Вы находитесь на странице: 1из 164

ORIENTAL RESEARCH INSTITUTE LIBRARY

CALL No.
S*l VEJiKATESWARA UNIVERSITY

TIRUPATI

SAMBODHI
Vol. XXIII

2000

'EDITORS
J.

N;

SHAH M. KANSAKA
B.

L.

D.

INSTITUTE OF INDOLOGY
AHMED'ABAD

SAMBODHI
Vol. XXIII

2000

Editors
J. B.

N. M.

SHAH KANSARA

L.

D. INSTITUTE OF AHMEDABAD

INDOLOGY

SAMBODHI
Vol. XXIII
-

2000
:

Editors
J.

B.

Shah

N. M. Kansara

Published by
J.

B.

Shah
(India)

L.

D. Institute of Indology

Ahmedabad-380009
Price
:

Rs. 150.00

Computer Type Setting

Shree Swaminarayan Mudran Mandir 3, Vijay House, Parth Tower,

Nava

Vadaj,

Ahmedabad-380013
Printer
:

(India)

Chandrika Printeiy
Mirzapur Road, Ahmedabad-380 001.

CONTENTS
Vedic Sources of The Vedic Mathematics'
In search of the Original Form of Ardhamagadhl
[A]
[B]

N. M. Kansara
K. R.

Chandra 39

Comparison of The Textual Readings...

Comparison of The Textual Readings...

46
51
Jagruti

[C] Statistical Study (Analysis),

Acaramga
Pandya

Variants

From Uttararamacarita and

57

Kavyanusasana of Hemacandra

Shrimad Rayacandra's Viewpoint of

Sunanda

Y. Shastri

66

Dharma

in

The Kavyamala
80

107
K. V.

Mehta

118

Reviews

N. M. Kansara

128

Our New Publication


Sr.

in L. D. Series (1998-99)

No.

L.

D. Series No.

Name

of Publication

Some
NIA
119.

of OIA, MIA, Topics in the Development

(Dr. H. C. Bhayani)

(1998)

75-00

Anantanaha Jina Cariyam


(Pt.

Rupendrakumar Pagariya) (1998)


(Dr. H. C. Bhayani) (1999)

400-00
50-00
75-00

Alamkaradappana

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


Siri (Pt.

Candappahasami Cariyam

Rupendrakumar Pagariya) (1999)

250-00 480-00

Kavyanusasanam (2000)

SAMBODHI
Indology
:

The Journal of the

L.

D. Institute of

(Back Vols. 1-21) Per Vol

100-00
150-00
150-00

Vol.

22 (1999)

Current Vol. 23 (2000)

OBITUARY
Professor (Dr.) Harivallabh Chunilal Bhayani

With the demise of

Prof. (Dr.) H. C. Bhayani, the illustrious tradition of

the old generation of internationally recognized and acclaimed versatile research scholors in the fields of Sanskrit, Prakrit, Apabramsha, old Gujarati, Modern and Literature has come to an end. He was a Gujarati and English Language

and great scholor of linguistics

welknown etymologician.

Medal for recepient of numerous Awards like the Ranjitram Contribution to Gujarati Literature, Sahitya Academy Award for the Best Gujarati Book of 1980-81, President's Award of Certificate of Honour as an Outstanding

He was

Sanskrit Scholar 1985,


Gujarati
Literature

Premananda Sahitya Sabha Medal for Contribution to 1987, Gujarat Sahitya Academy Award 1990, Prakrit
1990, Honorary Fellowship of the School of

Jnanabharati Award, Banglore

Oriental and African Studies, London University 1993,

Narmad

Sahitya Sabha

Medal

1985-89, Gujarat State, Narsimha Maheta Raval Vivechan Award 1995 and Acharya Literary Award 1994, Anantray Hemachandra Suri Award in 1995-97.
for

the Best Critical

Work

As

to

his

Lilavaasara and

edited publications, he has works Puspudusitaka, three Prakrit

two

Sanskrit

works,

named

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

named Samkhitta Taramgaval, Apabhramsa works named Sandesarasaka,

and Cultural Studies of collections of papers pertaining to Linguistics, literary of Sanskrit, Prakrit an Classical Literatures, eleven Renderings or Translations and Linguistic works, seven works, seventeen Grammatical

Apabhramsa
Collections
Collections,

of

Critical

Essays,

five

Folk-Literary

Studies

and

Folk

Song

seven Miscellaneous works, in all eighty works. research papers have been Research Journals. Round about two hundred of his

He

edited four

and international research journals. published in various national in all respects. To L. D. Institute he was a friend, philosopher and guide and He continued his He was associated with L. D. Institute from its inception
association with the Institute as a Honorary Visiting faculty
till

his last breath.

Editors

Statement about ownership and other particulars about Sambodhi, the of Indology, Ahmedabad to be Yearly Research Journal of the L. D. Institute after the last day of March. published in the first issue every year

FORM
1.

IV
Ahmedabad
Yearly

(See Rule 8)
Place of publication
Periodicity of
Printer's
its

2.

publication

3.

Name
Indian

Nationality

Address
4.

Publisher's

Name

Jitendra B.

Shah

Nationality

Indian
Director
L.

Address

D. Institute of Indology,
-

Ahmedabad
5.

380 009.
Shah

Editors'

Names

1.

Dr. Jitendra B.

2. Dr.

Narayan M. Kansara
of Indology,

Nationality

Indian
L. D. Institute

Address

Ahmedabad
6,

380 009.

Name and addresses of Individuals who own the newspaper and partner
or shareholders holding

Nil

more than

one-percent of the total shares.

Jitendra B. Shah, hereby declare that the particular given above are true to the best of my knowledge and belief.
I,

Jitendra B. Shah
Director

VEDIC SOURCES OF THE VEDIC MATHEMATICS


!

Dr. N.
Director,

M. Kansara

Akshardhain Centre for Applied Research


in Social

Harmony (AARSH),
-

Akshardham, Gandhinagar

(382 020)

of gadguru Shankaracharya Swami Shri Bharati Krishna Tirthaji Maharaja 'Vedic entitled a book or dictated wrote Peeth ovardhan Matha, Puri, [athematics' based on 29 Sntras, of which 16 deal with the 'general case',
hile

the rest

13 treat the special cases.

similar ones in other ooking to the Sutras themselves, they seem to differ from atra works in the point that they do not seem to constitute a single compact
to the they do not contain any reference as about the purpose, terminology, extent of the work and ibject or any statement seem to be rather stray Sutras collected from a body of a text, and :c.

xt of

some such work, because

They

nee they are divided by the Swamiji


ie
i

into

two

sets,
is

viz.,

Principal

ones and

subordinate ones, our conjecture as stated above

the Sutra works the system is to start the work id it with the repitition of the last word of the last sutra, with the concluding
rord
jftT.

rather supported, because with the words 'Atha' and

Thus,

it

seems the Swamiji culled

his Sntras

from some

ulba work,

nd discovered his own mathematical significance and interpretation of them all, to nd presented his discovery in the form of the Sutras and their application a from as expected arious mathematical problems, along with the 'proofs'
eteran mathematician like him.

belonging to the Vedas, and his claim that "the Sutras (aphorisms) larticularly to the Atharvaveda, of each and every chapter of each pply to and cover each and every part md every branch of mathematics including arithmatic, algebra, geometry conies - geometrical and >lane and solid, trigonometry plane and spherical,
Tie

declaration

of the

Sutras

as

"Vedic" or

as

- differential and integral etc,, etc.", astronomy, calculus or applied, which is beyond their 'there is no part of mathematics, pure the mathematicians of India, urisdiction" has raised a controversy amongst the Sutras on the ground of ;ome of whom have questioned the Vedicity of it deals with. It is endeavoured heir language, and the level of mathematics and examine the all possible aspects, lere to deal with the problem in

and that

tnalytical,

validity

or otherwise of the claim.

DR. N. M.

KANSARA
all

SAMBODHI

In

order to deal with this problem from


aspects,
viz.,
(i)

possible

we

have

approached

the

possible viewpoints, and in all problem with the following

objectives,

handwritten manuscript (note-books) of Swami Shri Bharati Krishna Tirthaji Maharaja comprising sixteen volumes of the work, which is supposed to have devoted one volume each for each of
to try to trace the

the sixteen principal Sotras of 'Vedic Mathematics', as


try

to

given by him; (ii) to the extent Vedic texts; (iii) Mathematics from Sutras Vedic trace the
the

to

trace

texts;

(iv)

terminology of the Vedic Mathematics Sutras from the Vedic to examine the validity of the term 'Vedic' as applied to the
Sotras;
to

Vedic

Mathematics
literature;

(v)

to

collate

the

mathematical

data

from the

Vedic

(vi)

compare
(vii)

the
to

medieval mathematicians;
the

and

terminology with that of the compare the mathematical functions of


mathematicians.

VM

Sutras with those

of the medieval

Findings

L About

the Handwritten Manuscript Notebooks of


:

BKTM
or

on

VM

in

sixteen volumes
In
his

"Author's

Preface"

to

the

"Vedic

Mathematics
(For

Sixteen

Simple
to

Mathematical
Mathematical

Formulae
Problems*' 1
,

from
HL

the

Vedas
Shri

One-line

Answers

AU
late)

H.

Jagad-Guru Shankaracharya (the

Swamy

Shri Bharati Krishna Tirthaji Maharaja of the

Govardhana Peetha Mutt,

Puri, has declared, himself

about "Vedic Sutras dealt with in the 16 volumes'"

on Vedic Mathematics. 2

SmL

of Sri Vishva Punarnirmana Sangha, Nagpur,


favourite disciple along with her late

Manjulaben Trivedi, the Hon, General Secretary who has been a very close and

Shri Jagadguruji
the

BKTM,

revered

Guruji

husband Shri Chimanbhai M. Trivedi, of has noted in the 3 that introductory article to the used to say that he had reconstructed the sixteen

VM

mathematical formula (given in the text) from the Atharvaveda after arduous research and Tapas' of about eight years in the forest of Sringeri.

From

the

life-sketch

given

by
in

SmL

Manjulaben,4

it

seems

Venkatraman,

BKTM

that,

as

was born

March 1884, passed

his

MA.

Examination

of the American College of Science, Rochester, New York, with Sanskrit, Philosophy, English, Mathematics, History and Science, securing the highest honours in all the seven subjects. As Professor Venkatraman Saraswati he started his public life under the guidance of Late Hobble Shri Krishna

Gopal

Vol. XXIII, 2000

VEDIC SOURCES OF THE 'VEDIC MATHEMATICS'

Gokhale, C.I.E. in 1905 in connection with the National Education Movement

and the Sourth African

issue.

Due

to his

deepest attraction towards the study


-

and practice of the science of sciences


science
or
to

the
in

holy ancient Indian


1908,
to

spiritual

Adhyatma-Vidya,
lay

he proceeded,
the
feet

Sringeri
late

Math

in

Mysore

himself

at

of

the

Shankaracharya Maharaj Shri Satchidananda Swami. In 1908 or so he had to assume the post of the first Principal of the newly started National College at Rajmahendri under a pressing and

Jagadguru Shivabhinava Nrisimha Bharati

renowned

clamant

call -of

duty from the nationalist leaders. But after three years, in


Shri

1911, he went back to

Satchidananda Shivabhainava Nrisimha Bharati

Swami

at

Sringeri.

The next
Vedanta
initiated

eight years he spent in the profoundest study of the most advanced Philosophy and practice of the Brahma-sadhana. In 1919 he was
into

Varanasi by H. H. -Jagadguru Shankaracharya Shri Trivikrama Tirthaji Maharaja of Sharadapeetha and was in 1921, he was given the new name, Swami Bharati Krishna Tirtha. And installed on the pontifical throne of Sharda Peetha Shankaracharya, and in
the holy

order of Samnyasa

.at

1925 he shifted
of the

to Puri

when he was
Shri

installed as

Jagadguru Shankaracharya

Swarupanandaji was installed on the an institution named Shri Shardapeetha Gadi. In 1953, he founded at Nagpur Vishwa Punarnirmana Sangha (World Reconstruction Association), with Shri

Govardhan Math, while

Chimanlal Trivedi as the General


consisted

Secretary

and

the

Administrative

Board

5 of his disciples, devotees and admirers.

Thus,

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

VM

definitely written,

each of his sixteen Sutras


before
1953.
Shri P.

in

one independent volume, most probably well

From
Smt.
latter

M.

Trivedi,

who

is

related to both Shri Chimanlal Trivedi

and

turned into devotees


visited

me that originally he himself and the Manjulaben Trivedi, informed two belonged to Kapadwanj (District Kheda, Gujarat), and perhaps they of BKTM, when as the Jagadguru Shankaracharya he
Kapadwanj
for the

monsoon months of the year 1937 or

so.

During

DR. N. M.
is

KANSARA

SAMBODH!

his stay
Shri*

at

said to have

Desai,
the

money-lender of

borrowed some amount from and devotee of Mm, and as

amount, he had
and
in

Ms

manuscript note-

books safely
the
the

a few

tin

trunk boxes.

As

security

work of Ms highly revered Shankaracharya,


and preserved by Shri Manibhai who under or beneath which the boxes were

were
his

had
kept.
It
til!

And
of Shri
to

ted on the place somehow could not repay the amount to Shri Manilal 1955 or so. the end of the latter's lifetime, say till about the year came under the charge of Shri Laxminarayan, the son the
Desai.
at

Shri Laxminarayan
in

got

them transported from Dakor

his

Asarva

Ahmedabad.

7 who evinced a great interest in tracing the Vijaya M. Sane, in of the boxes containing the manuscript note-books of the volumes, took great pains in utilising his contacts with the higher-

VM

Police Department, and finally up in the Gujarat Government and Gujarat of Shri Laxminarayan in Ahmedabad, got in touch with the
the

Shankaracharya Swami Shri Abhinava Sachidananda of Sharada Peetha, Dwarka (Gujarat), got the boxes

and searched. But the boxes were found


and old
Shri

to contain useless scraps

and such other trash. After that


personally

when

Prof.

Sane contacted
told

and talked

to

him,

he was

the

VM

had came searching for him and had offered big manuscript material of the' sixteen volumes; that he had sold the
of
the

some amount for


that

German scholar for Rs. 80,000/-, and had the boxes with rubbish. Even after that Shri Sane tried his utlost to the whereabouts and identity of the German scholar, through the help
boxes to
that

of Hoifbie Shri Hitendrabhai Desai, the then Chief Minister of Gujarat, but his donot seem to have met with any degree of success so far. This

the

have happened some time in the year 1955-56, since, "unfortunately, manuscripts were lost irretrievably from the place of their deposit and this colossal loss was finally confirmed in 1956". 8
said

And

as

has teen declared by


Trivedi,

Smt

found

that

Manjulaben Trivedi, 9 her husband Shri Secretary of the Sri Vishva Punamirmana

Sangha,

that as

a result of demonstrations before learned people

and

Vol. XXIII,

2000

VEDIC SOURCES OF THE 'VEDIC MATHEMATICS

socities

by

BKTM

people who to dazzle

about the Vedic Mathematics as discovered by him, some had grasped a smattering of the new Sutras had already started
audiances
as

prodigies
to

acknowledging
earnestly with

indebtedness

the

Sutras

occult claiming powers of Jagadguruji, and he

without
pleased

Gurudeva and persuaded him to arrange for the publication of the Sutras in his own name. It was finally in 1957, when he decided to undertake a tour of the U.S.A., that he re- wrote from memory the present
volume, an introductory account of the sixteen formulae reconstructed by him; he wrote down the volume in his old age within one month and a half with his failing health and weak eyesight.
viz.,

the

VM

(1965

Edn.),

giving

over by in U.S.A. in 1958 for publication. It was through the good offices of Justice. N. H. Bhagavati, the then Vice Chancellor of the Banaras Hindu University, and Dr. Pandit
left

The

type-script of the

VM

was

BKTM

Omkarnath Thakur, the veteran


University

classical
in

musician,

that

the

Banaras Hindu

published
Sanskrit

the

VM
in

the

Nepal Endowment Hindu Vishvain

vidyalaya
since

Granthamala (Vol.

10),

1965,

after

about five years

the
it

demise of
seems
to

BKTM

1960,
fact

Thus,

be a solid

that

BKTM

did

write

down

his

sixteen

that he deposited his with his devotee Shri Manilal Desai of Dakor in Gujarat, that after manuscript the death of Shri Manilal, the material came in possession of his son

volumes on the sixteen Sutras of the Vedic Mathematics,

Laxminarayan Desai, and the latter sold it to some German scholar for Rs. 80,000/-, and that, at least subconsciously, BKTM was under the impression that he was writing the book overall again, in a series of a number of volumes,
although what he could write was a single volume published as the

VM. 10

On
In

the Vedic Sources of the


his

VM

Sutras

talk and demonstration given to a small group of student mathematicians at the Calofornia Institute of Technology, Pasedena, California on 19th February, 1958, has been recorded to have said "that I also

BKTM

speak summarily about mathematics which I have been able to get from the Sutras of the Atharvaveda." 11 Giving some further details, he said "one I am a particular portion referring to, particular portion of the Atharva-Veda
:

is

called the ganita sVtras.

The

ganita sUtras are also called the Sulba Sutras


that's

'the

easy mathematical formulae*,

the

meaning of the expression.

And

DR. N. M.

KANSARA
in
12
all,

SAMBODHI
and
the

are
'ganita'

sixteen

sDtras,
is

sixteen
to

aphorisms
the

the

general
talk
is

name
:

mathematics
then

given
in

subject."

In

same
what

he said
called

"And,

fourthly,

the

Atharvaveda
Sanskrit
all
its

we
for

have
a

the

Sthapatyaveda which is the and starting with mathematics

term

combination

of

sciences

branches
in

without a single
various
other

exception
there

on
including
are

to

the

application

of mathematics

departments,

architecture,

13 According to him, engineering, and so forth."

Upavedas, viz., patyaveda, connected with the Rigveda, Yajurveda,


veda,
respectively.
14

four

Ayurveda, Dhanurveda, Gandharvaveda and Stha-

Samaveda and Atharva-

Under
details
sotras.

the
44
:

sub-topic

"Ganita

Sutras",

15

BKTM

has

given
is

the

following

One
this

particular

portion

of the Athervaveda

called

the Ganita-

and there are sixteen, aphorisms to he referred Professor connection, Colebrooke, and quoted him as having said to the effect that he was unable to understand what the contents of those sutras are, and what connection those sutras have with

They
In

are also called the Sulba-sutras,

in

all.

mathematics,
unilleligible

and
to

that
it

he

did

not

understand

those

sutras;

that

it

was

was beyond him. He has further informed us that the to same passage, the same portion of the Atharvaveda, Horece coming Wilson remarked "this is all nonsense", and that R. T. Griffith said Hayman it was "utter nonsense". 16
him,

We

are

further

informed by

BKTM

that

the

above remarks

of

Colebrooke,

Wilson and Griffith put him on the


in

track,

since he thought that there

must be

something subject which was being discussed with so much earnestness and which the commentators were trying to understand but could make nothing
the

out of.

So he went on with

his simple idea that there

meaning

may

be

all
it

absolutely
is

wrong, but

to

was some meaning. The dismiss something off hand as

nonsense because

not understandable,
it,

was not correct 17


that the

Sanskrit has a certain peculiarity about deals with a different subject and is
relating
to

same passage very often

different

'addressed -to

&!

capable of yielding different meanings subjects. example, there is a hymn of praise 18 Krsna* This verse also gives the value of TC/10 to thirty-

For

meaning of the verse is that in the reign of King Kariisa unsanitary conditions prevailed, which has apparently nothing to do with mathematics.
literal

two decimal places. The

Vol. XXIII, 2000

VEDIC SOURCES OF THE 'VEDIC MATHEMATICS'


that

He

heading of the subject, and inside we are told that the tyrant king ruled over the people 19 And here too, the heading is 'Ganita Sutras', mathemaics oppressively. formulae. So he thought there must be something. And for long years of
is

further

clarified

'Mathematical

formulae'

the

meditation in the forest, and intense study of the lexicographies, lexicons of earlier times, 20 he devoted himself to the task of dicovering the mathematical

meaning of the ganita-sutras. He Amara, Arnava, $abdakalpadruma, the meanings; he got the key in
after

studied
etc.

the

old lexicons,

including
to

Vigva,

With these he was able

find out

that

way

in

one instance, and one thing

another

formulae.

And
the

elucidation of the other sutras, the other helped him he found to his extreme astonishment and gratification that
in
all
its

the sutras dealt with mathematics in

branches; that only sixteen sutras

cover

arithrnatic, mathematics, geometry, algebra, and spherical geometry, conies, calculus, both trigonometry, physics, plain differential and integral, applied mathematics of various kinds dynamics,
all

branches

of

hydrostatics,

statics,

kinematics,

and

all.

21

In our endeavour to locate the portions of the Atharvaveda, that confronted

Colebrooke,

Wilson and

Griffith

and evoked the above-mentioned remarks

from them, we have scanned through all the writings of H. Th. Colebrooke, which being more than a century old, could be available only in the very old libraries at Pune and Bombay, for personal reference and verification.

As regards Colebrooke, he
"..

is

known

to

have remarked as

follows

22
:

Vedas ... are too voluminous for a complete translation of the whole; and what they contain would hardly reward the labour of the which they reader; much less that of a translator. The ancient dialect in
the

composed, and especially difficult and obscure; ... its


are

that

of the

first

three Vedas,

is

extremely

such

an

examination
all

extracting

that

is

must long continue to prevent of the whole Vedas, as would be requisite for remarkable and important in those voluminous
difficulties

works." During the course of his essays he has quoted generally from the Atharvaveda Sarhhita of the Saunakiya Sakha.
Horace Hayman Wilson, too, has referred to Colebrooke' s opinion in his 23 The Atharvaveda generally referred to portion of the essays and lectures. the Kandas XIX and XX. by him seems to be the last two books, i.e.

DR. N. M.

KANSARA

SAMBODHI

R, T. Griffith,
to

has
to

"some
part

the whole of the Atharvaveda in English 24 sense out of utter nonsense which
1

constitutes

of the last two


into
file

books'

of the Atharvaveda. 25

New,
of
the

Griffith's

translation

and notes of the


the

last

two books
in

we
:

find

him passing

following

remarks,

the

AV.
ateo

6,

Vol.
or

II,

p.

265,

In.
...

hymn,
be

hymn is The Rgvedic hymn


Essays,
pp.
the

"This

generally

called

the

by
for

has been translated 167-168 ... Wilson's

views of Sayana

and the Indian

of his

and
6,

times.
II,

AV. XIX,

22,

Vol.

and
are

280, In. - "6 Small ones the Ksudras. of the Atharvaveda, which are not clearly by these and the remaining fantastic names."
p.
:

AV XX, 5, welM the

6,

Vol. H, p. 323, In.


this

"6 Famed for thy radiance, worshipped rendered, ^acigo and ^acipljana, have not been by the commentator, and their meaning D is still
-

AV, XX,
note

5,

7,

Vol. n, p. 324, f. n. 7 continued that the construction is loose,

"See Professor Wilson's and the explanation not r

very

WUSOD

renders

corrupt and

unintelligible

as

they stand.

74

"' "

389>

f a

""

text

is

Vol. XXIII, 2000

VEDIC SOURCES OF THE 'VEDIC MATHEMATICS'


1,

AV. XX,

"1 The meaning of the stanza is of the first half text line and the is obscure, unintelligible. I follow the reading which Sayana gives in his Commentary, Vayo instead of Va yo ... - Wilson."
76,

Vol.

n,

p.

391,

f.

n.

AV. XX.
the refrain
literal

133, Vol.
:

II,
it

p. 441,

f.

n.

"There are five more stanzas,

all

with

'Maiden,

truly is not so as thou,

maiden, fanciest.'

mere

of these would be unitelligible, and the matter does not deserve expansion or explanation. These six stanzas are called Pravahlikas or
translation

Enigmatical Verses."

seems to have referred to some portion of the Books Thus, of the Atharvaveda, while he passed his above comments.

BKTM

XIX and

XX

Now, when we

search for the

VM

sdtras

of

BKTM

in

both the 5aunaklya


the following
:

and the Paippalada Samhitas, we find the passages

like

AV. XIX,

6,

1-3

AV. XIX,

8,

AV. XIX, 22

AV. XIX, 23

DR. N. M.

KANSARA

SAMBODHI

AV. XIX,

32,

AV,

XIX

33,

But nowhere
Paippalada

in

the

Atharvaveda Samhita,
nor
in

of both

the

3aunaklya or the
in

akhas,
in

Sayana's

Commentary,

nor

the

Gopatha

Brahmana, nor

the Kauftka

Sutra, nor in the Vaitana Sutra, nor in any

of the Atharvaveda-pari&stas,
panjikS,
the

nor in the Angiras-kalpa, nor in the Karmain

Karma-samuccaya, nor
as

the Atharvana-rahasya

do we find any of

sDtras

they are given

by BKTM.
is

In this connection,

BKTM

has referred to Sthapatyaveda which

said to be

an

Upaveda of

the

Atharvaveda.
:

Monier-Williams 26

notices

the

following

under the word

'Upaveda*

"upa-veda, as, m. 'secondary knowledge', N. of a writings subordinate or appended to the four Vedas

class
(viz.,

of
the

Ayurveda or science of medicine, to the Rgveda; the Dhanurveda or science of archery, to the Yajurveda; the Gandharvaveda or
science of music, to the Samaveda; and the $astraveda or science

of

this is Atharvaveda; CaranavyQha, but Sufruta and Bhavaprakatfa

arms,

to

the

according

to

the

make

the Ayur-veda

belong to the Atharvaveda; according to others, the Sthapatyaveda or science of architecture, and Silpa&stra or knowledge of arts, are reckoned as the fourth Upaveda."

The

portion of the Atharvaveda, called Ganita-Sutra, according to 9 also known as 'ulba-tiltra and it is said to to the

BKTM,
it

is

belong

Atharvaveda, and

deal with the art and science of the building of fire-altars. be a of the rightly part Sthapatyaveda.

Hence

would

should note here that the religious rites of the Paippaladins, dealt with and Paddhati the Angirasa-kalpa and the Kalpa Karma-panjika that have come down to are all of a Grhya character. us, are to be
in their

We

They

performed on a single fire {dagm-&dhya) 9 and not three, as is necessary for the Srauta rites. There was a &auta Sutra in seven Paippalada chapters,

Vol. XXIII, 2000

VEDIC SOURCES OF THE 'VEDIC MATHEMATICS


as
is

11

written

by Agastya,

in the Prapanca-hrdaya.

