रचनाकार: महावीर सरन जैन का आलेख : भारत की भाषाएँ

रचनाकार: महावीर सरन जैन का आलेख : भारत की भाषाएँ

रचनाकार: महावीर सरन जैन का चिंतन - गाँधी दर्शन की प्रासंगिकता

रचनाकार: महावीर सरन जैन का चिंतन - गाँधी दर्शन की प्रासंगिकता

रचनाकार: महावीर सरन जैन का चिंतन - गाँधी दर्शन की प्रासंगिकता

रचनाकार: महावीर सरन जैन का चिंतन - गाँधी दर्शन की प्रासंगिकता

Essence of Dharma

The Essence of Dharma: Indian Perspective Professor Mahavir Saran Jain Ancient Indian thinkers had reflected on many of the important problems of Aesthetics. It is note worthy that the Indian tradition of aesthetics has always regarded great poets as seers and prophets. It is clearly mentioned that ΄ kaavya ́ (poetry/ literature) is different from aagamas, shastraas, itihaas etc. Tasting or appreciation of art is viewed as an expression of delight, bliss and ecstasy. It is well known fact that Bharat Muni formulated the theory of ΄ rasa ́ in his monumental work ΄NaTya shaastra ́. This theory of rasa had been later developed and enriched by others. The Indian philosophers of literary art have distinguished between ΄ Rasa ́ and ΄ Bhaava ́. Bhaava is a life emotion whereas Rasa is an art emotion. The theory of Rasa has dealt elaborately the process of transmutation of life emotion ΄ bhaava ́ into art emotion ΄ rasa ́. Rasa is always pleasurable even if the presented situation displays a painful emotion. This is the reason that literary pieces of ΄ KaruNa rasa ́ give pleasure although they depict pathetic, mournful, grief and sorrowful sentiments. The example of ΄ Sringaara rasa ́ in relation to its corresponding emotion ΄ rati bhaava ́ can make things quite clear. Rati bhaava is a physical passion in its kinetic aspect; Sringaara rasa is its transmutation in art purged of all that is obsessive and disquieting in it, and realized as all tenderness and spiritual, super sensuous quality of love. The state of ΄ rasaaswaad ́ (perception or appreciation of poetic sentiments or emotions) can be entitled as ΄ the state of universalized emotions ́. In general, what happens in the change from ΄ bhaavas ́ to ΄ rasas ́ is that whatever is personal, self regarding and obsessive & disquieting come impersonal, reposeful and bright with the sun shine of consciousness which leads ultimately to transcendental bliss. The Indian model of aesthetics is based on the notion that profound and knowledgeable communion with art lifts a man of taste out of ones own time and space. In this model, like rasaaswaada of kaavya, aesthetic experience of any art form can be understood with the parallel of the realization of of ΄ Brahmaanand ́ ( Bliss or rapture of absorption into the Supreme Being). In this background, the substance of Dharma with reference to ΄ aatman ́ ( Soul) and Brahman ( Supreme soul) is being commenced. Truth is one. It is said: ekam sad. It can be expressed in many ways: ΄vipraa bahudhaa vadanti ΄. Similarly, Dharma is one but is propagated to mankind through various religions. Dharma is the substantive (Noun). Every religion, in addition to a substance, has many adjectives that make it unique. Dharma is the strength & force by which human qualities develop in an individual. Dharma makes the action of the individual pure and pious. Dharma elevates the qualities of humanity and social awareness in an individual. Dharma inspires a person to possess and practice those virtues and values, which make him a good human being. A good human being invariably means a good social being also. What are those virtues and values that a human being is expected to possess in his life? Do egoism, anger, greediness, unrestrained sexuality, cruelty and violence deserve possession? If all the members of society possess these traits, if everybody breaks the moral or social order of sexual–life, can the concept of family be conceived and harmonious social relations can be established? The basis for a happy life and harmonious social order is self-restraint. It does not mean renunciation or the total elimination of desires. Desires should not be suppressed or removed, but should be sublimated. When a person governs himself, it is self-restraint. When a person observes social or governmental rules, leads his life with a sense of responsibility, then his rights and freedom exist. When a person controls and limits the acquisition of commodities, economic disparities become less. If every member of society does the same, the basic necessities of every person can be fulfilled. When there is no self- restraint in the members of a society, chaos prevails and the government punishes its citizens severely to protect the social–order. The grip of the government becomes severe and merciless and a centralized power or dictatorship comes into existence. Thus, compliance of dharma is a prerequisite for having happiness & freedom in personal life and equality and harmony in social life. The relevance of dharma on the personal level lies in welfare and happiness of an individual. His liberation from illusion/ Maya/ mental impurities finally results in attaining a state of salvation/ mukti/ mokSa / pure consciousness/ enjoyment of pure bliss/ nirvaNa/ baikunDa /devotional worship and supreme devotion to Ishwara. Dharma purifies one's consciousness and sublimates the human instincts. Dharma imparts individual feelings of compassion and affinity towards other beings. The relevance of Dharma on the social level lies in establishing those social conditions that are essential for peace, goodwill, freedom, equality, progress and development of the society. The Vedic seers laid the foundation stone for harmonious social life.

΄Sam gachchhadhvam Sam vadadhvam sam vo manaansi jaanataam ΄ (You go together, speak together, let your minds think together) ( Rig-Veda 10/191/2). The Vedic seers began with worshipping gods or divinities. The principal Vedic gods are said to be 33 in number, namely eight Vasus, eleven Rudras, twelve Adityas, Indra and Prajapathi Brahma. These gods belong to the three regions of the earth, the heavens and the intermediate space. Most popular gods of the Rig Vedic hymns are Indra, Varuna, Agni, Rudra, Mitra, Vayu, Surya, Usha, Soma etc.Indra is the lord of the heavens. He is the most popular and powerful of the Vedic deities. He is described as the god of the blue sky. He rides a white elephant called Airaavata and wields the dazzling weapon of lightening called Vajraayudh.If we find in Indra the qualities of a war lord or a typical king, in Varuna we see the earliest signs of an omniscient, omnipresent, omnipotent and compassionate god, the precursor of the Upanishad Brahman. Varuna is the ruler of the worlds, the ordained and enforcer of law and upholder of the world order. In one of the Rig Vedic hymns he is described as the Lord of the earth and heaven who sustains the tree that has its roots in heaven and branches down below. This description reminds us of the famous Ashvattha tree of the latter day scriptures. Varuna is the knower of all and controller of all. He is the supreme god capable of controlling and dispensing justice. Mitra and Varuna are both lords of the heaven. Together they uphold the law; they cause the cows to stream, the plants to flourish, and, ΄scattering swift drops, send down the rain-flood ΄. Agni is the chosen Priest, god, minister of sacrifice, the hotra, who lavishes wealth and dispels the darkness, no sacrifice is complete without his presence. His presence verily ensures the success of a sacrifice, because whatever sacrifices he accepts goes to the gods. Agni is the messenger, the herald, master of all wealth, oblation-bearer, much beloved, who brings the willing gods from the heavens and makes them sit on the grass with him near the sacrificial altar. The Rudra of the Rig-Veda is a fierce looking god, well built and golden in color, a militant god of storms and lightening and a provider of medicines. Though he did not enjoy the same status as Indra, he definitely enjoyed his own importance because of his tempestuous nature, his association with storms and storm gods called Maruts and his ability to bring medicines to the people to prolong their lives. Vayu is described in the Rig-Veda as a beautiful god, ideally the first partaker of soma juice which he seems to be especially fond of. He is a friend of Indra and a hero who shares the glory of victory with the latter. He is swift as mind, the thousand-eyed and the Lords of thought. Surya is the blazing sun. He is one of the Adityas, god among gods, the light that is most excellent, golden colored, who rides the skies in his golden chariot, drawn by seven bay horses, which are described in the hymns as the daughters of heaven. He is said to be extremely brilliant, with radiant hair, which flies in the skies like a bird and shines brightly like a jewel. Giver of power and strength, destroyer of laziness and darkness, with bright light radiating from him, he knows all that lives. Before him, the constellations pass away, like thieves, together with their rays. Swift and beautiful, Surya is the maker of the light, who illumines the radiant realm, who goes to the flock of gods as well as to the world of mankind with his light. Usha is dawn, the daughter of the sky, lady of the light, who rouses all life. She stirs all creatures that have feet, and makes the birds of air fly up. Borne on a hundred chariots, she yokes her steed before the arrival of the sun and is never late. She eludes the Sun who is always eager to catch her. She brings not just light to the sleeping mankind, but hope, happiness, riches and all the good things. On the physical plane, Soma is some kind of intoxicating juice. As a god, Soma is the god of inspiration, the intoxicant who stirs the minds, lures the gods and brings them to the place of worship. One of the most popular gods of the Rig Vedic hymns, the entire 9th Mandala of the scripture is dedicated to him. Also known as Indu or Somadeva, he brings joy into the lives of people, cures them from diseases and leads them to the worlds of bliss and immortality. He gives strength not only to mortals, but to the gods as well. Because of him, Indra was able to slay Vritra. Because of him Agni maintains his sway. He is also known as Lord of the speech because of his intoxicating influence on the movement of speech. The Vedic seers do not stop at revealing the existence of gods. They went from the external to the internal cosmic body, God immanent in the universe, and ended in identifying the soul itself with that God, and making one Soul, a unit of all these various manifestations in the universe, and asserting that the whole universe is but one. In the Vedas a number of hymns are addressed to Visvadeva. The Visvadeva is a class of the popular gods of the Vedas. When they were collectively invoked through a common ritual, they were addressed as Visvadeva. In the hymns of the Visvadeva, we generally find the names of all those popular gods which have been above-mentioned. In addition to these gods, we find the names of other gods also such as Bhaga, DakSa Prajaapati, Aditi, Aaryaman,the Ashvins, Saraswatee, PuSan,Marut, Rta, and the Dikpala. By addressing various gods collectively, the Vedic people acknowledged the unity of these gods and their inter relationships. The opinion of the Rig Vedic people was that the gods came into being from a common parentage and were helpful in nature. In contrast, the demons were wicked and troublesome. Although each god in the pantheon was endowed with specific qualities and responsibilities, the Vedic Aryans did not miss the larger picture and their underlying connection in the order of things. The changeless and immortal nature of supreme soul has been described in Atharva Veda. It is said that the supreme soul is free from desire, non-mutable, immortal, self-existent, satisfied with its own bliss and not deficient in any respect. The Upanishads reveal the knowledge about Brahman and are known as Vedanta, meaning "end of the Vedas". They are the concluding portions of the Vedas. There are several interpretations of the word Upanishad. Shankar interprets it as a means to destroy ignorance by revealing the knowledge of the Supreme Spirit by cutting off the bonds of worldly existence. The Upanishad seers gave new dimensions to Dharma and Darshan. In order to establish social unity, Upanishad thought proclaims:

"Ekastathaa sarva bhootantaraatmaa" (One or the same is in inner-Self / Essence of all Beings) and “Ishaavaasyamidam sarvam" (All the things in the universe are enveloped by the Supreme). The relationship between Paramaatman and Aatman is likened to the indwelling God and the soul within one's heart like two birds on a tree. Two birds with fair wings, knit with bonds of friendship, in the same sheltering tree have found a refuge. (Rig Veda 1.164.20) Like two birds of golden plumage, inseparable companions, the individual self and the immortal Self are perched on the branches of the same tree. The former tastes of the sweet and bitter fruits of the tree; the latter, tasting of neither, calmly observe. (Mundaka Upanishad 3.1.1) They are two birds, close companions, clasping the same tree. Of the two, one eats sweet fruit; the other looks on without eating. On this same tree a person, sunk and grieving in slavery, is deluded, but upon observing the Lord happy and great, becomes free of sorrow. (Shvetashvatara Upanishad 4.7) The Supreme Being that dwells in our heart is dearer to us than even our children, wealth and everything else. (Brihadaranyaka Upanishad 1.4.8) Paramaatman or the Supreme spirit or Brahman is beyond knowledge and ignorance and is devoid of all material attributes. In Chapter 13 of the Bhagavad-Gita, Paramaatman is described as VishNu residing in the hearts of all beings and in every atom of matter. He is the overseer and judicature of their actions. Paramaatman is different from five elements, the senses, mind, intellect and jiva. The Jivaatman and the Paramaatman are known to be one and the same when the Jivaatman attains the true knowledge of the Brahman. Brahman is the name given to the concept of the unchanging, infinite, immanent and transcendent reality that is the Divine Ground of all being. It is regarded as the source and sum of the cosmos that constricted by time, space and causation, as pure being. Essentially, it is also beyond being and non-being alike, and thus does not quite fit with the usual connotations of the word God and even the concept of monism. It is said that Brahman cannot be known, that we cannot be made conscious of it, because Brahman is our very consciousness. Brahman is not merely coming to know Brahman, but to realize one's 'Brahman-hood', to actually realize that one is and always was Brahman. Indeed, closely related to the Self concept of Brahman is the idea that it is synonymous with jivaatma, or individual souls, our aatman (or soul) being readily identifiable with the greater soul of Brahman. It is described as Sat, Chit and Ananda in its essential nature. The features of the Brahman are described almost in all the Upanishads.

