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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
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
46
51
Jagruti
Acaramga
Pandya
Variants
57
Kavyanusasana of Hemacandra
Sunanda
Y. Shastri
66
Dharma
in
The Kavyamala
80
107
K. V.
Mehta
118
Reviews
N. M. Kansara
128
in L. D. Series (1998-99)
No.
L.
D. Series No.
Name
of Publication
Some
NIA
119.
(Dr. H. C. Bhayani)
(1998)
75-00
400-00
50-00
75-00
Alamkaradappana
Candappahasami Cariyam
250-00 480-00
Kavyanusasanam (2000)
SAMBODHI
Indology
:
L.
D. Institute of
100-00
150-00
150-00
Vol.
22 (1999)
OBITUARY
Professor (Dr.) Harivallabh Chunilal Bhayani
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
welknown etymologician.
Medal for recepient of numerous Awards like the Ranjitram Contribution to Gujarati Literature, Sahitya Academy Award for the Best Gujarati Book of 1980-81, President's Award of Certificate of Honour as an Outstanding
He was
Premananda Sahitya Sabha Medal for Contribution to 1987, Gujarat Sahitya Academy Award 1990, Prakrit
1990, Honorary Fellowship of the School of
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
Work
As
to
his
Lilavaasara and
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,
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
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
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
Dr. N.
Director,
M. Kansara
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
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
They
into
two
sets,
is
viz.,
Principal
ones and
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.
Thus,
it
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
DR. N. M.
KANSARA
all
SAMBODHI
In
possible
we
have
approached
the
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
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
VM
of the medieval
Findings
L About
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.
Swamy
on Vedic Mathematics. 2
SmL
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
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
issue.
Due
to his
the
in
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
renowned
clamant
call -of
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
Secretary
and
the
Administrative
Board
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,
in
From
Smt.
latter
M.
Trivedi,
who
is
and
me that originally he himself and the Manjulaben Trivedi, informed two belonged to Kapadwanj (District Kheda, Gujarat), and perhaps they of BKTM, when as the Jagadguru Shankaracharya he
Kapadwanj
for the
so.
During
DR. N. M.
is
KANSARA
SAMBODH!
his stay
Shri*
at
said to have
Desai,
the
money-lender of
amount, he had
and
in
Ms
manuscript note-
books safely
the
the
a few
tin
trunk boxes.
As
security
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
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
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
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
Smt
found
that
Manjulaben Trivedi, 9 her husband Shri Secretary of the Sri Vishva Punamirmana
Sangha,
that as
and
Vol. XXIII,
2000
socities
by
BKTM
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
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
classical
in
musician,
that
the
Banaras Hindu
published
Sanskrit
the
VM
in
the
vidyalaya
since
Granthamala (Vol.
10),
1965,
after
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
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
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
The
'the
the
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
term
combination
of
sciences
branches
in
without a single
various
other
exception
there
on
including
are
to
the
application
of mathematics
departments,
architecture,
four
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
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,
track,
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
meaning
may
be
all
it
absolutely
is
wrong, but
to
nonsense because
not understandable,
it,
Sanskrit has a certain peculiarity about deals with a different subject and is
relating
to
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
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,
find out
that
way
in
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
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
Colebrooke,
Wilson and
Griffith
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
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
books'
of the Atharvaveda. 25
New,
of
the
Griffith's
translation
last
two books
in
we
:
find
him passing
following
remarks,
the
AV.
ateo
6,
Vol.
or
II,
p.
265,
In.
...
hymn,
be
"This
generally
called
the
by
for
views of Sayana
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.
:
6,
"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,
very
WUSOD
renders
corrupt and
unintelligible
as
they stand.
74
"' "
389>
f a
""
text
is
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.
all
with
'Maiden,
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
VM
sdtras
of
BKTM
in
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
of the Atharvaveda-pari&stas,
panjikS,
the
Karma-samuccaya, nor
as
the Atharvana-rahasya
do we find any of
sDtras
by BKTM.
is
In this connection,
BKTM
said to be
an
Upaveda of
the
Atharvaveda.
:
Monier-Williams 26
notices
the
following
'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
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,
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.
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
was unable
not,
to
locate
tours in
These
people
still
follow their
'traditional
and customs.
Valuable Paippalada
in
up
to this time,
be traced anywhere
their
the country,
safe
custody.
29
Now,
They
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
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;
were
there
many
of the
101
particular,
were 21
different
of
the
Rgveda,
of the
Or 15
Atharvaveda.
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,
<xi.
11).
As
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
the
available
will
3ulba-sutras the
two
classes.
The
first
class
include
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,
to
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
of astronomy
for
known
proper
out
of
the
necessity
fixing
the
agriculture.
