Parmatmaprakash

Author(s): Yogindudev, A N Upadhye
Publisher: Paramshrut Prabhavak Mandal
Catalog link: https://jainqq.org/explore/001524/1

Page #1
zrImad-yogIndudeva-viracitaH paramAtmaprakAzaH (paramappapayAsu) aMgrejI prastAvanA, apabhraMzamUla, pAThAntara ityAdi -saMpAdaka - DaoN. A. ne. upAdhye prAdhyApaka, rAjArAma koleja kolhApura prakAzaka zrI paramazruta prabhAvaka maNDala zrImad rAjacaMdra Azrama, agAsa Jainucation international Forpmajespergnalupply www.alne library.org

Page #2
zrIvikrama saMvat 2044 zrImada rAjacandra jaina zAstramAlA zrImad - yogIndudeva - viracita paramAtmaprakAza ( paramappapAsu ) aMgrejI prastAvanA, apabhraMza mUla, pAThAntara ityAdi saMpAdaka AdinAtha neminAtha upAdhye prakAzaka zrI paramazruta prabhAvaka maNDala zrImada rAjacandra Azrama, agAsa mUlya rU. 5/ IsvI san 1988

Page #3
prakAzaka manubhAI bha0 modI, adhyakSa zrIparamazrutaprabhAvaka maMDala, zrImad rAjacandra Azrama, sTezana agAsa, vAyA ANaMda, posTa boriyA-388130 (gujarAta) dvitIyAvRtti vikrama saMvat 2044 IsvIsana 1988 pratiyA~ 500 mudraka hiMdI vibhAga mahAvIra presa bhelUpura vArANasI-221010 aMgrejI aMza rAjIva prinTarsa, 'sI 1/308 GIDC viTThalaudyoga nagara 388121

Page #4
joiMdu-viraiu paramappa.payAsa 1) je jAyA jhANaggiyae~ kamma-kalaMka Dahevi / _Nicca-NiraMjaNa-NANa-maya te paramappa Navevi / / 1 / / 2) te vaMdau~ siri-siddha-gaNa hosahi je vi aNaMta / ___ sivamaya-Niruvama-NANamaya parama-samAhi bhajaMta // 2 // 3) te hau~ vaMdau~ siddha-gaNa acchahiM je vi havaMta / parama-samAhi-mahaggiyae~ kammidhaNaI huNaMta // 3 // 4) te puNu vaMdau~ siddha-gaNa je NivvANi vasaMti / __NANi tihuyaNi garuyA vi bhava-sAyari Na paDaMti // 4 // 5) te paNu vaMdau~ siddha-gaNa je appANi vasaMta / loyAlou vi sayalu ihu acchahi~ vimalu NiyaMta // 5 // 6) kevala-dasaNa-NANamaya kevala-sukkha-sahAva / jiNavara vaMdau~ bhattiyae jehiM payAsiya bhAva // 6 / / 7) je paramappu NiyaMti muNi parama-samAhi dharevi / paramANaMdaha kAraNiNa tiNNi vi te vi Navevi // 7 // 8) bhAvi paNavivi paMca-guru siri-joiMdu-jiNAu / bhaTTapahAyari viNNaviu vibhalu kareviNu bhAu / / 8 / / 9) gau saMsAri vasaMtAha sAmiya kAlu annNtu| para mai~ ki pi Na pattu suha dukkhu ji pattu mahaMtu // 9 // 1) TKM jhANaggiye; AKTM degNANamayA; B misses this doha and gives in its place the opening mangala verse ferii etcwhich is numbered as 1; C numbers the same mangala verse as I and this doha as 2, 2) This doha is wanting in TKM ; A te hauM vaMdauM, hosahi, degNANamayA 3) Wanting in TKM; ABdegmahaggiyaiM for mahaggiyaeM. 4) Wanting in TKM: AC NANe. 5) Wanting in EKM; A loyAloya, while in the com. lou c vasaMti; AC NiyaMti, while in the Co.... of A NiyaMtA. 6) Wanting in TKM; A vadau; B bhattiyaI. 7) Wanting in TKM: c paramANaMdahaM. 4) Wanting in TKM. 9) Wanting in TKM.

Page #5
joiMdu-viraiu [ 10:1-1010) cau-gai-dukkhaha~ tattAhaM jo paramappau koi / cau-gai-dukkha viNAsayaru kahahu pasAe~ so vi // 10 // 11) puNu paNu paNavivi paMca-guru bhAve citti dharevi / bhaTTa pahAyara NisuNi tuhu~ appA tivihu kahevi (vi ?) // 11 // 12) appA ti-vihu muNevi lahu mUDhau mellahi bhAu / muNi saNNANe NANamau jo paramappa-sahAu // 12 // 13) mUdu viyakkhaNu baMbhu paru appAti-vihu havei / / dehu ji appA jo muNai so jaNu mUr3ha havei // 13 // 14) deha-vibhiNNau NANamau jo paramappu Niei / parama-samAhi-pariTTiyau paMDiu so ji havei // 14 // 15) appA laddhau NANamau kamma-vimukke jeNa / mellivi sayalu vi davvu paru so paru muNahi maNeNa // 15 // 16) tihuyaNa-vaMdiu siddhi-gau hari-hara jhAyahi jo ji / lakkhu alakkheM dharivi thiru maNi paramappau so ji // 16 // 17) Nicca NiraMjaNu NANamau paramANaMda-sahAu / jo ehau so saMtu siu tAsu muNijjahi bhAu / / 17 // 18) jo Niya-bhAu Na pariharai jo para-bhAu Na leha / jANai sayalu vi Niccu para so siu saMtu havei // 18 // jAsu Na vaNNu Na gaMdhu rasu jAsu Na sadda. Na phAsu / jAsu Na jammaNu maraNu Na vi gAu NiraMjaNu tAsu // 19 // 20) jAsa Na kohu Na mohu mau jAsu Na mAya Na maannu| jAsu Na ThANu Na jhANu jiya so ji NiraMjaNa jANa // 20 // 21) atthi Na puNNu Na pAu jasu asthi Na harisu visAu / asthi Na ekku vi dosu jasu so ji NiraMjaNa bhAu ||21||tiylN / 10) Wanting in TKM. 11) Wanting in TKM; AB bhAviM. 12) TKM lahuM;A millahi, TKM mellavi; saNNANi, TKM saNNANe; KM NANamao 13) C mUDha; TKM mUDhavilakkhaNu bamha. 14) A degvibhiNNauM, C dehahu bhiNNau, B NANamauM, KM NANamao; TKM Niehi, but in the commentary of K it is repeated as Niei, T paMDiya; TKM sojji. 15) MNANamao; B vimukki, TKM vimukke; A millivi; c davu taha, TKM dabbu 16) Wanting in TKM. 17) TKM saMta, muNijisU; M bhAo. 18) TKM paru;c siva for siu. 19) cvaNNa; AC gaMdha: B jamaNu; TK pAsu for phAsu. 20) Wanting in TKM. 21) K misses the text of this doha, but it is, however, explained in the commentary; TM harusu; M visAo; A ikka vi, c ikku vi; TM sojji and bhAvi for bhAu.

Page #6
32:1-32] paramappa-payAsu 22) jAsu Na dhAraNa dheu Na vi jAsu Na jaMtu Na maMtu / jAsu Na maMDalu mudda Na vi so muNi deu~ aNaMtu // 22 // 23) veyahi satthahi~ iMdiyahi jo jiya muNahu Na jAi / Nimmala-jhANahaM jo visau so paramappu aNAi // 23 // 24) kevala-dasaNa-NANamau kevala-sukkha shaau| ___kevala-vIriu so muNahi jo ji parAvaru bhAu // 24 / / 25) eyahi juttau lakkhaNahi~ jo paru Nikkalu deu / so tahi Nivasai parama-pai jo tailoyahaM jheu // 25 // 26) jehau Nimmalu NANamau siddhihi Nivasai deu / tehau Nivasai baMbhu paru dehahaM maM kari bheu // 26 // 27) je diTTa tuTati lahu kammai~ punv-kiyaa| so paru jANahi joiyA dehi vasantu Na kAi~ // 27 // 28) jitthu Na iMdiya-suha-duhaI jitthu Na maNa-vAvAru / so appA muNi jIva tuhu~ aNNu pari avahAru // 28 // 29) dehAdehahi jo vasai bheyaabhey-nnenn| ___ so appA muNi jIva tuhu~ ki aNNe bahueNa // 29 // 30) jIvAjIva ma ekku kari lakkhaNa-bhee~ bheu / jo paru so paru bhaNami muNi appA appu abheu // 30 // 31) amaNu aNidiu jANamau mutti-virahiu cimittu / ___ appA iMdiya-visau Navi lakkhaNu ehu Niruttu // 31 // 32) bhava-taNu-bhoya-viratta-maNu jo appA jhAei / tAsu gurukkI vellaDI saMsAriNi tuTTei / / 32 // 22) Wanting in TKM; C deu for deuM 23) C viyahi, TKM veyahi; C alone muNahiM for muNahu which is accepted by all other Ms. 24) TKM sokkha (written as 'rukha), degvIriya jo; TKM sojji for jo ji. 25) BC lakkhaNihiM; C Nivasahi; TK paramapaye, Mdegpae; Bdeg loyaho, C jo tihi loyaha; with AB I have corrected the old reading seu to jheu, Creads uu but is corrected as jheu, TK cheu (the Kannada gloss translates it as zikharA),M has something like deu which may stand for dheu. 26) AB siddhihi; T teha suNivasai; TKB bamhu; BC ma for maM. 27) AB ji diTTi, TKM jeM diDhe....lahuM, AC jANahiM. 28) Wanting in TKM; B pari for pari. 29) Wanting in TKM; A dehAdehahi, vasaI. 30) Wanting in TKM: BC bhAvi for bhaNami. 31) Wanting in TKMB C mAttirahiu cimmettu. 32) Wanting in TKM: c velaDI, saMsAriNa. pa. 41

Page #7
joiMdu-viraisa [33:1-33 33) dehAdevali jo vasai deu aNAi-aNaMtu / kevala-NANa-phuraMta-taNu so paramappu NibhaMtu // 33 // 34) dehe vasaMtu vi Navi chivai NiyameM dehu vi jo ji | deheM chippai jo vi Navi muNi paramappau so ji // 34 // 35) jo sama-bhAva-pariTThiyahaM joiha koi phurei / paramANaMdu jaNaMtu phuDu so paramapyu havei // 35 / / 36) kamma-Nibaddha vi joiyA dehi vasaMtu vi jo ji / hoi Na sayalu kayA vi phuDu muNi paramappau so ji // 36 // 37) jo paramatthe Nikkala vi kamma-vibhiNNau jo ji| mUDhA sayalu bhaNaMti phuDu muNi paramappau so ji // 37 // 38) gayaNi aNaMti vi ekka uDu jehau bhuyaNa vihAi / mukkaha~ jasu pae biMbiyau so paramappu aNAi // 38 // 39) joiya-vidahiNANamau jo jhAijjai jheu / mokkhahaM kAraNi aNavarau so paramappau deu // 39 // 40) jo jiu heu lahevi.vihi jagu bahu-vihau jaNei / liMgattaya-parimaMDiyau so paramappu havei / / 4 / / 41) jasu abhaMtari jaga vasai jaga-abbhaMtari jo ji / jagi ji vasaMtu vi jagu ji Na vi muNi paramappau so ji // 41 / / 42) dehi vasaMtu vi hari-hara vi jaM ajja vi Na muNaMti / parama-samAhi-taveNa viNu so paramappu bhaNaMti // 42 // 43) bhAvAbhAvahiM saMjuvau bhAvAbhAvahi jo ji / dehi ji viThThau jiNavarahi muNi paramappau so ji // 43 // 33) TKM dehAdeule jo vasayi, B deuli; A deuM aNAI. 34) A Niyami, TKM Niyame; TKM jojji for jo ji; ABC dehi; TKM jojji for jo vi, and sojji for so ji. 35) TKM samabhAve; BC joihi, TKM joiha. 36) TKM dehe, jojji and sojji for jo ji and so ji; c confuses the first Pada of 36 and 37, and loses doh No. 37. 37) TKM jojji and sojji; in the Mss. TKM jo ji and so ji are uniformly written as jojji and sojji, so hereafter these variants will not be noted. 38) Wantiog in TKM; B: ekku; AB bhuvaNi, C bhuvaNu; AC paibiMbiyau, B payaH; A aNAI. 39) A joiyaviMdaha, Bdeg vidahi, TKM biMdahi; BC kAraNu. 40) TM vihiM, K vihi; C liMgattaideg; TKdeg paramaMDiyau. 41) Wanting in TKM; C abbhataru, AC jagu abhaMtari; hereafter many pages in B are rubbed and the letters cannot be read. 42) TKM dehe; jo for jaM; C taveNu viga so paramappa. 43) Wanting in TKM; C saMjuvahi.

Page #8
- 54 : 1-53 ] paramappa-payAsu 44) dehi vasaMte jeNa para iMdiya - gAmu vase / uvvasu hoi gaeNa phuDu so paramapu havei || 44 // 45 ) jo jiya-karaNahi~ paMcAhi~ vi paMca vi visaya muNe / paMcahi~ vi so paramappu havei // 45 // baMdhu gavi joiya Na vi saMsAru / paMca 46) jasu parama so paramappaDa jANi tuhu~ maNi millivi vavahAru // 46 // 47 ) jo jANai so jANi jiya jo pekvai so pekkhu / aMbuta vi jaMpu cai houNa tuhu~ Niravekkhu // 461 // 48) yAbhAve villi jima thakkar3a NANu valevi / pabiu parama- sahAu bhaNevi || 47|| 49) kammahi~ jAsu jaNaMtahi~ vi Niu Niu kajju sayA vi / fe pi Na jaNiyau hariu Navi so paramappau bhAvi ||48 || 50) kamma biddhu vi hoi gavi jo phuDu kammu kayA vi / mukka kammuvi jo Na kayA vi phuDa so paramappaDa bhAvi // 49 // 51) kivi bhaNati jiu savvagau jiu jaDu ke vi bhaNati / kivi bhaNati jiu deha samu suSNu vi ke vi bhAMti // 50 // 52) appA joiya savva-gau appA jaDu vi viyANi / appA deha - pamANu muNi appA suNNu viyANi // 51 // 53) appA kamma-vivajjiyau kevala-NANe jeNa / lAlau vi muNai jiya savvagu buccai teNa // 52 // 54) jeM jiya-boha - pariTThiyaha~ jIvaha~ tuTTai NANu / iMdi-jaNiyau joiyA ti jiU jaDu bi viSANu // 53 // 44) Wanting in TKM; A deha; C dehe ; C iMdiyagAu 45 ) A paMcahaM for the last pacahi. 46 ) TKM paramatthe, muNai tuhuM for jANi tuMhuM, maNe; A millAha, TKM mellavi, in the commentary of Brahmadeva and in A as well millAha, so it retained there. 47 ) Only in TKM. Kannada gloss reads pecchai for pekkhai; in T jaMpu appears like jappu and bahuMtu like ag; fa and sig I have read separate following the Kannada gloss, which takes aMtubahuMtu vi and translates as amtaramgpa-bahir mga rupemappa K reads hoUNa hu. 48 ) Wanting in TKM; AC NeyAbhAvi; C jimva, for jima. NANabalevi. 49 ) C kammai, T jaNitihi TKM .... hariu hi for hariu Navi. 50 ) TKM read second line, first pada, thus; kamtu Nijo (or is it kammuNi jo ?) Na kayA vi puNu; 8 kammu Na jo vi kayA etc. 51 ) TKM kei for ki fa and ke vi; C sanvu gau. 52 ) C jaja viviyANu; C suNNu vi jAMNa, TKM vijANi. 53 ) TKM kammuvivajjiu kevalaNANe; AC loyAloya vi; TKM sabbagu bujjhai teNa 54 ) T je...pariTThiyahaM; c te; for ti, ... viyANi, but K biyANu. 5

Page #9
joiMdu-viraiu [55:1-5455) kAraNa-virahiu suddha-jiu vaDDhai khirai Na jenn| carama-sarIra pamANu jiu jiNavara bollahi~ teNa / / 54 / / 56) aTTha vi kammaI bahuvihai~ NavaNava dosa vi jeNa | suddhaha~ ekkuvi asthi Navi suNNu vi vaccai teNa // 55 / / 57) appA jaNiyau keNa Na vi appeM jaNika Na koi / davva-sahAve Niccu muNi pajjau viNasai hoi // 56 // 58) taM pariyANahi davvu tuhu~ jaM guNa-pajjaya-juttu / saha-bhuva jANahi tAha~ guNa kama-bhuva pajjau vuttu // 57 / / 59) appA bujjhahi davvu tuhu~ guNa puNu daMsaNu NANu / pajjaya cau-gai-bhAva taNu kamma-viNimmiya jANu // 58 / / jIvaha kammu aNAi jiya jaNiyau kammu Na teNa / kammeM jIu vi jaNiu Navi dohi vi Ai Na jeNa / / 59 / / 61) ehu vavahAra jIvaDau heu laheviNu kammu / bahuviha-bhAve pariNavai teNa ji dhamma ahammu // 60 // 62) te puNu jIvaha~ joiyA aTTha vi kamma havaMti / jehi ji jhaMpiya jIva Navi appa-sahAu lahaMti // 61 // 63) visaya-kasAyahi raMgiyaha je aNuyA laggaMti / jova-paesaha mohiyaha te jiNa kamma bhaNaMti // 62 / / 64) paMca vi iMdiya aNNu maNu aNNa vi sayala-vibhAva / jIvaha kammai jaNiya jiya aNNu vi caugai-tAva // 63 / / 65) dukkhu vi sukkhu vi bahu-vihau jIvaha kammu jaNei / appA dekkhai muNai para Nicchau eu bhaNei // 64 // 55) C suddha jiu; K khiNai, M khiNai for khirai ; C pamANa; c bullahi TKM bollihiM. 20) TKM kammai bahuvihaI, bujjhai for vuccai. 57) ACTKM appi; AC davvasahAvi, TKM davvasahAve, TKM pajjai for pajjau; C koI, M soi for hoi. 58) AC pariyANahi; TKM dabba; C majjaijuttu; C sahabhuya; TKM guNaM, pajjaya buttu. 51) TKM bujjhai dabbu jiya (for tuhu~), puNa for puNu; for taNu. 60) A kamma...jiyA; C kammi, TKM kamme. 61) AC vavahAri, TKM vavahAre; AC bahuvihabhAvi, TKMdeg bhAve pariNamai; TKM tehi vi dhammAhammu for teNa ji etc; c dhammAhamma. 62) TKM te puNa jIvaha; T aTTha hi for aTTha vi; TKM jehi vi 63) TKM raMgiyahi, C raMjiyaha; TKM jeyaNugA C aNuA; TM degpaesahi, Kdegpayesahi, in the commentary of Brahmadeva degpae sihi TK kammu for kamma 64)C vibhAu, TKM sayalu vibhAu; TKM jIvaha kamme. 65) TK dukkha vi sokkha vi, M dukkha vi ... sokkhu vi, dukkha vi sukkha vi; C deSai for dekhai.

Page #10
-76 : 1-74 ] paramappa-payAsu 66 ) baMdhu vi mokkhu vi sayala jiya jIvaha kammu jaNei / appA kiMpi vi kuNai Navi Nicchau eu~ bhaNei // 65 // 67) so patthi tti paeso caurAsI-joNi-lakkha-majjhammi / jiNa-vayaNaM Na lahaMto jattha Na DuluDullio jIvo // 6561 // 68) appA paMguha aNuharai appu Na jAi Na ei / bhuvaNattayaha~ vi majjhi jiya vihi ANai vihi Nei // 66 // jappA appu ji paru ji paru appA para ji Na hoi / paru ji kayAi vi appu Navi NiyameM pabhAhaM joi // 67 // 70) Na vi uppajjai Na vi marai baMdhu Na mokkhu karei / jiu paramatthe joiyA jiNavaru eu~ bhaNei // 68 // 71) atthi Na umbhau jara-maraNu roya vi liMga vi vaNNa / Niyami apyu viyANi tuhu~ jIvaha~ ekka vi saNNa // 69 // 72) dehaha~ unbhau jara-maraNu dehaha~ vaNNu vicittu / dehaha~ roya viyANi tuhuM dehaha~ liMgu vicittu // 70 // 73) dehaha~ pekkhivi jara-maraNu mA bhau jIva karehi / jo ajarAmaru baMbhu paru so appANu muNehi // 71 // 74) chijjau bhijjau jAu khau joiya ehu sarIru / appA bhAvahi Nimmalau ji pAvahi bhava-toru // 72 // 75) kammaha~ kerA bhAvaDA aNNu aceyaNu danvu / jIva-sahAvaha~ bhiNNu jiya Niyami bujjhahi savvu / / 73 // 76) appA mellivi NANamau aNNu parAyau bhAu / so chaMDeviNu jIva tuhu~ bhAvahi appa-sahAu // 74 / / ____66) Wanting in TKM; no readings in others. 67 ) Wanting in BCTKM, 68) Wanting in TKMB C joi for ei; A reads in the comm. aNuharaI, jAI and eiM, 69) B Niyami; TKM pabhaNai joi. 70) TM aNa vi uppajjaiM; A uppajjaIema for euM 71) TKM rou vi liga vi vaNNa,Niyame, saNNu (for saNNa). 72) TKM dehahaH C gives only the first pada of this doha 73) KM dehahi pecchavi, AB pikkhivi; TKM jIu for jIva; T bamha, KM bamhu, [ In TKM here come five dohas which in our text occupy the numbers II, 148; 11, 149%; II, 1503; II, 151; II, 182. Their various readings are noted under those numbers. 74)A bhAvahiM....pAvahi; C je pAvahi, TKM jaM pAvahiM. 75) Wanting in TKM; C kerau. for kerA 76) AC millavi; TKM mellavi; TKM parAvau for parAyau.

Page #11
joiMdu-viraiu [77:1-7577) aha~ kammaha bAhirau sayalaha~ dosaha~ cattu / saNa-NANa-carittamau appA bhAvi Niruttu / / 75 // 78) appi appu muNaMtu jiu sammAdiTTi havei / sammAiTThiu jIvaDau lahu kammai~ muccei // 76 / / 79) pajjaya-rattau jIvaDau micchAdiThThi havei / baMdhai bahu-viha-kammaDA je saMsAru mei / / 77 / / 80) kammaha~ diDha-ghaNa-cikkaNai garuva smaaii| NANa-viyakkhaNu jIvaDau uppahi pADahi~ tAI / / 78 // 81) jiu micchatteM pariNamiu vivariu tacca muNei / kamma-viNimmiya bhAvaDA te appANa bhai // 79 // 82) hau~ gorau hau~ sAmalau hau ji vibhiNNau vaNNu / hau~ taNu-aMgau thUlu hau~ ehau~ mUDhau maNNu // 80 // 83 ) hau~ varu baMbhaNu vaisu hau~ hau~ khattiu hau~ sesu|| purisu Nausau itthi hau maNNai mUDha visesu // 81 / / 84) taruNau bUDhau rUyaDau sUrau paMDiu dinchu / / khavaNau baMdau sevaDau mUDhau maNNai savvu / / 82 / / 85) jaNaNI jaNaNu vi kaMta ghara puttu vi mittu vi dantu / __mAyA-jAlu vi appaNau mUDhau maNNa i savvu // 83 // 86) dukkhaha~ kAraNi je visaya te suha-heu ramei / micchAiTThiu jIvaDau itthu Na kAI karei / / 84 / / 87) kAlu laheviNu joiyA jimu jima mohu galei / timu timu saNu lahai jiu Niyame appu muNei // 85 // ___77) TKM aTThahe kammahe (sometimes he looks like hi), sayalahi dosahi, jANi for bhAvi. 78) TKM appe, C appaI for appi; TKM BC sammAiTThi. TKM kammahi. 79) KM micchAiTThi T'fufco; TM agfafe #FATGT, put t has the same reading as adopted in our Text; for 0 AB jiM, jiNi and TK ciru. 80) TKM guruvai, BC appahi for uppahi; TKM pADai tAi. 81) A0 micchatti; TKM pariNamai; TKM bhAvADA. 82) Wanting in TKMB C sAvalau. 83) Wan ting in TKM; A mUDha 84) TKM buDDa [6] u; BCTKM rUvaDau; K khamaNau' ABC khavaNa; TKM buddau [buddhau] for vaMdau C mUDha vimaNNai savvu 85) c mAyAjAla; KM mUDha vimaNNa i savyu T has a corrupt reading. 86) BC TKM kAraNa; C visai; TKM micchAiTThi; TKM etthu for ittthu; BC kAs for kAI. 87)A jimva jimva C jima jima, TKM jeva jeva; for timu too ihe readings are similar in these Msa.:A Niyami.

Page #12
- 99 : 1-97 ] paramappa-payAsu 88) appA gorau kiNDu Na vi appA rattu Na hoi / appA vilu Na vi jANiu jANeM joi // 86 // 89) appA baMbhaNu vasu Na vi Na vi khattiu Na vi sesu / purisa uMsara itthi Na vi NANiu muNai asesu // 87 // 90) appA baMdau khavaNu Na vi appA gurau Na hoi / appA liMgiu ekku Na vi NANiu jANai joi // 88 // 91) appA guru Navi sissu Navi Navi sAmiu Navi bhiccu / sUraja kAyaru hoi gavi gavi uttamu vi Niccu // 89 // 92) appA mANusa deu Na vi appA tiriu Na hoi / appA NArau kahi~ vi Navi NANiu jANai joi // 90 // 93 ) appA paMDiu mukkhu Navi Navi Isaru Navi NIsu / taruNau bUDhau bAlu Navi aNNu vi kamma-vise // 91 // 94) puNNu vi pAu vi kAlu Nahu dhammAdhammu vikAu / ekku vi appA hoi gavi mellivi ceyaNa bhAu // 92 // 95) appA saMjama sIlu tau appA daMsaNu NANu / aNNa 97) appA sAsaya- mokkha-pau jANaMtara adhyANu // 93 // 96 ) aNNu ji daMsaNu asthi Na vi aNNu ji asthi Na NANu / ji caraNa asthi jiya mellivi appA jANu || 14 || aSNu ji titthuma jAhi jiya aNNu ji guruu ma sevi / aNu ji deu ma citi tuhuM appA vimalu muvi // 95 // 98) appA daMsaNu kevalu vi aNNu sabbu vavahAru / ekku ji joiya jhAiyai jo tailoyaha~ sAru // 96 // 99) appA jhAyahi Nimmalau ki bahue~ aNeNa / jo jhAyaMta parama-pa labbhai ekka-khaNeNa // 97 // 88) KM gaurau, appA suhumu Na for suhumu vi; ABC NANi for jANeM; Brahmadeva has an additional reading NANiu jANai joI in the last pada 89 ) TK bamhaNu; TKM parisu Na saNa; AC NANa muNai. 90 ) TKM buddhau for vaMdau, khamaNu, guruu, liMgau, soi for joi. 91 ) T sissi, C sIsu; TM bheDu, K bheu for hoi. 92 ) TKM koi Na vi for deu etc.; C kaha vi for kahi vi; TKM NANiu NANe joi as the pada 93 ) Wanting in TKM; A taruNauM 94 ) Wanting in TKM; AC facfa. 95) No various readings in Ms., but Brahmadeva notes some alternanative readings: sAsaya mukkhapahuM, sAsaya sukkhapau 96 ) TKM mellavi. 97 ) TKM jAi for jAhi; citavahi for citi tuhuM. 98 ) TKM aNu sabbau vavahAru; C joiyA 99 ) TKM ki aNNe bahueNa; A ikka, TKM ekku.

Page #13
joiMdu-viraiu [ 100:1-98100) appA Niya-maNi Nimmalau NiyameM vasai Na jAsa / sattha-purANai~ tava-caraNu mukkhu vi karahiM ki tAsu // 98 / / 101) joiya appe jANieNa jagu jANiyau havei / appaha~ kerai bhAvaDai bibiu jeNa vasei / / 99 / / 102) appa-sahAvi parihiyaha~ ehau hoi visesu / dIsai appa-sahAvi lahu loyAlou asesu // 100 / / 103) appu payAsai appu paru jima aMbari ravi-rAu / joiya etthu ma bhaMti kari ehau vatthu-sahAu // 101 / / 104) tArAyaNu jali bibiyau Nimmali dIsaha jem| appae Nimmali biMbiyau loyAlou vi tema ||102 / / 105) appu vi para vi viyANai jai appe' munnienn| so Niya-appA jANi tuhu~ joiya NANa-baleNa / / 103 / / 106) NANu payAsahi paramu mahu ki aNNe bahueNa / jeNa NiyappA jANiyai sAmiya ekka-khaNeNa / / 104 / / 107) appA gANa muNehi tuhu~ jo jANai appANu / jIva-paesahi tittiDau NANe gayaNa-pavANu / / 10 / / 108) appaheM je vi vibhiNNa vaDha te vi havaMti Na NANa / te tuhu~ tiNNi vi pariharivi Nimi appu viyANu // 106 // 109) appA NANaha~ gammu para NANu viyANai jeNa / tiNi vi millivi jANi tuhu~ appA NANe- teNa // 107 / / 110) NANiya NANiu NANieNa NANiu~ jA Na muNehi / tA aNNANi NANamau~ ki para baMbhu lahehi // 108 / / 100) B tavayaraNu, TKM satyupurANe taucaraNu; TKM mokkhu ji karai kiM tAsu for the last pada. 101) Wanting in TKM; B appi for appeM; C bibau....vasaMti. 102) Wanting in TKM; appi sahAvi; Brahmadeva notes on alternative reading dIsai appasahAu lahu. 103) Cjimva, TM jeva ( K jeu) aMbare. 104) TKM jale for jali, Nimmale....jeva; BC appaI, TKM appae Nimmale; A loyAloya, TKM loyAloya vi teva. 105) TKM viyANijai; BfjaM appi, TKM je appe; TKM so Niu appA muNahi tuhaM. 106) Wanting in TKM; B ki aNNi. 107) TKM jIvapaesahi tetthaDau, ABC tittaDau, Brahmadeva has an alternative reading jIvapaesahi dehasamu; CNANiM, BC pamANu, TKM gANe gayaNapamANu. 108) Wanting in TKM, and no readings in others. 109) TKM paru, muNahi tuhu~ for jANi etc., mellavi. 110) Wanting in TKM; C muNeI and lahei.

Page #14
-12! : 1-119] paramappa-payAsu 111) joijjai ti baMbhu paru jANijjai ti soii| baMbhu muNeviNu jeNa lahu gammijjai paraloi / / 109 / / 111) muNi-vara-vidaha hari-harahU~ jo maNi Nivasa deu / paraha ji parataru NANamau so vuccai para-lou / / 110 // 113) so para vuccai lou paru jasu mai titthu vasei / jahiM mai tahi~ gai jIvaha ji NiyameM jeNa havei // 111 // 114) jahiM mai tahi~ gai jIva tuhu~ maraNu vi jeNa lahehi / te parabaMbhu muevi mai~ mA para-davi karehi // 112 / / 115) jaM Niyadavvaha~ bhiNNu jaDataM para-davvu viyANi / puggala dhammAdhammu Nahu kAlu vi paMcamu jANi // 113 // 116) jai NivisaGgha vi ku vi karai paramappai aNurAu / aggi-kaNI jima kaTTha-girI Dahai asesu vi pAu // 114 / / 117) mellivi sayala avakkhaDI jiya Niccitau hoi / citta Nivesahi parama-pae deu NiraMjaNu joi // 11 // 118) jaM siva-daMsaNi parama-saha pAvahi jhANa karaMtu / taM suhu bhuvaNi vi atthi Navi mellivi deu aNaMtu // 116 / / 119) jaM muNi lahai aNaMta-suhu Niya-appA jhAyaMtu / taM suhu iMdu vi Navi lahai devihi koDi ramaMtu // 117 / / 120) appA-daMsaNi jiNavaraha jaM suhu hoi aNaMtu / taM suha lahai virAu jiu jANaMtau siu saMtu / / 118 / / 121) joiya Niya-maNi Nimmalae para dosai siu saMtu / __ aMbari Nimmali ghaNa-rahie bhANu ji jema-phuraMtu / / 119 // 111) TKM te bamhu paru; C tava for ti, TKM te soi; Brahmad va has an alternative reading para for paru. 112) Wanting in TKM. 113) TKM bujjhai for vuccai, parivuccai; TKM tetthu, jIvaha vi. 111) TKM have no naral signs; c paradavyu for degbaMmu; TKM lahei and karei, para bamhu, dabbe. / / 5) B aNNu for bhiNNa, BTK poggala, C poggala 116) TK koi karai Niyaappae aNurAu; TKM aggikaNi jeva, C jiva. 117) TKM mellavi sayala: BC Nivesivi; C deva. 118) TKM pAvai, pAvai. jhANa: TKM mellavi. AC millivi / 19) BCTKM aNaMtu suha; TKM devihi koDi. 120) Wanting in TKM: C miva. for siu.121) Wanting in TKM; G Nimmalai, siva.

Page #15
joiMdu-viraiu [ 122 : 1-120___122) rAe~ raMgie hiyavaDae deu Na dIsai sNtu| dappaNi mailae bibu jima ehau jANi NibhaMtu // 120 // 123) jasu hariNacchI hiyavaDae tasu Navi baMbhu viyAri / ekkahi~ kema samaMti vaDha be khaMDA paDiyAri / / 121 / / 124) Niya-maNi gimmali NANiyaha Nivasai deu annaai| haMsA saravari lINa jima mahu ehau paDihAi / / 122 // 125) deu na deule gavi silae Navi lippai Navi citti / akhau NiraMjaNu NANamau siu saMThiu sama-citti // 123 // 126) maNu miliyau paramesaraha paramesaru bi maNassa / bohi vi samarasi-hUvAha pujja caDAvau~ kassa / / 122*2 / / 127) jeNa NiraMjaNi maNa dhariu visaya-kasAyahi~ jaMtu / mokkhaha kAraNu ettaDau aNNu Na taMtu Na maMtu / / 123*3 / / [ 2. bijjau ahiyAru] 128) siriguru akkhahi mokkhu mahu mokkhaha kAraNu tatthu / mokkhaha kerau aNNu phalu je jANau paramatthu // 1 // 129) joiya mokkha vi mokkha-phalu pucchiu mokkhaha heu / so jiNa-bhAsiu NisuNi tuhu~ jeNa viyANahi bheu / / 2 / / 130) dhammaha~ atthaha kAmaha' vi eyaha- sayalaha mokkhu / uttamu pabhaNahi NANi jiya aNNe jeNa Na sokkhu / / 3 / / 131) jai jiya uttamu hoi Navi eyaha- sayalaha- soi| to kiM tiNi vi pariharavi jiNa vaccahi para-loi / / 4 / / 132) uttamu sukkhu Na dei jai uttamu mukkhu Na hoI / to kiM icchahi baMdhaNahi baddhA pasuya vi soi / / 5 / / 122) TKM raMgiyahiyavaDaye (e ?) dappaNe mailae. biMbu jeva, jANu; C ehU for ehau. 123) Wanting in TKM; B pariyAri, paDihAri for paDiyAri. 124) TKM NiyamaNe Nimmale, jeva for jima, tuhu ehau 125) BG deuli silai; TKM leppai. akhau NirAmau''saMtiu samacitteM. 126) Wanting in TKM; B samarasahUyAi. 127) Wanting in TKM. 128) Winting in TKM; C sokkhahaM for mokkhaha~; B mukkhaha for second mokkhaha, jima for je. 29) TKM mokkhu ji mokkhu; c viANiu. 130) TKM have no nasal signs, uttima aNi for aNNeM. 131) TKM; Brahmadava's reading sovi; TKM vaccai; C paralou. 132) Wanting in TKM.; B tA for to; C acchahiM baMdhahiM; 8 pasuva vi c pasuvi vi.

Page #16
- 144 : 2-17 ] paramappa-payAsu 133) aNu jai jagaha~ vi ahiyayaru guNa-gaNu tAsu Na hoi / to tailou vi kiM dharai Niya-sira-uppari soi / / 6 / / 134) uttama sukkhu Na dei jai uttama mukkhu Na hoi / to ki saluvi kAlu jiya siddha vi sevahi~ soi // 7 // 133) hari-hara-baMbhu vi jiNavara vi muNi-vara-viMda vi bhavva / parama- NiraMjaNi maNu dharivi mukkhu ji jhAyahi~ savva // 8 // 136) tihuNi jIvaha~ asthi Navi sAkkhaha~ kAraNa koi / mukkhu mueviNu ekku para teNavi citahi soi // 9 // 137) jIvaha~ so para mokkhu muNi jo paramappaya-lAhu | kamma-kalaMka - vimukkA NANiya bollahi~ sAhU // 10 // 138) dasaNu NANu anaMta-suhu samau Na tuTTai jAsu / so para sAsa mokkha phala bijjau asthi Na tAsu // 11 // 139 ) jIvaha~ mokkhaha~ heu varu daMsaNu NANu caritu / puNu tiNi vi aSNu muNi Nicchae~ ehau vRttu // 12 // 140) pecchai jANai aNucarai api appau jo ji / daMsaNu NANu caritu jiu mokkhaha~ kAraNa so ji // 13 // 141) jaM bollai vavahAra-Nau daMsaNu NANu caritu | taM pariyANahi jIva tuhu~ jeM paru hohi pavittu // 14 // 112 ) davbaI jANai jaha-ThiyA~ taha jagi maNNai jo ji / aha~ ke bhAva avicala daMsaNu so ji // 15 // 113) davvai~ jANahi tAi~ chaha tihuyaNu bhariyau jehi~ / Ai-viNAsa vivajjiyahiM NANihi pabhANiyaehiM // 16 // 144 ) jou saceNu davvu muNi paMca aceyaNa aNNa / polu dhammAham hu kAleM sahiyA bhiNNa || 17|| 133) Wanting in TKM; C sira uppari. 134 ) TKM uttimu....mokkhu, C uttamasukkha; TKM sevai. 13 ) A bamhu; C jiNavarahaM, TKM paramaNiraMjaNu mokkhu. 136 ) TKM tihuvaNe; BC sukkhahaM; TKM mokkhu. 137) BC mukkhu; TKM kammakalaMke. 138) ATKM aNaMtu suhu; TKM mokkhu phalu. 139 ) BC mukkhahaM C heu vara; TKM Nicchau ehau juttu. 140 ) BC Nicchai, TKM passai; CTKM appe, Brahmadeva appaI. 141 ) Wanting in TKM; A bullai ji for jeM. 142 ) Wanting in CTKM. 143) Wanting in BTKM; C tihuyaNi bhariyA jehi.... NANiya. 144 ) TKM aceyaNu aNNu, pola, kAle sahiyA bhiSNu; ABC kAli.

Page #17
14 joiMdu-viraiu [145:2-18_145) mutti-vihUNau NANamau paramANaMda-sahAu / Nimi joiya appu muNi Niccu NiraMjaNu bhAu // 18 // 146) puggala chavihu mutta vaDha iyara amuttu viyANi / dhammAdhamma vi gayaThiyaha~ kAraNu pabhaNahi NANi // 19 / / 147) davvai~ sayalaI vari Thiyai~ Niyame jAsu vasaMti / taM Nahu davvu viyANi tuhu~ jiNavara eu bhaNaMti // 20 // 148) kAlu muNijjahi davvu tuhu~ vaTTaNa-lakkhaNu eu| rayaNaha~ rAsi vibhiNNa jima tasu aNayaha taha bheu // 21 // 149) jIu vi puggala kAla jiya e melleviNa davva / iyara akhaMDa viyANi tuhu~ appa-paesahi savva / / 22 / / 150) davva cayAri vi iyara jiya gamaNAgamaNa-vihoNa / ___jIu vi puggalu pariharivi pabhaNahiNANa-pavINa / / 23 / / 151) dhammAdhammu vi ekku jiu e ji asaMkha-padesa / gayaNu aNaMta-paesu muNi bahu-viha puggala-desa // 24 // 152) loyAgAsu dharevi jiya kahiyaI davvaI jAi~ / ekkahi miliyaI itthu jagi saguNahiM Niyasahi tAi~ // 25 / / 153) eyai davai dehiyaha Niya-Niya-kajju jaNaMti / / cau-gai-dukkha sahata jiya te saMsAru bhamaMti // 26 // 154) dukkhaha~ kAraNa muNivi jiya davavaha ehu sahAu / hoyavi mokkhaha~ mangi lahu gammijjai para-lou // 27 / / 155) NiyameM kahiyau eha maI vavahAreNa vi diTThi / ___ evahi NANu carittu suNi je pAvahi parameTTi // 18 // 145) TKM vihaNiu, Niyame. 146) TKM poggala, dhammAhammu vi gaiThidihi, A gaiThiehi; Ms. A has no commentary on 18-19, but the saune added in a different hand on the marginal space. 147) TKM change the order of 147 and 148; TKM davvai sayaludariTThiyaI; Brahmadeva uvari; BC Niyami; TKM ehu for eu. 148) C vaTTaNu; TKM ehu for eu, jeva tasu aNuvaha. 149) TKM poggalu, akhaMDa muNehi tuhaM. 150) TKM poggalu. pariharavi pabhaNai NANapavINu, AB NANipavINa. 151) TKMBC dhammAhamma; TKM ejji, gayaNa, poggala'; Brahmadeva has another reading puggala tivihu paesu. 152) TKMBC loyAyAsu, TKM dharei ThiyA, etthu jae. 153) TKM dehiyahi, C dehiyaI; TKM NiyaNiu, sahaMtu BC sahati 154) TKM NAdu for muNivi, eu for eha, magge; C hoivi. 155) B NiyamaI; TKM muNi for suNi; BC ji.

Page #18
-166: 2-37] paramappa-payAsu 156) jaM jaha thakkau davvu jiya taM taha jANai jo ji / appahaM kerau bhAvaDau NANu muNijjahi so ji // 29 / / 157) jANavi maNNavi appu paru jo para-bhAu caei / so Niu suddhau bhAvaDau NANihi caraNu havei // 30 // 158) jo bhattau rayaNattayaha~ tasu muNi lakkhaNu eu| ____ appA millivi guNa-Nilau tAsu vi aNNu Na jheu // 31 // 159) je rayaNatau Nimmalau NANiya appu bhaNaMti / te ArAhaya siva-payaha~ Niya-appA jhayaMti // 32 // 160) appA guNamau Nimmalau aNudiNu je jhAyaMti / te para NiyameM parama-muNi lahu NivvANu lahaMti // 33 // 161) sayala-payatyahaM jaM gahaNu jIvaha aggima hoi / vatthu-visesa-vivajjiyau taM Niya-dasaNu joi // 34 // 162) dasaNa-puvvu havei phuDu jaM jovaha~ viNNANu / vattha-visesu muNaMtu jiya taM muNi avicalu NANu // 35 / / 163) dukkhu vi sukkhu sahaMtu jiya NANiu jhANa-Ni loNu / kammaha~ Nijjara-heu tau vuccai saMga-vihINa // 36 / / 164) kAyakilese para taNu jhijjai viNu uvasameNa kasAu Na khijjai / Na karahiM iMdiya maNaha NivAraNu uggatavo vi Na mokkhaha kAraNu // 36*1 / / 166) appa-sahAve jAsu rai NiccuvavAsau tAsa / bAhira-dabve jAsu rai bhukkhumAri tAsu // 36*2 / / 166) biNi vi jeNa sahaMtu muNi maNi sama bhAu karei / puNNahaM pAvaha teNa jiya saMvara-heu havei // 37 // 156) TKM jo and so for & and taM, mugijjai. 157) TKM maNNai; C caraNa. 158) TKM mellavi, tAsu ji. 159) TKM rayagattayaNimmala u, Niu appA 160) TKM je aNudiNu, taM paru for te para; c NibvANi. 161) C jIvahu; TKM sayalavisesu. 162) BC daMsaNu pucu; C muNaMti. 163) C dukkha vi sukkha; TKM sokkhu, jhANe, bujjhai for buccai. 164) Only in P; kilesaM. 165) Only in P. 166) TKM beNNi....sahaMti, maNe; c teNi for teNa.

Page #19
joiMdu-viraiu [167 : 2-38 167) acchaha jittiu kAlu muNi appa-sarUvi NilINu / saMvara-Nijjara jANi tuhu~ sayala-viyappa-vihINu / / 38 / / 168) kammu purakkiu so khavai ahiNava pesu Na dei / saMgu mueviNu jo sayalu uvasama-bhAu karei // 39 / / 179) daMsaNu NANu carittu tasu jo sama-bhAu karei / iyaraha ekku vi atthi Navi jiNavaru eu bhaNei // 40 // 170) jA~vai NANiu uvasamai tAmai saMjadu hoi / / hoi kasAyaha~ vasi gayau jIu asaMjadu soi // 41 // 171) jeNa kasAya havaMti maNi so jiya millAha moha / moha-kasAya-vivajjayau para pAvahi sama-bohu / / 42 / / 172) tattAtattu muNevi maNi je thakkA sama-bhAvi / te para suhiyA itthu jagi jaharaha appa-sahAvi // 43 // 173) biNNi vi dosa havaMti tasa jo sama-bhAu karei / baMdhu ji NihaNai appaNau aNu jagu gahila karei // 44 // 174) aNNu vi dosu havei tasu jo sama-bhAu karei / sattu vi millivi appaNau paraha NiloNu havei // 45 / / 175) aNNu vi dosa havei tasa jo sama-bhAu karei / viyalu haveviNa ikkalau uppari jagaha caDei // 46 // 176) jA Nisi sayalaha dehiyaha joggiu tahi jggei| ___jahi puNu jaggai sayalu jagu sA Nisi maNivi suvei // 46*1 // 177) gANi mueppiNu bhAu samu kitthu vi jAi Na rAu / jeNa lahesai jANamau teNa ji appa-sahAu / / 47 / / 178) bhaNai bhaNAvai vi thuNai Nidai NANi Na koi / siddhihi kAraNa bhAu samujANaMtau para soi // 48 / / 167) C jitau, TKM jetiu, apasarUve. 158) purivikau, TKM kamma purAiu andpa isu for pesu. 169)C Nahu for Navi, ema for eu; TKM Niccha u for jiNavaru. 170) TKM jAva hi and tAca hi, AB jAmvai, C tAvai; TKM vasagaya u; C hoi for soi. 171) TKM maNe; TKMC mellahi 172) TKM mo, samabhAve, etyu (Calso); jage appasahAve. 171) Wanting in TKM. 174) c dosa; TKM mellavi. 175) Some Da anagari Mss. hesitate between ji and vi; BTKM haveppiNu. CTKM ekkalau. 176) Wanting in TKM; BC bhaNivi for maNivi. 177) CTKM mueviNu, ketyu; TKM lahesahi. 178) c kAraNi; TKM bhAvasamu.

Page #20
-190 : 2-60] paramappa-payAsu 179) gaMtha, uppari parama-muNi desu vi karai Na rAu / gaMthaha~ jeNa vivANiyau bhiNNau appa-sahAu // 49 // 180) visayaha~ upari parama-muNi dezu vi karai Na rAu / visayaha jeNa viyANiyau bhiNNau appa-sahAu / / 50 / / 181) dehaha~ uppari parama-maNi desa vi karai Na raau| dehaha~ jeNa viyANiyau bhiNNau appa-sahAu // 51 // 182) vitti-NivittihiM parama-muNi desa vi karai Na raau| baMdhaha~ heu viyANiyau eyaha jeNa sahAu // 52 // 183) baMdhaha~ mokkhaha~ heu Ni u jo Navi jANai koi / so sara mohiM karai jiya puNNu vi pAu vi doi / / 53 / / 184) saNa-NANa-carittamau jo Navi appu muNei / moktaha~ kAraNu bhaNivi jiya so para tAI karei // 54 // 185) jo Navi maNNai jIu samu puNNa vi pAu vi doi / so ciru dukkhu sahaMtu jiya mohiM hiMDai loi // 55 // 186) vara jiya pAvaI saMdarai~ NANiya tAi~ bhaNati / jIvaha~ dukkhai~ jaNivi lahu sivamai~ jAi~ kuNaMti / / 56 / / 187) maM puNu puNNai~ bhallA iNANiya tAI bhaNaMti / jovaha~ rajjaI devi lahu dukkhai jAi jaNaMti // 57 / / 188) vara Niya-dasaNa-ahimuhau maraNu vi jIva lahesi / mA Niya- saNa-nimmuhau puSNu vi jIva karesi ||58 / / 189) je Niya-dasaNa ahimahA sokkhu aNaMtu lahaMti / ti viNu puNNu karaMtA vi dukkhu aNaMtu sahati // 59 // 190) puNNeNa hoi vihavo vihaveNa mao maraNa mai-moho / mai moheNa ya pAvaM tA puNNaM amha mA hou // 60 // 179) Wanting in TKM. 180) Wanting in TKM; C baMdhahu heu for visayahaM jeNa. 181) Wanting in TKM. 182) Wanting in TKM; Brahmal va has an alternative reading for the 2nd lin: bhiNNau jeNa viyANiyau eyaha appasahAu. 183) A Niru for Niu, TKM mohe....jiu, loi fo: doi. 134) ABC siddhihi kAraNi; TKM muNavi for bhaNivi 185) B jIva sama; C dovi. TKM bei; TEM mohe. 186) TKM jaNei for jaNivi3; BC sivagai. 187) TKM rajjui....lahuM. 188) TM NiyadaMsaNe, sahesi for lahesi ( B lahIsi ); TKM maM for mA; BTKM karIsi. 189) AC sukkhu; TKMB teM; B karaMtAha, TKM kareMtAI. 150) Wanting in BC; TKM aimoho / aimoheNa vi.

