Prakrit Text Series No. 9

Prakrit Text Series No. 9 Airiyasamikumarakattigeyena Viraida

Airiyasamikumarakattigeyena Viraida BARASANUVEKKHA

(KATTIGEYANUPPEKKHA) BARASANUVEKKHA Insiparation and Guidence His Holiness Jagadguru Swastishri Karmayogi (KATTIGEYANUPPEKKHA) Shri Charukirti Swamiji Chairman, National Institute of Prakrit Studies and Research Shri Shravanbelgola (Karnataka)

Insiparation and Guidence EDITED BY PROFESSOR DR. BHAGCHANDRA JAIN "BHASKAR” His Holiness Jagadguru Swastishri Karmayogi Shri Charukirti Bhattaraka Swamiji

First Edition 2009

EDITED BY Price : PROFESSOR DR. BHAGCHANDRA JAIN "BHASKAR" PUBLISHED BY NATIONAL INSTITUTE OF PRAKRIT STUDIES AND RESEARCH DHAVALA TIRTHAM -573135 PUBLISHED BY Hassan Dist., Karnataka, India. NATIONAL INSTITUTE OF PRAKRIT STUDIES AND RESEARCH Phone : 08176 - 257228, 257132 DHAVALA TIRTHAM Shravanabelagola-573135 Hassan Dist., Karnataka, India. Printed At : Phone : 08176 - 257228, 257132 àmH$¥V J«ÝW_mcm H«$. 9

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Barasanuvekkha or Kattigeyanuppekkha of Swami Kartikeya (about 2nd c.A.D.) occupies a significant position in Jain ideology. Thousands of its manuscripts are found in different Shastra Bhandaras. The concept of Anuvekkha or Anupreksha inspires us to ponder over the of the body and other substances. It is related to meditation, swadhyaya and penance that render possible the stoppage of the influx and shedding of ( and AmB[a`gm{_Hw$_maH$[ÎmJo`oU {daBXm ). The topics of Anupreksha are more prone to spiritual progress. The origin and development of the ideology can be traced out from early and later composed in , Prakrit, Tamil, Kannad and modern Indian ~magmUwdoŠIm languages. An ample literature on the subject is found in Jain tradition. Barasanuvekkha consists of 489 Shaurasani Prakrit Gathas. It exposes the (H$[ÎmJo`mUwßnoŠIm) concept of twelve Anuprekshas and their sub-subjects in a systematic way the questionnaire method is also followed to make the subject interesting and important.

The National Institute of Prakrit Studies and Research has its sole object to impart the teaching of Prakrit and publish the ancient Prakrit Texts. We are glad to note that Professor Dr. Bhagchandra Jain “Bhaskar”, the well-known scholar of International repute on Prakrit and and Pali and has accepted our request to bear the responsibility to bring out the Prakrit Texts in a new form. He undertook the project very sincerely as a Vrata (Vow) and worked hard alone day and night and brought out the several volumes within a short period with detailed Hindi and English introduction. We have already published the Kasayapahuda, Kasayapahuda Cunnisutta, Granthavali and also ~magmUwdoŠIm the Mulacara along with Hindi commentary in two volumes. The Satkhandagama, and Mahabandha, Tiloyapannatti and Bhagwati Aradhana are ABOUT THE AUTHOR ready to give them in press. The Barasanuvekkha of Swami Kartikeya is the Ninth Text of its kind under the series which is now placed before the scholars for Professor Bhagchandra Jain is a renowned scholar of Prakrit and evaluation. Acarya Siddhanta- cakravarti 's works, Joindu works, Jainism and Pali and Buddhism. He did three D. Litts in Pali and Prakrit, Sanskrit works and Dhavala and Jayadhavala and other Saurseni Prakrit & and Hindi. Dr. Jain is a former Professor and Director of Jain Studies, University of Rajasthan, , Professor and Head of the Department of Pali and Prakrit, Apabhramsa Texts like Chandappahacariu, Dhammaparikkha are also getting University, Professor and Director, Parsvanatha Vidyapeeth, Varanasi ready for publication shortly. and Emeritus Professor, the Department of Jainology, University of Madras. At present he is a Joint Director of the National Institute of Prakrit Studies and Research, Shravanabelagola. Professor Jain is also associated with so many social and academic institutes. He delivered so many lectures in India and Abroad on Jainism and Buddhism and attended National & International conferences on the subject. Dr. Jain is a recipient of more than fifteen literary prestigious awards like the Central Government of India, Kundakunda Jnanapeetha, Pradipa Kumar Rampuria, Ahimsa International, Srutasambardhana, Gommateshwar Vidyapeth Purashkar, Shravananavelgola etc. He is an author of about forty Shrutakevali Education Trust Svastishri Karmayogi Research Volumes and editor and translator of so many Sanskrit and Prakrit Shravanabelagola-573135 Shri Charukirti Bhattaraka Swamiji ancient manuscripts. Jainism in Buddhist Literature, Jainism and , Hasan Dist. Karnataka Shrikshetra Shravanabelagola's Catuhsatakam of Aryadeva, Bauddha Sanskriti ka Itihasa, Jain Sanskrti Kosha in Dated: 26.06.2008 C h a i r m a n three volumes, Jaina- aur Paryavarana, Candappahacariu, Dhammaparikkha, Prakrit Dhammapada etc. are his main contribution. Professor Jain has done his Ph.D. from the Vidyodaya University of Srilanka under Commonwealth Fellowship in 1965. He was also awarded the UGC National Fellowship in 1985-87. He delivered lectures on Jainism and Buddhism in Indian and foreign Universities and assemblies of World’s religions. He is a recipient of President Award for contribution to Prakrit & Pali field, 2004. He is also honoured as the man of year 2004 by the American Institute. He has also been the research fellow of the Lie University of USA. {df`mZwH«$_{UH$m

BENEDICTION 5-6 ABOUT THE AUTHOR 7-8 {df`mZwH«$_{UH$m 9-28 INTRODUCTION 29-42 CnñWmnZm 43-86 ~magmUwdoŠIm _yc JmWm H«$. 1-312 1. A{ZË`mZwn«ojm 4-22 n`m©` X¥{ï> go n«Ë`oH$ dñVw A{ZË` h¡ & g§gma Ho$ g~ {df` jU^§Jwa h¡§ & ~ÝYw~mÝYdm| H$m gå~ÝY n{WH$OZm| H$s Vah j{UH$ h¡ & cú_r H$s M§McVm H$m {MÌU Y_©H$m`m}§ _| cú_r H$m Cn`moJ H$aZodmcm| H$s hr cú_r gmW©H$ h¡ & 2. AeaUmZwn«ojm 23-31 g§gma _| H$moB© ^r eaU Zht h¡ & Omo ^yVn«oVm| H$mo ajH$ _mZVm h¡ dh AkmZr h¡ & gå`½Xe©Zm{X hr Ord Ho$ eaU h¢ & 3. g§gmamZwn«ojm 32-73 g§gma H$m ñdê$n ZaH$J{V Ho$ Xw…Im| H$m dU©Z {V`ªMJ{VHo$ Xw…Im| H$m dU©Z _Zwî`J{VHo$ Xw…Im| H$m dU©Z XodJ{VHo$ Xw…Im| H$m dU©Z EH$ ^d _| AÆ>mah ZmVo nm§M namdV©Zm| H$m ñdê$n 10 ~magmUwdoŠIm {df`mZwH«$_{UH$m 11

{df` JmWm H«$_m§H$ {df` JmWm H«$_m§H$ 4. EH$ËdmZwn«ojm 74-79 cmoH$mH$meH$m nyd©npíM_ {dñVma Ord Ho$ AHo$conZ H$m H$WZ cmoH$mH$meH$m X{jU CÎma {dñVma AYmocmoH$ _Ü`cmoH$ Am¡a D$Üd©cmoH$ H$m {d^mJ 5. AÝ`ËdmZwn«ojm 80-82 cmoH$ eãX H$s {ZépŠV Ord go earam{X {^ÝZ h¢ & cmoH$ _| Ordm| H$m AdñWmZ 6. Aew{MËdmZwn«ojm 83-87 ÌgZmcr H$m ñdê$n eara H$s Aew{MVm H$m H$WZ Ordm| Ho$ ^oX 7. AmòdmZwn«ojm 88-94 gmYmaUH$m` dmco Ordm| Ho$ ^oX `moJ hr Amòd h¡ & gmYmaUH$m{`H$ Ord H$m ñdê$n ew^mòdH$m H$maU _ÝX H$fm` gyú_H$m` Am¡a ~mXaH$m` H$m ñdê$n Aew^mòdH$m H$maU _ÝX H$fm` n«Ë`oH$ dZñn{V Ho$ Xmo ^oX gn«{V{ð>V n«Ë`oH$ Am¡a An«{V{ð>V n«Ë`oH$ H$s nhMmZ Aew^mòdH$m H$maU Vrd« H$fm` n§MopÝX«` {V`ªMm| Ho$ ^oX _ÝXH$fm` Ho$ {MÝh n§MopÝX«`{V`ªMm| Ho$ Ord g_mg Ho$ ^oX Vrd«H$fm` Ho$ {MÝh _Zwî`m| _| Ord g_mg Ho$ ^oX 8. g§damZwn«ojm 95-101 Zma{H$`m| Am¡a Xodm| _| Ord g_mg Ho$ ^oX g§da Ho$ Zm_ n`m©{á Ho$ N> ^oX g§da Ho$ hoVw n`m©{áH$m ñdê$n Jw{á, g{_{V, Y_© Am¡a AZwn«ojm H$m ñdê$n {Zd¥Î`n`m©á Am¡a n`m©á H$m ñdê$n narfhO` cãÜ`n`m©á H$m ñdê$n CËH¥$ï> Mm[aÌ H$m ñdê$n AÝV_w©hÿV© _| hmoZodmco 6 6 3 3 6 ^dm| H$m ñdîQ>rH$aU VWm 9. {ZO©amZwn«ojm 102-114 EH$ ^dH$s pñW{V H$m AmZ`Z {ZO©am H$m H$maU Ord Ho$ Xg n«mU EHo$pÝX«`m{X n`m©á Ordm| Ho$ n«mUm| H$s g§»`m {ZO©am H$m ñdê$n An`m©á Ordm| Ho$ n«mUm| H$s g§»`m {ZO©am Ho$ ^oX {dH$cÌ` Ord H$hm§ ahVo h¢ ? CÎmamoÎma Ag§»`mV JwUr {ZO©amdmco gå`½X¥[ï Am{X Xg ñWmZ _Zwî` cmoH$ go ~mha ahZodmco {V`©ƒm| H$s pñW{V Am{X A{YH$ {ZO©am Ho$ H$maU OcMa Ordm| H$m Amdmg 10. cmoH$mZwn«ojm 115-283 ^dZdmgr Am¡a ì`ÝVaXodm| H$m {Zdmg cmoH$mH$me H$m ñdê$n Á`mo{Vfr Xodm| H$m {Zdmg 12 ~magmUwdoŠIm {df`mZwH«$_{UH$m 13

{df` JmWm H«$_m§H$ {df` JmWm H«$_m§H$ d¡_m{ZH$ Xodm| H$m {Zdmg Ord Am¡a kmZ _| JwUJwUr ^md go ^oX h¡ & Zma{H$`m| H$m {Zdmg kmZ ^yVm| H$m {dH$ma Zht h¡ & ~mXa n«`m©{á V¡OñH$m{`H$ Am¡a dm`wH$m{`H$ Ordm| H$s g§»`m OrdH$mo Z _mZZodmco Mmdm©H$ H$mo XyfU n¥{WdrH$m{`H$ Am{X Ordm| H$s g§»`m Ord Ho$ gX²^md _| `wpŠV {gÕm| Am¡a {ZJmo{X`m Ordm| H$s g§»`m Ord eara _| ahVm h¡ Bggo XmoZm| H$mo cmoJ EH$ g_P coVo h¢; gå_yN©>Z Am¡a J^©O _Zwî`m| H$s g§»`m {H$ÝVw eara go {_cm hmoZo na ^r Ord hr OmZVm XoIVm h¡ & gmÝVaOrd Ord Am¡a eara _| A^oX _mZZo H$m ^«_ _Zwî` Am{X H$s g§»`m _| Aën~hþËd H$m {dMma Ord H$Vm© h¡& Jmoå_Q>gma Ho$ AZwgma Ordm| H$s g§»`m H$m {dYmZ ^moŠVm h¡& ZaH$m| _| Ordm| H$s g§»`m Ord nwÊ` Am¡a nmnê$n h¡ & ^dZ{ÌH$Ho$ Xodm| H$s g§»`m _| Aën~hþËd Ord VrW© h¡ & EHo$pÝX«`Ordm| H$s Am`w H$m n«_mU Ord Ho$ VrZ ^oX VWm na_mË_m Ho$ Xmo ^oX XmoBpÝX«` Am{X Ordm| H$s Am`w H$m n«_mU ~{hamË_m H$m ñdê$n cãÜ`n`m©áH$ Am¡a n`m©áH$Ordm| H$s OKÝ` Am`w H$m n«_mU AÝVamË_m H$m ñdê$n VWm CgHo$ ^oX Xodm| Am¡a Zma{H$`m| H$s CËH¥$ï> Am¡a OKÝ` Am`w H$m n«_mU CËH¥$ï> AÝVamË_m VWm CgHo$ ^oX EHo$pÝX«` Ordm| Ho$ eara H$s OKÝ` Am¡a CËH¥$ï> AdJmhZm _Ü`_ AÝVamË_m VWm CgHo$ ^oX XmoBpÝX«` Am{X Ordm| Ho$ eara H$s CËH¥$ï> AdJmhZm OKÝ` AÝVamË_m VWm CgHo$ ^oX Zma{H$`m| Ho$ eara H$s D§$MmB© "na' eãX H$s ì`m»`m ^dZdmgr, ì`ÝVa Am¡a Á`mo{Vfr Xodm| Ho$ eara H$s D§$MmB© Ord H$mo AZm{X ewÕ _mZZo _| Xmof H$ëndmgr Xodm| Ho$ eara H$s D§$MmB© g~ Ord H$_©~ÝYZ H$mo H$mQ>H$a hr ewÕ hmoVo h¢ & H$ënmVrV Xodm| Ho$ eara H$s D§$MmB© ~ÝY H$m ñdê$n Adg{n©Ur Ho$ n«W_ H$mc Ho$ Am{X _| VWm g~ X«ì`m| _| Ord hr na_VÎd h¡ & N>Ro> H$mcHo$ AÝV _| _Zwî`m| Ho$ eara H$s D§$MmB© Ord AÝVñVÎd h¡, eof g~ ~møVÎd h¡ & EHo$pÝX«` Am{X Ordm| Ho$ eara H$s OKÝ` AdJmhZm H$m n«_mU `h cmoH$mH$me nwÒcm| go ^am hþAm h¡ & Ord earan«_mU ^r h¡ Am¡a gd©JV ^r h¡ & nwÒcmo§ Ho$ ^oX n«^oX ê$n g_wX²KmV Am¡a CgHo$ ^oXm| H$m ñdê$n nwÒcH$m ñdê$n Ord Ho$ gd©ì`mnr hmoZo H$m {ZfoY nwÒc H$m Ord Ho$ n«{V CnH$ma Ord kmZñd^md h¡, kmZ go {^ÝZ Zht h¡ & Ord H$m Ord Ho$ n«{V CnH$ma kmZH$mo Ord go gd©Wm {^ÝZ _mZZona JwUJwUr ^md Zht ~ZVm & nwÒc X«ì` H$s _hVr epŠV 14 ~magmUwdoŠIm {df`mZwH«$_{UH$m 15

