen they are reborn on (his earth According
of the Intensity of impulses which vanes with individuals some men may
remain in the Daadun state for one, ten or a number of years in accorlife and 'the time required
dance with the force of the impulses generated
for the average person to exhaust psychic energies and impulses generated

in life

is

from 1000 to 15000 years, and as

from Devachan

in that cycle,

it

must follow

the

masses of persons return

that the

Roman,

the old Aryan

ind other ages will be seen again and can to a great extent be
traced Only when the force of the soul's aspirations and higher

plainly
desires

has been exhausted can the Ego be again attracted to the earth, drawn by
all
the pulling or magnetic force of the thirst for life inherent
beings
"<" This is the
and fixed
tbe depths of their essential nature
picture,

the Iheosophists have given, of

bn Aurobindo

rails at

the journey of the soul

and reincarnation

the attempt of religious philosophers

to justify

on traditional moral grounds It may be

good men will be rewarded and the wicked
The ideas of after-life and rebirth as fields

the belief in the theory of rebirth

comforting to believe

that

will suffer in the next life

were needed at a lower stage of

of punishment and reward

But after a certain stage, the theory

The

true foundation

of rebirth

is to

be found in the evolution of

soul, or rather Ks efflorescence out of the veil of

finding.

Buddhism contained

wards tinned the

of

its

expression

new language and

by certain schools of thought, though,

themselves on

the deeper

Hisdom '"

of coiimc anj individual evolution,

"The immense

in evolution

Matter and

Hinduism knew

this turth

right balance

restate the ancient truth in a

development

ceases to be really effective

still

its

gradual

of old, but

'Now we

the
self-

after-

are again able to

this is already

being dona

the old incrustations tend to tack

Sn Aurobmdo
The

it

explains his

individual plays

importance of the

concept*

au important

individual

being

role

which

mcieases as he rats in the scale, Is the most remarkable and significant fact
of a universe which started without consciousness and without individuality

an unditferentiated Nescience This importance can

only be justified if
is no less
real than the Self as cosmic
Being or
Spirit and both are powers of the eternal "" From this, Sri Aurobmdo con-

the Sell a* individual

cludes that rebirth

existent

is

a necessity,

The individual

is

and an outcome of

Ibid

65

Srj

8t

Sn \urobindo

the root nature of out

a product of plunge into self-oblivion

the sense of identity with the universe

is

lost

and

IS

iurohindo

Problem of Rebirth Pomhcherr), 1962, p

7** Life Dirine, Vol II Pt II p 704

by which

consciousness of A

12

29

Rebirth-A Philosophical Study

Ai a retail the body fi formed and conseparate existence comes to him

sciousness of a separate ego and through it the individual self can devdop
Itself

and maintain

the individual

can

Its

relation with the

receive its unity with

Comw
God and

get rid of iti

ody

it

Through

(pint.

MpantenCM

But this truth cannot be an itolited phenomena.

and ego consciousness
on Tbto
It must be followed by rebirth and that by another rebirth and

Ttore

succession of births will ttop with the emergence of the Supermini!

the Isolation of the individual soul with the Spirit comes to an cod

According to Shri Aurobindo's Philosophy of Integralum, Immortality

can be considered in three aspects (i) the psychic (it) the ipfntutal and

The

material

(hi) the

universal aspect

spirit in its transcendental aspect

Kvara and

is

u Btdmtu,

in the

The

the jtriUn*.

in the individual aspect

immortal in the sense of non-temporal This is

spirit
the spiritual immortality, as it does not connote pewstaace In time, bot
timeless
sort of ineffable
being There n also something la man which
all

these aspects

death

survives

development

and

is

carries

This element

representative of the

is

Jwuman

him

along

called

a psjchic being which

in

man The

the

road

of gradual ipJriiu*]
li

the

Ufheft

persistance of the psychic

bdo

of the tptrit
through birth and death is called psychic immortality The eternity
assumes the forms of Immortal existence ensuing through a long raceukw of
births

The

thesuccwuoa of birth*
empirical self steadily advances through
that belongs to the transcendental ipirit Sbri

towards the timeless perception

Auroblndo points out, that it is a, psychic being that lumveg the death of
the body and then goes to the psychic plane for a thorough rearrange***
fi i*
of the next birti.
of the past experiences and the final determination
of the empirical *dt;
the psychic being that descends into the evolution
Trtal
within
the
from
physic*!,
evolves with it, sustains and secretly guides
central reprcsestUn*
mental elements of its nature and serves as the

and

Ai
Individual Self
within the evolving empirical self of the transcendental
the psychic betaf neatly
the spark of the Divine in the evolving creature,
the long succession of births tonarfi tiw
guides the individual through
an eternal portion of t*e Dwtoe
icalisation of the transcendental SIf as
as a centre of the working of the Divine

WaV"

Being and

Dr fleadw,
Dr Bead*

discussion with Padmashree

During my
nada poet, on .he problem of
rebirth

Mlf

is

is

not appropriate

not born

Its

Rebirth,

It

old form

better to
It is in

m wr

the

wMd

eauaMt
that the

iwarnaUon/

the procew of evolution

Katern

rhe

oW

to*roj

to look at the problem

It would not be correct
the Transcendental Spirit
out punishments and rewards, as an act
of rebirth as a process of doling

67

Shn Aurobu>do, 7* Prabltm of Stbirtk

S,gmfkn

of Ri-b,rth

T G

JO

Kalghalgi

Tbat would be looking at It ta a narrow sense

It
iraawnds mortl implications and expresses the process of evolution from

of moral prevalence

mind

to spirit

t belittling

Rebirth, ID this sense,

fluctu.it

not merely

is

on' within a few set types,

And

a progreu to*arili higher realisation

but

rebirth

a cycle
it

is

telis

of recurrence,
a soul experience,
us that what we

a soul performing constantly the miracle of self-embodiment

re is

we are n a

Cosmos

and Self unfolding

soul of the transcendent Spirit

" "What
in

itself

the

an evolutionary embodiment of which the physical side is

only a
petkrtil of form corresponding in its evolution to (he ascending degrees of
in

the spirit, but ibe spiritual

b-hlnd

u>

the

is

its

The soul needs no proof of

1-or there comes

u accomplished,
of the tout

eternal

its

still

What

the

is

upward

developing this present middle

any more than

its rebirth

time when

it

is

it

needs proof of

consciously immortal,

Once

that realisation

and against the immortality

questionings for

a vain
"

like

are

and Immutable essence

all intellectual

away

fall

and motive

spiritual evolution,

climbed, by which through constant rebirth

Immortality

itself in

sense

real

terms of the

we have developed what we are, and

"
human term of the ascension

aware of

the

is

growth

past

gradation* of the spirit already

clamour of ignorance around the

self-

endent and tver-present truth

We
lem

of

have so

far surveyed the whole field of

investigation of the proband Rebirth We have found that the Western
approach to
was mamlv on the basis of empirical investigations and from

Krma

the problem

discumve warning

It

ha*, therefore,

hical world In discredit the belief

become an

venfiibiltty his

principles of

become fashionable in the

philosop-

Karma and

The

Rebirth

attractive criterion of truth

To

the

principle of

modern

Karma and

Rebirth have never been proved

by the
of modern science and to the satisfaction of the new critical mind
ifce

up la a taentiHc
*aence knows
oal,

knwi

culture

But neither

nothing about before-life

has

nothing indeed about a soul at

stops with the

flesh

been disproved

it

and an

and brain and nerve,

all,

the

a,fter-hfe for

and

brought

"Modern
human

the

nor can know,

embryo

mmd

methods

its

its

province

formation

tod U

development. Neither has modern criticism any

apparatns by which
the truth and Dntruth of rebirth can be
established "n

Bat reason cannot go

beyond the limits of discursive thinking As Bergson
and cannot grasp the inner essence

said, thinking cuts reality into pieces

63

Sim

69

Ibxl.p

S3.

70

IbxL.p

13

71

Ibid

Aurolutido

The Probttm of Rebirth p

45.

RebirthA
of Reality

Philosophical Study

only presents a partial and fragmentary

It

picture of

through Intuition and the experiences of the seen

trans-empirical truths have been grasped and realised And UK
It is, therefore,

Karma and

rebirth

as ancient as civilization

is

We my

itself

act

as the fruit of ancient pyschological experience

The doctrine of Karma and the consequent principle of Re!

the highest knowledge and experience of the seers
expressions of
nor necessary The ascetic Kaladevala
justification is neither possible
lion of

young Siddhsrtha Gautama

taken as a mere story

It

of the seer The

is

who was

should take

of

life

that he

would be the Buddha ne

has a great significance In presenting the e

told of Pythagoras

"

and

departed

into
It Is

to

friend

Broad

consideration the

they

who

them we are

religious

he re

and

pb

mystical expe

are In constant touch with the innermo

to

look for guidance

Bttttih Philosophy

(Ed. by

Speculative Philosophy

McTaggwt

em ma]

that speculative

says

Such

or 'sages' are the firsthand exponents of philosophy

Contemporary

wit

demonstrating

beating a dog, because in the howling of the

the voice of a

mankind

story

Some Dogmas of SeHeto*, P

29

'enlightens

M bd H,
Uff

192*)

Or

MINISM AND S\NKHYA

Nagin J

Shah

The Ssrtkhya and the Jaina, along with the Yoga and the
Bauddha,
philosophies seem to represent the different branches of the mam though*,
1

Non Aryans of India that was prevalent before the advent of the
Vedlc Aryans* This thought-current went underground in the dayi of lae
Vedas but afterwards having gathered strength It seems to nave asserted
Itself and influenced the Upam} ads
and Dharmafairm
That the Sfnknyt
(-Yoga), Jama and Bauddha philosophies belong to one tradition is suggested

current of

by the fact that Mahavna, the 2-lth Jalna nrthaftkara, was a sinkiyacarya in
his previous births and that Buddha had become: a liya of \Isra Kilamt
and Rudraka Rainaputra who were sankhyOcSryas 9 In this context the
declaration of Ac
Ankara that the Sfinkhya is a Vedannaldba tcattra 1
assumes new meaning and magnitude Even Badarayana declare* the
heterodox character of SSnkhya (Br SU 1 1 5) This has prompted me to
bring out the points of

similarities

Jama

between the

and the

Sinkhyi

philosophies

The Jaina and

the

Sankhyas contend

Similarly, the
reals

Under

maintain

Ssrtkhya

theoreticians hold that jiva and ajiva

clear-cut dualism

Jam*

two radically different dementi.

that puriqa and prakjli are two ultimate
are

the head of ajiva the Jaiaas connt dhartna, adharrtta, pudgala.

"These ideal (i e Sinlchya-Yoga ideas) do not belong to the original Hod of A*

Vedic Brahmanic tradition Nor, on the other hand, do we find amen* the hfc
teachings of SSnkhya and Yoga any hurt of auch a pantheon of divine O^mpant,

beyond

the

vicusitudei

of earthly

bondage, at that of the Vedjc god*.

The two

ideologies are of different orjgui. Sankhya and Yoga being related to the nMehasiad
* party
(Yrtem of the Jaina., which, at we have seen can be traced back,

cal, partly

legendary way, through the long

lenw of

the Ttrfhmnkantt.

hwm.

10

rtnota,

"

abongmal, non-Vedic, Indian antiquity PUlotOjAit* of Mia, Zunmor, the BoUfapav

'If Dr Zunmert vjew i* comet, hmnrar, th pr*Senea XXVI (1953), p 281
and tyMenubcaUy Oot^ttK fM
Aryan. Dravtdlan religion vnu rigorously moral
before the birth of Zoroaster

Thi* woald team to lugjeit that

m Zorautadanba *

the period of Aryan

raurgence of pre-Aryan factors in Iran, following
represented-somethmg comparable to the Drmditn raurpoce
"
Zunmer Phdosophlei of Iwha, jt
the form of Jamism and Buddhism

may h

6 by Editor-Campbell
E

AvatyakacSrnl I p 1B2 & p 229.

Nova Nalanda Maharthor Research VoL

p 48

lopMKy,

Indta
8,

Not*

34

Jfagtn

(fee

betd

Mitt

evolutes of prakrtl

These are regarded as the

come

opinion that dharma and adharma

I*
10 because Me- rajtu t/Aarma

ire

or

irwriia

e-iutes

J Shah

Ma

These ate considered to be independent substances

Under
of prakrit the Ssnkhv as count mahat, ahamkttra, tanmatra and

tUa, and

Scholars are of the

\crv near to rajas

m 'd :>n

causes

and

^ii (uaqala roughlv corr^pand,

rest

and tamas

like

It

tamos adharnta
praknl Both

to

M*uer
3

mi crJ

According
* d
t

to

us

rba

Janas

and 'be

Ssnknws, _oiA are non-

ea^aly
hey a^ devoid of miserv'
m'*erab/s due to their
c.)anccUjn with
Mtinr* Tnur canaev ion * i Muer is lae rcai.i ot mneka IT
mithyatn
wiich ii wiitaout tegnnmg but *h oh could be rem^ed"
As a result of
tmttonnec.ioa there eirtrge ph\Mc] and psychic >J prenomena
v,

sjfer

but ic-

the

Jim*

>

fin

toa

v l*

,n

oi

ps>coical

MJ^

E*,

take

wuJ The\

a ^^xa^.xung utwe

UK n^rul

b com-

physical p^ -lamena

pfeenotaenii tike

MU{

ca

in

Acccrdmgto

er wrereas

piychkal

Ma',ei ** Uu. niaccrial

cause and
ID the pr^ouction of
ph>sn.a| pheflomena

and M.lter

phenomena"

* g**tm>ro*T4ffa

pLce

v lCtt

a, an OKatj

This

I3

the resu't

wij**r witon*

'

ng cau

of their

tfle

and

contenhon

9*^.

^^

Jatnlsm and Sahkhyo

all

On

variable constant

is

s,oui

that

3}

the other hand, the S^ftthvM conuder

phenoinena-r,h iS iui| is well us ps\chiwl-fo be faking nUce 'n Matter

That is, Matter is the matena! nme of all the c phenomena
Tbtt
>
result oF their view that soul K abioluteh
But ft

onJv
Is

the

changeless

notewiTlbv that ihe Sankhvas concede that soul experiences the pivcntcal
phenomena takim- place in Matter (I e cilia, an evolute of Matter) througfc
the process of
the

Jamas

reflection

occa^lonall>

are material

"

In this

Jainas soul

But
state

it

kann,

/j'-oAffl

aLartn only

Is

it

is

\nd

pratibimba)

interesting to note that

Is

these emergent psychical phenomena

different between theie tt> philosophic!

tht

point in hand

regard to the

with

declare that

way

narrowed

is

According to the

do>vn

and ja/a. ls Th* Saftkhva* hold

the

sense that

is

changeless

it

'

to

In

b
Its

experience, suMia and rfuW^a ihri>ugh (be

modes of suUia and dMha taking place in mate-

bhokia rind jiata

is

It

process of reflection The

reflected in soul
rial Intellect are

sukha and duhkha

This

19

ho*

beeomN

it

the tnjover

of

IB

Again the raatinal Intellect gets transformed into the

form of the object which it cognises and this form 01 Intellect is reflected
in soul

In this wav soul knows external objeus

The Jainas consider

3: sou)

essential nature

That

other knowledges are contingent

these

veils,

are

1*

knowledge (anaMajHnA to be an
omi science is natural to wul whwna

Infinite
'

upon

comple-ely destroved,

ine \siio of material karraas

the natural

omnucwnce

saiacc

Wb

11

17

Hence whmov or
of rcUection

dnnp* u appear to
Uw flui gmg ultt.

in it of

(\

urdfifo

we
^

olinrd ihroush

tt,

pcoc

Xagln

ft

own

On

light

Shah

J.

not regard omniscience at

the other hand the Srfirthyas do

on alia (material Intellect) When all the

Datura! to soul It Is dependent
the cttta becomes pure and undcrgoe*
obilnidions of lamas are overcome
and soul (puntsa) possessed of this type
anan'a
of
objects,
tHuafinmaUons
mania objects through receiving Hie reflecof pure citta has ihe bodha of
Thus In the STflkhya philosophy orani
the atta
tion of enanta modes of
But the Kesata (free, emancipated,
b
through citta only
KJeoce

Uoliied)

possible

in that state

omniscience are contingent

Ihe

we

contingent upon

Tie Sankhyas

seme-organs

they

of that

believe that

iu the process of

form of

and

sense-organ

object in the material

-this

that form

a determinate form

there arises

finally

Intellect, e

perceptual cognition

proper objects as soon

their

mind operates upon

that

After

in their contact

the

including even oranl-

(i

association with Matter

its

into the
get transformed

come

pmented by

without exception

knowledges

all

Ssnkhja

wknce)

completely devoid of citta could not have

of kalvalya " In Jamisin all knowledges except
upon ioul's, association with Mutter whereas in

(soul) being

puruja

Qtanisaenc*

is

pot

Thus

the

transformation of the sense-organ and the material

Ssnkflj* accepts formal
four stages of the process of
Intellect The Jalnas maintain that there are
perceptual

='
The SdiSkhya
viz amgraha, ifa,
avaya. dhurana
what happens to the concerned instruments at the concerned

cognition,

tieictibes as to

Jama philosophy simply

The Jamas do not say

staget, whereas the

the cognition itself

not the mind assumes the form of the object

connection that

Jamas have

formed into the

form of the object

specifically

But

material

recognised

thought ot

tadr description of manahparytyttfiona

the development of

describes

it

is

as to whether or

note*ortlij

manas which

In this

gets trans-

This becomes clear from

"

Abo we

Yogasulra / 7 with Tattvoval^rad! and VSrttka

.

tnK

v*

Jalnlstn

and SHiKkytt

37

6
Accordlagt o the Ssnlchyas, soul is allpmadlugM whereas according
to tbe Jamas its size is finite and variable, being always co-extensive wftb
" Let us take note of tbe
the body which it occupies from time to time

what the Jalna

fact that

because the

souls

condition being

limiting

"

no body

soul should

[the

this

almost equal to the

is

ones have

absent

But the Jainas do not accept

ated soul

mundane
The body, tbe

theoretician; say logically applies to tbe

emancipated

They contend

size

at all

pervade (he entire loht.

that

UK

of the body which

size of the liberit

occupied

Hi

noteworthy that the Yoga, a philosophical system juppJemeatary to the Ssdkhya, maintains that citta is $abkocaviklaaria\ that h,
which ft
according to the Yoga, cltta assumes the size of the body
last birth

occupies

It is

This plurality

of souls

of one thing

It

philosophies believe in the plurality

not unreal like the plurality of many renectwtt*

Jama and SEnkbya

Both the

is

is

natural

and

real

Hence

it

is

found even in tbe italc

The doctrine of Karma is not compatible with the theory

of One Soul Even the Buddhists who believe m the theory of Karma fflwaof liberation

tain the plurality of dttasantanas

8
for the

23

The Jalna and

emancipated

ftfteTO

Of coune Jama,
(Loka)

4nlf

Ssnkhya-Yoga philosophies use tbe term

1
This term denotes both 'isolation and 'perfection*.

the

soul

have accepud the

KeraltsamudgH&a

ponhhiy

of .out

pemdu^

the

whol*

Un.

JHrfUHl>J
iMi'ffinilftrr

m&tm*

bdtove hi the doctrine of

iBti frtflttrrn

TUna*

%e

to

-ftOowod

of

WWo,

of

ffc

WrW

* JWflf beoi

fltttt

the

by

*t

Uwt

suffer

ft*

ato

cafled

change

Sotfttytt

8iih>i tamtt

ttft: *to

mm^

is

let

It

Infra-atomic

l#n

bad" (Vol

D
t

JWhM

J|

psychophvsicaf
This change is of the

is

well

known

his

the

or

particles
I,

133, fn

the

Buddhist Logtf
consisting In a*

material forces

jf^ma-Wira of

ntrupabhoga, nitya and

ttat there are eighteen constituents

<iM^a, Wrijw,

'

3)

(^rt^W,

U&

that

us note that on this point even

fflrmnn (TfT" oflbc Jalnli resembles

Soil. tt|Mft

'

the

mattrlBlisticallv, as

nplalned

rt>o sfeto good ar

in

Jatoi Tb. Scherbatsky in

ottoetten of mlBBtett

M*k
"'10.

wttU the

Karma
But

Meri! Ktrmiu,

*mi

frahs

Whatever

and subtraction of subtle material particles

this change on accnint of the activity'

iJterttiot)

ptrfiefci

rnn^W

Both

proper

God*

omniscient

KUrmanaiarira

p*Mt

Karma

efficient to give their

* *S*y

Wftlw*

the

of

ftmmtorai"

<owterte4 o

iH***-**.-?1*** *tro "^

/ kam1^

J3Bj;(3ra

SaT^ tke SiAlckw K&nw-krira

A"

tbr e

are aJmoit covered by these

different,

Jalnlm and SaJcbya

11
(lif}3)

According to the Jalnas, lubtfe fcnrnlc nutter laptrti atom

This imparting Is carried oat not through Utt praaw of
to souJs

reflection but

six in

through the

process

of lutetpesel ration

These cofcon ire

number

pink (pndma)

red

dove-grey

blue

black (ftm*)

"Thrse

ft*/<w)

(nl'a)

precisely to o>ie
ifc Ja na

a*

six types ftll into three

/c^ar

groups of two, eicb pair

om*po*|

In o, tte
of the three gm<u of the <d*rc StoUi^t
seem to represent wnw system of irebwc proWjrp* few

g^a

Jnflwoctel Incr tbeory of H>

^fhich the ba<ic elements of the vastly
was eiolved".'5 The Ssnkbjas too seem to belve ID tbc tbeocy of kan>k

are imparted

colours which

to

through the procfltt of nfcoOt*.

purupu

The Sankhya metaphor of pure crjmaJ tsiuming red coJoor by ike proow
of reflection when placed before a red japa flowr u wH, rawo*^ f
"The theory of kwmic cokran (hi& b not p**Nr
this Sankhva view
pto**)* *Ha>to the Jamas, but seems to have been part of tbs

Jwd

TW

was preserved in MftgadJuu""

represent the naive materialistic psychology

rirtnce that

12

the

We

are

bandhaheius**
(wwit/i

36

strack

Jama and Yoga

Ibid

etc),'-

with wondtr

philosophies

karmBsrata,
fourfold

The

to

karmas

P 251

TattovSrtha&tra (with Bha }ya)>

find

Jain

ja*Mra,*
(iiAh

ttoeoiy

concept!

6f

fctttt^wMO

JfdglnJ Shah

Mil (dAMgyom

wd

onflWJnxfta)/' fourfold tokladhyltna*

to the
respectively correspond

mawfcwrj^* 1 J&w/a"

4,a,* tota," fanntfatfw,"

fourfold fcarmu (A rff aete).

of

vMpi

mahtorata,"

jWrV

fourfold (jfltyjZMa) *flzi/>a;fis,"

pBffl-jMi"

me

13

re

owditiM

tioni

u4

a*/Aa

the properties,

rt*pafli (aradness,

Agrees of
*rf

their

the ultimate units of this material world

viz

pomt

Over

ndgOam

of attrao(cohesiveness, principle
And the difference la

and

above these

makes possible the composition

us examine the Sallchya position wfth
ultimate unit of Matter consists of three gupu
rizfciflra

let

197-8,
(wilh

(with

Bh%m),

Brr)

1,

21-23 28

as

Ibtd 315
ItL. 319Ibid.. 3^1
Introduction to

ftapm* (Mi*vt
t

<! UBlItlw

pnnciple of repulsion)

Now

TSe

All the atoms possess the

^ wnw

afirftan and

atoaas tato aggregates

tWt
rtgtrd to

and ttoakajlOna* respectively

tre not qoalitatlvely different

wrto,

S^poUM

believe that

Jalaai

wWch

con-

fourfold

ntrupa

/**

*<

farmafqp"

Yoga

nirodhopW

m/***

Jafaw Vidytti^ Ed,)

291.

Jainhm and Sftkhya

*

because
'

all

three

the

gunas

are always found

of them potseu all the q

all
and sparia In potentia, otherwise tWr theory of jttftfts,
rfyw, rasa, gandha
be contradicted
Thus even according to Aft StAtitytt ttw
jwztffl would
Each ultimate rait of tft* atttat
ultimate units, say, atoms are uniform

maintain that

SXAkhyas should

consists of

MUM,

cal with snlgdhats

ra/os

and fames

"

umu

And

are ftnottaufy ktwtt-

difference la Eteir

AgrM

formation of different

>maa>M. 710
(guna-pradbana-bhzva)
of suitva, rajas, and MHO; aoe not anni Ait <M
gtiyt-pradhonabhaoa
substance proportionally becomes more than the other two tt 1 1
that though the proportion of the substance* rtmtla* tb taaw, thd 4
the

causes

Rajas and

and rufyi/a respectiyely

n Tfci* to fte i
of their manifestness or unmanlfestness varies
ary of the SSAkhya view that every sattw Indlvidnil k iarariifcij'*
oied by rajas and lamas individuals, every ntfu mdM*aJ ii
and tamos Individuals and every tamos IndhMtal It

% ^m
;

by

sattva

and

rojoj individuals

Again, the state of eqniEbriaa

that the individuals of sattva, rajas

and tamos are cqmtl ta noober

that their degree of manifestness

also equal

bance,

In every

evolute or

remain equal because

it is

is

aggregate

the individual

individuals of th

accompanied by
what happens In the state of disturbance
ftstness differ

ao

When

all the three

gwpa

I*

u afao

fa the ttatt of<lbtar.

of (to flee*

a rale that as mdivwJo*] of tMi <x tt*t

the

always

ftot

flt

*** h

rwaai^ng two^apoK,

tfattttftdqpM* of
*
r of fl
d>a

So,

&* *P*ttW

formation of evotatei or aggregates Similarly, Ja&ti ooatao* Aat *ta

there is a proper difference in the degrees of imgftat*

JfaglnJ Shah

tf

form an

combine and

can

by two atoms, then only they

aggregate,

but

cannot combine
atoms having equal degrees of snigdhatn and nikfato
and nkjau the two only being
For tbe formation of aggregates tiugfUvn
have not conceived anything corresponding to sattaa.
Jamas
the
nweaaiy

two

The Jalnas and the Ssnkhyas

14

believe in the theory

of parinamaoaJa

to the SSflkhya-Yogj conception

The Jaina conception of dravja corresponds
of paryaya corresponds to the Ssnhyaof dharnu and the Jama conception
Dharmi or dravya means substance whereas dharma
Yoga conception of dharma
A substance is characterised by
or papaya means mode or transformation

Both

saaata faryay<u or dhamai

believe that ania

mode

is

not completely

mode is not completely non-existent For both

destroyed and that aMgata
Both beheve that torjia
an absolutely new phenomena
production is not
in its cause before its equalisation in production
Is
potentially present
is not referred to
Similarly,
In the SSnkhya paniflmavada gwfa (quality)
But it is noteworthy
not prominent
In old Jama pannSmcadu guna is
that tbe Jaioas

recognise two

recognhe only
standards of

this

standard of reality, whereas the Sgnkhyaa

one for Matter and another for Spirit

reality

or Soul

Jamism and

15

the

V4&s

Both denounce

declare

tint the

This

kQHng.
fctBtog

means

Ssnkhya

the

Vedic

so because both are

do not
rituals

that involve

the

accept

which

lulling

of the

authority

involve

kiJJIng

"

Both

can never lead to Liberation

extremely fundamentalist with regard to non-

Both maintain that as every act of worldly enjoyment involves

one should renounce the world and take recourse to asceticism '
opposition to the Vedas and vedic rituals,
dualism of Spirit and Matter, their acceptance

Tbe S&Akhya and Jaina

in the clearcut

their belief

of plurthty of sgulj,

tod

ts a

toward*

their

non-VJoJence

common

<]

God

of the fruits of karmas,

dispenser

tujgett their

denunciation of

aud

their

in

belief

Pre Aryan or

3TO5rcta3*m

sra,

fundamentalist attitude

karmic colours

Non Vedic

t-

as a creator of the world

their

origin

w- *

unmistakably

ANTIPATHY TO THE RUASOYA WHY'

The Rsjasaya
sacrifices in the

(ancient Indian royal

consecration}'

Vedic ritualism Even though

it

highly glorified,

Is

worthy

as well as Pursnic literature there

appears to

wards

it

Thus

if

one wants

know how thh

to

is

one of the nujot

ucnnce has been sometimes

some times in both the Vedic
be some kind of
antipathy to.

(his

to be noted that

been prtirtd

has

sacrifice

refer to the Muh H ll 55, 62 where it is de*crtoed

to be
"a great sacrifice (mahakratu)"
(see also II 3 1 17, cp II 11 fiU'WiajMt/ar
Elsewhere the Rsjasflya is hcnorilnalistically described as "the beil
among

one may

highly,

Mbh

the sacrifice:, (kratutrettlia

IL42. 46,

1X48

1*

Cp Mbh VJU8Q23

makhalrejtha, IX 48 13 kratuvaia, XII 8 36 hmtuttatna} The other SKk h,

however, more interesting and more worth pajmg attention to
Since, no
earlier author,
as far as 1 can see, has paid attention tu the numerous
references showing antipathy towards the Rsjasa>a, let me first collect them

and then

together

an explanation of

tiy to give

In the Vedlc literature

this attitude

tunes Rajasuya

many

rous and leading to loss of valour Thus

AV

described to be dange-

is

IV 8

Ic, it is said,

tends his royal consecration (tasya mriyia matt rajatijom}"

was consecrated his valour went awav (SB V 4 5 1 , TB 1 8

TMB

432,
Of the

XVIII 9

f)

In order to avoid

sacnficer-king, there

away from him who performs

fo to

the

be offered

power and valour

the Rsjasaya

and Agnl

to Indra

fear

this

numerous rites
IV 3 1, it is said

are

MS

Thus

Rsjasaya-sacrlflce

(ojas>t va e$a

Then

of losing

inserted

that

"Destn

When Viruna
1, cp. SB V

the

in the

vdoer

coorje of

power and valour fo

Therefore, a sacrificial cake

these denies

wytna oytddhyate yo

furnish bint with

rajajSjmOlUittttata

wM dtetnryam IndrOgm ojasmuainam vlrjena samardhayatah)

overed by Indra who had, after having killed Vptra, lost fab vtloar awl
laJra obtained his valour back and similarly the sacrificw bo
power
This cate

*>v>

For the RHjasOya

Obar

die

sacrifice in general cf tlie

Ksmgweihe,

Rcj^a

den

md)

Leiden,

'Gnwenhage

J Gcrnd*

epll.nt Iiifrauirt-\

1957

Cp Weber Kwlgswtihe p

13]

i^urs

Wb

Ak*kw

<&

KuigMkf /aw*
d
and IV rhl> ajdid

Atcltnt liditt*

twpnnted from ^IMM III

Heestermwi Ancient
1966. P 79ff J

the religious point of tlm,

2.

foljrwing

(Abhtmllwgen der KyUgl

Wtaeiischqften su den Berlin), Dtrho, 1883

Mm

royal

cowcratie*,

Ganesh Thlle

44
obtains bis valour

Wd&yate jo

MS

31

IV

that

the milk and

Rgjasaya (payasn in qa vlryena

an offenng of curds Is offered to

When

rajafyerabhtiiHcate}

milk and valour

sacrifice gets back his

Mahcndtt the

further says

(he performer of the

away from

valour go

his

Similarly

The sacnGcer

sense-power and valour when he perform-, the Rajasaya (mdnyena

loses

vaep

wyna

v^ddhyatt }u rajastyenathifincale) But by giving ihe above-mentioned

curds-offering, these things are also obtained back (MS IV 31) As the
fee for

sacrificial

this

offering,

the deities

all

id

(rfaJ/Mr

gods

wah

tta

a linen

)aj

31)

Since power and

to be

is

jo

ywhlhjate

rtyasuyennbhlfiilcate,

And

deiatsbhimatnam

of killing Vrtra

at the time

because the Vaia\antij4-saman

is

it

volour,

to be used in

(MS IV
is

this sacrifice

former of ttw Rsja&u>a lusLi them

in

cloth

samardhayati"

MS

4 9,

IV

the

them back
his power and valour
cp TMB XVIII 11 3}
for getting

identical with the

for

(MS IV

sense-power and
reobtamlng them, for the perMoreover, one who per
Therefore the Yajfla-

4 9)

forms the Rjyasaya becomes devoid of speech

wman

The

tarvadaicatyah

valour go out of the sacnficer of Rgjasaya,

Rj}iU>a-sacnhce Vgravantiya ssman 13 to be used

For by means of thi, iaman Indra obtained back
gone out

given to a priest

one reobtains the contact with

By giving cloth

kfaumaA dakjlna

itoah,

cloth

Rsjasaya becomes devoid of deities

For (he performer of the

belongs to

(vac)

be sung

in the course of the

RKj*suva For the Yajftajajnija is identical with speech When this szrman
becomes sung, sap becomes put in the speech of the sacrifice
\yoca vn ija

yajftiva

Anujtubh-metre

is

to

VTi&yait >* nja i 1yairt'fih4te>

vuganujtubh yad atmtfupsii yajMyajfiljaA

ttonu vSc>/,Sja ratam dadhW MS IV 49, cp TMB XVIII 11
2) At the
end of the Rajisu>a,
Sautrsraam-offermg Is to be performed The reason,

H,

VA

is

that the performer of the

RajasHya becomes devoid of sense-power

The Sautramani serves as an expiation for

performing the
a and replaces the things which are lost
(MS II 4 1)

valour

In

this

ay

Mayt was

it

can be clearly observed that in the Vedic

literature, the

considered to be a harmful

sacrifice

Efforts were, however.