At any
rate,
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
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
make
Vol. XXIII,
2000
13
right in his
utilised
own way.
the
On
closer examination,
we
find that
in
VM
sutras
are found to be prevalent in the Srauta Sutras and the Sulba Sutras.
We
(1) (2)
shall
see
-
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;
Diet.,
44,
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
Ap.
Sul.
TAVAD-ANTARALA
14
DR. N. M.
KANSARA
4.20.;
SAM!
Sul.
(21)
YOJAYET
21.7.
YUJYATE
Hir.
Sul.
Ap.
11.46;
Bau.
(22)
(23)
(24)
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;
1.36;
SAMASTI
Bau.
Sr.
17.13.7;
Jaim.
Sr.
21.10.
21;
14.
3.5.
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
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
15
VM
Sutras
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
Brahmana
Any
any
with
or
the
Vedic
ritualistic,
spiritual
or
aspect
pertaining
to
auxiliary
sciences
'Vedic'.
connected
Vedic Hinduism,
may
BKTM's Concept
"From time
Vedlc ?
to time and
from place
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."
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
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
knowledge down
any sphere,
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
BKTM
ha
Vedas which openly declare that these sul of the Vedic scriptures should be studied from the stand
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
So
all
far as
the Indian
we donot
a parti
scriptural
of our
37 literature.
As has been
think that the
in
aptly remarked
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,
gatf
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
prepared to go the whole length of testing and verification by accepted accredited methods. 39
That there
is
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
17
wisdom,
it
unquestionable
not
that
the
Vedic
race
lived
not merely
as
pastoral
folk
seers
possessing
were,
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
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
Editor, Dr. V. S.
arises
out
41
the
question naturally
treatise,
viz.,
basis
as
of this
to
the
VM,
that
to
exist
any where
Sutras
in
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.
Agrawala,
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
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
Even
then, with
saint
due deference
to
scholarly
like
BKTM, we
have yet
DR. N. M.
KANSARA
SAMBC
Atharvav
of which
is
Till
then,
the chaptei
Swami Pratyagatmananda
background
their
in
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
'
remark
fact
arithmatics,
and
that
is
predominated
The following
figures
One year
(1.110.4)
Two
lips,
Two
breasts
1.84.13)
(1.6.7)
440 horses
(8.55.3)
720 (1.164.11)
1,000 (1.164.41)
Ten
nights
(1.116.24)
Eleven (1.139.11)
Twelve (1.164.48)
Fourteen (10.114.6)
4,000 (5.30.12)
9,000 (1.80.8)
(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)
Vol. XXIII,
2000
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)
Ninety (1.80.8;
Series Series
U21.13;
2,
Many
lakhs
(2.14.7)
chariot.
of two of ten of
4,
6,
8
30,
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
1,3,5,...
19,
29,
39...
99.
of two
2,4,6,8,...
series
series series
upto
100.
of ten
10,20,30,40
...
upto
100.
series series
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
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),
2.5.19),
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
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
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
mentioned
...
in the Pancavirhs'a
Brahmana
as 12
48,
96,
192,
...
3072, 6144,
49152, 98304,
21
(4,
1,
3.13-14);
and
j
is
(4.6.7.3).
Dr.
S.
N.
in
Sen observes46
that the
numbers
out and
ancient
multiples of ten
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
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
Vedic
texts
to
and
their
appendages.
principles,
several
references
1
arithmatical
like
of
numbers from
to
10
(AV.
13.4),
additions of
18.24),
5.15),
additions of
2 (YV.
the digit
17.2),
multiple
by 11 (AV.
19.47),
The various
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
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 $ulba geometers was the circling of the
area of a triangle, a parallelogram
square or
its
circle*
The
altar
fail to
beginnings
notions
among
the
Vedic
Hindus.
The Quadratic
Equation is utilized for the enlargement or reduction of the altar in accordance with a number of plans. The 3ulbas contain rules for the construction of a
square n times a given square; the rule involves the application of indeterminate equation of the second degree and simultaneous indeterminate equation of the first degree. Elemetary operations with surds (karanl) are clearly indicated in
various places of the text.
The methods by which the not indicated in the texts, but more
VL
indications
of the
derivations
of
values
are
embedded
pursuit
in
the
very
texts
themselves.
Another
field
mathematical
of the
interest
Vedic Hindus
was
in
the
of
permutations,
considerations
cominations.
of the
6,
was undoubtedly activated by the Vedic meters and their variations. There were several 8, 9, 11, 12 syllables. The Vedic meter specialists were
This
concerned with the problem of producing different possible types of meters from those of varying syllables the and short sounds within each by changing long
syllable group. In this effort, they of the mathematics of
arraches to
were led invariably to laying the foundation permutation and combinations. Special importance Pingala's Chandah-sUtras (200 B.C.) which contains a method called
meru-prastara for finding the number of combinations of n syllables taken 1, 2, 3, ... n at a time. The is the same as the meru~pra$tara triangular array known
in
Europe as Pascal's
triangle.