{df` JmWm H«$_m§H$ {df` JmWm H«$_m§H$ Y_©X«ì` Am¡a AY_©X«ì` H$m CnH$ma X«ì`m| Ho$ gm_mÝ` Am¡a {deofJwU AmH$me H$m ñdê$n Am¡a CgHo$ Xmo ^oX X«ì` JwU Am¡a n`m©`m| H$m EH$Ëd hr dñVw h¡ & g^r X«ì`m| _| AdJmhZ epŠV h¡& n`m©` Ho$ ^oX Am¡a CZH$m ñdê$n H$WZ `{X epŠV Z hmoVr Vmo EH$ n«Xoe _| g~ X«ì` H¡$go ahVo & X«ì` _| {dÚ_mZ n`m©`m| H$s CËn{Îm _mZZo _| XyfU H$mc X«ì` H$m ñdê$n A{dÚ_mZ n`m©` hr CËnÝZ hmoVr h¡ & X«ì`m| _| n[aU_Z H$aZo H$s ñdm^m{dH$ epŠV h¡ & X«ì` Am¡a n`m©`m| _| ^oXm^oX g^r X«ì` nañna _| EH$ Xygao Ho$ ghm`H$ hmoVo h§ & gd©Wm ^oX _mZZo _| XyfU X«ì`m| H$s epŠV`m| H$m {ZfoY H$m¡Z H$a gH$Vm h¡ & kmZmÛ¡VdmX _| XyfU ì`dhma H$mcH$m ñdê$n eyÝ`dmX _| XyfU AVrV, AZmJV, Am¡a dV©_mZ n`m©`m| H$s g§»`m ~mø nXmW© dmñV{dH$ h¡ & X«ì` _| H$m`© H$maU ^md H$m H$WZ gm_mÝ`kmZ H$m ñdê$n n«Ë`oH$ dñVw AZÝV Y_m©Ë_H$ h¡ & Ho$dckmZ H$m ñdê$n AZoH$mÝVdmX, ñ`mÛmX, Am¡a gá^§JrH$m ñdê$n kmZ gd©JV hmoVo hþE ^r AmË_m _| hr ahVm h¡ & AZoH$mÝVmË_H$ dñVw hr H$m`H$mar h¡ & kmZ AnZo Xoe _| ahVo hþE hr ko` H$mo OmZVm h¡ & gd©Wm EH$mÝVê$n dñVw H$m`©H$mar Zht h¡ & _Z…n`©` kmZ Am¡a Ad{YkmZ Xoen«Ë`j h¡ & {ZË`¡H$mÝVdmX _| AW© {H«$`mH$mar Zht ~ZVm & _{VkmZ n«Ë`j ^r h¡ Am¡a namoj ^r h¡ & j{UH¡$H$mÝVdmX _| AW© {H«$`mH$mar Zht ~ZVm & AZoH$mÝVdmX _| hr H$m`©H$maU ^md ~ZVm h¡ & BpÝX«`kmZ H$m {df` AZm{X{ZYZ Ord _| H$m`©H$maU ^md H$s ì`dñWm _{VkmZ Ho$ 336 ^oXm| H$m {ddoMZ ñdMVwï>` _| pñWV Ord hr H$m`© H$mo H$aVm h¡ BpÝX«`kmZ H$m Cn`moJ H«$_ go hmoVm h¡ & Ord H$mo nañdê$nñW _mZZo _| hm{Z dñVw AZoH$mÝVmË_H$ ^r h¡ Am¡a EH$mÝV ê$n ^r h¡ & ~«÷mÛ¡VdmX _| XyfU Z`X¥{ï> go AZoH$mÝV ñdê$n H$m {ddoMZ VÎd H$mo AUwê$n _mZZo _| XyfU AZoH$mÝV Ho$ n«H$meH$ lwVkmZ H$m ñdê$n X«ì` _| EH$Ëd Am¡a AZoH$Ëd H$s ì`dñWm lwVkmZ Ho$ ^oX ê$n Z`H$m ñdê$n gV² H$m ñdê$n Z` dñVw Ho$ EH$ Y_© H$mo H¡$go H$hVm h¡ & CËnmX Am¡a ì`` H$m ñdê$n AW©Z`, eãXZ` Am¡a kmZZ` H$m {ddoMZ X«ì` Y«wd H¡$go h¡& gwZ` Am¡a XwZ©` H$m {ddoMZ X«ì` Am¡a n`m©` H$m ñdê$n AZw_mZ H$m ñdê$n JwU H$m ñdê$n AZw_mZ ^r Z` h¡ & 16 ~magmUwdoŠIm {df`mZwH«$_{UH$m 17

{df` JmWm H«$_m§H$ {df` JmWm H«$_m§H$ Z`Ho$ ^oX YZr hmoH$a ^r BpÝX«`m| H$s nyU©Vm hmoZm Xwc©^ h¡ & X«ì`m{W©H$ Z` H$m ñdê$n BpÝX«`m| H$s nyU©Vm hmoZo na ^r eara amoJr hmoVm h¢ Ÿ& X«ì`m{W©H$ Z`Ho$ Xg ^oX ZramoJ eara nmH$a ^r Aënm`w hmoVm h¡ Am¡a n`m©`m{W©H$ Z`H$m ñdê$n XrK©Ordr hmoH$a ^r d«Verc YmaU Zht H$aVm n`m©`m{W©H$ Z` Ho$ N¡> ^oX ercdmZ hmoH$a ^r gmYw g_mJ_ Xwc©^ h¡ & Z¡J_ Z` H$m ñdê$n gmYwg_mJ_ nmH$a^r gå`ŠËd H$s n«m{á Xwc©^ h¡ & g§J«h Z` H$m ñdê$n gå`ŠËd H$mo YmaU H$aHo$ ^r Mm[aÌ YmaU Zht H$aVm Am¡a ì`dhma Z` H$m ñdê$n Mm[aÌ YmaU H$aHo$ ^r Cgo nmcZo _| Ag_W© hmoVm h¡ & F$OwgyÌ Z` H$m ñdê$n aËZÌ` YmaU H$aHo$ ^r Vrd« H$fm` H$aZogo XwJ©{V _| OmVm h¡ & eãXZ` H$m ñdê$n _Zwî` n`m©` H$mo A{VXwc©^ OmZH$a {_Ï`mËd Am¡a H$fm` H$mo N>mo‹S>Zm Mm{h`o & g_{^ê$T> Z` H$m ñdê$n Xodn`m©` _| erc Am¡a g§`_ H$m A^md h¡ & Ed§^yV Z` H$m ñdê$n _Zwî`J{V _| hr Vn Ü`mZm{X hmoVo h¢ & Z`m| Ho$ Ûmam ì`dhma H$aZo go cm^ Eogm Xwc©^ _Zwî` OÝ_ nmH$a ^r Omo {df`m| _| a_Vo h¢ do AkmZr h¢ & VÎd H$mo OmZZodmcm _Zwî` aËZÌ` _| AmXa ^md aIZo H$m CnXoe ñÌr Ho$ de _| H$m¡Z Zht h¡, BË`m{X n«íZ 12. Y_m©Zwn«ojm 302-491 CŠV n«íZm| H$m g_mYmZ gd©kXod H$m ñdê$n cmoH$mZwn«ojm H$m _mhmËå` gd©k H$mo Z _mZZodmco Mmdm©H$, ^Å> Am{X _Vmo§ H$m {ZamH$aU 11. ~mo{YXwc©^mZwn«ojm 284-301 gd©kmoŠVY_© Ho$ Xmo ^oX, CZ_| go ^r J¥hñWY_© Ho$ 12 ^oX Ord AZÝVH$mc VH$ {ZJmoX _| ahH$a n¥{Wdr Am¡a _w{ZY_© Ho$ Xg ^oXm| H$m H$WZ H$m`m{X _| OÝ_ coVm h¡ & lmdH$Y_© Ho$ 12 ^oXmo§ Ho$ Zm_ Ìgn`m©` H$s Xwc©^Vm gå`ŠËd H$s CËn{Îm H$s `mo½`Vm Ìgn`m©` _| ^r n§MopÝX«` hmoZm Xwc©^ h¡ & Cne_ gå`ŠËd Am¡a jm{`H$ gå`ŠËd H$m ñdê$n n§MopÝX«` hmoH$a ^r g§kr hmoZm Xwc©^ H$mccpãYAm{X H$m ñdê$n g§kr hmoH$a ^r ZaH$ J{V Am¡a {V`ªM J{V _| Xw…I ^moJVm h¡ & Xe©Z_mohZr` Ho$ j` H$m {dYmZ Xwc©^ _Zwî` n`m©` nmH$a ^r nmnr åcoÀN>m| _| OÝ_ coVm h¡ & Cne_ Am¡a jm{`H$ gå`ŠËd H$s pñW{V VWm XmoZm| _| {deofVm Am`©d§e _| OÝ_ coH$a ^r CÎm_ Hw$c {_cZm Xwc©^ h¡ & doXH$gå`ŠËd H$m ñdê$n CÎm_ Hw$c nmH$a ^r YZhrZ hmoVm h¡ & j`mone_ H$m cjU 18 ~magmUwdoŠIm {df`mZwH«$_{UH$m 19

{df` JmWm H«$_m§H$ {df` JmWm H«$_m§H$ gå`Ëd n«H¥${V Ho$ CX` go hmoZodmco Mcm{X Xmofm| H$m {ddoMZ Zrcr H$s H$Wm jm`mone{_H$ gå`ŠËd H$s pñW{V H$m ñnîQ>rH$aU nm§Mdo§ n[aJ«hn[a_mUmUwd«V H$m ñdê$n Am¡ne{_H$ Am¡a jm`mone{_H$ gå`ŠËd, AZÝVmZw~ÝYr H$m {dg§`moOZ Am¡a n[aJ«hn[a_mU Ho$ nm§M A{VMma Xoed«V H$mo n«má H$aZo Am¡a N>mo‹S>Zo H$s g§»`m g_ÝV^X«ñdm_r Ho$ _Vgo Zm¡ JmWmAm| Ho$ Ûmam gå`½X¥{ï> Ho$ VÎd lÕmZ H$m {ddoMZ O`Hw$_ma H$s H$Wm {_Ï`mX¥{ï> H$m ñdê$n {Xp½da{V Zm_H$ n«W_ JwUd«V H$m ñdê$n H$moB© XodVm {H$gr H$mo cú_r Am{X Zht XoVm {Xp½da{V Ho$ nm§M A{VMma `{X ^pŠV go nyOZo na ì`ÝVa Xod cú_r XoVo h¢ Vmo Y_© H$aZm ì`W© h¡& Xygao AZW©{dam{V JwUd«V H$mñdê$n gå`½X¥pîQ> OmZVm h¡ {H$ {OZoÝX« Zo O¡gm OmZm d¡gm Adí` hmoJm Cgo H$moB© AZW©XÊS> Ho$ nm§M ^oX Q>mc Zht gH$Vm & AnÜ`mZH$m nm§M cjU Omo Eogm OmZVm h¡ dh gå`½X¥{ï> h¡ Am¡a Omo Cg_| gÝXoh H$aVm h¡ dh nmnmonXoe H$m cjU {_Ï`mX¥{ï> h¡& n«_mXM`m© H$m cjU VrZ JmWmAm| go gå`ŠËd Ho$ _mhmËå` H$m H$WZ qhgmXmZ H$m cjU gå`ŠËd Ho$ nƒrg JwUm| H$m {ddoMZ Xw…lw{VH$m H$m cjU gå`ŠËd Ho$ 63 JwUm| H$m {ddoMZ AZW©ÊS> H$m Cng§hma lmdH$ Ho$ Xygao ^oX Xe©{ZH$ H$m ñdê$n AZW©XÊS>{da{V Ho$ nm§M A{VMma d«{VH$ lmdH$ H$m ñdê$n Vrgao ^moJmon^moJn[a_mU d«V H$m ñdê$n n«W_ AUwd«V H$m ñdê$n ^moJmon^moJn[a_mU d«Vr H$s n«e§gm AqhgmUwd«V Ho$ nm§M A{VMma `_nmc MmÊS>mcH$s H$Wm ^moJmon^moJ Ho$ A{VMma Xygao AUwd«V H$m ñdê$n JwUd«Vm| Am¡a {ejmd«Vm| _| AmMm`m}§ Ho$ _V^oX H$m {ddoMZ AUwd«V gË` Ho$ nm§M A{VMma gm_m{`H$ {ejmd«V H$m ñdê$n YZXod H$s H$Wm gm_m{`H$ H$aZo Ho$ `mo½` joÌ Vrgao AMm¡`m©Uwd«V H$m ñdê$n gm_m{`H$ H$aZo Ho$ `mo½` H$mc AMm¡`m©Uwd«V Ho$ nm§M A{VMma gm_m{`H$ H$aZo Ho$ `mo½` H$s {dpÜm dm[afoU H$s H$Wm gm_m{`H$ H$aZo Ho$ `mo½` H$o A{VMma Mm¡Wo ~«÷M`m©Uwd«V H$m ñdê$n n«mofYmondmg {ejmd«V H$m ñdê$n ~«÷M`m©Uwd«V Ho$ nm§M A{VMma n«mofYmondmg Ho$ A{VMma 20 ~magmUwdoŠIm {df`mZwH«$_{UH$m 21

{df` JmWm H«$_m§H$ {df` JmWm H«$_m§H$ nm§M JmWmAm| Ho$ Ûmam A{V{Wg§{d^mJd«V H$m ñdê$n AZw_moXZ{da{V n«{V_m H$m ñdê$n nmÌ Ho$ VrZ ^oX C{Ôï>{da{V n«{V_m H$m ñdê$n XmVm Ho$ gmV JwU d«Vnyd©H$ g„oIZm YmaU H$aZo H$m \$c XmZ H$s Zm¡ {d{Y`m§ dgwZpÝX Am{X AmMm`m] Ho$ _V go C{Ôï> n«{V_m H$m {deof H$WZ Mma XmZm| H$s loð>Vm Mm[aÌgma Am{X J«§Wmo§ Ho$ _V go C{Ôï> n«{V_m H$m {deof H$WZ AmhmaXmZ H$m _mhmËå` Mm[aÌgma J«ÝW Ho$ _V go lmdH$ Y_© H$m H$WZ XmZ H$m _mhmËå` `{VY_© H$m ñdê$n A{V{Wg§{d^mJd«V Ho$ A{VMma Xg Y_m}§ H$m ñdê$n XoemdH$m{eH$ {ejmd«V H$m ñdê$n CÎm_ j_m Y_© H$m ñdê$n XoemdH$m{eH$d«V Ho$ A{VMma CÎm_ AmO©d Y_© H$m ñdê$n g„oIZm YmaU H$aZo H$m CnXoe CÎm_ em¡M Y_© H$m ñdê$n g„oIZm H$m ñdê$n CÎm_ gË` Y_© H$m ñdê$n g„oIZm Ho$ A{VMma gË`dMZ Ho$ Xg ^oX Am¡a CZH$m ñdê$n d«V H$m _mhmËå` g§`_ Y_© H$m ñdê$n gm_m{`H$ n«{V_m H$m ñdê$n g§`_ Ho$ Xmo ^oX gm_m{`H$ H$s {d{Y dJ¡ah Cnojmg§`_ H$m cjU N¡> JmWmAm| Ûmam n«mofY n«{V_m H$m ñdê$n Anh¥Vg§`_ Ho$ VrZ ^oX n«mofYmondmg H$m _mhmËå` nm§M g{_{V`m| H$m ñdê$n Cndmg Ho$ {XZ Amaå^ H$m {ZfoY AmR> ew{Õ`m| H$m ñdê$n g{MÎm{daV n«{V_m H$m ñdê$n VnY_© H$m ñdê$n am{Ì^moOZ[da{V n«{V_m H$m ñdê$n Ë`mJY_© H$m ñdê$n am{Ì^moOZ Ë`mJ H$m _mhmËå` Am[H$§MÝ`Y_© H$m ñdê$n ~«÷M`© n«{V_m H$m ñdê$n ~«÷_M`©Y_© H$m ñdê$n erc Ho$ AR>mah hOma ^oX erc Ho$ AR>mah hOma ^oX Amaå^{da{V n«{V_m H$m ñdê$n eya H$m ñdê$n n[aJ«h{da{V n«{V_m H$m ñdê$n Xg Y_m}§ Ho$ H$WZ H$m Cng§hma 22 ~magmUwdoŠIm {df`mZwH«$_{UH$m 23

