VOL-XVII-BOOK I-II
JANUARY - JUNE 2025
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IKS in NEP 2020: Sanskrit as the Vehicle for Indian Ethos
IKS in NEP 2020: Sanskrit as the Vehicle for Indian Ethos
Prof. K.K.Harshakumar
Prof. K.K.Harshakumar
The National Education Policy (NEP) 2020 represents a turning point in India’s education scenario, seeking to reclaim the civilizational heritage that had made Bharat a centre of learning. Among its several forward-thinking reforms, perhaps one of the most culturally important is the highlighting of Indian Knowledge Systems (IKS) — an attempt to weave India’s ancient wisdom into modern education. In the centre of this renaissance is Sanskrit, not just as a classical language but as the vehicle of Indian ethos — philosophical, scientific, and spirit
A Study of Trilingual Dṛśyakāvya, viz. Ānandavijaya
A Study of Trilingual Dṛśyakāvya, viz. Ānandavijaya
Dr. Somdatta Hati
Dr. Somdatta Hati
In the development of Indian culture, Mithilā has a long literary tradition. Writing in Sanskrit, in ancient India, was considered to be a qualification and a sign of greatness but common people did not understand Sanskrit. So the scholars of Mithilā began to use vernacular terms and songs in Sanskrit drama to make the language popular. In those dramas speeches were to the in Sanskrit and Prākṛt and songs in Maithilī.
Cognitive Psychology Reflected on Swami Vivekananda’s Thoughts
Cognitive Psychology Reflected on Swami Vivekananda’s Thoughts
Dr. Renjith P.G
Dr. Renjith P.G
Cognitive Psychology, Over the past fifty years, cognitive psychology has advanced remarkably, generating a substantial amount of data that focuses on several elements of the mind’s intricate cognitive architecture. The development of universal concepts, patterns, as well as models that might be applied to all domains of psychology had not been limited due to its focus on individual processes, that is largely necessary and detailed. In reality, other related fields of research, like clinical psychology, developmental psychology, social psychology, educational psychology, applied psychology, etc., can use the scientific analysis of cognitive psychology since it studies the mind’s operations, comprising reasoning, language, attention, memory, and many more, which form the basis of all psychological activities and behaviors. Swami Vivekananda’s vision of cognitive psychology goes beyond the traditional boundaries of psychology, offering a holistic approach that integrates the cognitive, emotional, and spiritual dimensions of human experience. His ideas suggest that the mind is not only a tool for intellectual understanding but also a gateway to deeper states of awareness and potential, offering a transformative pathway to personal growth and enlightenment. Nonetheless, there are indications that the moment has come for cognitive psychology to contribute more substantially to the research on individual differences in IQ and other cognitive skills.
Early Sāṁkhya as Depicted in Buddhacarita of Asvaghoṣa
Early Sāṁkhya as Depicted in Buddhacarita of Asvaghoṣa
Anju A G
Anju A G
Early sāṃkhya depicted as Buddhacarita of Asvaghoṣa” an attempt to examine the ancient sāṃkhya philosophy is most important in philosophical studies. Asvaghoṣa was a philosopher and poet.He was a Buddhist monk. Buddhacarita is the first and masterpiece work of Asvaghoṣa. It deals ith the biography of Gautama Buddha. The Sanskrit text of Buddhacarita comprises only fourteen cantos.In the twelfth canto of the Buddhacarita, referred to as Arādadarṣana, the sage Arāda provides an explanation of his philosophical views. It is nothing more than a summary of a single school of thinking. Therefore, an early form of Sāmkhya philosophy is offered in Asvaghoṣa’s Buddhacarita. In certain ways, Kapila’s Sāmkhya system is different from an older sarmkhya philosophy.
Mahāśvetā Vṛttānta of Kadambari: A Literary Study
Mahāśvetā Vṛttānta of Kadambari: A Literary Study
Dr. Kiran A. U.
Dr. Kiran A. U.
This paper explores the Mahāśvetā Vṛttānta, a significant narrative section within Kadambari, the renowned Sanskrit prose composition by Bāṇabhaṭṭa. Known for his vivid imagination and intricate storytelling, Bāṇa presents a tale rich in emotional and philosophical depth. The story focuses on the intense and complex relationship between Mahāśvetā and Puṇḍarīka, highlighting themes such as inner conflict, divine love, and human vulnerability. Mahāśvetā’s emotional struggle and Puṇḍarīka’s inability to reconcile ascetic ideals with earthly desire are presented with remarkable psychological realism. Bāṇa’s literary style varies to suit the tone and subject, skillfully employing the Pāñcālī, Vaidarbhī, and Utkalikā modes to enhance the emotional and descriptive texture of the narrative. Drawing inspiration from the lost Bṛhatkathā, Bāṇa transforms the material into a layered and captivating prose masterpiece. His control over language, ability to evoke mood, and use of similes and metaphors demonstrate his unmatched literary artistry. The Mahāśvetā Vṛttānta stands out for its lyrical beauty, emotional resonance, and philosophical insight. It exemplifies how prose in Sanskrit, though rare and demanding, can attain a poetic quality that rivals verse. The paper concludes by affirming Bāṇabhaṭṭa’s enduring contribution to Sanskrit literature through his stylistic innovation and narrative brilliance.
Sanskrit Loan Words in Sangam Literature: A Cultural Revisit
Sanskrit Loan Words in Sangam Literature: A Cultural Revisit
Dr.Shylaja S
Dr.Shylaja S
This study delves into the intricate dynamics of linguistic borrowing in Sangam Literature, particularly the integration of Sanskrit loan words into Old Tamil, through an analysis of diverse terms, it becomes evident that these borrowings are not direct but occur in the form of Tatbhavam, showcasing a linguistic adaptation process. Predominantly nouns, such as Aariyar and Acokam, are identified as borrowed, while verbs remain absent. This linguistic exchange is explored within the broader context of the Akam and Puram concept, emphasizing the cultural influences and highlighting the absence of significant structural changes in Old Tamil. The study reveals a nuanced interaction, hinting at the adoption of Vedic culture rather than a consciously engineered phenomenon.
Early Manipravalam literature and Malayalam metres
Early Manipravalam literature and Malayalam metres
Dr.Anjana V. R., Dr.Resmi R. L.
Dr.Anjana V. R., Dr.Resmi R. L.
Cholvadivu, the mode of reciting, enhances the audience’s understanding and enjoyment of the poem. It lays the foundation for the appreciation of the beauty of the poem. As metre or Vrttam , an important element of literature is a way of measuring a line of poetry based on the rhythm of the words, the study of metre (Vrttasastram) is prepared on the basis of the similarity of the varied modes of singing and by considering aksharasanghya (number of syllables) and mathrasanghya(quantity of time taken for utterance ). At the beginning, human beings relied on rich and varied oral literature, the earliest form of literature which is being told from word of mouth rather than written literature, thus it can be said that it is poetry, the rhythmic creation of beauty in words, not prose, came first. Rhythmic sentences look good to the eyes and sound pleasing to the ears which roll off the tongue so that people will remember it.
