M A G A D H A N L I TE R A TU R E

BEI NG

A C O UR SE OF SIX LECTURES

D E LIVE RED AT PATNA UNIVE RSITY

D E C E M BE R 1 920 A ND A P R IL 1 921

A RA PR A S A D A I‘ R M M A H AM A H O PA DH YA Y H A . . S S I , , C I E

c i r i t P ro esso r o S ansk rit D a c a U n ve s . f f , y

CALCUTTA

PRI NTE D A T TH E H ARE PRESS A ND P U BL IS H E D Y TH E P TN N Y P A TNA E A A U I V ERSIT , P R I N T E D B Y E N R A A T H T ’ ‘A H U P D N E B A I C A R Y Y A , H A RE PR ESS

46 BE CKU H A T T E R J E E TR E E T A L CU TTA . , C S , C T ABLE OF CONT ENTS

LECTURE I .

n n M a adha The O rigi nal I habita ts of g .

LECTU R E II .

— u PataIip u t ra The In tellect al Capital of I n dia .

R LECTU E III .

H istoric al Lesson s fro m the A rth asfistra o f

Kau il a t y .

LECTURE IV .

V Kam fi r atsyfiy ana as t a.

LECTURE V .

’ Vats na t y ay a i sy a .

LECTURE VI .

B nabh a a and Ar abh a a tt y tt a.

M AGADHAN LI RA T E T URE .

Lect ur I e .

O ri i nal I nhabi tants o M a adh a g f g .

The vast territory to the So u th of the Ga nges an d

North of the Vi ndhya ra nges exte ndi ng fro m M u dg ag i ri ( M onghyr ) i n the East to the Ch aran ad ri ( Ch u n ar ) i n

W n the est is called M ag adha. The tract lyi g betwee n ' lx armanasa an d u n n n asf C h ar , howe ver , is ofte j oi ed to K o n the opposite side o f the ri ver .

w Kik at a u n n i n lfi - a The ord occ rs o ce o ly the g Ved .

3 4 Kik u II I . 5 1 and at a i n m n , as the word later literat re ea t M ag ad ha or a part o f i t from Ch u nar to Itaj g i r ( Vi sva

- m n m n . M n Kosa , fro Sakti Sa ga a Ta tra) a y are disposed to

n Ki u i n B - m n M a ad ha thi k that the word k ta g Veda ea s g . The refere nces to Ki k at a i n Iate r li te rat ure are the fol lowi ng

333 23 a m i ffisarfi fw s z fat s“

si t mm S tag s : 65m g ufw fa s £16525 m ugnawwa} given 371: gm

' ° W : HM : gqa " an ? 3 71 n

n M a adh a bu t n These certai ly refer to g , the sce e of the

mn i n - i n u hy the Rg Veda which the word occ r s , i s lai d i n the vici ni ty of the In d u s ( Si ndh u ) . It is a far cry

M h I n o - m n u a ad a. fro I d s to g the wh le of the Bg Veda , the

n m n m n n n a and mu na easter ost poi ts e tio ed are , Ga g Ya

1 San av rata Vo l 2 . . 2 3 B v at 3 4 III p . 7 h ag a I . 2 . 2

u mn m u n u m t h e (J a), ost probably their so ther co rses fro Ki k at a n n as mo u ntai ns . The word is explai ed o ce a proper name by S ay aua

flatfi faai fig 517111 123 and n m Nast ik as n o a seco d ti e as (Atheists) , who have

u m n n n c faith i n religio s cere o ies . The o ly thi g whi h the

R - m n n u Ki k at as n h g Veda e tio s abo t the i s their ki e , whic ,

mn r u m n n no u se i n m the hy ist reg etf lly e tio s , are of So a

" v m u sacrifice . Y e t he co ets the to se thei r milk for sacri

fi i l u l- n n k n c a p rposes . It is a wel k ow fact th at the best i e i n I ndia are to be fo un d withi n a few scores of miles from

u i n s a a Bhaw al o re the Ind s the di tricts of Hiss r , Sirs , p and Bi ka ner and i t is most probable that these places are

n n d as Ix i k at a and no t M a adh a me ti o e g . The theory t hat Pramaganda was the fou n der of th e ki ngdom of M agad ha and tha t the word M agadh a i s an other form of M agan da i n Pramag anda occ u ri ng i n t h e same rk

a o f r u u is to s y the least it , idic lo s .

The cou ntry i s called M agadh a i n the Kau si tak i l ' Erany ak a and t hat th e Kau s itak l s h ad a close conn ec ~

n h u n tio with t is co try will be explai n ed later . The 2 A h arva- d M d h as h t a a t e u d no n . Ve a has g , pl ral e ti g a tribe This tribe was no t very frie ndly to the Vedic Aryan s as

the A th arva- Veda thi nks that M alarial Fever shou ld be d rive n away to M agadh as as bey on d the pale of Ve cli c

C ivilization . O ne Sakh a of the Veda j oi ns the A ngas with the M ag adhas and the other Sakb a j oi ns the K asis with

m. m i n Kau s i tak i an the It is fro this tribe , that the A r yaka

th e n m u n M h m n a ad a. we get a e of the co try , as g So e thi k that Bagadha men tion ed Wm) Banga and Chera i n the 3 “ A i tare a A an n n m M a adha y r yaka i s o ly a other for of g .

1 VI I 1 3 2 . . H . V . Bu t no t m n a . n this does see to be te ble For , betwee Banga and C hera or the Dravidia n people i n Ch u ti a

u u n n w u n — Nagp r , the whole co try o B rd wa Divisio n h as i n w u n r s till a i it a po erf l eth ical ace called B gd s , which n m m is a other for of Bagadh a. They for altogether an e th no so w u u and ul u ith pec liar feat res pec iar colo r . They

u u and - are tall , sto t , rob st war like . They had a gover n me nt of their o w n an d I have reaso n to thi nk that they had

n u o w n . m M a ad has a la g age of their , too So , fro the tri be g ,

u n n m M a ad ha the co try recei ved the a e g . The word

M a ad ha m n an n n o f M a ad ha no t n g ea s i habi ta t g , ecessarily

n n o f M a ad h as M a ad has belo gi g to the tribe g . The g are m l u n o r u d a . S a n either I rah ma as S ras (V j a . and

’ they are to be sacri ficed i n the I u rus ame d ha to the god “ A ti k rus t 1 ( l o u d The h u mo u r o f the thi ng lies i n t he fact that the M agad h as made lo u d noise i n thei r

T he w M a ad h a m n m n n s. so g ord g late r ea t i strels , who l i ved by si ngi ng lo udly the p raise o f ki ngs and t h e Bh fit s o f Raj pu tana an d other p rovi nces who cl ai med thei r desce nt f rom the M agadh as make a h uge noise w he n they

o f n f n i s si ng the praises the do ors of gi ts . The oise

n n ofte i tolerable .

‘i I n th e V i atya chapter o f th e A thar r a - Veda the

M a ad ha d n and n n g is sai to be a frie d ad vise r , a cro y a d a

“ u n V rat a mi t ra U t a/u rn hasa and sta na i t nu th der of the y ( , , y ) and this is the character which the Bhat as and C haran as

‘ m n n n i n Ra u an t e n Vrz rt a are still ai tai i g j p t a . the y s and M ag adh as are so i nti mately co nnected and wh e n

‘ Vrzi ty as are e nj oi ned to give away all t hei r property to

Brain i d h u i n m t h e S fi t ras so e of , i t

m n s s t o wh o Vrat as beco es ece ary the y were . The

1 su x x 1 w m x . 5 2 . 4

‘ ' ’ — word i s often explai ned as S avitri - pati t a t those who do i n i n t n o t u tter Gayatr . Those who explai the word his

m v i n k m n n n way see to ha e the bac of th eir i d , the otio

v But n n that t he w ord is deri ved from rata . i t ca ot be

m n o u d erived fro the word vrata . There is r le by which a

f 11 n n i c an t Ta d hi ta u . egat ve be asser ed by a d s fix So , thi k ,

u Vr ata . i t sho ld be derived from the word , a horde 7 a i u i n th e t ¢\ e da The word Vr ta s eight ti mes sed I g , — thrice i n the family ma n dalas the oldest portio ns of th e — - i n n m n d m n Rg Veda , thrice the te th a ala , the ost rece t ,

n i n and n i n n n h i n n o ce the first o ce the i t , the se se of a horde ,

m m u i n bu t n i n so eti es fig ratively , as the case of dice , ofte

n n me n i n an n n n u m the se se of a collectio of i defi ite ber . " w r n t Ga na c o n no The o d is thrice co tras ed , so to say , wi th t

i n n n u m and n a an m g a defi ite ber o ce wit h S rdha , asse bly . g I n h mand al a r u n u u i n the sixt , the wo d is do btedly sed

n an n n the se se of i i mical horde . I describi ng the

m u r i n s u o ata ar o y the chariot , the poet ays , i t sho ld be r

s aha n d , capable of resisti g the horde an the sixth

man d a R la is attri b uted to the family of s i Bh arad vaj a. ‘ “ I n the third attri bu ted to Vi sVami tra and i n the fifth

u Atre a w u n u m n attrib ted to y , the ord do btedly ea s a

b ut ma m n a I n horde , y ea n e ne my horde also . the first 6 m n i s t a dala , the horse said to be followed by chario s ,

men w m n and o ratas as , o e , opposed to men . The 7 n n l v I n i n i th Speaks of i e hordes . t wo passages the 8 ten th i t i s fig uratively u sed for d ice and the other c o n “ tai ns a se n te nce — w e will j oi n the The oldest

u se o rata i n n of is the se se of an i n imical horde . O th e r

s n o t n I n A tharva pas ages are opposed to this se se . the

l M an u ! 2 11. at a n d X 11 11 . 20 . 1 2 | s . 1 3 12 . 53 . x 4 . V . ‘ 1 113 3 1 6 0 . 5 . 1 1 . 1 . i x 8 . 1 4 z . x 3 4 X 7 6 s x 4 1 . 5 , . . ; 3 , 2 . 5

‘ u i n m n I n Veda too, the word is sed the sa e se se . the

Va asane a and Tai t ti ri a a i n o n j y y Samhit s , the chapter

’ — It ud a V ti u n vrd ta E u n r rata a . , p i s sed alo g wi th ropea scholars thi n k tha t Vratapati there means the h ead

a ro bbe r n . m n an n of ba d This also ea s i i mical horde .

w m n and an n m So the ord ea s a horde i i ical horde . They

m m n i n Pafi c h avimSa had their te porary set t le e ts , for the

a m n u n i n w a a w at (t ut Br h a a , they are said to soj o r n/ ( t/

‘ ravasan tafz - m n u n and p , where pra vas ea s a soj o r ) they

h i G rha at i and o ne U h a at i s had t e r patriarchs ( p ) , of their r p whe n p u rified beca me t h e fo u nder of a S akh a of the

i - V h ad no li ra h m an i c Bg eda . B u t of this later o n . They ‘ u u Brah mac har a no u u r and no . c lt re ( y ) , agric lt e trade

e w h o m A ll this stamps th e m as n o mad ho u les . Thos for t he v rata n vrata an d , those who j oi the those who are

a r ll rrat a s Ne e stolen to the vr t a a e a g . The gadh s are

n n m n and u rais e i s frie ds , i ti ates , cro ies lo d p of the

Vrat as m u n i n m un y . So they st be livi g the sa e co try or i n m close proxi ity . ? To what stock did the Vraty as belo ng The a n swer

‘ ” is give n i n the Panc hav i mS a Brah ma na . They were Daiva — a w and u m praj , orshippers favo ri tes of god s the sa e god s W w as as were worshipped by the Vedic A rya ns . hat the di lfe re nc e the n ? The gods of the Vratyas w e n t to Heave n V e i n r and ratyas became dispirited . They liv d thei

m u n m w n te porary soj o r . They ca e to the place he ce the

id no t n C h n gods wen t to heave n . But they d k ow the a t and the metre by which they co u ld be u n ited w ith thei r

M u m C n and m t and gods . ar ts gave the the ha t the e re so

r n Th is h they rej oi ed the i r god s . s ows that they worshipped

‘5 v x v1 Tan 5 i 1 x vu . .ij . 6 v x vn 1 . A v . x . f b1 k the same gods as the Vedic Arya ns did and o n p u ri fication they were ad mitted i n the Vedic s ociety o n eq ual

s term . But the pec uliar cere mony of the p u ri ficatio n of the ‘ Vraty as is performed by a large n u mber of the Vraty as as yaj mauas . Th e man amo n g the m who s u ppl ied the yapa and aft/a ri a and u tte re l t he Rt uy aj ya was said to hav e 2 rh t i a f u n bee n thei r G ap t or patri rch . Be ore p rificatio

V rat as e n fu l n a mu the y w re si , i s ch as they forcibl y ate the fo o l pre pared i n fi x ed A ry an settle me n ts for th e u se f h u n r u n h of sacri icers . T ey fo d a l t wi th refi ed speec ,

u n nn n and u they p ished with dea th i oce t people , tho gh

l n u ni nitiated they talked ike the i itiated . These were the fo u r si ns to thei r credi t an d all these cou ld be

n b u m r n n sto mas d isp elled o ly y fo r ti es epeati g the sixtee , O ne o f the S E na ns i n th ese s to mas is the D y au tana ' " a i h M u m S ma n n ho no u r of t e ar ts . This i s the ost

u a n D u tana a spicio u s s ma as y , the worshipper of the

Crrha at i t he Vrat as and w as M ar u ts was the p of y , he i t w h o saw this S at n an .

‘ The Pafic h avimar Brah ma n a n a mes a nother Crrh apati 6 V a a w as no n Kau i ak a r t s . t of the y He other tha s , the

w s an o ld Vra a so n of S amaé rav ah . He a ty who lost h i s

l H e m Vrat as to ma b u viri i ty . perfor ed the y wi th others , t there was so me de fect i n th e arra nge me nt of the stomas and L u sak a i s o n o f u h so p , the Khargala c rsed i m sayi n g that Kausi tak i s will n o t prosper Saya na says the li ausi tak a o ne o f a f - is the seer of the Sakh s of i g Veda . If a Vraty a i mperfectly p uri fied co u ld be the fo u n der of

1 ' Ta nd a \ I i t 2 u . 1 and . ( u nu X . V 7. J y . II l 2 ' 1 n 7. L n n n X . X V II V I I . 5 X I I l 6 . 7. Tand a I 7 4 d .i nd m y , , Co m . f E - a th e Vrat as u n o t s a S akh a o the gg Ved , y co l d pos i bly belo ng to any other stock tha n the Ved ic A rya n s .

u s n the Vrat as No w the q e tio arises , A re y the earl ier stock or are they seced e rs from the Vedic stock ? o f

m t h e n m co urse , there were so e seceders as o ads are

C - an d man - Bu t n otorio u sly hild lifters li fters . probably m they were the earlier stock , the people of the first igra — S i r n n tio n , as George Grierso will say , those who overra the greater part of the A ry avarta and le ft their sta mp o n

n u s n an d W e n u n b u the la g age of Be gal ster P j ab alike , t

n o f u no t i n the ce tre this vast terri tory , which was occ pied

u u n m n by the second and s bseq e t i g ratio . This is evide nced by the fact that the Vi aty a

i e 1 5 A th arva Chapter , the th Chapter of the Veda Speak s

an A n tard e Sa m Vrat a t h e Ea t of fro which the y goes to s ,

W u and to the est , to the North , to the So th to the Upper

nd R n H e Regions a to the Fixed egio s . also goes t o the Th e . e u A n tardeSa. So he is verywhere q arters protected h i m an d gave h i m servitors . Th e East gave h im

Bhava u S a rt o IVe s t P asu at i th , the So th , the p , e

a u n R ud ra U r . North g , Dhr va ( the fixed regio the Upper

M hadeva an d A ntardeé a f samr H e a , the , , was hi msel f

‘ rl I I t de va an d f art ua Ek avrat a a u . y , Now all these Devas me n tioned here are daily worshi pped by every Brahma n a

m Si va E k a ra n . v t a be o u r Si va as differe t for s of If this y , he wo u ld no t be ad mitted i nto the Ved ic Pa n th eo n withou t a str uggle an d that str uggl e wo u ld be th e str u ggle of

B a a—Y na l k s aj . This is a so to some exte n t foreshadowed

i n o ne m n i n h vi z of the state e ts t is Chapter , , that i f the

’ Vratya goes as a gu est to a Brahman s ho u se whe n th e

1 ’ i c e w riti t i s rec e i ve Si r G G i i er S n ng h I d . so n s Ind ex of l ang uage n am e s

and fi t at t h e Bra abhasa i s st ill c a e A ntardesr 3 6. i v I nd h j ll d p . Th s l e a es no

o ub t as e ar s t h e o s i t i o O f A ntmd eé d r g d p n a. n d i n a u n Brahman a is e g age a s cri fice , he sho ld at o ce rise m i u p and ask the Vratya to perfor the sacrif ce hi mself . ’ n n h e u Vrat a s m n to O n hi s decli i g , sho ld ask the y per issio perform i t hi mself ; i f he per mi ts the sacri fice sho uld be

n o t u no t m and er fi n ished ; i f , i t sho l d be perfor ed i f p m n r m n a formed withou t his per issio , the pe for er i ste d of

shall n u si n . i s a r s n acqu iri ng virt ue i c r This dig es io ,

t he m n n b ut I co uld no t resist te ptatio of the digressio ,

n i t is so fasci nati g . — Vrat as w on all So the y were every here , sides of the

’ n A ntardes a Bu t A n tardega and also withi the . the east

‘ n fo r i n t h e P afi chavi a seems to be thei r pri cipal resort, ms

an b u m m Brahmana there is o sc re passage , ade still ore

’ n n — K u b a r h 'z 'm obscu re by Sayana s i terp retatio alt h m p ac “ n I n ant w yac h alat ( w e t to the Eastern the

A th arva Veda the order of the q uarters begi n s always with Prach i and the q uarters have their h eari ng from

A ntardeSa .

The Vratyas differed i n many ways from the Vedic l n i n n n Arya n s . Their headdress was wor a sla ti g fashion

n w as n o t while that of the Arya s so . They had a b o w

n n Kat a an a n wi thou t stri g ; i capable , as y y explai s , of h throwi ng arr ows . The o w was perhaps u sed as a cl u b

I n A v - as some people still d o . the th ar a Veda the rai n

‘ i E kavrct t a u n bow s the bow of the y wi tho t stri g . Its con cave side was red and i ts con vex sid e bl u e wi th the red side he covered his e n emies and with the bl u e sid e

no t so h h he pierced his a n tago nist . Bu t t e o w of the

n . n and t Vedic Arya s It had a stri g i t hrew arrows .

Vrat as u u se n The y sed ro gh carts , covered with loo pla ks , which ofte n went o u t of the road ; while the Vedic

‘ ' ’ ’ T nd a X V 1 1 1 n Gfi . f K t a X X 2 L t v a a V . z i 4 1 . 3 a a y II , . 5 ay II . f . y y III , \ rya n h ad ch ariots f ur nished wi th a stro ng armo u ry

n n um and u capable of holdi g a ber of arrows , the dra ght

n m u r n b n a i al , horse or b llock , rest ai ed y rei s . The horses and m u les of the Vratyas d rawi ng chariots were kampra “ ” u n n an lit . shaky , restrai ed while the Ved ic Ary s restrai n ed thei r horses wit h rei ns . The a ni mals of the V raty as we n t o u t of the road . The Vedic Aryan s had rei ns b u t the V1 aty as had p'rato da a stick wi th a stri ng

- u i n n u . of leather attached , still sed dri vi g b llock carts)

u Vrat as b ad The cloth sed by the y black border crosswise , while Brah mi ns are still p rohibited to use s uch borders .

- n w They , had two pieces of sheep ski bordered wi th hi te

m h no u w e broidery , w ile there was s ch bord er i th the others . These had silver or name nts while the other had

n m n or a e ts of gold . Th e above me n tio ned articles were u sed by the hi gher

Vrat as Gr h a at i s P classes of the y , thei r p ( atriarchs) , while the ord i nary people u sed cloth with re d borders and w i th

u n stri ngs at the other e n d . They sed two sa dals of black f ski n with ears and two sheep ski ns . This d i fers greatly

n from the d ress of the Vedic A rya s . After p u rification the possession s of the Vraty as were

n Vrat as m n i n to be give away to the y , those who still re ai thei r vratyas or to the so - called Bra hmi ns of the M ag adh a

n K t na h . co u try . a yay a says t e latter are to be preferred

tv i k s u V rat a After the fees are paid to the B , the p rified y may acq u i re k nowledge of the three Vedas and may be

m H is ma n and ad itted to society . food y be take he m ay be ta ught the sacred lore . o n o u r u The lo ng d isqu isition h as some beari ng s bj ect . “ ” The vip atha or rou gh cart of the Vratya is called by

‘ ’ Latyay ana P r achy aratha or Eastern Chariot and thei r M a ha property is to be give n to the Brahmanas of ag d .

So th e Vraty as are i n many ways connected with M agadh a. 10

Th ey were the A rya ns of the first. migratio n i n nomad ic

m an m m i n hordes . They were si pler d ore pri iti ve their ha bi ts and mode o f li vi ng and wi th a sho rt p uri fi catory ceremony they were f u lly ad mi tted i n to the Vedi c

society . The Vraty as were certai nly n o t co n fi n ed to the East

i n n A th arva- b ut they were every directio , as the Veda

Bu t i n n h n n w as disti n ctly says . the ort , thei r expa sio

H m i n u Vi n dh as limited by the i alayas , the so th by the y

h e W u i n and i n t est by the press re of other tribes , while

h d m u n m n n t h e East they a al ost li ited scope for expa sio .

m n n n u They ad e the origi al i habita ts , or the pper c lasses

m n m n and an d o n a o g the , thei r frie ds advisers , lived patches of plai n s cleared of j u n gles i n thei r temporary habitation s with thei r horses an d cattle . Loot also they

- - i nd ulged i n and man lifti ng and cattle l ifti ng .

n Vr ati n as There were a other people , the , the priests

‘ ' for the cru el rite o f Sy ena- Yaga This word Vrct ti na i s u ndo u btedly derived from the s ame word Vr ata a n omad

n m n h n n hord e i i ical to the Arya s . They ad thei r lear i g

’ an h h ad d t ey thei r warriors . If the warrior s so n i s a

l n man h e u b e as r ear ed , sho ld preferred a p iest for this

cr u el rite . H ere the comme ntator raises a q u estion an d a v ital qu estion too H o w c an a man n o t born i n the family of a R s i perform a sacrifice ? and comes to th e co n cl u sion th at for this par t ic ular ceremony a desce n t from a Rsi i s

n o t u n . Bu t u n i n absol tely ecessary he sho l d have lear g ,

no th e n n n tho u gh t lear i g of a Vedic A rya . The place for

m n n n i n m u n the cere o y i s a rece t cleara ce the idst of a j gle .

nd u n Thick trees a tr ks shou l d be c u t for the p u rpose . The planks for the p urpose of pressi ng j uice shou ld be t h e pl anks o f amb u la nce carts for carryi ng away d ead

b h u - odies . The priest s o ld wear a red h ead dress an d red

l h e n a d h i s un . O ne h c ot , look fi rce have bow str g of t e ' 1 1

u Sand il a a u m a thors , y , s ys that Arhats sho ld be ade p riests i n u . this cr el ri te Now the word Arhat is signi fica n t .

The word was in u s e i n Pre - B udd histic days I D the se n se

me n m n men of worthy , wise , edici e , wi z ards , etc as i n all

m i i d u pri iti ve soc t e s . So i t was adopte by the B ddhists and J na and m m n m n the ai s , it ca e to ea o ks of thei r

sects .

‘ V rct t a s and V rat i nas n m So there were y , both o ad

r no t n o f n ho des withi the pale the Ved ic Arya Society ,

m n no n m It is n clai i g desce t fro s , havi g priests of thei r o w n m n r m i s n o w n , perfor i g p i it ve ri te accordi g to thei r

V A n n u n i deas . These , the edic rya s were a xio s to bri g to

u s n n thei r o w n fold . There are vario i d icatio s that the m n m m n i n — aj ority of the o ads were roa i g the East , eas t of th e Arya n la nd of the Vedas . Th u s we have i n the Vedic literat u re the M ag adhas

n m o f t M a ad h a n m u n the a e a ribe , g , the a e of the co try

M a ad has M a ad has n n i nhabited by g , g , i habi ta ts of the

- no t n n to M a ad ha M agadha co u ntry belo gi g the g tribe .

n i n u w The co u ntry w as o t good re p te ith the Ved ic people . A Brahmi n livi ng i n the M ag ad ha co u ntry was cal led a

— - — Brah maba ndh t t a s o called Brahmi n a bad Brahmi n .

i n h u an S iS una as l K attrw E ve n t e P r as , the g were cal ed s

‘ K ri s Kau s i tak i s n ba nd/ms or bad s at t y a . The alo e were

favo u rably d isposed to the co u ntry and say i n thei r ' Aran yaka that M adhyamaprat ifz od/t z p utra lived i n M ag adh a

n b u t m n co u try , was a very respectable Brah i So the

na A r an u n n m Vrat as co u n try was a no y co try , the ca e the y , d m m n an . the A rya ns of the first igratio , they ca e to stay T hey made frie n ds with the M ag adh as and beca me very

n A n i nfl ue ntial ; and the Vedic Arya s , the rya s of the

s e co n d m igratio n tried hard to bri ng the m to thei r o w n

d all c an n m n fol . This is that we glea fro the sca ty

i nformatio n vo uchsafed to u s by the Vedic literat u re . 12

Magadha i s better k nown i n the classical li teratu re . Bu t before en te ri ng i n to that li terat u re i t is n ecessary to k now w hat time elapsed betwee n the close of the Ved ic and th e commen cemen t of t h e Classical litera~

M x M u i n h i s H n n an t ure . a ller istory of A cie t S skri t Literatu re writte n i n 1859 limited th e S atra literat u re

- B u i n x x h is . ut between 600 200 B . C B hler page i i of

I ntrod u ction t o hi s tra n slatio n of the M anava- D h ar mw 1 “ tra i n . . 886 m n o Sas the S B E Series ( ) says , It see s lo nger advisable to limi t the prod uction of S utras to s o ” - short and so late a period as 600 200 B C . But works

n u an d n t have bee discovered , facts bro ght to ligh t i er p re tati o n p u t o n old materials w hich seem to j usti fy the ' i n fere nce that the S ti t ra- activity of the Ved ic Ch araz z as closed sometime before the adve n t of B uddha an d h i s

n m m i s . h M . im ax co te porary refor ers , , the igher l i t of

M ii lle r ma y be the lo w er li mit of these acti viti e s . Fo r he s eems to have i ncl uded the activi ty of the special schools w ithi n this period w hich Bii hle r p ron o un ced to b e s hort Th u and late . e S tras of the Vedi c School seem to have been followed by a lo ng period i n which ma ny comprehen si ve

S fitra w n e ~ works of s pecial schools were ri tte . The phori

s ti c m n n n u b u t n o t t h e for of writi g co ti ed , of Vedic

l n n n Schools . The fall of Taxi a i to the ha ds of the Persia s seems to have dealt a death blow to the Vedic Sti tra

and n n n u t activities , the tra sfere ce of the i tellect al capi al of I n d ia from Taxila to Pat al ip u tra gave an i mpet u s to the

n n i n S fi tra activity of a no ther sort . Already the te de cy Taxila see ms to have bee n to w ri te comprehen si ve works

i n S fi tra m b ut Pat ali u tra u e h for , at p , the r l rs of whic were

m n m do ml mon n n w as e nc o ura ~ ai i g at I perial , that te de cy g

Lé tj é y ana V I II 5 .

14

no m ni n no u u and no mm Brah a cal discipli e , agric lt re co erce d uri ng the Vedic period: B ut wi thi n a short time after

n n w n u thei r co versio , they had o derf lly developed their

nd n n tra de a their atio al weal th . They had freedom to

ow n n u n and m and develop their i stit tio s , civil ilitary ,

m n m u . they had also ca ght so ethi g like I perialistic, idea

Sak as an d M i n n u L i c hh avi s The y allas Norther O dh ,

nd Vi de h as i n n i n th e a North Bihar , the A gas East , the

n W an d Barli ad rath as i n n Kasis o the est the the ce tre , i s l\Ia adh a — m u , g , all beca e prospero s states wi th cities

m n u u n un n i n tee i g with b sy pop latio , co try sites rolli g

n r u l m n ple ty , i vers covered over wi th crafts f l of ercha dise ,

m l - n n n wi th Asse b y halls ri gi g wi th speeches , so gs , plays ,

n an d u n and n n disc ussio s disp tatio s , wi th horses elepha ts i

n l n n and m n n ple ty , wi th sp e d id processio s i posi g pagea ts .

m n n n Brah i s were their teachers , keepers of thei r co scie ce

i n the priests i n thei r temples and rtv ik s thei r sacri fices . But the yo u ng vigoro us people soo n o u tgrew the i nfl ue nce of thei r teachers and bega n to thi n k for themselves . The m u o f i ntelle c t u al m an d ighty pheaval , oral political life i n the 6th an d 7th ce nt u ries before Christ was the res u lt of their comparative freed om from the th ra ldom of the i m n m n i n th e i r m id s t Brah i s , of the rise of o asti c life and of the tra nsfere nce of the i ntellect ual capital from

Tax ill Pat li u r u a to a p t a The system of the fo r castes .

n u m u o n m with thei r ero s crosses sat rather loose the .

‘ A n tardes a w n The however , sho ed a differe t spectacle

u n n m n n u Vario s foreig races , flyi g fro i vadi g hordes , so ght ref uge amon gst them and dist u rbed the q u iet prosperity of

l and S u bcras n m thei r . The d ri ve away fro Chaldea by

m n M edés n the Se ites settled at Si dh . The d ri ve from

h m th e P n m i n un their o e by ersia s ca e to settle thei r co try .