{df` JmWm H«$_m§H$ {df` JmWm H«$_m§H$ qhgm_ycH$ Amaå^ H$m {ZfoY H$m`Šboe Vn H$m ñdê$n Ohm§ qhgm h¡ dhm§ Y_© Zht h¡& n«m`píMÎm Vn H$m ñdê$n XgY_m}§ H$m _mhmËå` n«m`píMÎm H$m eãXmW© Mma JmWmAm| go nwÊ`H$_© H$s BÀN>m H$m {ZfoY n«m`píMÎm Ho$ Xg ^oXm| H$m H$WZ AmcmoMZm Ho$ Xg Xmof {Z…e§{H$V JwU H$m H$WZ AmcmoMZm H$aZo na Jwé Ho$ Ûmam {X`o J`o n«m`píMÎm H$mo nmcZo H$m {dYmZ {Z…H$m§{jV JwU H$m H$WZ {dZ` Ho$ nm§M^oX {Z{d©{M{H$Ëgm H$m H$WZ nm§Mm| ^oXm| H$m ñdê$n A_yT>X¥{ï> H$m H$m H$WZ CnMma {dZ` H$m ñdê$n CnJyhZ$ H$m H$WZ d¡`md¥Ë` Vn H$m ñdê$n dmËgë`JwU H$m H$WZ ñdmÜ`m` Vn H$m ñdê$n n«^mdZm JwU H$m H$WZ cm¡{H$H$ \$cH$s BÀN>m go ñdmÜ`m` H$aZm {Zî\$c h¡& {Z…e§{H$V Am{X JwU {H$gHo$ hmoVo h¢ H$m_emñÌm{X H$o ñdmÜ`m` H$m {ZfoY Y_© H$mo OmZZm Am¡a OmZH$a ^r nmcZm H${R>Z h¡ & Omo AmË_m H$mo OmZVm h¡ dh emñÌ H$mo OmZVm h¡& ñÌrnwÌm{XH$s Vah `{X _Zwî` Y_© go n«o_ H$ao Vmo gwIn«m{á gwc^ h¡ & ì`wËgJ© Vn H$m ñdê$n Y_© Ho$ {dZm cú_r n«má Zht hmoVr XohnmofH$ _w{Z Ho$ H$m`moËgJ© Vn Zht hmo gH$Vm Y_m©Ë_m Ord H$m AmMaU H¡$gm hmoVm h¡ & OrdZ n`©ÝV {H$`o J`o H$m`moËgJ© Ho$ VrZ ^oX Am¡a CZH$m ñdê$n Y_© H$m _mhmËå` Hw$N> g_` Ho$ {c`o {H$`o J`o H$m`moËgJ© Ho$ Xmo ^oXm| H$m ñdê$n Y_©a{hV H$s {ZÝXm H$m`moËgJ© Ho$ ~Îmrg Xmof Vn Ho$ ~mah ^oX Ü`mZ H$m ñdê$n Am¡a ^oX AZeZ VnH$m ñdê$n AmV©Ü`mZ Am¡a am¡X«Ü`mZ EH$^ŠV, MVwW©, fð>, Aï>_, Xe_, ÛmXe Am{X ñdê$n Y_©Ü`mZ Am¡a ewŠcÜ`mZ Cndmg Ho$ {XZ Amaå^ H$m {ZfoY AmV©Ü`mZ Ho$ Mma ^oXm| H$m {ddoMZ Ad_m¡X`© Vn H$m ñdê$n am¡X«Ü`mZ Ho$ Mma ^oXm| H$m {ddoMZ H$s{V© Am{X Ho$ {c`o Ad_m¡X`© H$aZo H$m {ZfoY AmV© Am¡a am¡X« Ü`mZ H$mo N>moS>H$a d¥{Îm n[ag§»`mZ Vn H$m ñdê$n Y_©Ü`mZ H$aZo H$m CnXoe agn[aË`mJ Vn H$m ñdê$n Y_© H$m ñdê$n {d{dŠVe`mgZ ñdê$n Y_©Ü`mZ {H$gHo$ hmoVm h¡ & gmYw Ho$ `mo½` dg{VH$m ñdê$n Y_©Ü`mZ H$s loð>Vm dg{VH$m Ho$ CÒ_m{X Xmofm| H$m {ddoMZ Y_©Ü`mZ Ho$ Mma ^oXm| H$m ñdê$n 24 ~magmUwdoŠIm

{df` JmWm H«$_m§H$ Y_©Ü`mZ Ho$ Xg ^oXm| H$m ñdê$n nXñW Ü`mZ H$m ñdê$n ê$nñW Ü`mZ H$m ñdê$n I Barasanuvekkha of Swami Kartikeya is a very popular Shauraseni ê$nmVrV Ü`mZ H$m ñdê$n Prakrit Text that has been an inspiring instrument for those who intend ewŠbÜ`mZ H$m cjU to adopt the spiritual path. This is the reason as to why its hundrerds of N manuscripts are found in different Shastra Bhandaras. Dr. Velankar n¥WŠËd{dVH©$ ewŠbÜ`mZ H$m ñdê$n enumerated some of them in his Jinaratnakosha. The first edition of the VWm H$m`© Text along with Hindi commentary of Jayacandra was published by Jain T Hindi Granth Ratnakar Karyalaya, Bombay in 1904 A.D. Then the EH$Ëd{dVH©$ ewŠbÜ`mZ H$m ñdê$n Bharatiya Jain Siddhanta Prakashini Sanstha, Calcutta published its gyú_{H«$`m ewŠbÜ`mZ H$m ñdê$n R original text in 1920 A.D. After that so many editions have been ì`wnaV{H«$`m{Zd¥{Îm ewŠbÜ`mZ H$m ñdê$n published so far from different corners. Dr. Upadhye edited it on the basis of six manuscripts and got it published from Shri Parama Shruta na_Ü`mZ H$s n«e§gm VWm _hÎd O Prabhavaka Mandala, Agas in 1959. Since then so many editions have Vnm| Ho$ H$WZ H$m Cng§hma come out along with the Sanskrit commentary of Shubhacandra and Hindi commentary of Pt. Kailashachandra Shastri. J«ÝWH$ma Ho$ Ûmam J«§WaMZm H$m CÔoe H$WZ D ~mah AZwn«ojmAm| H$m _mhmËå` Original form of Anupreksa ApÝV_ _§Jc The conception of Anuvekkha or Anupreksa is very important U concept which deals with Svadhyaya of the early Prakrit literature. The JmWmZwH«$_{UH$m n¥îR> H«$. 81-89 term Anupreksa of Sanskrit has version in Prakrit texts, viz. Anuppeha, C Anupeha, Anuveha, Anuppekkha, Anupekkha, Anuvekkha. All these words connote to ponder something or to reflect repeatedly. The term Bhavana is also used in some texts in various contexts in synonymical T manner. The concept of Anupreksa paves the way to ponder the twelve subjects with the view to get rid of the grip of desires and attain liberation I from all karmas. The earliest reference to the concept of Anupreksa can be traced out in the Prakrit literature itself (Uttara.5.30,34). The first and foremost O reference in connection with this concept is found in the Thananga which reveals four Dhyanas, i.e. Arta, Raudra, Dharma, and N Sukladhyana. The third, namely Dharmadhyana is of four kinds possessing four characteristics supported by four propositions, i) Vayana (reading and reciting, 2) Padipuccha (questining), 3) Pariyattana 26 ~magmUwdoŠIm Introduction 27

(memorising), and 4) Anuppeha (reflecting or meditation). Anuppeha is to be attended substances. Swami Kartikeya says that it is pondering on right principles (Gatha, 97). by 1) Eganuppeha (oneness), ii) Aniccanuppeha (transient), iii) Asravanuppeha (flow defines as " this repeated pondering develops the suited mental states" of karmas), and iv) Samsaranuppeha (cycle of birth). Likewise the Sukladhyana is (Tattarthabhasyatika, 2.181). Nemicandra defines the same as Cintanika or reflecting also of four kinds with four characteristics supported by four propositions and that covers right understanding with visualization with the concentrated mind. attended by four anuppehas,viz. i) Anantavattiya Anuppeha, 2) Viparinama Anuppeha, Subhacandra in his commentary on Swami Kartikeyanupreksa has elaborated the 3) Asubhanuppeha, and Avayanuppeha. scope of Anupreksas and said that they reflect on various principles and this reflection involves the constant alertness of the nature of things. In fact, Anupreksas are nothing It is remarkable that the Anuppeha, first as an attendent clause of meditation in but the reflections on right principles through the Dhyana for the distruction of the earliest Prakrit literature and then has become a part and parcel of religious study, Karmas to achieve the highest bliss or human life. has grown in popularity in Jain literature to the latest times. The earlier conceptions of Origion , Development and Scope of Anupreksas Jain ideology with special reference to the Sramanic or ascetic poetics, were stratified and enumerated in twelve Anupreksas. Consequently the conception of Anupreksa The rudiments of the conception of Anupreksa can be traced out in both , the developed with the ideas such as Samsaranupreksa to the elaboration of Jain Rigvedic period and Indus culture. The pose in a neked position of the dogmetical details, e.g.Asravanupreksa and Lokanupreksa. (Rsabhadeva ?) found in the Mohenjodaro-Hadappa and Lohanipur sites appears to be the most ancient pose of the Anupreksana or Cintana in Besides, individual treatises and substential expositions , the Vinaya for monks connection with the conception of Anupreksa in Jainism. The concept can also be and laymen, narrative tales and even stylistic poetics have been given place in them found in Buddhism in the form of Anussati. with a view to expose the nature of Anupreksas. The term Bhavana is also used though Anupreksas twleve in number embrace a vide range of topics and cover a not as direct synonym for Anuppreksa. Acarya Kundakunda uses the word Bhavana number of principles and cardial teachings of Jainism. Their position in Jain ideology incidently in concluding his exposition to Asucitva. Swami Kartikeya also uses the refers to the shedding of Karmas i.e., Nirjara is rendered posible through penance term Bhavana and Anupreksa in Gathas No. 87and 94. However, the term Anupreksa which is two fold external and internal. Latter is of six kinds of which Sajjhaya or the seems to have been preferred by all philosophers of Jainism. study of the sacred lore is the fourth and Jnana -concentration or medition is fifth. Thus the conception of Anupreksa served a good theme for Jain reoligious According to the Tattvarthasutra (9.25), the study of the sacred lore is of five kinds poetry too of which the growth, propogation and elaboration of Jain ideology could Vayana etc. The Thananga reveals four Dhyanas and the Dharmadhyana has four develop in the later stage as an important part of Prakrit literature including Lakkhanas and the fourth is Anuppeha. Anuppeha reflects on the four types of Apabhramsa and the literature of Sanskrit , Kannada,Tamil, Marathi, Gujarati, Hindi Anupreksas and the Sukladhyana reflects on another four subjects of Anupreksa. It appears that Anupreksa has been closely asociated with both these Dhyanas and and other Indian languages. Dharmdhyana has contributed the concept which was later elaborated by the Etymology and Meaning commentators and authors on the subject. Sivarya in his Bhagawati Aradhana , while describing the Dharmadhyana , thinks nearly in similar terms. According to him, Despite the various spellings viz. Anuppeha, Anupeha, Anuveha, Anuppekkha, Anupreksa is the last Alambana of it under its fourth variety or stage, viz. Anupekkha, Anuvekkha , the Sanskrit version of the same is Anupreksa from the root Samsthanavicaya which consists of meditation on the constitution of the universe as Iks with the proposition Anu and Pra, meaning to ponder, to reflect, to think repeatedly, conceived in Jainism( Gathas, 1851-69). also Cintana, Bhavana and Svvwadhyaya. I adopted the word Anuvekkha in the present edition. Anuvekkha or Anupreksa has also been defined as Jinavarapavayana. According to the Aupapatikasutra and the Uttaradhyanasutra , the internal Tattvarthasutra interpretes Anupreksa as pondering on the nature of the body and other penance is of six kinds , the fourth being Swadhyaya and the fifth being Dhyana which 28 ~magmUwdoŠIm Introduction 29 is of five kinds Vayana etc. Anuppeha and Dhammakaha have been referred as transient character of the things), 2) Asarana (helplesnes or shelterlessness), 3) alternatives in the Thananga and Ovavaiya- sutta but they have been seperately Samsara (cycle of rebirth), 4) Ekatva (loneliness), 5) Anyatva (seperateness of self enumerated. The Satkhandagama in one of the explains Srutajnana-upayoga and non-self),6) Asucitva (impurity of the body), 7) (the inflow of Karmas), with eight kinds and the Dhavala gives detailed interpretation of Anupreksas. The 8) Sambara (stoppage of Karmas), 9) Nirjara (shedding of Karmas), 10) Loka Samavayanga and Avasyakasutra do not submit the list of twelve anupreksas (constitution of the universe), 11) Bodhidurlabha (difficulty of attaining (Suttagama, vol.1,p.325; vol.2,p.1168). In the Prasna-vyakaranangasutra, the five enlightenment), and 12) Dharmanupreksa ( law expounded by the Jinas). The Samvaradvaras are mentioned but they are unlike of the Tattvarthasutra in the direct Tattvarthasutra (9.7), Barasanuvekkha (Gatha 2), Mulacara (692), Rajavartika name of Anupreksas. They are in the form of Bhavanas. The list of the Snupreksas as (1.7.14), Bhagawati Aradhana (1776 &1778) submit somewhat different order of mentioned in the Mahanisithasutra may be compared with that in the Tattvarthasutra is Anupreksas as follows: Adhruva, Asarana, Ekatva, Anyatva, Samsara, Loka, wanting the Sucitva and Tattvacintana Bhavana seems to be an additional. Any way, Asucitva, Asrava, Samvaa, Nirjara, Dharma, and Bodhi. the twelvefold Anupreksas are mentioned. The Maranasamahi consists of the list of twelve Bhavanas (Prakirnaka Dasakam, p. 135). On observation of the order we find that Ekatva has been placed in lieu of Samsara of Kartikeyanupreksa and Samsara has been placed in lieu of Ekatva, Loka is The object of these Bhavanas is to develop the detachment from the worldly placed in the order of 6th number and Dharma is placed first and Bodhidurlabha later. affairs and to create the Vairagya or detachment and spirit of renunciation ( Kartikeya. However, the connotation of each of the Anupreksa has been preserved through the Gathas Nos. 569-688).These twelve Bhavanas are elaborated as Anupreksas in order of enumeration is changed. The purpose and the ultimate aims and objectives of different Canonical texts, passages and contexts despite the connotation as Anupreksa the above described Anupreksa are the stoppage of the influx of Karmas (Samvara) is not used. The essence seems to be just the same as Anupreksas. The rudiments of and stoppage of Karmas (Nirjara). various Anupreksas in different earlier Prakrit texts, can be of course traced out in early literature. The concepts of Anitya, Asarana, Samsara, Asuci, Ekatva, Anyatva , Here soul develop the virtues by contemplating one or another Anupreksa Loka and Dharma are found in early texts. The twelve Anupreksas on block are not whereby we are able to realise the nature of worldly objects and their relation so that mentioned there. They are found in potent form and it appears that the same has been one directs his attention from outward insight towards inward insight. The attachment elaborated to twelvefold enumeration. They envisage the complete annihilation of is sacrificed in lieu of religious life. This helps protecting soul from the miseries of Karmas through Swadhyaya and Dharma and Sukladhyana which gave birth to Samsara and so leads the soul to liberation. Anupreksa directs us to know lthe relation composition of the different treatises forming the part of ascetic poetry on the one between self land universe fully. Thus human soul is able to acquire to equanimity. hand and glorification of Jiva doctrine which are valuable compadium, representing Attachment and aversion are subjugated. The self is realised in the right sense with reposituries of great ethical sermons on the other hand. renunciation for the materialism. With good deeds the circle of life and death can be avoided. Result of Karmas follows acording to the nature of the Karmas. Soul with The exhaustive commentaries by noble authors of Tattvarthasutra, Rajavartika, Karmas always needs Nirjara for the attainment of its purified stage and therefore Barasa-anuvekkha, Mulacara, Bhagawati Aradhana, Kartikeyanupreksa, authors of the Anupreksas say that Bhavya souls should practice these Anupreksas for Bhasyanusarini, Tattvartha-slokavartika, Tattvarthavrtti, Yogapradipadhikara, the purification of their souls. Yogasastra, , Prashamaratiprakarana, Acarasara, Pravacanasaroddhara and other texts have given the exastive description of Anupreksas. The concept of Anupreksa in Buddhism

Acarya Kartikeya describes the twelve Anupreksas as follows in his The concept of Anupreksa can be traced out of the whole Pali Tipitaka and other Barasanuvekkha or Kattigeyanuppekkha (Gatha, 2-3)- 1) Adhruva or Anitya (the Buddhist literature. The There-Therigathas may be especially mentioned in this regard 30 ~magmUwdoŠIm Introduction 31 which are nothing but the victory songs uttered by Bhikkhus and Bhikunis while these ten types are very familiar to both the religions presecibed for the spiritual practicing the Dhamma and Vinaya simultaneously. These Gathas reflect the thinking development. of monks and nuns on the realization of nature and scope of Samsara and self which is the cenral theme of Anupreksa too. Another point may also be noted that both Jainism Subject matter and Buddhism have fundamentally faith in the trainsient nature of substance. Let us have a brief description of subject matter of the Barasanuvekkha of Kartikeya along with a comparative view with that of Buddhsim. Both the religions 1) Anityanupreksa accept that it is mainly due to the passions that the soul or Citta assimiliates . Anityanupreksa has been defined in detail in Jainism and Buddhism practically Jainism is of view that anger, pride, deception, and greed must be counteracted by with each and every principle with their somewhat different views. Jainism terms cultivating the ten best virtues Dasadharma). To cultivate necessary religious attitude Anitya only to the Paryayas or modes acording to the Vyavaharanaya point of view one should constantly reflect on twleve religious topics, e.g. Anupreksas as follows: and further mentions the substance as Nitya according to Niscayanaya point of view, whereas Dhammapada defines the substance totally Anitya (not permanent): 1) Anityanupreksa