Jaimini,
rituals.

known from a statement to this effect appearing Like the Kalpasiitras of A^valayana, Bodhayana and the work of Agastya also contained treatment of distinctive Vedic
27

The lost Srauta Sutra of the Paippalada Sakha may, however, be taken to have contained more sacrificial matters than what the Vaitana Sutra
of
the

Saunaka Sakha
sacrificial

does.

The Paippalada Samhita


are

itself

has

large

number of
These

hymns which

not found in

the Saunaka
the

Samhita.

hymns relate to the Srauta rites like 28 Agnyadheya and Gostoma. Perhaps, the portion of
to

Darga-paurnamasa,

the Atharvaveda

known
of
this

BKTM

as

'Ganita-sutra'

might belong

to

the

Kalpasutra

part

of Agastya. But, unfortunately, we have yet to come across a Sulba Sutra attached to the Atharvaveda; none else, except BKTM, has as yet noticed any such work. The question of the location and the veracity of
Srautasutra
the
'Ganita-sUtra'

being

part

of

some KalpasHtra of

the

Atharvaveda,

should remain open till we discover it with the help of some of the oral reciters of the Paippalada Atharvaveda.

The

culture of the Paippalada Atharvaveda considered so long associated with Kashmir, but totally extinct from our country at the present time, is still a
living

force
in

in

the

Eastern

region

of

India.

Thousands

of

Paippaladins

Orissa and the adjacent parts of Bihar and West Bengal have residing survived to this day unnoticed by the scholarly world. They have kept themselves away from the public eye and so much so that even the Sanskrit

Commission appointed by
of Orissa,

the

Government of India
them during
rites
its

in 1956,

unaware of
the
State.

their
state

existence in the state of Orissa, was unable of their existence in the

was unable
not,

to

locate

tours in

These

people

still

follow their

'traditional

and customs.

Valuable Paippalada
in

works which could

up

to this time,

be traced anywhere
their

the country,

have been found carefully preserved in

safe

custody.

29

Now,

as regards the Sulba Sntras,

They

are the manuals for the construction

of altars which are necessary in connection with the sacrifices of the Vedic Hindus. The 3ulba Sutras are sections of the Kalpasutras, more particularly of
the

3rautasutras,

which

are considered to

form one of the

six

Vedangas or

'The Members of the Veda", and deal specially with rituals or ceremonials. Each rautasutra seems to have its own 3ulba section. So there were, very 30 Patanjali, the Great commentator several such works in ancient times.
likely,

12

DR. N. M.

KANSARA
as

SAMBODHI
as

of Panini's
schools

Grammar,
Veda;

states that there


in

were
there

many

1131 or 1137 different


schools

of the
101

particular,

were 21

different

of

the

Rgveda,
of the

schools of the Yajurveda,


31

9 1,000 of the Samaveda, and

Or 15

Atharvaveda.

But most of them are

now

lost.

At present
to

we know, however, of
of

only seven

Sulba-sutras,

those

belonging

Manava, while we find only the reference to two Maitrayana, Varaha and Vadhula, MaSaka and Hiranyakesi, in the commentary of other "works, viz.,
the

Sruuta-sutras

Baudhayana,

Apastamba,

Katyayana,

Karvindaswami on the Apastamba Sulba

<xi.

11).

As

related to the different

and Vedas, the 3ulba-sBtras of Baudhayana, Apastamba, Manava, Maitrayana to the Sulba-sutra Varaha belong to the Krsna Yajurveda; and the Katyayana
3ukla Yajurveda. 32

As
into

regards their importance,

the

available
will

3ulba-sutras the

two

classes.

The

first

class

include

can sharply be divided manuals of Baudhayana,

state of Hindu Apastamba and Katyayana. They give us an insight into the early The geometry before the rise and advent of the Jaina sect (500-300 B.C.).

Sulba-sUtras of
class,

Manava, Varaha, Maitrayana and Vadhula, comprising the second


little

add particularly very

to

our stock of information in

this

33

respect.

was perhaps primarily in connection with the construction of the sacrificial altars of proper size and shapes that the problems of geometry and also of
It

arithmatic

and

algebra

presented

themselves,
is

and
to

were

studied

in

ancient

India, just as the study

of astronomy
for

known
proper

out

of

the

necessity

fixing

the

have begun and developed time for the sacrifices and

agriculture.

At any

rate,

from the 3ulba-sutras

we

get

glimpse

of

the

knowledge of geometry that the Vedic Hindus had. Incidentally they furnish us with a few other subjects of much mathematical interest. 34
Vedic Sources of the VM-Sfltra Terminology
:

The
has

VM
so

sntras contain

far

some very common mathematical terminology, which been hardly examined from this point of veiw. Dr. Satyakama
35 that in his research paper

Varma has concluded


in

though the term employed

these

later

cannot be claimed to be of the Vedic origin, yet they are synonyms of the equivalent original Vedic terms, that the Vedic texts
sUtras

include

much

of the scientific and mathematical statements, which can

make

Vol. XXIII,

2000

VEDIC SOURCES OF THE 'VEDIC MATHEMATICS'


su.tras,

13

a strong basis for such like

and that when the Jagad Guru claims that


is

he has adopted nothing but Vedic Mathematics, he

right in his
utilised

own way.
the

On

closer examination,

we

find that

most of the terms

in

VM

sutras

are found to be prevalent in the Srauta Sutras and the Sulba Sutras.

We
(1) (2)

shall

see
-

here which terms are used

in

which Vedic

texts

ANTA ANTYA
Col.
3

Bau.
-

Sul.

I.

23.
1.

Tait.

Sam.

7.

9.
-

1.;

Maitr.

Sam.

1.11.3;

"the

last

member
p.

of a mathematical series"
:

Ap.

Sul.

2.3;

Monier- Williams, Ske.-Eng. Aih. Anu. 20.9; 104; 118.

Diet.,

44,

(3) (4) (5)

ADYA Ath. Sam. 19.22.1. ANURUPYA / ANURUPATVA Ap. Sul. 13.8. URDHVA / URDHVAPRAMANA - Ap. Sul. 9.15;
-

Bau.

Sul.

2.3;

Vadh.
(6)
(7)

Sul.

7.2;
/

11.

9.;

Hir.
-

Sul.

3.14;

4.20.
1.7.28.

UNIKRTYA

UNlKAROTI
/

Nid.
Sul.

Su.
6.7.

EKANYUNA
EKADHIKA
-

EKONA
Kat. Sul.
/

Kit.

(8)
(9)

6.7.
-

GUNAKA
GUNITA
-

GUNA
Madh.

DVIGUNA
16.2.;
1.1.;

Bau.
Si.

Sul.

1.30.

(10)
(11)

Si.

Yajn.

2.104-105.
10.48.2.

CARAMA
TIRYAK
Bau. Sul.
/

Ksud. Su.

Bau.

Sr.

(12)

TIRYAG-DVIGUNA - Kat. Sul. 6.7; TIRYAG-BHEDA Bau. Sul. .1.46. 17.8; 19.7; TIRYAN-MANA Kat. Sul. 7.32;
20.14.2; 22.17.5; Hir. Sr. 17.6.42.
Sr.

(13)
(14)

(15) (16)

DASAKA - Ath. Anu. 19.17. DASATAH - A$v. Sr. 8.5.7; Ap. Sr. NAVATAH - A^v. Sr. 8.5.7; Bau.
NIKHILA
-

15.23.

Madhy.
Asv.
Sr. Sr.

Sr.

1.7.8.10.

(17) (18)

NYUNA
PURANA
Bau.
Sul.

1.11.15.

Kat.

24.7.18;

Ap.

Sr.

16.26.9;

16.27.6;

PURAYET
Sul. 7.17.

8.12
-

(19)

MADHYAMA
YAVAT...

Sankh.
-

(20)

TAVAT

MADHYAMA-PURVA Bau. YAVAT-PRAMANA - Kat Sul. 37.12;


Sr. 7.27.20;

Ap.

Sul.

3.11; Hir. Sul. 1.50;

TAVAD-ANTARALA

Bau. Sul. 8.11; Hir. Sul. 3.17.

14

DR. N. M.

KANSARA
4.20.;

SAM!
Sul.

(21)

YOJAYET
21.7.

YUJYATE

Hir.

Sul.

Ap.

11.46;

Bau.

(22)
(23)
(24)

LOPANA / LOPA VARGA - Kat. Sul. VESTANA - $"ankh.


VYASTI
-

Kat.
3.7;

&.
Ap.
3.1.8.

19.7.6.

Sul.

3.11;

Hir.

Sul.

1.50.

Gr.
10.6;

(25)

Ap.

Sr.

Sa&h.

ST.

16.1.1.

(26)
(27)

SUNYA
S"ESA
Sul.
-

Drahy.

Sr.

4.4.22;

Nid.
Sul.

Su.

9.11.21.
13.2;

Kat. Sul.
4.34.
-

3.2.3;

Ap.

2.15;

Bau. Sul. 2.10.12.;

1.36;

(28) (29) (30)

SAMASTI

Bau.

Sr.

17.13.7;

Jaim.

Sr.

21.10.
21;
14.
3.5.

SAMYASAMUCCAYA - Kat. Sr. SOPANTYA / UPANTYA - Ap.

1.8.7.

Sul.

1.12;

Hir.

Sul.

1.22.

This shows that most of the terms utilized in the Sntras are not but quite as old as the Srauta Sutras and the Sulba Sutras. In connection it should be noted that the Sutras cannot be branded as Vedic' simply because they do not incorporate the very ancient an

VM

VM

'

linguistic

usages mostly found in the Vedic Samhitls or Brahmanas. In

which form the integral parts of some of the Samhitls are found to have been composed in a Brahmanas, language which is i or less very similar to the one which is known as Paninian or Classical. the Sulba Sutras too utilize the same sort of Sanskrit, as for instance
Bau. Sul. 4.62-63
ibid.,
:
I

the Upanisads,

?nfr

7.6
Sul. Sul.

Man.
Ap.
ibid., ibid.,

10.3.5.11

3.21

5.18
13.7-8
Sul.

Kat.

3.6-10

3^ilH|UJH

Vol. XXIII,

2000

VEDIC SOURCES OF THE 'VEDIC MATHEMATICS'

15

Thus, in point of the language, the

VM

Sutras

too are similar and cannot


as are the Srauta Sutras

be segregated as non-Vedic; they are as

much Vedic

and the $ulba Sutras so far as the point of their language is concerned. And this is perhaps, because of their likelhood of being a part of the yet untraced
^ulba-sutra
part

of the Atharvaveda.
yet

And

it

is

in

view of these
therefore

sutras

being a
to

of

the

unbraced

Sulbasutra,

and

belonging

the

Sthapatyaveda an upaveda, of the Atharvaveda, that we 'Vedic', which is general term denoting not merely the

may
texts

regard them as

connected with
only.

some Vedic ^akha, but not necessarily text connected with the Veda Vidya
other
practical

the Samhita and

Brahmana

Any
any
with

or
the

Vedic

ritualistic,

spiritual

or

aspect

pertaining

to

auxiliary

sciences
'Vedic'.

connected

Vedic Hinduism,

may

without hesitation be termed


4

BKTM's Concept
"From time

of the *Veda* and

Vedlc ?

to time and

from place

to place during the last five

decades

and more, we have been repeatedly pointing out that the Vedas (the most ancient scriptures, nay, the oldest 'Religious' scriptures of the whole world) claim to deal with all braches of learning (spiritual and temporal) and to
give
the

earnest

seeker

after

knowledge

all
-

the

requisite

instructions

and

guidance in full detail and on scientifically lines in them all and so on."

nay, mathematically, accurate

meaning, i.e., the fountain-head and illimitable storehouse of all knowledge. This derivation, in effect, means, all the connotes and implies that the Vedas should contain within themselves not only to the socalled 'spiritual' (or knowledge needed by mankind relating

'The very world 'Veda' has

this derivational

described as purely 'secular*, non-worldly) matters but also to those usually also to the means required by humanity as such 'temporal' or 'worldly', and success in all for the achievement of all-round, complete and perfect

conceivable

directions

and

that

there

can

be

no

adjectival

or
in

restrictive

epithet calculated

that (or tending) to limit

knowledge down

any sphere,

any direction or any respect whatsoever."


"In other words,

should

be

Vedic lore connotes and implies that our ancient Indian fullest the throw to all-round complet and perfect and able
it

which any aspiring seeker after knowledge necessary light on all the matters 36 can possibly seek to be enlightened on."

[ft

DR. N. M.
to

KANSARA
and other
subjects,

SAM!

As

the metaphysics, mathematics, physics


that the

BKTM

ha

from a long time ago,


are integral parts

Vedas which openly declare that these sul of the Vedic scriptures should be studied from the stand

of the scholar, from the standpoint of a person

who

is

absolutely impartial

no prejudices, no presuppositions, a person who is a seeker after truth welcomes the truth from whatever direction it may come. So we have to
with open minds, nothing a priory, nothing taken for granted.
centuries of tradition

We

have had
clir

over a long period of time, not merely various


scriptures are concerned,
is

So
all

far as

the Indian

we donot

find any difficul

because each science


portion

an integral part of a particular Veda,

a parti

scriptural

of our

37 literature.

As has been
think that the
in

aptly remarked

by Swami Pratyagatmananda Saraswati, 38 BI

belonged to a race,

now fast becoming extinct, of die-hard believers Vedas represent an inexhaustible mine of profoundest wis matters both spiritual and and that this store of wisdom temporal;
of fundamental validity and value at
least,

not, as regards its assets

gatf

by laborious inductive and deductive


but was a direct gift

methods of ordinary systematic inq of revelation to seers and sages who in their hi

reaches
perfect,

of Yogic

realisation

were competent

to

receive

it

from a

soi

immaculate.

To

carry conviction,

BKTM

has,

by

his comparative

and

critical

Vedic Mathematics,

study oi

made abundantly

clear the essential requirement of b

prepared to go the whole length of testing and verification by accepted accredited methods. 39

That there

is

a condolidated metaphysical background in

the

Vedas of

objective sciences
a point that
into

de broadly both the realms.... That metaphysical background includes mathem; also; because physics as ever pursued is the application of mathematie given or specified space-time-event situations. The late Shankaracharya claimed, and rightly we may think, that the Vedic Sutras and their at cations possess these virtues to a degree of eminence
that

may

including mathematics as regards the basic conception be granted by a thinker who has looked and

cannot

merit

Vol. XXIII,

2000

VEDIC SOURCES OF THE 'VEDIC MATHEMATICS


as repositories of perfect

17

Whether or not the Vedas be believed


is

wisdom,

it

unquestionable
not

that

the

Vedic

race

lived

not merely

as

pastoral

folk
seers

possessing
were,

half-or-quarter-developed culture and civilisation.

The Vedic

or 'nose-tip-gazers'. They proved and branches of knowledge, theoretical and practical For example, they had their varied objective science, both pure and applied... The old seer scientist had both his own theory and art (technique)

again,

mere
all

'navel-gazers'

themselves adepts in

levels

for producing the result, but different from those

now

prevailing.

He had
and

his

science
factors
this

and

technique,

called

Yajna,

in

which Mantra,

Yantra

other

must co-operate with mathematical determinateness and precision. For purpose, he had developed the six auxiliaries of the Vedas in each of
methematical
skill

which

and
lay

adroitness,

occult

or

otherwise,
lines. 41

play

the

decisive role.
In his

The

sutras

down

the

shortest

and surest

Foreword of the General


that

Editor, Dr. V. S.
arises

Agrawala has aptly pointed


in

out

41

the

question naturally
treatise,
viz.,

whether the Sutras which form the

basis
as

of this
to

the

VM,
that
to

exist

any where
Sutras
in

the Vedic literature

known

us.

And we
been

find

the

the

form presented by
the
texts

BKTM,

have

not

found

form

any

part

of

of

the

Samhita, both $aunaka and Paippalada, nor the Gopatha nor the Kaugika Sutra, nor the Vaitana Sutra, nor in any of the Brahmana, Upanisads traditionally belonging to the Atharvaveda, nor in any of the

Atharvaveda

extent 5ulba Sutras of both the Krsna and the 3ukla Yajurveda Sakhas, nor
in

the Atharvaveda-pari&stas. 42
S.

But, says Dr. V.

Agrawala,

this criticism loses

all

its

force

if

we inform

of the definition of Veda given by BKTM himself as quoted of the definition of Veda given by BKTM himself as quoted above. It is the whole essence of his assessment of Vedic tradition that it is not to be
ourselves

approached from a factual standpoint but from the


the

ideal standpoint, viz.,

that
all

Vedas

as

traditionally

knowledge,

and hence

accepted in India are the repositary in they should be, and not what they are,

of

human

the tables on all the critics, for the possession. That approach entirely turns need not be labouriously searched in authorship of Vedic mathematics then

the

texts

as

43 preserved from antiquity.

Even

then, with
saint

due deference

to

the statements of a kind-hearted impartial


to

scholarly

like

BKTM, we

have yet

endeavour to trace the text of

DR. N. M.

KANSARA

SAMBC
Atharvav

the 'Ganita-sQtra' or the Sulba-sutra, traditionally attached to the


a part

of which

is

evidently referred to by him.

Till

then,

the chaptei

the Vedic source of these Sutras cannot be finally closed.

Swami Pratyagatmananda
background
their
in

Saraswati has referred to


the
It

a consolidated metaphy
including

the

Vedas of

objective

sciences

mathematics

will, therefore, be useful to briefly su regards the mathematical data as already available in the extant Vedic texts.

basic conceptions. 44

Mathematical Background in the Vedas


Dr. R. P.
the

Kulkarni has referred to the following data in the Vedas 45


that
in

'

remark

fact

arithmatics,

and

that

geometry of the Aryans they have algebraised geometry.


the

is

predominated

The following

figures

with their increasing values occur in the Rgvedi

One year

(1.110.4)

Ninety four (1.155.6)


(2.39.6)

Two

lips,

Two

breasts

Ninety nine (1.54.6;

1.84.13)

Three wheeled chariot (3.34.2,5)

Hundred roads (1.36.16; 1.53.8) Hundred and seven (10.97.1)


150 (1.133.4)

Four eyes (1.31.13)


Five (1.164.12-13)
Six horses
(1.116.4)

210 cows (8.19.37)


300 cows (5.36.6)

Seven Sindhus (7.35.8)


Seven
cities

(1.6.7)

360 spokes (1.164.48)

Eight directions (1.35.8)

440 horses

(8.55.3)

Nine days (1.116.24)

720 (1.164.11)
1,000 (1.164.41)

Ten

nights

(1.116.24)

Eleven (1.139.11)

3,380 gods (3.9.9)

Twelve (1.164.48)
Fourteen (10.114.6)

4,000 (5.30.12)
9,000 (1.80.8)

Twenty Kings Twenty one

(1.53.9)
(1.72.6)

10,000 (5.27.1;

8.1.5)

secret places

30,000 (4.30.21)
60,000 cows (1.126.3)
60.099 (1.53.9)

Forty horses (1.126.4)

Forty nine Maruts (7.51.3)

Vol. XXIII,

2000

VEDIC SOURCES OF THE 'VEDIC MATHEMATICS'


(8.19.36)

19

Fifty Fifty

maid servants
three

70,000 (8.46.22)

dice (10.34.8)
(8.96.8)
1.130.7.)

One

lakh

(2.14.6)

Sixty three Maruts

Five lakhs (4.30.15)

Ninety (1.80.8;
Series Series

U21.13;
2,

Many

lakhs

(2.14.7)
chariot.

of two of ten of

4,

6,

8
30,

numbers of horses were used for


40,
is

10,

20,

50,

60,

70,

80,

90,

100 (2.18.5-6).

The

series

10 upto

10 12
(1),

given in the

successive terms as
(10,000),

Eka

da&

Yajurveda Sarhhita, with the (10), Sata (100), Sahasra (1,000), Ayuta
(10,00,000),

Niyuta

(1,00,000),

Prayuta

Arbuda

(1,00,00,000),

Nyarbuda (10,00,00,000), Samudra (1,00,00,00,000), Madhya (10,00,00,00,000), Anta (1,00,00,00,00,000) and Parardha (10,00,00,00,00,000). (Y-V.17.2)

The

series series

of odd figures

1,3,5,7,9...

31,33

(Y.V.18.24).

The The
In

of four 4,8,12,16... 48 of
3,

(Y.V.18.25)

series

^,

l|,

2,

2j,

3y
the

and 4 (Y.V.18.26)
following
series

the

Taittirtya
:

Samhita,

too,

are

mentioned

(T.S.

8.2.11-20)

The
The The The The The
The

arithmetic
series
series

series

of odd figures upto 20.

1,3,5,...

19,

29,

39...

99.

of two

2,4,6,8,...

of four 4,8,12,16,20. of five 5,10,15,20


...

series
series series

upto

100.

of ten

10,20,30,40

...

upto

100.

of twenty 20,40,60 and 80.

series series

of hundred 100,200,300 upto 1000. of

The The

Ten from
:

10,100,1000...
5

upto
5

1012
5.

multiplications

4 x

* 100 =

x 20 = 10 x 10 = 20 x
Sahasra, Ayuta, and

In the Atharvaveda large figures like

S"ata,

Nyarbuda are

mentioned (Ath. V.

8.8.7).
1

The decimal system in the Atharveda is 5 and 50, 7 and 70, 9 and 90, and 10, 2 and 20, 3 and 30 (A.V.6.25.1-3; 7.4.1; 19.47.3-5).

20

DR. N. M.

KANSARA
in

SAMBODHI
(Y.V.16.54),
(Brh.

The idea of

infinity

(ananta)

is

referred

to

"SWOMKII SSSlr

"HfW^r^^Rflfir^r"
3.2.12),

(Bit. Up. (Brh.

2.5.19),

"3H^T *T fo *Tf% ^R^"


thousand by three in

Up.

and
is

"^Rfr%%:"
reference
to

Up.

4.1.5).

There

the

division

of

the

Rgveda

That the division of thousand by three gives 333 x 3 + 1 is clearly mentioned in the Satapatha Brahmana (4.5.8.1). The fundamental operations in this last work includes sums, multiplications, divisions and ratios.
(6.69.8).

given

Thus,

+ 5 + 3 + 1 = 21 (1.3.5.11); 10 + 10 + 10 + 1 = 31 (3.1.4.23); 3 + 3 + 4 = 10 (3.9.4.19); 10 + 10 + 2 + 2 = 24 = 21 (6.2.2.3); 10 + 4 + 1 + 1 + 1 = 17 (6.2.2.9); (6.2.1.23); 12 + 5 + 3 + 1 24 + 12 = 36, 36 + 11 + 11 = 58, 58 = 60, 21 + 12 = 33, 33 + 11 + 11 = 55, 55 + 3 = 58, 58 + 2 = 60, 17 + 12 = 29, 29 + 11 + 11 = 51, 51 + 3 = 54, 54 + 2 + 2 = 58, 5^+ 2 = 60 (6.2.2.31-37); 21 + + 2 + 2 + 3 = 32 (7.1.2.16-17); 60 + 24 + 13 + 3 + 1 = 101 (10.2.6.1).

we

have sums

like

12

1+1

We
1

have multiplications like 360

x 2 =

720, 720

x 80 = 57600

(2.3.4.19-20).

= 720 days and nights = 10,800 Muhurtas; 1 year nights K&pra = 15 x 10, 800 MunOrtas; 1 Etarha = 15 KSpras; 1 Ida = 15 Etarhas; 1 Pr5na = 15 Ida; and also 1 Ana = 15 Nimesa, 1 Nimesa = 15 Lomagarta, 1 Lomagarta = 15 Svedayana, 1 Stoka = 15 Lomagarta (12.3.2.3-5).
u/

= 360

We

have divisions

j-

,, like

10

n
2,

10

f
5,

100

=
720

100
20,

=
790

50,

etc.

(4.5.8.16),

divisions

of 720 by 2 to 24, such as

360,

80

. I80

f
and

'

f -*f =.f
Here the
ratios

(10.24.2.1-20).

. 36 . 30 -0, 2^720720720720720720720
,

f
'

'

'

'

11

13

14

17

'

'

19

'

21

22

720
are not given as

they do not give complete divisions.


is

The geometrical progression


24,

mentioned
...

in the Pancavirhs'a

Brahmana

as 12

48,

96,

192,

...

3072, 6144,

49152, 98304,

196608, 393216 (18.3)!

Vol. XXIII, 2000

VEDIC SOURCES OF THE 'VEDIC MATHEMATICS'

21

Yajurveda mentions the following

fractions, viz., Tryavi, Tryavi, Dityavat, Dityauhl,

Pancavi, Pancavi, Trivatsa, Trivatsa, Turyavat and Turyauhi (Y,V. 18.26),

The 3atapatha Brahmana mentions

the following operations of fractions, viz.,

(4,

1,

3.13-14);

and

j
is

(4.6.7.3).

Dr.

S.

N.
in

Sen observes46

that the

method of obtaining higher and higher

numbers
out and
ancient

multiples of ten

the thinking clearly indicated. It appears that

proficiency

favourite pastime of the naming of such large numbers were a Indian mathematicians. The Vedic Hindus showed the same in which in devloping a scientific vocabulary of number names,

the principles
used.

of addition,

subtraction

and multiplication were conveniently


first

The system each of them by

required the naming of the


ten.

nine digits,

multiplying
are

The

additive

and

the

multiplicative

principles

members from one to simultaneous used when, in the number concerned, the
nine participate with multiples of
ten.

Acquaintnce
fractions,
47

with

the

fundamental
is

arithmetical

operations

with

elementary

progressive series
the

clearly indicated in the

Vedic

texts
to

and

their

appendages.
principles,

The Vedic hymns make


consecutivity

several

references
1

arithmatical

like

of

numbers from

to

10

(AV.

13.4),

additions of
18.24),

numbers with multiple of 10 (A.V. Additions of 4 (YV. 18.25), mention of

5.15),

additions of

2 (YV.

the digit
17.2),

multiple

by 11 (AV.

19.47),

numeral system (YV.

99 (RV. 1.84.3), and fractions. 48

The various

have Sulba-sutras that have been noted above

come down

to us

Brahmanic geometrical manuals as parts of the Srauta-sutras and constitute In the various rules given, certain for the construction of sacrificial altars.

Most of the postulates of the Sulba are assumptions are taken for granted. such as straight lines, rectangles, circles concerning the division of figures, other matters of importance and triangles, and a few of them are about for the combination Of greater importance are the rules given in the Sulbas the squares and the and transformation of rectilinear figures, specially of the diagonal The so-called 'Pythogorean' theorem of the square
rectangles.
is

more

explicitely

given

in

more or

less

the

same language

in

all

the

22

DR. N. M.

