The Jains are about four million people on the Indian subcontinent. Like the Buddhists, it evolved in the Gangetic plains during the sixth and seventh century BCE. Like Buddhism, Jainism is also a monastic religion which denies the authority of the Veda; as a result, the Brāhmaṇas regarded it as a heretical. Buddhism has stretched its branches throughout south-eastern and eastern Asia, Jainism, on the other hand, has never ever left the Indian main land and they amalgamated with the “Hindus” with their separate ideas, theologies and definitely with their identities. The colonial scholars had a complicated idea about Jain communities. They never identified the Jains as an independent religious sect before the publishing of Kalpasūtra of Bhadrabāhu by Professor Jacobi, a well-known colonial scholar. After the publication of Jacobi’s work, Jainism became gradually recognized as a universal or ‘world religion’. This paper discusses the similarities and dissimilarities between the Jain law and the law of Brahmanical dharmaśāstras. This study argues for the separate legal identities of the Jains following their legal texts and the medieval Jain literature. This study will enrich and expand existing knowledge of Indian legal chronicles, unobserved by the earlier scholars.

Śaivism in the Undivided Balasore District of Odisha

Kiranavali, XV(1-4), 19–27. https://doi.org/10.5281/zenodo.10638048

Dr. Anil Kumar Acharya

Undivided Balasore, comprising the present Balasore and Bhadrak districts, is a flourishing coastal area of Odisha. In this coastal region of Odisha, at present, there exists an amalgamative Hindu religious trend, mostly influenced by Vaisṇavism, Śaivism, Tāntrisim, etc. Because of that, it is somewhat difficult to correctly define the present trend of ‘Śaivism proper’ in this region. Śaivism seems to have survived mostly in the form of popular temple worship of laymen. Therefore, an attempt has been made herein to present an apparently comprehensive picture of Śaivism pertaining to this district, documenting the existing ancient monuments and places of historical importance. Herein the intent is not to present some new findings pertaining to the Śaivism of this place; rather, to comprehend the available facts in a single paper and revisit the past glory of Śaivism in this region.

Key Words: Śaivism, Bāṇāsura, Balasore, Odisha, Lakulīśa

Gender Taxonomy in Select Sanskrit Texts

Kiranavali, XV(I-IV), 28–38. https://doi.org/10.5281/zenodo.10643115; zenodo.org/doi/10.5281/zenodo.10643114

Dr. Priya Jose K, Dr.P.K.Sreekumar

The ancient Indian mind freely pursued many branches of knowledge. It showed keen interest in matters of sex as proven by the vast body of literature written on the art of love.The present paper analyses three texts; Ratirahasya attributed to Kokkoka, Anangaranga of Kalyanamalla and Śṛṅgāramañjarī written by the Muslim saint Akbar Shah dealing with the subject of erotics. These texts are noted for the elaborate treatment of the subject. What is noticeable is the minute classification of the male and female types according to physical and sexual characteristics.

Keywords: Ratirahasya, Śṛṅgāramañjarī, Anangaranga, classification, women

“The Tragic Fate of Katerina”- A Study Based on Alexander Ostrovsky’s ‘The Thunder Storm’

Kiranavali, XV(I-IV), 39–45. https://doi.org/10.5281/zenodo.10643015

Dr. Jimly. P

Alexander Nikolaevich Ostrovsky was a Russian dramatist of the 19th century. Ostrovsky is generally considered the greatest representative of the Russian realistic period. His works deal with the daily life and social customs of particular groups and classes. He was more dispassionate and less distorted in the treatment of his characters. His dramas are among the most widely read and frequently performed stage plays in Russia. Ostrovsky’s The Thunder Storm (1859) is a five-act tragedy which portrays a realistic picture of the Russian patriarchal life. The play is a social criticism, which is pointed particularly towards the Russian merchant class. It depicts the desperation of a young wife who takes a lover hoping he will change her existence but his failure to do so leads her to commit suicide. Katerina’s longing for freedom from the bondage of a loveless marriage and the ferocious mother-in-law symbolize every woman’s longing for their freedom from the patriarchal society.

Keywords: Katerina, Tikhon, Kabanikha, wife, frustrated, family, marriage, torture, sin, patriarchy, society, suicide.

Vedic Agriculture and its Implementation in Modern Farming: A Review

Kiranavali, XV(I-IV), 46–56. https://doi.org/10.5281/zenodo.10644309

Garima & Namita Joshi

Agricultural practices are very old, which have been started in the Vedic era. Many texts such as Surapala’s Vṛkṣāyurveda, Kṛṣi Parashara, Kashyapiyakṛṣisukti, Kautilya’s Arthashastra, Manusmriti, Amarakosha, Varāhamihira’s Bṛhat Saṃhitā describe the agricultural tools, methods, and techniques which were used in ancient time. Vaisyavargaha briefly explain the crop suitability according to the type of soil. Agriculture was declared one of the most respectable works in Vedas. Use and the benefits of Panchgavya, Kunapajala, Beejamrit, Jeevamirit, Compost tea, Matka khad, Vermiwash, and Amṛtapānī were described in the Vṛkṣāyurveda and Vedas. Implementation of these products enhances the productivity of crops.

Keywords: Agriculture, Organic farming, Soil, Veda

Thematic and Psychological Aspects of the Curses in the light of the Mahābhārata- An Analysis.

Kiranavali, XV(I-IV), 57–72. https://doi.org/10.5281/zenodo.10644469

Pratiksha Goswami

If the story of human civilization has been observed, the two most prominent emotions that dominate human minds are happiness and sorrow. Though there are some other emotional aspects of the human mind, these two can be bluntly visible to anyone in the human world irrespective of any epithets and qualifications. The story of human civilization adjoints boons and curses respectively with happiness and sorrow from time immemorial. Irrespective of geographical boundaries, the literary documents of the whole world showcase boons and curses and their reflections on society, corroborating human happiness and sorrow respectively in various directions. The present paper aims to deal with the thematical and psychological aspects of the curses in the light of the Mahābhārata. It will try to ascertain those from the perspective of modern outlook and theories.

Key Words: Mahābhārata, theme, psychological, curses and cause-and-effect relationship.

Ṣoḍaśāṅgahṛdayam - Essentials of Ayurveda in a nutshell

Kiranavali, XV(I-IV), 73–79. https://doi.org/10.5281/zenodo.10644410

N Pooja, A Arhanth Kumar, K. Vidyalakshmi

Acharya Priya Vrat Sharma is a renowned scholar of the 20th century who contributed literatures to the treasure of Ayurveda in the 20th century. Among various works in limelight the book ‘Ṣoḍaśāṅgahṛdayam’ is a hidden treasure. It presents essentials of ayurvedic science in a new perspective of 16 branches against the traditional 8 branch concept. Reading this book gives an insight on need to re-present ayurveda and the basis of mentioning 16 branches in this order. Propagating this work will help the general community, teachers and students to understand, create interest in exploring the science and compose works in Sanskrit.