A n d n m an d u m last of all , the Persia s ca e occ pied its ost

u A nta r/ le a w as e prospero s parts . The S which alr ady 1 5 mu ch weake ned by i n tern al disse n sio n s as revealed i n the P u ranas co n trasted very u n favo u rably with the

d i s o ile d s n u prospero u s east , which the p we ter ers so ght for a safe ref uge . This greatly added to the prosperity of that co u ntry .

m m n Barb adrath as J us t at this psychological o e t , the

n n ew and i u were overthrow by a v goro s race , the

S i sti nagas who were characterised as Ks atrabandhac ah “ ” - K at tri as m n n n o u . h a i . s so s , called y , ea i g d o bt t t they

Vrat as o n m t h e ll rah mi u ic n u n were y , who i stit tio s d id

Bu t n m al l no t sit very tight . they co for ed to that the '

m n . m l n n Ix s atri as Brah i s said They were ost y co verted i to y , and u m h n m h had to give p so e of t ei r o adic abits . The d ress of the S i S unag a stat ues co n forms wo nderf ully to ' d Lat a ana lx at avana an d t s the ress d escribed by y y , y o her V as proper for a raty a . It wo u l d no t be o u t of place to me n tion here that

n m th e n n Vrat as n si ce Vedic ti es , co ceptio of y co siderably I cha nged . n the Vedic literat ure they were a n omad

h u m n u a m u horde wit o t Brah i s , witho t caste syste , witho t

n an d w u n m nt a fixed reside ce itho t a settled Gover e .

m n t h ! They were a patriarchal people , ovi g wi th ei r looks

B u i n l from o ne place to a nother . t th e c assic al literat u re the Vraty as were regarded as a Brah mi n ic people d ivided

n h b u t h u i to the first t ree castes , wi t o t Brah mi nical

m u h . m h h sacra e nts . It was tho g t by so e t at t ey were desce nded from me n o f t hese t hree castes 0 11 th ei r o w n

m n bu t t r n o t h am n caste wo e , hat the d id take t ei r sacr e ts . A nother a u thori ty says that so n s begotte n by people

u m n o n o w n m n wi tho t sacra e ts thei r caste wo e , were the Vraty as So the Brah mi n s seem to have i mposed some sort of caste syste m o n th e m d u ri ng the i n terval . I n the

Vrat as m n o n e h i n Ved as the y for ed o ly class , w ile the

as hm n Vrat as Ksattri a cl sical period there were Bra i y , y l ti

Vrat as an d s a Vrat as u u n u h a y Vai y y . C rio sly e o g , the Br h mi n V rat as un o n A nl ard eS a y were to be fo d all sides of , b u t t w n K at t ri a Vrat as the eas , where there ere o ly s y y .

n This is as i t sho uld be . Beca u se the u mber of the Vraty as w o n t he n as very very large east as I had show before .

I n m u n s this atter I will add ce the evide ce of three work ,

n L ali ta Vi stara h u the earliest bei g that of the , w ich tho gh

u n i n n u m red ced to its prese t shape later ce t ries , e bod ies

5 th 6th n u n the t ra ditions of the or ce t ries B . C . The of l the A rth asas tra wri tte n i n the latte r e n d of the 4t h

' ‘ n u and o f rlf ct nava- D h ar ma - S rt str a u i n ce t ry , the red ced its prese n t shape d uri ng the asce nde n cy of the Brahmi ns of the S unga Dy nasty . The Bu ddha whe n s u r veyi ng this world from the

Tus ita- Bhuvana i n for his last bi rth , passed revi ew all the 1 n n n b un co u n tries the k ow . The ord er co tries were no t

h i m . M adh ama M acceptable to The y , the iddle cou ntry

n n — of Y ua Chwa g had then sixtee n states . Of these eight

an d t n were described rej ec ed (Ujj ai ), ' ’ 2 3 H as ti na ura 4 l an i sa h I atsn ( ) ( ) p , ( ) (p er aps ) ,

’ ' K l iacha M i r/1276 d l ai l 5 oSa a 6 V 7 an 8 Sa i . ( ) , ( ) , ( ) ( ) The

as u n o k n an d last w rej ected beca se there was i g , everyon e thou ght he was s u preme . H ast i n a w as rej ected for the

n same reaso O thers were rej ected for other reaso ns . I t was at last settled that he sho uld be bor n i n a Ks attriy a family ; for th e. world is n o lo nger govern ed by the ' Bralnn i ns b u t lx s at tri as an d t h e ak m by y , at last , S ya fa ily ‘ was selected for his bi rth . " I n th e A rth asas tra of Kautily a we find that K amboj a and S an rast ra were i nhabi ted by tri bes (S re ni ) of Ksattriy as

u u an d n who lived by agric lt re , trade by the professio of

1 s b 2 v i d Ed . . IT L ali ta i t ara B e I n . 2 l , p 2 rt a as h a M s m c d A h S r E . I p . 1 7

m . Lic c havi s Vr i s t h e M , , , M d ar s The the jj allas the a ras , Ku k uras u u an d the , the K r s the Panc halas lived by

Ra a n b the title of j . Livi g y the title of Raj a may seem

to be stra nge . But there is a disc us sion i n the Savara Bh asy a o n the word R aj a which is likely to throw mu ch o n i ts m n n light ea i g . The word R aj a there i s sai d to m n n n n i n Ra a ea a yo e e gaged the wor k of a j , royal officer ,

n i n nm n m a or e gaged the work of Gover e t . It y or may

n o t n m n K att ri a Bh as a ecessarily ea a s y , for the y says that

i n the A ndhra co u n try the Raj i s or the governi ng C lasse s

no t w K are al ays satt riy as . So the Li c c h avi s and others ' m n n i n A rth asas tra ma ma no t Ix s at tri as e tio ed the y or y be y ,

fo r V n i Bu n aijaya t , a dd hist work disti ctly says that the

Li c c havi s Vrat a- Ksatt ri as were y y .

M a nava - Dharma - Sastra o n the other ha n d classified ' V rat as i n n a m n lx att ri as an d the y three Var as , Br h i s , s y V ai syas For i t says that the Vratya B rahmi ns were

A vant as n i n u - Bat adhanas i n y livi g the so th west , the

n - w Bh ri ak an t ak as and P u aSek haras orth est , the j y the sp .

The abode of these latter is n o t k nown . Bu t B uhler V an d . rat a says , they were spies sorcerers The y

Ks a ri as J h allas M Li c c h avi s t t y were the , the allas , the ,

n s an d Of the Natas , the Kara as , the Kha as the Dravidas .

m M and Li c c h avi s n n the , the allas certai ly belo g to

V i S u dhanva A h . rat as a s c i r a the east The y V ya were , yy , ' W Karu a Vi an ma M an d . e n n n s , j , a tra Satata k ow othi g abo ut the place O f abode and the occ upation of the V s raty a Vai yas .

Thou gh the commen tators of the M anava - Dharma

a sa m n m S stra y that there were so ethi g like castes , so e

n b n m b n m livi g y e spio age , so e y worshippi g i ages of gods ,

m m m n w an so e as te ple priests , so e by drawi g ater d “ m m e n Bi ihler h n h i s v so e by other a s , t i ks t at i t ery ” p rob able th at all th ese names origi nally denoted nati ons 3 1 8 and h e seems to be right as they all seem to have been

u n n o tside the pale of Vedic A rya Society . I k ow th at Ac h aryy as are still temple - priests to the lower

n u i n Karu as - n n order of Hi d s Nepal . s , i t i s well k ow gave their name to the co u ntry betwee n Ko Sala and

Vid e h a.

From the stateme n ts of these three great au thori ties i t seems that the cou n try east of the Arya n lan d was

n V rat as n n w h o m i habited by y , atio s were i perfectly

Brah mi ni z ed all n . They were fighti g races , or races e ngaged i n s ubd u i ng an d keepi ng u n der control the abori

i n al M a adhas M a adh as and an d t g people , g , g others ; hey l ived like pri nces o n the prod u ce of the la nd c u ltivated

u a a an d so by their s bj ect people . They were all r j s were ad mitted i nto the caste system by Vedic Brahmi ns m i n thei r works . They were ost probably the Raj anyas who l ike the modern Raj p uts were called Ksattriyas by

B m n m n m rah i wri ters fro i terested or poli tical otives .

- M ali (I o rin da - S n tra th e m n n u o n g , ost a cie t a thori ty

u o n n the B ddhist side , the political geography of I dia , both i n its Pali versio n an d i n the mixed S a nskrit version

M h avas t u M adh n n i . e a a a ( . ) states that g was a depe de t of t h e A nga co u n try and that R osala w as depe nd en t o n

’ Ka i B ut fi nd i n u d m n s . we B dha s ti e A ga w as a state

nd n o n M a adh a and E ast o n Ko Sala n d epe e t g , . This cha ge o f stat u s was brou ght abo u t most likely by the adve nt

o f S iS u na as Ks at t rabandh avas Vrat a o ne the g , or y race , or

two ge neratio ns before the birth of B u ddha. d uri ng whose l i fe - ti me the ki ngs of M agadha an d Ko Sala were fi ghti ng

fo r u m i n n the s pre acy the east , with the co federacy of

t h e Sak as M Li c c h avi s Vr i s Vid eh as an d y , allas , , j j , others occ u pyi ng the territory north of M agadh a and east of

’ Ko s al a u u Panc h alas M The K r s , the , the adras were also at this ti me c o n fe de rae i e s and th ere is a book and an 1 9

n i n A r e tire book the thasas tra deali ng with these c o n

n S am iw Vri ttam federate people e titled y . m n u So e ce t ries before the B u ddha appeared on the n , n t sce e Taxila was the ce tre of Vedic civili za ion . It

J an was here that amej ay a performed h i s famou s Serpe n t~ sacrifice it was here t hat M ahabharata was first reci ted i t was here that a beg i n n i ng w as made of the classical literat ure ; i t was here that people flocked from all parts of civili zed I nd ia to finis h their ed ucation ; an d i t w as

all n n n n J i vak here that I d ia scie ces had their origi , a,

m man n w n o n the earliest edical k o bel gs to Taxila . The

mm n n n n earliest gra aria k ow belo gs to that city . The

’ M imansa n earliest writer of too , belo gs to that city . The

o n V n n o n earliest writer eteri ary scie ce horse , belongs to i ts n I n all i n vici i ty fact , works classical Sa nskri t apart from works writte n i n the i nterest of Ved ic Schools i n

Pari s ads m n i n their , all see to have thei r origi Tax ila . B ut a great cala mity overtook Taxila d uri ng the life

m u n u ti e of B ddha . It was co q ered by Dari u s , the Persia n mo n arch who d estroyed the dy nasty fo u nded by

u and n n Cyr s , kep t a co siderable portio of the North

n n f c e n u r u n h i s Wester I dia o r a t y der control . Taxila

n n n n m n lost its high positio as the ce tre of lear i g , co pelli g

m n n n n and U avarsa o e i e t scholars like Pa i i , Varsa p t

n P a li u r seek the eastern regio as a field of work . ta p t a was then fast risi ng i nto fame as the capital of the most powerf ul ki ngdom i n the east ; and they came there and w ere hono ured by the ki ng i n their q u i n q ue n nial assem blies i n a ma n ner befitti ng thei r learn i ng and their posi

n i n h u n u M a adh a tio society . T s bega the li terat re of g , lo ng after Vedic Sa nskri t had ceased to be the la ngu age

n bu t no t ab so of the Brahmi ns . It was obsolesce t , yet

u . i n n n n l tely obsolete At Tax la , I dia lear i g had very nearly sha ken off the n arro w groove i n which the Vedi e r 9 0

m b ut Patali u t ra um u n schools oved , at p i t ass ed a iversal , nay eve n an Imperial istic charact er . Whe n the Vedic Li terat u re came to an e nd and the art

h n n n u n u o f writi ng was ei t er i ve ted or i trod ced , the la g age m n of the Arya ns was i n chaos . So e stood for the dictio aries and i m n dio s of the Vedic schools , others for pho etically

n e n n u D i n softe ed expr ssio s of the ver ac lars . ialects vary

— and every district the dialects both of the higher classes , the lower p u tti ng very great o bstacles to free and n u

restricted i nterco u rse betwe en o ne district and a n other .

n s The d isadva tages were g reat , pecially of the higher

u n h classes who had a good deal of travel to dertake . T is led to the origi n of classical Sa nskrit or simply Sa n skrit — la ng uage the lang uage p u rified from all v ernac ular

and u n taints irreg larities . This ecessitated wri ti ng of

mm h n h m gra ars other t a Vedic sc ool gra mars . There were fi ftee n or Sixtee n s uch grammars o f classical la ng u age before Pani n i u n de rtook to s urvey the whole field of the la ng uage of the c ult u red classes and h i s two s uccessors gave it s uch a C haracter and i mmu tability that i t lasts

n n . n u n eve to the prese t day The ver ac lars agai , developed , eac h i n its o w n d istrict and the rel igio us re formers of the

m n m an d h n u . 6t ce t ry B C . gave a y of the , a shape a

u m n n n l literat re . So e ag ai , wa ted to i terpret the classica

mm n and u m n u ideas to the co o folk sed a ixed la g age ,

n n no r n u b u t m u which is either Sa skri t ver ac lar , a ixt re of

both . I believe that the d ramas were origi nally w ri tte n

i n m n u i n m n this ixed la g age , order that they igh t be e j oy and l ed both by the higher the lower classes a ike . The

’ ‘ n fo r m m n i n n n If a z d dar a reaso y belief is a state e t Da di s w é ,

t u e o f l n u o f nd hat there are fo r varieti s the a g age I ia ,

’ ’ ’ n m S arn sk ri a I rak i t r ta ms and M i s . a ely , , Apabhra a ra For

' 1 ' lx a n u-l ars a l

THE S V N GR A W E E E T RIT E RS .

Lecture II .

I n my first lectu re some i dea has been given as to w h o

n n M a adha and as n u the i habita ts of g were , to the la g ages that were c u rren t there at the comme ncemen t of the r u le

S i suna as. m u h u of the g Now it i s ti e , that i ts literat re s o ld

m h as n o t m r i n be dealt wi th . Ti e yet co e , e searches

u n o t u n n n literat re have yet s fficie tly adva ced , for writi g a complete and comprehen sive literary hi story of th e

h But u i s n n nd M ag ad a empire . the s bj ect so i teresti g a so fasci nati ng that any attempt howe v er partial an d

m Wh n m . i perfect , i s likely to be welco e to scholars e the m m n u o aterials are ad ittedly so sca ty , i t wo ld be rash t

m n n attempt a chro nological state e t . So the followi g

an n u pages w ill be d evoted to e deavo r to piece together ,

m u n m n as m w fro s ch i for atio are available , aterials hich are likely to throw some light on th e literary history of

M a adha and m m t o th e g , at the sa e ti e be attractive to

n ge eral reader .

Barhadrath a n n d an d S i sun a a m The Dy asty e de , g beca e the ki ng o f M ag adh a i n the begi n n i ng of the 7th cent u ry

Si sun a as as Ks att ri ab andh u s B . C . The g are described y

e Ksa ri as u w as n i n th e n so tt . L . called y B d dha bor reig

m a a H i s son a as u u n of Bi bis r . Aj t atr fo ded the city of

U hi n n n th e Patali u tra. da i s p y , gra dso tra sferred capital

m Ra r P li u ra. u m fro jag iha to at a p t J st at this ti e Taxila ,

n m n n n n u u n the ce tre of Brah a ic lear i g , la g ished der foreign domi n ion and the great scholars t he re began t o

h t r i t n resort to th e east ern capi tal . Thu s w e ave a ad io 2 4

’ i n R aj aS ek hara s Kavya M i mamsa i n t h e followi ng words

arafi a mz fagame ant afi ar k

’ ‘ ‘ aatuafimifas mfafafiinmfas ants: l

‘ ‘ aw faafi awt as ufi fiaar: e nfitg aam z u v

The traditio n of the exami n ation of the authors of — Sastras at Patalip u tra r u ns th u s z Here U pavars a and

r n n i and n V ad i n Va sa , here Pa i Pi gala , here y a d here Bararu c i an d P atafij ali h avi ng bee n exami ned rose to m ” fa e . The most n oteworthy word i n th is tradi tion i s

a r k ra A ll u n S st a a . n u n thro gh a cie t literat re , Hi d u or

Budhi s t n n n u and a r , the disti ctio be twee the S tra S st a i s ,

o t a m n n u n . t tho gh very rigidly , lways ai tai ed So the li era

u M a adha n n ot u ra bu t w a t re of g begi s wi th S t , ith S stra

w u d w as an e n d that sho s that the old S tra perio at , the

u no w o u t n and h S tras of Vedic School were of fashio , t at their place had bee n take n by com preh ensive works — called Sastras thou gh still wri tte n i n Sutra sty le the c urren t s tyle of the literat u re of the t ime . In the above list of scholars the na me of Upavarsa sta nd s first and

m and i n n fore ost , I bel ieve , first also chro ological order .

r a M i ma a U p ava s was a ms writer . His works have all

m m S utrak ara m been lost . He is so eti es called a or so e

' r i n n a t i mes a Vri t ti k ara. K ishn ad e va his Ta tra Chfi d m n a M i mam a Vri tti w as m a i , s work says that a co posed

l us o n the M i tnamsa S utras by U pavars a. The Cata og

ru m o n n o n u Catalogo the other ha d states , the a thori ty of

- M w as S utrak ara n m Bh askara i sra , that there a a ed

avars a W v m n Sutrak ara o r U p . hoe er he ight have bee , a

— 2 ’ 1 l l all s e mi t t ib nti o ns l nl ni a éa é . li ti vy?! t nl nt axp ft p 5 5 . m 25

V i tti k ara m Pat ali u t ra and w as n u r a r , he ca e to p ho o ed by

M a sa i ts Ki ng . The i m m as a syste m of i nterpretation of

n un n un i n Brahman l s and ! the Vedic i j ctio s , fo d the , syste

mati z ed u i n l -S uti as for practical p rposes the Ka pa , existed

n u n bv a from remote a tiq ity . It we t a v riety of names

M i lit a sa a and . G au tama D h arma ni , Ny ya , Naya others Sastra o ne of the oldest S utras o n Dharma speaks of

’ - M na a I n ma r atak a H a n a a a m the Prati , va speaks to Sit

h is u M ma s a N af a- a M h of st dy of i m ( 3 y S stra) fro m e d fi ti thi . ' ’ It may be ask ed h ere w hy i s it that while Pan i ni s

’ G rammar and Pi ng al a s Cha nda s uppres sed all old

ramm and n ff r n S a ae g ars Cha da works attached to d i e e t kh , M i mamsa d id n o t s u cceed i n s u ppressi ng the older Kalpa

S utras of the Vedic Schools . The S ut ras served a p rac t i

u . s cal p rpose They settled the details of sacrifice , while

the M i mams a dealt o nly with the general pri nciples

f l h e o f n t n . thereo , as wel as laws i ter pretatio The M i mams a served as a co rrector of the Kalpa - S utras and

and u d n o t u m their practices , so i t co l s ppress the . There is a long q uotatio n i n the first chapter of the

first p ada of th e Savara - Bh asya wri tten i n an an cien t style

Krsnad e va u U avars a v - Bh as a which attrib ted to p . Sa ara y m u n n M h a ana st have bee writte after the rise of a y . For it disti nctly says

was new? uvm fi m: va n: t

Th us are ref uted the arg umen ts of the M ab aya

n e Bhas a 50 n ot i ts . The editor of the y , years ago , k nowi ng the word M ahayani k a changed it i nto M ah a

an n m M h a n h u m n u j ika , derivi g i t fro a j a a , t o gh all his a s

‘ ’ c ri ts r M ahaani k a U avar a mu n p ead y . So p s st have bee

n n n u w n S a w r regarded as a a cie t a thority he av ra ote .

V n r i Bu t Savara only s ays ri ttik ara a d not U pava sa. It s 26 e xtremely diffi c ul t to decid e what work w as wri tten by

U avar a a i n u m Vr tti m p s , a S stra S tra for , or a , ost pro

m h i s m n n i n n bably the for er , for co pa io s the traditio al v Sas trak aras n erse , are all , origi al w ri ters .

There i s reason to believe that the list i s ch ronological .

o r n o n th e M a adh a F i t will be show later , that people of g , w w h m n n i n h ad ith o evide tly the traditio or gi ated , a good

n and un n historical se se , a so d chro ological idea . There

mm n t o o n i s a gra atical reaso , for believi g the list to be ' u u n chro nological . O rdi narily the cop lative compo d sho uld

u m n fi Bu Vai s o avars a t . t be p , the shorter word co i g rs here ’ i t i s U pavars avai sau for th e special reason of U p avarsa s i m n e m n n . n . , bei g or ore ve erable , ore a cie t

n m w are i n l M oreover , the a es which follo , all strict y

. s n n m h V r chro nological ord er The eco d a e i s t at of a sa ,

. an u the teacher of Pani ni Third P i n i hi msel f . The fo r th

a n m n a ‘ u an d B n u i s Pi ngal , a co te porary of Cha d r g pta i d

t V a i Sarh rah a sara . The fif h i s y d who wrote a g or a comprehe nsive w ork on all abo u t wo rds . Th e sixth T and seve nth are th e wri te rs of arttik a and Bhasy a on

Pani ni .

V 1 a k n w n n t n i n Of . a s we o othi g except a raditio

‘ h a- ari tsa ara u u an n S . Kat g that he was the G r of P i i , and so he mu st have come from Taxila or i ts s ub urbs as Pan i ni hi mself .

an n w as an n n o f. aa ua u u P i i i habi ta t S l t r , a s b rb of

u u n Taxila . His stat e i s referred to by Y a Chwang as

n n i n n a a u n m havi g bee existe ce at S l t ra lo g before his ti e . His age was a s ubj ect of fi erce con troversy fo r nearly a

G olds ii k u hi m i m ce n t ury . Professor t c er wo ld place me

i l m n k Y a us an d a d at e y after the co pilatio of the B , j S ma ’ n r k u Vedas a d th e composi tion of Yask a s Ni u ta. B hler

h im i n 75 w u n 3 . ith great ca tio has placed B C . o n th e v n K a-Sari tsa ara an Sat avrat e ide ce ath g , P dit y a ( 27

'

‘ samasrami u him as But wo ld like to place before Y ka . no ne of th em see m to have bee n a w are of the tradition

‘ n av M m tn i i a i a sa. s u u n K y It a c rio s thi g , however ,

n o n Kau t il a m n o t no as will be show later , that y see s to k w

an n . Kau t il a w n n mm k P i i y he speaki g of Gra ar , spea s of 63 letters and fo ur parts of speech ; while the n u mber o f letters i n Pan i n i is 64 and his parts of speech are

n an n i n o ly two . P i i classi fies all the words the la ng uage n S ubanta and Ti nanta so n u i to . He is very a xio s for a n on- overlappi ng complete divisio n by dichotomy that he i ncl udes th e A vy ayas or i n decli nable particles which take no mm m n n n S ubanta and m gra atical ter i atio , i to akes

m n m a them d rop th ei r case e ndi ngs . So e o e ay s y that that ' u - s c i en tific b u t u u n rac is ltra , i t is strictly logical , altho gh p

and f u fo r nn m n tical di fic lt begi ers to co prehe d . The

u n n m older school had a fo rfold d iviso of words , a ely ,

Nam n n un Ak h ata U asar a an d a ( o ), y (verb) , p g (prefixes)

N a i 'o n i n ip ta (particles) . To th s later , perhaps the

’ e n n u H elara a mm n Bh art hari s s ve th ce t ry , j , the co e tator of r “ - Vak a adi a K m - rav ac ani a o r y p y , added a fifth , ar a p y post ” n n m n n positio s g over i ng cases . so ethi g like E glish

n Ra a ek h ara H elara a. a n prepositio s . j s followed j S ya a i n his comme ntary o n Taitti riy a Brahman a says that the

u n S rau ta u an n fo r fold divisio is , tho gh opposed to P i i ; and the fact that Yaska adopts the fou r - fol d di visio n lends

’ u a na n o n- n in s pport to S ya s views . The adoptio of Pan ea n system by Kau tilya a rg ues that Pani ni had no t yet take n

and w as no t as an n n deep root , that he regarded a cie t

d u an sacred a thori ty . Pan i ni i s divided i nto eight books of fo ur sections - ’

‘ S u r n b e i n al to e th e r SQS . each , there g g s tras Acco di g to ’ Bha o i D i k ita s u n 39 78 and d n tt j s calc latio , they are ; accor i g

‘ ’ 993 I n h to Professor G oldsttt c k er s they are 3 . the andy

' n han - Kaumu di u e i n Bomba i e ditio of Sidd ta , p blish d y n ( 98 )

1815 Kasi natha i s n S fi tra ath a o f Saka by Parava , give a p

an n e nd a o f n n P i i . A t the of each p da the edi tio are give the prati k a of grou ps of 20 s utra s and the prati k as of the

u 20 u n n last gro p which falls short of . It i s by co ti g these t hat I have arrived at the fig ure 3983 an d I have check ed ’ i t by J i vanand a s editio n of S utrapath a ; and I fi nd

u n rr m u n m n B r ell also a ived at the sa e fig re . A rra ge e t of s utras i n comparatively modern Sanskrit grammars i s m u n m ade to serve a practical p rpose , a ely , to teach the fo m n u so u n ma n m n r s of la g age , that st de ts y lear so ethi g

d But u i s of the la ng uage as they p rocee . s ch the arrange me nt o f Pan i ni that n obody c an apply his w ork to the la ng uage w i tho u t s t udyi ng the whole of the s utras .

r mm so sa s - h O the g ra ars , to y , are chool books ; w ile ’ Pani ni s i s a scie nti fic w ork o n Philology of the highest v al ue . H i s work i s based o n a nu mber of previo us w o n u Th e u m i s i n orks the s bj ect . a thors to w ho he — d z A isali Kas G ar a Gaa h ~ ebted are p , yapa , gy , l va , C akra

e m n Bharad va a Sak a a an a Sak al a S en ak a and v r a , j , t y y ,

S h o t a ana r ar h mm r n w ho are p y . The e e ot er g ra a ia s

u h m n r n n S me m q ot ed by i as o ther a d e aster n . o ti es he

i n u m n n hi s re fers to Acharyya the pl ral , ea i g perhaps

o w n G u u . r , Varsa “ A s a e an n G olds tuc k er We regards the g of P i i , says , have see n that wi thi n the whole range of San skri t Literat u re s o n n us m ta k Sam n and far as is k ow to , the Sa hi s of B , a Black Yaj u r- Veda and amon g i ndivid ual a u thors the — exegete Yaska p receded Pani ni that the w hole b ulk of the re mai n i ng li terat u re is posterior to the eight gramma ”

. r an n mu r n n tical books The efore , P i i st b e ve y a cie t . Th e e nti re Brahma na li terat ure was writte n after hi m ;

‘ all A ran ak as U au is i d s an - S tt tras are s the y , p d Kalpa po t

’ ‘ ’

I an i nc an . Bu t G o lds tttc k r e s premises ar e no t all correct .

a n s u f I l a o r the a . n l P ni i wri te s tr s Br hmana Literat ure ,

( 30 )

‘ d d Same ta i ri m rn Pare snath l i n Ha a a ie at g , ode Hil s z rib gh) and Vardhamana (who w as born at Vai sali and died at

a a n Ra i s n u n s d t w P v ear j gi r) . It ge erally der too that o

n u s n ardhamana a r ce t rie elapsed betwee the two . V fte

’ n J n V re no unci ng the w orld j oi ed a ai a monastery at ai sall .

n v Sakatayana seems to h ave bee . a Sru tak e ali throu gh

is u n n Parsvanatha. For he q oted o t o ly by Pan i ni b u t

Y a w h o mu d an n also by ska , st have prece ed P i i by several ’ ge neratio ns; becau se Y ask a s idea of an U pasarg a i s cr u de ’ while Pan i ni s i s very m uch ad va nced and refi ned It i s not a tech n ical term i nve n ted by Pan ini who takes i t from

’ h i r and so s no t n Y ask as i s p edecessors doe defi e i t , dea — o f an U p asarga i s si mply this That U pasarg as expr ess

n But an n Ni ata a vari ety of se ses . P i i says they are p s o r particles ; they are U pasargas w he n j oi n ed to ve rbal action s

are m gatis , i f the verbal roots to which they attached beco e nouns ; and Karmapravach ani yas when they are detached

n n un ak at a ana o n r an and gover o s . S y the othe h d say s that when d etached from n ouns or verb s they do n o t

ns as i n a v n disti nctly express a se e . So Y ka is d a ce o f Shk atayana and Pani n i i n ad va nce of Yaska ; and thi s

v n mu a n a - n n ad a ce st h ve take few ge eratio s to develop .

No w i f Sék ata ana i s S rutak e vali V , y really a of ard ha m an and an n Sastrak ara w h a P i i , the thi rd o came to

Pat ali u tra r r u n p for his eward , the e wo ld be o i n terven i ng space for Y aska and no s u fficient t i me for developi ng the i dea of Upasarg as . Therefore I sho uld thi nk that he w as

Srutak e vali Parsvanath a a to . For he is here no t only

Srutak vali b ut Sru k v li d e i a har i e ta e a s c a . e called a , y yy , an

a n n Sru tak e vali I n Ach ryya ext o ly to a . that case there wo uld be s ufficien t space of time for the develop men t of mm the gra atical ideas . I need no t e n ter here i nto the disc ussio n as to the

’ n u n n sak a a ana s mm r as e ge i e ess of t y gra a have i t . It 3 1 i s su f ficie nt fo r my p urpose to - k now that t h e q uotation s i n Pani ni from Sak atayana are to be fo un d i n this work and

n u n w i t and eve B r ell , who tries to sho to be a forgery a

um n n m n cl sy forgery too , is co strai ed to ad it , These coi c i denc es p rove that o u r existi ng treatise i s really based o n the origi nal This is all that I requi re for my present

u ma sa i n n h i n amm p rpose . I y y passi g t at gr er the room

n n an d i s m for i terpolatio forgery very l i ited .

n man Pani i w as really a gifted . His predeces sors h ad

n n all n un u m a otio that o s co ld be deri ved fro verbal roots .

V u t atti v adi ns and Sak ata a These were called the y p , yan headed the list of Vy u tpatti vadi ns . But Pani ni was

no t V u t atti vadi n . If m opposed to i t . He was a y p the odern

m m mm t u u s n n syste of co parative gra ar has a ght a ythi g , i t h as ta ught that words borro w ed from older stages of a

n u nn m u la g age , ca ot be derived fro the act al roots i n

n u V ut atti vadi ns n so the la g age itself . y p have go e far as to derive fro m Sa nskri t roots eve n words e v iden tly borrowed from foreig n lang uages .