to p<afy the evil results of this sacrifice

But when
thtt the

we come

antipathy

Hemldn's

across the epic and

pursmc literature
towards the Rajasaya has become
greater

Gard*pura n

danakhanja (Calcutta, 1872) p 590 quotes

according to wluch the following sacrifices are not to be
per-

m (he Kal,-er AivamedM,

Purusamedha, Gosava
(*. Mau knyue yaflfiauiuJhff,
ca
naramtdho
formed

we notice
Thus the

Crtwiffl-gw.,,/*,,,

goom*

and Rgjasova
nan dtvara

k^alu

R
regarded as

the root

of many calamities and

lead,ng to personal as

ig

well

Antipathy to the MJasuya

on this ground Thus

on the 'Yamunatirtha (a

object of censure
the Rsjasaya

human

already defeated

the performance a
was destructive to

VaUmpayana
great

war

ford

M,ar

place

on the
heroes

when Virtmt performed

river
Yamunj)" be bad

the baittes
But after
and Demons took pl*
ami U
Having told tins ia Janamejtyi,
in

between gods

the three worlds

all

concludes in gensral

takes

mahabhZoo vanino

for example,

as Aell a. divine

great

Why

The Rsjasaya many fimei b

social disasters, particularly to wars

that after the R5jas u

>a-perfofmance

a
uto mjasitya* nature!
Mitr
nan U }tnttanat*k~

Wo

{jHitrmaramasa

\ai sitaf>rabhu/t!lll/j talta

mrjitia samsjtamr

kratum samnjahre rnrunah parartraha //!'// tos~>K kralxtett

rjOt
urtigrVmah saiuejjayata/ rfeiSiiaih dZimAnMi ca Irallobaya Ajajaia/
kratulrefttie
nlufUe janattjaya / } z\ate suniaUn ghwh sa^r
Mbh IX 48 11 ff
slathzl varaft

UH

The king Hanscandra had

to suffer

numerous calamiliei aad the reasoa

follows The sage Visvamitra a>ked for the

dakitnxt
of the Rajasaya sacrifice and in fulfilling his demand (be king had to
uod<no
severe troublesome events (MarkBnde>a-pur5na VII 25 H)
Moreover the

of this misfortune

is as

Rajasaya of the king Hanscandra was indirectly the caui? uf a great *jrWwar between Adi and Baka
For when Vasiftha came to know

annihilating

that Vtivsmitra

Baka

made HarUcandra

snffer

(a bird connected with water)

many

pains be cursed htm to be

Viivamitra, in return,

be 5di (another bird connected with water) The

to be effective
But the dispute did not end The
to

Baka fought tremendously and

their

war

earth (Msrkandeya-purgna, VII

89

IX

la the Yogavssistha

([II

106

ff t

carud Vasj$jh*

of couw, proved
seers, now Xdi wwJ

curses,

to

was troublesome to tbe wbok

27)

S) we read the story of king

He bad mentally to baeooe *

the grandson of Hanscandra
Cantfala and to lead low kind of life of a Cindsta While eipJiraiBt why
the king Lavana had to undergo this misfortune, Vasiftna tdli Rjpnft fts
follows - I shall tell you how Lavana became Cgndfla due to his mental
derangement One's mind has to undergo good or bad res.uk ucording to
who was

its

own

activities

Once upon a time Lavana belonging

to the

femdy of

Hariicandra began to think in the following wy-My grandfather performed

I, born in his family, perform that sacrifice to my

the RsjasGya-sacnGce

mind

Then he mentally gathered

together

He

invited priests

and became

flamed

fire

In this waj he performed

priests

and

at the

time

initialed

of evening

came

Rams,

sages,

to awarenes*

materuh

nd

invoked godi, into the

gave dak|in
Thus be performed

had mentally to undergo the life of *

is the mind which recwro the pleawre

(he Rajasaya mentally (and therefore

Therefore,

the Mcrificuil

honured

lire sacrifice,

Gartesh Thtte

or

Yoke

therefore to

il

sufier

Jwvtj to

Rgpsuva

activities

a AarBro ye /u tc ihftldtahhkam

H6

if' III

The stones of
the

25

ff)

npadduhkham prUpnuvanti nSnSka

Hirisi-andra

ha, personally

Riia^in

US

III

(Yogav a si?tha

expressly said "Those who perform the

various pams for twelve years
catamilies, full of

further

is

il

ta the Yogavsslntha

good

ind Luvana indicate that the performer of

many difticulues But the authors of

lo suffer

ami Puriiws dUn intend to prove that the Rijasuya leads ihe whole
to destruction InenforL when anybody wi.it), to perform the Raja1m well-wisher^ try to disuade him from puforming it Th- person

etucs

cocict}

juys

rm Uu

dcsirou, 10 perf

also at time, avran. of the evil conse-

is

Rjjasnya

quences of the R^JSuyfl

Thus
follow

me

example in Vdlimki-Rimgyuii

for

R ima

event

miention

bis

i<*

83

(VII

ff

there

He

desirous ol performing the Rajasoya

Bharata and Laksma u a

brothers viz

IIH

before

the

is

expresses
I

want

to

There is eternal religion

with the help of vou two
perform the Rijasuv.i
to it
Onl\ having correctly performed the Rajasuya, Mitra, the killer of
entmies becami Varunj Soma, the kuower of religion, having performed
Rajasuya obtained fame and firm

the

Bhmta
The

welfare of the

suck

Et> thing

in

whole eirth"

Having listened

pleased

and

said,

not

do

"I

shall

of valour,

will

ba annihilated in

it

not proper that you may destroy the

to this speech of Bharata,
R a ma became

leave

the

away

anything that will be

Rgjasaya

troublesome
Therefore

boy

to

for a

wise

man

people and should

accept your opinion*"

Yw^vfaflha III 115 25 ff alra If sr u vakftfml Vfttantam fmam uttamam / lavano'sau

iM. tS^Oaam aauUramaf 1125/1 manah
vw*
kmmaphala* bhwJcte Isubhaih vaiu-

Wwtwvu ve )vriaaatl biiddhyixe nwafr, tathlkcir,u,ya raghava

\\16\\
Iaoeiu purSnagfialtkaAi tenopavh'ena t.lntftato maiuxa dram
I

IKMJ

rtt

mania

WabuJah*

ft, /

&w\lve

mm

hi

ptmSmesa swumm*

devSntimantiayamVsa

Jvulayanasa

)athtfchtf, yajamSaasya

manasopa^anantarc/yayau sam\atsara^ sUgro

K/dtf 'Mi bkliebhyo dvljapr^ebfiyo dattr9 sarvaovadakslnSm
/ vlbuddhyata
v^pmmt nrpah II32JI eiaA
Imano rSJa rZjasUyamavaplavSn / monoiu t tn latM/n tasya pfialena ca
\\33\1 alas Mato carom vlddhi bhoktiiraA

wUa4iUiir>A

'

fjamiffft

\,lmlk rim a y 1M VII 8)

1

harlscandrakulott~

\\27\\ p!t3maho me
manatf makham \\28H Itl
rSjasayasja J{k f ay^ pravtvew mah t patfy

tasya kule jStaslaA, yaje

vmblaniHEil,iah

etinarfmvsa
ifl,

Then

It is

accept the couoktl of even a small

'

of the families of King on the earth

full

mui,

your command.

should

worlds

are

destruction

the heroic

All

in all the

place

good king taking care of the people

Still why do you perform
people depends upon you

which

in

sacrifice

evident

"You

Rama

said (o

pSiawpSie mr,e

Sir

xnaUjto.

jifM wdanf wn dharm^ *>,

Maya

rtgharu >\34

KnubhiMhyM Wat,** wuttamamlsahito

tstu

Why

Antipathy to the Rsja&ya

Then Laksmana

from

purifies the performer

Soma

4?

perform the Asvamedha-sacnBce which

tbe sins
Here it is uortb noting that the

all

knower of

as Ihe

to

regarded as destroyer

is

Rajasuya
describes

him

requested

of the kingly families

and mentions

religion

Rama

Moreover

bis performance

of

the Rajasflya while praising the R-rjasuja

In

34

Padmnpurana (V

text also

Rama

religion

obtained name

means of
oyer of

In

it"

the

all

53

ffj

the

same disciMiun

takes place

In Ihu

Rajasnja by saying (hat SJITB, tbe knower of

and position and Mitra obtained Varunanood by

Bhanta blames

this text also

in the

Rajas ay a in proving that

performed

tbe Rsjasuya to tbe dttlr-

But the Padmapurana differs from [he VslmiklPadmapurjna Bharata uses the example of Sana's

beings

RjmayanQ because
having

praises the

this sacniice is

tbe Rgjasaya,

dangerous to

Soma took an ay

all

He

'After

tayt

Tars, wife of Brhaspati

and this smftil act led to a great war of stars m which many godi and
demons were ruined In uarthat followed the Rffjasflya-sacnfice performed
by Varuua many acquatic creatures like fishes and tortoise* v.tte killed.
The Adi-Baka war was a consequence of Rffjasuya performed b> the king
HanScandra and there all the worlds were annihilated Thus the Rjjajflya
leads

on the earth as

the creatures

all

Therefore

of tbe

think

Bharata and declared

suhulcna

cintyatam

su\aj&eno

as

well

of the beings

varuit(il\aimipagamut

in the heaven to death

"

Then Rama agreed with

perform Ihe Rajetuya

H6H somaica rZjaSyaia

ri

hitam eayaiiyuktam ca pravatau vaktuHvakai* IjlH ((bn

You arc a good king 1 and then u

tan nwjfl saha

Bharata says to

safety

his decision not to

'

Rama

rZjaia*nSnS* iwiw y
namaharatssi kathan nrpallpriMvy
ye capurufSrajanpaiiruianiagatHh liarve^mMavitS latmsa
sarvofn puniiainrdula gunair atulavikrama I pithlvim narhast
1 11511

bharatasya tu tad\tiyam truivZmttainayam )athz

sotyaparskromah

1)161]

mvartatSmi tthannmea

Then RSma gud

lava 3tn\ah,lata ca \\19\\

vicakfahatb Ibtilrn&n tubiiara

sfdhuyuktam mahabala 1120} i

says to Bharata ami Laplunut

34 153

MM n

Ai

W*f

Uapt^karam karma

-iflfS

At rftesiiyeaa

Mt

leimktk, *niu

tamo

Aarmnm J

kwiiOianam matamam) in* '* r

muhsrtau aimiiJlHHU raru*Xanuipiiatitti itlKII '

iane*i token

lairunibarfanafr II1S4H

A*Uf* wrf

traHarpiHatuloti

akam grahyam itfcj/fwnop.nnw

RXma

//153// prapiali

e t)<ada3madabliiprS>i&ijtuySttr#Ul*i*

ff

Bbftrata saya to Roina

etntdnuya w/a&ite

- priySha

piljvatlrSjan pa'syaftll tri

JW&TC**

/ fft^tjfftt gulf.

above mentioned discussion From the Padmapurana

an example
Soraa as
performance of Rijasoya by
This stor> of Soma's R^asoja
of 11 destructneneis of the Rljast,>a
Thus
in some other Purana-texts
found
i> als,.
events
its
and
subsequent
it
is told (hat Soma, after having obtained a
22

We

get in

the

refcienc* to the

ff)
in ihe Vaynpursna $Q
In that sacrifice various gods per
the Rajasuya
big kingdom, performed
Thus Hiraajagarbha was the udgatr,
formed the dunes of the priests
The sacri
was the Sadasya
Brahma wa> Ihc brjhman and the lord Vi?nu
Some was surrounded bv the great seers like Sanatkumgra etc

fic. VIA

Then Siniv a li, Kuha,

to the priests as dak 9 ma
ga*e the three worlds
Dhrti and Laksmi (having left their own
Vapus PUSH PrabM, Vasu, Kirti,
the Avabbrtha-bath at the
husbands came to him aud) served him After
the directions
Having obtend of the nacnfiee Soma bigan to shine in all
which cannot be obtained easily and which #as worthy to
the

tiaed

glorj

and abandoned all

be praised even by the seers, Soma lost his conscience
named T a r a and that
the moral Then he toot away the wife of Brhaspati,
"
a
wts the cause of a great war (Cp Agmpurnna 274 2 ff, Matsyapurff n
23 23

IX

ff,

14 4

Padmapursaa V
Mbh IX 42
ff)

7 ff, Bhagavatapurana
ff, Vijnupurgna IV 6
and IX 50 1 we get a reference to the Raja

12 19
39 f

and to the war of gods with the demons

suya-perfonuance of Soma
here oo mention of the story of Ta ra Is to be found

The
of the

But

as they were aware

kings used to hesitate to perform the Rnjasaya
consequences of it For this we may give the following example

evil

Yudhuthira once ask-d Narada "Having what done, HarlSIndra' 9 ? Then

great fame and became a competitor of
"Hanscandra was a valourous king He conquered all the
them
Having won the whole
other king* Thus he became superior to all of
etrth he performed Rsjasma. the great sacnfic- Then he became glorious

of "kudhnthira

candia obtained

Nirtdi

said,

The kings who perform

this sacrifice,

rffr>*iZ* pirthvutum ea r?Jasu)e dhru\ a t

they

enjoy along with Mahendra"

kiayaftHmil

sa tvaia piinnatirdula

buddhyS

WHtaaya pirthiva pra, ,nmn aataya aibhato puT\a(-ta}m dharmasn samacara //155//
Thra & Rinu uul pnto smi tata dharmajna vukyenSnena satruhan / niva rlit3 rajoinySn
manimt dlvrnwalsab // 16611 Padmapurfin* V 34 158 ff
/

VfyupurlaaW 22 ff-w

lot prap.\a mahadr^Jyaot

Hfainya*, tahalrasatadaJcitnam

//22/j

somak soiiwatafn prabhulf

samajajne

hiranyagarbhascodyVta brahmS brahnialvameytrSn

todasyostaira bkoguvan hariritSra)anak prabJiuhlsanatkumarapramMair Sdyair brahmar*

iibUr vr/ef*f/J?j|flW -incmadadul iamas tnn loktm

itfjuih *nttan\ltebhyo

brahinarffmukhye-

lAyak sadaiytbHwca vai dn/5A//24J//a* iin,sca kuhuscaira vapub piiftfy prabha varej/
a faiimnca nava derjah slfeiire //25// prapySvabhrtham avagrap sana
tirtjendro

m
*

ftrVn

da^adhmpayad

tfiaj. //2tf/]

tada Ialpr3pya dtifprtpa-

sa rtbhramamatir vipra vtnayo'rinayHhata^ //27// brhaspate^

n3ma yaxuvlnim

jahfta sahasS sarvSnaramotyanglrputSn

//28//

Antipathy to the
11 49 ff)
Then
(Mbfa
Yudhfsthira (Mbh II 11 65

R^aaya

Why

Ngrada conveyed

"You

ff)

are

able to

Narada requested Yudhqthira

to

49

mewue

(fae

win the

are ander your

control, therefore perform (be

thers

the message,

'

of Pindo to

Tta bro-

eartfc

Rjjwaya

"

Mariaf tott

the desire of Ufa After

fulfil

Narada accepts

that the Rajasaja Is fuJl of

many calamitlet The Brtnoitr*.
who are desirous of destroying the sacrifice creal defect! la the
sacnfice (bahuvighnatca nfpate
balurqa smrto mahSnlchtdr^yatfa ht rifcfcnfi

kiasas

yajnaghna br ahmarsksasah
earth takes place

happens

sacrifice

he says, a WBT, anmbdititti

Again,

//68//)

after this

this

sacrifice

(yuddhenh

all

fee

Something that leads to inai

ca

prj(hagmaa*

ktficldeva ntmittam ca bhatotyatra

to

kiayjuaham //69//J Narada para* Y

perform the Rgjasuya only after having taken into the consideration tfe*
of it
Then he gives benedictions to Yudhtftbir* tod

grave consequences
goes out

Then

12

(II

ff)

Yudhisthira

became puzzled He became

worlds

obtained

by

help of the Rajasaya

began to think about the Rsjajoya tod

attracted to the Rajasaya looking at the other

the ancient

kings

especially by

performance of the Rsjawya.

({hire, still hesitating, consulted his ministers

They then

because

fice

(jvtObfuftkto

now

king

the sacrifices

all

sacnfice,

goes to the

It Is

there is the

of Viru D i-hood

state

guqam

for

by

an

fahatHttita TlJBpt

right time

Dedde

suhjdtttlata

are included

consecration

called "all conquering" one

control

But

YodM.

and tftla.

brothers tgtln

mew

of

it

tftmt* jnatf-

perform tb* Rxjuftyt,

deserve the empire (Una umr&fci^ar&ttju bknatak hn*nfa /
//I I//)

njasuyosya samqyah manyante

and

and

king desires to get the complete empire by that sacri-

nipatv v&unaTfl

gutpm abhipsah
for you

said,

Harbcudra wKb tto

hit admen aad

Then he discussed the matter with

they strongly recommended the

You

in

,'/12//)

this

and

you

All

sacrifice

this

are powerful,

therefore to perform the

to

sacrifice,

king!

the ipooo-offwfafi

Ai the ead of Ofc

on aoccwBt of it If
and we in In yecv

Rsjuaya". The

wen

Uko Dbaa*

mya, Dvaipayaua etc also were of the opinion tlut Yudhi(thira ib*J per"
form the Rajasuya Then he Invited K^na and said to Urn, "The tog who
is able to do everything, who is worshipped everywhere tnd who ij tfao tar*
of all, he can obtain the Rsjuoya (yamai sonoA samUwtb jikt ftnUHt
pmyalelyaica sarvcbaro rlljn r^a^rii w w*toi//W/) Adha mft, ttonkn,
aoL" Then Krtt* toW Mn.
whether I should perform the Rajasuya

'You

are completely deserving to perform the Rxjiffiy* (IL 13.1).

to win the kings like Jarasahdba before performing

essential

Mbh

II

12 !*

dawhomSmipSdaya

wrvtfff tata cocyalt

//

war jwjk

prlfMti

krn*l

Bt
it

ft fc

Untfl

Ganesh Thlte

SO

Jirfwndha

Is living

yon cannot obtain

the Rsjasaja according to

my

opinion

lakyaA jarHsandhe ji\imane ntahnbalalraJasuyastvayZ pnptum ej&

r$an mailr mama" // Mbh II H61) When if terwards Kpna describes the
feels
that he should not perform
power of Jara^andha, Yuddigthira again
the Rsjasuva (saamSsaA rocq^e sudhu Aar>a?>ilyfl jarardana} pratihantl
tu

(m,

n,t'd\a mjasfao durasadjk"

mono

brother

bis,

was

15

II 11

Then, however, Yudhisthira and

5)

Jansnndlm and became

decided to defeat

J *r,i^anrtha

task

killed in the battle

Many

successful in the

kings were liberated from

Ihe
flpnninicnl of Jar-ftandha and Krsna made them agree to cooperate
in the R^ttrna which was about to be performed by Yudhisthlra (II 22 35 f )
Smitlarh Arnina, Bhima etc went out for victory over all the directions

amount of wealth having con

)
(t/fg ija\a-\\
Then Yudhtyhira performed the Rsjasuya (II 30 28
querred manj, kings
X
74 3 ff)
At the time of this
all
this
story Bbagavatapursna
ff, cp for
23 9

tacnhce
angrj

and brought a

fl

This, event

ended In

to

successful

the

Krsna and then Sisupgla became

the death of Sisupala

The famous Bharatiya war between

be judged to be the

result of this

the

Kauravas and Pgndavas moat

RajasQya sacnfice only

of the

accomplishment

Rsjasuya

For, having seen

weal t hi ness of

and the

\ udbntbire, Duryodhana became very much disturbed (II 43 1 ff, sec U,

43 2 ff , aprah fffena manasa rSjasttye maliskrataulprek^ya ram adbhutam fddhim
jagtnta gajarthayam It 12! I pi^ndava^npramattasya dhyanaglanasya gacchataft
dtnyaihanasya nrpateh pspn tnatirajnyata //13// pZrthzn sumanaso drttoa
)

ptothirtmsca
flwfcmsnufn

talanugZn

param

os

Then he

cSpi hitam lokainakumHram kurUdvaha //I4//

krtsnaih

fSnda\3nSih

capi

u tnak samapmata

inahatmanam/duryodhano dh3rtarSf(ro
Sakuni asked him the cause of his disturbed-

y/15//)

replied- "1

am

burning, as it were, after having seen that the

been conquered by valour of missiles of
Arjuna, and Is
under the control of Yudhislhira and that Yudhi;thira has
successful!;
Krana could kill Sisupala
ccomplished the Rsjasuya performance
only
because of the valour of the Pandavas
Various kings paid tribute to
I am being burnt
Yudta(thira by offering him jewels
Let me
by anger
enter into fir* or swallow poison or drown
the water
I cannot
myself
Irve now
Who, being a powerful man and seeing the success of the
enemy
tnd defeat of oneself can bear it' I am
toleralng such a wealth of

whole

earth his

the

enemy and
I

therefor* I

am

neither a

man

can tolerate such a wealth of the

enemy
\FI la
Kt stke

itw
^

tat

;,/;

d,'>

a&

sujvJkanap
,n> Jltt

(briAAmt

bhtgavatapurSna

7*,53

nor a

woman nor a eunuch For

any man like me who

Is there

pa*** tu rSJyub cakre yaifn*

cp also BhSgavatapurana \ 75 32

//
/

large

offered worship

Yudhifihiru

ea

atonal OJaOiyiuta nmhitnto cucyntstuwnaU

8e

Antipathy to the Otfa&yo

Why

j/

not be angry after having seen the rule over the

earth, so much wealth
and that kind of sacrifice' But I am alone and cannot rob
IBM
will

have no hclptr

glory

away
kingly
am, therefore, thinkmS of suicide After tuving
Yudhi ? thira I feel that Muck prevaHt valour It

seen the stainless glory of

Some

useless

calamities

valour

it

lo destroy

me

appears to

him, hut he crosged over

the

ill

that the luck is

superior to all

For the song of Dhrtar<pira

the sons of Prtha

him

I tried

years ago

Therefore,
useless

is

are continuously getting

to invite Yudh]$thira to play dice

(II

are continuously at loss

profit

" 10

aod

and

Then Sikum idvtai

44 18)

describes

his mental disturbance created

Dnr>odhana
by the RcjugyiHe tirsl narritw bow
perforinance of Yudhistbira before Dhrtai3$tra also
lofty the Rajasaya sacrifice was and how Yudhisthlra received various pi*,

from

sents

different

How

HarUcandra
living

'

Then he adds

kings

do >ou, then

was shining

"Yudhijthlra

Dhrtara? tra

'

feel that

my

Ifta

waft*

life

(yalhntimntraih kaunteyah snyV paramo}* yulahjraja^yaw^praivak

iva prabhuh //22// etsih d^tM jrlyam parthe hariitwdn yail*

nbhojkatham nu jMtarh ireyo mamapaiyasl bharata" //23// Mbh IL4912ff)
As is well known, Duryodbana accepts the advice given by Sakiml d th
Pgndavas lose ever>thing in that plaj
They fo to
dice-play lakes place

hari&andra

And when

exile

It

they return, the famous world-annihilating war ocean.

can be here

rightly surmised

tbat the

to

hesitating

10

Mbh

perform

43 19

II

ff

It

root-cause of the Bhirttiy*-

Yudbifthlra. At

war was the Rsjasilya-performance of

Yudhifthirawn

first

because he was aware of the

-drftventefa

j*~m
+#ri f

prum^rn Kfisnam futmntiuftmimitani

apena wttbasya mahtlmanak ////

mStulatyatha iotroy* dere t u thabhvtati

ca

tab

wwafo

tatobtiiia*

mAd>tae IW\ ama^m

nOno divanisamlsuclikragame AS/e wfye Ioyamlvtljvicanijl21ltpesftt *

HipMlam / na ea tatra pumanSijl kuaittuya padlwgab ////

itiupZlah

hi rSjattali pon$a\ottliena

vahnlnSlkwntavantmanto'perSdhaik to*

marhati H23H Msudnena tat karma

nSm pratapaia nuhStmanSm H24II
thihanti kaunteyaik

ptedare

nSma pmnen
ca H28II so'bain

*5rfph

vai'iya

JfOwi

Z5//

dahye hamatatlacUa^

vifamlapo vSpi prmekfyamt

lake marfortfyrtl saltrarSa

m anna c~apya

tyon

wM

wdhmtt

PrtHnM

IMI

ft***-

r^

J^^l

flW t
Mmtti^i
** r
'"

Wif/intf Jfi**ir

sopatntnn&iyfiro drift*

na pmSmSpantortly*' to.

(rtWfllw*

nltyaty

sUMg* et

*ww

gUH

-,

<*JWtf

hi fa*

wAtti* */rt

'

MyomSgatm ////

hi htyante parihS

mahut

M ratn^rySOiya vMAW

imkorapradc^

wmnanaa^ano

bhaktayifyvml v5

tathSyidctai,
tallia

la

*
tr

Ganesh Thiie

S3

whkh would

the root-cause of the Bhsraliya-war

mpporl even

direct

My

from the performance of the Rsjasoya

arise

in the

is

Samjaya, "I abandoned the hope fur any

Ft^dtvu conquered
great sacrifice viz

all

the kings by

Thus Dhjtanstra says

their

riyasuyaih

to

having heard that

alter

victory

means of

power and

the Rajasuja (^adairai^am digjave

trasaliyalmahakfaluA

surmise viz

in the Rnjasaya-perforroance has a

Mbh and Hanvamsa

performed

pvnduputrmr

\astkrtnn

k r taAi ca tads nrtamse vijaysya

The dialogue between Janauiejaya and Vyisa occurnog at the Hanvamsa HI 2 14 IT is also very instructive in this respect
"It
is
JaMtnejaja says,
my frank opinion that R^jasaya must be regarded
I 38*)

a* the root-cause of the annihilation of the Kurus

come

to have

klBed due to

into existence

I consider the

the sake of war only

for

In the ancient times

it

Soma performed

Rajasaya

for ksatrlyas are

the Rajnsnya and

then there was a great war of stars

When it was performed by Varuna,
tbea * war between the gods and Asuras took place and all the beings
were tuned due to that war Hartecandra performed the Rajasr.va and then
tiberc

wat a war between Adi and

Baka and

this war loo was all-kijung

Then why didn't you oppose

Nejl. Yudhifthna performed the Rajasuya

the performance of such a sacrifice ?"

Thus we sew above how Yudhi^thiro was hesitating to perform the

bow discussions took place, how Duryodhana became angry

Rljuflya,

after having aeen the

Pi^davas pla>ed

dice

Wben Durjodhina

R^jasaja performance, and how the Kauravas and

and how ultimate^ there was an annihilating war.
kingdom by means of dice-play, he also

obtained

Then again discussions arose Even after

He
Doryodhana was not satisfied
Once he said to Kama, "I covet the Raja.

derired fo perform the Rajasava

fettiag the

kingdom of

Yudhijthira,

remained always disturbed

Wya-perfoimance of YucHii|thin

tUfWttye
Sit4all"

RljMuya

rffflv* kratuvaraih

Mbh

111

241 19)

my

Fulfil

tadqinaina

Kama

desire,

encouraged

in the following words, "All the

kings are

great king

Let the best

ucrifee be collected in the

priests bo

debt

Invited

manner

O Kama

(rajasn^am

samutpannH tSm sampadoya

spfha

then

him

now
let

at

to

perform the
your command

the materials of the

tnadya prthhipals vriyM

nrpottamlWUShyanta* Mjalretfhsh sambhartica yathsvidhllsa

*a* turtanstha \ajitowLaranBnt ca U211I

napasaiyutasusamra.

gwanHtaklpravertatMi inahfyajnastartpl f>harairjabha //23// Mbh III 241 20

ff)
Purohua, however, opposed to the idea of Rajasaya by
"It is
not
tying.
possible to
perform that great sacrifice (viz the
iUUwam) unui Yudlmtlma is alive Similarly your father Dbrtar 5? tra is

DBryodhana's

also

Hill

there

Let

all

living

Therefore

Is

wrong

to

perform the Rajasaya

another sacrifice equivalent to the

Rsjasflya Please listen unto
who pay tax to you should offer
then
gold to you

the king;

But

me
let

Antipathy to the JRajaXya

Why

a plough be prepared out of that

gold and then
be ploughed by means of .hat
Let lhen
plough
food and well fashioned one be performed OQ

Jet

lhe

that ground , n
,(
worthy to be per for
by the ,
Nobody except the ancient Vi ?n u has performed tta icnrtce
sacnfice competes with the
Rajasflya sacnfice We w.ll |,ke ife
you will be profilted by th.s sacrifice Moreover this
sacn'.ce

This Valsnava-sacnfice

no problems

Your

is

desire w.lj be fulfilled

Mbh IH

241 26

w,fl

crw.

fl}

Then Daryodhana performed

Many

the Vai^a. u-sacnfice

(Mbh III 242.4 ffj
some *a,d to h-m "This sacnfice
,t, but
was
*
performed by Yudhiithira
This sicnece u not even **
"
the sixteenth part of that sacnfice
Then Kama said

persona praised

like the sacrifice

much

as

to

Dur>odhana, "Luckily this sacnfice has been *ell performed I ihali

hoocwr
you when you will perform the Rsjasaya after
having killed ibe
"
Pandavas
Duryodhana agreed with it and again began to thmk of the
Rsjasnya He then asked h friends, '^hen shaH I, after
having i,||ed the

PHndavas, be able to perform that great and wealthj sacnhce '

(Mbb III
243 3 ff)
Thus we observe that the
performance of Rajasuja done by
Yudhisthira was so disturbing to
Diiryodhana that be was always thinking
of performing it and for that he wanted to kill the
PSndavas
Taut the
once performed Rajasaja kept the fire of
anger in Duryodaam almyi
The result of all this was the great
burning
Bharatiya war
If

we

recapitulate the

of the Rajasflya,

towards

we can

position of epics

conclude

that

and Puranas

these

texts

in

were

we know

the Rsjasaya- performance From the stones of

Soma
that the performer of the
loses hit

indulges

himself

in

being

afraid

Rajasaya

medha
lurking

forms

sacrifice

one

some mean
of the

Rajasuya
Raraa

Yudhi^thira's attitude

But

towards

He
the

not perform the

prcfcri toe

Rajasaya

Krgna encourages him to perform it and

results which
fblbwed it, justify the

But the dreadful

attitude

Duryodhana.

wanted

aad

conscience

ds

activities

world-annihilation

wDtwcuos

ant*tomrtc
and Lavana

to

Aiv*.

WM
lie

aho
per

lurklnf

perform the RsjasGva but

opposed to do so
He, instead, performed the Val|nava..cnnce>
fbw
the epics and pur anas express antipathy towards the
It h BOW
Kijasay*
a problem viz why there is antipathy toward* toe
To
to
Rajasaya
sotve
try
this

problem

let

us turn to the

and explanation of the

From
was

too,

the vedic

vedic

literature

where we get

description

vedlc ritual

texts

we come

to assert one's being a king

to

know that the aim of the Rfjainyc

B V 1 1.12 [3, we read, "one,

Thus

Ganesk Thite

54

\enlv, becomes king

"

(he

by performing

(raja vai r<ijasuyenes(il

Rsjasaya

"He, venl>, kills Vrlra ("Opposition

means of the Rajaiuja (vrtram vn e$a
perHtnihed) who gets consecrated by
4
Flic
cp TAIB XVIII 11 1)
toa> \o Ttiaswrabhwncate' MS IV 3 1
Htarati)

Sometimes

satrifucf,

on the other hand, makts io-nc of

is

it

sajd,

holding the political,

official

Kattuhavirhsi (jewel-onenngi)

Commander of

the

tht

important personalities
him
Thus there are the

posts favourable to
11

"

which are offered

Headman of

army, Purohita,

makes them

ihrte offering the sacnlicer

s*sm anapakramwm kurutc) (SB

his

3 1.1

drm of
am

the

hB \

tht

3 3 12

says,

"0

"Quicken him,
him,

"O

of the
offering

Adhvaryu touches the

"Quicken him

says,

be

to

gods,

this formula,

he

unrivalled",

be without an enemy' - 'For

to

gods,

right

to be unrivalled

god

smadhram" VS 1X40) While explaining

-Quicken

sa\s,

thereby

and

sacrificer

*i\3h asavatnam

By

and non-violating (lam

ff)

After the Devasu offerings are offered, the

(it

the houses

in

(he village etc

own,

in this there is nothing obscure-'for maDfor great lordship ,

- 'for the ruling of men' he thereby says (Imath devah asapatnaih sum

cbiefcfom,
rule*

(Jh\am

dnt

iwaifi

sinadhvejm Hyevaltadaha

abhratfvyotii

mahate jyaistfiynya in natra

tiroktamhvsti

the king devoid of enemies for the sake

Soma

your king

Rlp'uya

sacrifice,

and declinng
Before
other

it

the

bB

fruHher,

tm R-malwim
J

tiit

man O

While

it

is &aid,

nan

Iff

ye (people),

Thus

3 3 12)

the

the

to

SB

sigmBcance

offerings

conquer many
of which

description

symbolizing

the

been yoked, carry the

sttre

kingly

V521

says

the seasons

yokes

as

sacrificer

yuUvB prZAca Vprtvrfaih yayuN

jefoava yuktih prMcah aprSvrtarh vahanU^ar

"
Thus to offer the first six out of the

anwaranli

WTS

Raiulliass

(for

ritually

the

giving

"yaifa

king used

the

Rajasuya,

these seasons, having

8fi

\II 4

TB

7 3,

Apu XVIII

MS

II

6 5-6,

IV

10 12 ff SilSyfa

8-9 KS

XIII

XV

4 4 llf

4,

&

KStySfa

111

ihin kr rvunpl. the

kmg

I'iijuav^ fin eight tiniea

^u not due
t

the

means of these

b>

5 2 3,

tra\uLtan tp

\V

Brahmanas" (SB

Prayujam having!
seem to be
ff)

<r<un nmfcfc ta enafit

in' f

1?

then

11

victory

sacrifice:

were and

IM
11

The

XV 9

for

expedition

Similarly the

kingdom

"This

make

to gods to

seems, was to be performed for the sake of asserting

it

performing

kings."