KANSARA

SAMBODHI

jSulbasatras
at
this

we know

of.

There

is

hardly any doubt that the Vedic gulbavids


valid

proof of the theorem, of which the texts themselves provide reliable indications, while, as Junge has pointed out, the Greek literature of the first five centuries after Pythogras contained no
distant

date possessed a

mention of the discovery of this or any other important geometrical theorem in the by the great philosopher and furthermore emphasized uncertainties
50 statements of Plutarch and Proclus. Regarding other areas of geometry, the

and a trapezium, as also the volume of 51 Another a prism or cylinder and of the frustum of a pyramid are given. type of problem which interested the $ulba geometers was the circling of the
area of a triangle, a parallelogram

square or

its

converse the squaring of the

circle*

Through these exercises, the


of. 52

Vedic Hindus were led to finding approximate values

The

altar

geometry of the 3ulba-sQtras does not


of
algebraic

fail to

give us a glimpse of the

beginnings

notions

among

the

Vedic

Hindus.

The Quadratic

Equation is utilized for the enlargement or reduction of the altar in accordance with a number of plans. The 3ulbas contain rules for the construction of a
square n times a given square; the rule involves the application of indeterminate equation of the second degree and simultaneous indeterminate equation of the first degree. Elemetary operations with surds (karanl) are clearly indicated in
various places of the text.

The Vedic Hindus have been


V2,
is

credited further with the

notion of irrationality of the quantities


values of these irrationals were obtained

The methods by which the not indicated in the texts, but more

VL

complete and clear statement and several


approximate
favourite

indications

of the

derivations

of

values

are

embedded
pursuit

in

the

very

texts

themselves.

Another
field

mathematical

of the
interest

Vedic Hindus

was

in

the

of

permutations,
considerations

cominations.

of the
6,

Vedic meters with

was undoubtedly activated by the Vedic meters and their variations. There were several 8, 9, 11, 12 syllables. The Vedic meter specialists were
This

concerned with the problem of producing different possible types of meters from those of varying syllables the and short sounds within each by changing long
syllable group. In this effort, they of the mathematics of

arraches to

were led invariably to laying the foundation permutation and combinations. Special importance Pingala's Chandah-sUtras (200 B.C.) which contains a method called

meru-prastara for finding the number of combinations of n syllables taken 1, 2, 3, ... n at a time. The is the same as the meru~pra$tara triangular array known
in

Europe as Pascal's

triangle.

53

Vol. XXIII,

2000

VEDIC SOURCES OF THE 'VEDIC MATHEMATICS'


vis-a-vis that of the
like

23
:

VM
598),

Terminology

Medieval Mathematicians
I

The medieval mathematicians


Bhaskara
I

Aryabhata

(A.D. 476), Brahmagupta (A.D.


850),

(A.D.

600),

Mahavlracarya (A.D.

950),

Srtdharacarya (A.D. 991), Srtpati


their

Aryabhata II (A.D. (A.D. 1000), Bhaskara II (A.D. 1114),

Narayana (A.D. 1350), and


Aryabhatiya,
Ganita-sara-samgraha,

commentators, have composed works like the

Brahmasphuta-siddhanta,

MahSsiddhSnta,
with

MahabhSskariya and Patiganita

and

Laghubhaskarlya,
Ganita-tilaka,

Tri&tika",

Siddhantagiromani
respectively.

along
these

Ll/avaff

and

Bijaganita,

and

Ganitakaumudl,
terms
for

In

works

they

have

utilized

various

technical

indicating various mathematical operations.


inherited
traditionally,

Some

of these terms they might have

while some they might have newly coined.


the Hindu numberal notations
is

The most important of

the decimal place-

anka value notation. In this system there are only ten symbols, those called called and the zero symbol, ordinarily (= mark) for the numbers one to nine, 54 There is further a the "system called Katapayadi in which (= empty).

gunya consonants

of

the

Sanskrit

aplhabet have

been used

in

the

place

of the

in numbers 1 to 9 and zero to express numbers; the conjoint vowels used brief chronograms, the formation have no numerical significance. It gives have which are generally pleasant sounding words. Scholars and scientists value from the application of tried to bring out astonishing data of scientific 55 BKTM has treated this topic in one full this system to various Vedic texts.

chapter in his

VM. 56
for
addition
is

The Hindu name


Samkalana,

Samkalita,

with

other equivalent
Yukti,

terms

like

Mittrana,

Sammdana,

Praksepana,

Ekikarana,

Yoga

and

has been used by some writers in the general Abhyasa. The word Samkalita * The terms Vyu&alto, Vyutkalana, $odhana, PStana, Viyoga, sense of a series denote the remainder. have been used for subtraction, while &sa, Antara etc

The minuend

is

called

Sarvadhana of Viyojya and the subtrahend Viyojaka


for multiplication
literature.
is

5?

The common Hindu name


oldest as
it

Gunana, which appears to be the

occurs in the Vedic

are also used for multiplication.

The

multiplicator

The terms Hanana, Vedha, Ksaya, etc. is Gunya, multiplier is Gunaka


5*

or Gunakara,

and product

is

Gunana-pha/a or Praryufpaona,

and as the inverse of multiplication; Division seems to have been regarded are BhagahSra, Bhajana, Harana, the common Hindu names for the operation

24

DR. N. M.

KANSARA

SAMBODHI

ehedana,

etc.

The dividend

Bhajaka, Bhagahara as

Bhajya or Harya, etc., the divisor 60 simply Hara, and the quotient Labdhi or Labhdha.
is

termed

The

Sanskrit term for square


;

is

61 Varga or Krti

while that for the cube


the

is

Ghana. 62
mnla. 64
.

and

square-root
for

is

The symbols
is

Varga-mula, powers and roots

63

while
are

cube-root

is

GhanaSanskrit

abbreviations

of

words of those imports and are placed


square
fouth

after the

number

affected.

Thus, the
the

represented

by Va

(from Varga), cube by


the fifth

Gha (from Ghana)

power by Va-Gha-Gha (from Varga-Ghana-Ghata), the sixth power by Gha-Va (from Ghana- Varga), the seventh power by Va- Va-Gha-Gha (from Varga- Varga-Ghana-Ghata) and
so
on.

power by Va-Va (from Varga- Varga),

writing

The product of two Bha (from Bhavita)


dots;
e.g.

or

more unknown
the

quantities

is

indicated

by
the
.

after

unknowns

with

or

without

interposed

Brahmagupta
represented
as

Yava-kagha-bha or Yavakaghabha means (ya) 3 (ka) 3 65 mentions Varna as the symbols of unknowns, 65 generally

by letters of the alphabet or by means of various colours such KSlaka (Black), Nilaka (blue), Pltaka (yellow) and Harltaka (green). At
the

one time

unknown

quantity

was

called

Yavat-Tavat

(as

many

as,

so

multiplication of unknowns of unlike is the same as the mutual product of species symbols; it is called Bhavita. 68 The work of forming the equation is Samlkarana, or Samlkara. 69

much

66 as) or its abbreviation Ya,

The

Samlkriya
is

Writing
operation

down
to

an

equation

for

further

operations

called

be performed on an equation next to

is

The Nyasa. statement (nyasa) is

70

technically
clearance),

known

as

Sama&odhana,
as

which varies according


equations

has

classified

simply Sodhana (= complete of the equation. 7 * Brahmagupta Eka-Varna-samlkarana (equation with one
to the kind

or

unknown, anekavarna-samlkarana (equations involving several unknowns), and Bhavita (equations involving of products unknowns); and the first class is again divided into two subclasses, viz., linear equations and quardratic
equations.

The

principal
is

of

elimination

of

the

middle

term

is

maharana,?2
described

Ista-karma

operation

with

an

optional

unknown,

Madhyamethod

by Bhaskara 0,73 One

topic

Hindu

mathematicians

it in algebra as falling within the scope of arithemtic; the subject of discussion here is the investigation of two quantities concurrent or

(concurrence),

goes by Sankrama or Sankrama. Brahmagupta includes


it

commonly discussed by almost all the name of Safikramana special

while others consider

grown

/ol.

XXIII, 2000

VEDIC SOURCES OF THE 'VEDIC MATHEMATICS

25

sum and difference, in other words, the solution = a, x - y = b. 74 The process of solving }f the simultaneous equations x+y :he following two particular cases of simultaneous quardratic equations was
:ogether in the

form of

their

listinguished

by

most

Hindu

mathematicians
:

by

the

special

designation

Visama-krama (dissimilar operation)

x2

y
y

m
i

x2
/
...

i
I
...

= n

(i)

+ y = p

75
(ii).

Hie subject of indeterminate analysis of the first degree is generaDy called by 16 The = the Hindus uttaka, Kuttakara, Kuttikara or simply Kutta. equation by

ax

is

generally called by the

name

of Sthira-kuttaka or Drdha-kuttaka; later


later

on the word Drdha was employed by


(having
the
first

writers as equivalent
77

of Niccheds

no

divisor) or Nirapavartya irreducible.

The

indeterminate equations of

degree put into the form

by 1 = a lX

Cj

by 2

=
=

ap
a
3

2
3

by 3
has,

on

account

of

its

important

applications

in

mathematical

astronomy,

received

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

number which is associated with the square of the unknown is Prakrti. The number whose square, multiplied by an optional multiplier and then
the

increased

or

decreased
is

by

another

optional

number,

becomes

capable

of

yielding a square-root,

or

Adya-pada

(first root).

lesser lovt-Kanistha-pada designated by the term the after those operations have The root which results,

been performed, is called by the name Jyestha-pada (greater root) or AnyaIf there be a number multiplying both pada or Antya-pada (second root). on the contrary, if it is called the Udvartaka (augmenter); and, these
roots,

there

be a number dividing the


interpolator
is

roots,

it

is
II

called the Apavartaka (abridger),

The

Ksepaka.

Bhaskara

succeeded

in

evolving

very

of which one can derive an auxiliary simple and elegant method by means 2 or 4, simultaneously with 1, equation having the required interpolator formed with its two integral roots from another auxiliary equation empirically

26

DR. N. M.

KANSARA
positive

SAMBODHI
or
negative;
this

any
is

value

of

the

interpolator,

called by the technical


II

name CakravSla
of

or the

'Cyclic

Method '. 8 o
as
SaJqt8*

distinguishes

two

kinds

indeterminate

equations

(Single

Equation)

and

Asakrt-samlkarana

(Multiple

Equation).

The
or

= y 2 is called Varga-kuttaka equation of the type bx + c 82 while that of the = y 3 is called the type bx + c *SquarepuIveri$er\
9

or

"Cube-pulveriser
the

83
.

As
of the
are

to

VM

is

above terminology of the medieval mathematicians, that very simple and more akin to that of the $ulba~sutras, which
part

aa

of the Kalpa Vedanga.


84 by Professors R. C. Gupta
,

As has
enriched.

rightly observed

the $ulba-sutra$,

although codified later on, represent


Indian

much

older material

which was further


been
are

geometry on the ^alba-Sutras level could not have


since

created overnight,
as

the

names of the

altars

for

which

it

is

utilised

old

as
is

Taittmya SamhitS and even the Rgveda. The ^ulba-sutras not only important for mental and intellectual history of ancient
the
is

but

also

valuable for the history of

human mind

also significant for investigating the philosophy,

general It is and methodology originality

in

of Indian exact sciences.

The
the

of the Medieval Mathematicians and that of

YM

BKTM

in

According the medieval mathematicians like Brahmagupta and other there are twenty operations (parikarma) and eight determinations in (vyavahSra) i.e. calculation. The commentators .have given the list of these 85 logistics and determinations as follows
:

(1)

or addition; (2)
(4)

VyavakaUtam or
division;
(5)
(8)

subtraction;

(3)

Gunana
*

or

multiplication;

or
(7)

Varga or square;

mttla or square-root;
13)

Ghana or cube;

Ghana-mMa

Vargaof note-book; -(9(6)

(14) Trairatika or the rale of three; (15) Vyasta-trairttika or the inverse rule of three; (16) Panca-rSSika or the rule of five; or (17) Sapta-rMka the rule of seven; (18) Navaratika or the rale of nine; (19) Ekadata-rMka or the rale of eleven; 'and (20) or barter and while the eight -determinations exchange;

or five standard forms of fraction;

Vol. XXIII,

2000

VEDIC SOURCES OF THE 'VEDIC MATHEMATICS'


or mixture; (2) tfredbl or progression or
(4)
series;

27
(3)

are

(1)

Mi&aka
figures;
(7)

Ksetra

or plane

Khata or excavation;
(8)

(5)

Citi

or stock;

(6)

or

saw;
all

Rati or mound; and

ChSya

or

shadow.

That
on

mathematical operations are variations of two fundamental operations addition and subtraction was recognised by the Hindu mathematicians,
processes,
viz.,

from early times. 86 For addition there were two Inverse. For subtraction too there were both such
not touched these two operations,
the

Direct and

processes. But
to

BKTM

has

and he seems

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

current

methods

in

which

includes

have taken for granted mere mechanical

Medieval mathematicians use


and
Ista,

five

methods,
Datta

viz.,

Gomutrika, -Khanda, Bheda

as

also

the

Kapata-sandhi.

and

Singh have noticed


viz.,

seven

distinct

.modes of multiplication employed by the Hindus,


Gelosia

Door-junction

Method,

Method,

Cross

Multiplication
Parts

Method,

Multiplication

by
and
is

Separation

of

Places,

Zigzag

Method,
these
the

Multiplication Multiplication

Method
Method

Algennair
algebraic

Method. 87

Out

of

Cross

and has been compared to Tiryak-gunan^ or VajnibhySsa (cross 88 This method was known to the Hindu multiplication) used in algebra.
scholars

of

the

eight

century,

or

earlier.

BKTM's method
to

is

simplied
as

version

of this

method. Division was not considered

be

difficult,

the

most satisfactory method of performing it had been evolved at a very early to have attached any great period. In fact no Hindu mathematician seems
89 importance to this operation, as it was considered to be too elementary. A method of division by removing common factors seem to have been

employed in India method of division


the 4th

as mentioned in early Jain works


is

(c.

160).

The modern

the
if

Method of Long
not earlier.90

Division, invented in India about


utilises

Century A.D.,
to
this

BKTM

the

'Nikhttam* sutra,
is

the

'Paravartya' sutra, and


in

some

others for division. There

no comparable

method

the

medieval writers.
of factorisation, equations, squaring
or cubing,
I

As

regards

the problems

or

square-roots
leave
field

or

cube-roots,
to

decimals

and

geometrical

operations,

would

the comparison

veteran

mathematicians, rather than venture in the

not quite familiar to

me

as

a Sanskritist

lg

DR. N. M.

KANSARA

'

SAMBODHI

In

his

Dr,

N.

Kapur

91

has observed that the

word

'all'

in

the

'Sixteen Simple Mathematical Formulae from


to
all

the

Vedas,

the

but
a

mathematical problems' The book, viz., the VM, deals with arithmetic and computation, should not be confused with computation. In the minds of

has led to a great deal of

are and 'computation' 'mathematics' people the terms be a 'great mathematician' is to be a 'rapid computer'. However, in some branches of mathematics, calculations play a very minor, role. If a mathematician has to answer a question which even

many synonymous. To

for

number, he

may have

to

do some computation

to

obtain

the
is

result.

However, the

essential part of the solution in the

problem

not the computation, but the reasoning process


the appropriate computation.
the
It

which enables the solver

to

is

this

intellectual

effort of analysing

solution

that constitutes

the mathematical character of the problem.

And

Prof,

Kapur's

quotation
states
in

who
for

from Court, can be supported by a remark from his Blja-ganita that the intelligent mathematicians
sagacity all such artifices as will

devise by their
the

own

make

the case

method of the Square-nature and then determine the values of the

unknowns. 92

As per
with

the assessment of Prof. Kaput, 93 this book, the

VM,

is

not concerned

those

aspects

of mathematics
the

However,

most

of

which do not depend on computation. of mathematics do require applicable parts


is

computation, but even here the real mathematical part


thinking and logical part,
help.

non-computational

which the present book does not provide any The book deals with only a small aspect of mathematics and its claim
for

to

give one-line

answers to
in

all

mathematical
experiments
proving
theorems;
the

work
with

the

VM

mathematical problems is false, since most consists of the following stages : doing
patterns
into

numbers;

recognising

and

making
..

conjectures;
the

conjectures;
abstracting

making
the

these
to

theorems;

generalising
larger

and
it

results

applicability;
in

deals with the first

degree of two aspects in the mathematical process,

give them a

fact

doing

mainly the second aspect only. Apparently Swamiji spent, years in experiments with numbers and recognised patterns which could
the computation process, .and then be followed the 'Vedic tradition

Vol. XXIII,

2000

VEDIC SOURCES OF THE 'VEDIC MATHEMATICS'

29

by writing the formulae in very compact form. He also followed the Vedic tradition of not giving proofs, A formula may be given and varified a million times, yet it is not considered as a of mathematics
part

unless

rigorous proof is available. The Late Prof. P. L. Bhatnagar gave proofs of most of the formulae given by Swamiji 9* and the rest of the formulae can easily be proved. The proofs require only intermediate level of mathematics which Swamiji worked and to regard it as at research in
high-level

be making a false claim. Thus, according to Prof. has nothing to do with mathematics in the Vedas except that it Kapur, was written by a person who knew both Vedas and mathematics.^ This
mathematics will
again

VM
is

remark
Kapur,
the

rather

too

much

categorical,

especially

for

scholar like

Prof.

who

has been a veteran mathematician


first

alright, but he does not

know

Vedas

hand.

opinion, based on the first hand acquaintance with the contents of the Vedic texts referred to above, and with the as presented by BKTM, and
In

my

VM

in

view of the scholarly,

impartial,

and the versatile


the declarations

mind of

truth-loving and highly inqusitive nature the revered personality like him, and in view of
in

he himself has made

his

lecture in

U.S.A.,

it

seems

to

be beyond
later

doubt that he did come across some ^ulba-Sutra associated with the Atharvaveda, picked up some sixteen sutras
on some other thirteen or more
mathematical
point
of
view,
sutras,

traditionally
initially,

and

worked on
the
light

it

for eight years


his
first

from

and
the

in

of

hand

knowledge
sutras.

of mathematics

discovered

mathematical

application

of the
'Ganite-

In a

way he may be

called a mathematical interpreter of the

which he happened to come across, but the real was long forgotten and could not be caught even by
sUtras'

significance of which the commentators.

Similarly,

the remarks of the Editorial Reviewer of International Dayananda


Journal,
are
96

Veda Peetha Research


disservice
to

that

the

Jagadguru has done positively


in

those
is

who
are

interested

the

history

of

ancient

Indian
In

Mathematics,
opinion,

quite
sutras

beside

the

point,

and

of

these

entirely

Jagadguru's

his consequence. imagination or intuitional

no

visualization,

interpretation
In
that

or revealed to him personally. I think it is the mathematical of them that was actually revealed to him intuitively.
his

one
the

of

papers

Shri
things

'Ganitanand' 97

has

remarked
or

about
are

the

VM
name

objectionable

about

the

book

system

the

30

DR. N. M.
to
it

KANSARA

SAMBODHI

and the claim that the 16 Formulas are and are responsible for from the Vedas, that both are deceptive and false the book or the sutras have lot of confusion and misunderstanding;
"Vedic Mathematics"
given
creating

nothing
scholar,

to

do with the Vedas. This


it

is

also

too

much
the
easily

categorical

for

the

since

will

preclude
texts.

the

possibility

of

new and
dismiss

scientific

interpretation

of

old

The
of
S.

scholar

can

the

newly
Pandit
as

propounded

interpretations

few

Vedic

texts

by

M.

M.

Madhusudan Oza,

but Aggrawal or Anand Coomarswamy no more worth than that of a fiction. At figments of imagination, or having the fact the same time, he seems to agree with A. P. Nicholas by granting 20th century that BKTM's system is the most delightful chapters of the

Dr.

V.

mathematical history, and that the book has its own mathematical excellence or intrisic importance. Its novelty has inspired several scholars to delve into
the

new

area of research
its

created

by
is

it

through
Finally,

appraoch.

Its

popularity

and found more significant results increasing both in India and outside.
that
in
is

we may
and
here

agree with Dr. T.


chapter
there

M. Karade98
mathematics
discover
it

you

will never find a


It

special

separate

on
to

the

Vedas.

may

be

scattered

and

and

difficult

task

indeed.

However, one of the most successful attempts was made by BKTM in this direction. His work on mathematics is usually referred to as VM. But it does
not

mean

that

there cannot

be

VM

other than

that

of

BKTM.

END-NOTES
1.

Referred to as
publications

VM

herein-after,

published by Hindu Vishvavidyalaya, Sanskrit


Universiy,

Board,

Banaras

Hindu

Varanasi,

1965;

reprinted

by

Motilal Banarsidass,
2.

New
VM,

Delhi,
p.

several times.

Author's Preface to

xix.
ix-x.

3.

VM,
ibid,,

My
pp. pp.

Beloved Gurudeva, pp.


i-xi.
ii-v.

4.
5.

ibid.,

6.

llie

senior-most

surviving

Trustee
Trust,

of

the

Maharshi

Agricultural

Research

Institute
7.
8.

(Ahmedabad Centre)

Ahmedabad.

Professor in the Kalabhavan Polytechnic, Vadodara.

Trivedi,
ibid.,

Smt, Manjulaben
x.

VM, 'My Beloved

Gurudeva',

p.

x.

9.

p.

Vol. XXIII,
10.

2000
-

VEDIC SOURCES OF THE 'VEDIC MATHEMATICS

31

11.
12.

BKTM BKTM
ibid.,

VM,
V.

Author's Preface, pp.


167-168.

xix-xx.

Meta., pp.

p-

163.
158.

13.
14.

ibid,
ibid.
ibid.,
ibid., ibid.,

P-

15.
16. 17.

pp.

163-167.
163-164.
164.

pp.
p.

18.
19.

VM,
V.
ibid., ibid.,

p.

362;

V. Meta.,
164-165.

p.

165.

Meta., p.
p. p.

20.

166.

21. 22.

167.
-

Colebrooke, H. T.

'Essays

On

the Religion and Philosophy of the Hindus'.

London, 1856,
23.

p.

69.
-

Wilson,
Delhi,

Hayman Horace
1976.
the

'Essays

and Lectures on the Religion of


-

the Hindus',

24.

'The
Vols.

Hymns of
Vol.
I.

Atharvaveda
1916-17.
xiii.

Translated with a Popular Commentary',

MI, Benaras,

25.

ibid.,

Preface, p.
-

26.
27.

Monier-Williams
3
-

Slrt.

Eng.

Diet, p.

207, Col.

2.

(Trivednum Edn.,
p.

p.

33), quoted

by Durgamohan
cit.,

Bhattacharyya, in 'Fun.Th.

Ath.,
28.

24.

Battacharyya, Prof. Durgamohan, op.


ibid.,

pp.

23-24.

29.
30.

pp.

18-19.
1.

Datta, Bibhutibusan, Sc. Sul., p.

31.

Mah.

BhSs.

on

the

Vantika

"*f *m^ft"

in

the

on

I.

i.i

^ft'ita

32. Datta,
33. 34. 35. 36.
ibid.,

B.,

Sc.
6-7.

Sul.,

pp.

1-2.

pp.
p.2.

ibid.,

VM.,

'Author's Preface,
-

p.xiii'

Satyakama Verma

'Technical

Term of Vedic Mathematics.'

32
37.

DR. N. M.
V.

KANSARA

SAJ

Mela., pp.

162-163.
p.

38. 39.

VM., Foreword,
ibid.
ibid.,
ibid.,

11.

40. 41.
42.

pp.
p.

13-14.
14.
p.
5.

VM,
ibid.,

General Editor's Foreword,


pp.
5-6.
p.

43. 44.

VM,

Foreword,
Dr.

11.
-

45. Kulkarni,
46. Bose,
47.
ibid.,

R. P.

Geom.
-

$ul.,

pp.

26-27.

Sen, Subbarayappa
p.

Con. Hist. Sc. Ind., pp.

141-142.

143.

48. Mehta,
49. Bose,
50.
51.
ibid.
ibid. ibid.
ibid.,

D. D.

Pas.

Sc.

Ved., p.
149.

110.

Sen, Subbarayappa, p.

52. 53.

pp.

155-157.
-

54. Datta
55.
ibid.,

and Singh
p.

Hist.

Hin. Math., Pt.

I,

p.

38.

69.

56.
57.

VM., Chap.

XXV
-

'The Vedic Numerical Code', pp.


op.
eft,

194-195.

Datta and Singh


ibid.,

Vol.

I,

p.

130.

58.

p. p.

132.
134. 150.

59. ibid.,
60.
ibid.,

p.
p.

61. ibid.,
62.
ibid.,

155.
162. 169.

p.
p. p.
Pt.

63. 64. 65. 66.

ibid,
ibid., ibid., ibid.,

175.

H, p.
17,
f.n.

15.
2.

p.

67. ibid.,
68. 69.
ibid.,

pp.
p.

17-18.
26. 28.

ibid.,

p.

Vol. XXIII,

2000
p. p. p.

VEDIC SOURCES OF THE 'VEDIC MATHEMATICS'

70. 71. 72. 73. 74. 75. 76.

ibid., ibid.,

30. 33. 35.


-

ibid.,

Bhaskara

'Lilsvati',
-

p.

76.

Datta and Singh


ibid., ibid.,

'Hist.

Hin.

Math.', Pt.

II,

pp.

43-44.

pp. pp. pp.

84-85. 89-90.

77. ibid.,

117
135.

ff.

78. ibid., p.
79.
80.
ibid.,

pp. pp.
p.
p. p.

140-141.
161-162.
207.
251.

ibid., ibid., ibid., ibid.,

81. 82. 83.

254.
tfulva

84. Gupta,

Prof. R. C. - 'Vedic Mathematics From the Math. Edu., Vol. IX, March-July, 1989, pp. 2-3.

Sutras,

Ind.

85. Datta 86. 87. 88.


89.
ibid.
ibid.,

and Singh
pp.

'Hist

Hin. Math.',

Pt.-I,

p.

124.

129-130. 133-149.
-

pp.

Colebrooke, H. T.
Datta and Singh
pp.
-

'Hindu Algebra',
Hin.

p.

171,
I,

f.n.

5.

'Hist

Math.; PL

p.

146.

90. ibid.,
91.

150-153.
J.

Kapur,

Prof.

N.

"The

So-called

Vedic

Mathematics',

Mathem

Education, April-June, 1989, pp. 201-202.


92. 93.

Datta and Singh

'Hist.

Hin. Math.', Pt. H, p. 183.


202.

Kapur, J.N., op.


