VOL. XVII 1990-91 EDITOR : Dr. H. C. BHAYAN1 L. D. INSTITUTE OF INDOLOGY AHMEDABAD .. XYI1 V- L. D. INSTITUTE OF Published by H. C. Bhayani , L. D. Institute of Inciology Abmedabad-9 November 1992 Printed by KRISHNA PRINTERY 966, Naranpura Old Village Ahmedabad-380013 Price ; 65-00 CONTENTS English in Indian 1. Detachment and Liberation on Modern Times Dr. H. M. Joshi 1 Philosophy and its Impact -its relevance at the 2. The 'Jyotish Yantra' (Astrolabe) 17 L. D. Institute Vis-A- Vis 3 Anubhasya of Sri Vallabhacaraya Dr. M. V. Joshi 23 the 'Vedanta' by V. S. Ghate Grant of 4 ' A Forged Agarva Copper-Plate Pravinchandra Parikh, Sahasrarjuna Bharati Shelat 36 to the Vedic 5 Emendations Essential N. M. Kansara 43 Grammar of Bhojadeya Dr. Parul Mankad 54 6. Rasanirnpana of Ajitasenscarya 7. Philosophy of Language-Aa Prof. V. N. Jha 60 Indian Perspective 8 The Concept of Change As Treated Buddhism ,Dr. Bhavana Trivedi 68 in Buddhism : Section-I Hmayana Hindi 9. 10. ^- ^^ *f* 85 89 11. Gujarati " 12 MfeMlW ooi-'lllkl ** 97 * ' *" * 13. V. M. Kulkarni 12C 14. Location of Rasa to Pandit 15. Award of Padmabhushan Dalsukh Malvaniya 13: Reviews Dr. H. C. Bhayani 1-: Appendix : AlamkSra-Dappana Detachment and Liberation in Indian Philosophy and its * impact on Modern Times-its relevance. Dr. H. M Joslli, Baroda. The roots of Indian philosophy-Darshaiias-are lying in Rigveda, Tantra is and Agamas. It is difficult to decide and fix which is earlier and which the later in historical sequence. It is generally accepted that Rigveda is first is not poetry of the whole world. It is said that the language of Rigveda entirely .literal and therefore is does not depict factual Reality. Jain, philoso- phers attempt to trace their roots and origin in Rigveda then on the other hand learned scholars of Tantra literature hold that the tradition of Tantra as well as Tantras discuss emerged as parallel' with Veclic tradition. Vedas Their and lay down the principles of subtle Individual and Reality. articu- lation is symbolic. This is learnt from the 'Nirukta' of Ysska also. In the comtemplative tradition of India there are clearly two paths suggested for the realization of the supreme aim of life. Sages and philoso- and phers have tested them in practise. The first path is that of penance austerity and the second path is that of love and devotion. It is possible these to obtain practical guidance as well as literature regarding two paths in ancient cultures of Greece. Iran, Rome and China. Thinkers, philosophers and sages such as Pythagoras, Diogenes, Confucious, Lao Tze, Plotinns, Asho Zarathustra. have laid down the paths of austerity and friendship. In Upanishads, later literature of Buddhism and Jainism the rigid of have been enunciated. As principles and practices of realization goals be a result certain key-concepts which are propounded may formulated without are as follows, (I) Thought or principle practise meaningless, of such as "mind, (2) In different faculties and parts personality body, it is essential to establish feeling will, contemplation and activity determination, Dharma, Permanent principle and equanimity, (3) Whatever an his and is thought, and done by .person makes impact upon Individuality life is not and divided but his surroundings, (4) Human separate component natural and life, (5) The it has continuous relation with social, worldly and Moksha mould human life and society goals of Dharma, Artha, Kama in its distinct phases. to and These four aims have significantly contributed social, religious of India. Therefore it is necessary to understand philosophical development Kasturbbni Memorial Lecture. 1989-90. its An is made to analysis. attempt lay down these ideals from linguistic, and moral of .special, points views. 'Dharnia' and 'Moksha' are shown their and meanings their concepts keeping in view their time and circumstance. Uniformity of nature, truth, Karma, ritual, swadharma, sect, creed and aim of life supreme are the diverse meanings of the term 'Dharma'. There have been several and meanings definitions of the term 'Dimrma' shown In Sruti, Smriti, Purana and Darshana. Prescriptive, performative, as matters of duty, rule, categorical imperative, desireless action have been its seven! meanings. In similar manner it would be desirable to bring out the diverse aim of 'Liberation' and its methods. In Vedic literature and culture the meaning of liberation was Punty of mmd harmony goodeness, light, realization of principle of welfare T! over of death. cewmng These are meanings expressed in the foUcnvin, w v ' ' ' Moreover, Worship nre while coming together, our mind, heart and work together. Like spokes in the wheel vou will ,i join a, cMtre. , y,iurvcdl Manlra , "M! towards ^ good decisions and will' This is its live for ' hundred years by to of Upanishads and certain * ephemeralness of the world and life expressed. However, by ^ ^ been not elaborated in the Upanishadl' '*", are of bt