Sabbe samkhara anicca'ti yada pannaya pasati. This is the first Anupreksa which deals with the nature of substance. According Atha nibbindati dukkhe, esa maggo visuddhiya. 277 to Kartikeya, whatever originates is necesarily destroyed. There is nothing eternal so far as modes are concerned. Birth, youth and wealth are accompanied respectively by The conception of Anuvicca appears to bear the similar conotation of death, old age, and loss or ruin (Gatha, 4-5). Knowing this one should remove Anupreksa. It connotes the pondering or contemplating or reflection of thoughts. attachment from one's mind whereby the highest bliss is attained (Gatha, 22). (Majjhima. 1, 301-361).Likewise, the word "Anapekkhati" (Anguttara, III, 23) has the meaning to consider carafully. The word "Anpekkhino" found in the Dhammapada The conception of Anityanupreksa can be seen in early Buddhism which glances (Gatha 346-347) is used for a wise person who is free from desire, e.g. the bounds (of towards the Samsara with three fundamental views. They are 1) Anitya- transitory wife, wealth and son) or meditates for giving up of the desires or attachment of bad nature, 2) Dukkha - suffering, and 3) Anatma- not of mine or non-soul. These three Karmas. Another word Anusati may also be compared with the concept of Anupreksa. views are called Trilaksanas. The Nibbana can not be achieved without pondering and It is used for remembrance, recollection, thinking of, mindfulness etc. perceiving these three views through Vipasyana (Dhammapada, 277). The famous saying in Buddhism is " sabbe sankhara anicca" which means " the real ultimate There is another word Anussati in Buddhism connoting rememberence, criterion of suffering is transitoriness (Suttani.4.1). Thera-Therigatha and other early recollection, thinking of , mindfulness that can also be compared with the conception Pali texts explain clearly this view. of Anupreksa.Originally it is of six types, viz. Buddha, Dhamma, , Sila, Caga, 2) Asarananupreksa and Devatanusati (Digha. iii, 250, 280). The concept of Anusati can be said as a part and parcel of Buddhist meditation that is to be practised for the destruction of Trsna The concept of Asaranupreksa denotes that no one can save the beings from and Avijja etc. for the attainment of Nibbana. This conception has been afterwards death. All including Hari, Hara, Brahma, Indra etc. are subject to death.There is no eleborated in various developmental stages of Buddhism and finally four Anusatis are rescue from death as in the case of dear which has come under a paw of line. No God, added to six and thus they have been enumerated to ten. These additional four Anusatis spell ritual or Ksetrapala can save a man from death; none however, strong, fierce or are as follows: Anapana, Marana, Kayagata, and Upasamanusati.The subjects of all well-guarded can escape from death. It is only blind worship and pervert belief that 32 ~magmUwdoŠIm Introduction 33 makes one seek the shelter of planets, Bhuta, Pisaca, Yogini and Yaksa. Everybody has one should realize the nature of the samsara and he should meditate on atman so that he to die at the termination of Ayu. The Atman, which is constituted of right faith, right would be absolved to the karmic effect and put an end to the birth kand death. (Karti. knowledge and right conduct is the only Sharana (shelter) and it should be duly 32-73). tempered with the qualities like Ksama (forebearance) etc. In brief only right Sarana is The concept of Samsaranupreksa can be observed in Buddhism in the root cause described in "Damsana-nana-carittam" in Jainism. In this context, the theory of of sorrow or Dukkha. The existence of Dukkha is the very reason that appears to have creation of the universe by God has also been discarded. (Karti. Gathas, 2323-31.). been accepted in the concept of Samsara while describing the soul and its This concept has been dealt with in Buddhsim in the concept of Buddhanusati transmigrations. To the Buddha it was not the question of escaping from suffering but where the stage of "Buddham saranam gacchami" appears to be the similar. Here the to conquer it as he had expresed in his first noble Truuth (Dukkhasatya). The Buddha connotes the meaning of Nana, dasssana that symbolizes the concept of Visuddhimagga explains the concept of Samsara. The Dhammapada advances Dhammasarana and Carittam symbolizes the conduct of the Sangha. The Dhamma exposition of Samsara by stating "anekajatisamsaram sandhavisam anibbisam can be achieved by the Sadhaka by following the Sila and Samadhi. This concept is (Gatha, 153). It appears that the conception of Samsara has also been dealt in the also found in Jainism which makes free from any devine theory or supernatural similar spirit by the Theras and the Theris (Thera.17,215,455-56,378,1095; Theri.26 concept like God etc. This concept of God has already been denied in the Anuppreksa etc.). (Karti. 23). The Sadhaka in both the religions is expected to be "Atta dipo bhava" and not to accept the refuge in the shade of the "Isvara". This concept bestows the 4) Ekatva and 5) Anyatva Anupreksas impresion that the soul has immence power to reach the supreme purified stage even One is all alone while being born, while growing while suffering and while without the help of others whatsoever.Whatever the changes we perceive in the experiencing the fruits of one's karmas. No one can shara the fruits of the Karmas of substances are the result of the Nimitta and Upadana that are the real causes of creation another. Religion of Ksama etc. is the good friend to be free from sorrow and and destruction of the substance or the world. sufferings. Thus one should realize the self as lonely and determine what is fit to be 3) Samsaranupreksa relinquished and what is not. (Karti. 74-79).

Transmigration of soul is called Samsara. This transmigration is the effect of One should realize his self as separate from another. No attachment is to be perverted belief and passions. On account of sins, soul suffers the miseries of hell. In developed for others, when self (Atman) is realized as separate from body etc. (Karti. subhuman birth, there are physical tortures and sufferings. In human births also there 80-82). are manyfold miwseries and only few earn merits by the persons having The conception of Ekatva and Anyatva has the correlations with Anapanasati in sammaditthi(right-view thought). Even merited do lnot achieve all of their aspirations Buddhism .Besides these, there are counterparts of Buddhism which clarify the and wants. They are azlso subject to privations and mishaps. Ups and downs and concept in detail. The Buddha's dialogue with Cunda gives the similar details of this prosperity and adversity are the karma products. Even devas are the subject to concept ((MN.l, p.301). The Dhammapada also clarifies the concept by stating " malnyfold sorrows. The samsara is fivefold: every moment the soul is subjected to and attana'va katam papam attana samkkilissati. Attana akatam papam attana va gets release from various karmic matter.There is hardly any spot in the universe where visunnati" (Gatha, 165). As regards the conception of soul in Jainism and Buddhism, it is not born and has not died many a times. During the range of begfinningless time Jainism agrees unanimously with the view of existence of soul, whereas Buddhism got the soul has suffered from many a birth and death.due to karmic attachment. Hence developed the theory from Anatmavada to Niratmavada in different connotations and 34 ~magmUwdoŠIm Introduction 35 perspectives realizing the concept of rebirth and Karma and Jnana and Darsana hatred etc. There Karmic influx can be checked by any one who avoids infactuatory attached with Citta or Vijnana. and deluding Bhavas, moods or temperaments and by engrossing in Upasama. Such is the nature of Asravanupreksa (Karti. 98-94) . 6) Asucitvanupreksa Likewise the concept of Asrava is very common in Buddhism. The word Asrava This Anupreksa describes about the nature of the body which is always full of all itself connotes the same meaning as we have in Jainism. Its exposition by way of that is impure, rotten and stinking and even the pure and fragrent stuff becomes division of the nature of being appears to be the same as depicted in Jain literature with detestible by the contect of the body. However, if the human nature that he develops the slight difference in terminology or similies. In Buddhism, the Asrava is described into desire for such impure body, ordinarily people should be disgusted with it, but one four types, viz. 1) Kamasrva, 2) Bhavasrava, 3) Drsti-asrava, and 4) Avidyasrva. The contrary they are attached to it and want to derive pleasure from it. One should Kusalamula and Akusalamula of Buddhism are similar to Punya and Papa relinquish attachment for the body and engross oneself in own Atman (Karti. 83-86). respectively of Jainism. The pasions of mind, speech and body are recognised as the The conception has been exposed further stating that the body is impure and pleasure main causes of Asrava in both the religions. The Asrava and its annihilation seems to thereof are all futile and delusive in Jainism. be used in Theragatha with the similar connotation (G. No. 74,116120,122,198). Even In Buddhism too the description of the body is presented with the similar Theries also say that they have ended all the Asravas and reached to the position of phraseology in Majjimanikaya(3.2.9), Visuddhimagga (1.6.174-75), Theragatha (279, Arhat, not subject to rebirth. 19,493-94567-69,1153-56), Therigatha (140-144, 252-71), Bodhicaryavatara 8) Samvaranupreksa (Verses, 62-63) and other texts. The fundamental object of this Anupreksa in both the religions is that the Sadhaka should be detached from the attachment of the body as the The concept of Samvara is to prevent the influx of new Karmas and the concept attachment is the main cause of influx of the Asubha Karmas. of Nirjara is eradication of accumulated Karmas. The Samvara and Nirjara are just opposite words to Asrava and . The being first commits the deeds than the 7) Asravanupreksa result either will be felt immediately or in due course when it will ripe. If some one Asrava means influx of Karmas committed by body, speech and mind (Ts.6.1- intends to get rid of then the Sadhaka is expected to prevent first the influx of new 2). This can be said a cause for getting entry of Karmas into self as the sea becomes full Karmas then eradicate the previous Karmas by way of right penance (Nirjara). This of water daily by the fleed of rivers ( Rajavartika, 6.2.4). It is variously divided. The appears to become a part and parcel of both Jainim and Buddhism. main division of it, can be enumerated into two, 1) Drvyasrava, and 2) Bhavasrava. Right faith, observance of vow, subjugation of passions and absence of bad This conception in Jainism has been discussed at length practically in each and activities of mind, speech and body are called Samvara or stoppage of the Karmic every Jain text directly or indirectly. Kartikeya points out that the activities of mind, influx.The causes of Samvara are Gupti, Samiti, Dharma, Anupreksa, Parisahajaya, speech and body causing stir in the spacepoints of the soul with or without Moha lead and excellent Caritra. Gupti means control of mind, speech and body; Samiti means to Karmic influx developing into Mithyatva etc. There are two types of influx, Punya carefulness or absense of negligence; Dharma is characterised by compassion; or merit, and Papa or demerit. Punya i.e. lower degree of passions which is Anupreksa represented by pondering on principles; Parisahajaya ungrudgingly represented by virtues, sweet words, and even in the face of provocation. putting up with various troubles like hunger etc.; best conduct or discipline is self Papa is acute passion, which is represented by egotism, fault finding and sustained meditation, free from all attachment and aversion. One who abstains from pleasure or 36 ~magmUwdoŠIm Introduction 37 senses and guards oneself fully against all temptations stops Karmic influx and curtails Dharma and Sukla Dhyana. Plenty of Karma is eradicated by putting up with abuses, the journey of Samvara (Karti. 95--101). illtreatment and various troubles by subjugating of senses and passions, by realizing one's defects and appreciating virtues of others, and by repeatedly concentrating In Buddhism too the conception seems to have been accepted in toto and is oneself on one's tman which is a pure and eternal embodiment of faith, knowledge, and called the Dharmas which are also called Kusalakarmapatha. The ten vows of conduct. Thus alone life becomes fruitful, merits increase and the highest happiness is Buddhism (Panatipatairati, Adinnadanavirati, Kamesumicchacaravirati, attained (Karti. 102-114). Musavadavirati, Pisanavagvirati, Parusavagvirati, Samphalapavirati, Anbhidya (alobha), Avyapada (adosa), and Samyagdrsti (Amoha or prjna) cover the conception It appears that object of this Anupreksa is the complete distruction of Karmas as of Samvara in toto. the Karmas are responsible for the sufferings of the beings as a whole and when one is desirous to annihilate the suffering he is bound to destroy the Karmas which are The word Samvarattam i.e. equanimity and Samma are used many times in responsible to create the suffering (ibid.112-114). Jainism and Buddhism. The phrase Samma is also used very commonly in both the literatures in the sense of right. The attainment of Sammaditthi stage is the result of In Buddhism also the concept of Nirjara is very common. The Arahantavagga , following the Sammaditthi which can not be obtained without Samvara and Nirjara Buddhavagga and other Vaggas of the Dhamma-pada and the Theragatha and e.g. Asrava-nirodha-samvarah (TS. 9.1). The term Samvara has been directly used Therigatha clarify the concept of Nirjara in Buddhism. in Buddhism in the context of fivefold Samvara, viz. Patimokkha, Smrti, Jnana, 10) Lokanupreksa Ksanti, and Viryasamvaa (Sutta. 56.4; Visuddhi. 1.13 etc.). Lokanupreksa is dealt with in the Kartikeyanupreksa through the Gathas from In this context , one will have to undergo the various types of austerities and 115 to 283. tolerence of Parishahas. The Jain and Buddhist monks and nuns have already expressed their self experiences and bore all sorts of the internal and external The Loka or world consists of Jiva and , the main elements of substances Upasargas. The rules and the regulations (Patimokkha) of Vinaya are subjected to and hence it is discused at length covering all points in the Canonical and Non- these elements which represent the Samvara. canonical works.The ample subject matter is available there which is gisted as below:

9) Nirjaranupreksa Loka is situated right in the centre of infinite space; it is neither created by anybody nor supporeted by Hari, Hara etc. It is eternal and is subject to changes due to Eradication of Karmas is possible through the practice of twelvefold penance constituent substances undergoing modification at every moment. It consists of without any remunerative attachment (Nidana) for one who is not vain, who is which is of six kinds, viz. Jiva (soul), Ajiva or (matter), Dharma detached and who is endowed with knowledge. The various Karmas come into (principle of motion), Adharma (principle of rest), Akasa (space), and Kala (time). operation, give their fruit and then drop out: that it is Nirjara. It is of two kinds: !) Loka has three regions- lower, central and higher. It is called Loka because various Karmas fall off after being ripe or mature, according to schedule; and 2) they can be existential entities are seen in it; and at the summit of it there dwell or liberated made to fall off prematurely by practice of penances. The former is normal in all the souls in eternity. The entire universe is replete with living beings, from to grades of life, while later belongs to those who undertake religious practices. In case of ; those having one sense are everywhere, while thsose having more than one monks, Nirjara increases more and more on the stage of the ladder of as sense are found in the Trasanadi, the central column of space reserved for Trasa beings. one progresses in spiritual quiet and penances, especially, by twofold meditation, The living beings in the various grades of existence are clasified and subdivided 38 ~magmUwdoŠIm CnñWmnZm 39 differently from some aspect or characteristic or the other; their durations of life, The concept of Loka is also a part and parcel of Buddhism. It can be compared heights, dimensions etc. are noted in details (Karti. 115-175). with Rupa in Buddhism The Rupa is of 20 kinds which covers practically all the related elements of Loka which is comprised with sound, substance , cosmological objects, Knowledge is the very nature of the soul. It is the Jiva which experieces hells, heavons etc. According to Jainism, Loka consists of six . Of these, the pleasures and pains and comprehends the objects of senses.It is wrong to take Jiva to be the same as body. Jiva experiences the fruits of Karma in this Samsara and takes nature of soul in Buddhism requires the comparative study of its developmental stages rebirths due to Karmas committed. By following three jewels, viz. Right faith, Right from Anatmavada to Niratmavada. It believes in rebirth and Karma. The nature of knowledge and Right conduct () Jiva gets liberation from Karmas and Citta and Vijnana of Buddhism may be compared with that of Atman of Jainism.There crosses the ocean of Samsara. (176-191). is difference in connotation of Pudgala in Jasinism and Buddhism. In Jainism, Pudgala means things perceived. Karma and other matterial objects are called Pudgala Jivas are clasified into three types of Atman, the Bahiratman, Antaratman, and in Jainism. But in Buddhism, Pudgala is used in the sense of Atman. There was a Paramatman. The Paramatman is represented by Arhat who still possesses a body and Pudgalavadi sect in Buddhism. knows everything through omniscience and the Siddha who possesses only knowledge as he has reached the highest happiness which arises out of the very nature There are no more rferences to the concept of Dharma , Adharma and Kala of the soul consequent on the destruction of all the Karmas and their influneces (192- Dravyas in Pali literature.The Kaladravya is later on recognised in Buddhism in the 199). form of Prajnaptimatra in the Atthasalini.