Musings on Silence: A Reading of Anees Salim’s Vanity Bagh
Musings on Silence: A Reading of Anees Salim’s Vanity Bagh
Maya Purushothaman, Dr. Priya Jose K.
Maya Purushothaman, Dr. Priya Jose K.
Silence encompasses all forms of existence and is able to generate, maintain, obliterate, or modify any signifiers connected to it. Authors employ silence to convey subtle expressions of intrinsic emotions that words fail to describe. This paper attempts to analyse the role of silence in the moments of happiness, despair, anger, ambiguity, and negation, in the light of Anees Salim’s novel Vanity Bagh. Moreover, this study explores the notion of authorial silence apart from the multifaceted impressions of silence in the novel. This paper also discusses the spatial dimension of power dynamics as projected through distinct characters in the aforementioned novel.
Whispers of Nadi Wisdom: Exploring the Ancient Manuscripts
Whispers of Nadi Wisdom: Exploring the Ancient Manuscripts
Dr Anita Choudhary , Dr Sheetal, Dr. Komal Sharma, Prof (Dr) Mahesh Vyas
Dr Anita Choudhary , Dr Sheetal, Dr. Komal Sharma, Prof (Dr) Mahesh Vyas
Nadi Vigyan by Maharshi Kanad is a classical Ayurvedic text that explores the ancient diagnostic technique of Nadi Pariksha (pulse diagnosis). This practice provides insights into the physiological and pathological states of the body but is traditionally complex and challenging for contemporary readers. The Vidyotini Bhasha Tika commentary by Indradev Tripathi simplifies and contextualizes the text, making it more accessible to modern practitioners, students, and scholars. To analyze the structure, methodology, and core teachings of Nadi Vigyan and evaluate the value added by the Vidyotini Bhasha Tika in bridging traditional knowledge with modern healthcare practices. A qualitative review of Nadi Vigyan and its commentary, focusing on its textual structure, diagnostic methodology, and philosophical underpinnings. The commentary elucidates intricate concepts of Nadi Pariksha, offering clarity and practical relevance. It enables a broader understanding of Ayurveda, aligning traditional diagnostics. The Vidyotini Bhasha Tika commentary enhances the accessibility and applicability of Nadi Vigyan, fostering its integration into holistic healthcare approaches. It underscores the importance of preserving and adapting traditional medical practices for modern contexts.
Revisiting the Catuṣpāṭhī Education System in Colonial Bhagwanpur
Revisiting the Catuṣpāṭhī Education System in Colonial Bhagwanpur
Sanjib Patra
Sanjib Patra
This research article analyses the practice of Catuṣpāṭhī education in Bhagwanpur, its historical importance, pedagogical structure, and contemporary relevance. Originating from the source of the ancient Indian education system, the Catuṣpāṭhī emphasizes a holistic approach, where philosophical inquiry, practical skills, and moral development are connected. This study has applied quality methods, including interviews of teachers, students, and community leaders, and analysis of curricular elements. The results of the study show that the Catuṣpāṭhī model helps develop critical thinking and cultural awareness, which produces a community consciousness among the students. The article advocates for the revival of the Catuṣpāṭhī practice and suggests that by including a modern teaching strategy, its effectiveness can increase. Above all, this study highlighted the importance of reconsideration and adaptation of the Catuṣpāṭhī education to empower the future generations, and at the same time honour its rich heritage.
Study of The Passages of Śivadharma Texts Cited in Śaivakalpadurma and Śivāmṛtsārasamuccaya
Study of The Passages of Śivadharma Texts Cited in Śaivakalpadurma and Śivāmṛtsārasamuccaya
Dr. Anil Kumar Acharya
Dr. Anil Kumar Acharya
Śivadharma texts, otherwise known as Śivadharma corpus, are ancient literature for lay Saivites. Of those Śivadharma texts, Śivadharma and Śivadharmottara are the most important and authoritative texts which have a wider presence. Manuscripts of these two texts are found in almost every part of India, and passages from those texts are also found to be cited in different texts in various contexts. Odisha’s Saiva literature is not an exception in this matter. Śivadharma and Śivadharmottara seem to have influenced the Saivite literature of Odisha to a greater extent. In this background, this paper aims to discuss at length the passages of Śivadharma and Śivadharmottara cited specifically in Śaivakalpadruma and Śivāmṛtsārasamuccaya, two important Saiva literature proper of Odisha.
Kokilasaṅdeśa: A Messenger Poem with Historical Insights
Kokilasaṅdeśa: A Messenger Poem with Historical Insights
Dr.K.K Abdul Majeed
Dr.K.K Abdul Majeed
Kokilasaṅdeśa, the Sanskrit messenger poem of Uddaṇḍa Śāstrī, is a significant and invaluable source of information on the geographical and socio-cultural progress of North Kerala during the medieval period. It offers valuable insights into administrative systems, rulers, local traditions, major festivals, temples, rivers, and eminent scholars in the region. The poem also provides a comprehensive view of the importance of the Sanskrit language and its growth in ancient times. Kokilasaṅdeśa witnesses that many Sanskrit scholars held influential roles at the courts of various kings in the medieval period. The comprehensive nature of this poem, which aims to bridge the gap between literature and historiography, enlightens us about the interdisciplinary value of Kokilasaṅdeśa, providing a thorough understanding of Kerala’s history and culture.
The Eloquence of Silence: A Buddhist Philosophical Perspective
The Eloquence of Silence: A Buddhist Philosophical Perspective
Dr. Sreelekshmi.R
Dr. Sreelekshmi.R
Silence occupies a profound and multidimensional role in Buddhist philosophy, serving not merely as the absence of speech but as an essential mode of insight, wisdom, and liberation. Across Buddhist traditions—Theravāda, Mahāyāna, and Zen—silence functions as a philosophical metaphor, an ethical discipline, and a meditative practice that transcends conceptual thought. This article explores the doctrinal and practical dimensions of silence within Buddhist thought, tracing its manifestation in canonical texts and later interpretations. By examining silence through the frameworks of mindfulness, emptiness (śūnyatā), and non-duality, this paper argues that silence embodies a dynamic epistemology—one that points toward direct realisation beyond linguistic constructs. The study concludes that Buddhist silence, rather than negating communication, refines it into an expression of Ultimate Truth (paramārtha-satya).