A u n an n n n bo t the perso al history of P i i , we k ow o ly h mu n aa u u u a a t is ch that he belo ged to S l t ra a s b rb of T xil ,

’ m n m D ak si h e w as u that his other s a e was , that a p pil of

Va rs a ( and this we k now from Katha- Sari t - Sagara and i t s ho u ld be accepted with ca ution) an d that b e disti ngu ished hi mself i n a q u i n qu e nnial assembly held at

Patali utra i s n n m n p . There a other piece of i for atio given

u s Patafi ali w as m u n to by j , that he fa o s si ce a boy . This gives a di rect lie to the story of Katha- Sarit - Sagara that he was a d unce i n the begi nn i ng an d t hat Siva came to

r u i n u n Kat a ana Patafi ali his esc e his disp tatio with y y . j . a m Kau tsa also s ys that he had a p u pil na ed .

an n h r h n As to other works by P i i t ere is a ve se , a ded i — n n u un t 7 dow from remote a t q i ty , whi ch r s hus ( 32

‘ as ? mamas H i gvi smii a a

fantas i e s fai nmfifi m mil we re u

‘

i s A st adh a i i . e Sutra a h n ak am . a. I r A st y y , the p t a la ge

u an are m n on n mean nu mber of s tras , G as e ti ed . Ga a s a

u n n mm n mm n list of words dergoi g a co o gra atical cha ge . There is a book w here all these ganas are p u t togethe r

bu an n But and i t i s attri ted to P i i . tradi tio n has i t that.

n a a eve n Sak atay ana had a ( i a p t ha. The G anas were no t

m d i n . e nd th e a e a e a d ay At the latter of Ved ic g , pro fesso rs of vario u s Sakhas caref ully i ndexed all sorts of ' ul i n a a W grammatical pec iarities their S kh s . e have

o f n u Pad a a ha Oh at ur fi ana a few these i dices s ch as g d , j ,

Lak s an aratna and so o n. These are commonly k now n as t n L ak s an ag ran th as . That hese i dices helped a great deal i n the formatio n o f the s utras which are si mply ge nerali

m n u n . sati o ns fro these i dices , goes wi tho t sayi g It w as from these that the l ists c alled Gan as were draw n ; and every grammaria n had to make his o w n lists b efore c o m pili ng his book i n Sutra form. So Pan i ni h ad also a c o m

n an pilati o of G as . Similarly every gra mmaria n h ad to make hi s o w n list ’ an n D hatu atha n of verbal roots . P i i s p co sists of

u 20 Sau t tra dhat us u roots , pl s which have to be picked p

L n anu from th e S utras of Pan i ni . Hi s i g sasana co nsists

' n of 183 s i t tras and deals wi th ge ders of words . Unlike m n n u n h as n d n u n oder la g ages Sa skri t a ge er for every o , ' n L n no t necessarily determi ed by the sex . The i ganu sa

i v s ‘ rul es m n n th e n n u n sau a g e for deter i i g ge ders of o s . Pan i ni y a Sik sa co nsists of 59 verses i n a v ariety of

u nu n n d m . r u etres It gives r les for pro ciatio of wo s , r les

n V and u u n I for reci ti g the edas r les for eloc tio . t begi ns wi th a sal u tatio n to Pani ni and Pani n i i s ofte n mentioned

t e v . Bu t i n n h t i n h erses anc ie t w orks , aut ors of e n 33

' i n 3rd n as n w f rom Kaut il a speak the perso we k o y . The s al utations at t h e begi nn i ng and at the end are a l ater

n. n um 61 additio It e erates letters of the alphabet as .

I t — u n n n and m says , The so l j oi s i tellige ce e ploy s the

mi nd to express obj ects . The mi nd strikes the fire

i n and n i n m n the body that fire sets the wi d otio . The

n n i n u u n w i d blowi g the chest , prod ces a deep so d : ! that i n t he throat a middli ng so u nd that i n the head a shril l s un n d n u o d . That w i striki g the head comes to the mo th and u n e prod ces disti ct lett rs . These letters are divided

n s n n i to five clas es (i) accordi g to pitch , (ii) accordi g to

me n n n ti , (iii) accordi g to the vocal orga s , (iv) accordi g to f a t nd n u . ef or (v) accordi g to to ch The pi tches are three ,

l o w an d m n m n ma high , iddl i g . The ti e take y be also

t n n e n n shor , lo g or prolo g d . Vocal orga s are eight , ose ,

n u and chest , throat , head , root of the to g e , teeth , lips

. n n m u u n palate The efforts are , ope i g the o th , sh tti g ,

u u half ope ni ng and slight ope ni ng . The to ch is of vario s

n u i n n u n n a h a ki ds ; the lips to ch each other pro o ci g p , p ,

. n u u i n n u n n etc , the tip of the to g e to ches the teeth pro o ci g ta n u u a , tha , etc , the tip of the to g e to ches the hard pal te i n m n u n u n n a ha . pro o ci g t , t etc , the iddle of the to g e

u i n n u n n c a c h a an d to ches the soft palate p ro o ci g , , etc the root of the to ng ue to u ches the throat i n p ro nou n ci ng m k a I n no u , , kha . etc vowels there is to ch The se i n vowels are prod uced by slight to uch . The sibila ts are

u prod ced by half to u ch . It is n o t my obj ec t h ere to give the details of th e n a nalysis of so un d as given i n this book . It i s d isti ctly

’ stated that D ak si s so n P an i ni made this a nalysis k nown ” all over the world . Three more works have to b e con sid ere d i n th is 3 nn di u n . U n a co ectio These are S tras , ( ) Phit

n h e U n adi - u s S utras a d ( 3) Paribh as a Sutras . T S tra 5 31

re bu e - S ak at a ana bv Na o i B a attri t d to y g j hatta . For

i t is well- k n o w n that Sakat ay ana h e ld that all w ords

m m u are derivable fro verbal roots . Vi ala , the a thor of

R amala u Vararuc i - Kat a na Bu t up attrib tes is to y ya .

‘ G olds tti c k e r says that tho u gh the U n adi S utras are no t by

an ni U n adi uf fi h i s P i , yet the list of the s xes is .

P lai t S e l m a - Everybody ag re e s th at these sntras were

an anav ac h ar a n the work of S t yy . The e tras are di vided

n u n an d n u m 8 7 i n M ax M u i to fo r sectio s ber all . ller wo ul d place these s utras before Pani ni and assi g n the m to

n Bu ld s fi k r n the Easter School . t G o t c e o the a u thori ty of

n n mm n n to I dia co e tators , thi ks that they are posteri or

an n and no u m n n m t th e P i i , that there is dat to co ect the wi h

n . On e n n mm n s Easter School of the I dia co e tator says ,

But on nd u n c o n si , the other ha , these Phit S tras whe ” - dered wi th refere nce to Pan i ni are as i f made t o day . A n d G oldstuc k e r thi nks that they were made to criticise

an n - u m n n n eo ra P i i . The Phit s tras e tio the followi g g g

hi c al n m — Sank as a Kam il a Nasik a D arn an d p a es y , p y , y ,

h at a m m m m n n Ag . So e of these see to be ore oder tha

an n P i i .

h are 1 34 u i n th e Pari bh as a- a T ere s tras P tha , at the e n d o f wh ich i t is stated t hat ev e ry a u thor of grammar co n siders shorte ni ng h i s s utra eve n by hal f a mat i a

n . to be as pleasi g as th e bi rth of a son . These are a m u e n n u u m u xio s or r l s of i terpretatio . S ch r les st exist

n n n r u W from the begi i g of the S utra l ite at re . hereve r there are s utras there m u st be r ules for i n terpretati on of

e u n Pari bh as a a h n thes s tras . The prese t P t a i s a collectio m i n m m u n n u an d ade later ti es by so e k now a thor , thei r u ul n n a n n sef ess bei g ppare t , they have bee repeatedly

mm n u n E n e an n a co e ted po . ve b fore P i i there existed P ri ' i bhasas . an n c ni b i d Pari bh as as i n h s ut a P i i o d e some s r s .

Kat a ana m an d a n u m w as a e y y added so e , a l rge ber dd d l i m Pari bh asas u m n i a by Patafi j a . So e of the s p ple e t

n i n u — t a ak as formatio ns give s tras , these are called p ; others called Nyaya are applicabl e to writi ngs other tha n

r mm g a ar . ’ ' u an n A s talh a i H ere e nds ou r brie f s rvey of P i i s y y , the

u h i m an d w n n h i s works attri b ted to , orks belo gi g to

n h u school . I thi k that t is is the proper place to disc ss the

u n th e dan q estio of Ve gas . The word Ved anga an d i ts divisio n i nto s ix were

n n Kaut il a and u . k ow to y to other , old a thors The theory is that every S akh a of the Vedas h ad i ts s i x l i mbs c om ~

le te We fi n d i n m o f a m n S ak a p . that the atter Kal p s a y h s o f t he Vedas have p reserved thei r Kal pa works . Bu t of V ak aran a no . y , we get Vedic treatises Thei r place has

’ an n bee n e n tirely t ake n u p by Pan i ni . P i i s predecessor

S ak at a ana w r mm m n u s y , hose g a er has co e d ow to , was a J ai n a as show n above an d the editor says that h e has n o r ule for S m ra So i t ca n not be regarded as a

an a A isi li u b o th Y as and an n Ved g . p i s q oted by ka P i i , an d the o nly i n formatio n abo u t his w ork i s that i t co nsisted

i a m of eight books . As regards S ks , there are etrical ' o n u n u m u e works this s bj ect , a large ber of which is attrib t

and u ed to very very old wri ters , they are distri b ted over ' ma ny S akhas of the Vedas The ge neral Opi nion i s th at

P ra i sakh the t y as are Siks a work s and are very old . But G old s t Li c k e r say s that they are n o t Ved angas an d are l ater

h n an n M ax M ul P rati sakh as t a P i i , while ler says that the y

l and m S i k s as Bu t are o der works the etrical are later .

’ an n n u n m m n P i i s great work , by i cl di g the ost i porta t

i n i ai n pr c ples of Siks his eight books , has cast both the metrical S ik sas and the Prat isakhy as i n to shade . A t the

n u prese t day , these works are very l ittle st died .

' P i n ala th o urth t tr t r — an n e S c s a ct a . m g , f After P i i co e s

n an n V ak Pi gala . He did for prosody what P i i did for y a ( 3 5 )

" m i n h i s all th e u m an d ra na . He e bodied work r les of etre made the Cha nda works of differe n t Sak has go o u t of

ur n c re cy .

D i v avadanamala i s l e n an y a co l ctio of Avad a stories , t made i n the 8 th or the 9 th cen t u ry A D . Bu some of the

A v adanas i n t his collectio n are old . O ne of these A vadanas

P ansa rad an amalari a m n i n o ne h i s i s p , which ea s that of previo us births A soka helped the B uddha of the period by givi n g h i m a han df ul of d ust ; and the B udd h i g ran ted h i m a boon that i n o ne of his f u t u re l ives he wo uld be the

u n paramo n t sove reig o f the world . This work is otherwise

l s k v d a nd n ca led A o a a na. It gives the lege ary history o t o nly o f A sfaka b ut also o f the whole of the M a urya

n s w as n u i n u Dy asty . A oka very a ghty his early yo th .

So his father Bind usara . tho u ght of se ndi ng hi m to th e

A n al a in l h i m n srama of Pi g a N ga . P ga a gave a fi i shed

u n n d u u n s au th e n ed catio a p redicted his f t re great es . The t i c i ty of th e book w ri tte n ma n y many ce n tu ries a fter

A s v u u i s n h oka is ery do btf l . This the o ly work w ich calls

A k r s K att i a. n o n w n and m o a , a s y It is t k o whe re by who the D iv v avad- anamalaw as co mpiled or the A so k avadana w as w n B ut n m d i n Ka - M i ma ritte . the traditio e bodie vya ms a

’ m u s n u u s k as in te pts to id e tify the G r of A o a P gala , the fo u rth Sast rak ara who disti ng u ished himsel f at

Pat al i u t ra p .

’ l t i f/z t/ s — /Fu , a / f t Sa h a / arc an n m D ak i j i P i i s other was si ,

’ t he u D k u d a ghter of a sa. D ak s a s so n wo ld be D at st and ’ D ak s a s desce n dan ts more remote tha n hi s gra ndso n wo u ld

D ak a ana A n d V adi w as D ak a an a an d be s y . y a s y a n ear

e t n an n - n r la io of P i i , possibly the great gra dson or the

- an n m n u n V a g reat great gr dso of his ater al cle . This y d i

‘ ‘ w S am rah a n n s rote a g exte di g over lokas . But i t is not k n ow n w hether this work was wri tte n i n prose or i n verse , for prose works are often measu red by the

’ ‘ r I n Na o i Bh at t a s ‘ i é s ft t a. g j words agai guat fa fltai t f i — ai fsi acci I

n u m 50 32 Varttik a a h a Kat a ana Thei r ber is . No p t of y y

Var i k a has as yet come down to u s . These tt s have b een all

’ u f m Patafi al i s M ah abh a a Kai ata i n picked p ro j sy . y comme nti ng u pon the M ah abhasya qu otes 34 mo re Vartti k as .

n u m V art ti k as n n u s 5060 i n So the ber of the k ow to i s all . But i n the absen ce of a ma n uscript of the Vartti k ap at h a i tsel f i t i s i mpossible to say positively which are vartti k as and n o t an d which are , also whether there were other v artt i kas no v art ti k as n or t . These are attached to differe t s fltras an n Kat a an a u e n an n and of P i i . y y takes p a tra of P i i

v artti k as u m n n m n i n i n ad ds to it , to s pple e t the i for atio g ve

an n and o m t n m n n P i i , als to odify tha i for atio accordi g to

o w n I n u 1500 u his light . this way he criticises abo t s tras

o f an n u n . P i i . The rest go criticised

No w the qu estion is why were so ma ny v artti k as

n n m w as u n eces sary . Pai i hi self a very caref l man H e did eve ry th i ng to the best of hi s ability . Why w as the n so — m u ch modificatio n n ecessary The reaso ns are (i) Pan i ni

n d W and fili at a ana t o E belo ge to the est y y the ast . The

Kath a- Sarit - sagara says that Vararu c i - Katy ayana was born at Kau sambi which i s o nly 30 miles to the west of the

n and t h e u mn m and place where the Ga ges J a eet , i s o n t h e so u ther n bank of J umna . (ii ) Several ge n eratio ns

’ n n n m Pai ri ni s u i terve ed betwee the two . So e of r les had

’ become obsolete i n Katyayana s ti me ne w forms of expressio n h ad come i n to vog ue . G old stii c k e r thi nks that the Vaj asaney a Pratisak hy a is the work of the same li atyayana who wrote the Varttik a on

’ l ani ni and li e i s positi ve that Katy ay ana wrote the Prati

ak r hya fi st and the n the v arttik a. For he thi nks that the

m t o obj ect of both these works is the sa e , vi z . , criticise

an n n e n abl e and d uru ta P i i , to thi k of what is what is k . 39 ,

That is perhaps o ne of the reaso ns why so ma ny r ules of

i n th e v art ik a A s h Pani n i go wi tho u t criticism t . I ave

‘ G old s tti ck e r n o t n Prat i sakh as said before , does thi k that y ' n u m n Ve dai i as are i cl ded a o g the g . The Katy ayanas were a powerf ul family i n t he East and e m n m ther were professors of all the Vedas a o g the .

S arvanuk ramani i - t na The of the f g Veda is by a Ka y ay a .

‘ There is a Kalp as ni t ra by a Katy ay ana t h ere is a G rhy a

‘ S i tra Kat a ana u h as n u i by a y y , tho gh this bee s per

‘ se d e d Parask ara- G rh a- S i i tra mu i n by y so ch so , that the tradit io n of the p and its Parask ara is said to be a nother

’ n m o f Katv a an a. I n a a e y the Asiatic Society s Libr ry ,

w r m nu o n ati G rh a ho eve , there are a scripts based K ya y

n ar k S utra which is disti ct from P as ara. There is also a traditio n amo ng the pa n dits that Katyayana was th e last

s utrak aras u arisist a of the . They regard his s tra as the p

‘ u h 18 ari s ist as to all the s tras . Besides these , t ere a re p to ’ Kat a ana s Kal asfi tra u t Kat a ana y y p , all attrib ed to y y hi mself Some oth er Pari sist a s utras are also attrib u ted

h i m d Ks e ak as n nt to ; these are calle p , that is , throw i o

i A l l n the Katy ay ana P ari s s ta. these belo g to th e

I a asane a n Ya u au th o ri t a j y sectio of the j rved a , They are

M h v a i n s n u a handa a tive both to the ad md a a d the Ka v s . C g

arisist a am n u e t o p of the S aveda too , is ofte attrib t d

Kat a an y y a.

G old s t u c k e r a I f wha t says is correct , that is , i f V j a

n am a no t n n an n m sa eya S hit was k ow to P i i , the whole fa ily of Katy ayana e x cept perh aps the wri t e r of S arv anuk ramani wo uld co me withi n the period u nder rev i ew i n this chap ter . The relatio n betwee n Katy ay ana and Pan i n i i s often

E u Thi s m is u nderstood both i n In dia an d i n rope . fi m isco ncepti o n i n I ndia has give n rise to the traditio n that Pan i ni and Katy ay ana had a dis p utatio n i n the cou rt o f n a i n at a n w Na d , which K y ya a had al ays the better of

Pani n i b ut that the mediatio n of God Siva made Pani n i h i s Su trak ara and Kat a ana Varttik ak ar y y his a. E u ropea n

sa Kat a ana c a ti o ns cri tics y that y y was a p critic , a hostile

o Bu t m cri tic and so n . the real fact see s to be that Pani ni collected al l the f acts o f the la ng uage existi ng i n hi s t i me

‘ ras r n n Ka a and e volved s nt for thei expla atio . ty y ana also

But n n did the same . i stead of w ri ti g an i n d e pen de n t

m n n i n n work , he , as a atter of co ve e ce , appe ded his cri tic is m

’ h m m n to Pan i ni s r ules . Bot are aster i ds and h ave laid the whole world u nder great obligation by c ollec ti ng all

a r n u i n m the f cts of a p og ressi ve la g age their ti e .

li n and Sastrak ara P atanj a . The seve th last me ntioned

- P afi li A ll i n Kavya M i mamsa is at j a . that w e k no w abo u t

'' n h e w as th e so n h i s perso al history is that of Gon ika. and that he belo nged to the co u ntry of Go nard a w hich the Vrhat samhi taplaces along with Chedi and K u k u ra i n o ne

n n and D asa u ra and i n n B i sta ce , with p Kerala a other . u t he seems to have bee n very fa miliar wi th Ujj ai ni and

M ahi mat i n m o ne u n o ne u t o s . Setti g fro at s rise , co l d go

n the other at su n se t . It is well k o w n that i n his ti me the Greeks u nder M en ander besieged the city of Saketa and

u n M adh amik a m a m n as u the co try of y , which y ea , s ggested ,

n U d a a u ra no s the co u ntry ro u d the y p territory . He did t ee

m f b ut u n i f . i t hi sel , co ld have see i t he l iked It is also well - k now n that he was an officiati ng priest i n o ne of the

fi Pat ali u t ra P us ami t ra great sacri ces held at p by y , the B rah mi n gen eral w h o dethro ned the M a urya dy nasty early i u . and . w as n i n the 2 nd ce nt ry B . C rose to power He m t m u Kasmi r for so e i e where he ate rice . His habit al reside nce ap pears to have bee n at some dista nce from

Patal i p u t ra. ’ H e l ived at a ti me whe n A soka s a nti - Brah ma n ic

e r n ru A s meas ures were b a i g mos t disastro us f its . oka 4 1 p rohibited the sla u gh ter of a ni mals ev en i n sacrifices

u u hi s m i s thro gho t vast e pi re . Th s w a galli ng to the

m n h m n n a - Brah i s , especially Bra i s professi g the S ma Veda

th e so sa i n Soma a a Th e who were special priests , to y , y g . S ungas were the Ac haryy as of the Samaveda and they are stated i n the gotra treatises to be the prod u ct of a Niy og a

’ between the G o tras of Bh arad v aj a and Vi s vami t ra both

° n n as n B m n i s n o u well k ow fighti g rah i s . So there do bt

Sun P u ami tra Vrh ad rath a that ga sy who killed , the last

Ra a M u n and u m u m j of the a rya dy asty ass ed s pre e power , was a Brahmi n and a Samav e di Brahmi n I t is no t i mprobable that o n ass u mi ng au thority he sho u ld sig n ali ze the eve nt by the performa nce of a horse - sac ri fic e by

n u n and u n n m no t n i n killi g h dreds tho sa ds of a i als , o ly

b u t i n s the capital city , perhaps the very pal ace of A oka , from which the first Rock E dict prohibiti ng the sla u ghter of a ni mals was iss ued . There are some who thi n k that the Brahmi ns were averse to killi ng a ni mals beca u se i n some of the Upa nisads there are s uch state ments as “ ’ ’ ” “ ’ ” t st u i i . . n m fs enae at rad? fs m n t w n etc , etc Agai st u n ni o ne or two s ch stray expressio s of the Upa sads , the

man and Kal asutras na au thority of the Brah as the p , y the whole Sa nskrit literatu re previou s to P usyami t ra may be cited . P atafij ah s work is called the M ah abhasya or the Great

b u t o n ffi u sa . Commentary , whi ch work i t is di c lt to y They are not o n the s utras of Pan i ni alo ne If the v arttik as are

an n n the v artti k as attached only to the sutras of P i i , the a gi v en i n the first two ah ni k as of the fir st p da of the first n t n n ud adhyaya of the M ah abh asya shou ld o have bee i cl ed m u i n the Varttik as of Katyayana It ay be arg ed that the secon d ahnik a treats of the Si vasutras and therefore they d S utra at h a may be regarded as a part an parcel of the p of ’ t o th e But h um n no t . Pani ni . t at arg e t does apply first 6 Et h nika which tre ats of the philosophy of Sab da an d

l 1 ue n Artha . I n o ne p ace (ah n ik a ) the q sti o is raised n wh e ther Sabda is eter nal or prod uced by a ca use . Pate j al i says th at this has bee n pri ncipally exami ned i n the

‘ S arng rah a an d the pros and con s have all been

n and n u n n give , the co cl sio has bee , that whether i t b e

n u u u e eter al or prod ced by a ca se , the r les are applicabl

all m In n ahni k a 1 the sa e . a other place too , ( ) the word

o n u Sarn rah a n Siddha is , the a thority of the g , i terpreted as

n l I n n n n m n eter a . a other place , while i terpreti g so ethi g

’ like a Vartt ik a ( um sfirfi a fifigag) Patafij al i mak es an

- u nc alled to r re mark u -fi mars ar: s traw s ": am as 32 ai rs “ £1665 5! H atfi ffi fli afafifiarfl was ?“ The people of the u h n Tadd hi ta n so t are very fo d of , therefore i stead of

‘ ’ ‘ ’ ‘ ’ n and v sa Tadd hi ta lau k i k a sayi g loke ede they y , with ,

‘ ’ and Vai dik a No w i s D ak s inat a , who the y referred to

nn b e an n W n nn Kat a ana He ca ot P i i , a ester er ca ot be y y , an Easter ner M ay i t no t be Vy ad i M ay n o t the whole of the fi rst A hnik a be an expositio n of the first portion of ' V ad i and M ah abh as a an the work of y , the whole of the y , expositio n o f Pan i n i with Vy adi and Katy ay ana an d m any of the 5066 Varttik as be proved to be the dicta of Vy ad i There is one s uch dict um (v artti k a 3 o n Pan i n i

I II 37 i n v artti k a and , iv , ) which a is cited cri ticised . I n the first Ah nik a there is m uch which Pani ni and Katyay ana wo uld rej ect as no t falli ng wi thi n the provi nce

o f V a h ‘ k aran a. T e S i vasi i tras to o n y , are beyo d i ts

' n h n provi ce . T ey properly belo g to S i k szi T hey are n o t

’ n u i n an n S n r ath a h t a . are m l i cl ded P i i s p T ey there , si p y

u an n n u se m i n m I n beca se P i i wa ted to the that for . the

A i nd ra m n n and S rau a School too , which i s ost a cie t really t , ” S arvavarman n l r begi s a f qmmaz . He took

l n u as settled the a phabet as i t was the sed by the p eople . S ak at ay ana d id n o t take th e alphabet as act uall y u s ed 43

‘ b ut i n Si vasri tra by the people , took i t a form. H i s

S i vasfi tras are thirtee n and he i s more an cien t than

an n and s ti t ras L au k i k a n m n a P i i writes for o ly , o itti g ( ! ) altogether . In the seco nd ah nik a there are ma ny dicta i n the form

v artti k a Patafi n of a to which j ali appe ds elaborate exegesis . u n V i H It is s spected that these dicta also belo g to y ad . e w as better fitted tha n Katy ay ana to i nterpret the S i vasfi t ra

r m n fi n n t a n . as f a ed for the be e of P i i , bei g a relative These d ic ta are co uched i n a very respectf ul la ng uage

’ From the third ah ni ka begi n Pan i ni s s utras an d the v arttik as Kat a ana m u n of y y ixed p with the dicta , appare tly

m a V r f fro m the sa g r h a of y ad i . For he e also we i nd the — ' same dicta repeated HEN Efififii figrz ag I

A s th e o f M ahabh a a I ma u regards style sy , y here q ote

D r M ah abha a m a the words of . sy y be

m i n m a i u said to be co posed the for of series of d alog es , and there c an be no do ubt that its mea ni ng is bes t b ro ug h t o ut by oral disc ussio ns amo ng scholars versed i n the ” n mm scie ce of gra ar .

m m m n and m The sa e exa ple , the sa e pri ciple , the sa e

n n u n m i n expla atio are fo d repeated several ti es the book , Th e pri nciple of a Vaiyak aran a atte mpti n g to red uce the

‘ s ri t ra i n fe w i h as n o i n as syllables as poss ble , pl ace the

M ahabhas a . h u M ah abhas a m y T o gh i t is so , the y is far fro

n ff u n u m au th o ri bei g di use . The a thor had a large ber of ties before him an d his obj ec t was to reco ncile t heir views and v m i n mm to gi e a syste atic treat se of Sa skri t gra ar ,

’ fall o f m m after the the e pi re of A soka , who syste atically

Pat afi ali h im encou raged the vern ac ulars . j had before no t

n Pan i ni V ad i an dY ask a an d u u o ly , y all the a thorities q oted

m b u t s u u na and u by the , al o later a thors like Sa ga the a thor

o f n u m u Karik as n u i n . H i s the ero s , ofte q oted his work

n aim w as ru and i n n n o u t u pri cipal t th , fi di g tr th h e did 44

an u n n and v n . n ot spare y a thori ty , however a cie t e erable — “ I n o ne place h e says Th u s Bharad vaj a i s completely

n u u t h an n e e n se t o t of co r The theo ry t at P i i wrot tras , Katyayana made a hostile critici sm o n them and Patafij ali

n m i s n u attempted to defe d the for er too eat to be tr e , These were all seekers of tr u th and all doi ng thei r level

fi n u l n u n d o t . best to i t There were others a so , co tri b ti g thei r mite to the sol u tio n of li ng uistic p roble ms Pan ini rigidly excl uded all fore ig n matter from h is sfi t ras and

m hi s u mm m . ade work p rely gra atical , that is , ety ological I n hi s time there w as the obsolete or ob solesce n t Vedic

u n an m speech , the c rre t S skri t speech which had so e v u n n n Sakaa ana and n igoro s expo e ts , otably , t y , the ver a o nlar speech me ntio ned i n h i s S iks a as opposed to both

’ m o f But n u an n the above for s speech . ver ac lars of P i i s m i m ur . n w ti e had very little l terat e A cha ge ho ever , ca e over the sp irit of these la ng uages i n ce n t u ries s u bsequen t

an n u f to P i i . The great pheaval of the fi th and the sixth ce nt u ries prod u ced a large and po w erfu l l iterat u re and P atafij ali w as very a nxiou s to keep the Brahmi nic tong ue f m n am n n ree fro the co t i atio of the ver nac ulars . Perh aps he w as req uested to u ndertake th e p u ritanic work by

P u ami tra m m l sy hi self , wi th who he w as so close y asso

c i a e d A ll Sa r k a t . the s t a ras received e nco u rageme nt from

S i suna as M aur as an d n Pa afi al i m the g , y Na das b ut t j see s to have bee n specially patro nized by the Imperial revi ver

m n m P u ami r t a. of Brah i is , sy I n his ti me Patalip u tra was a great ci ty alo ng the ba nks n I t . s w e n and so of the So a alls wer i tact were i ts palaces .

me n Pat al i utra t There were to teach p , hat is , there were

u Pat ali u ra g ides to p t . Roads ema nated from Pat alip ut ra i n vario u s directio n s o n some o f these there were wells

- an d . w as m n n an ai s here there It ore sple did tha S k ya ,

bu t M ura w as ath still more sple ndid tha n Pat alipu tra.

t i t

”

n Ni x/t ri mm e d b u t i n ( ti naft tm na. accepti g is obligatory ,

n m or ma n o the perso i nvi ted may co e y t .