Katyas ;

(bit

made

the kingship

see

the king of us

it

is

of great

further says to the people in general -

Adhvaryu

mahate k$trHya

mahate janarajyaya Hi mahate

Thus here a pra>er

lanztsm rSjyfyttytwitadaha")

fit ttlti

,f

in that dtrd

Bhaglratha got \u:tory ovr mony king.

He
But he telln to BrahmB that liis obtammeat

-MbJi XIII 106

,,ftAw itiju<:a)Mi)o

nn r

13

vaya nrpcahe sarvSn

jr

performed
of heaven

makhairistvl

Antipathy to the Rqfaaya

twelve Prayu j5m havun.l

chanot,

Hke

Is

,n the

on

.Why?

^^

jj

spring, unt,l the rainy season come,

Further, VSfcr t
next six Prayujam hav lm? , ,. te come
back( as k werei
rainy season (yathn pmar^arterm vSrjkam abhl
V S3 4) The Kuruused
to say, "The seasons
pucda people
being yoked, verily, carry
e
march after the yoked seasons They sa ,d like tb, s
because

&

JJ

performers of the

(& V 4 2

Rajasaya

their king,

iwaw

-/arfrf*.

i* af/iiBflj.ufta laten/i

yaysjlna ssuh

of

place before the ritual

The

the

therefore there

is

actual expedltiats etc

must be -takm,

We

sacrifice

have already mentjoned Ite

before the performance of the
Vudhuthira's

made by Psndavas

Rsjastiya Thus there

texts, therefore,

^^

snya-ntunl in a syboHcal way

expeditions

j,,^^

ran prayuktsn
n a
anucartnayte,*,,,^ T
Thus expeditions and invasions are
included
the Rs

1S
)

are expeditions before the

Rsjasaya-performance and
a danger of annihilation in the war The
epjc tnd puranic
oppose the Rajasaya-perforraance

But now a question will natuarally arise - What 1$ then the

dJffereac*
between the danger of the Aivamedha and that of the
Rajtsaya' For before
the

Aivamedha

sacrifice

this point

new

of

also there are

expedition!"

But no objection

there are annihilations

from

On

the

is

there

are

raised against the

contrary in

the ctse

btttlei

Ammcdn

of Rxma, Btarati

advised him not to perform the

Rsjasaya and prescribed the Aiwrnedha

before the performance of which many battles did take place. Thui it u
not merely the battles which make the thinker* oppose to the
JUjiiaja
Then, what is it ? The epic, puranic and vedic texu have not rtued Out
They naturally have no answer tg it Now Jet me
question at all
to
try

answer
give a possible

One of the very interesting peculiarity of the Rajasaya sacrifice U that

in the ritual of this sacrifice the king's relative {presumably a joeagtt
brother) has to take an exprcssedly lower position and to perform

Thus when

insulting activities

persons who have

to

make

the king

the king

is

being

consecrated

consecrated

tome

OM

tejf

of the

the king's relative

(&fi
consecration u over, there u a

After
the
3 5 12, Katysss XV 5 30)
and the sacrificing king rltually win* the cows of ali
symbolical expedition
own relative Thus, towards the north of the AMiavantyi-flre o hundred
The ho| u
or more cows of the king's relative are placed (fi V 4 3 1)

equipped with arms

win those cows &B
according to

it,

13

For the expedition

14.

Cf

etc

as if he were going

on an expedition

He ou now to

4 3 2 gives the reason why tows tre to be woo Tbui

when Varuna was

in the

consecrated his valour departed from him,

R^MUy*

g Jairomlya-ivaniedhi

SOff

Weber K&tlfttttOK, p

58,

93

86 S,

Gantih Thit<

S6
be found

them, a chariot

down

of taking

the chariot,

'

(VS

chsnot, the

tirst,

mman

KM

prua,

isB V
and step'

with

the

"Now

this,

sense-power,

relative

cow*

the

over

to

relative

his

from

takes again

amidst tbe cows of

It

Thus

the sense-power, valour,

is

sacrifice wins symbolically

XV

6 12

6fl

ff)

are of one's

won

of

foremost

all

V 43

own

11

relative

that sense-power, valour,

to himself

relative

his

overpower one's

course in the ritual

ymbolically

The

real

place before the ritual

own

why he

stops

Therefore

the

ritual

relative

his relative only

the sacrificer overpowers

itself

is

pratanOm tvUbhyatikramatl,
In this way the one's own

tat

wadeiut&iinJriyoto WrjwA punartumon dhatte)

be one's foremost enemy

texts leach to

that

soaya go&dyacchati yadvai punifSt

his relative (tadyat

relative is thought here to

Of

them"
"The cows are

4 3.10 says

the

be

are to

para& btovatt yaso ia kticid \3sraih halvttya

tat

cows

conquer them, I seize

$B V

the

valour

also Kstysss

(cf

that

to the

to
*hy he stops admidst the cows of his relative, whatever
a* ay from a man be It either fame or anything else, that

ai

now

own

his

whv

tending

passei

he

bow

he thereby takts to himself"

cows of

explains

Is

the

yoked

cows (fl V4 39) Then he touches a

with the words, "samindnyena JinOmwaft

the

the midst of

Gimmentinf; on

21}

are

horses

goaded with the words "marutm

Impulse of the Maruts)" (VS X. 21)

Imak U'gtlher with the sense-power,

Identical

that

When

be

to

i*

the sacrificer-king takes his chariot towards the

Then

end of the

the

V 43 4)

hor*

(conquer thou by the

it

cow with

kw,
VS X

(SB

21}

right

the stand

At the time
he overtakes with his chariot
one says, 'indtasya vajro'si" thou art Indra's

that

a> Iroui the warrior,

thunderbolt

down from

be taken

to

is

For the sake of winning

For whatever turns

Therefore one has to win tows

,n cattle

i*

overpowering,
But in order

it

may be assumed, must be

taking
sacredness to that victory,

to give

the Rajaraya Therefore,

might have been included in the ritual of
after the cows are sjmbollcally conquered, as many or more cows are returned
is
not capable of a cruel
the
"For assuredly, he,
to tbe relative
sacrificer,

this rite

deed, but cruelly indeed he acts

there" and thus that
to

him

dadvt

just as
,

na v3

is

when he

without cruelty

karcti yadaha jinttrtmsfi kurva ina

SB

says,
this is

"I conquer them, I seize

why, In return, he presents

ltt t

v3 NulyasTr vS prati,

krOramiva v3 etat

talho tosyaitadakrtraih kftaOi bhavaO"

4 3 12)

In Lat> S vanasrautasatra IX

followmg wa>,
brouftht together

to be plundered

brlag

many (cows) or more (tasyattanmUMr

tfa krurakammu bhavatl yadyajamnna(i

them

"Weak

relatives,

14-22, this

along

rite

with

has been dccrlbed In the

thelf possessions are to

be

At the time of offering the dakshinos, these (relatives) are

He shoots arrows towards them They (the relatives)

(arrows) back, saying,

"Be

victorious,

King,"

The one

third

Antipathy to the Sejaffya

of their

possessions

to be given

is

Why

to the priests

57

one third fo tbow

who perform prasarpanam at the time of Da&peya, and one third shocM
He should also give villages to them Eraa
be returned to them only
,

though they are

ksatnyas,
they will not deserve coneecratioa hencefortb
(abalznasya jfistln savittantiiareyah 14 tan jitnyad daJcjliarelttyam IS
ift*}.
syet 16 tamsta eva pral^afiareyiir vijayasra rajaanin 17
1

catbhyo

fr|M

sya trnvamrtvigbhyo dadySt 18 dasapeya'

tebhya ew pratyutsriet 20 grtmnnebfyo pi

nrr*.

nuprasrpiibhtastm^a^ W, ,etam
dadw 21 r9jan\JUte tyur cua

Vrdhvam anabhlfekynk 22)

In the Rsjaiuya-sacrifice there

one

Is

rite for

making the brother of

the sacrificer less powerful than the sacnncer

In this nte * brahm*n

or
the Adhvaryu or the Furohita hands over a wooden sword
'sphia-) to tbe

He

sacrificer-kmg

"A

king

who

thereby makes the sacrificer less powerful than himidf

powerful than a brahmnna, fs more powerful than lib

brtthmansd abaliysn amitrebh\o tai sa bahya* bhavati*' ^E

is less

vai rnjH

enemy (yo
Then the king hands the wooden sword over to his brother with
15)
the words "Indrasya vajro'sl tena me raddhya , thou art Indrt's thundertxA,

V44

therewith serve

me" VS

weaker than himself (SB

MS

X
V

IV 37 mentions a

Thereby tbe king makes his brother to be

28)

44

rite

16, cf

the sacrificed relatives his followers

Thus

offerings to Vativgnara

one should offer

Katyass

XV

12 12)

in the course of the Rsjasaya, for

after the

maktm

Ttifamyaknya oQerafc

"Agai Vtii^uwm h
The coiuecnted
relatives

and Varans

Identical with the year, seasons are his own

becomes their king Among tbe gods, Varunn is tbe COBM
(king sacnncer)
Both of these (Vaiivgnara and Varuna) are the lords of roiugttlo*.
crated

They

instigate

him

(the sacrificer)

As

many

there

rc reittivn

of them become the followers of the wcrtflcer

sacrificer, all

followers of Varu n a
them all followers

of

UH

God* an th

As many relatives theie are, the Adhvrya mtk

and non-dlspaters (
ySvatta ertiya a*tfu0itf

anukvnawfcilnah karott)"

H
Thus the king sacrificer, before performing the Rljwayt wbd
relatives" ftto in a
and In the performance of the Rajasaya subdues his
M
to
trie*
assert
and
his
followers
them
He also makes
ritualistic way
But this kingship Is at the cost of other relatives who alio mfcfat
kingship
But not only the kingship is robbed from
have claims for being kings
in the future
especially
them It is also ritually denied to them even

{*

22)

They

naturally
1

15,

For the work of the

51, 56, 132

king *

would fed

Insulted.

They would naturally

Ganesh Thite

tt
disturbed

remain

molt

mind and would wait

the

ID

Thus there remains constant

And when an

an

for

of war

possibility

opportunity to

between a brother

war takes place as for instance In the

cue of Vudhlfthira and Duryodhana, the whole family will then be desand brotbe;

Therefore instead of

troyed

having

actual

come

to throne

performing the RgjasQya immediately after

and creating enemies In one's own
family, the king
kingdom and perform the Aivamedha

should rather try to expand the

for

example the story

perform some other

Rama

of

dhana's story, In which

he

my

The mala

opinion,

the reasoning

literature

(sed
the king should

sacrifice (see e

the

Duryo-

perform the Valgnava-sacrifice

of the
Rsjasuya) This

sufficient substitute

points In this paper

The Vedic

Or

above)

Vaimava

advised to

la

which of course could not be a

seems, in

mentioned

like

sacrifice

behind the antipathy towards

may

the

be repeated in the
following way

prescribes

the

for asserting one's

Rsjasuya

kingship,

2
sacrifice
It

is

Even though In the Vedic

has been praised as a

alw described

general

The

wltr and of
(3)

literature

to

oneself

and

root

to

this

of these literatures
all the
people In

cause of war in partl-

the evil disasters In general

In both the Rsjasuya and Afoamedha there

Bat In the

ritual

is a
possibility of wars
of the Rajasaya the sacrlficer treats his own
relatives and

members of family

In

an

insulting

manner

chance of being kings even in the future

Unggtes which would lead

hu own

the

later literature

both

great sacrifice, in

to be dangerous

later literature regards It as

all

and in the

people

to ruin

of

the

They are ritually denied any

Thus the Rajasaya causes Inner
sacrifices whole

amily and of

A RECENT STUDY OF BHAGAVATTSUTRA

REVIEWED

K K

Dtat

Prof Jozef Deleu, the Belgian scholar

specialising in Jaina studies, fati
recently brought out a full-fledged study of the Jama canonical text I iytka>
pannatti (better known as Bhagmatoutra or simply
Btagavatf) The statin
and character of Bhagavan being what they are the students of Jtlaum
cannot thank the author enough for his
labours
The
painstaking

author,

taught by SchubriDg, well

realizes
the enormity of the task
awatanf one
specializing in Bhagavan, a text bristling with difficulties of all sorts
This,

however, has not prevented Prof Deleu from attempting hii utmost to do
jnsdce to that rather modest part of the task which he has chosen to ftdlt
In the present case
His book is divided into two main
parts- one aa
Introduction (pp 17-69) where certain
important problems concerning the
composition of Bhagavan are dealt with, the other the main body <pp
71-315) where the contents of Bhagavan aw presented in a
form.

In connection with

the latter the

chapter

division

Aatakas and Uddelakas has been retained as In

summary
and sob-division into

the original but the

ptssxps

within an Uddeiaka have been re-grouped so as to facilitate tin cxWbWon

of Inter-connections that obtain between consecutive passages , (as we shaB
too such exhibition of inter connections

is

major achievement of Prof

Doleu's present study)

And frequently enough a summary of contents 1*
To undertake
supplied with notes emphasizing points that need emphasis
a critical appreciation of ail this is the purpose of the present note.

be conducive to a better appreciation of Prof Petal's perfor.

first independently
said about the stitaj and

It will

mance

if

a few words are

of

Bhagavati
Bhagasan belongs to that most frTyfrm-nrt*!
Is designated <AAga' and Is of the form
of a group of twelve texts (Including the long lost D^ifAia} And amcMg
the Aflga-texts Bhagavan alone is of the form of a huge coHecdoo of
character

division of the Jaina canon which

passages where Jaina positions on the most diverse- and mote or ton
Important- theoretical questions have been laid down and drfcodod. Now
the

very

fact

that

would argue the

strengthened

by the fad

Jozef Deleu

yr

Bhagavan has

relative antiquity

1970

that

VfyShapotatottt

of
so

been included
Its

among

tbo Afi|a~ta*i

contents bat toe rarmfae Is tetfeer

many of

(Bhagarat)

Its

Ghent

passage* exhibit

Unmnfty

marked

pufcUcktmt of

K K

60

aidubms-of form

Dixit

Of

of content

or

even Bhagavan includes

course,

passages which, on the basis of their form or of their content, prove to bo

To make nutters worse, in the first 20 Satakas which
relatlvel) modern

form the
edition

covering 800 out

of the text (they

bulk,

relatively

made up

ai for the last 21 satakas, they are

all

cases relatively

In

this

should be easy to realize the importance of the

be solved by Prof Deleu in his Introduction, viz.

it

background

Are the iotakas 21-41 (minus 25) a later accretion

What

the characterizing speciality of the totakas 1-20

is

Obviously, thtse questions have been thus formulated

(following a hint
the

of Weber) had

them while the

rest

Intake 21-41

the

of the satakas
(inirus

the following sub-Prour-s

All 'heie lattr

41

21-23,

were

24,

satnkw discuss

related quiitiors) each -each of

th.it

because Schubrmg

the satakas 1-20 constitute

the sataka

21-41 are a

they

2^},

that

argued

of Bhagaian and

kcrnul

original

sataka 25 a later accretion '

(2) Is the
(3)

of paisages that are in almost

modern

three questions sought to

(1}

of the 980 pages of the

with
Abhayadeva's commentary) the relatively
modern passages stand forming a hopeless tangle,

published along

indent and the

later

divided

25 well goes with

As

accretion

by

26-29, 30, 31-32,

Schubrmg
33,

34,

for

into

35-40,

one question (rather series of closely

them discussing

its

question

connection

with ;e\era5 i}pc* of being, these types being different for different httakos

but there also being cases when several satakas share the same 'series of
It can bt seen lhat
being-types
Schubrlng collects several satakas in the

same sub group wten

thv questions discussed

related (not, sjv, w.ii'n the*

types)
his

own

his first

by them are somehow interhappen to speak of the same series of being-

Prof Deleu Miup<> reports Schubrmg and then goes on to

supply
answer to liii first, second and third questions As we have
seen,
qutslion relates to the satakas 21-41 (minus
For
that

tbe*e saiokas an. a late accretion his

contents',

ably

{p

and

^2)

questioning

Of

19)

how

fiat

present at the back of

Is

not

Goyama

invari-

sanctuary near Rayagiha

these the

amounts

ground

iatekas discusses but one question, a

taelf,

25)
arguing
grounds are two viz (1) 'their uniform

the uniform structure of their

dialogue,
Mahisvira in the Gu n
asilaya

adequate

prove

calculation

the relatively

each of these
which was also some-

saying that

consideration

Schubrmg'a

to

to

and which, taken by

character of the

modern

'sataka in question, dnd the second ground

does not amount to

much, for
the circumstantial setting -if a Bhagaiatl
dialogue is essentially a matter of
mannerism and has little connection with the contents
literary
of thla
dialogue

queuoo

Prof

D-Lu

are relatively

thus

fails

modern

convincingly to

He

argue that the Satakas to

however says certain more
thjngs about

Recent Study of

the content of these htakas and

BhagOKUWra Shewed

let

us see

if

they help us In

point at issue

As was noted

earlier, the iuwA

21-41 /minus 2S) have been divided
by Schubrms into sub-groups and in doing so he bag been guided
b> the
consideration of smulanty which the contents of two
cnueculive laiaktn
might possibly exhibit
Something of the same sort is done by Prof
Deleu
Thus he feels that the jaroAas 21-21 deal with the

topic of rebirth.
the first three with this topic a s
applied to certain p irticular vegetal type*
of being the last with it s applied to all ihe types of beiaz
At
(p 2flj
a matter of fact, the totals 21-23 discuss
tlnrty-three general quouoos in
connection with certain parti< ular vegetal types of
and it
*

being

lirst tno questions hire ask ds to what

being type*
what manner are possibly bora in the midst of the
vegetal tvpe* In
question, the third as to what happens in case members depart from the
midst of these vegetal types
(subsequent!) toy, t*o or three qumioaj

sheer accident that the

and

deul with the problem of rebirth)

Be tl it as it may really strange is
Prof Deleu's characterization of the mtaka* 26-41 as 'an application of Ihe
Jama method of quarlcrnary untumatic to the enormous doctrinal field of
rebirth' (p 20}
Since the doctrinal held of rebirth 1=, so enormoui one
might plausibl> say that all tbe salakas in question (perhaps, barring 30)
have something to do with some aspect or other of thi* ueld, but to
My

that

the

not to say anything much sigoilicant

IE

Jama method of

that

it

the

where quaternary artithmatic

beings,

and

is

26-30 he

introduction

himself

33-34

of

coocdo
By

>dtaka> ji-3-t since thc\ Miy

to the totaka 15

bn prefixed
the

case of the one-sensed

feel* that

the whole'

to

for ihe application

again

ta

applied

as regards the sataka*

a<>

Deleu

1'rof

and

26- jO

tataktis,

of explaining the anonuU hi. sugaests that

something about the one-sensed beings, have

conceived as a suitable

And

anthntatic

quaternary

absent in

is

they 'may hive been

{p

22}

The whole

the ctrcom*.
explanation IN as clear as mud But what is most disturbing
tance that even in the latakm 31-^2 and 3> 41 the 'application of quarter-

nary anthmatic'

Thus

is

'Small', <big'

the

perhaps

in these jafoAos

members of

when

leait

signiiicaitt

question

of toe discosnoe

caw the qtwtlh*

is absolutely the same as would have teen given
raised in connection wilh these memte s a such (not ID conneotioo

given

was

part

raised in connection wiih tie

a being type numbering Ar/a, tret, Jrifara in ta/i-wtoelber

or 'general -then barring trwul exceptions the ani*er (bet h

with them

The

as

numbering

this

fact of the matter

have been composed

their contents

For,

much

that ihe

JtoBj,

i-fl

sataka* 21-41

(DUBM

25)

aa eye on ^heir fjriwil *iructuce - not on

tbo course of hiturrail devokjpmit there took

chieflv with

IB

or that)

DMt

K. K,

$2

Jama camp a maturlzatlou of systematic thought and the

the Jaina authors would often formulate
process took one special turn Thus
list of items and would
pose questions and offer answers to them in
In the simplest case the
question would be asked
terms of these items
about these items themselves, In a relatively more complex case the
place within the

be

question would

if

it

then

whether

asked

belonging to this or that type

and

or

is

would be asked whether a

question

m
a

being

characterized
belonging to (his or that tjpe-as

An

or does not satisfy a given description

a

part of a bigger

lilt

571 a

on p

other,

ibe second case

or neither-heavy-nor-light,

or

is

is

the

list

this

80b,

random

at

whether

Hem

first

it is

on p

is

on p 95 b, and

as

that

whether

508b

here

one
does

type

smell, touch

taste,

that occurs

or

general

or that
of the

this or that item

the third case

not possessed of a colour,

the second type

in

being

by

In the first case the question is

can be said about any two items taken

it

or one

the most complex case the

illustration

Bhagavan on

fn

that repeatedly occurs

list

in general

being-a being

not characterized by this or that item

is

what precise form,

whether

it

one precedes the

heavy or light

is

or that item

this

An
it

illustration

is

of

asked about

of vegetal being whether they are or are not characterized by

and If they are then in what precise
the 33 item* of the list in question
several types

An

form
5961.

illustration

here

it

are the two

of the third type

asked as to

Is

how many

lists that

occur on

hellish beings characterized

by the

can be born simultaneously [All these illustrain some connection or other]

tive lists are going to be used by us
The
following is a calalouge of the most
important of the other such lists
items of the

in question

lists

occurring in Bhagavan
(1)

flb

p 762a

(6)

257b

(7)

p 770b

(3) p, 2fiOt

(8)

p 772b

(4)

p 345b

(9)

p 790b

(5)

p 73Ib

(2) p,

The noteworthy point

either

rizing

is

that In

almost

all

these

the original text itself or in

Abhayadeva's

verse

enumerating

aimed not only

items

the

at facilitating the

of the

list

(also 773b)

cases

there

commentary

appearsa

summa-

concerned, a procedure

memorization of the passages

in question

but alto at emphasizing (he importance attached to the

pressently reviewed
That importance was certainly attached to this
process of lisl.Jbni.Buon
proem becomes clearly evident from (he
of the
tatakas

Bhagavan

perusal

21-41 (mlrnu 25)

All these Satakas without

or that in terms of a pre-formulated

are

bo facia

(hat share the

same

Jht
-llit

an

exception discuss this question

of items

Not only

of items' and

they

that, there

ought to bo

Recent Study of

grouped together-even

Viewed

rent

thus

the

BhagavaROfra Reviewed

In case their

whole

the

lot

divided

gets

63

happen to be sharply

contents

diffe-

Into the following

wb-

groups

(1)

(U)
(ill)

(tv)

21-23

33-34

(v)

24

26-30

(n)

35-40

(vll)

41

31-32

same division as that proposed by Schubdng but with two

Thus Schubrmg detaches the iaiaka 30 from the group 26-29presumably on the ground that the two are sharply different In contents,

This

is

the

exceptions

similarly,

he detaches the latakas 33 and 34 from each other

sumably on the very same ground

But

a strong point of a

that

can be used

it

it

pre formulated

it is

pre-

rather

to handle questions

needs no arguing that discussing questions in terms of a

of Items is a relatively late phase in the progress of

list

On

systematic thought

this

21-41 (minus 25) proved

not

ground,

be

to

are the Bhogavati latakas

only

relatively

modern but so

catalogued passages which occur somewhere

earlier

for

differ in contents

which sharply

Perhaps,

of Items'

'list

again,

view of what has already been

in

said the differences in question will have to be ignored

which make use of

this or that

of items

list

also are those

in the ialakaa 1-20

However,

totokas 21-41 (minus 25) the process of list-formulation

In the

rather advanced form and that would prove that these Saiakat

case particularly modern

This

of

aspect

the

and

Bhogtmn

appears ra a

itself

are in any

situation deserves special

consideration

That discussions conducted In terms of a pre-formulated

represents a relatively

late

phase

in

the

list

of items

progress of systematic thought

might be

not prove
easily granted, but that taken by Itself will

It Is just

possible that these discussions are

the

outcome of

much

For

some way

group of Jalna theoreticians at

ward
some obscure period of history So what has to be proved is that these
serious
of some
significance for the history of
are

tendency exhibited by

discussions

Karma

speculation

The Jama
specialists

Fortunately,

theoreticians of

among them-that

treaHzes devoted to the doctrine

Standard

list

stray

possessed

Jalna theoretical
follows

some

of

of 14 items-technically

the
i

Sj

that

classical

those

Karma had
celled

can

be proved and as

period,

who

particularly the

have composed special

ready with them i

got

margtutasthanat

* p

which they would discuss questions of

faveBtigation)-in terms of

as follows

The items arc

of four types)

(1) gatl (lift-species

(8)

samyaktva

P) } aaaa

(2) tndrlya

(10) dar* ana

(3) Jfca>a

yoga

(4)

wta

(5)

(6) Aa*3Vfl
(7)

/>8

Of

the*e, inoat items exclusively pertain

to the

mental sphere while things

the items 1-4

to the bodilv sphere are said in connection with
these items have been made use of in two ways, viz (1) by

pertaining

And

and 12

a being is or is not characterised by

asking a, to whsthsr
in
what precise form, and (2) by
lhat and if it is then
or

this
whether a being characterised by

item

that

satisfies

tins

item or

asking as to
a particular

Now

be fairly complicated)
description ^which description might possibly
%ts of items' earlier catalogued are also mostly an amalgam
the

Bhagaian

mental sphere and

of the items pertaining to the
and as \ve have seen these lists

those pertaining
too have been

bodily sphere,

of in the

on

an exception

is

includes' not only such

Hems

the

made use

[The list that repeatedly occurs on

For firsly, it
both these counts

mentioned two ways

just

la
pp 80b, 95b, 51

to

as pertain to

mental and bodily spheres

the

and ontologlcal spheres , and

but also such as pertain to the cosmographic
have been asked about the
with it questions
secondly, in connection
have one example of a wayconcerned items themselves Perhaps, here we
ward tendency exhibited by some stray group of Jalna theoreticians at

The conclusion is inescapable at least

period of history]
that the Bhagavati passages containing the
to conclude
very plausible
under consideration are representative of that process of groping

some obscure
it

is

lists

which

ultimately

led

to

the establishment

of

the

classical

doctrine of

nargatOsthwu
Viewed

it

list

of items

has been employed in

the latakas

the Bhagavan iatakas

in this back-ground

found to be employing a

which

the

in

essentially

earlier iatakas

21-23 and 24 are

same manner In
As a matter of fact,

the

21-23 simply reproduce without any change the discussion

50Sb (=the uddeSakas 1-8 of the iataka 11) What happens

contained on p

which in the earlier passage Is connected with

I* that the same discussion
one vegetal tjpe of being has been connected with certain other such types
but since all the vegetal types whatsoever stand in

in the iatakas 21-23,

practically
fattfcos

the

same

relation

have practically nothing

to

to

the

add

concerned
to

list

of items these

what has already been

later

said

Recent Study of Bkagyamatra Revised

As

55

to

that

list

of items and the being-types taken Into

^consideration by it
in a fairly complicated
manner, but 10 far a* the
the matter
fs concerned
this
laiaka stands on the same

earlier passage

for

the ittaka 24,

certainly b*s

ft

m <Mf

nated

of

21-23

JataUs

as the

whether

types

For
are

they

here

or

too

are not

it

is

aiked

Of

characterized

course, in those iatakas this material

modern sub-stratum

The case

is

transfer

Therefore,
the

one

Bfuftran

earlier lotalu*

li

already

pt*

no

create

will

Jbotfaf

have to be attributed to

will

bnt since such a sub-stratum

sent there in these iatakas the

MMHM

about oertalo bda*by the item* of the

list concerned and if they are then in

what precise form
mTght plausibly maintain that the material contained In
iatakas 21-23 as well as 24 can well be transferred to the

relatively

kx own

special probfem
satabn 24-41 For
invariably made to work oat a list of ttemt

different with the material contained in the

in these iatakas an attempt

Is

where two sub-lists of simple items are joined to a third snb4ut of

such compound Items as are got by combining one item of the firtf
sob-list with one
of the second
Thus suppose one sub-list coottsti

of

Items

the

another

p, q,

consists

being n)

of

d-cum-g, a-cum-r
c-cum-r
(the

Items

number

total

(the

the

then the third

a, b, c

of items
total

(the

sub-list will consist

of the

befog m)

number

of

tad
item)

ttemj

6-cum-y, b-cam-r
c^com-p, c
number of items being mn i.e

b-cam-p,
total

Logically speaking, the sub-list with compound Items is practically redandant, for If we know (say) how a being behaves ag characterized by p and
also

how

how

It

it

will

behaves as characterized by a, then

behave as characterized

it is

by p-cum-a

out

lists

tali

dmmstaapa

[On

woriiaf

containing a sub-list of

in those Satakas use has been

face of

fcaowm

automatically

But

did not prevent the Jaina authors of the tuition In quettkm rrom

it

so

let

us consider

the basis of the Identity

are found to constitute

one

compound Items. However, the fret ttet

made of such liita is not tpptrtnt on th
them one by one
rather group by poop,

of their foimal
group,

41 a
group, 35-40 a fourth group,

In the iatakas 26.30 there are

31-32

fifth

structure the fettftoa

26-30

another group, 33-34 a third

group]

two sub-lUU

with II

and

tow

tbh
The first yields the number of clauses in an idtfcteft*
respectively
number being 12 (i e 1 + 11), the second UK number of udrW*fa
In
etch
u
themselves-this number being 11 (i.e 1 + 10). Here
c t*b| t wcV
quit is added to the number of items becaow the cast of
of
'W C*tClni*l by
ji to be conridered before considering tto OUM

M item

of the given

K. Dixit

the two
[A simple employment of

list,'

sub-lists in

In connection with
tb*t 11, their employment as independent lists
*nd the some question -occurs on p 596a (i e the first uddeiaka of

qnMtfoft

o*

A comparison of
Htt fa/*
13)
ghe in Idea of hew Inflated the

that with their present

employment

will

latter is]

II

In the fotakas 31-32 a

wUh

bublut
is

of 6

and

items

number being 28

is

straightaway combined

combination yields the

the
[i

Hems

of

sub-list

(H-3)

number of

(1+6)]

In the Satekas 33-34 the manner of the latakas 31-32 Is followed for
combining a sub-list of 3 items with one of 2 items and the combination
this number being
12 \ie (1+3) x
yields the number of actntara Satakas
of the
(Here the first subllst Is the same as the first sub-list
(H2)J.
JfMJUzs 31-32,

the

those satakas)

And

list

of the iatakas

noteworthy point

a selection

second

out

second sub-list of

of the

number of uddetakas Is given by the second sub26-30-thls number being 11 (i e 1+10) (Here a minor
the

4 out of 12

Is that

the

the circumstance yielding

Asmara

remaining

tatakas have only 9 uddeSakas,

two uddetokas being an Impossi-

bility in their case)

IV
In the
tn the

fo/flAflS

35-40 the number of avantora saiaka&-i e 12-is obtained

same manner

the soteda 40 where,

than

3,

(1+2)]

new

Ihu number

And

sub-list

the

on account of the
(1+6) x

21 [te

number of uddeiakas

of 10 items,

thib

one

33-34-the

the lalakas

as in

is

first

(1+2)]

in

exception being
6 Items rather

sub-list having

rather

than 12

an tnsntaralataka

number being

11

(I

[I

(1+3)

yielded by a

is

1+10)

In the sataka 41 the manner of the hlakas 31-32 Is followed for

combining a sub-list of 6 items with another of 6 Items and the combination yields the

(1+6) x (1+*)]
sub-list of the

Wb-U*t of

number of uddelakas per species-this number being 49 [i e

(Here the first sub list is an extended version of the first
htakaa 31-32, the second sub-list the same as the second

these jj/ofas)

number of uddesakas
Viewed thus

ttwewre wdcw).