From Tradition to Conservation- Exploring Vṛkṣāyurveda in the Modern Era
From Tradition to Conservation- Exploring Vṛkṣāyurveda in the Modern Era
Dr. Manju.V.Kumar
Dr. Manju.V.Kumar
Plants and trees play a vital role in sustaining life in Indian culture. The importance of trees and plants in today’s living has led philosophers of India to take utmost care in conserving and preserving them. In the Vedas and related texts, not only were the merits of planting trees discussed, but also the concept of worshipping trees and plants was developed. The unique and priceless wealth of the Vedas and their teachings have always been keen in including every discipline of learning, though in informal ways. An organic farming system is indistinguishably linked with soil, water, microbes, animals, plants and the atmosphere. This farming system of India relies on biodiversity and cultivation activities taken up to the present conditions. They support us in keeping the balance and equilibrium in the environment. The traditional wisdom of Vrikshayurveda reveals the hidden techniques that help to make people aware and explore the benefits of plants and their cultivation. The knowledge and skills acquired through the study of Vṛkṣāyurveda will greatly help in the preservation of biodiversity, soil health, irrigation and deliverance from the adversities of climate change. Vṛkṣāyurveda dwells in detail on cultivation methods, agriculture and gardening, the importance of cultivation and also about harvesting methods and garden maintenance.
Relevance of Upaniṣads in the Modern Education System
Relevance of Upaniṣads in the Modern Education System
Tutan Barman
Tutan Barman
he real meaning of education is to fulfill oneself through acquiring knowledge. Education is the measure of social control, personality formation, social and economic progress of any state and society. We all know how important education in our life is. Without education, humans are like animals. Education has separated humans from animals – येषां न विद्या न तपो न दानं, ज्ञानं न शीलं न गुणो न धर्मः। ते मर्त्यलोके भुविभारभूता, मनुष्यरूपेण मृगाश्चरन्ति॥ (cāṇakyanīti 10.7) The Upaniṣads are the world’s oldest religious scriptures, the last and most important part of the Vedas. The Upaniṣads are a part of Vedic literature that provides the basis for Vedic education, which focuses on the development of human character and literacy. The Upaniṣads teach critical thinking, self-inquiry, and contemplation, and are said to provide a universal philosophy of education. And through the knowledge gained in these Upaniṣads, the all-round development of human character is achieved. The knowledge gained from Upaniṣads teaches human life to take a significant role in the progress of civilization by making it useful to society. Therefore, in the present context, it is absolutely necessary to be involved in the current education system of Upaniṣads.
Social and Cultural Dissent between the Tenkalai and Vaṭakalai Sects of Viśiṣṭādvaita
Social and Cultural Dissent between the Tenkalai and Vaṭakalai Sects of Viśiṣṭādvaita
Vijitha Vijayan A
Vijitha Vijayan A
Vaiṣṇavism is one of the major branches of Hinduism, which is believed to have originated primarily in South India. It is enriched by a variety of customs, rituals, beliefs, philosophy, and a vast collection of distinctive scriptures. Vaiṣṇavism is a living religion with a very significant following and has a continuous tradition in India. It is widely regarded as the cradle of the bhakti movement in India, serving as the foundation for its philosophical evolution and devotional practices. Vaiṣṇavism, due to its social and cultural position, is regarded as an important factor of Indian culture for the development of the bhakti cult. Among Vaiṣṇavas there are many sects and schools. The Viśiṣṭādvaita of Rāmānuja, the Dvaita of Madhva, Śuddhādvaita of Vallabha, Dvaitādvaita of Nimbārka, and Acintyabhedābheda of Śrī Caitanya are all known Vaiṣṇava sects. The sampradāya followed by Rāmānuja is known as the Śrī Sampradāya, that of Madhva is well known as the Brahma Sampradāya, the sampradāya followed by Vishnusvami is known as Rudra Sampradaya, which Vallabhacharya developed further, and that of Nimbārkācārya is the Kumāra Sampradāya.
The Global Journey of Yogic Meditation
The Global Journey of Yogic Meditation
Dev Prakash Gujela, Neha Gujela
Dev Prakash Gujela, Neha Gujela
This research paper explores the journey of Yogic Meditation from its ancient roots in India to its global adaptations and modern interpretations. It examines the philosophical foundations established in Vedic and Upaniṣadic traditions, the codification of practices by Patanjali, and the integration of meditation within texts like the Bhagavad Gita. The paper highlights the transmission of these practices along trade routes, particularly through Buddhist and Hindu missionaries, and their influence on cultures in China, Japan, and the West. Key figures such as Swami Vivekananda and Paramahansa Yogananda played pivotal roles in popularizing yoga in Western contexts. The study addresses contemporary challenges, including commodification and cultural appropriation, while emphasizing the importance of preserving authenticity. As the global market for yoga and meditation continues to expand, this paper advocates for a balanced approach that honours traditional practices while adapting to modern needs, ensuring that Yogic Meditation remains relevant and meaningful for future generations.
Trees as Sacred Spaces: A Reading of Select Writings of Ruskin Bond
Trees as Sacred Spaces: A Reading of Select Writings of Ruskin Bond
Geethu Felix
Geethu Felix
Worshiping trees is a common practice in all religions, especially in Hinduism. Plants were considered sacred because of their social, economic, and health concerns by ancient humans. Tree worship is an earliest form of nature worship. They are believed to be inhabited by good or evil spirits. These trees were worshipped to please these gods. Tree worship is one way of protecting nature. The present paper analyzes trees as sacred spaces in the writings of Ruskin Bond. Spiritual Ecology is also used as a tool to analyze the paper.
Traditional Enlightenment: Didacticism in the Texts on Shiva from Indian Mythology
Traditional Enlightenment: Didacticism in the Texts on Shiva from Indian Mythology
Lisha and Pradeep Singh
Lisha and Pradeep Singh
Mythologies are part of the philosophical traditions, which carry an abundant source of immense knowledge. Some timeless tutors from mythologies are, Dronacharya from Indian mythology, Sōjōbō from Japanese, Scáthach from Irish, Merlin from British, and so on. Indian philosophical tradition epitomises the accumulation of a massive body reflecting the philosophical activity of around 2,500 years. It prevails as an essence within most of its contemporary people who are connected to it through their ethnicity. Indian mythology has a significant impact on Indian culture, literature, art, and religious traditions. It influences the shared imagination and perspective of millions of individuals, offering a diverse range of narratives and symbols that shed light on the human experience and the enigmas of the universe. Shiva is a figure from Indian mythology, a widely worshipped god in Indian subcontinents, and known by the name Adiguru, the first guru. The texts on Shiva contain didactic lessons and themes. Re-interpretations, retellings, and translations of ancient texts on Shiva fulfil the timeless objectives applicable to contemporary circumstances. Even the devotional songs and stories indicate hidden lessons that can help understand life’s circumstances. The article interprets the selected texts on Shiva to enlighten the masses and develop a fresh and healthy perspective towards life.
Vedānta and the Global Dissemination of Sri Ramakrishna’s Spiritual Wisdom through Max Müller.
Vedānta and the Global Dissemination of Sri Ramakrishna’s Spiritual Wisdom through Max Müller.