Page #21
joiMdu-viraiu [191 : 2-61191) devaha satyahaM muNivaraha~ bhattie puNNu havei / kamma-kkhau puNu hoi Navi ajjau ti bhaNei // 61 // 192) devaha satthaha muNivaraha jo viddesu karei / NiyameM pAu havei tasu jai saMsAru bhamei / / 62 // 193) pAveNArau tiriu jiu puNNe amaru viyANu / miste mANusa-gai lahai dohi vi khai NivvANu // 63 / / 194) vaMdaNu NidaNa paDikamaNa puNNaha~ kAraNa jeNa / karai karAvai aNumaNai ekku vi NANi Na NeNa // 64 // 195) vaMdaNu NidaNa paDikamaNu NANihiM ehu Na juttu / ekku ji mellivi NANamau suddhau bhAu pavittu // 65 // 196) vaMdau Nidau paDikamau bhAu asuddhau jAsu / para tasu saMjamu asthi Navi jaM maNa-saddhi Na tAsu // 66 / / 197) suddhaha~ saMjamu solu tau suddhaha~ saNa NANu / suddhaha~ kammakkhau havai suddhau teNa pahANu // 67 // 198) bhAu visuddhau appaNau dhamma bhaNeviNu lehu / cau-gai-dukkhahaM jo dharai jIu paDatau ehu // 68 // 199) siddhihi~ kerA paMthaDA bhAu visuddhau ekku / jo tasu bhAvaha~ muNi calai so kima hoi vimukku // 69 // 200) jahiM bhAvai tahiM jAhi jiya jaM bhAvai kari taM ji / kemvai mokkhu Na atthi para cittaha~ suddhi Na jaM ji // 70 // 201) suha-pariNAme dhammu para asahe hoi ahammu / / dohi vi ehi vivIjjayau suddha Na baMdhai kammu // 71 / / 202) dANi labbhai bhou para iMdattaNu vi taveNa / jammaNa-maraNa-vivajjiyau pau labbhai NANeNa // 72 // 193) A pAvi....missi; TK puNNe suravara hoi; T and K have the second line thus : mANusu sisse muNahi (K muNihi) jiya dohi vimukkau joi| 194) A C paDikavaNu; T and M karahi karAvahi aNumaNuhi. 195) c interchanges the places of 194 and 195; TNANihe Brahmadeva NANihu; C eu for ehu; TKM mellavi. ! 6) TKM vaMdaNu jiMdaNu paDikamaNu; C paDikavau, B paDikambau. 197) TM daMsaNANu; c kammaha khau. 198) TKM leu for lehu. 199) TKM siddhihi kerau paMthaDau, B siddhi hi kerau paMthA; TKM kaha for kima 200) Wanting in TKM; bhAvahi for bhAvai; BC kemai. 201) TKM pamma paru asuhai; A asuhiM 202) TKM dANe....paru; BC dANe,

Page #22
-213 : 2-82] paramappa-payAsu 203) deu NiraMjaNu iu~ bhaNai NANi mukkhu Na bhaMti / NANa-vihINA jIvaDA ciru saMsAru bhamaMti / / 73 / / 204) NANa-vihINaha~ mokkha-pau jIva ma kAsu vi joi / bahueM salila-viroliyaI karu coppaDau Na hoi // 74 / / 205) bhavvAbhanvaha jo caraNu sarisuNa teNa hi mokkhu / laddhi ja bhavvaha rayaNattaya hoi abhiNNe mokkhu / / 74*1 // 06) jaM Niya-bohahaM bAhirau NANa vi kajju Na teNa / dukkhaha~ kAraNu jaiNa tau jIvaha~ hoi khaNeNa // 75 // 207) taM Niya-NANa ji hoi Na vi jeNa pavaDDhai raau| diNayara-kiraNaha~ purau jiya kiM vilasai tama-rAu // 76 // 208) appA millivi NANiyaha~ aNNu Na suMdaru vatthu / teNa // visayaha maNu ramai jANaMtaha paramatthu // 77 // 209) appA millivi NANamau citti Na laggaha aNNu / maragau je pariyANi yau tahu~ kacce kau gaNu // 78 // 210) bhujaMtu vi Niya-kamma-phalu mohaI jo ji karei / bhAu asudaru vi so para kammu jaNei // 79 // 211) bhujaMtu vi Niya-kamma-phalu jo tahi~ rAu Na jAi / so gavi baMdhai kammu puNu saMciu jeNa vilAi // 80 / / 212) jo aNu-mettu vi rAu maNi jAma Na millai etthu / so Navi muccai tAma jiya jANaMtu vi paramatthu / / 81 / / 213) bujjhai satthaI tau carai para paramatthu Na vei / tAva Na muMcai jAma Navi ihu paramatthu muNei // 82 / / 203) TM ehu, K yehu, B eu for iuM; TKM NANe mokkhu ni (Ni) bhaMtu; C bhaMtu for bhaMti 204) Wanting in TKM; B vahuyaI salilaviloliyai. 205) In TKM only. 206) AC ji for vi. 207) Wanting in TKM.; 280) T, K and M change the order of 208 and 209; TKM mellivi, visayahi; C jANaMtahu. 209) TKM citte, citta; TKM & for jeM; B taha kacci; TK ko gaNNu. 210) C, T, K and M interchange 210; and 211; BC mohiM jo ji kammu jaNei. 211 ) BNa hi for Navi. 212) A aNumittu vi; TKMB maNe; TKM jAva Na mellavi...,tAva; BC muMbai, 213) TKM tAva....jAva; BC muccai; TKM eha for ihu. 3

Page #23
joiMdu-viraiu [214 2-83214) sattha paDhaMtu vi hoi jaDu jo Na haNei viyappu / dehi vasaMtu vi Nimmalau gavi maNNai paramappu / / 83 // 215) boha-Nimittai satthu kila loi paDhijjai itthu / teNa vi bohu Na jAsu varu so kiM mUDha Na tatthu // 84 // 216) titthaI titthu bhamaMtAha~ mUDhaha~ mokkhu Na hoi| NANa-vivajjiu jeNa jiya muNivaru hoi Na soi // 85 // 217) NANihiM mUDhaha muNivarahaM aMtara hoi mahaMtu / dehu vi millai NANiyau jIvaha~ bhiNNu muNaMtu // 86 / / 218) leNaha~ icchai mUDha para bhuvaNu vi ehu asesu / bahu-viha-dhamma-miseNa jiya dohi~ vi ehu visesu // 87 // 219) cellA-cellI-putthiyahi tUsai mUDha NibhaMtu / eyahi lajjai NANiyau baMdhaha~ heu muNaMtu / / 88 // 220) caTTahi~ paTTahiM kuMDayahi cellA-celliyaehiM / mohu jaNeviNu muNivaraha~ utpAhi pADiya tehiM / 89 // 221) keNa vi appau vaMciyau siru lucivi chAreNa / sayala vi saMga Na parihariya jiNavara-liMga-dhareNa / / 90 / / 222) te jiNa-liMgu dharevi muNi iTTha-pariggaha leNti| chadi kareviNu te ji jiya sA puNu chaddi gilaMti // 91 // 223) lAhaha~ kittihi kAraNiNa je siva-saMgu cayati / / ___ khIlA-laggivi te vi muNi deullu deu Dahati / / 92 / / 224) appau maNNai jo ji muNi garu yau gaMthahi tatthu / so paramatthe jiNu bhaNai Navi bujjhai paramatthu / / 93 // 214) TKM dehe vasaMtau. C deha vasaMtu. 215) Wanting in TKM; C teNa vibohaNu jAsu. 216) T titthe bhamaMtAha; Band c have akkharaDA etc. between 215 and 216. 217) Wanting in TKM; C muNivarahiM. 218) Wanting in TKM; C dohi vi AB dohimi. 219) A cillAcillI, TKM; cellAcelliyapotthiyahiM; T dUsai; for tUsai; B millai for lajjai. 220) TKM guMDiyahiM; AB cillAcilliyaehiM. 221) TKM siru luMcuvi, sayalu vi, pariharai.222) A liti; TKM chaDDi for chaddi, tejji for te ji. 223) c kiMttihaM BCTKM kAraNeNa; TKM siva (u) maggu; TKMC khIlAlaggavi. 224) TKM jojji for jo ji, gaMthahi garuvai tatthu; CNau for Navi.

Page #24
- 235 : 2-104 ] paramappa-payAsu 225) bujjhata paramatthu jiya guru lahu asthi na koi / jIvA sayala vi baMbhu paru jeNa viyANai soi // 94 // 226) jo bhattau rayaNa-ttavaha~ tasu muNi lakkhaNu eu | acchau kahi vikuDilliyai so tasu karai na bheu / / 95 / / 227) jIvaha~ tihuyaNa-saMThiyaha mUDhA bheu karaMti ! kevala-NANi NANi phuDu sayalu vi ekku muNaMti // 96 // 228) jIvA sayala vi NANa maya jammaNa-maraNa- vimukka / jIva-paesahi sayala sama sayala vi saguNahi ekka / / 97 / / 229 ) jIvaha~ lakkhaNu jiNavarahi bhAsiu daMsaNa - NANu / teNa Na kijjai bheu taha~ jai maNi jAu vihANu // 98 // 220) baMbha bhuvaNi vasaMtAha~ je gavi bheu karaMti / te paramappa-payAsayara joiya vimalu muNaMti // 99 // 231) rAya-dosa be pariharivi je sama jIva niyaMti / te sama bhAvi pariTTiyA lahu NivvANu lahaMti // 100 // 232) jIvaha daMsaNu NANu jiya lakkhaNu jANai jo ji / ha - vibhee~ bheu tahaM NANi ki maNNai so ji // 101 // 233) deha - vibheyai~ jo kuNai jIvaha~ bheu vicittu | so va lakkhaNu muNai taha~ daMsaNu NANu caritu // 102 // 234 ) aMga sumai~ bAdaradda vihi-vasi hoMti je bAla / jiya puNu sayala vi tittaDA savvattha vi saya-kAla // 103 // 235) sattu vi mittu vi appu paru jIva asesu vi ei / ekku kareviNu jo muNai so appA jANe // 104 // 225) TKM jIyA sayalu vi bamha" vijANai. 226 ) TKM paramappayahaM for rayaNattayahaM; A kahimi for kahivi. 227) TKM tihuvaNe; BC kevalaNANai; TKM kevalaNANe; TKM puNu for phuDu; B ikku . 228) TKM salu (everywhere ); C NANamai. 229 ) TKM tahi for tahaM, maNe for maNi. 230 ) Wanting in TKM; B bamhahaM 231 ) TKM rAyaddosa be; A pariharevi, TKM; pariharavi; TKM je samu jIvu, samabhAvapariTTiyA 232 ) TKM dehihi bheyai bheu tahi NANi ki maNNai sojji. TKM C daMsaNaNANacaritu. 234 ) TKM vihivase C vihivasi; TKM tetthaDA Wanting in B ; C bhasesa vi eu, gANe for jANei 233) Wanting in for tittaDA 235 ) 21

Page #25
22 jo iMdu-virai 236 ) jo Navi maNNai jIva jiya sayala vi ekka-sahAva / tAsu Na thakkai bhAu samu bhava- sAyari jo NAva / / 105 || 237) jIvaha~ bheu ji kamma- kiu kammu vi jou Na hoi / jeNa vibhiNNau hoi taha~ kAlu laheviNu koi // 106 // 238) ekku kare maNa biNNi kari maM kari vaNNa-visesu / ikkai~ devai~ je vasa tihuyaNu ehu asesu // 107 // (239) paru jANaMtu vi parama- muNi para- saMsaggu cayaMti / para-saMgaI paramapyaha~ lakkhaha~ jeNa calati // 108 // 240) jo sama-bhAvahaM bAhirau tiM sahu maM kari saMgu / citA - sAyari paDahi para aNNu vi Dajjhai aMgu // 109 // (241) bhallA viNAsaMti guNa jaha~ saMsagga khalehi~ / vaisAru lohaha~ miliu teM piTTiyai ghaNehiM // 110 // 242) joiya mohu pariccayahi mohu Na bhallau hoi / mahAsatta salu jagU dukkhu satau joi // 111 // 243) kAUNa jaggarUvaM bIbhassaM daDDha-maDaya-sAricchaM / ahilasasi kiM Na lajjasi mikkhAe bhoyaNaM miTTha // 111*2 // 244) jai icchasi bho sAhU bAraha - viha-tavahalaM mahAviulaM / to maNa vayaNe kAe bhoyaNa-giddhI vivajjesu / / 111*3 // 245) je sarrAsa saMtuTTa-maNa virasi kasAu varhati / te muNi bhoyaNa-dhAra gaNi Navi paramatthu muNaMti // / 1114 // 246 ) ruvi payaMgA saddi maya gaya phAsahi NAsaMti / aliula gaMdhai maccha rasi kima aNurAu kati // 112 // (236) A ikka, TKM bhavasAyare jiva NAva. 237 ) TKM bheu vi dartAha, TKM tahuM for tahaM. 238) TKM kari maM; B ekki devi, TKM ekke deve je; TKM eu for ehu. 239 ) TKM parasaMgahi. (240) TKK te saha makkari, ciMtAsAyare paripaDahi aNNu; A saho for sahu. 241 ) TKM bhallAhi vi NAsaMte; BC khaleNa and ghaNeNa. 242 ) TKM bhallA 243 ) Wanting in TKMBC ; Brahmadeva bIbhatthaM (cchaM ? ) 244 ) Wanting in TKMBG ; A tavahaM phalaM 245 ) Vanting in TKM. 246 ) TKM rUve, sadde....pAsahi, ABC phAsai; TKM kiva tahiM saMtu ramaMti for kima aNurAu karaMti. [ 236 : 2-105

Page #26
-257 : 2-123 ] paramappa-payAsu 23 247) joiya lohu pariccayahi lohu Na bhallau hoi / lohAsattau sayalu jagu dukkhu sahatau joi // 113 // 248) tali ahiraNi vari ghaNa-vaDaNu saMDassaya-luMcoDu / lohaha~ laggivi huyavahaha~ pikkhu paDatau toDu // 114 // 249) joiya Nehu pariccayahi Nehu Na bhallau hoi| NehAsattau sayalu jagu dukkhu sahaMtau joi // 115 // 250) jala-siMcaNu paya-NiddalaNu puNu puNu polaNa-dukkhu / haha~ laggivi tila-Niyaru jaMti sahaMtau pikkhu // 116 // 251) te ciya dhaNNA te ciya sappurisA te jiyaMtu jiy-loe| voddaha-dahammi paDiyA taraMti je ceva lIlAe // 117 / / 252) mokkhu ji sAhiu jiNavarahi~ chaMDivi bahu-vihu rajju / bhikkha-bharoDA jIva tuhu~ karahi Na appau kajju // 118 // 253) pAvahi dukkhu mahaMtu tuhu~ jiya saMsAri bhamaMtu / aTTha vi kammai~ piddalivi vaccahi mukkhu mahaMtu 119 // 254) jiya aNu-mittu vi dukkhaDA sahaNa Na sakkahi joi / cau-gaha-dukkhaha~ kAraNaI kammaI kuNahi kiM toi / / 120 // 255) dhaMdhai paDiyau sayalu jagu kamma' karai ayANu / mokkhaha~ kAraNu ekku khaNu Navi citai appANu // 121 // 256) joNi-lakkhai~ paribhamai appA dukkhu sahaMtu / putta-kalattahi~ mohiyau jAva Na NANu mahaMtu / / 122 // 257) jIva ma jANahi appaNau~ gharu pariyaNu icha / kammAyattau kArimau Agami joihiM diThTha / / 123 / / 247) c sayala jaga dukkha. 248) Wanting in TKM; C pikkha. 249) Wanting in TKM%B C pariccayaha, bhallA. 250) Wanting in TKMB C dukkha and pikkha. 251) BC saurisA: TKM coddahadakamme paDiyA; Brahmadeva vodaha. 252) TKM chaDDavi bahuviharajju. (A also); TKM bhikkhu bharoDA kAi jiya karahi Na appaNa kajju / 253) TKM saMsAre; A Niddalevi. TKM Niddalavi; AB pAvahi for vaccahi; TKM aNaMtu for mahaMtu. 254) TKM aNumetta vi, sahaNu Na sakkai lou, kammai karahi ji tAi. 255) TKM daMde (dhaMdhe ?), ajANu. 256) TKM joNihi lakkhahi. BC joNihi lakkhaiM, TKM tANa Na boha mahaMtu (last foot). 257) TKM jiya maM nANahi jANihi; TKM Agame.

Page #27
joiMdu-viraiu [258 : 2-124258) mukkhu Na pAvahi jIva tuhu~ gharu pariyaNu citaMtu / to vari citahi tau ji tau pAvahi mokkhu mahaMtu // 124 // 259) mArivi jIvaha~ lakkhaDA jaM jiya pAu karIsi / putta-kalattaha~ kAraNa taM tuhu~ ekku sahIsi / / 125 / / 260) mArivi cUrivi jIvaDA jaM tuhu~ dukkhu karIsi / taM taha pAsi aNaMta-guNu avasai~ jIva lahosi // 126 // 261) jIva vahaMtaha garaya-gai abhaya-padANe saggu / be paha javalA darisiyA jahi ruccai tahi laggu // 127 // 262) mUDhA sayalu vi kArimau bhullau maM tusa kaMDi / siva-pahi Nimmali karahi rai gharu pariyaNu lahu chaDi // 128 // 263) joiya sayalu vi kArimau NikkArimau Na koi / jIvi jati kuDi Na gaya ihu paDichaMdA joi // 129 // 264) deulu deu vi satthu guru titthu vi veu vi kavvu / vacchu ju dosai kusumiyau iMdhaNu hosai savvu // 130 // 265) ekku ji mellivi baMbhu para bhuvaNa vi ehu asesu / puhavihi Nimmiu bhaMgurau ehau bujjhi visesu // 131 // 266) je divA sUruggamaNi te atthavaNi Na diTTha / teM kAraNi vaDha dhammu kari dhaNi jovvaNi kau ti? // 132 / / 267) dhammu Na saMciu tau Na kiu rukkheM cammamaeNa / khajjivi jara-uddehiyae parai paDivvau teNa // 133 // 268) ari jiya jiNa-pai bhatti kari suhi sajjaNu avaheri / ti bappeNa vi kajju Navi jo pADai saMsAri // 134 // 269) are jiu sokkhe maggasi dhamme alasiya / pakkhe viNa ke va uDDaNa maggesi meMDaya daMDasiya / / 134*1 // 258) mokkha, TKM mokkhu; TKM ciMtetu tA paru ciMtahi, pAviya Nehu mahaMtu. 259) c kAraNiNa, K kAraNeNa. 260) TKM mAravi cUravi, avase jIva lahesi. 261) AB abhayapadANi; TKM bhAvahi for ruccai, 262) Wanting in TKM; C mA for maM. 263) Wanting in TKM; A jIve jateM. 264) AC sattha guru. 265) TKM mellavi bamhu paru bhuvaNa vi; c varu for paru; TKM puhuiviNimmiu....bujjha. 266) TKM atthavaNe, kAraNe vaDhu, dhaNe jobbaNe. 267) TKM Narae paDaNau teNa. 268) Wanting in TKM. 269) Only in BC.

Page #28
-280 : 2-143 ] paramappa-payAsu 270) jeNa Na ciNNau tavayaraNu Nimmalu cittu karevi / appA vaMciu teNa para mANusa-jammu lahevi // 13 // 271) e paMcidiya-karahaDA jiya mokkalA ma caari| carivi asesu vi visaya-vaNu puNu pADahi saMsAri // 136 / / 272) joiya visamI joya-gai maNa saMThavaNa Na jAi / iMdiya-visaya ji sukkhaDA titthu ji vali jAi // 137 / / 273) so joiu jo jogavai dasaNu NANu caritta / hoyavi paMcaha~ bAhirau jhAyaMtau paramatthu // 137%5 // 274) visaya-suhaI be divahaDA puNu dukkhaha~ parivADi / bhullau jIva ma vAhi tuhu~ appaNa khaMdhi kuhoDi / / 138 / / 275) saMtA visaya ju pariharai bali kijja hau~ tAsu / so daiveNa ji muMDiyau sIsu khaDillau jAsu // 139 // 276) paMcaha~ NAyaku vasikarahu jeNa hoMti vasi aNNa / mUla viTThai taru-varaha~ avasaI sukkahiM paNNa // 140 / / 277) paNNa Na mAriya soyarA puNu chaTTau caMDAlu / mANa mAriya appaNau ke va chijjai saMsAru // 140*1 // 278) visayAsattau jIva tuhu~ kittiu kAlu gamIsi / siva-saMgamu kari Niccalau avasaI mukkhu lahIsi // 141 // 279) ihu siva-saMgamu pariharivi guruvaDa kahi~ vi ma jAhi / je siva-saMgami lINa Navi dukkhu sahaMtA vAhi // 142 // 280) kAla aNAi aNAi jiu bhava-sAyaru vi aNaMtu / jIvi biNi Na pattAi~ jiNu sAmiu sammattu / / 143 // 270) Wanting in TKM, C tavacaraNu. 271) Wanting in TKM%B C asesa vi. 272) Wanting in TKM; A saMThavaNu, BC bali bali titthu ji jAi. 275) Wanting in TKMB. 274) Wantnig in TKM; C appA khaMdhi. 275) Wanting in TKM; Brahmad va jo for ju,c daiveNu. 276) Wanting in TKM; 277) Only in P, P appaNu 278) In TKM Ihis Comes after 280; BC avasaI mokkha. 279) Wanting in TKM; BC ehu for ihu. 189) TKM jIve beNNi Na pattAi siu saMgau sammatta ; C jiNasAmiu, Brahmad va sivasaMgamusammattu .

Page #29
26 joiMdu-viraiu 281) ghara-vAsau mA jANi jiya dukkila-vAsau ehu / pA Diu avicala nissaMdehu || 144 // 282) dehu vijityu Na appaNau tahi appaNau ki aNNu / para- kAraNi maNa guruva tuhu~ siva-saMgama avagaNa / / 145 / / 283) kari siva - saMgama ekku para jahi pAvijjai sukkhu / joi aNNu ma citi tuhu~ jeNa Na labbhai mukkhu || 176 || 284) bali kiu mANusa - jammaDA devakhaMtaha para sAru / jai uTubbhai to kuhai aha Dajjhai to chAru // 147 // 285) uvvali copaDi ciTTha kari dehi su-miThAhAra / dehaha~ sayala rittha gaya jimu dujjaNi uvayAra // 148 // 286) jehau jajjaru garaya-gharu tehau joiya kAu / res frraMtaru pUriyau kima kijjai aNurAu || 149 // 287 ) dukkha pAvai~ asuciyA~ ti-huyaNi sayalaI levi / eyahi~ dehu viNimmiyau vihiNA vaharu muNevi / / 150 / / 288 ) joiya dehu ghiNAvaNa u lajjahi kiM Na ramaMtu / NANi dhammeM raha karahi appA vimalu karaMtu // 151 // 289 ) joiya dehu paricaccayahi dehu Na bhallau hoi / deha - vibhiNNau NANamau so tuhu~ appA joi / / 152 / / 290) dukkha kAraNa muNivi maNi dehu vi ehu cayaMti / titthu Na pAvahiM parama-suha titthu ki saMta vasaMti || 153 // 291) appAyattau jaM ji suhu teNa ji kari saMtosu / para suhu vaDha citAha hiyai Na phiTTai sosu // 154 // 292) apaha NANu pariccayavi aNNu Na atthi sahAu / iu jANeviNu joiyahu paraha~ ma baMdhau rAu / / 155 / / [ 281 : 2-144 281) Wanting in TKM; C pAsa kiyaMti, BC NIsaMdehu. 282) Wanting in TKM; tiha appaNau ki. 283) Wanting in TKM. 284 ) Wanting in TKM. 85) TKM conbali ceTUTha; TKM sayalu vi dehe Nirattha gaya jiva dujjaNa uvayAru also dujjagauvayAru. 286 ) TKM ka kijjai taha rAu. 287 ) TKM tihuvaNe. 288 ) TKM lajjai; C dhammai, Brahmadeva dhammi; TKM muNaMtu for karaMtu 289) Wanting in TKM; B bhallA. 290) Wanting in TKM; G pAvaI 291 ) Wanting in TKM. 292) Wanting in TKM.

Page #30
-304 : 2-166 ] paramappa-payAsu 293) visaya-kasAyahi~ maNa-salilu gavi Dahulijjai jAsu / appA Nimmalu hoi lahu vaDha paccakkha vi tAsu // 156 // 294) appaha paraha paraMparaha paramappauha samANu / paru kari paru kari paru ji kari jai icchai NivvANu // 15611 // 295) appA paraheM Na melaviu maNu mArivi sahasa tti / so vaDha joe~ ki karai jAsu Na ehI satti // 157 / / 296) appA mellivi NANamau aNNu je jhAyahi~ jhANa / vaDha aNNANa-viyaMbhiyaha kau taha kevala-NANu // 158 / / 297) suNNau~ pauM jhAyaMtAha vali vali joiyaDAha / samarasi-bhAu pareNa saha puNNu vi pAu Na jAha / / 159 // 298) uvvasa vasiyA jo karai vasiyA karai ju suNNu / bali kijjau tasu joiyahiM jAsu Na pAu Na puNNu // 160 // 299) tuTTai mohu taDitti jahiM maNu atthavaNahaM jaai| so sAmiya uvaesa kahi aNNe devi kAi~ // 161 // 300) NAsa-viNiggau sAsaDA aMbari jetthu vilAi / tui mohu taDa tti tahiM maNu atthavaNaha~ jAi // 162 / / 301) mohu vilijjai maNu marai tuTTai sAsu-visAsu / kevala-NANu vi pariNamai aMbari jAha NivAsu // 163 / / 302) jo AyAsai maNu dharai loyAloya-pamANu / tuTTai mohu taDa tti tasu pAvai paraha pavANu // 164 / / 303) dehi vasaMtu vi Navi muNiu appA deu aNaMtu / aMbari samarasi maNu dharivi sAmiya gaThTha NibhaMtu / / 165 // 304) sayala vi saMga Na milliyA Navi kiu uvasama-bhAu / siva-paya-maggu vi muNiu Navi jahiM joihi aNurAu / / 166 // ___293) c visayakasAyaha; TK maNu salilu, uhuNijjai, ji tAsu. 294) Only in p, jo for jaha. 295) Wanting in TKM; B molaviu paraha Na meliviMu. 296) Wanting in TKM: C jhAvahi. 297) Wanting in TKM; C suha for sahu. 298) Wanting in TKM%BC joiyahaM. 299) Wanting in TKMB C jihaM for jahiM, B atthavaNaho. 300) Wanting in TKM; B atthavaNaho. 301) Wanting in TKM; B jAhiM for jAhaM. 302) Wanting in TKM. 303) Wanting in TKM; C dharavi. 304) TKM melliyA, last pada kiva hosar3a sivalAhu.

Page #31
joiMdu-viraiu [305 : 2-167305) ghoru Na ciNNau tava-caraNa jaM Niya-bohahaM sAru / puNNu vi pAu vi daDDha Navi kima chijjai saMsAru // 167 // 306) dANu Na diNNau muNivaraha Na vi pujjiu jiNa-NAhu / paMca Na vaMdiya parama-guru kima hosai siva-lAhu / / 168 / / 307) addhammIliya-loyaNihi~ jou mi jhaMpiyaehi / emai labbhai parama-gai NiccitiM Thiyaehi // 169 / / 308) joiya millahi cita jai to tuTTai saMsAru / citAsattau jiNavaru vi lahai Na haMsAcAru / / 170 // 309) joiya dummai kavuNa tuhaM bhava-kAraNi vavahAri / baMbhu pavaMcahi~ jo rahiu so jANivi maNu mAri / / 171 / / 310) savvahiM rAyahi chahi rasahi paMcahi rUvahiM jaMtu / cittu NivArivi jhAhi tuhu~ appA deu aNaMtu / / 172 / / 311) jeNa sarUvi jhAiyai appA ehu aNaMtu / teNa sarUvi pariNavai jai phalihau-maNi maMtu // 173 // 312) ehu ju appA so paramampA kamma-visesa jAyau jappA / jomai~ jANai appeM appA tAmai~ so ji deu paramappA / / 174 / / 313) jo paramappA NANamau so hau~ deu aNaMtu / jo hau~ so paramappu paru ehau bhAvi NibhaMtu // 175 / / 314) Nimmala-phalihaha~ jeya jiya bhiNNau parakiya-bhAu | appa-sahAvata tema muNi sayalu vi kamma-sahAu / / 176 / / 315) jema sahAvi Nimmalau phalihau tema sahAu / bhaMtie mailu ma maNi jiya mailau dekkhavi kAu // 177 / / 316) rattaM vatthe jema baha dehu Na maNNai rattu / dehi ratti NANi taha appu Na maNNai rattu / / 178 // 305) Wanting in B; TKM jeNa Na saMciu tavacaraNu, kiva tuTTai saMsAru (last foot). 306) Wanting in TKM. 307) CjhaMpiu eu; TKM evahi for emui, NicciteM. 308) TKM mellahi ciMtu jai tA, savvajaga for jiNavaru vi. 309) TKM kavaNa tuha~ bhavakAraNe vavahAru: kavaNa: TKMC jANavi. 310) Ia TKM hiM is reprented by i in this verse, and the last line is appA paramu muNatu. 312) TKM jAvahi jANiu....tAvahila jANe for jANai. 313) jo haM for jo hauM, TKM para for paru, Niruttu for NibhaMtu, 314) TKM jeva, parakiu, teva, 315) TKM jeva and teva; BTKM sahAveM; A dikkhivi, TKM dekkhuvi. 316) Wanting in TKM.

Page #32
-328 : 2-190] paramappa - payAsu 317) jiNi vattha jema buhu dehu Na maNNai jiSNu / dehi jiNi NANi taha~ appu Na maNNai jiSNu // 179 // (318) vatthu paNaTThai jema bahu dehu Na maNNai Thu / TThe dehe NANi taha~ appu Na maNNai NaTTha // 180 // 319) bhiNNau vatthu ji jema jiya dehaha~ maNNai NANi / devi bhaNu~ gANi taha~ appaha~ maNNai jANi // 181 // 320) ihu taNu jIvaDa tujjha riu dukkhaI jeNa jaNei / so para jAhi mittu tuhu~ jo taNu ehu haNei // 182 // 321) udayaha~ ANivi kammu mahAeN jaM bhuMjevau hoi ho / taM sa Avi u khaviu mai~ so para lAhu ji koi // 183 // 322) NiTThara - vaya, suNevi jiya jai maNi sahaNa Na jAi / to hu bhAvahi baMbhu paru ji maNu jhatti vilAi / / 184 / / 323) lou vilakkhaNu kamma-vasu itthu bhavaMtari ei / cujju ki jai ihu api Thiu itthu ji bhavi Na paDei // 185 // 324) avaguNa - gahaNa mahutaNaI jai jIvahaM saMtosu / to taha~ sokkha u u iu maNNivi cai rosu // 186 // 325) joi citi ma ki pi tuhu~ jai bohau dukkhassa / tila - tusa- mittuSi sallaDA veyaNa karai avassa // 187 // 326) mokkhu ma citahi joiyA mokkhu Na citiu hoi / jeNa Nibaddhau jIvaDau mokkhu karesai soi // 188 // 327) parama-samAhi-mahA-sarahi~ je SaDDahi~ paisevi / appA ress vimalu taha~ bhava-mala jaMti vahevi / / 189 / / 328) sayala-viyaha~ jo vilau parama-samAhi bhaNaMti / te suhAsu bhAvaDA muNi sayala vi mellaMti // 190 // 317) Wanting in TKM. 318) Wanting in TKM; A cemva for jema 319) Wanting in TKM. 320)TKM ehu, B eu C iu for ihu. 321 ) TKM ANavi, taM jai Ayau; c vi for ji. 322) TKM niravayaNaiM suNavi, maNu sahaNu; B jiTTharu; Cjau for jiM; TKM jhaDidi for jhati 323) Wanting in TKM; C viakkhaNu, BC etthu, cojju. 324) TKM gahaNahi mahuNahaM, eu maNNavi cai dosu. 325) TKM kiMci for ki pi; bhIhahi, mettu vi. 326) G karIsai; TKM sovi. 327 ) 0 sarihi; TKM paviseni, tahi for tahaM. 328 ) TKM bhAvaDau, sayalu vi.

Page #33
joiMdu-viraiu [329-:2-191329) ghoru karaMtu vi tava-caraNu sayala vi sattha muNaMtu / parama-samAhi-vivajjiyau Navi devakhai siu saMtu // 191 // 330) visaya-kasAya vi Niddalivi je Na samAhi karaMti / te paramappaha~ joiyA Navi ArAhaya hoti // 192 // 331) parama-samAhi dharevi muNi je parabaMbhu Na jaMti / te bhava-dukkhai~ bahuvihaha kAlu aNaMtu sahati // 193 // 332) jAmu suhAsuha-bhAvaDA Navi sayala vi tuTuMti / parama-samAhi Na tAmu maNi kevuli emu bhaNaMti // 194 // 333) sayala-viyappaha~ tuTTAha~ siva-paya-maggi vasaMtu / kamma-caukkai vilau gai appA hui arahaMtu // 195 // 334) kevala-NANi aNavarau loyAlou muNaMtu / Niyame paramANaMdamau appA hui arahaMtu // 196 / / 335) jo jiNu kevala-NANamau paramANaMda-sahAu / so paramappau parama-paru so jiya appa-sahAu / / 197 / / 336) sayalaha~ kammaha~ dosaha vi jo jiNu heu vibhiNNu / / so paramappa-payAsu tuhu~ joiya NiyameM maNNu // 198 // 337) kevala-dasaNu NANu suha vIriu jo ji aNaMtu / so jiNa-deu vi parama-muNi parama-payAsu muNaMtu // 199 // 338) jo paramappau parama-pau hari haru baMbhu vi buddhu / parama-payAsu bhaNaMti muNi so jiNa-deu visuddha // 200 // 339) jhANe kamma-kkhau karivi mukkau hoi aNaMtu / jiNavaradevaI so ji jiya paNiu siddha mahaMtu // 201 // 329) B tavayaraNu; TKM sayaluvi satthu paDhaMtu; TKM dekkhai, C deSai. 330) TKM Niddalavi. 331) TKM parabamhu. 332) AB jAmba, emva (for emu); TKM jAva, bhAvaDau, kevali ehu. 333) TKM tuTTAhiM degmagge; caukka i TKM caukke vilau gae; ATKM hoi. 334) TKM 'NANe, CNANaI C NiyamaI; TKM hoi. 335) Wanting in TKM; BC paramANaMdamau. kevalaNANasahAu After this C has an additonal verse which is the same as the one quoted in the Com. on this verse. 336) TKM sayalahiM kammahi dosahi; A jiNadeu; C Niyami. 337) BC degdasaNaNANu; TKM suI vIriya jojji. 338) Wanting in TKM. 339) AC jhANi; TKM kammaha khau karivi, jiNavaradeveM, bhaNiyau for bhagiu.

Page #34
-351 : 2-212 ] paramappa-payAsu 340) aNNu vi baMdhu vi tihuyaNaha~ sAsaya-sukkha-sahAu / titthu ji sayalu vi kAlu jiya Nivasai laddha-sahAu // 202 // 341) jammaNa-maraNa-vivajjiyau cau-gai-dukkha-vimukku / kevala-dasaNa-NANamau NaMdai titthu ji mukku // 203 // 342) aMtu vi gaMtuvi tivaNaha~ sAsaya-sokkha-sahAu / tetthu ji sayalu vi kAlu jiya Nivasai laddha-sahAu // 203* 1 / / 343) je paramappa-payAsu muNi bhAvi bhAvahi' satthu / mohu jiNeviNu sayalu jiya te bujjhahi paramatthu / / 204 // 344) aNNu vi bhattie je muNahi~ ihu paramappapayAsu / loyAloya-payAsayaru pAvahiM te vi payAsu / / 205 / / 345) je paramappa-payAsayahaM aNudiNu gAu layaMti / tuTTai mohu taDa tti taha tihuyaNa-NAha havaMti // 206 // 346) je bhava-dukkhaha~ bIhiyA pau icchahi NivvANu / iha paramappa-payAsayaha~ te para jogga viyANu // 207 // 347) je paramappaha~ bhattiyara visaya Na je vi ramaMti / te paramappa payAsayaha~ muNivara jogga havaMti // 208 // 348) NANa-viyakkhaNu suddha-maNu jo jaNa ehau koi / so paramappa-payAsayaha~ joggu bhaNaMti ji joi // 209 / / 349) lakkhaNa-chaMda-vivajjiyau eha paramappa-payAsu / / kuNai suhAvaI bhAviyau cau-gai-dukkha-viNAsu // 210 // 350) itthu Na levau paMDiyahi- guNa-dosu vi puNaruttu / bhaTTa-pabhAyara-kAraNai~ mai~ puNa puNu vi pauttu / / 211 // 351) jaM mai~ ki pi vijaMviyau juttAjuttu vi itthu / taM vara-NANi khamaMtu maDhu je bujjhahiM paramatthu // 212 // 340) TKM aMtu vi gaMtuvi, sokkha; c sAsai for sAsaya; TKM tetthu ji. 341) TKM NaMdau tetthu vimukku. 342) Only in p, P. gaMtu ji 343) TKM bhAve bhAvai satthu; c bhAvai; TKM bujjhai. 344) Wanting in TKM; C ehu for ihu A pAmvahi. 345) Wanting in TKM; C tihaM for taha. 346) Wanting in TKM. 347) Wanting in TKMB C visai Na. 348) Wanting in TKM: C bhaNaMtu vi.349) Wanting in TKM. 350) Wanting in TKM. 351) Wanting in TKM; C naM mA ki piga jaMpiyana; BC viyatyu for vi ityu.

Page #35
32 joiMdu-virai [352 : 2-213352) jaM tattaM NANa-rUvaM parama muNi-gaNA Nicca jhAyaMti citte jaM tattaM dei-cattaM Nivasai bhuvaNe savva-dehINa dehe / jaM tattaM divva-dehaM tihuvaNa-gurugaM sijjhae saMta-jIve taM tattaM jassa suddhaM phurai Niya-maNe pAvae so hi siddhi // 213 // 353) parama-paya-gayANaM bhAsao diva-kAo maNasi muNivarANaM mukkhado divva-joo / visaya-suha-rayANaM dullaho jo hu loe jayau siva-sarUvo kevalo ko vi boho // 214 // 352) A dinadehe; AC guruvaM; B guravaM; B kho hu. 353) TAM koi for ko vi.

Page #36
98 77 68 89 340 209 paramAtmaprakAzadohAdInAM vrnnaanukrmsuucii| Here is an alphabetical Index of all the Dohas of P.-prakasa, The English numerals in the first column refer to the serial numbers of all the Dohas which are printed separately in this edition. The D van, gar numerals refer to the Adhikara and the number of the Dhy therein. Those numbers which are accompanied by p and TKM are also fo d quoted in the Introduction on PP. 4-6. a. do. a. do. acchai jittiu 167 2-38 appAdaMsaNi 120 1-118 aTTha vi kammaI 56 1-55 appA daMsaNu kevalu aTTahaM kammahaM 1-75 appA parahaM Na 294 2-157 aNu jai jagahaM 133 appA paMguha aNNu ji titthu ma 97 1-95 appA paMDiu mukkhu 93 1-91 aNNu ji daMsaNu 96 appA baMbhaNu vaisu 1-87 aNNu vi dosu 174 2-45 appA bujjha hi 59 1-58 aNNu vi dosu 175 2-46 appA mANusu deu 92 aNNu vi baMdhu vi 2-202 appA millivi 208 2-77 aNNu vi bhattie 344 2-205 appA milliviNANamau 2-78 atthi Na ubbhau 71 appA mellivi 76 1-74 atthi Na puNNu 21 1-21 appA mellivi NANa 295 2-158 adbhummIliyaloya NihiM 307 2-169 appAyattau jaMji 291 2-154 appau maNNai jo 224 2-93 appA laddhau 1-15 appasahAvi 102 9-100 appA vaMdau 90 1-88 appasahAvi jAsu 165 P-2-3622 appA saMjamu sIla 95 1-93 appaha paraha 294P-2-15621 api appu muNaMtu 78 appahaM je vi 108 1-106 appu payAsai 103 1-101 appahaM NANu 292 2-155 appu vi para vi 105 1-103 appA appu ji 1-67 amaNu aNidiu 311-31 appA kammavivajjiyau 53 1-52 ari jiya jiNapai 268 2-134 appA guNamau 160 2-33 are jiu sokkhe 269P-2-13451 appA guru Navi 1-89 avaguNagahaNaI 324 2-186 appA gorau kiNha 88 1-86 aMgaI suhamaI 234 2-103 appA jaNiyau keNa 1-56 aMtu vi gaMtu 341P-2-2031 appA joiya 1-51 appA jhAyahi 1-97 itthu Na levau paMDihiM 350 2-111 appA NANahaM gamma 1-107 ihu taNu jIvau 2-182 appA NANa muNehi 1-105 ihu sivasaMgamu 279 2-142 appA NiyamaNi 100 1-98 uttamu sukkhu Na 132 2-5 appA tivihu 12 1-12 uttamu sukkhu Na 134 2-7 15 69 320 109 107

Page #37
joiMdu-viraiu 321 udayahaM ANivi kamma uvvali coppaDi uvvasa vasiyA jo 10 220 219 74 244 131 248 a. do. 1-10 2-89 2-88 1-72 2-11123 ekku kare maNa viNi ekku ji mellivi e paMciMdiyakarahaDA eyaI davvaI eyahi juttau ehu jo appA ehu vavahAreM 85 1-114 1-83 2-203 2-116 61 36 a. do. 2-183 caugaidukkhahaM 285 2-148 caTTahiM paTTahiM 298 2-160 cellAcellIputthiyahiM chijjau bhijjau 238 2-107 jai icchasi bho 265 2-131 jai jiya uttama 271 jai Nivisaddha 153 2-26 jaNaNI jaNaNu vi 25 1-25 jammaNamaraNavivajjiu 312 2-174 1-60 jalasiMcaNu payaNiddalaNu jasu abbhaMtari 80 1-78 jasu paramatthe jasu hariNacchI 50 1-49 jahiM bhAvai tarhi 75 jahiM mai tahi 49 1-48 jaM jaha thakkara 168 2-39 jaNiyadavvaha 2832-146 jiyaboDa 243 2-111*2 jaM tattaM gANarUvaM 164 P-2-3621 jaM bollai vavahAra55 1-54 jaM maI ki pi vijaMpiyau 280 2-143 jaM muNi lahai 148 jaM sivadaMsaNi 87 1-85 jANavi maNNavi 51 1-50 jA Nisi sayalahaM 221 2-90 jAmu suhAsuhabhAvaDA 334 jAMvai NANiu 1-24 jAsu Na kohu Na 337 2-199 jAsu Na dhAraNu jAsu Na vaNNu Na jiu micchatteM 38 1-38 jiNNiM vatthi jema 179 2-49 jitthu Na iMdiya 2-144 jiya aNumittu vi 329 2-191 jIu vi puggalu 305 2-167 jIu saceyaNu 341 250 41 46 123 200 114 156 115 206 352 kammaI diDhaghaNa kammaNibaddha vi kammaNibaddha vi kammahaM kerA bhAvaDA kammahiM jAsu kammu purakkiu so kari sivasaMgama kAUNa paggarUvaM kAyakileseM para kAraNavirahiu kAlu aNAi aNAi kAlu muNijjahi kAlu laheviNu ki vi bhaNaMti keNa vi appau kevalaNANi aNavarau kevaladasaNaNANamau kevaladasaNaNANamaya kevaladasaNu NANu 141 1-121 2-70 1-112 2-29 1-113 2-75 2-213 2-14 2-212 1-117 1-116 2-30 2-4651 2-194 2-41 1-20 1-22 1-19 351 119 118 157 176 332 170 20 2-21 24 gau saMsAri gayaNi aNaMti gaMthahaM uppari 19 81 317 28 254 149 281 gharavAsau mA jANi ghoru karaMtu vi ghoru Na ciNNau 2-179 1-28 2-120 2-22 2-17

Page #38
dohAsUcI 2-2 257 261 60 227 232 237 139 229 137 30 228 236 jIva ma jANahi jIva vahaMtahaM Naraya jIvahaM kammu aNAi jIvahaM tihuyaNa jIvahaM dasaNu NANu jIvahaM bheu ji jIvahaM mokkhahaM heu jIvaha lakkhaNu jIvahaM so para jIvAjIva ma jIvA sayala vi je jAyA jhANaggiyaeM je jiliMgu dharevi jeNa kasAya havaMti jeNa Na ciNNau jeMNa Ni jaNi jeNa sarUvi jhAiyai je Niyabohaje diTThA sUruggamaNi jeM diLeM tuTuMti je paramappapayAsaha je paramappapayAsu je paramappa bhattiyara je paramappu NiyaMti je bhavadukkhahaM bIhiyA jema sahAvi Nimmalau je rayaNattau je sarasiM saMtuTThajahau jajjaru Narayajehau Nimmalu jo aNumettu jo AyAsai maNu joijjaiti joiya appeM joiya citi ma jo NiyadasaNajoiya NiyamaNi joiya Neha pariccayahi 222 171 270 127 311 54 266 27 345 343 347 a. do. 2-123 joiya dummai kavuNa 5-127 joiya dehu 1-59 joiya dehu 2-96 joiya millahi 2-101 joiya mokkhu vi 2-106 joiya mohu pariccayahi 2-12 joiya lohu pariccayahi 2-98 joiya visamI joya2-10 joiya vidahiM 1-30 joiya sayalu vi 2-97 jo jANai so 1-1 jo jiu heu jo jiNa kevalaNANa2-42 jo Navi maNNai 2 135 jo Navi maNNai 1-123*3 jo NiyakahiM 2-173 jo NiyabhAu Na 1-53 joNilakkhaI 2-132 jo paramatthe 1-27 jo paramappau parama2-206 jo paramappA NANamau 2-204 2-208 jo bhattau rayaNattayaha jo bhattau rayaNattayaha 2-207 jo samabhAvapariTThiyaha 2-177 jo samabhAvahaM 2-32 jhANe kammakkhau 2-11124 Na vi uppajjai 2-149 NANaviyakkhaNu suddhamaNu NANavihINahaM 2-81 NANiya NANiu 2-164 gANi mueppiNu bhAu 1-109 NANihiM mUDhahaM NANu payAsahi 2-187 NAsaviNiggau sAsaDA 2-59 Niccu NiraMjaNu 1-119 NiThTharavayaNu suNevi 2-115 NimmalaphalihahaM a. do. 309 2-171 288 2-151 289 2-152 308 2-170 129 242 2-111 247 2-113 272 2-137 39 1-39 263 2-129 47 TKM-1-4621 401-40 335 2-197 185 2-55 2-105 45 18 1-18 256 2-122 37 1-37 338 2-200 313 2-175 158 2-31 226 2-95 1-35 240 2-109 339 2-201 70 1-68 318 2-209 204 2-74 110 1-108 177 2-47 217 2-86 106 1-104 300 2-162 1-17 2-184 314 2-176 346 35 315 159 245 286 26 212 302 111 101 325 17 189 121 322 249 2-11 pariccayahi

Page #39
36 paramAtmaprakAzaH a. do. 124 155 48 1-122 2-28 1-47 2-43 1-82 2-114 191 192 14 233 181 a. do. 2-61 2-62 1-14 2-102 2-51 172 84 248 72 207 58 11 / / 33 104 1-57 1-102 2-85 216 16 136 299 251 62 2-9 2-161 2-117 1-4 ___5 NiyamaNi Nimmali NiyameM kahiyau NeyAbhAve villi tattAtattu muNevi taruNau bUDhau tali ahiraNi vari taM NiyaNANu ji taM pariyANahi dabu tArAyaNu jali titthaI titthu tihuyaNavaMdiu tihuyaNi jIvahaM tuTTai mohu taDitti te ciya ghaNNA te te puNu jIvahaM te puNu vaMdarya te puNu vaMdauM te vaMdauMsirisiddha te havaMda davvaiM jANai davvaiM jANahi davvaI sayalahaM davva cayAri vi dasaNaNANacaritta dasaNu NANu aNaMta dasaNu NANu carittu dasaNa punbu dANi labbhai bhou dANu Na digNau dukkhaI pAvaI dukkhahaM kAraNi dukkhahaM kAraNu dukkhahaM kAraNu muNivi dukkhu vi sukkhu dukkhu vi sukkhu deu Na deule deu NiraMjaNu deulu deu vi satthu 142 143 147 J50 184 138 169 162 202 306 287 1-3 2-15 2-16 2-20 2-23 2-54 2-11 2-40 2-35 2-72 2-168 2-150 1-84 2-27 2-153 1-64 devahaM satthahaM devahaM satthahaM "jo dehavibhiNNau dehavibheyaiM jo dehahaM uppari dehahaM unbhau dehahaM pekkhivi dehAdevali dehAdehahiM jo dehi sasaMtu vi dehi vasaMtu vi Navi dehi vasaMteM deha vi jitthu dehe vasaMtu vi dhammahaM atthahaM dhammAdhamma vi ekku dhammu Na saMciu dhaMdhai paDiyau pajjayarattau jIvaDau paNNa Na mAriya paramapayagayANaM paramasamAhi dharevi paramasamAhimahAsarahi para jANaMtu vi paMca vi iMdiya paMcahaM NAyaka pAvahi dukkhu mahaMtu pAveM NArau pecchai jANai puggala chanvihu puNu puNu paNavivi puNNu vi pAu vi puNNeNa hoi vihavo bali kiu mANusabaMdhahaM mokkhaha baMdha vi mokkha baMbhahaM bhuvaNi biNNi vi jeNa 29 1-29 42 1-42 303 2-165 44 1-44 282 2-145 34 1-34 130 2-3 151 2-24 267 2-133 255 2-121 79 1-77 277 P-2-140*1 353 2-214 331 2-193 327 2-189 239 2-108 64 276 2-140 253 2-119 193 2-63 140 2-13 146 2-19 11 1-11 1-92 190 2-60 284 2-147 183 2-53 86 94 154 290 65 163 125 66 203 264 1-123 2-73 2-130 230 166 2-37

Page #40
a. do. 186 188 318 196 194 195 182 330 63 293 32 2-56 2-58 2-180 2-66 2-64 2-65 2-52 2-192 1-62 2-156 2-138 2-50 2-141 1-23 274 180 278 23 dohAsUcI a. do 173 2-44 vara jiya pAvaI 213 2-82 vara NiyadasaNa225 2-94 vatthupaNai jema 215 2-84 vaMdau Nidau 178 2-48 vaMdaNu NidaNu 241 2-110 vaMdaNu NidaNu 1-32 vittiNivittihiM 205 TKM-2-7451 visayakasAya vi 198 2-68 visayakasAyahi 1-43 visayakasAyahi 8 1-8 visayasuhaI be 319 2-181 visayaha uppari 211 2-80 visayAsattau jIva 210 2-79 vehi sahi 126 1-123+2 187 2-57 satta vi mittu vi 260 2-126 satthu paDhaMtu vi 259 2-125 sayalapayatthahaM sayalaviyappahaM 112 1-110 sayalaviyappahaM jo 145 2-18 sayala vi saMgaNa 262 2-128 sayalahaM kammahaM 1-13 sabahiM rAyahi 1-115 saMtA visaya ju 252 2-118 siddhihi kerA 2-188 siriguru akkha hi 301 2-163 suNNauM pauM 122 1-120 suddhahaM saMjamu 316 2-178 suhapariNAmeM 231 2-100 so joiu jo jogavai 2-112 so patthi tti paeso 2-210 so para vuccai 2-92 2-87 hariharabaMbhu vi 323 2-185 ha varu baMbhaNu 152 2-25 hauMgorau hara 235 214 biNi vi dosa bujjhai satthaI bujjhaMtaha paramatthu bohaNimitteM bhaNai bhaNAvai bhallAhaM vi NAsaMti bhavataNubhoya bhavvAbhabvaha jo bhAu visuddhau bhAvAbhAvAhiM saMjuvau bhAvi paNavivi bhiNNau vatthu ji bhuMjaMtu vi....jo bhujaMtu vi NiyamaNa miliyau maM puNu puNNaiM mArivi cUrivi mArivi jIvaha lakkhar3A mukkhu Na pAvahi muNivaraviMdahaM muttivihUNau mRDhA sayalu vi mUDhu viyavakhaNu mellivi sayala mokkhu ji sAhiu mokkhu ma ciMtahi mohu vilijjai maNu rAeM raMgie ratteM vattheM jema rAyadosa be rUvi payaMgA lakkhaNachaMdavivajjiyau lAhahaM kittihi leNahaM icchai lou vilakkhaNu loyAgAsu dharevi 161 258 333 328 304 336 310 13 117 275 2-104 2-83 2-34 2-195 2-190 2-166 2-198 2-172 2-139 2-69 2-1 2-159 2-67 2-71 2-137*5 1-65*1 1-111 199 326 128 297 197 201 213 67 113 246 349 223 218 135 83 82 2-8 1-81 1-80

Page #41
saMskRtaTokAyAmuktAnAM padyAnInAM varNAnukramasUcI pRSThAGkAH Agama, [ kundakunda, pravacanasAra 1-16 ]. [ rAmasiMha, dohApAhuDa 84] kundakunda, mokSaprAbhRta [ 77 ]. [kundakunda, paJcAstikAya 7 ]. [ rAmasena, tattvAnuzAsana 83 ]. [ rAmasiMha, dohApAhuDa 19 ]. 124 aisayamAdasamutthaM 162 akasAyaM tu carittaM 204 akkharaDA joyaMtu Thiu 27 akkhANa rasaNI 158 ajja vi tiyaraNa148 aNNoNNaM pavisaMtA 92 atredAnI niSedhanti 263 athireNa thirA 60 anAdito hi mukta-- 28 anyathA vedapADitya 200 apariggaho aNiccho 5 abhUdapuvvo havadi 33 arasamarUvamagaMdha 164 astyAmAnAdibaddhaH 153 AtmAnamAtmA 37 AtmAnuSThAnaniSThasya 121 AtmopAdAnasiddha 227 AnandaM brahmaNo 99 AbhiNisudohi 178 ArtA narA dharmaparA 296 AsApisAya 16 ityatidurlabharUpAM 179 UrdhvagA baladevAzca 143 egaNigodasarIre 268 edamhi rado NiccaM 143 ogADhagADhaNicido 260 kaSAyairindriyaiH 192 kaMkhidakalusidabhUdo 22 kaH paNDito 158 caritAro na santyadya 266 caMDoNa muyai 252 citte baddha baddho 129 rja puNa sagayaM [ kundakunda, samayasAra 210 ]. [ kundakunda, ] paJcAstikAya [20]. [ kundakunda, ] (bhAva-) prAbhUta [ 64; paJcAstikAya 127]. pUjyapAda, [ siddhabhakti 2]. pUjyapAda, [ siddhabhakti 4 ]. [ pUjyapAda, iSTopadeza 47 ]. [ pUjyapAda, siddhabhakti 7]. [ kundakunda, samayasAra 204 ]. paramAgama, [ nemicandra, go0 jIvakANDa 195]. [ kundakunda, samayasAra 206 ]. [ kundakunda, paJcAstikAya 64 ]. [ amoghavarSa, praznottararatnamAlA 5]. [ rAmasena, tattvAnuzAsana 6 ]. [ nemicandra, go0 jIvakANDa 508 ]. [ devasena, tattvasAra 5 ].