Ishaavaasya Upanishad says, “All the things in this universe are enveloped by the Lord.” (The Supreme is) faster than the mind, and therefore beyond the reach of senses. One, who sees all beings in his own Self and his Self in all beings, has hatred for none. The Atman is self-sufficient, is everywhere, without a body, without blemish, radiant, pure, knowing all, seeing all and encompassing all. All the entities have been created by the omniscient, self-sustaining Lord and who is the controller of all the minds. This Upanishad has the central theme of extolling the all pervasiveness and all regulating nature of the Supreme Lord. The central idea of Kena Upanishad is that the Brahman is verily the source of all vital energies in this universe is infinite and therefore cannot be comprehended by speech and mind. He is beyond the reach of the senses, beyond words and even beyond the mind. Being Infinite, He cannot be brought within the compass of limited knowledge. One cannot know how He directs the senses, mind, etc. However, He does not remain altogether unknown, but is not completely known because of His infinite nature. He is unique, distinct from and Superior to all known things manifest or un-manifest. He cannot be known through speech, mind, eyes, etc., but knows all that is known through these and regulates them. The nature of self is aptly explained in KaTha Upanishad. Realizing by reverting to the contemplation of the Self to the eternal God, the wise man leaves both joy and sorrow behind. The Self is without sound, without touch, without form, without decay, likewise without taste, eternal, without smell, without beginning, without end, beyond the great; one is freed from the mouth of death by discovering that. ( KaTha Upanishad 3/15 ) MaaNDookya Upanishad starts with a mahaavaakya that this Atman is Brahman. The Upanishad also clearly explains the correct interpretation of the words OM, Aatman, Brahman, and akshara, all of which denote Brahman by describing Him with His special attributes. The liberated soul being free from ignorance, attains similarity with the Supreme Lord in respect of being free from sorrow and enjoying bliss etc. The Supreme Lord and the soul are similar to each other. Their relation is like of an object compared to which it is compared. The second part of Taittireeya Upanishad describes how there is an ascending order of bliss, starting from that of a human being and culminating in Brahmaanand. The body is the physical sheath. Within the physical sheath there is an inner sheath made of vital energy that is PraaNa. Inside the sheath of PraaNa, there is an inner self consisting of mind. Different from the sheath of mind, there is an inner self which consists of intellect. Different from the sheath of intellect, there is an inner self consists of bliss, and which fills the sheath of intellect. This sheath of bliss is enclosed by the sheath of intellect. The knowledge sought by Bhrigu and imparted by VaruNa is ultimately established that bliss is Brahman, because all beings are born from bliss, remain alive by bliss, move towards bliss and then merge into bliss. The Aitareya Upanishad proclaims that Brahman is pure consciousness. The BrihadaaraNyaka Upanishad says that I am Brahman. The Chhaandogya Upanishad says that you are that. As per the language of Upanishads ́ that ́ means Brahman. This Upanishad teaches us that there is no difference between the Atman within a person and Brahman. It tells us how we reach a stage when we get rid of all bonds and achieve Aatmaanand. In various Upanishads, the Brahman is called as "Sacchidaananda". Broken down, it is "sat", "chitta", and "aananda" meaning "truth", "consciousness", and "bliss" respectively. In the Hindu pantheon, Brahman should not be confused with the first of the Hindu trinity of Brahma (the Creator), Vishnu (the Preserver) and Shiva (the Destroyer). Brahma is, like the other gods, Ishwar, or manifested Brahman, fundamentally ego-conscious, whereas Brahman is without ego and beyond form. The central theme of Upanishads is the delineation of a Supreme Being as the cardinal principle of the universe. This is designated as Brahman, Aatman, Akshara, Aakaasha, PraaNa, etc. It is also the one and only independent Principle upon which all other entities are dependent. It is immanent and transcendent. Being infinite in all respects, it cannot be comprehended by anyone completely. It has no drawbacks or blemishes of any kind. It directs all and is not directed or constrained by anyone. It is absolutely independent in its very nature and essence, functions and comprehension and innate unlimited bliss, none of which need any element external to it for its completeness. All others derive their limited qualities and capacities from it. It is thus described as Sat, Chit and Aananda in its essential nature. The features of the Supreme Lord are described almost in all the Upanishads. The later stage of Vedanta is marked by the Bhagavad-Gita. It particularly dwells on the application of the Upanishad teachings to the practical life enunciating spiritual and moral disciplines for different types and grades of seekers and points out the way to conform normal life to the highest ideal. The Upanishads, Brahma-sutras and Bhagavad-Gita form the triple basis of Vedanta. They are respectively called the Sruti-prasthaana, the Nyaya-prasthaana and the Smriti-prasthaana. Vedanta as they follow the course of revelation, reason and regulation of life. When the Jivaatman attains the true knowledge of the Brahman, the Jivaatman and the Paramaatman are known to be the one and the same. Those who are free from pride and delusion, who have overcome the evils of attachment, who are constant in contemplating the relation of the supreme and individual self, from whom desire has departed, who are free from the pairs of opposites called pleasure and pain, go undiluted to that imperishable seat. The sun does not light it, nor the moon, nor fire. That is my highest abode, going to which none returns. An eternal portion of me it is, which, becoming an individual soul in the mortal world, draws to itself the senses with the mind as the sixth. When a man moves among the objects of senses having the senses under control and mind free from attachment and jealousy, he enjoys bliss. (Bhagavad-Gita 2/64) Without balance of mind there is neither intelligence, nor concentration; without concentration there is no peace; without peace how can there be happiness. (Bhagavad-Gita 2/66). Besides Bhagavad-Gita in Bhishma parva, the Mahaabhaarat - one of two major or greatest epics of India-, narrates the main story of Pandavaas and Kauravaas and the war of Kurukshetra using the story within a story structure, also contains philosophical and cultural material. The nature of Aatman (Self), relationship of the individual to society and discussion of human goals namely (1) artha or material resources, (2) kaama or pleasure/ sex, (3) dharma or duty and (4) moksha or liberation have been discussed extensively. The characteristics of the Supreme or Brahman are that He is the eternal, the supreme, unchanging, everlasting light. The essence of religion has been expressed in this epic extensively. For example, some quotes are being submitted:

It is only when a man does not commit sin in thought, deed or word in respect of any living creatures; it is then that he attains to Brahman. The wise and learned say: magnanimity is a virtue. Therefore acquire magnanimity, for you ought not to stay frivolity. The dharma, which stands in the way of another dharma, is in fact no dharma but is really unrighteousness. That dharma is true dharma which is not conflicting to any other dharma. Non-cruelty (Ahimsa) is the best dharma. Forgiveness is the best of powers. The knowledge of the self is the best of all knowledge. Truthfulness is the best of religious vows. When one does not fear in any way, nor any creature is frightened at one, when one conquers one’s attachment and aversion, then is one said to have realized the Supreme soul. The wise man, endued with equanimity, would neither be puffed up with joy nor be depressed with sorrow. Eyes can not see the form of the soul. The organ of touch can not feel the soul. Attainment of soul can not be accomplished by any of the five organs of senses. The senses do not approach the soul. The soul however apprehends them all. When one sees the one’s self in all beings, and all beings in the one’s self, is said to attain the Brahman. When one contracts all one’s desires like a tortoise drawing in all his limbs, then the effulgence of his soul manifests itself. Vedanta philosophy is realistic but not pluralistic. It has two main divisions and their classification into different schools is as follows: 1. Advaita Vedanta (Non-dualistic): VivarNa School / Vaachaspati School 2. Monotheistic Vedanta : VishiSTaadvaita (qualified nondualism) School of Ramanuja/ Shuddhaadvaita(pure nondualism) School of Vallabhaacharya / Achintya-bhedaabheda (incomprehensible difference-nondifference)) School of Sri Chaitanya/ Dvaita ( dualism) School of Maadhvaacharya / Dvaitaadvaita ( dualism in nondualism) School of Nimbaarka Each system of Vedantic philosophy is essentially an interpretation of the Brahman-sutras supported by commentaries on Upanishads and Bhagavad-Gita. Each school has original writings also to elaborate on the teachings of the three primary works to confirm to its views. The aim or the methodology of Sankhya and Yoga schools or doctrines of Indian philosophy is to quiet the Prakriti ( nature ) as it exists in the body, so that, like a calm body of water, body can reflect the true and detached nature of PuruSa ( self ), effecting liberation. Some quotes from YogavaashiSTha - an encyclopedic text comprising twenty four thousand verses on yogic disciplines -, are being presented:

Salutations to the Soul of all, the light illuminating the heavens, the earth and the intervening space, as also our hearts and their exteriors and all that has manifested itself everywhere as visible forms. The wise say that the best thing for a man to do in the world is to give up longing for objects which cause the mind to fluctuate and that such abdication constitutes the liberation and that is to accomplish purity. It is well said that four sentinels wait at the gate of liberation which are (1) patience and peace (2) knowledge of Brahma (3) contentment (4) association of sacred persons. The Supreme one can not be attained by bodily suffering or pain and by visiting the places of pilgrimage. He can be attained only by the conquest of mind. Persons can never have that happiness by the drink of nectar or by the blessings of the goddess of wealth, which persons having tranquility of mind enjoy. Supreme bliss is possible only for those who are composed in mind. One who sees Him within one's self as the All-powerful One, as the All permeating One, as One of pure intelligence, does alone see Him in his conscience. About 2600 years ago Lord Mahavira or Vardhaman (599 to 527 BC), the twenty fourth and the last Tirthankara of this era revived the Jain philosophy previously preached by his predecessor Lord Parshva (950 to 850 BC) in India. He expanded the code of conducts and implemented daily rites for his followers. He felt that such changes are essential for proper religious practice. Lord Mahavira said,

“No logassa esanaam chare (Do not imitate or follow anybody)”, “Sampikkhae appagamappaenam (Communicate with and inspect your Self)”. Lord Mahavira also underlined the social relevance of dharma by accepting Ahimsa Paramodharmá (Non-violence - towards others as well - is the greatest Dharma).His advice to all is

“Don‟t kill any living beings. Don't try to rule them. To kill any living being amounts to killing one self. Compassion to others is compassion to one's own self. Just as you do not like misery, in the same way others also do not like it. You should do unto them what you want them to do unto you". “Just as pain is not agreeable to you, it is so with others. Knowing this principle of equality treat other with respect and compassion”. Dharma is the highest good. It consists in Ahimsa (non-violence), self control and austerities. Even the gods revere him whose mind is always concentrated upon dharma. Lord Mahavir is of the view that :

the soul is the home of excellent virtues, the best among the substances and the highest reality among the realities. He, who is led by his senses, is extrovert or Bahiraatmaa and he who exercises self discretion (i.e. not guided by external factors) is introvert or Antaraatmaa. The self who is liberated from the pollution of the karmas is Paramaatmaa. The pure soul is free from activities of thought, speech and body. He is independent, infallible and fearless. He is also free from meekness, attachment and delusion. The pure soul is free from complexes, attachment, blemishes, desire, anger, pride, lust and all other kinds of defects. The state of pure knower ship is neither vigilant nor non-vigilant. The knower self is called pure, because it is only knower and nothing else. The soul is neither the body, nor the mind nor the speech, nor their cause. Nor is he doer, nor the cause of action nor the approver of action. In this way, I (Soul) am alone, really pure. It is not possible to describe the state of liberation in words as they transcend any such verbal expression. Nor is there the possibility of argument as no mental business is possible. The state of liberation transcends all the determinations and alternatives. But for the sake of expression it can be said that the bliss attained by the Siddhas in a moment is infinite times more than the pleasure enjoyed by the emperors, by the Jivas residing in the regions of the Karmas, and by the Fanindras, Surendras and Ahamindrasin in all the ages –

ChakkikuruphaNisurinda-devahaminde jam suham tikaalabhavam. Tato aNantaguNidam, siddhaaNam khaNasuham hodi. (Triloka Saar-560) The followers of Jain Dharma pray to those who have led the path to salvation, who have destroyed the mountains of karma, and who know the reality of universe. The followers pray to them to acquire their attributes. Gautama Buddha gave a message of friendship and compassion to every man. He said:

“Pariksya bhiksavo! Grahyamad vacho na tu gauravaat (You accept my words after having examined them, do not be influenced by my greatness)”. He who wishes to put on the yellow robe without having cleansed himself from sin, who disregards self-control and truth also, is unworthy of yellow robe. But who has cleansed himself from sin, is well grounded in all virtues, and endowed also with self-control and truth, he is indeed worthy of the yellow robe. ( Dhamma Pada 1/9-10) Buddhism is a path of practice and spiritual development leading to insight into the true nature of life. Buddhist practices such as meditation are means of changing oneself in order to develop the qualities of awareness, kindness, and wisdom. NirvaNa is a Buddhist Sanskrit word describing the stopping of the process sustaining conditioned states and self-realization of Nirvana the unconditioned state. There are many explanations of the term NirvaNa : (1) “cessation"(2) "extinction"(3)"extinguished"(4) "quieted"(5) "calmed"(6) "awakening" or "enlightenment “. Amongst them, two explanations are more prominent. One is that NirvaNa means "to extinguish," such as extinguishing the flame of a candle(extinction of craving and ignorance and therefore termination of all types of sufferings and the end of the cycle of involuntary rebirths ) and another is that NirvaNa is the completion of the path of Buddhism, where the real is won via self-enlightenment and self-awakening and all delusion and anguish are permanently ended even before death . In the middle ages, the saints criticized religious rituals and religious pretension, and questioned the significance of studying and interpreting of the Vedas by the learned persons. While saying “PaakhanDa bhakti Raam nahin reeijhe (Ram is not attracted towards hypocrite devotion) ", Saint Namdeva has drawn our attention towards the inner core of Dharma. The purpose of life lies in such devotion that leads to self-realization - “Kaayaa antar paaiya, sab devan ko dev (The Self is in our inner-body. Self is the God of all gods)" (Dadu Dayal). Dharma exists neither in the village nor in the jungle but in our antaraatmaa (Inner self). Does spiritual contemplation means prostrating before God to fulfill ones worldly desires? Can a person become religious by offering money at a temple? Does the significance of Dharma lie in the collection of articles and commodities or in being relieved from mental impurities like lust and aversion? A religious person cannot be selfish. Having known that 'One', he knows everyone. He establishes in himself a sense of belonging to everyone. Every particle of the universe becomes as important to him as his body and soul. Through the identification of 'All', he identifies himself. Tulsidasa expressed it beautifully -

" Parahit saris dharama nahin bhaaee, par peeRaa sam nahin adhamaaee (There is no Dharma better than doing well to others and there is no meanness worse than hurting others)". Tulsidasa has clarified that Lord Raama is devoid of birth, the totality of Existence, Knowledge and Bliss, wisdom personified, the home of beauty and strength. He is both pervading and pervaded, fraction less, infinite and integral, the Lord of unfailing power, attribute less, vast, transcending speech as well as the other senses, all seeing, free from blemish, invincible, unattached, devoid of form, free from error, eternal and untainted by maayaa, beyond the realm of matter, bliss personified, the Lord indwelling the heart of all, the action less Brahma, free from passion and imperishable. For the sake of His devotees, the divine Lord look the form of an earthly sovereign and performed most sacred deeds, in the manner of an ordinary mortal, as an actor - who while acting in a drama on the stage, assumes various guises and exhibits different characters but himself remains the same. Guru Nanak also characterized the ultimate truth as one universal creator god, devoid of fear and enmity, immortal and unborn, self-existent, has no physical form, without material attributes, True in the primal beginning. That is the true path where all paths have met. Conquer your mind and you will conquer the world. Bow to him again and again. He is the beginning. He is the end. He is without beginning, without break. He is the same through different ages. Nanak has said,

“The sacred thread which is made of the cotton of kindness, thread of contentment, knot of self – control and freedom of truth, does not tarnish and does not burn. Blessed is that man who moves in this world with such sacred thread on his neck.” Swami Vivekananda explained the importance of dedicated service. His message has continued to inspire millions of his countrymen. His voice can comfort the suffering and sanctify of their lives.

"You rejoice that you belong to the race of the great sages. But until those who belong to the upper classes help to uplift the downtrodden, and until exploitation ends, India will only be a grave. May Mother India step forth anew from the humble dwelling of the peasant! May she appear in the hut of the fisherman! May she step forth from the cottages of the cobbler and the sweeper! May she become manifest in godowns and factories! May the song of New India echo and reverberate amidst mountains and in forests and valleys!" The few very famous quotes of Swami Vivekananda are mentioned below:

"What is it that by knowing which everything else is to be known." "Brave, bold men, these are what we want. What we want is vigor in the blood, strength in the nerves, iron muscles and nerves of steel." "Avoid all mystery. There is no mystery in religion. Mystery mongering and superstition are always signs of weakness." “Arise, awake, for your country needs this tremendous sacrifice. It is the young men that will do it. „The young, the energetic, the strong, the well-built, the intellectual'- for them is the task. Lay down your comforts, your pleasures, your names, fame or position, nay, even your lives, and make a bridge of human chains over which millions will cross this ocean of life. Do not be frightened. Awake, be up and doing. Do not stop till you have reached the goal." "I would rather see every one of you rank atheists than superstitious fools, for the atheist is alive and you can make something out of him. But if superstition enters, the brain is gone, the brain is softening, and degradation has seized upon the life." “So long as the millions live in hunger and ignorance, I hold every man a traitor who, having been educated at their expense pays not the least heed to them!” "Work unto death - I am with you, and when I am gone, my spirit will work with you. This life comes and goes - wealth, fame, enjoyments are only of a few days. It is better, far better to die on the field of duty, preaching the truth, than to die like a worldly worm." “My faith is in the younger generation, the modern generation; out of them will be my workers. They will work out the whole problem, like lions. " "Truth, purity, and unselfishness - wherever these are present, there is no power below or above the sun to crush the possessor thereof. Equipped with these, one individual is able to face the whole universe in opposition." The central theme of Sri Aurobindo's vision is the evolution of life into a divine life.

"Man is a transitional being. He is not final. The step from man to superman is the next approaching achievement in the earth's evolution. It is inevitable because it is at once the intention of the inner spirit and the logic of Nature's process". The aim of yoga is an inner self-development by which each one who follows it can in time discover the One Self in all and evolves a higher consciousness than the mental, a spiritual and supramental consciousness which will transform and divinize human nature. Shree Aurobindo has been a great visionary and has inspired the country and mankind. His very famous quotation is presented herewith:

"Out of this awakening vision and impulse the Indian renaissance is arising, and that must determine its future tendency. The recovery of the old spiritual knowledge and experience in all its splendor, depth and fullness is its first, most essential work; the flowing of this spirituality into new forms of philosophy, literature, art, science and critical knowledge is the second; an original dealing with modern problems in the light of Indian spirit and the Endeavour to formulate a greater synthesis of a spiritualized society is the third and most difficult. Its success on these three lines will be the measure of its help to the future of humanity." Thus, compliance of dharma is a prerequisite for having happiness & freedom in personal life and ultimately his liberation from mental impurities such as attachment & aversion leading to the deliverance of the soul from recurring births or transmigration, and for having accord & equality in social life and ultimately peace, freedom, friendliness leading to the progress & development of the society. In essence, Dharma means the spirit of non- violence, universal love and purity of heart. It should be our earnest desire and endeavor that no adjective added to qualify the substantive (Dharma) become more prominent than the substantive itself. ---------------------------------------------------------------------- Professor Mahavir Saran Jain (Retired Director, Central Institute of Hindi) 123, Hari Enclave, Buland Shahr (INDIA) Pin-203 001

- प्रो. महावीर सरन जैन

ND

वेदान्त दर्शन के अनुसार तत्व एक है। तत्व अद्वैत एवं परमार्थ रूप है। जीव और जगत उस एक तत्व 'ब्रह्म' के विभाव मात्र हैं। अध्यात्म एवं धर्म के आराध्य राम तत्व हैं, अद्वैत एवं परमार्थ रूप हैं- राम ब्रह्म परमार्थ रूपा। इसी कारण राम के लिए तुलसीदास ने बार-बार कहा है-

'ब्यापकु अकल अनीह अज निर्गुन नाम न रूप।
भगत हेतु नाना बिधि करत चरित्र अनूप।΄

अध्यात्म के मूल्य शाश्वत होते हैं। राजनीति के मूल्य कभी भी शाश्वत नहीं होते। जो राजनीतिज्ञ सत्ता प्राप्ति के कुत्सित मोह से ग्रसित हो जाते हैं उनके लिए जीवनमूल्य, उच्च आदर्श, उसूल केवल कहने के लिए रह जाते हैं, केवल बोलने के लिए रह जाते हैं।

ऐसे राजनीतिज्ञों का जीवन मूल्यविहीन हो जाता है। कुर्सी हथियाने के लिए गिरगिट की तरह रंग बदलना इनका स्वभाव हो जाता है। हवा में नारे उछालकर तथा भावों के आवेग का तूफान बहाकर वोट बटोरना इनका धर्म हो जाता है। ऐसे राजनीतिज्ञों के लिए भगवान राम साध्य नहीं रह जाते, आराध्य नहीं रह जाते; 'ब्यापकु ब्रह्म अलखु अबिनासी। चिदानंदु निरगुन गुनरासी॥ नहीं रह जाते; परमार्थ रूप नहीं रह जाते।

ऐसे राजनीतिज्ञों के लिए भगवान राम चुनावों में विजयश्री प्राप्ति के लिए एक साधन होते हैं, उनके नाम पर भोली-भाली जनता से पैसा वसूलकर अपनी तिजोरी भरने का जरिया होते हैं; दूसरों के उपासना केन्द्र के विध्वंस एवं तत्पश्चात विनाश, तबाही, बर्बादी के उत्प्रेरक होते हैं। अध्यात्म का साधक एवं धर्म का आराधक तो राम के लिए अपने दुर्गुणों की बलि चढ़ा देता है; राजनीति के कुटिल, चालबाज, धोखेबाज नेतागण राम के नाम पर मन्दिर बनवाने के लिए जनआन्दोलन चलाकर, जनता की भावनाओं को भड़काकर कुर्सी पर काबिज होने के बाद राम की ही बलि चढ़ा देते हैं; राम को अपने एजेंडे से बाहर निकाल देते हैं।

अध्यात्म के साधक एवं धर्म के आराधक के लिए तो राम त्याग, तपस्या एवं साधना के प्रेरणास्रोत होते हैं; राजनीति के कुटिल, चालबाज, धोखेबाज नेताओं के लिए तो राम ́शिला पूजन΄ के नाम से करोड़ों-करोड़ों की धनराशि वसूलने के लिए एक जरिया हो जाते हैं। अध्यात्म के साधक एवं धर्म के आराधक के लिए तो राम ́अजित अमोघ शक्ति करुणामय΄ हैं, सर्वव्यापक हैं, इन्द्रियों से अगोचर हैं, चिदानन्द स्वरूप हैं, निर्गुण हैं, कूटस्थ एकरस हैं, सभी के हृदयों में निवास करने वाले प्रभु हैं, ́ब्यापक ब्यापि अखंड अनन्ता΄ हैं वही सच्चिदानंद राम राजनीति के कुटिल, चालबाज, धोखेबाज नेताओं के लिए समाज के वर्गों में वैमनस्य, घृणा, कलह, तनाव, दुश्मनी, विनाश के कारक एवं प्रेरक हो जाते हैं।

राजनीति की कुटिलता, चालबाजी, धोखेबाजी का इससे बड़ा प्रतिमान और क्या हो सकता है कि सत्ता प्राप्ति के पूर्व जिन नेताओं ने राम के नाम की कसमें खाई थीं, सौगंध खा-खाकर बार-बार कहा था- ́सौगंध राम की खाते हैं, मन्दिर यहीं बनाएँगे΄, जन-जन को भावना रूपी सागर की उमगाव एवं उछाव रूपी लहरों से आप्लावित कर दिया था- ́बच्चा-बच्चा राम का, जन्मभूमि के काम का΄ मगर जब राम के नाम के सहारे सत्ता प्राप्त कर ली तो फिर उन राजनेताओं को राम से कोई मतलब नहीं रहा, राम से कोई प्रयोजन नहीं रहा, राम से कोई वास्ता नहीं रहा। राजा दशरथ ने तो राम कथा में राम को वनवास दिया था; राजनीति के इन नेताओं ने तो राम को ही अपने एजेंडे से निकाल फेंका।