Prof.
-

cit,

p.
-

94. Bhatnagar, 95.

P.L.

Mathematics Teacher, Vol. x (1976), pp. 83-111


p.

Kapur, J.N.

op.

cit.,

203.

96. Journal

of the

International

Dayananda Veda Peetha, Vol.

I,

No.

1988),
97.

New

Delhi, pp.
-

123-129.

Ganitananda
Ind.

'In

the

Name of

Vedic Mathematics', Ganita Bharati, Bi


10, Nos.
1-4,

Soc.

for Hist.

Math., Vol.

1988, p. 78.

98. Karade, Dr.


I,

T.M.

"A Word About Vedic Mathematics', Vaidic Ganita,

1985, Nagpur.

DR. N. M.

KANSARA

SAMBODHI

BLIOGRAPHY
.

Ancient Indian Mathematics and Vedha by L. V. Gurjar, Poona,


Ancient
Spiritual

1947.
Publ.

!.

Vedic Mathematics (Pushp


Science Series, Roorkee,

3)

by Dr. Narinder

Puri.

1989.

I.

Aryabhatiya

Aryabhata (with Commentary of Bhaskara I and Someshvara). Edt. K. S. Shukla & K. V. Sharma. Publ. Indian National
of
Science Academy,

New

Delhi,

1976.

-.

Aryabhatlya

of

Someshvara). Edt. K.
Science Academy,
-.

Aryabhala (with Commentary of Bhaskara I and S. Shukla & K. V. Sharma. Publ. Indian National

New

Delhi,

1976.

Aryabhatlya of Aryabhata (with Commentary of Suryadeva Yajvan). Edt. K. V. Sharma. Publ. Indian National Science Academy, New Delhi,
1976.

Asiatic Researches,

Vol.

III

and VII, by H. T. Colebrooke.


:

'.

Atharva Veda of the Paippaladas. Edt. Prof. Dr. Raghu Vira, Vol. I Books 1-13. Publ. The International Academy of Indian Culture, Lahore,
1936.

AtAarvaveda Samhita (3aunaklya).


Basic Mathematics, by L. C. Jain
Bharati

AV.

'.

&

G.

PatnL Publ. Rajasthan Prakrit

Sansthan, Jaipur,

1982.

Concise History of Science in India, by D. M. Bose, S. N. Sen and B. V. Subbarayappa. Publ. Indian National Science Academy, New Delhi, 1971.

Vedic Mathematics, by Kenneth Williams, London, 1986. Essays and lectures on the Religions of the Hindus, Vols. I-II, by H. H. Wilson, Publ. Asian Publication New Service, Delhi, 1976,
Essays

Discover

on

the

Religion

and Philosophy

of the

Hindus,
1858.
Prof,

by

H.

T.

Colebrooke.
.

Publ.

Williams and Norgate, London,

The Fundamental

Themes of
S. P.

the

Afharvaveda,

by

Durgamohan
of

Bhattacharyya. Publ.
.

Mandali, Poona,
of
the

1968.

Ganita

BhSrafc

Bulletin

Indian

Society
10,

Mathematics, Tenth Anniversary Volume, Vo.


,

History 1988, Nos. 1-4.

for

Geometry Govindram Hasanand,

ia

Ancient India,
Delhi,

by Svami Satya Prakash SarasvatL


1987.

Publ.

/ol.

XXIII, 2000

VEDIC SOURCES OF THE 'VEDIC MATHEMATICS'


R.
P.

35

17.

Geometry According to $ulba Sutra, by Dr. Vaidika Samshodhana Mandala, Pune, 1983.

Kulkami.

Publ.

18.

Glimpse into Vedic Mathematics (B.K.T. System), by Oke. Publ, Gokhale Education Society, Nashik.

Prin.

V.

G.

19.

Hymns of
Ralph
T.

the Atharvaveda,

H.

Griffith,

Translated with a Popular Commentary, by Vols. I and IL PubL E. J, Lazarus Co.,

&

Benares,
20. History

1916-17.

of Hindu Mathematics, Parts


Publ.

Avdhesh Narayan Singh.


21. In the
Ind.

I and II, by Bibhutibhushan Datta and Asia Publishing House, Bombay, 1962.

Name

of Vedic Mathematics, by Ganitanand. Ganita Bharatl, Bull.


Math., Vol.
of
10,

Soc. Hist.

Nos.

1-4,

1988, pp.

75-78.

22. Kanva-Samhita,

ukla

Yajurveda,

Edt.
Pardi,

Pandit
1983.

Shripad

Damodar
Vaidika

Satavalekar.
23.

Publ.

Svadhyay Mandal,

Katyayana $ulba Sutra. Edt. by Sarhgodhana Mandal, Pune, 1974.


Kathaka Samhita of Yajurveda.
Publ.
Edt.

S.

D.

Khadilkar.

Publ,

24.

by

Pt.

Shripad

Damodar

Satavalekar,

Svadhyay Mandal,
1972.

Pardi,

1981

25.

Kaugika Sutra of Atharvaveda. Edt. Maurice Bloomfield. PubL Motilal


Banarsidass,
Delhi,

26. Lectures

on

Vedic Mathematics, by A. P. Nicholas,


1983.
India,

Pickles

and K.

Williams, London,
27.

Mathematics
Orientalia,

in

Ancient
1979.

by

A.

K.

Bag.

Publ.

Chaukhamba

Varanasi,

28. Miscellaneous

Essays,

by H.
Co.

T.

Colebrooke,
1982.

Second Edn., Vols. MI.

Publ.

Higginobthem
Sciences in

&

Madras,
9

29. Positive

the

Vedas

by D. D. Mehta. PubL Academy of

Vedic Research,
30.

New

Delhi,

1974.

Round Table
1989.

Discussion

on

Vedic Mathematics, by Dr. Narinder Prui,

31.

Rgveda Samhita.
Mandal, Pardi.
Siddhanta

Edt. Pt. Shripad

Damodar

Satavalekar.

PubL Svadhyay

32.

giromani

of Bhaskarac5rya,

by Dr. D. Arkasomayaji, Publ.


1980.

Kendriya Sanskrit Vidyapeetha,

Tirupati,

36

DR. N. M.

KANSARA
in

SAMBODHI

33.

The

Science

of

Sulba

Study

Early

Hindu
1932.

Geometry,

by

Bibhutibhushan Datta. Publ. University of Calcutta,


34.

The

So-called

Vedic

Mathematics,
1989.

by

J.

N.

Kapur,

Mathematical

Education,
35.

April-June,

Samaveda

Samhita.

Edt.
Pardi.

Pandit

Shripad

Damodar

Satavalekar.

Publ.

Svadhyay Mandal,
36.
TripJes,

by Kenneth Williams, London, 1984.


SamhitZ
-

37. Taittirlya

Krsna-yajurvedlya,

Edt.

by
K.

Pt.

Shripad

Damodar
and

Satavalekar.
38.
Vertically
Pickles,

Publ Svadhyay Mandal, Pardi,


Cross-wise,

1983.

and

by A.

Nicholas,

R.

Williams

J.

London,

1984.
I,

39.

Vaidic Ganit. Publ. Einstein Foundation International, Vol.


II,

1985, Vol.

1986.
Sutra,

40.

Vaitarta

Edt.

by
1982.

Richard

Garbe.

Publ.

Mahalaxmi

Publishing

House,
41.

New

Delhi,

VSrSha Srauta Sutra, Edt. by Dr.

W.

Caland and Dr. Raghu Vira. Publ.

Meharchand Lachhmandas, Delhi,

1971.

42. Vedic Metaphysics, by Jagadguru Shankaracharya Sri Sri Bharati Krishna Tirthaji Maharaja. Publ. Motilal Banarsidass, Deli, 1983.
43.

Vedic Mathematics or Sixteen Simple Mathematical Formulae from the Vedas, by Jagadguru Swami Sri Bharati Krishna Tirthaji Maharaj, Publ. Hindu Vishvavidyalaya, Sanskrit Publication Board, Banaras Hindu
University,

1965.
Puri,
P.

44.

Workshop on Vedic Mathematics (Ahmedabad), by Drs. Narmder


S.

Mishra, H. G.

Sharma, G. S. Agarwal and


-

Km.

Pragati

Goel,

1988.

45.

Vedic Mathematics
the International

Review, by Editorial Reviewer. The Journal of


I,

Dayananda Veda Peetha. Vol.


123-129.

No.

1,

New
46.

March, 1988

Delhi, pp.

Vedic Mathematics from the $ulba Sutras, by Prof. R. C. Gupta. Indian Journal of Mathematical Education, Vol. 9, No. 2, July, 1989.

47.

Workshop on Vedic Mathematics


SamhitS
-

(Jaipur),

by Dr. Narinder
gukla, Edt.

Puri,
Pt.

1988.

48. Yajurveda

Vsjasaneyi MSdhyandina
Publ.

Damodar

Shripad

Satavalekar.

Svadhyaya Mandal, Pardi, 1970.

Vol. XXIII,

2000

VEDIC SOURCES OF THE 'VEDIC MATHEMATICS'


Oriental
O.I.
Institute

37

49. Atharvaveda-chhandas.
50. Aiharvana-pramitSksara.

Baroda Ms. Lib. No.


No. 7603.
Lib.,

11234.

Ms.

Lib.,

51.
52.

Aiharvaveda Pratigakhya

Sutra.

OX

Ms.

No. 7598.
Vistiva

Aiharvavedlya Brhat-sarvSnukramanl. Edt. by Vishveshvaranand Institute, Hoshiarpur, 1968.

Bandhu.

Pub!.

53.

Atharvaveda

($aunaklya)

Vishva

Bandhu.
1962.

PubL

Sayana BhSsa, Kinda 19-20. Vishveshvarananda Vedic Research


with

Edt,

by

Institute,

Hoshiarpur,
54.

Atharvaveda Pari&sta* Edt. by George Melville Boiling & Julius Von NegeleL Hindi Edn. by Ram Kumar Rai. PubL Chaukhambha Orientalia,
Varanasi,

1971.
O.I.

55. Aiharva-veda-parist5nL

Ms. Lib. No. 378.

56. Atharvav&dlya Paippalada

Samhita. Edt.

by Acharya Raghu Vira. PubL

Arya Sahftya Prachar Trust, Delhi.


57. Atharvaveda-bhSsya
.

(Adhyatmika

Vishvanath
1977;
(of

Vidyalnkar.

PubL
Karnal,

VySkhya of Kanda 18-19), by Prof. Pratapasimha Dharmartha Trust, Karnal,


1975.

Kanda

20),

58. Aryabhatlya of Aryabhata, Edt.

by Ramnivas
1976.

Rai.

PubL Indian National

Science academy,
59.

New

Delhi,

The Rig-veda

Sanhita.

Eng.

Tr.

by H. H. Wilson, Vols. I-VIL PubL


1977.

Cosmo
Shastri

Publications,

New

Delhi,

60. K&ty8yana-$ulba-sUtram,

Edt.

by

Gopal

Shastri

None

&

Ananta

Ram

Banaras City, Dogra. PubL Chaukhamba Sanskrit Series Office,

1936.
61.
Edt. Padmakar Trivedi. I), Ganita-kaumudI of Narayana Pandit (Part PubL Saras vati Bhavan Grantha Mala, Varanasi, 1936.

62.

Ganita-tilaka of

Shripati

H. R. Kapadia. PubL
63.

with Commentary of Simhatilakasuri, Oriental Institute, Baroda, 1937.

Edt.,

by

Lakshmichandra Jain. Ganita-sara-samgraha of Mahaviracharya. Edt,, by PubL Jain Sanskrit! Sanrakshak Sangha, Solapur, 1963.
Gopatha-brahmana-bhasya of
Prajnadevi 1977.
Pt.

64.

Kshemakaranadas Trivedi. Edt. by Dr.

&

Ilahabad, Meghadevi. PubL Atharvavedabhashya Karyalay,

Tg

DR. N. M.

KANSARA

SAMBODHI

65.

of Shridharacharya,

with

TM.

Edt by Dr. Kripashankar Shukla.


DeptL, Laklinow,
1959.

Lakhnow
66.

University Mathematics-Astrology
(Marathi),

tint
Sanskrit!

by R.

P. Kulkarni, Publ.

Maharashtra Rajya

Mandal, Bombay,

1978.

67.
Series,

Puri. Publ. Spiritual Capita (Pushp 1-2), by Dr. Narinder Roorkee, 1988-89.
SDtra,

68.

&dba

with

Sanskrit

Commentary by Dwarakanath

Prof. George Thibout. Edt, by Dr. Yjva. Eng. Tr, and Crtical Notes, by New Delhi, 1980. Sharma. Ram Svarup Satya'Prakash and Pt
69.

I-IV Edt. by Pandit BrShma-sphuta-siddhSntv of Brahmagupacharya, Parts of Astronomical and Sanskrit Institute Indian Ram Svarup Sharma. Publ.
Research,

New

Delhi,

1966.
Edt. Pandit

70. Blja-ganita of Bhaskaracharya.

Achyutanand Jha
Office,

&

Jivanath
1949.
of
Pt.

Daivajna.

PubL Chaukhamba Sanskrit


of

Series

Banaras,

71. Mah&-siddh5nta

Aryabhata

I,

with

Sanskrit

Commentary
Benares,

Sudhakar Dwivedi. PubL Braj Bhushan Das


72.

&

Co.,

1910.

of

Bhaskaracharya.

Edt by

Pt.

Lashanlal

Jha

&

Pt.

Suresh

Sharma, PubL Chaukhamba Vidhyabhavan, Varanasi,


73.

1961,

Vaidika Ganita Vidya (Gujarati), by Dr. N.

M. Kansara. PubL Maharshi


Tika of

Veda Vijnana Academy, Ahmedabad, 1988.


74. SiddhSnta-tattva-viveka

of Kamalakar Bhatt with

Pt.

Sudhakar

Dwivedi. PubL Krishna Das Gupta, Benares, 1924.


75. SiddhSnta-giromani

of

Bhaskaracharya,

Edt..

by

Dr.
1980.

D.

Arkssomayaji,

PubL Kendriya Sanskrit Vidyapeetha,


76. SiddhSnta-fekhara of Srlpati.

Tirupati,

Edt. by Pandit Babuaji Sri Krishna


Calcutta,

Mishra

Maithila,
77.

Parys

and

II.

PubL University of

1932,

1947.

Sampada (Hindi) by Pandit Govindram Hasanand, Delhi, 1967.


Vaidika
Joshi.

Vaidika

Virasen

Vedashrami,

PubL

78.

Visva Dartana (Hindi), Parts

and

II,

by Pandit Harishankar

PubL

Hindu

Vishvavidyalay
1966, 1968.
Inst.

Smt.

Sardar

Kumvarbai

Fund

Granthamala, Varanasi,
79. Hiranyakefi
iSrauta

Sutra.

Oil

Lib.

Ms. No. 11234.

IN

SEARCH OF THE ORIGINAL FORM OF ARDHAMAGADHI


K. R.

CHANDRA

Comparison of The Textual Readings of Chapter IX of the Acarariga, Book 1, Edited By Professors Jacobi and Schubring.
[A]

A
of the

lot

of research work has been done by


is

this

author 1

in

restoring

the

original form of the ArdhamagadhI which

regarded as the
2
.

earliest Prakrit
is

MJ.A.
editions

dialects

(except Pali,

but the ArdhamagadhI

assigned

the

status of being nearer to Pali and/or resembling Pali.)

While going through

various
there
is

of $vetambara Jain Agamic (canonical) texts we find that no uniformity of usages in different editions and even in the same
the
elision

edition

regarding

or

retention

(or

sometimes

voicing)

of

the

medial non-aspirate consonants and the loss of the element of occlusion nasals. aspirate consonants and the usages of dental and cerebral
All this
diversity

from

has been due to non-availability of the grammar of ArdhamagadhI. Prakrit grammarians have given us grammars of other Prakrits but not of the ArdhamagadhI; even Hemacandra being a Jain did not frame any systematic rules for this language. This defect became responsible for

non-uniformity of ArdhamagadhI language in manuscripts and various editions of canonical works. The grammatical rules of Maharastrl Prakrit became dominant over ArdhamagadhI as if there was no phonological difference
of ArdhamagadhI and Maharastrl Prakrits. With the passing time and the change of places of centres of Jainism the

between the consonantal


local
dialects

spellings

prevailing

immensely affected the original ArdhamagadhI and due to that even the Jain teachers (monks) and copyists went on replacing the archaic forms by prevalent new forms. This trend was so detrimental in that it was ultimately converted preserving the originality of ArdhamagadhI
into

Maharastrl by the

editors

though

in

the

older

manuscripts

at

several

that manuscript or at this or that places there were archaic forms in this or believed that ArdhamagadhI did not have place. Consequently it came to be
its

own vocabulary
In

just

like

Pali,

restoring

the

original
to

vocabulary
in

of

the

work of research has


now.

be done

comparison to

ArdhamagadhI very much what has been done uptill


find

And

in the total absence of correct

grammar of ArdhamagadhI we

40

IN
texts

SEARCH OF THE ORIGINAL

FORM...

SAMBODHI
the

the

of Ardhamagadhi works having, to a larger or lesser extent,

usages of Maharastn Prakrit.


In
this

respect
to

Prof.

Hermann
textual

Jacob!

comes

to

our

help

who

while

remaining

faithful

the

readings

(of canonical

manuscripts)

adopted

whatever readings were there in the manuscripts.


the

When we compare

the text of

3 Acaranga edited by him in 1882 A.D, with that of Prof. Walther Schubring edited in 1910 AD., the whole picture is changed. The latter has converted all

Ardhamagadhi vocables

into Maharastrl4

and
this

this

text reveals that there

was no

independent Ardhamagadhi language and


clue to the Western and Indian
in

state

of the language provided a


the question

scholars

to

raise

of those usages
original

manuscripts and

some Indian editions which preserved the

medial

consonants at several places in the senior canonical works.

Below we

are producing a

comparative

list

of usages adopted by Jacobi


the readings

and Schubring and that would at the hands of the editors.


In the
retain

make

it

clear

how

got changed

have selected those usages which the original medial consonants in the Jacobi's edition but in the edition

comparative table given here

we

of Schubring they are totally elided.

No

doubt there are a number of instances


to

when
elided

in both

the editions of the


is

Acaranga medial consonants are found


between the methods

be

but

there

a significant difference

adopted

by

Jacobi and Schubring.

has generally not retained any medial consonant but along with that he has not given also the variant readings in the foot-notes
latter

The

from any

Ms.

which

examined the Ms. from


that in
it

there are at

here or there. I personally used by Schubring and found several places medial consonants retained but Schubring

retains

medial

consonant
is

BORI

Poona, which

has not noted them in the foot-notes. 5


the variants.

But Hermann Jacobi has taken note of

He

has

made two

sets

of Mss.

and B.

and
the

stands for palm-leaf

for paper Mss. Medial consonants


set,

whereas in the

set

are in general frequently preserved in are they dropped. If both the sets preserve the
it

original

consonant he has retained

in

his

text

and

if it

is

the sets then the residual

vowel or

fruti is adopted.
it,

But

if

dropped in both one set preserves


letter
is

the original

consonant and the other set drops

the concerned
that

of the

consonant

is italicized.
is

The

date of

Ms.

is

1292 and

of

1442 A.D.

Thus, there

a difference of 150 years between the palm-leaf and paper Mss."

I,

[According to Hermann Jacobi Ch.

8.

Figures against the words indicate


edition

udde^aka
italicized
is

and
letters

paragraph
in

of

the

Jacobi's

of

Ayaramga-Sutta.

The

the

words from the

edition

of Jacobi indicate that there


in

retention in one set (generally

of palm-leaves) and elision

the other

set

(B of paper Mss.)]

Treatment of medial consonants


Jacobi
(1)

=
-k-,

'

J.

Schubring
-y-k-

S.

-k-

-g-,

-k-,

-g-,

-y-

2.8

1.10
2.2,11,15
2.2,3,3,6;3.8,9;4.3
3.1

1.17
1.7

In the
edition

above usages

Jacobi's edition has voiced -k- into -g- while in the


is

of Schubring there
it

once -k- for

-k-,

twice

it

is

dropped and 12

times

is

voiced into
-g-

-g-.

(2)

-g1.1,

14

etc.

3.14 etc.

4.15

medial -g-

is

retained

in

both the editions.

42
J.

IN

SEARCH OF THE ORIGINAL FORM...


S.

SAMBODHI

(3)

-c-

-c-

3F&
medial -c(4)
-Jis

3.13
retained.

-J-

(5)

-th-

-dh-,

-h1.1

_
medial
it

4.11

-th- is

changed

to -h- in

the edition

of Schubring whereas once


in

is

voiced into -dh- and once changed into -h(6)

the Jacobi's

edition.

-d-

W
is

-d-,

-y-

2.2,11,15;
2.2,3,3,6;

4.3
3.8,9

^5T
3ii4l<R4

4.1
1.1

^Feift"

4.12
medial
edition
(7)

NlTl-oeJ^

-d-

retained
is

13

times in

the

whole chapter
edition

in

the

Jacobi's

whereas

it

dropped every time in the


-dh-

of Schubring.

-dh-

-h-

2.15
1.4

2.10
2.14
3.7

3.7

1.15

4.6

13
Here The
italizised

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


take
it

is

-T- but

?- in the paper Ms.


palm-leaf Ms.

We

as -V- retained

because

it is

available in older

Vol. XXIII, 2000


J.

K. R.

CHANDRA
S.

43

(8)

-bh-

-bhis

medial -bh-

generally retained
1.6
1.7

in

both the editions.

1.10

Medial
(9)

-t-

In

the middle of a word


-t-

-t-,

-y1.6
a^Fffi

2.14
1.8

3%$f
3IFT5
aiff^

4.11

2.10
2.8

a*li

vi<u
*nmFJ
=T1i-

1.20
1.9

4.10
1.2

Phi<
HI"Mi

1.16
2.11

-Hf-

2.13

2.10
1.16
1.5

1.10
1.9

-12

1.16

2.13
(10)

Instrumental sg.

-flT

-3T,

-IT 1T5RI

1.22;2.16;3.14;4.17

2.16

44

IN

SEARCH OF THE ORIGINAL FORM...

SAMBC

(11)

Ablative
J.

sg.

-ft - -ft,

-&
S.

g^
(12)

4.11

Pronouns
-<T-

-tT-,

-T1.2,

RS

1.9

4.5
3.8

2.4
(13)
(13)

Present Tense
-fir

HI

sg.

-fir

-f
4.4
1.6

1.6,9,18

2.15;

4.1

2.4

2.12
1.5,6;

4.14

2.4
1.4

4.3

2.10
1.14
4.1

1.18
(14) Past Passive Participle -<T =
T- f
-<T,

-*T

1.4

4.15
1.8

Vol. XXIII,

2000
J.

K. R.

CHANDRA
,

45
S.

4.16
1.10
' -

1.8
.

4.10
3.9

1.10

214
2.1
1.4

ft%[

4.15 2.10

4.16
.

1.4
1.7

In the Jacobi's edition

retained in

the

A
is

of the Acaranga medial consonants are generally set whereas in the B set they are dropped and in such

This tendency of the Mss. indicates that in the older Mss. the consonant was retained and later on due to the influence of it was dropped. Hence in such cases the concerned Prakrit
cases the letter
italicized.

grammarians

consonant should be taken as retained in the Jacobi's edition.


This comparative table reveals that medial -k- is generally changed into medial -c- is also preserved and -g- is generally preserved, -g-, medial medial - bh- is also generally preserved in both the editions but medial

_cK -dh- and -t- are preserved in the edition of Jacobi at several places whereas in the edition of Schubring they are elided totally. The elision of medial consonants in general by Prof. Schubring can not be accepted as factual representation of the original form of the archaic ArdhamagadhI of the ganadharas of Tlrthankara Mahavira of the 6th century B.C. and that also a dialect of the Magadha Country and its border areas. In this light the it edition of Acaranga by Schubring becomes linguistically unauthentic and the in edited are works needs revision. If the editions of other canonical the same method of Schubring) then they also need to same
_j, ?
' .

way (applying be revised linguistically because the rules formed by Prakrit grammarians at works least more than 1000 years affer the composition of Senior canonical
cannot be applied to the ArdhamagadhI Prakrit language of pre-Christian era.

[B]

of Chapter IX of Book Comparison of the Textual Readings of the Acaranga edited by Prof. H. Jacobi and the

Mahavira Jaina Vidyalaya, Bombay.


Here

we

are placing before the Oriental Scholars


1

Book Comparative Usages of Ch. IX of


H. Jacobi and that of the edition

West and East the of the Acaranga edited by Prof. of the Mahavira Jaina Vidyalaya, 6 Bombay.
of the

Comparative Usages
J.

MJV.
=
-k-,

(i)

-k-

-g-,

-y-.

2.8

mrfcRT
tJJTrRct (v.l.)

284
264
291
279,
300,

1.10
2.2, 2.2,

11,
3,

15
3;

<5!5J278,
3.8,

287, 279,

^278,
^3*11

303

2.6
3.1

282
293
271 261

<4'Hil

1.17
1.17

%S
&K
14, 14,

(ii)

-g-

1.1,

17 4.17

WT268,

268,

271

1.22;

2.16;

VPFRT276, 292, 323

3.14 4.15
(iii)

-c-

-c-

3^
(iv)

3.13
-th-,

3^-

305

-th-

-h1-4

3*1 258

Vol.

XXin, 2000
J.

K. R.

CHANDRA

47

MJV.
-d2.2,

(v)

-d-

11,

15;

4.3

278, 287, 291,

309

2.2,3,3,6;

3.8,9

^278,279,279,287,300,303
sMlsfor 307
ctRmift
faicl-^i

4.1
1.1

254
318

4.12
1.10
(vi)

*faH

264

-dh-

-dh-,

-h-

2.10;

3.7

3rf|rcra^

286, 299

2.15

3&
^ST

291
.

2.14
ftgTT
3.7

290

1.15

4.6
1.3
(vii)

flt^r 257

-bh-

-bh-

1.10
1.6 1.7
(viii)
-t-

ST^iM

264

si^MI^ 260 3T^n^ 261

-t-,

-y-

(a)

(In

the

middle of a word)
2.14
1.8
1.6
aiid^fei
3rfft3T5tT

290

262
260
317

aipraf
ani[it
arifr

4.11

2.10
2.8

286

mif^l

284

1.20

^dMI1

274

48

IN
J.

SEARCH OF THE ORIGINAL

FORM...