53
Vol. XXIII,
2000
23
:
VM
598),
Terminology
Medieval Mathematicians
I
Aryabhata
(A.D.
600),
Mahavlracarya (A.D.
950),
Brahmasphuta-siddhanta,
MahSsiddhSnta,
with
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
Some
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
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
5?
The
multiplicator
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
is
61 Varga or Krti
is
Ghana. 62
mnla. 64
.
and
square-root
for
is
The symbols
is
63
while
are
cube-root
is
GhanaSanskrit
abbreviations
of
after the
number
affected.
Thus, the
the
represented
by Va
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.
writing
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
The
Samlkriya
is
Writing
operation
down
to
an
equation
for
further
operations
called
is
70
technically
clearance),
known
as
Sama&odhana,
as
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
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),
grown
/ol.
XXIII, 2000
25
sum and difference, in other words, the solution = a, x - y = b. 74 The process of solving }f the simultaneous equations x+y :he following two particular cases of simultaneous quardratic equations was
:ogether in the
form of
their
listinguished
by
most
Hindu
mathematicians
:
by
the
special
designation
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
name
writers as equivalent
77
of Niccheds
no
The
indeterminate equations of
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
roots,
it
is
II
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,
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
As has
enriched.
rightly observed
the $ulba-sutra$,
much
older material
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
human mind
in
The
the
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
(14) Trairatika or the rale of three; (15) Vyasta-trairttika or the inverse rule of three; (16) Panca-rSSika or the rule of five; or (17) Sapta-rMka the rule of seven; (18) Navaratika or the rale of nine; (19) Ekadata-rMka or the rale of eleven; 'and (20) or barter and while the eight -determinations exchange;
Vol. XXIII,
2000
27
(3)
are
(1)
Mi&aka
figures;
(7)
Ksetra
or plane
Khata or excavation;
(8)
(5)
Citi
or stock;
(6)
or
saw;
all
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
five
methods,
Datta
viz.,
as
also
the
Kapata-sandhi.
and
seven
distinct
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
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
(c.
160).
The modern
the
if
Method of Long
not earlier.90
Century A.D.,
to
this
BKTM
the
'Nikhttam* sutra,
is
the
some
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
me
as
a Sanskritist
lg
DR. N. M.
KANSARA
'
SAMBODHI
In
his
Dr,
N.
Kapur
91
word
'all'
in
the
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
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
problem
to
is
this
intellectual
effort of analysing
solution
that constitutes
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
unknowns. 92
As per
with
VM,
is
not concerned
those
aspects
of mathematics
the
However,
most
of
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
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
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
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
impartial,
mind of
truth-loving and highly inqusitive nature the revered personality like him, and in view of
in
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
from
and
the
in
of
hand
knowledge
sutras.
of mathematics
discovered
mathematical
application
of the
'Ganite-
In a
way he may be
which he happened to come across, but the real was long forgotten and could not be caught even by
sUtras'
Similarly,
that
the
those
is
who
are
interested
the
history
of
ancient
Indian
In
Mathematics,
opinion,
quite
sutras
beside
the
point,
and
of
these
entirely
Jagadguru's
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
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
M. Karade98
mathematics
discover
it
you
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,
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.
4.
5.
ibid.,
6.
llie
senior-most
surviving
Trustee
Trust,
of
the
Maharshi
Agricultural
Research
Institute
7.
8.
(Ahmedabad Centre)
Ahmedabad.
Trivedi,
ibid.,
Smt, Manjulaben
x.
Gurudeva',
p.
x.
9.
p.
Vol. XXIII,
10.
2000
-
31
11.
12.
BKTM BKTM
ibid.,
VM,
V.
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
London, 1856,
23.
p.
69.
-
Wilson,
Delhi,
Hayman Horace
1976.
the
'Essays
the Hindus',
24.
'The
Vols.
Hymns of
Vol.
I.
Atharvaveda
1916-17.
xiii.
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.
pp.
23-24.
29.
30.
pp.
18-19.
1.
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
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.,
43. 44.
VM,
Foreword,
Dr.
11.
-
45. Kulkarni,
46. Bose,
47.
ibid.,
R. P.
Geom.
-
$ul.,
pp.
26-27.
Sen, Subbarayappa
p.
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.
I,
p.
38.
69.
56.
57.
VM., Chap.
XXV
-
194-195.
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.
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.
ibid., ibid.,
ibid.,
Bhaskara
'Lilsvati',
-
p.
76.
'Hist.
Hin.
Math.', Pt.
II,
pp.