(he

is

And
19$

(I

since the

utekas 26-41

But much of

number of

species

is 4

the total

4x49)

it,

might seem

since

it

to possess

an imposing

has to do with those well nigb

&

Recent Study vf BhagmaOsSlra Renewed

redundant compound items of (be

lists

concerned,

11 pretty

More-

hollow

over the questions raised in these faakas are lucb thtt vea in coMwotfeft
with the simple items the answers that are yielded ire ! rat CMM tt
same as would have been yielded if these wen not takeb Ho aecoMM [Tit

seme can be said about

the numeral qualifications that

te ascribed to lie

concerned being-types in the Satakas 31-32 and 35-41

thfs

connection too the answers

are

that

Tb*\

are id

yielded

moH

ta

in

ay,

catet

t&e

would have been yielded if these numeral qualifications were not

same
Hence our misgivings about Prof Dthra'i tnnw ttat
taken into account
as

the ascription of these numeral qualifications 'the application of (be /afat

method of quaternary arithmetic' as be calls it -Is the t*ttrUef*zifl|

emt wh

in question] All this become* evident

speciality of the fotakat
the iatakas 26-41 winch are 16 out ofUte toUl 41 cover
is noted that

it

hardly 55 out of the

total

980 pages of the ten.

be that these htakas are more of

the

Toe condtuioo

nature of 'exercises

oeffet to

a fwrtierikr

methodology' than of the nature of the elaboration of a pMteute

The

features of the htakas 26-41 that are here

cofttMt.

bang empbanzed

Pw

Deleu too has noticed though in his own wav Thus ae reovkt i *!!
*
sub divisions show clearly that XXVI-XLI have beea loaoHwJ
the sub-saya-subdivision of XXXHI-XL and tht
itself
by

dlvision of

XLl

the

follow

uddesa-subdivlslon of

uddesa-subdivlswn of

XXXIII-XXXIV follows

XXXf-XXXH, Md the
XXVI-XXX". (p 33).
H tifa Prf
from

that of

far-teachtng condasion

But instead of drawing

any
'This does not raw* , be uys, tlwt tMi
Deleu rather counsels caution
to
Prof Dahw's fctt
whole has been built up of one piece', (Jbid)
ont
with the suggestion Art OHM Jrtrtff
come
that
be
might
1

KM

are

somebody
from the pen of one

all

author, a

fear

he swki

which

to

4uptf by

tbwnt to

of quarteranary anlhmatc
pointing out that the application
to offer Ms
the foroAras 26-30 and 33-34 [Then he goes on

w*

tion of this absence,

matter of

fact,

we have

an explanation

what needs to be surmised

41 are from the pen of authors who

is

aqfcw-

already oomMtttdj.

just tafe that Ite

****

Mt
*^

share certain typical 0uHwilL)lu|l*i

*uthwi we
thc
problems discnssftJ by
prttejtti fat ibfcf
devoid of Interest, but they are here used Merely
for th* avtbonbip f
A*
vent to the methodological tendencies in quejtfon
ct
o
that someone wrote mow thM one

tendencies

these

Not

that the

*jg

fofotfls it is

them but

it

is

quite possible
(hat each of then was written by
equally possible

person, the point

Then we come
Junta 25 and asks

inS

not

whether

L M.
this

much

to Prof

important

o*

D*tf
it

too

is

q*

a later accretion. Schafcteg bad owto*

wen gOW with

JMta

1-20

K, K. Dtxlt

6$

On

and 10 might lUelf be original

mtodi bat he is more Inclined
of

UK

problem bring* to

Prof Deleu

this question

to disagree with

understanding as to

his

a Bhttga\an passage

the criteria lor judging the originality or otherwise of

As
untamed

matter

of

systematic

abont

the

sorts

all

consists of

two long-

ontology,

the other

to

exhibited

(i

sorts

conveyed about
Jain a
posited by

is

(pradela), about

units

by physical

world and

calculations are undertaken

of (he

constituent

their

(Hriuthtota)

eacomptumg

one pertaining

expositions

the substances (dravyas) of

ration

chiefly

In the former copious information

pertaining to ethics

Ontology),

totaka 25

the

fact,

In

this

frequently where use

the

about the

bodies,

the not-world

of two

is

His discussion

Schubrmg

of

light certain aspects

made

is

configu-

lines (sreni)

connection numeral

both

of

the

numbers saMjiyaia, asamkhjtita and ananta and of the numbers kfta, tretz,
In the part containing the systematic exposition pertaitttpara and kali
ning to ethics three topics are treated one by one, viz

of

five types,

(=the self disciplined

samyatas

The iataka

(spcnanoe) of two types

pfoHenu

related to rebirth

and

it

nirgranthas (=monks)

of

ones)

five

types,

tapas

a brief treatment of certain

closes with

with certain discussions of a

begins

mtacellaaeous nature

tttfcer

Thli

much

information

about

of the iataka 25 should

contents

the

entbie iu to evaluate Prof Deleu's pronouncements regarding it

(i) Thus
bout the passages containing a systematic exposition of those ethical topics

be

nyi they

present all the characteristic features of

a secondary pannatti'

(p 23) By a secondary pannatti he understands the later UpZnga texts like

PrajBpma, JuatMgonu, Jombudapaprojllapti, SuryaprajSapli and his idea
fa that the Bhagavati
passages In question contain as systematic an exposi-

tion ai

any of these

He

texts

occur la Bhogaoan passages

Is

that

correct

Certainly,

contain

ethical topic but so far as systematic

even

systematic

earlier

there

exposition of an

character Is concerned the

Bhagwan

ptSMfe in question definitely surpass these earlier passages

(11) Prof
Detaft reoufks about the passages containing an exposition of those
For he describes them as 'dealing with two
ontoJoglctl topics is less apt.
lopfcs

As

(M^I and jamu)

matter of

to/1) are

but

that will play a leading tole In

fact, Jreil

two of

the

and yugma
so

(the

many

numbers

ontological

XXXI

krta, treta,

aeqq* (ibid)

dvapara and
the

topics discussed in

pMstget In question. And as regards the iataka 31 etc -rathei as regards

-we have already seen that they are noted not so much

the iatakas 26-41

any of their contents as for their method The concept of yugma plays
t minor role in the discussions of the iatakas 31-32 and 35-41 while the
for

concept of beijl plays

34, but that

fs

almost

in important role in
all to It

that

Is

the

discussions of the iataka

to say, these concepts just

happen

Rerimd

Recent Study of Bhgntatiatra

to be involved in the discussions of these later Statakot

la

fet Jt

paisinf
also be noted that in connection with the present cxpouli.ia of ootoloffe*!
has been referred to several tiae* but (tui tejt iNU ao
topics Prajl&pana

use whatsoever for the concept of yugma

the

conclusion

concept had attracted the attention of an

that this

observation regarding that concluding portion

the

upon

problem of

rebirth is also not

XXXI

introduce

8-12 clearly

udde'saka 8 raises

few

seqq

As

(ibid)

the

incKtplbk
JtiM

prof Ddeu**

(uij

iataka which toucfaei

enlighdng enough.

about

questions

UK

of

it

early generation of

theoretlciaus but had been abandoned by the later on

That ba ayt,

nutter of

node of

UK

face,

and the

rebiitb

subject of its enquiry is 'a soul as such , in the uJde'takat 9-12 the HIM
enquiry has been mechanically repeated for 'a soul (hat is kha^ya', a

wd

that is abhavya

'a

soul that

is

'a soul that

samyagdntf

u rmikyHj^

'mechanically' because ID relation to the questions raited * noul at cntrtctt*rlzed in these four ways cannot behave

This

such

is

bigger

ma

ual

fashion different fram a

a good example of four redundant enquiries jupcrdded la

signihcant one

In the iatako 31 a similar performance

For here too

scale

certain

questions

u ttagcd on

pertaining

D even

to rebirth

bvc

(one important question being repeated from the jofefe* 25).

subject of inquiry here are firtt the heUUh beiofi number^

been

raised

And

the

krta, treta, dvzpara, half

and then the same being* as durtcterwed by u

It can easily be cwn that (be aatven
list

items of a pre-formulated

questions raised are identical in the cane

are here given to the

of

27
tint

tb*

ifl

numbers and all the items considered, (a tnval exception is the quettkn about
number of beings purveyed, for this number is krta m the CMC of th*

the

beings numbering kfta, trtts

on and so forth an obvious
the relatively simple

mquirv

in the

case of those numbering /n**, lod

Thus what has happened

tautology)

of the

uddehkm 8-12

of the

jowb

it

that

25 hat

to conduct a similar enquiry ia tana*

inspired the author of the iataka 31
of a pre-formulated list of items [Such relationships obtiin in the c*t of
For example, the content of (be iaiakt 26 Us
other later iaMfajs as welt
Its

cine in the uddelaka S of the satakn 8 (p

its

clue In the

first

uddetoka of the totaka

the later tataka simply

It

does so in the

(tv)

Lastly,

makes use of

interests

of a

we consider Prof

13

383 b)-just at
(p. 596a)

the contents of

particular methodology bsiaf

Deleo's

itf

Thin

form

hu

bew

loo

M ewiwr l***~vA
warkad

oet]

estinutB of the mlscdUneou* Oiteu-

Ddu

here
[Prof
asions occunng towards the beginning of the iatato 25
But as a matter of fact, the
brackets together the uddeiakas 1, 2 and 5
discowlott that
uddesakas 2 and 5 are a well planned part of the onlologic*!

also covers the uddeSakas 3 and 4],

an

The

fact that the

miscellaneous in character-'corapoilte' as be

Delou incline

to

group them

with

calls

passage in quwt.on
them -makes Prof

tho early faokai 1-20,

an inctuuUoa

K K

ft
wbtdi

on

further strengthened

ts

iiiakaa references are

made

But tioce ihese passage*

to

do

texts like

the

not

Dixlt

that here

as In those early

Prajlttpans

and Jioabhigania
of the early

discovering

exhibit

stylistic

iaiaitK

Prof Dcleu becomes hesitant and

rence* to

PrajMpana and J\\abtusama might be a

ready to prant that (lira passages are a

then

he

later Interpolation

As can be

accretion

later

that the refe-

surmising

gets

seen,

whol- putiui/n heavily depends on the considerations related

Thus lirdinii tht 3 c passages to exhibit two htyllstic tendencies -

Prof Dfleu
to stjle
%iz

variations

and

be 'uuupoMU.

\t\

to refer to other

intai with the wilier jjfoAas,

stylistic tendencies be

is

while

texts

b*. 3s

them

Finding

them

inclined to treat

us

inclined to group

to luck

certain

other

The

later accretion

procedure is comitk-rdbl} vulnerable , for dt.cisivc in this connection ought

For example, one passage In
to be the considerations related to content
fir-! uddelaka of the iataka 25 (p
S<2b) speaks of 14 types of being
But these 14 being types are tinkown even to a text as late as Prajflspaoi

the

on the

other hand, under the

classical

Uodet

Jama

these circumstances

passage in question
tn order to

bo be

do

full

considered

15

the

it

be only

should

Prof Deleu's

how ho answers

to the

among

them

natural to think that

Bhagaian Be

that as

present argumentation

his third

known

Karma-specialists

a later interpolation in

justice to

they are well

title 'jivasthnnas'

authors, particularly

it
it

the

may,
must

question which relates to the

tetebis 1-20

A.I

was noted in the beginning Prof Deleu's third question is

'what
1-20 ?' By way of answering
ipecielity of the iatakas
Prof Deleu has done two things viz

^ractenuua

tbe

this question

(i) To
classify
passages tnto types taking into consideration their
HyllKic peoiluntie$-of which five have been pin-pointed
Thus we have

to

iH the following

five types

of passages

(1) Ordinary dialogues

(2) DjaloRues narrating episodes (abbreviated as
{3} Dialogue* referring to the rival views
(4) Dialogues referring to

(ii)

(5) Non-dialogue passages (abbreviated as

ND)
To discover the principles that were
possibly

gmg

Ibe passages into

E)

(abbreviated as

other texti (abbreviated as

uddeta^,

the

A)

R)

followed while arrang-

uddelahu Into latakos, the latalw

into the total text

In

""we*

O*B

done

w Jh

both a good

amount of

Let us consider them one

by one.

solid research

work

hu

is

Bhagavan

Recent Study of

BhagaratUUm Reviewed

a record of the theoretical speculation under-

essentially

taken by several generations of Jaioa thinkers

all considerably ancient. Hence

most desirable that the Bhagaran passages be divided into those ntrrstiac
episodes and those dealing with the problems of theory tn i rather per*
For it is not at once easy to get at the theoretical coukknttlooi
form
underlying the narration of an episode. Prof Dcleu, by collecting to ot*
it

is

group the entire

them

in

lot

of Bhagavan episodes, facilitites the taik of ctudyiif

form Also helpful is bis sub-dmuon of t&ett

connected

episodes into what he calls 'conversion stones' and what he call* 'ttotttt
'
Of course, the two sub-divisions are not wholly unrelated, tor
about gods
a Jaina convert is most likely to be a god in his not birth white t god f*

most

likely to

As wca

have been a Jama convert in his past birth

botfc

the subdivisions of episodes are aimed at glorifying the Jain* creed aod
what aspect of thU creed
It the task of a researcher to point out as to

ft

brought to light in this episode or that. Prof Ddeu's introductory uutyib

of these episodes should serve as a good starting poiut /or fruitful rejeareh

work

in this direction

Then

there

remain the

theory in a rather pure form

made between
passages
as to
texts

the

passages which deal with the problem of

Here a fundamental judbivfclon should be

dialogues referring

to other

texts

and

the

rerauum

In connection with the former there arises the important qaeidoa

by certain Bhagavatl passages thai referring to other

Prof Deleu has made a complete text-wise catalogue of then reft-

what

Is

signified

renoe dialogues, fn each case

indicating the

precise location of a

dUofq*

body of Bhagavatl But he ha* not (bought it proper to

when and why these reference dialogues were at aJl conpoMd

within the
to

shall see, the question

is

Lastly, there remain

most crucial and remaini to be

the ordinary

dialogues,

M
wft

railed.

the dialogues

No line of ttdou* thtom*

the rival views and the non-dialogue passages
noal significance divides these three groups, though ipedfic potato of tatoot
ch. For oouapfe. Prof
with
connection
might be noted
significance

discovered that a good number of noo-Uniogue puMr *

*uch as also occur in Sthantogaatra and it might be an Utieftttmt ftMty
whether the rival views considered in Bhagavan uere adiwlly upheld lay

Deleu has

ma

any group of Indian theoreticians. But seen

points are after aU minor points AJl this has

proper

to be said

penpective luch

becawe

tba

tbwe

question are rxwsewed of a meat teno*

groups of Bhagavan passages
and also the mott bwiky
significance and among them the most Important
And what Is rather jmportant u wtot k oomtow to
it the first group

K K
viz

these three groups

Dfxll

with an

their pre-occupation

from

examination

more or less Important theoretical questions

Prof Deleu tends to emphasize what is peculiar to

the Jaina standpoint of certain

One

has a feeling that

them
is common to
groups rather tnan what
assessment has to be made of what Prof Deleu

ewe, an

In

all

etch of these

any

contributes

towards an undemanding of these three most Important groups of Bhagavan

makes no over-all evaluation of the contents
passages Prof Deleu himself
a whole
of these three groups of passages -nor, of course, of Bhagavan as
he feels that the time has not yet come for making such an evalua-

Maybe

For in most cases there

tion

is

so

little

continuity of contents between

one

attempt at evaluating the

bt, a frustrating experience
facilitate such evaluation
should
himself
has
done
Deleu
what
Prof
And >ct
on the part of the future students of Bhagavan Even so, what he has
done has to be examined with a view to guessing as to what his evaluathat
Bhagavatl passage and one lhat follows
contents of the text as u whole turns out to

lion

Prof Deleu's

of

assessment

critical

in other words,

text Is likely to be,

of the whole

nuke

all

necessary to

is

it

summary

of the

analysis

contents of Bhagavan (occasionally supplemented by his own explanatory

the main body of his present study
that constitutes
notes), an analysis

However, before that

viz. his

ton,

ment of

the

too&u, and

is

that

important thing

done let us cast a glance at the last thing a very

Prof Deieu has done in the course of his introduc

surmising the possible causes that led to the present arrangeBhagavan passages into uddefakas, of the uddesakas into
of the latakas into the total text.

M)
On

the

face

uddeUau stems
author could

of

to be

It,

the

most disorderly

have composed

connected with one

Bhagavan

another

arrangement
possible

such a huge

And

mass of

the surmise was

of

passages into

since

no

single

passages so

loosely

here

we have

natural that

before us a ease of some traditionally received material indiscriminately

reproduced iu the form of the present text by some tradition-bound and
After Prof Deleu's study the situation
dull editor or
group of editors
nndugoe an interesting change Of course, Prof Deleu too concedes that
logic*! Interconnection between

the consecutive

(he even goes to the extent

promt

here,

that IB

cue such an

interconnection

is

of

passages is

hinting (p

actually

hardly ever

footnote 53)
anywhere then

45,

observed

ought to be treated as being a result of some interpolation) But on his

two types of extraneous connection are a frequent
enougl
occurrence within the body of Bhagavan , they may be designated 'associa

tbowiog

ton of

typw

Ideas'

of

and

'association of

oxtraneoui

sounds'

connection in

the

The presence
Jalna

canonical

of both
texts

was

theafirs

Recent Study of Bkagmanrttra Rtitewed

Schubrmg who made a

noticed by

sludy of them ai ooamat fa

AcnrdAzoiutra (I Srutaskandhd), Prof Deleu's sludy of them t< ottwrinf in
special

Bhaga\an is a mighty step In the same direction IHuslrati >ns of boln are
quoted by Prof Dcleu in his Introduction but slrav ilJuslraiwn* mi -ir not
convince a skeptical reader
What is needed is a careful udi of ihe
Conspectus given at the end of this Introduction and taking note uf allibe
relevant casts Prof Deleu has been able to discover Thtn Pr,.f Deteu has
detected

on

own certain types of edilorlal workmanship Thin he find,

a passage serves as an introduction or
a condiMjn to
at places a passage recall*, ('recurs to* n Prof UclaA

his

that at places

group of passages,

phrase) an earlier occurring passage, at pieces two passages enframe ihe

intervening group of passages, at places (HO passages are found vi(u*tU

Of

parallel position

the*e too,

iMe

cdscs Prof Deleu hn< been

all the

of in the Conspectus
A^ain. Prof Detett nai
drawn an empirical deduction to the effect that certain Mpicv arc usually
found towards the beginning of a Satatta, certain others towards rhe cnJ of
to discover are taken note

He makes

a iataka

a catalogue of such

topics

and takes note

L'f thein

at

due places in the Conspectns Lastly, Prof !>teu points out that "at te*t
was ordered according to the numerical strie* 'one,
one group of texts
in Ihe
two, three/ and at one time this series most probably went oo
"
What these texts are ii menncHwd
(p 51)
Imtnedlataly following texts

and they are taken note of

at

due places

10

Its

All thh mak<* Prof

Conspectus

Deleu's Conspectus a really thrilling document

Only

us not

Irt

eu0era*e

w
should convince
Importance For a close perusal of this Conspectus
an cdiur'c
Bhagavan had a rather strange nonan of
And even jf several generations of editors hate worked on this tett

that the editors of

job

a broadly
they are all proved to have shared

example

could aot have been

texts like Prajfispana etc

composition of these
origin

And

texts themselves

yet Prof

as that of other

which a

text is

earlier ibio r*e

compoied
of a more or leu

all

governed by the

Similarly, the occurrence

passages

to be of

which on independent grounds are proved

of
ncd by the same considerations as that
nature
lhat

it

late

late

occumac*

same eood*rof the

pu*e*

anin n

lover-

pusajes of i contrary
serves one great Mgitive purpose
So, Prof Dflleu's Conspectus
of no direct
one that the things it bring* to light we
the

convinces

value to

one seeking

Prof Deleu's work-that

Bhagavan

pectumng

out a chronological

work

to

Bhagavafl passages, Perhaps,

the

Tale one

reference to other

Deleu's Conspectus clearly shows that the

of these reference passages in the

Uon

similar mentality

are of the form of a bare

The passages which

is

(occasionally

to the historical

it

in

is

not accidental that

the part containing .

Ur*uficton

tbe

maw

of tbe

body of

.umnury awlym of

accompanied by explauatorj not)-the problems

HoKtt
evaluation of Jama doctrines arc i*ued

However, even

never

concluding

this

make a

us

let

part has got

Some 240 pages of Prof

summary of
division

In

BtiagavaH

into batatas

and

In the original but the passages within

merits and so by

way of

as well

it

book

Deleu's

the contents of

and sub-division

own

its

evaluation or

critical

provide us with a neat

connection the chapter
followed as

tbls

udde'sakas has been

an uddeiaka have been

re-grouped

by Prof Deieu htmself

In the case of
possible a clear

we have

the later

in addition,

Prof Deleu's analysis

the concerned formal structures

(ataken 21-41

comprehension of

seen, in these tatakas

it

this analysis also

contents concerned for whatever they are worth.

really thankful to

Prof Deleu so

neetion with these small but

cerned

The

case

is

even

if the

performance in con-

Shagaeaa

different with the early latakas

case of these laiakas the consideration of

tion

Hence the reader must be

far as the letter's

significant later latakas of

somewhat

makes
and as

these formal structures that matter

most,
enables one to grasp the essentials of the
is

consideration of

contents

formal structure

la

is

the

1-20

la

con-

In the

chief considera-

not entirely negligible

But towards these contents Prof Deleu adopts an attitude that

is

essentially

nnhUtoncal-wtually as unhlstoncal as that of the medieval common.

Utor Abhayadeva. Thus it often happens that even when Prof. Deleu
understands a passage correctly he falls to emphasize points that should
Interest a historical minded student , and as is natural with all
men there
are cases when the learned professor
simply misunderstands a

passage-

often repeating the folly of a

Schubring

or

an Abhayadeva.

Let us cite

examples,

The phrase krtyayn spftah is O f frequent occurence in

(1)
Bhaeavatt
Abhayadeva always equates it with karman* sptfflb and translates It
as
touched by the kannlc physical particles
An unhlstorlcal minded medieval Jama scholar could not behave otherwise
But as a matter of fact the
phrase tnjaya spnah has its historical roots in the primitive man's
under
standing according to which a criminal act gets hold of the
agent and
retains hold of

him so long as

term meaning an
u
conduct
too

is

evil act (let

It

is

not avenged

Kriyn

is

a technical Jaina

us for the

moment
men forget
that a monk's Ideal
orget tat
but the illustration of a
popular phrase
vairena spj^ which too
occurs in Bftaeavatt

one type of *rfj*Q

parallel to krlyaya spTjtah is

In the course of historical evolution the

(p. 92a)
Jaina theoreticlanTmust
have argued to themselves that if an evil act can
touch the agent It most
do so through generating
something physical which alone can do anv

touching.

Thus came into existence

karmte physical

particles.

the

Considerations

celebrated

Jaina doctrine of the

like these are absent

from Prof

A
mind

Recent Study of BtogmmrStra

Bert***

So

one place he translates

Arlyey* t^ffaH
action' (p 80), at another place as 'touched
by karma* (p
a third place he seeks to distinguish between

Deleu's

at

75

toadied b*

Arij-a'

*>*' *od

IIl)-a non-extent dhtmcUoo

(p

In connection with

(2)

mje

IMj

comroilrttn

'being touched by a

elaboration of the Karma-doctrine

its

BfagnM

ofJen uses peculiar designations which are

unknown tu the clanicsl Jafeui

and which Abhayadeva does his betf to
jlh
tbe ddig.
equate
oations actually known to him
In (his connection Prof Deleu fc
scholars

fafe

to take note

(1)

of the Bhagavan archaisms

Here

are a few example*

Bhagavan speaks of a karma tjpe ftafJu&nohaniva and

the context

makes

it clear that the

designation is a precursor of the classical </r*M.
mohaniya Abhayadeva always equates ^mtfamahaniya with iforjawuifeM*
but the archaism involved fails to attract the attention of
PrvT, Deka

too

who

in this connection only disputes

Abha>adeva s (ranslauon of the pfarue
The dispute appears to be pointJeis For
Abfayadeva's translation is 'Karman that confuses,
of

kankfOmohanlya (p 77)

inconsequence
greed,' Prof
Deleu's 'one that causes greed
But since Prof Deleu s translation too
should cover the phrase-part mohamya his translation
ought to be 'one
e the karmanj that causes greed and thus
(i
confuse*', but as thus completed
this translation is virtually identical with
Abhayadeva'*
'

uses several

(ii) Bhagavan
designations for a karma-type tadiof in yoAyr.
they are varnaoadhya <p 89 a), wyavadhya (p 94a), indnvaeadhya Jp K2 *\
vedasadhya (952 a) This ending first occurs in connection with Mranwftjw
and there but only there Abhayadeva suggests that vanatuhya mifbt be
alternative Sanskrit reading of the original Prakrit phrase
Now
in connection with all these phrases Prof Deleu has made it a
to

vmM^km

poiaf

say that for the Prakrit bajjba bahya

His preference Is unfortunate
vadhya
little

historical consideration

bajjha

is

the

same

that viryaaadhya

VJryabshya.

is

better

Sanstnt rtoderini cJua

as should become evident from a

Thus the context makes it dear tiat afifo-

thing as the classical vlryOntartya

deserves

to

and

it

Is

we
Utu

enij (o

be a better precunor of arynaartye

However, much more Important

another aspect of the matter

and that escapes the attention of Prof Delen altogether For var^anadhyt,
tndnyavadhya and vedawdhya are the karma-types for which there *re
no classical equivalent and they seem to incorporate an older undemaThus in the case of each of these Karma-typec
nding of the problem
which are

all

evil the classical theory

good and the other

evil,

would

so according to

it.

posit

two Karma-types oac

of a bexmffid

the possession

complextion is due to a good karma-type, the posjessions of an ugly one

due to an evil one, the possession of five sense-organs is doe to
good

76

Lflrma l>pc, the

aU sex

p>ivsion

what diflcrint)

the identical

possession

of

and in an

phenomena

on the part of ihe old

lemakable

I-.

of

groups

identical fashion, but the refusal

a good karmi-iype

to pjjil

one, (the

tvil

inranl u> aecouni f

be

esscnin]l>

evil

karma-type but here considerations arc someOf co use both the old theory and the classical \\ould

due to an

11

Dixit

A"

of less due to an

a matter of

[A-,

evidence tend , to suggcat that tin concept of a

theory

much

act,

good karmu-tjpe

is

later

gMuUil
(in

two hd

Th

Jj

cat

n\>t

NW

tmn,

in

<.uh-t)pL, of

iiiuLtlion

but instead ot

a\nraniya,

have

430

UH^

a)

ionic as with the

ttie

and Liintranwhaniyu we
are

iiiiMid ar<iniMi, ai]hy,i\asn\<a\nriiiu\ii

and

fj^,c

the t^.lmcal tcrin(iiolog\

htsli>titJl

while

to tact with a stage

in

llirce

but

it

altogether

dhuiinanlurfya

doctniidl evolution

was in a melting-pot Abhayadeva

cireunistanct

which

of

rather peculiar designu

is

d(irhnntnohtiW}ti

and iantra\ iranna

karma type

evil

one that eliding in antarUya

a designation ending in muha

iherc

fjrjaa

we are JiTe

ciate this

posits four

iri

lourlh

litre jftnnfoarantya

dc-,ic;i')iii>ii

Clearly,

UK

Hha^j\,JH pmid^cs (p

tliij

have Jurla/w

Jama auth

n ition ending in

elassuiil anih.n

nu'A

SILJ|

1*0

thi

nl.ile

escapes

fails

when

to appre-

attention of Prof

the

Deleu too
the Llataiitti passHge

(3)

of which

it

is,

(on p 414
fiuill}

the

to

decnbe

startdurdi/cd

Abha>uJ^a
th<

tor

natives the

11

whith

swndardi/vd veru>>n in question

hav,.

before us in the present

standardized version in question

.if

is

(rather

a series of passages

peculiarities

as

well

process Ilirough which

Now

karma)
very

is

kuown

different

Thus
person

process under the

this

to the later authors

from

its

present form

d^crepinci but has no explanation for

described in ibe present passage

we

the

Lanme auumulation

tulle Ai^.wii Afi/wud (= destruclion

in

mentioned

exhibits certain other

first)

hj -esk^

gets rid of his

last

his

is

for

some

reason

Prof Deleu too does not

passage

What

is

is
still

it except that
not sought to be

tell us,

that what

a historical precursor of the

more disturbing, Prof Deleu

summary (p 161)
first sentence ot
the desuiptlon
onlj
wncerned, appending it to a sentence or an earlier description and
ottering
a translation of it which
conveys a sense just opposite of the intended one
uollres

the

The^e are some of the eases where a historical minded

student
recede from Prof Deleu

the help that is

expected

he receives from him no

help whatsoever
Mni\ bc-oV is an extrc tneh hand} guide for

lhai

As

fails to

But this is not to say

a matter of fact, Prof

all those who have to wade

through the labyrinth that is Zttai-ara/i
We have already recognized its
extreme usefulness for a
of
the htakas 21-41, its usefulness is not
study
very much less for j studv of the
early i

4 Recent Study

of BhagavaOsUra Relieved

17

our review of Prof Deleu'i book

ibouW come to n
end here
But by way of concluding let us comment on
fome of Prof
Deleu's linguistic usages and translations winch to ut
appear to be que*.
llonable
English not being Prof Dcleu's motber-toague he
reqw^s Ibe
reader not to take exception to his linguistic
faideqnadn. That i< hi*
Strictly speaking,

For the

sheer modesty

truth

few authors
spiculizmg in /unitmin an> case, few among them who base themsehes on
canonical material
have shown as good a command over English
language as Prof. Defeu

So, the following criticism

is

that

ii

directed

inadequacies but a s ainst some of

not

his

against Prof Dcleu's Imguitlk

deliberate

and acadtnial

practices

errors

(1)

The phrase

vigrahagaii

means 'transmigratory motion* but

il

rnijht

mean 'Iransiuigratory motion Involving a turning* As is ckar from

remark on p 307 Prof Delcu has just the opposite
understanding of
the matter and he seems to have been misled by
Abhajadeva's practice
also

his

some inconvenience Abbajadeva

in order to save himself

However,

translates

a-vigrahagatl as 'either no trammlgratory motion at all or iranimignrory

motion not involving a turning (e g p 85a) , and at one place
(i e
p.
641 a) where his usual practice would lead to an absurdity he explicitly
the

adopts
as

contrary

and

strategem

result

one

Prof

Deleu

does

not

employ Abhayadewi

sticks to his

usual practice even 10 that Impossible

his

on

position

this

question

is

more

cue

onravtabk than

Abhayadeva's
Describing the range of someone's MUTWH& BhSgavan ofleo ttyi
'
of this ilkurvaaa
Prof Deleu undeotands tin* to

(2)
lt

is

mean

the ilsayanrttra
that

actually

vikurvanu

means

is

is

that so

What the phrase

range of the vUatn&at in

a case of

illusory perception.

much

the

is

possible

and Illusory range

question
but between possible range and actual range [Tbe intended contract betray*
a
that
is
but
different
of
an element
anomaly
matter]. Tbe ptatie i ft
the contrast thus being not between real range

occurs on p 154a might be open to the interpretation

Deleu but the same as it occurs on p 170a should leave

on

Po

offered by
in no doubt

him

this score

Deleu has simply misunderstood the s

(3) Prof
It really means
sfmaA' etc occurring on p 92 b
of five kriyto,
within six months the assailant is

gu%

months he
(4)

(a)

is

guilty of just four

Following Schubring Prof, Deleu haj

'ekammayenaA

if

it

vfetim diet

dfe

after six

in connection with

it

misunderttood the pirate

on p 435m Tbe phase ibo ocean

he himwlf iraoijate* it correctly

tevaitya hojjJ occurring

mi p 90Sa and

'If Ibe

'

K K

fiixit

Schubrlng Prof Deleu has misunderstood the

The words also occur
nirantara occuring on p 439a

(b) Similarly, following

words saw/ora

and

on p 975b and
(5)

in connection

The famous word

with

anMha

it

been misunderstood b\ Prof Ueleu

(6)

ciuual

he himself translates them correctly

as occurring
,

it

plainly

on pp 228a, 237a
means 'violence'

etc

has

vedanaa word of so
karma doctrineis extremely unhappy He

Prof Dclcu's usual translation of the word

importune*

tr<inslales

it

for

the

as 'perception'

though

on

rare occasslons

(eg on p 78) he

also offers the proper translation 'experience'

(7)

The important word Wara is translated by Prof Deleu as

As a mailer of fact, Jihara is just one special case of

of matter

'attraction

'

'attraction

of matter" -which phrase rather has pudgalagrahana for Its Sanskrit equivalent
lhara on Its part means
'nutrition
which meaning Prof Deleo
adopts only rarely {e g p 82)

Of

couse, these cannot be the only cases where Prof Deleu

probability misunderstood the original text

of his errors of
his great study

this nature

will

has in all
But even an exhaustive catalogue

not detract

much from

the high value of

I
i

^^T

JW f&

OT %

a?^

IT

i^j ^w

^1

vrf

5RHWT VT

?1f

g^:n^r
If

Jf

Jf

f?r

?Wl
^fft

ft&r

^^f

*Kik^<iar ^TTf

i%ff

wft

4fii

- -(=?

mm

[29A]

fir

ii

T8lW BH t

*
Ht

vaqtiift-s

f^Vl

'n^g qsg fefr

'fflr?

it

BJ rtfr n

II

5^11* ^-^fli

II

x. 'ra

>

l^ra?

39

^JJMW

ii

vw
t

rlf

ifeT ^r-fir

[]

qtf&rafe

^T3 ^R

cT3

%m

3^3

(^)

^5?
qj

iif

1^15^

g|

(0

ftqji

BI^R-5^

^)q

Ufa

ms

fa 3fo<ra

if "SIM 3TTf TT3

II

[32B]

^ing

qft

II

*ww\3 HO

ft

f^fw

^r

?rl

WPC

301

T%fl

ii

||

'rft ^fte

[34A]
-^i?ii5|
|

nw

ii

1>|f

if

q?|-3|

flrons

?t

eff

B?^

fafcs?'