आखिर क्या कारण है कि जब चुनाव निकट आते हैं तो इन नेताओं को राम के किसी प्रतीक के सहारे अपनी वैतरणी पार करने की सूझती है। पिछले दिनों जब राम सेतु का मुद्दा उछाला गया तो मैंने एक मित्र को बताया कि पउम चरिउद्य एवं अध्यात्म रामायण जैसे ग्रन्थों में राम सेतु के राम चरितमानस से भिन्न संदर्भ हैं।

उन्होंने उत्तर दिया कि हमारी श्रद्धा तो केवल तुलसीकृत राम चरितमानस में है। उनका कहना ठीक था। उत्तरभारत के जनमानस की आस्था तुलसीकृत राम चरितमानस में है। आस्था के आगे तो कोई तर्क काम कर नहीं कर सकता। मैं ऐसे आस्थावान एवं प्रबुद्धजनों के लिए तुलसीकृत राम चरितमानस की दोहा-चौपाइयों के आधार पर राम के तात्विक स्वरूप का निरूपण करना चाहता हूँ। :

भगत हेतु भगवान प्रभु राम धरेउ तनु भूप।
किए चरित पावन परम प्राकृत नर अनुरूप॥
जथा अनेक वेष धरि नृत्य करई नट कोई।
सोई सोई भाव दिखावअइ आपनु होई न सोई।।

तुलसीदास की मान्यता है कि निर्गुण ब्रह्म रामभक्त के प्रेम के कारण मनुष्यद्य शरीर धारण कर लौकिक पुरुष के अनुरूप विभिन्न भावों का प्रदर्शन करते हैं। नाटक में एक नट अर्थात्‌ अभिनेता अनेक पात्रों का अभिनय करते हुए उनके अनुरूप वेशभूषा पहन लेता है तथा अनेक पात्रों अर्थात्‌ चरितों का अभिनय करता है। जिस प्रकार वह नट नाटक में अनेक पात्रों के अनुरूप वेष धारण करने तथा उनका अभिनय करने से वह पात्र नहीं हो जाता; नट ही रहता है उसी प्रकार राम चरितमानस में भगवान राम ने लौकिक मनुष्य के अनुरूप जो विविध लीलाएँ की हैं उससे भगवान राम तत्वतः वही नहीं हो जाते; राम तत्वतः निर्गुण ब्रह्म ही हैं। तुलसीदास ने इसे और स्पष्ट करते हुए कहा है कि उनकी इस लीला के रहस्य को बुद्धिहीन लोग नहीं समझ पाते तथा मोहमुग्ध होकर लीला रूप को ही वास्तविक समझ लेते हैं।

आवश्यकता तुलसीदास के अनुरूप राम के वास्तविक एवं तात्विक रूप को आत्मसात करने की है।

भारत के प्रबुद्धजन स्वयं निर्णय करें कि वास्तविक एवं तात्विक महत्व किसमें निहित है- राम की लौकिक कथा से जुड़े प्रसंगों को राजनीति का मुद्दा बनाकर राम के नाम पर सत्ता के सिंहासन को प्राप्त करने की जुगाड़ भिड़ाने वाले कुटिल, चालबाज, धोखेबाज नेताओं के बहकावे में आने की अथवा भगवान राम के वास्तविक एवं तात्विक रूप को पहचानने की, उनको आत्मसात करने की, उनकी उपासना करने की, उनकी लोक मंगलकारी जीवन दृष्टि एवं मूल्यों को अपने जीवन में उतारने की।

hindi videshee vidwaano dwaaraa

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O;kdj.k dk fooj.k loZizFke MkW0 fxz;lZu us izLrqr fd;k %&

^^vc
ge igys fgUnqLrkuh O;kdj.k ij vkrs gSaA tku ts'kqvk dsVysj¼;g
dksVyj] dslyj rFkk dsVyj Hkh fy[kk tkrk gS½ /keZ ls ywFkju
FksA bUgksaus 'kkg vkye cgknqj 'kkg rFkk tgk¡nj'kkg ls Mp
izfrfuf/k ds :i esa ekU;rk izkIr dh FkhA** ^¼1½

MkW0
fxz;lZu us vuqeku ds vk/kkj ij bldk jpukdky lu~ 1715 ekuk gS fdUrq
okLro esa bldk jpukdky lu~ 1698 ds iwoZ dk gSA

MkW0
lquhfr dqekj pkVqT;kZ us vius fuca/k laxzg ^_rEHkjk* esa bl d`fr ds

lEcU/k
esa ifjp; ,oa fooj.k izLrqr fd;kA MkW0 pkVqT;kZ ds ys[k dk 'kh"kZd
gS & ^fgUnqLrkuh dk lcls izkphu O;kdj.k*A MkW0 pkVqT;kZ dk blds
jpukdky ds lEcU/k esa vfHker gS &

^^gkySaM
ds ykbMu uxj esa duZ baLVhV~;wV~ uked ,d uohu lHkk gSA ;g Hkkjr rFkk
c`gÙkj Hkkjr dh laLd`fr dh vkykspuk ds fy, LFkkfir dh xbZ gSA
mlds eq[; vf/k"Bkrk Louke/kU; iafMr MkDVj QkaWxy us Lo;a ,d i=
fy[kdj dsVysj ds O;kdj.k ds fo"k; esa cgqr dqN rF; crk;s gSaA
muls irk pyrk gS fd dsVysj us fgUnqLrkuh vkSj Qkjlh nksuksa
Hkk"kkvksa ds O;kdj.k Mp Hkk"kk esa fy[ks FksA Mp ewy dh ,d
udy blkd Qku nj gwQ (Isaac
Van der Hoeve) uked
gkySaMoklh us lu~ 1698 bZ0 esa y[kuÅ esa dh FkhA ;g iqLrd
gkyS.M ds gkx (Hague)
uxj
ds iqjkus jktdh; i=ksa ds laxzgky; esa lqjf{kr gSA** ^¼2½

izLrqr
ys[kd us tqykbZ 1985 esa uhnjyS.M~l dh ;k=k ds nkSjku iqLrd dh izfr
dk voyksdu fd;kA izfr dk eq[k i`"B fuEu gS %&

"instructe off
onderwij singe der hindostane en persianse talen nevens hare
declinatie en conjugative etc. door joan josua katelaar, Ellingensem
en Gekopiert door Isaacq Van Der Hoeve Van Utreght tot Gechenawe A.
1698.

fgUnh
ds dqN fo)kuksa esa ;g HkzkUr /kkj.kk gS fd dsVysj us bl O;kdj.k dh
jpuk lwjr ds vklikl O;kikjh oxZ esa izpfyr fgUnh ds vk/kkj ij dh FkhA
bl HkzkUr /kkj.kk dk fujkdj.k fgUnh esa loZizFke MkW0 mn;ukjk;.k
frokjh ,oa Jh eSF;q osPpqj us fd;kA bl d`fr ds lEcU/k esa MkW0
mn;ukjk;.k frokjh ds fopkj izLrqr djuk lehphu gksxk %&

^^---------------
dsVysj d`r ^^fgUnqLrkuh Hkk"kk** dh jpuk vkxjs eas gqbZ FkhA
vr,o bl ij cztHkk"kk ,oa if'peh fgUnh dk izHkko Li"V :i ls
n`f"Vxkspj gksrk gSA-------- dsVysj dk O;kdj.k vfr laf{kIr gSA
;g yxHkx 30 i`"Bksa dk gS fdUrq blesa fgUnh lh[kus okyksa ds fy,
izk;% lHkh vko';d ckrksa dk lekos'k gSA bldh ,d fo'ks"krk ;g Hkh
gS fd blesa vfr iz;qDr fØ;kvksa dh :ijs[kk] ^dkyjpuk&lkfjuh*
lfgr] nh xbZ gSA iqLrd ds vUr esa izkFkZukvksa dk fgUnqLrkuh vuqokn
Hkh fn;k x;k gSA buesa ^^nl fu;e*] ^^izsfjrksa dk fo'okl**] vkSj ^^gs
firk** ds vuqokn miyC/k gSaA tSlk eSaus Åij dgk gS] bu
x|ka'kksa esa vkxjs dh fgUnh ;k [kM+h cksyh dk vkjfEHkd :i ns[kk tk
ldrk gS vkSj ml ij czt&Hkk"kk dk izHkko Hkh fn[kkbZ iM+rk
gSA^¼3½

Jh
eSF;q osPpwj us dksydrk dh us'kuy ykbczsjh esa bl d`fr ds ySfVu
vuqokn dks vk/kkj cukdj bldk fgUnh vuqokn izLrqr fd;k gSA ^¼4½

bldh
Hkk"kk esa dgha&dgha v'kq) :i feyrs gSa tSls ^^eSa** ds
LFkku ij ^^es**] ^^rqEgkjk** ds LFkku ij ^^rksEekjk** rFkk ^^rqe** ds
LFkku ij ^^rkse**A ^us* ijlxZ dk iz;ksx ugha gqvk gSA ^^blus** ds
LFkku ij ^^bUus**] ^^eq>dks** ds LFkku ij ^^eqdksa ¼eksdksa½]
^^ugha** ds LFkku ij ^^ubZ** dk iz;ksx gqvk gS tks vkxjs esa cksyh
tkus okyh LFkkuh; fgUnh ds izHkko dk |ksrd gSA vuwfnr izkFkZukvksa
esa ls ,d mnkgj.k izLrqr gS] ^^es gS lkgsc rksEekjk vYyk] og tks rkse
,ftfIr xqykeh ls fudky ys x;k] rkse vkSj vYykgs esjk cjkcj er
yhft;ksA** ¼eSa izHkq rqEgkjk bZ'oj gw¡] tks rqEgs felz
ns'k dh nklrk ls fudkydj ys vk;k] esjs flok; rqe vkSj fdlh bZ'oj dks
u ekuuk½

2- csatkfeu
'kwYt+ % xzkekfVdk fgUnksLrkfudk

Msfu'k
Hkk"kh MkW0 'kwYt+ izksVsLVsUV fe'kujh FksA ;s igys rfeyukMq esa
dk;Zjr Fks] ckn esa gSnjkckn vk x,A vkidh e`R;q lu~ 1760 bZ0 esa
teZuh ds gkys uxj esa gqbZA dk;Z djrs gq, budks nkf;Ro&cks/k gqvk
fd Hkkjr esa vkus okys fe'kufj;ksa dks fgUnqLrkuh Hkk"kk ls voxr
djkuk pkfg,A fgUnqLrkuh Hkk"kk ds lEcU/k esa ys[kd us viuh
Hkwfedk esa fy[kk] ^^;g Hkk"kk vius vki esa cgqr gh ljy gSA eSa
tc ;g Hkk"kk lh[kus yxk rks eq>s vR;f/kd dfBukbZ dk vuqHko
gqvk ------------- ysfdu bl Hkk"kk dks lh[kus dh rhoz bPNk ds
dkj.k yxkrkj nks eghus ds ifjJe ds QyLo:i lkjh dfBukbZ tkrh jghA
vkjEHk esa gh eSaus bl Hkk"kk ds Kku dh vko';d ckrksa] fo'ks"k
:i ls 'kCn&Øe dks fy[k fy;k FkkA /khjs&/khjs ,d
O;kdj.k dh lkexzh ,d= gks x;hA ckn esa bls Øekuqlkj ltkdj
iqLrd dk :i fn;k x;kA** ^¼5½

'kwYt+
us viuk O;kdj.k ySfVu Hkk"kk esa fy[kkA Hkwfedk dh frfFk 30 twu
lu~ 1741 bZ0 gSA izdk'ku frfFk 30 tuojh 1745 bZ0 gSA

bl
O;kdj.k esa dqy Ng v/;k; gSaA v/;k; ,d esa o.kZekyk ls lEcfU/kr fopkj
gSaA blh v/;k; esa ys[kd us fgUnqLrkuh Hkk"kk ds lEcU/k esa rfey
Hkkf"k;ksa dh bl ekU;rk dk izfriknu fd;k gS fd fgUnqLrkuh Hkk"kk
;k nsoukxje lkjh Hkk"kkvksa dh ekrk gSA v/;k; nks esa laKk ,oa
fo'ks"k.k] v/;k; rhu esa loZuke] v/;k; pkj esa fØ;k]
v/;k; ikap esa vO;; ¼ijlxZ] fØ;k fo'ks"k.k] leqPp;
cks/kd] foLe;kfn cks/kd½ rFkk v/;k; Ng esa okD; jpuk dk foospu
gSA ifjf'k"V esa izsfjrksa ds fo'okl dh izkFkZuk] [kkoan dh
canxh] cifrlek] [kkoan dh jkr dh gkftjh] nl fu;e] gs firk izkFkZuk dk
fo'ys"k.k vkfn fgUnqLrkuh Hkk"kk esa fn, x, gSaS ftl ij
gSnjkckn esa ml le; cksyh tkus okyh nfD[kuh fgUnh dk izHkko ifjyf{kr
gSA 'kCnksa dks jkseu fyfi ,oa Qkjlh fyfi esa fn;k x;k gSA