Keywords: Ṣoḍaśāṅgahṛdayam, Essentials, Ayurveda, Acharya Priya Vrat Sharma, 20th Century

Humanism in the Bhagavadgitā

Kiranavali, XV(I-IV), 80–89. https://doi.org/10.5281/zenodo.10643043

Dr. K.K. Abdul Majeed

Humanism originated in Italy during the fourteenth century as a part of Renaissance spread all over the Europe in the nineteenth century. The foremost trends in this field are that scholars collected and studied ancient texts and manuscripts from the adjacent countries. Through this continuous judgment, they held that the man is self-sufficient in all activities without the help of God, priest and church. The concept of humanism flourished in nineteenth century. A teacher of classical language and literature in renaissance Italy is defined, by name as umanista, which means humanist, (contrasted with legista teacher of low). In the fifth century there was a similar concept studiahumanitatis, which stood for grammar, rhetoric, history, literature and moral philosophy (Audi 341). The inspiration for these studies came from the discoveries of ancient Greek and Latin text. During this period Plato’s complete works were translated and Aristotle’s philosophy was studied in detail.

Script, Language and Writing Technics of Manuscript Tradition in Kerala

Kiranavali, XV(I-IV), 90–95. https://doi.org/10.5281/zenodo.10643057

Dr. Manju P.M

The thirst of knowledge has passed down from generation to generation through oral and written documents. Palm leaves, Birch bark, Copper plates, stones, parchments and paper etc. are the writing materials commonly used in Kerala for the preservation and recording of different knowledge system in Sanskrit. These written documents are known as manuscripts. It spread in different institutions, libraries, monasteries, temples, and in several private collections. The subject matter of Manuscripts is Vedas, Upaniṣads, Puranas, Dharmasastras, Itihasas, Darsanas, Tantras, Ayurveda etc. They are sources of cultural heritage and history.

Beyond Silence: Empowering Deaf and Hard of Hearing Students in English Language Learning through Multimodal Approaches

Kiranavali, XV(I-IV), 96–106. https://doi.org/10.5281/zenodo.10644521

Sherin Rahman, Dr R Jinu

Students who are Deaf and Hard of Hearing (DHH) confront significant problems in developing English language and literacy skills. This study investigates the efficacy of multimodal techniques in enabling DHH students in their English language learning journey. The pursuit of effective English language acquisition among DHH students demands a comprehensive examination of strategies, challenges and the use of technological interventions. This study contains a thorough discussion of these dimensions. To begin, the study examines innovative approaches adapted to this specific learning situation, such as visual aids, culturally sensitive strategies, and collaborative teaching methods. Second, the research digs into the unique problems that educators face while teaching DHH pupils, such as linguistic barriers and the necessity for customized instructional approaches. The study also looks into the transformative impact of technology in promoting language acquisition among DHH students. Finally, this paper digs into the theoretical underpinnings of multimodal instruction. Educators may develop an inclusive and engaging learning environment that responds to the different requirements of DHH learners by blending visual, aural, and kinesthetic modalities. The findings show the transformative potential of multimodal techniques in overcoming the restrictions of deafness, cultivating communication skills, and boosting language competency among DHH students.

Keywords: Deaf and Hard of Hearing (DHH) students, English language learning, multimodal approaches, language acquisition, literacy skills, inclusive education, communication, visual cues, technology, pedagogy.

Veda and the social life of women: A thorough study

Kiranavali, XV(I-IV), 107–112. https://doi.org/10.5281/zenodo.10643068

Dr. Moumita Bhattacharya

The study of Indian culture has fascinated many scholars, because of its unity in diversity and complexity. Indian culture is one of the longest surviving cultures in the world, because of its quality of resilience and inclusiveness. India is a land with an ancient culture and heritage, which has a continuous tradition from the ancient period. Many facts of Indian culture and heritage of later age are almost based upon the culture of the Vedas which are particularly and remarkably true for the Hindu society and culture. Vedic culture was very rich in its various aspects like religion, political, social ideals and philosophical thoughts. The patriarchal family was the basic unit of Vedic society. A family is an important unit for making a whole society. If every family in a society becomes happy and prosperous then the whole society also will be exalted in welfare. For this reason, the Vedic period seers thought that it a better to obtain welfare for a family at first. During the Vedic period, people tried to make a good family and to keep it well-disciplined at first for the welfare of the whole society. There is a moral for the welfare of family that charity begins at home and then endeavours for the welfare of the whole society. In the house or other domestic fields, the bride was given the greatest importance as if the welfare of the family depended upon her conduct and activities. For the benefit of the society, one should develop good qualities and moral and ethical values. In this way, an individual, a family and the whole society can achieve welfare.

Ontological Conception of Anekantavada: The Relativistic Interpretation of Jainism

Kiranavali, XV(I-IV), 113–119. https://doi.org/10.5281/zenodo.10645024

Dr. Savithri. A

The question regarding ontology is always curious, whether it is real or unreal, one or many, spiritual or material, etc. The concept of Reality is one of the most important problems in Jaina Metaphysics. Based on their pluralistic nature, Jainism describes the epistemological, and metaphysical doctrines as multidimensional. The theory of Anekanta deals with this multidimensional nature of reality. According to them, reality is always incomplete, as there are innumerable modes of existence, and each and every mode is independent of the other. The essential and accidental qualities of an unchanging substance exist independently and make the world possible only through relativism. This paper is an attempt to analyze the relativistic interpretation of reality in the light of anekantavada, the pluralistic – multidimensional nature of truth

Keywords: Anekanta, Reality, Pluralism, Modes, Attributes, Change.

A Representation of Women Subjugation in K.R.Meera’s Hang Woman

Kiranavali, XV(I-IV), 120–131. https://doi.org/10.5281/zenodo.10644344

Meera A S, Dr R Jinu

K. R. Meera (born 19 February 1970) is an Indian author and journalist, who writes in Malayalam. She was born in Sasthamcotta, Kollam district in Kerala. She worked as a journalist in Malayala Manorama but later resigned to concentrate more on writing. She started writing fiction in 2001 and her first short-story collection Ormayude Njarambu was published in 2002. Her novel Arachar came out in 2012 and became quite a sensation in the Malayalam literary scene and it went on to win the Central Sahitya Akademi award. In 2015, Penguin brought out the English translation of this novel, titled, Hangwoman. Although, Hangwoman is a Malayalam novel, the themes that it deals with are pan-Indian. It depicts the multi-layered othering in Indian society and it also reflects the predicaments of contemporary India. The novel stands out for its close portrayal of the life of a marginalised woman and her resistance to the subjugation that is meted out to her. She received several awards including the Kerala Sahitya Akademy Award, Odakkuzhal Award, Vayalar Award and Kendra Sahitya Akademy Award for her novel Aarachaar.

Revisiting Law and Order in the rule of King Mattakala as depicted in Dasakumaracaritam

Kiranavali, XV(I-IV), 132–136. https://doi.org/10.5281/zenodo.10644389

Muthuselvi A

The Sanskrit narrative titled “Dasakumaracaritam,” written by Dandin, belongs to the 7th century AD. This narrative describes the adventures of ten princes among them, the first is Somadatta. Somadatta went to Ujjayini, where he got information about the conflict between the king Viraketu of Ujjayini and king Mattakala of Lata. In between he was arrested by the soldiers of the king of Lata without proper inquiry. This arrest gives rise to questions about the condition of law and order under the rule of king Mattakala of Lata as to how soldiers can arrest anyone without proper enquiry, if the law and order is properly maintained. This research intends to study different dimensions of the issue. For this complete narrative of king Mattakala and his soldiers shall be revisited.

Key words: Law and order - Dasakumaracaritam - Duty of a Ruler - King Mattakala - Somadatta - conflict - Treasure - Messenger.