33

%fi[

f^rrit

[35B]

115 fapsra

^*? 5*5f

^ftffl'Mf'if'

13 if
3f[

^ fcs sqfr SF^IM

II

if

xxx

s
**

A *a

It

xxx
ft

d|

36
[

B ]x

||vs<i

11

Swam! TrJbhuvaadas
Published by

Sfaastrl, SJiree

Ramanand

Dalsukh Malvania, Director,

Insktute qf Indology, Ahmedabad-9

L D

Press,

Ahd

Other Rule)
Lrcal
,_.l

primarily intended to
$9 researches In Medleral Indian
Is

Hence emphasis

te.

(1)

will naturally

the languages, literature and

sources of that period But

Si

with double spacing ) or

legibly
written on one side only of th*
p*p*r.
Copies should be retained bj th*

it

gire sufficient space to other

a -which throw light on Ancient
Col lure

Contributions Intended for publication

in tbe Journal should be
typo-written
(

top

authors.
(2) It Is

presumed that contrfbeikwa

forwarded for publication \n tb

|

Journal are not submitted eJMwton.

of Contributions
(3)

potions
flies,
!

embodying

original

Unrrersity, critical editions of the

and raedleral important original

^
polices of manuscripts and textual

(4)

Institute of

offprints will

frw

be glren to

of

d books ad Jrsrf tboold

be Indicated by tlaglo taivlto,
Sanskrit, Prakrtt, most, 0^Atl
terms occurring In tbe a rtlcks vftfte*

(5) Titles

la English should Da oaftrifttd.

standard sysleta of t

>utd be written In any one of

wing four languages Sanskrit,
iratl and English.

Tta

should be foHowml.
(6)

Tbom wbo
rerUwsd

language other than

should be accompanied by a

jry

Ten

contributors

of Article*

Indology and the authors,

Oft will be published in the

written

of all

jointly In the L.

Jshed Sanskrit, Prakrit,

ramsa, Old Hindi, Old Qujarail

appreciations and summaries of

The copyright

published la tbe Journal will rest

abstracts of theses accepted

JewvU stooW wad

two oopu)

in.

of

ttM

sao,

In English

?P. Institute of Indology will pay

ifcin to the authors whose
pj&ons ate accepted

"~~
All cootrlbuttoa and

pubicnption

may

Sh,

30

Dollar

00

plM

Director,

b*

ortfeodMM

addrd

D, Instltat.

to
f

IwJoIofy,

OUR LATEST PUBLICATIONS

(

32.

1972

Philosophy of Shii Svaminarayana by Dr. J. A.

Yajmk Rs

30^

34.

35.

HUHUmQHfowft

36.

New

Catalogue of Sanskrit and Prakrit

Mas.

JESALMER COLLECTION

^PITfgr

Compiled by Muuraja
37,

Shn

^o srfa

oft

Punyavijayaji

Names PL II
CompUed by Dr Mohan Lai Mehta

Prakrit Proper

and Dr, K. Rishabh Chandra

WI?

Rs,

Rs

40/;
'

(QUARTERLY)

JANUARY 1973

NO. 4

EDITORS

DALSUKH MALVANIA
DR. H. C, BHAYANI

D.

INSTITUTE OF INDOLXX5Y

AHMEOABAD

CONTENTS
Fpilhets of Lord

MahavFra in Early Jama Canon

Datsukh Malvania
J Some Obscure Expressions in Ihe Mrcchakatika

R P

Poddar

The Target of

Criticism

BlSmaha's Kavyalankaia IV 39-47

N.

M. Kansara

Did Castana Start The S'aka Era

Rasesh Jamlndar
SSmLhya-na^aka Madhava
Esther A, Solomon
Gmiaratna's SaradlpikS
T.

Nandl

Some Doubtful Readings

Anantalal Thakur

in the

KuvalayamaU

EPITHETS OF LORD MAHAVfRA IN EA^LY

v

Dalsukh Malvaaia

JAI

__

'

There were many groups of the gramanas, each of ibemhtviBf sfettk

is proved
sufficicnlly by the Pulj-Pitakei AU mcb fe*dm

This fact

given the following

common

ID addition to these
leader of the

group

epithets la the Pali caaon

common

canon Lord Mttanra

epithets in PaJl

of Nigganthas,

was

further

given

tltt

epkteu

t,,

In this paper I want to discuss the epithet* of Lord

some of the texts of the early Jolna ctaowctl tfcer

Here

as are found in

these texts are not of the

same

rime, I shall take

them one

This procedure will help

order
ing to their chronological
of
to how a cluster of epithets was devoloped in the coune
the final one was

how

common

epithets

emved

at,

not only that bid

to

on*

bjf

iww

tt

tteud M

to

bow

to

waof tte

Tta
partlcutar gnmp4e*f
became the property of
make It dear that the eprtheto given to Loot Uitara*
of
time
Afatefc
do not belong to the early period

discussion will also

in the
will

PiH-pUakas

PlB^^wi.
I to be earlier than that of
prove the Scsranga part
<rf
o *
be clear from the dlscuislon thai at time pt**d
ttttw erf
the status of namei havlag lot tbew
the

It will also

these

acquired

epithets

adjectives

The

Boddha, -flat,
epithets, viz. Arlhanta, Arhat,

to* M

of * loader of * ptttcote aect

Tathngata were not the sole property
became popular
Brahmin or Sramana Hot it .eem, that they
* B
gramanlc sects especlaJly for Mahmra,
the Brduote ecti for tbrit leader.. SimtUrfy
were
by
that
dropped

Oto

they

1,

R-d

at A.

Orfcnul

^^^

f^^ ^^

Dalsukh Malvania

was used for an intelligent person

(139, 177, 882, 204)
became the
Gautama it became the sole property of Buddhism and
The term Buddha though used as epithet In
special name of Gaqlama
The
later
In
him
denote
terms,
does
not
period
early days for Mabgvira
but we see that they
Virt and Mahavira were common for a heroic persons

Buddha

the term

but after

hare become the real names of Lord

Thus

Vardhamina

in

course of time

name Vardhamsoa was thrown in background giving place to

for all
terms Vjra and Mahavira The terms Jina, Arhat were common
Jama was not the pro
leaders of Srama n as and we see that the word

the original
the
(he

of
perty of the followers
followers of

Lord Mahavira alone

Buddha were known

should be noted that the

It

Jamas but now the

long time as

for a

and only the followers of Mahavira are denoted by the word

the case with the term Tathagata and now we see that only Lord

case is not so

Same Is
Buddha
In

denoted by

It

it

in early days
way the denotation of these words though broad

this

bis become limited

In

literature

The

first

part

of the

itclton and

Mahsvira

his

the second section

mendicant

life

As an

in

to

ascetic

of

Let us see the

Mahavira

calls

in

two

the ascetic

epithets

himself a

sections

is

the one

life

of Lord

of the preaching

the picture

used in them for

'BhlkkhiC

19 Also called 'Nnyopulla' and Nzyasuya (9

1
10) indicating
but both of these terms have became hu names also

is

sometimes given an epithet 'mum' (9

used for an ordinary ascetic or

9,

20) which

2, 12)

(9

He

He

hen

the earlier canonical

be sub-divided

the gist

giving

the last chapter giving

is

Acarsnga can

chapters in the beginning

In

Lord Mahsvira

of the Jamas

Adringa Part
The

I shall try

In this context

course of lime

collect the various epithets given to

his clan

19

generally

monk

That even the Sramanas were using the term

'Af5fcoi'-(Brshmana) for
.velknown from the Dhammapada (26) of the Pali

iheir respected persons is

canon, as well as from the Ultarsdhyajana (12) of the

but natural that Mahavira'i one of the many epithets

9 2 16, 9
1
and 'Ifctaii
3

14, 9 4 17,

92

10,9 4

3)

He

is

Jama canon So
is Mthana (9
I

also called

JVfcrf (9

(9 1
16) which indicate that he was not oniy a
good character but was endowed with knowledge also He is again
an
'Mahwru
epithet
given
(9 1 13, 9 3 8, 9 4 14, 9 2
1,
for hit valour shown
with regard to his ascetic life
And we

it

is

23,
16)

person of

and again
9

3.

13)

see that ft

Epithets of Lord Mahavira in Early

bos become his real name

and

the

that

we can

terms

12, 16,

It
(

Chawnatthe

also

1,

3,

Bhagavam

dll

period
I

7,

longing

these epithets

ve< he

is

not

it

called

we should

regards Bhaga\\am

is

be bid become * very

4, 15, 9 2 5, 6 t IS

such ascetics (9

12,

9,

mentioned that though he was a

9 4 15 ) he was akasm-mlboal

p^ageta-without any

From

5,

'Sama* Bhagew*' <* ] I)

Bhigavjva tccure to ouny ttoes

during (he

many

amongst
4

Jam* Canon

respectfully ctlkcl

Bhagavam, Bhagavante,

also

Is

is

casijy surmise that

respectful person

He

{9 4

clear

15

2.

16).

he

that thjugh

here in

23

l'

nan-omnktent pert*
am defilement tod wti

is

given

even

epttbet

And

portion Tfrthankara

this

note here that

**

second put iMer

than this portion of the cannon even the ordinary samana iod tlunrtt *rt
called Bhagavanta

(11

Nut

11, 162)

this

only

the

but there was

ride th*t

an

ascetic should address even an ordmarj woman as

'Bha^maf (If 134)
This indicates that the term 'Shagavam
was not used for
feeder or tfee
head of the sect, and though a term for showing respect it did not fcad

the

meaning of an

exalted person

As a preacher and head of a

Now we

turn to the preaching

iect.

contained

portion

in

the

fin*

dflt

uA

Here in many placet the term 'Ywf

chapter of the Acgranga part I
Mahiwira' are used but It should be noted that they do not refer to Lotd

Mahivira but
life

(1

who have shown

to other persons

We

172, 1 185, 188, 1.140)

we have

tbe valour in their noetic

should also note that though

ascetic life he

seen, describing Mahsvira's

is

'Mahmra', we must conclude that theie

Maiavira should become his name This

is

fact that Pali Pitakas mentions Mahgvira

as Niginth*

as

as

Mahavira

that

name

So we can conclude

weg

Act

tfctf

also is detrl) esttbttdbod

by tte

Nji*-pti and not

Mah$vim becom* &BQW by

that ford

after the time of Pali Pltaka

In this part also Lord Mahavira

'MManena maimayn

(200, 206),

185, 214, 216, 220) Once he

irr^T

wfefle,

calkd Tin'

tendency toward*

(200)

Here we

Is rcfered

and Bhigaiay*
is

refered to as

see that he is called

to at 'Xtyepvtti'

I, 10, IS, 16^

JpH*r

&.

12)*

23,45,52, 51, W,

q%|4 TTg<^<l WWIT,

jUvprqto

<*

l*o

btviaf^*

Bat aowbere be
other place he is called 'Kuielo' (166)
be
jlven tbe
Is refcred to as a Tintoiikara In Dighanlijtja etc. though
IriT
in
that
AcartAp*
part no wbwc
epithet Tinhankara it is significant
he is refered to as such This may slfnJfy ifctt tMsptowa of the Acbidt*

and damsaqa

is

At

anterior to Dighanikffye

Dalsukh Malvania

Lord Mahsvira in

this

Here we

The
this

which put htm

(153, 159)

'maps'

find the use of 'Arahanta

which shows that there were

or Jina and

'Mum'

called

is

part

in the line with other such

many such

Bhagavantd (126) and Jinehwh (5 5)

persons who were called aruhafota

Lord Mahavira was one of them

epithet of

was also used

'Araha'

for the

term was not absent in the Vedlc literature

Buddha and

the use of

But when this word was

used frequently for their leaders by the Sramanas the

word was dropped by

the Vedtcs

Like Mahana the term 'Veyan' was also

and so

the learned

it

used in such a sense

is

m vogue m ancient days for

m the Acsraflga (139) Such

also the case with the

term

Ana

The term

'Jina'

though used (162)

MedhM

(191)

surprliing that

(146,

'Mahesi'

207, 179)
in

and

(160)
I

Acsranga part

it

is

not used with special reference to Lord Mahavira

is

It

Sailhs (188) though used only

once for Mahavira

is

such

that

It

waa

Buddha

frequent for the

we can say that here Muni, Mtihana, Naysputta,

Wa,
and Bhagawcah, these terms were the main epithets for Lord
But
we
must bear in mind that here also the epithest Tirthankara
Mahavira.

To

conclude,

fit&mra

iinot tatd
In PRll fctaka,

as

we have

seen,

Lord

Mahsvira

refered to again

Is

tnd again by the terms sawaMu and sanadassi but here in

AcSranga we
do not come across such terms, instead, we find the terms such as abhtnnayadalaaitep
{3

9),

U), AyoyacakkhhV Logartpassi

smasamamsgayapannsna

these terms

may convey

that the proper

term

frequent in later

conclude that
the

this

the

Savrawt

term

not used
Jainas,

introduced

is

and

is

of the

literature

(3)

pmamacakkh*

(155), AnelisannBia

meaning of Omniscience

We
so

(9

but

(ISO) dvljja

Some of

16)
it

Is

significant

will see that this

we may

not be

in the period later

term

wrong

if

is

we

than the time of

show that the Acsrgflga part I Is earlier

Aesranga part
than the portions of Pali-Pitakas in which this term
occurs for Mahavira
I

this will

SStrakitinga
In Sutrakftgnga part I
the

common

tnd some of
Sutrakftanga

we

see

Part- 1

further

development Here we can have

Samana and Mihana, but
many more arc added
have become names m this
part of the
In Acaranga Kira and
ahtoira were simple
but in

epithets like

the early

epithets

epithets

Epithets of Lord Mahlvlra

become

21, 6

(2

(9

6).

Showing h*

7)

the

in

names

Early Jdna

o Va.ssl,

relat,on

and we find the mention

The terms Buddha and

14)

16, 12

18, IS

13 2

18,

(6

SanMnn .

24),

fci

(6

6,

also

KW.
Here a

aPwnf

14),

(2

we

find

TltoH**!

technical term for an

^W

iWt-H.

(9

(14

aWtoya
and

24)

M,

m*

5j

w^

and

16,

omnident person

25) Satwiaiai

Avatiaifl^ai^

22).

'^

absen ,

mcnJeT
M^nii Hence al

(6

'

of

absent but instead

Ar^tacakm

'i

14

2?

15 20) but a s

they indicated only the Buddha aad not

*ga the term

Cmon
i

he

wft^rta are

36, 12

d for the flnt tm*.

is

^v^MirtM. ^Mtvqft

?x

This following garta

The following

(6

nlggantha (9
17), Jl/nf (6

is

curious became there

maha^a

7), pffiAu

(6

noted that the term Titthayara

(II. 1; 9

28),
ir

also given (2

Jm~

It

(6

14

{6. 26),

23;

But

ft

ibould be

Put H

part of Acsrsriga (he

175)

,*,

I),

M^nn

not used

Acarsng*,

is

no mention of

traditional terms are also

preicnt hi Sa.24),

In the second

life

of Mabjvira as i h

should be noted that nothing of the kind

ii

found

Dalsukh Mahania

Here he is depicted as
Acarsnga part I and also In Sulrakrtsnga
now he became
Sramana Bhagavgn Manavira (2 175) which shows that
wcllknuwn b> this tille The original name Kumtra Vardhamana given by
in the

his rurenis

for

Maluviri

laniLimie

can

was given by the

iJehwtmai!

calUd

as/*/

here for the

Me

Htldmtitaale

tilehuj.icce

of depicting

itithndiitna (2

Here the whole oarnaka

177)

Samane Bhagavam Maha\lrc

ihus

the lineages of his falhcr

names of

Mjch

is

iJite

the lendenc)

-.cc

was,

176)

(2

established here for the first time (2

is

g,>s

mentioned

i>

seuiii ihat ihc tradition that the epithet 'Mahsvira'

It

him with
and mother

The

177)

Nayapulle Nayaku
Here we
(2 179)

ihe epithets derived

epithets

We

from the

are sure that his mother

which were well established

Jttwam Vita (2 179) etc are also found here But

time the element of mythology enters into the field in the

179;,

(2
tlr^t

form Ihat the gud> performed the Tltthayardbhisea

(2

and

176)

also that

he was requettid by the gods that tttthaih povuttehl 2) 179) which can be
the Brahma And here for
corapaud with tuch a request to the Buddha by

iwt tune

the

Pali
(2

he

is

lime here he

first

And

179/

called the Tltthayara (2

Araham

we

here

find

the
179), not only that but for
known in

the epithet by which he is

Savvanna

called

is

Bhagavam

pitflka-se

Jtne

Aeva/J

SavvamjH

dhamma 1

'Kevalipannotta

(2,

SavvabhOvadarisI

179) and again

tnd again 'Kevah buya' (2, 13, 17, 26, 36, 38, 115, 116, 146, 152, 179)
which shows that due to his being an omniscient person bis preachings were
to be accepted.

SntrakTilnga Part II

By

the authority of the Niryuktl (6)

the second part of Aciraaga that

on Aca Part

was added in

it

II

we are sure about

But such is

later times

Yet we can say that the

because even the epithets for Mahavira estab-

not the case with the second part of SQtrakrtfinga

second part of

is later,

Sfl

We

can prove this alto that it is not an earlier text than even
the second part of Aca There is no mention of 'twelve angas' in the Acs
In So we find the menbut the Su. mentions the Gampitaka (2 1 11)
lish this fact

tton of Dhamatalittha

go to prove

definitely
(2,

1)

Maluna

(2

(2

evam

pannaoagaik

Coyac

its

8)

and

vayasf

later date

4),

Samane

tinfiayara (2

(2

The

2)

and

The mention of

11)

larya

traditional epithets

Ntyaputte (2. 6

ahu' (2

Nnyaputta

19)

2, 4)

such as Samana
(2

we also find the Buddha (2 6

40) are found And
42), Mutf (2 6 42)
Which are of the same type Here even the pupil of Mahavira, Is called

etc

BfutgmaA

(2

7, 4)

The knowledge of

ftftpw (2

50)

Here

Jftggaitllw

Dhamna

(2

the

6 42)

the Lord

teaching of Lord

and

is

called Kevaleqa putfnena

Mahavira

Mggmthapmayana

(2

is

described as

23, 2

7.

2)

Epithets of Lord

which

the epithet

is

Mahiwa

in Early Jalna

found in Pali Pltaka

Canon

Here for the

also

first

we

time

have the mention of the three Jewels JIUna, Dartona and Caritra (2 7 14)
Again it is here that we are told that the followers of Psrfva were known
as Nigganthas

and they were

specified as 'pastoaccijja' (2

4}

In other Angai
In

the

Aligns

which

are

generally we find Samahe

of & Varnaka Which was

later

Bhagavam
well

than

and

Acsrgftga

Matanre

established

the importance of

take note

cononical

gftsnflt;

Here we may remember

Satrakrtsng*

we must

Bat

during

Pump

period

since the

Rgveda

In various names of Vi?au we find Purmottoma, Pvruftpu^anka ind ?r.

and Gandhagija
utavara Gandhahasti is an epithet of the powerful elephant

found In Caraka Lokanatha is also used for Vi$nu

used for the Buddha in Buddhacanta of Asvagboga
is

With

Varnaka we may compare

this

Buddha which

is

explained

the

etc

welknown

IB Visuddhlmagga (p

133)-

Lokapradipa

FarwAa of
<flt

WKl

It

the

*ttt

In Mahflvyutpatti one name of the Buddha u Vl

Buddha fa called Narottama and S
la tha

MoM

Bodlusattva

is

caUad-Gandhaliaatl-MsdiH

a Mahfl Sarapya

704

and Parana

SOME OBSCURE EXPRESSIONS

R P

THE MRCCHAKAjlKA

IN

Poddtr

The Mrcchakatika has some obscure

expression! ind in jpitc of ttempu
made by annotatora and translates the
obscurity in * number of cam Jut
not been finally dispelled So efforts in this directott
to be

bm

It la in this spirit that a

Tew such expressions hive been

kept op.

ttfceo

up here

for

consideration

In the First act gaksra sends a

message through Vidflitk* to Ctrtdtftft
that the latter should return Vasantasena to
him, failing which be wffl bear
endless enmity He recites a verse1 and then
say* to

him an

'^ifara
It

(^^

this crafltly*

word

^l^tfa

^(0^%

'^f^T?* seems

to

be

^^

in praise*

By

wants

Vidoaaka

to recite the

^=

H+?^

to "PP'y

same

game of

dice

two

donc

Speak welt

Prnipe
i

*p*k

You ihiU uy

Kmimarkar

Ryder

ud

Say

Tell

It

it

well,

uy

it

Is

lell It

My

lo

bin

'WlRl'HO?
wfif

li

an

trtfal

\ u

i#

cnSuft

crtftay
1

^r ud ^r

Prakritiztiioa of

qmck.

to torn prettily,

to

ova *nc

UK

ud

rninMr

<

ermftity

[thuj weU, ihmll

bis

tb

and qT4^* denote lucky tiwowi

* 5
K*lo

meant

before Cgnidatta

tft

*)} My

Elymok***^

meaning wMi prahe* or with

$, ?faT

points

Prthvidhara explains these as qTT,

respectively four, three and

say thli well,

shall

probably

Bn art

In the second act the terms

the

"you

F^TTC ^[u|^m

Sakara

hymn

rffa*

33?TC

has generally been translated u,

HI

it

ffl

havtag

nd

R P Poddar

VW ra
(^m) Md
all

metathesis

became current

nR*

from the context,

f?rfsR;

and

**

>

Sanskrit, as is evident

assimilation

through

But lhese name| y-

( qi?R )

popular derivation from

is

down from

probability has come

well-versed in

like

qi

f%^ which

obtaining

f^,'

the highest throw at dice (even deceitfully)

acores

Against the luck> or the winning

the unlucky or th" losing score termed

four
at

'

firj,

^tJT

In this

and

ffn? there

the

way

names of

been adopted to Indicate various throws

yugas In order seem to have
These respectively denoted four, three, two and one
game of dice

the

points

marked with numbers one to four on the

on ancient Indian sites

Dice

common

four

faces

are

arcbeological finds

There

Is

one word

$\g$

Act

in

II,

verse 17

Samvshaka,

been disgraced as a gambler, decides to become a Buddhist

laving made this resolution he reads out the following verse

^W
*

Is

the

fff and

KTO

pune of

dice

3 3X %

h*\e been used

fT

3f

tya[

5joR5r

5I3ft$I

the MahfibhSrata alao in the

aprt

^r

who

monk

has
After

seme of throwi

at the

'ift^R^ "PRl"

aeemi

^H
5.

Th word
to

hve

continues

been derived

lucky arhievemeiit
rvidfni from
6.

nd

journey further noce the Hindi phraw

bv popular ethnology
related with some lucky throw

Team
11

tlio

The
at

phrase denotes some

the game of dice M u

qf^T meaning 'thror*

Al JltaVa Vl-228 tb connection with

f%TT fefWHl
7

its

3jil('

^S

rf VMhurat Jitaks (91-92)

?ifruirtt

(fff)

evident, cf

'^^

JBra> IRISTfcT

Some

Mr

Both

translates the
all

Obscure Expressions In the Micctatetilia

Kale and

Mr

expression

'cf^

gjURfl

gs^a*

elucidation he adds,

By way of

people'

11

tf^ n ^^,

Karroarkar render

as

the

"beyond

nfa

The former
paver of

ft

(referring to bis resolve of becoming i Buddhist raandicant)

ifwO It

l^f^T ( f^RT. I^T,

no man will get me

Mr Karmarkar

the world'

dadon he adds 'Sauivshaka

ascetic

new

an

state of

He

always

or

among

all

people

line refers to

first

perplexed (ftflft

he had

of

'

He

king's highways

donot maintain

the

different

all other

is

about the transition from

f^f8I<%^r.

through

Mr

change of

^T>f

(.)

Mr

(b)

Dr Ryder

(c)

Mr

Lalla

I^vd**

**

of

Mr

room

fy&

Msgadhi

one arnves

at

tarn

la

for adding

^fc?f,

la

tfc*

otdfcariJy

one to the ataaty

word which have

Karmarkar.

It Is

form

poswbte to

Is

further developed

simplified as

In

Ai *

s state.

ftf*3, t

mterptetatoM wtot
ooe ! e*eb Hat.

^Rf to

latier the Pali

and
Is

Now,

sequently lengthened

td>

of

assimilation of

In which the conjunct

this

Is

Kale and

ft^

word with

the

So there

explanations* of the

considered by both

etesV

roam about boidjy OB

states are described

previous one too,

numerous

fl

doubt, but the problem tee, a*

no

convincing

gets

gambler

q?q

more about fortwdy

to

is

one

or fact

By wty of

}'

not see him or catch bun aoawana,

This explanation

existing

reaomce

to

spirits at bit rttoto

jftg,

unceremoniously

rejects

two

that

DK

s 'Jwlptaw [

as an ascetic holding his head high up, he could

now

bindi on me,

his

led

contrasts his former state of a gambler with the

and afraid
people,
ssrr^srJ^ )
and by lanes, In order that people may

Uy

fait

finds himself In high

The

ascetic

gambler he was

can

gambling

translates the expression

pacf tated ] In the whole world

becoming an

man

which no

Into his clutches, for

ff

and

the

form

pvto

b fat*

*oat

fa

somttinwi cbaofBt to J.

^^<*^f

Thh obu* b

coav
Wttfa

f*

prefers the reading

DBta
to

in which one

word
exptam. th.

iMha..the
la

to fear

^^I'^^^^^TI

R P

Poddar

Apabhramsa end In the Mrcchakattka the language of the gamb

ten has some traits of Apabhramsa Thus the whole verse may be trams
Itted as, 'gambling has done to me that (referring to bis resolution of
frequent In

becoming in
head

aloft,

me

which makes

ascetic)

walk on

the highways

had

disgrace was that he

now I
may be noted (hat

trustful to all,

It

of people

lost the trust

the persldent of the

and

the debt of the gambler

'

would not take him at his words

He

gambling

He

doubts that

It

house but they

maid

was because she

- he gives his reaction

could not trust her maid Into a gambler's hand

Naturally what he coveted most was the L trust of people which

- as an ascetic
anticipated was achieved by him through asceticism

soliloquy

had

as he

my

particular

to pay back

offered to teach Vasantaseng's

But she declined

his champooer's art

shall, with
his

He promised

he could lead Vasantasens to a monastery and could walk with her on the
highway with conQdence, without the fear of Incurring any censure

tR

^Ktfltf fitfr^T

H^'Rlfl

la the 4th Act Vidasaka ridicules Vasantasena's

her being extremely

cular apartment he remarks,

ted after hiving

remark hat a
into a

room

The door

first

it

'Is

that the

put her inside,

mother on account of

seated in the middle

Finding her

plump

like

of a

parti

door of the house was construethe idol of Mahadeva 9 ?' This

upon the ancient practice of cutting a door

have been erected specially In kaccz structures

particular bearing

after the walls

be arched so as to bear the weight of the superincumbent mass In case the idol which was to be put Inside happened to

had

generally

be too big

for the

ttuction of the

planned door,

And

wall

the appropriate size

Lastly

to

then

was cut

we come to

word

it

had

to

be put inside before the cons

been erected the door of

the wall having

into

it

In the 8th

|^gfe

Act

Saksra intending

to

VasMtaens

sends Vita away under the pretence of

wooing her In
private But he suspects as actually happens to be the case, that afa .might
chose to conceal himself behind some tree to see what he
Intends
kill

really

He

to do

Htw

says,

the word

*&$$ has

ing a trick" This

ft q* itfiw

The

preuon

infa for
*^(fif
1

nuiht pUy faU*

imght pby me a

generally been

word both

bj

tr.ck'

translated as cheating or playmorphologically and orthographically is very

s-arcsta

pjjfo

s^fif hai been tranalBted by

Mr Kale a,, (],) might cheat

by Dr Ryder
-(he) m^ht
,

Mr Kannarkar

by Mr paramape

raine a howl'

as, 'Ch*)

ai

-|

Some Obscure
close to

peeping

f^fvg^P
in

in the

Expressions

a deceptive manner

Initially the

denoting the deception usually practised by

of this animaJ

is

to run

away

little

IS

Mrcchakarllika

used 1D the present eastern dialed*

of Bihar, denoUnj

word might have been

gjgfe

distance

a hyena. The usual practice

and

then to conceal

itself

cast stealthy glances at the hunter

and

There are bat a few of the obscure words and phrases found In the
Mrccbakatika a complete list of which is appended" While some of thete
have been explained away by scholars, others yet require careful consideration

Some

of

the

to

modified
GSrudatta.

obicure

expression!

used

in

becomo more compreherwlble

This fact further

rtage version of the

first five

strengthens

in

Act

Act

III

Act

IV

Bf^jf^^r

j^fg

?fr?

^rr

Act

vii

Act VIII
Act

DC

the

acts of the Mrcchakitika.

APPENDIX
Act

we either Duuid
comspondios cgattxti i
n *

the Mftchnkatika

the opinion that the Cftudatu

wgsnpft

THE TARGET OF

CRITICISM

IN BHAMAHA'S K^VYALANKXRA

N M
In the fourth Pariccheda of Us

D), while illustrating fifteen

that which is opposed

viz

KwaaOto,.

poetic faults
to the

IV 39-47

Kansara

(do^)

&astras

Bbaortha (fa cent

defines

tfae

fourteenth one,

(nyaya-rtrodto),

and paste* t

few remarks with reference to the Incident of a

dummy

re*ja|

depbtnt

of Vatsaraja by Inimical forces The

question of Idetiuytaf
(he target of this criticism of an incident of the
UdayaoA-story hit ben

in the capture

touched In passing by veteran

Dr S

De and

scholars like

Mm

Dr

P,

Mm

discussed In brief bj

Gaoaptti Start aad

V KIM

Mm

In his remarks on the speech of Hariisaka,

T Oaotpttl Ststrl
notices that while discussing the lack of propriety in the Incident Bhsoiba
has quoted both verbatim and In substance

yaugandharnyana, although without mentioning

Sastrl thinks that this

Oanapati

Bhasa, his
Bhasa' and he

followed

mama

almost the

vaassa

same

as

upon

the fact that

hado aqtya

annahz

tti

Ma. T

the

is

binds

relies

aka 8 the words 'anena mama

sudo

Fra$-

the

an attack against the PntiiwyaufttA.

theory Is that Bhsmah preceded Ktiidti tad

of

artyana

of Bhstt's

work by wort"

this passage

bha\\\na

words 'hato'ntna

Bhffmaha' In the opinion of Dr De,

mem mww

vannaanti.

mm*

etc.

WirW.,

etc.,

He

quoted

by

the ruse of the artificial dcptmrt ia

Bblsa'a PratijMyaugandfiartyana appears

as incredible, especially as Udayana

in the iptech of Htriu

mama pUt

parakjumam

Is

to

have been

criticized

by B^Kiubl

described as one wejl-vfnod la tto

tow

vbigti
elephant lore, but he defends Bhsaa on the ground that It ii ft
is not unusual in the popular tale and need not be urged as aarioai tWkt

Dr S

Dasgupta too has touched upon

the question

with

refenap

to

chnmologlcal implications outlined by Mm T Gtnapati Swtri, and tot

remarked that the argument of Mm Ganapati Sastri bated on the priootjr

its

of

Bhamaha

to

and Bhamaha's

Kalidasa

contained in BhEsa

BhB,

was prior

ed by

Cf

Hist

of

Prat

Yaug (PRY) Aet

Bhfimaha'a KavyHkikSra, TV, 44

Hist, of SfUV. Wt, Vol 1, QileuH*. 1963, p

Yaug (PRX)

Swu

Poet

of

by

Mm
I,

P,
13,

V
op

to

Gipd

Prat.

to
possible reference

the itotj

seems to be wirerady tapttbrtto,

dramas,

that hia statement that Bhttmaha

JUne, 1991, p
cit

110.

GunS^byt

Swm,

US

U alw

1912, p, IS

ft.

tddlnt
wholly

not*

Jf

16
unbelievable*
Is

Mm

probably that of the

criticizing

Bhsmaha

or

poem

Kansara

were

that the original

story

(referred to as 'Aawtf'

and Bhsmaha

based thereon, and that there

is

is

no force

he

Pratijmyaugandhartyana, when best

about a dozen dramas and poems on the

to

refers

there

des the Bthatkathn,

Kane, however, thinks

B rhalkatha

some drama

In saying that

Dr P

7
Udayana Saga oad when there are important discrepancies Even then some
of the modern editors of Bhssa's Pratinoyaugandharnyana ignore the discusthe
of
sion on the point and blindly follow
T Ganapatl
opinion

Mm

Sastri

and Dr De without looking

into the

problem

in

greater

detail or

tr>iQg to arrive as nearer to troth as

cu instances in the

light

might bs possible in the present clr

of some fresh data revealed by further researches

Dr Kane was touching this problem

of Bsmaha's contribution to Sanskrit Poetics,

should be noted here that since

It

just in passing in his survey

be could not

discuss the

problem in greater detail

foi

want of space, and

most important thing to be noted, viz., that

Bhssa's Udayana was accompanied by twenty foot-soldiers and hence could
not be liable to being criticized as VAaW as has been done by Bhamaha

confined his discussion to the

Let us

first

examine the

points

of the relevant

incident

criticized

by

Bhlmaha Bhsmaha here seeks to Illustrate the points of tbe incident of

Udayana's capture which are contrary to the prevalent politico-administrative code (nynya-virodlfl) Having first defined the term nyaya' as
consisting
of the SMITHS that treat of threefold end of human endeavour
and
(trivarga)
ho statecrafts, he further defines 'nyaya oirodhf as that which does not
ooafirm to the above* In the opinion of Bhsmaha, the points that contradict
the codes of statecraft are the following

(1)

row of

The king of the Vatsas, i e , Udayana, has been

depicted as dealconquest and as farsighted aa an aged person and hence wise In

he is described as being devoid of

The point of
spies
how can an ambitious statesman eager to subdue his
enemy
enemy frontiers without adequate precautions of being accompanied by spies who could have smelt the danger of the
impending misrae breath

the

criticism

move

(2)

hDndred

6,

is,

near the

Hut

The ambush

In the guise

soldiers posted in

of

SMI

Poet

Ibid

Bhfaahs'i Kvlk,

p (16

IV 39

it

of an

under the

artificial

command

elephant consisted of a
of Salanksyana How was

The Target of

Criticism in Jtondto'j

tyM*lra

17

HQ experienced king like

Udaytoa coDld not |et t report *bq
the true nature of the deceitful elephant
although it was located in hit own

it

that such

l
territory ?