43-44.
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.
254.
tfulva
84. Gupta,
Prof. R. C. - 'Vedic Mathematics From the Math. Edu., Vol. IX, March-July, 1989, pp. 2-3.
Sutras,
Ind.
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
'Hist.
cit,
p.
-
P.L.
Kapur, J.N.
op.
cit.,
203.
96. Journal
of the
International
I,
No.
1988),
97.
New
Delhi, pp.
-
123-129.
Ganitananda
Ind.
'In
the
Name of
Soc.
for Hist.
Math., Vol.
1988, p. 78.
T.M.
1985, Nagpur.
DR. N. M.
KANSARA
SAMBODHI
BLIOGRAPHY
.
1947.
Publ.
!.
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
'.
Atharva Veda of the Paippaladas. Edt. Prof. Dr. Raghu Vira, Vol. I Books 1-13. Publ. The International Academy of Indian Culture, Lahore,
1936.
AV.
'.
&
G.
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.
The Fundamental
Themes of
S. P.
the
Afharvaveda,
by
Durgamohan
of
Bhattacharyya. Publ.
.
Mandali, Poona,
of
the
1968.
Ganita
BhSrafc
Bulletin
Indian
Society
10,
for
ia
Ancient India,
Delhi,
Publ.
/ol.
XXIII, 2000
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,
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1988, pp.
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ukla
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1983.
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Shripad
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1972.
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25.
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Mathematics
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Rgveda Samhita.
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giromani
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Pickles,
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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
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Mishra, H. G.
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Vedic Mathematics
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March, 1988
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Vedic Mathematics from the $ulba Sutras, by Prof. R. C. Gupta. Indian Journal of Mathematical Education, Vol. 9, No. 2, July, 1989.
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49. Atharvaveda-chhandas.
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Ms.
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Aiharvaveda Pratigakhya
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Lakhnow
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1949.
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1966, 1968.
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79. Hiranyakefi
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Sutra.
Oil
Lib.
IN
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
this
author 1
in
restoring
the
regarded as the
2
.
earliest Prakrit
is
MJ.A.
editions
dialects
(except Pali,
assigned
the
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
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
be done
comparison to
And
grammar of ArdhamagadhI we
40
IN
texts
FORM...
SAMBODHI
the
the
respect
to
Prof.
Hermann
textual
Jacob!
comes
to
our
help
who
while
remaining
faithful
the
readings
(of canonical
manuscripts)
adopted
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
was no
state
scholars
to
raise
of those usages
original
manuscripts and
medial
Below we
are producing a
comparative
list
make
it
clear
how
got changed
have selected those usages which the original medial consonants in the Jacobi's edition but in the edition
we
No
when
elided
in both
be
but
there
a significant difference
adopted
by
has generally not retained any medial consonant but along with that he has not given also the variant readings in the foot-notes
latter
The
from any
Ms.
which
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
He
has
made two
sets
of Mss.
and B.
and
the
whereas in the
set
are in general frequently preserved in are they dropped. If both the sets preserve the
it
original
in
his
text
and
if it
is
vowel or
fruti is adopted.
it,
But
if
the original
the concerned
that
of the
consonant
is italicized.
is
The
date of
Ms.
is
1292 and
of
1442 A.D.
Thus, there
I,
8.
udde^aka
italicized
is
and
letters
paragraph
in
of
the
Jacobi's
of
Ayaramga-Sutta.
The
the
edition
the other
set
(B of paper Mss.)]
=
-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
of Schubring there
it
-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
42
J.
IN
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
is
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
of Schubring.
-dh-
-h-
2.15
1.4
2.10
2.14
3.7
3.7
1.15
4.6
13
Here The
italizised
is
-T- but
We
as -V- retained
because
it is
available in older
K. R.
CHANDRA
S.
43
(8)
-bh-
-bhis
medial -bh-
generally retained
1.6
1.7
in
1.10
Medial
(9)
-t-
In
-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
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
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
_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
we
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;
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
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
-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.
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
SAMBO]
316 304
1
^IdKfl
(Mf^d-^
1.10
264 290
277
258
321
2.14
2.1
fiflgr
?jgT3fr
-tfa[-
1.4
feTRf-
tfftff
286
322
258
261
ftftdjtO
-SlflgT
1-7
SiH
Analytical Findings
In
the
selected
usages
quoted here in
the
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-,
Medial
there
-th-
is
changed
to
-h-
in
the
-dh-
from the
is
changed
to -h- but in
it
is
is
changed
cases
it
is
worth
advisable
linguistically
(looking
evolution of
edition
edition
MIA. languages)
-t-
of Jacobi medial
lt
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).
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
SAMBODHI
K. R.
CHANDRA
53
54
IN
SAMBODHI
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
indicates
at
all,
consideration the
textual readings
to
who
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
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.