Conservation and Management of Forests in The Hindu Vedas

Kiranavali, XV(I-IV), 137–143. https://doi.org/10.5281/zenodo.10644433

Neetu Joshi, Dr. Namita Joshi

India is a country famous for several religious groups, including Hinduism which follows all social and culture aspects with peace. Nearly all Indians have the core values to respect nature and its creatures. They continue to place nature before human. Our ancestors have worshipped the five elements of nature i.e., earth, water, air, light and ether (akasa) are known to survive with them. The texts in the ancient Indian treaties and literatures, the Vedas and the Upanishads are all major religions practised in India, provide us with a wealth of knowledge about the interactions between humans and nature as well as human behaviours and our debt to nature.

Lord Rama as a communicator: Excerpts from Shriramcharitmanas

Kiranavali, XV(I-IV), 144–160. https://doi.org/10.5281/zenodo.10644331; zenodo.org/doi/10.5281/zenodo.10644330

Mayank Bharadwaj, Dr Paramveer Singh

All know the importance of communication. For a successful life, good communication skill is essential. It gives success in job, study, maintaining relations, career etc. All like a good communicator. India has a vast population of theists who idealize lord Rama. Rama was a king, an obedient son, a loving husband and a caring brother. Apart from these, he was also a good communicator. For lord Rama’s story, many books are available. In this paper, the researcher chose Shriramcharitmanas by Goswami Tulsidas to explore Lord Rama as a communicator. There are different incidents in which Rama achieved his goal only through his communication skills. In this paper, Dhanushbhang and Bharat Milan, two incidents are chosen to see the communication qualities of Lord Rama. In both of these situations, Rama excelled in communication skills. In the first incident, his conversation was with an outraged person; in the second incident, the other person was deeply sad and emotional; in both cases, Rama did very well. Some orating qualities which appeared in this study are using appropriate gestures, smiling while necessary, not using satire etc.

Keywords: Indian Mythology, Chaupai, Prasang, Lord Rama, Shriramcharitmanas, Religious Communication

Hospitality in the light of Indian culture and Sanskrit Sahitya

Kiranavali, XV(I-IV), 161–171. https://doi.org/10.5281/zenodo.10642997

Dr. Hemant Sharma

Indian culture and Sanskrit literature have been guiding the society since ancient times. This culture has been known for its glorious glory and sublime form since time immemorial. This culture has always proclaimed the wish for Humanity. Ethics, knowledge-science, policy and religion etc. contained in it have always been instructing the best path for the welfare of the world. Indian culture has been full of excellent human values, सर्वे भवन्तु सुखिनःhave been its basic mantra. It is the only culture in the world which sees the whole world as one family. For the smooth functioning of the social system, Indian culture divided human society into four ashrams. This Chaturashrami(चतुराश्रमी) system of Indian culture is practical as well as very scientific. Indian culture arranged Brahmacharya Ashram (ब्रह्मचर्य आश्रम) for education, to become proficient in art and scientific knowledge. While living righteously, for his family growth through progeny and for prescribing various social functions, that called Grihastha Ashram(गृहस्थ आश्रम). Vanprastha ashram(वानप्रस्थ आश्रम) was for self-retirement of Papadi Dosha(पापादिदोष), attainment of supreme purushartha, salvation and for leading a life of austerity. Sanyas Ashram(सन्यास आश्रम) was for self-welfare by abstaining from all worldly subjects. in this Chaturashrami system, Grihasthashram was considered to be the best.

Exploring the Relationship between Translation and Social Behaviour: An Investigation of Bible Translation in Malayalam

Kiranavali, XV(I-IV), 172–176. https://doi.org/10.5281/zenodo.10643094

Dr. Pratheesh Peter

Translation plays a crucial role in shaping social behaviour and cultural understanding. The study mainly focuses on understanding the relationship between Bible translation into the Malayalam language and its influence on social behavior within the Malayalam-speaking community. It also gives light on the ways in which translation influences language, values, beliefs, and societal interactions. Translation is not just a linguistic process; it also has important social and cultural implications. The translation of the Bible into Malayalam has had a profound impact on the social behaviour and culture of the people of Kerala. The Malayalam Bible translation has also played a critical role in shaping the social behavior of the people of Kerala. The teachings of the Bible have been used to promote social justice and equality. The Bible has also been used to promote education and literacy, which has led to the development of a more educated and enlightened society. The followers of Christianity gave more importance to spread education to every section of the society. The Christian community has made a significant contribution to Kerala culture, particularly in the areas of education, society, and culture.

Keywords- Bible, Behaviour, Culture, Christianity,Translation

Pūrva Mīmāṃsa Vs Śaṅkara’s Advaita – A Reading of Śaṅkara’s Gītā Upasaṃhāra Bhāṣya

Kiranavali, XV(I-IV), 177–184. https://doi.org/10.5281/zenodo.10644576

Vishnupriya Srinivasan

The Bhagavad Gītā Bhāṣya of Saṅkarācārya is one of his most popular works where he succinctly argues and establishes jñāna as the only means for mokṣa (liberation). In his Upasaṃhāra Bhāṣya – the concluding commentary, he raises all possible pūrvapakṣas against the siddhānta of Advaita Vedanta. This portion of the Bhāṣya is terse with arguments and counter arguments and is seemingly convoluted. In this essay, I aim to provide an exposition of Śaṅkara’s arguments against the principal pūrvapakṣin, the Pūrva Mīmāṃsaka and show how Śaṅkara contends that jñāna alone is the means for mokṣa. I also attempt to show how he addresses the philosophical differences in the form of a debate with his imagined opponent (the pūrvapakṣin).

Keywords: Dvaita, Pūrva Mīmāṃsā, Bhagavad Gītā Bhāṣya, Saṅkarācārya

Does Jaina Epistemology Indicate a Many-Valued Logic

Dr. Sabeena P S

Kiranavali, XV(I-IV), 185–192. https://doi.org/10.5281/zenodo.10643141

This paper attempts to reconsider the relationship between rationality and consistency and discusses about the logical basis of many valued logic. The ontological component of the anekānta vāda thesis proceeds via its logical corollary of a seven-step formulation, sapta-bhaṇgī, within a form of dialectical reasoning or, better, conditioned predication, called syad vāda, (semantics of possibilities). This paper is to offer a new interpretation of syad vada with reference to many valued logic, by means of it try to draw out some of its philosophical implications.

Keywords: Anekāntavāda, syad vāda, doctrine of relativity, classical logic, many valued logic.