Could

(3)

it

be that inspite of

their being duly

the ministers had themselves an axe

showed negligence

In

informed in the mtller,

and hence (hey

to grind

taking proper precautions for

detaberittly

the kint'j protection ?

In that case they would be liable to be

accused of being either blockhead!

or devoid of due devotion to their master n

The

(4)

adversaries consisted of several

The arrows

strong bows

angry soldiers who wteWrf

discharged from sucb bows would tnnrttbf? Mt
Ho* could Udayana have been possibly tpatttl *

toe vital parts of the victim

rf

he was,

would be nothing short of a miracle

it

Udayana had

"

hie blather, *>s, frUw.

{paternal uncle and brother-in-law, of his adversaries wha Mere cotaeqaMHow
could
with
so
overcome
soldiers
rage
tly
many
discharging number of
(5)

missiles or
kill

weapons

killed

at

the

close

relatives,

a single Individual, and

that too in

forest, fiuJ to

him ?"

The

(6)

intelligence of the learned

men would

t* queiUoubfe in

M fu

as they explain the poet's intention as being of the nature deputed than la
contradiction to the accepted codes of the &5/r*i and poptthr {notice

child would be easily

Even a

(7)

able to distinguish

between t

tauf

could it happen that inch an expat

elephant and a stuffed one How, then,
in the elephant-craft like Udajana failed to notice the difference ?"

close examination of Bhssa's version as embodied in

tanffwiyana

reveals that the dramatist

bu

sailed

Mi PraUfUjm-

clow of fte

bm objec-

tions, thus

Bhasa's Udayana has nowhere been emphtsned Mbeiag deriroM of

(i)
man On the contrary, U u taoottad tit*
conquest nor a cool-headed wise

be was
oidiers,

10
11

12
13
14

15
16

likely to

be

misled"

though having

Op cit.IV, 41
Op at, IV. 42
Op t,lV,*3
Op at IV. 44-43
Op.dt.iV 46
,

Op. dt IV
PRY, I, P 4
,

47

Besides, he

it

wcwnpinied by twttly fcdtoo indkitiooi of to tola

seen the elephant from

K
the

bu

JV

Kansara

foot with a lute in

his charger and proceeds on
king dismounts from
left alone and unprothe charge of Udayana having been
hands"

Thus,

tected could not

apply

to Bhitta's version

mentions that

(U) Bhasa's

Ihe

ambush was not

easily recongnlzable
by Yaugandharayana, the arti-

obtained
ilccc, accordiog to the spy's report
ficial'

elephant was located

among numerous

wild

elephants,^

and the

ele-

its tusks, undistmguishable as It was

pbant could not be located except by
It was only when the elephant
from the shade of like-coloured Ssla trees

that

the latter

towards comparatively isolated Udayana

of Pradjota and proceeded to foil the
Immediately divined the conspiracy
them to fight the
ambush by informing the foot-soldiera and encouraging
*
that Udayana started for the Nzgmana
has
luddenly rushed

enemy

Bhasa

out

before his

depicted

Yaugandharayana could

minister

the spies regarding Pradyota's conspiracy

cient

grounds due

which the spy-report

to

convey to him the report of

Thus, Bhasa has devised suffireach the

could not

king In

rime

(111)

The

tpy-ring is

17

Op

cit.

clear

20

Op

pp 10-U

at.

gets in

si qfirgt

advance the

who Informed Udayana about the Nila

fn flfa*

ifrs
cit.,

very active In operating the

Yaugandharayana

Op. at.

OP,

fact that

p 10

It

21

from the

about a foot-soldier

Information

version are

ministers In Bhasa's

is

q*

^^5

p e

faar

swtfei SPIRIT,

d^

The Target of

Criticism in Btomaba's

Kavyalmbrs

IS

"

He also makes arrangements for delivering (he message to tha

elephant
king before he sets out for Jfagorona ** It was due to the ruh but* tod
credulous nature of Udayana that precluded the
possibility of fore-wanilni
him * Moreover, the faithfulness of the ministers is beyond doubt In Bbiu'i
version as Is clear from the remarks of Yaugandharayana with
to
himself" and Rumanvsn

(Iv)

and

(v) In

alone Into the

and

for the

whole day

unconscious

fell

I,

tfuwr-fcii

It

version

Udayana

said to have

Is

master

his

till

Even then

it

the
Is

latter

26

Op

ee Supra ft

in accordance with

Op.

>ra

wwl

^r^nnm

jsre

at, p 9

cit

10

rf'H

5^^^

wft

-iwr

nt 21

37,

could tave

was overcome with

fact that the

king fought

the military code

tf

Ibid

madly rushed

Hamsak*

p 9

Op cxt.p 6
^ipq -%s* t ^3

25

Hence the noa-*ppH-

killed only

swrai
24

said to have prevented

although his foot-sotdlers seem lo have followed

natural that

is

is

version

outnumbered and

were

and guard

himself to flank

Op at,

Bhasa's

enemy ranks

instantly but

fatigue

23.

respect

Bhssa's Udayana

oath from following him

of Bhsmaha's charges to Bhssa's

cabillty

him

" And

Rumanvsn on

his minister

Wwi<flMlPl

ss'tf

wwtwfta^n

ftt tpfufr^in

ft

20

Ktinsara

of those days he was spared during this unconscious state But the moment
he come to his own the enemy ranks did close on him and one of the

behead him

soldiers did tiy to

of

intervention

version

^laftkayana
sufficient

provides

"

It

that

first

by accident and then by the

saved
Thus Bhasa's
for justifying

grounds

plausible

Inspitc of

Udayana's being spared

was

Udayana was
his suicidal

mad

the

fact

entry into the

of

enemy

ranks

and

(vi)

ka\er

imam

(viij

of

In the opinion of

Bhamaha amount

Uda>ana and

story of

Mm

Dr Kane 31 the words abhiprayam

some poets first narrated the

to this that

then others,

referred

to as

'vidvadbhyah

adopted

own purpose (in a Mahakavya or drama), where

unable distinguish between a real elephant and a sham
they made the king
Dr Kane thinks
one and made him start on an adventure single-handed
their
(nayantl) the story for

that

Bhsraaha seems

to refer

Anyway, Bhasa

is

to

probably

Dr Kanes view

Bihaikatha, as 'kavi'

Gunadhya, the author of the

is plausible

very clever in the execution of his plot

his Prati-

in which Udayana is decieved due to threefold circumstasham elephant was camouflaged by a number of real ele
nces, viz , (!)
" (u) the sham elephant was well-covered with creepers of jasmine
phants
and thickets of Sola tree and only the tusks and nails could be marked ,P

jmyausandhsyana
the

Op

<uT p 13

&F6.op

clt

ifidStf

1W

14
\

at

%grf3r

op ot

Si* -B^t
RI

isrt

<fl(%3T

15

yfm

m'

fti

31

Hut. Skt. Puet.cs,

PHY, p

jrfwmfsss ifwftn

^fl sFt^SR^Pi^Hlft
ifi

115

wawewnt iw qa^l^i ewe^t n ?

(

The Target of

Criticism in Bhvmaha's jrarj-a/aA/tam

34 Thus
Bhssa has put forth ci
and (in) it was early morning time
what would otherwise be improbable or amount to childish
clal evidence for

neglect
It

is,

thus, cleat that Bhssa's version fairly

all the

in the questions of

absolves ilM.lf

on

all

scores

Not only that Bhgsa seems to have

of the traditional story as tin.) arc revealed
Yaugandharayana Thus, Bhgsa draws our atiemion la

levelled

from the charges

foreseen almost

by Bhgraaha

pitfalls

the following points

(1)

deceived

YaugandharayanB had

an apprehension

that

Udajana

(2)

The king should

(3)

What

not have

proceeded to

Rumnnvan do
who accompaned him ? How

did the minister

king's cavaliers

/Yfl^flrami in ha<te

(4)

How

could Udayana be isolated from his forces

Fate

Is

(6)

Did the king swoon

(7)

Was

85

Op

at

36

Op at

more powerful than a

ft

"iw^

p 4

P 6

ss TO wnft

"

*TOPW
abo, p 9

wr wig^a^rnff

S9

p 1

Op

cit

Op

at, p

Op

at

*pnip

12

4hPRppi41

Op

at.,

vigllent person

?'

the king Insulted

P 13

wnrt

ww

imw.

10 ibe

could Rumarjvan ntglect Ihc

(5)

40

be

"

And what happened

87 ?
king

38

might

"

"

'

ff

22

Kansara

the wretched murderer slipped off

(8) fortunately
(9)

(10)

Indeed the king was taken away

Dr

of the

objections

the above

of

points raised

Bhssa

Mm

T Ganapati Sastri, Dr S
Woolntr and Laxman Sarupa," Dr Krlshnamachariar/'
and Shri BhoJashankar Vyas< that Bhamaha's criticism is aimed

thus clear that the contention of

A C

Drs

Keith,*

at Bhasa's

Mm

"

view

the
plausible in his dramatised
rationally rendered
volumes for the dramatic imagination and a poet's eye to

speaks

It is

of

Ujjaylnl
in

and

poetically

reality in

K De

to

that

a
!

king

the original story,

of

to various points

Bnaraaba

version

be remarked

may

It

Incidentally

and

to the

What did balanksyana say

PratljlHLyausandhartyana

Dr

Kane

stands disproved, while the conclusion

to the effect that the story criticized

by Bhsmaha

PRM seems to be based on

is not exactly the same as found ID Bhasa's
Pandit Batuknath Shartna and Baladev Upadhyay have
solid foundations
therefore sided with

Now,

Bhamaha's

Dr

opinion

aimed at

is

criticism

tome with the

Dr Kane

us examine the view of

let

Dr

the

A,

Pusalkar

Unmtiai'Katadatta of Sakrlbhadra,*

lost

Ho

ymmsavadattn drama

thinks that

Identified by

and placed by

Shri

M The fact that

Varadacharya in the early centuries of the Christian era
Nlti Adaval does not agree with the supposition of the former in the

42.

Op

44

nd

cit

1*

ft sfa

^CTqiR

wwt

sfta

Thirteen

rmendrum

Hut

Skt Lit

Cl

Vol

Pliyi,

p 662,

135 (Guj

ft

p 11

I,

N B

Skt Drinii

48

SuKkrU Kav. Danhan (Hmdi) p 250

49

Hut

50

Evlk of DhSmaba ed

Skt

Poetics,

ft.

nt, 2

nt

Tr by

47

Furohlt)
ft

nt,

115

by

Batuknatb Shflrran and

Pts

Bildev

Upadhayav,

Intro.

PP3W1
51

52

fihta,

Study,

Hut Skt

Lit

uuwpported
53

Hut Sun

73

p 301,

ft

conjecture.

Lit,,

220.

nt

according

to

Dr De,

thia

identification

il

The Target of

Criticism In BhVmaha's

KftyalaMan

33

absence of convincing proof and the unsupported

conjecture of the Iwter
scholor," should not detain us here in examlnig the veracity of the view of

Dr

Fusalkar.

The author of

the

of

to the shortcomings

examine

to

interesting

rmnvusavadatfa
the

original

the story

(WD)

too careful to

is

story of

in the

VVD

the

vtcUro

fail

ErbakaHa (BKl

in the light of

It

Bhjmthj'j

objections

(I)

WD,

In the

Udapana

is

depicted neKher

as one desirous of coo-

nor farsighted nor wise as an aged person Of course be u

d-pkttd
as a king too proud of his birth, poaer,
Intelligence, handsomeness, vrioor,
knowledge, ministers and skill in welldlng weapons to care for other
He Is rather overconfident and valorously caretes king insofar <t
fangs
he a<.ks Visnutrsta to concentrate on catching other elephant} in the
quest,

nearby

places, while he himself captures the

the Saptaparqa gate In the evening "

JWa

elephant

Contrary to Bbamaba's second objection,

(II)

and

the

returns with

ambush

in (be

It

to

VVD

consisted of not a hundred but four hundred foot soldiers, under the torn
mand of a Sahara chieftain, assisted by a well organized and widely iprert

" Not only that, Bharatarohaka, the chief-minister of

spy-ring
Prtdyoti,
had got prepared not one but four such artiflclclaj elephants with a view to
exploit the weakness of Udayana who was rather too fond of captortQ|
in the

not clear

It is

elephants

Udayana's own

territory

It

aordlnary

34.

The

55

WD,

56

Op

Ma

elephant

WD

that the arabu<h

appears that Udayana was

his frontiers by the disguised spy

Again,

who

the soldiers were not

Story of King Udayana, Intro pp xxvt-xxvii.

Act

I, p. 7

n
cit

Act

II,

p 20
,

57

VVD,

58

Op

Act H, p

J5

at, p II

(wl)

was located

skillfully led

reported to (he king about

fwg^R nMi4t

ftft

beyond
o ear-

inside the trttfidtl

*hKh

hidden in the bushes outside

they were rather

WD,

elephant in the

artificial

c'ourcd

the carefully

among

And Udayana

was posted

elephant

to places previously unreconnoitred

wuld not be restrained from proceeding
Udayana was, in his childhood, cursed
Moreover, according to the
dust while playing as elephant,
threw
the former

WD,

by

Muni Aneiraka

Thus

whom

at

of the

the author

has

of Udajana at

justify the capture

incorporated
the

of a

the motif

of his

hands

enemy

curse to

through the

Bhamaha's objection, therefore, cannot

an elephant

of

in&ttumentalily

WD

WD

apply to the

WD

can neither be charged as

The ministers of Udayana in the
(in)
since they have
devoid of faithfulness, nor as negligent, nor as blockheads,
forces consS
taken care to see that ihe king is accompanied by adequate
thousand foot-soldier*, two hundred strong cavalry, and twenty

sting of two

elephants

"

places, they

under the

Moreover, in case the king proceeded to previously unobserved

have dispatched a troop of twenty soldiers as advance guard

command

of Katyayana

the adversaries consisted of angry soldiers who wielded

(iv-vi) Although
has fully provided
and etc , the authour of the
strong bows, spears
the reasons why, and the circumstances in which, Udayana was spared The

WD

meant for capturing Udayana alive and

conspiracy of the elephant-ruse was
unhurt with a view to make him the son-iix-law ot king Fradyota, since
this objective could not

be given over

to

him

achieved otherwise and

be

in the

normal way

Vasavadatta

with due courtesy

59

Op

at

e 3
60

Op

Op

to submit,

assuring

cit.,

that

ftftifiro

g <M53n

qfomEf

e
i

p 22

Op.c,t, Act.

gwi

acfai*

q*it
I

wtft
B

flBi fepr ^i

ftifaRta i&t

qf^

to

know

approaches him and

him

10

CH..P 14

frure
62

him

=ro -ffesifo
bl

requests

could not

When Udayana comes

of the ambush, Sslankayana, the minister of Fradyota

pi?ft i^l

no harm

The Target of
meant*.

And

it

was

the

that

Is

It

Criticism In

OOmaha't

only when Udayaaa refusei to surrender thai the

fight eosuet
only when gfflanksyana was hit with the spear of

Udtyww

horse was killed, and as he fell down from rt he

was
with creepers and carried
away by the chieftains of
sun had set by then
Bhsnmha's objections HOT iv
tnd

letter's

captured

alive,

pradyota

The

bound

v,

WD

vi could, therefore not apply to the

a child would
(vil) Although, normally even
easily be able to distinguish between a living elephant and an artificial one, the poet ba aipK
justified his use of the motif of Udavan's failure to do si bv
introducing
the elements of destiny and cutse, the former in the
v;r> beginning of the

WD

and

the latter in the very

[n view of the

above

accept the contenuon of

all

Dr

first

Act,"

from

facts

A D

the

WD,

VMOMsavadatm

"the situation and incidents mentioned by Bbsmah

Wna,"** is totally groundless and hence untenable

is

one finds

it

difficult tu

Pusalkar that "ine cnticum

tppiiet

particulars to the incidents described In the

are

all

"
found

and

lluu

in

the

Both the PRY of Bhssa and the VVD being out of question, the deck
again clear and the question of the teal target of Bhimaha's criticism
Let us, then search for some other work whose
gapes us in our face

still

author Bharaaha means to

criticise

Pandits Batuknatb Sharma and Baldev Upadbjaya have suggeited UMU

Bhsmaha "may be criticizing Gunadhya's, BrfatkatkS itself which was indeed

Op dt

6+

Op

Act

II,

p 29

cit

%s

iftt

p 30

^3

p 33

^C

p 26

ibid

ren(tw
KPT
ife,

nftawr
ii

65

WD,

ho

Act

ibid

Bhba,

I, vi

10

Study,

73

|i u

A/ Kansara

AT

26

compendium of such stones

the oldest

This

in
vjew of the fact that,
not impossible, especially
of
by Dr V Raghavan, the original Brhatkfitha

is

shown

Paisaci was

a non flamboyant, extrasimple,

in

composed

BK

treated in the

might have

ment

niutif

he

refers

and

irrational

as 'Kavi 1

to

who

directed against those later poets

Gunadhya

in

direct, plain,

in view

of

Bhamaha does
,

rather

borrow the motif of

stoneg

and Gunsdhya

Bhamaha who found

of

should be noted that

it

But,

whom

most

""

the passages quoted by

effect

in narrative details too,

quite inadequate

statecraft

Gimadhja

with

as has been

passages indicate that the

These

were very simple

deserved the attention

fully

of the

norms of

which

to

unadorned narrative prose style,

Bhoja and Hemacandra testify

with

common

the Prakrit portion

similar representative passage there also

Bbsmaha's llaka might have a

the treat-

accepted
find

fault

his criticism

is

Gunadhya and

H without improving upon it in the light of accepted

norms of commonsense and statecraft so as to render the story poetically
Or Kane'b interpretation of Bbamaha's verse IV 46 is quite
rational

copv the treatment of

correct

That the

faults

BK

GunSdhjas

enumerated
evinced

is

Guiudhva on

defence of

santsagar (KSS) mid

in their

treatment
Let

original

us

In the

certain

from

extent

of Somadeva the

part

really

existed in

the attempts at the

author of the Kathn-

K?emendra the author of the BrfiatknthamaRjan

of

the

see

Incident

BKM

so

detail

Udayana

(BKM)

as to vindicate the author of the

how both
work defend him

in

GutUdbya's original Paisgci

(I)

Bhamaha might have

by

to

the

these Sanskrit epltormsts of

stationed his cavalry at the

entrance

while

and he tned to capture the elephant

of the melodies of the lute n Ksemendra

he himself entered the forest alone,'

bv means of the musical effect

incident bv putting the

justifies ibis

to elephant catching

on the

pact of

burden of the blame on Ihe addiction

Udayan

kSS depicts that Udayana was desirous of conquering

Candmahgsena who had insulted him by asking him to go lo Ujjayini and
(II)

d7

Kvl

The

ftln.

Introduction

til

Fhoji'i Spiqara Trakfliu

69

lint

70

BKM.

Op

Sit

T'oehca

115

11

pp

I'

sw

II, 31

cit. II,

39

lifarcmBlw
72

Op

rii

II

40

stir

The Target of
teach mu,,c to

number

device with a

Criilcism ln

Vasavadatt a "

those enumerated by

The

of soldiers

arUficwl

hidden

It

elephant wa* a
,

These deta

Bnamaha

Justifying Udayana's temptation for the

extraordinary elephant

Somdew

nations that the king was m need of such an

elephant that
and fight the invincible famous elephant Nad^m of
Candamahisena whom
he would then be able to subdue" And thi s template was so
powerful
that he would not listen to the advice from his miiuster

Thus Sanndcv.

has absolved the ministers from

the

possible charge of ntglmeiice or want

of faithfulness
defence of Udayana's entering the forest almost
(Mi) In
a handful of spies accompanied him, Somadeva puts fonh
this

was due
(iv)

As

a justification for Udayana's

leal elephant

alone, aithoufb

reawa

(be

to the fear that the elephant would be

alarmed otherwise

and an

artificial

failure to distinguish

Somadeva

one,

declares (bar

ihtt

between the

when

showed the elephant to Udayana from a distance, he found It to

which impression precluded any scope for doubt or
a real one,

the ipfe*

be tloxnt
suspicion

Thenceforward as he proceeded alone and,

mind was

says Somadeva, since the krai't

mental actmtiei like playing the lute,

engrossed in the threefold

thinking out fresh melodies meant to captivate the heart of the elephant, end
singing melodiously , and since it was almost dark due to the Sunset he

did not notice that

It

Narrating the

(v)

Somadeva

spread,

was but a fake elephant"

situation

tells

in which

us that in the

Udayana was captured

first

78

KSS, HI, m, 28

11
74

lifTf

Op at
^T

9Pffll*l

II, iv,

'll'd'JT<!i<i^

75

Op

76

Op at

at,,

TWTUW

IIRT,

fl

Itfif

5
\

H,

iv,

10

II

iv,

12

SHET^ wfc3Hr*R
77

sn^

c.t

II, ,v,

fSrs^ra^t

^Tpri?r?rfnRg
78,

Op qt

1<

a^r
tf TT

II, iv, IBcd

T*W

BJIfHif^f

v\w$l

^3;

alive

sad

Udayana was nude to

Then suddenly the trmowttd

instance

go a long distance in pursuit of the elephant

fW"
fJrtsrtwff

*7*n Rr

W**

ff

28
soldiers

surrounded him

Udayana

of

front

adversaries in the

was

he

by

caught

to

deal with them,

out

of question due

was engaged with

he

While

ranks

enemy

the

his dagger

bow and arrows was

obviously because the use of his

to the closeness

Kansara

drew

his

the soldiers stealthily from

behind

Somadeva

We, thus find that

has

and

defend

Gunadhya on

And

unreality

the assertion of

we remember

if

to

tried

counts against the charges of Impropriety

unnatural or improbable

this is

Sornadeva

all

not

In the

work to the effect that while he has followed the

very beginning or his
of his own, he has tried as far
original faithfully without adding anything
as possible to maintain

the

narratives,

has

hirmomy of

the narrative

rearranged

of

elements

and continuity of the

propriety

of

sections

certain

interest

And

all

the

work

to achieve the

these attempts

by Somadeva

most of the shortcomings of the story (to which Bhamaha has

attention) would have been unnecessary if these shortcoming did
m the original story of Guaidhya But inspite of all these faults

at justifying

drawn our
not exist

of GunHdhya - faults which were genuine in the narrative and hence were
meant to be originally intentional" - he did not disqualify aa a 'Kavi' in
the eyes of Bhsmana, obviously because the Bfhatkatha was a repository of

and a poetic piece only secondarily Bhamaha's objections are

who borrow the faults too of the narrative

folktales first

against the blind borrowers

the question

Still,

this

borrowing

improving upon

and

remains

as

incident

faulty

in the light of

it

the

the

The

not

could

criticism

Op

nt., II

possibly be

iv,

Bhamaha

criticize for

story without suitably

norms

of

common

sense

d-^mTArtfli*!,

Op

cit

II,

directed against the

Bhsmaha would hardly

Jama, and
accept the

17-18

m^n fM %?w* jareifo

wnm^rqw^

qrel
bU

does

Udayaaa

accepted

statecraft

Buddhist and the PurSaic versions, since

7<J

whom

to

of

=s

H t ^pra

^rar

w, 20-21

arssgr lift
Kit.

vm

i.i, 10-11

j^s

aWan

cT Kvlk of Bhfitraha,
*ffltr?a

and

iti

IV

4f

fcn& WimR

interpretatwm by

Dr Kane

rt^ mw^nin^
i

in

Hut

Skt

Poeda,

p. 118

wPn i^l^r

The Target of
versions as

works based on the

And

from

story of king

treat the eleplnnt episode at all

targets

of

Bhamaha's

&

Criticism in Bhamaha's Awjtfrftaro

poetic pieces

Udayana"
In

criticism

the efevefl otter StmkrtJ

amongst
the

might

eight

of then, do not tetsa to

present circumstances, iix likdj

have been any one or

ill

of tbe

three

works, viz ,
UJayonacorlta cited in the \Hyritrfan*,
of Sadraka and VnsacadattH-nStyafhiira of Suiwodbu if
yalsarajacartta
of course they be pre-Bhimaha But our kniwledge of thne work* dors tM
following

go, for the present, beyond

their

covered, the problem of the real

mere

target of

titles

Till these

The

woiki

are dit-

Bhamaha's ciiticum must remtia

unsolved and hence open

Story of King Udayana by Dr Nit Adval,

Intr

DID CASTANA START THE $AKA ERA

Rasesh Janundar

Its

There are many mooted problems which Indian hutory has had
through
course of time Many of these problems have fetched and an

frtcfem|

the scholars, from time to time, into the battle of arguments and couoltt-

Sometimes

arguements

new

the

epigraphlcal records, coins etc

hutonans

offer

or discoveries,

finding*

such at dated

to change their

vww*

or

help them to arrive at precise conclusions or assist to advocate quite a

novel interpretation or come to their rescue to put forth a new theory &aka
Is one of such problems which
have brought
scholars across the table for hot discussions

Era

Many

scholars, so

have

far,

advocated

different

this paper, all those

tbeorlet

that were

theories

reggetiJiii

This writer does not intend

different rulers responsible for starting this era

to mention,

and are oltrn brmgmf

and are

current

on

the era under review and to subject them for a detailed examination There
Is

no such need of

at great length

R D

many

by

scholars,

all

as have been well discussed

here

particularly

R Bbandarku" and

Benerji*

But, even then,

for

them

describing

showing their

think

Is

it

limitations

desirable to discuss few of those argttmeatf

and make new

propositions regarding thit

en

theory that the king Vonones was the founder of the Saka era wi
but later on he corrected
propagated by Dr Bhagwanlal Indraji'

The
first

himself and suggested that

of Western India,

who

it

was Nahapsna, a KsbaharKa Kihalrap* klag

this era to commemorate ha victory
over

started

Sstakarnl and as he was a feudatory of the

named

this era in

honour of

But this theory of Dr

Information and therefore
(1)

It

is

quite

obvious

his

Bhagwanlal Indran
It

is not

that

of commemorating any victory

thai be

by

WM

based

on

insufficient

acceptable for ibe following jtasou

Nahapsna had

Sfitavaban king Gautamiputra SBlakarni

all

Kussni king Kanaka

overlord

not

but was defeated by

so the question does not

Nahapsna over Sltakami

are

at

(2) Tfce

his limes are bat regn*!

dates mentioned in the Nasik caves Inscriptions of

He wa, In
of his successors
(3)
years which were not continued by any
Ka n i,ka but wai 80
any case, not a viceroy of Kupnt king
^dependent
not of aka efigiai
(4) Kaniika
king as It is proved by this author

VM

32

Rasesh Jamliidar

as thought by Dr Indraji
overlord how can he justify

so

D R

Dr

even

Nahapana wanted to honour

&aka ?

if

his

himself by calling the era as

Bhandarkar' also supported Or Indraji that Vonones was the

He

founder of the &aka er a

established his thesis

on the ground that neither

the originator of the Saka era as they were

But both these kings were independent as stated above s

Nahapana nor Cabana was

vassals of

He

Kanaka

further argues

be

futile",

the

"that unless

listed, all attempts to

show

has been argued for

gaka nationality of Kanaka

is

estab

was the founder of the Saka era must

that he

Vonones

and so considers that

started the said era

But what

Kanaka can we not argue the same for Vonones that

Vonones is proved, his arguements to show

unless the Saka nationality of

the maugurator of the Saka era mast be in vam '

Vonones was a Parthian' and therefore Dr Bhandarkar's theory is untenable
Vonones flourished during the first century
it is quue obvious that
Again

was

Vonones

that

B C

So

in Selstan

again proves that in DO circumstance he

this

Is

consi

deied to be the founder of the Saka era

was Fergusson" who

It

first
started the theory that Kaniska was the
This view has been adopted by most scholars

inaugurator of the Saka era

in the past

but only he and Oldenberg had given reasons

while others have simply followed them

and even today

in favour of their thesis,

mam

Fetgusson's

Roman
those of

was

source

Kanaka

in the

Msmkysl

that he flourished after that date

say

numismatics

He

mostly depended on

B C ) which were found along with

Tope This Tope was built by him shows
e 43 B C
But even Fergusson did not

coins of the Consular period (43

how many

the ground

years after that date

He

Htvlgka found

Kaniska

lived

further took the help of coins of

from

Ahm

Pose Tope

near

Therefore, his view

Kadphises,

Jelalabad

falls to

Kanaka and

together with the

Roman coins of Domitlan, Trajan and the Empress Sabina Dorultian and
81 to 96 and
98 to 117 respectively,"
Trajan flourished during
while the Empress Sabina lived in the middle of the second
century A D

AD

AD

Tnis shows that the erection of the Tope cannot be earlier than 120
Thus this la also not acceptable

AD"

Kanaka was Saka He based his arguments

upon the third word EAKA which occurs on the coins of Kaniska
He
on
Kanlska coins and then assumed that he
mostly depended
reigned about
According to Oldenbergi*

the close of the

first

century

AD

He

aleo

assumed

other Indian king at this Untie so

finally
It

that

there was no

famous and popular as Kanaka

he propagated that he was the founder of the Saka era
was Percy Gardener"

the third word as -Saka'

who

and op

first

'published

this

And

Kanaka's coin and read

ground Oldenberg advocated that

Though, now a days, the eminent scboUK

Kanaka was

mdero u

responsible for tins era

era.

.re

u b hwd

favour of ,he
theory of K. n l,k*
Therefore, one "must admit that there

that Kanfaka founded the &*. era

and
evidence wUi ever be found "

of the
to find

op-*-

I,

STLk?

no dirt* evtfeoce to d*

db^2bT. t^

ft 1,
<

hv* no inform***

Secondly,

**

outT**

b*. U* foaoTrf

Ao*

to

(hat he held direct

sway In the provinces where the reckoning ted to
Thirdly, Kanlsta, as stated above, was not in
any case of sttt w^oMttly
He hailed from Turn?Va race and #u the third
kinf of KIH*O* DtoMtC
Fourthly, as he was a mighty monarch and

*e,-w

faqucwly

literature

then the era must have been

Turufka era

if

he

is

known

the originator But this

is

as

mtau^wJ^Ti
KvfbA tn of
it h *o

either

cue

not the

FWrhly,

argued that the Western Kjatrapas, who *ere the vteeroyi of the K*ii
iwed the same years for mote thin three Centura
d
MtnttUy Jttr

on

these years

were

known

ak

as

a,

u Uo oo*

Qthor has already stated above that the Western

nMU

K (ttrapu

fcr

iM

Indom

werft

dent kings

From
Vonones,

the

above

accounts

nor Nahapaoa

nor

it Is now quite uodertud*hto tbtt

mfchir
Kanaka secou to haw tUrted Uw tn to

question

Then who was

It

really responsible to start

was CuDmnghamM who

first

thu queAoaed

'

advocated the theory ttet Kxrd*otfc*

MM

wdw

rwwnr
Kjatrapa king Csitana was the originator of tho en
support for his arguement was the chronology of Xa4fer*fakffp* t*j
He puts NahapanR in about the middk of tbc ftw MIJM-J
Kfatrapas
that Gautamiputra Sttfcarnl e
were, according to him, the descendant of Nthtpcn*.