Dr Sunita Barman
Dr Sunita Barman
This paper examines the global dissemination of Vedānta philosophy through the life and teachings of Sri Ramakrishna and the scholarly mediation of Max Müller in the late 19th century. It highlights Müller’s deep engagement with Hindu philosophy and his efforts to introduce Ramakrishna’s teachings to Western audiences through his two seminal works: the essay A Real Mahatma (1896) and the book Ramakrishna: His Life and Sayings (1898). These publications, alongside Swami Vivekananda’s letters and lectures in America and Europe, played a pivotal role in bridging Eastern spiritual wisdom with Western scholarly inquiry. The study analyzes Ramakrishna’s sayings, emphasizing the universality of spiritual devotion, the dissolution of social and caste distinctions through self-knowledge, and the ethical and practical application of Vedānta in daily life. His respect for all religions, including Muslim and Christian practices, reflects an integrative approach that resonates with modern intercultural dialogue.By situating Ramakrishna’s teachings within their historical context and examining Müller’s two major works, the paper demonstrates how 19th-century essays, books, and correspondence facilitated the global transmission of Vedānta. The research underscores Vedānta’s relevance for moral consciousness, spiritual development, and cross-cultural understanding, illustrating its enduring applicability in contemporary philosophical and religious discourse.
Customary Law and Criminal Justice in Medieval Kerala
Customary Law and Criminal Justice in Medieval Kerala
Vijayakumar K
Vijayakumar K
This paper investigates the customary law and criminal justice of medieval Kerala focusing on the discussion of temple records and Dharmaśāstra traditions. Law and order were governed by Maryādā (local law) in medieval Kerala, which was influenced by Dharmaśastra customs and temple-centered society. Unlike modern legal systems, criminal justice was reactive, situational, and connected to local customs rather than organised courts. Temple records, though limited, provide understandings into the procedures, punishments, and roles of caste and community in administering justice. The paper also explores the Vyavahāramālā, a Dharmaśāstra text from Kerala, which outlined legal processes rooted in caste hierarchy and Brahmanical privilege. The study highlights how the political and social structures of the period were deeply connected with religion, with rulers often acting as protectors of customary laws. By analyzing these records, the paper contributes to understand the legal and social history of medieval Kerala.
अद्वैते प्रतिपादितः अख्यातिवादनिरासः
अद्वैते प्रतिपादितः अख्यातिवादनिरासः
डो. सन्तोष् सि. आर्
डो. सन्तोष् सि. आर्
अतस्मिन् तत्प्रतिभासः भवति अविद्यायाः सामान्यलक्षणम् । अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिः अविद्येति पातञ्जलयोगदर्शने निरूपिता । तेन अनित्ये, अशुचौ, दुःखात्मके तथा जडात्मके च प्रपञ्चे नित्यत्वस्य, शुचित्वस्य, सुखत्वस्य, आत्मत्वस्य च विज्ञप्तिर्भवति अविद्या । इयं अस्मिता राग द्वेष अभिनिवेशसहितस्य संसारपरिणामस्य मूलभूतेति दार्शनिकैः परिकल्प्यते । बौद्धादिषु प्राचीनदर्शनेषु अविद्यायाः निरूपणमस्ति । प्रायेण अर्वाचीने शाङ्करदर्शने च अविद्यायाः प्रतिपादनं प्रभूतं दृश्यते । सत्त्वेन असत्त्वेन सदसत्त्वेन च स्वरूपनिर्णयार्थं अशक्या अनिर्वचनीयरूपा भवति अविद्या इति शङ्कराभिप्रायः । त्रयोदशशतकीयेन अद्वैतचिन्तकेन चित्सुखेन तावत् स्वग्रन्थे तत्त्वप्रदीपिकायां अनादित्वे सति भावरूपं विज्ञाननिरस्यं अज्ञानं इति लक्षितम् । तत्र भ्रमोपादानत्वमित्यज्ञानस्य लक्षणमपि अद्वैतवेदान्तस्य अभिमतमिति प्रतिपादितम् । किन्तु अख्यातिवादिनः प्राभाकरमीमांसकाः भ्रमात्मकमिति ज्ञानमेव नास्तीति प्रतिपादयन्ति । भ्रमस्याभावे तदुपादानत्वस्यापि असम्भवात् भ्रमोपादानत्वलक्षणं अज्ञानं न सिद्ध्यति । प्राभाकरमीमांसायां समेपि प्रत्ययाः यथार्थाः इति सिद्धान्तितः। विगीताः प्रत्ययाः यथार्थाः प्रत्ययत्वात् सम्प्रतिपन्नवत् इत्यनुमानेन तत्र प्रत्ययमात्रस्य याथातथ्यं राद्धान्तितम्। इह प्रबन्धे अद्वैतिभिः विहितः प्राभाकरसिद्धान्तस्यास्य निरासः संग्रथितः ।