MkW0
fxz;lZu us bl jpuk ds lEcU/k esa fy[kk gS %&

^^---------------
bldk iwjk 'kh"kZd gS Benjamini
Schulzii, Grammatica, Hindostanica, .................. O;kdj.k
ySfVu esa gSA fgUnqLrkuh 'kCn Qkjlh&vjch fyfi esa vuqokn lfgr
fn;s x;s gSaA ----------mUgksaus ew/kZU; o.kksZa dh /ofu;ksa dks vkSj
vius vuqokn esa egkizk.kksa dks NksM+ fn;k gSA os iq:"kokpd
loZukeksa ds ,dopu ,oa cgqopu :iksa ls ifjfpr gSa] fdUrq ldeZd
fØ;kvksa ds Hkwrdkyksa ds lkFk iz;qDr gksus okys ^^us** ds
iz;ksx ls vufHkK gSaA**^¼6½

ys[kd
us deZdkjd ,oa lEiznku dkjd dk :i ^^dq¡** ekuk gS tks nfD[kuh
fgUnh ds izHkko ds dkj.k gSA

gqekdqa
¼gedks] gekjs fy,½] fe>dqa ¼eq>s] esjs
fy,½A blh izdkj ^^rq>dqa** ^^dkSu dqa** ^^mu dqa**
^^budqa** ^^bldqa** ^^fdu dqa** ^^dksbZ dqa** vkfn :i fn, x, gSaA

bl
iqLrd ls ,d mnkgj.k izLrqr gS %&

^^NksVk
HkkbZ Hkkx x;k ddks gekjk cki fe>dqa ekywe fd;sA**

¼gekjs
firk us eq>s le>k;k ¼ekywe djk;k½ fd NksVk HkkbZ
Hkkx x;kA½

3- dSfl;kuks
csfyxRrh % vYQkcsrqe czEgkfudqe

vki
dSFkfyd dSiwfpu fe'kujh bVyh ds epsjkrk uxj ds jgus okys FksA vkjEHk
esa bUgksaus frCcr esa dk;Z fd;k FkkA ckn eas usiky gksdj fcgkj ds
csfr;k uxj esa vk clsA bUgksaus iVuk esa Hkh /keZ izpkj dk dk;Z fd;kA
iVuk esa jgdj bUgksaus ^^vYQkcsrqe czEgkfudqe* dk ySfVu Hkk"kk
esa iz.k;u fd;kA bldk izdk'ku lu~ 1771 bZ0 esa gqvkA bldh fo'ks"krk
;g gS fd blesa ukxjh ds v{kj ,oa 'kCn lqUnj Vkbiksa esa eqfnzr gSaA
fxz;lZu ds vuqlkj ;g fgUnh o.kZekyk lEcU/kh Js"B jpuk gS %&

"taking it
together, the Alphabetum Brammhanicum is, for its time, a wonderfully
good piece of work." ⁽⁷⁾

v/;k;
,d esa Loj] v/;k; nks esa ewy O;atu] v/;k; rhu esa O;atuksa ds
mPpkj.k ds fo'ks"k fooj.k] v/;k; pkj esa O;atuksa ds lkFk Lojksa
dk la;ksx] v/;k; ik¡p esa Loj&la;qDr O;atu] v/;k; Ng esa
la;qDrk{kj vkSj muds uke] v/;k; lkr esa la;qDrk{kj dh rkfydk] v/;k;
vkB esa fdl izdkj fgUnqLrkuh dqN v{kjksa dh deh iwjh djrs gSa] v/;k;
ukS esa ukxjh ;k turk dh o.kZekyk] v/;k; nl esa fgUnqrkuh o.kZekyk dh
ySfVu o.kZekyk ds Øe vkSj mPpkj.k ds lkFk rqyuk] v/;k; X;kjg
esa vjch vadks ds lkFk fgUnqLrkuh vadks vkSj v{kjksa esa la[;k,a rFkk
v/;k; ckjg esa

v/;srkvksa
ds vH;kl ds fy, dqN izkFkZuk,a Hkh ^^fgUnqLrkuh fyfi** esa nh xbZ
gSaA blesa ySfVu izkFkZukvksa dk ^^fgUnqLrkuh fyfi** esa dsoy
fyI;arj.k feyrk gSA var esa fgUnqLrkuh Hkk"kk esa ^^gs firk**
vkfn izkFkZuk,a vuwfnr gSaA

v/;k;
ukS ds varxZr turk dh o.kZekyk ij izdk'k Mkyrs gq, ys[kd us fy[kk gS
%&

^^;gk¡
turk ds ^^ukxjh** o.kksZa ds lEcU/k esa dqN dguk 'ks"k jg x;k
gSA ;g o.kZekyk lk/kkj.kr% ?kjsyw i=ksa] lk/kkj.k iqLrdksa] jktuhfrd
;k /kkfeZd ckrksa dks fy[kus ds fy, iz;qDr gksrh gSA bls ;gk¡
dh cksyh esa ^^Hkk[kk cksyh** dgrs gSaA blesa dsoy pkSarkyhl o.kZ
gSaA** ^¼8½

bl
jpuk dh Hkwfedk bVyh dh jkt/kkuh jkse eas fØf'p;u /keZ ds
izpkjkFkZ laLFkk ^^izksixUnk Qhns** ds v/;{k ;ksgu f[kzLrksQj veknqlh
us fy[khA MkW0 tktZ fxz;lZu us bl Hkwfedk dks cgqr egRo fn;kA ^¼9½

Hkwfedk
esa fgUnqLrkuh Hkk"kk dh lkoZnsf'kd O;ogkj dh Hkwfedk Li"V
:i esa izfrikfnr gS %&

^^fgUnqLrkuh
Hkk"kk tks ukxjh fyfi;ksa esa fy[kh tkrh gS] iVuk ds vklikl gh
ugha cksyh tkrh vfirq fons'kh ;kf=;ksa }kjk Hkh] tks ;k rks O;kikj ;k
rhFkkZVu ds fy, Hkkjr vkrs gSa] iz;qDr gksrh gSA ge blds fy, ;g dg
ldrs gSa fd ;g Hkkjr dh ek/;e&Hkk"kk (linqua
media) gSA**^¼10½

bl
Hkwfedk ls ;g Li"V gS fd lu~ 1771 bZ0 esa Hkh ukxjh fyfi esa
fy[kh tuHkk"kk fgUnh ;k fgUnqLrkuh dk jk"VªO;kih
izpkj&izlkj FkkA tks fons'kh ml le; Hkkjr esa O;kikj djus ds fy,
vFkok ?kweus fQjus ds fy, vkrs Fks] os Hkkjr vkus ds iwoZ bldks
lh[krs Fks rFkk Hkkjr ds fofHkUu {ks=ksa esa blds ek/;e ls viuk dk;Z
lEiUu djrs FksA

bu
rhu jpukd`fr;ksa dk ,sfrgkfld egRo cgqr vf/kd gSA buds lesfdr egRo dh
MkW0 mn; ukjk;.k frokjh us lkjxfHkZr foospuk dh gS %&

^^;g
rhuksa d`fr;k¡a] fnYyh ls ysdj gSnjkckn rd vkSj lu~ 1650 ls
ysdj 1800 rd] izpfyr fgUnh ds :i dks gekjs le{k izdV djrh gSaA ge bu
rhuksa fons'kh ys[kdksa ds izfr vR;f/kd d`rK gSaA

bUgksaus
bu O;kdj.kksa dks fy[kus esa tks iz;kl fd;k gS og okLro eas LrqR; gSA
pwWfd ;s d`fr;k¡a vkjfEHkd gSa vr,o buesa =qfV;ka LokHkkfod
gSaA fdUrq bUgsa rS;kj rFkk izLrqr djus esa bu fons'kh fo}kuksa dks
fdruk dfBu ifjJe djuk iM+k gksxk] bldk vuqeku Hkh vkt lgt ugha gSA**
^¼11½

bu
rhuksa jpukvksa dks Jh eSF;q osPpqj us ySfVu ls fgUnh esa vuqfnr fd;k
gSA mudh lsok,a Hkh iz'kaluh; gSaA ^¼12½

vkxs
'ks"k fons'kh fo)kuksa ,oa mudh izeq[k jpukvksa ds uke fn, tk
jgs gSaA tgk¡ cgqr vko';d gksxk] ogha laf{kIr fVIif.k;k¡
izLrqr dh tk,axh %&

4- tkWtZ
gsMys % ¼Hkkjr esa fuokl lu~ 1763&1771½ ¼e`R;q
frfFk lu~ 1798 bZ0½

xzSesfVdy
fjekDlZ vkWu n izSfDVdy ,.M oYxj MkbysDV vkWQ n fgUnksLrku ySaXost

;g
jpuk yUnu ls lu~ 1773 eas izdkf'kr gqbZA MkW0 fxz;lZu us tktZ gsMys
ds bl O;kdj.k ls fgUnh O;kdj.k ijEijk esa ,d uohu ;qx dk vkjEHk ekuk
gSA^¼13½
blds vusd laLdj.k izdkf'kr gq,A y[kuÅ ds fetkZ eqgEen fQrjr us
blesa ifjo/kZu ,oa la'kks/ku fd;kA lu~ 1801 bZ0 esa yUnu ls bldk
ifjof/kZr ,oa la'kksf/kr laLdj.k izdkf'kr gqvkA bl laLdj.k ds Hkh dbZ
vU; laLdj.k ckn ds o"kksZa esa izdkf'kr gq,A

¼5½ tkWu
QxqZlu % , fMD'kujh vkWQ n fgUnqLrku ySaXost

;g
dks'k ^fgUnqLrkuh&vaxzsth* ,oa ^vaxzsth&fgUnqLrkuh* Øe
ls gSA bldk izdk'ku Hkh yUnu ls lu~ 1773 bZ0 esa gqvkA

¼6½ tkWu
ckFkZfod fxyØkbLV % ¼1759&1841½

¼i½ bafXy'k&fgUnqLrkuh
fMD'kujh] dydRrk ¼1787½

¼ii½ fgUnqLrkuh
xzkej ¼1796½

fxyØkbLV
dk egRo bl n`f"V ls cgqr vf/kd gS fd f'k{kk ek/;e ds :i esa
bUgksaus fgUnh dk egRo igpkukA ekfDol csyst+yh us vius xoZuj tujy ds
dk;Zdky ¼1798&1805½ esa vaxzst iz'kkldksa rFkk
deZpkfj;ksa dks izf'kf{kr djus rFkk mUgsa Hkkjrh; Hkk"kkvksa ls
ifjfpr djkus ds fy, dydRrk esa 4 ebZ lu~ 1800 bZ0 dks QksVZ fofy;e
dkWyst dh LFkkiuk dhA lu~ 1800 esa dkyst ds fgUnqLrkuh foHkkx ds
v/;{k ds :i esa fxyØkbLV dks fu;qDr fd;k x;kA vki bZLV bafM;k
dEiuh esa lgk;d ltZu fu;qDr gksdj vk, FksA mRrjh Hkkjr ds dbZ
LFkkuksa esa jgdj bUgksaus Hkkjrh; Hkk"kkvksa dk Kku izkIr fd;kA
lu~ 1800 bZ0 esa gh fxyØkbLV ds lgk;d ds :i esa yYyw yky dh
fu;qfDr lfVZfQdsV eqa'kh ds in ij gqbZA fxyØkbLV us fgUnh esa
ikB~; iqLrdsa rS;kj djkus dh fn'kk esa iz;kl fd;kA fxyØkbLV us
Hkkjr esa cgqiz;qDr Hkk"kk :i dks ^[kM+h cksyh* dh laKk ls
vfHkfgr fd;kA ^[kM+h cksyh* dks vius Hkkjr dh [kkfyl ;k [kjh cksyh
ekuk gSA fxyØkbLV us bldks ^I;ksj LVfyZax* ekuk rFkk vius
dks'k esa Sterling
dk
vFkZ fd;k gS & Standard,
Genuine. blh
Hkk"kk :i esa fxyØkbLV us yYywyky dks fy[kus dk funsZ'k
iznku fd;kA yYywyky us vius xzUFk ^izselkxj* dh Hkwfedk esa fy[kk gS
%&