Page #42
TokoktazlokasUcI kundakunda, paJcAstikAya [98]. kundakunda, [pravacanasAra 2-2]. [kundakunda,] paJcAstikAya [35]. [kundakunda,] samayasAra [15]. [kundakunda,] mokSaprAbhUta [15]. [kundakunda,] mokSaprAbhRta [103]. [kundakunda,] samayasAra [205]. [zivAya, bha0 ArAdhanA 262]. [amRtacandra, pu. siddhayupAya 216]. [kundakunda, prAkRta siddhabhakti]. [kumAra kArtikeyAnuprekSA 476]. pRSThAGkAH 302 jIvA jiNavara 140 jIvA puggalakAyA 76 se pajjaesu hiradA 54 jesiM jIvasahAvo 94 jo passai appANaM 76 jo puNu paradavvaM 30 NamiehiM jaM 100 NANaguNehi vihINA 163 taM vatthu muttanvaM 235 tAvadeva sukhI 268 tiNakaTThaNa va 211 tyaktvA svakIya 91 darzanamAtmavinizciti 108 dahyamAne jagati 294 dukkhakkhau 256 devAgamaparihANe 190 dhammo vatthusahAvo 260 na gRhaM gRhamityAhuH" 304 nAmASTakasahasraNa 317 paMDavarAmahi 6 padasthaM mantravAkyasthaM 25 paramArtanayAya 145 pariNAma jIva 185 pAveNa parayatiriyaM 134 puDhavIjalaM ca chAyA 174 puvvamabhAvidajogo 107 bandhavadhacchedAdeH 278 maNu marai pavaNu 60 muktazcetprAg 130 mUDhatrayaM madAzcASTau 157 yatpunarvajrakAyasya 140 yAvarikrayAH pravartante 284 yena yena svarUpeNa 257 yenopAyena zakyata 209 ramyeSu vastuvatAdiSu 127 rayaNattayaM ma [?, AptasvarUpa 55]. [kundakunda, paJcAstikAya 76* 1]. [zivArya, bha0 ArAdhanA 24]. [samantabhadra, ratnakaraMDa 78]. [somadeva, yazastilaka pR. 324]. [rAmasena,] tattvAnuzAsana [84]. [jaTAsiMhanandi ?] . [amitagati, yogasAra 9-51]. [guNabhadra, AtmAnuzAsana 228]. [nemicandra, dravyasaMgraha 40].

Page #43
paramAtmaprakAza [guNabhadra, AtmAnuzAsana 237]. pRSThAGkAH 173 rAgadveSau pravRttiH 242 rAgAdINamaNuppo 165 lokavyavahAre? 180 varaM narakavAso'pi 251 visayaha kAraNi 204 vIrA veraggaparA 298 vairAgyaM tattvavitrAnaM 25, 310 zivaM paramakalyANaM 92 SoDazatIrthakarANAM 212 saggo taveNa 182 satyaM vAci 75 saddanvarao 190 sadvRSTijJAna 172 saparaM bAdhAsahiya 136 samao uppaNNapaddhaMso 113 samasattubaMdhavaggo 61 sammattaNANadaMsaNa 126 sammaiMsaNa 6 savve suddhA 160 samyamevAdarAdbhAvyaM 237 siddhiH svAtmopalabdhiH 189 suddhasya ya sAmaNNaM 243 svayamevAtmanA11 131 haste cintAmaNiH 111 hAvo mukhavikAraH 173 hiMsAnRta [?, AptasvarUpa 24]. bRhadArAdhanAzAstra. [kundakunda, mokSaprAbhRta 23]. [guNabhadra, AtmAnuzAsana 218] kundakunda, mokSaprAbhRta [14] | samantabhadra, ratnakaraNDa 3; rAmasena, tattvAnuzAsana 51]. [kundakunda pravacanasAra 1-76] [kundakunda, pravacanasAra 3-41]. [kundakunda, prAkRta siddhabhakti 20 [nemicandra dravyasaMgraha 39]. [nemicandra,] dravyasaMgraha [13]. [padmanandi, paJcaviMzati...]. [pUjyapAda, siddhabhakti 1]. kundakunda, pravacanasAra 3-74] [umAsvAti, tattvArthasUtra 7-1]. 1 dekho anagAradharmAmRtaTIkA pR. 262. 2 dekho yazastilaka 5-251. 3 dekho anagAradha. TIkA pR. 403. dekho SaTprAbhUtaTIkA pR. 342. 5 dekho nItivAkyAmRta 31-31. 6 dekho SaTprAbhRtaTIkA pR. 236. 7 dekho jJAnArNava pR. 93. 8 dekho amRtAzIti 67. 9 dekho jJAnArNava pa. 415 10 dekho jayadhavalA pR. 13 ArAkI prati. 11 dekho sarvArthasiddhi 7-13.

Page #44

Page #45

Page #46
Introduction I. Paramatma-Prakasa a) Earlier studies and the present edition Popularity of Paramatma-prakasa-Paramappapayasu, or as it is usually known by the Sk. form of its name, Poramatma-prakasa, is a very popular work with religious-minded Jainas, both monks and laymen. It is mainly addressed to the monks, and it is no wonder that it is read and re-read by them. The discussions are not at all sectarian; so it is studied by all the Jaina monks, though it is more popular with those of the Digambara section. Various reasons have contributed to the popularity of this work. There is an attraction about its name itself; the subject-matter is not made heavy with technicalities; major portions of it are composed in a simple style; and it is written in a popular dialect like Apabhramsa, the predecessor of Old-Hindi, Old-Gujarati, etc. It is addressed to console and enlighten the suffering soul of Bhatta Prabhakara. The problem of the misery of life, which was before Bhatta Prabhakara. faces many aspiring souls; and as such P.-- Prakasa is sure to be a favourite book with believers. Old commentaries in Kannada and Sanskrit also point out to its popularity. My Study of Yogendu's Works-After discovering a new Apabh. work, viz., Dohapahuda attributed by the Ms. to Yogendra, I wrote a short article in Anekanta, Vol. I, 1930. In an editorial note on this article the learned editor Pt. Jugalkishore announced the discovery of another work of this author and further indicated that Ramasimha was the author of Dhapahuda according to a Delhi Ms. Later, I contributed a paper, Joindu and his Apabhramsa works, to the Annals in which I took a review of the works of Joindu or Yogindu and collected some evidence on his date2. The publication of this paper was sufficiently fruitful. Two works, viz., Dohapahuda and Savayadhamma-doha from which lengthy extracts were given in my paper, are edited now with the help of additional material and translated into Hindi by Professor Hiralal who is doing so much for the publication of Apabh literature. A few verses from my paper have been translated into Marathi as well.3 1 2 3 Anekanta. Vol. I, pp. 544-8 and p. 672. Annals of the Bhandarkar Oriental Research Institute, Vol. XII, ii, pp. 132-63. P. D. Kanitkar : Maharastra-Sahitya-patrika.

Page #47
Paramatma-prakala Value of P.-prakasa in Oriental Studies-The study of Apabh. dialect sheds abundant light on the history and growth of North-Indian languages including Marathi. P.-prakala is the earliest complete Apabh. work so far known and the first to have been published, though earlier editions did not reach the hands of orientalists. So far as I know, P. D. Gune was the first to list it as an Apabh. work in his Introduction to Bhavisayattakaha. Hemacandra, whose grammar treats Apabh. exhaustively. quotes from P.-prakala; thus this work preserves to us specimens of pre-Hemacandra Apabh. literature actually used by him. Besides this linguistic aspect there is another point of interest in this work. Due to imperfect acquaintance with Jaina literature Jainism is criticised by some scholars as a mere bundle of rules of ascetic discipline or a system metaphysically barren. P.-Prakasa clearly shows what part mysticism plays in Jainism and how it. is worked out in the back-ground of Jaina metaphysics. The Jaina mysticism is sure to be all the more interesting, if we remember the facts that Jainism is polytheistic and denies the creative function of God. These aspects are discussed in detalls in this Introduction. 2 Published Editions, etc., of P.-prakasa-In 1909 Babu Suryabhanu Vakil, Devabanda, published P.-Prakata with Hindi translation. The title of the book is Sri Paramatma-prakala Prakrta Grantha Hindibhasa arthasahita. The text is inaccurately printed. The editor says in his Prastavana that the Mss. of this work found in Jaina temples are very inaccurate, and it is difficult to restore the correct text by consulting even a score of Mss. An English translation of this work by R. D. Jain is published from Arrah 1915; but this translation is far from being faithful and critical. Then P.-prakata with Brahmadeva's Sk. commentary and Daulatarama's Bhasa-tika (rewritten into modern Hindi by Manoharlal) was published by the Rayachandra Jaina Sastramala, Bombay, 1916. It was a good edition for all practical purposes, though the Apabh. text needed improvements in many ways. Nature of this Edition-Though officially this is the second edition in the Rayachandra, J. Sastramala, it will be seen that it is thoroughly revised and enlarged. This Introduction is an additional speciality of this edition. As desired by the publishers the Apabh. text is given as preserved in the Commentary of Brahmnadeva with which it is accompanied. The text and the Sk. commentary are carefully checked with the help of Ms. A; and it will be easily seen that many improvements are made in the text to facilitate an easy understanding. Besides the correction of many slips in the text, hyphens are added in compound words and distinction is made between anunasika and anusvara. The Sk. shade in this edition is at times independent of Brahmadeva. Orthographical uniformity, etc., have been

Page #48
Introduction introduced in the commentary. The Hindi portion of the first edition has been retouched here and there. The Text and the Linguistic Deductions - The present edition claims to give the text of Brahmadeva, but it should not be ignored that even the Mss. of the text of Brahmadeva show minor differences. With a view to study the text-tradition of P.-prakasa I have studied some ten Mss. hailing from different parts of India, six of which are collated and their variants are given at the end. Though I have followed the text of Brahmadeva in discussing the philosophy, mysticism, etc, of this work, the linguistic deductions set forth in the Introduction are based more on a close study of the various Mss. and their readings than on the text printed here. b) On the text of P.-prakasa Brahmadeva's Text-Brahmadeva divides P.-prakasa into two Adhikaras. In this edition the verses in each Adhikara are separately numbered, though Mss. have continuous numbering. Apparently Brahmadeva's text contains 126 verses in the first and 219 in the second book including the interpolatory verses' of which he has two classes; one he class praksepaka2 (included in his numbering) and the other sthala-samkhya-bahya. prakszpaka(i.e., out of place and not included in his numbering). The text shaped by Brahmadeva has remained intact, as it is borne out by his remarks on the text-analysis and the actual number in Ms. A, etc. His text can be shown thus in a tabular form: Book 1 Details. Totai Text Regular : I. 1-27, 33-123 118 Praksepaka : J. 28-32 123 Sthala-samkhya-bahya-praksepaka. 1. 65*1, 123*2 & 123*3 126 Book II Text Regular : II. 1-214 214 Sthala-samkhya-bahya-praksepaka: II. 46*1, 111*2, 111*3, 111*4 & 137*5 5 219 All this means that the text of P-prakasa, which reached Brahmadeva's hands, was much inflated. Five verses (1. 28-32) which he found to be of doubtful authenticity he accepted by calling them Praksepaka. But eight other 1 See his remarks at the close of the two Adhikaras. 2 See his introductory remarks on I. 28. 3 See his introductory remarks on 1. 65*1, etc. and II. 46*1 etc.

Page #49
Paramatma-prakasa verses (I. 65*1, 123*2-3, II. 46*1, 111*2-4 and 137*5) he comments on possibly considering them to be useful to the readers; but he does not include them in his text, because they are not numbered with other dohas. We do not know the exact extent of the inflated text that was before Brohmadeva; but it is imaginable that it contained many more verses which Brahmadeva could not include in his either interpolatory group. B, C and S Based on Brahmadeva's Text-Mss. B, C and S (see section IV below) do not represent any independent text-tradition at all; they are various attempts to copy out only dohas of P-prakasa from Mss. containing the text and Brahmadeva's commentary. When one is copying out only the verses from a crowded Ms. with text and commentary closely written, various errors are likely to be committed; first, due to want of sufficient attentiveness and consequently due to the difficulty of spotting out the text from the body of commentary (for instance II. 104, 167 in B); secondly, due to haplographical deception, i.e., when two verses begin with similar words either one is missed (for instance II. 16 in B and II. 15 in C), or they interchange their places (for instance II. 64 & 65 and 79 & 80 in C); and so on. Then there will arise some cases of conscious omission : if a verse is in a different dialect (for instance II, 60 B, S and C, II, 111*2-3 in B & C), or if it is called Praksepaka, etc., by the commentator (for instance I. 65*1 in B, C & S, II. 137*5 in B, II, 111*2-4 in S). These are not in any way hard and fast rules, but they merely indicate how verses are likely to be dropped by copyists. Then the apparent additions in these Mss. (akkharada, etc., after II. 84 in B, C & S visayaha karani, etc., after II. 134 in B & C, and jiva jinavara, etc,, after II. 197 in Calone) are all found to be quotations in Brahmadeva's commentary in those places; it means that the copyist mistook these quotations, especially the first two being in Apabh., for the text of P.-prakasa. The manner in which our Mss. are written is mainly responsible for such errors. Of these three, S is much carelessly copied, and hence so many verses are omitted but added in the margin possibly by the same copyist at the time of revision. Balacandra's Text-Maladhare Balacandra has written a Kannada commentary on P-prakasa which is represented by Ms. P described below. At the outset he plainly tells us that he has consulted the Sk. Vrtti of Brahmadeva. Balacandra's text has six additional verses not found in Brahmadeva's text. As Balacandra admits his indebtedness to Brahmadeva and still shows these additional verses there are two alternatives : either Brahmadeva's text along with the commentary is pruned further after Balacandra, or Balacandra had before him a longer text and quite consciously he retained some more verses, though his Kannada commentary was based on Brahmadeva's Sk 1 Generally Balacandra follows the analysis of Brahmadava. In the second Adhikara,

Page #50
Introduction one. The first alternative cannot be accepted for the following reasons: first, the text of Brahmadeva's Vitti contains many analytical remarks scattered all over 1, and these remarks confirm that the text is not at all mutilated later; secondly, mere verses can be dropped or missed, but it is least probable that verses with the commentary can be dropped; and lastly, Brahmadeva, scrutinizing as he is, must have left some verses which he thought spurious but which Balacandra with more eclectic zeal included in his Kannada Vrtti. Though Balacandra included six verses more, it should not be supposed that Balacandra's is the longest recension of P.-prakasa, and that he did not exclude any verses as spurious. I am inclined to believe that the text of P-prakasa which was before Balacandra was longer than the one he accepted, and possibly he too excluded some verses and shaped his text. It will be seen from the genealogy of Mss. given below, that I have postulated a Ms. P', which was the source of Brahmadeva and Balacandra; and each pruned it in his own way. The following are the additional verses of Balacandra's recension; they are given here with minor corrections : 1-2. Two verses after II. 36, introduced with the words, praksepakadva yamam paldaparu : kAyakilese 2 para taNu jhijjai viNu uvasameNa kasAu Na khijjai / Na karahiM iMdiya maNaha NivAraNu uggatavo vi Na mokkhaha kAraNu / / P-II. 36*1. appasahAve jAsu rai NiccuvavAsau tAsu / bAhiradabve jAsu rai bhukkhumAri tAsu / / P-II. 36*2. 3. After II, 134, introduced with the words, uktam ca : are jiu sokkhe maggAsa dhamme alasiya / pakkhe viNa ke va uDuNa maggesi meMDaya daMDasiya (?)3 // P-II, 1341, 4. After II. 140: paNNa Na mAriya soyarA puNu cha ?u caMDAlu / mANa Na mAriya appaNau4 ke va chijjai sNsaaru|| P-II. 140*1. however, Balacandra explicitly admits 224 (225?) verses; he is aware of the additional verses not included by Brahmadeva; and here his analysis is differently worded see p. 204 of Ms. P Some of the important analytical remarks are found in his commentary on the following dohas: 111 25-6, I. 123*3, II. 1, 66, 214, etc. There are some two slips in his analysis : on p. 2 he notes a group of six verses "atha jivasya, etc., appa joiya ityadi sutrasatkam'; but in fact the group begins with ki vi bhanamati (1, 50) on p. 49. Then on p. 81 he notes a group 'jivu micchatte it yadi sutrasatkena'. but that group begins with pajja yarattau (1. 77) as noted by himself on p. 2. These slips do not affect the total in any way. 2 Preads kilesam. 3 Balacandra interprets the last two words thus : dhurtane sahasiye. 4 P reads appanu.

Page #51
Paramatma-Prakasa 5. After II. 156. introduced with the phrase, praksepakam : appaha paraha paraMparaha paramappauha samANu / 96 #fT 45 #ft te foT #f 31 35 fotoata il P-II. 156*1. 6. After II. 203; perhaps through oversight it is not numbered but duly commented on: __aMtu vi gaMtuvi tihuvaNaha~ sAsayasokkha sahAu / tetthu ji sayalu vi kAlu jiya NivasaI laddha sahAu // P-II. 203*1. Shorter Recension :- It will be seen from the genealogical table of Mss. that T, K and M form a group having their source in a postulate K', which we have called Shorter Recension. 3 So far as the number of verses is concerned they have no disagreement among themselves; but as compared with Brahmadeva's text, TKM-group has not got the following verses : Book I. 2-11, 16, 20, 22, 28-32, 38, 41, 43-44, 47, 65, 65*1, 66, 73, 80-81, 91-92, 99-100, 104, 106, 108, 110, 118-19, 121. 123*2-3. =42 Book II. 1, 5-6, 14-16, 44, 46*1, 49-52, 70, 74, 76, 84, 86-87, 99, 102. 111*2-4, 114-16, 128-29, 134-37.137*5,138,140. 142, 144-47, 152-55, 157-165, 168, 178-81, 185, 107, 200, 205-12. =70 Besides the omission of the above verses TKM-group transfers five verses (namely, II. 148, 149, 150,151 & 182) of the second Adhikara to the first after I. 71, : and some verses interchange their positions (II. 20 & 21, II 77 & 78, II. 79 & 80, II. 141 comes after II. 143). A more significant and important feature of TKM-group is that it contains two verses which are not found either in Brahmadeva's or Balacandra's recension. I give them here with some minor corrections : 1. After I. 46 : jo jANai so jANi jiya jo pekvai so pekkha / ____ aMtubahuMta vi jaMpu cai houNa tuhu~ Niravekkhu // TKM-I. 46*1. 2. After II. 74 : bhavvAbhavvaha jo caraNu sarisu Na teNa hi mokkhu / laddhi ja0 bhavvaha rayaNattaya hoi abhiNNe mokkha / / TKM-II. 761 Some Genuineness of TKM-group.-The immediate question that confronts us is about the genuineness of this group which is wanting in 112 verses as compared with Brahmadeva's text (including the praksepakas) and 118 as compared with that of Balacandra. It is not an easy job to explain 1 P reads jo, but Comm. jai. 2 P reads gamtu ji. 3 For the description of these Mss. see below the section IV of this Intro. 4 K reads pecchai. 5 R reads jiya. 6 Rreads atthi laddhi ja.

Page #52
Introduction this difference in a satisfactory manner; but we can try to gauge the amount of genuineness behind this group. It appears to me that there is some genuine tradition behind TKM-group for the following reasons : first, the Kannada K-gloss which accompanies this Shorter Recension is independent of Brahmadeva and perhaps earlier than his Commentary; secondly, not even by mistake a single verse called interpolatory by Brahmadeva is accepted by this group; thirdly, this Shorter Recension contains two more verses not recorded by Brahmadeva and not even by Balacandra; and lastly, an alternative reading noted by Brahmadeva is practically identical with the reading preserved in TKM-group; in II. 143 Brahmadeva accepts the reading Jinu samiu sammattu and records a variant sivasagamu sammattu, the reading in TKM-group being siu sangau sammattu. This means that there is an amount of texttradition behind this group, though this should not be taken to mean in any way the justification of the absence of so many verses in TKM-group. An Objective Scrutiny of the so-called Interpolatory Verses-In a work like P.-prakasa which is full of repetitions, and which is explicitly meant to be so by the author himself (II. 241), it is very difficult to detect an interpolatory verse on such criteria that it does not suit the context, etc. P.-prakasa is written in Apabh. dialect, but it contains seven verses which are not in Apabh., namely, I. 65*1, II. 60,1 111*3, 117, 213, 214. We can understand the change of dialect in II. 213-14, which are concluding verses written in high-flowing Vrttas. 2 Of the remaining five Brahmadeva considers three to be interpolatory : 1. 65*1 is a slight improvement on Bhavapahuda 47 from which source it must have been taken here. II. 60 and 117 are not called interpolatory by Brahmadeva, and especially because TKM-group preserves them it is possible that they were included in P.-prakasa from a pretty long time, and perhaps by the author himself. Beyond this dialectal approach, there is no other objective standard that can be applied to this text with the material that is available to us. General Nature of the Verses Left by TKM-Group and the Net Effect :- The contents of verses absent in TKM-group deserve careful scrutiny, and I shall make a modest attempt to detect certain underlying tendencies. We may not take into account those verses which are called interpolatory by Brahmadeva and are not found in TKM as well. More than once Brahmadeva mentions the name of Bhatta Prabhakara to whom, as the text itself admits (II. 211), P.-prakasa was addressed; but by the absence of 1 With II. 60 compare Tiloyapannatti (Sholapur 1951) IX. 52. I feel like presuming that Joindu is indebted to Yati Vrsabha; and to suit the tone of his work, he has put the last expression in the first person. 2 II. 213 is Sragdhara and II. 214 Malint; II. 174 is called Catuspadika by Brahmadeva,

Page #53
Paramatma-prakasa I. 8, 11, 104, II. 1, 211 in TKM we lose all direct and indirectre references to Bhatta Prabhakara. Then some of the verses so absent mention non-Jaina deities like siva, Hari, Hara, Brahman, see for instance : 1.1 6, 108, 110, 118-119, 121, II. 99, 142, 145-6 & 200. I should not, however, ignore the fact that there are a few verses which have names of non-Jaina deities as above and are still retained by TKM-group, see for instaece : I. 109, II. 141. Some of the verses so left have a strong smell of non-Jaina doctrines, see for instance : I. 22 (Tantricism). I 41 (Vedanta), I. 65-66 (Samkhya) II, 99 (Vedanta) etc., though the application of various Nayas, i.e., the points of view, can explain them in accordance with Jaina tenets. Then some of the absent verses are extremely spiritual (I. 80-1, an attack on caste-exclusion; II. 84, futility of scriptures) and philosophical (I. 99-100) some-times to the extent of ignoring practical effects. Some of them are deeply mystical (II. 76, 157-65) and some highly cryptic (I. 43, 47, II. 44) Then some apparent repetitions and mechanical compositions that could be left without much loss of contents are also absent, for instance : I. 2-11, II. 49-52, II. 205-12. Some verses might have slipped through haplographical error, for instance I. 20. In spite of all these explanations there remain still many verses (I. 38, 44, 73, 91-2, 106, II. 5-6, 14-16, 70, 74, 86-7, 102, 114-16, 128-29, 134, 135-37, 138-40, 144 147, 152-55, 168, 178-81 185 & 197) for the absenee of which no apparent reason could be given. Some of these verses (1 33, 11.5-6, 114-16, 136, 139-40, 137, etc.) would bring credit to any spiritualistic poet. From all this survey I am inclined to believe that TKM-recension is a mutilated version, though the presence of some two additional verses shows some genuineness behind it. Perhaps a scrupulous commentator, possibly the author of our postulate K', rather of strong Jaina inclinations and poor mystic equipments prepared a personal digest of P.-prakasa now represented by TKM-group, by avoiding repetitions that were meant for Bhatta Prabhakara, by excluding verses containing references to non-Jaina deities and by ignoring extremely spiritualistic, mystical and cryptic verses. No doubt, Yogindu's Text has suffered inflation like anything; but it is impossible to believe that TKM-text is the same as that of Joindu, because TKM-group shows the absence of some nice verses and some highly mystical and above-sectarian utterances worthy of Joindu. That they are worthy of Joindu is quite clear from his another work, viz., Yogasara where he uses the names of non-Jaina deities for his Paramat. mana, and many of the ideas dropped by TKM-recension are expressed by Joindu3 in that work. 1 I, 138 and 168 do not suit the spiritualistic atmosphere of P-prakasa. 2 See Yogasara 9, 104 3 I have used both the forms of his name Join du and Yogindu. 4 Compare for instance, P.-prakasa II. 84 with Yogasara 52 etc.

Page #54
Introduction Another Tempting Theory-Against the above view that the TKMrecension is only a mutilated version of Joindu's text, more inflated than original, another theory might be put forth like this : Joindu's original text is represented by TKM-group of Mss.; and the text accepted by Brahmadeva and others is only a redaction of it by some pupil of Joindu. possibly by Bhatta Prabhakara himself, who shaped it to show that it was addressed to him by his Guru. This redaction, it might be further argued, is inade probable by the facts that Joindu calls himself as Jina (1. 8) and the work is too much glorified in the concluding verses (II. 205-12); and these things cannot be expected from a modest author like Joindu. This is a very fascinating theory, but it is not in any way supported by facts, T. K & M are traced back to one source, possibly a South-Karnataka Ms. with a Kannada gloss, our postulate K'; therefore differences especially of omission, can be better explained on the ground of mutilation than of genuine tradition. All this takes for granted, or at least implies, that Joindu was a southerner and the text went on getting inflated in the North as seen from B. C. etc.; but there is no evidence at all to say that he belonged to the South. Then we have seen above that certain tendencies are working under this Shorter Recension shaped possibly by a Kannada commentator; and these tendencies are not without significance in South India where Jainas had to put a stiff fight against Vedantic schools and saivites at the time of Sankaracarya, Ramanuja, Basava etc., and where the Jaina community is more for casteexclusion than in the North. If Joindu as a spiritual mystic above sectarianism could use the names of other deities for his Paramatman in his Yogasara, he must have used the same more freely in P. prakasa which is a bigger work than Yogasara. This shows that there is no justification at all for TKM-recension to leave these verses, etc. The name Sri Yogindu- jinah indicates no vanity to necessitate the hypothesis that it might have been used by some pupil, when we remember that we have many names like Akalanka-deva ending with -deva; and further Brahmadeva qualifies him as Bhagavan. Siri-Joindu-ji nau can be interpreted in another way also. Sri-Yoginduh eva nama, i.e., Sri-Yogindu by name; and this way of interpretation is hinted by Brahmadeva as well (Sri-Yogindra-deva nama bhagavan). Then as to the glorification of this work in the concluding verses, I think that this work deserves more praise than that; and moreover the word paramappa-pa yasu is used with a double meaning, as it is suggested more than once by Brahmadeva.2 So however tempting this theory might be, it is not at all backed by any cogent evidences. 1 See I. 8, further this text gives the form nau-nama (I. 19. II. 206), 2 See his remarks on 205-7 etc.

Page #55
10 Paramatma-Prakasa Any Light Thrown by Q and R-Q and R stand midway between the two extremes showing influence from both the sides. Q, for instance, shows two extra-additional verses (jo janai etc. and bhayvabhavvaha etc.) which are found only in TKM-group; and further it shows acquaintance with Brahmadeva's commentary as it carefully leaves all the verses called praksepaka by Brahmadeva and as it includes a verse (jiva jinavara etc.) which is a quotation in the Sk. commentary. R occupies a very queer position; it includes two extra-additional verses (jo janai etc. and bhavvabhavvaha etc.) special to TKM-group, also two verses from Balacandra's recension (kayakilesa etc. and appasaruva etc.) and a quotation (pavena naraya etc.) from Brahmadeva's commentary. Though by themselves Q and R do not shed much light on the problem, they indicate by their compromising position the existence of other types of Mss. showing different text-traditions. Our Position with regard to Joindu's Text--It is well nigh impossible, with the material that we have before us, to restore the original text of Joindu. Joindu's popularity has led to the multiplication of Mss. and to the inclusion of corresponding verses in P-prakasa. Balacandra shows one extremity and TKM-group the other. Much more light can be shed on this Text-problem by collating many more Mss. and by the discovery of some pre-Yogindu Apabh. works of similar contents. Brahmadeva appears to have had sufficient justification to call some verses praksepaka Joindu's text (so far as the number of verses is concerned) appears to have been nearer the Text (minus praksepaka verses) of Brahmadeva than that preserved by TKM-group. c) Detailed Summary of the Contents of P.-prakasa Nature of this Summary-This detailed summary of the contents of P-prakasa, given in the following paragraphs, is expected to be a substitute for an English rendering of the Text. In a work like this, repetitions have their signiticance; and to get an idea of the working of author's mind it is necessary that his various statements should be closely followed. If sometimes I am found to be vague, the reason is that still there are many ideas and expressions which I have not clearly grasped. In such cases I have given a literal translation, so that I might not misrepresent the author. I have confined myself mainly to the text; and it is only in a few places that I have adopted some suggestions of Brahmadeva. In the arrangement of paragraphs I am chiefly guided by the analysis of Brahmadeva, though I have made many changes here and there. This free exposition of the contents, I hope, would be of some use when a critical translation of the Text is attempted. Book 1 Salutations to Souls Supreme (Paramatman) that have become etern

Page #56
Introduction ally stainless and constituted of knowledge after burning the spots of Karman with the fire of meditation. Then salutations are offered to hosts of Siddhas (i.e., the liberated souls) who are the embodiments of bliss and unparalleled knowledge, who have consumed the fuel of Karmas with the fire of great meditation, who dwell in Nirvana never falling back into the ocean of transmigration though supremely weighty with Knowledge, and who being self-established clearly visualize everything here both the physical and superphysical existence. The devotional obeisance to great Jinas who are the embodiments of omniscience, omnivision and omnibliss and by whom all the objects of knowledge are enlightened. Lastly salutations to three classes of Saints, viz., Preceptors (Acarya), Teachers (Upadhyaya) and Monks (Sadhu), who, being absorbed in great meditation, realize the vision of Paramatman. (1-7) After saluting the five divinities Bhatta Prabhakara, with a pure mind, addresses Yogindu : "Sir, since infinite time we are in this Samsara, i.e., the round-of-rebirths; not a bit of happiness is attained, but a lot of misery has fallen to our lot. We are tortured by the miseries of the four grades of existence, viz., divine, human, sub-human and hellish states of existence; so you instruct us about Paramatman, i.e., the Soul Supreme or Paramapada, i.e., the lofty status of liberation that would put an end to our miseries."(8-10) Then Yogindu asks Bhatta Prabhakara to attend closely to his discourse that follows: The Atman, i.e., the soul, the principle of life is of three kinds, viz., external soul, internal soul and the supreme soul. One should give up attachment for the external and then by knowing oneself realize the soul supreme which is an embodiment of knowledge. He is an ignoramus who takes the body for the soul. But he is a wise man who considers himself as an embodiment of knowledge distinct from the body and being engrossed in great meditation realizes the Paramatman. Realization of the self as an embodiment of knowledge and as free from Karman after quitting everything external : that is Paramatman. Thus it is the Internal by leaving everything External that becomes the Supreme. (11-15) One should concentrate one's mind on the Soul Supreme that is respected in all the three worlds, that has reached the abode of liberation, and on which meditate Hari and Hara. Paramatman is eternal, untainted by passions and consequent Karman. He is peace, happiness and absolute bliss. He does not leave his nature and get changed into something else. He is Niranjana, i. e, untainted, having no colour, no smell, no taste, no sound, no touch, no birth and no death. He is not subjected to anger, delusion, deceit and pride; nor is there anything like a specific place and object of meditation for him who is all by himself. He is not amenable to merit and demerit, nor to joy

Page #57
12 Paramatma-prakasa and grief. He has not a single taint or flaw, so he is Niranjana. He is an eternal divinity in whose case there is no devotional control of breath (dharana), no object of meditation, no mystical diagram, no miraculous spell and no charmed circle. That eternal Paramatman, who is the subject of pure meditation or contemplation, is beyond the comprehension of Vedas, sastras and senses. His is the highest state, dwelling as he is at the summit of three worlds, representing unique or absolute vision, knowledge, happiness and power. (16-25) The divinity that dwells in liberation, being free from Karman and constituted of knowledge, is essentially the same as the spirit or the soul in the body; really speaking there is no difference between the two. It must be known that Paramatman is already there in oneself; and by realizing this the Karmas accumulated since long time are shattered away. The self should be realized as immune from pleasures and pains of senses and mental activities; and everything else must be avoided. Though the soul dwells in the body the former should not be identified with the latter, because their characteristics are essentially different. The soul is mere sentiency, non-corporal and an embodiment of knowledge; it has no senses, no mind, nor is it within sense-perception. The lengthy creeper of the round-of-rebirths is crippled by him who meditates on his self with his mind indifferent to worldly pleasures. One that dwells in the temple of body is doubtlessly the same as Paramatman, the eternal and infinite divinity with his constitution brilliant with omniscience. Though he dwells in the body, there is no mutual identity nor connection between himself and the body. It is Paramatnian that is revealed, giving supreme bliss, to saints who are established in equanimity (sama-bhava). (26-33) It is the ignorant that understand Paramatman as a composite body (sakala), but indeed he is one whole, separate from the Karmas, though he is bound by them and though he resides in the body. Like a star in the infinite sky the whole universe is reflected in the omniscience of Paramatman on whom, as an object of meditation, the saints always concentrate their attention in order to obtain liberation. It is this very Paramatman, when he is in the grips of various Karmas, that assumes various forrns of existence and comes to be endowed with three sexes. The universe is there in the Paramatman reflected in his omniscience; and he is in the universe, but he is not convertible into the form of) the universe. The Paramatman dwells in the body, but even to this day he is not realized by Hari and Hara, because they are devoid of the highest meditation and austerities. (36-42) So far as modifications are considered Pararnatman is said to be coupled with origination and destruction ; but in fact from the realistic point of vieu

Page #58
Introduction 13 he is above them. With his presence the sense-organs function, otherwise the body becomes desolate. Through the sense-organs he knows the objects of sense, but he is not known by them. Really speaking there is no bondage nor transmigration for Paramatman; so the ordinary view-point TM (vya ahara) should be given up. The supreme characteristic of Paramatman is that his knowledge, like a creeper, stretches as far as the objects of knowledge are there. With reference to him the Karmas fulfil their own functions, but the Paramatman neither loses nor gains anything. Though bound by Karmas, he is never transformed into Karmas. (43-49) Some say that the soul is omnipresent; some hold it to be devoid of knowledge; some say that it has bodily size; and some others say that it is void (sunya). The Atman is all-pervading in the sense that, when free from Karmas, he comprehends by his omniscience physical and superphysical worlds. Sensitive knowledge no more functions in the case of souls who have realized spiritual light; and in this sense the soul is devoid of knowledge. The fure scul, there being no cause, neither expands nor contracts, but it is of the same size as that of the final body; and in this sense the soul is of the bodily size. He is void in the sense that, in his pure condition, he is not amenable, to any of the eight Karmas and eighteen faults. (50-56) The Atman is not created by anybody, nor is anybody created by the Atman. As a substance the soul is eternal, but only its modifications appear and disappear. Substance is that which is endowed with quality and modification (guna and paryaya). Qualities are co-born (sahabhuva) with the substance, while modifications present themselves in succession on the substance. The Atman or soul is a substance; insight and knowledge (darsana and jnana) are the qualities; the appearances in the four grades of existence are the modifications caused by Karman. (57-58) The association between Jiva and Karman has no beginning in time, and further one is not created by the other; so both of them have no beginning in time. The embodied soul, because of its previous Karman, develops various conditions, and thus becomes virtuous or otherwise. The soul, thus obscured by eight Karmas, will not realize its own nature. Karman represents (subtle) atoms (of matter) that stick into the space-points (pradasa) of souls that are infatuated and tinted with sense-pleasures and passions. Really speaking the five sense-organs, the mind, the tortures in the four grades of existence and all other conditions (rogodi-vibhava-parinamah) are, in fact, separate from the nature of the soul : they are fashioned by Karman for the soul. Various kinds of pleasures and pains and all the conditions such as bondage and liberation are brought about by Karman; the soul does

Page #59
14 Paramatma-prakas a nothing beyond mere seeing and knowing that is the realistic view. There is not a single region, in the eighty-four lakhs of births, which has not been visited by the soul wandering without obtaining the instructions of he Atman can be compared to a lame person; by himself he neither comes nor goes; it is the force of Karman (vidhi) that drags about the soul in the three worlds. (59-66) The Atman is himself, and he can never be anything else; that is a rule. So far as his real nature is concerned, he is not born he does not die; ror does he bring about anything like bondage or liberation. Various terms like birth, old age, death, disease, gender and colour do not, in fact, refer to the soul but only to the body. (67-70) Atman is Brahman without old age and death which refer only to the body; So one should not be afraid of them. To reach the other end of Samsara one should meditate on the pure spirit without minding whether the body is cut, pierced or destroyed. The soul is essentially different from attachment etc. which are occasioned by Karmas and from other insentient substances. The soul is an embodiment of knowledge, and everything else is foreign. The soul must be meditated on as independent of eight Karmas, as free from all the faults and as an embodiment of Darsana. Jnana and Caritra. (71-75) When the Atman realizes himself by himself, he becomes Samyagdrsti, i.e., possessed of Right Faith or spiritualistic attitude, and gets rid of Karmas; but if he pursues the modifications his view is perverted, and he incurs the bondage of many Karmas and wanders long in Samsara. Sticky and hard Karmas lead the soul astray in spite of the acquisition of knowledge. When the Atman develops perverted attitude, he grasps the reality in a perverted manner; and the conditions created by Karman he begins to identify with himself. Then he begins to say: "I am fair, I am black, I am of some other colour; I am slender, I am fat; I am a Brahmana, a Vaisya, a Ksatriya or the rest; I am a man, a neuter, a woman; I am a Digambara, a Buddhist or a svetambara: it is an ignorant fellow that speaks thus. Mother, father, wife, home, sons, friends and wealth : this is all a magical network of unreality, and a fool claims all this as his A being of perverted attitudes does nothing else than enjoying the objects of pleasure which are the causes of misery " (76-84) Samyagdarsana or Right Faith or insight is attained by the Atman, when finding an opportune time, delusion is destroyed; thus necessarily the Atman is realized. The wise man should realize that Atman is neither fair, nor red, nor black; he is neither subtle nor gross; he is neither a Brahmana, a Vaisya, a Ksatriya nor the rest; he is neither, a man, a neuter,

Page #60
Introduction 15 nor a woman; he is neither a Buddhist, a Digambara nor a Svetambara; and the soul possesses none of the ascetic characteristics. The soul is neither a teacher nor a pupi!; neither a master nor a servant; neither a hero nor a coward; neither high nor low; neither a man, a god, a sub-human being nor a denizen of hell; neither learned nor foolish; neither rich nor poor; neither a youth, an old man nor a child (85-91). Atman, besides his essential nature of sentiency or consciousness, is not to be identified with merit, demerit, time, space, principle of motion and principle of rest. Atman is control (samyama), chastity and austerity; Atman is faith and knowledge; and Atman is the seat of eternal liberation, when he is realized. Different from Atman, there is nothing as faith, knowledge and conduct. Ignoring the pure self one should not search after some holy place, serve some other teacher, and think of some other divinity. Atman represents absolute Darsana, and all other descriptions are formal, being true from the ordinary point of view only; when the pure Atman is realized, the highest state of liberation is reached within a moment. Religious treatises, sacred works and austerities do not bring liberation for him whose mind is not occupied with (the reflections on) the pure self. When the self is known, the whole world is known; because it becomes reflected in the knowledge of the self. That both physical and super-physical worlds are seen (reflected) nitheir Atman is a privilege of those who are merged in selfrealization. Undoubtedly it is a natural phenomenon that the Atman enlightens himself and others like the light of the Sun in the sky. The vision of the world reflected in the self is like that of stars reflected in clear water. The saint by the strength of his knowledge should realize his self whereby he knows himself and others. 192-102) When Prabhakara requests that he should be instructed in the great knowledge, he is thus addressed. Atman is knowledge, and he who knows his Atman pervades the whole space with his knowledge, even though ordinarily he is limited to the body. Whatever is different from the self is not knowledge; so leaving aside everything one should realize the selt which is a fit subject for knowledge, As long as a Jnanin does not know the self, which represents knowledge by means of knowledge, he will not, being an Ajnapin, realize the highest. Brahman who is an embodiment of knowledge. By knowing one's self Para-Brahman is visualized and realized whereby the highest realm of liberation is reached (103-108). When Brahman is seen and realized, the world other than Samsara (paraloka) is reached. The lofty divinity, the embodiment of knowledge, residing therein is meditated on by saints. Hari and Hara. One reaches that condition on which one's mind is set; one should not, therefore, direct

Page #61
16 Paramatma--prakasa one's attention towards other foreign stuff than the status of Para-Brahman. That which is non-sentient and separate from the self is the foreign stuff consisting of matter, the principle of motion, the principle of rest, space and time. One who is devoted towards Paramatman, even for half a moment, burns the whole lot of sin, as a spark of fire reduces a heap of logs to ashes Setting aside all thoughts, one should peacefully concentrate on the highest status of liberation and thus realize the divinity. The highest bliss, which is attained by visualizing Paramatman (Siva) in course of meditation is nowhere attained in the world of Samsara. Even In dra, who sports in the company of crores of nymphs, does not get that happiness which the saints attain when meditating on their self. The soul which is free from attachment, when realizing the self termed as Siva and santa, attains that infinite happiness realized by great Jinas by visualizing the self. Paramatman is visualized in the pure mind like the brilliant Sun in the cloudless sky. As no figure is reflected in a mirror with soiled surface, so indeed the God, the Paramatman, is never visualized in the mind (hrdaya) unclean with attitudes of attachment etc. There can be no place for Brahman, when the mind is occupied by a fawn-eyed one : how can two swords occupy the same scabbard ? It appears to me that the eternal divinity dwells in the clear mind of a Jnanin like a swan on the surface of lake. God is not there in the temple, in the statue, in the plaster nor in the painting; but he dwells in the equanimous mind as an eternal and stainless embodiment of knowledge. When the mind and Paramesvara have become identical, nay one, where is the question of any worship? To concentrate the mind that is running towards pleasures and passions on the Paramatman free from the stains of Karman; that is the means of liberation, but not any mystic syllable nor mystic practice. (109-123*3) Book II Then Prabhakara asks what is Moksa, what are the means and what is the fruit of attaining Moksa. Joindu then expounds only the views of Jina. Moksa or Liberation is superior to Dharma. Artha and Kama which do not give absolute happiness. That the Jinas attain Moksa alone by avoiding the remaining three shows that Moksa is the best of the four. The world or Samsara means bondage. Even beasts in bondage want to get release or Moksa, then why not others ? That the realm of liberation is at the top of the world is a sign of its superiority. Moksa represents the best happiness, that is why Siddhas stay in liberation all the time. Hari. Hara, Brahman and Jinavara and great saints; all these meditate on Moksa concentrating their minds on the pure Paramatman. It must be realized that in the three worlds there is nothing else than Moksa which brings happiness to souls. The wise sages have said that Moksa consists in the realization of Paramatman by being free from all the Karman. (1-10)

Page #62
Introduction The highest and eternal fruit of Moksa is that there is infinite Darsana (faith or vision), knowledge, happiness (and strength) without being lost even for a moment. (11) The souls attain liberation through Right Faith (or vision), Knowledge and Conduct which really speaking consist respectively in seeing, knowing and conducting oneself by oneself. From the ordinary point of view Right Faith, Knowledge and Conduct constitute the means of Moksa, but really speaking the soul itself is all the three. The Atman sees, knows and realizes himself by himself; therefore the Atman himself is the cause of Moksa. Proper knowledge of the soul constituted of Right Faith, Knowledge and Conduct leads to spiritual purity. (12-14) Samyagdarsana or Right Faith consists in the steady belief in the true nature of Atman resulting from the knowledge of various substances exactly as they are in the universe. Those are the six substances which fill these three worlds and which have no beginning and end. Of these six, Jiva or soul is a sentient substance; and the remaining five, namely, Pudgala or matter, Dharma or the principle of motion, Adharma or the principle of rest, Akasa or space and Kala or time are insentient and separate from the soul. Really speaking (so far as its essential nature is concerned) the soul is non-corporal, an embodiment of knowledge, characterised by supreme bliss and (one that can achieve) an eternal condition of purity. Matter, in its six types, is corporal or concrete (murta, i. e., having sense-qualities and thus amenable to sense-perception); while others, along with Dharma and Adharma or the principles of rest and motion, are non-corporal. That is known as Akasa or sky in which all the remaining substances exist, i.e., which gives room to all the remaining substances. Kala or time is a substance characterised by vartana, i.e., continuity, being an accessory cause of change when things themselves are undergoing a change; the moments of time are individually separate like jewels in a heap of jewels. Excepting Jiva (soul), Pudgala (matter) and Kala (time), the remaining substances, namely, Dharma (the principle of motion). Adharma (the principle of rest) and Akasa (space) are indivisible and homogeneous wholes. Besides Jiva (soul) and Pudgala (matter), the remaining four substances. namely, Dharma, Adharma, Akasa and Kala have no movement. Dharma, Adharma and a soul occupy innumerable space-points, Akasa occupies infinite space-points, and Pudgala or matter has manifold space-point. Though the six substances exist together in the physical space, they exist in fact in their own gunas or qualities or attributes. These various substances fulfil their on functions for the embodied beings which wander in Samsara suffering the miseries of four grades of existence. The very nature of these substances has been the cause of misery; so one should follow