जगद्गुरुरामानन्दाचार्यः
जगद्गुरुरामानन्दाचार्यः
अनिमेषरायः
अनिमेषरायः
भारतीयाध्यात्मिकनभोमण्डले दर्शनमिति पदं मध्याह्नमार्तण्डस्येव सुप्राचीनकालादेव सर्वदा प्रकाशमानं परिदृश्यते। प्रमाणाधारेण दृश्यमानानाम् अनुभूयमानानां ज्ञायमानानां वा वस्तूनां विषये स्वस्वमतमेव दर्शनम् इत्युच्यते।अत्र विशिष्टाद्वैतदर्शनविषये विशेषतया आलोचितं वर्तते, यस्य मुख्याचार्यत्वेन श्री रामानुजाचार्यः वर्णितो विद्यते। आचार्यस्य देशः कालः कृतयश्च प्रतिपादितः। श्रीरामानन्दस्वामिनः मतानुसारं भगवान् श्रीरामः पूर्णपरब्रह्म-परमेश्वरः अखण्डाद्वयाद्वितीयः परमात्मा अनाद्यनन्तः नित्यः विभुः सच्चिदानन्दश्च वर्तते। जीवात्मा तु अस्यैव परब्रह्मणः श्रीरामस्य अंशभूतः इति उच्यते। अतः जीवोऽपि सच्चिदानन्दरूपः त्रिगुणातीतः नित्यशुद्धबुद्धमुक्तस्वभाववान् भवति। एष एव जीवः अज्ञाने नष्टे सति यदा श्रीरामचरणाश्रये स्वं सम्पूर्णरूपेण समर्पयति तदा श्रीभगवत्कृपाबलेन तस्य आत्मोपलब्धिः सञ्जायते। तदात्मोपलब्ध्या च मोक्षरूपपरमपुरुषार्थसिद्धिः भवति। श्रीरामानन्दाचार्यानुसारं,- संसाररूपमहासागरं सन्तर्तुं भक्तिरेव उत्तमसेतुः भवति। ज्ञानकर्ममार्गौ तु भक्तिमार्गसहायकौ भवतः। दर्शनेऽस्मिन् भक्तिस्वरूपम् उक्तं,- “ब्रह्मणः सर्वस्वामिनः रामस्य अनवच्छिन्ना स्मृतिः भक्तिरिति” (श्रीरामानन्दसिद्धान्तसारः३४)।किञ्च भक्तिरेव निःसन्दिग्धतया सुनिश्चिता मोक्षप्रदायिनी इति उच्यते “भक्तिश्चाथ प्रपत्तिश्च ज्ञानावस्थे हि मुक्तिदे” इत्यादिसिद्धान्तसारश्लोकात्(श्रीरामानन्दसिद्धान्तसारः१०८)।
चरकसंहितान्तर्गतं पदार्थविज्ञानम्
चरकसंहितान्तर्गतं पदार्थविज्ञानम्
डा. एस्. त्यागराजन्
डा. एस्. त्यागराजन्
लोकानां श्रेयसः साधनतया हितावहेषु विविधेषु ज्ञानविज्ञानप्रभेदेषु सर्वोपजीव्यं यद्विज्ञानरत्नं तदेव आयुर्विज्ञानम् इत्युच्यते। एतदीयं विज्ञानं न केवलं स्वस्य एकद्वयव्यक्तिमात्रस्य वा उपकृतये, अपि तु कुटुम्बस्य समाजस्य समस्तलोकस्यापि उपकृतये समुन्नतये च भवति इत्यवश्यं विज्ञेयं शरीरिभिः, उपदेष्टव्यञ्च विज्ञातृभिः। तस्माद्विशेषतः अर्थवान् अस्य अवबोधः उपदेशश्च। आयुर्वेदोपदेशेषु विधेयः परमादरः इत्युक्तरीत्या आयुर्वेदस्य उपदेशेषु परमादरः विधेयः। आयुर्बोधकेषु निखिलेषु ग्रन्थेषु लोके त्रयो ग्रन्थाः मुख्यतमाः मन्यन्ते। तदुच्यते -
चरकः सुश्रुतश्चैव वाग्भटञ्च तथाऽपरः।
मुख्याश्च संहिता वाच्यास्तिस्र एव युगे युगे॥ (हारीतसंहिता, परिशिष्टाध्यायः - ६,७)
अत्रोच्यमानेषु चरकसंहितासुश्रुतसंहितावाग्भटीयेषु प्राचीनतमा वर्तते चरकसंहिता यस्यां न केवलं वैद्यकीयविषयाः चर्चिताः अपि च तत्त्वज्ञानसंबद्धविचाराः, पदार्थविज्ञानसंबद्धविचाराश्च चर्चिताः वर्तन्ते याश्च चार्चाः सूक्ष्मेक्षिकदृष्ट्यालोचनेनैव प्राप्तुं शक्याः। तद्रीत्या चरकसंहितायां पदार्थविज्ञानमपि चरकाचार्येण प्रतिपादितं दृश्यते। तत्र सूत्रनिदानादिरूपेषु अष्टविधस्थानेषु सूत्रस्थाने प्रथमाध्याये पदार्थज्ञानमिदं सुष्ठु विचारितं वर्तते। अत्र हि द्रव्यगुणकर्मसामान्यविशेषसमवायादिपदार्थनां लक्षणं सप्रमाणं निरूपितं वर्तते चरकाचार्येण। तानि लक्षणानि, इतरशास्त्रेषु प्रतिपादितैः पदार्थलक्षणैः सह एषां तुलना इत्येवमादयो विषयाः पत्रेऽस्मिन् विचारिताः॥
‘काव्यालंकारः’ इति ग्रन्थस्य मङ्गलाचरणश्लोकस्य तात्पर्यविश्लेषणम्
‘काव्यालंकारः’ इति ग्रन्थस्य मङ्गलाचरणश्लोकस्य तात्पर्यविश्लेषणम्
डा. अञ्जन् दास्
डा. अञ्जन् दास्