जगन्मिथ्यात्वस्य चित्सुखप्रतिपादितं लक्षणम्

Kiranavali, Xv(I-IV), 193–198. https://doi.org/10.5281/zenodo.10642937

डा. सन्तोष् .सि.आर्

अद्वैतदर्शने अखण्डैकत्वदर्शिनी अद्वैतसिद्धिः द्वैतमिथ्यात्वसिद्धिपूर्विका इति प्रपञ्चस्य मिथ्यात्वविषयिणी चिन्ता तद्दार्शनिकैः मुख्यप्रमेयत्वेनादृता । नह्यद्वैतानुसारं विश्वमिदं परमार्थसत्यम्। तत्र चिन्मात्रमस्ति त्रिकालेष्वपि अबाधितया प्रतिष्ठितं वस्तुसत्। सर्वथा असङ्गस्य अखण्डसद्वस्तुनः दृश्यप्रपञ्चेन सम्बन्धः अन्योन्यविरोधादेव अनुपपन्नः । तयोः सम्बन्धे सति सद्वस्तुनः अखण्डत्वमेव विनश्येत । आत्मन्यघिष्ठाने अविद्यया अध्यस्तमिदं दृश्यजगदिति, अधिष्ठानसत्तयैवास्य दृश्यजगतः व्यावहारिकसत्तावत्तया अवभासः। परमार्थतः चैतन्ये मरुमरीचिकावदवभासमानमिदं जगत् आत्यन्ततः शून्यभूतम् । तत्स्वरूपं मिथ्यामात्रमिति अद्वैतपक्षः । यदिदं जगत् अनुभूयते तन्न स्वल्पमपि विवर्तभूतत्वात् आत्मसत्ताव्यतिरिक्तम् । व्यवहारदशायां पृथक्त्वेन (व्यतिरिक्तसत्तया) केवलमिदं दृश्यं प्रतीयते । संसारसत्यत्ववादिनां पुरतः जगतः मिथ्यात्वं प्रसञ्जनीयमिति मिथ्यात्वविचारः प्रस्तुतः । विषयेस्मिन् अद्वैतचिन्तकस्य चित्सुखस्य विचारोत्र संगृहीतः।

महाभारते सूचिताः जीविकाः – एकमध्ययनम्

डा.के.रतीशः

Kiranavali, XV(I-IV), 199–202. https://doi.org/10.5281/zenodo.10642849

‘यदिहास्ति तदन्यत्र यन्नेहास्ति न तद् क्वचिद्’ इति महाभारतमुद्दिश्य यदुक्तं तद् तथ्यमेव। यतॊ हि मानवजीवनसम्बन्धिनः ये सदंशाः सन्ति तत्सर्वं महाभारते सुचितं विद्यते । तत्र अनेकाः जीवनॊपाधयः जीवितवृत्तयश्च सुचिताः सन्ति । चातुर्वर्ण्ये तत्रस्थानां वर्णानां विविधाः जीविकाः निर्दिष्टाः वर्तन्ते । किन्तु तदनन्तरकाले मिश्रवर्णानां वर्णसङ्कराणां चाविर्भावॊfभवत् । तेषामपि विभिन्नाः जीविकाः अभवन् । तत्सर्वमपि सामान्येन महाभारते वर्णितमस्ति ।

अध्यासस्वरूपविचारः शारीरकमीमांसायां सिद्धान्तबिन्दौ च आशङ्कितविरोधपरिहारश्च

डा. अजिकुमार् पि. वि

Kiranavali, XV(1-4), 203–208. https://doi.org/10.5281/zenodo.10642781

अद्वैतवेदान्तदर्शने अतिविस्तृताः निबन्धाः सन्ति येषु प्रस्थानत्रयान्तर्गतशारीरकमीमांसाभाष्यं तदीयव्याख्या भामती नाम भाष्यतात्पर्यटीका तथा दशश्लोकीव्याख्यात्मकः सिद्धान्तबिन्दुश्च अन्यतमाः। एते सर्वे अपि अध्यासस्वरूपव्याख्यानेनैव प्रवर्तन्ते। भामती शारीरकभाष्यटीका इति तस्याः अध्यासस्वरूपविचारः स्वाभाविकः। किन्तु सिद्धान्तबिन्दुकारः दशश्लोकीव्याख्यायां प्रवृत्तः सन्नपि पूर्वाचार्यमतानुयायी सन् अध्यासस्वरूपव्याख्यां प्रस्तौति। किमेतेषां विचारे भेदः समन्वय वेति शोधनमत्र चिकीर्ष्यते।

मुख्यशब्दाः - अध्यासः, शङ्कराचार्यः, वाचस्पतिमिश्रः, भामती, सिद्धान्तबिन्दुः मधुसूदनसरस्वतिः।

व्युत्पत्तिवादोक्तदिशा कर्माख्यातार्थविचारः

Kiranavali, XV(I-IV), 209–212. https://doi.org/10.5281/zenodo.10643189

डा.अजिमोन् सी.एस्

श्री गदाधरभट्टाचार्यः व्युत्पत्तिवादे द्वितीयाकारकप्रथमखण्डे कर्माख्यातार्थं विचारयति। तत्र फलमेव कर्माख्यातार्थः इति उक्तमस्ति। ग्रामो गम्यते इत्यत्र ते इत्याखातस्य संयोगरूपं फलमर्थः। नव्यमते धातोः फलावच्छिन्नव्यापारः एवार्थः। गम् धातोः संयोगानुकूल व्यापारः इत्यर्थः। अतः ग्रामो गम्यते इति वाक्यात् संयोगानुकूलव्यापारजन्यसंयोगाश्रयः ग्रामः इत्यर्थः भविष्यति। पक्षे अस्मिन् फलस्य द्विवारं भानमस्ति। अत्र यदि कर्माख्यातस्य फलमित्यर्थः न स्वीकरोति तर्हि ग्रामो गम्यते इत्यत्र संयोगरूपफलाश्रयत्वं ग्रामे न प्रतीयेत। अत्र अयं संयोगः ग्रामे विशेषणं एव। धातूपस्थितसंयोगरूपं फलं तु धात्वर्थव्यापारे विशेषणं भवतीत्यतः तस्य संयोगस्य ग्रामे विशेषणं भवितुं न शक्यते। तस्य कारणं तु एकत्र विशेषणत्वेन अन्वितस्य अन्यत्र विशेषणत्वेनान्वयासंभवात् इत्येतदेव। तस्मात् ग्रामे विशेषणीभूतं संयोगरूपं फलं कर्माख्यातोपस्थाप्यं भवतीति आचार्यमतम्। फलावच्छिन्नव्यापारे धातोः शक्तिः उक्ता अस्ति न तु व्यापारावच्छिन्नफले तस्य शक्ति प्रतिपादिता अस्ति। यस्य यद्रूपेण वा यदवच्छिन्नत्वेन वा शक्तिः कल्प्यते तेनैव रूपेण वा तदवच्छिन्नत्वेन वा तद्विषयकशाब्दबोधः भवेत्। न तु शक्तौ अवच्छेदकत्वेन वर्तमानस्य शाबदबोधे अवच्छिन्नत्वं भवेत्। तस्मात् धातुजन्यसंयोगादिरूपस्य फलस्य शक्तौ विशेषणत्वमेव कल्पितं इत्यतः तस्य शाब्दबोधे अपि विशेषणत्वेन भानं अवश्यमेव। अतः व्यापारविशेष्यत्वेन भासमानस्य फलस्य कर्माख्यातेन उपस्थितिः वाच्या। तदुच्यते व्युत्पत्तिवादे- यादृशविशेष्यविशेषणभावापन्नयोः पदशक्यता तादृशविशेष्यविशेषणभावापन्नयोरेव शाब्दबोधे भानसंभवात्, न तु विपरीतविशेषणविशेष्यभावापन्नयोः ( गदाधरभट्टः 2011, 230) इति।

शब्दार्थचित्रविनिर्माणे श्रीहर्षस्य कृतित्वम्

Kiranavali, XV(I-IV), 213–218. https://doi.org/10.5281/zenodo.10643357

ड. साधन-कुमार-पात्र:

संस्कृतालङ्कारिकैः व्यङ्ग्यमवलम्ब्य काव्यं त्रिविधमिति कथ्यते। तद्यथा- ध्वनिकाव्यं गुणीभूतव्यङ्ग्यकाव्यं चित्रकाव्यञ्चेति। तैरुच्यते यत् व्यङ्ग्यार्थप्रधानं काव्यं ध्वनिकाव्यमुत्तमकाव्यम्बा। काव्येऽस्मिन् व्यङ्ग्यार्थो वाच्यार्थतोऽधिकतरो रमणीयः। किन्तु यस्मिन् काव्ये वाच्यार्थो व्यङ्ग्यार्थेण सह संयुतं भूत्वा सौन्दर्यप्रकर्षं लभते तत्काव्यं गुणीभूतव्यङ्ग्यकाव्यमिति। काव्येऽस्मिन् व्यङ्ग्यार्थस्य प्राधान्यं नास्ति। व्यङ्ग्यार्थेण सह वाच्यचारुत्वमत्र प्रधानम्। किन्तु कुत्रापि कुत्रापि वा व्यङ्ग्यस्यांशिकं संस्पर्शमस्ति। व्यङ्ग्यार्थतोऽत्र वाच्यार्थोऽधिकतरो रमणीयः। पुनरपि चित्रकाव्येऽस्मिन् व्यङ्ग्यार्थोऽस्फुटतरोऽविवक्षितश्च। किन्तु गुणालङ्काराणां चमत्कारित्वं स्पष्टतया परिलक्षितम्। प्रधानतया शब्दालङ्कारैः शब्दगुणैश्चार्थालङ्कारैरर्थगुणैश्च निर्मितं चित्रकाव्यमिदम्। श्रीहर्षविरचितं महाकाव्यमिदं न तु चित्रकाव्यम्। पञ्चमहाकाव्येष्वन्यतममुत्तमकाव्यमिदं विविधशास्त्रसमन्वितम्।काव्येऽस्मिन् प्रधानो रसः शृङ्गारः। अङ्गरसत्वेन करुणवीरहास्यरौद्रादयः रसाः परिदृश्यन्तेऽत्र। अपि चासाधारणव्युत्पत्या श्लोकनिर्माणे कवेः सातिशयं नैपुण्यं काव्यरसरसिकैः समाद्रियते। शब्दालङ्कारैः शब्दगुणैश्चार्थालङ्कारैरर्थगुणैश्च निर्मितानि वहुनि चित्राण्यस्य महाकाव्यस्य सर्गे सर्गे परिदृश्यन्ते। कारणादस्मादत्र शब्दार्थचित्रविरचने श्रीहर्षस्य नैपुण्यं विस्तृतरूपेण यथासाध्यं पर्यालोच्यते।

मुख्यशब्दाः – वृत्त्यनुप्रासः, छेकानुप्रासः, अन्त्यानुप्रासः, श्लेषः, उपमा, उत्प्रेक्षा, अतिशयोक्तिः, गुणः, पदलालित्यम्।

चट्टम्बिस्वामिनः दर्शने वेदान्तयोगदर्शनयोः समन्वयः

Kiranavali, XV(I-IV), 219–224. https://doi.org/10.5281/zenodo.10643201

डा. आनन्द् .एस् , डा.मिधुन्. पि

अध्यात्ममार्गे सञ्चरितानामुपकाराय तथा स्वशिष्याणामवबोधाय चट्टम्बिस्वामिना बहवः दार्शनिकग्रन्थाः विरचिताः। परन्तु सामान्यजनाः, गवेषकाः च तं केवलं सामूहिकपरिष्कर्ता इति कीर्तयन्ति । परन्तु सः दर्शनशास्त्रविचक्षणः एव इति तेन विरचितै ग्रन्थैः अवगम्यते। अस्मिन् शोधप्रबन्धे स्वामिनः वेदान्तग्रन्थेषु दृश्यमानायाः पद्धतेः विचारः क्रियते । यद्यपि तेषु ग्रन्थेषु वेदान्ततत्त्वविचारः क्रियते तथापि मध्ये मध्ये योगशास्त्रस्य समन्वयः स्वीक्रियते । आत्मज्ञानप्राप्त्यर्थं साधकेन विषयव्यापारात् मनः निरोधव्यम्। प्राणप्रवृत्तिनिरोधात् अन्तःकरणस्य शमः साधकेन प्राप्यते । अध्यात्ममार्गे साधकस्य सुगमनार्थं शरीरस्य स्वास्थ्यपालनं मुख्यमेव । तदर्थं भोजननिद्रादिकं विहितरीत्या करणीयम् । किञ्च, शरीरस्वास्थ्यस्य तथा शुचित्वपालनस्य, प्राणस्य गतिनिरोधस्य, शरीरादिषु अहङ्काराधिष्ठितममतावर्जनस्य च सङ्कीर्णतां क्लिष्टतां च अवगम्य मोक्षाय प्रयत्नः कार्य इति स्वामिनः मतम्।

मुख्यशब्दाः चट्टम्बिस्वामी, वेदान्तः, योगः, प्राणनिग्रहः

वैशेषिकदर्शने सन्निकर्षविचारः

Kiranavali, XV(I-IV), 225–229. https://doi.org/10.5281/zenodo.10643315

डा.एस्. शिवकुमारः

न्यायदर्शने प्रत्यक्ष-अनुमान-उपमान-शब्दभेदेन चत्वारि प्रमाणानि प्रसिद्धानि । प्रमाः अपि प्रत्यक्ष-अनुमिति-उपमिति-शाब्दभेदेन चतुर्विधा प्रसिद्धा । एतस्याः चतुर्विधप्रमायाः यत्करणं तदेव प्रमाणपदेन व्यपदिश्यते । चतुर्विध प्रमासु प्रथमा प्रमा प्रत्यक्षप्रमा । अस्याः प्रत्यक्षप्रमायाः लक्षणं तर्कसंग्रहकारेण एवं विहितम् इन्द्रियार्थसन्निकर्षजन्यं ज्ञानं प्रत्यक्षम् । ज्ञानाकरणकं ज्ञानं प्रत्यक्षम् । तद् द्विविधम् नर्विकल्पकम् सविकल्पकं चेति ।

धर्मशास्त्रदिशा शिक्षायां संस्कृतेः मुख्याङ्गत्वविमर्शः

Kiranavali, XV(I-IV), 230–233. https://doi.org/10.5281/zenodo.10643376

डा. श्रीजित् टि.जि

अर्वाचीनशिक्षापेक्षया प्राचीनशिक्षा महत्तरा आसीदिति प्रथा अस्ति। तत्र किञ्चित् विचारणीयमेव। प्रथा चेयं प्रामाणिकी उत अप्रामाणिकीति। प्रामाणिकीति निर्णये हेतुभुतान् विषयानाश्रित्य विचार्यते इह प्रबन्धे। अस्याः माहात्म्यविचारावसरे वक्तव्यास्सन्ति केचनांशाः। तत्र मुख्याः भवन्ति गुरुशिष्यसम्बन्धः, बोधनरीतिः, अध्ययनरीतिश्च। विद्याक्षेत्रे मुख्यतया द्वे प्रक्रिये स्तः विद्यायाः आर्जनं प्रदानञ्च। कश्चन शिक्षयति अपरः शिक्ष्यते च । अनयोर्मध्ये विद्यां प्रापयति कश्चन अपरः प्राप्नोति च । सा च प्रक्रिया वर्तमानकाले अनुवर्तते तथापि विद्या तावन्न शोभते यावत् प्राचीनकाले आसीत्। तत्र कारणमन्विषामश्चेत् केचन विषया उपलभ्यन्ते। विषयाणामेतेषां पर्यालोचनं प्राचीनशिक्षायाः महत्वं सप्रमाणं समर्थयति। तत्र अधिकारीत्यंशमादाय प्रथमतया चिन्तनीयं भवति। तथा च विद्याप्रापकः गुरुः तद्सम्पादकः शिष्यश्चोभावपि अधिकारिणौ भवेताम्। तत्र च शिष्यस्य अधिकारित्वं मुख्यतया स्वसंस्कृत्या निश्चीयतेत्यंशमादाय विचारः प्रवर्तते। संस्कृतिशब्देनात्र धर्मादिगुणाः लक्ष्यन्ते।