All the souls moving in Samsara are bound by Karmas since beginningless time. In Buddhism also the concept of heavens and hells prevails but does not tally The whole universe is replete with particles of matter, subtle and gross and of manifold exactly to the Lokanupreksa. However, the conception of Niraya is found and it is of potencies. Matter (Pudgala) helps spirit (Jiva) in various ways by forming the body eight types, vix. Niraya, Sanjiva, Kalasutra, Samghata, Jvalaraurava, Raurava, Tapana etc. Jivas too help each others. The two substances Dharma and Adharma are and Avici. Nirayavagga is found in the Dhammapada. cooperative in movement and rest respectively for all substances. Akasa gives 11) Bodhidurlabhanupreksa accommodation to all the substances. Time which marks changes in various substances is unitary in constitutuion (200-216). The human life has a unique signification. It is said here that Great vows, meditation and attainment of Nirvana are possible. So one should concentrate Jiva is eternal , without beginning and end as a substance. It is endowed with respectfully on the cultivation of Ratnatraya. But to waste human life in the pursuit of manifold characteristics like infinite Jnana, Darsana, Sukha, and Virya. Here the pleasures is to burn a precious stone for ashes (284-361) author explains the theory of Naya in detail. Collectively speaking Naya is one; spoken from the points of view of Dravya and Paryaya , it is two-fold. The Drvyarthikanaya Bodhidurlabhanupreksa has also been depicted in Buddhism. The Dhammapada states reasonable the general (Samanya), without denying the particulars; while the states "Kicho manusapatilabhokiccham maccanam jivitam. Kiccham Paryayarthikanaya states from various characteristics etc. , the particulars keeping in saddhammasavanam kiccho buddhanuppado (Buddhavagga, 14.4: 182). view the generality ((231-270). 12) Dharmanupreksa He who meditates quietly on the nature of the universe becomes a crest-jewel for the three worlds by destroying the stock of Karmas. (279-283). The person who is completely got rid of Karmas and becomes full of knowledge and vision is only bonafied to preach the religion. He is called in Jainism,Vitaraga, 40 ~magmUwdoŠIm CnñWmnZm 41

Apta, Sarvajna Arhanta etc. The religion preached by him is 1) Twelvefold for layman Shri Parama-Shruta Prabhavaka Mandal, Ashrama, Agas in 1997 or householders, and 2) Tenfold for monks or houseless (302-4). Dharma means the on the following manuscripts: nature of things, tenfold virtues like Ksama etc., the three jewels (Ratnatraya) and 1) Ba. This is Paper manuscript deposited in the Bhandarkar Oriental Research protection of living beings (Ahimsa). Institute, Poona Swami Kumara Kartikeya has expounded with great devotion these Anupreksas 2) La. This is Paper manuscript belonging to Laksmisen Bhattaraka Math of with a view to comprehend the words of Jina and to restrain the fickle mind The Author of the Barasanuvekkha 3) Ma. This Belongs to the Terapanthi Mandira, Bombay. Nothing much is known about Swami Kumara Kartikeya, the author of the 4) Sa. This is a paper Ms. from Shri Digambar JainMandira Lucknow Barasanuvekkha. The Gathas No. 489-91 of course inform that his name was Swami 5) Ga. This is a paper Ms. from the Jain Mandira, Chaukapurivali Kumar. It is perhaps Shubhacandra (16th c.A.D.), the commentator who mentions the ali , Lucknow name of the author as Kartikeya along with the title Swami. He has also mentioned him 6) Pa. This is a paper Ms.from the Bhandarakar Orintal Institute , Poona as Swamikartikeyamunih. That means Kumara Kartikeya was a member of Jain I have also consulted some more manuscripts but they appeared to be the copies Munisangha. Dr. Upadhye could not decide the age of the author but said that he is of this or that manuscript used by Dr. Upadhye. later than Kundakunda, Vattakera, Sivarya, , and Joindu (6th At the end it is my pleasant duty to acknowledge the inspiration and guidance c.A.D.) and perhaps Nemicandra Siddhantacakravarti (10th c.A.D.), but before received from His Holiness Jagadguru Karmayogi Swastishri Charukirti Bhattarak Brahmadeva (c.13th c. A.D.). Swamiji, the Chairman, Shrutakevali Education Trust, Shravanabelagola who has given me an opportunity to work under his noble supervision and profound Pt. Mukhatar has fixed his date and said that Kumara need not be later than scholarship. Joindu. Dr. J.P.Jain is of view that " Kumaranandi, the saint of Uchchainagar We are sorry, the diacritical marks could not be used here in the introduction. The (Uccanagari Sakha) who figures in an inscription from of the year 67 (or 87- inconevinence caused is highly regretted. 8) (Early Saka era of 66 B.C.) and therefore assigned to c. 1-21 A.D.) seems to have It is with gratitude that I record my sincere appreciation of all the assistance I been another contemporary of Lohacharya. He seems to be identical with received from the previous editions and their editors particularly the edition made by Kumaranandi whom several commentators of Kundakunda describe as a Guru of the Dr. A.N. Upadhye and his introduction during my present edition of the Barsanuvekkha. I am also grateful to my wife Dr. Smt. Pushpalata Jain for her valuable later. Further, Kumaranandi also seems to be identical with Swami Kumara, the author suggestions and assistance in various ways. of the Kartikeyanupreksa, an ancient Prakrit text. His times would be circa 20 B.C.-20 A.D." In my openion, Dr. Jain's view is more appropriate as he may be liked up with the identification of Kumara (= Kartikeya) with Karttika or Karttikeya who was hit by Permanent Residence: Professor Bhagchandra Jain Bhaskar” king Kraunca. The Brhatkathakosa, Harisenakathakosa and other Kathakiosas have New Extension Area, Joint Director Near Kasturba Library, National Institute of Prakrit Studies also given his biography. Sadar, Nagpur - 44000l and Research Phone : 0712-2541726 Mysore University, Shravanabelagola The present edition Mobile : 09423678273 District-Hassan, Karnataka E-mail : [email protected] The present edition is based on the edition of Dr. A.N.Upadhye published by Dated : 28. 02. 08 42

CnñWmnZm

ñdm_r Hw$_ma H$m{V©Ho$` H$m ~magmUwdoŠIm `m H$[ÎmJo`mUwßnoŠIm EH$ cmoH${n«` em¡agoZr n«mH¥$V J«ÝW h¡ Omo gmYwAm| Am¡a lmdH$m| Ho$ {cE AmÜ`mpË_H$ n«oaUm H$m òmoV ~Zm ahm h¡& nmR>H$ Bgo H$m{V©Ho$`mZwn«ojm Ho$ Zm_ go A{YH$ OmZVo h¢& cmoH${n«`Vm H$m n«_mU `h h¡ {H$ Bg J«ÝW H$s nmÊSw>{c{n`m§ _pÝXam| Am¡a ^ÊS>mam| _| ~hþV A{YH$ {_cVr h¢& {OZaËZH$moe _| S>m°. doc§H$a Zo BgH$m {ddaU {X`m h¡& lr nÝZmcmc ~mH$crdmc Zo O`MÝX« H$s {hÝXr Q>rH$m Am¡a g§ñH¥$V N>m`m g{hV O¡Z J«ÝW aËZmH$a H$m`m©c` ~å~B© go gZ² 1904 _| n«H$m{eV H$s Wr Am¡a {\$a {~Zm g§ñH¥$V N>m`m Ho$ ^maVr` O¡Z {gÕmÝV n«H$m{eUr g§ñWm H$cH$Îmm go gZ² 1920 _| Am¡a {hÝXr AZwdmX g{hV _hoÝX« Hw$_ma O¡Z _mamoR> (amOñWmZ) Zo gZ² 1950 _| n«H$m{eV {H$`m Wm& BgHo$ ~mX BgHo$ AZoH$ g§ñH$aU n«H$m{eV hþE& n«mo\o$ga E.EZ. CnmÜ`o Zo AZoH$ nmÊSw>{c{n`m| Ho$ AmYma na BgH$m gånmXZ {H$`m Am¡a ew^MÝX« H$s g§ñH¥$V Q>rH$m VWm npÊS>V H¡$cme MÝX« emñÌr H$s {hÝXr Q>rH$m Ho$ gmW lr na_lwV n«^mdH$ _ÊS>c AmJmg go B©. gZ² 1959 _| n«H$m{eV {H$`m& S>m°. CnmÜ`o Zo CgH$s {dñV¥V n«ñVmdZm ^r {cIr h¡& AZwàojm H$m VmËn`© Am¡a joÌ AZwn«ojm H$m dU©Z {H$gr Z {H$gr ê$n _| g^r A§Jmonm§J gm{hË` _| CncãY hmoVm h¡& R>mUm§J (gwÎmmJ_, ^mJ 1, n¥. 224) _| Y_©Ü`mZ Am¡a ewŠbÜ`mZ Ho$ gÝX^© _| AmR> ^mdZmAm| H$m Am¡a Am¡nnm{VH$ gyÌ (31) _| Mma ^mdZmAm| H$m C„oI h¡& CÎmamÜ``Z gyÌ (30.30,34) _| ñdmÜ`m` Ho$ n«g§J _| AZwn«ojm H$m {df` J«hrV hþAm h¡ Am¡a fS²>IÊS>mJ_ VWm Ydcm _| AmR> ^mdZmAm| na {dMma {H$`m J`m h¡& _hm{ZfrWgyÌ n«kmnZmgyÌ Am¡a _aUg_m{Y _| ^r AZwn«ojm na {MÝVZ hþAm h¡& BZHo$ A{VarŠV dam§JM[aV (7 dt eVr), Hw$dc_mcm (7 dt eVr), {OZgoZ H$m _hmnwamU (9 dt eVr), `epñVcH$Måny (10 dt eVr), nwînXÝV H$m _hmnwamU (10 dt eVr), H$aH$ÊS>M[aC (11 dt eVr), jÌMyS>m_{U (11 dt eVr), Hw$_manmc n«{V~moY (12 dt eVr), n«e_a{Vn«H$aU, Mm[aÌgma (10 dt eVr), A{_VJ{V lmdH$mMma (10-11 dt eVr), AmMmagma, n«dMZgmamoÕma (12dt eVr), Y_m©_¥V (13 dt eVr) Am{X eVm{YH$ J«ÝW h¢ {OZ_| ^mdZmAm| H$m dU©Z {_cVm h¡& AZwn«ojm H$m VmËn`© h¡ - nwZ… nwZ… n«H¥$ï> ê$n go XoIZm `m {dMma H$aZm (AZw+n«+B©jU)& n«mH¥$V 44 ~magmUwdoŠIm CnñWmnZm 45

_| AUwßnohm, AUwnohm, AUwdohm, AUwßnoŠIm, AUwnoŠIm, AUwdoŠIm Am{X eãX {_cVo h¢ {OZHo$ AW© _| (4.1.247.140-142)& kmZmU©d, VÎdmZwemgZ, `epñVcH$Måny Am{X J«ÝWm| _| ^r ^mdZmAm| H$m H$moB© {^ÝZVm Zht h¡& VÎdmW©gyÌ _| C_mñdm_r Zo “A{ZË`meaU g§gma¡H$ËdmewÀ`mld-g§da-{ZO©am- dU©Z Bgr Vah CncãY hmoVm h¡& cmoH$-~mo{YXwc©^-Y_©ñdm»`mV-VÎdmZw{MÝVZ_Zwn«ojm” (gyÌ 9.7) {cIH$a VÎdmZw{MÝVZ H$mo AZwn«ojmAm| H$m {MÝVZ g§da Am¡a {ZO©a Ho$ {cE {H$`m OmVm h¡& CZHo$ {MÝVZ go H$_m}§ H$m Amld AZwn«ojm H$hm& gdm©W©{g{Õ _| nyÁ`nmX Zo Cgo Am¡a ñnï> H$aHo$ earam{X Ho$ ñd^md H$m AZw{MÝVZ ~Vm`m éH$ OmVm h¡ Am¡a CZH$s {ZO©am n«maå^ hmo OmVr h¡& VÎdmW©gyÌ (9.2) Am¡a H$m{V©Ho$`mZwn«ojm (H$m. 96) _| (9.2) & AmJo Cgr H$mo _Z _| Aä`mg H$aZm H$hm (9.25)& YdcmH$ma Zo Cgo lwVkmZ H$m n[aercZ g§da Ho$ H$maUm| _| Jw{á, g{_{V, Y_©, AZwn«ojm, narfhO` Am¡a CËH¥$ï> Mm[aÌ H$s JUZm H$s JB© h¡& _mZm (9.4.1.55)& VÎdmW©^mî` Q>rH$m _| {gÕgoZ Zo Cgo “dmgZm” go OmoS>m (9.25)& CÎmaH$mcrZ g^r VÎdmW©gma (6.3.131) Am¡a X«ì`g§J«h (2.35.67) _| H«$_e… Vn Am¡a _hmd«V H$mo g§{_{cVH$a gmV AmMm`m}§ Zo AZwn«ojm H$m gå~ÝY _Z Ho$ gVV² Aä`mg H$mo ñdrH$ma {H$`m& Xed¡H$m{cH$, `moJemñÌ Am{X hoVwAm| H$m C„oI {_cVm h¡& J«ÝWm| _| ^r Bgr AW© H$m AZwH$aU {H$`m& H$m{V©Ho$`mZwn«ojm _| ^r Cgo ""gwVÎmqMVm AUwßnohm'' (97) O¡Z naånam _| AZwn«ojm H$m ñWmZ H$hH$a Bgr AW© H$mo ñdrH$ma {H$`m& BZ g^r AmMm`m}§ Zo AZwn«ojm H$m gå~ÝY {MÝVZ Am¡a ñdmÜ`m` go OmoS>m h¡& BgH$m {dícofU `{X O¡Z naånam _| AZwn«ojm `m ^mdZm H$mo H$_©j` H$m H$maU Am¡a d¡am½`moËnmXZ H$m _yc hoVw Ho$ ê$n _| Am¡a ^r {H$`m `o Vmo `mo§ H$h gH$Vo h¢ {H$ AZwn«ojm H$m _yc gå~ÝY VÎd{MÝVZ go Wm {Ogo ñdmÜ`m`, ñdrH$mam J`m h¡& AmMmam§JgyÌ _| BgHo$ _hÎd H$mo ñnï> H$aVo hþE H$hm J`m h¡ {H$ gå`H²$ n«H$ma go AZwn«ojm Ü`mZ Am¡a n[aUm_V… g§da Ho$ hoVw Ho$ ê$n _| _mZm OmZo cJm& c{cV{dñVam _| AmMm`© h[a^X« Am¡a CZHo$ H$aZo dmcm, kmZ, Xe©Z Ed§ Mm[aÌ ê$n aËZÌ` H$m AmamYH$, eara na __Îd Z aIZo dmcm Am¡a qhgm{XH$ Q>rH$mH$ma Zo VÎdmW© {MÝVZ na A{YH$ Omoa {X`m - AZwn«ojm Zm_ VÎdmW©Zw{MÝVm, 82& ~mX _| AZwn«ojm nmn H$m`m}§ go {Zd¥Îm gmYH$ ZaH$m{X J{V`m| _| Zht OmVm (5.2.30.182-183)& n«íZì`mH$aUm§J _| AZwn«ojm H$mo g§da ê$nr d¥j H$s N>mc H$hm J`m h¡ Omo gmYH$ H$mo cmo^, _moh Am{X ZmeH$ VÎdm| go ~MmVm h¡ H$mo hr "^mdZm' H$s g§km Xr JB©& {gÕgoZ Zo AZwn«ojm H$mo dmgZm O{ZV g§da Ho$ {cE Cn`moJr _mZm (H$m. (2.10.779-80)& Am¡nnm{VH$ gyÌ _| Bgo H$_©{ZO©am H$m _w»` hoVw _mZm h¡ (gy. 30)& CÎmamÜ``Z gyÌ 181 Q>rH$m)& Ho$ AZwgma gmYH$ Am`wH$_© H$mo N>moS>H$a eof gmV H$_m}§ H$s n«H¥${V`m| Ho$ n«JmT> ~ÝYZ H$mo {e{Wc H$aVm h¡ ñdmÜ`m` H$mo O¡Z naånam _| Amä`ÝVa Vn Ho$ AÝVJ©V g§`mo{OV {H$`m J`m h¡ Am¡a Cgo kmZ H$s (29.23.294.320) Am¡a ^mdZmAm| H$r ^pŠV H$aVo hþE _wpŠV n«má H$aVm h¡ (14.52.132-143)& AmamYZm _mZm J`m h¡ (g.{g. 9.20.439)& dmMZm, n¥ÀN>Zm, AZwn«ojm, AmåZm` Am¡a Y_m}nXoe `o AZwn«ojm H$m ^mdZ EH$ Amoa CÎm_ j_m{X XeY_m}§ Ho$ nmcZ H$s Amoa gmYH$ H$mo ~T>mVm h¡ Am¡a Xygar Amoa nm§M ^oX ñdmÜ`m` Ho$ h¢ (V.gy. 9.25)& CÎmamÜ``Z _| AmåZm` Ho$ ñWmZ na n[adV©Zm eãX {X`m hþAm h¡ narfhm| H$mo ghZ H$aZo H$s epŠV XoVm h¡ (V.am.9.7)& AZwn«ojm H$m `h H$m`© g§da H$m {Z{_Îm ~ZVm h¡ (30.34)& ídoVmå~a naånam _| AmJo CÎmamÜ``Z H$m hr AZwH$aU A{YH$ hþAm h¡& `hm§ n[adV©Zm H$m (g.{g.9.7) & kmZmU©d _| BZ AZwn«ojmAm| H$mo _moj ê$nr n«mgmX na MT>Zo Ho$ {cE gmonmZ n§pŠV _mZm J`m AW© h¡ Cn`wŠV kmZ H$m Aä`mg& AmemYa Zo ñdmÜ`m` Ho$ BZ nm§Mm| ^oXm| H$mo AÝVO©ën Am¡a ~{hO©ën _| h¡ (2.6.14.16) Am¡a H$fm`m{¾ H$mo e_ZH$a AkmZmÝYH$ma H$mo {dJ{cV H$aZo dmcm kmZXrnH$ ~Vm`m {d^m{OV H$a {X`m h¡ (AZ. Y_m© 7.86)& _ycmMma _| n[adV©Zm Ho$ ñWmZ na "J«ÝWnmR>' H$mo g§`mo{OV J`m h¡ (2.55-57)& {edm`© Zo BZ ÛmXemZwn«ojmAm| H$mo Y_©Ü`mZ H$m AmYma _mZm h¡ (H$m. 1882)& {H$`m J`m h¡& Hw$_ma H$m{V©Ho$` Zo CÝh| {OZmJ_ H$m gma H$hH$a CÎm_ gwI H$mo n«má H$aZo H$m _mÜ`_ _mZm h¡ (H$m. 489)& AZwn«ojm H$mo Ü`mZ Ho$ AÝVJ©V ^r aIm J`m h¡& Bg na {MÝVZ H$aVo hþE _Z EH$mJ« hmoZo cJVm h¡& AmMm`© ho_MÝX« Zo ^r `moJemñÌ _| ÛmXemZwn«ojmAm| H$m dU©Z {H$`m h¡& CÝhm|Zo ^r AZwn«ojm Ho$ ñWmZ na n«eñV Ü`mZ _| Bgo Y_©Ü`mZ _| J{^©V {H$`m J`m h¡& ^JdVr AmamYZm _| BgHo$ Mma Amcå~Zm| H$m C„oI ^mdZm eãX H$m n«`moJ {H$`m h¡& h¡ - dmMZm, n¥ÀN>Zm, n[adV©Zm Am¡a AZwn«ojm& R>mUm§J _| AZwn«ojmAm| H$mo Xmo ^mJm| _| {d^m{OV {H$`m J`m `hm§ `h C„oIZr` h¡ {H$ AZwn«ojm Am¡a ^mdZm BZ XmoZm| eãXm| H$m g_mZmW©H$ n«`moJ n«m`… EH$ gmW h¡ - 1) Y_©Ü`mZ Ho$ AÝVJ©V EH$Ëd, A{ZË`, AeaU Am¡a g§gma ^mdZmAm| H$mo aIm J`m h¡ Am¡a {_cVm h¡& AmMmam§J, CÎmamÜ``Z, a`Ugma Am{X J«ÝWm| _| XmoZm| eãX {_cVo h¢ na VÎdmW©gyÌ Am¡a CgHo$ ewŠbÜ`mZ Ho$ AÝVJ©V AZÝVd{V©V {dn[aUm_, Aew^ Am¡a Anm` ^mdZmAm| H$mo g_m{hV {H$`m J`m h¡ Q>rH$m J«ÝWm| VWm ^JdXr AmamhUm, ~magm AUwdoŠIm, H${Å>Jo`mUwdoŠIm Am{X J«ÝWm| _| AZwn«ojm eãX 46 ~magmUwdoŠIm CnñWmnZm 47