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
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
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
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
work of
historical
importance.
56
IN
SAMBODHI
1.
(i)
(Hindi),
1992
(ii)
(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
Prof.
A.
M.
Ghatage,
Shardaben
Chimanbhai
papers Educational
Ibid,
Ayaramga
Sutta.
4.
5.
1910.
See
the
author's
AcSrfliga,
Prathama
$rutaskandha,
Prathama
Adhyayana,
Prakrit Jain
6.
7.
37-38, 45-46.
Edited by
Italicised
Muni
letters
the
edition
here
considered
as
retaining
orginal medial consonant because it is which is older and is elided in the paper
8.
Ms. which
is
dated
later.
R =
It
Retention;
to
V =
Voicing or devoicing,
that
E =
Elision of occlusion
variants
9.
is
be reminded
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.
1,
viii
to
xiv).
See
my
article
'Place
Languages
of Jain
vide JinHgamom kl
1999.
See pages 4546 of the AcSiSnga, Prathama grutaskandha, Prathama Adhyayana, K. R. Chandra, Prakrit Jain Vidya Vikas Fund, Ahmedabad, 1997 A.D.
13.
See
Ibid.
by No.
editing
12.
AND
OF
Dr.
The problem of
text-criticism
is
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
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
&
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.
made
to
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
and
is
hoped
We
1.
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
Motilal
Ed
The
58
DR. JAGRUTI
PANDYA
-
SAMBODHI
Shri S. K. Belvalkar.
5.
(S.
K. edition) Ed.
Oriental
6.
UttararOmacarita
(S.
R. edition) Ed.
S.
Ray
7.
&
Co., Calcutta
-
&
J.
Dacca, 1924
edition) Ed.
-
Uttararamacarita
(U.
Shri
Umashankar
Here we have also taken into account the following editions of KS.
1.
KSvySnu&sana
Kavyamala (= K. M.
&
2.
Bombay, Second
KSvyanusasana
V.
(Bombay
Pub.
-
Parikh
&
Shri Dr.
M.
Kulkarni. 1964.
edition,
UC
S.
illustrated in the
KS.
at various places.
These
from N.
edn. of
UC.
UC.
1.24
NS. edition
K. edn.
(p.
29)
Kane
UC. have
this reading,
while
S.
(p. 8), S.
R. edn.
57-58)
&
(p.
U.
J.
Kale edn.
(p.
25)
&
have^Tfor^T.
sffifcr
G. K. B. edn.
ft.
note.
(p.
112)
&
(p.
^\
59
This variant
is
accepted by N.
S.
edn.
(p.
29),
Kane
edn. (jxTS)
&
G, K. B.
in
UC. The
is
latter
two
editions
all
seen in the
See
(p.
K. edn.
(p.
8), S.
(p.
25)
&
ft.
U.
J.
edn.
(p.
oW*mo
in the
note.
UC. have
of the KS.
have
*j*^
for
l:
II
UC.
3-37
i.e.
gxi^gw.
UC.
& both the editions of the KS. have accepted this reading.
UC. has mentioned
(p.
86) of the
f^R^^r
note.
3.
II
U.
1-38
3i*jnciR:
UC, have
this reading.
60
DR. JAGRUTI
S. (p.
- i.e.
PANDYA
this
SAMBODHI
reading but
is
it
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:,
KS. have
N.
Kane edn.
(p. 24),
Kale edn.
(p.
36)
&
G. K. B. edn.
(p. 28)
this reading,
while S. K. edn.
(p.
97)
&
U.
UC
have
^^Tf:
for
#
Any
edition of the
UC
do not
Kane
of the
UC
JfKfllfr
also in the
ft.
note.
H<HI^
only.
u.
C
-
3-5
Two
They
are as under
Only N.
S. edn.
of the
UC.
(p.
editions of the
UC. have
K4$^<A
UC. has
Kale edn.
note.
(p.
67) of the
also mentioned
They
are
W44ikHiW)
&
61
*
All the editions of the UC. has
this
reading.
it
Bombay
(p.
edn. of the
KS.
(p.
but K.
M.
edn. of the
KS.
may
be a misprint.
U.
6-19
variant,
i.e.
S.
K. edn., have
this reading.
UC. has
also
Both
KS. have
<=U&lf^ Tfo^Kuflq-qp^
f?" ^"
U. C.
5.34
such as
All the editions of the UC. have accepted this reading. But Kale edn. of the U. C. (p, 138-139) has mentioned 3^TT: for *R*T: in the ft. note.
Both
KS. have
This reading
is
accepted only by
S.
(p.
editions of the
UC. have
6,
DR. JAGRUTI
PANDYA
160) of the
SAMBODH1
Kane edn.