मुख्यशब्दाः- शिक्षा, संस्कृतिः, अन्तःकरणशुद्धिः, गुरुकुलम्, बुद्धिवैपुल्य्म्,श्रद्धा, ग्रहणं, धारणम्, शिष्यः, अधिकारी, श्रवणम्, मननम्, निदिध्यासनम्, चित्तम्, स्मृतिः, विचारः।

श्री-अरविन्दस्य अद्वैतवेदान्ततत्त्वानुशीलनम्

Kiranavali, XV(I-IV), 234–237. https://doi.org/10.5281/zenodo.10643301

डॉ. लक्ष्मीकान्तषडङ्गी

सम्प्रति एकविंशशताब्द्यां यद्यपि नैके भारतीयदार्शनिकाः समालोचकाश्च वेदोपनिषदादीनां प्राचीनशास्त्राणां तत्त्वानुशीलनेन दर्शनग्रन्थादिन् निर्माय तेषां प्रचारे प्रसारे च निमग्नाः, तथापि तेषु दार्शनिकेषु तु श्री-अरविन्दस्य वेदादिषु दार्शनिकग्रन्थेषु योगदानं समनुशीलनं च सततं मौलिकम् अभिनन्दनीयम् अलौकिकञ्चावहति किञ्चित् यतो हि सम्प्रति एवं परिलक्ष्यते यत् अस्मिन् दार्शनिकपरम्परावाहिनीसंसारे नैके ग्रन्थकर्तारः समालोचकाश्च दार्शनिकत्वं प्राप्तुं कामाः गड्डलिकाप्रवाहेण गतानुगतिकं पन्थानम् एकामेव सरणीं वा समनुसरन्ति। अतः तेषां ग्रन्थेषु नाधिकं किमपि मौलिकं विवेचनम् अभिनवसिद्धान्तञ्च परिदृश्यते। गतानुगतिकसमाजस्य एवंविधपरिस्थितिं विहाय श्री-अरविन्दस्तु ऊनविंशशतके वेद-वेदान्तादिषु दार्शनिकग्रन्थेषु स्वाभिमतं मौलिकरीत्या समीचीनयुक्त्या च समुपस्थापने सक्षमः। श्री-अरविन्दः वेदोपनिषत्सु प्राचीनानां दर्शनशास्त्रकाराणां टीकाग्रन्थकाराणाञ्च व्याख्यानादिषु स्थाने स्थाने दोषान् समुल्लिख्य तेषां कारणानि अपि समुल्लिखति, एवञ्च विविधानां दोषाणां समाधानेन सह स्वकीयं नवीनं मतमपि युक्त्या सरलरीत्या च समुपस्थापयति। श्री-अरविन्दस्य अनेन समुद्यमेन दर्शनशास्त्रादिषु नवीनमार्गस्य समुद्धरणेन सह जनगणानामपि अज्ञानान्धकारः दूरीभवति। अतः भारतीयदर्शनजगतं प्रति श्री-अरविन्दस्य स्वाभिनवं वैप्लविकञ्च योगदानमस्तीति अनुभूयते। यथा अरविन्दात् बहु-प्राग्रेव ब्रह्मसूत्रकारः ब्रह्मणः जगतश्च स्वरूपं प्रतिपादयितुमाह – “ब्रह्मसत्यं जगन्मिथ्या” इति। परन्तु श्री-अरविन्दस्तु स्वकीये ग्रन्थे स्वरूपमिदं स्वयुक्त्या खण्डयित्वा उक्तं यत् – “ब्रह्मसत्यं जगदपि ब्रह्म (श्री-अरविन्दोपनिषद् -१-१)” इति। अतः वेदादिषु नैकेषु स्थानेषु श्री-अरविन्दस्य स्वकीयं मौलिकं समनुशीलनं सततं यथार्थरीत्या भारतीयदर्शनजगतं प्रति नवीनदिग्दर्शनेन सह महाकवीनां वाणीं सार्थकयति यत् –

“पुराणमित्येव न साधुसर्वं न चापि काव्यं नवमित्यवद्यम्।

सन्तः परीक्ष्यान्यतरत् भजते मूढः परप्रत्ययनेय बुद्धिः”॥ (मालविकाग्निमित्रम् -१-२)

सद्योवर्षणम्

Kiranavali, XV(I-IV), 238–243. https://doi.org/10.5281/zenodo.10643271

डा.ईश्वरः

अन्तरीक्षशास्त्रं कालावस्थाशास्त्रं पर्यावरणशास्त्रं परिसरशास्त्रं वातावरणशास्त्रम् इत्यादि अनेके शब्दाः संस्कृते सामान्यतः पर्यायवाचित्वेन प्रयुज्यन्ते। सूक्ष्मतले एतेषु अर्थभेदान् कल्पयितुं शक्यते एव। अत एव अत्र प्रबन्धे अत्तरीक्षशास्त्रम् Meteorology इति, कालावस्थाशास्त्रम् Climatology इति चार्थे उपयुज्यते। वराहमिहिरस्तु Meteorology सद्योवर्षणम् इति Climatology प्रवर्षणम् इति पारिभाषिकीं संज्ञां प्रयुक्तवान् इति व्याख्यातृमतम्।

विविधशास्त्रेषु प्रतिपादितस्य गुणतत्त्वस्य पर्यालोचनम्

Kiranavali, XV(I-IV), 244–250. https://doi.org/10.5281/zenodo.10644495

रिया दत्ता

‘गुण’शब्द: पारिभाषिक:। विविधेषु अर्थेषु ‘गुण’शब्दो व्यवह्रियते। यदि सामान्यतस्तु ‘गुण’शब्दस्य कोऽर्थ इति जिज्ञासा आपद्यते, तर्हि लौकिकभाषायामुच्यते यद् वस्तुन: उत्कर्षाधायका विशेषता हि ‘गुण:’। प्रधानशब्दस्य वैपरीत्यार्थे गौणीभावार्थे वा ‘गुण’शब्दोऽपि प्रयुज्यते। जीवमात्रस्य सत्प्रवृत्ति: हि गुण:, येन माध्यमेन स जीवो विशिष्यते। लोके ‘गुण’शब्दस्य श्रवणमात्रेण उत्तमता द्योत्यते। स्मृतिदर्शनकाव्यव्याकरणशास्त्रेषु गुणतत्त्वं हि बहुधा चर्चितम्। शास्त्रैके प्रतिपादितं गुणतत्त्वं कथं शास्त्रान्तरे प्रतिपादिताद्गुणतत्त्वाद् भिन्नमिति ज्ञापनार्थे लघुशोधपत्रमिदं कृतम्। उदाहरणद्वारेण विषयोऽयं स्पष्टीक्रियते, तद्यथा- व्याकरणशास्त्रे प्रतिपादितस्य गुणतत्त्वस्य अर्थं विज्ञाय यदि कोऽपि जनो मन्यते काव्यशास्त्रेऽपि समानरूपेण गुणतत्त्वं पर्यालोचितम्, तर्हि तात्पर्यावधारणे अशुद्धि: त्रुटिर्वा उत्पद्यते। तस्या: अशुद्ध्या: उपपत्त्यवरुद्धाय शास्त्रेषु प्रतिपादितस्य गुणतत्त्वस्य तात्पर्यावधारणम् अत्यावश्यकम्।