SAMBODHI

MJV.
1.9
u

-nickel

lld^s[
ftlcjfcki

263
316

f^^

4.10
1.2

Hi^Micjl
-fllcf-

256
269

1.16

2.16
2.13

4c{Uldl
JTTC2
tfcf

292
289
286

2.10
1.16
1.5

-311-

269

ftftMlg
tffat^

259
264
263

1.10
1-9

-$t
-HtcTI^H^Ici

1.16

269 289

2.13
(b)

(Suffix

of Instrumental
1.22

Singular)

WRH
^FT^T

*PTW
%|J|c|^[

276

2.16 3.14

292
306
323

*N3<H
^Fran
^^'^^T
(c)

*PT33T

4.17
2.16
of Ablative Singular)

*PR3T
Hcflncn

292

(Suffix

4 -H
(d)

3^t

317

(Pronouns)

L2

'

^9
4 -5
2-4

W
Tj^jf&r

255,

261

263
311

tj^ft

280

Vol.

XXin, 2000
j

K. R.

CHANDRA

49

MJV.
III

(e)

(Termination of

Sg.

of Present Tense)

50

IN

SEARCH OF THE ORIGINAL FORM...


4.19
3.9
l"l=ltckf

SAMBO]

316 304
1

^IdKfl
(Mf^d-^

1.10

264 290
277
258
321

2.14
2.1

fiflgr

?jgT3fr
-tfa[-

1.4

4.15 2.10 4-16


I- 4

feTRf-

tfftff

286
322
258
261

ftftdjtO

-SlflgT

1-7

SiH

Analytical Findings
In
the

selected

usages

quoted here in

the

above table the medial -k-

generally changed

MJV

edition

(voiced) to -g- except once when it is retained in ti of the AcSranga. Medial -c -, -d- and -bh- are retained -g-,

both the editions.


regards medial
it

Medial
there

-th-

is

changed

to

-h-

in

the

-dh-

are three instances

from the

MJV edition t MJV edition whe


generally -dh-

is

changed

to -h- but in
it

the edition of Jacobi there

is

the palm-leaf Mss. and

is

changed

to -h- in the later

paper Mss. In sue


the

cases

it

is

worth

advisable

linguistically

(looking

evolution of
edition
edition

MIA. languages)
-t-

that archaic usages


is

of Jacobi medial
lt

chronologic; should be adopted In th

to

ot this

generally mostly retained but in the MJ\ found to be elided 9 times out of 59 instances, i.e. the elisio medial consonant is 13%
is

only.

[C] Statistical Study (-Analysis-) of Phonetic Changes in the Textual Language of three Important Editions of the Acarahga (Chapter 9 of the First

Srutaskandha).

In this (proposed) study

by H. Jacobi,

W.
in

editions of the Acaranga, viz Schubring and Mahavir Jain Vidyalay. The situation of

we have
is

selected three

phonetic changes

them

as

follows

52

IN

SEARCH OF THE ORIGINAL FORM...

SAMBODHI

Vol. XXIII, 2000

K. R.

CHANDRA

53

54

IN

SEARCH OF THE ORIGINAL FORM...

SAMBODHI

with Phonetic Grand Total of Non-Aspirates and Aspirates Changes at a Glance

The
in

phonetical analysis presented above reveals that the retention of medial consonants is 55% in the MJV. edition of Muni Shri Jambuvijayaji, 44.5%
the

edition

of Prof.

Jacobi

and

18.5%
whereas

in

that

of Prof.

Schubring. The

elision of occlusion of
in the edition
(i.e.
It

medial consonants
it

in the

MJV.

edition is

32.5% while

of Jacobi

is

42%

in that of

the elision of medial consonants is highest in


that Prof.

Schubring it is 69.5% the edition of Schubring).


into

indicates

Schubring did not take,

at

all,

consideration the

textual readings
to

of his predecessor Prof. Jacobi

who

has been quite faithful


.

Mss. of the Acaranga9 Prof. Schubring did not follow the methodology adopted by Jacobi. He has applied in toto those
the readings available in the
rules

of

Prakrit
Prakrit.

grammarians

which
adopt

are

specifically

applicable
the

to

the

MahSrSstrl

He
if

did
to

not

the

readings

retaining

original

medial consonants as
the

him they were unauthentic Sanskritised forms of Amg. usages. He conjectured his own rules regarding the method of
Acaranga when its Mss. preserve medial consonants and they have been adopted
of the Acaranga.
said
to

editing a very ancient Prakrit text like the


at various places the original

in

number of

later

editions
is

be nearer to Pali by Jacobi 10 and further the linguistic researches establish that it has similarities mostly with 11 the language of Ashokan and it is altogether a language inscriptions different from the MahSrSstrl and Saurasenl Prakrits.

The Ardham5gadhl language

Vol. XXIII,

2000

K. R-

CHANDRA

55

study clearly brings out that Prof. Schubring has converted the the oldest and senior 3vetambara canonical works original ArdhamagadhI of into the Maharastrl Prakrit of the time of Devardhigani of the 5th-6th for the redaction of the Agamas was century A.D. when the third Council in west India, now known as Gujarat) held at Valabhl (trtiya Agama-vacana where the Maharastri acquired the status of summum bonum.

Hence

this

Thus on the whole


reliable

Jacobi's

edition

of the Acarahga
edition

is
is

linguistically
still

far

than
it

that

of

Schubring.

The MJV.

far

better

because

on the basis of a large number of Mss. of the text, its curm and other exegetical works on it and additionally the Mss. material belonging to dates earlier than that could be available to
has been
edited

Schubring and Jacobi.

Now

has not done proper justice quite clear that Prof. Schubring before to the original language of the text when Jacobi's edition was already him with variants noted down in the foot-notes Moreover I ascertained
it

becomes

12 the B.O.R.L, Poona (which he has myself by going through the Ms. from the text) to know the reality and to my surprise I found that used in

editing

this

Ms. was retaining

Prof.

whereas Jacobi
the

the original medial consonants at various places and as variants in the foot-notes Schubring has not even noted down them has not done so but he has noted down all the variants in

text edited

by him.

Prof.

canonical works have met Schubring's editions of other ArdhamagadhI real nature of the the same fate and therefore, one is unable to decide the
original

Amg.

Prakrit.

need to be re-edited.
editions

In this light the canonical texts edited by Schubring In the undertaking of this kind of editing work the
series

be much more meaningfull in of the ArdhamagadhI Prakrit and this is worth restoring the original nature
of Jacobi

and MJV.

could

doing

for

the

sake

of

settling

the

place

of

Amg

13
.

in

the

chronological
this tedius

for evolution of MIA, languages. Let some scholars come forward

work of

historical

importance.

56

IN

SEARCH OF THE ORIGINAL FORM.,


Foot-notes

SAMBODHI

1.

(i)

Ptsana ArdhamSgadh! kl Khoj mem,

(Hindi),

1992

(ii)

of Restoration of the Original Language

ArdhamSgadhl Texts, 1994

(iii)

(iv)

if SamtksZ aur ArdhamEgadhI, (Hindi), 1995 Parampa&gata PrSgta Vyakarana Prathama gruta-skandha, Prathama Adhyayana

Acsrsnga,

(linguistically re-edited),

1997
published

All

the

above

four

books

by

Prakrit

Jain

Vidya Vikas
Part

Fund,

Ahmedabad-380015
2.

Preface

p.

Viii

to

the
also

AySramga
page' No.

Sutta

by Hermann Jacob!,
of
'Anirita'

I,

Text,

London,

1882.

See

491

The Collected

Contributed

by Research Centre, Ahmedabad 380004, 2000 AD.


3.

Prof.

A.

M.

Ghatage,

Shardaben

Chimanbhai

papers Educational

Ibid,

Ayaramga

Sutta.

4.
5.

Ac&Snga-Sutta, Eister Srutaskandha, Walther Schubring, Leipzig,

1910.

See

the

author's

AcSrfliga,

Prathama

$rutaskandha,

Prathama

Adhyayana,

Prakrit Jain
6.
7.

Vidya Vikas Fund, Ahmedabad, 1997, pp.


Jambuvijayaji,
in

37-38, 45-46.

Edited by
Italicised

Muni
letters

1977 (MJV. edition)


of Jacobi
are

the

edition

here

considered

as

retaining

orginal medial consonant because it is which is older and is elided in the paper
8.

generally retained in the palm-leaf Ms.

Ms. which

is

dated

later.

R =
It

Retention;
to

V =

Voicing or devoicing,
that

E =

Elision of occlusion
variants

9.

is

be reminded

Jacobi has noted

down

in the

foot-notes

down

whereas Schubring has not done so. On the other hand the latter has noted variants in the case of the text of Isibhasiyaim, L. D. Institute of Indology, Ahmedabad, 1974 A.D.

10.
11.

AySrainga Sutta, Part

1,

London, 1882, (see Preface, pp.

viii

to

xiv).

of ArdhamSgadhl and $aurasenl Canonical Works in the Evolution of MIA. Languages*

See

my

article

'Place

Languages

of Jain

vide JinHgamom kl

MUlabhasa, pp. 89-114, PTS., Ahmedabad,


12.

1999.

See pages 4546 of the AcSiSnga, Prathama grutaskandha, Prathama Adhyayana, K. R. Chandra, Prakrit Jain Vidya Vikas Fund, Ahmedabad, 1997 A.D.

13.

The author has made a modest and


a fresh linguistically the
first

sincere effort in this direction

chapter of the AcHranga.

See

Ibid.

by No.

editing
12.

AND
OF
Dr.

H. K. Arts College, Ahmedabad.

The problem of

text-criticism

is

the basic one especially with Sanskrit classical

works. Heinacandra's KSvyanu&sana (= KS.) with Yiveia proves to be of great help in fixing original variants in case of important works. Dr. V. M. Kulkarni

used

it

to

reconstruct the Abhinavabharati on the 7th chapter-^wi^i4-of the

Natyatfastra.

Dr.

Gnoli

also

used

it

for

preparing

critical

text

of

the

Abhinavabharati on the 6th chapter of .the Natyagastra* Dr. T. S. Nandi with the Parikh also used the same source for fixing up help of his guru Prof. R. variants in the Abhinavabharati portion of the 6th chapter on the Natya&stra.

Dr. Kulkarni

&

Dr. Nandi had also taken advantage of this

text,

i.e.

KS., in

IV of the III preparing the fresh texts of the Abhinavabharati on volume II, the KS. for the Natya&stra, G.O.S. edition, Vadodara. We also look into
specific

&

purpose because of

its

utility in

problems concerning

variants.

In this article an attempt is

made

to

pick up some verses from the Uttararamacarita

and compare the same (= UC.) as presented in Kavyanu&sana of Hemacandra with variants available in some important editions of the UC. It is very
interesting to raise
it

problems of

text-criticism, if not possible to solve them,

and

is

hoped

this effort will also

succeed in that direction.

We
1.

have consulted the following editions of the UC.


Uttararamacarita

Ed.

Nirnayasagar (= N.S.) edition Shri'W. L. Shastri Pansikar, Revised Shri T. R. Ratnam Aiyar
-

&

.by-Shri K.
2.

M. Joglekan
-

Uttararamacarita

Pub. -.Nirnayasagar Press, Bombay, fifth edition, 1915. Kale. Pub. - Messrs, (Kale edition). Ed. Shri M. R.

Gopal Narayen
3.

&
-

Co.,

Bombay, Fourth
edition)

edition (revised

&

enlarged), 1934
-

Uttararamacarita

(Kane

Ed. Shri P. V. Kane. 'Pub.

Motilal

1962. Banarasidas, Delhi, Fourth revised edition,


4.

Uttararamacarita --(G, K, B. edition)


1953. Popular Book Store, Surat,

Ed

Shri G. K. Bhatt Pub.

The

58

DR. JAGRUTI

PANDYA
-

SAMBODHI
Shri S. K. Belvalkar.

5.

Uttararamacwita (only Text)


Pub.
-

(S.

K. edition) Ed.

Oriental

Book Supplying Agency, Poona, 1931.


-

6.

UttararOmacarita

(S.

R. edition) Ed.

Shri Saradranjan Ray. Pub.

S.

Ray
7.

&

Co., Calcutta
-

&
J.

Dacca, 1924
edition) Ed.
-

Uttararamacarita

(U.

Shri

Umashankar

Joshi. Pub. - Jivan

Sahitya Mandir, Ahmedabad, First edition, 1950.

Here we have also taken into account the following editions of KS.
1.

KSvySnu&sana

Kavyamala (= K. M.

- Shri Pandit Sivadatta edition) Ed.

&
2.

Shri Kasinath Pandurang Parab Revised

by Shri W. L. Shastri Pansikar.


edition, 1934,

Pub. Nirnayasagar Press,

Bombay, Second

KSvyanusasana
V.

(Bombay
Pub.
-

edition) Ed. - Shri Rasiklal


Sri

Parikh

&

Shri Dr.

M.

Kulkarni. 1964.

Mahavir Jain Vidyalaya, Bombay, Second

edition,

There are eight verses from


illustrations are cited

UC
S.

illustrated in the

KS.

at various places.

These

from N.

edn. of

UC.

IIn this verse the variants are as under


-

UC.

1.24

NS. edition
K. edn.

(p.

29)

Kane

edition (p. 16) of the


(p.

UC. have

this reading,

while

S.

(p. 8), S.

R. edn.

57-58)

&
(p.

U.

J.

edn. (p. 28)

Kale edn.

(p.

25)

&

have^Tfor^T.
sffifcr

G. K. B. edn.
ft.

16) have accepted

but they have

mentioned SrftfiUn the

note.

KS. (K. M. edn.)

(p.

112)

&

KS. (Bombay edn.)

(p.

137) have also

Vol. XXIII, 2000

VARIANTS FROM UTTARARSMACARITA... /c

^\

59

This variant

is

accepted by N.

S.

edn.

(p.

29),

Kane

edn. (jxTS)

&

G, K. B.
in

edn. (p. 16) of the


the
ft.

UC. The
is

latter

two

editions
all

have also mentioned o^^klo

note. This otfssncro


S.

seen in the

other editions of the U. C.

See
(p.

K. edn.

(p.

8), S.

R. edn. (p. 57-58), Kale edn.

(p.

25)

&
ft.

U.

J.

edn.

28) Kale edn.

(p.

25) of the U. C. has given


for

oW*mo

in the

note.

Both the editions of KS. have oflcTRo

All the editions of the

UC. have

this reading; while both the editions

of the KS.

have

*j*^

for

l:

II

UC.

3-37

This verse has only one variant


All the editions of the

i.e.

gxi^gw.

UC.

& both the editions of the KS. have accepted this reading.
UC. has mentioned

But Kale edn.


ft.

(p.

86) of the

f^R^^r

for fd+ljj+l in the

note.
3.

II

U.

1-38

In this verse the variants are as under

3i*jnciR:

All the editions of the

UC, have

this reading.

60

DR. JAGRUTI
S. (p.
- i.e.

PANDYA
this

SAMBODHI
reading but
is
it

The Bombay edn. of K.


mentioned the other one

412) has also accepted


-

has

3^tijfe:

in the

ft.

note,

which

seen in the K.

M.

edn. of

KS.

(p.

361).

#
All

^fcT:

The

editions of the

UC. have

SHjeT:,

while both the editions of the

KS. have

N.

S. edn. (p. 40),

Kane edn.

(p. 24),

Kale edn.

(p.

36)

&

G. K. B. edn.

(p. 28)

of the UC. have

this reading,

while S. K. edn.

(p.

13), S. R. edn. (p.

97)

&

U.

edn. (p. 46) qf the

UC

have

^^Tf:

for

Both the editions of the KS. has also

#
Any
edition of the

UC

do not

differ in giving this variant, but


-

Kane

edn. (p. 24)

of the

UC

has the other reading

JfKfllfr

also in the

ft.

note.

Both the editions of the KS. have accepted


4.

H<HI^

only.

u.

C
-

3-5

Two

variants are noticed in this verse.

They

are as under

Only N.

S. edn.

of the

UC.

(p.

70) has given this reading, while the other


for

editions of the

UC. have

K4$^<A
UC. has

Kale edn.
note.

(p.

67) of the

also mentioned

two other readings in the ft

They

are

W44ikHiW)

&

Both the editions of the KS. have also

Vol. XXIII, 2000

VARIANTS FROM UTTARARAMACARITA...

61

*
All the editions of the UC. has
this

reading.
it

Bombay
(p.

edn. of the

KS.

(p.

136) has also accepted

but K.

M.

edn. of the

KS.

Ill) has HRniug:, which


5.

may

be a misprint.

U.

6-19

This verse shows only one

variant,

i.e.

All the editions of the UC. except


S. K. edn. (p. 79) of the

S.

K. edn., have

this reading.

UC. has
also

Both

the editions of the


6.

KS. have

<=U&lf^ Tfo^Kuflq-qp^
f?" ^"

U. C.

5.34

This verse has many variants

such as

All the editions of the UC. have accepted this reading. But Kale edn. of the U. C. (p, 138-139) has mentioned 3^TT: for *R*T: in the ft. note.

Both

the editions of the

KS. have

also ^R*n only.

This reading

is

accepted only by

S.

edn. of the UC.

(p.

139-140). All other

editions of the

UC. have

fer grcfct for

6,

DR. JAGRUTI

PANDYA
160) of the

SAMBODH1

Kane edn.

(p.

120-121)
ft.

&

G. K. B. edn.

(p.

UC. have mentioned

1^

in the

note, while

Kale edn.

(p.

138-139) of the UC. has the other

reading

3"*fcf in

the

ft.

note.

Both the editions of the KS. have

^
(p.

only.

This reading

is

edn. accepted by N. S.
160),
(p.

139-140),

Kane edn.

(p.

120-121), G.

K. B. edn.

(p.

Kale edn.
72)

(p.

138-139)

&

U.

J.

edn. (p. 236) of the U. C,

while S. K, edn.
for

&

S. R. edn. (p. 52)

of the

UC. have

This other reading


(p.

^~.
(p.

is

also

mentioned

in the

ft.

note by G. K. B. edn.

160),

Kane edn.

120-121)

&

Kale edn.

(p.

138-139) of the U. C. The


also in the
ft.

Kale edn. of the UC. has the another reading


note.

i.e.

f^5^rr^RRTt

Both the editions of the KS. have

3*s^<9"s

**&$

only.

This variant
editions

is

seen in N. S. edn. (p. 139-140) of the

UC.

only; while the other

have ^M<i^*j<aifi for


edn. (p. 120-121), Kale edn. (p. 138-139),

See
U.
S.

J.

Kane

G. K. B. edn.

(p.

160),

edn. (p. 236),

&

S. R. edn.

(p.

52) of the
for

UC

K. edn. of the UC.


the

(p.

72) has

$<*Sl

Kane edn. of
the
ft.

UC.

(p.

120-121) has mentioned 3i$ato<nft

note, while G. K. B. edn. of the

UC.

(p.

a^ol^oiPi in 160) has mentioned the third


ft.

&

reading g>^*j<aifi also with these two readings in the

note.

Both the editions of the KS, differ

in giving this variant.

Bombay

edn. (p. 142-143) of the

KS. has 3^d^<silPi, while K. M. edn.

(p. 117)

of the KS. has

Vol. XXIII, 2000


7.

VARIANTS FROM UTTARARAMACARITA...

63

IF?
ifl (H^I^IM

qf^rmf^w
-

<r?r

cFsrrr

1 1

u.

3.45

This verse has

many

variants as under

* cW

All the editions of the

UG

have

this reading.

While both the

editions of the KS. have

W^T:

^M
U.
J.

for sfcf

This reading

is

given by N. S. edn.

(p.

95)

&

edn. (p. 158) of the

UG,
edn.

while the other editions have accepted ^fi^^dlsf? for ^i*^idi ?

See
(p.

G. K. B. edn.

(p.

80)

&
ft.

Kale edn.

102) S. K. edn. (p. 93) of the

(p. 46), S.

R. edn.

(p.

119),

Kane

UG

Kane
in the

edn.

&

Kale edn, of the UC. have noted the other reading ^i^cidV^ also

note.
*fi^<=f

Both the editions of the KS. have

only.

This variant

is

seen in the most of the editions of the UC., but

S.

K. edn.

(p.

46)

of the UC. has given 3|frw: for 3&R%.

Kale edn.

(p. 93),

Kane

edn.
ft,

(p.

80)

&

G. K. B. edn.

(p.

102) of the

UC. have

also noted srfw-T: in the

note.

Both the editions of the KS. have

^WT:

for

All editions of the


editions of

UC. do not
it.

differ in

giving this variant, while both the

KS.

differ in

Bombay
has
fi^TT

edn. of the KS. (p. 131) has


for

fifr,

while K.

M.

edn. of the

KS.

(p.

106)

64

ER. JAGRUTI

PANDYA

SAMBODHI

All the editions of the

UC. have

this reading.

K.

M.

edn. (p. 106) of the

KS. has

also

accepted

this

reading. While

Bombay

edn. of the

KS.

(p.

131) has given S^lft for

This reading
edn. of the

is

accepted by
(p.

all

the editions of the

UC.

&

those of the KS., but Kale


for

UC

93) has also noted other reading

*fr:

in the

ft.

note.

8.

U. C.

2.10

This verse has also

many

variants, such as

**This reading
(p. 48), S.
(p.
is

given by N. S. edn.
(p.

(p.

58-59),

Kane

edn. (p. 41), G. K. B. edn.

K. edn.

23)
(p.

&

U.

J.

edn. (p. 78) of the

U.

C., while

Kale edn.

55)

&

S. R. edn.

37) of the
ft.

UC. have > for

fc.

This

is also

noted in the

note by
(p.

Kane edn.

(p.

41)

&

G. K. B. edn.
ft.

(p.

48) of the UC., while Kale edn.

55) has given

in the

note.

Both the editions of the KS. have ^ only.

This reading
edn. (p. 55),

is

seen in N. S. edn.
edn. (p. 41)

(p.

58-59)

&

U.
(p.

J.

edn. (p. 78) .of the

UC. Kale
for
ft.

Kane

&

G. K. B. edn.

48) have
sflf:

il^innfa

TOFT
note.

sflfrfk All these three editions


S.

have the other reading

for

Tl^ in

the

K. edn.

(p.

23)

&

S. R. edn. (p. 37) of the

UC. have

Tisrafer only.
It

Bombay
reading
(P-

edn. of the
-

KS.

(p.
ft.

249) has <nf*K% for tigd*.


note,

has noted the other

*roqifr

in the

which

is

accepted by K.

M.

edn. of the

KS

211).

Vol. XXIII, 2000

VARIANTS FROM ITTARARAMACARITA...

65

*
This variant
(p.

48)

&

accept by N. S. edn. (p. 58-59), Kane edn. (p. 41), G. K. B. edn. U. J. edn. (p. 78) of the UC. Kane edn. G. K. B. edn. of the
is

&

UC

have also noted ^-irtffisFTo


the
S.

for the fHuitffisMo

n the

ft.

note. Kale edn. of


ft.

UC.

(p.

55) has given 3<fe*i4fisiHo with frk'I^RsHo


(p.

n the

note; while

K. edn.

23)

&

S. R. edn. (p. 37) of the

UC. have ^fe'l^fisHo

only.

Bombay
(p.

edn. of the

KS.

(p.

249) has

i'lsiHo but K. M.

edn. of the

KS.

211) has

This reading

is

seen in

all editions

of the

UC. except

S.

K. edn.

(p. 23),

which

has tflflWclltMHdl: for

Both the editions of the KS. have

wwMHdl: for

Thus, as observed above, fixing up of a given variant poses many problems. We came across eight to nine fresh variants, which are seen only in the KS.
of Hemacandra.

We

think that this

should take us a long

way towards

fixation of variants.

SHRIMAD RSJACANDRA'S VIEWPOINT OF DHARMA IN THE KAVYAM&LA


Dr.

Sunanda

Y. Shastri*

After deliberating over Srimad Rajachandra's writings,

came

across 'Kavyamala',

Paramfruta Prabhavaka Mandal', in 1964. These are published by 'Mumbaistha miscellaneous poems. Some have title indicating the content and some without
of inner thoughts of him. No doubt, all his any caption are rather strong flow with the spiritual thought. Many of his poems are some or other way connected bear a secular hue and many depict his inner devotion to his alma mater

poems

Jaina philosophy. But, in each of these


translate his inner experience in the

poems one does not miss his craving to words. Such experiences, as we know, are
'sect'.

beyond any perceptible boundary called 'Religion' or


After going through these poems, one thing struck

me

strongly, that he has very

high concepts about TDharma'.


gross idea of 'Religion' as

He

hardly connects the

word 'Dharma' with

the

we

understand. Therefore, I have tried to analyse his

concepts about 'Dharma'.


TattvarthasUtra defines
1
:

'Dharma' as

f,

i.e (1)

supreme forgiveness
-

VSTMSIHI; (2)

modesty

*TT^; (3) straight

forwardness
(7) austerity

3TT3"; (4) purity


cN";

sta"; (5) truthfulness ?f?T; (6)

Self control -

c^HFT, (9) (8) renunciation is

non-acquisition

Sffosg^r and (10)


-

celibacy

51

sw<f. Similar definition

given in the Pragamaratiprakarana

viz.,

i.e.

"This path of religious virtues which consists

of supreme forgiveness,

modesty, straight forwardness, purity, self control, renunciation, truthfulness,


austerity, chastity,

and non-acquisition should be resorted to (by the

monks

and

householders.)." Definition in the Tattvarthasutra


is

and the Pragamaratiprakarana

based on Jain Agamic

texts.

* Dept.

of Sanskrit UnL School of Languages, Gujarat University, Ahmedabad.

Vol. XXIII,

2000
at
at.

SHRIMAD RSIACHANDRA'S....
the

67

^rimad Rajachandra looks aspirants to look


spiritual

'Dharma
9

exactly

the

way Agamas want


5

Although Srimad Rajachandra s approach is of of 'Dharma is rather different. He leads aspirants same viewpoint, his treatment in *Dharma' towards gradual stages. Thus three stages can be surmised from
these

poems

they are

(1) Preparing the

ground for the understanding of Dharma.


in the light of

(2)
(3)

Defining principles of Dharma

Agamas.

Easy way
:

to follow the doctrines of

Dharma.

(1) Preparation

of ground for the understanding of Dharma


the

First

poem of

'Kavyamala'

collection

is

%To5-

Jfe
-

Hjfr'.

Here,

He

not permanent. that body is destructible propounds with various illustrations The outer ornaments are of no use for they cannot protect you from the' sure

death of body.