’ The u sage of the s ist as i s ofte n appealed to i n the

M ahabha u But sya as a sta ndard of p ri ty . who i s a si sta “ In n m n Ar avarta a m n this Arya settle e t (the y ) , the Br h i s

’ o ne n - n no t a who lay by year s g rai provisio , who are vari c i o us are n n m , who disi terested , who are proficie t to so e — exte nt i n any o ne of the b ra nches of k n owl ed ge these

n n e u u th e ve erable o es are Si et s . These sho ld st dy

A st adh a i o f an n b u t m y y , the eight books P i i , there are so e

Si as w h o n u u n A adh a i n st , eve wi tho t st dyi g st y y attai , by

n u n r . i t itio or by the g ace of God , the correct speech The Aryavarta of Patafij al i i s no t the Aryavarta of

M ann no t so n as n u . It is exte sive to i cl de the whole

un co try betwee n the Hi malayas and th e Vi ndhya . P fi ’ ata j ali s A ryavarta i s li mited . It i s from the east

A darsa h m n of (w ich I believe , ea s the place where

i n t h e the Sarasvati disappears desert), to the west of Kalak avana and from the n orth of Paripatra (a chai n of mou ntai ns j oi ni ng the A ravalli H ills wi th the Vi ndhya)

u ma A ll n u to the so th of the Hi layas . people livi g o tsid e

i v S ur as are Sfi d ras . and Y a avas a th s area So Sakas , the y and Krau nc has Ki sk i n dh as and G andhik as all , the y are

sa . r dras So are Chandalas and M tapas . So are the

n and m m n and carpe ters s iths . So are washer e weavers A mo ng these those are reg ard e l as o u tsiders who co n ta m n b n and n m n n n o t i ate plates y eati g , the co ta i atio is

m b u m ) re oved y p rifi catio n (sa sk ara . To exha ust all th e i nformatio n which c an be gleaned from the M ah abhas ya i s n o t withi n the scope of these e u I n n u o u l i n l ct res . the ext lect re y wil hear that

’ Kan t ily a s t i me th e re were o nly three systems of philo ' Sai i i h K u t il a d n o t t a Y a an d Ii ok a ata . a sophy y , og y y oes

au v n m n Bu Patafi ali u s g ive i for atio n beyo d this . t j tells 4 7

that Bhag uri was the light of Lok ayata . This is perhaps for the first time that we have a really historical n ame ' amo ng the writers of the Lokayata School . Patanj ali

n h st m n u also speaks of a ot er sy e of Hi d Philosophy , the M i mamsa and Kasak ritsni w as an emi n ent Ach aryya of

n Kas k ri this syste m with a large followi g . A a tsna was q uoted by Badarayana i n his Brah masfi tra and Kasak ri tsn i

a n to mm son Kasak ri t sna. P atafi ali is , ccordi g gra ar a of j q u otes also the ofte n qu oted verse of the M ah abh arata

“ ’

al ac hat i bh i i tani . H e Y u dhi sthi ra K ah p etc speaks of ,

i m u n u a a u S at abhama Bh a , Arj a , Nak la , Sah deva , V s deva , y , the K u r ti s and U g rase na. H e n ame s some poems s uch as

Vas w ad atta Bhaim arath a Vararuc h a- v , , ka ya . The services of Patafij ali i n Sa nskri t grammar are u n n l b u t n iversally ack ow edged , his services as a historia correctly recordi ng co nte mpor ary facts are n o t to be ov e r

fu m looked . The care l st u dy of his book may lead to ore i mporta nt res ults and correct ma ny of the theories

a i n n n n O ne n ma reg rd g a cie t I dia . thi g y be said here th at the tradi tio n embodied i n the verse qu oted from the

Kavya - M i mamsa completely ref utes the theory of M ax M uller that S anskrit we n t to sleep for seve n ce nt u ries from the death of B uddh a to the rise of the G upta power i n

4 h n u m n i s t . a the ce t ry A D . It y be s t i d that this tradi tio o f mu n n a n an d as ch worth as other I dia tr d itio s , that so m i an u no t o n no t n uch rel ce sho ld be placed it . I do thi k that Indi i n trad itio ns are so a bsol u tely worthless an d whe n this traditio n is bor ne o u t by well - a u then ti cated

n n u n facts , I dia s have every right to place absol te relia ce u n po it . The e ncou rageme n t afforded by the powerf ul dy nasties

M a adh a n m Sisun a as n M au r as and of g , a ely the g , Na das , y

un n m n rammati S gas , e abled the Brah i s to perfect a g c al system o f thei r lang uage i n a way which has ex torted a m n th e all the d i ratio of philologists over the world . The Brahmi ns worked u pon this theme from ge neration to

n n m n u n ur Patafi ali u t ge eratio , fro ce t ry to ce t y , till j p

- n o n u m a a o ne h as the key sto e their tri ph l rch . E very who Stu died Sanskrit g ramm t r k now s h o w patie nt thei r

" r h o w e x te nsi ve and a u a . esearche s were , yet how cc r te If these dy nasties did n othi ng else b ut only en cou raged these

i n n m n no t r i n r a . Brah i s , they did ise to powe v i L ec t ure III .

’ Cha ak a A rthaé d tr n y s e a .

’ The disco very of Ch anak y a s A rth asast ra i s a v ery

n mu n great eve t , ch g reater tha the d iscovery of Yu an

’ h w an s i n W n u n C g Travels ester Co tries . Yu an Chwang

n i n 9 . an came to I dia 62 A . D d remai n ed here for si x teen

Kau i l a n n . u and years t y was a ati ve of I dia , bred p born here ; and he flo u rished abo u t a tho u s a n d years before

Yu n n u n n . m Y a Chwa g a Chwa g was a ere tra veller . at B best a devo u t pilgri m . ut Kautily a w as a politician of pervadi ng ge n i u s an d he was the Pri me -M i n i ster o f a

m u n h n w as n s i . great E pire . Y a C wa g i tere ted n Bud dhi sm n and i n i t s Bu t Kau il o ly , that higher phases . t y a n i n n n n Y u n w n w was i terested everythi g I dia , a Ch a g as a religiou s man and looked at In dia n society from the

u n Kau i l a w as an m religio s poi t of view . t y ad i ni strat o r an d

H i s n i n n a man of the world . i terest I di a w as that of an ’ admi n istrator and a patriot . Y u an Ch w ang s accou nt of

n w as and o ne- Kau il I dia partial sided , that of t y a thorou gh

nd m n - a a y sided .

’ Yet when Y u an Ch w ang s book w as translat ed an d p u blished it revealed a strat u m of society w hich w as v ery

u . w as u an d little tho ght of It read , st died almost devou r ed by all st u den ts o f In di an History ; an d it op en e d§§fa vista o f research which was e nth u siastically p ursu ed by m - m n n i n t i n aster i ds of past ge erat o s , bo h In di a an d

’ Kau il a s A r has Eu rope . t y t astra h as not y et aroused t h at 7 50

i t s d n u m u . u e th sias for i ts st dy This i s , beca se iscovery

n n o t v o ld and u is very rece t , yet twel e years i ts st dy i s “ n so D a ak u marac h ari ta u o t easy . The é j stly says H? (as! Q ” and H EI‘I HW FH s alsa amuz i afafz a r a sa utsfaz imfi “ sa i s n n o n all sa . That stra , they say , depe de t stras

W u u n itho t k n owi ng the whole literat re wri tte or oral , ” c an no t m it be astered . That i s the reason why it has failed to arou se so far

’ that sort of e n thu siasm which Yu an Chw ang s charmi ng

Bu n . t u e b e arrative did it deserves close st dy for y ars , cau se i t w ill reveal a pictu re of an cie n t India as i t w as

23 i n r a m - a 00 years ago eve y w lk of life . Dhar a S stras — teach u s what th e society sho uld b e they give the i deal of a society ; b u t this gives the pictu re of society as i t

u w as e m n n i n act ally . Th re are a y thi gs the Artha Sastra w n n i s mu hich we do o t see a y whe re else . There ch that

u n mu n o u r n is d isg sti g , ch that is , accordi g to sta dard ,

mm But i s u u and u u i oral . it a tr e pict re , a tr e pict re has

u an d u h as i n m always a great val e , that val e this case beco e

- e n hanced beca u se i t i s well draw n by a master han d .

W h u s n m n i t this preface let begi to exa i e the work .

n 150 an d 180 an d It has fiftee books , Chap ters topics ; i t s — exte n t i s 6000 slokas . The books are (i) On the Trai ni ng of Ki n gs (ii ) O n D u ties of Govern men t Sup eri n t end e n ts On O n m n , (iii) Ci vil Laws , (i v) Cri i al Law ,

O n n u m n n O n u (v ) co d ct of Ad i istratio , (vi) the So rces of

n n O n stre gth of Sovereig States , (vii ) Sixfold Policies , (viii)

O n an d m O n n n O n War Vices Cala ities , (ix) I vasio , (x) ,

O n n O n u n m O n (xi) Corporatio , (xii) Powerf l E e y , (xiii )

u O n M n n u n an Capt re of Forts , (xiv) Secret ea s of I j ri g

En m I n O n n m . n h e y , (xv) Tech ical Ter s deali g wi th t ese s u bj ects the a u thor d isplay s a won derfu l k n owledge

s t h e u n of the worl d , of the past hi tory of co try , o f sa u i n hi s m h an the stras st died ti e , of the c aracter d co n d u ct of variou s races li vi n g i n th e cou n try an d

un m aro d i t , of the strategies of war , of the ili tary q u alities of the vario us fighti ng races and of the mi n u te details of everythi ng con n ected with the admi n istration

un Kaut i l a h as n m n n o w of a co try . y a great a e eve as an

d a organiser an as n ad mi nistrator . Every clever man i s

d Chan ak a n m Kau il calle a y whi ch is the patro y ic of t ya.

H e i s n m M ac h i av ell an d m W ofte co pared to y Bis ark . hat

m n m m u u u and u nsc ru ul~ ever ea s he ight e ploy , scr p lo s p o us u u u u n n hi s ai m i s , virt o s or vicio s , cr el or be evole t , sole the peace an d prosperity of the E mpire ; an d i n hi s mi n d the i n terests c f the co u n try and of the ki ng an d of the p ri me mi nister are i den tical . It is a pity that we do n o t k n ow mu ch abou t the

n u m perso al h istory of s ch a great aster of Politics . Some

n h i m an d u n But h represe t as a very black gly perso . i s

‘ Kamandak a b him Su darsa n m disciple descri es as , a ha dso e

n n n n n hi m prese ce . I dia trad itio represe ts as very

n as m n reve ngefu l . He is represe ted atte pti g to de stroy the

u s u o n e . u s n whole species of K a grass , beca se of the K a eedle pricked hi m and th u s disqu alified him for the momen t for

i s hi s a ncestral aradh . He also said to have destroyed the

n n u n dy asty of the Na das , beca se the last of the Na das ’ \/ i ns u lted h i m o n the occa sion of h i s father s Sradh cere

n m n u mony . The prese t work gives so e evi de ce to the tr th

n n u of that traditio s , whe , it says that he prooted the

The M u aRak asa n Nan das to ave nge himself . dr s represe ts h i m as a poor Brahmi n always mi n dful to the details of

m n n i n h u t o n Vedic Cere o ie s , livi g thatched , the roof

- m n u se of which cakes of cow d un g were dried for cere o ial . As a Brahmi n he li ved by teachi ng his p u pils taki ng no adva ntage of h i s position as Prime - M i n ister of a great

m a u m n and e pire . He w s pro d of hi s birth as a Brah i

V l Su re addressed hi s Empe ror as rsa a or dra . He is 52

pre sen ted as always anxiou s to retire to private li fe and employ all the great e ne rgy of his mi n d to the d u ties of a

m n But m u hi m hi s Brah i . hi s E peror was gratef l to for

n n a ua s emi e t services , ppreciated the great q litie of hi s head and heart and always treated h i m as h i s p re c ep

Taranath u s Kau il a f m m tor . tells that t y retired ro Pre ier

’ ship o n Bi n d usara s attai ni ng maj orit y and as su mi ng

! the rei ns of Govern men t . This i s i n exact co n son a nce with the teachi ngs of o u r

A h a a 5 P rak aran a - v : I n i n d , , x book y y Chapter vi N thi s P rak aran a Kautily a speaks of the common i n ter e st of

n an d m - M n Hi s n i n the ki g the Pri e i ister . teachi g this

nn n i s n n i s o n hi s - co ectio that whe the ki g death bed , the Pri me -M i n i s ter shou l d gi ve o u t that the ki ng i s engaged i n

u s m n h i s i n m some religio cere o y for the prosperi ty of k gdo ,

n m n fo r the defeat of his e e y , for his lo gevity or for the

so n u m m n birth of a , He sho ld allow so ebody else acco pa ied w ith all the paraphern alia of royalty to sit i n the cou rt after consi derable i n ter val s an d make hi m spea k to the cou rti ers

i s o w n i s an - n throu gh h self ; or i f there heir appare t , he

s hou ld grad ually delegate powers of admi ni stration to him

’ n n K u il a and the n disclose the ews of the ki g s death . a t y thi nks that the i n terest of the ki ng an d of the Pri me

u u n M i niste r s ho l d be ab sol tely id e tical . “ ” Bharad va a an u r n No , says j , old er a tho ity , whe the

o n hi s - m - M n u u ki ng i s death bed , the Pri e i ister sho ld set p the pri nces an d chiefs agai nst o ne an other and then have them mu rd ered by rou si ng the s ubj ects agai ns t th em or

n n m u n n by assassi ati g the , he sho ld seize the rei s of Gover

a nm n n n me n t . For the s ke of Gover e t so s rise agai st thei r

n n Wh u fa ther and fathers agai st their so s . y sho ld th e

m - M n n m u m Pri e i ister , the pilot of the ki gdo sho ld iss the opportu n i ty which h as prese n ted i tself t o hi m The commo n

A m n m n i s . n n sayi g wo a aki g love of her o w accord ,

( 54

protect hi s family and wealth . If the ki ng falls u n der t he

n u n n u n u as evil i fl e ce of (i trig i g) chi efs , he sho ld , he is an i n n m n h n r n expert political eco o y , e lig te the p i ce by means of history an d legen ds i n a way agreeable to h i m or ass u mi ng the garb of a sai n t he shou ld try to bri n g the

u n hi s n u n n h i m m n d pri nce der i fl e ce by showi g iracles , a

so u c o e rsi ve m u n doing , sho ld take eas res agai st the

u seditio s . ’ Kautily a s disagreemen t with Bharadvaj a an d the state ’ me n t of Prime -M i n ister s d u ties at a critical time whe n ' n hi s th - the ki ng i s o dea bed , shows how deeply loyal he

m h e n w as to the E pire , to the good of which does o t

- hesitate to sacri fice himself . He asks the Prime mi n ister to be of u nswervi ng loyalty to the ki n g u n der all c i rc u ms

n u i s . hi m tanc es , eve tho gh he discarded He asks to be

i n n m n n m absol u tely selfless servi g the E pire , de yi g hi self

n n u all the g ood thi gs of the world , whe he is vi rt ally the

n i n hi s m n master of the empire . Eve retire e t when he i s

i n and i n h i s u e ngaged sacrifices Yoga practice , sole tho ght i s the good of the Empire he h as reared u p . S u ch a Prime

n u w s Kaut il a n n M i n ister is rare a d s ch a y alo e . I dia n

n m n u i s m m hi m i n tradi tio , frag e tary tho gh it , re e bers this selfless character At the e n d of th e Ch ap t e r X of the seco n d book Kau ti ly a says ” uaimtam aam m anual: i t i P ” M a fl a i r firfid z era: u

Havi ng follo w ed all scie nces an d havi ng observed practi ce

u s n u m Kau il also , the r le of drawi g p wri ts are fra ed by t ya for the ben efit of Naren dra ( Lord of

u Kau il a b u t This ascribes the a thorship to t y , i t does

n m i n m n n no t a e the k g for who i t was i te ded . That piece 55

' o f i n formation i s afforded by the D asak u marc h ari t a of

n n i n t he 8 i n n r Da di th Chapter, the followi g wo ds

‘ mi re araq m fitfirm w fixz fifiq W W

h as Rea d D andani t i . This j u st n o w been presen ted i n an abridged form exte n di ng to 6000 slokas by fi c haryy a

Vi snug upt a for the be n efit of M au rya . Th is leav es

as n m o f n w little dou bt to the a e the ki g . He as Chan d ra

u M u m - M n s Kau t il a w as g pta a rya , whose Pri e i i ter y ,

n n n Th e A r accordi n g to all I dia traditio s . t basatra says

u w as Kau il a D aaak umara s w the a thor t y , while say , he as

B t n o t Vi snu gu pt a. u they w ere two differe n t person s

u e n d u m s s Beca se at the , the a thor hi elf say

w fi vfsufi f ag ar mé g m axi mum ' W e faw a n gara um a u

Havi n g see n d iscrepancies i n many ways o n the part

Bha as o n a Vi u u ta of the writers of sy the S stras , sn g p n u an d Bh has himself wri tte both the S tra the asy a. If

the a u thor descri bes himself at o n e place as Kautily a an d

r as Vi u u t a Kau il a an d Vi u u at an othe place sn g p , t y sn g pta m ust be o ne an d the same person . Bu t w as t h e au thor really the Pri me -M i n ster of Cha ndragupta i n the 4th

? A n n s e ff n century B . C . a w r to this i s a orded by a other

verse at the e n d of the las t ch apter

' afl mw ufi a m m a mu m mm fia wm fnz m n é

This Sastra h as been made by h i m who u n der prov oca

tion qu ickly re s cu ed from chaos the scien ce of polit i c s

r as r m b n s o ef t an d of w a , as well the earth f o the a d h ” N an das . 56

Kamandak a an n n u i , a ci e t a thority o n politics s more

ex pli c it i n gi vin g us an a cco un t of t h e A rth asast ra and

i s u r t a t ho . He s ay s

Q i fifi fi m ean a: sum afamfmnz I

i ns e rt W e: W W fifafiq

afimaeimw usl z fi z u

e ggs? am ?! fw gmu it s?! u

mfififaq 3 0 2m : t rafi mfa’ z i u s

lu a n Vi u u t a n Sa t tio to sn g p , the veritable Provide ce ,

w r u k un u u n - r s po e f l li e th dero s fire , by whose th der like ite ,

and n m u n n - N n D na fe ll root bra ch the o tai like a da y sty ,

firm i n all a i n i ts political strata ; who , like K rttikeya

u n - n u n m n valo r , si gle ha ded , proc red by di t of his states a

h e w n u m n s hip t hole earth for Cha drag pta ; who , fro the ocea

n u n o u t s o n like s cie ce of politics ch r ed , to say , the ectar

m n h h n m n of polity . Fro the ob servatio of t at a dso e prese ce

n e nd n h m n who has see the of scie ces , I shall teac so ethi g ” h as n n e that bee accepted by the experts of poli tical scie c .

Ki man d ak a Vi u u ta o n e speaks of sn g p as , who destroyed the Nan da Dynasty an d i n stalled Cha n drag u pta o n the

Kaman dak a n o k n n B n t . u t th ro e . The age of i s ow b e

' l ‘ M ' ' s u ~a ' fi fl anvaw “ «fi z ’ .n doe s no t see nr tg f befi ar dist an t i n ti me from hi s great

A ru hi s Ni ti sara an master . p e sal of creates i mpres

’ s n Vi n u u t a s io that he was s g p direct disciple . All the p u ranas which give an accou n t of the dy n asties of the Kali Era speak of Ch anak y a as th e destro yer of the

u Nan das and helper of the cau se of Chan d rag pta . Visnu u t h n i s v e r s h u ra n e , p na , whose acco t of dy asties r ort

u n m l c gi ves the sa me acco t ore exp i i tly .

Th e perso n al n i me o f t h e a u thor i s Visn u g up taf The.

’ ‘ m hanak a m h i s h n m e ( an na e C y , he deri ved fro fat er s a , h a

u i l m hi s t H e mach and ra k a and n m Ka t va , , the a e fro go ra

V u a u t H e mac han d ra con fo u nd s h i m wi th ats i v a . B i s

n m d e n l n o n e nn b evi t y wro g , as ca o t ear two gotra a es

e n n u n V s a an a an d Kaut il va. H i e . at y is ofte co fo ded

V an a u o r o f Bhas v a mm e n t a with at s av , the a th t he co ry l i l u n n . o n the Ga u ta ma Sutra Bu t th s a so is te ab e For ,

u Vats ay ana q uotes a vers e which r u n s th s

naa: s éfi mfli s u m: 11 3mm I

ma m: mi s shmt fw fifi i nahffi u: n

t ra t h e e n d o f th e Now th e re i s a ve rse i n t h e A rt h asas at ,

V i rl as am u d d e éa Vi dd vo d d e Sa first chapte r c alled y , or

wh i ch r u n s th u s

H hn: W a nt s : as s assinate I a 9

u up “ : ués flinmt m fi fi afi m u

w h o u te s . Evide ntly i t is Vats ay an a q o an d h i s u h h is n , Th us far a bo u t t h e a t or , book , his ki g

fe w l s n w e c an m I ro c e e d n e w t o give a e so s e ne y . p ga ther from the book C ’ l n l n 18 i n h anak va s . (i ) The first esso we ear that B 4t h n u C . ' the latter half of the ce t ry the m e . t i e i . u m o n A th arva- Veda had no t yet acq i red the sa e hold the u same i k Y a s . mi n d of th e B rahmi ns as the , R or the j It

’ V d a i ne un s as sociate the l t i has a e . The l r h a d a no ther , th u s

' ‘ ’ éfa méi mitem t mmi y g i mm l a afi s

m i k an d Y a u s n u Th Ved as S a a , j , these three co stit te e , R 58

' m A th ai v a- V a and Itih as a Trayi There are two ore , ed ”

Veda . These are the Vedas .

’ So i t seems that i n Ch an ak y a s ti me there w as a taste — for Hi story an d that hi story i s no t the H istory i n its na n o f m m n an d rrow se se , the ere state e t of facts

n b u t i n i t s n i n chro ology , history wi dest se se as accepted m n m He n n i n oder ti es . gi ves the defi itio of History these words

W ufasfl u rc-mfuafitz i s w Winni e mi ni ? fifi‘lfas m: i

I tih asa m n an d n u n ea s i cl des old trad i tio , records of e n u n u an d ve ts , stories , ill strati ve a ecdotes , religio s civic law and politi cal scie nce an d this h istory ra nked

o ne V u i n u as of the edas , eq al a thority with the

r —V a A t h a va ed .

(ii) A n other lesso n we lear n is that S el ma - Veda o c c u

s i i n l n t h e Tra i k - pie the first pos t o y , while Ri Veda h as be n i n n all u e g ve that positio thro gh the Vedi c period .

h t i s u u ’ . O s i n a ne d T a rather c rio s ther Veda , S ya s wor ,

o n i - - lived the R g Veda . I n the Yaj u r Veda there a re

n - so m a y Riks from the Rig Veda an d the Sama - Ved a i s h l t e k s e t m u . real y Ri s to sic The n why sho uld Chan ak y a o o u t of an d g the way give the fi rst place to Sama Ve d a ?

ur u n u h r - . S i n i n hi s a - C io sly e o g Kri sh a Bh gavat Gi ta doe s

H e ’ m . e nt s m the sa e id ifie hi self wit h the S fima- Veda

Ve danam Sam - V d m i ( a e o s ) The reaso n i s n o t far to seek . I n a m n u an d i n u - the Br h a a literat re the S tras , Pasu Yaj na an d m - Y n m So a aj a are ore elaborately treated of tha n Havi r

n n t Yaj a which does o d erive mu ch assista n ce f rom the S am A l n . l r a s the sac ificial ri tes d escri bed i n the Pali Bud d hi t s e u q u i d mm n n m Lit rat re re re i olatio of a i als , it appea rs t i n E n t he un hat the ast , origi ally co try of th e Vrat as y , Sam n w as i n n an - a held greater revere ce ; d Sama Ved i n g

m i n - flu nt . I t i s were ore e ial a w ell k no w n fact that i t S i mav e di Brai nh i n P u h ami t ra th e Sun was a , s y of ga Gotra, w ho destroyed the M a u rya E mpi re Proba bly C h finak y a ' w as also a S zi ni ave d i Brahmi n

’ (iii ) Chan ak y a s A rt h asas t ra is based o n works of previo u s wri ters o n the s u bj ect ; an d i n the very first

V i d asam u d d e sa n m t u chapter , called y , he a es o r schools ,

h u n m e whic m st have take a ny ce n t u ries to dev lop . The r udest an d th e cr udest of these School s is attri b u ted to U san as or Su k rac hary y a w ho i s for that reason k n ow n as

A n H e e u d m . the p receptor of the s ras , the e o s t aches

’ n n u c o e rti o n c o n di n e u n m n t that the ki g s o ly d ty is , p ish e ,

n n and m i n t u n . assassi atio assacre , o her words frightf l ess

n u t o Vrh as at i o f The ext School attri b ted p , the preceptor

‘ Va s i n a a i s n nd c rt o . the Gods , add s to Da a or o e V rt

u u e m m an d u n agric lt r , co erce past re . This is certai ly

u m n n i n n l m c o r o . c more h a e tha ere e t The ext S hoo .

’ u M an I ra i d s attrib ted to the avas , adds y or the Three Ve a , which had a m u ch m ore softe n i ng i n fl ue n ce than Vartaan d

e n ( Th an ak a Da nd a . The last School repres ted by y adds

i v ik an d n u d i n th e A t h arv a ~ Ai i k sh i or Phi losophy , i cl es i t

a m n Veda and the It i h as too . The develop e t of poli tical ideas from mere c o e rt i o n to H i story Philosophy an d th e

d n Vedas mu st have take n ce n t u ries . The i ea of gover me nt i n al l pri miti ve societies is m ere protection of per

In n t a n u a m n s o n and property . the ext s ge the e co r ge e t

u u m m an d n u d d . of trad e , agric lt re , co erce i d stry is ad e Next co mes en co u rage me n t of ed u catio n o f a re li gi o u s

m u u n r . an d social characte Last of all , co es sec lar ed catio

th e m n of all sorts . This is the history of develop e t of political ideas i n Eu rope fro m th e M iddle A ges to modern

’ han ak a s o f nm n a ti mes . C y i dea g over e t appe rs to be the sam e as th at of the modern age ; an d i t i s easy to i n fer how ma ny ce n tu ries elapsed from U sanas to

Kau il t ya. ‘ ' A rth asas t ra h A n VJ k si ki m n an d (i v) - The says t at ea s

I i m i t i s mk h v a Y an d o k a ata. i n clu des sa , oga y Fro thi s

’ appare n t that Ny aya Vai s e si k a an d the t w o M i mamsas

i s w ere no t the n regarded as schools of tho u ght . This someti mes mi s un derstood For the word A n vi k sik i i n

- n m n n a a . W modern Sa skrit ea s o ly Ny ya S stra , Logic hat the Samkhya an d Yoga doctri n es were i n the fo u rth

m n i n . u C . no ce n t ry B , we have ea s to ascerta For , the

n Sa books exta n t are m u ch later . The o nly au the tic m

’ k h a w 70 Kari k as o f Is vara- r m y ork is the K i shna , co posed

- h n u A . nd u i n the 5 t ce t ry D . or earlier a the Yoga S tras

m . are certainly n o t old er . Bu t these s y ste s were old The

u n i n n s ccessio of teachers the Samkhya School is lo g, an d q u otation s from ma ny of the m have be e n fo u nd i n

n n n h u G i a a cie t Sa skrit p ilosophical literat re . Th e t , the

“ Kath o p an isad an d other works co n tai n a system of S i m k hya philosophy differi n g greatly from that of Isv ara de n . m an n u Krish a So the syste took m y ce t ries to velop .

Vai e ik a a an d m Th at s s , Ny y a Uttara ca e later

" n Bu t m n n n has bee proved . the sa e thi g ca ot be said

u t h e u - M i ma a u m o f abo t P rva ms , which is a d irect o tco e

' he Bi ahmn a an d l u f V t the Sutra iterat re o the edi c schools .

Bu t Ch anak a m h m d e u w as y see s to ave o itte i t , b ca se i t

n o Ra av i d Bu u part of the j ya. t the same can n ot be tr e

N a an d Vaise i k a n of the y ya the s , which every pri ce ' s hou ld s t u d y even i n prefere n ce to S amkhya an d Y oga (J h anak y a d id n o t men tion them beca u se they d id n o t

h i s t m exist at i e . There are certai n tech n ical t erms of

’ Nyaya and Vai s e si k a which are n o t explai n e d i n the

h n n h tec ical se se by C anak y a . They s eem not to h ave

a u m n n i ss ed that tech ical se se n his ti me . ( v ) Ch an aky a e i i j oi n s to the S udras service of the three

h t a a u and n i g her cas es , V rt (or skilled labo r) professi o of , m S . u But w s actors So he akes actors dras . they al ay

62

’ n i n the same positio n at Ch an ak y a s time as i t i s o w . So writi ng m u st have bee n evolved sometime betwee n the

‘ G rh y a S ii t ras and Chanak y a ; how lo ng before Ch an ak y a

i u I m u n i t s say . t diffic lt to st have bee very early . For

’ n there are i scriptio n s of B u d d h a s time or even earlier .

’ A n d Vasist ha s D h ari n a- S utra which is P i e - Bu ddhi st speak s of Lc /t hy a or writte n doc u me n ts as the best evide n ce i n a

’ - l aw u . Bu t i k s it wri ti ng was very ge neral n C h an a y a s time . K ’ Fo r i ng s Ed icts u sed to be writte n . There w as an

n officer called Le k hak a close by the ki n g . Th e acco u ta n ts u sed to sen d thei r acco u nts i n the A u d it offi ce i n sealed

u n P u s taka I n u l aw books , the word sed bei g . co rts of

w an d u n n o t there were ri ters , they se d to be fi ed for writi ng what was stated by wit n esses or writi n g what was no t i n 4 t h n u n n o t n stated . So the ce t ry wri ti g was o ly ge n erally bu t very exte nsi vely u sed i n all affai rs of life and boys u sed to be ta u ght writi n g from the 4 th or 5 th

u as n ow year of their life , j st . The chapter o n wri ti n g edicts speaks o f pe nman shi p an d disco u rages bad wri ti ng . The Sutra r u n s thu s

as mauamuai vfi aufat mi a t a umi fin: l

A k an ti or b ad ha n d wri t i ng is writi ng o n black leav e s ' ‘ l ll ( l r n n o t th e o f u n e ual w iti g good to look at , wi th l etters q

an d c are l e s sl v si ze d raw n . This i s j u st the O pposi t e of

o n h what g od pe ma n shi p sho u ld be . T at i s d efin ed i n later l iterat u re i n these words

s ul fa s s xfiuifu s ul fa fan c iful a

Th e t e let rs sho uld be of e qual si z e wi th t h ei r tops i n t h e m sa e strai gh t li ne an d sho uld be closely set to g eth er each ” n t n letter bei g dis i ct .

th e n m a al w v n A s to wri ti g teri s , they ere e i de tly lea v es 63

' a l — l t e t r i . P . a becau se Kaut ily a u ses the word e eaf , e of Bu t i t m h m what he d oes n o t say . i s ost p robable t at pal n n and leaves w ere u sed . They were of two ki ds , arrow t n m b ro ad called Tala an d Te de . Both these ki ds of pal s

an d no t i n a re i nd i ge no u s i n the M alabar Coast d o grow

m - N o rt he rn I n d i a wi tho u t c ult u re . Pal trees are to be fo u n d i n Norther n I ndia o n ly i n the vi ci n ity of i n habited

w h m a u u locali ties an d n o t else ere . It y be that the c lt re of pal m—tre e followed th e i ntrod u ctio n of the art of writi ng i n No rther n In dia . ’ a m r n u ( v i i ) A t Kaut ily s ti e histo y was exte si vely c l ti

and n e v at e d , as has bee stated before , it was r garded as

h Bu t n l u the Fi ft Veda . very little of that exte si ve iterat re

n u s n m n n i s u n i n has come dow to . The o ly re a t to be fo d

m u an v i z M s the historical chapters of so e of the P r as , at ya ,

a u n u an d B m nd d . u ay u a , , s t V , Br h a Gar a Vi Bhagavata

t h e Bh avi u f o ne u an a an . M r l l . they a re erred to P r a , sy P r

Pe rg i t ar has worked u p these chapters i n h i s n o w clas sical “ work Dy nastie s of t h e Kali y u ga Era On e pec uliarity of th e s e chapters is that while i n other dy n asties t h e n ames

n t h e k n n n M a a o ly of i g s are give , the dy asties of g dh a

u i n n n a con tai n the d rat o of the reig s of the ki gs l so . That

n h w as e c u l shows that. the art of writi g istory a p iar featu re

’ adh a I n Kau i l a s m u n of M ag . t y book we get ch i forma l w u . n o t n n tion abo t historica facts , hich are k ow from

u W n n other so rces . he he speaks of the eve ts stated i n the Ramayan a and i n the M ah abh arata we a re bou n d to i n fer that the stories were recorded i n some chapter or other

Bu m n n of thes e books . t there are a y facts o t to be fou n d

n e m H 1 8 s m i th . ere a list of o e of these facts

D an ak a n n u n m n d y , a pri ce of Bhoj a , disho o ri g a Brah i

hr u n h m an girl t o g h passio , perished wit his e pire d. rela

n s u n i n m n n Rama n tio s thi is fo d so e rece sio s of the ya a . So di d Karal a of the Vai d e h a tri be J an amej ay came t o i S grief by h s viole nce to Brahmins i n a fit of ang er. o 6 4

' ’ ' h u A i l n s e d d id l alaj ari gh a by hi s viole n ce to B rig . peri h o n acco u n t of rob bi ng the fo u r castes thro u gh avarice

H ai ha a n e A ab i n d u S au v i ra. u n So did j . the Arj a , a y pri c pu ffed u p wi t h p ride disgraced ma n ki n d and pe rished In toxica ted with p rosperi ty Vat ap i t reated Agastya w i th

u n n e t c o nt u i n e ly and was r i ed . So were the Vra i by hei r

n m u o u a m n vai a ana I 6 l l . co te pt s tre t e t of D , p y ( , , p )

A brothe r ki ll e d Bh ad ras e na co n ceali n g hi msel f i n

o f u n so n l Karu a n m the o m. o r the q ee a kil ed s , hid i g hi sel f i n t h e bed of h i s mo ther ; the q u ee n killed Kasnaj a by

e n n n d n fried g rai n steep d i poiso i stea of ho ey with a n klet. s mea red w ith poi so n the qu ee n killed Vai rat ny a wi th

o ne e m o n w n d u n S au vi ra pois d g her ai stba , the q ee killed ;

w ith a poiso ned looki ng - glass J al ud h a w as ki lled by h i s

q u ee n ; Vi durath a w as kill ed by hi s qu ee n with weapo n s ” co n cealed i n her h ai r

m i n m an d i n an d These are facts re ote both ti e place , the fact of stri ngi ng them togethe r shows an extensi ve

e h k n owledg of i story .