(p.
120-121)
ft.
&
G. K. B. edn.
(p.
1^
in the
note, while
Kale edn.
(p.
reading
3"*fcf in
the
ft.
note.
^
(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.
while S. K, edn.
for
&
of the
UC. have
^~.
(p.
is
also
mentioned
in the
ft.
note by G. K. B. edn.
160),
Kane edn.
120-121)
&
Kale edn.
(p.
i.e.
f^5^rr^RRTt
3*s^<9"s
**&$
only.
This variant
editions
is
UC.
See
U.
S.
J.
Kane
G. K. B. edn.
(p.
160),
&
S. R. edn.
(p.
52) of the
for
UC
(p.
72) has
$<*Sl
Kane edn. of
the
ft.
UC.
(p.
UC.
(p.
&
note.
Bombay
(p. 117)
63
IF?
ifl (H^I^IM
qf^rmf^w
-
<r?r
cFsrrr
1 1
u.
3.45
many
variants as under
* cW
UG
have
this reading.
W^T:
^M
U.
J.
for sfcf
This reading
is
given by N. S. edn.
(p.
95)
&
UG,
edn.
See
(p.
G. K. B. edn.
(p.
80)
&
ft.
Kale edn.
(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
only.
This variant
is
S.
K. edn.
(p.
46)
Kale edn.
(p. 93),
Kane
edn.
ft,
(p.
80)
&
G. K. B. edn.
(p.
102) of the
UC. have
note.
^WT:
for
UC. do not
it.
differ in
KS.
differ in
Bombay
has
fi^TT
fifr,
while K.
M.
edn. of the
KS.
(p.
106)
64
ER. JAGRUTI
PANDYA
SAMBODHI
UC. have
this reading.
K.
M.
KS. has
also
accepted
this
reading. While
Bombay
edn. of the
KS.
(p.
This reading
edn. of the
is
accepted by
(p.
all
UC.
&
UC
*fr:
in the
ft.
note.
8.
U. C.
2.10
many
variants, such as
**This reading
(p. 48), S.
(p.
is
given by N. S. edn.
(p.
(p.
58-59),
Kane
K. edn.
23)
(p.
&
U.
J.
U.
C., while
Kale edn.
55)
&
S. R. edn.
37) of the
ft.
fc.
This
is also
noted in the
note by
(p.
Kane edn.
(p.
41)
&
G. K. B. edn.
ft.
(p.
in the
note.
This reading
edn. (p. 55),
is
seen in N. S. edn.
edn. (p. 41)
(p.
58-59)
&
U.
(p.
J.
UC. Kale
for
ft.
Kane
&
G. K. B. edn.
48) have
sflf:
il^innfa
TOFT
note.
for
Tl^ in
the
K. edn.
(p.
23)
&
UC. have
Tisrafer only.
It
Bombay
reading
(P-
edn. of the
-
KS.
(p.
ft.
*roqifr
in the
which
is
accepted by K.
M.
edn. of the
KS
211).
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
n the
ft.
UC.
(p.
n the
note; while
K. edn.
23)
&
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
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
way towards
fixation of variants.
Sunanda
Y. Shastri*
came
across 'Kavyamala',
Paramfruta Prabhavaka Mandal', in 1964. These are published by 'Mumbaistha miscellaneous poems. Some have title indicating the content and some without
of inner thoughts of him. No doubt, all his any caption are rather strong flow with the spiritual thought. Many of his poems are some or other way connected bear a secular hue and many depict his inner devotion to his alma mater
poems
poems one does not miss his craving to words. Such experiences, as we know, are
'sect'.
me
He
the
we
'Dharma' as
f,
i.e (1)
supreme forgiveness
-
VSTMSIHI; (2)
modesty
forwardness
(7) austerity
Self control -
non-acquisition
celibacy
51
viz.,
i.e.
of supreme forgiveness,
monks
and
texts.
* Dept.
Vol. XXIII,
2000
at
at.
SHRIMAD RSIACHANDRA'S....
the
67
'Dharma
9
exactly
the
Although Srimad Rajachandra s approach is of of 'Dharma is rather different. He leads aspirants same viewpoint, his treatment in *Dharma' towards gradual stages. Thus three stages can be surmised from
these
poems
they are
(2)
(3)
Agamas.
Easy way
:
Dharma.
(1) Preparation
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
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
it
as
human body.
of Upajatt
than the worldly gross Therefore he wants others to concentrate on higher goals
is
poem
momentary
68
DR. are
like
SUNANDA
Y.
SHASTRI
SAMBODHI
object^
the
colours
says
-
of rainbow. Therefore,
attached to them,
He
Same thought
false.
is
-
*?7Fw<w"'
world
is
He
says
6
I
When
the falsity of
is
go a step higher,
one's self
i.e.
differentiating
as
-
U
i.e.