It is -

Then he

says,

"whether one

the death spares none.


his ten fingers,
still

One

or a very brave one, king, or a very lucky person stones on may wear the rings of different auspicious
is
all

he has to leave

that

and depart. Srimad puts

it

as

Here ^rimad wants

nature of his readers to realize the destructible


further elaborated in the small
like a ripple of water

human body.
of Upajatt

than the worldly gross Therefore he wants others to concentrate on higher goals

achievements. This view


metre, that, life
is

is

poem

momentary

and desires of worldly

68

DR. are
like

SUNANDA

Y.

SHASTRI

SAMBODHI

object^

the

colours
says
-

of rainbow. Therefore,

one should not become

attached to them,

He

Same thought
false.

is
-

repeated in the poem,

*?7Fw<w"'

that all apparent

world

is

He

says

6
I

When

the falsity of

body and the apparent world

is

understood, then one should


Sli-p^TT

go a step higher,
one's self

i.e.

one should cultivate 3^ccmi<=Mi or


etc.

differentiating
as
-

from body, home, people

The Prasamarati defines SHlccWIcHl

U
i.e.

0ne who

constantly thinks that


is

am

distinct

from

my

relatives, servants,

riches,

and one's own body,


is

unaffected by Kali in the

form of grief."

Same
^thought
in

refelcted in the following small

poem

of one stanza composed

HKT cR ^^fci^ci^

;TT

n
Le.

"This beautiful body


wealth,

is

caste,

home and

not mine, beautiful wife, son, brother, servants, clan, youth, nothing is mine. Oh Jlva do cultivate the
!

feeling of distinctness."

On more

clear

words he says that the soul

is

different than

body

far

sncrr >,

n9

To confirm

detachment he elaborates the faults another giti of two lines in very strong words, i.e.,

tfus

of perishable body

in

Vol. XXIII,

2000

SHRIMAD RAJACHANDRA'S....

69

10
II

which means,

'the

body

is

mine of excreta and

urine,

it is

house of old age and

various diseases.

Therefore, disregarding the body one should seek spiritual $rimad Rajachandra prepares ground to sow seeds of righteous goals'. Thus, path of Dharma.
(2)

Defining the principles of

Dharma

in the light of

Agamas

Now when

the worldly goals are disregarded, what next ? When the traveller has left the earlier town, he must know the way towards next halt, or somebody

Dharma

should guide him. Here, $rimad has become guide and explains the nature of - as taught by, Agamas in very lucid poetic manner.

3rimad defines 'Dharma


is

as the

means
9

to obtain 'birthless' condition of Jiva. It

the

means

to

know

'Jagadifa

= Lord

of Universe.

He

says

11
II

i.e.,

"One should

resort to

Dharma

to escape

from delusion, break the shackles

of this world, to cut the wrong thoughts and establish good ones, to know the to know the Lord, to achieve strength of your attachment, to attain moksa,
birthless

he says and enjoy supreme bliss." In this same poem "without taking resort to the Dharma, one does not know difference between a
state

W,

good person and a sinner."

12

?0

DR.

SUNANDA

Y.

SHASTRI

SAMBODHI
is

Further

in the

same poem, he propounds

that,

"Dharma

necessary to purify

one's

self.

in If the aspirant is interested zestfully

he should stick to moral rules.


be deterred by the

He He doubt." says

following spiritual path, then should concentrate on Dharma and should not
-

13

Uptill

here

Srimad
Still,

directs

to

where the destination


i.e.
'

is,

after,

leaving

body
?

consciousness.

main thing remains to be seen,

what

is this

Dharma

He

explains

it

in the

poem

WHI^

spf as follows

(ft

i.e.

"essence of
for

Dharma
all/'

is

essence of

all

doctrines, accepted
to

beneficial

Thus,

Dharma according
-

by one and all and 5rimad is, that which is

acceptable for

all.

In another stanza he says

Le. there is

propound the

no other 'Dharma' than kindness, compassion. Here, he seems same thought of the Pragamarati - that is-

to

"Compassion is the root cause of religion. An impatient man never possess compassion. Thus one who is devoted to forgiveness accomplishes the highest
i.e.

Dharma." In
the root of

the sixth stanza of this


9

poem he

actually says that 'compassion

is -

Dharma

^S^^^JJo^This

thought

is

expanded further

Vol. XXIII,

2000

SHRIMAD RAJACHANDRA'S....

71

eft

16
ii

i.e.

conduct and charity are there due to compassion. In the absence of see anything without compassion, they will not be there, as one cannot
"truth,

Sunlight."

Then he

stresses the point of

compassion

i.e.

"Jain Tirthankaras do not approve even hurting a petal of a flower. Wishing of Mahavlra." Then he says happiness of all beings is the main teaching

18
II

the philosophies propound compassion as die 'Dharma' about compasTirthankaras also say the same thing. There is no contradiction
i.e.

"all

itself.

Jain

sion."

Then

finally

he

relates the benefits of

Dharma

consisting compassion

i.e.

of "if people understand compassion as the essence

attain etermal bliss." In the

poem

towards one kindness, softspoken, and beneficial qualities like peace, morality, 20 Even as rf 3fr3OR garden of Dharma incarnated. He calls such

Dharma, they would

smm' 19 Srimad
,

calls

him 'tf, who has

and

all.

while bringing he says "Hanumana followed the rules of Morality Sita back. Therefore he is known as 'Jati' (yati).
21

72

DR.

SUNANDA

Y.

SHASTRJ

SAMBODHI

Thus,

the

first

compassion.
etc.

and basic principle of Dharma, as seen by Srimad is rimad later tells about other principles as chastity, renunciation

as well.

Srimad has priased and explained the importance of celibacy in *dw4f^<?l3<l' 22 as-

WJFf
i.e.

23
II

"who

disregards a beautiful

woman

after seeing
-

her as

wooden

statue,

is,

indeed, equal to the Lord." Then he says

24
||

i i.e.

"the

main thing

to

conquer

in this
is

world

is

temptation of
-

woman, once
he says
-

it

is

conquered then everything else

conquered."

Then

finally

i.e.

"to attain

the

Supreme Knowledge, one should be competent, and

this

25 competancy can be achieved through celibacy."

Srimad explains

faults of 'craving' or

^TTin

his

famous poem

'<jUJ|l

Here, the principle of renunciation or


craving,

c^TFT is

propounded by

criticizing

the

thus,

human being
to gain

is

not happy with what he has but always looks forward and

upward

more. Then, Srimad further says

5TR

Vol. XXIII,

2000
to

SHRIMAD RAJACHANDRA'S....
the position of god,
still

73

= even one reaches


leaves. Craving,
is

really difficult to
its

more never overcome. Thus, Srimad explains nature of

the craving for

the

Dharma by

explaining

main

principles.
-

(3)

Easy way to

the doctrines of

J>rimad Rajachandra does not leave


lurch.
it

Gradually he teaches
daily actions.
bliss.

Ms them how to

readers

rather spiritual aspirants in


to

follow

Dharma and how

Implement

in

What

a person should strive for and finally achieve the

supreme
First,

he asks the aspirant to reflect on the thought that, "by doing what one can be happy and by doing what one is not. What he himself is and from where he
has

come

qpft* sftsr

5f^rrq"

27

Then he tells to give up all the doubts, since the knowledge does not enter where doubt is. Knowledge is possible through devotion to the Lord and the Lord can be attained only through proper Guru. He says -

IFF

cfgT

^THRR

28
II

Then he teaches
Syadvada

that;
i.e.

one should understand


-

all

the doctrines as one and learn

as well

29

Then one should

learn about nine fundamental principles of Jainism

- viz.

Jlva,

Ajlva, Papa, Punya, Asrava, Bandha, Samvara, Nirjara,

Moksa.

74

DR.

SUNANDA

Y.

SHASTRI

SAMBODH

He

says

30
1 1

Further, the principle of Pudgala is explained. Jlva is Pudgala or body is formed

through Karma.

bound by Karma and the Therefore, one should have

knowledge of Pudgala.
sftcf

poem 'wHFTH^r', (p. 27). Srimad shows a simple path to follow the nghteous path of DAarma effectively; such as - (1) one should not behold another mans wife and one should not for
long
another's wealth -

In the

(2)

One
e

should follow 12 Vratas"

(^^^^T,

, 30,^, and

ft^^ an(J

reflect
to

fundamental

principles taught

by Jinas. This simple path will lead

Vol. XXIII, 2000

SHRIMAD RAJACHANDRA'S....

75

ie.

IFRT ITO?RIT^

3T5^r^rr n
-

34

He

also

propounds detachment

as the

key of happiness

Ultimate goal of resorting to the Dharma

what knowledge

is

according to

knowledge. He lucidly describes Jain Tirthankaras and Mahavira,


is

35
II

i.e.

Agamas

are for the' purification of Jlva.

One should know

the nature of Jiva

through Agamas.

him ^rimad's personality expanded by his spiritual experiences does not bind
only
to the scriptures.

He

says

fR

1H
36
II

76

DR.

SUNANDA

Y.

SHASTRI

SAMBODHI
in

i.e.

"Knowledge

is
it

not only in the scriptures, nor in the brilliant poetry, nor


is

mature language,

only

in the

knowledgeable person.
to the

When

it

comes

to

knowledge, he does not stick only


is

says that

Knowledge

Jaina concepts. He not attainable by following the daily Jaina routine of


but knowing about

and other

rituals,

Moksa

is

the

knowledge.

Wit
c*rf
37

Further,

3rimad even discards the


is

Because knowledge
through knowledge.

earlier steps of celibacy and self control. not attainable through celibacy or restraint, but only

And

finally,

he declares

that

'controlling

mind

is

the

only

way

to

attain

knowledge*.
39
II

tells

3rimad Rajachandra not only explains the importance of Dharma, but he also what happens in the absence of Dharma, viz,

Without Dharma wealth, abode and grain perishes Without Dharma the earth goes barren.
Without
Without
i.e.

Dharma
Dharma

the intellectual the courage


is

is

misled.

no more firm.

itf

forr

FT, srnr,

i^rr

40

Vol. XXIII,

2000

SHRIMAD RAJACHANDRA'S....
compares a dharma

77
less person

In the

two

lines of ^Rratl" (= stone), he actually

with stone.

%TT

g^rarfT,

f^RT spfsft

^W

41
II

can be Throughout these compositions his sense of proportion, clarity and logic efforts in felt. His devotion towards finding the truth propels him to put his

words. Not only that, but he has inner urge to share his knowledge with other true Dharma and lead them aspirants and explain them the nature of
spiritual

towards the final truth. Srimad Rajachandra's craving for truth has taken him all the doctrines of all beyond any barrier of religion. He sees oneness between
religions.

Notes
1.

TattvMiasutra,

9.6.

2.

Prasaniaratiprakarana, 167, Dhamiadhikarah

3.

Klvyaniala
ibid

p.

4.
5.

p.

3.
-

Kavyaniala

p. 7.
p.

6.

KavyaniSlS

7.
8.

Prasaniaratiprakarana

154,
.

Kavyaniala Kavyaniala Kavyaniala Kavyaniala

p.
p. p.
p.

13.

9.

38
13
3

10.
11.
12.

Kavyaniala Kavyaniala

p.

4
5

13. 14.

p.

Pra^aniarati 168,

78

DR.

SUNANDA

Y.

SHASTRI

SAMBODHI

15. 16.

Kavyamala

p. 5

'**f

Kavyamala
Kavyamala

p.

17.

p.

5 5
8

18.
19.

Kavyamala
Kavyamals
KavyamalS Kavyamala
Kavyamals
ibid
ibid

p.
-

W W W

p.

20. 21. 22. 23.


24.

p.

p.

9
17

p.

25. 26.
27.
28.

ibid

Kavyamala KEvyamala

p.

^w
25 25

p.

KSvyamala KSvyamala

p.
p.

29. 30.

26
187, Jivadhikara.

KlvyamSte Kavyamala

p. 27; PraSamarati,
p.

31. 32. 33.

27

PraSamarati Prakarana

Kavyamala
Kavyamala
Kavyamala
Kavyamala

p. 21

34.
35.

p.

22-23

p.
p.

40

36.

40
41 41

37.

Kavyamaia

p.
p.

38. 39.

Kavyamala

Kavyamala
Kavyamala

p.

42
p. 5

40.
41.

sffa vrfsrarat

Kavyamala

^qf^rt

p.

3l

XXIII, 2000
-

SHRIMAD RSJACHANDRA'S....

79

ibliography
1.

tloWMl

*fa$

WETS

SPfcr,

collection

by

iH^Wdld ^sNf,
1964.

published by

Ahmedabad, Mumbaistha Parama^ruta Prabhavaka Mandal,


2.

Part I Tattvsithsdhigamasutra with Siddhasenaganiffka., 1930. Pub. J. S. Javeri, Bombay, 1926

&

II,

Ed. H. R. Kapadia,

&

Pratamaratiprakarana
Shastri,

Ed. & Tr. Yajneshwar Acarya Umflswati Vacaka's, - 1989. of Indology, Ahtnedabad L. D. Series 107, L. D. Institute
-

S.

4.

5.

^rimad RSjachandra
Mandal, Ahmedabad

- Life,
-

Janma Shatabdi Digish Mehta, ^rimad Rajchandra


of Srimad Rajachandra's Ataasiddhi

1978.
-

The Self Realization

Tr.

Tr .by ^ri
(Anuyayi)

Brahmacari Govardhandasji, Pub. by ^rimad Rljachandra 1985. Mandal, ^rimad Rajachandra Ashram, Agas.
7.

Mumukshu

Jeevan Kala
Trust, (Tr.

Srimad Rajachandra Prabhavak by Shri Brahmachari Govardhandasji,


Patel.) Bangalore,

by Dinubhai Muljibhai
-

1991.
Patel,

8.

Bhavansbodh

^rimad Rajachandra,

Tr.

by Dinubhai Muljibhai

Srimad

1988. Rajachandra Ashram, Agas,

IWRT SIN 1

if

^f

t,

w
HRT 1
1

SRI

SRfTcIT

*
*

Presented at the A.I.Q.C., held at Baroda on 13-15 Oct. 1998.

Reader, L. D. Institute of Indology, Ahinedabad-380009.

oi.

xxin, 2000

cbio^iiWUi srof

tf

'$$w %
9

c&ftxnr

z$m.

. .

81

I",

f^RT^

35%

feiij cftfe

Ft

w % ^tcRTT^r 3id*i(f

T ^T ift

3T

82

qT5?r

STF^

SAMBODHI

f^ft

mnM<i

*rafcT

'

Vol. XXIII, 2000

4|oMli*IUl TFSlf

t '%$*&

% ^TO 33OT.

. .

83

WI*-Mkr1+K
ft

ftftxT

?T

fitHTifti

^fTW yfciMiRa f3TT

Jf

H^^T SRT

3?ePT

(^

^wd^i^M'
I* I-

3rRT

f ^R
,

ftp,

ft

terr
if

^rr ^w ^f 1
?TE^r

(ue^r
I

at.

Hl(<d

311^%

W W ^t

Ut

t)
if

I^WMHIH

$t 5nf%

Wy^M ^T ftfe t,

feijar ^r te?

vnfit

SAMBODHI

^T
<achiet,i<

W far t

I)

wj^n 1 w%
1

?fr

^w

Mf^ j^r ^r

^^

^rr^

s^rrr

f^?r feT 1

Pkwoifr

PiO^ll

<?MK(6a

I"

^rpf

PwWi
fcrq;

% 5f^r
^r f^r

^r

HRch<M+i<

srr<r

I"
;

l)

5TPTT

Hra

lI

Vol. XXIII, 2000


sr?"

chMVHifl*! iRlf
f^THT

if

'^^T'

^7

<KfWT

33JOT. .

85

TOT

tf?cr ^f
1

%s?
1]

qrs 1

sf ^Efra
.

mRd

qi3 1,

crar qfesrq;

^ ^l" ^te3

^"

^ns

flTHT

I*

V
^r
-

if ^cttrlcll

^FTT

fn^H u ^CTT ^rf?Q; ^EfT ^RlHiRa ^Rxt


l

t
1

Jf

^giTT H^PTT JTH^ 1


^r
i

^rar

86

q-RJrT

m^T

SAMBODHI

^F

'f^r' ^TW^r wwiftohrci


^fr

^ j^rf^cr

qEroft

'I^TI^T'
I*
i

(^

JR^

Jf

ic^icnielchK ^t qtf^r

tor

foF^,

3?^
f

(Y* ^)
^cf

(SIT.

?mr

(^ ^V
|

q^C

^RT)

'

arapqr^lri Bif^^ yff

Vol. XXIII, 2000

chlotiviu^ *nff

tf

'^sr'

^ 3>fiftnT 33KT...
^t ^
i)

87

few.

i^r

TORR I,

sf. ^rare? 3r *fr

HT

Rfc^r

WH-MI

HcfT

Iciq'iH*ii

t^

cT

1*TT
1

fc^d^Fl'fol:

$^

TO 1
fife

at.
fc
I

^1^ ^i
toff

f5RW

(notes P.

234)

88

qi^T irNra

SAMBODHI

pTRT

?f -

^ faMw M-

JFT

q%:
I

dMHIdcbK

*?

TIT

^^^

Vol. XXIII,

2000

'

jf if

89

I"

SRftcT ^Ict

(^
I"

ift

W)*K

^xfr

II

90

q**r

nfr

SAMB DHI

It

fisir

^ ?mF3i]r ^r

sflr

^r

fer

cir:

(sf.

vol. xxiii,

2000

cbiomiidm TRff
TO"

* '%&!>

% e&ftw a^w... aw...

91

tor
IF
*FR3T

I"

qfeajr 3?

?w.
f^cT pTT 1
1

q^ ^t nR^Rd f^TT

I",

3Tcf:

q^ +K*MR+<W+K

f^rarr*

s^r,

Pi+*d

^r

WR^ MWW<
HRcfr

I, sf.

II

(3f

I"

92

qrccT

HEW

SAMBODHI

^frt

Sffi

Hd^lm^HH,

(-

S)

"!!:

SJll^I^:

^1^

3?h f R' u l(cl^fH 1^. . .

SJ

<IHl41'1l

JJTT:

f
|r
i

^f

^FT

aH<lW

(?Fr.m. 7.

<R?

3^ SR^^f
t,

^r chioiiitiMn^

^g ^r i^ ferr 1

f%T SRT^T
tdT

?m I,

^ wiwlh ft^r

vfr

qnrf 1

^ fR

^r qft^r,

Vol. XXIII,

2000

*|oiWU^|<H gpsff

^f

'^csf

$T *fdHi< 3^>T...

93

("J.

cTT

cTT

94

SAMBODHI

I^K Wtan f^rr I, ^rar ^f srw


i

(fen:

^M**iR*
5?TfaT t,

SRT

^5,

JTRT
c^IT 3tT

^Wi^slr^'MI

^f?f

HlftdlHld

<SKlH

r,

fereff

/ol.

XXIII, 2000

*|e*mi*ftq g^tf

tf

'dsra'

^ *rf*m 3^JT.

95

^l*flohClcflfci

^T:

(<J.

Jf

f^TT

(*$.

96

qTCH

m^

SAMBODHI

lRd

^cfff

^f

I"

cR

(=

f^n*

wr I,

f%H^f fe^nr

?FTO

cRcIT,

fe^

ospq-

^c gn53r

eft

^M^Hdl

^Icfr

Vol. xxiii, 2000

chic^n^

grof

if

'SOT*

*r

grf^r

spur...

97

I"

(F.%. ^.

.?TT.

^t

ffrf 3f ?

Rftxi^H
f ^5T

^T ^f f

(=

^fr

3 RM ^r
;

snricr

98

qi^rm^

SAMBODHI

ftPfa

^
f^r

^ ^fw

% "^ ^c 2^r ?fct |o;

^fr

^fi^H^ijtiK

^ ROM

^nfgij;

Sff.

&FF& ^ ^a^r ^

eft?,

vol.

xxm,

2000

***

99

awps^rai

fHS 1* t

f^rr

rf.

100

SAMBODHI

v.

(aww'^d,

ff.

sf.

w-3R.
<\.

tSHnsfol. (*2RfT.) (3T)

ff.

flTOFJT fcqi^,

iMglM

5RR?fr ^RT,

r.

Miifis g^ich

g^gr.) (Sanskrit College, Culcutta,

^^
vs.

1959)

sf.

TOW

"RFC

it. ^irar. nfl c

^.
fcRisr
Jft.

facwRf qi^ 1

^Mt.

Notes

p.

3)

*v.

if.

T3TT
.

II

jf

-oi.

xxm, 2000

_
.

jr.

*.

f&I^T
,

(I-

- 51*. (1flrar.

(g.

^5-

stt.

102

qi^rm^

SAMBODHI

(&J.)

(eft

fe^t,

<=n<i

u
itfl,

^3.
-

No. VIII

if.

(?)

Pravarasena's

Setubandha

Translated
-

by K.

K.

Handiqui

Prakrit

Text

Society Ahmedabad, Varanasi


(v)

1976.

^W

^f.

(HTcT ^H"

I^T

t)

(U)
3iclhitH9VRr
^t.

ct^^^

^NH<m

TNfr,

aft^
^iftld, q^TO",

Vol

II

()

Stodfes

to

SaUtya&stra

Dr.

V.

M. Kulkami,

Sarsvati

Pustak

Bhandar,

Ahmedabad-1983.

Vol. XXIII,

2000
r
ID

103

T
5
B-

/Iff

y fo

**

ft*
/h*FJ

5
r)

5 T

Bfc

* 5

I
ff

5?

RP

I
ur

ao

ir

'

Iff

-Iff

-Iff

-Iff

-Iff

*
to

h?

h?

b?

to

o os

(V

ur ur

t
d2
t?

ur

SAMBOD
104

TT

t
7

o
rv 0^

'fe

tete
fe
ur

b?

R?

fe

cv

-I

&

-Ic

hr

<^

2-

os/ Ov/

rv
Ov^

Vol. XXIII, 2000

105

1!

I i

&
jf

Iff

-Iff

-Iff

*fc

*fr

g
Iff

*lfr
to*

-Iff

te

h/

to

to

to

h?

to

or

rv

^
OV

O
rv
(V

rv

tv

rv

(V

106

SAMBODHI

1*
rv

*
IT

W"
(v

c
v

&
x
r-

F
""

<v

>>

1
J

15

b?

If

^
nv
/Iff

O
-v.

or

'15

I
tr

IV

to

I
X
/TV

(V* /TV

AV

jr
nrx

/TV

Htt.

HLH o
'ILiir

Hli&l <V

MttH UN.

d.

cu&43l{&
l

^A <U^^64iA *&l ^rtl-U


filrtl

t^C-ll

&L61

UlM*
Hlfecft wipft S.

^Hrtl

f.

'Hi Adi <lC&


cltft

"Mldljj

HIH

fail

Hd

KWl

Hifl

6UI

d
IR'HIHL HleCl

WHI<?1

Uctl

SAMBODHI

?l

xvtt apt

^ **U
UMl

fiMbij UP1MLEH

4WPU

^^ ^
,^ m^
t

H*.

8.

*9

ioi

Vol. XXIII,

2000
109

1U&

HH

*
Htfl

UH

HH

'C-lUrHi

^HUA 4wi d
*!.*
HUl
S.

UacUAHMl 'UU.' HUUr

UW.

^ > ^.f^HlMl HhU Rw&tt ^HHL fi.HU^l tH?la

KBUt d.

UM.H

'H.L

Hd

HUrfrHL

^t ^^Ur

$l

UW.

HtlHH
uw.

5.

SAMBODHI

Put

3,
Gtelv.

<&
UW.
.

i cl^l

M^H^l M.LH d.

'SL' 414*4
HIH
MSI

d.

Q-MS

^.Crl

Htl *UI*l-4

l <3.i?l

MII

"UQUA USsD.

Ml

HlcO.

-tftL

d*i

^Uf-Hl H^LdL ^.(k

*&

Vol. XXIII,

2000

US>X<0*<Hlk Hli*

$U

^iclHl^H

1 1 1

lil ^LL^l 8.

8.

UfrR^ ^H*r 3 clH ^.H^L <fe^ 8. ^.H^L

^/
A9.U

^U^^.

^Uir^l' ^4 8

cl

U^rL^HL ^U^r-U HUft

H&

H&ft Aftl HldL

H*(L

^^n

^HL

^HRQCHl (^r^Ur 8,

^A HLU
H
dl

A<ft

8.

C^JrX^Hl

fi.^dR ctUfi

9. ^>U HUUrHl ^Kl

^?L ^A ACk 8
:

eft

<HUU&

W*UW. ^A

8,

"ildl
<H<tl

%H^

UL^.

8^

^R *H*M. ^l4 fead TA^Cl HI QIR Vwl 8 Kl %%R Ur?l *^AM1 UHcHL Hl UULclLHL 8.
8. ^HL

8,

112

*IU$

CUlWHl ^.

SAMBODHI

<HIPL

cl

HL<Hd

di
Ht?L

*U

irjj

^, Vfi^LTl -LL^HL
cl ell

&Rf a ft

-UH*Hl

4lH

9-

H^L ^tLSlcH

cl

vflCUw,

<hw..

^i v

srfla.

ai

ui<flA

fi.^1

rfcf

g^fcT

^T:

^rf^:

II

d 1 H^stll

HL^L^l

^^l

^crtHL

^L^ 8

<3t-S>i

^ttii

Vol. XXIII,

2000

USSHrQ^Vl Hli*

^ mate*
.

113

MSI *U*>HdT. -4id dl *4l*U

d It,

^d Ht&ouaPil K&taQ. ^
-M.?L

w& VWHl *HiHl V ImH

Xl^ lGclc< -tiRim UM.wi d <*&& dH -tft.


*>U

Vt%tlrtLVl(ft

^Wl ^

flsl

SUil

%si HW*ttftwi

RHH vusl

oft

^UL ^is HL-il ciftsDrtL ctW ^Hdl-il Ur^tW.^ A*L


d,

*>M

^ ^111

.^^Mx^
^RK d,
Aw. 4iwl

Twiow

a^

If

114

SAMBO!

<Hl<H.clHl

%*&

H^
tt<5ft.

8. Ul^Ciir

ilHi

et^Uni HK<
enU*Cl

^m

clH^.

wa u^
!

8.

cl

^^ "HAHL

'"U'ilaL t'Hci

13

M^'Rh:

vol.

xxm, 2000

n^x<bi<Hlu <uu

3u ***&&<

ns

H
**2
l aft*!.

clH^l ;*Hl H.U^rHL

^I

<lcl

CK?PlHWClK

fof

ferlFT <s<=Knm

IHcrll u i

S.

16

*IU5

UlL*U ^.
(<: s -<;<:)

SAMBODHI
U*IIHLI

HPHL

l&fiui

v& vsi dH<fi sugi *HlHl


Ul|d

d d

-ilk-MM d.