कूटशब्दा: - षाड्गुण्यसिद्धान्त:, सत्त्वरजस्तमांसि, गुणविधि:, श्लेषप्रसादादि:, काव्यशोभा प्रभृतय:।

काव्यकारणविमर्शः

Kiranavali, XV(I-IV), 251–256. https://doi.org/10.5281/zenodo.10643280

डा. कृष्णगोपाल पात्रः

कविकर्म काव्यमित्युच्यते। विना कारणं न किमपि जायते जगत्यस्मिन्। काव्यसंरचनमपि नूनं किञ्चित् कार्यम्। अतः काव्यस्य निर्मितौ प्रसृतौ वा किमपि कारणं स्यादेव इति जिज्ञासमानाः समीक्षकाः तत्कारणत्वेन नैकविधानि मतानि समुपस्थापयन्ति। प्रतिभा एव काव्यकारणमित्यत्र भूयांसो विद्वांसः मतिदायकाः। प्रतिभा व्युत्पत्तिः अभ्यासश्चेति त्रयाणां समुदायः एव A केचन आलङ्कारिकाः साधयन्ति। प्रतिभाभावेऽपि भगवत्कृपाप्रभृतिकारणैः क्वचित् काव्यं जायते इत्यपि केचन सिद्धान्तयन्ति। प्रायः सर्वेऽपि समालोचकाः एषु किञ्चित् मतं स्वराद्धान्तत्वेन गतार्थयन्ति। तत् कतमं मतं सिद्धान्तयितुं योग्यम्, कतमं वा तत् सर्वजनग्राह्यमित्यादयः विचाराः यथासम्भवमिह शोधप्रबन्धे समासेन प्रस्तूयन्ते।

कूटशब्दाः: काव्यम्, कारणम्, प्रतिभा, निपुणता, अभ्यासः।

मनुसंहितायां प्रतिफलितं सांख्यतत्त्वम्

Kiranavali, XV(I-IV), 257–261. https://doi.org/10.5281/zenodo.10644323

लाल्टु रुइदास

सांख्यदर्शनस्य तत्त्वानि मनुसंहितायां गृहीतानि इति मन्यन्ते। तथापि किञ्चित् वैषादृश्यं दृश्यते। यथा- ईश्वरकृष्णीयसांख्ये पञ्चमहाभूतानां पञ्चतन्मात्रेभ्य उत्पत्तिवर्णनम् अस्ति; मनुसंहितायां तु महत्तत्त्वात‌् आकाशम्, आकाशात् वायुः, वायोरग्निः, अग्नेरापः, अद्भ्यो पृथिवी इत्येवं पञ्चभूतानाम‌् उत्पत्तिर्वर्णिता। किन्तु मनुसंहितायाः टीकाकारैः महत्तत्त्वात‌् आकाशादिक्रमेण पञ्चभूतानाम् उत्पत्तिर्वर्ण्यते। मनुसंहितायां तम इति शब्देन गुणवृत्त्या प्रकृतिर्निर्दिश्यते। ईश्वरकृष्णीयसांख्ये तामसिकाहंकारात् तन्मात्राणि, तन्मात्रेभ्यः क्रमेण पञ्चभूतानाम् उत्पत्तिः वर्णिता। किन्तु मनुसंहितायां भौतिकतत्त्वसृजने अहंकारतत्त्वस्य भूमिका न दृश्यते। मनुसंहितायां प्रकृतिः न स्वतन्त्रा, ब्रह्मेच्छया प्रकृतिना जगत् निर्मितम्। त्रिगुणात्मिका प्रकृतिः ब्रह्मणो मायारूपेण वर्ण्यते। मनुसंहितायां जीवात्मनः परमात्मनि लीनं तथा ब्रह्मत्वप्राप्तिः मुक्तिरिति कथ्यते। सांख्यदर्शने तु पुरुषस्य स्वरूपावस्था प्राप्तिः मुक्तिरिति कथ्यते। मनुसंहितायां पारमार्थिकभावेन एकात्मतत्वं दर्शितम्। किन्तु ईश्वरकृष्णीयसांख्ये अनेकात्मतत्त्वं तथा बहुपुरुषवादो दृश्यते।

कूटशब्दाः – तमः, प्रकृतिः, पुरुषः, ब्रह्म, महत्, तन्मात्राणि, पञ्चभूतानि।

पुरुषार्थानामुत्सनिरूपणम्

Kiranavali, XV(I-IV), 262–268. https://doi.org/10.5281/zenodo.10643228

डा. वाणेश्वरजाना

प्राणिभि: परिपूर्णमिदं जगत् ।तत्र तेषु मनुष्य: श्रेष्ठ:। परमब्रह्मणा विनिर्मिते अस्मिन् विश्वे मनुष्याणां भिन्नत्वस्य कारणमपि भगवता निर्धारितम्। पुरुषार्थ: खलु वुद्धिमतां मनुष्याणां भिन्नत्वकारणम्। अयं पुरुषार्थश्चतुर्विध: धर्मार्थकाममोक्षभेदेन। तत्र धर्म: खलु धारक:। जगत: धारक:। वस्तुत: धर्मो नियमस्य नामान्तरमेव। अर्थपदेन जागतिकविषया बोध्यन्ते। जगत: यानि कान्यपि प्रयोजनसाधकानि, तान्यर्थपदवाच्यानि। प्रवृत्तिमूलकपुरुषार्थ: काम:। कामवशादेव जगन्निर्माणम्। एवञ्चान्तिमे एतेषां त्रयाणां य: फलभूत:, स खलु परमपुरुषार्थ: मोक्ष:। परन्तु कुत्रायं पुरुषार्थ: निहितोऽस्ति ? वेदादीनि शास्त्राणि पुरुषार्थानामुत्सस्वरूपाणि। वेदे यद्यपि पुरुषार्थानां बीजं निहितमासीत्, परन्तु तस्य बीजस्य विकाश: परवर्तिकालेऽभवत्, येषां वर्णनमस्मिन् प्रबन्धे संक्षेपेण यथामत्युपस्थाप्यते।

मूलपदानि- पुरुषार्थ:, धर्म:, अर्थ:, काम:, मोक्ष: इत्यादीनि।

आत्मस्वरूपम् – कठॊपनिषदि श्रीमद्भगवद्गीतायां च

Kiranavali, XV(I-IV), 269–271. https://doi.org/10.5281/zenodo.10643238

डा. बिन्दुश्री. के. एस्

पुराणेतिहासेषु कथारूपेण यद् तत्त्वं व्यक्तीक्रियते उपनिषद्ग्रन्थेषु तत्तत्त्वं साक्षदेव निबॊध्यते। ज्ञानेनैव मुक्तिः तज्ञ्ज्ञानम् उपनिषत् तत्त्वविचारेणैव इत्यत्र एव कठॊपनिषत्माहात्म्यम् । एवं श्रीमद्भगवद्गीतॊपनिषदि कृष्णार्जुनसंवादरूपेण आत्मतत्वं व्यक्तीक्रियते ।