(viii ) Sc ulpt u re s e ems to hav e - m a de when progress wh e n

w w as n i n this ork wri tte . For every fort , at the ce ntre , — u m n z ra i ta there sed to be te ples of the followi g g od s A pa j ,

A rat i h at a J a an t a Vai a an t a S Vaié rav an a p , y , j y , i va , , the

s S ri an d M a o r s i s A n . svi , adi r these i va still worshipped ,

m r n m m n i n h i m b u t o e i hi s phallic e ble tha s i age .

Vaisrav an a m n v i s s ic i t u d e s m Ku e after a y has beco e v ra .

e e l - A s n w n w n d . S ri The vi s re w l k o Vedic ei ties i s Laksmi .

h are n o t e e n o rs e I n th e n O t ers at pr s t w hipp d . cor ers are

ll t h e Vas t u d e vat s t h e Vas u e n t a . m s . h i s a ed i e . Last co t e

n e o f t h e u t u n m e . g ardia d eiti s q arters , hese are certai ly i ag s

Th e n l e nam ma n ra pri ci pa g ates wer ed after Brah , I d ,

Y am a- a n d S n a M t l h m e pati , os pro ba b y t ere were i ages of

e a e m th s e g od s n e r th . (i f)

. I u s t n e n n preced i g th se , co tai i ng the names of d eities there is a passage which r u n s th u s

which has bee n th us ren dered by the tra n slator To N t , he u the orth royal t telary dei ty of the city . i ro n s miths , s n w k n arti a s or i g o n precio u s sto n es as well as Brah mi ns l ” shal resid e . The t ra nslatio n n eed s some modificatio n .

‘ ’ Th e w a ord devat bei ng i n the mi dst of a S amasa sho u ld

m fitl n t a u ore y be take wi h K r i . e . artisa ns mea ni ng the , m m akers of i ages of gods for the ci ty an d for t h e ro val

u e - ho s Th u s it w o uld i mply the existe n ce of i mage maker s

. u i e . sc lptors .

I n another part of the boo k i mages o f Nagas have bee n

- me n ti me d . These are certai nly n o t woode n i mages ;

beca u se woode n i mages are separately me ntio n ed i n

n ne t n h b - m n i n p l co c io wit the ed cha ber of the ki g the a ace ,

o n n - where they are carved woode door frames . If they w no t n mu t B ere woode , they st be of s o ne . ut sto n e

m a s i n h as - e i n u n i ges are of two sort , reli f or the ro d .

I n o ne s i n u n case i t is expres ly stated that i t was the ro d .

- r ma m n d i n Nara p ati , t he i age of serpe ts escribed page 25 2li s s aid to hav e a hole i n i t an d that hole is n o t pos e r

‘ n as- ble i h relief .

The t i m n n d n o t all e m dei es e tio e are of th , Vedic

m Pau ran i k a I n t he d eities . They are ostly . Vadas we

m m a - - do n o t hear of i ages . I ge worshi p is a post Vedic

lO i n e n t and t h e l n u m d e ve p ess the ber of Vedic deities ,

n m S w u the greater the dista ce fro Vedic age . iva o ld be

s n u u u e Iéan a M a the mo t co s pic o s beca s he is , he is ah deva

Ek a- Vratv a an d Sarv va and he is he got , Bhava other five

s m u n m Vrat a servitor fro the q arters , as we k ow fro the y

h v H e i s chapter of the A t ar a Veda . the great deity of the 9 66

as W e to n m s g - o p i n V i aty . are i fer fro thi that iva w rshi i mages developed d u ri ng the i n terval betwee n the Vedi <

8 O In ma an d u . . age and the 4 t h cen t ry dra , Brah ’ i n Vaié rav an a were held i n great revere n ce B u ddha s

In w as t h e Tra atri rh sa n time . dra Lord of the y heave

lo k a r e wi thi n the Kamav ac ara or the wo ld of d si re .

h a S aham at i h ad n n hi m Bra m , p , a heave assig ed to m n i n the world of for , beyo d the world of desires ;

’ an d Vai é rav an a is o n e of the l Iaharaj as w h o sta n d as a

w e n t h e an d a e n co nn ecti n g li nk bet e earth he v .

m n n i n o ne - a an d S ri i s e tio ed of the Khilas of the Bg Ved , she al w ays he ld a place of mod e rate reveren ce throu gh all

A vi ni k u maras n o w m t h e t h e ages . é have disappeared fro

Pan theo n and is k no w n on ly as the origi nator of M edical m n u . . u scie nce of the Hi d s They were the odels of bea ty ,

no l n m m d b u t i n that character they are o ger re e bere .

n w i n Hi s w Se napati is no t k o n the vedas . ors h i p develop

i u l n u g n . u n u ed after the i va lege d C r o s y e o gh , Vis does ' n A rt h asti st ra i s G an e v r no t appear at all i the . So s a a (ix) Kaut i lva d id n o t k n ow Pani n i There are m a ny e xpre s s i o n i n his work w hich are n o t approved by

Kri am Ku rv am W n H e w . u Pan i n i . ri tes v for y he si n g grammat i cal tech ni cal term s he u ses the terms of the old

mm n n n e n i n g ra aria s , for i sta ce , wh speak g of parts of

u s Namak h at o as ar ani at ah an d n o t speech , he es y p g p ' ’ ‘ ’ Pan i n i s terms S uv an t a and l rfi a n t a Pan i n i s book was certai n ly w ri tt e n befor e C han ak va b u t i t h ad no t the n

u n u n u the c rre cy i t acq ired a ce t ry or two later , whe n

Kat a ana w Vart t i k a V ad i S am rah a an d y y rote hi s , y , his g

Pat afij ali his Bhasy a. I t is aft e r Pat afij ali t hat Pan i ni

u e n o btai n ed u niversal c rr cy .

( X) It has bee n al re ad y stated that there w ere fo u r

s l Bu t w e h a | re school of po i ty . ve 8 d itl e n t a u th o rs

u o e i n t h e e s Ac h arv v a r S h q t d work b i d es w hich M . am Sa u n o w n stry j stly co siders as his teacher . H e is more

n n o w n n ofte at varia ce wi th his teacher tha with others , an d i n m n H that a y of the books . e is at varian ce with

M n u Vrh as ati an d U anas i n a , p s the book of Vi naya or

n n n an d i n H e trai i g of ki gs the book of civil law . does n o t q uote any other writer o n civil law except his a . u u n u Ach ryya C rio sly e o gh , these very three are the

u n f n A r th asast ra T e propo ders of di fere t schools of . h q u otat i on s are n o t from metrical S mrti b u t fro m Sutra l n n m i n . works . They are ge era ly a ed the pl u ral

There is a n other body of n a mes i n the si n gu lar o n pu rely

l m I-j h ara d v a a Ri salak a a . s p y i , o itical atter The are , Par

’ sa Pi s un a an d Vat ab ad h i an d Bah u dan t i I n ra , y . several

n n I n co troversies they are q u oted i the same ord er . o ne

A mbhi a i n u e n d place y is ad ded the pl ral at the . The

m n O n e m m order see s to be chro ological . see s to i prove

h e n n Bharad v a a u n t . po i deas of the other For i sta ce , j

- n N n u m m . o says that class frie ds sho ld be ade i isters ,

Bi salak a ma n o t h i m w ho says s they y obey . Those are

’ i nti mates and k no w each other s secrets sho u ld be

’ P r n a as ara mu u . appoi ted No , says , the secrets are t al

h i n The k i ng also will e n their ha ds as t hey i n his .

w h o d in ffi u i A n . p poi t those are trie di c lt es No , says

’ n an n o n l A n Pi n na t e d t . s , hi s is d votio i tel ect ppoi t those

w n r i n m n m who c an sho efficie t wo k ad i istrative atters . a Kau n a ad an t a m ay n o t q u No , s ys p for they have other ali

i n m n A n n n m n fic at o s of i isters . p p oi t d esce da ts of old i is

m n A n Vat ab adh i m a . ters No , says y , they y do i eer ppoi t

i n n n n e w m e n . They will be co sta t dread of thei r m Bah u d ant i m a m u n s . . , y aster No , says the y ake bl der

A ppoi n t me n of the best fami ly an d with highest ac c o m A n . n l i s hm e n t . Kau il a v o e p s t y says , e ery i s right ppoi t

' e t h o s m e n who are fit . t n m n n n There i s a n other s e of a es give o ce o ly , 68

- Kat a an a n k Bharad va a D i r h a Ohara ana, y y , Ka i a , j , g y ’ ’ i l I i su na and so n P i s u na Bu t G h o am uk h a K fi i k a . t , j , of

e m e n Kaut i ly a doe s no t e xha u st t h list . These all speak o f t h e co n seq ue n ces of t h e displeas u re of ki ngs b ut

n u m n they spea k i n e n igmatic la g age . Thei r state e ts are o nly u nderstood by those who k n o w moral stori e s as give n i n t h e Na o d i - Sutra of the Jai nas and the B udd hist J ataka

Of G hot am u k h a mu m i n n m i n stories these , has a his a e t he Di gha - Ni k ay a and Di gha - Karay an a is me n tio ned i n a

Pal i Can o l i i c al wor k as my frie n d Bi m ala Oh aran Law has

as i n n i n formed m e . They are regarded pol ticia s a d

m e n wise .

Kautily a h as n o mercy for the sedi tio us . They are to be destroyed a nyho w an d as i t is hard to p u n i sh them

n u n n n ope ly , they are secretly to be p ished by assassi atio , and for this p u rpose spies are to be e mployed i n any

u n mber . I n every de partme nt of the state there were sp ies to watch over the proceedi ngs of the o ffic ers m i spies with a ple power . Spies are to be n every ci ty

’ - an d . Kaut il a s m n u everywhere y spy syste was wo derf l .

m m n R ak asa i n M a a—Rak as To the last o e t , s d r s a did n o t k now that his most co n fid e n tial frie n d Bhag u ray an a was als o a spy of Kaut ily a H e believed i n cr u el ri tes p res c ri b e d i n the A t h arv a- Veda an d has d e vo t e d an e n tire

o o n H e u M an b k o these . ses tras other tha n V e d ic

These M a n tras differ co n sid erably fro m t h e m od er n

a h n T n tric ma n tras . T ey have o mo n o s v llabi c for m s u ch

‘ ’ ‘ ’ urh h m an t h e as h phat etc T ese tras , ri tes an d cere mo n ies c o rrected wi th them an d n u mero u s med ici n al

s u bst a nces are p u t together fo r the p u rpose o f pro d u ci n g

l c n e u n e o n t h e n e m i n o n e t h e 14t h evi o s q e c s e y , book ,

a n d ll n i ( it is ca ed the Upa sad . )

Bu t t h e mos t i n teresti ng part of the work i s the 2 u d book co n sisti n g of 36 chapters It ope n s wi th the colo n i za an armo u ry an d a j ail There shou ld be a mi n t n o t o n ly to coi n mo n ey b u t also for the p u rpose of man ufac t u ri ng or na men ts of gold an d sil ver u n der the co ntrol

n n u of royal s u peri te n de ts . Strict reg lation s were mad e that the goldsmiths may n o t cheat their

u c u stomers . No precio s metal w as to b e p u rcha s ed at

m n W m n e m the i e . idows , crippled wo e , gi rls , f ale m n n w m n w n i n u n m e dica ts , o e orki g defa lt of fi es , others

u m - n o f n m - of prostit tes , old aid serva ts the ki g , te ple girls

m h o u m c ut who have left the te ple s l d be e ployed to wool ,

m and s l n . ma m fibres , cotto , he p i k They y be ade to work o n holidays o n extra w ages . Those wome n who do

u t o f h u u n n o t stir o their o ses , those whose h sba ds have

m ma go n e abroad , those who are cri ppled or ere girls , y ,

w u whe n obliged to ork for b read , be provided with s i table

u m m s n j obs thro ugh the med i of aid erva ts . Those w o me n who c an prese n t the mselves at the weavi ng - h o u se shal l at daw n be e nabled t o excha nge their spi n ni ngs for

u n u m n l w ages . Light j st e o gh to exa i e the thread sha l

If u n n n f u b e k ept . the s peri te de t looks at the ace of s ch

n l k u an r w r f n w o me or ta s abo t y othe o k , he shall be i ed

and m i f l m n heavily , ore heavily he de ays pay e t or pays

‘ n A n e s tabl i sln n e n t ma for work n o t yet d o e . like this y

n u u i n o f be i mme sely sef l these days high price of cloths ,

e m m n l as s ugg sted by the hi g h prices C o ittee of Be g a . The skill o f a n cie n t I nd ia n agric u lt u rists i s evi de nc e d

f n m n m S u n u by the ollowi g state e t Fro the , the spro t

s c an fr m J u u n n i n g of seed be tol d o the pi ter , the b chi g

s f m n u t h e n l e of crop , ro Ve s rai fal is for told

" ‘ o u r- o - u A b u t li q o shops . Liq u r shops sho ld co n tai n

o e t s nd a m an m r d a . y r o s , p ovid d wi h be se ts The bed

m u n n a n d n roo sho l d co tai flower , water other thi g s as s u it t h e seaso n . S pies statio n ed at the shops shal l ascertai n whether the expe n dit u re i n c u rred by the au v 71

e x t m o rd i na r an d c ustomers i n the sho p is ord i nary or v also h l l l a o whether there are any stra ngers . T ey sha a so s er h n m n s and tai n the val u e of t e d ress , or a e t gold of

e l n t n n bl u n i n th e c ust o m r , yi g here i se si e der the

If l n n - flue nc e o f w i n e . they ose a ythi g , the shop keeper s h all have to make it g oo d and pay an ad di tio n a l fin e .

M ercha n ts seated i n half - c losed room s sho u ld observe the

d f r n u o m i n a ppea ra n ce o f local an o ei g c st ers who real or h m . false g ui s e o f Aryas s le e p t h e re, wit thei r istresses

- u u h as c al f u ll m S la u ghter Ho se z s c , b or ilch

H e w h o u c o w s ha ll no t be sla u g htered . sla g hters or tort u res t he m to death s h a ll be fin e d 50 pa ne s .

Mu nici pal Reg ula t i o n s of Charitable

I ns t i t u t i o n s s h al l sen d i n fo r ma rm o to the. S t hani k a or Gopa as to any heretics or Pasand as a nd t rav e llers arrivi n g to reside therei n . Whoever th rows dirt i n the street shall be p u n ished

a a W u m with lgt h of a p p . hoever ca ses ire or water to

e collect i n t h e street s ha ll be fi n d Ji th o f a pap a . Whoever ’ co mmits t h e ab o ve off e n ces o n t h e k i ng s road shall t h e

l e t h e n W m m t pu nis hed w i t h do u b a bove fi es . hoever co i s

u n 1 11 a o f l m e i n isa ce pl ces pi g ri a g , reservo rs of water , te mples a nd roya l b u i ld i n g s s h a ll be p u n ished wi th fi n es f ro m o ne pa n a u p w ards i n accorda nce wit h the

t t h e f e n Bu t n so o n u n gravi y of of ces . whe they do acco t of t he u s e o f a ny med i ci ne or o n acco u n t of any d isease

f no fin e h m W m . or fro ri g ht , s all be i posed hoever t hro w s i nside the c it v t h e carcasses of an imals su ch

m n and n u n as cats , dogs , o gooses s akes shall be p ished

a fi ue 8 n n m l u ass m with of pa as ; of a i a s s ch as , ca el ,

mu an d 6 n t o e v e r h o le cattle , pa as t r ws corpses shall

w h fi n 50 be p u n ished i t a e of pan as . The Bu d d his t s an d Aj i vak as are me n ti o n ed by n ame

1 H n n i n . 99 e n i n o r only o ce p , who e tertai s worshi p 72

érarldha gu m n n u Bu an , dra e dica ts s ch as a ddhist or ” k a K u il A j i va shall pay a fi n e o f 100 pa n as . a t y a is very

u n a an i th n hard po P s d s or professors of o er religio s ,

242 u n t h e H e says i n p . that active spies sho ld co sider property of con gregatio n s of priests as a tr u st i n the han ds of a dead man an d the property of gods n o t en j oya ble by the éro tt riy as as belo n g i ng to o ne whose

u b n ho se has ee b u r n t (and i s homeless ) . Lect ure IV .

The Vat sy ayanas w ere settled i n M ag adh a from very

m n u n n C av an a an d re ote a tiq ity . They were desce da ts of y

i n t h e i n M a ad ha n m lived holiest of holy places g , a ely , the her mitage of Cy av an a sit u ated fiv e m iles to the east

g n C av ana w as so n Bh r u s o n of the o a . y the of g , of

B h ma. b Pau lo mi u a ma Rak asa ra v , the da ghter of P lo s . Cy av ana married t he da ughter of gary at a an d had a so n

n h D dh u d m D ad i c a. fi i c a an n by her , a ed was bred p bor at the capi tal of S ary é ta w h o was so fo n d of hi m that he n hi m h i s m H e ever allowed to g o to father at the her ita ge . received a fi nished ed u cati on at the capital an d was

t he m o m m u n i hi s m regarded as acco plished yo g Bs of ti e .

n l h im an d The ki ng the al owed to go see his father .

W u n o f g n ith a s itable escort , he reached the west ba k o a ,

v h H e otherwise called H i rany a a a. heard of two celestial

m n u an d u da sels practisi g a sterities close by , tho ght it his

u t o u n d ty pay homage to them . The yo ger girl fell i n love wi t h him at first sight an d the yo u ng Bsi loved

i n u n m n o h her ret r . The celestial da sels were other t a n ' i an d a i fi rst w as u d o n Sarasvat S vitr . The c rse to live the earth by D u rv asa at the cou rt of Brahma an d th e secon d

m n o u t ff n m acco pa ied her of a ectio . The her itage was only five mil es from the place w h ere S arasvati lived an d 10 74

n u n the lovers had their ow n w ay . The co seq e ce w as that i hi m a s o n was bor n to the m . Sarasvat gave all the k now

Bu t u n w ledge she possessed . as the c rse e ded i th the

o n u n h av en n u n birth of a s , she had to ret r to e , e tr sti g her

’ ’ f A k s amali k a w u n s o n to the care o , the ife of her h sba d s

adhi c a n u n t h e and so n brot her . D re o ced world the , too ,

u w h n m . Bu t b he follo w ed s it , e he ca e of age efore did so ,

all k n w m hi s m h e i mparted his o ledge , recei ved fro other ,

A n d m to his co u si n Vatsa . fro Vatsa proceeded the

’ V zi anas n fo r h e a n n e mi ne n t family of t he atsy y oted t ir le r i g . They sett led at Pri ti k fi t a w i thi n the bo un da r ies of the hermitage .

h a Vats a ana h u n o f Ban ab att , a y y gives t is acco t the origi n of his G otra and family i n the first chap ter of h i s n H arsac ar i ta i n the begi nn i ng of the 7t h Ce tu ry A . D T hat the accou n t is very a nc re n t is proved by two c i rc u ms — ta nc es z ( l ) The adve n t of t w o cele s tial be i ngs i n their celestial fo rms to e arth and leavi ng a proge ny behi n d i s of

P u ru ravas an d U rvasi r a piece with the story of , the sto y

éak u n t ala and t h e l n m m n of , story of celestia y phs co i g down to earth u n der Na h usa . In more moder n times

n t m i n 0 l e s ti al m bu t n as they do o co e their for s , are bor

u m n n an d l m n n t h e u h a bei gs live ti l the ter i atio of c rse .

2 l t n otr a . no u n ( ) records the origi of a g A s yet , acco t of

n o f n u t h e local origi a Gotra has bee fo nd a nywhere .

‘ Th < acco un t of t he local orig i n of t he Vatsy ay ana Gotra

n m n l he h u . is , therefore , a piece of i for atio of ighest val e That t h e Vatsyay an as were se t tled at t h e her mitage of Cy avan a fro m a very remote a n tiq ui ty is proved by the

Pat afi al i u Vats a anas u fact that j is f ll of y y , as he is f ll of

Pat a li u tra n d i d n t h e 0 1 p , li vi g as he , very ear great ci ty

M ah a w n n i n n fibhfi . old , he e gaged writi g the sy It may ap pear c u rio u s that M ag ad ha which was re gard ed wi th so m uch aversio n by the Vedic A rya ns 1 75

m sho u ld be the home and settle e nt of Bsi s s u ch as Cy av ana,

hi nd r n no t D ad c a a Vatsa . The easo i s far to seek . These m n n Vrat as ost probably belo ged to the co verted y , who had a special attractio n for M agad h a at the later stage of the

Vedic era . It may be u rged that there were two G o tras u n der the ’ n m Vats é ana o ne m n n i n Bau dh a ana s a e of y y , e tio ed y

M h a n n Bh u C avana a d m varadh d . p y y as desce da ts of rg y ,

A nav at A u rva and J amad a n a and m n n p , g y the other e tio ed ’ B i n M atsya P uran a as descen dan ts of Kasyapa . ut i n ' v M r Ch en ts al Gr t ra ra ara . . his chart of o p h P says that many de sce n da n ts of other R s i s were affiliated

h r u an d Vat-s a an as n to the family of B g so the y y , desce ded from Bh rg u an d those desce n dan ts from Kasyapa m ay be o ne an d the same family .

M u an n Vats a anas I n the atsya P r a agai , the y y were

Kau i t ak a u n u V rat as closely allied to s who were do btedly y , as we k n ow from Tan dy a M ah ab rahman a. This is fu rther “ ” bor n e o u t by the fact that M ah ap ravaradhy ay a pu ts the Vatsy ay anas i n the list of G o t ras who are reg arded as

KevaZa- Bh u s n o t an rg , that is , attached to y of the eight

Go t ra- ravartak as : J amad a ni Bharadv a a Vi sv ami t ra p g , j , , V m s asi st h a an d . Of Atri , Gota a , Ka yapa , , Agastya these

s J amad ag ni i a desce n da nt of Bh rgu . The other

l - desce nda n t s are k n own as Keva a Bhrgu s . They differ from other Brahman as i n th at they c an m arry i n any

m Pravaras Gotra except those , the aj ori ty of whose agrees

h a m n nn n m with t eirs while other Br h a as ca ot i ter arry , if

n i i n mm n M c o n ten they have a si gle Pravara Bs co o . y

n i s Ke v al as m tio , therefore , that these ca e to the fold of the Vedic A ryan s at the latter e n d of the Vedic Period from

n Vrat a n u h m I so g the y Arya s , abo t w o have sai d

11 m v u first lect re . i est work of the Vat sy ay anas is perhaps the 76

’ r mm n s t u h Kai /t as at a . The co e tator ays tha the a t or s person al n ame was M allanag a and that h is Gotra n ame

i n w as Vatsyay ana. The work follows the footsteps of a I n Kau il a u A rth asas tr . t t y , the a thor of has seve 36 and 64 P rak aran as A dhi k aran as or books , chapters , or

‘ ’

n i n s u n and u . topics . Its exte t lokas is a tho sa d a q arter ”' Kau il a n se i m But u nl ike t y , i t gives the trad itio of the s

an d n n n . Kau il a n o t first , the gives i ts co te ts t y does give

n n m hi s the traditio at all . They are to be i ferred fro q u otatio n s . The tradition of the Kama sutra i s exceedi ngly i nterest P a n i ng . It says that raj pati after the creatio , delivered a work i n o ne h un dred thou sa n d chapters o n the t hree — u m n . m z m aims of h a life These three ai s are Dhar a ,

n am ( E n m an d E M ann Artha a d K a Law , co o ics rotics )

separated the portion assign ed to Law ; and Vrhasp ati that to Eco n omics ; Na n di the follower of M ahadeva “ ” i n o ne u n A u i separated Eroti cs tho sa d chapters . ddalak

éve tak e t u i n u n d abri dged E rotics five h red chapters . ’ Pamela Babh ravy a ab ridged gve tak e tu s work i n o ne h u ndred an d fifty chapters divided i n to seven A dhik aran as

k n m Sadharana m n or boo s , a ely , (i ) ( preli i ary) , ( ii)

Si m ra o ik a u n n Kan asam ra u k tak a n u p y g ( io ), (iii) y p y (i d c

' i n l Bhar adhi k aran ik a n u a g of gir s), (iv) yy (sectio abo t wife) (v) Parad ari k a (ad u ltery) (vi) Vai si k a (abou t p u blic

m n A u ani a ik wo e ) (vii ) p s d a (secrets).

o n u u - m n a Later , at the req est of the p blic wo e of P tali

u D attak a an n n d n an p tra , wrote i depe e t d exha u sti ve

o n 6th u o n u - w m n treatise the s bj ect , that is , p blic o e , n m Vai sik a a ely . The comme n tator n otes the followi ng

n u u D attak a A m n m tradi tio abo t the a thor . Brah i fro

M ath u rfi m t o Pa ali r A n igrated t p u t a. so was born to hi m

. m an at his old age The other died at child bed , d the f a m ni n m ather gave the child to a Br h a , who a ed hi m

78

Kamas utra of Vi tsy ay an a an d i n the Pali Li terat u re are

u m m ide n tical . B t that see s to be i possible For the

H e father of D attak a came from M athu ra to P at ali p u tra .

D t ak a u n m Kau il a. or h i s son a t wo ld . be a co te porary of t y

Pat ali u t ra w as m i n 4 th For , p ad e capital the year of U d ayi and the Brahman a who came there seem to h ave been att racted by the fact that it was the capital of a big

u n m m mo n archy . S pposi g that the re oval of capital fro

n i n 440 C an d Kau il a h ad R aj ag rh a h ad take place B . t y

a m n s D tak a B C . o n at i n 325 . bee n there , the Br h a a or his

wou ld be con temporaries to Kautily a w h o was then

i - Cara an a a d u advanced i n years . D gha y n G hot am k h a wrote o n erotics after D att ak a So Kaut ily a cou ld n o t

u m m . Cara ana an d G hot amu k h a have q oted fro the So y , whom Kau t ily a qu otes ca nn ot be the sam e who are h qu oted by Vat sy ay an a . T ose qu oted by Kaut ily a were

- i n th e al u u story tellers . Those P i Literat re were religio s

A n d u b V n m e n an d politicia n s . those q oted v at sy ay a a were

d n s u d au thors of erotics . To i e ti fy the e wo l be rather

A S u v arn an abh a h as n m n n au dacio u s . bee e tio ed by

‘ Raj asek h ara i n his Kc wy a- M Z md ms a} as an au thor o f p o e t i c s It wo u ld be v ery bold to attemp t to i den ti fy h i m with

v arn anabh a u i s m u u n e o u r S u , beca se Poetics a ch y o g r scie nce .

ve t ak e t u l - n n fi u i n t u S i s a wel k ow g re Vedic Li erat re .

H e was a con temporary of Prav ah an a J ai v ala an d also of

Vi d h l n d e a. e th e l . lan aka of He be o g to atter e n d of th e

Bu h k Vedic period . t e is better n ow n as th e Bs i w h o i nstitu te d marri age an d w h o is likely to h av e wri tten an

n exte nsive work o erotics . Some of h i s ideas are very

d u B pri mitive an cr d e . u t he se e m s to be a historical perso n an d there is n othi n g to prev e n t o u r t hi n ki n g th at

na u n n as h e w he was the origi l propo der of the scie ce , as

u n m m the fo der of the arriage sy ste . 79

The next a u thor is Pancela Hi s book

Va s a n V t w as st u died by t y va a . For a sy ay an a disti n ctly says ,

’ B bh rab i a sc a sutrarth an a ama a v i mr a a y y m g y y sy ca .

V s i s ra h v at y ayanasc ak are d amKam fi t my at a i d hi .