H$m n«`moJ A{YH$ hþAm h¡& CÎmaH$mc _| AZwn«ojm Ho$ ñWmZ na "^mdZm' eãX H$m n«`moJ {d{dY gÝX^m}§ _| ~magmUwdoŠIm AmMm`© Hw$ÝXHw$ÝX H$s àW_ Eogr ñdVÝÌ aMZm h¡Ÿ {Og_| cJVm h¡, naånamJV hmoZo cJm& n«íZì`mH$aU Am¡a kmZmU©d _| ^mdZm eãX H$m n«`moJ hþAm h¡& a`Ugma _| XmoZm| eãXm| H$m n«`moJ JmWmE§ A{YH$ g§H${cV hþB© h¢& _ycmMma ^r _oar X¥{ï> _| CÝht H$m J«ÝW h¡& Cg_| ^r AÜ`m` 8 _| CÝhm|Zo {_cVm h¡& H$m{V©Ho$`mZwn«ojm _| ^r XmoZm| eãXm| H$m n«`moJ {_cVm h¡ na AZwn«ojm eãX H$s n«YmZVm {XImB© 25-29 VH$ H$s nm§M JmWmE§ `WmdV² g_m`mo{OV H$s h¢& nyÁ`nmX Zo ^r Cgr H«$_ _| gdm©W©{g{Õ _| CZH$mo XoVr h¡& A^`Xod Ho$ {eî` _cYmar ho_MÝX« H$s ^d^mdZm (12 dt eVr) ^r C„oIZr` h¡ Omo 531 CX²Y¥V {H$`m h¡ (2.10)& _ycmMma _| 74 JmWmAm| _| AZwn«ojm H$m dU©Z {_cVm h¡& `h dU©Z ^r JmWmAm| _| {cIr JB© h¡& naånamJV gm cJVm h¡& _aUg_m{Y _| ^r AZoH$ JmWmE§ BZ XmoZm| J«ÝWm| go CX²Y¥V hþB© h¢& ^JdVr AmamYZm _| 160 JmWmAm| _| AZwn«ojm H$m {ddoMZ ~So> gwÝXa T§>J go hþAm h¡ Y_©Ü`mZ Ho$ Amcå~Z Ho$ ê$n AZwn«ojm… n«H$ma Am¡a ñdê$n _|& Cg_| AmMm`© {edm`© Zo Cn_m Am¡a ê$nH$m| H$m AmH$f©H$ n«`moJ {H$`m h¡ EH$ CƒH$mo{Q> Ho$ H${d Ho$ gmYmaUV… AZwn«ojm Ho$ ~mah n«H$mam| H$m {ZX}e hþAm h¡& na R>mUm§J (4.1.247, 140-142) _| g_mZ& CÝhm|Zo Bg_| AmË_mZw^y{V H$m CÔoí` coH$a EH$ ZB© {Xem Xr h¡& CZH$s X¥{ï> _| AW© Am¡a H$m_ Aew^ AmR> ^oX h¢ - Mma Y_©Ü`mZ Am¡a Mma ewŠbÜ`mZ H$s ^mdZmE§& CddmB`gwÎm _| ^r ^mdZmAm| Ho$ AmR> ^oXm| h¡ Am¡a _mÌ Y_© ew^ h¡& Cgr go H$_m©ld Ho$ H$maU {ZéÕ {H$`o Om gH$Vo h¢& BZ VrZm| J«ÝWm| _| AZoH$ JmWmE§ H$m C„oI h¡ (20.144-148) A{ZË`, AeaU, g§gma, EH$Ëd, Aew^, Anm`, AZÝVd{V©V Am¡a g_mZ ê$n go {_cVr h¡§& S>m°. CnmÜ`o Zo Eogr JmWmAm| H$m C„oI {H$`m h¡& {dn[aUm_& BgHo$ ~mX VÎdmW©gyÌ _| CZH$s g§»`m ~mah hmo JB© - A{ZË`, AeaU, g§gma, EH$Ëd, AmMm`© Hw$ÝXHw$ÝX Zo ~magmUwdoŠIm _| 91 JmWmAm| _| ~mah AZwn«ojmAm| H$mo ñnï> {H$`m h¡ Am¡a AÝ`Ëd, Aew{M, Amld, g§da, {ZO©am, cmoH$, ~mo{YXwc©^ Am¡a Y_© ñdm»`mV& CÎmaH$mcrZ g^r J«ÝWm| _ycmMma _| 692 JmWm go 762 JmWmAm| _| CÝh| {ddo{MV {H$`m h¡& fS²>IÊS>mJ_ Ho$ doXZm Ho$ AZw`moJÛma Zo BÝht ~mah ^mdZmAm| H$m AZweaU {H$`m h¡ na CZHo$ H«$_ _| WmoS>m AÝVa hþAm h¡& CXmhaUmW© - ^JdVr _| VWm Ydcm _| {ZO©am Ho$ AÝVJ©V AZwn«ojmAm| H$mo AÝV^w©ŠV {H$`m J`m h¡& ^JdVr AmamYZm _| 159 AmamYZm _| `h H«$_ Bg n«H$ma h¡ - AY«wd, AeaU, EH$Ëd, AÝ`Ëd, g§gma, cmoH$, Aew{M, Amld, JmWmAm| (1724-1882) _| `h dU©Z {_cVm h¡& VÎdmW©gyÌ _| g§da H$m hoVw _mZH$a Zd_ AÜ`m` _| g§da, {ZO©am, Y_© Am¡a ~mo{YXwc©^& `h H«$_ Hw$ÝXHw$ÝXmMm`© Ho$ ~magmUwdoŠIm VWm _ycmMma na AmYm[aV CgH$m dU©Z hþAm h¡ Am¡a Cgo ñdmÜ`m` H$m Amcå~Z _mZm J`m h¡ (9.25)& VÎdmW©gyÌ H$s Q>rH$mH$mam| Zo h¡& VÎdmW©gyÌ H$m AZweaU CgHo$ g^r Q>rH$mH$mam| VWm AmemYa, ew^MÝX«, A{_VJ{V, Am¡a ñdm_r ^r CgH$m nyam AZwH$aU {H$`m h¡& O¡go AH$c§H$ Zo amOdm{V©H$ _|, {gÕgoZ Zo ^mî`mZwgm[aUr _|, {dÚmZ§X H$s{V©Ho$` Zo {H$`m h¡& Zo ícmoH$dm{V©H$ _| Am¡a lwVgmJa Zo VÎdmW©d¥{Îm _|& BZHo$ A{V[aŠV VÎdmW©gma (N>R>m A{YH$ma) R>mUm§J _| n«W_V… Y_©Ü`mZ Ho$ Mma ^oX (dm`Um, n{S>nwÀN>Êmm, n[a`Å>Zm Am¡a AUwßnohm) Am¡a {\$a `epñVcH$Måny (CnmgH$mÜ``Z, 39.8.205) A{_V J{V lmdH$mMma (13.81; 14.1-24 Mma CZH$s gh`moJr AZwn«ojmAm| H$m C„oI h¡ - EH$Ëd, A{ZË`, AeaU Am¡a g§gma& Bgr Vah Am{X), kmZmU©d (2.14.57), d¥hX²X«ì`g§J«h (90.131), nX²_ZpÝX n§Mqde{VH$m (208-216), ewŠbÜ`mZ H$s Mma gh`moJr AZwnojmAm| H$m dU©Z h¡ - AUVd{Îm`, {dn[aUm_, Aew^ Am¡a Adm` AZJmaY_m©_¥V (7.86; 6.57-82) Am{X J«ÝWm| _| ^r ~mah AZwn«ojmAm| H$m dU©Z {_cVm h¡& (4.1.247, 140-142)& AmMmam§J _| ñnï>V… dU©Z Zht {XImB© XoVm h¡ na ZaH$m{X J{V`m| _| OmZo go {df` n[aM` ~MmZo dmco Cnm`m| _| AZwn«ojm H$s JUZm hþB© h¡& d¡go g§gma, AeaUVm, eara H$s ZídaVm, EH$Ëd Am{X ^mdZmAm| H$m dU©Z {_cVm h¡ (5.2.20; 2.1.3 Am{X)& Am¡nnm{VH$gyÌ Zo R>mUm§J H$m hr AZwH$aU O¡Z naånam _| AZwn«ojm na n`m©ßV {cIm J`m h¡& g§ñH¥$V, n«mH¥$V Am{X g^r n«mÀ` ^mfmAm| _| H$hr§ {H$`m h¡ (20.8.139; 20.145-148) & Xed¡H$m{cH$ _| Vn Ho$ AÝVJ©V CÝh| g_m{hV {H$`m J`m h¡ J«ÝWm| Ho$ AÝVJ©V Cg na {dMma {H$`m J`m h¡ Vmo H$ht ñdVÝÌ J«ÝWm| _| AmMm`m}§ Zo AZwn«ojm H$m ì`m»`mZ (1.1.5) Am¡a CÎmamÜ``Z _| ñdmÜ`m` Vn Ho$ AÝVJ©V aIH$a Ord H$s AeaUVm, g§gma H$s A{ZË`Vm, {H$`m h¡& `hm§ h_ _mÌ n«mH¥$V J«ÝWm| Ho$ AmYma na CgH$m {dícofU H$a|JoŸ& n«mH¥$V J«ÝWm| _| AmMm`© EH$Ëd, H$m` Aew{M, Y_©, ~mo{YXwc©^ Am¡a cmoH$ AZwn«ojm H$m dU©Z hþAm h¡ (30.30.34)& Bgr Vah Hw$ÝXHw$ÝX H$m ~magmUwdoŠIm Am¡a CÝht H$m _ycmMma, {edm`© H$s ^JdVr AmamYZm Am¡a H$m{V©Ho$` ñdm_r _hm{ZerW gyÌ, Zm`mYå_H$hmAmo Am{X AÝ` AmJ_ J«ÝWm| _| ^r BZH$m dU©Z {_cVm h¡& n«H$sU©H$m| _| go H$s H${Îm>Jo`mUwßnoŠIm n«_wI h¢ {OZ_| AZwn«ojm H$m dU©Z {_cVm h¡& BZ_| H$m{V©Ho$`mZwn«ojm n«W_ n«mH¥$V AÝ`V_ _aUg_m{Y _| ~mah AZwn«ojmAm| H$m ñnï>V… dU©Z {_cVm h¡& ñ\w$Q> ê$n _| AmJ_m| _| BZH$m J«ÝW h¡ {Og_| 491 JmWmAm| Ho$ _mÜ`_ go {dñV¥V dU©Z AZwn«ojmAm| na hþAm h¡& Cgo h_ Bg n«H$ma g§jon {dñV¥V dU©Z {_cVm h¡& _| g_P gH$Vo h¢& `h H«$_ VÎdmW©gyÌ H$m AZwH$aU H$aVm h¡& 48 ~magmUwdoŠIm CnñWmnZm 49 1) A{ZË`mZwn«ojm ^JdVr AmamYZm _| {edm`© Zo 18 JmWmAm| _| Bg AZwn«ojm H$s ì`m»`m H$s h¡& CÝhm|Zo H$hm {H$ Aew^ H$_m}X` Ho$ H$maU A_¥V ^r {df ~Z OmVm h¡, {_Ì ^r eÌw hmo OmVm h¡ O~{H$ ew^ H$_m}X` Ho$ AmMm`© Hw$ÝXHw$ÝX Zo ~magmUwdoŠIm _| Bgo AY«wd Zm_ {X`m h¡ Am¡a _ycmMma _| A{ZË` g§km go n[aUm_ ñdê$n {df ^r A_¥V ~Z OmVm h¡, {_Ì ^r eÌw hmo OmVm h¡ O~{H$ ew^ H$_m}X` Ho$ n[aUm_ ñdê$n ì`m»`m{`V {H$`m h¡& CÎmaH$mc _| BZ XmoZm| eãXm| H$m n«`moJ hþAm h¡& {edm`© Zo AY«wd eãX {c`m h¡ Am¡a {df ^r A_¥V ~Z OmVm h¡, JwUhrZ hr `emo^mJr hmo OmVm h¡& H$_© g§gma H$mo Cgr n«H$ma _gc XoVm h¡ O¡go H$m{V©Ho$` Zo A{ZË` eãX H$m n«`moJ {H$`m h¡& ~magmUwdoŠIm _| 5 JmWmAm| Ûmam A{ZË`mZwn«ojm H$mo g_Pm`m J`m h¡& n«W_ Mma JmWmAm| _| gm§gm[aH$ nXmWm}§ H$s A{ZË`Vm H$mo ~VmVo hþE ApÝV_ JmWm _| {Za§Hw$e hmWr H$_{cZr H$mo _gc XoVm h¡ (JmWm, 1738-1755)& CÎm_ eaU Vmo aËZÌ` Am¡a gå`H²$ AmË_m H$s {ZË`Vm H$m C„oI h¡& _ycmMma _| _mÌ Xmo JmWmAm| _| BgH$m dU©Z {_cVm h¡& ^JdVr AmamYZm Vn h¡& H$_m}§ H$s CXraUm hr Ord Ho$ {cE EH$ eaU h¡& Bg VÏ` H$mo AZoH$ CXmhaUm| Ûmam ñnï> {H$`m J`m _| BgHo$ {cE 13 JmWmE§ Xr JB© h§¡ {OZ_| gm§gm[aH$ A{ZË`Vm H$mo Oc H$m \o$Z, ñdßZkmZ, {dÚwËM§McVm, h¡& ~wc~wco, M§Mc Va§Jo§, Zm¡H$m`m{ÌAm| O¡gm g§`moJ, Yyc-AmH$ma Am{X O¡gr Cn_mAm| go ñnï> {H$`m J`m h¡ H$m{V©Ho$`mZwn«ojm _| Bg AZwn«ojm Ho$ {cE 9 JmWmE§ {_cVr h¢& dhm§ H$hm J`m h¡ {H$ O~ h[aha ~«÷m Am¡a ApÝV_ JmWm _| Ord H$s AkmZVm H$mo Xem©`m J`m h¡& Am{X ^r _¥Ë`w go Zht ~M gHo$ Vmo {\$a Am¡a H$m¡Z ~M gH$Vm h¡& qgh ê$nr _¥Ë`w go J«{gV h[aU Ho$ g_mZ H$m{V©Ho$`mZwn«ojm _| A{ZË`mZwn«ojm H$mo 19 JmWmAm| _| g_m{hV {H$`m J`m h¡& n«maå^ _| g§gma H$s Ord gd©Ì Agwa{jV h¡& gwa{jV h¡ Vmo dh Omo aËZÌ` Am¡a j_m{X ^mdm| go Vrd« H$fm`m| H$mo ñd`§m hZZ A{ZË`Vm H$mo ~VmVo hþE YZ H$s VrZ AdñWmAm| H$m {MÌU {H$`m h¡ - XmZ, ^moJ Am¡a Zme& {\$a CgH$s H$aVm h¡ (Jm. 23-31)& `hm§ Ord H$s AeaUVm H$mo _¥Ë`w Ho$ _mÜ`_ go ì`ŠV {H$`m J`m O~{H$ ^JdVr M§McVm H$mo ~VmVo hþE XmZ Ho$ {cE n«moËgm{hV {H$`m Am¡a ApÝV_ JmWm _| {Z_m}hr hmoH$a CÎm_ gwI n«má AmamYZm _| H$_©\$c H$m _mÜ`_ {c`m J`m h¡& Bgr Vah ^JdVr AmamYZm _| aËZÌ` Am¡a Vn H$mo EH$ _mÌ H$aZo H$m CnXoe {X`m (H$m. Jm. 4.22)& eaU _mZm h¡ O~{H$ H$m{V©Ho$`mZwn«ojm _| j_m{X ^mdm| H$mo ^r g_m{hV {H$`m J`m h¡ Am¡a _{U, _ÝÌm{XH$m| AmMm`© H$m{V©Ho$` Zo n«W_ JmWm _| ""dmoÀN§> AUwnohmAmo' Am¡a JmWm H«$. 490 _| "~mag H$s eaU H$mo ì`W© _mZm J`m h¡& AUwdoŠImAmo ^{U`m' H$hH$a J«ÝW H$m Zm_ ""~mag AUwdoŠIm'' g§Ho$V {H$`m& na AmMm`© Hw$ÝXHw$ÝX Ho$ ~magmUwdoŠIm go n¥WH$² nhMmZ ~Zm`o aIZo Ho$ {cE g§ñH¥$V Q>rH$mH$ma AmMm`© ew^MÝX« Zo Cg_| 3) g§gmamZwn«ojm ñdm_rH$m{V©Ho$` Am¡a OmoS> {X`m Am¡a {hÝXr dM{ZH$mH$ma O`MÝX« Zo ew^MÝX« H$m hr AZwH$aUH$a Cgo ñdm_r H$m{V©Ho$`mZwn«ojm ~Zm {X`m& ew^MÝX« Zo Bg_| Hw$c 491 JmWmAm| H$m C„oI {H$`m h¡& `hm§ g§gma H$m VmËn`© h¡ OÝ_-OÝ_mÝVam| _| g§gaU H$aZm, Mmam| J{V`m| _| {^ÝZ-{^ÝZ pñW{V`m| _| H$m{V©Ho$`mZwn«ojm _| g§gma H$s n[aU_ZercVm, cú_r H$s j{UH$Vm Am¡a Ord H$s CgHo$ n«{V _mohmgpŠV ^Q>H$Zm& Bg g§gaU H$m H$maU h¡ {_Ï`mËd Am¡a H$fm`& Bg na {MÝVZ H$aZm g§gmamZwn«ojm h¡& ~mag H$m dU©Z H$aVo hþE _moh go {d_wŠV hmoZo H$m CnXoe {X`m J`m h¡& _ycmMma _| g§gma H$s A{ZË`Vm Am¡a AZwn«ojm _| AmMm`© Hw$ÝXHw$ÝX Zo 15 JmWmAm| _| X«ì`, joÌ, H$mc, ^md Am¡a ^d ê$n g§gma H$m dU©Z ^JdVr AmamYZm _| Ord H$s AkmZVm H$m dU©Z h¡& A{ZË`Vm H$s Cn_m Oc Ho$ ~wc~wco, BÝX«YZwf, Om{V, Oam, _aU, amoJ Am¡a ^` Ho$ _mÜ`_ go {H$`m h¡& Bg g§gaU Ho$ H$maUm| _| nmn ~w{Õ, {_Ï`mËd, {dÚwV Am¡a _oK go Xr JB© h¡& H$fm`, H$_© Am{X n«_wI h¢ {OZna AZwn«ojU {H$`m OmVm h¡& Bgr VÏ` H$mo CÝhm|Zo _ycmMma _| AmR> 2) AeaUmZwn«ojm JmWmAm| _| n«ñVwV {H$`m h¡& ^JdVr AmamYZm _| g§gmamZwn«ojm Ho$ {cE 28 JmWmE§ Xr JB© h¢& AmMm`© {edm`© Zo Bgo ñnï> H$aZo Ho$ {cE _hm AQ>dr, _hmg_wX«, ^§da, _hmÛrn, _hm_ÀN>, H$_©-H$mÊS>, AmMm`© Hw$ÝXHw$ÝX Zo ~mag AUwdoŠIm _| AeaUmZwn«ojm Ho$ {cE 6 JmWmE§ Xr h¢ {OZ_o§ n«mapå^H$ KQ>r`ÝÌ, ZQ>, {Ja{JQ> O¡go ê$nH$m| H$m Cn`moJ {H$`m h¡ Am¡a g§gma ê$nr gn©, Xw…I ê$nr ^§da, {df` ê$nr VrZ JmWmAm| _| Ord H$s AeaUVm Am¡a ApÝV_ VrZ JmWmAm| _| Ord H$s `WmW© eaU H$mo ñnï> {H$`m h¡& Ymam, gwI ê$nr H$sc, AkmZ ê$nr Vwå~, H$fm` ê$n n{Å>H$m, ghò_mJ©, g§gma MH«$, Xoh ê$n ^ma Am{X _{U, _ÝÌ, Am¡f{Y, {dÚmE§, BÝX«m{X Xod Am{X H$moB© ^r Ord Ho$ {cE eaU Zht Xo gH$Vm& gdm}Îm_ eaU H$s Cn_mAm| Ûmam gm§gm[aH$ Xw…Im| H$m dU©Z {H$`m h¡ (JmWm 1777-1804)& XoZo dmcm `{X H$moB© h¡ Vmo dh h¡ AmË_m& ewÕ AmË_m hr CÎm_ eaU h¡ Omo n§M na_o{ð>Am| _| A{Ydmg H$aVr h¡ (Jm. 8-13)& _ycmMma _| Hw$ÝXHw$ÝX Zo _mÌ VrZ JmWmAm| _| AeaUmZwn«ojm H$mo ñnï> H$aZo H$m n«`ËZ H$m{V©Ho$`mZwn«ojm _| g§gmamZwn«ojm Ho$ {cE 42 JmWmAm| H$m Cn`moJ {H$`m J`m h¡& BZ_| MVwJ©{V`m| Ho$ {H$`m Am¡a _mÌ {OZ_V H$mo loð> ajH$ Am¡a CÎm_ J{V XoZo dmcm ~Vm`m (Jm. 695-697)& Xw…Im| H$m dU©Z h¡& ZaH$ Am¡a {V`ªM J{V Ho$ Xw…Im| Ho$ dU©Z Ho$ ~mX _Zwî` J{V Ho$ Xw…Im| H$m dU©Z {deof 50 ~magmUwdoŠIm CnñWmnZm 51 {dñVma go {H$`m J`m h¡& Bï> {d`moJ Am¡a A{Zï> g§`moJ H$m Xw…I ^moJVm hþAm Ord H$fm`m| Ho$ der^yV 5. AÝ`ËdmZwn«ojm hmoH$a Y_m©amYZm Zht H$a nmVm& dhr Ord XodJ{V _| B©î`m©{X Ho$ H$maU Xw…I ghVm h¡& BZ g^r Xw…Im| Ho$ nrNo> {_Ï`mËd Am¡a H$fm`m| H$m hmW A{YH$ ahVm h¡ (JmWm 32-73)& `hm§ g§gma Ho$ nm§M ^oX {H$`o J`o h¢ _mVm-{nVm, YZ-YmÝ` Am{X g~ Hw$N> {^ÝZ h¢, AÝ` h¢, BgH$m {MÝVZ H$aZm AÝ`ËdmZwn«ojm h¡& - X«ì`, joÌ, H$mc, ^md Am¡a ^d (JmWm 66)& H$_©~ÝY Ho$ nm§M H$maU h¢ - {_Ï`mËd, A{da{V, n«_mX, g^r ~mhç X«ì` Ord go {^ÝZ h¢& {\$a ^r `h g§gmar Ord Bg na {MÝVZ {H$`o {~Zm hr amJ-Ûof H$aVm H$fm` Am¡a `moJ& Ord H$m n«Ë`oH$ g_` BZ H$_© nwÒcm| Am¡a ZmoH$_© nwÒcm| H$mo J«hU H$aZm X«ì` g§gma h¡& ahVm h¡& amOdm{V©H$ _| AÝ`Ëd H$mo Mma n«H$ma go g_Pm`m J`m h¡ - Zm_, ñWmnZm, X«ì` Am¡a ^md& Ord H$m n«Ë`oH$ n«Xoe _| OÝ_-_aU H$aZm joÌ g§gma h¡& Adg{n©Ur-CËg{n©Ur H$mc _| OÝ_-_aU H$aZm ~magmUwdoŠIm _| H$hm J`m h¡ {H$ g^r ~mhç X«ì` Ord go AÝ` h¢, {^ÝZ h¢& AmË_kmZ hr Xe©Z H$mc g§gma h¡& ZaH$m{X Mmam| J{V`m| _| OÝ_-_aU H$aZm ^d g§gma h¡ Am¡a g_ñV H$_m}§ H$s pñW{V H$mo ê$n h¡ (JmWm 21-23)& _ycmMma _| ^r cJ^J `hr {_cVm h¡ (JmWm 700-702)& ^JdVr AmamYZm ^moJZo H$mo ^md g§gma H$hVo h¢ (JmWm 67-73)& BZ g^r VÎdm| na {MÝVZ H$aZm g§gmamZwn«ojm h¡& Bggo _| AÝ`ËdmZwn«ojm H$m dU©Z 14 JmWmAm| _| {H$`m J`m h¡& dhm§ H$hm h¡ {H$ ñdOZ g§`moJ d¥j na ~¡Ro> n{j`m| gmYH$ H$mo d¡am½` n¡Xm hmoVm h¡& Ho$ g_mZ j{UH$ h¡§& g^r gå~ÝY ñdmW©de hmoVo h¢& CnH$ma-AnH$ma go hr cmoJ {_Ì Am¡a eÌw ~Z OmVo H$m{V©Ho$`mZwn«ojm _| Bgo V¥Vr` ñWmZ {_cm h¡ O~{H$ AÝ` n«mH¥$V J«ÝWm| _| BgH$m {dMma n§M_ ñWmZ h¢& ~mÝYd hr Ag§`_r ~ZmZo _| H$maU ~ZVo h¢ naÝVw gmYw nwéf Vrd« Ag§`_ H$mo Xya H$am XoVo h¢ (JmWm, na hþAm h¡& g^r J«ÝWm| _| g§gma Ho$ n§M namdV©Z H$m dU©Z {_cVm h¡ na ^JdVr AmamYZm _| Cn_mAm| H$m 1763-76)Ÿ& dhm§ H$hm J`m h¡ {H$ Ord H$m eara _mVm-{nVm Ho$ eara go {^ÝZ h¡, AZ` h¡& Eogm {MÝVZ _mÜ`_ A{YH$ {c`m J`m h¡& g§gm[aH$ Xw…Im| H$m dU©Z g^r Zo {H$`m h¡ na ^JdVr AmamYZm _| AQ>dr, H$aVo hþE AmË_m H$m Ü`mZ H$aZm AÝ`ËdmZwn«ojm h¡& g^r J«ÝWm| _| Bgr Vah eara go {^ÝZ AmË_m H$m Ü`mZ g_wX«, gn©, MH«$m{X H$s Cn_mE§ XoH$a CgH$mo ñnï> {H$`m J`m h¡& H$aZo H$m CÔoí` ~Vm`m J`m h¡& 4) EH$ËdmZwn«ojm 6. 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EH$Ëd H$m VmËn`© h¡ AHo$cmnZ& Ord Bg g§gma _| AHo$cm hr AmVm h¡ Am¡a AHo$cm hr OmVm h¡& Aew{MËd H$m VmËn`© h¡ An{dÌVm& eara H$s An{dÌVm H$mo ñnï> H$aVo hþE Cggo d¡am½` CËnÝZ YZ, Eoíd`©, n[adma Am{X H$moB© ^r VÎd CgH$m gmW Zht XoVm& Bg ^mdZm Ho$ AmZo go gmYH$ H$mo ñdOZm| go H$aZm BgH$m CÔoí` h¡& Zd Ûmam| go Bg eara go _c ~hm H$aVm h¡& Cggo amJ Š`m| {H$`m Om`o ? Z amJ ahVm h¡ Am¡a Z naOZm| go Ûof hmoVm h¡& H$m{V©Ho$`mZwn«ojm _| Bgo MVwW© ñWmZ {X`m J`m h¡& eof AÝ` H$m{V©Ho$`mZwn«ojm _| Bgo N>R>m ñWmZ {_cm h¡ O~{H$ AÝ` J«ÝWm| _| Cgo gá_ ñWmZ {X`m J`m h¡& ^JdVr J«ÝWm| _| Cgo V¥Vr` ñWmZ {_cm h¡& _ycmMma _| 2, ~magmUwdoŠIm VWm ^JdVr AmamYZm _| gmV-gmV AmamYZm _| Aew{M Ho$ ñWmZ na Aew^ eãX H$m n«`moJ hþAm h¡& Am¡a H$m{V©Ho$`mZwn«ojm _| 9 JmWmAm| _| BgH$m dU©Z hþAm h¡& H$m{V©Ho$`mZwn«ojm _| H$hm h¡ {H$ Ord H$mo g~ eara Aew{MËd H$m AmJma h¡& Eogo eara go gånH©$ H$aZm ^r Aew{MVm H$mo ~T>mdm XoZm h¡& Hw$N> AHo$co hr ^moJZm nS>Vm h¡& nmn, nwÊ`, amoJ ghZ Am{X ^moJZo _| Am¡a H$moB© Xygam Zht AmVm& Aew{MVm Ho$ gmW hr H$m_ H$s Aew{MVm H$m ^r dU©Z hþAm h¡& Aew{MVm Ho$ H$maUm| _| MVwJ©{V`m| Ho$ Xw…I XecjU Y_© hr CgH$m ghm`H$ ~ZVm h¡& VXW© gmYH$ H$mo Ord Am¡a eara H$s {^ÝZVm na {deof {dMma ^r AÝ`V_ H$maU h¢ (_ycm. 721-722)& ^JdVr AmamYZm _| AZoH$ Cn_mAm| Ho$ _mÜ`_ go eara H$s H$aZm Mm{hE& AmMmam§J _| {^jw H$mo gcmh Xr JB© h¡ {H$ dh EH$Ëd ^mdZm H$mo ^mVm hþAm AmË_k hmoH$a An{dÌVm H$mo ñnï> {H$`m J`mh¡& AW©, H$m_, Xoh, Aew^ h¢ Am¡a _mÌ Y_© ew^ h¡& eara Vmo dñVwV… XwJ©ÝY Vn Ho$ gå_wI hmo (8.6.97.290-91)& ~magmUwdoŠIm _| EH$Ëd H$s ì`m»`m H$aVo hþE H$hm J`m h¡ {H$ `wŠV Hw$Q>r h¡& dh Vmo _c H$m K‹S>m h¡& _mÌ Y_© hr n{dÌ h¡ (^JdVr 1820-27)& H$m{V©Ho$`mZwn«ojm _| Xe©Z go a{hV Ord gd©Wm ^«ï> h¡& Cgo {Zdm©U n«má Zht hmo nmVm& M[aÌ go ^«ï> Ord Vmo {\$a ^r {Zdm©U n«má eara H$s An{dÌVm H$mo ~So> AmH$f©H$ T§>J go ñnï> {H$`m J`m h¡ Am¡a H$hm J`m h¡ {H$ eara go {daŠV H$a coVm h¡& AV…g§`_r Ord hr EH$Ëd H$s AZw^y{V H$a nmVm h¡ (JmWm 14-20)& ^JdVr AmamYZm _| gmYH$ AmË_m Ho$ ewÕ {MX²ê$n na Ü`mZ H$aVm h¡& `hr Aew{MËdmZwn«ojm h¡ (JmWm 83-86)& _ycmMma _| ^r Y_© H$mo hr {deof Cn`moJr _mZm J`m h¡ (JmWm, 1756-1762)& ^JdVr AmamYZm _| H$_© na A{YH$ Xoh H$s Aew{MVm Ho$ gmW AW© Am¡a H$m_ H$s ^r Aew{MVm H$m dU©Z h¡& ^JdVr AmamYZm _| Bgr H$mo ~c {X`m J`m h¡ O~{H$ H$m{V©Ho$` Zo Xe Y_m}§ H$m {deof {ddoMZ {H$`m h¡ Am¡a CÝh| gƒm {_Ì _mZm h¡& AJ©cm, An{dÌ Hw$Q>r Am{X Cn_mAm| Ho$ _mÜ`_ go ñnï> {H$`m J`m h¡& 52 ~magmUwdoŠIm CnñWmnZm 53 7. AmldmZwn«ojm 9. {ZO©amZwn«ojm