0ne who
am
distinct
from
my
relatives, servants,
riches,
form of grief."
Same
^thought
in
poem
HKT cR ^^fci^ci^
;TT
n
Le.
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
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
urine,
it is
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)
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.
as the
means
9
the
means
to
know
'Jagadifa
= Lord
of Universe.
He
says
11
II
i.e.,
"One should
resort to
Dharma
to escape
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,
12
?0
DR.
SUNANDA
Y.
SHASTRI
SAMBODHI
is
Further
in the
that,
"Dharma
necessary to purify
one's
self.
He He doubt." says
following spiritual path, then should concentrate on Dharma and should not
-
13
Uptill
here
Srimad
Still,
directs
to
is,
after,
leaving
body
?
consciousness.
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
-
acceptable for
all.
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
poem he
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
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
Dharma
consisting compassion
i.e.
poem
towards one kindness, softspoken, and beneficial qualities like peace, morality, 20 Even as rf 3fr3OR garden of Dharma incarnated. He calls such
smm' 19 Srimad
,
calls
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,
24
||
i i.e.
"the
main thing
to
conquer
in this
is
world
is
temptation of
-
woman, once
he says
-
it
is
conquered."
Then
finally
i.e.
"to attain
the
this
Srimad explains
faults of 'craving' or
^TTin
his
famous poem
'<jUJ|l
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
5TR
Vol. XXIII,
2000
to
SHRIMAD RAJACHANDRA'S....
the position of god,
still
73
really difficult to
its
the
Dharma by
explaining
main
principles.
-
(3)
Easy way to
the doctrines of
Gradually he teaches
daily actions.
bliss.
Ms them how to
readers
follow
Implement
in
What
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.
all
as well
29
- viz.
Jlva,
Moksa.
74
DR.
SUNANDA
Y.
SHASTRI
SAMBODH
He
says
30
1 1
through Karma.
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
(^^^^T,
, 30,^, and
ft^^ an(J
reflect
to
fundamental
principles taught
SHRIMAD RAJACHANDRA'S....
75
ie.
IFRT ITO?RIT^
3T5^r^rr n
-
34
He
also
propounds detachment
as the
key of happiness
what knowledge
is
according to
35
II
i.e.
Agamas
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
mature language,
only
in the
knowledgeable person.
to the
When
it
comes
to
says that
Knowledge
and other
rituals,
Moksa
is
the
knowledge.
Wit
c*rf
37
Further,
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
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
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.
3.
Klvyaniala
ibid
p.
4.
5.
p.
3.
-
Kavyaniala
p. 7.
p.
6.
KavyaniSlS
7.
8.
Prasaniaratiprakarana
154,
.
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.
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.
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
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tloWMl
*fa$
WETS
SPfcr,
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&
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Ed. & Tr. Yajneshwar Acarya Umflswati Vacaka's, - 1989. of Indology, Ahtnedabad L. D. Series 107, L. D. Institute
-
S.
4.
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^rimad RSjachandra
Mandal, Ahmedabad
- Life,
-
1978.
-
Tr.
Tr .by ^ri
(Anuyayi)
Brahmacari Govardhandasji, Pub. by ^rimad Rljachandra 1985. Mandal, ^rimad Rajachandra Ashram, Agas.
7.
Mumukshu
Jeevan Kala
Trust, (Tr.
by Dinubhai Muljibhai
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Patel,
8.
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^rimad Rajachandra,
Tr.
by Dinubhai Muljibhai
Srimad
IWRT SIN 1
if
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w
HRT 1
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Pravarasena's
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Translated
-
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K.
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1976.
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M. Kulkami,
Sarsvati
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Ahmedabad-1983.
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Dr. K. V. Mehta*
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XXIII, 2UUU
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(11)
1940
(12)
1983.
(13)
ifi^FriH^ftm
3^^
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(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,
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
Heinrich
devote some
The
looked
who
for
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
No
Hindus.
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
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
scattered in
many
the assimilation of
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.
Jatai a,
a student,
to define
strcr^
^^ **?*!*
d
a^d.
^
,
4e
130
DR. N. M.
KANSARA
SAMBODHI
and
literary
over
this
area has
meant
that
to
Thus,
it
is difficult
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
through
effort,
draw
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/-.
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
for conflict
the
for
philosophical views
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.