’ So Vats yfiy ana stu died Babh rav y a s w ork with his

r J a w l n ma M . a s a t G uru . y hi ks that the book y yet be

u n u u i n u fo d by a caref l search , for i t is q oted s ch a late

k n m n w ork as Pafi c as ay a a. The arra ge e t o f the 500

’ chapters i n Au d dalaki s w ork is no t k n ow n I t was n o t

v n s n A d h i k aran as . r di ided i to eve For , the c ed it of mak i ng that divi sio n i s gi ve n by Vat sy ay an a to Babh ravy a Panc ala M ost l ikely A u dd alak i wrote more o n u n ion or S amp ray og a tha n o n other su bj ects He divided that

o h i subject i nt o t e n maj o r heads . S s work was called

n u n m m D asat ayi . At the first i trod ctio of arriage syste it i s j u st i n the fitness of thi ngs that he sho u ld abstai n

n u n u from dwelli g po the d ti es of a chaste wi fe , of a girl

i f an d u - m n n a u n a u b n w e of a p blic wo e , y po d ltery , there ei g n o marri age at or before hi s tim e . It i s i n fact i n a society which r e g ards marriage as an a ncie n t an d sacre d i n sti t u

’ on Babh rav a s i n n A dh i k aran as ti , that y book seve is

Babh rav a t en m h possi ble . y di vid ed the aj or eads

- of u n io n i n to sixty fou r parts or Kal as . H e di d n o t

Su bad i v i d e a n n bu t su m - e ch divisio i to eight , the total of th e s u b - d n x u ivisio s was si ty fo r .

veda w as n l n t e n M n Bg origi al y divided i to a dalas . Therefore it u sed to be called D asatayi Bu t i n the Panc al a co u n try i t w as divi ded i nto A stak as an d each A stak a i n to eight Ad hyay as a n d it is therefore called

Oat u a i Th e n Kamasastra c n n hs st . e ti re , too , o sisti g of un n nl w as na l i n t e n an d io o y, origi l y d vi ded i to parts

' Babhi av va Panc ala reduced i t i n to sixty - fo u r P rak aran as

Q r t o pi c s . He also red u ced the s u bj ect of u n ion dealt 80 with i n the seco n d A dhi k aran a i nto eight s e ction s an d abo u t S i xty - fo u r s u b - sectio ns Therefore the Bah vrc as or Bg ve di Brahmi n s u sed playfu lly an d wickedly to cal l ” - - Kamasas tra sixty fo u r . The term sixty fo u r applied to

sas t i a s a Vats a ana i s u Kam a , y s y y , appropriate ; beca se

n — like the Bg v e d a it has i ts t e parts as wel l as sixty fo u r .

i n A n d the a u thor of the chan ge both cases was a Panc ala. “ " - Pfifi c fila samban d h ac c a .

m n u n mm n Panc alen a I provi g po thi s the co e tator says ,

M ahar ina - V c at u h s a i r- n i ad i ta Bab h rav e na i s Rg ede st g y p Panc al e n a s v ak r te Samp ray o g ik e adh i k aran e aling an aday a n k tah : tat a§ ca d vay o rek ag o t ran imi tt as amakh ve n a Panca ' ’ len a ni g ad anat sam ban dh o s te v a The w ord Panc al a does n o t seem t o d e nbte a cou n try

A n d Pamela n b u t a Gotra . there is a Gotra amo g the descen da nts of Ka sya pa . The Gotra might have deri v ed

n m m u n an e n i ts a e fro the co try of P c la , i ts origi al home Bu t there is no certai n i ndicatio n that the works were re

i n me u n n a . n m n arra ged the P la co try The i for atio , that

i as a re - n v e da a Es of the P c la Gotra arra ged the Bg , is

m n i n as m s , p , u a however of the highest i orta ce ch , this Gotra belo nged to the later Vedic Period an d that i t had

m t n Panc ala u n n so e hi g to do wi th the co try . Nothi g u p to this ti me w as posi tively k n ow n abou t the a u thor of the

e n m n v e da m M n d e k r arra ge e t of the Bg fro a ala to Aet a . That Pafi c fila i s not a co un try b u t a Gotra i s clearly

i n mm n u Babh rav stated the co e tary q oted above . So y a

m n m an d n o t a G o t r here , is a ere patro y ic a, thou gh a

Babh rav a y Gotra is e n u merated amongst the descendants

Vi svami r of t a.

Kaut il a y classifies all scie nces u n der fou r h e ad s ,

A n v i k s ik i Tra i V , y , ans an d C as s i fi c at i o s o f t h e S é s t ras l n . ll and an i ti h t. i s , t a , Philosophy , R n n m an d l eligio , Eco o ics Po itics . Bu t h e i s con cerned 8 1 only wi t h the Raj av i dy a or Royal S tu dies they are n o t i n fact a classificatio n of all the sciences k n ow n i n

V a ana a m . ats m n his ti e y y i s ore explicit d comprehe nsi ve .

H e u m n u u n Tri var a — m classi fies all h a st dies der g , Dhar a ,

M m n n i n n f a an d am . e o e o Su Artha K a ok a he e tio s his tr s ,

b u t m after that he d rops it altogether . He says that Dhar a is to be learn ed either from Sr uti (which i ncl u des Smriti)

n A n m e n e or from the lear ed . rtha or Eco o ics is to b lear d

n u R a m am from the co d ct of oy l officers or fro experts . K a he defines ge n e rally as the e nj oy me nt o f the obj ects of I all the sen ses b u t the n restricts to i ts ordi nary se n se . t

m t h e am n d m Na arak as is t o be lear nt fro K asutra a fro g .

’ A Vats a an a m m n n Kam an d rtha , says y y , is ore i porta t tha a

Dharma i s more i mportan t th an A r th a. Compari ng classificatio ns of the S as tras by Kaut ily a and Vatsy ay a na i t appears that Dhar ma i s a more compre

ra an d n u A n vi k s i k i h ens i v e term tha n T y i i cl des too .

V Kamasas ra Artha is more co mprehe nsive tha n ane. t

is n o t at all i n cl u ded by Kau t ily a either i n i ts ge n eral or

Vats a ana n m i n restricted se nse . So y y represe ts a ore l adva n ced tho u ght than Kau t i y a. I ’ There were me n i n atsy ay an a s ti me who did n o t

be lieve i n th e u tility of these st u dies which t hey strema

v o ats a ana n i n m o u sly pposed . y y i s at great pai s eet n I n m o f u i ng their arg u me ts . the atter the st dy of

r a a m n p n n . Dh r a , his pri cipal o po e ts we e the Lok yatikas ’ m o o Kautily a s A rth asast ra me ntio n s the as a sch l

a al i o n e n l of philosophy . Pat fij says that of their pri ci pa

Bh a uri Bu t Vats a an a u e S fi t ra w riters w as g . y y q ot s a from thei r Philosophy

’ ‘ a i k n k at asa c a i k a k ar a an ah ( 1) Varamsé ms y at i s m y h s p . This is the first u n dou bted qu ot ation that has been

But I n t fou n d from their origi nal Sutras . thi k hat the w hole section of th e Kamasas tra opp o si ng t he u t ili ty ! o f t h e 82

s tu dy of Dharma con sisti n g of five Sutras is directed a agai nst the Sutras of Lok ay tika . These are fi (1) Na d harmamsc are t - l syatph al at vat s amsayik at v at

2 o b av ali so h as ta at am ara a a k u r at ca , ( ) K y g p g t m yy

V v a i (3) aramady a k ap o tah s o m yu at . It may be said i n th is co nnectio n that at the presen t mome n t the k nowledge o f the doctri ne of the Carvak a or

the Lokayatika School is co n fi ne d to two q uotation s . O ne i n the seve n tee n t h ca nto of Naisad h a— Cari t aman d the other

’ h S arvad a r s ana a raha i n t e first chapter of s mg . Both are

i n v an d n o t i n S u m Th e n m erse prose or tra for . a e of the Sutrak ara i s give n i n o ne place as Vrh as pat i A g nih o t ram t ray o yed ah t i i dan d nmbh as m ap u ndrak am

P ra fi a au ru ahi nanam iv i k e t i Vr has ati j p s j p h. In o ne p lace the fo u rth p ada- reads J i v ik a t trni r ” mi ta ,

Another accou n t of their Sutra has bee n fou n d i n the

S addat san a- S a mu ccaya of H ari bh ad ra w h o die d i n S amvat

u at a u 585 . Here the a thor d evotes several K ik s to ill strate

mm n u ara the Lok ayatika doctri n es . The co e tator G n tn a qu otes a verse from Vac asp at i which is only a nother n ame of Vrah aspati

P rth i vy ap tej o vay u ri ti t at t v ani tat samu day e . S

asa na te bh asc ai tan am re n d riy rpj y y .

a d at s i na S am u c c a a I n d S d . d E 30 7 . . (Page of y Bi hl . ) This agrees co mpletely wit h the opi n io n of A j it ak e sak am

i n bala as q uoted by M r. U l n his I trod uctio n t o t h e Vaise sik a

1 9 - 20 ! a l i n . Philosophy , p . . gi ve the whole pass ges f u l Aj i tak e sak amb ala co nte nds that a h u ma n bo dy i s bu ilt up of t he fo ur ele me nts wh en he

i n h i m e t and dies , the earth r lapses to the ear h the fl uids

t h e r n s an d to the water , the heat to fi e , the wi d to the ai r h i s u ln d ri ani n an fac lties ( y , the five se ses d the

i

’ m i n d as t he. . Sixth) pa s s i n to spac e (A Lzi sa) O n thi s M r m Th e n n i s a n M e . UI re arks , opi io re l a d radical at ri ali sm n o u n o r an m n t ; There is so l , y other e al factor b u t only the five sorts of materials . Body is th e combi na tion of fiv e elemen ts an d th e so ul i s n oth i n g b u t the body . ” v Aj i tak e sak amb al a i s probably a Oar ak a. Kau t ily a i n hi s A rth asas t ra says that V rah asp at i an d his followers sai d that R oy al S t u di e s sho u ld be con fi ned

n m and l u n h an d to Eco o ics Po itics , excl di g Philosop y

V h an n n t n h edas altogether . T ere i s I dia tradi io t at

Vrah as ati a t a an d I n n p was a N s ik , have ofte bee asked to search for a V rah asp at i S ut ra of th e Carv ak a School . M ay n o t the Sutras as q u ot ed here from part of V rah as

’ ‘ pati s w ork 9 Vatsy ay an a q u otes two more Sch ools closely related

t lz e r a at an k as an d to th e L o k ay a i as . Th y a e c lled Kal ar i

A rth ac i nt ak as Th e mm n t t k the other . co e a or spea s of

n l Isvaralt ara n k . h r Su ra u a o ther schoo , i a T ee t s are q oted

n k as from t h e A rth ac i ta a School . They are

‘ ‘ s v a e v v i n Bah av a c a Kama as ag ft h s g an a a ast ah srti y ant e .

Tath a D and ak y o n ani a Bh o j ah Lamar B rahman a - k any53m

‘ na ab an h u r r v i n n s D varti a ~ abh i many am a h s d ast o a a a. e j s c fih aly amati v alas- c a Ki c ak o D raup adi m R avan as- c a Si l am apare c any e ca v ah av o d rsr an t e k amav asaga v i nasta h i ty art h ac i n tak a . O f these three t h e s eco nd i s to be fo u n d a d e erbati m

l terati m i n t h e A rt h asas ti a of Kau il a Th e t w o an d ad i t y .

m a v m m Arth ac i n ak other S utras y also ha e co e fro the t as .

Kau il a h as m an m x am e b u h e h ad t o h t y y ore e pl s , eca se s ow e v il con seq u e n ces of all t h e si x differe n t p assion s w hile the

au t h as n e u e n u pre se n t hor to show the co s q ces of l st al o ne .

The ti me of Vatsy ay ana c an b e determi n ed by the ages of au thors w hom he qu otes and f Vat s an a Th e ti m e o yéy . authors w h o qu ote him or by th e ag e of even ts recorded i n h i s book . H e qu otes f rom ” 84

l k i Babh rav a- Pafi c ala D att ak a Cara an a t a A u dda a , y , , y , Gho

u S u varn an abh a Ku c u mara G on ardi a n m kha , , , y Go ika

But n n u r i s n n pu ttra. the exact date of o e of these a tho s k ow h So these afford u s no cl u e to h i s date . The o nly t hi n g t at

a i s know n for certai n i s that D at tak a belon ged t o Pat l ipu tra.

The u pper li mi t of hi s age i s that h e might be a contem po rary of Kau tilya Bu t the lower limi t of his age i s no t

Va s a an a m n n o n e n h n k n own t y y e tio s eve t , a pat etic sca dal

a n v w a i n the palace of Ku n t la S atak ar i S ata ah an a . He s the 1 3th ki ng of the An dhra dy n asty and may be placed V i n the 1 st ce n t u ry B C . A n d atsy ay ana flou rished at a ti me whe n the memory of the sca n dal was fresh So he

i n n u A u D . may be placed the fi rst ce t ry for , the p blic

and i n o n e n n memory i s very short or two ge eratio s , people forget these scan dals . There are other events also

i n t h e ama Narad v h recorded K sutra . e a w om th e c om

n tat or G e n ] h an k n me speaks of as a era of t e P dya i gs , ' n n an d C o lara a u - m n killed a da ci g girl j killed a p blic wo a ,

Bu n Oi trasenfi by n ame . t the ames of th e k i ngs of Pandya an d Cola are no t me n tio n ed an d we are at sea as to th ei r

n Vats a an a m n n hh e ara a w h o chro ology . y y e tio s A i r Kott j was killed by a washer ma n employed by h i s brother wh e n

’ the Raj a e n tered a n other man s h ou se t o find o u t h i s lady

mm n n n u s nl love . The co e tator has e ligh te ed o y so far as that K otta w as the n a me of a place i n G uj arat a But we k n n n o an d G u arat a n m ow othi g of K tta , j i s a very later a e ,

V s u n no t so old as at yayan a. The co t ry w as so n amed after the adve n t of the G u rj aras . The commen tator also tells u s that A bhi ra i s the n ame of a Raj a an d n o t of a

. Vats a an a J a at s e n a n asi tribe y y also says that y , ki g of K w as m n r killed by the co ma der o f his ho ses . That also does n o t h e lp u s i n fi ndi n g any cl ue to t h e date of o u r

u h I am n o t i n a t or . a position from the meagre facts

k n o w n ui d nd n H s t o h c o n p to ate of I ia i tory , azard a

86

urv en a Kalin a v a dak in en a . 295 na s p , g h G au da is y ad s (p Be re

n Editio ) . I do do thi n k the Ben ares Edi tion i mproves matters mu ch . Vatsag ul mak ah D aksinap ath e s adaryyau R aj p u trau Vat sag ulmau t abhy amadhy avasi t o deso Vatsag ulmak a iti

rati ta n Vai d arbh ah a h h p . 295 m E . p ( , Bo bay ditio ) K la ' j araddaks in e na Vi d arbh o nani a d esas- tatra bh av anam

’ ima am u d ra- sami e ' . 2 E P c s 88 n n . a (p , Be ares ditio ) s p Apa

- M a rantad e a 13 m e n . a A s h (p . 0 , Bo b r Editio ) L tah para la ' v at a c i me n a L av i a 1 30 i bi d V a ravan tad e sfit p s fit s ay h ( p . ) j

’ a c i me i i a S t r i a am 130 M i d n n s i . p j y (p ) . Be ares Editio ' ' V u ai i arak t a i n t h e V i avanta. . 1 26 reads g place of j (p ,

Be narc n arm da a ak in na s Edi t i o ). A n d hra iti N a y d s e deso

D ak si napath ah tatra Karn at a- v i say at purv en a A n dhra v i i ah 1 30 m a E n M ah ra trak a . a p . s y ( , Bo b y d itio ) s iti — Nar mad aKarn at i v i s i y ay o r m adli y e M ah arast ravi say ah (p . 13 1 i bid Na i k l k 1 ar a Pfi a i u tr 1 i bi d . , ) . g i ti t p a ah (p 3 )

D ravid a i ti Karh at i - v is tt y add a k s in e na D rav i d avisay ah ' 13 1 i bi d Van ar asah Ko l i k anav i a at urv e n a n (p ) . s y p Va a v asav i t a i A bh i rad e ah S i i k an t h a h 13 1 i b d . s s y (p . )

’ Kur u k s e i l n i ! bid M alav a i i rva' t a i hf h . b i (p 130 }. y i ti p

’ ‘ M alav ahhav ai A van t i k ai U a i ni d e abh avah ta . j j y s eva

- M ft lav zi h Apara y . M ost of these co u n tries are k n ow n i n an ci e n t works ‘ ’ Bi ann an as t h e S ut Kaut il s A rt h asas t ra like the , ras , y , the

’ M a h ar n Vanav a i a d i n A s i n i i n . s ah b ata , oka s scr pt o s

m th m n n n m see s to be ra er oder n . The a cie t a e of the dis trict S i mo g a i n M ysore w as J aya nt i or Vaij ayan ti

‘ It beca me k now n as Van av ii si abo u t a ce n t u ry or tw o

t h e Tri n e t ras s Tri ne t ras before ro e to power . The were su rs a t u n n Kad ambas pe eded f er fo r or five ge eratio s by the ,

m K at ri as m a man and m who beca e s y fro Br h as , who see

m r i n t n u to have co e to powe h e early third ce t ry A . D . 8 7

h s n Kak u ts t h avarma Th e fif t h ki ng of t i dy asty , declares t th at h e w as a frie nd of t he G uptas i n h e so u th . Lewis

n M an d m Rice i n his work e titled , ysore Coorg fro

Inscriptio ns thi nks tha t the G upta ki ng me n tio ned by

Kak u ts th avarma is n o other tha n S amu d rag up ta who i n his Dig vij aya came to the sou th i n the middle of the

h e ad a b S a . o n t K R m a . t n u . e e s fo ur h ce t ry A . D ( ice , Ch p )

‘ n m Vanav zi s i u Vaij aya ti , therefore , beca e abo t the

begi n i ng of the C hristia n E ra .

n S au rast ra n n Ka il Th e co u try na med i s k ow to ut y a. The whole o f S au rast ra or a part of i t to the west of

A para - M alava was k n ow n to P to l e mv i n the mid dle of

A . L i i u n m n n u a a . the seco d ce t ry . D as The co try see s

u i r n me n u s o r e n to have acq ed that a , a ce t ry or ea li r tha

i n S n r w u be Dat a and a e i s m . a a Ptole y L ri a sk i t o ld , L t

V a an a c an k n w n Vats a ana. h as o to y y T erefore , y y be

easily placed i n the first ce n t ury A . D . The Epigraphical re mai ns i n A hi c c h at ra ra nge from

n A n n u . u . . the seco d ce t ry B . C to the third ce t ry D So

i n r n u A h i c c h at ra l - n n t he fi st ce t ry A . D , was a we l k ow place and Vatsyay ana s ays th at t h e p eo ple of A hi c c h atra

u t n i n a n u l m n were rathe r p ri a ic thei r d e li g s wi th p b ic wo e .

m n n I lac e Vars i ai an a i n t h e Fro these co siderati o s , p first l n u . . 1 av f t h e k n s ce t ry A D As h e said be ore , owle g of In d ia n Chro nology has n o t ad va nced m uch s o as t o e nabl e st u de nts t o fi x t he d ate an d y ear of the composi tio n of

an t an k r o f I t n u h y grea S s rit wo k ol d . i s e o g , if we are l ap p ro x imat e y wi t h i n a c e n t u ry i n this matter .

o o w r an d u n n n The ab ve , h eve , i s a d ry rather e gagi g accou n t of hi storical facts that m ay be glea ned from the

sast ra Bu t h n h Kama . t ere is a ot er aspect of the work

w h h i s m u h m n n an d m u m ic c ore e gagi g ch ore attractive , — mea n the pict u res of t h e society at the ti me pictu res of a li vi ng society as see n an d experie n ced by the a u thor 88

un b u hi m I l n n o u ro d a o t . wi l o w atte mpt to prese t to y

m I n Va s a ana u . t so e of these pict res the very first book , y y

i u Na rak a am g ves the pict re of a g a . I at a loss how to

n m n tra slate the w ord i n E nglish . Literally it ea s the “ Cit ize n . But Citize n will n o t co n vey all th e

" h s mea n i ngs of Nag arak a. The word Da n dy a a bad “ u u n n t. th e odo r abo t it . Galla t does o express social

Na arak a . I i n m aspects of g , therefore , y poverty of

n u n a n E glish , sho ld l ike to tra slate i t as a f shio able ” i man . H i s first q u alification i s that he shou ld be well

n u read . His seco d q alificatio n i s th at he shou ld be a m man H i s u n arried . third q alificatio is that he shou ld

m n n n u n m h have co pete ce , ei ther by i heri ti g a fort e fro i s i n a u n o w n n . a cestors , or by cq ir g i t by his exertio s He

'‘ m a a m n a K a ri V i r S d ra t a a a s a o a fi . y be a Br h a , a s y , y

u i n i n m n He sho ld live ei ther a great ci ty , or a s all tow ,

i n su u i n nh b l . or the b rbs , or a place i abited y good peop e

u u bi o r m ll d n h i s He sho l d have a ho se , g s a , accor i g to means bu t as a fashionable man he sho u ld have a ho u se i n t w o m m n nn an d u nn h i s co part e ts , i er o ter , the i er for

m and u n ul be fa ily the o ter for hi s frie ds . It sho d close t o a s h e e t of water an d have a garden attached . The

n In n co mpartme ts sho u ld have man y rooms . the drawi g

m u m m n u roo of the o ter co part e t , there sho l d be a

an d o t w o o ne bedstead a sofa , a p lished bed wi th pillows ,

e l w at the head an d the other at the foot . The sid pi lo s

i i n n m s of the Bengal is were n o t n u s e n a cie t ti e .

n i n m The bed sho ul d be co cave the iddle , covered

n e n th e wi th a clea whit sheet . Alo gside bedstead ,

u n w m fur there sho ld be a other , a little lo er , si ilarly j

i h v i n n n s e d . u o J st ab e the head , perhaps a iche , there s u th e Na ari k a ho ld be spread , a seat for the god of g ; and m m n n m a platfor , so ethi g like a rack proj ecti g fro

h e w w i u n m n t all , here to keep the res d e of the oi t e t 89

u n n m n n n sed at ight , the garla d , a s all box co tai i g w ax

and n n l e mo n 'sk i n and a other wi th sce ts , betel . O n the

. u n u b e s i to o n . O n l gro d there sho ld a p the wa l , there

u n n m i n a sho ld be ha gi g fro a bracket , a V , a pai n ti ng

n n t m u an d n ca vas , pai box , so e favo rite book , a garla d of

ma n J hi n i . O n n o t A ra th ( t ) the floor , ve ry far from the

e u bedstead th re sho ld be spread a coverlet with bolsters . There shou ld be b oard s for chess an d dice p u t agai n st

u th e m u the wall . O tsi de roo sho ld be cages for bi rds . I n a corn er there shou ld be a spi n n i n g wheel and tools for

I n n n . carpe try as playthi gs a shady grove of trees , there sho u ld be an ordi n ary sw i ng an d a nother swi n gi ng d u n an . ro d , also seats covered over with flowers

H u m u n e , p y n sho ld rise early erfor his dail f ctio s ,

n n m ri se his teeth , thi ly s ear his Th e d ai ly d ut i e s o f a Nagari k a n w 1 t h O i n t m n u m perso e t , perf e i t

u n n n n r n n h i s with b r i g i ce se , wear ga la ds , pai t li ps with w ax an d red - a n h an w n n h p i t , c ew p ith sce t , sta d before t e

mi n u u n . rror , the go abo t his b si ess

Hi s u n n n h i s other d ties are bathi g every day , clea i g

u m n n n body with perf es every seco d day , softe i g his legs

t Ph n ak a m n wi h e (so ethi g like soaps) , shave the u pper part of the body every fou rth day an d the lower part

u n w every fifth or ten th day . All this sho ld be do e ith

e n H e u m n o t p rfectio . sho ld so behave that his ar pits do

H h u m o n e n n an d s w eat . e s o ld have two eal s , at fore oo

Bu t Cara ana u a n n . an other i n the fter oo y , the a thor of “ ” n adhi k arana s a s u o n e n n n sama y y , he sho ld have i the eve i g “ I n M rc h h ak a i k a n n . fin d i n stead of i n the after oo t , we

n t h e m n n Kal avart a t h e re is a ti ffi n early i or i g called y . n Th at i s n either i n Caray an a n o r i n Vatsy ay a a. A nd m S aman adh i k arn a. a Cai ay an a wrote on ly a y This y be m n an arg u me n t that M rc c h ak at i k a was co posed eve before m h i s r a a w m u s Ca ay n rote . After his eal he sho ld ake parrot 12 ' 90

n - fi u n m and talk . The he sees cock gh t and the b tti g of ra s engages hi m i n other di version s men tion ed i n the list of

- n - i fi n e arts . The come his love age n ts an d associates n his

n . i ntrigu es . After dismissi ng them he takes a short ap

n After the n ap he dresses himself and goes to compa y .

Then comes mu si c at d u sk . A little later he waits fo r

- i n - u n m n his lady loves his well f r ished roo , sce ted with

u n n n n n o u t m n m b r i g i ce se , or se ds esse gers to the or goes W m m . n m to meet the hi self he the ladies co e , they are

n n an d n en tertai ed wi th pleasa t flatteri g talk . If their

n i n n re - dresses are dre ched rai , they are to be d ressed

i o w n n with h s ha ds . The Nag ari k a i s to organ ise all s o rts of festivities at

n an d u n all the differe nt seaso s all the year ro d . There are festi ve days for partic ular deities Oc c asi o n al D ut ie s . i n n u n A nd the Hi d Cale dar .

the fashion able men are to go to temples an d organ i ze festivities there . If wan deri n g theatri cal compani es come ,

he is no t only to look after thei r comforts b u t also to se e

u t no u that they are p to di ffic lty , to help i n their diseases an d distress an d also to see that they get reward for th ei r

i n . m skill the art The te ple of Sarasvati u s u ally n n n n situ ated at a co ve ie t dista ce from the i n habi ted qu a r

n ters of the city , was ge erally the resort of the fashion able m en o n the fifth d ay of the waxi ng moon i n the mo n th of h l M a . g a The day is stil celebrated throughou t I n dia as

Vasanta- Pafi c ami an d i n n , Be gal i - P as Sarasvat fij a. n n an d The orga izatio of these other pleas u re parti es u sed Gh to be called at s . There were c on versaz i onnes i n which people of the m an d m sa e age of the sa e profession j oi ned wi th fashi o n a m n an d d . h ble wo e talke of art , poetry etc T ese may be

i n o w n u i n - held thei r ho ses , the assembly halls or also i n t h e u h n ho ses of the fas io able wome n . “ There were carou sals i n w hich dri n ks of all sorts w ith all ki nds of appetisers were u sed These were ge n erally held i n the ho uses of the fashion able m en by

n m n n n n rotatio , the wo e dri ki g a d maki ng other people

n dri k .

n n u m Pic ic A ber of Nag ari k as wou ld go o n horse back ,

u t m n n i n m n gorgeo sly dressed , wi h wo e to garde s the or

i n u an d n mu n . a d g There they wo ld eat d ri k , a se di vert

m - fi h t m l n n an d the selves wi th cock g , ga b i g , acti g other

n u n an d n u n m i . pleasa t occ patio s , the ret r ho e with troph es

I n u mm m a i n e t n s er , they y sport wat r af er d rivi g away

dan gero u s aqu atic a n i m als .

n n Sports There were three occasio s for holdi g sports ,

w m n m n a ul m n the n e oo of the o th of K rtika , the f l oo of mo nth of K artika the f ull moo n of t h e mo n th of A svi n a

n as o n an d the adven t of the spri g is also regarded e . Pe ople

t o n e n u sed to be wildly fes ive these thr e occasio s . They

n w u n am n , , d , p sa g , they da ced they s g they g ble they layed

n u m n an d m their m u sical i str e ts , they sported the selves to

’ n n h ad u n r their hearts co te t . They also thei r co try spo ts ,

n m n u n n n an d n th e u un , b s ch as , po d i g a goes r i g cor eati g

n n u - n r u nn n u o n at grai , eati g lot s te d ils , r i g abo t soft grass

n n i n m u i n the adven t of the rai s , a processio the for sed the

n u n n Pan c ala co u n try , sporti g with flowers d er a silk cotto

u n m w th e n tre , fighti g with the Kada ba flo ers at adve t n u m u of the rai ns . There are other sports too ero s to descri be . This is the pictu re of th e life of a fashion able man i n

i n n i n the first cen tu ry A . D all parts of I dia , especially

n m no t adh a . M ag , where the book was writte Ti es were A n m an n u u so hard as n ow . y with e ergy co ld acq ire ’ compete n ce after a few years labou r an d then give rei ns

h l . to the e n j oymen t of the good thi ngs of t e wor d Their days were passed i n a pleasan t ro u ti n e an d the years i n ( 92

W n a rou n d of festivities . hat wo der is there , that they shou ld u ndertake to write a book like Kamasas t ra o n the

physical an d men tal e nj oy me n ts . I shall give y o u a nother pictu re of what a wife shou ld

m u i n Vats a an a h as be , fro the fo rth book which y y abridged

n the work of G o nardi y a. A wi fe sho u ld have a si gle

n n u n sh e u mi ded devotio to her h sba d , sho ld keep her

’ h u sban d s secrets an d shou ld al w ays serve h i m like a god . Sh e shou ld take u po n herself the ma n ageme n t of the hou se

u hold with the t acit con sen t of her h u sba n d . She sho ld

u e n keep the ho se , sweep it cl a , decorate it with flowers ,

m an d n ake it bright polished , pleasi g to the eye , with

f n m n n n n an d n n o feri gs for three sacrifices , or i g , oo eve i g

an d n an d n n . n wi th a eat clea shri e for gods Nothi g , says

n ard a m m n u G o n . , is ore char i g for a ho seholder tha this She sho u ld behave towards her s u periors towards her

’ n u n and serva ts , towards their h sba d s sisters their

and h u sban ds as befits her as befits them . She i s to

o n n u n n prepare clea gro d , beds for gree vegetables , for

u n u m n m u c an s garca es , for c i seeds , for stard , J y

n (Yavani ) . I the garde n she shou ld plan t all sorts

u i n n i n all of flowers sed worshi p , pla ts that flower

n an d U si ra n . seaso s , the fragra t grass She shou ld also

u u and u prepare bea tif l seats here there . She sho ld

w n an d n u excavate ells , ta ks po ds . She sho ld avoid the

m n b m n u and n n u n co pa y of eggar wo e , B ddhist Jai a s ,

m n n f n u l e re sse s m wo e of i dif ere t character , j gg , fe ale

- fort un e tellers an d wi tch es . She sho u ld k now wh at food is liked by her h u sba n d and what is n o t ; what is good to

an d n \ n t h e u n m n his health what is o t . Vhe h sba d is co i g

u o n a n m u m n r d she sho ld , he ri g his voice fro o tside , re ai ea y

m r h at ho e eflecti ng o n wh at was to be do ne . S e sho u ld

h e r u n nd n wash the feet of h sba d herself , se i g away the mai d - serva n t S h e sho u ld n ever appear before her h u sba n d

( 94 )

- — - l s thu s z M ul ak al u ka - pa e nk i d aman ak amra- takai r Varuk a

’ ‘ t rap us a- v artak a- k u sman d alabu - su ran a - s u k an asah s vay am

' ’ ' g u p ta til aparn i k ag ni m an th a- l as un a- p alandup rabh rti uam

h n v i a rah an am a a - c a sarvau sad i am ca j g k le v pas .