Amld H$m AW© h¡ H$_m}§ H$m AmZm& O¡go Vmcm~ _| Oc Ho$ AmZo Ho$ {cE Oc H$m Ûma H$maU h¡ Cgr H$_m}§ H$m {ZOuU© hmoZm {ZO©am h¡& gdm©W©{g{Õ _| Bgo ñnï> H$aVo hþE H$hm h¡ {H$ {Og n«H$ma ^moOZ H$m n«H$ma AmË_m Ho$ gmW ~§YZo Ho$ {cE H$_© `moJ ê$nr Zmcr Ho$ Ûma AmVo h¢& {_Ï`mËd, A{da{V, H$fm` Am¡a \$c {Zd¥Îm hmoH$a {ZOuU© hmo OmZm h¡, Cgr n«H$ma AmË_m H$m ^cm-~wam H$aHo$, nyd© n«má pñW{V H$m Zme hmo `moJ `o Mma CgHo$ H$maU hmoVo h¢& (g.{g. 6.1-2) CgHo$ H$maU hmoVo h¢& ~magmUwdoŠIm _| BgH$m dU©Z OmZo go, pñW{V Z ahZo Ho$ H$maU H$_© H$s {Zd¥{Îm hmoZm {ZO©am h¡& ~magmUwdoŠIm _| Xmo JmWmAm| _|, _ycmMma 14 JmWmAm| _| ^JdVr AmamYZm _| 15 JmWmAm| _| Am¡a H$m{V©Ho$`mZwn«ojm _| 7 JmWmAm| _| AmldmZwn«ojm _| 9 JmWmAm| _|, ^JdVr AmamYZm _| 12 JmWmAm| _| Am¡a H$m{V©Ho$`mZwn«ojm _| 13 JmWmAm| _| {ZO©amZwn«ojm H$m dU©Z hþAm h¡& H$mo ñnï> {H$`m J`m h¡& H$m{V©Ho$`mZwn«ojm _| `moJ H$mo Amld H$m H$maU H$hm h¡ `h `moJ VrZ n«H$ma H$m h¡ - _Zmo`moJ, {ZO©am H$m _yc H$maU Vn h¡& H$_m}§ H$s `h {ZO©am Xmo n«H$ma H$s hmoVr h¡ - g{dnmH$ Am¡a A{dnmH$& dMZ`moJ Am¡a H$m``moJ& BZHo$ {Z{_Îm go hr AmË_m Ho$ n«Xoem| _| hcZ-McZ hmoVm h¡& H$_© Xmo Vah Ho$ hmoVo g{dnmH$ _| nyd©~Õ H$_© AnZr pñW{V nyar hmoZo na AnZm \$c XoVo h¢ Am¡a A{dnmH$ _| Vn Ho$ Ûmam pñW{V h¢ - nwÊ` Am¡a nmn& BÝh| H«$_e… ew^mld Am¡a Aew^mld H$hm OmVm h¡& ~mX _| _ÝX Am¡a Vrd« H$fm`r nyar hmoZo Ho$ nyd© hr H$_©\$c {ZOuU© hmo OmVm h¡& ~mah n«H$ma Ho$ Vn Ûmam H$_m}§ H$s {ZO©am hmoVr h¡& `hm§ Ordm| Ho$ cjU ~Vcm`o h¢& {\$a H$hm h¡ {H$ Omo {_Ï`mËd H$fm`m{X H$mo Zht N>moS>Vm CgH$s AmldmZwn«ojm {ZO©am Ho$ 11 ñWmZm| H$m C„oI h¡& VXZÝVa {ZO©am {H$gH$s hmoVr h¡, BgH$m {ddoMZ hþAm h¡& AÝV _| {ZaW©H$ hmoVr h¡ Am¡a Omo _w{Z gmå` ^md _| VrZ hmoH$a _mohm{X ^mdm| H$mo Ë`mJ XoVm h¡ CgH$s AmldmZwn«ojm ~Vcm`m J`m h¡ {H$ Omo _w{Z g_Vm gwI _| crZ, ~ma-~ma AmË_m H$m ñ_aU H$aVm h¡, BpÝX«`m| Am¡a H$fm`m| gmW©H$ hmoVr h¡ (JmWm 88-94)& H$mo OrVZo dmcm h¡ Cgr gmYw Ho$ CËH¥$ï> {ZO©am hmoVr h¡ (JmWm 102-114)& H$m{V©Ho$` Zo Bgo gá_ ñWmZ na aIm h¡ O~{H$ AÝ`Ì Cgo Aï>_ ñWmZ {X`m J`m h¡& AÝ` J«ÝWm| _| Bgo Xe_ ñWmZ na O~{H$ H$m{V©H$o`mZwn«ojm _| Cgo Zd_ ñWmZ na g§`mo{OV {H$`m H$m{V©Ho$`mZwn«ojm _| Amld H$s n[a^mfm XoH$a CgHo$ _mÌ n«H$ma ~Vm`o J`o h¢, _ycmMma Am¡a ^JdVr J`m h¡& `hm§ {ZO©am Ho$ 11 ñWmZm| H$m dU©Z h¡ Omo AÝ`Ì Zht {_cVm (H$m. 106-108)& ^JdVr AmamYZm _| CgH$s AZoH$ Cn_mAm| Ho$ _mÜ`_ go dU©Z hþAm h¡ O¡go amI Ho$ {cE MÝXZ d¥j cJmZm Am¡a AmamYZm _| gwÝXa ê$nH$m| Ûmam _moj-cú_r H$mo nmZo H$m Cnm` ~Vm`m J`m h¡ (JmWm, 1862-64)& ZÝXZdZ _| A_¥V H$s OJh {dfnmZ H$aZm& 10. cmoH$mZwn«ojm 8. g§damZwn«ojm Ordm{X nXmWm}§ H$m g_dm` cmoH$ H$hcmVm h¡& ~magmUwdoŠIm _| 4 JmWmAm| _|, _ycmMma _| 9 Amld H$m {ZamoY g§da h¡& dh Xmo n«H$ma H$m h¡ ^mdg§da Am¡a X«ì`g§da& gå`ŠËd, _hmd«V, H$fm`m| JmWmAm| _|, ^JdVr AmamYZm _| 15 JmWmAm| _| Am¡a H$m{V©Ho$`mZwn«ojm _| ñdm_r H$m{V©Ho$` Zo 169 H$mo OrVZm, Am¡a `moJm| H$m A^md `o g§da Ho$ n`m©`mW©H$ h¢& ~mag AUwdoŠIm _| 5 JmWmAm| _| _ycmMma _| JmWmAm| _| Bg AZwn«ojm na {dMma {H$`m J`m h¡& `hm§ cmoH$ Ho$ VrZ ^mJ ~Vm`o h¢ - AYmocmoH$, _Ü`cmoH$ 6 JmWmAm| _| ^JdVr AmamYZm _| 10 JmWmAm| _| Am¡a H$m{V©Ho$`mZwn«ojm _| 7 JmWmAm| _| Bg AZwno«jm H$m Am¡a D$Üd©cmoH$& Bg gÝX^© _| Ordm| H$s n[a^mfm, CZHo$ ^oX, n`m©{á Ho$ ^oX Am¡a cjU, n«mU H$s n[a^mfm dU©Z hþAm h¡& Jw{á, g{_{V, Y_©, AZwn«ojm, narfhO` Am¡a CËH¥$ï> Mm[aÌ `o g§da Ho$ H$maU h¢& BZ g§dam| Am¡a Ordm| H$s g§»`m, {Zdmg ñWmZ, g§»`m, gmÝVa _mJ©Um, Aën~hþËd, AdJmhZm, X«ì`, kmZ Am{X Ho$ hoVwAm| na {dMma H$aVo hþE ^r Omo BZH$m AmMaU Zhr H$aVm dh g§gma _| ^«_U H$aVm ahVm h¡ Am¡a Omo H$m {dñV¥V dU©Z h¡& Omo Cne_ n[aUm_r Bg cmoH$ ñdê$n H$m Ü`mZ H$aVm h¡ dh H$_© g_yhm| H$mo Zï> H$a CZna AZwn«ojm H$aVo hþE AmMaU H$aVm h¡ CgH$s g§damZwn«ojm hmoVr h¡ (JmWm 95-101)& ^JdVr cmoH$ Ho$ {eIa na n«{V{ð>V hmo OmVm h¡& AmamYZm _| AZoH$ gwÝXa Cn_mAm| Ûmam Amldm| Ho$ H$maUm| Am¡a CgHo$ {ZamoY H$mo ñnï> {H$`m J`m h¡& AÝ` J«ÝWm| _| Bgo fð> ñWmZ {X`m J`m h¡ O~{H$ H$m{V©Ho$`mZwn«ojm _| Cgo Xe_ ñWmZ {_cm h¡& Bg AÝ` J«ÝWm| _| Bgo Zd_ ñWmZ {_cm h¡ O~{H$ H$m{V©Ho$` Zo Bgo AmR>d| ñWmZ na aIm h¡ Am¡a CgHo$ AZwn«ojm Ho$ dU©Z _| AmMm`m}§ _| gmå` Zht {XImB© nS>Vm& ^JdVr AmamYZm _| cmoH$ H$m dU©Z {d{^ÝZ H$maUm| na {dMma {H$`m h¡& ^JdVr AmamYZm _| g§da H$mo Cn_mAm| Ho$ _mÜ`_ go A{YH$ g\$cVm nyd©H$ OÝ_m| Ho$ gÝX^© _| gmoXmhaU {H$`m J`m h¡& H$m{V©Ho$`mZwn«ojm _| BgHo$ {cE gdm©{YH$ JmWmE§ Xr JB© h¢& Bg_| ñnï> {H$`m J`m h¡, O¡go gå`ŠËd H$s X¥T> H$nmQ> go, X¥T> d«V H$s AJ©cm go& Ordm| H$m {dñV¥V {ddoMZ, X«ì` {ddoMZ, VÎdldU Am¡a Ì` Cn`moJm| H$m dU©Z {H$`m J`m h¡& 54 ~magmUwdoŠIm CnñWmnZm 55 11. ~mo{YXwc©^ Y_m©Zwn«ojm H$m{V©Ho$`mZwn«ojm Ho$ aM[`Vm