Page #63
18 Paramatma-Prakasa the path of liberation that he might reach that realm other than this Samsara. (15-28) The condition or state of the self which understands the substances exactly as they are is known as knowledge. (29) Cultivation of that genuine and pure state of the self after fully realizing and discriminating the self and the other (than the self) and after giving up (attachment for) the other, is known as Right conduct. (30) The devotee of the three jewels will not meditate on any other thing than the self which is an abode of great merits. To identify the three jewels with the self is to meditate on oneself with the condition of liberation in view; and gradually meditating on the self day to day they attain liberation. (31-33) Jivas have first Darsana which consists in the general comprehension of all the things devoid of particular details. Thus clearly Darsana comes first, and then, in the case of Jivas, authentic knowledge follows when the particulars or particular details are known. The Jiva without any attachment, putting up with pleasures and pains and sunk in the austerity of meditations, becomes the instrument of the shedding of the stock of Karmas. Treating merit and demerit alike (from the point of view of liberation) when the soul is equanimous the fresh influx of Karman is stopped. As long as the saint, with no distractions, remains submerged in meditation on the nature of the self, the fresh Karmas are stopped and the stock is being exhausted. The old Karmas he destroys, and the fresh ones he does not admit: giving up all attachment he cultivates peace. And Right Faith, Right Knowledge and Right Conduct belong to him who has equanimous peace and to none else; So the great Jina has said. Self-control is possible, where there is peace of mind; self-control is lost when the Jivas become the victims of passions. Infatuation, which gives rise to passions, must be given up. Knowledge devoid of attachment and aversion is possible, when one is free from delusion and passions. Those, who understand what is real and what is otherwise, and who are equanimous taking pleasure in their spiritual nature, are happy in this world. An equanimous person has two faults: he destroys his bandhu (meaning brother, also bondage), and makes the world gahilu (meaning foolish, also possessed). He has a third fault as well; he leaves his enemy (sattu) and becomes engrossed in para (enemy, also Paramatman). There is another fault; being vikala (without stains, also without body) he rises up to the top of the earth. And the last fault is that when all the beings are asleep at night, he is awake; and when the world is awake, he sleeps. (46*1) He neither speaks nor opens a discussion; he neither praises nor blames anybody; but he realizes equanimous attitude which leads one to liberation. The saint, realized as he has that paraphernalia, pleasures, body, etc., are

Page #64
Introduction foreign to his self, has neither attachment nor aversion for (internal and external) paraphernalia, pleasures and body, etc. The great saint feels no attachment and aversion for vetti and nivetti, because he knows them to be the cause of bondage. (34-52) 19 Not knowing the causes of bondage and liberation and not realizing Atman as Right Faith, Knowledge and Conduct, one incurs through delusion both merit and demerit as though they lead one one to liberation. The soul that does not treat merit and demerit alike suffers misery all along and wanders in the round-of-rebirths being deluded. The wise say that even demerits or sins (papa) are beneficial, when they immediately give pain and leave the soul free to attain liberation; and even the Punyas are not beneficial when they bestow kingdoms and consequently bring lots of misery. Better court death that leads to self-realization than merits that lead astray. Those that march towards self-realization attain infinite happiness, but others that have missed the same suffer infinite miseries in spite of meritorious deeds. Merits lead to prosperity, prosperity to vanity, and vanity to intellectual perversity which further leads to sin; therefore merits are not desirable. (60) Devotion to Gods, scriptures and saints leads one to merit, but never to the destruction of Karman: so says venerable Santi. Contempt of the same however however necessarily leads to sin to sin whereby one wanders in Samsara. Papa leads the soul to hell and sub-human world, Punya to heaven, and the admixture of both to the human world; but when both are destroyed, there results Nirvana or liberation. Worship, selfreprobation and repentance with correction: all these bring merit or Punya; so a man of knowledge will not devote himself to these by leaving meditation on the pure and holy Atman, the embodiment of knowledge. (53-65) A man of impure manifestation of consciousness has no self-control, and his mind is not pure. Pure manifestation of consciousness is the best, because it is attended by self-control, character, righteousness, Faith, Knowledge and the destruction of Karman. Pure manifestation of consciousness is the Dharma which supports the beings falling in the miseries of four grades of existence. Pure manifestation of consciousness is the unique path leading to liberation one that goes astray can never be liberated. : One may go anywhere and do whatever he likes; but liberation can never be attained unless the mind is pure. Auspicious manifestation of consciousness leads to piety, the inauspicious one to implety, and the pure one, which is free from both, is immune from Karman. (66-71) Dana (i.e., donation, or or giving gifts to proper persons, etc.) brings pleasures, austerities bring the status of Indra, but knowledge brings that state of existence which is free from birth and death. To know one's self is to get released, otherwise without this knowlege one has to wander in

Page #65
20 Paramatma-prakasa Samsara. Without this knowledge nobody has attained liberaton: by churning water the hands would not be greasy. That knowledge, which is not self-knowledge, is of no avail; and even austerities, which are not conducive to self-knowledge, are simply painful. In the presence of self-knowledge there is no scope for attachment (raga) : darkness cannot spread before the rays of sun. For men of knowledge, there is no other object of attachment than the self; so when they realize this reality, their mind finds no pleasure in objects of senses. Their mind cannot be concentrated on any other object than the self: he who knows emerald ( marakata) attaches no value to a piece of glass. (72-78) When experiencing the fruits of his Karmas, he who entertains, through infatuation (or delusion), auspicious or inauspicious attitude, incurs Karmas again; and if he has no attachment or infatuation the fresh Karman is not incurred and the old stock is exhausted. Though the highest reality is being studied, even a particle of attachment proves a hindrance. If the self is not realized, study of scriptures and the practice of penances will not rescue anyone. A man studying the scriptures may still remain dull, if his doubts are not cleared, as long as he has not realized pure Paramatman residing in the body. Scriptures are studied for self-enlightenment; and if one has not attained that highest knowledge thereby, is he not a fool ? A tour to holy places will not rescue anyone from Samsara, if he is devoid of Atmajnana. (79-85) There is a vast difference between foolish and wise saints: the wise forsake the body realizing the soul to be independent thereof, while the foolish wish to possess the whole world with the pretext of practising various virtues. The foolish take pleasure in their pupils--male and female and in books; but the wise are ashamed of these knowing them to be the cause of bondage. Mat, board (or garment), bowl and male and female disciples attract a monk and carry him astray. It is a self-deception, if a saint wearing the emblem of great Jinas pulls out his hair with ashes but does not give up attachment for paraphernalia. To receive desired paraphernalia even after being a monk (with Jina-linga) is to swallow back the vomit. Those monks, who give up the pursuit of liberation for the sake of worldly profit and fame, are burning a temple in fact for a nail. The rnonk who considers himself great because of his possessions never realizes the reality. To those who have realized reality no one is great or small : all souls are the great Brahman. The devotee of three jewels makes no distinction between souls and souls, whatever bodies they might be occupying. The souls in the three worlds are mutually distinguished by the ignorant, but in omniscience they are of one type. All the souls have knowledge as their essence; they are free from birth and death; they are alike with regard to

Page #66
Introduction their spatial extent; and they are similar with regard to their charateristics. Darsana and Jnana are their essential attributes: if the mind is enlightened, no distinction should be made between various souls. Those that make no distinction between the (potential) Brahmans in this world realize the pure light of Paramatman. By leaving attachment and aversion and (consequently being established in equanimity (sama-bhava) those that treat all souls alike easily attain liberation. The distinction between various bodies should not be attributed to the souls which are essentially characterised by Darsana, Jnana and Caritra, Bodies, small or big, are fashioned by Vidhi, i.e., Karman, but the souls are all alike everywhere and always. He who considers friends, foes, himself, others and the rest all alike knows himself. He who does not realize the one nature of all the souls cannot develop the attitude of equality which is like a boat in the transmigratory ocean. The distinction between souls and souls is occasioned by Karman which is not to be identified with the soul and which will be separated from the soul when there is an opportunity. All the souls should be treated alike without dividing and without distinguishing them according to Varnas; as is the God Paramatman, so are these three worlds. (86-107) The great saints know what is other than the self and give up their association therewith, because that association distracts their concentration of Paramatman. Association with a person who is not equanimous should be avoided, because that makes him anxtous and uneasy. Even the good lose their virtues in the company of the wicked: fire, for instance, is hammered because of its company with iron. Infatuation does no good, and uniformly it brings misery; so one should get rid of it. (108-111) It is a matter of disgrace that a nude monk with hideous physical appearance should desire for sweet dishes. The monk, if he wishes for abundant fruits of his twelve-fold penance, should give up greed for food in thoughts, words and acts. To love savoury food and to detest the tasteless one is gluttony that comes in the way of realizing the reality. (111 *2-4) Moths, deer, elephants, bees and fish are ruined respectively by light, sound, touch, scent and taste : so one should not be attached to these. (112) Greed and attachment bring no good, but uniformly they bring misery: so one should get rid of them. Fire in the company of Loha (greed, and also iron) is picked up by a pair of tongs, placed on the anvil and struck by a hammer. Sesame seeds, because of Sneha (oil, and also attachment) are sprinkled with water, pressed under feet and crushed repeatedly. Successful and virtuous are those persons who easily swim across, when they have fallen in the pond of youth. The great Jinas abdicated their thrones and reached liberation, then how is it that persons who are maintaining them

Page #67
22 Paramatma-prakasa selves by begging should not achieve their spiritual good ? The souls wandering in Samsara have suffered great miseries, and hence by destroying eight Karmas they should achieve liberation. The beings cannot put up with a bit of misery : then how is it that they can afford to incur Karmas which bring manifold miseries in the four grades of existence? The whole world being entangled in the turmoil foolishly incurs Karman, and not a moment is devoted to the rescue of the self. Till the great knowledge, viz. omniscience is attained, the soul, suffering misery and infatuated with sons and wives, wanders in millions of births. The souls should never claim ownership over the house, relations and body: they are the creations of Karman as understood from the scriptures by the saints. Thoughts about residence and relations bring no release: the mind should be applied to austerities (which bring about the destruction of Karmas) that Moksa might be reached. (113-124) One has to suffer for the sins that one has incurred by killing manifold beings for the benefit of his sons and wives. One has to suffer infinitely more pain than that one has inflicted on the beings by crushing and killing them. Harm unto living being leads one to hell and the shelter unto them to heaven; these are the two paths all that are available: one should select whichsoever one likes. (125-127) Everything here is ephemeral : it is of no use to pound the husk, even the body does not accompany the soul; the mind, therefore, should be directed to the pure path of liberation without any attachment for relatives and residence. Temples, (images of) gods, scriptures, Teachers, holy places, Vedas (religious texts, and poems and the tree that has put forth flowers : all this shall be the fuel (in the fire of time). Excepting one Brahman, (i.e., Paramatman) the whole world is earthly and ephemeral, and this should specially be remembered. Those whom one meets in the morning are no more in the evening ; so Dharma should be practised without any greed for youth and wealth. No religious merits are amassed and no austerities practised by this tree covered with skin (i.e., the embodied being); hell then is the destiny after being eaten by the ants of old age. The soul should be devoted to the feet of Jina; and the relations, even the father, must be abandoned, because they simply drag the soul into Samsara. It is a Selfdeception if austerities are not practised with a pure mind in spite of one's having obtained human birth. The camels in the form of five senses should not be let loose; after grazing the whole pasture of pleasures they will again hunt the soul into the round-of-rebirths. Unsafe is the course of meditation; the mind cannot be settled at rest as it repeatedly reverts back to the pleasures of senses. The Yogin cultivates (Right) faith, knowledge and conduct, and being exempt from the influence of five senses meditates

Page #68
Introduction on the highest reality. The pleasures of senses last for a couple of days only, and then again follows the stream of misery; one should not be deluded, and one should not flourish the axe on one's neck, That man commands respect who gives up pleasures though they are at his disposal; the bald-headed fellow has his head shaved by destiny (for which he deserves no credit). By capturing the leader, viz., the mind, all others, (i.e., the senses) are captured; the roots being pulled out the leaves necessarily wither. A lot of time is spent in enjoying the pleasures of senses; therefore steady concentration on Siva, (.e., Paramatman) is necessary whereby liberation. is reached. Those who are engrossed in the concentration on Paramatman are never seen to suffer miseries. Time has no beginning, the soul is eternal, and the round of rebirths has no end; the soul has not secured two: the teacher, Jina and the religious virtue, Right faith. (128-143) Family-life is full of sin; it is indeed a steady net decorated with death. When the body does not belong to oneself, there is no propriety in claiming other things by neglecting the concentration on Paramatman (called Siva). Concentration on anything other than Siva will not lead one to the bliss of liberation. Apparently the body looks nice; but (as to its real nature) it gets rotten when buried, and it is reduced to ashes when burnt. Anointing. decorating and sumptuously feeding the body serve no purpose like obligations bestowed on the wicked. This body is like a delapidated Naraka-grha (filth-house) full of filth, and as such it deserves no attachment. As if with vengeance the fate has fashioned this body out of all that is miserable. sinful and filthy. It is shameful to enjoy the loathsome body; the wise should take delight in Dharma purifying their selves. The saints should not be attached to this body which brings no good to them: they should realise Atman which is an embodiment of knowledge separate from the body. Attachment can never bring eternal happiness. (144-153) 23 One should be satisfied with that happiness which entirely depends on one's self; pleasures from external accessories will never remove (further) desires. Atman should be realized as essentially constituted of knowledge, and there should be no attachment for anything else. If the mental waters are not disturbed by pleasures and passions, the Atman immediately becomes. pure. Of no avail is that Yoga which does not separate the self from others after suppressing or curbing the mind at once. Omniscience cannot be atta~ ined by meditating on anything other than the self, the embodiment of knowledge. The saints who meditate on Sunya-pada (a point of meditation devoid of disturbances), who do not identify themselves with anything foreign, who have neither Punya nor Papa and who populate the (so far) deserted (attitude) and desert the (so far) inhabited (attitude), deserve all respect. (154-160)

Page #69
24 Paramatma-Prakasa In response to Prabhakara's question the author says: There, in meditation, delusion is smashed to pieces and the mind sets into steadiness, when the breath issuing from the nostrils melts back into Ambara. When one dwells in the Ambara delusion melts, mental activities are no more, inhalation and exhalation are stopped and even omniscience develops. He who concentrates his mind, which is an extensive as the physical and superphysical space, on the Akasa, has his delusion destroyed; and he is an authority to others. (161-164) [Then possibly the pupil speaks in a mood of repentance.] The self, the infinite divinity, which is in the body, has not been realized; and it has all been waste to have held the mind in the equanimous Ambara. All the attachments are not given up; the attitude of detachment has not been cultivated; the path of liberation liked by saints has not been understood; severe austerities, which are the essence of sell-realization, are not practised; both merit and sin are not consumed; then how can the round-of-rebirths be terminated ? Gifts have not been given to saints, the great Jina is not worshipped and the five great teachers are not saluted: then how can the liberation be attained (sivalabha ) ? (168) Successful meditation does not consist so much in closing the eyes, half or complete, as in remaining steady, with the mind undisturbed whereby alone liberation, the best state of existence, is attained. If undisturbed concentration is attained, the round-of-rebirths comes to an end; even the great Jina will not achieve Hamsacara, if he is liable to disturbances and anxieties. It is indeed foolish to run after the world and its activities. Brahman who is above all this should be realized, and the mind must be set at rest. The mind must be curbed from all the attachments, six tastes and five colours, and then be concentrated on Atman, the infinite Divinity (165-172) This infinite Atman assumes that form in which he is meditated upon like the crystal or Mantra. This Atman himself is Paramatman; but he remains as Atman because of special Karmas; as soon as the Atman is realized by himself, then he is Paramatman, the divinity. One should meditate thus :1 am the same as Paramatman, the embodiment of knowledge and the infinite divinity, and the Paramatman is myself. Like the colours reflected in a transparent crystal all the Karmic associations are different from the nature of Atman. By nature, like crystal Atman is pure; the dirty appearance of the body is mistaken for that of the soul. The body should not be considered as red, old and worn out, when the clothes are red, old and worn out. Similarly red colour, old age and destruction of the body have nothing to do with the soul. As

Page #70
Introduction 25 clothes are separate from the body so body is separate from the soul. Body is the enemy of the soul, because it produces miseries; then he is a friend who destroys this body. It is indeed a great gain if the Karmas, which are to be made ripe for operation and to give fruit, become automatically ripe and exhausted. If the mind cannot bear harsh words, meditate on the Para-Brahman whereby the mind might be set at rest. Beings that are averse to their spiritual welfare wander in the round-of-rebirths pursued by Karmas; what wonder then, if they escape from Samsara when they establish themselves in themselves. If others take pleasure in finding faults with you, then consider yourself as an object of pleasure for others, and give up anger. The monks, if they are afraid of misery, should not entertain any anxiety, for even a bit of it, like a subtle nail, necessarily causes pain. There should be no anxiety even for Moksa, for anxiety will not bring Moksa : that which has bound the soul will rescue it. Those that sink in the great lake of meditation have their souls rendered pure, and the dirt of round-of-rebirth is washed off. Elimination of all the mental distractions is called the great meditation (Parama-samadhi); the saints, therefore, give up all the auspicious and inauspicious attitudes. Though severe penances are practised and though all the scriptures are understood, the santam Sivam' is not realized, if the great meditation is not practised. Realization of Paramatman cannot be accomplished, if meditation is not practised after destroying pleasures and passions. If the Parabrahman is not realized through great meditation. one has to wander infinitely suffering the miseries of Samsara. The omniscient have said that the great meditation is not achieved unless all the auspicious and inauspicious attitudes are annihilated. The Atman becomes Arahanta when all the mental distractions are stopped, and when, being on the path of liberation, the four (Ghatiya) Karmas are destroyed. Atman becomes Arahanta, necessarily full of supreme bliss, who continuously knows the physical and super-physical worlds through omniscience. That Jina who is omniscient and whose nature is Supreme bliss is the Paramatman, the very nature of Atman. The Jina who is separate from all the Karmas and blemishes should be understood as the very light of Paramatman The great saint, Jina, who possesses infinite revelation, knowledge, bliss and strength is the great light. It is the great and pure Jina, the Paramatman, that is variously designated as Parama-pada, Hari, Hara, Brahman Buddha and the great Light. The Jina, when he is absolutely free from Karmas through meditation, is called the great Siddha. (173-201) Siddha represents self-realization : he is the brother of three worlds; and his nature is eternal happiness. He is not accessible to births and deaths; he is free from the miseries of the four grades of existence; and

Page #71
26 Paramatma-prakasa he is free and blissful being an embodiment of absolute revelation and knowledge. (202-3) The saints that sincerely study Paramatma-prakasa overcome all delusion and realize the highest reality. The devotees of this Paramatma-prakasa attain that spiritual light which enlightens the physical and super-physical worlds. Those that daily meditate on Paramatma-prakasa have their delusion immediately smashed, and they become the lords of three worlds. The competent students of Paramatma-prakasa are those who are afraid of the miseries of Sarisara, who abstain from the pleasures of senses, whose mind is pure, who are devoted to Paramatman, who are intelligent in self-realization and who wish to obtain liberation (204-9). This text of Paramatma-prakasa, which is composed not (much) minding the rules of grammar and metrics, if sincerely studied, destroys the misery of the four grades of existence. The learned should not mind here the merit or otherwise of repetition; ideas are repeated for the sake of Bhatta Prabhakara. The learned, who have realized the highest reality, should forgive the author for whatever is said here, reasonable or otherwise. (210-12) He attains liberation when flashes forth in his mind that Highest Principle, which, as an embodiment of knowledge, is meditated upon by great saints, which having no body dwells in the bodies of embodied beings, which is an embodiment of celestial knowledge, which deserves worship in three worlds, and which represents liberation. Glory to that blissful omniscience which is a celestial embodiment of effulgence to those that have attained the highest status, which is a celestial and liberating light in the minds of great saints, and which cannot be obtained here by people who are given to pleasures of senses. (213-14) d) Critical Estimation of P.-prakasa Occasion of Composition and Reference to some Historical PersonsBasing our conclusions on Brahmadeva's recension of the text, we find it definitely stated that P.-prakasa was composed by Yogindu in response to some questions of Bhatta Prabhakara (1. 8: II. 211). Once Bhatta Prabhakara is addressed by name (I, 11) and often as vadha ( = vatsa according to Brahmadeva) and Joiya (yogin); and there are some indirect references to him as well which are made clear by Brahmadeva (1. 104, II. 1). Beyond that he was a pupil of Yogindu, we know nothing about Bhatta Prabhakara. Bhatta and Prabhakara are not two different names of two separate individuals as Pt. Premi passingly implied, but it is one name as Bhatta-Prabhakara, Bhatta being possibly a title. To quote a parallel case, Akalanka, the author 1 MDJG., vol. XXI, p. 17 of the Introduction.

Page #72
Introduction of Sabdanusasana, (1604 A. D.) a Kannada grammar, is uniformly known as Bhattakalanka. Bhatta Prabhakara's questions and Yogindu's address to him indicate that he was a Jaina pupil, necessarily a monk, of Yogindu; and his name has nothing to do with Prabhakara Bhatta (c. 600 A.D.), the famous Purva-Mimamsa philosopher. Besides the names of Yogindu and Prabhakara, the text quotes the opinion of one Arya santi that devotion to gods, scriptures and saints leads to merit but does not destroy Karmas (II. 61) Q-gloss modifies that name as santanandacarya, while K-glossi takes it as Santinatham. No doubt, santi is the name of some early author, but in the absence of any more information he cannot be identified with known authors whose names begin with santi. The Aim of Writing this Work and how far Fulfilled-As the text stands, Bhatta Prabhakara complains that he has suffered a lot in Samsara, and he wants that light which would rescue him therefrom, Yogindu first analyses the subjective personality, indicates the need of realizing Paramatman, and gives some symbolical descriptions of mystic-religious experience. Then he explains to him the meaning of liberation, its fruit and its means. Discussing the means he gives many moral and disciplinary lessons with illustrations. What was the need of Bhatta Prabhakara is the need of many aspiring souls; and as the title indicates and as the contents show, this work really sheds light on the problem of Paramatman in a popular manner. Method and Manner of Subject-treatment, etc--As Brahmadeva's text shows, the work is definitely divided into two parts by the author himself in response to two questions of Prabhakara : first, about Atman and Paramatman (1 8-10); the second, about Liberation and its means (11.2). The first section is built more compactly than the second, of which only portions here and there are compact (for instance II. 11-30), but the major portion of it is loosely built with repetitions and side-topics. At times the author himself raises certain questions and answers them by the application of various view.points (see for instance I. 50-54). In some places he shows the tendency of mechanically building the verses with a few words changed. (see for instance I. 19-22, L. 80-81 and 87-91, II. 113 and 115, 178-9) P.-prakasa is full of verbal repetitions of which Yogindu is quite aware; and he explains his position that he had to say things repeatedly for the sake of Bhatta Prabhakara (II. 211). Repetitions have a decided value in works of meditational character There is no question of one argument leading to the other and thus arriving at a conclusion as in logical works. But here the author has at his disposal a capital of ideas. moral and spiritual; and his one aim is to create taste for these ideas in his readers. So he goes 1 For remarks on these Glosses see below the section on the Commentaries on P.-prakasa.

Page #73
28 Paramatma-Prakasa on repeating them in different contexts, at times with different similes, to make his appeal effective. Brahmadeva also defends this repetition by saying, 'atra bhavanagranthe Samadhisatakavat1 punaruk tadusanam nasti', etc., and further welcomes it as beneficial (see his remarks on. II. 211). Similes and their Use-A moralist always uses similes, metaphors and illustrations in his discourses to make his lessons very effective and if these are drawn from every-day life the readers and hearers feel all the more convinced. That is why Drstanta plays an important part in the syllogism of Indian logic. A mystic, by the very nature of his subject, has to use all these more necessarily than a theologian, a moralist or a logician. A mystic attempts to convey to his hearers and readers the glimpses of the incommunicable realization which he himself has experienced. If mystics differ in their modes of expression and methods of exposition, it does not invalidate their experience, but it only proves that this transcendental experience cannot be rightly, and oftentimes adequately, expressed in words. The mystic visions are always symbolically put. This explains very well why works on mysticism are full of parables, similes, metaphors and illustrations. Yogindu connot be an exception to this, as he combines in himself a moralist and a mystic. The Great meditation, for instance, Yogindu compares with a lake (II, 189), and the vision of Paramatman is like that of a swan on the lake-surface (I, 122). Once the Once the mystic vision is likened to the light of sun in a cloudless sky (I. 119). Atman is said to imitate a lame man and it is Vidhi or Karman that leads him everywhere (I. 66). Body is compared once with a temple; once it is called a tree covered with skin and once it is likened to filth-house (I. 33, II. 133. 149). Family life is called a trap decorated by Death (II. 144). Twice he treats creeper as an object of comparison: when he compares. with Samsara (I. 32) its extensive growth is the common property, and when he compares it with knowledge (I. 47) the common property is that both of them need some support : knowledge being a transitive process needs an object of knowledge. A passionate heart is compared with a mirror of soiled surface (I. 120). Sometimes he develops a Drstanta Drstanta taking advantage of a word with double meaning (loha-greed and iron; sneha attachment and oil); so a greedy man and a man of attachment suffer like iron the anvil and like sesame seeds in the mortar (II. 112-14). Senses are likened to camels (II. 136): and the author notes the cases of moth, deer, elephant, bees and fish that suffer because of their excessive attachment for respective senses (II. 112). Some of his Drstantas are very vivid and appealing in I. 121 he says. that Brahman and woman cannot occupy the same heart, for two swords are never accommodated in one and the same scabbard; in II. 74 he puts 1 It is a Sanskrit work of Pajyapada; its influence on P.-prakala is discussed below. =

Page #74
Introduction 29 that without real knowledge liberation cannot be attained, for the hand does not become oily, i.e., besmeared with butter, by churning water. The last simile is used by Basavannal also in a similar context. Style of P.-prakasa-Barring the repetitions due to which this work, as an academic treatise, gives tiresome reading, it is composed uniformly in an easy and vivid style. In spite of the Jaina technicalities used here and there (especially II. 12-16, etc) there is a popular flavour about all his discussions. What strikes one is his earnest and spiritualistic enthusiasm and his sincere desire to help Bhatta Prabhakara, and consequently the readers of P.-prakasa in general, to get out of this Samsara. Most of his utterances are of an objective nature, and as in the Vacanas of Basavanna2 and others we do not find here personal complaints and contemporary social and religious touches. At times but rarely Yogindu is obscure, and his statements require some additional words for a correct interpretation (I. 43, II 162, etc). Not very successfully he uses some words with double meaning to convey significant sense out of apparent contradiction (II. 44-46). Indeed P.-prakasa gives a refreshing freading for a believer; and that is why it has a strong hold on the minds of Jaina monks. Nowhere the author tries to parade his learning; and throughout the work he takes the reader into his confidence and sincerely preaches in a homely manner without much arguing. The writer, with a characteristic modesty, requests the reader not to mind his metrical and grammatical slips (II. 210-12). Metres in P.-prakasa-A metrical analysis of 345 verses in Brahmadeva's recension shows that five are gathas (1. 65*1, II. 60, 111*2, 111*3 and 117), one is a Sragdhara (II. 213), one is Malini (II. 214) and their dialect is not Apabh; one is a Catuspadika (II. 174); and the remaining 337 verses are dohas. This name does not occur in P.-prakasa; but in Yogasara, the other work of Joindu, the word doha is used twice (Nos. 3 & 107). Yogasara contains 104 dohas; two Soralhas (Nos. 38 & 44) and one Caupai (No. 39). Both the lines of a doha are of uniform constitution; each line is divided into two parts with a definite metrical pause interven1. Many of his Vacanas, generally addressed to his personal deity Kudala Sangama deva, are included in Vacanasastrasara, vol. I, edited by F. G. Halakatti, Belgaum 1923. Recently a small book. Sayings of Basavanna, is published from Gadag; it contains the Kannada text of some selected sayings with an English rendering by M. V. Iyengar. The Vacana referred to above runs thus : "Chew the bamboo leaf; all you get is the chewing itself and no juice, Churn water, all you get is the churning and no butter. Spin sand, all you have is to spin merely; you get no rope. Bend to gods other than God Kudala Sangama; you have merely hurt your hand by pounding much bran". The simile of pounding bran is found also in P-prakasa. II. 128 2. See Vacanasastrasara mentioned in the above note.

Page #75
30 Paramatma-prakasa ing; and an objective scanning of a line shows almost uniformly that the first part contains 13 matras and the second 11. But when we read the doha, or try to sing it, it appears that we need 14 matras, the last matra of a part being necessarily lengthened. So it would be more accurate to state that each line of a doha contains 14 and 12 matras with a definite pause after the 14th matra. P-prakasa, however, shows 31 cases in all where the first part of the line has 13 matras even when the last syllable is long. In the light of Virahanka's definition, noted below, one will have to accept that some syllable is to be lengthened in these lines. That the doha line really contains 14 and 12 matras is clear from the following definition given by Virahanka. 2 fafuur JiTT TT373773 fa-c91971 FUOTI Jag 31-978 a fa ha a 42T3 O TUTTI IV. 27 Remembering the technical terms of Virahanka that turanga=4 matras, nara-one guru, paikka-4 matras and kannu-two gurus, the definition prescribes 14 and 12 matras for a doha..line. Both the lines have the same structure, and often e and o are short in Apabh: thus an objective scanning of even this illustrated doha shows 13 and 11 matras. So Virahanka means that a doha line has really 14 and 12 though in writing it might show 13 and 11 matras. There are other later metrical works like Kavidarpana (II. 15), Prakrta Paingala (I. 66 etc.), Chandahkosa (21) etc., which plainly state that a doha-line contains 13 and 11 matras. Hemacandra, however, takes 14 and 12 matras. This means that Virahanka and Hemacandra take into account the acoustic effect of the flow of a doha-line, while others adopt the objective scanning. That doha is pre-eminently an Apabh. metre is attested by the facts that Virahanka composes his illustration in Apabh. and that Rudraga composes his illustrations of slesa of Sanskrit and Apabh. in doha metre. The two lines of doha exhibit rhyme at their close even in Sanskrit as seen from Rudrata's verses. The etymology of the word doha needs some reflection. Joindu, we have seen, calls it doha, but Vir a hanka writes its name Duvahaa. If doha (in Hindi, Rajasthani, Duha) has a Sanskritic origin, it might be derived from the word dvidha indicating thereby i) that a line of doha is definitely divided into two parts, or ii) that in doha metre the same line occurs twice. Virahanka appears to favour the second 1 See I. 27c, 32, 36a, 53c, 61a, 680, 73a 77, 79, 85a, and 115a, II. 59a, 69a, 73c, 100c, 103c, 125a, 126, 127c, 136, 137, 138a, 147a 162a, 166a, 187, 188a, 190c, 192a, 194a and 207a. 2 H. D. Velankar: Vittajatisamuccaya of Virahanka JBBRAS 1929 and 1932; Chandah kofa in the appendix to his paper 'Apabhramia Metres' in the Journal of the University of Bombay, Nov 1933; Kavidarpana in the Annals of the B. O, R. I. 1935 3 In view of the Nom. Sg. termination in Apabhramsa, we expect the reading neurau. 4 Kavyalankara IV. 15 and 21.

Page #76
Introduction 31 when he says: do paa bhannai duvahau (II. 4). So far as we know, Virahanka, whom Prof. H. D. Velankar puts earlier than 9th century A.D.. Is the earliest metrician to deline doha. Later metricians have given some varieties of doha as well. Eclectic Character of P.-prakasa-Unless there is temperamental handicap, the spiritualistic mystics, as a class, have a very tolerant outlook; and it is thus', as Prof. Ranade puts it that the mystics of all ages and countries form an eternal Divine Society'. They may weave out their mysticism with the threads of any metaphysical structure; but they always try to go behind the words and realize an unity of significance. Yogindu is a Jaina mystic as it is clear from the opening Mangala and other references; and from the technical details adopted by him it is seen that he bodily accepts Jaina metaphysics, especially the Jaina concepts of Atman, Karman, their relation in the light of other substances, Paramatman, etc. But his catholicity of outlook has given an eclectic touch to his work and almost a non-sectarian colour to most of his utterances. Intellectual tolerance is seen at its best in Yogindu. Vedantins claim that the Atman is all-pervading (sarvagata); Mimamsakas say that the soul in liberation exists without cognition; the Jainas take the soul to be of bodily size; and Buddhists say that it is sunya (1. 50 etc.). Yogindu never feels offended by this variety of conflicting views. In the light of Jaina metaphysics and with the help of Nayas he goes behind the words and notes their significance. The interpretations offered by him may not be accepted by those respective schools; but this way of approach brings before us the personality of Yogindu as a patient mystic with a tolerant outlook. Yogindu would only smile at polemic logicians like Dharmakirti, Akalanka, .Sankara, etc., and pity them that they have in vain wasted their words and energies by raging a warfare of mutual criticism for centuries together. As contrasted with this attitude, Saraha, a Buddhist mystic, who has many ideas common with Yogindu, severely attacks the practices of nude Jaina monks.2 Yogindu holds a definite conception of Paramatman, but never does he insist on a particular name thereof. Thus with a non-sectarian spirit he designates his Paramatman as Jinadeva, Brahman, Para-Brahman, Santa, Siva, Buddha, etc., (1. 17, 26, 71, 109, 116, 119, II. 131, 142. 200 etc.) Then very often he has harnessed non-Jaina terminology to serve his purpose; and here we find the echoes of many patent concepts of other systems of Indian philosophy. I shall note here only a few glaring cases. In I. 22 he uses many Tantric 1 Belvalkar & Ranade : History of Indian Phil., vol. VII. Mysticism in Maharashtra, Preface, p. 2. 2 M. Shahidulla : Les chants mystiques de Kanha et de Saraha, Dohakosa of Saraha verses 6-9.

Page #77
32 Paramatma-prakasa terms like Dharana Yantra, Mantra, Mandala, Mudra and says that the Paramatman is beyond the predication of these. His way of expression in I. 41 and II. 107 approaches very near that of Vedanta; and II, 46* 1, which is considered as interpolatory by Brahmadeva and other Mss., reminds us of a similar verse in Gita (2. 69). Jainism and Samkhya have many points of similarity,' and our author with the help of Niscaya-naya compares Atman with a lame man and delegates all activity to Karman which is called Vidhi here (II. 65-66),2 In II. 170 the word Hamsacara is used, and Brahmadeva takes Hamsa to mean Paramatman; this reminds us of some Upanisadic passages where Hamsa is used in the sense of Atman and Paramatman.3 It may be noted here passingly that one of the mystic vision of Paramatman according to Yogindu is that of a swan on the surface of lake. This work, leaving aside a few groups of verses that give technical details of Jaina metaphysics, can be read with devotion by all students of mysticism who want to raise their individuality to a higher plane of divinity. Yogindu's Place in Jaina Literature: Influence of Earlier Works, etc., on him-A mystic is not necessarily a man of learning, and further he is not a professional writer trained for that purpose with years' grounding in grammar, logic, etc. The experience of self-realization forces speech out of him at the sight of suffering humanity; and he goes on expressing himself not minding the rules of grammar, etc. So it is not without significance that Yogindu selects Apabhramsa language, the popular speech of his day, ignoring Sanskrit and other Prakrits 4 which were used in learned works; and this is exactly what is done by some of the later mystics of Maharastra and Karnataka Jnanadeva, Namadeva, Ekanatha, 5 Tukarama and Ramadasa proudly expressed their experiences in Marathi and Basavanna and scores of Virasaiva Vacanakaras in Kannada, so that they might be understood by a larger number of people. What earlier authors expressed in Prakrit and sanskrit Yogindu puts in a popular manner in a popular dialect of his time. It is to Kundakunda and Pujyapada, so far as I have been able to study earlier Jaina works, that Yogindu is greatly indebted. A few agreements might be noted here. Yogindu's discussion of three 1 A. N. Upadhye : Pravacanasara (RJS), Intro. p. 63 etc. 2 This is the famous Samkhya analogy, see Sankhyakarika 21 & 62. 3 See for instance Svetas vataropanisad i. 6. iii. 18, vi. 15. 4 The two concluding verses are not in Apabh, but I think they are composed by Yogindu himself. 5 How proudly and confidently Ekanatha says: majhi Marathi bhasa cokhadi Para-Brahmi phalali gadhi 6 These Vacanas are beautiful specimens of Kannada prose. They are simple and homely as distinguished from the classical prose passages in earlier Campu works.

Page #78
Introduction 33 Atmans (I. 121-4) closely agrees with that in Mokkhapahudai 4-8. The definitions of Samyagdrsti and Mithya-drsti (1. 76-77) almost agree with those given by Kundakunda in Mokkhapahuda 14-5; and rightly indeed Brahmadeva quotes those gathas in explaining these dohas. Besides, the following parallels also deserve notice : Mokkha-pahuda 24 & P.-prakasa I. 86; Mp. 37 & Pp. II. (partly); Mp. 51 & Pp. II. 176-77; Mp. 66-69 & Pp. II. 81; etc. It is not without significance that Srutasagara in his Sanskrit commentary on Mokkhapahuda, etc. quotes many dohas from P.-prakasa though this may not have historical justification. A closer comparison would reveal that Yogindu has inherited many ideas from Kundakunda of venerable name. Turning to Samadhisataka2 of Pujyapada, P.-Prakasa agrees with it very closely; and I feel no doubt that Yogindu has almost verbally followed that model. For want of space I could not quote the parallel verses here, but I give only references from both the works that have close agreement. Samadhisataka 4-5 & P.-prakasa I. 11-14; $s. 31 & Pp. II. 175, I. 123*2; Ss. 64-66 & Pp. II, 178-80 (very close agreement); $s. 70 & Pp. I. 80; Ss. 78 & Pp. II. 46*1. Ss. 87-88 & Pp. I. 82 (amplified); etc. There are many common ideas besides these close agreements. But there is a vast difference between the styles of Pujyapada and Yogindu. Pujyapada is a grammarian; and we know, as the popular saying goes, that a grammarian is as much happy on the economy of words as on the birth of a son. Pujyapada is concise in his expressions, chaste in his language and precise in his thoughts; but Yogindu's style, as seen above, is full of repetitions and general statements. The very virtues of Pujyapada have made his work very stiff, and it can be now studied only by men of learning. Perhaps Yogindu thought of propounding in a popular language and manner the important ideas of Samadhisataka which, being written in Sanskrit often in sutra-style, could not be understood by all Yogindu's work appears to have attained sufficient popularity, and commentators like Jayasena, Srutasagara and Ratnakirti quote from his works.3 Passingly I might note here that there are some close similarities between P.-Prakasa and Tattva-sara4 of Devasena : Pp. II. 38 & Ts. 55; Pp. II. 79-81 & Ts. 51-53; Pp. II, 97-8 & Ts. 37-8; Pp. II. 156 & Ts. 40; Pp. II. 183 & Ts. 50. Here and there Devasena shows Apabhramsa influence in his works; he has put some Apabhraisa verses in his Bhavasa ngraha, 5 and he uses words like bahirappa (Ts. 40) in spite of the fact that he opens 1 Ed. Sat-Prabhstadi-sangraha MDG., vol. XVII. pp. 304-379. This ed, is accompanied by Srutasagara's Sk. commentary on six Pahudas. 2 Ed. SJG., vol. I Bombay 1905. pp 281-296. Jayasina in his commentaries on Pancastikaya and Samayasara, Srutasagara on Six pahudas and Ratnakirti on Aradhanasara of Devasena (MDJG., vol. VI). 4 Ed. MDJG, vol. XIII. pp. 145-51. 5 Ed. MDJG., vol. XX.

Page #79
34 Paramatma-prakasa Tattvasara with a slightly different division. For these reasons and in the light of the context, I think, it is Devasena that follows Yogindu and not otherwise. Yogindu, Kanha and Saraha-Kapha and Saraha are Buddhistic mystico-moralists. Their works belong to the later phase of Mahayana Buddhism, especially Tantricism; and they have some common traditions with Saivite Yogins ? Dr. M. Shahidulla puts Kanha about 700 A.D., while Dr. S. K. Chatterji puts him at the end of the 12th century. Saraha lived about 1000 A.D.2 Dohakosas of these two authors breathe the same spirit as that of P.-Prakasa. Unlike P.-Prakasa they are not uniformly composed in dohas; but they have a variety of metres, though they are called Dohakosa. Excepting a few peculiarities, which might be due to local influences, their Apabhramsa is similar to that of Yogindu though forms here and there show some advancement towards simplification. Mystico-moralists have often inherited a common stock of ideas and terminology which appear and re-appear in the mystical works of different religions. The terms of address Vadha, Putta. etc., are found in these texts as well. Kanha and Saraha very often mention their names in their verses, thus stamping them with their individualities. This is conspicuously absent in the verses of Yogindu. Maratha saints like Tukarama have mentioned their names like this, and the Saivite Vacanakaras of Karnataka have mentioned their mudrikas : for instance, the mudrika of Basavanna is Kudala-sangama-deva, that of Gangamma is Gangesvaralinga and so forth. Especially the Dohakosa of Saraha has many ideas, phrases and modes of expression common with P.-prakasa. I note here a few parallels selected at random : P.-prakasa.l. 22 & Doha-kosa of Saraha 25; Pp. II. 107 & Dk. 28: Pp. II. 112 & Dk. 73; Pp, II 161-62 & Dk. 48, Pp. II. 163 & Dk. 32; Pp. II. 174 & Dk. 107. Also compare Pp. & Dk. of Kanha 10; Pp. I. 22 & Dk. 28. e) Philosophy and Mysticism of P.-prakasa 1. The Two Points of View: Vyavahara and Niscaya, or Practical and Realistic- The Atman is really Paramatman (1 46). It is true from the ordinary or practical point of view that the Atman, because of Karmic association, undergoes various conditions (I 60); but from the real point of view, upheld by the great Jinas, the Atman simply sees and knows: Atman does not bring about bondage and liberation which are caused by Karman for him. (1. 64, 65, 68). Atman is omniscience; and every other predication about him is true from the practical point of view (I. 96). Really speaking 1 S. K. Chhatterji The Origin and the Development of the Bengali Language, Intro. pp. 110-23. 2 M. Shahidulla : Les chants mystiques de Kanha et de Saraha, Paris 1928 pp. 28, 31 etc.

Page #80
Introduction 35 Atman himself constitutes Right Faith, Knowledge and Conduct which are ordinarily stated as the means of liberation (II. 12-14, 28, etc). Author's use of these Points of View-It is a patent fact from the history of Indian literature that very often the commentator is a better authority to enligthen us on the contents of a text, howsoever misleading and fantastic his etymological explanations might be. What is true in the case of Sayana on rgveda is much more true in the case of Brahmadeva on P.-prakasa. In explaining the text Brahmadeva has repeatedly takan resort to Niscaya and Vyavahara points of view. It is just possible that he might have exaggerated some other subtle differences; but that such a distinction is accepted by Joindu himself is clear from the above paragraph. So we cannot ignore these two points of view in studying P.-prakasa. Necessity of such Points of View-Taking a synthetic view Dharma or Religion in India embraces in its connotation on the one hand spiritual and transcendental experience of a mystic of rigorous discipline and on the other a set of practical rules to guide a society of people pursuing the same spiritual ideal.1 It is this aspect of the situation that necessitates such points of view; and in Jainism, whose approach to reality is mainly analytical, they occupy a consistent position. Vyavahara view-point refers to the loquacious level of rationalism, while Niscaya refers to intuitional experiences arising out of the deeper level of the selt. According to Jainism a householder and a recluse have their spheres dependent on each other and supplementing each other's needs with the ultimate spiritual realization in view; so are Vyavahara and Niscaya points of view. Just as every householder submits himself to Sannyasa or renunciation and realizes his spiritual aim, so ultimately Vyavahara is discarded in favour of Niscaya.2 Similarities Elsewhere-Mundakopanisad (I. 4-5) says that there are two kinds of knowledge : Apara vidya and Para vidya; the former consists in the knowledge of Vedas and the latter in the apprehension of Imperishable Brahman. This distinction amounts to the difference between intellectual and intuitional apprehension of reality, and can be favourably compared with 1 Amptacandra, in his Commentary on Samayasara 12, quotes a beautiful verse from an unknown source which indicates the relative importance of these view points : jai Jinamayam pava jjaha ta ma vavahara-niccha ya muyaa ekkena vina chijjai tittham annena una taccam 11 This very verse is quoted by Jayasena with some dialectal difference on Samayasara 235 (RJS. Ed. p. 328). In early Jaina literature, both canonical and pro-canonical, this distinction is already accepted (see my Intro. to Pravacanasara p. 86 and foot-notes). Sometimes Yogindu uses the word Paramartha for Niscaya which word is already used by Kundakunda in his Samayasara 8.

Page #81
36 Paramatma-prakala the above points of view. Buddhism accepts the distinction of partial truth. (samveti-satya or vyavahara-satya) and absolute truth (paramartha-satya). Sankaracarya too often appeals to Vyavahara and Paramartha points of view. Echoes of such a distinction are seen in some modern definitions of religion. which William James recognizes two aspects, viz, Institutional and Personal. Their Relative Values-Vyavahara view-point is useful and essential so far as it leads to the realistic view-point. Vyavahara by itself is insufficient and can never be sufficient. The simile of a cat can serve our purpose as long as we have not seen the lion. As to their relative value Amrtacandra nicely puts it thus: Alas, the Vyavahara point of view may be perchance a support of the hand for those who are crawling on the primary stages of spiritual life, but it is absolutely of no use to those that are inwardly realizing the object, the embodiment of sentiency, independent of anything else.3 2. Three Aspects or Kinds of Atman-Atman is of three kinds: External (bahiratman), Internal (antaratman) and Supreme (paramatman). It is ignorance to take the body for the soul So a wise man should consider himself as an embodiment of knowledge distinct from the body, and thus being engrossed in great meditation should realize Paramatman. It is the Internal by leaving everything External that becomes Supreme (I. 11-15). The Threefold Individuality-The subjective personality demands as much patient study from a mystic as the objective existence from a scientist. A mystic projects his process of analysis inwards, and therein he realizes the reality of his self by eschewing everything else that has a mere appearance of it. Taking the individual for analysis what is more patent or what strikes an observer is his physical existence, his body; but the real individual is not this body Body is merely a Body is merely a concrete figuration temporarily acquired by the soul or spirit; it is merely the external of the individuality To realize the individuality one has to go inwards and try by the process of meditation to apprehend the sentient personality, which is the internal individuality. There is a huge multitude of internal spirits, the destiny of each determined by the Karman which is crippling its abili ies. When all the Karmas are completely destroyed by penances, the Atman, the internal Individual, reaches the plane of supreme individual, eternal and characterised by infinite knowledge and bliss. Supreme individuality is a type, a level of spiritual freedom. The various Atmans retain their individualities even when they reach this level there is no question of the loss of individuality any time. The body is rot Ain an; and every Atman when absolutely free from Karman, becomes a Paramatman which condition is the culmination of 1 ERE, IX, p. 849. X. p. 592; Dasgupta: A History of Indian Phil, vol II p. 3 etc. 2 The Varieties of Religious Experience. p. 28. 3 Samayasara-kaleda on Samayasara, 12.

Page #82
Introduction 37 spiritual evolution never to revert. This three-fold division is based on the idea that spirit and matter are two independent categories though associated with each other since eternity. Earlier Authors on this Division-Yogindu is not the first to give this division. In many of his passages Kundakunda (c. beginning of the Christian era) has this division in view which is discussed by him in his Mokk hapahudai Then Pajyapada (c. last quarter of the 5th century A.D.) discusses this very subject in his Samadhisataka in a very lucid manner.2 Then many of the later authors like Amrtacandra, Gunabhadra, Amitagati etc., have always this division in view in their discussions about Atinajnana, Counterparts Elsewhere-The doctrine of Atman plays an important part in Upanisads, though it is conspicuously absent in earlier stages of Vedic literature. Outside the circle of the priests, who devoted all their energies to sacrificial ritual, there was a class of hermits and ascetics who devoted much of their time to this Atmavidya for which great zeal is shown in Upanisads and later literature. An earnest search after Atman was instituted, and we find various attempts to analyse the individuality. It is in the Upanisadic texts of Group Three that a serious pursuit of Atmavidya, i.e., the introspective knowledge of Atman, is seen. Taittiriyopanisad speaks of five sheaths, each called an Atman one within the other : Annarasamaya, constituted of focd-essence ; Pranamaya, constituted of vital breath; Manomaya, constituted of thought; Vijnanamaya, constituted of consciousness; and Anandamaya, constituted of bliss. Then Kathopanisad (I. iii, 13) enumerates three kinds of Atman; Jnanatman, Mahadatman and Santatman possibly with Samkhya terminology in view. Deusson, with Chandog ya 8. 7-12 in view, deduces three positions of the Atman : the corporal self, the individual soul and the supreme soul. More than once Upanisadic passages distinguish the body from the soul. The distinction of Jivatman and Paramatman in Nyaya Vaisesika is quite famous, Coming to later period, Ramadasa speaks of four kinds of Atman : Jivatman, one limited to the body; Sivatman, one that fills the universe; Paramatman, one that fills the space beyond universe; and NirmaTatman, one who is pure intelligence without spatial connotation and without taint of action; but all these, according to Ramadasa, are ultimately one. 4 3. Spiritual Knowledge-Knowledge of Atman, when achieved, puts an end to the round-of-rebirths (1. 10, 32). Everything that is foreign must be given up, and Atman must be known by Atman whereby Karman is destroyed (I. 74, 76). By meditating on the pure Atman liberation is immediately 1 Ed. MDJG, vol. XVII, pp. 304-79, gathas 5-8 etc. 2 Ed SJG, vol. I, pp. 281.96. 3 Belvalkar & Ranade : History of Indian Phil., vol. II, p. 370, also p. 135. 4 Ibidem, vol VII, Mysticism in Maharashtra, p. 386.