कुञ्चिकापदानि- कठॊपनिषद्, भग्वद्गीता, आत्मस्वरूपम्, नाचिकेतः, अर्जुनः, ब्रह्मविद्या ।

स्वामिविवेकानन्दस्य जीवनमधिकृत्य प्रणीताधुनिकसंस्कृतकाव्यत्रयेषु सामाजिकमूल्यबोधः

Kiranavali, XV(I-IV), 272–277. https://doi.org/10.5281/zenodo.10643396

डाँ.सुनीतावर्मन

भारतीयसमाजतन्त्रवादस्य भविष्यम् अवलम्ब्य वक्तुं प्रवृत्तं वेदान्तवादिना स्वामिविवेकानन्देन उक्तम् “In India we have social communism, with the light of Advaita -- that is, spiritual individualism - playing on and around it”. विशिष्टचिन्ताविदः तथा दार्शनिकस्य ड. रवीन्द्रकुमारदाशगुप्तस्य मुखादपि वेदान्तवादिरूपेण विवेकानन्दस्य परिचयः प्राप्यते। वेदान्तस्य भित्त्या भारतीयसमाजव्यवस्थायाः पुनर्निर्माणं, समाजव्यवस्थायाः वैप्लविकपरिवर्तनं स कर्तुम् ऐच्छत्। श्रीत्र्यम्बकशर्मामहोदयेन विरचिते श्रीस्वामिविवेकानन्दचरितनामकमहाकाव्ये देशभक्तिः, त्यागभावना, अस्पृश्यताभावनिवारणम्, लोकशिक्षायाः महत्वम्, राजानीतिकदर्शनम् इत्यादयः; पी. के. नारायण पिल्लै महोदयेन विरचिते ‘विश्वभानुः’ इति महाकाव्ये समग्रविश्वे कल्याणसाधनार्थं तस्य व्यवहारिकमूल्यबोधः, लोकसेवा हि आत्मसेवा इत्यादयः; यतीन्द्र विमलचौधूरी महोदयेन विरचितचम्पूकाव्ये संस्कृतशिक्षाविषये अभिप्रायः, स्वामिविवेकानन्दस्य वेदान्तदर्शनाभिमुख्यादयश्च प्रामुख्येन प्रदर्शितं वर्तन्ते। प्रबन्धेऽस्मिन् एतेषु त्रिष्वपि काव्येषु विवेकानन्दस्य दर्शनं कथं विचारितं प्रदर्शितञ्चेति विचार्यते।

मुख्योपनिषत्सु कर्मविचारः

Kiranavali, XV(I-IV), 278–280. https://doi.org/10.5281/zenodo.10644362

मोलि एम्

वैदिकसाहित्ये उपनिषदां स्थानं सर्वोत्कृष्टं भवति। उपनिषत् पदस्य ब्रह्मविद्या इति श्रीशंकरमतम्। उप, नि इत्येतयोः उपसर्गपूर्वकात् सद् धातोः क्विप्प्रत्ययेन निष्पन्नं पदं भवति उपनिषत्। एकत्वदर्शनमेव उपनिषदां मुख्यः सन्देशः। ईशादि दशोपनिषदां व्याख्यानेषु प्रथमं, प्रधानं च भवति श्रीशंङ्करविरचितं अद्वैतपरं भाष्यम्।

रामरायकवेः अद्वैतान्यमतखण्डने जीवेश्वरस्वरूपविमर्शः

Kiranavali, XV(I-IV), 281–283. https://doi.org/10.5281/zenodo.10644543

विजिता विजयन्. ए

अद्वैतवेदान्तदर्शने मधुसूदनसरस्वतेः पश्चात् प्रमुखानां आचार्याणाम् खण्डनसाहित्ये प्रवृत्तेः अभावः दृश्यन्ते। मधुसूदनसरस्वत्यः कालात् शतकद्वयानन्तरं कैश्चिदाधुनिकैः आचार्यैः अद्वैतेतरमतनिरासाय वादग्रन्थाः कृताः दृश्यन्ते। ते वासुदेवशास्त्रिअभ्यङ्कारः, बेल्लङ्कोण्डरामरायकविः, महामहोपध्याय अनन्तकृष्णशास्त्रिः च।

अद्वैतवेदान्तः, मधुसूदनसरस्वति, खण्डनसाहित्यम्, वादग्रन्थाः, वासुदेवशास्त्रिअभ्यङ्कारः, बेल्लङ्कोण्डरामरायकविः, अनन्तकृष्णशास्त्रिः

वैदिकपरम्परासंरक्षणे श्रीमदनान्दतीर्थभगवत्पादाचार्याणां परमोच्चस्थानत्वम्

Kiranavali, XV(I-IV). https://doi.org/10.5281/zenodo.10643254

डॉ गुरूमध्वाचार्य तिरूमलाचार्य नवली

अदुःखमितरत् सर्वं जीवा एव तु दुःखिनः । तेषां दुःखप्रहाणाय श्रुतिरेषा प्रवर्तते” इत्यादिप्रमाणवचनैः संसारान्धकूपे निमग्नानां जीवानामुद्धारार्थं प्रवृत्तेयं वेदवाणी भगवन्माहात्म्यज्ञानजनकतया भगवद्भक्त्युत्पादकत्वेन च “एनं मोचयामी” त्याकारक भगवदत्यर्थप्रसादजात “न च पुनरावर्तत” इत्यादिश्रुतिसिद्द परमवैदिकत्वस्वस्वरूपानन्दाविर्भाव रूपमोक्षस्य कारणतामावहतीति परममङ्गलाचार्यत्वविशिष्ट श्रीमन्मध्वाचार्यप्रतिष्ठापित परमवैष्णवसिद्धान्तः ।

Concept of Ātman in Ayurveda and Tarkaśāstra

Kiranavali, XV(I-IV), 287–291. https://doi.org/10.5281/zenodo.10642974

Dr. Devan E. M

The Vedas are the world’s oldest extant literary texts. They are regarded as the foundation of the Indian knowledge system. According to the Indian Knowledge system, there are fourteen vidyas, or branches of knowledge. They are four vedas, six vedaṅgas, Mīmāmsa, Nyāyavistara, Purāṇas and Dharmaśāstra. According to certain experts, there are Eighteen branches including four Upavedas i.e., Ayurveda, Dhanurveda, Arthaśāstra and Gandharvaveda. There are different opinions among scholars on the inclusion of Arthaśāstra as Upaveda. Some of them accept Sthāpatya Veda or Śilpaveda as upaveda instead of Arthaśāstra. Sages shared their thoughts and beliefs on the material world and the eternal world in these branches of the Indian knowledge system. The emancipation from the cycle of rebirth and death, known as Mokṣa, was considered the ultimate aim of life by the riṣis of ancient India. So, through their works and counsel, they explain and demonstrate the route to liberation. The liberation of the Ātman from the shackles of this world is the idea of Mokṣa. They elaborate on the soul’s nature and attributes in their writings. Different systems have different views on the soul. While some claim it is Nirguṇa, or without any attributes, others think it is Saguṇa. While others recognise both the Supreme and Individual Soul, some solely accept the Supreme Soul. Thus, there are several inconsistencies among diverse systems’ conceptions of the soul. In this study, I want to contrast several points of view about Soul in Ayurveda and Nyāya Philosophy.

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