Ke
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
-
its
first
',
Ahmedabad,
such as the
covering the
scientific
first
forty-seven pages*
He
of
expresion of realistic
model, dimensional view-points, reality interpretation and perception, words or language, inquiries in reality about
analytical
reality, limitations
of perception, variety of validation irrational appraoch, irrational fantacy variety of valid interpretation, relativity, synthesis and harmony insight, base of an ideal
illustrations
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
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
managhement,
its
in environment, in religion
techniques,
relevance for
modern psychology,
by scholars
Ajit
like
Udaychand
Jain,
Suresh Jhaveri,
V.R.Yadav, Narendra
Vora,
Kumar
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,
relevance,
its
importance, in social
stability, in
modern
announcement
N.M.K.
for
developing the
Seminar on
'Specific
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
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
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
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
Bhamaha
is
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
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 those of the
his
Western
stylisticians,
and
make
and acceptability of
vis-a-
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
(iii)
Vakrokti
Literature
(47-58); (iv) Kavyadosas -Poetic Defects (pp.59-75); (v) Poetry (76-90); (vi) Forms of Imaginative Litrature
(91-100); and
(vii)
Methodological
last
Bhamaha
As a
placed
more or
less
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
my
Bhamaha
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
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
been amplified by
has
further
Bhamaha's
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
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
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
with Dasaratha
is
earlier than his Lanka on learning that her marriage proposed and the son born to them would kill him.This
starts
much
He
carries Kausalya to
digest
REVIEW
137
technics to explain the ticklish events of Ramayana, such as the conduct of Kaikeyi, Manthara etc., as also a number of pleasant ones.
Dr.
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
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
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
-
III
on
(6)
Abhmaya
10)
(9)
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,
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
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:
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
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 observes
at
the
end of
this
section
that
there
many
other
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
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
^ **
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
commentary,
Appendix
I
307
pages.
Vol.11
contains
Anargharaghava
play proper, in
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
comprising the index of untraced quotations in the commentary, Appendix VI index of dramaturgical and poetical terms in the commentary, Appendix VII an index of the verses of the play as commented on in the Pandka, and Appendix VIII listing the sources consulted.
Dr. Bhat
commands our
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,
(Guj.),
by Dr. Ramji
H.
112, Rs.100/-.
the first one in Gujarati on this subject. He has explored the sources right from the Vedic times up to the latest published inscriptions, and has collated all other relevant material in the form of the latest books on the subject as also of research articles. The veteran celebrated scholar MM. Ke Ka. Shastri has contributed a Preface (Amukha), while Dr. Bharatiben Shelat, the Director of the BJ. Institute of
is
This
work by
Dr. Savaliya
has
wntten
Foreword
(Purovacana)
Introduction (Prastavika)
by
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-
? "?
>
its
/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
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
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
(Spiritual
Teachings
of Bhagavan
Aksharpith,
Sadhu
Mukundacharandas,
Rs.90/-.
utterances,
is
Swaminarayan
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
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
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
Ahmedabad.
based on the original in
that this
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
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
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
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
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
with
head quarter
It
at
Bochasan
in
South Gujarat.
till
is
now
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
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
there simply
no way
to
do
justice to
this enterprise;
nor
is it
possible to do justice to
the great
persons,
womwen
the millennia
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
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
works are
to authors or
that care
was taken
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
to include entries
on
living schools of
will
Since a great
many entries
own
truth,
no
Even
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
it
that
herein
and important
salt.
and
The auhor
space and the
is
is
given the
constraints of
no substitute
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
very
difficult to
ignore the
warping and prejudicing views of young Hindus and non-Hindus worldwide. And the author seeks to successfully do it.
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
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,
insight",
all
of
:
their
as given
below
On p.l,
who
word
'Hindu'
was not
themselves, that
the people
lived
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
now however
it
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
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
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
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
.
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
more Hindus
visit
the
On
p. 5,
'Political
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
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
"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:
On
the
author of the
the
CEH
committed by the
1 .
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
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
much
Vedic style stone temples in so that The Guinness Book of the World Records
it
(1997
edition, p. 185)
to
as a world's
seems
totally ignorant
about
And, he
is
On
p.
it
based on
He seems
to
'caste
Now,
on
birth,
it is
based
(vibhaga) of
guna
(quality)
and dharma
(duty), as has
been
specifically laid
down by
The
author's
ignorance
is
Encyclopaedia
(6)
(i)
There are
at least four
in this book.
(iv)
They
are:
Swaminarayan;
Narasiihha
Maheta,
not
\ \
many
is
unpardenable
Encyclopaedist
drawbacks is that the author has irrelavantly included a of western researchers on Indology gamut past
all
these,
cultural outlook
as
outmoded
enthusiasm of
author
out to
148
SAMBODH1
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English,
De, Tempel,
37,
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X, 60,
^js wtua&
^L 5o/-,
XI, 80, 4,
a^H,
XXV, 275, 17, ^H. %*l
India's
Rebirth, English, Mind Aditi Centre, Chennai, 2000, Rs. Mira Aditi Centre, Chennai
XV, 270,