Page #83
38 Paramatma-Prakasa attained. Without self-realization, study of scriptures and practice of penances are of no avail. When the self is known, the whole world is known reflected in the self (I. 98, etc.). This knowledge of the self, as an embodiment of knowledge, destroys Karman and leads to infinite happiness (II. 76, 158,etc.) Nature of Atman or Spirit-Atman, though dwelling in the body, is absolutely different from the body: clothes are not the body, so body cannot be the spirit (I. 14, 33, II. 178. etc.). Atman is nothing but sentiency. (1.92). Of the six substances Jiva or soul is the only sentient entity: it is nonconcrete (amurta), an embodiment of knowledge and of the nature of great bliss (II. 17-8, I. 73). Atman is eternal and uncreated though undergoing different modifications (I. 56). Atman is a substance; Dariana and Jnana are his qualities; and the conditions in the four grades of existence are his modifications occasioned by Karman (I. 58). Atman is like a lame man. It is Vidhi or Karman that sets him in motion. (I. 66). It is the presence of the soul in the body that is the spring of activity of senses (I. 44). Birth. death, disease, sex, caste, colour, etc., belong to the body and not to the soul which is really ageless and deathless (I. 70, etc.). Atman is omnipresent in the sense that his omniscience functions everywhere; he is jada (ie., without any functions) in the sense that his senses do not function after selfrealization; he is of the same size as that of the body, because finally he is of the same shape as his last body; and he is fanya in the sense that he is void of all the Karmas and other faults (I. 50-6). Atman in view of the space-points is co-extensive with the body, but by his knowledge he pervades the whole space (I. 105). Atman should be meditated upon as being outside eight Karmas, as free from all the faults and as an embodiment of Darsana, Jnana and Caritra (1. 75). Souls should not be differentiated from each other; all of them are embodiments of knowledge, all of them really free from birth and death, all of them equal so far as their spatial extension is concerned, and all of them are characterised by Darsana and Jnana(II. 96-8). Nature of Paramatman or Super-spirit-Paramatman dwells in Liberation at the top of three worlds, and Hari and Hara meditate on him. he is eternal, stainless and an embodiment of knowledge and bliss. He is above sense-perception and free from merit and demerit or Punya and Papa (I. 16, 25 etc.). Pure meditation alone can realize him. The meditating saints. when they are established in equanimity, have this Paramatman revealed to them giving great bliss (I. 35). Paramatman cannot be visualized in a heart. or mind tainted with attachment like an image in a mirror with soiled surface (I. 120). He represents infinite vision, knowlegde, bliss and power (I. 24). Paramatman is in the world (at the top of it); and the world is there (reflected) in him (i.e., in his omniscience) and thus he visualizes both physical and super-physical worlds. (I. 41, 5). There is no difference bet

Page #84
Introduction 39 ween Brahmans (Brahman=Paramatman) that form one class or type having the same characteristics such as absolute Darsana and Jnana (IT. 99, 203). Paramatman is neither perceived by senses nor understood by the study of scriptures (Veda and Sastra); but he is the subject of pure meditation (1.23). This Paramatman is also called Brahman, Para-Brahman; Siva, santa, etc. (I. 26, 71, 109, 116, 119, II. 131, 142. etc.). Nature of Karman-Karman represents (subtle) atoms (of matter) that stick into the space-points of souls that are infatuated with and tainted by sense-pleasures and passions (1. 62). Atman and Karman have not created each other, but they are there already united from beginningless time (I 59.) It is this Karman that brings about the various conditions like bondage, etc., for the soul; and it is Karman that fashions body and other accessories of the spirit (I. 60, 63, etc.). There are eight kinds of Karmas that obscure the nature of and mislead the spirit (1. 61, 78) The stains of Karman are burnt by the fire of meditation (1. 1, 3). The Spirit and Super-spirit--The Atman himself is Paramatman, but he remains as Atman because of special Karmas; as soon as Atman is realized by himself, he is Paramatman, the divinity (II. 174). In view of their essential nature the ego and the Paramatman are the same (I. 26, II. 175, etc.). Though Paramatman lives in body, he will never be one with the body (I. 36). When Atman becomes free from Karman, which is of eight kinds, he develops infinite happiness which is not obtained by Indra even in the company of crores of nymphs (1. 61, 118). Atman and Brahman in Upanisads-Atman, which indicated breath in early Vedic literature, implies in the Upanisads a Universal soul of which the individual soul is merely a miniature. Then follows the conception of unitary Atman which is the source of everything else. 1 Atman is as much a cosmic principle as the Brahman both of which are used as synonyms in many passages. Atman is conceived as the Reality, everything besides being an illusion only. At times the acual agency etc. are attributed to Bhutatman who under the influence of Praksti becomes manifold. As a lump of iron, when buried in the bosom of earth, is reduced to earth, so the individual Atman is merged into Brahman. It is through delusion that the human self, the self within us, considers itself as an individual; but in fact it is identical with Brahman, the impersonal absolute. There is neither the duality nor the plurality of the self, but every personal self and impersonal Brahman are one and the same. Brahman is a magnanimous and allpervading presence which permeates the self as well as non-self. Brahman is the only All-personality; he represents an universal, abstract and impersonal presence. This Brahman originally meant a Vedic hymn, the powerful 1 Chandogya, VII. 26.

Page #85
40 Paramatma-prakasa prayer; so Brahman later on came to represent a mighty power that creates, pervades and upholds the whole range of universe. Though repeatedly attributes are denied of him, no doubt Brahman is conceived as a pure Being absolute, infinite, immutable and eternal from whom everything else derives its reality. Thus Brahman in turn is Atman, infinite, ageless and eternal.1 Yogindu's Super-spirit Compared with Upanisadic Brahman-Joindu's reflections on Atman and Paramatman which have been constructively summarised above, deserve to be compared with Upanisadic utterances whose spirit is sufficiently imbued by our author, even though his details are set in the metaphysical frame-work of a heterodox system like Jainism The word Brahman has a consistent history in Vedic literature; and in the Upanisads Brahman is conceived as the Absolute, one without a second. Joindu freely borrows that word and repeatedly uses it in this wotk. Even Samantabhadra, a staunch propagandist of Jainism, uses the word Brahman in its generalised sense, viz., the highest principle, when he says : ahimsa bhutanam jagati viditam brahma paramam.2 In the Upanisads the word Paramatman is not of so much frequent occurrence as the word Brahman, though both are taken as synonyms in texts like Nosimhottaratapani. 3 In Indian philosophical texts identity of words may not necessarily imply the identity of their sense-content. Brahman and Paramatman are used as synonyms, because they represent the concept of an ultimate reality. According to Jainism, Paramatman is a super-spirit representing the ultimate point of spiritual evolution of Atman by gradual destruction of Karman through penances, etc. Each Atman becomes a Paramatman and retains his individuality. The Upanisadic Brahman is a cosmic principle, which idea is not associated with the Jaina conception of Paramatman. Brahman is one and one only according to Upanisads. Joindu, however, speaks of many Brahmans, i.e., Paramatmans, which represent a type and therefore should not be distinguished from each other (II. 99). According to Jainism Paramatman has nothing to do with the world beyond that he knows and sees it, because it is his nature to see and to know; while Brahman according to the Upanisads is the very source and support of everything else. Though many attributes are common between Upanisadic Brahman and Jaina Paramatman their implications often differ. The word Svayambhu, for instance, means self-created and self-existent in the case of Brahman, but in the case of Paramatman it means self-become, i.e., the Atman has become Paramatman.4 1 ERE. various articles on Atman Brahman, etc. Paul Deussen : The Philosophy of the Upanisads; Hume: The Thirteen Principal Upanisads, Intro; R. D. Ranade : A Constructive Survey of Upa. Phil., etc. etc. 2 Bihat-Svayambhu-stotra 119 3 G. A. Jacob : Upanisad-vakyakosah under Paramatman. 4 See my Intro, to Pravacanasara p. 92. foot-note 2

Page #86
Introduction 41 How Yogindu Proposes Unity--Inspite of the above difference Joindu speaks just almost in the Upanisadic tone, of the identity between Paramatmans by appealing to aspirants not to distinguish one Paramatman from the other, because they form a type. Upanisadic identity is of an uncompromising type, but Joindu's identity is only in name. But when Joindu speaks of the identity between Atman and Paramatman he is fully justified, because according to Jainism Atman is Paramatman. Paramatman was called Atman only because of Karmic limitations. It is by realizing this essential likeness of all the Atmans that Jainism has faithfully stood as a champion of Ahimsa, Harmlessness, universal compassion in thought, word and deed. In this context the Jainas like the Samkhyas are Satkaryavadins accepting that the effect is potentially present in the material cause. Upanisadic Brahman has a monistic and pantheistic grandeur which we miss in the Jaina conception of Paramatman. Jainism looks at the world analytically, and Atman, moving along with the path of penance and meditation, evolves into Paramatman, where the race of the round-of-rebirths comes to a full stop; while Upanisads look at the world as a fundamental unity one with Brahman who is all-in-all, Yogindu's Atman compared with that in Upanisads-Joindu's conception of Atman which is the same as that of Kundakunda and other Jaina authors, is like this: Atman is a migrating entity of sentient stuff associated with Karmic energy since eternity. The world contains infinite Atmans, the transmigratory destiny of each being determined by its Karmas. Atman is immaterial as distinguished from Karman which is a form of matter. Though the soul assumes different bodies and acquires other physical accessories, it is essentially eternal and immortal. Its transmigratory journey comes to a stop, when Karmic matter is severed from it through penances, etc., and the Atman is realized and becomes Paramatman. Even in liberation the soul, with all its potential traits fully developed on account of the absence of Karmic limitations, retains its individuality. So there will be infinite liberated souls. The very idea of the infinity of souls allows no question to be raised that the world might one day be empty when all the souls have attained liberation. All such souls, as dogma would require, which have become light by the destruction of Karmic weight, shoot forth to the top of the universe and stop there permanently in eternal bliss with no possibility of further upward motion as there is no medium of motion in the super-physical space. Though these details touch here and there the Upanisadic concepts of Atman especially in the Group Three, there are fundamental differences. In Jainism both spirit and matter are equally real; the number of souls is infinite; and each soul retains its individuality even in Immortality. In the Upanisads there is nothing real

Page #87
42 Paramatma-prakasa besides Atman which is conceived as an impersonal pervasion identical with Brahman, the cosmic substratum. The Atman in Jainism is not a miniature of any universal soul as in Upanisads, but it carries with it the seeds of Paramatman which status it will attain when freed from Karmamatter. In the Upanisads and Bhagavadgita Karman stands for good or bad act, while in Jainism it is a subtle type of matter which inflows into the soul and determines its career in the round-of-rebirths. In terms of modern philosophy the soul and God according to Jainism are identical in the sense that they are two stages of the same entity, and thus each and every soul is God; while the world, which is eternal without being created by anybody, is a scene of many souls working out their spiritual destinies. But in Vedanta the soul, the world and the God are all in one, the Brahman. The Two Distinct Tendencies--Upanisads represent synthetically an 'absolute pantheism' by merging together the Atman theory and Brahman theory. Really these are two independent tendencies, one pluralistic and the other monistic; and one can hardly develop out of the other. The former accepts an infinite number of souls wandering in Samsara due to certain limitations, but when these limitations are removed and their real nature realized, there is rescue, there is liberation, there is individualistic immortality; every Atman becomes a Super Atman. Super-Atmans are infinite, but they represent an uniform type possessing the same characteristics like infinite vision, infinite knowledge, infinite bliss and infinite power. This Super-Atman enjoys ideal isolation, and he has nothing to do with creation, protection and the destruction of the world. On the other hand Brahman-theory starts with Brahman as a great presence out of which everything comes and into which everything is drawn back like threads in the spider's constitution. The individual souls are merely finite chips of the infinite block of the great Brahman. Samkhya and Jainism pre-eminently stand for Atman-theory, while the Vedic religion stands for Brahman-theory : Upanisads bring these two together and achieve the unity of Atman and Brahman, a triumph of monism in the history of Indian religious thought. 4. Paramatman or the Super-spirit as the Divinity-Paramatman is the eternal Deva, divinity, that dwells in liberation at the top of three worlds never to come back in Samsara (1. 4, 25, 33, etc.). There are infinite Siddhas, i.e., the liberated souls, who have attained self-realization and are to be meditated upon with a steady mind (I. 2, 16, 39); there are then Arahantas, the same as Tirthankaras, who are on the point of attaining liberation with their four Karmas destroyed, whose words are to be accepted as authoritative, and who are to be worshipped (1- 62, II. 20, 168, 195-96. etc.); and lastly there are three classes of monks (muni) who practise great meditation and realize Paramatman in order to achieve the great bliss

Page #88
Introduction 43 (I. 7). It is these five Paramagurus, i.e, the great spiritual preceptors, that are to be saluted, and to whom the prayers are to be offered (I. 11, II. 168). The Conception of Divinity Explained-Atman to Paramatman is a course of spiritual evolution; and it is the duty of every aspiring soul to see that it reaches the stage of Paramatman. There are various stages on the path worked out according to the destruction or partial destruction of different Karmas. Paramatman is the God not as a creative agency, but merely as an ideal to all the aspirants. Paramatman is latent in the Atman, therefore the Atman must always meditate on the nature of Paramatman that the potent powers thereof might be fully manifested. Paramatmans form a class, all equal, with no classes among themselves. But a devotee, when he is studying this course of evolution, deifies first a monk, or monks as a class, who has given up the world and its ties and who has completely absorbed himself in the study of and meditation on Atman; secondly, the teacher who gives the aspirant lesson in the realization of Paramatman; thirdly, the president of an ascetic community; fourthly, an Arhat, a Tirthankara, who has destroyed the four Ghati-Karmas, who is an omniscient teacher and who attains liberation and becomes a Siddha at the end of the present life; and lastly the Siddha, the perfect soul, that has reached the spiritual goal. It is to these five collectively or to Arhat, or to Siddha, that the Jainas offer reverence. According to Jaina dogma the number of Arhats in each cycle of time is limited, i.e., twenty-four. A soul can attain Siddha-hood without being an Arhat. Every Arhat becomes a Siddha, but not that every Siddha was an Arhat. Arhat or Tirthankara in his life, just preceding liberation where he becomes a Siddha, devotes some of his time to teach the path of liberation to the aspiring souls. That is why the world of aspirants feels more devotion to Arhats. Neither Arhat nor Siddha has on him the responsibility of creating, supporting and destroying the world. The aspirants receive no boons; no favours and no cures from him by way of gifts from the divinity. The aspiring souls pray to him, worship him and meditate on him as an example, as a model, as an ideal that they too might reach the same condition. 5. The World and Liberation or Samsara and Moksa-Since infinite time the soul is dwelling in Samsara experiencing great misery in the four grades of existence (I. 9-10). The association of Karmas has no beginning, and all the while heavy Karmas are leading the soul astray (1. 59, 78). Developing false attitudes the soul incurs Karmic bondage and wanders in Samsara always feeding itself on false notions of reality (I. 77, etc.). It is the Karman that creates various limitations for the soul and brings about 1 See Davvasangaha 50-54, also commentary thereon by S. C. Ghoshal. SBJ. vol. I, pp. 112 etc.

Page #89
44 Paramatma-prakasa pleasures and pain (I. 63, etc) Moksa, Nirvana or liberation consists in getting released from the Karmas, both meritorious and demeritorious (II. 63). The souls that have attained liberation dwell in the abode of Siddhas at the top of the world (II. 6, 46, etc). Moksa is the seat of happiness wherein the liberated soul possesses all-vision, all-knowledge, etc.; and it is the best object of pursuit (II, 3, 9-11, etc). Samsara is destroyed by the vision of Paramatman and Nirvana attained; so the mind should always be set on Atman who is potentially (saktirupina) Paramatman (II 33, I. 32, I. 26, see also I. 123*3). One must rise above attachment and aversion and be engrossed in one's self to stop the influx of Karmas (II. 38, 100, 141, etc.). Penance is quite necessary to des Explanatory Remarks--Samsara and Moksa are the two conditions of the Atman, and they are opposed to each other in character : Samsara represents unending births and deaths, while Moksa is the negation of the same. In the former state the soul being already in the clutches of Karman is amenable to passional and other disturbances; and there is constant influx and bondage of Karman which makes the soul wander in different grades of existence, namely, hellish sub-human, human and heavenly. As opposed to this there is Moksa, sometimes called the fifth state of existence, which is reached by the soul, passing through the fourteen stages of Gunasthanas, when all the Karmas are destroyed. In Samsara the various Karmas were obscuring the different potent powers of the self; these powers are manifested in liberation where the Atman, now called Paramatman, dwells all by himself endowed with infinite vision, knowledge, bliss and power. 6. The Means of Attaining Moksa-Right faith, Right knowledge and Right conduct really speaking consist respectively in seeing, knowing and pursuing oneself by oneself. Ordinarily these might be taken as the cause of Moksa, but in fact Atman himself is all the three (II. 12-4). From the practical point of view Right faith consists in steady belief in the true nature of Atman resulting from the knowledge of various substances exactly as they are in the universe (II. 15); that condition or state of the self which understa nds the substances exactly as they are is known as knowledge (II. 29); and lastly the cultivation of that genuine and pure state of the self after fully realizing and discriminating the self and the other (than the self) and after giving up (attachment for) the other is known as Right conduct (II. 30). Ultimately these three jewels are to be identified with one's self, and one should meditate on one's self by oneself which results in self-realization amounting to the attainment of liberation (II. 31). Explanatory Remarks-Here Joindu mentions the so-called three jewels of Jainism which from the Vyavahara point of view constitute the path of liberation. These three are to be developed in the Atman himself and not

Page #90
Introduction outside; therefore that condition itself from the Niscaya point of view is the cause of Moksa. This condition is a spiritual attitude which tolerates no more any contact with Karmic matter, and thus the Atman is Paramatman without being anything else. 45 7. The Great Meditation-The great Meditation (Parama-samadhi) is defined as the elimination of all the mental distractions; and therein the aspirant is above auspicious and inauspicious attitudes (II. 190). In the absence of this great meditation severe practices of penances and the study of scriptures will not lead one to self-realization (1. 14, 42, II. 191). By submerging oneself in the pond of great meditation, the Atman becomes pure, and the dirt of round-of-rebirths, (i.e., Karman) is washed off (II. 189). As long as one is plunged in this meditation there is the stoppage of the influx and the destruction of the stock of Karmas (II. 38). Successful meditation does not so much consist in closing the eyes, half or complete, as in remaining steady without being prone to disturbances (II. 169-170); and it should be distinguished from mere utterance of Mantras, etc., (I. 22). The great meditation, which belongs to great saints, is like a huge fire in which are consumed the faggots of Karman (I. 3, 7); therein all the anxieties are set at rest and the pure (niranjana) divinity is realized (I.115). There are two stages of this great meditation the first that of Arahantas, wherein the four Ghati Karmas are destroyed and where the soul possesses omniscience and all-bliss, etc.: and then the second, that of Siddhas, where all the Karmas are destroyed at a stretch, where infinite Darsana, Jnana, Sukha and Virya are developed, and where one deserves such designations as Hari, Hara, Brahman, Buddha, etc., (II. 195-201, etc.). Mystic Visions-Undoubtedly the constitution of Paramatman shines with the light of omniscience like the light of the sun enlightening itself and other objects: and the saints who are established in equanimity experience great bliss for which there is no parallel elsewhere (I. 33-35, 101, 116). Within a moment after self-realization there flashes forth a great light (I. 104). The speciality of self-realization is that the whole world is seen in the Atman (I. 100). The great divinity is seen to dwell, like a swan on the surface of lake. In the pure mind of the Jaanin (I. 122). The Paramatman shines forth like the sun in a cloudless sky (I. 119). Explanatory Remarks on the Great-Meditation-Here we get an enthusiastic description of Mahasamadhi without the technical details which we find in works like Jaandrnava, Yogasastra, Tattvamusasana. etc. To achieve such a meditation in which Atman is realized as Paramatman the steadiness of mind is absolutely necessary: there should be no delusion, no attachment for Also compare Davvasamgaha 37 and Ghoshal's commentary thereon.

Page #91
46 Paramatma-Prakasa pleasant feelings and no aversion from unpleasant ones. The mind, speech and body should cease to function, and the Atman should be concentrated on himself. In this course two stages are noted : Siddhahood and Arhatship. A soul may reach the condition of a Siddha by destroying all the Karmas at once, and majority of souls are destined for this. The Tirthankara devotes some of his time for preaching the religious doctrines, while Siddha has minded his own business of spiritual realization; the former thus is of greater benefit to the society. The difference between these two types of self-realized souls somewhat corresponds to that between activistic and quitistic tendencies of mystics. 8. Some Aspects of Mysticism-It is not easy to define mysticism exactly in plain terms. First to a great extent, it denotes an attitude of mind which involves a direct, immediate, first-hand, intuitive apprehension of God.'2 It is the direct experience of the mutual response between the human and the divine indicating the identity of the human souls and the ultimate reality. Therein the individual experiences a type of consciousness of perfect personality. In the mystical experience the individual is 'liberated and exalted with a sense of having found what it has always sought and flooded with joy.' Secondly, mysticism, if it is to be appreciated as a consistent whole, needs for its background a metaphysical structure containing a spirit capable of enjoying itself as intelligence and, bliss and identitying itself with or evolving into some higher personality, whether a personal or an impersonal Absoulte. Thirdly, if mysticism forms a part of a metaphysico-religious systein, then the religious system must chalk out a mystic course of attaining identity between the aspirer and the aspired. Fourthly, the mystic shows often a temperamental sickness about the world in general and its temptations in particular. Fifthly, mysticism takes for granted an epistemological apparatus which can immediately and directly apprehend the reality without the help of mind and senses which are the means of temporal knowledge. Sixthly, religious mysticism always prescribes a set of rules, a canon of morality, a code of virtues which an aspirant must practise. And lastly mysticism involves an amount of regard to the immediate teacher who alone can initiate the pupil in the mystical mysteries which cannot be grasped merely through indirect sources like scriptures, etc. 3 Mysticism in Jainism-An academic question whether mysticism is 1 Compare Davvasamgaha 48 and 56. 2 R. D. Ranade : Mysticism in Maharashtra, Preface. 3 William James: The Varieties of Religious Experience, especially the chapter on Mysticism; ERE, the article on Mysticism etc. Belvalkar and Ranade : History of Indian Phil. vol. VII, Mysticism in Maharashtra; Rudolf Otto : Mysticism, East and West; etc etc.

Page #92
Introduction 47 possible or not in a heterodox system like Jainism is out of court for the simple reason that some of the earliest author-saints like Kundakunda and Pujyapada have described transcendental experiences and mystical visions. 1 It would be more reasonable to collect data from earlier Jaina works and see what elements of Jainism have contributed to mysticism, and in what way it is akin to or differs from such a patent mysticism as that of monistic Vedanta. To take a practical view the Jaina Tirthankaras like Rsabhadeva, Neminatha, Parsvanatha, Mahavira, etc., have been some of the greatest mystics of the world; and rightly indeed Professor Ranade designates Rsabhadeva, the first Tirthankara of the Jainas, as 'yet a mystic of different kind, whose utter carelessness of his body is the supreme mark of his God-realization'? and gives details of his mystical life. It would be interesting to note that the details about Rsabhadeva given in Bhagavata practically and fundamentally agree with those recorded by Jaina tradition. Various Elements of Mysticism in Jainism-Monism and theism, rather than theistic monism, have been detected as the fundamental pillars of mysticism. In the transcendental experience the spirit realizes its unity or identity with something essentially divine. Mystical states of mind in every degree,' William James says, 'are shown by history usually though not always, to make for the monistic view.' Thus mysticism has a great fancy for monistic temperament; and in Vedanta it is seen at its best in the conception of All-in-all Brahman, who represents an immanent divinity. Spiritual mysticism of Jnanadeva, however, reconciles both monism and pluralism by preserving 'both the oneness and manyness of experience.'3 The Jaina mysticism turns round two concepts: Atman and Paramatman, which we have studied above. It is seen that Paramatman stands for God, though never a creator, etc. The creative aspect of the divinity, I think, is not the sine qua non of mysticism. Atman and Paramatman are essentially the same, but in Samsara the Atman is under Karmic limitations, and therefore he is not as yet evolved into Paramatman. It is for the mystic to realize this identity or unity by destroying the karmic encrustation of the spirit. In Jainism the conception of Paramatman is somewhat nearer that of a personal absolute. The Atman himself becomes Paramatman, and not that he is submerged in the Universal as in Vedanta. In Jainism spiritual experience does not stand for a divided self achieving an absolute unification, but the bound individual expresses and exhibits his potential divinity. Early texts like Kammapayadi, Kasaya- and Kamma-pahuda, Gommatasara, etc., (with their commentaries) give elaborate tables with minute details how the soul, follo 1 Especially in his Samaya-sara; see my remarks on it. Pravacanasara Intro. p. 47 etc. 2 R. D. Ranade : Mysticism in Maharashtra p. 9. 3 Mysticism in Maharashtra p. 197

Page #93
48 Paramatma-prakasa wing the religious path, goes higher and higher on the rungs of the spiritual ladder called Gunasthanas, and how from stage to stage the various Karmas are being destroyed. The space does not permit me to give the details here, but I might only note here that the whole course is minutely studied and recorded with marvellous calculations that often baffle our understanding. 1 Some of the Gunasthanas are merely meditational stages, and the subject of meditation too is described in details. The aspirant is warned not to be misled by certain Siddhis, i.e., miraculous attainments, but go on pursuing the ideal till Atman is realized. The pessimistic outlook of life, downright denunciation of the body and its pleasure and hollowness of all the possessions which are very common in Jainism indicate the aspirant's sick-minded temperament which is said to anticipate mystical healthy-mindedness. In the Jaina theory of knowledge, three kinds of knowledge are recognised where the soul apprehends reality all by itself and without the aid of senses : first, Avadhijnana is a sort of direct knowledge without spatial limitation, and it is a knowledge of the clairvoyant type; secondly. Manahparyaya-Jnana is telepathic knowledge where the soul directly apprehends the thoughts of others; and lastly, Kevala-jnana is omniscience by the attainment of which the soul knows and sees everything without the limitation of time and space. The last one belongs only to the liberated souls or to the souls who are just on the point of attaining liberation with their Jnanavaraniya-Karman destroyed, and thus it is developed when Atman is realized. Jainism is pre-eminently an ascetic system. Though the stage of laity is recognised, everyone is expected to enter the order of monks as a necessary step towards liberation. Elaborate rules of conduct are noted and penancial courses prescribed for a monk:2 and it is these that contribute to the purity of spirit. A Jaina monk is asked not to wander alone lest he might be led astray by various temptations. A monk devotes major portion of his time to study and meditation; and day to day he approaches his teacher, confesses his errors and receives lessons in Atmavidya or Atma-Joana directly from his teacher. The magnanimous saint, the Jaina Tirthankara, who is at the pinnacle of the highest spiritual experience, is the greatest and ideal teacher: and his words are of the highest authority. Thus it is clear that Jainism contains all the essentials of mysticism. To evaluate mystical visions rationally is not to value them at all. These visions carry a guarantee of truth undoubtedly with him who has experienced them, and their universality proves that they are facts of experience. The glimpses of the vision, as recorded by Yogindu, are of the nature of light or of white brilliance. Elsewhere too 1 We can have some idea about these details from Glasenappa's Die Lehre vom Karman in der Philosophie der Jainas nach den Karmagranthas dargestellt, Leipzig 1915. 2 In works like Acaranga, Mulacara, Bhagavati Aradhana etc.

Page #94
Introduction 49 we find similar experiences. It may be noted in conclusion that the excessive rigidity of the code of morality prescribed for a Jaina saint gives no scope for Jaina mysticism to stoop to low levels of degraded Tantricism. It is for this very reason that we do not find the sexual imagery, so patent in Western mysticism, emphasized in Jainism, though similes like muktikanta are used by authors like Padmaprabha. Sex-impulse is considered by Jaina moralists as the most dangerous impediment on the path of spiritual realization, so sensual consciousness has no place whatsoever in Jaina mysticism. The routine of life prescribed for a Jaina monk does not allow him to profess and practise miracles and magical feats for the benefit of householders with whom he is asked to keep very little company, 9. Dogmatical and Philosophical Accessories of Author's Discussion - Jiva and Ajiva are essentially different from each other, and one should not be identified with the other (1. 30). The pure Jiva has no mind and no senses; it is mere sentiency and an embodiment of knowledge; it is nonconcrete and above sense-perception; and different from this is the non-sentient class of substances, namely, matter, Dharma, Adharma, time and space (l. 31, II. 18, 1. 113). From eternity the soul in Samsara is in union with Karman (of eight kinds) which represents subtle matter of the non-sentient class (1.55, 59, 61, 62, 75, 113). There are two kinds of worldly Jivas : Samyag-drsti; and Mithyadrsti; the former, the faithful one, realizes himself by himself and thus beco. mes free from Karmas; while he latter, an Ugly soul, is aitached to Paryayas (i.e., modes or appearances of things) and thereby wanders in Samsara incurring the bondage of various Karmas (1.77, 78). The three worlds stand compact with six substances, nainely Jiva, Pudgala, Dharma, Adharma, Kala and Akasa, which have neither beginning nor end. Of these Jiya alone is sentient and the rest are non-sentient. Pudgala or matter is concrete and of six kinds, while the remaining are non-concrete. Dharma and Adharma are the neutral causes of conditions of motion and rest of the moving bodies. Nabhas or space accommodates all the substances. Kala or time is a substance characterised by continuity or being; it is an accessory cause of change when things themselves are undergoing a change; and it is of atomic constitution with separate units. Dharma, Adharma and Akasa are indivisible and homogeneous wholes. Jiva and Pudgala alone have movement and the rest are static. Atman, Dharma and Adharma occupy innumerable space-points; Akasa, which gives accommodation to all the substances, has infinite spacepoints; while Pudgala or matter has manifold space-points. Though they 1 R D. Ranade : Mysticism in Maharashtra p. 7. 2 Prof Ranade remarks Spirituality is gained not by making common cause with sexuality, but rising superior to it' (Ibid. p. 10)

Page #95
50 Paramatma-Prakasa exist together in the physical space (lokakasa)they really exist in and through their attributes and modes. These various substances fulfil their own functions for the embodied souls that are wandering in Samsara (II. 16-26).1 10. Evaluation of Punya and Papa, or Merit and Demerit-Paramatman is above Punya and Papa (1. 21). Punya results from devotion to deities, scriptures and saints, while Papa results from hatred towards the same (II. 61-62). By treating both alike one can stop the influx of Karman; it is infatuation that makes one pursue one or the other (II. 37, 53). Punya ultimately results into Papa. So one should not be after it (I. 60). Papa leads to hell and sub human births; Punya leads to heaven; and the admixture of both leads to human birth. When both Punya and Papa are destroyed there is Nirvana (II. 63). To choose between the two, Papa is preferable, because tortures in hell, etc., might induce one towards liberation; the pleasures given by Punya ultimately terminate in misery (II. 56-7, etc.). Repentance, confession, etc., bring only merit (II. 64). Punya and Papa have their antecedents in the auspicious and inauspicious manifestations of consciousness; but a Jnanin, a man of knowledge. rises above these two and cultivates pure manifestation of consciousness which incurs no Karmic bondage at all (II. 64, 71 etc.). Explanatory Remarks-Activities of mind, speech and body set in a sort of vibration in the very constitution of the self (atma pradesa-parispandah) whereby the Karmic matter inflows into the soul. This influx, it it is subha or auspicious, brings Punya, meritorious Karman;2 if Asubha or inauspicious, it brings Papa, demeritorious Karman. Whether there is Punya or Papa. it mears that the presence of Karman is there. So the aspirant, who aims at liberation from Karmas by realizing himself, cannot afford to be attached even to Punya which leads the soul to heavens that are a part of Samsara. Punya is compar.d with golden fetters and Papa with iron ones, it is a very significant comparison. One who hankers after freedom makes no distinction between golden and iron fetters: he must cut both in order to be free. In that temperament which leads to liberation the very concert of virtues,' in the words of Plotinus, 'is over-passed'. 11. Importance of Knowledge-Atman is an embodiment of knowledge which flashes forth in full effulgence in the state of Paramatman (I. 15. 33). Knowledge is the differentia of the Atman (1. 58). When Atman is known, everything else is known: so Atman should be realized by the strength of knowledge (1. 103). Ajnana can never know Paramatman, the embodiment of knowledge (I. 109). Like stars reflected in clear water the other systems of Indian 1 For a comparative study of these details with those in philosophy. see my Intro to Pravacanasara pp 62 ff. 2 Tattvarthasutra, VI. 1-4

Page #96
Introduction 51 whole universe is reflected in the knowledge of Paramatman (1. 102). No doubt, liberation is attained by knowledge; souls devoid of knowledge wander long in Samsara. The seat of liberation is not accessible without knowledge; the hand can never be greasy by churning water (II. 73-4). Attachment, etc., melt away by the knowledge of self like darkness by Sun-rise (II. 76). Atman, the embodiment of knowledge is the highest object for concentration; he who knows emerald will never pay attention to a piece of glass (II. 78). Attitude Towards the fruit of Karman-The various Karmas, when they are ripe, give their fruits. When the fruits are being experienced. he who develops auspicious and inauspicious attitudes incurs the bondage of fresh Karmas. But that equanimus saint, who does not develop any attachment when experiencing the fruits of Karmas, incurs no bondage and his stock of Karman melts away (II. 79-80). 12. Mental and Moral Qualifications of an Aspirant-This body, which is absolutely different in nature from the soul, deserves nothing but, criticism (I. 13, etc., 71-2). It is all impure and easily perishable; it gets rotten when buried and is reduced to ashes when burnt; so nourishment and toilet are a mere waste (II. 147-48, etc) It brings no happiness, but only misery, so an aspirant must be completely indifferent towards this body which is an enemy of the self (II. 151-53, 182, etc.). Attachment for everything external must be given up, and one must be completely engrossed in the nature of Atman (1. 15, 18). Vanity of physical and communal or social specialities has sway over only a foolish person (I. 80-3). All paraphernalia (parigraha), external and internal, like mother, house, pupil, etc., and like infatuation, etc., is a deceptive net-work that entraps and leads the Atman astray (l. 83, II. 87, etc). To accept any paraphernalia after once it is given up is like eating the vomit (II. 91). Pursuing the paraphernalia with infatuation. the Atman revolves in Samsara (II. 122, etc). When the body does not belong to oneself, what to say of other things; family is a net-work neatly decorated by Death (II. 144-45). Everything else such as body, temple, idol, scripture, youth, house, attendants, etc., besides the Atman is transitory; and as such one should not be attached to things other than the self (II. 129-32). Non-attachment is the highest virtue for a spiritual aspirant; so the mind must be curbed back from attachment, tastes and sights, etc., and concentrated on Paramatman (1 32, II. 172). The aspirant, the great monk, should be free from attachment and aversion; even a particle of attachment hinders self-realization; the attitude of equa. nimity (samabhava), which easily leads one to liberation, consists in eschewing these two (II. 52, 80-81, 100, etc.). It is merely a self-deception to pull out hair with ashes, if attachment is not given up (II. 90). Attitude of equanimity is a source of spiritual bliss, and it arises out of right comprehen

Page #97
Paramatma-prakala sion of reality (II. 43, etc.). One who is endowed with this attitude treats all beings alike (II. 105). Even the company of a person who is not equanimous is harmful (II. 109). Addiction to the pleasures of senses involves Karmic bondage (I. 62). There can be no place for Brahman when the mind is occupied by a fawn-eyed one; two swords cannot occupy the same scabbard (I. 121). Moths, deer, elephants, bees and fish are ruined respectively by light, sound, touch, scent and taste; so one should not be attached. to these (II. 112). The camels of five senses knock the soul down into Samsara after grazing the pasture of pleasures (II. 136) A great monk is absolutely indifferent to sense-pleasures for which he has neither attachment nor aversion (II. 50). These pleasures last for a couple of days only, so their leader, namely. the mind should be brought under control whereby they are all captured (II. 138, 140, etc.). Pleasures of senses and passions ruffle the mind, and then the pure Atman cannot be realized (II 156). The soul under the sway of passions loses all self-control and renders harm unto living beings which leads the soul to hell (II. 125-127). Infatuation and consequent passions must be given up (II. 41-42). Infatuation and greed are the fertile sources of misery (II, III-13, etc.) Mere outward practices. such as reading scriptures, the practice of austerities and visiting holy places by ignoring self-control, are of no avail (I. 95 II. 82-3, etc.). Dangerous are the activities of mind, speech and body: the mind should be brought under self-control and Bhavasuddhi, i.e., the purity of mind, must be cultivated (II. 137). It is by cultivating pure manifestation. of consciousness that the soul develops various virtues and ultimately destroys Karman (II, 67) This body is useless if Dharma in its practical and realistic aspects is not practised (II. 133-34). f) Apabhramsa of P-Prakasa and Hema's Grammar Apabhramsa and its General Characteristics-By the term Apabhramsa we mean a typical stage of Indo-Aryan speech, as described by Hemacandra in his Prakrit grammar, which takes Prakrit for its basis, which is older than Indo-Aryan modern languages, and which possesses many traits that have been inherited by Indo-Aryan speeches of the present-day, though there. are no sufficient evidences to suppose that every where it was a necessary step towards the formation of modern languages and that there. many Apabhramsas as there are languages ar present. From the available specimens of Apabhramia literature it appears that Apabhramsa was accepted as a language fit for popular poetry, and as such it appears to have. had local variations besides some common characteristics. Hemacandra optionally accepts many Prakrit features in his Apabhramsa. Some of his illustrative quotations in Apabhramia are really in Prakrit excepting for a 52 as

Page #98
Introduction 53 word or a form However, there are clear indications that attempts are made in Apabhramsa to simplify Prakrit in various ways which would be partly clear by noting the special features of Apabhramsa. i) In Apabh. vowels are interchanged and an amount o! liberty is taken with regard to the quantity of vowels : this explains the termination like ha' or hu and he or hu for one and the same case and the shortening of Nom.sg. 7 of the standard Prakrit into u which comes to be added to many words in Apabh. as seen from words like punu, vinu, sahu, etc. ii) There is a less masculine pronunciation of m which often becomes nasalised v. iii) There is a tendency to change s into h in the Declensional terminations. This explains some of the queer forms: Nom pl. form devaho noted by Markandeya and others is either to be traced back to Vedic devasah or it is a generalisation from forms like candramasah; davaha from Pk. davassa; taha from tassa simplified as tasa whose counterpart tasu also is used in Apabh.; tahi from tamsi; and ahu from aso. Sanskrit s is seen as h in Awesta and in Iranian dialects. This change is noted by Hemacandra in a few Prakrit words, and it is in Magadhi alone that it is seen in Gen. terminations. Even at present a Gujarati dialect uniformly reduces s to h. It is possible that this change is a racial characteristic that came to be generalised later on. iv) Prakrit conjucts a often smoothened to simplify pronunciation. v) Case terminations are dropped in Nom. Acc. and Gen; here is a tendency to become non-inflexional. vi) The phonetic changes iniluence the conjugational forms which are being simplified and reduced in number. vii) Indeclinables and particles have changed their forms often beyond recognition, and in some cases they cannot be traced back to Sanskrit through Prakrits possibly being drawn from vernaculars or Desabhasas. viii) Svarthe or pleonastic affixes like ka, da, la, etc., are seen in many words. ix) And lastly there is an abundance of Desi words and Dhatvadesas. Attraction of Apabh. Speech-On the whole there is a liquidity and smoothness about the flow of Apabh. verses which show many new metres based not on the number of syllables but on the quantity of matras, which can be better sung: and which are characterised by plenty of rhyme. It is no wonder, therefore, that Apabh. was a favourite medium of popular poetry as early as 6th century A.D. if not even earlier. Guhasena of Valabhi, whose epigraphic records range from 559 to 569 A.D., is said to have composed poems in Sanskrit, Prakrit and Apabh. Uddyotanasuri (778 A.D.) 1 See, for instance, sosau ma, etc on iv 365; kheddayam, etc., on iv. 442; Ludwig Alsdorf : Bemerkungen zu Pischel's Materialien, etc., in Festschrift M. Winternitz, pp. 29 36 2 See i. 262-3, iv 229-300; Pichel's : Grammatik der Prakrit-sprachen 8264. 3 The Sanskrit style of poets like Jayadeva betrays Apabhrama influence.

Page #99
Paramatma-prakasa holds Apabh. in great estimation, and his remarks on these languages are worth noting. In his opinion, Sanskrit with its long compounds, indeclinables, prepositions, cases and genders is dangerous for survey like the heart of a villain. The association with Prakrit, like that with the words of good people, is a happy one: it is an ocean of worldly information crowded with the waves of discussion about various arts: it is full of nectar-drops that are oozing out on account of its being churned by great persons and it is composed with nice arrangements of words. Apabhramia is a balanced and pleasing admixture of the waves of pure and impure Sanskrit and Prakrit words: it is even (or smooth) as well as uneven (or unsmooth); it flows like a mountain river flooded by fresh rains; and it captures the mind like the words of a beloved when she is coquettishly angry. These remarks of Uddyotana, himself a classical author having high admiration for earlier Sanskrit writers like Jatila and Ravisena, 2 clearly show how Apabh. was already considered as an attractive medium of composition as early as 8th century AD. 54 Hemacandra Indebted to P.-prakasa-Of all the available Prakrit grammars Hema.'s grammar deals exhaustively with Apabh. and the speciality of his discussion lies in the fact that he quotes verses after verses illustrate his rules. For a long time no sources of any of these verses were traced Pischel said, 'One gets the impression that they are taken from an anthology of the kind of Sattasal. From the inherent dialectal divergences and the variety of religious terms including the names of deities, etc., exhibited by these quotations, it is certain that they are not drawn from a single source but from a wide tract of literature with works belonging to different geographical regions and different religions. It was shown by me that Hema. is indebted to P.-prakata for a few quotations, and Prof. Hiralal has pointed out that some versess are taken from Dohapahuda 5 One thing is now clear that these verses are not composed by Hema himself, and a study of Apabh. works and a survey of Old-Rajastan and Old-Gujarat songs might reveal the sources of other quotations as well. Hema. draws the tollowing quotations from P-prakasa : i) On sutra iv. 389 Hema. quotes: saMtA bhoga ju pariharai tasu kataho bali kIsu / tasu daiveNa vi muDiyau~ kasu khAllahaDau~ sIsu // 1 This is a free rendering of the extracts quoted by L. B. Gandhi in his Intro. to Apabhramsakavyatrayi. pp. 97-8 (G O. S. Vol. 37); see also Apabhramsa-pathavali by M. C. Modi. p. 86 of the Notes. 2 See my paper on Varangacarita in the Annals of the B. O R I., Vol. XIV, i-ii., pp. 61, etc. 3 Pischel Grammatik, etc. SS29. 4 Annals of the B. O. R. I., Vol XII, ii, p. 159, etc. 5 See his Intro. of Pahudadoha, pp 22-3 (KJS, III).

Page #100
Introduction This is an intelligent improvement on P. prakata II. 139 which runs thus : saMtA visaya ju pariharai bali kijjau~ hau~ tAsu / so dahaveNa ji muMDiyau sIsu khadillaDa jAsu // The change of kijjau to kisu is quite intelligible, if we look at the sutra and its commentary: kriyah kisu kriya ity atasya kriyapadasya apabhram! kisu ity adeta va bhavali kijjas is admitted as an optional form, and we get the illustration bali kijjud suanassu ii) On iv. 427 Hema. quotes: jibbhi diu nAya vasi karahu jasu adhinna i~ annaI / mali viNada viNihe ase suvakahiM paNNa // In spite of some differences there is no doubt that it is based and improved on P-prakata II. 140 which runs thus: paMcaha~ NAyaku vasi karahu jeNa hoMti vasi aNNa / mUla viNa taruvara avasaI sukkahi~ paSNa // Some of the differences are caused by the purpose for which it is quoted, and Pischel notes av, 1. mala which is the reading of P-prakata. The consecutive numbering of these two dohas in P.-prakata is not without some significance; and if any inference is possible therefrom, it indicates that Hemacandra has quoted these verses directly from P.-prakasa. iii) On sutra iv 365 Hema quotes Avaho daTTha-kalevaraho naM bAhiu taM sAra / jara uTTabbhai to kuhai aha ujjha i to chAru // The doha from P. -prakasa II. 147 runs thus : 55 bali kiu mANusa - jammA dekhataha~ para sAtha jaI uTThabbhaDa to kuhai aha ujjhai to chAru // line is exactly the same; and the first line is changed idama ayah' is to be illustrated. The second because the sutra iv) Then on 1. 80 Hema quotes a short sentence 'vadraha-drahammi padia' which forms a part of P-prokala II. 117 that runs thus : te ciya dhaNNA te ciya sappArasA te jiyaMtu jiyaloe / vohadahammi paDiyaNa taraMti je caiva lIlAe / It is an important difference that Hema. retains in the conjunct group which is not shown by any of our Mss. This verse is not in Apabh., and moreover it is introduced with the words uktam ca: so its genuineness in our text can be suspected. I think, it might have been included in the text by Joir.du himself, because even the shortest even the shortest recension of P-prakata con tains this verse Comparison of Hema.'s Apabh, with that of P.-prakasa-It is clear from the above paragraph that Hema. has used P. prakata, and forms, etc. from it must have been useful to him in composing his Apabhramia rules.

Page #101
56 Paramatma-prakasa So it will be necessary and interesting to compare and contrast Hema's Apabh. with that of p-prakasa and see first, what features of the dialect of P.-prakasa are recorded by Hema.; secondly, what features of it are not represented in Hema's grammar; and lastly, what points noted by Hema. have not got their counterparts in P.-prakasa. On the Homogeneity of Hema.'s Apabh.-Hemacandra does not explicitly mention the dialects of Apabh. as it is done by Markandeya and other later authors It has been already detected, and a careful study of his remarks and rules would show that his Apabh. is not a homogeneous one and that he has mixed together different dialects. By his remark "prayograhamid yasyapabhramse viseso vaksyate tasyapi kvacit prakstavat sauraseni vac ca karyam bhavati" (iv. 329) understood in the light of iv. 396 and 446 as distinguished from other features noted throughout, it is clear that he accepts two bases for his Apabh., namely, Prakrit and Saurasenia whose characteristics he has discussed in his previous sections. The illustrations on and the Sutras iv. 341, 360, 372, 391, 393, 394, 398 (especially its alternative concession), 399, 414, 438, etc., show elements of an Apabhramsa which is not in tune with the dialect described by him in other Sutras. Some of these characteristics, when studied in the light of Prakrit dialects discussed by Hema., are mutually so conflicted that they are not possible in a homogeneous dialect. Hemacandra's Apabh. Compared and Contrasted with that of P.-prakasa-Hemacandra's Sutra 'svaranam svarah prayo pabhramse' should not be understood as a licence for violent vowel changes; but it only means that in the Apabh. literature analysed by Hema. much liberty was taken in vowel-changes which could not be canonised in short, and hence this rule. In P.-prakasa we do not find such vowel-changes as would obscure the sense. A bit of liberty is taken in some forms: parim (V. 1. pari) =paramil 28), vatthu as the Loc. or Inst. sg. form (II. 180); at times the case termination u appears even where it is not needed as in vinu (II. 59), sahu (11. 109); and very often the quantity of vowels, short or long, is ignored as in jiu=jivah (I. 40). niccu=nicah (1 89), vivariu=viparitan (1. 79). At times a compensatory long vowel is obtained by simplifying the duplicate remnant of a conjunct group : isaru, nisu (1. 91), budhau (I. 91), phasai v. 1. pasat (II. 112); against this tendency we have kacca = kaca (II. 78), also note mibhamtu (II. 88). Hema. has noted (iv. 410) that often e and o are to be pronounced short. In our text they are necessarily short before a conjunct with the effect that North-Indian Mss. 1 Pischel : Grammatik, etc. $28. 2 Mr. Manomohan Ghosh of the University of Calcutta in his interesting paper 'Maharastri a later form of Sauraseni' (Journal of the Department of Latters Vol. XXII. 1933, Calcutta University) shows that Prakta means pre-eminently Sauraseni, the language of the Indian Midland, of which Maharastri is only a later phase.