^^
Jh;qr xquxkgd xqfu;u&lq[knk;d tku fxyfdfjLr egk'k; dh vkKk ls
lEor~ 1860 ¼vFkkZr~ lu~ 1803 bZ0½ esa Jh yYyw th yky
dfo czkg~eu xqtjkrh lglz vonhp vkxjs okys us ftldk lkj ys] ;kfeuh
Hkk"kk NksM+] fnYyh vkxjs dh [kM+h cksyh esa dg] uke ^izselkxj*
/kjk**A^¼14½

7- gsujh
gSfjl % fMD'kujh % baxfy'k ,.M fgUnwLrkuh] enzkl ¼1790½

8- gsjkfle
Lrsiuksfop ysfcnkso ¼1749&1820½

tSlk
fd buds uke ls Li"V gS fd ;s :lh Hkk"kh FksA vki lu~ 1785
ls lu~ 1800 bZ0 dh vof/k esa Hkkjr esa jgsA Hkkjr esa jgdj bUgksaus
fgUnh lh[kh rFkk fgUnh dk O;kdj.k rS;kj fd;kA budk O;kdj.k vis{kkd`r
vf/kd izekf.kd gSA lu~ 1801 bZ0 esa bUgksaus ;g O;kdj.k vius O;; ls
yUnu esa izdkf'kr djk;kA O;kdj.k xzUFk dk uke gS & ^xzkej vkW¶
n I;ksj ,.M feDLM bZLV bafM;u MkbysDV~l*A

9- dSIVu
tkslsQ Vsyj ¼1793&1835½

bUgksaus
^fgUnqLrkuh&vaxzsth* dks'k vius Lok/;k; ds fy, fufeZr fd;k FkkA
dks'k vR;ar mi;ksxh FkkA QksVZ fofy;e dkWyst ds v/;kidksa us bldk
la'kks/ku fd;kA bldk izdk'ku lu~ 1808 esa MCY;w gaVj }kjk djk;k x;kA

10- fofy;e
gaVj ¼1755&1812½

(i) fgUnqLrkuh&vaxzsth
fMD'kujh] dydÙkk ¼1808½ ¼tkslsQ Vsyj }kjk
Lok/;k; ds

fy,
fufeZr 'kCndks'k dk lEiknu½A

(ii) ,
dysD'ku vkW¶ izksoClZ % ijf'k;u ,.M fgUnqLrkuh ¼viw.kZ
d`fr½

11- tkWu
'ksDlfi;j % ¼1774&1858½

(i) fofy;e
gaVj ds dks'k dk vkius lu~ 1808 eas la'kks/ku fd;kA bldk prqFkZ
laLdj.k lu~ 1849 bZ0 esa izdkf'kr gqvk ftlesa ^fgUnqLrkuh&vaxzsth*
ds ckn ^vaxzsth&fgUnqLrkuh dks'k* Hkh tksM+ fn;k x;kA

(ii) ,
xzkej vkW¶ n fgUnqLrkuh ySaXost ¼1813½ & blds
vusd laLdj.k izdkf'kr gq,A f}rh; laLdj.k& 1818] r`rh; laLdj.k &
1826] prqFkZ laLdj.k & 1843] iape laLdj.k & 1846 vkfnA

(iii) bUVªksMD'ku
Vq n fgUnqLrkuh ySaXost ¼1845½

12- Ýkafll
XySMfou & budh e`R;q lu~ 1813 bZ0 esa gqbZA blds iwoZ
budk

Qkjlh&fgUnqLrkuh&vaxzsth
dks'k lu~ 1805 bZ0 esa izdkf'kr gqvkA ys[kd dks ;g d`fr

izkIr
ugha gks ldhA

13- fofy;e
izkbl % ¼1780&1830½

(i) ,
oksdscqyjh % [kqjh cksyh ,.M baxfy'k vkW¶ n fizfUliy oM~lZ
vkdfjax bu n izse lkxj vkW¶ yYyw th yky dfo] dydÙkk
¼1814½ & 'kCn ukxjh rFkk jkseu nksuks fyfi;ksa esa
fn, x, gSaA

(ii) fgUnqLrkuh
Hkk"kk dk O;kdj.k ¼1828½

(iii) fgUnh&fgUnqLrkuh
lysD'kal ¼1828½

14- Vkel
jks,cd % ¼1781&1819½

(i) ,u
baxfy'k ,.M fgUnqLrkuh usoy fMD'kujh vkW¶ VsfDudy VªEl ,.M
lh Qjsft+t] dydÙkk ¼1811½ ;g NksVh lh jpuk gSA
bldk egRo ,sfrgkfld gSA blls fgUnh ds vk/kqfud ikfjHkkf"kd
dks'kksa dh ijEijk dk vkjEHk ekuk tk ldrk gSA

(ii) vkius
gksfjl gseSu foylu ds lkFk feydj fofy;e gaVj ¼ns0 Øe
la0 9½ dh viw.kZ d`fr dks iw.kZ fd;kA vkidh e`R;q lu~ 1819 bZ0
esa gks xbZ FkhA vkidh e`R;q ds ckn lh0 fLeFk us bls dydRrk ls lu~
1824 bZ0 esa izdkf'kr djk;kA

15- gksfjl
gseSu foylu ¼1786&1860½

buds
;ksxnku dh ppkZ dh tk pqdh gSaA ¼ns0 Øe la0 14½

16- iknjh
eSF;w Fkkelu ,Me ¼Hkkjr esa fuokl 1819&1830½

(i) ,
xzkej vkW¶ fgUnh ySaXost ¼fgUnh Hkk"kk dk O;kdj.k½
¼1827½

Jh
dkerk izlkn xq: us fgUnh dh loZekU; iqLrdksa esa bls izFke LFkku fn;k
gSA ^¼15½

(ii) fgUnh
dks'k laxzg fd;k gqvk iknjh ,Me lkgc dk] dydRrk ¼1829½

MkW0
';ke lqUnj nkl us bls nsoukxjh v{kjksa esa vk/kqfud i|fr dk
o.kZØekuqlkj la;ksftr igyk ,d Hkk"kh; fgUnh dks'k ekuk
gSA ^¼16½

17- ,sojsaM
fofy;e ;sV~l ¼1792&1845½

(i) fgUnqLrkuh
Hkk"kk dk ifjp; ¼O;kdj.k ,oa laf{kIr 'kCndks'k lfgr½
¼1827½

(ii) fgUnqLrkuh&vaxzsth
dks'k] dydRrk ¼1847½

18- pkYlZ
fofYdUl &

vkidh
e`R;q frfFk lu~ 1836 bZ0 gSA blds iwoZ vkius Hkkjr esa jgdj nsoukxjh
ds o.kksZa ds Vkbi <yokus dk dk;Z dj ns'k esa nsoukxjh ds
Vkbi&eqnz.k dh uhao j[khA

19- tsEl
jkcVZ cSyu Vkbu&

(i) vkidh
e`R;q frfFk lu~ 1864 gSA blds iwoZ vkius fgUnh esa oSKkfud 'kCnkoyh
dh leL;k ij fopkj fd;kA jlk;u'kkL= ds ,d lanHkZxzUFk dk fgUnh esa
vuqokn djus ds fy, vaxzsth ikfjHkkf"kd 'kCnkoyh dh lekukFkhZ
fgUnh 'kCnkoyh dk fuekZ.k fd;kA 'kCnkoyh fuekZ.k djrs le; vkius
laLd`r dks vk/kkj cuk;kA

(ii) cztHkk"kk
O;kdj.k] yanu ,.M ,fMucjk ¼1839½

(iii) fgUnqLrkuh
O;kdj.k] ,fMucjk ¼1839½

O;kdjf.kd
vH;klksa dh n`f"V ls iqLrd dk egRo vf/kd gSA

20- Madu
QksClZ % ¼1798&1868½

(i) fgUnqLrkuh
eSuqvy % laf{kIr O;kdj.k vkSj laf{kIr 'kCnkoyh] yUnu ¼1845½
bldk uohu laLdj.k lu~ 1850 bZ0 eas izdkf'kr gqvkA tkWu Vkelu IykV~l
us bl iqLrd dks la'kksf/kr fd;kA la'kksf/kr iqLrd dk izdk'ku lu~ 1874
esa gqvkA ckn esa] yanu ls gh blds vusd laLdj.k izdkf'kr gq,A

(ii) ,
xzkej vkW¶ n fgUnqLrkuh ySaXost bu n vksfj;aVy ,.M jkseu
dSjsDVj] yanu ¼1846½

(iii) ,
fMD'kujh vkW¶ fgUnqLrkuh ,.M baxfy'k] yanu ¼1847½

21- tkslsQ
Vh0 FkkEilu %

(i) fMD'kujh
bu fgUnh ,.M baxfy'k] dydÙkk ¼1846½

22- ,MoMZ
cSadgkd bZLVfod % ¼1814&1883½

(i) fgUnqLrkuh
O;kdj.k] yanu ¼1847½

23- ,Mfou
Vh0 ,VfdUlu % ¼e`R;q frfFk 1890½

(i) LVSfVdy
fMfLØfIVo ,.M fgLVkWfjdy vdkmUV~l vkW¶ n ukWFkZ osLVuZ
izksfoUlsl vkW¶ bafM;k] bykgkckn ¼1847½

¼izFke
[k.M esa i`"B 104&105 esa cqUnsy[kaMh dk laf{kIr 'kCndks'k½

24- gsujh
,u0 xzkUV %

(i) ,u
,saXyks&fgUnksLrkuh oksdscqyjh] dydÙkk ¼1850½

25- fofy;e
ukLlw yhl ¼1825&1889½

FkkEilu
¼ns0 Øe la[;k&21½ ds dks'k ds r`rh; laLdj.k
dk lEiknu fd;kA

26- xklkZa
n rklh % ¼1794&1878½

Ýkalhlh
ys[kd xklkZa n rklh dh izfrHkk cgqvk;keh FkhA fgUnh lkfgR; ds bfrgkl
dh tkudkjh j[kus okys fgUnh lkfgR; ds fo}ku bl rF; ls ifjfpr gSa fd
vk/kqfud n`f"V ls fgUnh lkfgR; dk bfrgkl fy[kus dh ijEijk dk
lw=ikr vkids }kjk Ýsap Hkk"kk esa fyf[kr ^bLrokj n yk
fyr~jsR;wj ,sanqbZ &,& ,sanwLrkuh*¼fgUnqbZ rFkk
fgUnqLrkuh lkfgR; dk bfrgkl½ ds izdk'ku ls gksrk gSA bl xzUFk
dk izdk'ku iSfjl ls lu~ 1839 bZ0 esa gqvkA bldk ifjof/kZr ,oa
la'kksf/kr laLdj.k lu~ 1870 bZ0 esa izdkf'kr gqvkA

vkius
fgUnh Hkk"kk lEcU/kh vusd egRoiw.kZ xzUFkksa dh Hkh jpuk dhA

(i) ys
vksR;wj ,sUnqLrkuh , Y;wj mcjr] iSfjl ¼1868½

(ii) y
ykax ,s y fyr~jsR;wj ,sUnqLrkuh ¼1850½

(iii) fgUnh&fgUnksbZ
eqUr[kckr] iSfjl ¼1849½

(iv) #nheka
n y ykax ,sUnqbZ

(v) #nhek
n y ykax ,sUnqLrkuh

27- pkYlZ
fQfyi czkmu%

(i) n
ftYykg fMD'kujh bu n jkseu dSjsDVj] enzkl ¼1852½

28- jsojsaM
ds0 fofy;e % ¼1820&1886½

(i) n
MsfVo ,.M vD;wtsfVo dsfll bu csaxkyh ,.M fgUnqLrkuh] tujy vkW¶
,f'k;kfVd lkslk;Vh] caxky Vol.
XXI (1852)

29- ,l0
MCY;w QSyu ¼1817&1880½

(i) ,
baxfy'k & fgUnqLrkuh ykW ,.M dkekf'kZ;y fMD'kujh] dydÙkk
¼1858½

(ii) U;w
baxfy'k ,.M fgUnqLrkuh fMD'kujh] cukjl ¼1876½

(iii) ,
U;w fgUnqLrkuh& baxfy'k fMD'kujh] cukjl ¼1879½

(iv) fMD'kujh
vkWQ n fgUnqLrkuh izksoClZ ¼vkj0lh0 VsEiy }kjk la'kksf/kr½
cukjl ¼1886½