भारतीयदर्शनं द्विविधम् आस्तिक-नास्तिकभेदात्। तत्र आस्तिकाः ग्रन्थादौ मङ्गलाचरणं कुर्वन्ति निर्विघ्नग्रन्थपरिसमाप्तये शिष्यशिक्षायै च। ननु मङ्गलाचरणस्य कर्तव्यत्वे किं प्रमाणमस्तीति चेदुच्यते प्रमाणमस्ति, तत्र शिष्टाचारानुमितश्रुतिरेव प्रमाणम्- ‘समाप्तिकामो मङ्गलमाचरेत’। अतो मङ्गलाचरणं विशेषतात्पर्यमण्डितं कर्म। शास्त्रविद्विः मङ्गलाचरणस्य त्रिविधत्वमङ्गीकृतम्- नमस्कारात्मकं, वस्तुनिर्देशात्मकम् आशीर्वादात्मकञ्चेति। केषाञ्चन नये अपरमेकं मङ्गलाचरणं हि उपासनात्मकम्। यद्वा भवतु भामहाचार्येण ‘काव्यालंकारः’ इति ग्रन्थे नमस्कारात्मकं वस्तुनिर्देशात्मकञ्च मङ्गलाचरणं विहितम्। श्लोकस्य पूर्वार्धे नमस्कारः विहितः, उत्तरार्धे च ‘काव्यालंकार इत्येष’ इत्यनेन वस्तुनिर्देशः कृतः। श्लोके यानि पदानि सन्ति तेषां पदानां तात्पर्यं मया स्वयुक्त्या विश्लेषितम्। तत्र नूतनं तथ्यमुन्मोचितम्।
द्वैतदर्शनस्य गौडसारस्वतब्राह्मणसमाजोपरि प्रभावः।
द्वैतदर्शनस्य गौडसारस्वतब्राह्मणसमाजोपरि प्रभावः।
डा.शुशान्त्. एस्
डा.शुशान्त्. एस्
भारतीयदर्शनेषु न केवलं तात्विकविचारः किन्तु सामाजिकविचारः अपि द्रष्टुं शक्यते। दर्शस्य विचारमण्डलं सामान्यरूपेण प्रमेयशास्त्रं प्रमाणशास्त्रम् आचारशास्त्रञ्चेति त्रिविधं भवति। तत्र दार्शनिकतत्वानां सिद्धान्तानां च विचारः प्रमेयशास्त्रे अन्तर्भवति। प्रमेयसमर्थकप्रक्रियाविचारः भवति प्रमाणशास्त्रे। दार्शनिकलक्ष्यप्राप्त्यर्थं ये आचाराः अवश्यं कर्तव्याः तेषां विचारः आचारशास्त्रे अन्तर्भवति। तत्र प्रायेण सामान्यजनसम्बद्धं भवति आचारशास्त्रम्। अस्मिन् प्रबन्धे गौडसारस्वतब्राह्मणसमाजोपरि द्वैतदर्शनस्य प्रभावः कथमिति विचार्यते।
कारकं विभक्त्यर्थश्च
कारकं विभक्त्यर्थश्च
डा.के.नारायणन्
डा.के.नारायणन्
करोतीति कारकम्। क्रियानिर्वर्तकं कारकम्। क्रिया पूर्वापरभावक्रमेण प्रतीयमाना साध्यस्वभावा च। कारकं तु सिद्धस्वभावं द्रव्यवत् प्रतीयमानं साधनम्। कारकाणि षट् -कर्ता, कर्म, करणं, सम्प्रदानम्, अपादानम्, अधिकरणं चेति।
तद्धितप्रत्ययेषु इत्संज्ञकवर्णाः
तद्धितप्रत्ययेषु इत्संज्ञकवर्णाः
आतिरा . जी
आतिरा . जी
शब्दानां अन्वाख्यानाय अथवा निर्माणाय हितकराः सहायकाः भवन्ति ये प्रत्ययाः ते तद्धितप्रत्ययाः। अथवा येषां प्रयोगेण भिन्नेषु अर्थेषु नूतनप्रातिपदिकानां निर्माणं भवति ते तद्धितप्रत्ययाः। तद्धितप्रत्ययेषु उपस्थिताः केचनवर्णाः प्रक्रियायां स्वयं भागं न स्वीकुर्वन्ति । प्रक्रियायाः आरम्भे एव लुप्यन्ते । एते सर्वे वर्णाः इत्संज्ञकवर्णाः अथवा अनुबन्धनाम्ना ज्ञायते। शिव -अण् इति स्थिते अत्र णकारस्य उपस्थितिः न दृश्यते तस्य लोपः भवति।अत्र णकारः अनुबन्धः अस्ति । नो चेत् इत्संज्ञकः अस्तीत्युच्यते। इत्संज्ञकवर्णस्य प्रयोजनं भवेदेव।यदि प्रयोजनं नास्ति, तर्हि वर्णस्य इत्संज्ञा न भवति। तद्धितप्रत्ययेषु इत्संज्ञाः केन प्रकारेण वर्तन्ते,तेषां प्रयोजनानि कानि इत्यादि विषयाः संक्षेपेण प्रबन्धेन अनेन प्रस्तूयन्ते।
भर्तृहरिमतमनुसृत्य उपसर्गाणां निपातानां च द्योतकत्ववाचकत्वविचारः
भर्तृहरिमतमनुसृत्य उपसर्गाणां निपातानां च द्योतकत्ववाचकत्वविचारः
डा.राजीव् पी.पी
डा.राजीव् पी.पी
उपसर्गाः निपाताश्च द्योतका वाचका वेति विवादः न अर्वाचीनः, अपि तु प्राचीनोऽयं विषयः। शाकटायनो निपातानां द्योकतत्वं गार्ग्यस्तु वाचकत्वं च अङ्गीकुरुतः। आचार्ययास्कः उत्तरपक्षरूपेण गार्ग्यमतम् अथवा निपातानां वाचकत्वमेव अङ्गीकरोति। महाभाष्यकारः पतञ्जलिः उपसर्गातिरिक्तनिपाताः वाचकाः द्योतकाः च इति मन्यन्ते। तस्य मते निपातानां वाचकत्वं द्योतकत्वं च भवतः, किन्तु उपसर्गाणां तु द्योतकत्वमेव। कौण्डभट्टः वैयाकरणभूषणसारे निपातानां द्योकत्वमेव समर्थयति।सामान्यतया निपातानामर्थविषये शास्त्रेषु पक्षत्रयं दृश्यते। उपसर्गो द्योतकः, धातुरेव तद्वाचकः इति प्रथमः पक्षः। उपसर्गाः न केवलं द्योतका एव, अपि तु वाचका अपि इति द्वितीयः पक्षः। उपसर्गविशिष्टस्य च धातोः वाचकत्वमिति तृतीयः पक्षः। प्रादीनां चादीनां च निपातानां द्योतकत्वमेवेति भर्तृहरेः अभिप्रायः।।
ऋग्वेदीयप्रथममण्डले मरुद्गणदेवताकसूक्तीयवङ्गानुवादानां समीक्षणम्
ऋग्वेदीयप्रथममण्डले मरुद्गणदेवताकसूक्तीयवङ्गानुवादानां समीक्षणम्
डॉ झिलि-विश्वासः
डॉ झिलि-विश्वासः
भारतवर्षस्य सभ्यतां संस्कृतिं च ज्ञातुं यस्य ग्रन्थस्य ज्ञानं निश्चयेन अपेक्षते स हि वेदः। वैदिकसंहितायाः प्राचीनतमे ऋग्वेदे स्तुतासु देवतासु मरुद्गणो ह्यन्यतमः। स देवो हि अन्तरिक्षस्थानीयः प्राणस्य सूक्ष्मतरं स्वरूपम्। मरुद्गणस्य ऋग्वेदे त्रिंशत्सूक्तेषु स्तुतिर्विहिता। ऋग्वेदे प्रथममण्डले मरुद्गणदेवताकानि त्रयोदश सूक्तानि विलसन्ति। तत्र पञ्चानां सूक्तानां येषु मन्त्रेषुु वङ्गानुवादे वैलक्षण्यं दृश्यते, तानि एव समुद्धृत्य सायणस्कन्दस्वामिवेङ्कटमाधवादिभाष्यपर्यालोचनेन तेषां वङ्गानुवादः अस्मिन् प्रबन्धे समीक्ष्यते।