StlUtHl

d.
<HIHL

Hl^L^l HfiRl^l U^rt d.

efcjttrQ. eioft

otHL

*<Hli

*IK*IH|Q
'

13
'VlL^cl

li ifi., Ulcl

U?L

(HLHL'Q.

>UUL-il dtSl-wi HLdfrHl


ii

H'iLSl <HLXLHl

g.

H^LSl QUXl

HXlA

<MWl ifevl

4^

dl

HW* UMML ^Ui

HLi.

V^<1 ^41 <HHl PW.HI

a HULi

"Hi

t^'W. HWkl

U^L ^d PlHH

H<?a

vuA iiw.4 <Eri uid d


-M

&M ^IHPHl HL4*Hl

yMAU|L H^ldl

H.0.

UH 'HIH'H

^ d. '*m'

ULH

Vol. XXIII, 2000

MttHcfhlbtal Hti$

*3U

t*&fr.i

117

TtH ^Rrct^lGHHU

^d
9.

Ul^ci (HLHL

9.

HAft

U 9

-fldNHI

^
p.

(Ed)

<l4lMcfty<^l^m<i*^ Introduction,

1-32,

II

Dr. K. V. Mehta*

jra^r

fniz

sfir

j<dwmH

cn^i?Rf

VTRT
VTRT

Reader in Sanskrit, Uni. School of Languages, Gujarat University, Ahmedabad-9

XXIII, 2000

||

vj\i^H|U1HIHIt 1l<U+|'4HM!4+4l u lt4'


i

|cc*||c|<rt|

||

*"

:-

H^T

f^IFT: fcT:

5WFt

fecfcm fldqlM^ ^IK^Mc^l^Kt

^I^W^^Iw

ti+Mii fflT

Mimit^ Sfc^S^^iM^I^^d^lHI^^^

UHlfes

ilfcNlfol;

^Mc|dl

120

K.

V,

MEHTA

SAMBODHI

?TUF

j^wM^
ilfdMKH

\\

3^T
.

u)
i

.T.at^. 1.2 n

WHI^HW ^?4 ^Fn^r wf 5% ^R[


i

q^
2.1 n

cfe};

n (ST.T.?T. ^.^.^ aqft,

n jr^.cr.

2,2
u
(il

^ c^ SRW sr^q;

sr^?r.

Vol. XXIII,

2000

,,

121

II

ST.T.cT.

2.4

.T.<r.
.T.?T.

2,4)

3.1

T.T.cT.

3.2)
(ST.T.cL

3.3)

ll)

cIFT

f>cIT
I

3.4

(<rHI<=WNdlRcbl

ST.T.^r.

3.4 ^rft, ^* ?

II)

i:

si^rr <OIMMI^NI

122

V;

MEHTA

SAMBODHI

'
,

3faf Hik;JH l^5=tn^5f5^Fl^'

II

(^T^^:

JT.lfr.

^^

37ft,

wln^fn:)

II

s?^ii^
I

^rM?M<n^i u
^

cfi^g;

tj^^K:
II

^rirt
ST.T.cT.

<*cwicH<t>

fH JJc^I^I^IH^

II

ct

Vol. XXIII,

2000

||

vj)r|^44|u|^44i{iiu*<4HMV<Hiutt3r ICWICMI

||

123

crft

ft

q?T:

i^tef^

^f^%^^cr:

SfFcT
?

d^wi?^ 5WFT

t^r

wg;

tift)ilci4wPi"t^ u
sricrrar

^t ^^

11)

dw>i<:

SWFRfT

%
^rar

*nfi ^^ii^i ^i^r

ifir

^
^TR

^v4i<u*k w*<4

fr

| "'1 yH|U|

124

K.

V.

MEHTA

SAMBODHI

fNi4d

xHi u i(=i Hi 4
i

*fa<fitUI6<*^tc|Wil*H*JHHM^"

II

5RFRif

<R[r

it

(^ir.^.

^^.^

3qfr.

ozrr.

vir.

ii)

% *rt"
ii)

ii

(^t.

gr.

Vol. XXIII,

2000

||

^HyMiui^iuNI^MHMyHiuit^
ffcf

fcWIcMI

1 1

125

^|3" ^laHiI

^.

461)

II)

(1)

1J3T:

4W<vt?HW
-3
-

ii)

Rcbic*id g- ^fcT

"ater

^cn"

??q^

sn^ftlfir"

yc^^wiwi^i mti

^iHPlg ?T^"
t

(2)
'

IT

<iat?Rchl:

ilcM^HIdi* fPT

(3)
?TPT

126

K. V.

MEHTA

SAMBODHI

n
.ift.

(i)

3ift?R

i&nt

ii

sr.ifr.

*.^

n (2)
ii

w.i

ii

(3) =iwiish$g<*i nRoHi<*Ki *ffi:


flcy
lfl<?l'

sr.ift.

^.3.3 n (4)
I

denial cilsdsnT

Oc<)

iR^hd*t

ycSlft^lHlHlcl

II

^.R.V

II

(A)

31^ ^H-q^rai^

'flCH^l'

frtn^l^MHMXHIui^ yc^Rt^lHIHtl^fcl:
ii) ?fir

fsfftft

nta^ wr:"
(B)

ii

(^IwA

J^'t^lM^l

<F5TTcfk

^W

iftfoo*

^>dl^<

CIW

"
=?
,

(-HKtMCIK:)
(i)

NMYXVATSRA

.-

SIDDHASENA DIVAKARA; Abhay Kumar


Book
Depot
'

First

Edition

'

(2)

Eastern

Book

Linkers;

Second Edition,

1986

XXIII, 2UUU

||

vjt^vjHIuiHIHIttl^hHHMHHIuit^l

fclljlclrl!

||

127

(3)

u
l,

1984
1

(4)

INDIAN PHOLOSOPHY; Volume


3^cJK:
*l^fct>*iU *?lFH<n:
:

1MHK1

and 2 Dr. Radha Krishnan

?RT, fe^ft, 1973

(5)

1993
^

1968

^TFT - 3

9W ti^h<

iHj

1969.

(6)

1989
(7)
,

flcfN"

<H^*<% 1970*

(g)

1992

r:,

1951
Oriental

(10)

*yW*lW:
Poona,

^HNl4PKftd: The Bhandarkar

Research

Institute,

1978

(11)

1940
(12)

1983.
(13)

ifi^FriH^ftm

3^^
Uftd

(14) (15)

?fr^^*te^
^T Mfil^H,
First Edition, ^KFRft, 1978.

REVIEW
Jaini,

Padmanabh

S.

Collected Papers

on Jaina

Banarasidas PublishersPvt.

Ltd., Delhi,

2000,

pp xvi+428,

Studies, Motilai Rs. 395/-

In America there are only two names prominent in Jaina studies, viz., Maurice Bloomfield and the Late Professor W. Norman Brown. By the beginning of World War II, Western Jaina stdies were at a standstill. On the Continent and in the

English-speaking world, Jainism attracted little sustained study. While Alsdorf, Frauwallner and Renou devoted sections of major works on Indian religions to
Jainism, historians

and

sociologists, like

Max Weber, Vincent


to

Heinrich

Zimmer and Basdhamcontinued

devote some

Smith, B. Lewis, attention to Jainism.

The
looked

history of Western Jaina studies reflects the influence of scholars


to

who
for

Jainsm for that which was other than Jainism


historical facts,
art,

itself,

i.e.

Buddhism, Ajivikism,

lingustics, essential to an understanding of Jainism have been ignored, questions such as the presence of fatalism and the absence of of Gandhi. Thus, in conclusion,

etc.

Pertinent questions

justification for the Jaina conention that they have never received the serious attention of the Western scholar to bhakti, yoga or tantric movements in Jainism.

there

would seem be considerable

No
Hindus.

attention has been paid to

the comparative sociology of Jainsa and

political history has been ignored, as has been the Jaina claim to a share in the philosophy. From this brief specimen of Jainf s outlook, one can visualize his valuable contribution in the Sections III-VL The research papers of the of Professor Padmanabh

The

influence of Jainas

on the general Indian

papers

learned publications. They cover a wide range of topics including the Jaina view of the nature of reality, die doctrine of karma, the problem of rebirth, the idea of omniscience, the aptitude for salvation, and

Shrivarma

Jaini

on Jain Studies were

scattered in

many

They are brought together here

for the first time.

the assimilation of

Hindu myths and

rituals.

Throughout his long academic career spanning some forty years since his appointment as Lecturer in the LD. Institute of Indolgy, Ahmedabad, in 1951,
as Professor of Buddhist studies at the University of California at Berkeley, Jaini has focussed his research on the religious, philosophical and literary achievements of the Buddhists and the Jains. In his

upto

his current

position

insipring

and

provocative

works

Jaini

has

employed

various

styles

of

Vol. XXIII,

2000

REVIEW
Sometimes
he
has

investigation.

approached

Buddhism

and

Jainism

as

with the or with reference to their engagement independent phenomena studied the interaction of Most often, however, Jaini has encircling Hindu world. to throw with evidence from one tradition being deployed
these
light

two

religions,

on the

other.
his

to has written a voluminour introduction the onlyVaMasika work edition of the Abbidharma-dlpa, comprising his Abhidharma-ko* **1 Vasubandhu's Sautrantika-leamng directed agaist the great from Jaini's earliest articles emerged

doctoral dissertation

Jaini

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

Mto*

Sri

Lanka.

in the

recent years.

Md. durins Ac career of


Dm,das has sough,

Jatai a,

a student,

to define

strcr^

^^ **?*!*
d

a^d.

^
,

4e

130

DR. N. M.

KANSARA

SAMBODHI

"the culture of the strivers", that is to say, the religious, philosophical

and

literary

achievements of the Buddhists and the Jains.


Jaini's intellectual control

over

this

area has

meant

that

he has been able

to

adopt various styles of investigation. The


exemplified in
brief.

Thus,

it

is difficult

of this style may be to read far in Jain literature without


fruitfulness

encountering the terms bhavya and a-bhavya, which designate respectively those innately capable of advancing along the path of spiritual release and those innately destined to make no progress at all in this respect. Since this
implies acceptance of something akin to predestination, it is highly problematic for a religion which argues for the supposedly essentil equality of souls and their

dichtomy

common
been the

ability to transform their status


first to

through

effort,

draw

attention to this. In his paper "Bhavyatva

Jaina Doctrine of Predestination', Jaini has explained these two categories by to the Buddhist Vasubandhu's Abhidharma-kosa-bhasya and the reconstructed teachings of the Ajlvaka leader Mankhali Gosala. This is a masterly demonstration of the sectarian modifications on the old sramana doctrine of
reference
predestination. N.M.K.
; Multi-dimensional Application of Anekantavada, Parlvanatha Vidyaplfca, Varanasi and Navin Institute of Selfdevelopment, Ahmedabad, 1999, pp. i-xlviii + 485, Rs.500/-.

and Jaini seems to have and A-bhavyatva:

Jain Sagarmal and Pandey Shriprakash

a compilation of the papers presented at the National Seminar on Anekantavada, organized by Navin Institute of Self-development Ahmedabad, in 1993. It also contains some of the selected essays on Anekantavada out of different essays received for the Essay Competition on Anekantavada organized by the same institution. These have been published bv Parsvanatha Vidyapltha, Varanasi.
is

This book

enwonment, phenomenology,
resolution,

In his Foreword, Dr. Bhagchandra Jaina Bhaskar, the Professor and Director of the Parsvanatha Vidyapltha, Varanasi, has welcomed this book as an addition to the study of Jaina philosophy, since it deals with the utility of Anekantavada the field of religion, philosophy, jurisprudence, personal management,
science,

almost
papers

all

included

both the sections in English and Hindi cover the prominent issues connected with the theory of relativity. All the
etc. Its

mental peace,
in

modern psychology, strategy

for conflict

the

book are valuable

for

philosophical views

and establishment of world peace

understanding

the

Indian

Vol. XXIII,

2000

REVIEW

131

an elaborate Introductory Rhumika, covering forty-eight pages, in Hindi, entitled "Anekantavada: Siddhanta Aura in two sections. The sub-titles in Section I are: 'Anekanta Eka Vyavahard*
Dr.

Sagarmal Jain has contributed

Vyavaharika Paddhati, Anekantavada Vastutattva Ki Anantadharmatmakata,

Ke

Ka Itihasa, Anekanta, Kyom, Vastutattva KJ Anaikamtikata, Manaviya


Vikasa

Jnana Prapti Ke Sadhanom Ka Svarupa, Manaviya Jnana Ki Simitata Evam Sapeksata, Kya Sarvafina Ka Jnana Nirapeksa Hota Hai?, Bhasa Ki Abhivyaktisamarthya Ki Simitata Aura Sapeksata, Syadvada Aura Anekanta, Vibhajyavada Aura Syadvada, Sunyavada Aura Syadvada, Anya darsanika paramparaem Aura Anekamtavada, Jaina Parampara Mem Anekantavada Ka Vikasa, Anekantavada Ka Saiddbantika Paksa - Syadvada - Syadvada Ka Artha-vislesana, Syadvada Ke Artha, Bhangom Ke Agamika Adhara, Anekantavada Ka Bhasika Paksa, Cihna

Rupa

Thosa Udabarana, Saptabhmgl Aura in the Section II ore: Anekantavada Ka The sub-tides Trimulyatmaka Vyavaharika Paksa Darsanika Vicarom Ke Samanvaya Ka Adhara Anekantavada, Anekanta Dharmika Sahisnuta Ke Ksetra Mem, Rajanaitika Ksetra Mem Anekantavada Ke Siddhanta Ka Upayoga, Manovijnana Aura Anekantavada, Prabhandhasastra Aura Anekamtavada, Samajasastra Aura Anekamtavada, Parivarika Jivana Mem Syadvada Drsti Ka Upayoga, Arthasastra Aura
-

Bhangom Ke Samketika Rupa


Tarkasastra.

Anekamtavada, and Anekanta Ko Jine KJ Avasyakata.


Section
I

of the book contains

its

first
',

dimensional Reflections on Anekantavadd Managing Trustee/ Director of the Navin

introductory part, entitled 'Multicontributed by Shri Navin Shah, The


Institute

Ahmedabad,
such as the

covering the
scientific

first

forty-seven pages*

He

Self-development, has discussed the topics,

of

expresion of realistic

model, dimensional view-points, reality interpretation and perception, words or language, inquiries in reality about
analytical

words and percepion,

methodology of knowing the

reality, limitations

of perception, variety of validation irrational appraoch, irrational fantacy variety of valid interpretation, relativity, synthesis and harmony insight, base of an ideal

method, decoding terminology with


view-points,

illustrations

opposite but complimentary

facets of application of multi-dimensional discipline, multiple Anekantavada in relation to democracy, leadership, management, tranquility,
social counselling, journalism, jurisprudence, creativity/ brain storming, empathy, dissection adjustment, art of discrimination of righteousness and unrighteousness,

model, exception model, alternative model, Anekantavada model, contemplation model, parliamentary and democratic model, judicial model, rational thinking,
conclusion and philosophical widom.

132

DR. N. M.
Section
II

KANSARA

SAMBODHI
Bhagchandra Jain

contains nineteen English articles by scholars like

Hemachandra Jain, Ramjee Singh, Ramesh Betai, Utpala Modi, V.M. M.B. Shah, T.U.Mehta, Hasmukh Savlani, Rajmal Jain, J.J.Shukla, Rajesh Doshi, Kumar, LC. Jain, H, C. Jain 'Hema',Nilesh N. Dalai, achnita Yajnika, S.L.Pandey,
Bhaskar,

and SJ.Shekha. They have dealt with a variety of topics such as treatment of
nature of reality, Jaina relativism, Anekantavada, multi-dimensionality of human personality, application of Anekantavada in various disciplines, application of

Anekantavada
sonal

in conflict resolution, in jurisprudence, in judicial process, in per-

managhement,
its

in environment, in religion

and science, in management

techniques,

relevance for

modern psychology,

in Indian philosophical schools,

a strategy for conflict resolution and integral cosmic development.


Section
III

contains sixteen articles in Hindi


Sighavi,

by scholars
Ajit

like

Udaychand

Jain,

Pratibha Jain, Pritam

Suresh Jhaveri,

Chube, Ramakanta Jain,


Jain, Saroj K.

V.R.Yadav, Narendra
Vora,

Kumar

Jain, Nagraj Puvani,

Rameshchandra

Samani Kusumprajna, Kastur Chand Kasliwal, Samani Mangalaprajna, Parasmal Agrawal and Ishwarchandra Jain. They have discussed topics pertaining to Anekantavada, such as its nature and its analysis, utility, its basis, its
psychological aspect,
its its

use in practical

life,

multi-valued logic, national outlook,


its

relevance,

its

philosophical analysis, in leadership,

importance, in social

stability, in

modern

physical sciences, etc.


list

In the Appendix, along with the

of the contributors to this book, an

announcement
N.M.K.

for

developing the

course material for


list

Seminar on

'Specific

Application of Anekantavada', has


topics.

been made with a

of twenty-four suggested

Yamazaki Moriichi and Ousaka Yumi Tberagatha Pada Index and Reverse Pada Index, Philologica Asiatica Monograph Series 12, The Chuo Academic Research Institute, Tokyo, 199^pp. i-ii + 224, Price not
:

mentioned.
Both these Japanese scholars have been working very hard on this project of Pada Index accompanied by the Reverse Pada Index as also five other Word

the

Word Indexes of these same five Jaina texts, since last seven years and more and have so far published such indexes to the five early Jain texts, viz., the Dasaveyaliya, the Isibhayai, the Ayaranga, the Suyagada, and the Uttarajjhaya. Further, they have given us the Pada Index and the Recverse Pada index to the Pali text of the Dhammapada and also Word Indexes to the

Indexes and Reverse

Vol. XXIII,

2000

REVIEW

133

the metrical and grammatical analyses Vinaya-pitaka and the Dighnikaya, doing

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

both these scholars deserve to be very heartily of love for the texts they have covered so far and congratulated for their labour have been doing a highly valuable are going to cover in next few years. They and every quarter of trace the source of each and every word

However, in

spite of this,

work calculated

to

a metrical verse of the vast early Jain


Lele, W.K.,

and Buddhist
:

texts.

N.M.K.

Study,

A Stylistic and Methodological Bhamaha's Kavyalamkara Pune 411 Mansanman Prakashan, 4/40 Chandra Prakash, Karve Road,
of
for

004, 1999, pp. 147, Rs.150/-.


the mind Lele, Kavyalamkara captured 1963, Bhamaha's niceties of the with Bhamaha's exensive and intensive reading, conversancy of the subject, a studious ancient Kavya literature, a methodical treatment and queer study and a rare exposition of various topics, interdisciplinary Ever since then an and

Since

forthrighmess. of humility exposition of various topics, Bhamahd which in Marathi, styled Satilsastrajna intensive desire to write a book As it was well received by the was published by Mananman Prakashan in 1995. felt it he was encouraged and he strongty university students and teachers, The present abridged book is worthwhile to present it to the English readership.
<

the

oucome
Since

of that exercise.
is

a deep insight a harsh logician at the same time having to unfold the able he had been into the characteristics of good literary style, manner, explaining creation step by step and in a convincing process of poetic transformed beor ae gradually changed, replaced and simultaneously how words His < used in a piece of poetic writing. they are finally selected and a to be baed on his own experience discussion in this connection appears an admirably fine analysis the iscussion is substantiated by poet. Besides, h. His whole work is colored with Panini's Astadhyayi, Sanskrit grammar.

Bhamaha

134

DR. N. M.

KANSARA
It

SAMBODHI
can be asserted that

personality

which commands both respect and adoration.


the originator of Indian stylistics.

Bhamaha

is

The present book aims


Kavyalamkara,
viz., his

examining the three salient feastures of Bhamaha's culture and politeness, his thoughtfulness and his reearchat

minded worship of knowledge. Further, it also endeavours to analyse and evaluate his work from two additional viewpoints mentione below:
(1)

To analyze and

test

his

work

in

die

light

of the

devices

of the

composition and interpretation of ancient


Kautalya, Caraka, Susruta, Vagbhata,

theoratico-scientific treatises

of Panini

Nllamegha and others, who have conceived about one hundred and twenty-five devices of writing and expounding theoratical works. No one so far, except Lele, has subjected any work on Indian
poetics,
to such

an

analysis.

(2)

To compare Bhamaha's views

to those of the
his

Western

stylisticians,

and

make

clear the subtleties

and acceptability of

views in certain respects

vis-a-

vis western thinking.

presented a critical study of Bhamaha's Sanskrit from various angles before the English-knowing readers, and it deserves due attentiion. Over and above the Preface (pp.11-13), the work is divided into seven The (i) Founder of chapters: Indian Poetics (pp.14 -26); (ii) The Beginning odf
text

For the

first

time Lele has

Indian Stylistics (pp. 27-46);

(iii)

Vakrokti

The Natural Language of


-

Literature

(47-58); (iv) Kavyadosas -Poetic Defects (pp.59-75); (v) Poetry (76-90); (vi) Forms of Imaginative Litrature

Logic and Truth

(91-100); and

(vii)

Analysis of the Kavyalamkara.

Methodological

At the conclusion of his


before the later writers

last

chapter Lele has observed that


to emulate.

Bhamaha
As a

placed

more or

less

model of a scientific treatise followed him with regard to the

profoundly mfluenced by his theoratical views and therein lies BhlLdJs red and lastmg accomplishment His Mowers based their own doctrines on the vanous conceptual which
aspects

They undoubtedly influenced his methodology, the contents and the general outline of his work. But more than that, they were

then- works, compilation of data, their division into sections he actual presentation. were

result they conception of the subject matter of

and sub-sections and

my

Bhamaha

either expressly stated or indirectly

Creati0n C Upled P C Ae "to"* of P etics and E Hemacandra upheld this line of thinking of BhLaha

"

'

Vol. XXIII,

2000

REVIEW

135

Kuntaka admirably turned Bhamah's vakra-sabdokti into the vakrata of padapurvardha, pratyaya and vakya, and carried out an imaginative and interesting
discussion
of prakarana-vakrata and prabandha-vakrata on the basis of the vakrata of the subject matter referred to by Bhamaha. Again, it was really to
that Kuntaka

Bhamaha
of

was indebted

for his doctrine, viz., the

compounded

state

words and their meanings is principle, of prevention of dosas as an effective means of producing poetic beauty, propouned by Vamana had its origibn in Bhamah's work. And, it is the Bhamaha's viewpoint that the
called kavya.
scientific

The

truth

is

different from the poetic truth that had

been amplified by

Anandavardhana and Rajasekhra.


Lele

has

further

remarked that the later-day


viz.,

Bhamaha's

both the stand-points,


in

upheld that the creative-literature could be


readily

theorists

any current language or even a dialect and that it was subject to various classifications based on prosody, language, subject matter, medium, etc. must necessarily Taking a clue from Bhamaha's statement that a mahakavya

composed

deal

with the great personalities and their lives, his folowers laid down somewhat mechanical rules as to the number of the saigas of a mahakavya. Bhamaha's exhortation that it should be sad-asraya was later
Similarly,

transformed by Mammata into his oft-quoted axiom 'Ramadi-vad vartitavyam na ravanadi-vat Bhamaha vehemently protested against the blemished composiions, The so also did Dandin, Rajasekhara, Ksemerndra and all other later poeticians.
be traced to roots of Ksemerndra's doctrine of aucitya and camatkrti couls also

Bhamahas work.
advocated were not only upheld Thus, the literary values which Bhamaha
scene after his departure but were by those thinkers who appeared on the their turn helped the furthered and shaped into different doctrines which in
of Indian poetics. In this way, Bhamaha's work, philosophical development a sound basis which was itself supported by his predecessors* works, provided
to the later-day thorists

and refleced on it, who, after having studied, taught of and writing before the succedding generations placed their own research In became the posterior adhara. scholars. In other words, the anterior adheya to Kavyzlamkara was resorted to put in Caraka's words, Bhamaha's fine and great persons (sumahad-yatasvi-dhlra(asevita) by brilliant, renowned the status of Bhamahas and it is an attribute which at once elevates
purusa);

work

as a scientific treatise.

136

DR. N. M.

KANSARA

SAMBODHI

At the end of his book, Lele has given a Bibliography listing twenty-nine English, two Hindi, one Prakrit, and nineteen Sanskrit works, an Index of tides
of works and authors. His bio-data on the last
highly bright career both as
oversight,
is very interesting and reveals his a student and as a writer. Unfortunately, may be by

he has omitted the


to

details of his proessional career

which we would

have loved

know from

his bio-data.

N.M.K

Raghavan, Dr. V: Sanskrit Ramayanas Other Than VahnZld's - The Adbhuta, Adhyatma, and Ananda Ramayanas^ Dr. V. Raghavan Centre For Performing Arts, Chennai - 600 020, 1998, pp. xiv + 143, Rs.100/-.

The present volume is a compilation of the lectures on the three Ramayanas delivered by Dr. Raghavan under the H.R. Karnik Endowment at the University

Ramayana, Raghavan gives a new perspective to comprehend the plan and the purpose of each one of them.
which are
all

of Bombay. It gives a remarkable insight into the non-Valmiki Ramayanas the Adbhuta Ramayana, the Adhyatma Rramayana, and the Ananda
the Sanskrit digests. Dr.

viz.,

destroying Havana. Consequently, certain important changes are introduced in the story, envisaging two Ravanas, descriptions of the Siti Ragas and the

The main purpose of the Adbhuta Ramayana is to present the Sakta religion and philosophy. To this end, SIta is here made the cenral figure and identified as the form of Sakti, like Mahesvari, and with her glory described on Durga others, the model of Vibhuti-yoga of the Gita and she acts like Mahakall,
Ragims,

presented as Ravana's daughter, Rama losing his wife, and Manthara playing a wicked these do not seem to be relevant for the central purpose role^Although of giving a Sakta orientation to the the tide of the

Ramayana,

work

is

justified

by the marvellous

acts

performed by SIta while

killing the senior Ravana.

have considrably influenced Kablra and Tulasldasa, and presents the philosophy of Ramananda also.

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

The Ananda Rramayana


act of abducting SIta.

with Dasaratha

is

earlier than his Lanka on learning that her marriage proposed and the son born to them would kill him.This

starts

with Ravana's misdeeds

much

He

carries Kausalya to

digest

Vol. XXffl, 2000

REVIEW

137

makes use of various

technics to explain the ticklish events of Ramayana, such as the conduct of Kaikeyi, Manthara etc., as also a number of pleasant ones.

Dr.

Raghavan has been a


to

scholar
Sastra,

of

multi-dimensional

activities.