’ u n o t u u n u Sh e sho ld speak abo t her h sba d s treas re ,

no r ab o u t his secrets to others . She sho u ld excel her

i n i n fi ne - i n - m n n eq u als her skill arts , her high i ded ess

an d i n her dev o ted service to her h u sba n d an d i n cook

’ u m an m u n i ng . She sho ld ake esti ate of her h sba d s

n W u i ncome an d spe n d accordi gly . ith the s rpl u s of

m m u milk she shou ld prepare ghee . Fro stard seeds and

u a and m s uga rcan e she sho ld prep re oil olasses . She i s to

nn n an d n u lear n spi i g weavi g . She sho ld collect barks for t h e preparatio n of vario u s ki n ds of stri n gs She i s to

u n n n and u n n lear n h ski g , clea i g . how to s peri te d . She

u u an d sho uld u tilize the gr els , h sks , particles sc ums of

u h rice and charcoal . She sho l d k n ow t e wages of the

n u n serva nts an d thei r feedi g . She sho ld k ow all the processes of agric u ltu re an d th e b reedi ng of c attle and

e an d n n s S h shou l d look after the hors s other co veya c e . e

a n n n shou l d look fter the te di g of sheep , cocks , fighti g

- s s h e u mo nk e vs an d . birds , parrots , c ckoos , peacock , deer

She sho uld keep an eye o n daily i ncome an d expen ditu re .

an d new n Sh e sho u ld keep together all old clothi gs , dye th e m i n a variety of colo u rs and gran t the m as rewards to

n s erva nts for thei r good work or as prese ts to others .

u n and u c n u se S h e sho ld keep j ars of wi e of li q or o cealed ,

n m u an d n m an d them i ti e , look after p rchases sales, i co es

di tu re p e n . Sh e shou ld e n tertai n an d hon o u r accordi n g to thei r

’ n u n n n and positio , her h sba d s frie d s with betels , garla ds

’ u e n ts A e n n u n n n u ng p tt da ce to her h sba d s pare ts , e tire

n n o n m n o t n n m depe de ce the , ba dyi g word s wi th the ,

n an d n no t u n u n speaki g low spari gly , la ghi g lo d , deporti g 9 5 herself to their fri e n ds an d e nem ies as her o w n frie n ds and n m no t u u e e ies , to be p ffed p with wealth , liberality — to her su bordi n ates these are the qu alities which mak e

n n u n o a woman the or ame t of her ho u se . She sho ld t give anythi ng to anybody withou t the k n owledge of her

u n u m n i n o w n h sba d . She sho ld e ploy the serva ts their work an d reward the m at the ti me of festivals .

98

revision s and i nterpolatio n s i s no t always the ad van ce me n t

n b u t n A n d Vats a ana of the scie ce , the i terest of parties . y y had be fore hi m the diffic ult task of red u ci n g this hetero

n n ge o us mass i nto a harmo n io u s system . That is the reaso why he i s often obsc ure and i t ca nn ot be asserted that

Bha a n o t n m i n his sy , too , has bee ta pered with party n i terest . But to u nderstan d his diffic ulties an d to appreciate his

i s n m services , it ecessary to give a history of the co pila

n u i n n and a u i n tio of the s tras ge eral , of the Ny ya s tras

u u rau ta th e G rh a . S partic lar The Vedic s tras , the , y the m u i n n u O . Dhar as tras were over the sixth ce t ry B . The

a V ak aran a an n n Siks , y d other Sutras of the A gas e ded

an n n an d . u o n with P i i , Pi gala thei r followers The s tras s u bj ects o f ordi nary co n cer n i n h uma n affairs e n ded per haps with the Kamasutras of Vatsyayana Then came

. Bu t sti tra no u the philosophical s utras or s tra , the philosophical spec ulatio n s were there from seve n th an d

n u O . . sixth ce t ri es B . or earlier There was a grea t u pheaval of I n dia n mi n d i n the

n n O . an d a d n u . seve th sixth ce t ries B . perhaps earlier There seem to have bee n no i n ter nal or exter nal war to

. A nd e s distu rb the peace of I ndia the high r cla ses ,

m n n n especially the Brah a as, devoted the e tire e ergy

m n n m n u m of thei r i d to t he adva ce e t of tho ght , oral ,

u d so o n I t i n an n m an . spirit al , social , eco o ic was fact

u n v n n o ne m all ro d ad a ceme t . Every aspired to say so e

n n e w u m m thi g , to solve some di ffic lt proble , to add so e

n n u n n and thi g to the exte t of h ma k owledge , to alleviate ass u age some s ufferi n g an d to do so methi n g to make life

and n n ran m n ew tolerable pleasa t . Everyo e with so e idea and there was so m u ch of preachi n g and so m uch of

n If n n propaga da work . we look i to the Upa i sads , the latest eff usio n s of the Vedic age an d the wri ti ngs of the early 1 99

u t and n o n e n u s n B ddhis s Jai as thi g that strikes , as stra ge , i s n m u n u m n m u the e or o s ber of a es of a thors or teachers . — E m m n a n e w m ach of the had to say so ethi g , idea , a dog a ,

n - m n o u r n l a precept , a co cept , so ethi g to add to k ow edge ,

m n m m m m an d m so ethi g ade ore syste atic , ore clear ore

I n n refi ned . the early Upa isads ( Vedic) eve n the fiv e organ s of perception and five orga n s of work were no t

l n n for f n m u n i n we l k ow , we o te eet with s ch expressio s

Tai tti ri a an d n — Oak u y other older Upa i sads as s h , sro t ra m n v ak tv ak and nn an c ak u m, a ah , , , A am, pr ab , s h

“ ‘ r t r s o am. I t is fro m these pri miti ve n otio n s that we reach i n the ph iso phi c al sutras to refi n ed classificatio n s an d su btle

n n n u an d u disti ctio s . The process is lo g , tedio s f ll of di ffic ulties an d had take n many ce n tu ries . Scholars are apt to say that the seeds of the ph ilosophical sutras were

n i n u u B t to be fou d the literat re of the pheaval . u thi s

m n u n u is rather islead i g . The acc rate way of sayi g wo ld be that the vario u s t Op i c s dealt with i n the s utras are to be fou n d i n a pri m itive form i n a germi n al stage i n th e ’r u m i h av literat re of those days . So e of these top cs e b e en traced with co n si derable ability by t h e Japan ese scholar

M r Ul i n n u n t h e Vai se i k a h . , the i trod ctio to s P ilosophy

accordi ng to the D asap ad arth i Sutra . Fou r elemen ts

i n n a M ah abhfi tas an d u n the Upa i s ds were , as s ch o t

u Kac c a na n h i x m . a o e t e s ato ic Pak da y , of heri

th e Bu dh i s t s h W t r tical teachers of , says that Eart , Fire , a e

and u n an d u n m n o r A i r ; pleas re , pai so l are ei ther ade ,

u m and ca sed to be ade that they are barren . This is n o t

m Bu t an d n yet ato ic . he hel d body thi gs have th e same qu an tity of eleme nts b u t th ey are n o t same i n appearance to reco ncile this disti n ct con tradiction an atomic theory

a u n an and l a s m y s it better tha y other , i t a so appe r as a n at u ral co nsequ e nce Jai nas mai n tai n that everythi n g i n thi s world except t h e sou l an d mere space i s prod u ced from matter (p u dgala) and that all matter con sists of

r M m b i n m o r P a amd nu s . a e ato s atter , however , y a

i n u s nnu m m u gross state or a s btle tate , i erable ato s occ py

n m m n the space of o e gross ato . Ato s are eter al as regards

e u n m h as o n e n m th ir s bsta ces , each ato ki d of taste , s ell

u li and colou r an d two ki n ds of tou ch . The q a ties how

n o t m n n and m b u t ever , are per a e t fixed for several ato s

ma n an d i n m they y be cha ged developed the . The V ai sesik a system of atoms is more adva n ced than this . It has differe n t ki n ds of atoms correspon di ng t o the

u m n i n n m m fo r ele e ts , while the Jai a syste the ato s are only of o ne ki nd . Th u s M r . UI h as caref ully collected from th e In dian an d Chi nese sou rces the con ditions an d m odification s of the atomic theory i n all i t s vari ou s s m n s V ai se ik a u r i s tages fro the Upa i ads to the s s t as . It

n r n n n an d u a very i te esti g i vestigatio repays per sal . It i s pos sible similarly to trace the developmen t of every

m i ts n n i n 6th and h B theory fro i ceptio 7t centu ries C . to th e u period of the philosophic s tras .

A s I u i n have already said , we wo ld look vai n for the

n u i n u Bu t origi of the s tras the period of the pheaval . i f w e look for the origi n of the variou s topics treated of i n

u m u the s tras , we are likely to eet with better s ccess These variou s topics were started early and criticised

n d n E u remodelled a refi ed . ach school took s ch topics

u r n u as i t wan ted an d i n s ch fo m as i t wa ted . Vario s

m m - schools were for ed , so e were short lived like the

‘ l aran i k as Isvarak aran ik as A rt h ac i n tak as h Ka ah , , , ot ers remai ned for cen t u ries to i nflu e nce hu ma n thought

an d t n u A i vak as C e lak as he disappeared , s ch as j , ,

Pari vra ak as an d m m n u s j others . So e Ebave co e dow to

Bu t t h e n um an d their trad itio nal n u mber i s six . ber si x is

u u n u Vai se i k a a Ba d d ha s s , am , vario sly co ted , Arhat , S khy

10 2

Brahmanic circle . The disti nctio n bet w een J nanak and a and Karmak and a c ame i n very late . So the philosophy

n m n so i n n an d of the Upa i sad s re ai ed , to say , abeya ce did n o I n n t develop till the sixth ce n tury A . D . the seve th

i n H ar ac ari t a A u n i ad as i e a . we hear s of a school of p s , , w h o u n n st d ied Upa i sads as a school of Philosophy , givi g rise i n later ce nt u ries to the Ve dant i ns . So the olde st

u i n n tho ght I dia developed the latest .

n m a n um v Next to Veda ta co es S mkhya , the e erati e

m n u m and i n philosophy , the atte pt to fix i deas by bers

i n a u 22 i n nu m m fact the Kapil S tras , ber , al ost every

n n nu m u n t he sutra co tai s a ber , th s showi g that word

n fi n But 22 u Samkhya i s sig i ca t . the age of these s t ras is

mu n n t r n . h u o ce tai They s ow ch ad va ced ideas , s ch as

Tri raman a m a n a p , which y be later tha that of Ny ya Scholars are u nan i mou s i n th i nk i n g that the earliest work

a n 70 Karik Isv k of S mkhya exta t is the as of ara rsna. There are three more Karik as givi ng the s u ccession of teachers an d other historical i nfor matio n abou t the school . These say

n Sa t it an t ra o ne that there was a work e titled s , chapter of which treated of the opi nio ns of other schools and another

No i of the s tories . w there is a work n six chap ters k nown as Samkhya P ravac an a o ne chapter of which co ntai ns ref u tation of the d octri nes of the other schools from a Samkhya poi nt of vie w and a nother chapter treats of stories o f v otaries w h o attai ne d Siddhi easi ly by S amkhya

But n u n n m u i n n practices . scholars are agai a i o s rej ecti g the clai m o f the Samkhy a Prav ac ana as an old body of

u h sa w u l an s s tras . T ey y that the ork is f l of Ved ta i dea and as m d Vi fi ana- Bhi k s u u o f w co pose by j , the a thor the Bh as ya w h o belo n ged to the l l th or 12th ce nt u ry and w as a follo w er of Samkara . I have fou n d a s fi t ra from the

1 Bum a s S e rv i e s H ur a S n sac ri ta p 3 16i ] . 9 . 103

’ I S asti tan t ra i n G au d apada s Bh asy a on the 70 k ari k as bu t u n fortu n ately that sutra i s n o t to be fo un d i n the Samkhya

P ra P rav ac n a vac ana Sutras . The a might have been based

o n t he Sasti - ta ntra b u t it has been so m u ch altered b

m n as b n later odificatio s to be eyo d recogn ition .

So the oldest w ork o n Samkhya extan t i s the collection

of 70 Kari k as by Isvarak rsn a writte n i n the 5th cen tu ry of

Bu the Christian Era or earlier . t there were collection s of s u n o ne w tras , the existe ce of of hich called the Sasti t ant ra

ari k as m is vou ched by the K the selves . The mea ni n g of the

word Sast itant ra is i n volved i n obsc u rity b u t a moder n

mm n Na a an c u t n co e tator , r y a , has boldly the Gordia k not by declari ng that the work con tai n ed sixty topics an d by

n Bu t w e n givi ng the ames of the topics . k ow of an other school of Samkhya which the Bhagavat - Gi ta an d the Kat ho p anisad explai n ; i t believes i n M ah at tat tva comi n g betwee n A vy ak ta an d B uddhi . A svagh osa i n his B u dha caritaspeaks of the Bu ddhist i dea of Ni rvan a as an advan ce o n the Samkhya doctri nes an d his system i s the same as

av t G -a and Kat h O ani ad that of Bh ag a i t p s . Goi ng to certai n grou n ds we fin d Samkhya bei ng n amed as a ,

u Kau il a i n 4th n u B school of tho ght by t y the ce t ry C . This i s all that is k n ow n of the a n cien t Samkhya li teratu re

k r n a Pari vrfi ak as before I9 vara s . The j were the oldest school of wan deri n g ascetics i n In dia mu ch older tha n the

n n G un arat na i n hi s B u d dhists a d the Jai as . commentary

’ o n H ari bh ad ra s S ad d arSana S am u c c ay a says that these

h . a . 95 I nd . were the . followers of S mk ya (P , Bi bl .

Edition ) . Th e re is n o do u bt that the Samk hya System got its

n name from Samkhya or u mber . It appears to have been

" ” 1 ’ “ - afi hw flf s ds gw fiflfs ri “117i sariFt

ri 1 Co mm : G aud : Ki ki 7. ( 104 )

older eve n than B u ddhism which i t h as p rofoundly i n

fluenc ed m h n u m i s r u m . So e t i k that B ddhis a di ect o tco e of Samkhya an d early B u ddhism i s fu ll of Samkhya;

F ou r u Tw elve t n F i ve n n Noble Tr ths , Aya a as , Ska dhas a d

on u m n m m r so . u nu n B ddhis , for a lo g ti e st ck to e e atio , so mu so u num r ch , that they ta ght little boys , be s by

n co cepts . A s I have told y ou the earlie st method of controlli ng

u w as n n nu m higher tho ght by fixi g the co cepts by ber .

t u r fl n n n n The ho ghts we e eeti g , va ishi g a d difficu lt to fix i n the mi nd an d s till more diffic ult to impart and the

t o l m w as num best way dea wi th the to ber them . Bu t when they became too many and when th e sphere of thou ght expan ded it became n ecessary to i nvent another method an d that method w as c o mpari son t o find similarities and dissimilarities among concepts fixed by nu mber fo r the p u rpose of classification and this i s afforded by th e Vai sesik

’ Sutras i n which Sadharmy a and Vai dh armya w as the key

u u i s mi and di s n ote . Thro gho t the work the idea si larity

I n a m similarity . fact the special char cteristics of the syste

n a and Vi se a n n an d arti c ulari are Sama y s , Ge eralisatio p

i ts n m V i se ik sation or differen tiation . It has got a e a s a from

n n um n s o n n n particu larisatio . Take a ber of thi g , go fi di g similarities or Sadharmaya till y o u come to somethi n g

c an all n i s which y o u predicate to the thi gs . This the m n n fin d m an d highest si ilarity . The agai , dissi ilarities

u m n n u come to the lti ate a alysis to i divid alities , the lowest

In n an d n n of dissimilarities . this way classifyi g a alysi g

n n m n n d an a all the n u men o n a d phe o e o of the worl , K da

m u m n n u - Saman a i e co es to the lti ate ge eralisatio P ra y . existe n ce Satta an d the u ltimate differen tiation that i s

Vi s a n u m all h n m n es . Betwee these lti ates lie p e o e a to

m and m c an which both si ilarity dissi ilarity be predicated . The H istory of th e Vai l esik a Sutras also have a

106

u provi nce of Logic . O r forefathers u sed to call the Ny aya — u Tark asast ra u i t s n m s tras , . That sho ld be proper a e , the

d esc u ssi o n m n n a art of . Exa i e the sixtee categories of Ny ya

m u n I P raman a m n All of the relate to disc ssio . ( ) , the ea s

c an s m n u 2 Pram e a by which we di cri i ate which is tr e , ( ) y ,

n u n 3 S a sa a that which is ascertai ed by tr e k owledge , ( ) m y ,

u 4 Pra o ana 5 D r ant a m do bt , ( ) y j , obj ect , ( ) st , exa ples ,

6 an n 7 A v a av a m 8 r ( ) Siddh ta , doctri e , ( ) y , syllogis , ( ) Ta ka , attempt to fin d the tru th i n u n k now n su bj ects by arg u

m n 9 Ni rna a n n u 10 a n n e t , ( ) y , fi di g the tr th , ( ) V da , fi di g

u t u n n 1 1 o tr th ho estly by heari g both sides , ( ) Jalpa ,

’ n n establishi ng o n e s o w n positio by defeati g the adversary ,

12 V n a n th e a u n ( ) i ta d , defeati g advers ry witho t establishi g ’ n o w n n 1 3 H e t v abh asa n n o e s positio , ( ) , false reaso i g

u n 15 a u 16 Ni rah as Chala , q ibbli g , ( ) J ti , f tility , ( ) g

an n o n e th a , poi ts of defeat . All these relate to obj ect ,

n Par ads A n n amely disc ussio . There were s all over the rya

n m en m th e world . The lear ed of the locali ty for ed and Parsad . They had to decide all sorts of cases , civil

m n n a cri i al . They had to i terpret S stras . They had to

n u u decide betwee the vario s schools o f tho ght . The

r r Ta k asast a i s really a g u i de book to the Parsad s . The Pri vy Co u ncil of the ki ng u sed to be called t h e M an tri

Pari ad w as n n s . So wherever it ecessary to d ecide betwee

man and man w as P ari ad and , there a s or Parsad

m K u i l u . a t a there were so e r les The last Chapter of y ,

n m Tan t ra u k t i e m u If a ed y giv s so e of the r les . the

N a as fit ra u an d m n y y was logic p re si ple , the poi ts of

Ni rah asthana u n o i n On e defeat , g , wo ld have place i t .

u i s i f m n n r le , a party re ai s sile t after he i s called u pon to

Pari ad m i s reply by the s three ti es he is defeated . This n o t Bu n par of logic . t the r ule is ecessary i n a work for

u n u n u the g ida ce of disc ssio . There were other g ide book s

e u a w e m i n t h e Kath avatth u b fore these S tr s re co posed , for , 10 7

c omposed i n the Third Cou ncil of the Bu ddhists held at

Pa ali u t ra i n 1 7 s m o t p the th year of A oka , the syste of c n

u u ff n n n n w as . I d cti g co troversy q ite di ere t that work , called

i n n n n n E glish , Poi ts of Co troversy , the first poi t is given

i n u Bu i n n ~ f ll detail . t that detailed descriptio of a con tro

v ers u m M i mam y there is no t a word abo t syllogis . The sa

m n u n n ff n ethod of co d cti g co troversy also was d i ere t .

Vi sa o V v rv k as a h r h y isay aSc ai a pfi ap a s t t o tt a a .

Ni rn a as d hi k r y c e ti panc angam Si stre a an am Smrtam.

Sa tabh an i J n an d Catu k o l The p g Nyaya of the ai as the s t , sat ,

sad asat an d n a - n a- u ff asat , sat sat of the B d dhists are di eren t m u n. A s u i s ethods of disc ssio I hav e said before , this s tra

u n P r h as b u a book for the g ida ce of a sad s . Philosophy t a

n m n i n I n i n u n seco dary i porta ce it . fact the first s tra givi g

t O i c s no t me ta h the p to be treated of there , a word of p y s i c al m m n i s or episte ological or of ethical i porta ce , to b e fo u n d . They have bee n i n trod u ced u n der the head of

Prame a Bu t Prame a u u n s y . y i s a s bj ect absol tely ece sary i n m a book for the gu ida n ce of j u dges . The etaphysical and un u not i n other topics , i f exp ged , it wo ld the least ,

m i ts u o n Tark asast ra. I n detract fro val e as a book fact ,

n all n n an d now I thi k , these topics are i terpolatio s I will

i m i n try to show how these n terpolatio ns ca e . Origi nally it was an u nsectarian work which cou ld be u sed by all classes of m e n l ike the A u ther of the A rth asastra an d that of the Kamasutra b u t it was a very small

f w m e u s . work , the First Book wi th a S tra o itted The com men tators say that all philosophical Sutras have three

U dd e sa n an d P ari k a nu m n d efini parts , , Laksa a , s , e eratio ,

n a n m num n tio nd exami ation or criticis . The e eratio of

n i n r u th e n n topics is give the fi st s tra , defi itio s are

Bu t m n n spread over the first chapter . the exa i atio i s n m n r u m on o . e either syste atic exha stive If syste atic ,

u Praman a u m n bu t wo ld expect that wo ld be exa i ed first , 108

n o ; the first topi c exami n ed i s S amsay a. The n come th e

Pramanas u i n n um and h n Pram e y as , fo r ber t e The last two heads J am an d Ni g rah asth ana occu py the whole of the Fi fth Book .

A h ni k as o n e n m The Fi fth Chaper has two , gives the a es of J atis or fu tili ties i n arg u me n t an d the other Ni grah as

a nt Y e t no t m th bas , poi s of defeat they do see to be

n o n man M a anu su b writte by e . For t j fi a is described as a

n o f a i n A h ni k a an d m M ta d ivisio J ti the first , the sa e a n u fi a I f j is also d escri bed as o n e of the poi n ts of defeat . o ne man h e u n o t h n th e m wrote both , , co ld ave give sa e tech nical name i n a philosophical sutra to two obj ects so

m i n n u m n dissi ilar at re . These lists see to have bee old lists comi ng down from ge n eration to ge neratio n and havi ng therefore acq u ired a tradi t io nal ve n eration . These are like appen dices to the Fi rst Chapter of Ny aya Sti tra

n n J a and Ni rahas thana i n for while defi i g ti g , the First Chapter the a u thor seem to have don e with them For he gave all the su b - divisi o n s of H e t vabhasa and Chala i n b u t i n of a an d Ni rah asth ana book I , the case J ti g , he

m n si ply sai d that they are man y . So he really fi ished

m . If o u i n t with the y say , the Fifth Chap er , the writer

‘ ’ simply expan ded the mea n i n g of the word ma ny there

n m P rak aran a will be a other seriou s diffic u lty . Th e ter

H v a h a m P rak aran asama sama is o n e of the e t b sas . The sa e i n h o c an u se s agai o n e of the J ati s . The writer w the same tech n ical term for two thi n gs i n th e same philo so

h i c al Bu t d so p work is n o t deservi ng of credit . i f he oes

n an d n i s m un r n d . agai agai , h e still ore dese vi g of cre i t

u n th e u Therefore , to save the rep tatio of a thor of the Nyay asutra it is better to call the two A h n i k as of the Fi fth Chapter as appe n d ices i n which old lists h ave been i n corporated .

I n all other ph i lo scrp hi c al Sutras t h e enu meration of

( 110 )

Vififianafii Vi fifi ana ac c a o namarfi a n amaru a a , p p y p m, p pp c c a a a a atanani s ad a atana ac c a a h a so b a sa y s d y , y pp y p m , p m

ac c a a n a v e d u na ac c u a n a tanh a ac c a o pp y veda , pp y ta h , pp y bh ab o bh ava ac c a o a ati ac c a a aramaran -s , pp y j ti , j p p y j oka

- - p ari d e va d u kkha d o manassapay adi bh avan ti . I will n o w explai n how the i n trod u cti o n of that sutra

n has cha ged the whole aspect of the work . The topics there can n ot be i ncl u ded i n any o ne of the topics of the first sutra except p ramey a and i n the lak san a or d e s c rip

n r n tio of p amey a these have been p u t i n at the e d . See the 9 th s utra

A tm a- Sari r- e nd riy a- b u ddhi m an ah prav rtti - d o sa- p re ty a- ph al a- duhk hé ” var P ram pa gah ey am.

The first si x are ack no w ledged as pramey as by al most al l the sects . The last six came from the secon d sutra

n n m i n o ne with a slight cha ge of a es or two cases . The

u 1 7 18 I 9 20 2 l an d 22 n me n S tras , , , , d efi e the obj ects t i o ne d i n that sutra .

No w u s m m n n ari k a , let co e to the exa i atio or p s of

‘ m n n sa sa a ramana and these sutras . The exa i atio of m y , p d the first si x items of p ramey a take u p the secon d an the

dh a a si x m u third a y y s . The other ite s occ py the first ah ni k a of the fo u rth chapter e n di ng with metaphysical ah nik a t at tv aj fi ana and e ma ncipatio n . The other

n n n i mproves t at t vaj fi a a. So this whole chapter has othi g

u n . to do with logic or a g u id e t o disc ssio If , however , the secon d sutra and i ts appe n dages are removed the

u n an d n whole work will be r u les for disc ssio I thi k , this conversio n of a book o n logic to a book o n metaphysics w e

u n Tattv a fi aan no t owe to a B ddhist sava t . j is a category , no t o ne n n u m n of the sixtee , the why i t sho ld be exa i ed at all nd a why at s u ch le ngth ? As I have said before , the

rk s ra orthodox people were no t mu ch i n favou r of Ta a ast . M a n u hates H e t u sas t ra which i s a nother n ame of 1 1 1

Tark asast ra ; so this w as at o ne time the pecu liar property

u and of the heretics , B dd hists others .

a ar u na d i n u raman as . sa N g j believe fo r p This stra ,

i n u ramanas . u r too , believes fo r p The fo r p amanas are n i n 4 d u u 5 an . n 6 . 7 u n defi ed fo r s tras , , The called for

’ m n d v h co es a other sutra 8 . Sa (sab ah) di i d ah d rstadrstar t h at v n at . The obj ect of i ntrod u ci g this sutra appears expan ded i n the exami natio n of p raman as where there is a lon g disc u ssio n o n the a u then ticity of the Vedas Bu t i n m n i s this atter the i terpolator , whoever he , opposes the M i mamsak as who believe i n the eter n ity of sou n d . Thu s

m n o t n m bu t m n the work was ade o ly etaphysical brah a ic , and therefore , orthodox .

I n nn n u the begi i g of the lect re , I called the Nyaya sfi tra - an d no w a patch work , I have proved that the

ah ni k as men an d two of the Fifth Chapter are by two , that they are differen t from the writer of the First Chapter and that i n the First Chapter there are at least two i nterpola

n n tio s made by two au thors with two disti ct obj ects . The

n ah n i k a u seco d of the Fo rth Chapter , too , appears to be

n v a fi an a i s no t stra ge , for it treats of t att j which a category an d stra nger still i t treats of the i n crease of t at tva fi an m u i n n a. n a j I thi k , I j stified calli g it a patch

Bu t sfi t ras - mak work . if the are a patch work , the task of i ng the patch - work a homogen o u s whol e i s a v ery di fli c ult work an d let u s n o w se e how Vat sy ay an a h as done hi s work — Vat sy ay ana was co n sciou s of what he w as doi ng that he was i n t rod u ci ng a spiritu al significan ce i n to somethi ng

i n u Bu t no n which s o t exactly spirit al . he has hesitatio , n o prevarication ; he goes strai ght to say that it is a spiritual

— S e a ah n bu n u r u . scie ce , t o t p rely spi it al He says y m v k arth ai r vi bh a amana i sik i p raman adi bhih pad j y ,

a va ar an fi Pradi pah sarvvavi dyanamu payah s r k m m. 1 12

A sra a sarvadh armana Vid o dd e se r r y h m y p ak i ti ta. Tadid am t at tv aj fi an am ni h sre y asadh ig amai th am yath a vi v dy am v e di tavy am . Ih ato adhyatma idy ayam atmadi t at t va fi anam ni Sr asadhi m avar a- ra i e a o t . j , h y g p g p p h

hi n ank i k i n T s scie ce , s , divided i to categories

ramfina and m m n p others beco es the la p of all scie ces , the m n all un n and u ll ea s of dertaki gs , the ref ge of a law as ” sai d i n the Chapter e ntitled Vi dy o d de sa (or Vi dyfi samu dd e sa i n A rth asast ra Kau il a . the of t y ) Therefore ,

u n i s n Sa ou u this tr e k owledge , accordi g to the stra (y st dy)

r Bu t i fo the p u rpose of the highest good . here n this

u n u n ms spirit al sci e ce , the tr e k owledge is that At etc .

n and the highest good is emancipatio . He boldly de c lares the sole obj ect of the sastra to be

nm n u n b u t m attai e t of spi rit al excelle ce , at the sa e ti me he says that the po rfessors of other scien ces may also ben efit

mm n n u . o t en d by it (Co e tary the Fi rs S tra , at the ) . “ In an other place he says That th e Ny aya - vi dya h as stru ck a n ew path i nasmu ch as it h as taken do u bt etc

as . n n categories U less they were separately spoke of ,

u m u n n this wo ld be a ere spirit al scie ce l ike the Upa i sads .

’ d t h e 4 J i vanand a s n . u an (P , Edi tio ) The do bt rest of th e not nu m d b u t n u categories , if separately e erate , i cl d ed

u n i n n as they o ght to have bee , the seco d category ,

m - rame a n w u m A dh at a a. p y , the scie ce o ld be ere y y vidy — Tat tv a fi ana d efine s sat h aman a j , he Sat iti gr y m y at h abh fi tam av i p ari t am tatt vam bh av ati . Asat ca asat

m vi ari ta t att v a bhavati i li grhy aman amyath abh fi ta a p m m . i n n as i s an d not When e nti ty s take as e tity , it ,

n n Tattva and w n no n - e n i s co tradicted , it is that ess he tity

n n n - n i s and n o t n take as o e tity , as it , co tradicted that also ” u Tathata. i s Tattva . This is so like the B ddhist The

— - n u n m u m IIey am a ext q otatio , too , s ells of B ddhis tasy

’ ni vart tak am h anam fity ayi ti k am tasyop ti yo dhig ant avyah

1 14

n i s u n compositio . It s fficie t to say that the whole book 2 as m n 00 . n d 30 A D w a 0 . co piled betwee B C . A n d therefore I n o w pre pose to d well u pon the s ervices of Vatsy ayana to the philosophic literat u re of

n In dia . He has made the heteroge o u s mass of Sut ras compiled from the v ast qu an tity of floati ng philosophical specu latio n s of the period i n to a homoge n o u s whole and give n it a character an d co n siste ncy whi ch has lasted n early

1600 O n o ne n n m years the ha d , he defe ded the sy ste agai nst the advocates of extreme i dealism of t he M ahayana

u Na ar u na an d an d o n th e h n B ddhists , like g j Deva other a d he defe n ded i t agai n st the advocates of the extreme orthodox

m n H i s mm n n r schools of the Brah i s . co o se se ebelled

n w as u m agai st the theory that the world prod ced fro void , an d that wh at we s e e ou tsid e has n o reali ty beyo n d the

m n i n o u r m n d n i pressio s l eft i , as well as agai st the theory

u n n e n an d that so d was eter al , the Vedas wer eter al that

n n n - n an d n the world was ei ther eter al or all o eter al so o .

m n u i n m m t He stood a f lly the idst of extre i s s , kept the

’ e vtre mi s ts of both si des at arm s le ngth an d vi ndicated

m n n H e u n e co mo se se proved the a the tici ty of the V das , no t by declari ng that sou n d was eter nal b ut i n the ordi n ary

u an d men way , beca se , the seers speakers were reliable .