भगवद्गीतासन्दर्भानुगुणं नैष्कर्म्यलक्षणसिद्धेः ज्ञाननिष्ठत्वविचारः
भगवद्गीतासन्दर्भानुगुणं नैष्कर्म्यलक्षणसिद्धेः ज्ञाननिष्ठत्वविचारः
देवज्योति-कुण्डुः
देवज्योति-कुण्डुः
श्रीमद्भगवद्गीता अद्वैतवेदान्तमतप्रतिष्ठापकः कश्चित् सरलग्रन्थः। श्रीशङ्कराचार्यः तद्रचितभाष्येण श्रीकृष्णार्जुनयोः संवादरूपतत्त्वानाम् अद्वैतपरकं व्याख्यानमकरोत्। संसारस्वरूपं ततो निवृत्त्युपायश्च गीतायां वर्णितः। सा च निवृत्तिः परमपुरुषार्थप्राप्त्या एव सम्भवति। ब्रह्म वस्तुतः अत्यन्तनिर्मलस्वच्छसूक्ष्मस्वभावविशिष्टम्। अतोऽस्माभिरविद्याध्यारोपनिराकरणमात्रं ब्रह्मणि कर्तव्यम्। विवेकिनः तु ब्रह्मणा साकं स्वस्य अभेदम् अवगम्य ब्रह्मणि लीनाः भवन्ति। नैष्कर्म्यसिद्धिं प्राप्तस्य ब्रह्मभावो उपजायते। एतम् एव विषयं भगवान् श्रीकृष्णः अर्जुनाय उपदिशति “सिद्धिं प्राप्तो यथा ब्रह्म” इत्यादिश्लोकेन। आत्मज्ञानमेव ब्रह्मज्ञाननिष्ठा। स्वस्वरूपावगमनेन खलु ब्रह्मप्राप्तिः भवति। तद्ब्रह्म आसक्तित्यागेन इन्द्रियजयेन स्पृहात्यागेन च प्राप्यते। अत एव अनासक्तः जितेन्द्रियः निःस्पृहः जन एव कर्मफलत्यागेन आत्मज्ञो भवति। तद् आत्मज्ञानमेव नैष्कर्म्यसिद्धिः उच्यते। ब्रह्मणि अविद्याध्यारोपो योऽस्ति, तस्य निराकरणमात्रं कर्तव्यम्। तेनैव आत्मस्वरूपानुभवः ब्रह्मभावप्राप्तिः वा स्यात्। तद्विचारपरकं नैष्कर्म्यलक्षणसिद्धेः ज्ञाननिष्ठत्वमत्र शोधपत्रे भगवद्गीतासन्दर्भानुगुणं शाङ्करभाष्यानुसारं विचारितम्।
आदिरन्त्येन सहेता इति सूत्रस्य महाभाष्यदिशा समीक्षणम्
आदिरन्त्येन सहेता इति सूत्रस्य महाभाष्यदिशा समीक्षणम्
ड० मलय-पोड़े
ड० मलय-पोड़े
शास्त्रप्रवृत्तये माहेश्वरसूत्रेषु वर्णा उपदिष्टाः इति वैयाकरणराद्धान्तः। तत्र लाघवेन शास्त्रप्रवृत्तिस्तु अनुबन्धैः प्रत्याहारनिर्माणेन भवतीति धिया प्रत्याहारसंज्ञाविधायकम् “आदिरन्त्येन सहेता” (१।१।७१) इति सूत्रं महद् वैशिष्ट्यं बिभर्ति। तस्य सूत्र महाभाष्ये व्याख्यानावसरे संज्ञासंज्ञिप्रत्ययाभावात् “आदिरिता सह तन्मध्यस्य” इति न्यासान्तरं प्रस्तुतम्। न्यासान्तरपक्षे संज्ञासंज्ञिप्रत्यये सत्यपि सूत्रेणैव संज्ञाशब्देन आदिरन्त्येन सहेता इत्यनेन संज्ञिनः स्वस्य आदेः मध्यगानां च ग्रहणात् सूत्रमेव समीचीनम्। इत्थं महाभाष्यपरिशीलनेन सूत्रमिदं प्रबन्धे समीक्षितम् इति शिवम्।
चन्द्रालोके नैतिकता : एकं सोदाहरणं विश्लेषणम्
चन्द्रालोके नैतिकता : एकं सोदाहरणं विश्लेषणम्
सत्येनशीटः
सत्येनशीटः
द्वादशशतकस्य पीयूषवर्षजयदेवाचार्येण विरचितः ग्रन्थोऽयं चन्द्रालोकः। अयं ग्रन्थः एकः अलङ्कारग्रन्थः। अतः अस्मिन् ग्रन्थे रस-गुण-अलङ्कारादीनाम् अर्थात् काव्यतत्त्वानां विस्तृता आलोचना जाता। परन्तु इत्यादैः आलोचनाभिः कानि कानि नैतिकतानि प्राप्तानि तथा समाजस्य कल्याणं कथं सम्भवेत्? – इति मम शोधकार्यस्य मुख्योद्देश्यः।
न्यायवैशेषिकमते मनसः स्वरूपम्
न्यायवैशेषिकमते मनसः स्वरूपम्
सन्तोषमण्डलः
सन्तोषमण्डलः
न्यायवैशेषिकानुसारम् अन्तिमं द्रव्यं मनः। मनः अन्तरिन्द्रियम्। प्रत्येकस्य जीवस्य देहे मनः नाम प्रमेयमस्ति। मनसः स्वरूपव्याख्याने तर्कसंग्रहकारेण उक्तम् – सुखाद्युपलव्धिसाधनम् इन्द्रियं मनः। अर्थात् सुखं, दुःखं, इच्छा, द्वेषः इत्यादीनां प्रत्यक्षकरणम्, अनुभवकरणम्, उपलव्धिकरणं वा इन्द्रियं भवति मनः इति। सर्वस्य अपि आत्मनः एकैकं मनः अस्ति, इत्यतः मनः असंख्यं, नित्यं, परमाणुपरिमाणविशिष्टञ्चेति।
रघुवंशकाव्यस्य वल्लभदेवकृता रघुपञ्चिका तथा च मल्लीनाथकृता सञ्जीविनी इति टीकाद्वयस्य द्वितीयं सर्गमधिकृत्य तुलनात्मकमध्ययनम् ।
रघुवंशकाव्यस्य वल्लभदेवकृता रघुपञ्चिका तथा च मल्लीनाथकृता सञ्जीविनी इति टीकाद्वयस्य द्वितीयं सर्गमधिकृत्य तुलनात्मकमध्ययनम् ।
राधिका देश्पाण्डे
राधिका देश्पाण्डे
कालिदासविरचिते रघुवंशाख्ये महाकाव्ये त्रयस्त्रिंशत् संस्कृतटीका: प्राप्यन्ते (Nandargikar, पृ. 26fn) । हस्तलिखितरूपेण पुस्तकरूपेण च ताः उपलब्धाः । तासु वल्लभदेवविरचिता रघुपञ्चिका प्राचीनतमा मल्लिनाथस्य च अर्वाचीना इति अभ्यासकानां मतम् (Nandargikar, पृ. 9)। तयोः प्राचीनार्वाचीनत्वात् इमे टीके अध्येतव्ये इति हेतुना लिखितोऽयं शोधनिबन्धः ।
लिङ्गायतदर्शनम् - प्रमुखाः आचार्याः तेषां योगदानम् च