30- jkcVZ
dkVu eSFkj ¼1808&1877½

(i) fgUnqLrkuh
vaxzsth laf{kIr 'kCn dks'k ¼1861½

(ii) fgUnqLrkuh
O;kdj.k ¼1862½

(iii) eksfu;j
fofy;El ds ^, iSzfDVdy fgUnqLrkuh xzkej ¼1862½ esa
fgUnqLrkuh ikBkoyh dk ladyu fd;kA

31- lj
eksfu;j fofy;El%

vkWDlQksMZ
;wfuoflZVh esa cksMu&ps;j ds izksQslj] laLd`r O;kdj.k]
laLd`r&vaxzsth dks'k] vaxzsth&laLd`r dks'k vkfn fo'ofo[;kr
jpukvksa ds iz.ksrk lj eksfu;j fofy;El us fgUnh O;kdj.k ij Hkh dk;Z
fd;k gSA

(i) #MhesUV~l
vkW¶ fgUnqLrkuh xzkesj ¼1858½

(ii) fgUnqLrkuh
% izkbej ,.M xzkej ¼1860½

(iii) izSfDVdy
fgUnqLrkuh xzkej ¼1862½

32- gsujh
tkWtZ jSosVhZ % ¼tUe lu~ 1825 bZ0½

lanHkZ
feyrk gS fd bUgksaus vaxszth&fgUnqLrkuh ds ikfjHkkf"kd ,oa
izkfof/kd 'kCnksa dk dks'k cuk;k ftldk izdk'ku lu~ 1859 bZ0 esa gqvkA
izLrqr ys[kd dks ;g xzUFk

miyC/k
ugha gks ldkA

33- iknjh
,FkfjaxVu lkfgc %

(i) Hkk"kk&HkkLdj
vFkkZr~ fgUnh Hkk"kk dk O;kdj.k] ykgkSj ¼1871½

iknjh
,FkfjaxVu dk lu~ 1870 bZ0 esa vaxzsth esa ^LVwMs.V~l xzkej vkW¶
n fgUnh ySaXost* cukjl ls izdkf'kr gqvk FkkA ukFkZ&osLVuZ
izksfofUll ds Mh0ih0 vkbZ0 us bl d`fr ij iqjLdkj nsus ds fy,
ysf¶VusaV xouZj dks laLrqfr dhA ysf¶VusUV xoZuj us lq>ko
fn;k fd bldk fgUnh vuqokn fd;k tk,A bl dkj.k ,d o"kZ ckn fgUnh
esa fgUnh&HkkLdj dk izdk'ku gqvkA ;g fgUnh dk ,dek= O;kdj.k&xzUFk
gS ftl ij fczfV'k 'kklu us iqjLdkj iznku fd;kA ;g fon~;kfFkZ;ksa dks
/;ku esa j[kdj cuk;k x;k FkkA Ldwyksa eas fgUnh f'k{kk ds fy, ikB~;
iqLrd ds :i esa ;g yksdfiz; gqvkA

34- tku
Mkmlu ¼1820&1881½

(i) ,
xzkej vkW¶ mnwZ ,.M fgUnqLrkuh ySaXosftt] yanu ¼1872½

(ii) fgUnqLrkuh
,Dljlkbftt cqd ¼1872½

35- tkWu
chEl ¼1837&1902½

tkWu
chEl flfoy lfoZl esa FksA lu~ 1857 bZ0 esa Hkkjr vkus ds ckn bUgksaus
Hkkjrh; Hkk"kkvksa dk v/;;u vkjEHk fd;kA buds vusd ys[k
,f'k;kfVd lkslk;Vh caxky] jk;y ,f'k;kfVd lkslk;Vh yanu] bafM;u
,UVhDosjh vkfn 'kks/k if=dkvksa esa izdkf'kr gq,A

budk
rhu [k.Mksa esa izdkf'kr ^dEiSjsfVo xzkej vkW¶ n ekMuZ ,fj;u
ySaXosftt+ vkW¶ bafM;k* vfr izfl) xzUFk gS ftlesa flU/kh]
iatkch] fgUnh] xqtjkrh] ejkBh] caxyk] mfM+;k vkfn vk/kqfud Hkkjrh;
vk;Z Hkk"kkvksa ds O;kdj.kksa dk ,sfrgkfld ,oa rqyukRed v/;;u
izLrqr fd;k x;k gSA

izFke
[k.M lu~ 1872 bZ0 esa] f}rh; [k.M lu~ 1875 bZ0 esa rFkk r`rh; [k.M
lu~ 1879 bZ0 esa izdkf'kr gq,A

36- tkWu
Vkelu IykV~l ¼1830&1904½

(i) ,
xzkej vkW¶ n fgUnqLrkuh ,.M mnwZ ySaXosftt] yanu ¼1874½
vU; laLdj.k 1926] 1941

(ii) ,
fMD'kujh vkW¶ mnwZ] Dykfldy fgUnh ,.M baxfy'k] yanu ¼1911½

37- jsojsaM
lseqvy ,p0 dsykx % ¼1839&1899½

vkils
fgUnh O;kdj.k ds bfrgkl esa ,d u, ;qx dk vkjEHk gksrk gSA vki vesfjdh
iknjh FksA vkids le; rd ftu fons'kh fo}kuksa us O;kdj.k xzUFk fy[ks
Fks] dsykx egksn; us mu lcdk ikjk;.k fd;kA fpUru ,oa euu ds i'pkr~
viuk O;kdj.k xzUFk rS;kj fd;kA vkius fgUnh Hkk"kk ds vUrxZr
x<+okyh] [kM+h cksyh] cztHkk"kk] dUukSth] cSlokM+h] vo/kh]
Hkkstiqjh jktLFkkuh vkSj jhokabZ vkfn dks Lohdkj fd;k gSA dsykx us
rRle vkSj rn~Hko ds lkFk fons'kh 'kCnksa ij Hkh fopkj fd;k gSA vkids
O;kdj.k esa /ofu] :i jpuk] okD; foU;kl] 'kCn lzksr] O;qRifRr vkfn
lHkh ij fopkj fd;k x;k gSA ,d vesfjdh iknjh fgUnh Hkk"kk dh ,slh
lw{e foospuk dj ldrk gS & ;g foLe;iw.kZ vkg~ykn dk fo"k; gSA
vkids xzUFk dk uke gS &

(i) xzkej
vkW¶ n fgUnh ySaXost ¼1875&76½

bldk
la'kksf/kr laLdj.k yanu ls lu~ 1893 esa izdkf'kr gqvkA Jh dkerk izlkn
xq: us dsykx ds O;kdj.k dks vaxzsth esa fy[kh fgUnh O;kdj.k dh
iqLrdksa esa izFke LFkku fn;k gSA ^¼17½

38- lj
pkYlZ tsEl Y;ky ¼tUe&lu~ 1845 bZ0½

(i) ,
fgLVªh vkWQ fgUnqLrkuh ySaXost ¼1880½

39- vkxLrl
#MksYQ gkuZys % ¼1841&1918½

vk/kqfud
Hkkjrh; vk;Z Hkk"kkvksa ds rqyukRed v/;;u djus okys Hkk"kkfonksa
esa teZu Hkk"kh gkuZys dk egRoiw.kZ LFkku gSA lu~ 1880 bZ0 esa
MkW0 gkuZys us viuk ;g fl)kUr izfrikfnr fd;k fd vk;ksZa ds Hkkjr ij
de ls de nks ckj vkØe.k gq,A igyk vkØe.k djus okys vk;Z
iatkc esa cl x, FksA nwljh ckj ftu vk;ksZa us Hkkjr ij vkØe.k
fd;k os e/; ,f'k;k ls pydj dkcqy unh ds ekxZ ls fxyfxr ,oa fp=ky
gksrs gq, Hkkjr ds e/; ns'k esa vk,A e/; ns'k dh lhek mRrj esa
fgeky;] nf{k.k esa foU/; ioZr] if'pe esa ljfgUn rFkk iwjc esa
xaxk&tequk ds laxe rd FkhA bl nwljs vkØe.k dk ifj.kke ;g
gqvk fd iwoZ vkØe.k esa vkxr vk;ksZa dks rhu fn'kkvksa ¼iwjc]
nf{k.k rFkk if'pe½ esa QSyus ds fy, ck/; gksuk iM+kA

e/;
ns'k vFkok dsUnz esa gksus ds dkj.k nwljs vkØe.k esa vkxr
vk;ksZa dks dsUnzh; vFkok Hkhrjh vk;Z ds uke ls vfHkfgr fd;k x;kA
iwokZxr vk;Z ckgjh vk;Z dgyk,A

blh
fl)kUr dks vk/kkj cukdj ijorhZ Hkk"kk oSKkfudksa us vk/kqfud
Hkkjrh; vk;ZHkk"kkvksa dk ckgjh mi'kk[kk rFkk dsUnzh; vFkok
Hkhrjh mi'kk[kk esa foHkktu fd;kA ^¼18½

MkW0
gkuZys us vk/kqfud Hkkjrh; vk;ZHkk"kkvksa dh fØ;kvksa ij
xEHkhj vUos"k.k dk;Z fd;k gSA

fgUnh
Hkk"kk dh n`f"V ls MkW0 gkuZys ds fuEufyf[kr dk;Z mYys[kuh;
gSa %&

(i) ,
dysD'ku vkW¶ fgUnh :V~l fon fjekDlZ vkWu ns;j Msfjos'ku ,.M
DykflfQds'ku

¼fgUnh
dh 582 & ewy ,oa ;kSfxd /kkrqvksa dk laxzg ,oa foospu½
tuZy vkW¶ ,f'k;kfVd lkslk;Vh] caxky ¼1880½

(ii) xzkej
vkW¶ n bZLVuZ fgUnh ¼1880½

(iii) dEijsfVo
fMD'kujh vkWQ n fcgkjh ySaXost] ¼lgys[kd&MkW0 fxz;lZu½]
dydRrk ¼1885½

(iv) ,
dEijsfVo xzkej vkW¶ n xkSfM;u ySaXosftt] yanu ¼1880½

blesa
vk/kqfud Hkkjrh; vk;Z Hkk"kkvksa dk rqyukRed O;kdj.k gSA
bUgksaus pkj izdkj dh xkSfM;u Hkk"kk,a ekuh gSaA

¼d½ iwohZ
xkSfM;u & iwohZ fgUnh] caxkyh] mfM+;k

¼[k½ if'peh
xkSfM;u & if'peh fgUnh] iatkch] xqtjkrh] flU/kh

¼x½ mRrjh
xkSfM;u & x<+okyh] dqek;w¡uh] usikyh

¼?k½ nf{k.kh
xkSfM;u & ejkBh

;g
vk/kqfud vk;Z Hkk"kkvksa dh foospuk dh n`f"V ls egRoiw.kZ
d`fr gSA

40- jsojs.M
Fkkel Økosu ¼tUe&lu~ 1846 bZ0½

(i) n
jk;y Ldwy fMD'kujh bu baxfy'k ,.M jkseu mnwZ] cukjl ¼1881½

(ii) baxfy'k&fgUnqLrkuh
,.M fgUnqLrkuh & baxfy'k fMD'kujh] y[kuÅ ¼1888½

(iii) n
baxfy'k ,.M fgUnh fMD'kujh] y[kuÅ ¼1889½

41- ,MoMZ
gsujh ikej % ¼1840&1882½

(i) flEifyQkbM
xzkej vkW¶ fgUnqLrkuh] if'kZ;u ,.M vjsfcd] yUnu ¼1882½

42- QsfMªd
fiadkWV ¼1836&1896½

(i) fgUnh
eSuqvy] yanu ¼1882½ vU; laLdj.k 1883] 1890- dkerk izlkn
xq# us vaxzsth esa fy[kh gqbZ fgUnh O;kdj.k dh mRre iqLrdksa ds
ys[kdksa ds vUrxZr fiadkV dk mYys[k fd;k gSA ^¼19½

(ii) vkius
ckcw v;ks/;k izlkn [k=h d`r ^[kM+h cksyh dk iFk* 'kh"kZd iqLrd
dh lu~ 1888 bZ0 esa Hkwfedk fy[kh rFkk mldk lEiknu fd;kA

vkius
iafMr Jh/kj ikBd rFkk Lokeh n;kuUn dks tks i= fy[ks muesa fgUnh dks
us'kuy ySaXost dk vf/kdkjh ekukA MkW0 dSyk'k pUnz HkkfV;k us lu~ 1888
esa iafMr