’ J u st as y o u rely u pon you r physici a n s an d doctors so y o u rely o n the Rsis They have see n the law an d they are mo s t compete n t to ad vise an d i n str u ct i n what to do an d

n o t Bu t what to do , his greatest service is the establish

n P n an d M n me t of God as a erso al God as a oral Gover or . H e is n o t an an gry God no r a be n evole n t God b u t imparts j u stice te mpered wi th mercy an d dispe nse s reward s ’ Vats a an a s o w n accordi ng to Karma . This is y y

fo r s u es n o t i n an d work , the tra d o b el ieve a God the sectio n o n re w ard s if read alo n e will prod u ce an i mpres

n N a asut ra Ni ri svara i . e . but sio that the y y i s , Godless ; e i n f n i s n he explai n s the satra a dif ere t way . There o

I var i n t h Bu t i s ma o n e s a e . categories he says there At ,

ma i s Isvara i u n of these At s , the possessor of e ght s per a

u u u n u u k n t ral powers , f ll of righteo s ess , f ll of tr e ow

H e an ledge and f ull of con ce n tratio n of mi n d . c do

i n m n nn o k n whatever he wills , he sets otio the i er w r i gs of man and eleme n ts i n their o w n work . H e is father

u e mn n an d to the creat res , he is the se r , the O i pote t

H e n m n n u . Omn iscie n t . is beyo d co prehe sio of all creat res I n later literat u re he i s Siva an d so H ari bh ad ra says “ r i s h ra r i v A k sapad anay e Devo s st am a k t S ah .

V i bh u rn i t ai k asarva fio n i t abu dd hi samasra a y j y y h . A nd Siva has re mai ne d the obj ect of ven eration of the

i k a n n Naiy ay s eve to the p rese t day . The services of Vatsy ay an a are certai n ly great i n M etaphysics and i n Religio n and hi s ise rvi c e s are no les s val u able i n t h e matter of reg ulati ng the r ules of disc u ssion

n or vicara . The proceedi gs settled by hi m i n hi s Bhasy a

l w i n all n u u an d are sti l follo ed Hi d co rts co n troversies . The M ad hyas tha sits i n t he plac e of the Parsad and hears

u m n o n n both sides , weighs the arg e ts both sid es accordi g

u w n b h i m and to r les laid do y deci des . The r u les are

m m n s also t he same . The ost i porta t thi ng i n an A nu mana is syllogis m an d the Ny aya Sutra lays dow n that

h u m Bu i t s o ld have five li bs . t there are some who

m an d u n u m discard two of the re d ce the ber to three . He nce some people thi n k that the H i nd u s have derived their form of syllogis m from A ri s to ltle who belo nged to

B But n u n u C . o t the fo rth ce t ry . this i s correct . For

m m o ne m t en the li bs or parts of syllogis were at ti e , for so says Vat sy ayana i n his com me ntary o n the A v ay av a

ut I 32 and h n m and u n S ra ( , i , ) he gives t eir a es f ction s and says that l at e rly they were con sidered s u perfl uou s an d i n 83 i M r U I n n n o . h s . has show a ote p of preface that ( 1 16 )

Bh ad rabah u i n 293 B C f . m o who died . elaborates a for

m t n m m t n syllogis with e e bers . These e by later criticism were red u ced to five So the I n dia n s d eveloped thei r

n n Vat s an syllogis m i n depe de tly of the Greeks . yay a has bee n vehe me n tly criticised by D i n naga i n the m i ddle of

u m m th e 5 th ce nt u ry A D . an d so he m st have li ved so eti e before Di n n ag a .

v Vats a ana M So the ser ices of y y to Logic , etaphysics

n n u n an d Religio of the Hi d s are i val u able .

( 1 18 )

an d Smarta an d i n m n - a y of the fi ne arts . O n ce u pon a

’ time when after the day s work he w as e nj oyi ng the cool

Se n a man m all o i n o n breeze of the , a ca e g pp g horseback an d alighti ng from his horse was i n trod uced to h i m by his 2 - Cand rase na u n h i s u n n low caste brother , folded t rba , ha ded h im a . n n n n w as letter He read i t with i te se atte tio , as it

m K n a u t a m -M n H ar av ardh ana fro rs g p , the Pri e i ister of s

K u n h of Th ane svara. rsnag pt a poi ted o u t to im that this w as a fine opport u n ity to seek an i n terview with the great 3 m m n n an u n E peror . Next or i g V a prepared for the j o r ey and i n a few days came to whe re t he emperor w as i n 4 n camp . The e ncampmen t w as of a vast dime n sion a d Van a descri bes i t wi t h a v ividity an d mi nu te n ess which wou ld do honou r to any poet of any co un try an d of any age . O n e n teri ng the Imperial Co u rt Krsnag upta becko ned to h im si t u w as n n to q ietly close by , while he co ferri g with

m n n n n the E peror o state affairs . The co fere ce was lo g

and i n an mu . whispers , which irritated V a very ch How

at e n d n n K na u ta n u ever , the of the co fere ce rs g p i trod ced “ Van a to the E mperor who si mply re marked M ahd nayam ” 5 bhu afi a z m an m . j g l . The re ark i rritated V a ost The “ word mea n s no t o nly a serpen t b u t also a da n dy a “ ’ ladies man Van a thou ght that the ki ng railed at h i m

u u n hi s u b u t Kr n a u ta n for his behavio r d ri g to r , s g p soo fou n d an opportu nity to soothe his irri tation an d i n a ’ a n short ti me H arsa an d Van a were frien ds . V n a s posi tio i n the Imperial Cou rt was very high an d he w as very h appy fi After prolo nged stay at the camp wi th the E mperor

1 9 i aras 6 8: 7. i II ara 1 . Ib d , p , Ib d II , p 3 i 10 . 7. i 11 ara. Ib d , p Ib d II , 3 i I I 1 9 . i 1 1 18 . Ib d , Ib d , 1 19

Van a became anxiou s to be i n the midst of hi s family 1 n n m an d sec ured permissio to vi sit his ative place . At ho e he fo u n d the whole family en gaged i n listen i ng every ? eve n i n g to the recital of a P r avamd n a- pro kt a ZPu rana

u an m n n n A reciter of the P r a ca e every eve i g , ope ed a

m - m n u o u t n m and pal leaf a script , read lo g passages fro it

sa n n wen t away j u st before d u sk to y his eve i g prayer . Amo ng the atten ti ve liste ners were the fou r cou si n s of

an O ne m m n t h e t V a . of the re arked after heari g hi s ory of a n cie nt k i ngs i n the P uran a These ki ngs of a n tiq u ity h ad b ut m u an so s all territories , yet the P r a records mu f n n i V u O r ch o their achieve me ts a d of the r i rt e . u E mperor H arsa has vast territories and he i s so v irtu

Wh n o u s an d u . o u o t 0 an r pop lar y do y , V a , w ite a ” P u ran a embodyi ng an acco u n t of his work Van a 3 n n n and n H i od ded co se t bega to wri te the arsac ar ta . Th u s bega n i n the early years of the Sev en th Cen t u ry

u i n n u no t a historical literat re I dia , which tho gh very fr u itfu l i n the begi nn i ng is no w p u tti ng forth the best res u lts O ne of the reason s why it was n o t fru itfu l i n the begi nn i ng i s the u nfortun ate fact that Van a di d no t

n w u n i n live to fi ish his ork . If he co ld have fi ished it , h i s u an d n m u n vigoro s i i itable style , others wo ld certai ly have followed i n his wake . Beca u se Van a cou ld n o t

n u w as an n u u fi ish i t , people tho ght that history i a spicio s

an d n Th e m w a su bj ect by all mea s avoided i t . sa e s the case with the Kath a Literatu re which Van a began with

a m i bu t u n ot n . his K da bar , which he co ld fi ish The

a u no t u u h i s , d , Kath Literat re , therefore di flo rish tho gh

so n Bhfi ana m h i s worthy s co pleted work .

’ Van a s H arsac ari ta is the first historical w ork writte n i n n I n n n n e and Sa skrit . a cie t I d ia th re were histories

1 1 2 3 i . i 4 . II . I I I , Ib d III , Ib d I , 7 1 20

I have already told y o u that history ra n k ed as a Fifth

B n h . u t o m Veda we get istorical works of that ti e . The on ly thi ng we get i s the list of ki ngs of the variou s

n t u i n n and i n M a adh a dy as ies that r led I dia , g only we

n n m u n n get alo g with the a es the d ratio of each reig .

M r. Par it er n u u g who has i vestigated the s bj ect caref lly ,

w i n P rak says that the lists ere kept i t . Be that as it

ma i s no u me n m Van y , there do bt that the who pro p ted a to write the H arsacari ta thou ght they were aski ng h i m

e w n hi m to do somethi ng n . They were aski g to do for a modern ki ng what the P u ran as di d fo r the a n ci en t ki ngs an d Van a did his work i n the Spirit of a modern Ni ne t e en th or Twe n tieth cen t u ry historian . H e gives a history

h is n hi s mm n of Gotra , the of ? i ediate a cestors to the

5 th n n an d an u r m an d ge eratio , a tobiog aphy of hi self , also the occasion which i nd u ced h im to write the history of the

I n n n u n o w n ki ng he served . writi g a acco t of his life he did no t pai n t himself as an immacu late person b u t pai nted

w as u n n hi s u m a . hi self as he , witho t hidi g y of fa lts He w as an arden t admirer of the ki ng b ut he has no t spared hi s fau lts . I n the tr u e spirit of a historia n he gives the history of the dyn asty to which the ki n g bel onged . What

u Pravak aravardh ana Ra av ardh an a an d he says abo t , j y H arsavardh ana is well k n own from the histories of I n dia which have all exploited what hi storical i n formatio n

n n he h as give . The book throws a flood of light o

I ndian life at the begi n ni ng of the 7th cen t u ry A D .

’ an ad m ri i s b ut i s n u V a s K a ba a tale , i t a wo derf l

n u m i tale . I t exte n ds over three births of a ber of ts

u n n characters , there are words which are three fo r li es lo g

and n n ru n u . O ne se te ces , which over fo r or five pages of my professors measu red a se n te n ce by a stri n g i n the old editio n of the Kadambari i n very small type and the

‘ n w as n i s n u m u s 36 . x tri g ft lo g . The story a wo derf l i t re

( 122 ) have bee n a physicia n of the fa mily of Vat sy ay ana as the

n and an n o ne and Gotra was a lear ed exte sive , the period of their i nfl u e nce i n M ag ad ha exte n ded over many c en

ra w as t aries . The au thor of th e Pafi c atan t which translated i nto Pehlevi u nder orders of Kh u sr u Nau se rv an i n the 6th cen tu ry A D k n ew m ore of the Vatsyay ana family than we i n the 20 th cen tu ry an d eve n Van a i n the

’ 7th n u M adh u ana i n u n ce t ry . sfi d Sarasvat s i cl sio of Kamasastra i n Ay u rveda seems to have the res ult of

l I n m n modern n eg ect of the stu dy of the Sastra . oder

m Kamasast ra m n n sa un i o n and ti es ea t o ly the stra of , of

mdi n s Bu t i n n n m m n aphrodisiac c i e . a cie t ti es i t ea t mu m n u h u n and n fine ch ore . It i cl ded five dred eightee

i n all h n bu m u m n arts , fact t at co tri ted to ake h a life

and n n u m and tolerable pleasa t . It i cl ded also do estic

u n n social reg latio s of the best ki d . The an cie n t Kamasas t ra w as o n e of the fo u r recog nized

n sa and n D m sa divisio s of the stras ra ked wi th har a stra ,

A rth asast ra and M o k ssas tra. The a u thor of the Pah oa tan tra i n a ncie nt ti mes wo uld n o t ve nt u re to make i t as

M adhu sud ana i n u Sarasvat did , a bra ch of Ay rveda which is b ut an U pave da to the A rtharva- Veda which goes u n m der the head of Dhar a sastra .

S u b dhu an .

S u bandh u n M , I believe , belo ged to ag adha u n der the u G pta emperors . All the s pec ulatio n s abou t his date

Fi t z e d w ard l an d M r by Ha l . Grey of the Col u mbian

n m no t mu U iversity see to be of ch avail . I n the ne w series of the Jo urn al and Proceed i ngs of the A siatic Society of n V l o . Be gal I , I wrote i n pag e 253 I n disco u rsi ng o n t h e excelle nces of style Vamana w ho n 9th n u A D . i n h i belo gs to the ce t ry . s Kavya ( 123 )

lamk aras ut rav r tt i quotes a verse as an example of the

n n m n n ( sabhi ra t v excelle ce a ed sig ifica ce p y a a) . The verse or rather he mistich r u ns thu s S o y am s amprati Can d rag u p t atanay afi Cand raprak aSo

u y b a. ' ' J ato bhfi pat i rasray ah k i tadh iy am di aty a k rtarth a

aramah .

so n Cand ra u t a u n a a n The of g p , the yo g r j Ca dra prakasa has n o w become the r e f u ge of lear ned m e n and fortu n ately his e n d e avo u rs are s u ccessf ul .

n o n u h Comme n ti g this , the a t or says that the words the refu ge of lear ned m e n are sig nifican t becau se they bri n g to mi n d the fact that S u band h u was o n e O f his mi n isters Now there were two C and rag u ptas i n the

Vi k r madi t a T n a . h e Gu pta Li e . Both were called y first was the fo u nder of the e mpire and the seco nd his gra n d

n Can d ra u ta a atro n so n . The seco d g p was p of learned me n Is it no t likely that S u b andh u served u nder o n e of

n Cand ra rak asa his so s . p A co ntroversy was raised i n the In dia n A n tiqu ary i n later years i n which an atte mpt w as made to make the “ h u n Vasu band h u Bu S u b and . t M r words ca i to . Nara simha Cariar a fter co n s ulti n g ma ny ma nu scri pts poi n ted

u c S u ba ndh u and n V su o t that i t was a o t a ban dh u . So my theory s ta n ds that S u bandh u belo n ged to the reign

Cand ra u ta I I an d u u n n of g p the s bseq e t reig s . The only arg u me n t that c an be u rged agai nst this theory i s that S u ban dh u i n o ne p lace w rites Ngd y asth i ti r i va U ddyo taka l r as ar vasvd an d S u ban d h u n U dd o tak ara so k ew y , the

u N a avartt i k a, Vac a ati M s a thor of y y who , sp i ra says , z n Vats a an a n t h e D i n na defe ded y y agai st attacks of ga . Bu t the facts so far k n own make the dates of D innag a an d

1 7 1 ‘ ‘ . 3 . N v r ik I nded . 5 a tt Be ll . p 2 yay a a 124

k ara n Can d ra u ta 11 Bu t I U d dy o t a later tha that of g p .

u n n n thi nk these q u estio n s sho ld be left open . O e ca ot get over the fact that S ub andh u s e rved u n der Can dra prak asa who was the so n of Can d rag u pta I I an d Su b andh u i n his preface to his Vasav adat t a lamen ts that after th e l death of Vi rk ramadi ty a (C and rag upt a II ) the world is

and u n H e n k hala goi n g to rack r i . is very bitter agai st s " n u u u th e or e vio s people , who , I believe , bro ght abo t

u n n Can d ra rak aSa and m r i of his patro p of hi self . The plot i n terest of his work i s ni l an d the au thor seems n o t to care m u ch for i t . A ll he cared for were his p u ns and i n that he has show n a mastery n ever

H e w as n u u n s s u rpassed . co scio s of his s periority a d a prefaces are al w ays writte n after the works themselves

m o n hi s to which they are prefixed , he gi ves a criticis o w n work which is e n dorsed by all s u bsequ en t cri tics S arasvati dattavaraprasadah c ak re S ub an dh u h suj anai k abandh uh

’ Praty ak saraslesamayaprab ari dh avi nyasavai dagdhyani B dhi rni bandh am .

There i s a p un i n every letter as he says . The story

-i s easily told .

Kandar ak e tu son Ci n taman i k n m p , the of , a i g , drea s i n the morn i n g of a damsel of exq u isite bea u ty an d goes i n u h e r u n n a m q est of . He sleeps der the spread i g r s of a mighty tree i n the Vi n dhy as an d a wake n i n g at mid n ig ht

u w as hears the q arrel of a parrot an d his con sort . She a ngry for h i s comi ng late an d he falters forth an apology “ li Vasav adatta n Pa a u ra. I had bee to t p t There , the dau ghter of the ki ng had a S vay amb ara bu t sh e rej ected Lll the asse mbled pri nces an d i n a dream s aw a yo u th of

1 2 b s Pre f ac e V ase 10 I i d ve rse 7 8 .

1 bi I d 13 .

r 126

1 4 99 A D H w a . e s that is , . a st u de n t of Greek Astro n o my and t h e u niq u e n otatio n which goes i n his name an d which he gi ves i n hi s D asagi ti ka seems to be an adaptation of the Greek system The co nso nan ts from k a

ma u I 25 an d u r to are val ed at to the eight vowels i , , , e ,

0 c u n mu IOO k I k i . u a l , ai , , represe t ltiples of each Th s is , i s 100 k u k r k , is is l is k e is kai is This is a m odified form of the Greek System . ’ O ne of A ry abh at a s w orks is called D asagz ti kd from the fact th at i t con si s ts of t e n verses i n the Gi tik a metre which

n H i s i s m a. s A r a i d a odificatio of the Ary other work , the y dhanti k a n 108 and i s i n sec , co sists of verses d i vided three

n Kalak ri a ada G ol a ada an d G an i ta ad a I n h tio s y p , p p t ese two works the exte n t of which does n o t j oi n tly go beyon d

1 18 Ar abh at a n h m verses , y has explai ed the w ole syste of

n u n m H e i s n m n n Hi d Astro o y . eve ore co cise tha the phi losophical Sutras an d i s i n stra n ge co ntrast wi th the astronomical Siddhantas which seem to have been wri tte n

n ff u i n prose a d are very di se . There seem to have bee n a con flict of Eras at the

h w a M a ti me when A ryab ata flou ri shed . There s the lava

n W n M w u Era n w n i n Era i ester al a , the G pta k o the

u m a Kal ac u ri and G pta E pire , the S ka E ra , the E ra so o n - all local an d tribal eras Not k n ow i ng i n which to d ate his works which was mea n t for u n iversal u se amo ng the Hi nd u s he took u p the Kali y u ga Era k n ow n to all . Bu t i n s u bseq u e n t ages the Saka E ra was adopted by all

i s n o t k astron omers i n I n dia . The reason far to see for

n m an d n o t u i n I n dia astro o y astrology were , if excl sively , very gen erally st u d ied an d professed by the S ak ad vi pi — Brahmi n s or Scythia n priesthood — the old H agii settled

1 e 0 Killak rly apada v e rs 1 . 127

m r m n m n i n In dia fro e ote ages , for either the Brah i s or

u the B u d dhists favou r e d astrologers . B ddha h as express ly exclu ded Astrology from Samyak Aj i va or proper livelihood . A ry abh ata is sai d to have discovered the di u rn al 1 u motio n of the earth which he tho ght to be spherical . I leave the explan ation of these s ci en tific matters to those who are maki ng scien tific i n vestigation s of Hi nd u

Bu o n n n w as u Astronomy . t e thi g is certai that i t abo t this ti me that the old Krtti k a series of asterisms was discarded an d the ne w series co mmen ci ng from the 1 st

v n A poi n t of A s i ni was adopted . The first poi t of SVi ni recedes o n e degree or by o ne day i n 73 years and i t has receded twe n ty days n o w givi ng a total of twen ty i n to

- 2 4 n 0 x 73 1 60 . n seve ty three ( ) that is , years The poi t was o n the equ i n octial circle o n the first day of Vai sak h a and n o w o n l 0 t h i t is the of Chaitra . So the poi n t w as

n 1 460 192 1 - 1 460 i s 4 see there years ago , that is , that 61

A . D . i s n an m u n If This o ly approxi ate calc latio . acc u rate calcu lation is made i t will fall withi n the acti ve

’ A r bh a period of y a at s life . A ryabh at a had many st u de n ts and his n ext su ccessor

o ne u an d m Varahami hi r Lalla was of his p pils so e say a, 2

u . too , was his p pil

A ry abh at a had a nother celebrated astronomer as h i s m n . V r co te porary This was a ahami hi ra . I n hi s Vrhajj fi i n 26th h taka the chapter , he says that e was so n of

Adi t adasa an A v an tak a y , that he was , that he received his k n owledge from his father an d that he o btai n e d a

m S u n - Kam illak a Ka i tth ak book fro the God at p or p a.

Bhat o t ala u s w as M S adh a i t p tells that he a g dv j a . Some sa w as M a advi a i a n y . o e M a ii that he a g j , , of the g lon g

1 P afi c a- Si ddhant ik a re f ac e a e L p p V . , g , I I 2 G a a at aran i nl L a a and ar a n k g ll V ab . 128

i n n m all settled I dia . Fro this the late Pan dit S u d hak ara

D vi ve di i n his G an ak atarang i ni i n fers (p . 1 2) that i t is

not m Varaha M a ad m n i possible that was a g ha Brah i . H e mi g ht have gon e to Uj jai n for livelihood He stu died with his father at his o w n hou se i n M ag adh a and also st u died

A r abh a a t o m hi m the works of y t there , he travelled ake

n n h e S u n- Kam illak a self k ow , worshipped God at p (Kalpi )

and n hi m u m n u obtai ed a book from . I acq ired a a scrip t

’ of h i s so n s work Prth u y as ah- Sas tra at Samk h u the

n h nm n n ort er ost part of the Nepal valley , the ope i g verse of which says that the so n Varah ami hi ra asked h i s fath er so me questio ns whil e he w as resi di n g at the beau ti fu l city

n of Kany ak u bj a o n the Ga ges . Varah a might h ave retired to Kany ak u bj a i n h i s old age to be o n the Ganges and there i mparted h i s k n ow

h n Pr h u ledge to i s so t y as ah .

Amara a mm n r Kh an anak h an d a j , the co e tato of d kh adya says that Varah ami hi ra died i n the Saka year 509

D . V that i s 587A . Some people thi nk that arah a wrote

- i ddhan ik ai n A 4 27 n S t 505 D . his Pa ca . that is Saka .

But thi s i s i mpossible if we a re t o believe Amaraj a.

n n 1 u Varaba wo uld the be o ly 8 . Therefore Dr Thi ba t after carefu lly con sideri ng all the facts of the case thi nks that 427 Saka w as the date when Lalla rev ised th e

Bomaka - Siddh anta an d that the Pan ca - Sid dhant a w as

D V rah amihi ra w as t . a composed a bou t 550 A . So a la er

r bh a a co n te mporary and perhaps a stu den t of A y a t . The G an ak at arangi ni has given a list of Var aba s

- w orks an d thi nks that t h e Vrh at Samh ita i s h i s last work .

n o t n n m It is an E nc y c lo poe di c work . It treats o ly of Astro o y

u u u n n a ri c u l and Astrology b t of s ch s bj ects as gard e i g , g

u u u s tri lak an a u ru al ak ana an d so o n . H i s t re , sc lpt re , s , p s s great work is the Pafi c a- Si dhant a i n which he giv e s a summary of all the Sidhan tas cu rre n t i n his time . They

130

s n 4 0 ren dered . t he Sa nskri t pro e i to 00 vers e s i n In d ra

V n t n d n i n aj ra metre . The tra sla io was o e the 9 1st year of an u nk n ow n era an d v e rs i fic ati o n s i n l 9 l st year of

i s o n e n n n v d n the same era . Here i depe de t e i e ce of

i n n k V a the t ran slation of Greek works Sa s ri t . ar ba mihi ra wrote a work o n J ataka or Horoscopy called

V h a n G an ak ataran i ni i n h r atak a. r jj Accordi g to g , t at wo k

rab u m M Va a q otes fro three work s of the Greek s , aya , Yav ana au d M ani t th a (M e ne th o ) an d he u sed ma ny Greek

n u n n m words . All this shows the i fl e ce of Greek Astro o y o n i n I dian Jy o ti sa. There s a sayi n g i n G argy a that

M lechb a hi Y av anastesu samyak sast ram- i dam s thi t am 3 i v at t e i fi an t e k im u n Ve d avi v Bs p p j y p ar d d ij ah .

The n ext i mportan t book that w as written i n M agadh a and at Pat alipu t ra was the D e savali vi v ri tih i n the 17th

n u Bu t m Varah amihi ce t ry . fro ra i n the 6th to the De sa

i n 1 7 e n u u m vali the th c t ry i s a great j p . Bu t M ag adh a w as n o t u n idle all these tho sa d years , rather its acti vity w as n ns Bu t u n i te e . fortu n ately I cannot i n cl ud e that period of i n te n se activity withi n the limited scope of my u six u co rse of lect res . So I have confined my self to

m n l u strictly Brah a ical iterat re . The activity of the greater portion of these i n terve ni n g 1000 years was c o n

n u u fi ed to B ddhist literat re . The rise of Nala nda i n h the 6t cen t u ry is a great eve n t i n In d ian history . al n N a da con ti nu ed to comma n d the atte ntion o f the m h n world for ore t a fi ve ce nt u ries when Vi kr amasi la

u nd a n rose er the P las of Be g al an d after Vi kramafii la w e

m J a addala i n n co e to g Be gal . Nalan da u se d to sen d i t s n m n h lear ed o ks all over t e world and it d rew stu de nts from all t th e par s of world specially the east . Y uan Chwan g received his ed u cati o n here an d o n his retu rn became the

3 G anait a e p g 1 2 . 13 1 seco nd fou nder of B ud dhism i n Chi na an d hi s stu dents

n n an d n n n carried the lear i g religio of I dia to Japa , Korea ,

M n an d . W n n m o golia Siberia he the Chi ese ceased to co e , came the Ti beta ns and Nalan da was the place where they bega n the tran slation of Sa n skrit works i n Tibeta n which have preserved t e n tho u sa n d of works from destru ction an d n n n oblivio . The the ce tre of Ti beta n t ran slation

Vik ram asi la an d n a add al a shifted to the ce to J g . The literat ure of Nalan da was i n the beg i n n i n g M ah ayanist and It n n u philosophical . bega Ta tra which flo rished i n all u u n Vik ramasi la its l x ria ce at , the philosophy of

In which was more scholastic t h an t hat of Nala n da . spi te

Vik ramasi la an d i n J a ad d ala n c o n of spite of g , Nala d a ti nu e d to flo u rish and we have ma nu scripts writte n there

v i n n n u I m n u e e n the eleve th ce t ry . have got a scripts copied at Badgao n i n Ben gali character which professor

n u n 14 n u bu t Be dall tho ght belo ged to the th ce t ry , which

n w as M u mm n n u I thi k copied before the ha ada co q est .

a n i s l n n an n n Badg o we l k ow to be i tegral part of Nala da . The B u d d hist literat u re of this period is most i n teresti ng and mos t edi fyi ng bu t u n for tu n ately it d o es n o t exist

i n S n i n an n n n u M either a skrit or y I dia la g age . ost of the works exist o nly i n the Tibetan an d Chi n ese

n m m i n n n tra nslatio s , so e of the origi al Sa skrit or Bengali have been fo u nd i n Nepal and the western an d

ev e n Sou thern In dia are con tri bu ti ng thei r qu ota o f these

n n m u i n Sa nskrit works . Japa is doi g ch con tribu ti ng to the history of the literat u re of this period from Chi nese tra n slation s an d Tibet also is showi n g activity i n that

n m n m e n directio . A s all body of very lear ed with

i n n n an d n n cen tres Lo do , Paris Berli are actively e gaged i n recon str u cti ng a history of this period and I hope I ndia specially this provi n ce which is most i n terested i n it will

n n n o t be laggi g behi d . 1 32

The last work which I wish to describe i s the De sa

- vi v rti E n vali , a gazetteer of aster I n dia composed i n the

1 7th ce n tu ry at M o g u lt u ly i n Patn a u nder t h e patro n age of

u n Z m n n m Vi al a Bbfi at i an a Cha ha a i dar a ed j j p by hi s P dit ,

nd i Pa t J agamoha n . O ne may thi n k that the compilatio n

k w as n n r-i b u t n of the wor i spi red by the Ai i Akba , I thi k that the i nspiration ca me from a diff eren t q u arter an d the

’ n i spiration is ab sol u tely i n dige n o u s . M i thi la s great p o et

Vi d a ati re atm an w as y p was a g , he the first to write a

u n m r H gazetteer der the n a e of Bhuparik ama. e was followed by a Z ami ndar n amed Vi k ram a an d his work i s called Vik ramasag ara Vij j ala Bhupat i appears to have

’ n o n e n n Vi k rama S o Vi al a s bee of the desce de ts of . j j i nspiration s n eed n o t have come from Delhi . Bu t u nfo r t u nately good manu scripts of the Gazetteer Litera tu re are

n H H m n W s n no t yet forthcomi g . orace y e il o collected a mass of fragme n ts an d it is no w deposi ted i n the

n u an d I ac u i re d m Sa skrit College Library , Calc tta q so e fragmen ts from Ban k u ra which are n o w deposited i n the A siati c Society of Bengal A stu dy of these fragmen ts have given u s a mass of i n formation abo u t the Hi n d u s

u n i n n an d n three h dred years ago Bihar , Be gal the adj oi i n m m g districts , their te ples , their places of pilgri age ,

m n n a h m nu u their ad i istratio , their tr de , t eir a fact res ,

n m nn u m their fortificatio s , thei r a ers , their c sto s ,

Vi al th eir foibles an d their habi ts . jj a was followed i n i n this departme n t of work by the Raj a of Pafi c ak o t ' whose po e t Ramak avi wrote a work u n der the n ame of

vi Pand av adig j ay a. Here I bri ng my co u rse of six lect u res on the M agadh a

l W n u n m Li teratu re t o a c o se . he I dertook to d eliver y lectu res I tho u ght I wou ld h ave to fill u p most of my pages wi th the history of B u dd hist an d Jai na literatu re

a u u u na of M ag adh for I tho ght i t wo l d be diffic lt , y