His
in

contributions
Sanskrit,

the

Alamkara
and

Manuscriptology,
besides
staging

original

writings

music,

dance

drama,

Sanskrit

dramas

and

reveal his mutlifaced scholarship which received establishing a Research Institute, and abroad. This volume serves to present some of great acclaim both in India as also his studies on Ramayana, such as the conduct of Kaikeyi, Manthara etc., a number of pleasant events, particularly in the Vilasa and the Vivaha Kandas, to have also been incorporated in its name. Philosophical and moral advice
justify
this digest.

Arts Mehta, Tarla: Sanskrit Play Production in Ancient India, (Performing Publishers Pvt. Ltd., Delhi, (revised Series, Vol. V) Motilal Banarsidass

Edition), 1999, pp.xxxii

446, Rs.595/-.
P.

Richmond, the General Editor of the seven very rich volumes, being published by Performing Arts Series, comprising of "performing arts, particularly MLBD, India is one of the great repositories traditions. The sheer those of the classical, folk/popular, devotional and modern in music, dance/drama and enormity and diversity of its cultural expressions world. And, this series intends theatre are the envy of many nations around the available on these subjects. to assemble some of the best books now

As has been observed by Farley

into This book contains thirteen chapters distributed

five

parts:

Part

contains three play-house) and provides the backdrop (spectator, performance, a frame work of Sanskrit play production chapters with the titles (1)
spectaor-performer-rapport, interdependence, (2) Siddhi Rasa Bhava II has two chapters, viz., (4) Part playhouse.
-

and
-

(3)

Ranga

the

essene of Sanskrit,

dramas and
-

(5) Vrtti-pravrtti. Part


-

III

contains three chapters

on

(6)

Abhmaya
10)

performance, (7)'Dharmis Part IV has two chapters pertaining

of staging, and (8) Svara, Gana, Atodya practices


to

(9)

evience of survival in India

V contains three chapters entitled_(ll) in South East Asia, China and Japan. Part Kalidasa's scenes/ 'sequences from Bhasa's Unrubhangam, and Sri Harsa's RamavaE, (12) Visakhadattas
Sudraka's Mrcchakatikam VI,

^^^'

Mudraraksasam

VII, Bhavabhuti's

Uttararamacaritam

III,

Mahendras Mattanlasatasks before

and (13) dealing with the Prahsanajznd Vararuci's Ubhayabhisarika, a modern producer.

138

DR. N. M.

KANSARA

SAMBODHI

This book by Tarla Mehta, a well-known actress on stage and films in Bombay, i.e. Mumbai, is die result of her doctoral dissertation on die ancient

Indian theatre techniques. In his learned Foreword to this excellent book, die veteran scholar K. Kunjunni Raja has welcomed it as the one which gives a of the and of Sanskrit masterly survey theory practice play production in ancient India, and as a book written in a racy, fluent style with great clarity and penetration. Besides making a clear exposition of the various features of the
ancient Indian play production, the author has also made a critical analysis of a dozen important classical plays, pointing out the salient features interesting from the point of view of production. According to the Nattyasastra tha aim of

play production was Siddhitx success in making the spectators experience the blissful rasa through the proper performance on the part of the actors.

The Appendix at the end of the book provides a list of some important authors whose works have provided literary data for this The Glossary study. gives the explanation of the technical terms of dramaturgy and dancing. The bibliography lists the authors and titles of the Sanskrit texts and commentaries
primary sources, and further gives part-wise the names of the authors and their books consulted for the study of the Natyasastra that were utilized as secondary sources. The book ends with useful index. N.M.K.
that served die author as

Harinarayan Bhat B.R.: Visnubhatta-viracitaAnargharagbavapancika - The of Visnubhatta on the Anargharaghava of Murari, Vols. Commentary I-D, Institut Francais de Pondichery(Ecole Francaise D'extreme-orient), 1998, (VoLl), pp. xlvi + 307, price not mentioned; (Vol. n) pp. 322, price not mentioned.
This study of the Anargharaghava-pancika doctoral dissertation under the of Dr.

guidance

University ogf Calicut in 1987. Dr. Unithiri

Purnasarasvafi at the

end of

who he thought was the author of the commentary. But it tuned out the study that the pandka could not be attributed to that author.

was written by the author for his N.V.P. Unithiri an submitted to the was keen to promulgate the works of

COVering about forty-four printed pages, Dr. Bhat has ., provided detailed information regarding the play of Murari and its commentary. Under
the topic 1:

informs us that the play in seven acts

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

Vol. XXIII, 2000

REVIEW
of the

9 of the
,

century.

plot Under 1.2. 1-7) he has given the actwise summary the commentaries nine the information about play Under 1.3.1-9, he has given has been precisely fixed by the Pancika of Visnubhatta, whose date last one

being

Dr. Bhat at 1400-1450 A.D.

Dr

Bhat observes

at

the

end of

this

section

that

there

many

other

commentaries on the play detailed in the History of


Cp.639).

both published and unpublished, as M. Krishnamachary Classical Sanskrit Literature by


in existence,

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

and conclusion that the issue of the play proper and in explanation of words, about writers known by the name, remains in doubt. Under 2.4-5 information

and

the birth details of, Visnu are traced.

theory in the taken up the discussion about the dramaturgical and definitions of Pancika and the sub-topics thereof such as treatment, position the prologue in Sanskrit the bhusanas, treatment, treatment of sandhyantaras, use of amukba, sthapana views about it, its classification,

Under 3

is

drama, three different of rasa and rasabhasa, and prastavma, krama-niyama in sandhyahgas, concepts and the extended use of the term sandhi.

observes of the Pafidka, wherein Dr. Bhat given an assessment that the shows a propensity for grammar, that the author of the commentary been recognised by the poet and work is noted for acuity in grammar, as has we have Bhatta. Further he notes that scholar from Kerala, Melputtur Narayana the Panak*nn which a complete dramaturgical analysis of the Anargbaraghava

Under 4

is

land treatises on dramaturgy are applie various rules prescribed in different andhyangai in terms of sandhs structure of the play has been analysed that he the Dasartpa and the forthe most part according to Bhavaprak^ clear and and sentences from the play are explanations of words of the author rasas in the play, that the learning detailed in its exposition of the from of knowledge can be estimated of the comment^ in in several branches Vedic texts to treatises on medicine the wide rangeTf literature, from ^and for to be valuable and that the commentary proves therein, cited astrology
the

^ **

merits ofthe understanding the scholastic

play.

140

DR. N. M.

KANSARA

SAMBODHI

about the present edition are given, under the sub-headings, manuscripts material, grouping of thirty-four manuscripts, their description under groups A (1-7), B (1-22) and G (1-5, followed by the details

Under
as

5, details

such

about the manuscripts used for the present edition, the presentation of the text the text proper of the play, some conventions, sources of qutations in the

commentary, and punctuations. At the end of the Introduction a group-wise Table of the manuscripts is given.
Vol.
I

contains, besides the Introduction, the


in

commentary,
Appendix
I

307

pages.

Vol.11

contains

Sanskrit text of the Paficika the Sanskrit text of the

Anargharaghava

play proper, in

172 pages, followed by the act-wise Endnotes,

listing the variations in the order of verses in the play, Appendix II the providing dramaturgical analysis of the play according to the commentary, Appendix III listing the works and authors cited in the IV

giving the extracts from two other commentaries

commentary, Appendix on the play for comparison with

comprising the index of untraced quotations in the commentary, Appendix VI index of dramaturgical and poetical terms in the commentary, Appendix VII an index of the verses of the play as commented on in the Pandka, and Appendix VIII listing the sources consulted.
Dr. Bhat

the Paficika, Appendix

commands our

hearty commendation for the excellent

work he

has
that

done

in preparing this critical edition of both the Paficika of the play Anargharaghava. N.M.K.

commentary and

Pasupata Sampradaya,

Udbhava Ane Vikasa

(Guj.),

by Dr. Ramji

H.

Savaliya, publ. Ashutosh Savaliya,

Ahmedabad, 1999, pp.xvi

112, Rs.100/-.

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

This

work by

Dr. Savaliya

has

wntten

Foreword

(Purovacana)

Learning and Research, Ahmedabad, to this book over and above an

Introduction (Prastavika)

by

the author himself.

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

r-

the branches of the Pasupata sect,

? "?

>

its

literature, its tenets, its preceptors

/ol.

XXIII, 2000
its

REVIEW
important
centres,

141

Acaryas),
espectively.

the

sculptures

and

images

of

Lakulisa,

While Lakulisa himself located himself in the Karavana near Bharuch in South jujarat, and propagated the faith in the south Gujarat and Saurashtra, the
jubsequent preceptors of the Lakulisa sect have contributed very greatly to its ievelopment. But, now the sect has survived in the books only, as is the case
A/ith

the Paficaratra sect of Vaisnavism, in those areas.

With due list of abbreviations, bibliography listing about sixty four Sanskrit, ifteen Gujarati, and forty-six English sources, the book is a valuable contribution to the Gujarati literature on ancient and medieval Indian culture, much in the
tradition of the celebrated Durgashankar, and others.

NMK.

Abhidhana-rajendra-kosa mem Sukti-sudharasa (Hin.), Parts 1-7, by Sadhvi Dr. Priyadarsanasri and Sadhvi Dr. Sudarsanasri, publ. Vora Khubchandbhai Tribhovandas of Tharad (N.Guj.), available from Madarajaji Jain, Sadar Bazar, Bhinmal-343 029, 1998, pp. 181 +178 +192 +240 +252 +292 +196, RS.75/-+ 50A + SO/- + 50A +50A + 50/- + 75/- + 50/-.
In each volume, the first fifty- two pages containing the poetic Samarpana, the Subhakanksa, the Mangala-kamana, the Rasapurti, the Purovak, the Abhara,
the
the SuktiSukrta-sahayogi, the Amukha, the Mantavya, the Do-sabda, the other seven the Darpana, and the sudharasa Men DrstI mem, Mantavyas>

the last sixty-nine pages Visva-pujya Jivana Darsana, are repeated. Similarly, of Visva-pujya, and the works the a list of complete containing five appendices, works of both the compiler Jain nuns, are the same, though the contents of the of the first four appendices change in accordance with that of the concerned part

book. These four appendices give alphabetical index, subject index, the relevant numbers and contents of the Abhidhana-rajendra, and the index of the

page Gathas and verses from the Jain and non-Jain literature. It is only between these two pieces that the text proper of the sayings as quoted by way of illustration in the voluminous Abhidhana-rajendra-kosa, has been given.

The work is

of the Suktis contained in the whole part-wise break up of the number and as follows: (1) 251; (2) 259; (3) 289; (4) 467; (5) 471; (6) 607; numbered is Each of the Sukti serially (7) 323, thus totaling 2667 sayings in all. is preceded by Suktis the one of Each volume. independently in each separate in the part location its its Sanskrit or Prakrit text proper, the mention of its
topic,

of the Abhidhana-rajendra dictionary and the page number thereof, the original source work, and its Hindi elaboration.

its

location in

142

DR. N. M.

KANSARA

SAMBODHI
if

The work
one cares

is

intended
it

to serve as

an excellent guide to proper conduct,


to

day life and conduct, leading him gradually to higher and higher Gunasthanas, and ultimately to beatitude of final liberation from the cycle of birth and death. NMK
to translate

in

ones

own day

Handbook To The Vacanamrtam


Swaminarayana,
by

(Spiritual

Teachings

of Bhagavan
Aksharpith,

Sadhu

Mukundacharandas,
Rs.90/-.
utterances,
is

Swaminarayan

Ahmdavad, 1999, pp.xxiv + 258,

The Vacanamrtam, the ambrosial

a collection of the dialogues and


as

discourses of Shri Sahajanandswami, popularly

known

Bhagavan Swaminarayan

among his followers of all the sects and sub-sects thereof. His four direct disciples, who always accompanied him during his sojourns in Gujarat and Saurashtra, took down the discourses. They are preserved in the original style and form of the
Gujarati speech as

was spoken by

Shri

Sahajanandswami on various occasions

at

various places and different times. Each of the discourses starts with a short

paragraph describing the place, date, the dress put on by the Lord, and such other details. It is, so to say, a completely documented realistic record of utmost historical

importance. The discourses are in medieval Gujarati, and the collection of

all

the discourses,

numbering 262,

is

known by

the

name Vacanamrtam.

It

was

published decades ago by both the centres of the sect, one at Ahmedabad, and the other at Vadtal; the version of the latter centers been reprinted faithfully only with excellent recently get up and beautiful cover-page by the Bochasanvasi Shri

Asker Purushottam Swaminarayan Sanstha, Shahibag,

Ahmedabad.
based on the original in
that this

The present book Gujarati. The author

is

a handbook, in English,
stated in his

specifically

Preface

Handbook

Vacanamrtain. It provides an exciting background which will interest both the young reader and the newcomer,
regarding the teachings of Bhagavan Swaminarayan. Scholars may also find it interesting, but they should also refer to the other books of the Sampradaya
for a detailed

attempts to simplify the study of the

Vacanamrtam
disciples

understanding of the principles of philosophy as propounded in at random on various occasions in reply to the queries by the
followers.

and lay

is divided into eight parts. Part I gives a glimpse of the life and times of the Vacanamrtam in three sections. Part II introduces the considering

The book

Vol. XXIII,

2000

the historicity of the scripture

deals with the


practical

by throwing light on its authenticity, etc. Part III Opening Paragraphs of the discourses. Part IV hopes to offer
to
life.

guidance
of

those
Part

who yearn

to

understand and cope with the

major concepts of Bhagavan Swaminarayan's philosophy and elucidates the necessity of the liberated saint on the spiritual path. Part VI shows the rich imagery used by the Lord and gives an overview of the varied analogies that He has resorted to in order to the
simplifies

imponderables

the

sublime

wisdom

to

the

impart learned disciples as well as the lay followers, both

simultaneously. Part VII offers answers to important questions often raised by young devotees. Part VIII is a brief account of the Guru

Parampara

Spiritual

Successors of the Lord, through Guiiatitanasndaswanil, Bhagatjl Maharaja, Sastrijf Maharaja, Yogij! Maharaja, and the present head of the sect Pramukhaswami-

maharaja, as adopted by
its

this particular

Swaminarayan

sect, the B.A.P.S.S,

with

head quarter
It

at

Bochasan

in

South Gujarat.
till

is

a unique literary product in that no other scripture has been

now

presented in such a systematic manner of a research

treatise, with all the aspects,

such as five appendices, source references glossary and index. The very get up of the book is quite unique and enticing, much like the reported divine personality
,

of Shri Sahajananda

Swamy, by

his

contemporary

disciples.

NMK,

Klostermaier,

World
1998,

K: A Consise Encyclopaedia of Hinduism, One Ban bury Road, Oxford OX2 Publications, 185 7AR, England,
Klaus,
10.99.

ppix + 243, $
this

The author of
Hinduism
is

book admits

that to write a concise

encyclopadia

of

a daunting task considering the enormous diversity of what is called 'Hinduism' and Its history of over five thousand years. There is not a single
statement that would be accepted by
not a single symbol tht
further
all
all

Hindus as expressive of
as typifying

their religion,

wouldagree upon

adds that the followers of particular find the information offered on their specific traditions
is

what they worship. He paths within Hinduism will probably


insufficient
,

there simply

no way

to

do

justice to

any of them within the context of


all

this enterprise;

nor

is it

possible to do justice to

the great

persons,

womwen

and men, who over


to

the millennia

have contributed through

their lives

and thoughts

one or more,

aspects of the

Hindu

traditions.

144

DR. N. M.

KANSARA
it is

SAMBODHI

As

to the

purpose of

this

encyclopaedia he clarifies that

meant

to provide

basic information

on many expressions of Hinduism and to explain important terms that one might encounter reading more technical literature in the field. Unless otherwise noted, the technical terms used are Sanskrit. Given the
tentative; other sources

uncertainties of Indian chronology in

works are

many cases, dates attached may have different dates.


to establish

to authors or

The author claims

that care

was taken

a balance betwen people

and places, scriptures and philosophical systems, art and architecture, mythology and history. However, given the vastness of the country, the bulk of population, the long history, the rich mythology, choices had to be made. One of the choices

made was not


some of them

to include entries

on

living schools of

Hinduism. The names of

will

be found as authors in the bibliography.


are concerned with mythology,

Since a great

many entries

own

truth,

no

historical truth claims are associated

which though has its with the stories told often on a


the stories connected with

variety of versions, that cannot be harmonized.


historical personalities before the

Even

modern period are often

inextricably interwoven

with mythical elements, and are hagiographic rather than critically biographical. He feel that Hindus have always placed greater emphasis on meanimg than on factual
correctness. Likewise, given the

enormous

diversity

of traditions within Hinduism,


is

it

goes without saying

that

no Hindu believes or accepts everything that

herein

presented as 'Hinduism*. Using inclusive terms like 'Hindu'

and 'Hinduism' implies


distinctions

always and by necessity a certain blurring of real

and important
salt.

and

generalizations that have to be taken with a grain of

The auhor
space and the
is

is

honest enough to further confess that

given the

constraints of

very nature of such a work the Concise Encycopedia of Hinduism


for

no substitute

comprehensive monographs on either Hinduism as a whole or

any of the topics mentioned. The bibliography is meant to direct the user of this work to more detailed descriptions of issues that by necessity ould only find brief mention herein.
With
all

these apologies

by the author

for

which

we may be tempted
it is

to absolve

him from

all the

drawbacks mentioned by him. But,

very

difficult to

ignore the

warping and prejudicing views of young Hindus and non-Hindus worldwide. And the author seeks to successfully do it.

fact that the author is fully capable of

Vol. XXIII, 2000

REVIEW

145

As the evidence we may point out to the author's utter ignorance in places regarding the Hindu view of life, his prejudice, his poor and unacademic
research acumen, his derisive
style, all

of which rendering the book doubtful,

inaccurate, unauthentic and in bad taste, in stark contrast to the publisher's note in the back title claiming that the book is "written with assurance,
learning,

sympathy and absence. The evidence is


(1)

insight",

all

of
:

them being conspicuous by

their

as given

below

On p.l,
who

the author says that the


it

word

'Hindu'

was not

created by die Hindus

themselves, that
the people

probably was a designation coined by

the ancient Persians for

lived

beyond the Indus

river, the eastern

border of the outermost

province of Persia, that the term 'Hinduism' is an invention of eighteenth century European scholars who were fond of '-isms' and had no exposure to the reality of

Indian religions, that by

now however
it

the designation 'Hindu' has been taken over


to use the

by die Hindus themselves, and


have

makes sense

term

to describe a family

of religions that developed over the past several thousand years in Soudi Asia which

much

in

common and

share

many

historioc roots.

Now,

the question

is

why

should the author with such and accurate knowledge continue with this term of the obsolete 'Hinduism', rather than 'Hindu Religion', an follow in the footsteps
scholars of the eighteenth century?
ism'

By

relegating the

Hindu Religion

to just

one

*-

but debasing the lofty concepts of the religion. It may be convenient for and the author to use the terms like Hinduism, Jainism, Sukhism, Judaism as Christianism, nor the Busddhism, but he takes care not to brand the Chritianity be placed Islam as Islamism. He knows that in die latter case if he does that, he will

he

is

in

Salman Rushdie's predicament.


(2)

On

p.

notoriety through

he writes that "it gained 33, under the caption 'Ayodhya', in the demolition of the Babri Masjid by Hindu activitists

December

1992,
all

which provoked the worst Hindu-Muslim

rioting

since

independence
slighting the

was over India as well as in Pakistan and Bangladesh." What It in effect tantamounts to the necessity of mentioning this incident here? if not Is he ignorant as to who Babar was,
Hindus
deliberately.

the that it was because a fanatic roving Islamic looter? Does he not know birth place of Lord Rama, he deliberately destroyed place was worshipped as a as a lasting moument of his act of insulting it and built a Masjid-like facade note of this controversial the faith of the defeated 'heathens'. By taking

146

DR. N. M.

KANSARA

SAMBODHI
taken sides with the

incident in a supposedly impartial acdemic work, he has


so-called
secularists,

and

the

Islamic fanatics.

Hindus only wished to reinstate sacred basis and were desacreated in the past by the Islamic fanatics If Hindus had been fanatics themselves or militant like the modern Islamic
forgets that the
.

The author conveniently these temples which had a

operating in Kashmir from their Pakistani bases, they would have back demolished so many tombs and mosks in India. This testifies to the long
terrorists

innately tolerant nature of the Hindus and their


that even today

more Hindus

visit

the

Hindu Dharma, so much so Khwaja Mohiuddin Chisti tomb in Ajmer

than do Muslims in respect of the Sufi saint.


(3)

On

p. 5,

under the caption


India

'Political

Hinduism and Hindu jagarart, the

author says:
the fact that
reality.

When

became a Muslim country", he conveniently ignores India never became wholly Islmic as a geographical and historical
"Islamic country" denotes a wholly
it

The term

Muslim country, a

veritable

Darul-Islam, and
in spite of
like
it

cannot apply

to India

which

is

being

subjugated in parts politically

an exclusively Hindu country, by the Asian hords of looters

Changizkhan, Taimur Lang and others, an subsequently by the Britishers. And, the Britishers too never call it a British country, but rather refer to it as one
of their political colonies. Such flaws detract the value of a

book supposed

to

be

an "Encyclopaedia concise or otherwise.

"Hindu jagran, a great awakening of non-political, 'cultural' organizations such as the Rastriya Svayamsevak Sangh (RSS; founded in 1926} and the Visva Hindu Parisd (VHP; founded in 1964)." There is a factual mistake
say:

same page, the futhor Hindu consciousness, was claimed by


(4)

On

the

author of the
the

CEH

committed by the
1 .

here, testifying to his puerile

and so-called 'research

RSS was founded on the Dasera day in 1925, and not in 1926, and start the Hindu it was started revival, rather to unite the
Hindus so
were divided on the
caste,

Firstly,

it

did not

far as they

community, language, religion, region and all such grounds, thus undermining their essential unity as the Hindu Rastra. This task was taken up more widely and more effectively by the promulgators and sponsers of the TV serials Ramayana and Mahabharata, when RSS was inspite of its highly disciplined cadre and organization was being obstructed repeatedly by
the rulers that be since
the RSS, the
so, and inspite of its roots in BJP was not taking roots firmly and very extensively in the Hindu

1925 upto about 1995 or

Vol. XXIII, 2000

recently H.D.H.Shri Pramukh Swami Maharaj has taken up rhe cause of Hindu revival in collaboration with the efforts in the same direction bv
Parishad, the Svadhyaya Movement of Respected Shri Pandurang Shastri Athavale and the Yuga Nirmana movement of the Gayatrl Panvara of Respected Shri Rain Shanna. And, the first among these three has built and consecrated more than three hundred
fifty

society.

And very

the

Vishwa Hindu

India and abroad, so

much

Vedic style stone temples in so that The Guinness Book of the World Records
it

(1997

edition, p. 185)
to

1996, has proclaimed

as a world's

Wonder. The author


all this.

keep himself and his readers out to write an Encyclopaedia*.


(5)
unit,

seems

totally ignorant

about

And, he

is

On

p.

198, under the caption Varna' he defines


birth".

it

as "the largest social


1

based on

He seems

to

misunderstand the term in the sense of


is

'caste

as regards the 'varna* proper, it rather on the basis of the division

Now,

definitely not based

on

birth,

it is

based

(vibhaga) of

guna

(quality)

and dharma

(duty), as has

been

specifically laid

down by

the Manusmrti (10.65).

The

author's

ignorance

is

unpardenable, especially as he claims to be an author of an


!!

Encyclopaedia
(6)
(i)

There are

at least four

most important ommissions


(iii)

in this book.
(iv)

They

are:

Guru Nanak;(ii) Sikh Sampradaya;


if

Swaminarayan;

Narasiihha

Maheta,

not
\ \

many

others more. This

is

unpardenable

for the author of an

Encyclopaedist

drawbacks is that the author has irrelavantly included a of western researchers on Indology gamut past
all

The reason behind


intent

these,

and numerous more

who were more


of
life

on dubing the Hindu

cultural outlook

and Hindu values


and Christian
is

as

outmoded

in their blind allegiance to British colonialism

enthusiasm of

civilizing the Indians to their

contribute his mite in this gallery of the ghosts.

own faith. The NMK.

author

out to

148

SAMBODH1

^Sd
<HtHcl
:

UU

l'H.

=ll^'M.

'

-IIH*

dl

^l

:*UlfSlC-lHll

GlHl^lHl

il^U^ld

^^.l

-y.Ll^UHl
3.

3.
AC-ll

3.

HI

5.

n^ ^ ^5^
Hl^d

3>

M-il ^l-M.H TA^^l

^ ^io^^Hl
^
Ul 3.

<ld

^^.OHW UH 3 ^i
UfiRld
TlfilHl =*H.H

u %>uH d WS.

ui

^WPM

d4 Hl\l C4^ 3
3;

Vol. XXIII, 2000


ftfel dl

tftpulL

H***

% WfcR-^oa 4&4L
l
<

49

PS<1

W>WH

tow*

-MUS-tHMl \?l iSHl


-juriftui

4% Wi$* &W. ^

^ *i

(MM, HH&^ HWL


i

UIM

*> d,

Hi
Rffitl

ufiWl

UIH

tU<Hl&3r d.

^HOJ. *HlHl)K

Hl^ll
If,

d.

>

Jl.tclt<t'U

M.

^Hl V

HHl^Q.

15 J

SAMBODHI

t.

XI,

VOU-X,

-, XVI,

3*+<lo,

XVIII,

288+7,

'HHSl'US
.

Viyahapannatti (BHAGAVAI), Josef,


1970, XX, 324, 4,

Deleu,

English,

De, Tempel,

37,

Belgieum,

De

Terapel, 37, Belgieuni


T.,

H.

3ii<i*<'4i

if^T (fife), ttcJT^tH'Kin

g^f,

"Rl^rt,

IW'M*IH. 5R>T-

$^,

f-S'.

^1^, XXVI,

1740,

4*
^l.

"iieiHi

^4,
XV,

?H*?LSUH

4.

L(S,

^^Ixft, ^H?5

^H ^1*

UU,

Ho / -,

1 71,

fe.

XVI, 288,

H^5l

ilJiv'H

JIAWH,

.u

\c-c-s, 31.

so/-,

xi,

91,

o/-,
,

X, 60,

^js wtua&

^L 5o/-,

XI, 80, 4,

a^H,
XXV, 275, 17, ^H. %*l

xx, 450, 24,


90/-,

India's

Rebirth, English, Mind Aditi Centre, Chennai, 2000, Rs. Mira Aditi Centre, Chennai

XV, 270,

Вам также может понравиться