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CnmÜ`o Zo ""ñdm_r H$m{V©Ho$`mZwn«ojm'' aIm& H$m{V©Ho$` Hw$_ma H$m hr AmJo Y_m©Zwn«ojm H$s My{cH$m _| H$m{V©Ho$` ñdm_r Zo ~mah n«H$ma Ho$ Vn H$m ì`m»`mZ {H$`m h¡ (Jm. 438- n`m©`mW©H$ h¡& 491)& JmWm H«$. 394 H$s Q>rH$m _| AmMm`© ew^MÝX« Zo nwZ… Bgr Zm_ H$m C„oI {H$`m h¡& CÝhm|Zo {cIm h¡ H$m{V©Ho$`mZwn«ojm J¥hñWm| Am¡a _w{Z`m|, XmoZm| Ho$ CÔoí` go {cIr JB© h¡ {deof ê$n go J¥hñWm| H$mo - ñdm{_ H$m{V©Ho$` _w{Z Zo H«$m¢M amOm Ûmam {H$`o J`o CngJ© H$mo gmå`^md go ghZH$a XodcmoH$ n«má {H$`m gm_Zo aIH$a& ^JdVr AmamYZm H$_© H$mo n«YmZ _mZH$a McVr h¡ O~{H$ H$m. _¥Ë`w H$mo Adí`å^mdr - ñdm{_H$m{V©Ho$`_w{Z… H«$m¡ÄM amOH¥$VmongJ©§ gmoT²>dm gmå`n[aUm_oZ g_m{Y_aUoZ XodcmoH$ n«má…& Bg_| _mZH$a CgH$m dU©Z H$aVr h¡& _ycmMma _| {OZY_© H$s eaU H$mo _w»` _mZm J`m h¡ O~{H$ H$m. _| AmË_m `Ú{n H$ht ^r J«ÝWH$ma H$m{V©Ho$` Am¡a _w{Z H$m{V©Ho$` H$s EH$mË_H$Vm ñWm{nV Zht H$s JB© h¡ na `h H$s eaU coZo H$s gcmh Xr JB© h¡& Bg{cE `hm§ Y_© H$s ì`m»`m {deof ê$n go H$s JB© h¡& g§da {ZO©am H$s AZw_mZ VÏ`hrZ Zht hmoJm {H$ Hw$_ma hr _w{Z AdñWm _| H$m{V©Ho$` hmo J`o Wo Am¡a do XmoZm| Zm_m| go OmZo ì`m»`m Ho$ n«g§J _| H${d AmMm`© Zo Ord, X«ì`, nwÒc, Ü`mZ, Z`, gmJmaY_©, d«V, JwUñWmZ, aËZÌ`, OmVo Wo& AZmJmaY_© Am{X H$m ^r {ddoMZ {H$`m h¡& AÝ` J«ÝWm| _| Bgo EH$mXe_ ñWmZ {X`m J`m h¡ O~{H$ H$m{V©Ho$` Zo Bgo ÛmXe_ _mZm h¡& CÝhm|Zo gdm©{YH$ 191 JmWmAm| Ûmam BgH$m dU©Z {H$`m J`m h¡& Bg_| H$m{V©Ho$` H$s Bg gmYZm H$mcrZ CngJ© H$m C„oI H$WmH$moem| _| ^r hþAm h¡& ^JdVr AmamYZm lmdH$ Y_© H$m {ddoMZ {deof ê$n go hþAm h¡& JmWm H«$. 1549 _| AmMm`© {edm`© Zo Bg KQ>Zm H$m C„oI ""H$m|MoU Ap½JXBXmo{d'' H$hH$a {H$`m h¡& 56 ~magmUwdoŠIm CnñWmnZm 57 {DO`moX`m Q>rH$m _| Bgo "A{¾amOgwV…'' H$hm h¡ Am¡a AmemYa Zo _ycmamYZmXn©U _| ""A{¾amOZmåZ… nwÌ ~m¡Õ gm{hË` _| AZwn«ojm H$m{V©Ho$` g§k…'' {cIm h¡& n«H$aU XeH$_² Ho$ “g§WmaJ” (JmWm, 67-69) _| H${Îm` Am¡a d¥hV² O¡ZY_© Ho$ g_mZ ~m¡ÕY_© _| ^r AZwn«ojm H$m {gÕmÝV {_cVm h¡& dhm§ Bgo AZw{dÀM, AZwnopŠIZmo H$WmH$moe (H$Wm H«$. 136) _| H$m{V©H$ Ho$ ê$n _| CgH$m C„oI h¡, H$m{V©Ho$` Ho$ ê$n _| Zht& BZ _w{Zda H$m (Yå_nX, 346-347) Am¡a AZwñg{V O¡go eãXm| go A{^ì`ŠV {H$`m J`m h¡Ÿ& AZwñg{V H$s g§»`m {dñV¥V OrdZ d¥ÎmmÝV h[afoU, lrMÝX«, n«^mMÝX«, Zo{_XÎm Am{X AmMm`m}§ Ho$ H$WmH$moem| (n¥. 324) _| {dgw{Õ_½J _| Xg ~VmB© JB© h¡ - 1) ~wÕ AZwñg{V, 2) Yå_, 3) g§K, 4) grc, 5) MmJ, 6) XodVm, d{U©V h¡& Bg dU©Z go, cJVm h¡, ñdm_r H$m{V©Ho$` H$s OrdZ-KQ>Zm H$m hr dU©Z hþAm h¡& 7) _aU, 8) H$m`JVm, 9) AmZmnmZ Am¡a 10) Cng_ AZwñg{V ~m¡ÕY_© _| ^mdZm eãX H$m ^r n«`moJ Ohm§ VH$ Hw$_ma H$m{V©Ho$` Ho$ g_` {ZYm©aU H$m n«íZ h¡, CgH$m AZw_mZ hr cJm`m Om gH$Vm h¡& hþAm h¡& AZwn«ojm go {_cVm-OwcVm EH$ Am¡a eãX n«`wŠV hþAm h¡ Yå_nX Ho$ H$moYd½J _|& dh h¡ AmMm`© ew^MÝX« Zo H${ÎmJo`mUwßnoŠIm H$s g§ñH¥$V Q>rH$m g§. 1613 (1556 B©.) _| g_má H$s& BgH$s AZw{dƒ - n«mMrZV_ nmÊSw>{c{n g§. 1603 (1546 B©.) 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