Page #102
Introduction 57 show great variations often changing them to { and u. The Kannada Mss. are uniform in showing e and o: and that appears to be an earlier feature. It is this tendency that gives rise to forms like poggalu. Turning to consonants, Hama, states (iv. 396) that intervocalic k, kh, t, th, p and ph are generally changed to g, gh, d, dh, b and bh in Apabh.; but this rule is violated by many forms in his illustrations. P.-prakasa does not follow this rule, but the consonantal changes agree with Hemacandra's rule for Prakrit (i. 177) that intervocalic k. g. c, j, 1, d. p. y, and v are generally dropped. P.-prakasa introduces ya srutii if the udvstta vowel is a or a. Some typical illustrations might be noted here. Changes of k : Paha (bha) yara (1. II, 11. 211), loyaloya (1. 52, II. 205), vinasayaru (1. 10), sayalu (1. 36); in only one word k is retained, viz. nayaku (ll. 140), but it is softened to g when Hemacandra quotes this verse in his Grammar; once k is changed to g: maragai (11. 78). Once Brahmadova reads agasu (II. 25), but all other Mss read ayasu. Changes of g: anurau (11. 112, 149), gayana (1.39), jai (1.35, 11. 171), joz" (11. 157), bhoya (1 32), virau (1 118), sayara (Il. 105). It is only in two cases, namely, jagu ( 140-1. II. 6, 44) and savvagu (1.52) that g is retained; by this retention the author wants perhaps to avoid confusion with other Sk. words like jaya and sarvatah Changes of c: it is always dropped as in muya for muc (1. 95, 112 etc.), viyakkhanu (1. 13, 78); it is only in two words that c is seen to be retained: avicalu (II. 15, 35, 144) and asuciyar" (II. 150) possibly to avoid confusion with the equivalents of Sk. words like vikala sruti, etc. Changes of j: It is generally dropped as in niya (I. 98), pariyana (1. 57); only once it is retained bhajamta (1.2). Changes of t: it is usually dropped as in kayara (I. 89), kiya i" (1. 27), gal (I. 111), ceyanu (l. 73. II. 17), etc.; but in patana, as in Prakrits, it becomes d - vadana (II. 114). Changes of d: it is generally dropped as in kaya (1. 36), ja! (II. 5), paesa (I. 105), al (II. 16). There are some cases of d retained: in padesa, v. 1. paesa (11. 24) possibly to rhyme with the line-ending puggaladesa, in padana (11. 127) perhaps to avoid confusion with prayana, and in samjadu and asamjadu (II. 41). Changes of p: it is usually changed to vas in ghanavadana (11. 114), vi from api (II. 96). Initial yi is changed to j: jena, jama, etc. Changes of v: it is at times retained and at times dropped as in kevala (Il. 96). jiya (1. 23, etc.), tihuyana (1, 16. II. 16). Generally intervocalic kh, gh, th, dh, ph and bh are changed to hsuhu (11. 199); lahu (11. 100); uppahi (1. 78); ahammu (1. 60), samahi (l. 14); nahu (11. 20), sahau (II. 197). It is only in a few cases that bh is retained : abhaya (II. 127). Thus we see that there is a general tendency to drop the intervocalic consonants rather than to soften them; and their retention in a few cases is meant perhaps to avoid confusion with similar words. Coming to the treatment of nasals, Hemacandra's Grammar, according to the editions of Pischel, 2 Pandit-and-Vaidya. 3 retains initial n; Pischel, however uniformly adopts n, both initial and medial. in his revised edition of Apabh. verses. 4 Our text uses n alone everywhere. It is only Ms. B that retained n at times. Kannada Mss. are almost uniform in having n. Hema, has generalised the change of m into nasalised v (iv. 397), for which there is phonetic justification. P.-prakasa has some cases where m is shown as v; it should not be ignored that the various readings waver between m and v: atthavana (11. 132). nava (I. 1), nau (I. 19, II. 206). 1 There is a case of the development of v possibly due to the preceding u, vari uvari=udare (II. 20). 2 Hemacandra's Grammatik der Prakrit-Sprachen, Halle 1877. 3 Kumarapalacarita Appendix. Bombay Sk, and Pk, series LX. Poona 1936. 4 Materialien zur Kenntnis des Apabhramsa, Berlin 1902.

Page #103
Paramatma-prakasa As to the conjuncts, there is a tendency, already seen even in Prakrits (Hema, i. 43) to smoothen the double remnant by lengthening the preceding vowel; isaru (l. 91.) karima (II. 123), budhau (1. 91); at times conjuncts are smoothened without any compensation : akhau (I, 123), nibhastu (1. 120, II. 88) By some of his rules (iv. 398, etc.) Hema. allows the retention of l and that of r as a second member in a conjunct group, but in P,-prakasa r is necessarily assimilated. To show that r is retained at times in Prakrit Hema. quotes a line 'vodraha-drahammi padiya' (ii. 80) possibly from out text, but all our Mss. uniformly show assimilation. I might note here a few cases of typical conjuncts: acchi - aksi (i. 121), apparatman (1. 51, etc.). karima-kstrima (II. 123), chara= ksara (II. 90), jheu - dhyeya (1. 25), tittha = tsna (II. 132), desu = dvesa (II. 49), Bambhu, Kannada Mss. uniformly have Bamhu for Brahman (1. 13, etc.) rukkha and vaccha-viksa (II. 130, 133). Morphology or Declension - As noted by Hema. (iv. 445), there is much confusion of genders of words; and the predominant tendency is to reduce all words to the a-ending type by adding pleonastic ka, etc., for instance, silae loc. sg. from sila (1. 123). naniyahao - jnaninam (1. 122, dehijaha (ll. 26), etc. According to Hema. the terminations of Nom., Acc. and Gen., both sg. and pl., are often dropped (iv. 344-45). Our text shows some forms of Nom. and Acc. without terminations : Nom. sg, vihi (1. 66); pl. pasuya (II. 5), muni (1l. 33), roya (1. 69), linga (I. 69). Acc. sg. appa (1. 58), tanu (I, 58), veyana (II. 187). sayala (1. 115): pl. jinavara (1. 6), roya (1. 70). I have not been able to detect any instances where Gen. terminations are dropped. The termination + u appears in Nom & Acc. sg., and once only in Nom. pl Hari-Hara-Bamhu (Il. 8) which is peculiar to our text. Neuter Nom. pl. termination is il as in darvaio (1l. 15), punnai (Il 57). In the Inst. sg. a-ending nouns show three, if not five, types of terminations: i) + ena or + ina as in tavena, v. 1., tavenu (1 42), vavaharena (11. 28), koranina (1. 7); ii) + e or + im (em?) as in appe (1. 99), niyame (1l. 62), pariname (II. 71), appim (1. 76, note the variants), nanim (11 73) niyamim (1. 69. 106, etc) danim (11. 72); and iii) what I might call + aidegi as in kammat" (I. 63, 76), mohai (11 79), samsaggaio (II. 108, note the v 1). Nouns ending in i show -e or e with or without svarthe ka, in the Inst. sg. : aggiyae (1.1). bhatti (II. 61), bhattiyac (l. 6). Hema. notes the terminations + e and + ena (iv. 333 & 342), but some of his illustrations show + ina and + im (iv. 357, 366). Inst pl. termination is -hi as in dohi" (11 71), paesahi" (II 22), vittinivittihio (!l. 52). According to Hemacandra Abl. terminations are : sg. -he also -hu and pl hu (iv 336, 341, 350); but our text has only hao both for singular and plural : gamthaha (II. 49), ji vaha (I! 86); sayalaha" skammaha dosaha (11. 198) Hema. gives Gen terminations thus: sg -su, -ho, - Su and pl ha for a-ending nouns; but our text uses only hao both for sg. and pl.2 : sg cittahao (11 70), dehaha (1.71), rayanatta yaha (II. 95); pl naniyaha (1 122). jivuha" (II. 106), mukkaha" (l. 47). For pure i-stems the Gen. termination is hio in P.-prakasa which according to Hema is -he in sg. and -hu" in pl.: sg. siddhihi" (II. 48, 69); pl. joihi (II. 166), nanihi" (II. 30); also note in this context the forms joi yahi" ( 1160), pomguha (1 66) For Loc sg. and pl. Hema. has -e and -hio respectively for a-stems, and -hi and -hu respectively for i-stems and u-stems. P prakasa shows + i. or +e, 3 or even what might be called + az in sg, and his in pl : tihuyani ( 4), samsari (1. 9); appae (I, 102), silae (l. 123); pl. kasiyahi (I. 123*3), puhavihi" (II. 131) Joiya for yogin and jiya for jiva are the Voc. sg. forms. 1 It might be taken as i'with svarthe ka. 2 Once Brahmadeva wants - ho for Gen sg. (II. 12); and Ms. B reads -ho in some places (II 161-62). 3 Kannada Mss, show e uniformly.

Page #104
Introduction 59 We do not get many forms of personal Pronouns in P-prakasa hau" and tuhu" are quite usual; and we get mahu (Gen. sg ) and mahu tanal=madiyena (II. 186). Some important forms of the demonstrative pronouns are noted below for example : Nom. sg. ihu or chu, ehau; ku or ko; ju or jo; so. pl. e or ei; je; te; ki or ka' Acc. sg. ko; jo; so. Ins. sg. jim. je, jena; tim, te tena. Gen. sg. jasu, jasu; tasu. tasu, tahu" (II. 78) pl. jaha, jahao; taha, taha. P.-prakasa uses kavuna or kavanu (11.171). kai" (1. 27) and ki (l. 98) for Interrogative kim; and anyat is changed to annu (II. 45) and anu (11 44). Verbal Forms-Some typical verbal forms may be noted here to get an idea of the forms used in P.-prakasa. Present : 1st p. sg. vamdau" (I. 4), kahevi (-mi ? I. 11), bhanami (1. 30); 2nd p. sg mellahi (1. 12), hohi (II. 14); 3rd p. sg. vilat (II. 80), vai (il. 82), havet (l. 13), pl. acchahi" (1. 5), vaccahi" (II. 4), li (12) mti (!I. 91), huoti or homti (11. 103). Some Imperative forms that are available : 2nd p. sg. jani (1. 107, II. 38), joi (Il. 34), sevi (l. 95), janu (1. 94, etc.) laggu (II. 127). Typical Future forms that are available : 2nd p. sg. karisi (ll. 125), gamisi (II. 141), lahisi (II. 141), sahtsi (Il. 125); 3rd p. sg. karesal (II. 188), lahesal (II. 47), hosal (II. 130, 168). Hemacandra has noted all the available Present and Imperative forms of this text (iv. 382-3, 385, 387). The socalled 2nd p. sg. forms of the Future noted above are at times treated as those of Present and at times of Future by Brahmadeva. Their nature is much uncertain. If they belong to Present, they are to be deduced from the forms like karesi in Prakrit; if to Future, they are contractions from forms like karihisi of the Prakrit. Though not generalised by him, forms like karisu, pavisu are met with in Hema.'s illustrations (iv. 396); and the Sk. shade takes them as Future 1st p. sg. forms. The Absolutive terminations in this text are -vi, + ivi, + evi, + avi, and + evinu as in devi (II. 57), mellivi (1. 92), dharevi (!l. 25), pariharavi (II. 4), muevinu and lahevinu (ll. 9, I. 85); and there is only one form showing the termination + eppinu, mueppinu (II. 47). Besides the above ones, Hema. gives + i, + iu, +eppi, as the Absolutive terminations, but they are not found in this text. The typical forms of the Infinitive of purpose are: sahana or sahanu (ul. 120), samthavana (II. 137). lenaha (II. 87), munahu (1. 23). Excepting munahu which occurs only once in our text, all others are generalised by Hema. (iv. 441) with whom some Gerund terminations also are used for Infinitive. Indeclinables, etc.-In this paragraph all the Indeclinables, etc. are noted with their Sk. counterparts alphabetically arranged. atra = itthu or etthu (1. 101, 11. 211); idrsi = thi (II. 157); ava-ji (1. 96, etc.); avam - Omu (1. 65) or eu or iuo (Il. 73); katham = kema or keva (1. 121); kiyat = kettiu or kittiu (II. 141); kutra - kstthu or kitthu (II. 47), also kahi" (I. 90); jhatiti = jhatti (11. 184); naiva = navi (1. 31, etc.); tatra = totthu or titthu (1 111, II. 137), also tahi" (II. 162); tatha = tema or tima, temu or timu, or even nasalised v for m (1. 102, 85. etc.); tada (?) - tamal or tavai (II. 41, 174); tad sa - tehau (II. 149); tavat - ta, tama, also ta va or tamu (1. 108. II. 81); tavanmatra - tettadau or tittidau (1 105); punar - punu (ll. 211); ma=ma, man, mana (1 101, II. 107, 109); yatra and yatha correspond

Page #105
60 Paramatma-prakasa to tatra and tatha; yada (?) - jamai, ja"val (II. 41, 174); yadisa - jahai (I. 26); yavat=jama, jamu, jaova (Il. 81, 194); yavanmatra - jittiu (II, 38); vina = vinu (1. 42). All these indeclinables, etc. ignoring slight phonetic variations, are found in Hema.'s illustrations; and for some of them he has special rules. Forms corresponding to Hema.'s jettula and tettula (iv. 435) are not found here. As to the use of api, or text once uses kimpi vi (I. 65); perhaps it is a mistake for kimct vi which suits the context better. P.-prakasa repeatedly uses svartha ka and da, but their combinations (iv. 430) are not met with here; at times ka appears doubled as in 'gurukki velladi' (I. 32). Of the tadarthya nipatas (Hema. iv. 425) only tana is used here, and the rest are not found in this text. The forms kerai, etc, used by Hema. in his illustrations on iv. 359 (see also Hema. ii. 147) are used in this text: kera (. 73, II. 69), kerai (I. 99) kerau (II. 29). Though ji, etc., are repeatedly used, the occurrence of ca is a rarity in these dohas. Important Words, etc.-P.-prakasa uses many words which might be called Desi due either to their non-Sanskritic etymology or non-Sanskritic significance. But most of them are already recorded in Paiasadda-mahannava; so I shall note only a few of them which are not recorded there or which require some explanation. avakkhadt (I. 115)--Brahmadeva explains thus 'desa-bhasaya cinta'. khadillau (II. 139)-Brahmadeva equates it with khalvatan. Hema. quotes this verse but his reading is khallihadau. Our form is a case of metathesis from the Prakrit form khallida noted by Hema. (i. 74). khavanu or khavanau (I. 82, 88)-Brahmadeva equates it with ksapanakah, a Digambara. I think, this Sk. rendering has no etymological justification though it occurs in Pancatantra, etc.; the word should be traced back to samana, Sk. framana.' gurau (I. 88)-Brahmadeva remarks 'gurava-sabda-vacyah Svetambarah'. catta (II. 89)-Brahmadeva does not explain it, but I think it means in that context 'a mat'; cf. catai. javala (II. 127)--Brahmadeva equates it with Sk. samipe, and the word is current in Marathi in this sense. I think, it should be traced back to Sk, yamala, Pk, jamala, a pair; and therefore those that are near each other. This sense is more suitable in that context. dhandha (II. 121)--Brahmadeva gives a Sk. word dhandha which is not known to classical Sanskrit. The Kannada gloss reads damde, and takes damda = Sk. dvandva. There is a Prakrit word dhamdha = shame. padichamda (Il. 129)-It has the sense of similarity, and it is used here for dislanta. padiyara (I. 121)-A scabbard. Brahmadeva is uncertain about its Sk. equivalent; so he suggests once pratikara and a second time pratihara. Hemacandra, in his Abhidhana-cintamani, gives pratyakara-khadgapidhanakam which appears to be the correct equivalent of padiyara. He

Page #106
Introduction gives another word parivara (Martya-kanda 447).1 vadha (II. 19, 154, etc.)-This word is repeatedly used in this text, and Brahmadeva explains it usually as vatsa, but once as bata (1. 121). Hemacandra (iv. 420) equates it with mudha (I think, in the sense of mohita, deluded, misled). It may be noted that mudha is also used once in our text (II. 128). It is recorded in Paiasadda-mahannayo as a Desi word meaning dumb, one incapable of speech. vadha or badha is used as a term of address by Saraha as well; he uses putta also (38, 53) as a term of address. vali vali (II. 137)--Brahmadeva takes it as 'punak punah': compare vara varam. voddaha (II. 117)-Hema. quotes this phrase but reads vodraha meaning taruna-purusa (ii. 80)2 Brahmadeva interprets as yauvanam; the Kannada K-gloss takes it as stri-sarira; but Q-gloss reads coddaha (perhaps orthographical confusion between c and v in medieval Devanagari) and gives the same meaning as that given by Brahmadeva. vamdau (I. 82, 88) -Brahmadeva comments, vandakah= Bauddhah. The etymo logy of the word is obscure. Some Kannada Mss. read Budd (hjau. Important Roots, etc.-Many dhatvadesas are used in this text; but I note only those which are not directly traced in the list given by Hemacandra; Uvvalaud vart (II. 148), cf. Hema. uvvella - ud vest. Guruva (II. 145) muh, Cura (II. 126) to powder from curna. Chanda (1. 74; Chadda according to Hema). to abandon. joa (1. 109, II. 34) to see; it is used in Hema.'s illustrations (iv. 422). Jhampa (I. 61) to cover. dahula-ksubh (II. 156; cf. Marathi dhavalane". Pekkha or Pikkha (I. 71, II. 114) to see. Vaha (II. 142) to see; it may be derived thus Pasa > paha > yana. Peculiarities of Kannada Mss-The Kannada Mss., which are described in section IV below. have certain peculiarities some of which such as d for dh, absence of any discrimination between short and long vowels arise out of the nature of Kannada script. There are others which are uniformly shown by Kannada Mss. (excepting S which is a mechanical copy of Brahmadeva's text, but that also is subjected to some marginal corrections); and they shed some light on the phonology of Apabhramsa. The Devanagari recension, represented by Brahmadeva's text and by the Mss. A, B and C, 1 For this reference I am thankful to Mr N. R Acharya, Shastri department, Nirna yasagar Press, Bombay. 2 To judge from Paiasadda-mahannavo, the word is not extensively used in literature. The earliest occurrence, therefore, is in Paiyalacchi-namamala (Ed. by G. Buhler, Gottingen 1879), the Prakrit Lexicon of Dhanapala (972-3 A.D.); and in giving the meaning of this word Hemacandra has in view Dhanapala's definition bodraho taruno' (verse 62).

Page #107
62 Paramatma-prakasa shows a good deal of vacillation between i and e in the Inst. sg. forms such as deve" or devis and karanena or karanina; in the Loc. sg. forms such as deve or devi; and in forms like ke vi or ki vi, je va or jima, te va or tima, etc. But the Kannada Mss. uniformly accept e which may be short or long as required in the context. Even Hemacandra's Grammar shows this vacillation in forms like hatthin. Secondly, Devanagari Mss. vacillate between i and e before the conjuncts as in mukkha or mokkha, ekka or ikka, bolla or bulla, etc.. The Kannada Mss. uniformly show e and o and not i and u. I think, this vacillation is due to the fact that Sanskrit e. o are always long; to show them short, as we want short e and o in Apabh. (Hema. iv, 410), they were reduced to i and u. In Kannada e is both short and long, so the Kannada Mss. felt no need of changing it to i. If we look to the corresponding counterparts in Sanskrit and Prakrit, we find that e is preferred. So e appears to be really the earlier stage, and being short in pronunciation it came to be changed to i. The same is the case with o. Then these Kannada Mss. uniformly read so ji and io ji as sojji and jojji; Bambhu is always shown as Bamhu which might be allowed by Hema. (iv 412); but sojji and jojji cannot be adequately explained. Value of their Tradition-There is another explanation also for this vacillation. Apabhramsa was once a popular speech allied to Old-Rajasthnai, Old-Hindi, Old-Gujarati, etc., which are the earlier stages of the presentday Hindi, etc. So copyists and reciters did make vowel changes, etc., in the light of contemporary pronunciation as it is clear from the manner in which works like Ramayana of Tulasidasa have undergone dialectal changes. What the copyists and even reciters minded were the contents and not the dialectal features. Even the Hindi commentary, printed in this edition, though attributed to Daulatarama, does not represent the very language of Daulatarama, as I have shown below. The Kannada Mss. therefore, are likely to be of use for the following reasons : some of the Mss, are sufficiently old and are copied from pretty older Mss.; and as they were preserved in a country where the spoken languages were completely different from Apabh., there was no scope for such changes as it happened in the North. So a critical edition of P.-prakasa should prefer e and o, short or long as needed by the context, in the above cases, because such readings are supplied by Kannada Mss. some of which preserve text-tradition even earlier than Brahmadeva. Results of the above Comparison and Contrast-The Apabhramsa dialect of P.-prakasa is a homogeneous one. The forms that we have taken for comparison, excepting the Inf. of purpose form munahu and the Gerund in sppinu which occur only once, are repeatedly met with in our text. Hemaca1 in Devanagari Mss. o is often represented by u with a vertical stroke on its head, and the copyists at times took it for u only.

Page #108
Introduction 63 ndra has taken quotations from P.-prakasa with certain improvements; and that he might have analysed our text and incorporated sufficient material from this work is borne out by many common points noted in the above paragraphs. Even after ignoring minor variations of vowels and individual forms not recorded by Hema., there remains a substantial residue of fundamental differences between the Apabhramsa of P.-prakasa and that of Hema.'s grammar despite the majority of common points noted above. The Sauraseni basis of Hemacandra's Apabh. explicitly stated and further confirmed by the softening of consonants in his illustration is almost completely unknown to our text. Then the retention of , and of unassimilated r, which is required by some of the rules of Hema. and which is illustrated by some of his quotations, is unknown to our text. There are some other aspects of Hema.'s Apabh. not found in this text: dropping of the Gen. termination and the Gen, termination -ho; most of the Abl. terminations noted by Hema; absolutive forms in + i, + iu + eppi; majority of the tadarthya-nipatas; the form sahu for Sarva; many of the equivalents of iva; etc. Additional Tract of Literature Used for his Grammar-The above points clearly indicate that Hema. drew his material from many other works whose Apabhrania differed in certain respects from that of P.-prakasa. There is no evidence to say that the conjuncts with r, preservation of g Sauraseni basis and other dialectal features of P.-prakasa have been modified. The Mss. studied do not warrant any conclusion or conjecture like this. From the comparatively small number of Hema.'s quotations which have Sauraseni characteristics and which retain r, as against the features of this text, it appears that many of the works used by Hema. represented the Apabh. similar to that of P.-prakasa; and a few works he might have used which retained conjuncts with r. Words like dhola, some common verses, the retention of r in a conjunct group in early Rajasthani poems might indicate that Hema. has drawn some of his illustrations from what might be called Rajasthani Apabhraisa, the predecessor of Old Rajasthani Apabhramsa with Unassimilated r-Undoubtedly there was a type of Apabhramsa which allowed unassimilated r. The number of words retaining 1 On iv 352 Hema. gives a quotation which runs thus : vAyasu raDAvaMtiyae piu diTThau sahasa tti / addhA valaya mahihi gaya addha phuTTa taDa tti / / This quotation of Hema. has not only the common idea but also some common words with the following verse in present-day Rajasthant; kAga uDAvaNadhaNa khaDI AyA pIva bhaDakka / AdhI caDI kAga-gaLa AdhI gaI taDakka // Either these two verses indicate a common source, or the old Apabh. verse gradually drifted to his form passing through dialectal changes (see Dhola Marura Daha p 476) *

Page #109
64 Paramatma-Prakasa ice of Alle relics Prakrit unassimilated r is negligibly small in Prakrit. Some twenty illustrative stanzas of Hema. preserve ! or r in conjuncts. Turning to other grammarians, 2 Kramadisvara takes preservation of r, when it is the first member of the conjunct group, as the feature of Vracata Apabh. Markandeya prescribes the retention of r optionally for Nagara and generally, with some exceptions, for Vracada Apabh. All this means that the grammarians are aware of an Apabh. dialect which retained and conjuncts with r. Further Dr. Jacobi has pointed out that two bhasaslesa stanzas from Rudrata's Kavyalankara show that the Apabh. illustrated by Rudrata contained unassimilated r as a second member of the conjunct.3 This Difference not exactly Chronological but Regional-and-Dialectal-On the basis of the quotations from Rudrata and Anandavardhana Dr. Jacobi concludes that the Apabh. stanzas containing , and unassimilated r belong to the older stage of Apabh.; and his main argument appears to be that these are the earliest datable relics of Apabh. literature. There is no doubt that Apabh. mainly draws on the Prakrit vocabulary, and the negligibly small number of words with unassimilated r in Prakrit militates against taking it as a chronological criterion. Secondly, from the Asokan Rock edicts found in seven places it is clear that Prakrit had dialectal differences in different parts of India. Kalsi, Dhauli and Jaugada edicts assimilate or lose r in the conjunct group, while those at Mansehra and Shahbazgarhi retain r as the second member of the group, the r as the first member often changing its place with the preceding vowel. It may be noted that Girnar edict too at times retains r either as the first or the second member of the conjunct group. All these edicts are incised at the same time and possibly drafted from the court-language. These differences cannot be taken as chronological but they are regional-and-dialectal. Thirdly, a glance at the works belonging to the earlier stages of present-day spoken languages like the Rasas in Gujarati, Mahanubhava works in Marathi, texts like Dhola- Marura duha in Rajasthani, 4 Kirtilata and Padavalis of Vidyapati in Maithili, etc., which belong to different parts of India, show that even Apabhramsa might have had slight differences in different regions. Fourthly, Rudrata is perhaps a Kashmirian; so a quotation of his, that too meant to illustrate bhasa-slesa, should not be taken as a representative of Apabhramsa current in different parts of India. Lastly, a good deal of Prakrit literature has come to light, and there is no appreciable tract of Prakrit literature in 1 Hema. ii. 80; Pischel : Grammatik SS 268. 2 See also Praksta Laksana of Canda III. 37. 3 H Jacobi : Sanatkumaracaritam Intro. Munchen 1921. 4 Published by Nagari Pracharini Sabha. Benares, Samvat 1991, 5 Ed. by Kumar G. Sinha, Patna, Samvat 1988.

Page #110
Introduction 65 which conjuncts with r are current External influences may be accepted, but Prakritic basis of Apabhramsa is a fact. Rudrata belonged to the 9th century A. D., and we know earlier Apabh. passages in which r is assimilated. Apabh. verses from Kalidasa's Vikramorvasiyam' assimilate r even in 1 By questioning the genuineness of Apabhrar a verses in Vikramorvasi yam the ear lier scholars meant that they could not be attributed to Kalidasa. The following are the arguments adduced by Pandit and others : The commentator Katayavema knows nothing of these verses; the South-Indian Mss. do not include them; the king being an Uttamapatra cannot utter verses in Prakrit; most of the verses are tautological repeating the substance of Sanskrit verses in that context; there is a vagueness of allusions and references in these verses; several of them interrupt the sentiment expressed by Sk, verses; and lastly Apabhramsa passages are not found like this in other dramas of Kalidasa. All these arguments have for their background a hesitation to take back Apabh. verses to such an early age, especially because a scanty amount of Apabh. literature was known to scholars at the beginning of this century. This hesitation must be given up now for the following reasons: Apabhrama forms are traced in Paumacariya of Vimala (not later than 3rd century A. D.): we have an epigraphic record that Guhasena of Valabhi (55969 A. D.) composed poems in Apabh; and lastly by the last quarter of the 8th century (see above Uddyotana's remarks on p, 53) Apabhramfa is already recognised as a popular and forceful medium of poetry. In the light of these facts it is not in any way improbable that Kalidasa (c. 400 A.D), whose Maharastri songs are some of the best specimens, might have composed some Apabh, verses to be sung by the mad king. That Katayavema and Southern Mss, do not include these verses is not a conclusive argument. It may be noted that Northern Mss. have got these verses and Ranganatha does comment on them. The South, it must be remembered is well-known for its stage-adaptations of Sk, dramas. In the South Apabhramsa had no connection, as in the North, with the contemporary popular speech, so naturally these verses must have failed to impress the Dravidian audience: this also might explain the exclusion of these verses. No doubt, the king is an Uttamapatra and he speaks in Sanskrit in all other acts. But in the fourth act the king is gone mad, and Natyasastra allows bhasa- vyatikrama for Uttamapatras on certain occasions. It is also suggested by Pandit himself that these verses were perhaps to be chanted by some one behind the curtain, when the king is moving hither and thither searching for his wife; and there is some justification for these songs that they make the whole 'scene romantic and solemn' and that, as Prof. R. D Karmarkar remarks in the Intro. to his edition, they give to the actor, representing the king, occasional rest'. As to the arguments of tautology, vagueness and inconsistency. they are subjective considerations; and they can be explained, if we remember that these songs are the outbursts of a mad monarch. Even in the present-day dramas meaningless songs are introduced; they do not advance the plot in any way but they are songs merely to amuse the audience. Any one acquainted with the phonology of Apabh. will readily accept that it is perhaps the best medium for songs. The last one is a negative argument and thus it proves nothing. The mad king, with whom the Apabh, songs are associated, does not figure in other dramas of Kalidasa. Students of Kalidasa's works will agree that the imagery projected by these verses is worthy of the genius of Kalidasa. All this means that there is a strong case for the genuineness of these verses, and the question requires to be taken up once more for discussion.

Page #111
66 Paramatma-prakaa typical words like priya, etc., illustrated by Hema. Prof. Hiralal puts Svayambha, the author of Palmacaria and Harivamsu between 700-783 A.D., and so far as I have seen the passages r is assimilated. Later Apabhramsa works that are recently brought to light assimilate r. And we would be only cutting the ground under our feet, if we suppose that all the Mss. are per force subjected to this assimilation at a later stage. So in the light of the above considerations the presence of assimilated or unassimilated r is not at all a chronological criterion, but it is only a regional difference which is quite possible in a continent like India. This further shows that Hema. has based his grammar on works in at least two different dialects possibly from two different regions. II. Joindu: The Author of P.-prakasa a) Yogindu and not Yogindra Joindu and his Sanskrit Name-It is to be highly regretted that such. a great mystic as Joindu has left no details about his personal life. Srutasagara calls him a Bhattaraka which should be taken only as an honorific term. There is not the slightest indication in his works about his age and place. His works reveal him as a mighty spirit resting on a higher latitude of the spiritual realm. He stands for no vanity of learning and no parade. of scholarship: he is an embodiment of embodiment of spiritual earnestness. P.-prakala mentions his name as Joindu. Jayasena quotes a verse from P.-prakala with the introductory phrase: tatha Yogindra-divair apyuktam. Brahmadeva than once mentions the author's name as Yogindra. Srutasagara quotes a verse with the phrase: Yogindradeva-namna Bhattarakena. Some of the Mss. hesitate between Yogindra and Yogendra. Thus Yogindra as the Sk. form of his name has been pretty popular As proved by identical spirit, similar ideas and common phrases Yogasara is another work of Joindu. In the concluding verse the name of the author is mentioned as Jogicanda which cannot be equated with Yogindra. Therefore I have suggested that the form. Jo1ndu stands for Yogindu which is identical with Yogicandra; and we have instances where indu and candra are interchanged in personal names. Dr. P. L. Vaidya, whose critical edition of Puspadanta's Mahapurana is in the Press, kindly informs me that a family of Mss. retains in some words. When this work is out, it will be a publication of monumental magnitude and importance in Apabhrasha literature. 2 This section, with additions here and there, is mainly based on my paper 'Joindu and his Apabhramsa Works' in the Annals of the B. O. R. I. XII, ii. pp. 132-63. The detailed contents of the works and some references that are omitted here will be found in that paper. Samayasara (RJS.) p. 424. 4 Satprabhrtadi-sangraha (MDJG., Vol. XVII), p. 39.

Page #112
67 Bhagendu and Bhagacandra, Subhendu and Subhacandra. Through mistake it was Sanskritised as Yogindra which has been current now. There are many Prakrit words which have been wrongly, and oftentimes differently, Sanskritised by different authors. The editor of Yagasara had detected this discrepancy but funnily he writes a combined name 'Yogindra-candracarya-krtah Yogasarah.' If we take his name as Yogindu, everything will be consistently explained. Introduction b) Works of Yogindu Various Works Traditionally Attributed-The following works traditionally attributed to Yogindu (usually mentioned as Yogindra): 1) P.-prakasa (Apabh.); 2) Yagasara (Apabh.). 3) Naukara-aravakacara (Apabh.); 4) Adhyatmasamdoha (Sk.): 5) Subhasita-tantra (Sk.); and 6) Tattvarthatika (Sk.). Besides, three more works attributed to Yogindra have come to light: 7) Dahapahuda (Apabh.); 8) Amrtasiti (Sk.); and 9) Nijatmastaka (Pk.). Of these we do not know anything about Nos. 4 and 5; as to No. 6, the name Yogindradeva is in all probability confused with that of Yogadeva who has written a Sk. commentary on Tattvarthasutra, 1 1) Paramatma-prakala: Authorship, etc-In the preceding section the various aspects of P.-prakala have been studied in details. Undoubtedly it is the work of Joindu, and the proposal that it might have been compiled by a pupil of his is already rejected above. Joindu plainly mentions his name and says that the was composed for Bhatta Prabhakara. Then Srutasagara, Balacandra, Brahmadeva and Jayasena have explicitly attributed the authorship of this work to Joindu. In fact, this is the biggest known work of Joindu, and on this rests his fame as a spiritualist. work are 2) Yogasora: Contents, Authorship, etc-The subject-matter of Yogasara is the 1 There is a Ms. (Dated Samvat 1863) of this work in the Bhandarkar Oriental Research Institute, Poona, In the opening remarks Yogadeva mentions the names of Padapujya and Vidyananda. In the the concluding Prajasti he calls himself a Mahabhataraka. He was a pupil of Pandita Bandhudeva, a contemporary of king Bhima and a resident of Kumbhanagara. The name of his commentary is Sukhabodha Tattvarthavrtti. Madhava (c. 1350) refers to Yogadeva and his Vrtti in his Sarvadarsana-sangraha, Chap. 3. 2 See p. 9 above. 3 For references see my paper in the Annals; see also the discussion of the date below. 4 MDJG. Vol. XXI, pp. 55-74. The contents are analysed in my paper in the Annals. At Karanja there is a Sk. commentary on this work by Indranandi, the pupil of Amarakirti (Catalogue of Sk. and Pk. Mss. in C. P. and Berar, p.685); and there is a Hindi metrical rendering of it published under the name, Svanubhava-darpana by Munshi Nathuram, in 1899 A.D.; and on this Hindi rendering there is an exhaustive Gujarati commentary by Lalan, Bombay 1905.

Page #113
68 Paramatma-Prakasa same as that of P.-prakasa. The self is to be realized as completely isolated from everything else. These dohas, says the author, are composed by the monk Jogicanda to awaken the self of those that are afraid of Samsara and are yearning for liberation (Nos. 3 & 107). The author says that he composed it in dohas, but in the present text we have one Caupai (No. 39) and two Sorathas (Nos. 38 & 46): this perhaps indicates that the text is not well preserved. The mention of Jogicanda (=Joindu-Yogindu) in the last verse, similar opening Mangalas, identical subject-matter and the spirit of discussion, and common phrases and lines indicate that one and the same Joindu is the author of these two works. The text, as it is printed, in not critical; and there are apparent errors. Making concession to these, even the dialectal form is practically the same. The only points of difference that strike one are: Gen. sg. with -hu (and also ha) which is whain P.-prakasa; Present 2nd p. sg. with-hu (and also -hi, but which is -hi alone in P.-prakasa); and the Absolutive with - vina which is vinu in P.-prakasa. All these are slight vowel changes on which no conclusions can be based. Jayasena quotes a doha from this work in his commentary on Pancastikaya.? 3) Naukara-Sravakacara or Savayadhamma-doha. 2 Contents, etc. It is seen from the analysis 3 that this work deals mainly with the duties of a house-holder in a popular and attractive style. The exhortations are spiced with nice similes, and as compared with other manuals of this class the treatment is less technical. From the contents and metre it gets the name Sravakacara dohaka; it is also known as Nava (Nau) kara-Sravakacara from its opening words; and Prof. Hiralal calls it Savayadhamma-doha after much consideration. Its Authorship-In my paper on Joindu I had pointed out how there are three claimants, namely Jogendra, Devasena and Laksmicandra, or Laksmidhara, for the authorship of this work. Since then some nine Mss. of this work have come to light, and the problem of its authorship has been discussed in details by Prof. Hiralal in his Introduction. Even as the facts stand Prof. Hiralal's view cannot be accepted; so it is necessary to state the position and see what should be the probable conclusion. Joindu's Claims-His claims rest on these grounds : i) Traditional lists attribute a Navakara-Sravakacara to him; ii) the concluding colophon of Ms. A calls it Jogendra-ksta; and a supplementary verse found at the close of Ms. Bha (after the concluding colophon) attributes the text to Yogindradeva. 1 RJS. ed., p. 61 2 Critically edited with Intro. and Hindi franslation by Hiralal Jain (KJS, Vol. II), Karanja 1932; the Mss, and the views of Prof. Hiralal referred to below are from this Intro. 3 Vide my article in the Annals XII. ii.

Page #114
Introduction 69 The forms Jogendra and Yogindra, it appears, are meant to imply the author of P.-Prakasa; and it must be seen how far these claims are justified. As in P.-Prakasa and Yogasara Joindu does not mention his name in the body of the text. Secondly, the high flights of spiritualistic fervour of Joindu are conspicuously absent here; and the subject-matter of Sravakacara is not quite in tune with the mystic temperament of Joindu. Thirdly, Prof. Hiralal finds this work more profound as a piece of poetry than other works of Joindu and brushes aside the possibility that Joindu might have composed it in his younger days. Fourthly, as I have already noted, despite some common ideas there are no striking phraseological similarities between this work and P-prakosa. Lastly, I might point out that Savayadhamma-doha shows the termination -hu in Abl. and Gen. Sg.; but we have seen that P.-prakasa uniformly shows -haboth in the sg. and pl. So there is no strong evidence to attribute this work to Joindu. Perhaps it is the common Apabh. dialect and a few similar ideas that might have led some one to put the name of Yogindra in the colophon Devasena's Claims--Prof. Hiralal upholds the claim of Devasena on the following grounds : i) Ms. Ka mentions 'Davasenai uvadittha' in the last verse. ii) Savayadhamma-doha has many striking similarities with Bhavasangraha of Devasena. iii) Devasena had a liking for composing dohas, and it was perhaps a new form of metre in his days. Thus he attributes this work to Devasena, the author of Darsanasara. His arguments are not quite sound. i) Ms. Ka does not deserve so much reliance of the nine Mss. it is the longest so far as the number of verses is considered and the latest so far as its age is considered. The text itself (No. 222) says that there should be 220 or 222 verses the earliest known Ms. contains 224, while Ms. Ka contains 235 if not 236 verses. This plainly means that it is as inflated recension. Now the doha which mentions the name of Devasena is not only corrupt but contains plain errors: the form Divasenai is very queer, and a similar form is not traced in the whole of the text; the phrase akkharumatta, etc., is meaningless as it stands: as I understand doha, both the lines of this verse are metrically irregular; the concluding rhyme of the two lines, which is a regular feature of doha and which is seen throughout this text, is conspicuously absent in this verse; and lasily Prof. Hiralal himself does not include this verse in his settled text. Such a concluding verse, therefore, cannot be attributed to the author of Savayadhamma-doha: and we cannot believe that Devasena, the author of Darsanosara, might have composed it. Turning to the four Prakrit works of Devasena, in Bhavasangrahahe mentions his name as Devasena, the pupil of preceptor Vimalasena; in Aradhanasara2 1 Ed. MDJG. Vol. XX, Bombay Sanvat 1978. 2 Ed. MDJG. VolVI, Bombay Samvat 1973

Page #115
70 Paramatma-prakasa simply as Devasena; in Darsanasaral as Devasena-ganin, residing in Dhara, and in Tattvasara2 as Muninatha Devasena. In the first three works the name Devasena is implied by the word Surasena in the opening Mangala. None of these indications is found in Savayadhamma-doha. Thus the first argument loses its force and the other two can be easily explained. ii) It is a fact that there are some common topics between Bhavasamg raha and this work, but of the 18 parallel passages enumerated by Prof. Hiralal hardly more than three passages are really parallels. Unless there is a significant phraseological similarity common words and ideas prove nothing in a literature of traditional nature. That one verse is common is important. Some Apabh. verses are found in Bhavasangraha; Ms. kha stamps that verse as uktam ca; and the editor has shown how Mss. of Bhavasangraha have included verses from works even later than Devasena.3 It is not at all improbable, therefore, that some copyist might have taken this verse from Savayadhamma dohalii) The third argument proves nothing. The beginning of the use of doha is not fully studied as yet. I may, however, point out that Apabh. portions of Vikramorvasiyam have one doha,4 and that Rudrata, when illustrating the slesa of Sk. and Apabh. composes two dohas (IV. 15 & 21) in his Kavyalankara. Rudrata flourished before 900 A.D. or more probably in the earlier part of the 9th century. Anandavardhana (c. 850) also quotes an Apabh. doha in his Dhvanyaloka.5 Even if it is accepted that Devasena had a liking for doha, that he is the author of Savayadhamma-doha cannot be proved. Thus the claim that Devasena is the author has to be given up now. Laksmicandra's Claims-The colophons of Mss. Pa, Bha and Bha3 attribute this work to Laksmicandra. Srutasagara quotes nine verses from this work: one is attributed to Laksmicandra and another to Laksmidhara. Thus Laksmicandra alias Laksmidhara is the author of Savayadhamma-doha according to srutasagara's information. His use of the words Guru and Bhagavana with the name of Laksmicandra, as I now realize,' should not be taken with any special significance, because Srutasagara mentions Samanta 1 Critically edited by me in the Annals of the B. O. R. I. XV. iii-iv. Five Mss. read surasena, while only one reads surascni; though the latter suits the meaning better, the former should be accepted with the majority of Mss. 2 Ed, MDJG. Vol. XIII, Bombay Samvat 1975. 3 See the editor's foot-note on p. 111 (verse No. 516); see also the Intro. p. 2. 4 S. P. Pandit : Vikramorvasiyam, 3rd Ed., Appendix I, p. 113A a. 5 Pischel : Materialien zur Kenntnis des Apabhramsa, p. 45. 6 Satprabhstadi-sangraha, pp. 144, 203 283, 284, 297, 349, 350; the numbers of the verses quoted from this work are : 7, 105, 109, 110, 111, 112, 139, 148, 156. No. 139 on p. 203 is attributed to Laksmicandra and No. 148 on p. 144 to Laksmidhara. 7 In my paper in the Annals I had said ... he uses quite familiar terms like Guru, Bhagavana, as though Laksmidhara is his immediate preceptor.

Page #116
Introduction bhadra as Guru and Gautama and Pujyapada as Bhagavana. 1 Prof. Hiralal sets aside the claims of Laksmicandra, whom he takes to be the same Laksmicandra, a contemporary of Srutasagara, on the following grounds i) The last verse of Ms. Bha attributes the text of Yogindra, Panjika, to Laksmicandra and Vitti to Prabhacandra. ii) Laksmana, the pupil of I bhusana, mentioned in the concluding remarks of Ms. Pa, is identical with Laksmidhara, Laksmana being his name before entering the order of inonks. iii) The phrase 'Laksmicandra-viracite' in Ms. Pa is a scribal error; and it should have been either Sri-Laksmicandra-likhiti' or Sri-Laksmicandrartha-likhite. iv) Lastly no other works of Laksmicandra are known to us. It is true that Srutasagara attributes this work to Laksmicandra (or -dhara), but there is no evidence at all to identify this name with that of a contemporary of his. Jaina hierarchy contains identical names of teachers who lived at different times. i) The verse in Ms. Bha is a later addition for the following reasons: it comes after the concluding colophon 'iti Sravakacara-dohakam Laksmicandrakytam samaptam sri', the contents of the verse are inconsistent with this colophon; a part of the verse claiming Yogindra as the author is not at all proved; and, as Prof. Hiralal himself has said, nothing is definite about the Panjika attributed to Laksmicandra. ii) I have already stated above that there is no evidence to take Laksmicandra to be the same as the contemporary of Srutasagara. Even accepting, for the sake of argument, that Laksmicandra (the contemporary of Srutasagara) was known as Pt, Laksmana in his householder's life, Laksmana and Laksmicandra, mentioned at the close of Ms. Pa, are not identical. First we get 'iti Upasakacara acarya Sri Laksmicandraviracite dohaka-sutrani samaptani': then follows that this Doha-sravakacara was written for Pt. Laksmana, the pupil of Mallibhusana, in Samvat 1555. Pt. Laksmana, therefore, was a householder in Saniyat 1555; then how can he mention beforehand his forthcoming ascetic title, Laksmicandra, when he still calls himself Laksmana ? The name, Laksmicandra, is mentioned first; and then comes the copyist's mention of Pt. Laksmana. By comparing Mss. Pa and Bha3 it will be clear that the colophon quoted above belongs to the author himself; and the following lines in Pa are to be attributed to the copyist. iii) When the proposed identity of Laksmana and Laksmicandra is not proved, and in fact disproved, there is no point in suggesting a correction in the actual reading. iv) The last argument does not stand by itself, and needs no independent criticism. Prof. Hiralal's arguments against Laksmicandra's authorship are not conclusive, and his claim that Devasena is the author is already disproved. So, in conclusion, I have to say that the author of this Sravakacara, in the light of the available material and on the authority of Srutasagara's statement, is Acarya Laksmicandra. There is no evidence to 1 Satprabhstadi-Sangraha, pp. 65, 77 and 93.

Page #117
Paramatma-prakasa identify him with another Laksmicandra who was a contemporary of srutasagara. All that we know about the age of this Laksmicandra is that he was earlier than Srutasagara and Brahma-Nemidatta (A.D. 1528). 7) Dohapahuda :1 Name, Contents, etc.-Of the two Mss. of this work that have come to light one mentions the name as Dohapahuda and the other Pahudadoha. Prof. Hiralal has explained the meaning of the title; and even according to his explanation the title should have been Dihapahuda. Despite his correct interpretation, ? I fail to understand, why he gave currency to the name Pahudadoha. Like P-prakasa this is a mystical work in which the author broods on the reality of Atman. Undoubtedly the text, as it stands, is an inflated one; and that explains the presence of Sk. verses at the close and two gathas in Maharastri after doha No. 211, which mentions the name of Ramasimha who according to the colophon of one Ms. is the author. Joindu's Authorship-The concluding colophon of Ms. Ka attributes this to Yogendra, and this work has many common verses with P.-prakasa and Yogasara. But Yogindu's authorship is not well founded for the following reasons: i) As in P.-prakasa and Yogasara he does not mention his name in the body of the text; and moreover verse No. 211 mentions the name of Ramasimha. ii) In many places, even in common verses (Nos. 34, 35, 46, 49, 80, etc.), Dohapahuda shows terminations -ho and -ho in the Gen. sg. of a-ending nouns, but P.-prakala has uniformly -ha'; the forms like tuharau, tuhari, dohim mi, dehaham mi, kahim mi, (Nos. 56, 182, 55, 72, 132 and 197) are not found in P.-prakasa. ii) The Ms. Da has a colophon attributing this work to Ramasimha, whose name occurs in doha No. 211. In the beginning, with the Ms. Ka alone before me, I suspected whether the name of Ramasimha, which does not occur in the last verse, might be that of a traditional author like santi incidentally mentioned in P.-prakasa (II. 61). But now after a closer study of Dohapahuda I find that the evidences to prove Joindu's authorship are insufficient. So many common verses and the Apabh. dialect have perhaps led some scribe to put Yogendra's name in the colophon, though Ramasimha's name is mentioned by the text itself. Ramasimha as the Author-Ramasimha's claim is based on two facts that according to both the Mss his name is found in one of the verses of the text and one Ms. mentions his name in the colophon. The only apparent objection against his authorship is that his name is not mentioned in the last verse. But I have remarked above that the present text is an inflated one, and many of the verses after 211 appear to have been added later on. Thus in 1 Critically edited with Intro. Hindi translation, etc., by Hiralal Jain (KJI. Vol. II). Karanja 1933; see also Anekanta Vol. I and Annalsof the B.O. R. I. XII, ii., pp. 151, etc. 2 Intro, to his Ed. p. 13.

Page #118
Introduction the light of the present material Ramasimha should be accepted as the author. He is much indebted to Joindu, and one fifth of his work, as Prof. Hiralal says, is drawn from P. prakasa. Ramasimha is plainly a lover of mystic brooding that might explain his use of verses from earlier authors. As to his age we can say only this much that he flourished between Joindu and Hemacandra. Verses from Dohapahuda are quoted by Srutasagara, Brahmadeva, Jayasena and Hemacandra. That there are two common verses between Dohapahuda and Savayadhamma-doha is an important fact. But Devasena's authorship of Savayadhamma-doha is disproved; and the compilatory character and the inflated nature of the text of Dohapahuda do not admit at present any objective criteria of textual criticism. Additional light can be thrown on this problem when more Mss. are available. 8-9) Amstafiti and Nijatmastaka : 2 Amrtasiti-It is a didactic work containing 82 verses in different metres, groups of verses being devoted to different topics of Jainism. We do not know whether the colophon is added by the Editor or it was there in the Ms. The word Yogindra occurring in the last verse can be taken as an adjective of Candraprabha. There is no evidence at all to attribute this work to the author of P.-prakasa. This work includes some verses ascribed to Vidyanandi, Jatasimhanandi and Akalankadeva. Some verses are common with the satakas of Bharthari. Three verses (Nos, 57, 58 and 59) from this Amrtasiti are quoted by Padmaprabha Maladharideva in his Commentary on Niyamasara3 The same Vstti quotes one more verse thus : tathA coktaM zrIyogIndra devaiH / tathAhi+ muktyaMganAlimapunarbhavasaukhyamUlaM durbhAvanAtimirasaMhaticandrakIrtim / saMbhAvayAmi samatAmahamuccakai stAM yA saMgatA bhavati saMyaminAmajasram / / But this verse is not found in the present text of Amrtasiti, and Pt. Premi conjectures that it might perhaps belong to Adhyatma-samdoha, another work traditionally attributed to Yogindra. Nijatmastaka-This contains eight Prakrit verses in Sragdhara metre glorifying the nature of Siddha in a dignified manner. The text does not mention the name of any author, but it is the cocluding colophon in Sanskrit that mentions Yogindra's name. This is no sufficient evidence to attribute its authorship to the author of P.-prakasa. Conclusion-After this long discussion we find that the traditional 1 Ibidem, p. 21. 2 MDJG, Vol. XXI, pp. 85-101 and 168-9. 3 Niyamasara (Bombay 1916), pp. 38, 107 and 154. 4 Ibid. p. 86; Br. Shitalaprasadaji, however, quotes in his Hindi translation muktvala satva etc.. (Amstasiti 21) instead of this verse, 10

Page #119
Paramatma-prakafa list of works attributed to Joindu is not quite authentic; and at present P.-prakasa and Yogasara are the only two works of Jolndu. 74 c) On the Date of Joindu Nature of the Evidences and the Later Limit-From the two works of Joindu we get no clue that might shed some light on his age. So the only alternative left before us is to take a survey of the references to and quotations, etc.. from the works of Jotndu as found in other works. The text of P-prakata is swollen from time to time; the editions of the works, in which quotations, etc., are found, are not critical, and even if critical editions are available there is still scope for differences of opinion; and lastly, the periods assigned to these works and authors are often subject to modifications, because the studies in this branch of Indian literature are not much advanced. Thus the very nature of the material puts certain limitations to our conclusions. This attitude of scepticism, though critically justified, should not forbid us from collecting the various pieces of evidence that might be of use, in the long run, to settle the age of Jo1ndu more definitely. Let us try to ascertain the later limit for the period of Joindu in the light of the following evidences: 1) Srutasagara, who flourished about the beginning of the 16th century A.D., quotes six verses from P-prakala (I. 78, 117, 121, II. 46*1, 61 and 117) two of which are explicitly attributed to Yogindra.1 ii) We have the Kannada commentary of Maladhare Balacandra and the Sanskrit commentary of Brahmadeva on P.-prakata, and we have assigned them to c. 14th and 13th century A.D. respectively.2 iii) Jayasena who has written Sk. commentaries on Pancastikaya, Pravacanasara and Samayasara of Kundakunda is sufficiently acquainted with Joindu and his two works. In his commentary on Samayasara he mentions P.-prakasa by name and quotes a verse (I. 68) explicitly attributing it to Yogindra. In his commentary on Pancastikaya he quotes a verse which is the same as No. 56 of Yagasara. Jayasena belonged c. to the second half of the 12th century A. D. iv) It is seen above that Hemacandra is acquainted with P.-prakata: he has drawn some material from it; and in fact he quotes a few verses from this work with some changes here and there to illustrate his rules of Apabhramsa grammar Hemacandra was born in A.D. 1089 and died in 1173 A.D. "It is not an unusual phenomenon in the history of any language. that extensive grammars come to be composed only after a particular. 1 Satprabhrtadi-sang raha, pp. 39, 297, 234, 315, 325, 332. 2 See section III below. 3 See p. 46 above.