लिङ्गायतदर्शनम् - प्रमुखाः आचार्याः तेषां योगदानम् च
आतिरा पी.एच्
आतिरा पी.एच्
कर्णाटकराज्यस्य विशिष्टं दर्शनं भवति लिङ्गायतदर्शनम् अथवा वीरशैवदर्शनम् । अस्य स्थापकः बसवण्णाचार्यः । अस्य कालः क्रिस्तोः द्वादशशतके अभूत् । वीरशैवदर्शनं कर्णाटकस्य सामाजिक - सांस्कृतिकमूल्यानां निकषभूतमस्ति । अत्र भक्तिः मुख्यं स्थानमावहति । वीरशैवाः भगवतः शिवस्य वीराः भक्ताः। लिङ्गधारणं करोति इत्यतः ते लिङ्गायतः इत्यपि कथ्यन्ते । लिङ्गायतदर्शने सर्वेषां निर्बाधं प्रवेशः आसीत् ।
वैदिकवाङ्मये गणितमीमांसा
वैदिकवाङ्मये गणितमीमांसा
नीहारिका प्रधान् प्रो.का.इ.धरणीधरन्
नीहारिका प्रधान् प्रो.का.इ.धरणीधरन्
वेदः यस्तु सर्वलोकहिताय सदैव अनुग्रहरुपेण विराजते। हिते प्रवर्तनम्,अहितात् निवर्तनमिति हि तस्य प्रधानं लक्ष्यम् । इष्टप्राप्तिसाधनम् अनिष्टनिवृत्तिसाधनं चेत्येतदुभयसाधनवोधकं शास्त्रं वेदशास्त्रं भवति। शासनाद्धि शास्त्रम्,यत् शास्ति तत् शास्त्रं वेति व्युत्पत्तिः । विधानं तु अन्यैरुपायैः अप्राप्तमेव वेदवाङ्ममये प्राप्यते । अज्ञातज्ञापनरूपं तत् इति ज्ञायते तदुच्यते –
प्रत्यक्षेणानुमित्या वा यस्तूपायो न बुध्यते ।
एनं विदन्ति वेदेन तस्मात् वेदस्य वेदता ।। इति कुमारिलभट्टैः।
“वेदशास्त्रात् परं नास्ति’’ इति प्रमाणवचनं सर्वशास्त्रस्यापि एतन् मूलत्वं प्रकटयति यतो हि “यस्य निःश्वसितं वेदाः” इति परमात्मनः उच्छ्वासरूपत्वेनास्य वेदस्य स्वरूपं निरुपितमस्ति।
भगवत्पादशङ्कराचार्याणां स्तोत्रसाहित्ये भक्तिसाधनाया मानवतायाश्च विवेचनम्
भगवत्पादशङ्कराचार्याणां स्तोत्रसाहित्ये भक्तिसाधनाया मानवतायाश्च विवेचनम्
राधेश्याम् बारिक्
राधेश्याम् बारिक्
भगवत्पादशङ्कराचार्येण सर्वेषां कल्याणार्थं मानवजीवन-साफल्यार्थञ्च नैकानां स्तोत्राणां सर्जनं कृतम्। सर्वाण्यपि स्तोत्राणि मनुष्यस्य शिक्षातत्त्वपरिपूर्णानि सन्ति। सर्वे वर्णाः सर्वे आश्रमाः तथा च कोऽपि मनुष्यः ईश्वरस्य प्रेमी भूत्वा भक्तियोग्यः भवतुं अर्हति । स्वस्वरूपानुसन्धानं भक्तिरित्याभिधीयते । शङ्कराचार्योऽपि स्वस्तोत्रसाहित्ये नवविधा भक्तिरुक्ता । उपासनम् - भारतीयास्तिकदर्शनेषु बन्धनात् अनेके मार्गाः मुक्तिसाधनतया वर्णिताः । उपासना द्विधा निर्गुणोपासना सगुणोपासना चेति । तत्र सगुणोपासना नाम- ब्रह्मविष्णुमहेश्वरादीनां यथाविधिः अर्चनादयः । तथैव निर्गुणोपासना ओंकारध्यानद्वारा निष्पद्यते । उपासना द्विविधा- बाह्याऽभ्यन्तरी चेति ।मानवाः काम-क्रोध-लोभ-मद-अहंकार-रागद्वेषादिभ्यः सर्वथा दूरं स्थित्वा सांसारिककामवासनादिरहिताः शुभकर्मणि सदा भवेयुः। सगुणभक्तिमाध्यमेन साधारणमानवस्य चित्तशुद्धिः भवति तथा एकाग्रचित्तेन सगुणोपासनेन एव निर्गुणोपासना कृत्वा मुक्तेः प्राप्तिं कुर्वन्ति । भगवत्पादैरपि स्वस्तोत्रमाध्यमेन एवं च अद्वैतसिद्धान्तेन मानवस्य लोकव्यवस्था मर्यादिता सुरक्षिता तथा मानवतायाः महान् आदर्शः समुपस्थापितः ।
श्रीमच्छङ्करभगवत्पादकृतं स्फोटवादखण्डनम्
श्रीमच्छङ्करभगवत्पादकृतं स्फोटवादखण्डनम्
शुभदीप् दास्
शुभदीप् दास्
शब्दशास्त्रतत्त्वज्ञानां वैयाकरणानां प्राणभूतस्तावत् स्फोटः। प्रथमतो भगवता भर्तृहरिणा वाक्यपदीये स्फोटवादस्यास्य सोपपत्तिकं निरूपणं विहितम्। तदनु नैके प्रसिद्धा आचार्याः स्फोटसिद्धान्तमिमं द्रढीकृतवन्तः। स्फोटस्य लक्षणं “वर्णातिरिक्तः वर्णाभिव्यङ्ग्यः अर्थप्रत्यायकः नित्यः शब्दः स्फोटः” इति ते अङ्गीकुर्वन्ति। अर्थबोधाय स्फोटः अत्यावश्यक इति वैयाकरणा मन्यन्ते। शब्दशास्त्रे जगतः अभिन्ननिमित्तोपादानकारणं शब्दब्रह्म इति यदुच्यते तस्याधारोऽयं स्फोटसिद्धान्त एव। परन्त्वस्य स्फोटतत्त्वस्य स्वीकारः अन्येषु शास्त्रेषु न कृतः। तस्मात्तत्र तत्र शास्त्रग्रन्थेषु शास्त्रकृतः उपपत्तिभिरस्य खण्डनमकुर्वन्। अद्वैते शङ्करभगवत्पादाः ब्रह्मसूत्रभाष्ये देवताधिकरणे तत्त्वमिदं निराकृतवन्तः। तत्र ते वर्णानां नित्यतां प्रतिपाद्य तैरेव अर्थबोधः सम्भवतीति तदर्थं स्फोटस्वीकारो निरर्थकः इत्याहुः। यतो हि वर्णनित्यत्वस्य तदारोपितक्रमस्य चाङ्गीकारेणैव अर्थबोधः सम्भवतीति सिद्धान्ते कल्पनालाघवं वर्तते। एवमेवान्या अप्यनेका पूर्वपक्षयुक्तयः सिद्धान्तयुक्तयश्च शोधनिबन्धेऽस्मिन् विस्तारेण प्रतिपादितास्तथा स्फोटवादो निरर्थक इत्ययं सिद्धान्तः उपपत्तिभिः स्वविवेकपुरःसरं द्रढीकृतः।
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