Jh/kj
ikBd dks fy[ks i= dk ,d va'k mn`/kr fd;k gS ftlesa vkids fczfV'k
'kklu ij Mkys tkus okys ml izHkko dk mYys[k gS ftlds dkj.k fczVsu ls
Hkkjr tkus okys vaxzst iz'kkldksa ds fy, fgUnh dh ijh{kk ikl djuk
vfuok;Z ekuk x;k%

^^chl
lky igys eSa ,dek= ;wjksfi;u Fkk] ftlus ljdkj ij fgUnh ds ckjs esa
ncko Mkyk vkSj nl lky ckn bl fu;e dks cuokus esa lQy jgk fd Hkkjr
tkus okys vaxzstksa dks fgUnh dh ijh{kk ikl djuk vfuok;Z fd;k
tk,A**^¼20½

43- tkWtZ
vczkge fxz;lZu ¼1851&1941½

Hkkjrh;
Hkk"kkvksa ,oa lkfgR; ds v/;;u dh n`f"V ls fons'kh fo}kuks
esa MkW0 fxz;lZu dk uke lokZf/kd egRoiw.kZ gSA bl n`f"V ls ;g
rF; mYys[kuh; gS fd Hkkjr ljdkj ds ekuo lalk/ku fodkl ea=h dh v/;{krk
esa dsUnzh; fgUnh laLFkku dh 'kklh ifj"kn~ us lu~ 1993 bZ0 esa
viuh cSBd esa fgUnh lsoh lEeku ;kstuk ds vUrxZr izfro"kZ ,d
fons'kh fgUnh lsoh fo}ku dks Hkh lEekfur djus dk fu.kZ; fy;k rks
loZlEefr ls iqjLdkj dk uke ^^MkW0 tkWtZ fxz;lZu iqjLdkj** j[kk x;kA
Hkkjr ds jk"Vªifr us 14 flrEcj] 1994 dks vk;ksftr lekjksg
esa vius Hkk"k.k esa izFke tkWtZ fxz;lZu lEeku izkIr djus okys
fons'kh fo}ku dks fo'ks"k :i ls viuh gkfnZd c/kkbZ nhA ^¼21½

lkfgR;sfrgkl
dh n`f"V ls budh ^ekWMuZ oukZD;wyj fyVjspj vkW¶ fgUnqLrku*
xzUFk dk egRo gSA bldk izdk'ku ,f'k;kfVd lkslk;Vh vkW¶ caxky]
dydÙkk }kjk lu~ 1889 bZ0 esa gqvkA vkius xzkeh.k 'kCnkoyh ,oa
yksd lkfgR; ij Hkh dk;Z lEiUu fd,A vkius dk'ehjh Hkk"kk ij
O;kdj.k ,oa dks'k lEcU/kh LorU= xzUFkksa dh Hkh jpuk dhA vkids fcgkjh
Hkk"kkvksa rFkk Hkkjr dh Hkk"kkvksa ls lEcfU/kr fuEu
xzUFkksa dk mYys[k djuk izklafxd gS ftuesa fgUnh Hkk"kk {ks= dh
miHkk"kkvksa dk Hkh foLr`r foospu lekfgr gS %&

(i) lsfou
xzSelZ vkW¶ n MkbysDV~l ,.M lc&MkbysDV~l vkW¶ fcgkjh
ySaXosftt] tuZy vkW¶ ,f'k;kfVd lkslk;Vh] caxky ¼1883&1887½

(ii) ekMZu
vk;Zu ySaXosftt] tuZy vkW¶ ,f'k;kfVd lkslk;Vh] caxky] Vol.
64, No.-1

(iii) fyafXofLVd
losZ vkW¶ bafM;k

lu~
1894 bZ0 esa bUgksaus Hkkjr ds Hkk"kk losZ{k.k dk dk;Z vkjEHk
fd;kA 33 o"kksZa ds vuojr ifjJe ds QyLo:i ;g dk;Z lu~ 1927 bZ0
esa lekIr gqvkA ewyr% ;g X;kjg [k.Mksa esa foHkDr gSA vusd [k.Mksa
¼[k.M ,d] rhu] ikWp] vkB ,oa ukS½ ds

,dkf/kd
Hkkx gSaA X;kjg gtkj i`"Bksa dk ;g losZ{k.k&dk;Z fo'o esa
vius <ax dk vdsyk dk;Z gSA fo'o ds fdlh Hkh ns'k esa
Hkk"kk&losZ{k.k dk ,slk fo'kn~ dk;Z ugha gqvk gSA iz'kklfud
vf/kdkjh gksrs gq, vkius Hkkjrh; Hkk"kkvksa vkSj cksfy;ksa dk
fo'kky losZ{k.k dk;Z lEiUu fd;kA pw¡fd vkidk losZ{k.k
vizR;{k&fof/k ij vk/kkfjr Fkk] bl dkj.k blesa =qfV;ksa dk gksuk
LokHkkfod gSA losZ{k.k dk;Z esa ftu izk/;kkidksa] iVokfj;ksa ,oa
vf/kdkfj;ksa us lg;skx fn;k] vius vius {ks=ksa esa ckssys tkus okys
Hkk"kk :iksa dk ifjp;] mnkgj.k] dFkk&dgk¡fu;ka vkfn
fy[kdj Hkstha] os Lou&foKku ,oa Hkk"kk foKku ds fo}ku ugha
FksA viuh leLr =qfV;ksa ,oa dfe;ksa ds ckotwn MkW0 fxz;lZu dk ;g
losZ{k.k dk;Z vHkwriwoZ gS rFkk Hkkjr dh izR;sd Hkk"kk ,oa cksyh
ij dk;Z djus okyk 'kks/kdrkZ loZizFke Mk0 fxz;lZu dh ekU;rk ,oa muds
}kjk izLrqr O;kdjf.kd <kWps ls viuk 'kks/kdk;Z vkjEHk djrk gSA ;g
dgk tk ldrk gS fd vkids dk;Z dk ,sfrgkfld egRo vizfre gSA

44- Vkel
gsujh FkkuZVu ¼tUe lu~ 1832 bZ0½

(i) Lisflesu
lksaXl Ýke iatkc fyVjspj ,.M QkWd yksj] jk;y ,f'k;kfVd tuZy]

yanu]Vol.
XVIII ¼1885½

bl
ys[k esa iatkc izkUr ds fgUnh ,oa mnwZ lkfgR; dh ppkZ ,oa muds uewus
fn, x, gSaA

45- czsUVy
gsefyu cMys ¼tUe lu~ 1849 bZ0½

vki
vesfjdh iknjh FksA vkius Økosu ¼ns0 Øe la[;k 40½
ds }kjk lu~ 1888 esa izdkf'kr fMD'kujh dk lu~ 1889 bZ0 eas
la'kks f/kr ,oa ifjof/kZr laLdj.k fudkykA

46- tku
fØf'p;u %

(i) fcgkj
izksoClZ] yanu ¼1891½

47- ,Mfou
xzhOt ¼tUe lu~ 1854 bZ0½

(i) xzkej
vkW¶ ekMZu fgUnh ¼1896½

Jh
dkerk izlkn xq# us vius fgUnh O;kdj.k esa vaxzsth esa fy[kh gqbZ
fgUnh O;kdj.k dh iqLrdksa ds ys[kdksa ds vUrxZr budk mYys[k fd;k gSA
bUgksaus rqylhd`r jkepfjrekul dh Hkk"kk ds O;kdj.k ij Hkh fucU/k
fy[kkA

48- fofy;e
,Q0 tkWulu ¼tUe lu~ 1838 bZ0½

(i) fgUnh
dgkor laxzg] bykgkckn ¼1898½

49- lj
fjpMZ dkjusd cksjksusV VsEiy ¼tUe 1850 bZ0½

(i) ,
Xykljh vkW¶ bafM;u VªEl] yanu ¼1897½

(ii) l=goha
'krkCnh esa fgUnqLrkuh] bafM;u ,sUVhDosjh] fVol.
XXXII (1903)

50- Mxyl
Økosu fQykV ¼1860&1930½

(i) fgUnqLrkuh
esuqvy] dydRrk ¼1910½

(ii) vaxszth&fgUnqLrkuh
'kCn&laxzg ¼1911½

51- MCY;w
lSaV Dys;j frLnky

(i) ,
dUolsZ'ku xzkej vkW¶ n fgUnqLrkuh ySaXost] yanu&gkbMsycxZ
¼1911½

52- MkW0
,y0ih0 VslhVWjh ¼1888&1919½

brkyoh
Hkk"kh MkW0 VslhVWjh fgUnh ds izFke 'kks/kdrkZ gSa ftUgsa
'kks/kdk;Z ds fy, fdlh fo'ofo|ky; ls MkWDVj vkW¶ fQyklQh dh
mikf/k izkIr gqbZA vki rqylhnkl ,oa mudh izeq[k jpuk ^jkepfjrekul* ds
vuqla/kkudrkZ gaSA vkius vius 'kks/k esa jkepfjrekul dh dFkkoLrq dh
rqyuk ckYehfd d`r ^jkek;.k* dh dFkkoLrq ls dh gSA ^by jkepfjrekul ,
by jkek;.k* 'kh"kZd vkidk 'kks/k ys[k brkyoh if=dk ^T;ksusZy
Msyk lkslkbVk ,f'k;kfVdk bVkfy;kuk* esa lu~ 1911 bZ0 esa izdkf'kr
gqvkA bldk vaxzsth vuqokn ^bafM;u ,sfUVDosjh* esa lu~ 1912 ls lu~
1913 bZ0 eas izdkf'kr gqvkA

Hkk"kk
lEcU/kh vkids izeq[k dk;Z fuEu gSa %&

(i) rqylhnkl
dh izkphu cSlokM+h ds O;kdj.k ds dqN uewus] tujy vkW¶ jk;y
,f'k;kfVd lkslk;Vh] yanu ¼1914½

(ii) if'peh
jktLFkkuh dk O;kdj.k] bafM;u ,sUVhDosjh] Vol.
XXXXIII & XXXXIV

(1914-1916)

53- Vh0
xzkge cSyh

(i) fgUnqLrkuh]
yanu ¼1934½

(ii) LVMht
bu ukFkZ bafM;u ySaXosftt] yanu ¼1938½

54- ,p0lh0
'kksyoxZ

(i) dUlkbt
xzkej vkW¶ n fgUnh ySaXost] yanu ¼1940½ f}rh;
laLdj.k ¼1950½

dkerk
izlkn xq# us vaxzsth esa fy[kh gqbZ fgUnh O;kdj.k dh iqLrdksa dh lwph
ds vUrxZr jsojsaM 'kksyoxZ ds fgUnh O;kdj.k dk mYys[k fd;k gSA

55- lj
jkYQ fyfy VuZj

(i) usikyh
fMD'kujh ¼1931½

;g
dks'k dsoy usikyh Hkk"kk dk gh ugha vfirq vk/kqfud Hkkjrh;
vk;ZHkk"kkvksa dk izFke oSKkfud dks'k gS ftlesa usikyh Hkk"kk
ds 'kCnksa dh O;qRifRr nh xbZ gS rFkk vU; iz/kku vk/kqfud Hkkjrh;
vk;Z Hkk"kkvksa ds 'kCnksa ls rqyuk Hkh dh xbZ gSA ^Hkkjrh;
vk;ZHkk"kkvksa ls lEcU/k j[kus okyk okLro esa ;g izFke oSKkfud
uS#fDrd dks'k gSA* ^¼22½

(ii) ,
dEisjsfVo fMD'kujh vkW¶ n baMks&vk;Zu ySaXosftt] yanu ¼1969½
Hkkjrh; vk;ZHkk"kkvksa ds ,sfrgkfld v/;;u rFkk Hkkjrh; vk;Z
Hkk"kkvksa ds iqufuZek.k ds

v/;;u
dh n`f"V ls bl xzUFk dk vizfre egRo gSA MkW0 lqfe= eaxs'k d=s us
blds izdk'ku dks Hkkjrh; vk;ZHkk"kkvksa ds fy, ;qxkUrjdkjh
;ksxnku dh laKk ls vfHkfgr fd;k gSA ^¼23½
izLrqr xzUFk
okM~-ehekalk ijd v/;;u dh lhek js[kk ls ijs rqyukRed Hkk"kk
foKku ,oa dkyØfed Hkk"kk foKku dh lhek ds vUrxZr vkrk gSA
bl dkj.k chloha 'krkCnh esa f}rh; egk;q) ds ckn fofHkUu ns'kksa esa
fgUnh Hkk"kk ls lEcfU/kr Hkk"kk oSKkfud v/;;uksa ds fooj.k
ds vUrxZr bldk mYys[k fd;k tk,xkA