B.C and considers

who

He

MM

their
Gautamiputra ^atakami and Gsaoa, u wtll
Jajadams respectively, were contempontrjes He ftnttw

of 25 years to Jayadsm*

"The

This

chief characteristic of this vJew

therefore
every sense appropriate and

that

mde

ft

w tend

4boot

thirty years after

by

Croatetfita'*

CnMiflfntm hk **>&**y

Jonw Dubc*S." Oa

oa A

by Br. Sb.adrttji

Bbim any value

Ik. boWly averted

cad

IB ihort Cteiaiiif6*a'i

^f Jinprobftble suppositions "-this statement

In

Potantrt

**.

o not

and
philology Dubreuil puts Nahapana near
numismatics, paleography
beginning of Christian era suggesting that inscriptions of bia times are

He

not dated in the &aka era

AD

between 75 and 85

He

also positively thinks that

further argues that "it

is

Csstana nourished

but natural to suppose

of the dynasty was also the founder of the era used by It

Outside the kingdom of Cabana and his descendants not a single inscripthat the founder

found which

tion has been

This

is

dated in the above era

shoit the views of

Is In

Nahapsna be uses

all

""

His main weakness

DubreuU

the archeologtcal etc

sources,

is

that for

while for Csstana

he

does not consider those sources worthy and he just dares to surmise that
the Ca^na was the founder of the era simply because he was the founder
This, therefore, can hardly be called

of the dynasty

After Dubreuil the theory

of

Catena

era was again completely abandoned for about

I

now

(1)

50

nationality of the

Western Ksatrapas

quite obvious that the Csstana

Is

AD

(2)

The

(3)

The Western Kiatrapa kings were

era of 78

vfttuls of the

Casiana was the

of the &aka era for the following reasons

The iaka
It

&aka

years

here Intend to maintain very

positively that the

real originator

Therefore,

an argument

being the originator of the

Kuianas

Suppose

if

is

Is

unanimously

proved by

this

is

now above

doubt

was a gaka

considered as

Saka era by

independent and were not

all

the

author

the Western

(4)
Ksatrapas have the same era started by
KanliJca than they must have Imitated the coins of the
*a, which Is not
toe case
The coin, of the Western
Ksatrapas were wholly'uriike to ,ho
era US6d by the descend ant
of Cabana must
to the lak^E

Ku

(5)

As

stated above

rr?
were

Nahapgna was
the

in tura

defeated

"*" temtories

regained by Csstana

by Gautamlputra Sstakami
f

the

So it is but natural that

worthy victory Ca S tana might have started an
era now
known as gaka era because he was of
a Saka origin
rate this

Did Cattana Start

the

&aka Era

35

But the Inscription recently dUtbi

covered from the same place offers the earliest date of Cutuu j
52,
This shows that his reign covered the period between gtk* 11
date of the Cff;tana Family

till

recently.

md

may further be stated tbat this inscription does support the

Cs^ana was the real ePoch~maker of the most mooted Era

It

theory tb*t
It

quite

that in future we nay come across an inscription which perfaap*

possible
date to support this theory
may offer still earlier

In the end let me conclude with by saying

most natural, most convincing and the most

tbat this is the

most riopk,

logical theory this

Author

bM

before the world of scholars to consider and comment upon that

put forth
this Saka Era m the pieteot tfete of
the Caitana was responsible to start

oar knowledge

JBBRAS, Vol

ix, 1902, pp

IA. 1908, pp 25ff

Bom Gaz Vol. uv, p

It

270ff

6S7

the genenJ belief that the Kflrdamata. contmuwl it,

an iwcripUon from Andliau dBproved thu belief
703 ff
Umeshanmlira CojnmemoratiQn Volume, 1970, pp
tb.t lUnlfto w
Kalhana's "Rajatar.iigiBi" (I, 170) menliow

ww

ol

Al Birunl d.o tdb

Al
fimuJy (Sachau'fl
7

9
10

U
12

15

JBBRAS, VoL XX,

legend wh.cH

>

^eab

Diiuni,

11 )

1902.

to 293

U, p
pp 283

sl^Stwi Konow, CII Vol U, part

ff
JRA3 N S XH, 1880, pp 2W

1,

IB

Ki|k

introduction

tan

^ope^BrU^m
Vol XX,
pp
1903,

JBBRAS,

Ibid. 1090.

Vol 19 pp

503^ 508.

270-71

pp 111-112

s s
18

of

^rUM, QHRO
JBBRAS, XX,

1BB8, pp

1902,

232-233

1B92.

p 4*

p 278

1920, PP 26
Ancient Huttory of the Dewan,

ff

of the

Ton*.

W.

SAMKHYA-NX6AKA MXDHAVA
Esther

Sokxnon

Ssmkhya thinker is referred to in Buddhist, Mimimu

works as Samkhya-Nakka or SSmkhya-Nsyaka Th menot that to ww
either an 'unfaithful exponent' of Ssmkhya doctnets to which t*>*ch fcam
must have been done by

We may
(ft)

his views, or be

was a

greet

Ssmkbya expomt 1

note some such references to Msdbavi

la the

chapter of the Pranl*au*ucc<rr* (with

first

wto-conanca-

it*

Dinnaga criticises the views of a certain Slmkbyi Icacher win VM

bfiown as the destroyer of the SamkhyR (Sa*Atn-<-ulahia) became of Mi
Holding a theory that goes beyond the limit of OK older Sirakbyw JtMwtr-

tary) 3

bfiddhl comnaentiog
fty

portion quotes kogthy paittfn from a treMtw

oft this

Msdhava
In order to ftad oat in what respect Midbava
necessary to examine Dfeaiga's a

violated

the Bfcfakkyt

teaiets it is

to the

noaga ojecs

Samkhy'

rtcofnrtiBj

fiw

eMH3i|Mt tw

t*e
ttet aad odwn a^
apprehondiBg souodi, tangible object!, colom,
ae time holding that every thing ii coaxuutod of three |ntt
a sense d<m aot take for it* object thow than tM an to

SKmk^ya

be apprehended by

another

objeot, then the senses

office

,*(
w Me

tays,

and

to

inflnHe.

or

sense,

snooW be

as the three gnnas are the

ume

The S5*kh>

tries to justify the

deb WMC wenti oty

joft on wut-^nm

kW

everywhere

dmtocttoM between vynAt aad oih

f
on the basis of the dtfereaoe of tfc oocfitnrk
objects (tangibles etc)
M<fi and other gu#a A lengthy argument foBowi. UHJ nau lUBd of tbe
tte vnMl
,
there is appratentfeu by tte
that
betag
Stmtoya
of objct>, eg. eoicw,
now]j, la
B and the 3aa claw

sme

a*

.daocc

"

aM.

U0

.<rf

wWi tbe
*h a.

dlffereo

wnoflf

blue, yellow,

tbe Starokhytt Atl urges that

Hw

wy

M,]

dwiw

of

objftctt

an

4atia|ltbid

Esther

A Solomon

each other according to difference of configuration,

absurd conclusion mentioned

it is

at this stage that

Dinngga

Jincndrabuddbl identifies as

there

would follow

the

senses should be infinite In

the

that

before

a S&mkbya Vainasika, whom

Msdbava holds that from (he three

refers to

Mgdbava

gunas composing sound (sabda], the three BUnas composing tangibles and
other objects are different in kind (jati) It is unreasonable that there should

be apprehension by different senses of that which by reason of the uniformity of its cauiC Is uniform Thus, we should admit that among the objects
of the senses there is a difference in kind among the three component
are of the nature of sukhn, etc

pous which
that

each sense functions only on

Dumaga
that

own

are

infinite

in

It

because of this

there

is

and

number,

different

from the standard Ssmkhya theory so

varieties

wiihm tbe

class of objects

Is

difference

objects

says that in this theory also

senses

the

its

far as the

to

peculiar

Implied the absurdity

so this theory is not

apprehension of the
each sense is concerned

Yet Dirtngga admits that Mjjdhava's theory, though not faultless, is better than
that of the older Samkhya teachers In explaining the distinctions
among the
daises of objects

Dmaaga

In order to bring out the

reproduces

it

In Madbava's view, says

drawback in Madhava's theory,

of course, as he understood

precisely,

the

DinnEga,

in different classes of effects, each possessing

atoms

differ

it

everywhere

(i

its

respective nature)
They
moha, likewise sound, tangibles and
other Mch objects are distinguished from each other in accordance with the
difference of class (jmi-vthia)
The atoms which when combined turn into

an

called

pndtonos Sukha,

dMha and

of those are called pndtonas (pmnordml

Thus according to
entities)
combinations which vary from class to class there are different
effects, each
po&teulng its own nature but not going beyond the boundary of a particular

all

dan and

these effects

become

the objects of the lenses.

Here Jinendrabuddfai quotes a passage from a treatise of

Msdbava The
gist of it it as follows
Every atom is composed of three gun as but somo
atoms differ qualitatively from other atoms because of the
difference of the
arrangement of the three

Thus

guya

the

sound-atom

atom are heterogeneous, and

the difference between

due

atoms

to this heretongenelly of

Moms combine and

At

and the tangible-

sounds and tangibles

the time of evolution

ia

homogenous

their varying

whlch, however, are included

tomi are homogeneous

this state they are called

combinations give rise to various

thlngsthe same class masuch as the
component

Prior to evolution atoms exist

dlspersedly

prod/anas

and

in

It may be noted tbat the

Sjmkhya theory of evohrtlos (**i**m) fro*.
primordial matter is subs. antially dunged by
Mldhaw, *ho }
the plurality of primordial
matters, stand closer to the V*,ik
tkaa to
the orthodox Samkhyas
From another passage quoted
by JlncadnbuddM

**&*

from

Msdhhava's

Simkhya
and

parts

treatise

we know

tbat

teachers In holding that

pradtona
evolves by the energy which is

Mjdtevi

poster*

preceded

from

differ,

older

cowttf of

r*pa, etc,

by karman,

tod

that

totf

jfljfoara Is beglnnlngless

MBdbava
constituted of

further states that

#,

one sound-atom,
and therefore

for

example,

hu three dtara^nn, U*
Sound bftng competed of lound-alojni hu time
tkre*
each particular sound is cfaaracterited ax
JnUckt at

the

three

<fc*Aa and mofoj

still

characters,

according to whether

moha.

***,
rajas at tanas predoutwttef.

saliva,

one apprehends a sound as sukha, dukkha or moha,

bot not

tat

to

xro4 ia

genera] possessing three characters.

Dinnsga argues
other such objects

that the

That

same

is to

ad

would hold for r*ngtHti

one would apprehend these objecta t

principle

say,

tukha, dupkha or rroha, not as tangibtei, etc poiMMiitg the tk*e c

Consequently all kinds of objects would be apprcbeadcd by the

Therefore, this theory of Msdbavm is inappropriate Still, My>

1
Its dethroning the view of the older Sgmkhias,
Midhav* ! doctrhr of tfce
possession by atoms of each its own nature Is ttce&nf
DiAegft rnnpntn

Did,

that

the

(jKl-oitofa)

distinction

of

portion

renowned

older

his

theory,

Samkhya

which

in

teachers,

settiog

Madhava

among the effects (i e sounds,

among atoms possessing therr

vkw of the

aside the

expltuna ihtt the

tangibles

{totectiea

etc.) resufti

respective Jitturn,

ti

fan

the

^j*ft*-*

However, the doctrine that the three gunas form an atom whkfe pottttM*
only one quality (s something Difioaga cannot accept
It

seems that finding

It difficult

to

explain the evolution

fr

Avt^

Samkhya teachers (i e -ow, uixt4emidinl, ia4

revolutionaries among the Sldikhvai Mt
Mcttttry *

as admitted by the older

on),

some

modify the doctrine The atom-theory of the Vatiesikai n acbwwMfed to

nave been introduced into the Ssmkhya system of tioa$b$ at rhe torn of
period
Vlndhyavasin, and in his wake Mgdhan tned to maJce the yite

by removing

glaring anomalies

Jinendrabuddbl very

pointrdJy

ttat

according to Kapila and others, the nature of pteaurt, etc. u one everyare different everywhere
where, whereas according to Mxdhava, they

"kapilsdayo mmyante sukh*!\nt* mrtpt* sorrotr* dcam mir, Mttf***

tu Sumatra ttril bhtiyonte iti '-Prantataamuccoyf, fratyakj*, 31 (kiyton

Rangaswajni

Ayaa)

Esther

40

Solomon

the strength of the fore-going disThis can be clearly understood

Msdhava recognised a plurality of atomic primordial entities
would mean a thorough change in the concepts of the

on

cussion*

(proJtoMj)-this

system, or even

Slmkhya

its

and so Madhava

annihilation,

regarded as

is

as such by others
Ss&khya-nnlaka, and hailed

Rumania

(b)

Madras Univ

view

the

of

pp

Sutra, 249,

(Codana

SlokatiHrttlka

his

in

criticises

who

teacher

112-113,

finds fault with the

animals for sacrificial purposes

Mjmamsakas for advocating the slaughter of

Umbeka

in his

commentary on the ShkaWttlka

who is referred
Madhava proved

a prominent Sgtnkhya exponent

aside inference, etc

Keeping
etc

to

states

and

that

it

is

Msdhava,

by Rumania
of agrt^oimya,

criticised

the sinfulness

of dharma (merit) and adharma

only on the strength of the dependence

and prohibitions (mjedhd) 'Ms himsynt sawa

demerit) on injuncligns (vu/W)
sinlul irresthuiam' prohibits the slaughter of animals, which is therefore
pective of whether

make any

it

is

done for a

sacrifice

or otherwise as this does not

difference

{SMAhya-na^aka-Madhavas to aha-VihayanunOlnadin vldhi-pral^edhatwtdfwma dharmyor avalambya'gnlfomlyadw adharmatm

e\a

ribtptdhanatcam

Ska

haad

iti

Hokatrayena

on

Commenting

(c)

'agamabhrarhSakariiObii

uys

and the tradition of the

texts disrupted

(p

595),

Kamakagomin

of the sacred texts being

that here Dharmakirti affirms the possibility

violated

anyathH

aho-puruflkaya.

ractaOsambhavai' ol Dharmaklrti's PramZnavarHika

or distorted by persons on

They can distort the tradition of

As for example, 'Ssmkhyathe sacred texts by composing differently
nSiaka Madhava' composed the 'Samkhya-siddbanta' differently due to his
account of their sense of ego or the like

(ZgamabhToMa-kanqm
ego
samNuwan eja samorthayate;

Ity

adinV Sampradnya-vicehedena

racanantara-

vgamabhrajhitt-kartniim putiisSm anyathz purva-

racata-vaipantyena racmadarianad

iti

sambandhah, anyatha-racanOyttrh kvra-

jam aha-shopuntiikaytt)Hdi, nhopurufikayety ahammZmtvena, jaiha SmkhyalOlaJM-Madhavena SaMhya-stddhSntasyJfnyatha racanatfi fytam)

(d) In hre

commentary,

Vipandtartha

^ntarakiita writes, "yad aha,

atfopy asmad-tmphalye

oxpoiilion

of

on

Dharmakirti's

dreayad

Vsdanyaya,

arthantoratpati syttd Hi,

syat pZrvakan Kapllan atipotya S/HhkhynrMih iaka-

al" (VipMcitarthn,

2 Thli

dkarmeaya

Diinflsa s

52,

Mah a bodhi-sabh3,

cnticum

of Mfldhava'a

Benares, 1936

vlewi

is

wholly

AC

baled

on

Dig/Ufa, an Perception' (pp 67-59, ]88-157)-Mesaiki Hatton I gratefully ackaowledge

indtbtedneu to tUn work.

my

3w
Bd.

tbo

-Geichichte der Indhehen

6,SWmrg, 1M3

(I

PMoiophW

Bd), 1956

(U Bd)

I.

pp. 404-408 (Reihe

Wort und Antwort

Here
unfaithfulness to the

also

Ssmkhya

(c) Refuting Sa^arjwada,

Bhnjana on the Nygyassra that
the Samkhya doctnne would

attribute, 'manifestation' or

reasons

tho

put

and

produced',

aad
the

so

this

Msdhm wot totota*

would

what

be

In

with

which

other,

'because

differential

cloth or the like,

and

not-existent,

it

time accepting that

manifestation)
'

lays

view of

is

dettncUM.
no-eiiitwt

rtow

ineffectual

could not perish

if

were

it

this is possible In the

fcy abhivyaktir

ifk

MM

tW

case of one of iu attntnta

(tfe.
tu Stoilthye^aia

v8 *oleW dfcmwo'

anya

ity eoamndayo'samartta.

OHM

the

out

tad

ttcjtfeat,

pccmd.

fa

(Madhava-mattihyupageme

^rfi

sadakaranVd

it

ta

^^

tad
be

of boldioj
could not be brought

treatment

that

If

am*

non-afcfew

proved, v^rSpjo elo, wonld

etc could not be ertabllihed
The*

Pm/AiM,

according
effect,

AarAom

mf

Bhasarvajfli
if the

some

like,

i,

not being

MtarjuioAr
for

the

rak#

surely meet

viz

forth,

S'aDta

tradition.

hetaM^ syus total

ill ,
na cBira

vaifranwzdyasiddheh pradhvnadyasiddhlr
patudikaryasyaivvsatab

yena

HuMharmmya

tu

kasyactt

cOtnuAana*

sala)

karatptii

nmt \rntt,

5, ITiUJLll,

sambhawty eveti-JfyaytUata**, p,

1968)

According to

this,

Mzdhava had no objection fcxttnptbf (i

new attribute that is brought about by d*

tion) being regarded as a

ft*

production, but being a Ssmkhya he would not accept that t& tffat
the cause even before its production. But by ftfe tto
opt there
is actually marred
jatteiryavvda

We

find a reference to a Samkhya 'doctor Midhavt to the d

of the travels of

Magadha

Yuan Chwang

in India.

He

in the vicinity of Gaya,

Midhavt

la

ithl to

wai very mucb

km

howwtd

ttnd hi

by ii

the Buddhist, Gnnamatl Bodhisattva

nliiii|ii by
way of gift. H* w
for a debate and Jt aid to taw

on

waa

had received

vast stretches of land by

that very occasion.

at the instance

This debate

of Gunamati

defeated in this debate

tfxk place

Now

4M

arranged by the

the

Iroprwd

king being

constructed

Gunamati of Valabhl

i$

at

tea
"

Yuan Chwmj,

According to

and

learning got a Sangharsma

of

MM

MM of

the

wld

pltcc

by tte

when

to be t papfl

At

all

branches

the

request

of
of

learning

the

and protabJy wttted down

Chinese

mpor,

in
!

the k

of

"contemporary of Sthiramatl, and teaobw of Pwsnwrtnt.

tetive of Ujjaylni was a disciple of Gonitl PtnaJWanbeow

'ta

nttaf
"

tiqt;

to

A Solomon

Esther

42

546

A D

translated

where he

Chinese

into

fn the period 557-561

till

stayed

death In 569

his

SnMhya

ths

A D Thus

Ktoikz

AD

with

Paramnrtha

commentary

since Paramsrtha's date is 499-569

AD,

AD

have

the
lived in
period 450-530
Msdhava can be said
contemporary
to have lived in the fifth century, and been active In the latter half of It *
a
to
have
on
the Abhidharmakola,
written
Is
known
Gunamati
commentary

Gunamati can bo said

aad MgdbavB was perhaps

wherein he refuted the

the

to

his senior

dualistic

of the Ssmkhya school as also

There was a constant

teaching

Msdhyamlka new of Bhavya (Bh&vaviveka)

straggle for rojal patronage

understandable

it

and

Poru Gupta

times of

the

Narasimha Gupta (-467

Gunaman

that

times of the Guptas,

should

AD

right

and

have challenged

up to the
and

later-)

Mgdhava

to a

debate.

Thit Madhava's ego was powerful can be seen from Yuan Chwang's
His last wish was that his wife should continue the debate

Recount also

and she

with Gunamati

too concealed by her dress

of her husband, but the sharp

bitterness of speech

even

at

Gu aamall

fane was great and surpassed that

then living. The
king honoured

and the

like the death

from her sad face and

Mgdhava's own days his
of foimer teachers, and outweighed all
detected

the beginning

It

In

him exceedingly

and

named him

the

ttewure of the country' He had as bis means of subsistence two towns In

the district and the surrounding houses paid him for the privilege of build"
ing (tenant dues ?)
It Is

no wonder

that

philosophers of

other

schools

mention

htm

writ almost a sense of awe, and that Gunamati should have

sought to
arrange a debate with him so that the Interests of Buddhism in the kingdom
ihould not in any way suffer and the Samkhya school should fall from the
the eyes of the kings and learned circles *
feigb position it occupied

S *rof Hatton too arnvw,

Ihg*Ig- +70-630 A D

in a dlgbtly different

way

at the following date

(Hattori)

480-340 A, D iFrauwallner)
Gvnaaati - contemporary of
DigiiBga

MUhava,

yi Prof

Hattori, was not olive

when IHgnBga compored the Praituna-

samKcaya* ha Iwt work

(See DlfHiga on Perception', Introduction, pp
4-6-Hatton) According to Fraawafloer
tfa debate brtffwn Midlttxva and
Gunamati took place
about 500 A,

Sw

'Trawls of Hiotun

Cafcuiu

J3, Nevf

Than?, Vol III, pp 336-340-Sanmd Beal (Suill Gupt* Ltd.

Ed.tm J958) -On Yuan Chang>i Ttwels in
India', U, p 108-Thooi

Watten (London, Royal A*Uc Soc.ety, Vol

1,1904, Vol II 1905), Orfcto ndDaS?.
tf ofti*Stmkh> a
System of Thought, pp 154 155-Pulmbehan
CnakrvrU Qdcutto,
J953), SSmkhya D artam JCS mhteo pp SSWSB-Pandita

Uday^ra ?

I have ed,ted

hitherto

5h**>*4*fta

the

unkno

crm.nent.ry

unfortunately cannot be knon, as

broken exactly here and a]] that
find

which

letter

could

(gemtlve case-affix)

have

the nert

been

known

ro]Jowed

as Mathara-vrttl, but unlike the

IS

to fc

much ft*

vcr,

wh

Hu

do

,t

Idiier,

<,

or

letter

end of the IM Th,s

coa.roen.ao

at Ihe

corner of ibe

of

],.

the

WW

of a

JJ

single palnx-lerf

name

not have

from the Upamjads, CM, Vi^w Purina, Iite at*

?a
/V4w
ttolra and the like I have shown ehewhwe*
that V,
dr tht Ibe
Yukh-diplka and that even Paramartha knew ih l& com imrv
The Mttar
of V, has a fancy for something novel and 1 have i
Our Msdton
known ti Jrf^fc**-

suspicion

was

the author of this

commentary, and that
is but a revised and
enlarged version of

jfWi

have seen above for what

things

We may

Madhava

remembered

WDM

if

a Vedaatlc tio*t

leaehers

particular

see

.<

u mih

thtie

of <#ner

Wa

ccfcoeb

drtfJ

could be

fe tkh

Pf^.
(a)

more than any other commenltrv

(-ocepC M wttct
vedw ntes and ethical rewmoitndttioni bawd oa t^m

criticises

ta

a copy of

In

Its

in

The author of V, made

(b)
an attempt to improve on the

It-

explanation of

Ks

2
a

number of chinget

in

**ttj ltf

the

*j

original wording of toe

mannawl
glance at a tablet of the different readings of ccrtwa tint* ttot CM hi
detected In the several commentaries enables cue to see lot
OMM* bae
the pioneer In this respect was the author of V, and Uai otbsn

(HMWHy

of the

the author

Tukti-dipika,

and also GaudBjdt and

tfae

Jayamafigala ) attempted to Improve even

instances would suffice to show this
(i)

Ka

24,

tt

text ht

the

fffr

p,

of

A Aw

second hemstitch
'

ca ^505 tarnatrapaMakai

c*w (Kh /, 7]

efadatokas tanmvirakah pateakcs

/iu/r/y

on

(F,)

etodaiakas tannUHfapatoakal catn (ij

ekadaiaJca ca gaqas tanmmrah paficaka* cult* (G)

aindriya eladatokas taimatra-patealu}

V\ seems

conveyed -to bring

forth that the group

^tnfcf Commentaries of the SS&lthya Kifiki

^^Wv^tity

com

to have altered the line in the lateral of

for publication

of eleven

-A

li

ti

tout to
adatte

eMriy*.

*&' (AmptMt

far

A*

Solomon

the line in Ks by means of

bring it In continuity with
is
one mntrs too few in
'tvwatra-paKcakai caivt' There
which last has 'tanmatra-pancakal caioa' instead
and also
caha' of F, in which there la one matrz too

tries to

but

(nil

the expression

Esther

44

J, T,

of 'lanmilrakaft pancakas
many The nryt in G which follows Fa

free

is

Itarakpjna himself has used

it

ks

in

from

odd

the expression tonmstrah' is rather

(hough

(It

any metrical defect,

may be noted that

25)

KI.26, first line

(it)

(Vt)

tutMtoitdny&tl cakfuh-botra-ghrtna-Tasana-spartanain

biuUhWdriytv irotra-tvak-cakja-rasana-nasikakhyzm (7,)

buddhtndrijsai karqa tvak-cakju-rasaua-ntoikllkhynM (Y)

eakfiiji-kotra-ghrznct-rasana-spartanakunl (G)

bud&wdriym

buddtodrtytoi cakiuh-lrotra-ghrana rasana-tvagskhynni (T)

(M)

buddtondrblHii Irotra-tvak-cakjV-rasana-nllsikvkhylim

seems to

Pj

have modified

lenae-organs In the

tectines this
defective

in

The

FB

as

so

the

the

line

is

was Tasana' in the place of 'rasanz' (-J

T is an improvement on
rayate yens' ) The line

line

order

ind tbe author of

The

metrically defective

in

is

an improvement on that in l\

'rupndi^ in ks 28, even

mention of the sense-organs

be noted that V\ has retained

changed the

mention

to

line is metrically defective, but

unless there

also,

and

order

proper

line in

follows F,, but the line

actually says 'reuanaih

tbtt In G,

the

of the

criticises this saying that there

though
Ka 26

It

may

it

has

(Irotra)

should be 'sabdadtfu'

ks 26

to confiomity with the reading in

H.27

(Ul)

jaMalpakam atra manas tac cendrtyam ubbayathn samVkhyWam,

mtia trikJUavltayam tasmUd ubhayapractraih tat ( Vt r)
,

ubhayMmakam atra manah sathkalpakam indnyaih ca sSdharmyOt

guV^patltfmsnbttn tttmitvam bnhyabhedae ca (Vfi

and Af have the same kanka-text as

t J,
V\. only G, J and T
have 'bshjabbedti ca' instead of 'blhyabhetic ca' and
has 'grzhyabhedsc

In

ca'.

second

Paramirtha's version,
line the

same

as In

Vv

the
It

first

line is the

may

fband in Fj can be derived from V, on

Moreover

m
Kj

kartells

72 and 73

noted that

KH

27

the latter being

to be the composition of the author

72

[school)'

saying

it is

a verse

The YrtMiptto

composed
also

seems

of

by
to

same as

be

found only

7,,

an

quote

as

and

Va

and the

m^

and

M)

Paramsflha quotes

'intelligent
It

in

the second line as

man

of

this

Sfihkhyartb

and the Tativakauwdi we

XUktUiflta (p

find the torffta

v 14) bas a verse wh,ch

2,

taduded
I.

the orighuU jext

la

TT*

HB Imitioa of k, 73

clearly

"alpagrantham analpzrlkeah sanais taitrapuatt jvtom,

parmarseuya tantrasya bimbam adariagaOt ysrta"

The author of F, seems

18 (janma-marana

to be fond of novel
interpretations

He

interpret!

his own way, and then refers to (be

)
tndfcmul
gives a two-fold Interpretation of 'frtpm'uika 10 -foam
arlha* llngayaatl va UAgam* being found for the fir* foe In
,
*-,/
readily accepted by (he later commentators (See r,
1} Similarly <*rr* te
ka 10 is explained as both ksraka (causal) and jUpati
rf
A*
(oogaftto)
author of the Yuktidipllre makes a special effort to taow tint k
it
*
lea-

in

He

interpretation

/Aa/w^a here In V,, on ks 2

the author quotes the verse

"PaHcavtthlan-tattoojto yatra yatnirame ratah,

prakftljto vlfarqjnab sarvair JuWiair vtmueyate",

In which the second line

'ja(l
It

sense

of

make

ego

till

uninterruptedly

etc

MBdhava
12,

thp

from the one cnJuorfly jbwad

na'lra

alterations

in

the

only F, and
that

view of Kapfa

the

in

that

everywhere one and the same, white

are

they are different everywhere

effect

following

sattva, rajas

It

Mt^^rftt

the

to

aai tffcn,

puna* te
<*>ed.

tatUptte

and ramoi are not

sirapJy

ate

aojr

but must be taken aa signifying simply 'Mftpa' - thefe te so

y
untt, they are not dUTerent entitles, Tbc Sbhiby*

Or,

tim would mean

would be

many

that

w*toflJ

Importance be attached to th*

they are not three differeat Jitii
if

they

are different jttit

constituting a

Could Jinendrabuddbl be
(d)

According

'iutfaithful

to

some

to

ww

we

iktf

they

of the noti

'Jiff,

V*

StUttya rejofate
TW* wo^dl 9*n l**t tkcn u
other l*o
i
bo

**

referrloa to tbii ?

&nt*rakjlta

ak>,

MIB

who violate* the lemtt f kk

IOM
be explained by what

exponent'

extent,

rf

t** vtew

In the

re different

do*

in the iatoefaMK;

Now,

and /omsj are not numerically different, hot

entity Here the word 'jttt' cannot be Utcn in

one

banded

text

traditional

Samkhya holds that they an js

Now, this can be Interpreted
jatyantarsnl]
rajas

ffa.

MAjopjf

then

Jmendrabnddhl says

(c)

pleasure

ka

different

not in vain that Karnakagomln holdi that Dtomattrti U nfa*

'Ssmkhya-NBJaka Msdhsva, when he iaya that tooe oot of a

is

to

ring

is

mwufl hkte uHpi mwyatt

w *W

ipedoKa of an

dwl

fb.

and Urn ci,

46

Esther

In

(e)

we do

V,

not

a new

would

attribute

not

accept

about

brought
the

that

Solomon

anything

Madhava

Bbsuarvajfta's criticism that

as

find

effect

which could explain

specific

recognised

abhiyyaktl

(manifestation)

the act of production,

by

was not

though be

there in the cause before Its

production
I

would also

a Wifiuraja'
ia

asoktaklibarQi
or

bhwityatl'

like to

Vt

33

draw attention to an

"yatha

"yatha

gu^ujWt

-bhacifyali

thavifyali" (The expression in (he

ya

rt

emended)

We

have seen above that

sasaUaUlbartyfi

yo\tha]

gu4tf
is

manuscript

gwjakath*

unwarranted

reference

guvasynnte gudakalhtb

bhavityanti"

bhu^yatC or

bhanfyali',

sutokla\h]

to

yo[tht]

ktibamjz

kafjiyavasa[h]saktakllbaraj&
'yathz bhamsyanti gunasyante

which

Madhava had

clearly requires to

to enter

be

into a debate

Vasubandhu and preceptor of Paramgrtha (499Tow Madhava must have lived in the latter part of the fifth

wttb Gunamati, pupil of

569

AJ})

century and been a senior contemporary of

discussion was in progress

and then

commemorate Gunamati's

Gunamati

the ruling king got

He

died whjle the

a Sahgharamg built

M&dhava Could the author be

referring to Narajimha Gupta (Baladllya) (500 AJ> onwards) who must
have been a crown-prince then and shown some leaning towards Buddhism
to

or had

soft corner for the

victory over

Buddhists for which he

is indirectly criticised

We know that it was moreover in Naraslmha Gupta's time that the

Goptt empire started tottering and had to face a Hsna invasion. This lends
tome weight to out conjecture that Msdhava was the author of
V,
Yet lhe can be no denying the feet that this is just a

ben.

meant

to

that what

conjecture
provoke further thought and inquiry It may again be mentioned
we know as Mtihara-ortti is only a revised and
enlarged version

of V^ and contains quotations from the

Upanliads, Gin, Pur^as,
and the like and is perhaps as late aa
1,000 A

mWutotn
It

ttractod the

Hast*

may seem

a bit surprising that a

mere commentator should

attention of great philosophers

like

have

Rumania, DharmakirO,

SKBtanksta, Bhasarvajfla and the like But If Mathara, also

regarded as a
commentator on the Stokhya-lairito could be
mentioned, there Is no reason
why Mrtbava also should not be so mentioned
We cannot definitely gay'
what he did to deserve the appellation
'SiUikhya-Ntiaka' The author of P,
dfffen in certain respects from other
commentators, and the author

of

d even Paramarlha seem to

respect his views
7 I

bra ihovn

of Vt

u,

elwwhen, that MalltvMln end hi.

commentator Simhuori have

PUI.U* forth the

A.D
A.D)

and

we

find

SsMhy.

hee u

tenet, in the

readings

made DM
N.ywakra and iu commentary feth
-

found only

mv

and

of them,

take note

been a great teacher In

also

description

commentary (7,) if I am
haunted the minds of ms

known

is

to

ultimately died

have

on

or even

bis

Perhaps

hi.

incorporate

can be

greatness
In

right

carried

as

days

them Mffdam mutt line

seen from

Hlouen

Hwnrt

cannot be judged from JwThli

ascribing

to

It

He mutt

bun

hate

notably the Buddhists

especially when he
for six days the debate with
Onnamati and

rivals,

on

the occasion.

Msdhava must

have written some

Independent work also aj caa be
seen from Jlnendrabuddhi's quotations Perhaps his
commentary on the
SaAkhya-kanto was one of his early ventures as we do not find here mock

evidence of his revolutionary spirit, except

tho text of the torikas at places - a fact

that

he has

referred to

tried to

Improve oa

by Daarauktrti and

Karnakagomln.
Another question that occurs Is In what way MEdbava could be
connected with Ma^hara, and by whom what Is known as tbe tftfurt-yftti
could have been written In tbe form of a revised and enlarged verrioo of

F,

Could Msdhava

himself have been

because he had a mnffia (cloister)

as having lived in a mountain i

Thu paper wai read

in the 'Religion

He

is

known

as Msttiara or Mitfato*

described by

Hwoen-Thsang

end Fhilowpby Beedon' of

tto tttb

Swloo

the All India Oriental Conference, 1973.

V,

a hitherto unpubHihed conuncntarf on

(

th. SUfakbyi Klrftt aLtal bf

to be publiihed by the &ij.rt Unfvenity) (in the

V,

Y
O
J

YuWdIpitt(GaUBittUiiIwndtf)
- Klnki
Bhtiym on th. MAkhy.