are - the they not discussed philosophical idea an ns iadependent topic in f; pic, Pu r3naS a" d c , and in Da sh ^^ nas <>on. vow es7idldeas of vrere fiiven Bhishma, going to forest dominance ^ tf^ - had entered Hinduism. As a result those who were practising detachment and sanyasa were trying to reside away from society. As the social and historical development took place there came about phases of activity and renunciation. The distinction between activity and civili- renunciation or detachment is not rigid but just as the age of Vedic zation was an age of activity and then later in Aranyakas and Upanishads the phase of contemplation and detachment occurred, in like manner one can see such phases in the development of civilization. The meaning of formal activity is at times restricted to religious rituals external mechanism and to ceremony. This meaning is not proper. At one stage of civilization owing the the force of authority and under the influence of rigid caste-system, At that ritualistic activity accelerated and there was violence of animals. time Buddhism and Jainism emerged a? powerful forces and both the reli- of true gions strongly opposed this 'activity'. They showed the meaning in moral activity and the aim of moral life. This stage is quite significant the history of Indian civilization because along with detachment it suggests the path of true religion. In the concepts of Buddhist religion and Advait Vedsnta the ideas of illusoriness and momentariness of life and the world can be observed, is not limited to India but its especially the impact of the life of Buddha influence can be seen throughout Asia and its people. This can be seen in In the Vedanta advocated its religions, painting, art and cultural history. of by Bhartruhari, Gaudapada and Sankaracharya there is an extreme Indian philosophical concept. There is a defence of Upanishadic philosophy but from the point of view of the development of life, its main aim is shown as control by the method of detachment and renuciation. In the literature of Puran, Smriti and specially in Sahkhya philosophy the concept of liberation by proper discrimination is sugested since Jain also there is an antiquity to modern times. In philosophy emphasis discrimination. From one on rigid self-discipline, control and point of view in almost all systems of philosophy in India, mind, avidya and ego are regarded as main hurdles of liberation. In Sankhya philosophy one can of Kapila and Ishwarkrishna it is thought that get long-standing and Purusha. This is liberation by realizing discrimination between Prakriti of a also a path of austerity. In the Yoga-Darshana Patanjali, systematic It leads to the state of Samadhi path is recommended for this purpose. instruments and of mind and and it gets with the internal layers personality. then it should be made When we are discussing the topic of liberation is constant similar to clear that the desire to get liberation a aspiration and those of Dharrmi and Artha. It is not advisable to join it with logical is to note that the human mind intends metaphysical reasoning. It important of all the three Gunas and various to get freedom from worldly misery for transeedcntal value and higher other psychological hurdles, its aspiration it is an endeavour mind is not only the mark of intellectual development but is true that in the his- of its essence as human being and its experience. It is associated with its ideology tory of philosophy the subject of liberation is related and contemplation. The concept of liberation of .liva and Atman with the point of view oF Truth and Reality. liberation and An attempt is made to distinguish between freedom and liberation is it is said that freedom is apolitical ideal whereas philosophical of view every and spiritual ideal. However from the psychological point in individual likes freedom and desire to get liberation is constant humanity tow- and it is this constant aspiration which ultimately leads human being ards the endeavour of liberation. As ! said earlier man selects either aust- one .makes an ellort to erity or love as an alternative and accepting the the get liberation. He either welcomes the hurdles appearing on way by As contem- including it or by renouncing it as a stage in human progress. which porary British philosopher Wittgenstein says that the ladder through man achieves the aim is to be ultimately thrown away, similarly the stage* through, which, man attains the aim of liberation are on the one hand done away with and he forgets the stages after having realised it. He even atte- mpts to destroy the memory of it. On the other lunul he tries to include, change and transform the hurdles and instruments of liberation. From philosophical point of view Jaina philosophy attemts lo expound contemplative and pragmatic system as well us a way of conduct to resolve the bond and internal 'Kashay' of individual by ihc principle of Dravya ami consciousness.