Page #120
Introduction 75 language is fossilised in literary form either in traditional memory or in books. So there is no sufficient justification for the assumption that the Apabhraisa treated by Hemacandra is the same as the current language of his times. It is more reasonable to say that the Apabhramsa stage represented by his grammar was altogether fossilised in literary form, and it must have been at least the next previous, or even earlier, stage of the language current in his times. Grammars cannot be based on merely spoken languages: at the most we can appeal to this or that usage in the current language with such phrases as loke". This means that Joindu can be put earlier than Hemacandra at least by a couple of centuries. v) Hemacandra, it has been shown by Prof. Hiralali quotes some verses from Dohapahuda of Ramasimha who in turn has enriched his work by drawing bodily many dohas from P.-prakasa and Yogasara of Joindu. So Joindu is not merely earlier than Hemacandra, but the periods of these two are intervened by that of Ramasimha. vi) I have shown above how some verses of Tattvasara have close similarities with the dohas of P.-prakasa. It is not improbable that both might have drawn from some common source. But as the verses stand, in view of the reasons stated by me above I think, it is Devasena that follows Yogindu. Devasena has often utilised material from earlier works in his compositions. We know Devasena's date definitely. He finished his Darsanasara in Samvat 990, i.e., A.D. 933. vii) The following two verses deserve comparison 1. Yogasara, 65: viralA jANahi tattu buhu viralA NisuNahi tattu / viralA jhAyahi tattu jiya viralA dhArahi tattu / 2. Kattigzyanuppekkha, 279 biralA Nisuhi taccaM viralA jANaMti taccado tacca / viralA bhAvahi tacca viralANaM dhAraNA hodi / / Kattigeganuppekka3 of Kumara is not written in the Apabh. dialect; so the Present tense 3rd p. pl. forms, nisunahi and bhavahi (preferably -hi) are intruders there, but the same are justified in Yogasara. The contents of both the verses are identical. The fact that the doha is converted into a gatha does not admit the possibility that some later copyist might have taken it over from Yogasara. In all probability it is Kumara that is following the above verse of Joindu consciously or unconsciously. The personality of Kumara is much obscured by certain mythical associations, and his age is 1 Intro, to. Dohapahuda p. 22. 2 On p. 28 3 Published with Jayacandra's Hindi Commentary, Bombay 1904.

Page #121
76 Paramatma-prakasa not settled as yet. Oral tradition recorded by Pannalal says that Kumara flourished some two or three centuries before the Vikrama eral, and the views of even some modern scholars appear to be influenced by this tradition.2 The only available Sk. commentary on this work is that of Subhacandra who composed it in A. D. 1556;3 as yet no references to Kumara in earlier commentaries are brought to light; the order of enumeration of 12 Anupreksas followed by Kumara is that of Tattvarthasutra which is slightly different from that adopted by Vattakera, sivarya and Kundakunda. These points militate against the high antiquity claimed for Kumara by tradition. There is no critical edition of Kattig yanuppekkha, but as the text stands the dialectal appearance is not so old as that of Pravacanasara. The reference to Ksetrapala in verse No. 25 shows that Kumara belonged perhaps to the South where the worship of Ksetrapala has been more popular. In the South some monks bearing the name Kumarasena have flourished. In the Mulagund temple inscription (earlier than 903 A. D.) one Kumarasena is mentioned; 4 then one Kumarasvami is mentioned in an inscription at Bogadi of 1145 A.D.5; but mere similarity of name is not enough for identification. With ts in view I do not want to assign Kumara to any definite period, but what I want to point out is that the high antiquity traditionally claimed for Kumara is not proved as yet; and there are sufficiently weighty reasons to doubt it. As to the relative periods of Joindu and Kumara, the former in all probability is earlier than the latter. viii) Canda quotes the following doha in his Praksta-laksanam to illustrate his sutra: 'yatha tatha anayoh sthane jima-timau : kAlu laheviNu joiyA jima jima mohu galei / tima tima daMsaNu lahai jo NiyameM appu muNei / This doha is the same as I. 85 of P.-Prakasa with the difference that our text reads jimu and timu for jima and tima, and jiu for jo in the second line. It is a sad tale that the text of Canda's grammar is not well preserved. 'The whole work has the appearance of half-arranged, miscellaneous jottings for 1 Ibidem Intro. 2 "The 'twelve Anuprekshas' are a part of Jaina faith. Svami Kartikeya seems to be the first who wrote on them. Other writers have only copied and repeated him. Even the Dvadasanupreksha' of Kundakundacharya seems to have been written on its model. No wonder, if Svami Kartikeya preceded Kundakundacharya. Any way, he is an ancient writer".-Catalogue of Sk. and Pk. Mss. in the C. P. and Berar, p. xiv; also Winternitz: A History of Indian Literature, Vol. II. p. 577. 3 Annals, Vol. XIII, i., pp. 37, etc. 4 Journal of the Bombay Branch R. A. S. X, pp. 167-69. 190-93. 5 Epigraphia Carnatica IV, Nagamangala No. 100. 6 Ed. by A. F. Rudolf Hoernle, Part I, Calcutta 1880.

Page #122
Introduction a work rather than a well arranged and finished treatise'. Hoernle has edited this work as early as 1880, when Prakrit studies were in their infancy, and nothing in fact was known about Apabhraisa as a dialect commanding vast literature; his material was scanty: his was a difficult tak to rebuild a consistent text, with Pali language and Asokan inscriptions in view, out of bewilderingly chaotic material. His rigorous method, about which he has sufficiently explained and against which Pischel and Gune have rightly complained, has led him to relegate this sutra and the quotation to the appendix indicating thereby that they belong to Revisionists. The context in the Grammar, where the present sutra with the illustrative verse occurs in the company of ten other sutras, all referring to Apabhramsa, is not a proper one this we will have to accept with Hoernle. But this does not forbid us from accepting them as genuine in other parts of the grammar, remembering that the sutras appear to have been disturbed in their arrangerent. Canda recognises an Apabhramsa dialect in which r as the second member of the conjunct group is preserved. That this was a fact of an Apathramsa dialect is seen above. It is illustrated by Rudrata's slesa verse and by some illustrations of Hemacandra. We expect that Canda could not have disposed of Apabhraisa in one sutra; by accepting the above Sutras more information is being added about Apabhramsa. It is natural that the grammarian might illustrate his sutras with quotations from literature. It is significant that this quotation does not occur in Hemacandra's grammar : that sets aside the suggestion that the Revisionists might have added it from Hemacandra's work. With Gune I am inclined to accept that the presence of these sufras, with the quotation, is quite natural in Canda's grammar, Different views are held as to the date of Canda. Hoernle thinks that his reconstructed text, which mainly follows Ms. A, presents a very archaic phase of Prakrit language, and therefore Canda's work is composed probably scmeuhat later than the 3rd century B.C., the period of Asokan inscriptions, ard probably earlier than the beginning of the Christian era 'assuming of course that he was contemporary with that language'.2 According to Hoernle the present sutra and the quotation belong to the Revisionists whom he puts later than Vararuci, but how much later he does not say anything. The approximate date assigned to Vararuci is 500 A.D. According to Gune Canda lived at a time when the Apabhramsa had ceased to be a mere dialect of the Abhiras and become a literary language, i. e., after the sixth century A.D. and not before'. Thus the revised form can be tentatively placed about 700 A.D.3 SO P.-Prakasa will have to be put earlier than Prakita-laksanam. 1 Dalal and Gune : Bhavisayattakaha Intro.. p. 62, Baroda 1923 2 Hoernle's Intro. pp. 1. 20, etc. 3 M. Ghosh : Journal of the Department of Letters (Calcutta University), Vol, XXIII, P.17

Page #123
78 Paramatma-Prakasa Earlier Limit-It is shown above how Joindu inherits much from Mokkhapahuda of Kundakunda and how he closely follows Samadhi-dataka of Pujyapada. P-prakasa, in fact, is a popular elaboration of some of the fundamental ideas of Samadhi-sataka. Kundakunda belonged c. to the beginning of the Christian era, and Pujyapada lived a bit earlier than the last quarter of the 5th century AD. Conclusion--In the light of the above discussion I tentatively put P.-prakasa between Samadhi-sataka and Praksta Laksana;2 and in all probability Joindu flourished in the 6th century A.D. III. Commentaries on P.-prakasa 1. A Kannada Gloss (k-gloss) op P.-prakasa Balacandra's Commentary and the Kannada Gloss in Ms. K.-It is reported 3 that (Adhyatmi) Balacandra (c. beginning of the 13th century A.D.), who has written Kannada commentaries on the three works of Kundakunda, 4 has commented in Kannada on P.-prakasa as well. The Ms. K, described below, contains a Kannaga commentary on P.-prakasa; but one is not in a position to say whether it is the same as that of Balacandra, because the Ms. K supplies no information and Mm. R. Narasimhacharya has not given any extracts with which the commentary in K could have been compared. Nature of this Kannada Gloss-The Kannada gloss in Ms. K to be called K-gloss hereafter) is a very modest attempt to explain in Kannada the dohas of P-prakasa. Throughout the commentary, so far as I have read it here and there, no Sanskrit equivalents of Apabh. forms are given; but the author takes the Apabh. forms one after the other as Kannada syntax would need, and gives their meaning in Kannada. Some of the interpretations show the linguistic insight of the commentator who is very well grounded in the technicalities of Jaina philosophy. I have come across certain words 1 See pp. 32-3 above. 2 Mr. M. C. Modi, in his notes (pp. 76-9) on selections from P.-prakasa in Apabhra msa Pathavali (Ahmedabad 1935) refers to my paper on Joindu in the Annals and remarks that Joindu can be placed before Hemacandra but it is not correct to put him earlier than 10th or 11th century of Vikrama era. The way of putting his conclusions reminds me of a statement of Max Muller, 'Chronology is not a matter of taste that can be settled by mere impressions'. An argument based on a word or so is not conclusive. Taking into consideration the nature of Apabh. phonology annu and anu can never be chronologicl stages. About javala, the meaning sami pe though given by Brahmadzva, does not suit the context as I have shown above. It is to be derived from Sk. yamala, pair; and the word jamala occurs even in the Ardha-magadni Canon. The weakening of m into v is quite usual in Apabh. The Marathi meaning is a secondary one. 3 R Narasimhacharya : Karnataka Kavicharite, Vol. I, Revised Ed., p. 253. 4 A. N. Upadhye : Pravacanasara (RJS) Intro. pp. 104-8.

Page #124
Introduction 79 whose plain and etymological meaning is missed by the commentator. His comments are lucid and simple, and he is very much faithful to the plain meaning of the dohas. There are no additional philosophical discussions, nor are there any quotations as in the Sk. commentary of Brahmadeva. To give some idea as to what this gloss is like and to facilitate its comparison with other glosses. I give here two dohas with their comments, 1 P.-prakasa I. 1: je jaya jhanaggiye kamma-kalamka dahevi nicca niramjana nanamaya te paramappa navevi i jhanaggiye nijatma-d[h]yanamemba kiccinimdami kamma kalamkajnanavaranadi-karmmagalemba puliga!am | dahevi suttu nicca nityarum miramjana! niramjanarum nanamaya kevalajnanadi-svaruparum jaya jadaruje arkkelambaru | tel amtappa | paramappa paramatmamge navevi | podavaduvem !! Ibidem I. 82 (No. 60 in TKM.) : tarunau budd[h]au ruvadai surai pamdiu dibbu | khamanau2 budd[h]au sevadau mudhau mannal sabbu | tarunaul tarunane budhdhau3 vidd[hjane | ruvadau celuvane | surau Surane | dibbu atisayamappa | pandiyau" | pamditane | khamanau | samanane budd[h]au baudd[hjane sevadau sevakane ) sabu (sabbu ?) idellamam tanemdu | mudhau | bahiratmam | mannai | bagegum ||| This Gloss Independent of Brahmadeva's Commentary.--On many crucial points I have compared this K-gloss with Brahmadeva's Sk. commentary; and I accept the position that the author of this gloss is not acquainted with and has not used the Sk. commentary of Brahmadeva. If Brahmadeva's commentary was before him, we expected him to follow the longer recension adopted by Brahmadeva, to give Sk. equivalents of Apabh. forms like him, and to add supplementary discussion and quotations in his gloss as Brahmadeva has done in his commentary. To quote a parallel case, Baacandra in his Kannada commentary on Pravacanasara inherits many details from the Sk commentary of Jayasena which he is following. Then there are some significant dissimilarities between the K-gloss and Brahmadeva's commentary which confirm the same conclusion. The recension of this K-gloss is very short as compared with that of Brahmadeva; in fact 1 These extracts are faithfully reproduced here. It should be noted that no distinction is made here between 7 and X and o and 7 following the Ms. For the convenience of the reader some hyphens are put; some aspirates are added in square brackets, as the Ms. does not distinguish d from dh; and for mutual distinction Kannada words are not italicised like the Apabh. ones. 2 TM read Khavanau. 3 In the text d is doubled, but here dh: that is due to the peculiarity of writing double consonants with a nolli 4 Note how this form slightly differs from that in the text above.

Page #125
Paramatma-prakala there is a difference of 112 verses. The K-gloss has preserved many important readings and. Interpretations independent of Brahmadeva. In the interpretation of the very first doha the K-gloss fundamentally differs from Brahmadeva in the K-gloss nicca, niramjana and nanamaya are separate words each to be taken in the Nom. plural, while with Brahmadeva they form a compound; then Brahmadeva takes navevi as a gerund form (pranamya) and connects this doha with the next, while the K-gloss, which does not contain dohas 2-11, takes nuvivi as 1st person Sg. of the Present, Sk. namami, vi being treated as the weak form of mi. In doha I. 82 Brahmadeva has a word vardai which he equates with vandakah and translates as Bauddhah; but the K-gloss clearly reads budd[h]au, and renders as Baudd[h]ane. Then in the same doha there is a very significant mistake of the K-gloss which renders sevadau as sivakane; while Brahmadeva rightly translates it as tapata h. In doha 1. 88 gura, (T and K read gurus, but in the commentary K has guras, ) is explained by Brahmadeva as gurava-labdavacyah svetambarah, but the K-gloss translates it as gauravanush (?). This K-gloss on the first line of II. 89 runs. thus caffahi gumdugalimdamuh pattahi manegalimdamum gundiyahi" | gumdigegalimdamum', Brahmadeva does not explain these words; perhaps they appeared to be quite easy to him being current in the contemporary languages. The Kannada commentator, being of course a southerner, commits a mistake that he renders cattahi as gundugalih lamun. Caya means mat (cf, catal) as I understand it; the Kannada commentator has perhaps confused it with a Kannada word caftige meaning an earthen pot. In II. 117 Brahmadeva's reading is vadahadahammi padiya for which T. K and M read coddahahadakamme padiya. Brahmadeva explains it thus vadaha-sabdina yauvanam sa ava drah mahahradas tatra patitah, while the K-gloss runs thus: coddaha stri-sariramemba dahakamme (note hada is read as daha) | karmmada maduvinolu." In II. 121 dhamhdhal (TKM read dande possibly for dhahdhe, as these Mss. have d often for dh) is explained by Brahmadeva as dhandi mithyatva--visaya-kasaya-nimittatpanne durdhyanarta-raudra-vyasanga; but the K-gloss says; damde parigraha-dvamdvadolu' the use of the Sanskrit word dvandva shows the insight of the commentator in explaining Apabh. words independently. Instances like these. which show the independence of the K-gloss, can be easily multiplied. If the author of this K-gloss had used Brahmadeva's commentary, he would not have maintained such differences and committed the errors some of which are noted above. 80 On the Age of K-gloss.-The above conclusion implies another possible deduction that this Kannada gloss will have to be dated earlier than Brahmadeva. And from the following study of other commentaries it will be clear that K-gloss is perhaps the earliest known commentary on P.-prakasa. Its antiquity, to a certain extent at least, is confirmed by the comparative old

Page #126
Introduction age of the Ms. K and by the presence of the earlier form of r in the gloss more regularly than in Q-gloss. 2. Brahmadeva and His Vrtti Brahmadeva and his Works--Brahmadeva gives no details about his personal history in his commentaries. His colophon of Dravyasamgrahatika simply mentions his name, Brahmadeva. Javaharlal, who reads his name as Brahmadevaji, suggests that Brahma is the title indicating that he was a Brahmacarin, i.e., a celibate, and that Devaji was his personal name. Though Nemidatta, 2 the author of Aradhana-kathakasa, Hemacandra, the author of Srutaskandha3 in Prakrit etc. have used Brahma as their title, it does not seem probable that Brahma is a title in the name of Brahmadeva, because Deva is not an usual name but generally a name-ending and because there have been many Jaina authors bearing the names Brahmamuni, Brahmasena, Brahmasuri etc. So Brahmadeva should be taken as a name. According to a traditional list, noted by Javaharlal, the following works are attributed to Brahmadeva : 1) Paramatmaprakasa-tika, 2) Brhad-Dravyasangraha-tika, 3) Tattvadipaka, 4) Jnanadipaka, 5) Trivarnacara-dipaka, 6) Pratistha-tilaka, 7) Vivahapatala and 8) Kathakosa. Nothing can be said about Nos. 3. 4, & 7 unless their Mss, are available. Possibly it is due to the presence of the word Brahma in his name that (Aradhana-) Kathakosa of Brahina-Nemidatta and Trivarnacara (-dipakai? and Pratistha-tilaka of Brahmasuri8 are attributed to Brahmadeva through mistake. Thus we have before us only two authentic works of Brahmadeva viz., Paramatma-prakasa-vitti and Dravyasangraha-vstti 9 His Commentary on P-prakasa-Brahmadeva does not mention his name in the colophon of P.-prakasa-vitti. Balacandra attributes a Sk. commentary to Brahmadeva; secondly, Daulatarama plainly attributes the vitti to Brahmadeva; and lastly, the commentary on P.-prakasa has much in common with the commentary on Dravyasangraha where he mentions his name. There 1 See his Intro. of Bihad-Dravyasangraha (RJS.) pp. 10-11. Some other views of Javaharlal referred to below are from this Intro. 2 Peterson's Reports V, p. xl. 3 MDJG, Vol. XIII, p. 4 and pp. 152-60. As in Akalankadava, etc. 5 According to Peterson's Reports, Vol. IV, p. 154, a commentary of Pancastikaya is attributed to Brahmadevaji, but I have already pointed (see my Intro. to Pravacanasara, p. 101, Foot-note 5) that it is the same commentary as the one attributed to Jayasena. The confusion remains still unexplained. 6 Peterson's Reports V. p. 40. 7 Reports of Sri Ailaka Pannalala Digambara Jaina Sarasvati Bhavana, Vol. I, p. 44. 8 I learn from my friend Pt. A. Shantiraj Shastri, Asthana Vidvan, Mysore, that Mss. of Pratistha-tilaka of Brahmasuri are available. 9 Ed. in RJS, Bombay 1919 (2nd Ed.); also in SBJ. Vol. I. 11 4

Page #127
Paramatma-prakala are many striking agreements such as almost identical passages, the same quotations, similar illustrations and parallel method of discussion.1 So there is no doubt that the same Brahmadeva has commented on these two works. Brahmadeva always gives a literal explanation of the dohas sometimes without repeating the words of the text. His aim is to explain the contents, and in only one or two places he explains grammatical forms. After the literal explanation, he gives some additional discussion rather in a heavy style; and here and there he quotes early authors. He is quite at home in the application of various Nayas or view-points: and his enthusiasm for Niscaya Naya and naturally spiritual knowledge is very great. The commentary on P.-prakata is not heavily loaded with technical details about Jaina dogmas like that on Dravyasamgraha, whose contents were mainly responsible for this. But for this commentary of Brahmadeva. P.-prakasa would not have been so popular. 82 Jayasena and Brahmadeva-The analysis, introductory remarks, the closing discussions and some other features of Brahmadeva's commentary remind us of Jayasena's commentaries. Brahmadeva closely follows Jayasena with whose commentaries he appears to be thoroughly conversant. Some discussions in the commentary of P.-prakasa are almost the same as those in the commentary of Jayasena on Pancastikaya; compare, for for instance, P.-prakasa on II. 21 with Pancastikaya on 23ff; Pp. on II 33 with P. on 152; and Pp. on II. 36 with P. on 146. Brahmadeva's Date-Nowhere Brahmadeva informs us the age when he composed his works. 1) Daulatarama (2nd half of the 18th century A.D.) bases his Hindi commentary on Brahmadeva's Sk. tika, ii) Javaharlal has noted that Subhacandra, in his commentary on Kattigeyanuppakkha (A. D. 1556 borrows much from Brahmadeva's Vrtti of Dravyasamgraha. 11) Balacandra Maladhare plainly refers to Brahmadeva's commentary; but the date of Balacandra cannot be settled on independent grounds. iv) In the Jesalmere Bhandara there is a paper Ms. of Brahmadeva's Vrtti of Dravyasamgraha copied in samvat 1485, i.e., A.D. 1428, at Mandava in the reign of Rai Sri Candaraya. Thus these external evidences put a later limit to his period that he flourished earlier than 1428 A.D. We shall what chronological material we get from his works. i) Taking a review of the various quotations+ 1 Compare, for instance, Dravya-samgraha-vrtti, pp. 53-54 etc, with P. prakasa commentary on II. 21; Ds. p. 63 with Pp. on II. 23; Ds. p. 129 with Pp. on I. 9; Ds. pp. 213-14 with Pp. on I 68; Ds. p. 216-16 with Pp. on II. 99, also II. 94. 2 For instance see his commentary on II. 25. Catalogue of Mss. at Jeselmere, (p. 49. No. 15), G.O.S. Vol. XXI, Baroda 1923. There are some 92 quotations (only a few mentioning either the author or the work) of which I have been able to trace the sources of some 50. I am very thankful to my friend Pt. Jugalkishore who kindly traced for me about a dozen quotations. A list of these quotations is given in the Appendix. 4

Page #128
Introduction 83 in P.-prakasa-tika Brahmadeva quotes from Aradhana of Sivarya; from Bhava- and Mokkha-pahuda Pancastikaya, Pravacanasara and Samayasara of Kundakunda (c. beginning of the Christian era); from Tattvarthasatra of Umasvati, from Ratnakaranda of Samantabhadra (c. 2nd century AD.); from Sk. Siddhabhakti and Istopadesa of Pujyapada (c. 5th century A.D.); from Kattigeyanuppekkha of Kumara; from Praenottara-ratnamala of Amoghavarsa (c. 815-877 A.D.) from Atmanusasana of Gunabhadra (who finished the Mahapurana on 23rd June 897 A.D.); possibly from Jivakanda of Nemicandra (10th century A.D.), and also from his Dravyasamgraha; from Purusarthasiddhyupaya of Amrtacandra (c. close of the 10th century A.D.); from Yogasara of Amitagati (c. beginning of the 10th century AD.);1 from Yasastilaka-Campu of Somadeva (959 A.D.); from Dohapahuda of Ramasimha (earlier than Hemacandra 1089-1173 A.D.); from Tattvanusasana of Ramsena (earlier than Asadhara who is put in the first half of the 13th century A.D.); from Pancavimsati of Padmanandi (earlier than Padmaprabha who flourished at the close of the 12th century A.D.).2 From this analysis of quotations what we can definitely state is that Brahmadeva is later than Somadeva who flourished in the middle of the 10th century. ii) In his opening remarks of Dravyasangraha-vitti Brahmadeva narrates how Nemicandra first composed a small Dravyasangraha in 26 verses and the same was enlarged later on for Soma, a resident of Asramapura and a royal-treasurer of Sripala Mandalesvara under the great king Bhoja of Dhara in Malava country. As this is not proved to be a contemporary piece of evidence we may not accept as fact that Nemicandra was a contemporary of Bhoja of Dhara and that Dravyasangraha was first a smaller work; but one thing is evident that Brahmadeva is sufficiently later than Bhoja of Dhara whom he calls Kali-kala-Cakravarti. Undoubtedly he refers to Bhojadeva,. the Paramara of Malwa, the celebrated patron of learning; the period of Bhojadeva is A.D. 1018-1060. Brahmadeva's reference to Bhoja indicates that he is sufficiently later than 11th century A.D. iii) It is shown above that Brahmadeva is much influenced by the commentaries of Jayasena, and even some passages of Jayasena are almost reproduced by 1 Amitagati, who completed his Subhasita-ratnasamdoha in 994 A.D., Dharmapariksa in 1014 A.D. and Pancasangraha in 1017 A.D., gives the names of his predecessors thus: Virasina, Divasena, Amitagati (I), Nemisena, Madhavasina; and then gives his name Amitagati (II). Sravakacara and Bhagavati Aradhana (in Sk. verses) are also composed by Amitagati II. But with regard to three other works, namely, Bhavanaadvatrimati, Samayika-patha and Yogasara, in which the names of the predecessors are not given, it is rather difficult to say whether they are to be attributed to Amitagati I or Il. It appears to have been usual with Amitagati II to give the names of his predecessors in bigger works, but they are absent in Yogasara. Perhaps Yogasara was composed by Amitagati 1 who is earlier than Amitagati II by two generations. A detailed study of the style, etc, of Yogasara would solve this question. 2 Besides these Brahmadeva mentions some other works too, Caritrasara, Sarvartha. siddhitippanaka, Samadhisataka (see II. 33, 212.)

Page #129
84 Paramatma-Prakasa our author. Jayasen' e onged to c. second half of the 12th century A.D. 1 So Brahmadeva is later than 12th century. To conclude from these external and internal evidences, Brahmadeva is later than Somadeva (959 AD.), king Bhoja of Dhara (A.D. 1018-60) and Jayasena (c. 12th century). So Brahmadeva2 might be tentatively put in the 13th century A.D.3 3. Maladhare Balacandra and his Kannada Commentary Extract from the Commentary and its Authorship-The Ms. P, which is described below in Section IV, contains an exhaustive commentary in Kannada on the dohas of P. prakasa. I give below the opening portion of the commentary with some corrections : nirupamacaritana vyaya-narujananadyamtanamalanatmasukha karanadvaitanaghaksaya-karanarham nelasugenna hstsarasijado!!! sri Yogimdra-devar madida Paramatmaprakasam emba dohe cchandada gramthakke sri Brahmadevar madida Sanskitada vsttiyan nodiyapratibuddha-bodhanartham Karnata-vsttiyam pelve, gramtha-kartaram gramihada modalolu istadevutanamaskaramam maduttam omdu doheya sutramam peldaparul 1 J2 jaya jhanaggiyue' etc. The concluding portion runs thus: so' hamemdimtu jagattraya kalatrayado?u kaya van-mana-karanatraya-suddhiyim niscaya nayadimdella jiyamgalumimtu niramtaram bhavaneyam madi padaudembudu sri Yogimdradevarabhiprayam || sri Kurkkutasana4 Maladhare Balacandradeva sthtram jiyat | From these extracts it is clear that this Kannada commentary is mainly based on Brahmadeva's Vitti, that there is sufficient reason to believe that Balacandra is its author and that he styles himseli as Kukkutasana Maladhare perhaps to distinguish himself from earlier and contemporary Balacandras. Comparison with Brahmadeva's Commentary-Balacandra plainly tells us that he composed this gloss to enlighten the unenlightened by consulting Brahmadeva's commentary. This frank admission shows that he has 1 See my Intro. to Pravacanasara, pp. 101-4. 2 One Brahmadeva of Mulasangha and Surastagana is mentioned in an inscription of 1142 A D. (Epigraphia Carnatica IV, Nagamangala 94). There is no sufficient evidence to identify this Brahmadeva, with our commentator. The same name is often borne by many Jaina authors and monks. 3 In his commentary on Dravyasamgraha 49, Brahmadeva refers to a Pancanamaskara grantha, of 12 thousand slokas. I have not got any information about this work, Javaharlal, however, reads the name as Pancanamaskara Mahatmya; he attributes its authorship to Simhanandi, a Bhattaraka of Malava country; and he takes this Simhanandi as the one who was a contemporary of Srutasagara c. at the close of 15th century A.D. On the basis of this line of arguments Jawaharlal puts Brahmadeva at the close of the 15th century AD. (or in his own words about the middle of the 16th century Vikram era). This date is now invalidated by the fact that the Jesalmere Ms. of Dravyasamgraha-vrtti of Brahmadeva is written in 1428 A.D. Javaharlal gives no authorities for some of his facts; and I think, there must have been some confusion in handling them. 4 Ms. reads Kurkkutasana.

Page #130
Introduction 85 mainly followed Brahmadeva. As compared with the text presented in this edition Balacandra's text contains six verses more. In matters of Apabhramsa dialect of the dohas there is substantial agreement excepting the differences which are common with other Mss. in Kannada script. Brahmadeva's additional details and amplificatory remarks are very often suppressed. Explanation of the doha word by word that appears to be the main aim of Balacandra; and it is very rarely that he gives some additional remarks following Brahmadeva. The quotations of Brahmadeva are not included, but in some places Kannada verses are added.2 Balacandra at times gives textanalysis as well; some of his statements are inconsistent with his own numbering. At the close of the work he concentrates more attention on literal explanation ignoring Brahmadeva's supplementary discussions. After the verse Paidava-Ramahi etc., Balacandra gives another verse: jaM allINA jIvA taraMti saMsArasAya ramaNaMtaM / taM bhavvajIvasajhaM NaMdau jiNasAsaNaM suiraM + // Immediately after this there is an additional Kannada verse : nirupama-nijatma-sucaka-vara Paramatmaprukasa-vittiyanidanadaradimdoduva vodipa paramanakulaksaysukhakke bhajanarappar || Maladhare Balacandra to be Distinguished from other BalacandrasRich contributions to Kannada literature by way of commentaries and original works have been made by many authors bearing the name Balacandra; and it is often difficult to distinguish one from the other due to the paucity of information that we get about them. Mm. R. Narasimhacharya shows four Balacandras. 5 In a detailed discussion about Balacandramuni, the preceptor of Abhinava Pampa, Mr, M. Govind Pai shows some nine Balacandras. Because of his designation Kukkutasana Maladhare', our Balacandra will have to be distinguished from other Balacandras who have not mentioned this whole designation. The title Maladhare has been used by some monks to distinguish themselves from others of the same name : Sravana Belgo! Inscriptions mention monks such as Maladhari Mallisena, Maladhari Ramacandra, Maladhari Hemacandra. The designation was used both by Digambara 1 See pp. 4-5 above. 2 For instance on p. 191 of the Ms., i.e., on II. 116. The verse runs thus : Annevaram jivam sukhi-yannevaram snehamilla manadolu mattam- | tennevaram sne ham nilkannevaram duhkhamemdanadhyatmadiram 3 Ms. reads sarum. 4 This verse reminds me of Tattvasara 73 which runs thus : jaM tallINA jIvA taraMti saMsArasAyaraM visamaM / taM savvajIvasaraNaM NaMdau sagaparagayaM tattaM / / 5 Kavicarite, Vol. I (Revised Ed. 1924), pp. 253, 321, 390 and 397; see also Vol. III. p. 64 of the Intro and its Foot notes. 6 Abhinava Pampa (Dharwar 1934) pp. 12, etc.

Page #131
86 Paramatma-prakasa and svetambara monks. There was also one svetambara Maladhari Hemacandra to be distinguished from the encyclopediac author Hemacandra (A.D. 1089-1173).1 Date of Maladhare Balacandra-Beyond calling himself Kukkutasana Maladhare this Balacandra supplies no information about himself; and hence to settle his date is all the more difficult. Maladharideva or Kukkutasana Maladharideva occurs in some inscriptions at Sravana Belgo! as a personal name. But there is no doubt that it is a designation with the name of our Balacandra; perhaps it is the name of a famous preceptor used by the monks of that line. Turning to epigraphic records one Balendu (Balendu?) Maladharideva is mentioned in Amarapuram Pillar Inscription of Saka 1200 (A.D. 1278) in which some pupils have given a donation to a Jaina temple. Our Balacandra cannot be identified with this Balendu though in personal names indu and candra are often interchanged, because the title Kukkutasana is not found there and because this date of Balendu is rather too early for our commentator.3 About the period of our author, the earlier limit is definite that he flourished after Brahmadeva whose commentary he follows; nd we have tentatively put Brahmadeva in the 13th century AD. We will have to take into consideration the conditions of travelling etc. in the 13th century. Balacandra belongs to Karnataka, possibly he lived near about Sravana Belgol. Brahmadeva in all probability belongs to the North. So we can expect naturally a difference of half a century at least between the two, so that the Sk. commentary of Brahmadeva might reach the hands of Balacandra. Thus tentatively Balacandra might be put in the middle of the 14th century A. D. Adhyatmi Balacandra's Commentary-None of these three Kannada commentaries can be attributed to Adhyatmi Balacandra (c. beginning of the 13th century) to whom a Kannada commentary on P-prakasa is attributed by Mm. R. Narasimhacharya. He kindly informs me that he possesses no more details than those recorded in Kavicarite. It is not at all improbable that Adhyatmi Balacandra might have written a Kannada commentary like his commentaries on the Prakrit works of Kundakunda; but one should not be dogmatic 1 2 Epigraphia Carnatica, Vol. II. Peterson : Reports VoI, IV.p. 140 ff, V. p. 85, etc., C.D. Dalal and L. B. Gandhi : Catalogue of Mss. in Jesalmere Bhandars (G. O S.) pp. 3, 8, 15, 18, 36, etc.; M. D. Desai : (Jaina Sahityano Itihasa (in Gujarati), p. 244 ff. M. S. R. Ayyangar and B. S. Rao: Studies in South Indian Jainism, part II, pp. 42, 45 and 50. A Guerinot in his Repertoire D' Epigraphie Jaina mentions one Balacandra Maladhari; but the Hire-Avali inscription (E. Carnatica, VIII, sorab No 117) which he refers to reads Maracandra which, I think, is perhaps a mistake for Ramacandra. I am thankful to Pt. D. L. Narasimhachar, Mysore. who kindly pointed out this error to me. 3

Page #132
Introduction 87 on this point because the information supplied by Kavicarite is very meagre and because there is the possibility of Balacandra (Maladhare) being mistaken for Balacandra (Adhyatmi). 4. Another Kannada Gloss (Q-Gloss) on P.-prakasa The Kannada Gloss in the Ms. Q--As distinguished from the Kannada gloss contained in the Ms. K, here is another gloss accompanying the text of P.-prakasa in the Ms. Q which is described below. We do not get any information either about the author or the date of this gloss. There is a salutationary remark, at the close of the Ms., in which it is stated that the auspicious feet of Muribhadrasvami are a shelter. This indicates that either the author of this Kannada gloss or the copyist of this Ms. or its earlier original was a pupil of one Munibhadrasvami. Nature of this Gloss and the Need of such Glosses-This Q-gloss, like the K-gloss, gives merely the Kannada paraphrase of the dohas with no additional discussions. In matters of faithfulness etc. to the original, K-gloss appears to be superior to Q-gloss. That we come, across such anonymous vittis, as we find in Mss. like K and Q, clearly indicates how P.-prakasa was very popular in the circles of devout Jaina ascetics and laymen; and it is imaginable that many novices, after they understood the meaning of dohas from their teachers, had their own study-notes by way of a literal paraphrase in their mother-tongue. Comparison of Q-gloss with other Commentaries-A detailed comparison of this gloss with K-gloss on the one hand and with the Sk. commentary of Brahmadeva and its Kannada version by Maladhare Balacandra on the other would settle its exact relation with others. I have carefully studied the gloss on some twenty dohas selected at random, and compared the same with K-gloss and Brahmadeva's commentary. A few typical cases I might note here. On I. 25 K-gloss and Q-gloss agree almost verbally. In I. 26 devu is rendered by K as paramatma devam, by Brahmadeva as paramaradhyah, and by Q as paramaradhyanappa Siddha-paramisthi. In I. 46 samsaru is translated by K as caturgati-samsaramum, by Brahmadeva as dravya-ksetra - kala-bhava-bhava-rupah paramagama-prasiddhah panca-prakarah Samsarah, by Balacandra as dravyadi-pamcavidhusamsaramum, and by Q-gloss as dravya-ksetra-bhava - bhava-rupamappa caturgati-samsaramum. In I. 46*1, which is not found in Brahmadeva's recension, Qgloss slightly improves on K-gloss and changes the order of words in the explanation. As against K-gloss on I. 82 noted above, Q reads vamdau and explains it as Baudhanum; and sevadau is interpreted by Q-gloss as $vetapatanumemde. In the same doha tarunai is translated by Kas tarunane, by Brahmadeva as yauvanastho'ham, by Balacandra as kumarane, and by Q as yavvananu. To compare with the extracts given in our study of K-gloss,

Page #133
88 Par amatma-prakasa the first words of II. 89 are interpreted by Balacandra thus : cattahi ! guddugalum pattahi manecakkaladigalam | gumdiyahil gurdige-mumtadupakaranagalum, while Q-gloss runs thus : cattahi 1 guddarum pattahi | manegalum guidiyahi | gumdigegalum. The interpretations of coddaha dahammi (II. 117) by Q-gloss as yauvana-memba kaladolu and of dhamdhai or dhamdhe (read by Kannada Mss. as damde) in II. 121 as vyasamgadolu borrow words from and therefore agree with Brahmadeva rather than with K-gloss. Thus from the longer recension adopted by Q-gloss, as against the shorter one adopted by K-gloss, and from the comparisons drawn above I come to the conclusion that the Q-gloss is very much indebted to Brahmadeva's interpretations of the text; even words are the same sometimes as contrasted with the words in K-gloss etc. As the Q-gloss gives only a literal paraphrase, we do not find Brahmadeva's discussions there. It is just possible that the author of Q-gloss might have used K-gloss as well, as seen from some close agreements between the two. I have not come across any significant error and difference that might imply the independence of Q-gloss from Brahmadeva's commentary. On the Date of Q-gloss-From the above comparison it is clear that this Q-gloss is later than Brahmadeva, and perhaps later than even Maladhare Balacandra, if the author of this gloss is proved, with additional evidences, to be a pupil of Munibhadra, and if this Munibhadra is the same as the one whose death is recorded in the Udri inscription of about 1388 A.D.2 then the composition of this gloss might be roughly dated in the last quarter of the 14th century A.D. This Munibhadra appears to have had many eminent disciples whose deaths have been recorded in some inscriptions. 3 5. Daulatarama and his Hindi Bhasa-tika The Commentary and its Original Dialect-Daulatarama's Bhasa-tika, which is presented in this edition, is only a substantial paraphrase in modern Hindi of Daulatarama's original. The Hindi dialect as used by Daulatarama, and possibly as it was current in his place and at his time, has some differences with the present-day Hindi. With a practical view that it might be useful to Jaina house-holders and monks it was rewritten into modern Hindi by Manoharlal for the first edition (by adding Sk, words etc. into brackets), and the same has been slightly revised here and there for the second edition as well. I give here an extract from Daulatarama's original text of the Commentary on I. 5, which would give us some idea of the form of Hindi used by him: 1 To distinguish from Apabh. words the Kannada words are not italicised. 2 E. C. VIII, Sorab No. 146. 3 E. C, VIII, Sorab Nos, 107, 116, 118, 119 and 153.

Page #134
Introduction Apa " bahuri tini siddhinike samUhikUM maiM vaMdU hUM / je siddhinike samUhi / nizcayanayakarI apane sarUpaviSai ti haiM / aura vivahAritayakari sarvalokAlokakUM nisaMdehapaNa pratakSa deSa haiM / paraMtu paripadArthaniviSai tanamayI nAhIM | apane svarUpaviSe tanmayI haiM / jo parapadArthaniviSai tanmayI hoI tau parAe sukhadukhakari sukhI dukhI hoI so kadAci nAhIM vivahArinavakari sthUlasUkSmasaphalikUM kevalijJAnikari pratakSa nisaMdeha jAne haiN| kAhU padArthaM rAgadveSa nAhI / rAgike hetu kari jo kAkU jAneM to rAgadveSamayI hoya / so iha baDA dUSaNa haiN| tA teM yahI nizcaya bhayA jo nizcaya kari apane svarUpavirSa tiSThe haiN| paraviSe nAhIM / aura apanI zAsakti kari savikUM pratakSa dekheM haiM jAne haiN| jo nizcayakari apane svarUpaviSa nivAsa kahyA so apanA svarUpahI ArAdhiye yogya hai yaha bhAvArtha haiM ||5|| " / This extract is copied by me from a recent Ms. from Sholapur, and it is checked by Pt. Premi with the help of an older Ms. from Bombay. Pt. Premi kindly informs me that still older Mss. may show certain dialectal differences, because it was always usual with learned copyists to change. the dialect of the text here and there to bring it nearer the then current dialect. This gives a very good lesson to students of Apabhramsa literature, and very well explains the vowel variations shown by different Mss. of an Apabh. text. 89 Nature of Daulatarama's Commentary-Daulatarama's Hindi ka has no claim to any originality: it is merely a Hindi translation of Brahmadeva's Sanskrit commentary. Some of the heavy technical details of Brahmadeva have been lucidly summarised in Hindi. Like Brahmadeva he gives first a literal translation, and then adds supplementary discussion in short following Brahmadeva. It cannot be ignored that it is this Hindi rendering that has given popularity to Joindu and his P.-prakasa Thus Daulatarama has done the same service to the study of P.-prakata as that rendered by Rajamalla and Pande Hemaraja to that of Samayasara and Pravacanasara. 2 Daulatarama and his Date-Daulatarama belonged to Khandelavala subsect, and his gotra was Kasalivala. Anandrama was the name of his father. He was a native of Basava but used to live in Jayapura where he appears to have been an important office-holder of the state. When we look at the nature of the works composed by Daulatarama, it is clear that he was wellversed in Sanskrit and was an ardent lover of his mother-tongue which he enriched in his own way by some of his translations. In Samvat 1795, when he finished his Kriyakata he was the Mantri of some king Jayasuta (as Pt. Premi interprets it, 'son of Jayasimha') by name and lived at that time in Udayapura. He mentions in his Harivamta, that the Diwans of Jayapura are generally from the Jain community; and Diwan Ratanchanda was his 1 Very often the Sholapur Ms. has for a correctly shown in the Bombay Ms. I have retained them as they are. 2 See my Intro. to Pravacanasara, p. 110, etc. 3 This biographical information is based on Pt. Premi's note on Daulatarama, see Jaina Hitaishi, Vol. XIII, pp. 20-21. 12

Page #135
90 Paramatma-prakasa contemporary. He finished Kriyakosa in Samyat 1795 and his Harivansa in Samvat 1829 ; so the period of his literary activities belongs to the second half of the 18th century A.D. His works and their Importance--His Kriyakosa is mentioned above. It was at the request of Rayamalla, a pious house-holder from Jayapura, that he rendered into Hindi prose Padmapurana (Samvat 1823), Adipurana (Samvat 1824) and Harivansa (Samvat 1829) and Sripalacarita. Then there is his Hindi commentary on P.-Prakasa based on Brahmadeva's Sk. commentary. Besides, he completed in Samvat 1827 the Hindi prose commentary on Purusartha-siddhyupaya which was left incomplete by Pt. Todaramalla. Pt. Premi remarks that his Hindi translations of the above Puranas have not only preserved and propagated Jaina tradition but also have been of great benefit to the Jaina community IV. Description of Mss. Studied and their Mutual Relation A. Described-This is a paper Ms. about 10,7 by 5 inches in size numbered as 955 of 1892-95, from the Bhandarkar Oriental Research Institute, Poora. It contains 124 loose folios written on both sides, each page containing 13 lines. It is written in neat evanagari hand in black ink; and the marginal lines, the double strokes on both sides of the number etc. the central spot which imitates the string-hole of the palm-leaf Mss., and the two marginal spots, horizontal with the central one, on one side of the folio, possibly for putting page-numbers, are in red ink. It contains dohas as well as Brahmadeva's Sk. commentary of Paramatma-prakasa. In the Sk. portion the Ms. is fairly accurate, and the Sk, commentary in the present edition is carefully checked with the help of this Ms. Somehow, possibly through oversight, the commentary on dohas II. 18-19 is lost, but the dohas are added in the margin in a different hand, There is a good deal of irregularity about the nasals in this Ms. : anunasika and anusvara are represented by the same sign. Sometimes there are dialectal discrepancies between the regular text and the text repeated in the commentary. After the Apabhramsa verse Pandava Ramahi etc., there is this closing passage reproduced as it is: paramAtmaprakAzagranthasya vivaraNa samAptaM / / granthasaMkhyA 4000 sahasracAri // saMvat 1630 mArgazIrSe saptamyAM ravau liSita rAvatagorA zrIcauhANavaMze liSatvA yo dAdAti tasya zubhaM / / kalyANamAlA karotu nityaM // paMDita zrI dhanapAlena AmapaThanArtha ziSyArthAya ca zivamastu zrI caturvidhasaMghasya // ||shrii: // // B. Described-It is a paper Ms. about 5.5 by 5 inches in size, belonging to the collection of Mss. of my uncle, the late lamented Babaji Upadhye of Sadalga, Dt. Belgaum. (See also Anikanta I. p. 545 and Pahudadoha Intro. pp. 10-13). It is included in a gutika- Ms. of country paper stitched at the left

Page #136
Introduction 91 end. The characters are Devanagari with some lines in red and some in black ink in the major part of it; and some pages at the end are written in black ink alone. The appearance of the Ms. shows that it is badly handled. The first 8 leaves are lost; a dozen leaves at the end are halftorn; and the letters on many pages in the middle are rubbed away and cannot be read. As to the contents of this whole Ms.; Folios 9-10: Bhaktamarastotra of Manatunga; ff. 10-13: Laghu-svayambhu of Devanandi; ff. 13-16 : Bhavanabartisi, i.e., Dvatrims ika of Amitagati; ff. 16-18: Balabhadrasvami-rauvi (? in old Hindi); ff. 18-20 Srutabhakti; ff. 20-35: Tattvarthasutra (only sutras, with some marginal corrections in Kannada characters); ff. 35-62; enumerative lists of Marganasthanas etc. and some notes from Gommatasara etc.; ft. 63-81; Dohapahuda of Yogendra; ff. 81-111: Paramatma-prakasa (only dohas); ff. (page Nos. are rubbed away) padikkammami and some Bhaktis; ff. 128-135 (?): Aradhanasara of Devasena (Text only); ff. 136-139: Yogabhakti; ff. 139-148: Jinasahasranama of Asadhara; then Sajjanacittavallabha etc. This Ms. is at least 200 years old. It is fairly accurate excepting for a few scribal errors. Here and there it retains n for n, but this is ignored in recording the readings. As seen above ff. 81-111 are occupied by the text of Paramatma-prakasa. The opening verse is cidanandaika etc., the same as the opening mangala of Brahmadeva's commentary, in place of the first doha, and it is numbered as one. Differences in the strength of the text have been recorded along with the various readings. In the middle there has been some confusion about the numbers, though the total number of dohas is shown as 342 at the end. Especially in this portion some pages are bored by worms: many letters have lost their ink; and many pages are rubbed away and the letters cannot be made out. It closes with the phrase : fa qzAICHTETIT: Ahra: 11 1 HAFT 11 C. Described--This is a paper Ms., about 11 by 4.5 inches in size, numbered as 1446 of 1886-92 from the Bhandarkar Oriental Research Institute, Poona. It contains 21 loose folios written on both sides, each page containing about 9 lines. It is written in neat Devanagari hand. It contains onlu dohas; the first two pages are crowded with interlinear and marginal notes giving the Sk. chaya of difficult words. The Ms. is fairly accurate, but the copyist has not been able to read his adarsa correctly : paru is once represented by pattu and once by yattu; u and o are interchanged, and the deal of confusion about the presence or otherwise of the sign of anusvara. In some places there are discrepancies of vowels. Differences in the number of dohas are noted in the various readings. The Ms. ends thus : iti zrIparamAtmaprakAza]dohA samApta // // zubhaM bhavatu / / saMvat 1705 varSa AsADavadi 12 budhavAsare / /