Gu4pld8 -

JayamaigaUi
Tattva-Kaumudl

Mapura-vrtd

ParamHrtha'i Chinese Venion

AM)

GUNARTNA'S SARADlPIKA
T

S.

Nandl

Gunaratnagani'8 Ssrad^ka la a
commentary on the
I have beea working on tlita
unpublished work
He*
Uons concerning the work, the
author, etc

(I)

Mas

Material Two mss of the

Ssradjplks, one each (TOM Bated*
and Poona have been made available to me The
Baroda m.
onwardg referred to as B, consists of 49016am, with
IQlttgrnO^itt Us
accession number In the catalogue of the Oriental
Institute, Baroda,
2763. The Poona ms , now onwards referred to at P consbti of 112
pijM,
and Is mentioned In the B R I. mss. cat VoL XH Kane
thtt (te

M*

yi

ms

dated sa^vat 1742, while De observes that It is dated

M*rat
On verification De Is found to be correct Howcm, tbc B., M At
mentions samvat 1742
Bot neither De nor Kane refer* to fl
Is

careful comparislon of both the

to have

been copied
the

cope for

ibund

filling

that

However,

op

Actually

It

be

noted that
left

oat In

scribal

P
B,

B & P nwcta DM

mss

Identical

of variants

many more

has

may

the lecunae
It

from an

out

consideration

source,

left.

On

mistakes when

bolk

im
mi

HH

art that way Htth

closer

ttedy,

comptnd

wfctt

it

proves to be of great me wife

or while correcting the atmpt poetic*.
also

has been observed that in both

B & P

the tetffc

nry oflw

equally currupt.

TIM Author,

fate

worki,

life,

dwte* etc.

Ite K. P..
Gnnarfltnaganl who composed hit Ssradiplkl on
earlier then the year sam 1742, as mentioned In the colophon at the

ullssa

X, which

reads

ml of

50

At (he end of ulfesa

Is

end of

attached to the

nllssas III,

S Nandi

we have

II,

name

of the author even In colophons at the

which baa-aScanJlcJiryagwiaratna-krtsyam and also Ullssa

and IX

IV, V, VI, VII, VIII,

who

Gunaratna's preceptor was Vlnayasamndraganl

In a stanza (V

3) at the start of his

I)

The author read

him in
(ikn.

his

also mentioned

as mentioned by

work wherein he says

KP

There, he also says that he studied the

edkuya ca guror mukhat

rf

commentaries on the

many

5 in the beginning of

is

work, which reads,

right

vilokya otvidttH^

from

His preceptor Vinayasmudragani

his preceptor

was a desdple

Sn Jlnamsnikyasort of the Kharataragaccha Gunaratna was a

monk from Gnjarat-Rajasthan He bows to some Srimad Gosvamin

of

beginning of his

work (V
the Jalna TMhahkara
Aa

for his

date,

1)

we may

the second half of the 17th

In the
is

not

wi,

ms

as year 1742

the date

and

to Parivanatha

also

safely

century, as

Samvat

2),

conclude that he lived

is

Jalna
In the

obviously

earlier than

borne out by the date mentioned

date mentioned on the ms

That the

of composition, but the date of the

copying bf the
made out by the fact that the colophon at the end of

could be easily

of the uJlasa x reads the samvat

year 1742
It were to be found
In between <ttf and
safely taken
still earlier

Edn

'56

A.D,

Pnipa -58) mentions (pp 88)

not

the word, 'sampvtylf

Thus

It

this

work

supported

(Sri

samvat

for the benifit

1610

(?)

as the date

be

MfilB,

of our author,

information and does

mentions there, that

of his desciple Ratnavliala

from any

If

been

Sanskpta Sshityano

also

by any relevant reference

piece of information

have

MukUkamalJaina Mohana

source for his

He

could

Guijaratna could

his, 'Jaina

I,

though he does not quote any

look quite certain of it either

composed

after

'umfOr^

by us as the date of composition

Prof Hjralal R Kapadla in

ItihssB", part

is

(V

source

not

Gunaatna
This also

But

the

is
none the less
interesting
However, we do not
anything about this from the present
work, nor anything more about
the exact date and other works
of our author, who seems to be a very
well-read man as is seen from the
study of the shaping influences which

know

Sardiplto

(IB)
Shaping Influences
Gunaratna seems

to be a
very

well-read person

renowned poeticians and the lr

works,
He also refers to
respective names
words

the

wltb

intions this

tjje

(ikantara

or

by namfi]
to the

Dixlta,

a century earlier than our author

his

I0

mwMonln

Narahan toriwWtott*^
who nourished hardly i

The Balacittanuranjam seems to have erased

on Gunaratna S S Sukthankar has published some
X)

t c,cr,

Balacitianuranjaia of

^dhasagara of Bhiraasena

I-m &

He
without

commentaries

vytihySnlara o

be very often

to

very often
other

P. edition '33

An

very K rut

portion of

it (t

uJkMi

attempt has been

made b* a* to
out the close resemblance between the two with
rrferem* to
HII, In my anotatfons As for nllasas 1V-VI, whtch also forrai
yet another
moat Important portion of the K P , the

,*,

brjng

*
O R I, and then attempted
form of an append!* to
my uapubtehed
Balacitttnuranjani

available, I tried to secure a

to edit

It

carefully

and give

bejoj

ms fromPoona.B
it

In

I have tried to locate as

many parallel sentences and otanMhw
and have mentioned them all In the fooNnotei
(Jong with b
number and the particular ullssa

work.

as possible

also

Over and above the two commentaries mentioned ai tbove,

GiqunttM
seems to have been influenced by some
CakraiarllflkM, meatjowd

Could it be the Vtstanto of &i ParamiuncUcakriartin ?

dearly by name
We do not know for certain He is also influenced by the Aurfl/M, the

Suabodhin. by CandldBsa, the Sampradayepratolw, the SWly*imp^ of

VigvanEtha and other works on poetics such as the Kftry^ayfcimstnuftti of

Vlmana,

the DhoanyZloka of

alludes to

Bhumaha. Locanatora and

Snandavardhana,

etc.,

Vyaktiitrekotaro

aad he

He

owei

detrty

ipwiUy

to

nd

Rasaratnapradiplkn of Allarsja, the Bastttara6gjhfl of ffhrairtattt

also to the Nntyziojtra of Bharata and the Dalarfpata of Dhtn*fl>y* mtit
Dhanita's Avaloka on It, for the elaborate trettment of some topia of
the-

[poetics

and dramaturgy

in his

commentary

Indirect references to various authors or

on.

their

K F

IV,

We

fioddfaMtor

works such ai

Aptp*n&

Abbmavabharatt, Amaruiotoko, Cakratarttpkt, Candakaoiuica, D*ndm, Bhtmtht,

Mab^anamisra, MalaflaOdhava, Megha&la, Venuahhtra, Ruwantpftt

(also referred to as mule)

Rasalarafigirt,

Locanaksra,

etc.

We *lo

across expressions such as anye oadanti, ekadetinutm,

Ifrfcto,

prt

gramhsntara, flkmiarot vyOthyWan, ^tt^wartan

etc.
The rererenoes to flfotiow or

-Gurumata, Miiramata

r,

T S Nandl

52
are as

work alluded
out by

me

commentary on

as 86 in his

many

to

in

fa

my

I-VI and very often the

or the SudhteVgara as pointed

ullssas

either the Briacittanurafijan}

annotations

(IV)
As

Ganaratna

seen above,

having drawn

upon

works on Alamkara

annotations, there

to

various commentaries

He

seems to be

seem

to be

referred to here in

fairly

stamp of

His style carries the

iana also

may be

seems

some

be

on

the

well-read

very

KP

conversant

all this

person
as well as other

wuh

the

As pointed

Nysyadar
out in

my

concerning his style which

peculiarities

a nut-shell as below

Gunaratna very often tends to provide original explanations with fresh

borne out at places, eg, his explanation of the word

illustrations as is

budha in ullasa

He

says

He feds

3R^T%W^

^DT 53^1%

etc

etc

out trltzpadhwml In the Illustration viz

nttfesacyutacandan

s^ir:
Heihaaan

Interesting dlscussjon

on

the

tstparymha
^fwft

In ul )S8 a

H.

30^
i

T
to
the

10

troducM

Hi"
discussion

etc

g^?rr

etc

"frpwawt

concerning

miN

^ ^

Ulustradons as

the passage

6AH1

seen under ullsu

eto

He "says .

hc

Gunaratm't SiradtfilcM
fresh remarks,

and

to

tries

supply literary

fflostratJoia

expa

Mimgmss terms, though of course, he also rumiihe* Uhutmkxu froa

MimamsB In the explanation of saMOte (K P I), be exhibit* fate

the

fondness for the ffjayadarbna, which

of Aiyathnnupapatti (K P V ,

Is

also

borne 00110

bit

pJMlxra

1*

ST

At times, he

In the

is

habit of clear diversion

from the topic*

under

seen under ullasa IV, wheteln alter a

long dtnnio* be
picks up the thread and continues with the words tatraty&re ftaUkogm
udaharati yathetl
Prior to this he enters into the definition and tlhutmiom
of bhsvas and rasas mostly on the basis of the

discussion, as

He

is

also seems to be fond of elaborate

the cost of

lucidity, but very often

and

also

and

suffering

definition of

from <f(F^I could

Ksvya under

ullssa

rejects

tactycgaf also

(R P

IV)

is

His

bdnf

Wxmd

be gathered from fau diwarioo OB Eht

Then follows the elaborate

Under ullasa II, he enters into a
J

at

ladd and ckcr

absolutely

Instance of hi* style

4i'iii^

an d then

ma

explanation!, *t time*,

remaining

The

original la his writing

discussion

long

TORI

in

the fashion

discussion on the

discussion

on

also an Instance in the

of VUvMfctto.

acton of

teruiaripralembJa,

point

HI* work

ten

xjttfttf

wo

OWM to

commentary on the K P and Guntttteft procMdi n-rrfrj fa

aiw o*
the faahlon of an independent expooeot of toeto view*.
n
subtle discussion on the abhttitaripratoiMu tn the time wfa. H# h
be purely a

elaborate discussion

Mamma^a, and

on
on

also

the

nature of itrt

based his discussion on the raaataa

views expressed

in

the

ludd wposiUon when

*nmaa mat totapcwt liy

tatibor ibac
aod wwAn Tn

the nature of the fourfold

of kamtartat tad fHrt<rrr>iH oa lite

Rawatimprrtipta (VL S^SG^

be attempts the explanation

of

He BW i wry

jwwqw r*w*

jlWiwya pha/aw nnder KP, IL

While explaining particular lUortrttlon. given by Mtmmttt fix vtrioo*
be dim
tt t iin
the whote vewe flwU
purposes, he normally explain*

5t

not do

so, e,g

paritah, etc

also

S. Nandl

KP V, wherein the explanation of the verse atyuccnh

out This happens In case of bandlkrtya njpa etc (K P, V)

under

is left

But be explains the illustration

much

later

Thus, we find the author to be quite lucid and elaborate and full of
That he was greatly Influenced by
freshness of approach and originality
certain works on
poetics and other commentaries, need not lead us to
minimise (no merits of his work which

lie

In the

above mentioned qualities

SOME DOUBTFUL READINGS

N KUVALAYAMXL*

Anwitalal Thrtor

The

publication

of the

KuvahyanVi of

^native, has justly been acclaimed as one of U^

the field of Praknt studies
The cefcbralcd edftofS
doubt

(1)

Kuvalayamtin

16,

when we

23, refera to ttarfetft.

Tto

object of study and practice ai a teacher thereof fc

found
a royaj court along with
adept, ,n other
But the
vvlji does not occurs In any other known

hum.

Is

t*t

u>

Prakrit work
* f*
The hi^ayam^ .g.| n refers to
Here (he exprcuion means the art of
fighting wit* * tfedd
sword), Phara in the sense of phalaka
(sbkld) hu |la bem HM4 at

available

150,

(Ud

Km

^pm

p< 252,

22

28.

Stnikilt

We may

r^tfltt

therefore soggest

Intonded by the author and

(2) While describing a wicked man
through the month of
Jfwalayamsla presents the following verse
i.

Jut

Meari

*e

plAgalawyavo mafato vaccatihalavnl prop *

Vimmatruuo ya wya& ertsaa majjks wra-mi/w y
fcu*?fl

Her* aacchatthalmim progo eems to

give ao sctuftctory wwc, T*8 ftxrfis
///(mo, an alternative nadiog In one of flu MM.
This suggests that the
original reading was .... hiffWOiBi
nWomo or m/orno meaning 'having no hairs on the chest'. ThU U a bd MJR
and Indicates that the man concerned is wrefcod An4 w re*d to Hkt
note shows that there

consulted

Satiwdratastra

c/v^e imairuisnya ye nirhmahfdayai

ft \
te dhms naiea saadehaA lamuJravacmam
y*fa
It

fl

should be noted here that hatfqg ao beard alia "M"f***i the turn
ilqUm
along with tba expnoioa

and the Kuvalayamnla adds ainutauo ya tuym

In question

my+utu

(3) In (ao sayaladraftgastmlns, btenlyai jftflum*!*

p 63, J. 24
the expression mahamayahare^a seems to be doubrful. It hw bcn oaitted
In one of mss, denying a chance (o compare. The advios offcwd
tte

Anaiaalal Thakur

Mzhesvara In faith
None
that the chief was a
subsequent passage shows
The Great Goddess residing on the head of the God
else would praise

The expression, theresnow white body sitting on white animal'

And mahtDratadhara means a
to be Mahaoratadhare^a

with a

seems

fore,

The commentary on mahBvratl nekjita (Prabodhacandrodayanataka

Pltiupata cf

- mahsvratam ptiupatavratam
by RsmadBsa

Jagaddhara equates mahzvrata

with Mpvlikavrata in his commentary on the Malafimndhava The kZpaUktu

were maWwras and the Kuoalayamalz (cf p 63) refers to them
for dhaoaladehassa there Is

Again

a variant dhaoaladevassa which seems

a substantive as understood
to be slightly better as dehassa will require

(4)

Injatosalahya-sahitftt-mtdu-suhumafiguhsavaha calana-padibiAbalatehio

eao, tato lakheml

,
tmufl udayahariya-maggeva hoyabba^(K.
The proposition wants to establish that it must be a
The reason on the basis of which the
water
path for women drawing
drawn Is also added - since this is marked with foot-steps Inditnfaefice
delicate and having
that the feet must have been wet,
slippary,

nuggo dual
p. 149,

11

29-30)

1ft

cating

the epithet saliliya seems to be

Here

slender fingers

salaliya for HoAf^fl

may mean smooth,

small, minute, fine

ttiin, gentle,

the passers

Indicate that

by

{saltiita)

Even

explain

if

we

read

On

'suiallya'

meaning may

be beautiful while

noted variant

-Jalaliya' indicates

'Jala*

as a

In

drawers

were

answers the requirement

polished,

more appioprlate than

even, soft, tender, thin,

All the epithets except

etc

the

of water

the other
after

may

'sallltya'

The word

hand, salaliya

salaliya

hard

Is

'' after
supplying an

'*',

requirement remains unfulfilled

that

the

original expression

to

add

that VisBkhlla

had

to

the

The

salila or

component

this

connection

beg

mentioned In the

was an author on Sahgita&stra Brhaspatl Rayamututa quotes

Dr Kane in his History of Altahtorofatra, has
from his work

ftaaJayaittaiS

TOM

traced several references to and quotations

works

from

this author

whose work or

are long lost

The

suggestions

made above

In

edition prepared with proper care

respected on

out of print

all

hands

Tbesemaybe

no way minimise the Importance of the

scientific hues by a venerable scholar,

on

of the work is already

when the second edition is proposed

learn that the first edition

considered

e,

II

\\

li

TO ft
n>i

Si

grt*

11

li

it

iH

fiw ftw

SCFVT ftn

^J^q-

U99

lil ^5, flfr,

ffcw, B?ft,

&. "Wld,

ii

S^,
H

IIPII

fern

fi-ll

(Poona Orientalist

vollV page 49,62 1939)

(IWU * ^) fcT
vf % wso an

iR

?li)

-HI

U
^M

<^4
t

^1

v 5

3(&
l

^Mlfft (tf

13^1 Wlil

dWHrt

^^

il

u*0

MS

5j-fl

a^

^1 H^

H4WWt WAUL*

Ktll k'/i SH^l

&

sHrH-1

wswli

11<H

(Junior

*U

tti^ ^ lfiai

"

fe

WSH-tt

lMl

Wfl

^L
*ll,

WW ^

>trt

i *A

Xrfl

MM

Gontempwwy)

i %

9tHlfll <fiW

g,.fi

*H 9

WW

Hl^ &

31 "UlL

=H

5ll
ll x5

'l^fl

^^Hl

ftrtl

0.

ell

-fld

Vl
|l(qL

VT ^
ff

ff

The paddy

a ^5H

a?raJif^tef

flourished

ell

water and so did the

Vangas

who

were great navigators ( fomr ) and

Raghu attacked them at
a time when the paddies were
probably bent low on account
of the weight of corn."

334.11

am

*m IW

TOTO

MHl netil fafo

*l

j&f

"
i

<lcl

ell

IWlfi H^l ami

iiwl Ala

IRil

ut

(QU),

tfl

3H?iHl

U 5

9),

(wqfaft),

iii

()

Tnticum sativum (j^w fewrtX (^)

iitt

u-HHl

<<)

wheat

&
l

Hff)

M1WK

1-ill 9
Ml*(l *W
(alii) >ll^1l
A D 600 and
The Mmhaiall Variety of RiceinMagidlm (between
K Go<Je, Curator, Bhandarkar OitaatdleiwA bttUM

^i

(t),

i4*l Graminaceal

UW)byP

wit ^R fer

^Wtaft ?W

^g^
forc

a
5H

Hl

1rt

8
1it

(rt

ill

Mi

<l@

MR

tf,

^*

THl,

Wl UfAPU H

8,

t'f'U Tfll

MlWl

M8

@MR

Hl

A^l

lWK 8

8
ell

Mfl

1 U^Ktalftft

aoitfl

Mlw\a

ilU

dial

H@^

etl^rt?

qieft

5l5lMl2filHWL

^1

an^
8 Mf

'GandW
Mft sift! *Hl toll
ft

@Mn HlflMl Mf

*ui.

*ftl

-li-u

Ui

l* rt

ilii

ftitftw

^
Wfl

rtl>

1'Vi &

JM Hi-fi

i(L

Xlfaft

cli

afti

W
a,

Hfli,

*W

MH,

),

HqHl-H

3l

ill Hd-fl HiiqiiGwi *fl

d SIM tfrmi

^Pi* NRwttMi hASn ai @*ti

^^ ^w
awwi >HPtv rti &
/

*H^l

(Jl),

iL

ovq

ia

wcUH

(ill)

^ly-ll

"ftl

H^

iWl Will

WtWl aiMlal* ^l

Barley

"tufT

(l),

it

lW{J

Hordeum

vulgarc

w) "MOB, w,

=H^
di?p\l rt'H'll

-5^1 "V

tl

^^felU

<<M(rl

^RiMi, "iSjfiM,

^vtfl

cl

^<!H

<(U'M & ^
a MttinU

^^

auvfl'

^IMP & (W

forty JWIIW SH' d

SUi, "IM

($

P^MISHI *i &, i^Vflft

4S*U? d), J

^ <Hiw-tui %mt

Sla

tl^^l, 4ftiUt

RlWH

^,

^ ^*

(3)

^
M

fr*

^li

HH

l<t

ltHW **

V
ft.

*,

*'

ft

u,

atM-*.,

Wifof-tt sift*

i_. s -*_\

ft

'mi

wi

'HfH^l^T

%llU

-U

^Wl

iwf
HH &

(44-MI

^l"ll

"Hl*i

aiRPll,

UIH

H*UH

41*1

^
SlU

w'-Al

^W

-Jrth

nil

^iMtW5}

"Wiwmi

HS^l ^l

cll-v

M-llH

^iqlll ^-fl

^liKl

^VH

"HrtlPU

U4

11^1,

ji
fo
JK!

M*i'

^ ^1

(^(^)) "WlWHl IW &

^Id^H d<15 MlllH d

^ *r**U-l

P*R, H^SftXl
Mlfl,

8HMlL

"iMli

WlWl

MVH

frfll

"fa*,

frfes

MWiwi

uigi

<HlSlf^

ft 58^1

\WII
i

^I'li

(M V F )
("IWlf q|

^ WW

liqi'tl

=11

T|

(r/q^

filA^l

^s1 ?

rfl

<^l

&

V*U fll^l-

nvf -rtfli

isk^i^w,

irt

Miii

TO

31

*
at^iQ

(r^l

Wfl^l

6rt

"HrMK

^S

^'1 H<X

^
*

ti^,uw

i-nOwi
*

irti

>&i

ntf

PtlW-il ILJPII

"* W,

llQ

tfUM

alrt,

%prit wr

HiRrt
II

<flf

^q

Wl "tW

ml

*f

>

Mi vrt iw
SfcltflHl

-Irtl

iw

^a

A^lii'-O

<Hlrt

JMfc ^fe

"Hl^l '^fil-H "Hiy' fe*l

HI

c^V Hl

*!

g.

(i

(HMlb

g.

M<q

SIH

^ind

w^isflSli =HI

nV

*3

WIT *R%

II

*****

(=51

11"

(s^t)

WKMlVlW

si

^
'

qi%wi

"(W^

f ffcfcr

*taST3 tfTO

Jj

am
^i % arm

JFtcrr

w ft^r war I ^k
rr

i-gftsr

ire**

%vi

jrom^ wr
(

it

^i^
^

^ft

&3

'^f

iasft^

Jf

SI

Rpn

awrr Ufa?

^f

?w

fft^fr

?fl^f 5T?pr fff

ifM' TO fin*

JT%T

?F^

HfT?

JTOTO

WTO

[5FlJ

frfo q?T 31 cRf

fitN ^T^HT
1

a?

?^

Rra^ I

,"

(t

Rril

Vr

JFSRT^T

ftwfe 3?s?^T

s^-

^ 15 % ^ ^t
f^

anri

3ion

Jf

STI^

rf*w

ifrr
r

^ o^aiiJTgft
I,

Tff

Z^T

sr^ir

^pmrar^^T
JRFT

if

w ^^r

farr |

qg;

^p

TT

if

*r$f

HOT am*

ft^rfip

tf

IH 5R5

if

*ft

ft?rr

^ 35^3 1

^^

^t JFI

ft

r^r f*?r tr
rf
qrr

^ft'T

SHTM

JiT^k

w wl
^iifr

^ f^

^ ^f WWRI

3^

5H|T

'

ft Jift,aeit crn

frt^

Jf-^t
'

^T
r

wsriw

fc

5
if,

if

ff

ffrTCT

qfr^f

fcforSf

^T 35%^

ft fi^?"^ 8!

if

3R^I
I

an?TT

<nrr
i

% mfax
r

sira^f

nMr

<m

^rf^

it^r

fl^-^nr

8^5 HITOM
it

flfarr

ft

fc

e^i^

form

a^

33

niff

*ret

^ n^ ^r
1
SIHM | tfrfr 3^ eM! 18 &ft^
fc

My

^TPR

$ W^K

few

y&ftt >

a?f ft *ra*rr

?*re>r are*r

ft

f^r

f^RTO ^ 'SPT-

Slff^'frraTC

if

I ft

IfffiT

HTfT

^t

ft

if

^r n^
I

STSRJ^

fft

^^zifff

ires

9Tm

^ ^

IM

ftct

^rr

TT

3^3

qn5^

^i ^i^J srre^wn-itfH tiF*i^i

Jf

arr

^ ^R
if

^
fill

J fipg B^-^fl
f

if *ft

I ft wi e51
^f

|ff

ISTRSTR

^T^T

qn=I

^W

if

5RIf[

if

ftfts

SfRfT

| f

^T Jiggj

f^TT

^ TOflW
1

IRT

8^

H%

^5

H'h^ifed ^Rj V<W:

tto *

JTTH

W ?Tff

?Wtt

I*

qT Jra^ it
1T

U?

IT. irro

1T

% mo ^

nf

^I^

mK

^
ftw

Jf

qfrrfSET 8Tff

K
^.
J

ITO

srroiRT arfaft

snw

rc

<ro$ro *r rc HUT*

fr

^R*; ??
1

*f

if

^t

s^t ftsfc

BiRT SFrafflT

$T Is

nft

ftra)

^M

^i

fe-rr-

ft

*m

^ ^Ht

gt ztf\

^rai

5WKTO

^5

w%
T"

M* cn w
!

^!

fe^ft IIST

^l^TR

q^PR

SRH,

anfe:

ft i^t

Ttl'X

XXX

SIFfl flSTT

^T 1RT

qj^T)

fa^f

^IT ^t irr^
|

I*

TTIT,

fo^ ^f^rai ^

i"

JTTB

ar

|ft TT

W^ W

ft ?fl1,

^
i.

JTIH

^t

ftar

ftnw*

5&

rr

fT

*n<>

ft^ra

5i<>

fira

v
^dti'^f'-i

ftt^sfwwg
1
^ ft^fWl

'S^rf^fa^

Iqgt ftro

3;

RUM

w fw1

I)

?fi4

^
f^^T

>a^i^j ^55^1
^J

'TISIT ^i

(s^r

OT^f

srra

JIT%I qftti

t,

vww

wwi '^jijuwm

ftft ^fl

f^n" \, ^t

^i fin-

1
sffift

I'

zfff

a^

*i

mT

HltflT ^TT^

ft*iwl*

r^r

Jf

<H;Jt1K ^Hl ^J

I*

I*

? *\

^ 3^5

^^

SHI

tf

3HT

5i g*

TN

iNl

irra 5^1 iftar

ffl^

ftcTT

ro

5fft

?rm^ errr^

srft^rr

*m

ferra

^fT ^

ITTF

aO^ir 3 ftfar
fati^iiit wl^firar

?ST^I

ifa \

w\ %
'

at

.fcRr

3Hnr?ft % $ tfom-

^fNR $ 3?FT *T ?T
1*

sft

tero %

vm ^ ^

^^

VI ft

^ 1 f^

[[Pft

RTTR

wfaw*

ftflroft

ij^

SUMMARY
In

VlmarB

Kiratarjuniya

PMUC

th

(Limb* of

KlrStarjanlyam.)

Rhrtoridani like Bhgmaha,

VUvanaUia have

Dandm,

Snandavardhana

Rudrata,

and

very clearly stated that a

MahEkavya should also posseaa

drama For the composition of these five segments
a Mahsksvya, the careful planning of the
principal

the five segments like a

5-

drama or

Adhitasrika) and subsidiary ( PrHsanglka ) plot, five

Aithaprakitis, five
Ksrysvasthas and some of the limbs of segments Is necessary Due to this
very rale,, we get the five segments and a number of their limbs In many
I

Sanikitt

Mahaksyas

BbSravl has very beautifully arranged five segments

fHpWITl
pretest

tm^m }

article,

and

52

their

an attempt

is

(Vlmarfa-aandhi) in Kirsterjunrya

taW Mahakavya

die

is

limbs

made
The

to

in

Inclusion

Censure

Angry words

(Sampheta)

XIV
XIV

KilhQgetc

(Vidrava)

XV

(Drava)

II

Insolence

Placation

6 Injury
7, Mention
8, Insult

9 Assertion

(ApavKda)-Kir5tarjomya

i2, 21,

6,

(6aktl)

Not found

(Dyutl)

XW,

(Prasaaga)

(Chalana)

(Vyavasaya)

25

XVJU.

HV

23, 28, 30, 31, 34

19. 21,

Altercation

(Vlrodhana)

Not found

Foresight

(Prarocans)

XVIU

(Vicalana)

Not found

(Adsn

XVIU 43
VUI 22, 23,

Sumnlng up

(Kbeda)

22

XIV 20

11

13.

22

25
1. 2,

10

12, Boastfulness

In the

as under

sf?rg$r-ir$-ftirif

pause
of the hmbs of Pause In

g^

his Kiratsrjuniya

show the limbs of the

13-15

26

36

for

<nfar-foraifc

a**

*rat ^fT?r

wifiHi

CfT

A-D-993-1047

n^

in33!

^ I.

Sfto

fcHSHTC flfT^T^ H*

5* ^
I

it. flRl?fllc

Wet

fl"?rltcRr.

at^T

ff%'

fa

*r.

H- ? R ? ^

wr

nw^

f?ntt

as

#***

ft pro

srair^^

-,

ft

^^H

fw

?jt

ft&

HT arq;

^rrr

m^Hi

TOT Hff >

wr

fift

a HRPRPTO,

*
t

*!^

"ft

?^fr;

*wiRHl

p
I

?rtr

^n

a^Et

d<iwHi^

^ q^t s^l

f9T
I

wHl

frfRl^

ff%t

**^'

forr
I

^'M
i

^Pri^

f^TSR^T

^siT

& fcn*re%

irfif

^rad

^i^

'

|^t

5^

^Tstff

^R

^r

'

tftevt.

H?o||

f%

?rg:

*Mi

f%

T%^RI

itgig;

^ ^^ ^j * && n
^ ^% TO

5ft

TOT

<R:,

fe

TO,

^,

tiw
i

I^
i

*f*niii'<ii *T

$s%

sifyjRHt^u RliuriWhw*

^T1T frHl

TFT ffcf

'M

fan
lf'

fare
II?

Ml

^^^

fl
i

^^

'

^r^^

ftg^ CTTTO^

^R^^rf^^ nra ^Tt^r

I

l:

far

i^r

swil

?rir

qnfo^

fiRT 3F3\iT

^M ^ w^

sr

srr^Ni

IJFI^UW
RTt

^RT wr

ft

^'

*n*
f

w
faW.

'fflft

Sf^Nt (itwpilqctwMWwt

snro n*fa

^f

SWS*tt
f^ff^RT
1

^f^^l

^H ^^

ftft

^^

ir

"^
i

?w

'

srfq

*R?sfq

5g

?iM

<nfrtf

ftPWRt [ral]^ ^^rrq,

^r

res

'^q,

^^PT 1

g^r TPte! qF^q^RfT^s

IR?II

5R^q

sift

*ig

5
^i*!^ 8TH ! T^rr

*wiiPi

m rr^RT

if3pft

'

^R^

f^TTS'^PI

^T^

Sfafli*^

IKMI

f%

It

*wr

^^rdf

^ts^t

1:

inf*T^

<hitin[;f rfiw
I

5flT

i|RIftj

foft ^

^ft

tf

ii^

wwwwwl

i.

^T

?RR%

^n

OTT

rJtf

ii

iicsi<OHl

fiBtiftfl'

ft

pj ^IRI^

'
|

ft

^js

3TT;

^f
sr(?r

*ra?sft

ff

^R ^T

5Z

gneftwi-

ft

fwr

ft

$?^r

8TT^4

togffirfa

arr sra^t to
I

"rat

HTTHT

Printed by

11

Mahanth Swami Shn

Tnbhuvandasji Shastn,
Ramananda Printing Press, Ahmcdabad-22

Shri

Published by

Dalsukh

Malvania,

Director,

of Indology, Ahmedabad,

L D

Institute

Other Rules
Jourcal is primarily Intended to
mote researches in Medieval Indian

Hence emphasis

[lure

(1)

But

it

also give sufficient space to other

Ides which throw light on Am.lent
lian Culture

Copies should be retain*

authors

(2)

It

presumed ihat conl

Is

forwarded

for publlcailoi

Journal are not submitt

irms of Contributions
(3)

ntrlbutlons embodying original

marches, abstracts of tbeses accepted

the University

fc

the Journal should be

(with double spacing) o

written on one side only

on tbe languages, literature and

lural sources of that period

Contributions intended
in

will naturally

The copyright

of all the

published In the Journa

]omtly in tbe

critical editions of the

L D

Ins

Indology and the authoi

published Sanskrit, Prakrit,

labhramsa, Old Hindi, Old Gujarat!

its, appreciations and summaries of
cient

and medieval important

original

iks, notices of manuscripts and textual

Uclsras will be published in the

(4)

Ten

be indicated by single

Articles

should be written

In

any one

standard system of Iran

should be followed

of

following four languages' Sanskrit,

(6)

Those who want their

Qujaratl and English

ndi,

'tides written in
iglish

Sanskrit, Prakrit, Hindi,

terms occurring in the ai

in English should bs und

edium of

be gh

books and Joui

(5) Titles of

urnal

ley

offprints will

contributors free of cbai

renewed

language other than

in

two copies

the Journal
of

tbe same.

should be accompanied by a

mmary

in English

enumeration
16

L D

Institute of Indology will

pay

norarium to the authors whose

ntrlbutlons are accepted
All contributions

inual Subscription

may
and

Rs

20/-

rope

Sh

30

i>

Dollar 5 00

and corn*

please be addressed

Director,

t<

D. Institute ol

Ahmedabnd-9

OUR LATEST PUBLICATIONS

(1972)
32

Dr J

Philosophy of Shri Svamlnarayana by

Yajmk Rs

Rs

34
STTf
1

^wTfcr ^o

35.

miwmOMlframr-

36.

New

Catalogue of Sanskrit and

Mss

JESALMER COLLECTION

fnftff

<sft

Prakrit

Compiled by Mumraja Shn Punyavyayaji

37.

Prakrit Proper

Names Pt

Compiled by Dr Mohan Lai Mehta

and Dr. K. Rjshabh Chandra
38

Rs

II

Karma and Rebirth by Dr

T G

Kalghatgi

Rs.

RJ.