Page #137
92 Paramatma-prakasa P. Described- This is a paper Ms., abount 12.5 by 6.3 inches in size, with a label 'Paramatmaprakasa Karnataka tikasahita', new No. 223, from Jaina Siddhanta Bhavana, Arrah (Bihar). It covers loose folios Nos it forms a part of some bigger bundle of Mss. Hand-made paper with water-marks is used. It is written in Kannada characters on both sides of the leaf with some 18-20 lines on each page. It is a new Ms. perhaps something like 50 years old. It contains the text and the Kannada commentary of (Kurkkutasana Maladhare) Balacandradeva which is a Kannada rendering of the Sk. commentary of Brahmadeva. Compared with Brahmadeva's text presented in this edition, this Ms. contains six additional verses. Two verses (kayakilesim etc. and appasahave etc.) after II, 36, one doha (are jiu sokkhe etc.) after II. 134; one doha (panna na mariya etc.) after II, 140; one doha (appaha paraha etc.) after II. 156; and one more (amtu vi gantu vi etc.) after II. 203. With these six additional verses we have 351 verses in all, and the last verse is serially numbered as 351. In his concluding remark Balacandra says that there are 350 verses in all, but this is not consistent with his own numbering. One or two such inconsistencies are found in his remarks in other places also. This Ms. reached my hands very late, so I have not recorded the various readings from it. It has many scribal errors here and there. Dh is correctly written in this Ms., though with other Kannada Mss, it has certain common features : the presense of !, the use of nolli in the dohas, absence of any distinction between short and long vowels etc. Practically the text agrees with that of Brahmadeva, but throughout this Ms, there is a decided inclination towards form like Bamhu, karanena, bhavem, mellavi, ke vi, jerva poggalu, ekka jojji sojji rather than Bambhu, karanina, bhavim, millivi, kivi, jima, puggalu, ikka, jo ji, so ji etc. This Ms. begins thus : sri Parsvanathaya namah | Paramatmaprakasa baruvadakke nirvighnamastu || subhamastu i nirupaman etc. The concluding passage runs thus, and it is reproduced without any emendations besides spacing: imti Paramatmaprakasa mahasastra gramtha samaptam bhuyat mangalamaha sri sri sri jaladrakse tailadrak se rakse Sitalabamdhanat | kastena likhitam sastram yatnena pratipalayet ||| Q. Described, This is a palm-leaf Ms., about 20.2 by 2.1 inches in size with a label Paramatmaprakafa vrtti' new Nos. 190 and 345, from the Jaina Siddhanta Bhavana, Arrah (Bihar). This Ms, is not carefully preserved; it appears to have been exposed to smoke and moisture; the edges of some leaves are broken; and some leaves in the middle are mutilated. I think, it might be about 100 years old. The folios, as we have in it, are numbered 137 to 158; so it must have formed originally a part of a bundle of Mss. The first leaf is missing, so we begin from doha No. 13. It is written in Kannada characters

Page #138
Introduction 93 on both sides of the leaves with eleven lines on each page. It contains dohas with a Kannada vrtti. The readings from this Ms. have not been recorded. It has the usual peculiarities of Kannada Mss. (See, for instance T, K and M described below) such as the use of d and p for dh and ph etc., the presence of ! for I in dohas etc. Here yy is used as against other Kannada Mss. which prefer bb. In the Kannada vrtti some times old form of r is used. Excepting a few peculiarities like the inclination towards e ando rather than i and u and the forms such as jojji and Bamhu for jo ji and Bambhu etc., this Ms., on the whole, agrees with Brahmadeva's text. However it has a few important forms, here and there, which are common with the family of Mss, like T, K and M. As compared with the strength of Brahmadeva's text, this Ms. is wanting in the following dohas: 1. 21-32, 1. 65* 1, I. 123*2-3, II 46*1, II. 111 *2-4, II. 137*5, and II. 185. Then there are some additional verses : one (ja janai etc.) alter I. 46; one doha (bhayvabhavyaha etc.) after II. 74; and one (jiva jinayara etc.) after II 197. Thus 14 verses are wanting and 3 are additional. So we expect the total number to have been 334, but the Ms. serially numbers the last verse as 333, because No. 179 is numbered twice. The concluding passage of the Ms., without any corrections, runs thus : Paramatmaprakasavitti samaptah !| sri vitaragaya namah il sri sarasvatyai namah fri Munibhadrasvamigala sri pada padmangale saranu 1l mamgamaha sri sri sri. R. Described-This is a palm-leaf Ms., about 14 by 2 inches in size, with a label 'Paramatmaprakasa mula', new No. 130, from the Jaina Siddhanta Bhavana, Arrah (Bihar). The Ms. is not very old; so far as I can judge, it does not appear to me older than 75 years. It contains only the dohas written in Kannada characters on both sides of the leaves with eight lines on each page. It contains leaves Nos. 1-16. The last page is half blank with a table of contents, written in a modern hand enumerating the names of anu preksas. This Ms.' like other Kannada Mss, described below, has d for dh, ! for I, bb for yy, and forms like sojji, and very often i and hi are confounded in the dohas. In a modern hand anvaya numbers are put between the lines; and some corrections and additions are made here and there. In the margin some additional verses are written in modern hand, and almost all of these verses are the same as those found in Brahmadeva's commentary. As compared with Brahmadeva's text presented in this edition, this Ms. interchanges the positions of l. 4 and 1. 5, II. 20 and II. 21, II. 77 and and II. 78, II. 79 and II. 80, JI. 144 and II. 145-46. It does not include dohas nos. I. 28-32, 1. 65*1, II. 46*1, II. 111*2-4, II. 137*5, II. 185, and II. 209. Thus it is wanting in 13 verses as compared with Brahmadeva's

Page #139
94 Paramatma-prakasa text. But there are some additional verses : one doha (jo janai se jani etc.) after I. 46; two verses (kayakilese" etc. and appasari ve etc.) after II. 36; one doha (bhabbabhabbaha etc.) after II. 74; and one doha (pavenanaraya etc,) is introduced with the phrase uktam ca after II. 127, and it is serially numbered. With the addition and subtraction of the above verses the total we get is 337 which is the last serial number according to the Ms. as well; but somehow the copyist adds a remark that the total is 340. The various readings from this Ms, are not recorded. On the whole, I find, this Ms. agrees with Brahmadeva's text, though there are some cases where it has some common readings with TKM described below. There are some plain cases where it is corrected with the help of some Ms. belonging to the family of TKM. In matters of dialectal features e and o are more frequent than i and u in words like ke vi, mellavi, benni, jettiu, ketthu, poggalu etc. With regard to minor vowel-changes this Ms. has many discrepancies. It opens with 'sri pamcagurubhyo namah', and then the first doha follows. It is concluded with a phrase "amtu mulagrantha 340' at the end of the verse paramapayagayanan which is numbered as 337. S. Described-This is a palm-leaf Ms. about 15 by 2.1 inches in size, with a label 'Yogindra gatha', new Nos. 163 and 1065, from the Jaina Siddhanta Bhavana, Arrah (Bihar). This Ms. may be about 75 years old. It contains leaves Nos. 151 to 160; so it must have formed a part of a bigger bundle of Mss. It has only dohas written in Kannada characters on both the sides of the leaves with eight to ten lines in a page. Sometimes anvaya numbers are put between the lines; and some Sanskrit equivalents taken from the commentary of Brahmadeva are written in the margin. Possibly the copyist himself, when he revised this Ms. with the help of another Ms. has added, in the marginal space, many dohas which he found missing in the text. In one place a Kannada verse (annevaram etc.) is added in the margin; it is taken from the Kannada commentary of Balacandra. This Ms. is very defective in numbering: sometimes numbers are leaped over, because they are often put after three or five verses. As in other Kannada Mss. we have here d for dh, bb for vv etc. In dialectal details this Ms, very closely agrees with the text of Brahmadeva printed in this edition. As against other Kannada Mss. it has forms like jama, tim, millivi, jitthu etc. Many forms which were first written as so ji, vaidai (in 1. 82 and 88), Bambhu, ihu, jitthu, tim have been corrected as sojji, buddau, Bamhu, ehu, jetthu, tem etc. Of all the Kannada Mss. examined by me this is the only Ms. that is specially particular about the nasal sign which is represented by a small circular dot placed slightly above the line immediately after the letter to be nasalised. So far as I know, it is an innovation in the Kannada

Page #140
Introduction 95 script; and the copyist rightly understood the needs of Apabhramsa phonetics, and added this sign closely imitating the sign of anusvara in Devanagari. I have no doubt that this Ms. is copied from a Devanagari Ms. aining the text and the commentary of Brahmadeva; and further possibly by the same copyist it is revised with the help of Kannada Mss., some predecessor of our P containing Maladhari Balacandra's commentary and some Mss. of TKM-group. As compared with our text the following dohas are missing in this Ms.: I. 33-4, I. 65*1, I. 117, II. 20, II. 60. II. 62, II. 111*2-4, II. 178, II. 180, II. 199; but all these verses are added in the marginal space possibly. by the same copyist. There is only one additional verse (akkharada etc.) after II. 84 which is serially numbered. Then some additional verses are found in the marginal space : on p. 155, two verses (kayakisest" etc. and appasahava etc.) possibly after II. 36; then two verses (pavena naraya etc. and bhabbabhabbaha etc.) possibly after II. 62; on p. 158 two verses( visayaha karane etc. and pamca na etc.) and lastly on p. 159 one doha (appaha paraha etc.). The Ms. is concluded with the words 'Yogindragathe samaptah T. Described This is a palm-leaf Ms., about 17.5 by 2 inches in size, from Sri-Vira-vani-vilasa-bhavana, Mudabidri, South Kanara. It contains 8 folios written on both sides, and on the second page of the 8th leaf Ms K, which is described below, begins. There are 9 lines on each page with about 75 to 80 letters in each line. As usual in palm-leaf Mss. We have two string-holes with unwritten space squaring them. These spaces divide the written leaf into three distinct portions. It is written in OldKannada characters, and contains only the dohas of Paramatma prakasa. The Ms. is carefully inscrited, the letters being uniformly shaped. The edges of leaves are come-what broken here and there, though the Ms., on the whole, is well preserved. In a few places, not more than three or four, there are blank spaces for individual letters whenever the copyist has not followed his aduisa. The opening phrase is sri Santinathaya namah, and then the dohas follow. K. Described- This is a palm-leaf Ms., about 17.5 by 2 inches in size, from Sri Viravani-vilasa-bhavana, Mudabidri, South Kanara. It covers leaves 8 to 36, the first 8 leaves being occupied by Ms. T which is described above. This Ms. begins on the second page of the 8th leaf; it ends on the second page of the 36th leaf; and after that we have a few Sanskrit verses written in a different hand. In general appearance, the number of lines etc., K closely agrees with T. The edges of leaves have become smoky, and are broken here and there. From the similarity in hand-writing it is clear that I ard K are written by one and the same person. It is plain from

Page #141
96 Paramatma-Prakasa the pagination that these two Mss. are expected to stand together. It contains dohas with Kannada explanation. It is written in Old-Kannada characters. As to orthographical peculiarities, the old r is used in the Kannada commentary; sometimes new r is written, but it is struck off and again substituted by the old form. The Ms. opens with sri Santinathaya namah, and ends thus : Yogendra-gathe samapta || sri Santinathaya namah || etc. etc. M. Described - This is a palm-leaf Ms., about 17.5 by 2 inches in size. It covers 8 leaves, Nos. 16 to 23. On the first page of leaf No. 16 a Kannada commentary on Moksaprabhita by Balacandra is concluded, and then the dohas of Paramatmaprakasa follow with no introductory remark. not even the opening salutation. This Ms. contains merely the dohas. The handwriting is different here from the two previous Mss. It has 9 or 10 lines on each page, with some 75 letters in each line. The second page of leaf No. 23 is almost blank with one fourth of a line. From the uncertain shape of letters it is clear that the copyist is not sufficiently trained in writing on palm-leaves. Very often modern u is used in these Kannada characters. The surface of pages is besmeared with black powder making the inscribed letters quite visible. The text abruptly ends without any significant indication. Additional Information about T, K and M-It is necessary to give some more information about the Mss. T, K and M. When I visited Muda. bidri, in December 1935, on my way to Mysore to attend the Eighth All-India Oriental Conference, Pt. Loknatha Shastri took me to the Sri Virayani-vilasa-bhavana, which, though a new Institution, contains many valuable Mss. As I wanted some Kannada Mss. of Paramatma-prakasa, he gave me a bundle of palm-leaves under wooden boards. Though the length is the same, some leaves are of different breadth. It is this bundle that contains the Mss. T. K and M described above. To indicate the heterogeneous character of this bundle, I think I should give here the names of works contained in it. Folios 1-8 dohis P.-prakasa (T described above); ff. 8-36; dohas of the same with Kannada explanation (K described above); ff. 1-15 (different pagination and different handwriting) : Nagakumaracarita of Mallisena, and some stray Sk. verses on the remaining space of p. 15; ff. 16-7: Upasakasamskara of Padmanandi; ff. 18-21 : Nitisarasamuccaya also called Samayabhusana, of Indranandi; ff. 22-5: a small upasakacara with religious and didactic contents, the first verse of which runs thus: srimaj Jinendracandrasya sandra-vak-candrikasritah, hrsista (?) dustakarmista-gharma-samtapanasramam | duracara-cayakranta-duhkh-samdohasantaye, bravimyopasakacaram caru-mukti sukhapradam here some pages are missing; ff. 33-36 (the hand-writing is different here) the same Upasakacara again : ff. 1-2 (no pagination) Prasnottara-ratnamalika, of

Page #142
Introduction 97 Amoghavarsa; ff. 2-4 ; Vrataphala-varnanam of Prabhacandra; then there is the Ms. M. containing the dohas only of P.-prakasa. Then there are stray leaves irregularly numbered and they contain portions of Prasnottararatnamalika, the Kannada commentary on Svarupa-sambodhana, some verses on anupreksa, some remarks in Kannada on the lakasvarupa. Thus this bundle is made of Mss. and leaves of Mss. carelessly collected possibly by a copyist and tied between two boards. The stray leaves collected here must have rendered their remaining portions incomplete elsewhere. This bundle has a modern label in Kannada like this: No. (20) ke basti (in Devanagari) 1) Nagakumara Yogendragatha. mala tatha. karnatakavyakhyana. 2) Pranottarsaratnamilika. Sansksta.' There is another No. 60 (in English) to the left of this label. Common Characteristics of TKM-These three Mss., T. K. and M, have certain common characteristics which should not be taken as dialectal peculiarities, because they arise out of the nature of the script, viz.; Kannada and its phonetic traits, in which they are all written. In these Mss. I is uniformly shown as l; initial ! is often written wrongly as a; no distinction between anunasika and anusvara is made : the script does not possess separate signs for these two; long and short vowels are not distinguished; d and dh, p and ph etc. are not distinguished; d and dh are sometimes distinguished; very often i, u and e are represented by yi, yu and ye; the conjuncts are shown by a nolli, i.e., a fat zero preceding a consonant indicating that the following consonant is to be duplicated; in fact the conjuncts, therefore, have values like ghgh, khkh, thth, dhdh etc.; very often v and vy are shown as b and bb. In noting the variants I have ignored cases of !; some important anusyaras have been noted; d or dh and p or ph etc; are ignored; long and short vowels are correctly shown; and the conjuncts are written accord - ing to Hemacandra's rule VIII, ii, 90. A few cases of bb are noted in the beginning; so ji and jo ji are uniformly written in these Mss, as sojji and jojji; so these readings are recorded in a few places in the beginning and then ignored Relation between T, K and M-As to the relation between these three Mss., they form one family and ultimately, behind some generations of Mss., they are copied from one and the same Ms. preferably with a Kannada commentary, as it is clear from the order and number of dohas and from their agreement even in errors sometimes. After II. 8 T, K and M have a Kannada phrase : moksamam peldaparu. This phrase has some propriety in K. as it contains a Kannada commentary; but its presence in T only shows that it is also copied from an earlier Ms. having a Kannada commentary. Though T and K are written by the same copyist, they do not copy each other, but possibly they follow another Ms. having the text 13

Page #143
98 Paramatma-prakasa with commentary (corresponding to T and K), the text in the both being copied from some earlier source. The age of T and K is the same; and so far as I can judge they may be at least 200 years old. The leaves of T and K are brittle and show signs of being exposed to moisture and smoke. T is written first, and then K is written sometimes consulting the former. Mis a later Ms. though apparently it looks older because of the blackish colour of its pages. M is a mechanical copy of T even inheriting the errors therein. For instance, in II. 29 T has a decorative zero after the letter mu, which comes at the end of a line, in the word munijjai; but the copyist of M takes that decorative zero as nolli and writes munntjjai. In II. 203 T writes cau, then there is space for a letter and then i, M writes caui without blank space, while the reading of K is caugai. In II, 27 T leaves blank space for la in writing the word lahun; M does not leave that space, but la is added later on in the interlinear space, while K writes lahun. There are one or two cases where M improves on T possibly following K, but usually K is not consulted by M. The dohas wanting in these Mss. as compared with our text, are noted separately. Relation between the Mss. described above-It would be a mistake to classify the above Mss. on the basis of locality, script etc., because they show cross influences in the addition and the omission of verses and in important various readings. The omission of dohas too cannot be a safe criterion, because when the scribes copied only the text from the body of Brahmadeva's commentary, they have committed errors in selecting the various dohas from a closely written Ms. of the commentary of Brahmadeya. It is always difficult to mark out the verses consecutively and to distinguish a verse of the text from a verse quoted in the commentary. In my classification I am guided by additional verses which are not found quoted in the Sk. commentary and by significant various readings which cannot be explained as due to the peculiarities of script. T, K and M form a distinct group which we might call Shorter Recension for the sake of convenience. M closely follows T, and T and K appear to be copied from an earlier Ms., say a postulate K, containing the text with a Kannada gloss. Maladhare Balacandra plainly says that he is following the Vstti of Brahmadeva but the text that was before him contained some more verses not admitted by Brahmadeva. This leads to the postulation of a Ms. P', containing a longer (and eclectic) recension of the text, which was used by Balacandra. A and the text printed in this edition represent a shorter form of P' as accepted by Brahmadeva, by dropping some dohas. B, C and S (ignoring the marginal additions in S) are various attempts to copy out the bare text alone from the commentary of Brahmadeva. Q is nearer A, but it shows some influence of TKM group. R shows the influence of AP and TKM.

Page #144
Introduction 99 The relation between the Mss. is shown below in a genealogical form. Joindu's Text The relation between the Mos, is Shorter Recension An eclectic Text : Longer Recension P TK Text of Balacandra's Text of Brahmadeva : Commentary A and the Text printed in this Edition B CS (Marginal Additions ignored) Various Readings on the text of the Paramatma prakasa are noted along with the text printed at the end of this volume. In noting the variants apparent scribal errors are ignored. A few typical forms of nasals are noted. In the case of readings from Kannada Mss., ! for I, bb for vy, khkh for kkh are practically ignored; the distinction between long and short vowels and between d and dh, which is not shown in Kannada Mss., is correctly shown here. There are two ways of preparing a Ms.: first, a scribe may directly copy from a Ms., and secondly, some one may dictate and the scribe may go on writing. In the first, there would be errors due to orthographical confusion etc.; and in the second, due to auditory confusion etc. Some of the variants might be explained in the light of these two sources of errors. If I have given readings more than necessary, I hope, I have erred on the safer side. The Ms. A shows some differences here and there in the Sanskrit commentary. For instance, the concluding portion of it on doha 4 runs thus tAnapi kathaMbhUtAn / lokAlokaprakAzakevalajJAnena tribhuvanaguru kAn lokAlokanaM paramAtmasvarUpAvalokanaM nizcayena pudgalAdipadArthAnavalokanaM vyavahAranayena kevalajJAnaprakAzena samAhitasvasvarUpabhUte nirvANapade tiSThanti yataH, tatastanirvANamupAdeyamiti tAtparyArthaH / On doha 5, the portion of the commentary after niyanta runs thus : 37Tcafe vasanto'pi lokAlokaM samastameSapratyakSIbhUtaM tathA SaDdravyasvarUpaM vimalaM nirmalaM avalokayanta: nizcayantaH tiSThanti / idAnIM vizeSaH / There are many verbal disagreements which do not affect the meaning. Here, in noting the readings, our attention is mainly concentrated on the Apabhramsa text.

Page #145
100 Paramatma-prakata V. Critical account of the Mss. of Yogasara Description of the Mss.-The critical text of Yagasara, included in this volume, is based on the following Mss. : A (): It is a paper Ms., about 14 by 8.5 inches, from Jaina Siddhanta Bhavana, Arrah (Bihar), received through the kindness of Pt. K. Bhujabali Shastri. It contains 10 folios written on both sides, the first and the last sheets being blank on one side. It is a recent Devanagari transcript, made in Samvat 1992, from an older Ms. belonging to some Bhandara in Delhi. It contains verses and interlinear Gujarati translation (Tabba) written in columns of short lines. There are many scribal errors here and there. Even in mistakes this Ms. agrees with P described below. Opening: 11 st get namaH | End: iti zrI jogasAragraMtha samAptaH // P (4) This is a paper Ms., about 11 by 5 inches, from Patan Bhandara received through the kindness of Muni Sri Punyavijayaji Maharaj. It has 22 folios written on both sides. It contains verses and interlinear Gujarati translation written in columns of short lines. With negligible dialectal variations this translation is identical in A and P. In some places this Ms. shows initial and the absence of ya fruti.. Devanagari e and o are written in the padi-matra form. Separation of words in Dohas is indicated by small spots in red ink at the top of lines. On the whole this Ms. is fairly accurate and sufficiently helpful in checking the scribal errors in A. It ends thus: iti yogasAra samAptam || The Tabba or the Gujarati translation gives the age of this Ms.: saMvat 1712 varSe caitrazudi 12 ravau dine laSItaM // B (a): This is a paper Ms., about 12 by 5.5 inches in size, received from Pt. Nathuram Premi, Bombay. It contains only Dohas written folios, and the last page is blank. It is closely written in Devanagari characters each page having some 15 lines. Excepting a few scribal errors and lapses the Ms. is fairly accurate. This Ms. is somewhat particular about. anusvara, and shows preferably u in the Nom Sg. while others often have a. In some places the order of verses differs from the rest, see for instance verses Nos, 83-84 and 90-91. A portion of No. 48 is missing, but the omitted line is written on the margin in a different hand. The folios are brittle, and the edges are broken here and there. From its appearance it is the oldest Ms. of these four. I am told that the text of Yogasara printed in Manikachandra D. J. Granthamala was based on this Ms. It ends far JH (): This is a paper Ms., about 11 by 5 inches in size, from Sri Ailaka Pannalala D. J. Sarasvati Bhavan, Jhalarapatan, received through. the kindness of Pt. Pannalal Soni. It contains only Dohas written on 5 folios, the first page being blank. It is written in neat Devanagari hand with regular red strokes indicating the lines. This Ms. contains many scribal errors. Some of its special readings agree with the printed text noted above.

Page #146
Introduction 101 Comparative Remarks--These four Mss. show two distinct groups : B stands by itself, while A, P and Jh form a family. A and P go back to a common predecessor containing Gujarati Tabba. Their textual agreements are quite close and the Gujarati translation is common to both. The dialectal form of this translation in Pis older than that in A. As against B, which is the oldest of the four, Mss. A and P show the tendency of having a for u of the Nom.; they ignore anusvara; and ai is often written as au. Present Text and Readings-An intelligent record of text tradition has been my aim in building the text of Yogasara. In editing an Apabhramsa text, especially when there are vowel variations between different Mss., it is often difficult to distinguish genuine variants from scribal errors. In representing the vowels I have mainly followed P and B often preference being shown to the latter. Even earlier Mss. have confused i and h; so in spite of their agreement I have made some changes in the text, of course with a question mark. I have given more readings merely to shed sufficient light on the textual variations. The readings of the printed text have not been noted for the following reasons: the basic Ms. of the printed text is collated; I suspect that the printed text has not got the authenticity of an independent Ms. as the text appears to be shaped eclectically without naming the sources of the readings; and lastly its readings are practically covered by A and P. Sanskrit Shade-On principle I am against the procedure of giving Chaya (i.e. Sanskrit Shade) to an Apabhramsa text: first, it is a mistaken procedure which has neither linguistic nor historical justification; secondly, the Chaya so shaped is bound to be a specimen of bad Sanskrit, as Apabhramsa has developed modes of expression and styles of syntax which are not allowed in classical Sanskrit; and lastly it has a vicious effect that many readers satisfy their thirst for contents by reading Chaya alone. This habit of giving Chaya to Prakrit works has done positive harm to the study of Indian linguistics. Prakrit studies were ignored; dramas like Mrcchakatikam and Sakuntalam are looked upon as Sanskrit works even though their major portion is written in Prakrit by the authors themselves; and lastly as a consequence the modern Indian languages are being nourished with Sanskrit words, etc. ignoring the Prakrits. It is not the mother but the grandmother that is supplying the milk of words to the present-day languages. However I had to give the Chaya with due deference to the persistent insistence of the Publisher. In the Chaya I have given Sanskrit words for those in Apabhramsa at times with alternatives in brackets. The Chaya is not to be judged as an independent piece of Sanskrit, but it is merely the shade of the original Apabhramsa. For the convenience of readers Sandhi rules are not observed. In many places my Chaya differs from the one given with the printed text. a

Page #147
102 Paramatma-prakasa i) Post Script: When this Indroduction was nearly complete in print, Rajasthanara Duha, part I (Pilani-Rajasthani Series No. 2, Delhi 1935) compiled and edited by Prof. Narottamdas Svami, M.A. reached my hands, On p. 63 I have suggested that Hemacandra appears to have drawn some of his illustrative quotations from a tract of literature written in that Apabhramsa which was a predecessor of Old-Rajasthani; say some earlier stage of Dingala; and in the foot-note I have quoted a verse from Rajasthani which has close similarities with a quotation of Hemacandra. Prof. Svami has detected two more verses ( Rajasthanara Duha, Intro. p. 55) which I give below i) Hemacandra's quotation on VIII, iv, 395: putte jAe~ kavaNu guNu avaguNu kavaNu mueNa / jA bappIkI bhuMhaDI caMpijjai avareNa / / The present-day Rajasthani Doha runs thus: beTA~ jAyA~ kavaNa guNa avaguNa kavaNa dhi (mi?) yenn| jA~ UbhA~ ghara ApaNI gaMjIjai avareNa // nonli's quotation on VIII, iv, 379: jo bhaggA pArakkaDA to sahi majjha pieNa / aha bhaggA amhaha~ taNA to te mAriaDeNa // The present-day Rajasthani Doha runs thus : jai bhaggA pArakkaDA to sakhi mujjha pi yeNa / jo bhaggA amhetaNA to tiha jujjha paDeNa // To these one more parallel might be added. The second line is almost identical. iii) Hema.'s quotation on VIII, iv., 335 : guNahiNa saMpai kitti para phala lihiA bhujaMti / kesari Na lahai boDDia vi gaya lakkhehi dheppati / / A Duha from Khici Acaladasari Vacanaka (Samvat 1470) runs thus (Rajasthanara Duha Intro. p. 38) : ekkai vanna vasaMtaDA evvaDa aMtara kAi / siMdha kavaDDI nA lahai gayavara lakkha vikAi / / These verses are enough to indicate that Hemacandra is indebted to the province of Rajasthan for some of his quotations. If earlier works from Rajasthan and Gujarat, written in the older stages of Rajasthani and Gujarati, are brought to light in plenty, they would shed much more light on the provenance of Hemacandra's quotations. ii) Additions : (1) On p. 55, paragraph iv: Hemacandra has a statement like this in his Chandonusasanam (Bombay 1912), p. 1: T-a ra yfstattfaazigraf I To atIvraprayatnatvaM sayogasya gurutvAbhAve hetuH / tIvaprayante tu bhavatyeva guruH / yathA- 'baIbhAreSu kezAn' ityAdi / It may be inferred that Hemacandra has some other quotations in view than the one in the P.-prakasa. That is not in any way unlikely. This quotation, as it stands, presents some difficulties. The complete line is not quoted; as it is, it does not give any satisfactory meaning; and it may be even asked whether he is quoting simply two broken phrases to show that the vowel before dr is not metrically long, because it is a light conjunct

Page #148
Introduction 103 as distinguished from rh in the following sentence. Dr H. C. Bhayani writes to me thus in his letter dated 22-7-57: "In the new portion of the text Svayambhacchandas of Svayambha that has come to light, a stanza by one Viaddha has been quoted to support the rule that in Pk. a conjunct with r as its latter member is not position-making. The stanza is the stanza is the same as Paramatma-prakata 2. 117 but with this important difference that as in Hemacandra the form is vodraha-draha (1. e., with r intact) as it ought to be if it is to serve as an apt illustration." The verse in question, II 117, is not in Apabhramia; and Brahmadeva has introduced it with the phrase uktam ca. May be that Joindu himself has quoted it, because it is included even in the Shortest Recension. (2) On p. 60, the word gurau: Pt. Becharadasaji, Ahmedabad, writes to me thus in his letter, dated 23-11-40 "In Rajaputana and Maravada, the Svetambara Yatis (with parigraha) are known by the names 'guram', 'guramji', 'guramsa'. They occupy a respectable position in the society, and some of them are good physicians, some quite learned, and some of them of respectable conduct. It appears that Yogindra has this usage in view while using gura for a Svetambara." meaning a Bauddha, (3) On p. 61. the word vamdau: The word vandaka, The word vandaka, is used by Amitagati in his Dharmaparikca, XV 75. (4) On p. 68, with reference to the sentence under ii), in the paragraph, Joindu's Claims, and a supplementary verse found at the close of Ms. Bha (after the concluding colophon) attributes the text to Yogindradeva'. The verse in question runs thus: mUlaM yogIndradevasya lakSmIcandrasya paJjikA vRttiH prabhAcandramunermahatI tattvadIpikA // It is quite likely, in the absence of ca, that jogindra-davasya is merely an adjective of Laksmicandrasya, Laksmicandra being the author of the mala or the basic text; and the exhaustive panjika-vrttih, Tattva-dipika by name. belongs to Prabhacandra-muni. (5) On p. 70, about Laksmicandra : An Apabhrama Dahanupaha, in 47 verses, attributed to Kavi Laksmicandra is published in the Anekanta, XII, 9, pp. 302-3. (6) My friend Dr. V. Raghavan, University of Madras, Madras, has contributed a note on the date of Joindu; and it is being reproduced here: "On page 66 of his introduction to the Paramatma-prakasa of Yogindu, edited by him as No. 10 of the Rayachandra Jaina Sastramala, Dr. A. N. Upadhye says about the name of the author that Joindu or Jogindu or Yogindu is the correct name of the author and that, by a mistake, the Sanskrit form Yogindra had become popular. On pp. 74-79, ibid, Dr. Upadhye discusses the date of Joindu and concludes that the date falls between those of the Samadhitataka and the

Page #149
104 Paramatma-Prakasa Prakrta Laksana. Since Joindu "closely follows Samadhisataka of Pujyapada" and since "Pujyapada lived a bit earlier than the last quarter of the 5th cent. A.D.", the upper limit of the date of Joindu can be taken as the last quarter of 5th cent. A.D. The lower limit is furnished by Canda one of whose illustrative dohas in his Prakrta Laksana happens to be from Joindu's Paramatma-prakasa. Dr. Upadhye notes some want of settlement on the question of Canda's text and date and says in conclusion that the revised form (of Canda's work) can be tentatively placed about 700 A.D. In view of the difficulties relating to this lower limit evidence, i.e, Canda's Praksta Laksana, I may add here a note on what I take to be a reference to Joindu by an author of known date. If we leave Canda, the next limit suggested by Dr. Upadhye is Devasena who finished his Darsanasara in A.D. 933. This evidence rests on the similarities of some verses of Devasena and Joindu. If, on the other hand, there is a definite mention of the writer, it would be a more conclusive evidence. Such a mention, I think, is available. Udayanacarya wrote his Laksanavali in A. D. 984. In his Atmatattvaviveka, Chowk. Skt. Series, 1940. p. 430, we read the following : "'vedavidvaSidarzanAntaHpAtipuruSapraNItatvAt' iti mA zaGkiSThAH, jinendrajagadindupraNItezvapyAdarAt / " I think the name Jagadindu in the above passage is a slight corruption of Joindu or Yogindu. If this suggestion is acceptable, Udayana's date will give a definite lower limit and will clearly prove the untenability of any later dates proposed for Joindu. (See Dr. Upadhye's Foot-note on p. 78 of the Intro. on the date proposed by Mr. M. C. Modi)." (7) Page 82, a Ms. of Brahmadeva's Vitti of Dravyasamgraha : A still earlier Ms. dated 1416 Samvat (i.e., c. A. D. 1357, is reported in the Rajasthanake Jaina sastra-bhandaroki Grantha-suci, part III (Jayapur 1957), p. 180. This very Suci reports (p. 193) a Ms. of the P.-prakasa with the vrtti of Brahmadeva, dated Samvat 1489. (8) On p. 85, the verse jam allina etc. This verse is practically identical with the Mulacara III. 8. (9) Page 86, on Adhyatmi Balacandra My friend Prof D.L. Narasimhachar, Mysore, writes to me (1-8-1941) thus: At the end of a Ms. called Tattvaratna-pradipika, a Kannada commentary on the Sutras of Umasvati, written by Adhyatmi Balacandra, the following Prakrit stanza occurs : siddhati-abhayacado tassa sisso ya hoi sudabhuNiNo / sabvaguNe paripuNNo tassaM sisso ya nAgacaMdo ya //

Page #150
aMgrejI prastAvanAkA hindI sAra 1 paramAtmaprakAza paramAtmaprakAzakI prasiddhi - paramappayAsu yA paramAtmaprakAza jainagRhasthoM tathA muniyoMmeM bahuta prasiddha hai| vizeSakara sAdhuoMko lakSya karake isakI racanA kI gaI hai / viSaya sAmpradAyika na hone se yadyapi samasta jainasAdhu isakA adhyayana karate haiM, phira bhI digambara jainasAdhuoMmeM isakI vizeSa khyAti hai / isakI lokapriyatA aneka kAraNa haiM / prathama, isakA nAma hI AkarSaka hai; dUsare, pAribhASika zabdoM kI bharamAra na honeke kAraNa isakI varNanazailI kaThina nahIM hai; tIsare, lekhanazailI sarala hai, aura bhASA sugama apabhraMza hai / saMsArake kaSToMse duHkhI bhaTTa prabhAkara meM dhArmikaruci paidA karaneke liye isakI racanA kI gaI thI / saMsArake duHkhoMkI samasyA bhaTTa prabhAkarake samAna sabhI bhavyajIvoMke sAmane rahatI hai, ataH paramAtmaprakAza sabhI AstikoMko priya hai / kannar3a aura saMskRtameM isapara aneka prAcIna TIkAe~ haiM, ve bhI isakI lokapriyatA pradarzita karatI haiM / merA yogInduke sAhityakA adhyayana -- apabhraMza bhASAkA navIna grantha 'dohApAhuDa' jaba mujhe prApta huA, taba maiMne usake sambandha meM 'anekAnta' meM eka lekha likhA / upalabdha pratimeM usake kartAkA nAma 'yogendra' likhA thA / usapara TippaNI karate hue paM0 jugalakizorajIne likhA ki dohApAhuDakI dehalIvAlI pratimeM usake kartAkA nAma rAmasiMha likhA hai / isake bAda bhANDArakara prAcyavidyAmandira pUnAse prakAzita honevAlI patrikAmeM 'johandu aura unakA apabhraMza sAhitya' zIrSakase maiMne eka lekha likhA, usameM maiMne joindu yA yogInduke sAhityapara kucha prakAza DAlA thA, aura unake samayake bAremeM kucha pramANa bhI saMkalita kiye the / isa lekha ke prakAzanase kAfI lAbha huA; do grantha - dohApAhur3a aura sAvayavammadohA - jinase apane khela meM maiMne aneka uddharaNa diye the, pro0 horAlAlajI dvArA hindI anuvAdake sAtha sampAdita hokara prakAzita ho gaye / tathA mere lekhameM uddhRta kucha padyoMkA marAThI meM bhI anuvAda kiyA gayA / prAcya - sAhitya meM paramAtmaprakAzakA sthAna - uttara bhAratakI bhASAoMko, jinameM marAThI bhI sammilita hai, samRddhi tathA unake itihAsapara apabhraMza bhASAkA adhyayana bahuta prakAza DAlatA hai| aba taka prakAza meM Aye hue apabhraMza - sAhitya meM paramAtmaprakAza sabase prAcIna hai aura sabase pahale prakAzana bhI isIkA huA thA, kintu isake prArambhika saMskaraNa prAcya vidvAnoMke hAthoM meM nahIM pahu~ce / jahA~ taka maiM jAnatA hU~ sabase pahale pI0 DI0 guNene hI 'bhavisayattakahA' kI prastAvanA meM ise apabhraMzanprantha batalAyA thA / AcArya hemacandrane apane prAkRta-vyAkaraNameM paramAtmaprakAzase aneka udAharaNa diye haiM, ataH ise hama hemacandra ke pahale kI apabhraMza bhASAkA namUnA kaha sakate haiM / bhASAkI vizeSatAke atirikta isa granthameM eka aura bhI vizeSatA hai / jaina sAhityakA pUrA jJAna na rahaneke kAraNa kucha vidvAn jainadharmako kevala sAdhu-jIvanake niyamoMkA 1. paramAtmaprakAzakI aMgrejI prastAvanA kA yaha avikala anuvAda nahIM hai / kintu aMgrejI na jAnanevAle hindI pAThakoM ke liye usake mukhya mukhya Avazyaka aMzoMkA sAra de diyA gayA hai| darzana tathA bhASAviSayaka mantavya vizeSataH saMkSipta kara diye gaye haiM / vizeSa jAnaneke icchuka aMgrejI prastAvanAse jAna sakate haiM / - anuvAdakartA / 2. pRSTha 544-48 aura 672 / 3 jilda 12, pR0 132-63 / 4. marAThI - sAhitya - patrikA. 10 14

Page #151
paramAtmaprakAza zikSaka kahate haiM; kucha ise manovijJAna se zUnya batalAte haiN| kintu paramAtmaprakAza spaSTa batalAtA hai ki AdhyAtmika gUr3havAdakA jainadharmameM kyA sthAna hai aura vaha kaise manovijJAnakA AdhAra hotA hai| yadi hama yaha yAda rakkheM ki jainadharma aneka devatAvAdI hai aura Izvarako jagatakA kartA nahIM mAnatA, to yaha nizcita hai ki jaina gUr3havAda sabhIko vizeSa rocaka mAlUma hogaa| paramAtmaprakAzake pahale saMskaraNa-sana 1909 I0 meM devabandake bAbU sUrajabhAnujI vakolane hindI anuvAdake sAtha isa granthako prakAzita kiyA thA, aura usakA nAma rakkhA thA 'zrIparamAtmaprakAza prAkRta grantha, hindI-bhASA arthasahita / isa saMskaraNameM mUla sAvadhAnIse nahIM chapAyA gayA thaa| prastAvanAmeM prakAzakane likhA bhI thA ki jainamandiroMse prApta aneka pratiyoMkI sahAyatA lenepara bhI usakA zuddha karanA kaThina thaa| san 1915 I0 meM isakA bAbU RSabhadAsajI bI0 e0 vakIlakA aMgrejI anuvAda ArAse prakAzita huA / kintu yaha anuvAda santoSajanaka na thA / san 1916 I0 meM rAyacandrajainazAstramAlA bambaI brahmadevakI saMskRtaTIkA aura paM0 manoharalAlajIke dvArA Adhunika hindI meM parivartita paM0 daulatarAmajIkI bhASATIkAke sAtha ise prakAzita kiyaa| yadyapi isake mUla meM bhI sudhArakI AvazyakatA tho, phira bhI yaha eka acchA saMskaraNa thaa| vartamAna saMskaraNa--yadyapi rAyacandrajainazAstramAlAke pUrvokta saMskaraNako ho yaha dUsarI AvRtti hai, phira bhI yaha saMskaraNa pahalese pariSkRta aura bar3A hai, aura isakI yaha bhUmikA to eka naI vastu hai / prakAzakakI icchAnusAra mUla, brahmadevakI TIkAvAlA ho diyA gayA hai, kintu hastalikhita pratiyoMke AdhArase mUla tathA saMskRtaTIkAkA saMzodhana kara liyA gayA hai| isake sivA samasta padoM ke madhyameM saMyojaka cihna lagAye gaye haiM, tathA anunAsika aura anusvArake antarakA dhyAna raksA gayA hai| saMskRtachAyAmeM bhI kaI jagaha parivartana kiyA gayA hai / hindITokAmeM bhI jahA~ tahAM sudhAra kiyA gayA hai| mala aura bhASA sambandhI nirNaya-isa saMskaraNameM mUla brahmadevakA hI diyA gayA hai arthAt saMskRtaTIkA batAte samaya brahmadevake sAmane paramAtmaprakAzake dohoMko jo rUparekhA upasthita thI, yA jisa rUparekhAke AdhArapara unhoMne apanI TIkA racI thI, isa saMskaraNameM bhI usIkA anusaraNa kiyA gayA hai| kintu hameM yaha na bhUlanA cAhiye ki brahmadevake mUlavAlI pratiyoMmeM bhI pATha-bheda pAe jAte the| paramAtmaprakAzake paramparAgata pAThako jAnane ke liye bhAratake vibhinna prAntoMse maMgAI gaI koI dasa pratiyoM ko maiMne dekhA hai, aura unameMse cunI huI chaH pratiyoMke pAThAntara anta meM de diye haiN| ataH bhASAsambandhI carcA aneka hastalikhita pratiyoMke pAThAntaroMke AdhArapara kI gaI hai| paramAtmaprakAzakA mUla brahmadevakA mUla-brahmadevane paramAtmaprakAzake do bhAga kiye hai / prathama adhikArameM 126, aura dvitIyameM 219 dohe haiM / inameM kSepaka bhI sammilita haiN| brahmadevane kSepakake bhI do bhAga kara diye haiM, eka 'prakSepaka' ( jo mUlameM sammilita kara liyA gayA hai ) aura dUsarA 'sthalasaMkhyA-bAhya prakSepaka' ( jo mUlameM sammilita kara liyA gayA hai ) aura dUsarA sthalasaMkhyA-bAhya-prakSepaka' (jo mUlameM sammilita nahIM kiyA gayA hai) unakA mUla isa prakAra haiprathama adhikAra-mUla dohe 118 prakSa paka stha0 bA0pra0 -

Page #152
prastAvanA mh 214 dvitIya adhikAra-mUla dohe stha0 bA0 pra0 5 219 isase patA calatA hai ki paramAtmaprakAzako jo prati brahmadevako milI thI, kAphI vistRta thii| jina pAMca dohoMke ( 1,28-32 ) yogInduracita hone meM unheM sandeha thA, unako unhoMne apane kSepaka mAnA hai| kintu jina ATha dohoMko unhoMne mUlameM sammilita nahIM kiyA, saMbhavataH pAThakoM ke liye upayogI jAnakara hI unhoMne unakI TIkA kI hai| brahmadevako prApta prati kitanI bar3I thI, yaha nizcita rItise nahIM batalAyA jA sakatA / kintu yaha kalpanA karanA saMbhava hai ki usameM aura bhI adhika dohe the, jinheM brahmadeva apane donoM prakArake prakSepakoMmeM na milA ske| bAlacandrakA mUla-maladhArI bAlacandrane paramAtmaprakAza kannar3a meM eka TIkA likhI hai| Arambha meM ve kahate haiM ki maiMne brahmadevakI saMskRtaTIkAse sahAyatA lI hai| bAlacandra ke mUlameM 6 padya adhika hai| brahmadevakA anusaraNa karanepara bhI bAlacandrako pratimeM 6 adhika padya kyoM pAye jAte haiM ? isa praznake do hI samAdhAna ho sakate hai| yA to bAlacandra ke bAda brahma devakI pratimeMse TIkAsahita kucha padya kama kara diye gaye, yA bAlacandra ke sAmane koI adhika padyavAlI prati upasthita thI, jisase unhoMne apanI kannar3a TIkAmeM brahmadevakI saMskRtavRttikA anusaraNa karanepara bhI kucha adhika padya sammilita kara liye / prathama samAdhAna to svIkAra karane yogya nahIM mAlUma hotA, kyoMki TIkAsahita kucha padyoMkA nikAla denA saMbhava pratIta nahIM hotA / kintu dUsarA samAdhAna ucita jaMcatA hai| ve 6 padya isa prakAra hai1-2-pahalA aura dUsarA adhika padya 2, 36 ke bAda Ate haiN| kAyakileseM para taNu bhijjai viNa uvasameNa kasAu | khijjai / Na karahiM iMdiyamaNaha NivAraNu ugatavo vi Na kokkhaha kAraNa / / appasahAve jAsu ra NiccuvavAsau tAsu / bAhiradavve jAsu rai bhukkhumAri tAsu / / 3-yaha padya 2,134 ke bAda 'uktaM ca' karake likhA hai are jiu sokkhe maggasi dhamme alasiya / pakkhe viNa keva uDDaNa maggesi meMDaya daMDasiya (? || 4-2,140 ke bAda yaha dohA AtA hai paNNa Na mAriya soyarA puNu chaTTau caMDAla / mANa Na mAriya apapNau keva chijjai saMsAru / / 5-2,156 ke bAda yaha dohA 'prakSepakam' karake likhA hai-- appaha paraha paraMparaha paramappa uha samANu / para kari paru kari paru ji kari jai icchai NivvANu / / 6--2,203 ke bAda, saMbhavataH asAvadhAnoke kAraNa isapara nambara nahIM DAlA gayA hai, kintu TIkA kI haiantu vi gaMtuvi tihuvagaheM saasysokkhshaau| tetthu ji sayalu vi kAlu jiya Nivasai laddhasahAu / / 'ta' 'ka' aura 'ma' 'prati anya pratiyoMkI apekSA bahata saMkSipta hai| brahmadevake mUlake sAtha unakI tulanA karanepara unameM nimnalikhita dohe nahIM pAye jAte-- prathama adhikArameM-2-11, 16, 20, 22, 28-32, 38, 41, 43, 44, 47, 65, 65*1, 66, 73, 80, 81, 91, 92, 99, 100, 104, 1.6,108, 110, 118, 119, 121 123.2-3 /

Page #153
paramAtmaprakAza dvitIya adhikArameM-1, 5-6, 14-16, 44; 46* 1, 49-52, 70, 74, 76, 84, 86-87.99, 102, 111 2-4, 114-116, 128-129, 134-137, 137* 5, 138-540, 142, 144-147, 152-155, 157-165, 168, 178-181, 185, 197, 200, 205-212 / kintu ina pratiyoMmeM dohe adhika hai, jo na to brahmadeva kI pratimeM pAye jAte hai, aura na bAlacandra kI ho pratimeM, kucha saMzodhanake sAtha donoM dohe nIce diye jAte haiM1-1, 46 ke bAda jo jANai so jANi jiya jo pekkhai so pekkhu / aMtubahuMtu vi jaMpu cai houNa tuhu~ Nikhekkhu / / 2-2, 214 ke bAda bhavvAbhavvaha jo caraNu sarisu Na teNa hi mokkhu / laddhi ja bhavvaha rayaNattaya hoi abhiNNe mokkhu / 'ta, ka', aura 'ma' pratiyA~-ina pratiyoMmeM brahmadevake mUlase ( prakSepakasahita ) 112 aura bAlacandrake mUlase 118 padya kama hai / mujhe aisA mAlama hotA hai ki ina pratiyoMke pIche koI maulika AdhAra avazya hai, kyoMki eka to 'ka' pratiko kannar3aTIkA brahmadevakI TIkAse svatantra hai, aura saMbhavataH usase prAcIna bhI hai| dUsare isameM brahmadevakA eka bhI kSepaka nahIM pAyA jAtA / tIsare isameM brahmadeva aura bAlacandrase do gAthAyeM adhika haiN| cauthe, brahmadevane 2,143 meM 'jiNu sAmiu sammatta' pATha rakkhA hai tathA TIkAmeM dUsare pAThAntara 'sivasaMgamu sammattu' kA ullekha kiyA hai| unakA dUsarA pAThAntara 'sivasaMgama sammattu' ina pratiyoM ke ke 'siu saMgama sammatta' pAThase milatA hai| kintu ina pratiyoMmeM avidyamAna dohoMkA vicAra karanese yahI natIjA nikalA hai ki ye pratiyA~ paramAtmaprakAza kA saMkSipta rUpa hai| yaha bhI kahA jA sakatA hai ki ina pratiyoM kA mUla hI paramAtmaprakAzakA vAstavika mUla hai, jise yogInduke kisI ziSya, saMbhavataH svayaM bhaTTa prabhAkarane ho yaha batAne ke lie ki gurune use yaha upadeza diyA thA, vaha bar3hA diyA hai / yadyapi yaha kalpanA AkarSaka hai kintu isakA samarthana karaneke lie pramANa nahIM hai / ina pratiyoM kA AdhAra dakSiNa karnATakakI eka prAcIna prati hai, ataH isa kalpanAkA yaha matalaba ho sakatA hai ki yogIndu dakSiNI the, aura mUlagrantha uttara bhAratameM vistRta kiyA gayA, kyoMki brahmadeva uttara prAntake vAsI the| kintu yogIndu ko dakSiNI siddha karane ke lie koI bhI pramANa nahIM hai| para itanA nizcita hai ki paramAtmaprakAzako 'ta' 'ka' aura 'ma' pratike rUpameM saMkSipta karaneke lie koI kAraNa avazya rahA hogaa| saMbhavataH dakSiNa bhAratameM, jahA~ zaMkarAcArya, rAmAnuja Adike samayameM jainoMko vedAnta aura zaivoMke viruddha vAda-vivAda karanA par3atA thA, kisI kannaDaTokAkArake dvArA yaha saMkSipta rUpa kiyA gayA hai| joinduke mUlapara merA mata-upalabdha pratiyoMke AdhArapara yaha nirNaya kara sakanA asaMbhava hai ki joindukRta paramAtmaprakAza kA zuddha mUla kitanA hai ? kintu dohoMko saMkhyApara dRSTi DAlanese yaha jAna par3atA hai ki brahmadevakA mUla hI joinduke mUlake adhika nikaTa hai / saMkSepameM paramAtmaprakAzakA viSaya-paricaya sArAMza-prArambhake sAta dohoMmeM paMcaparameSThIko namaskAra kiyA gayA hai / phira tIna dohoMmeM granthakI utyAnikA hai / pA~cameM bahirAtmA, antarAtmA aura paramAtmAkA svarUpa batAyA gayA hai| isake bAda dasa dohoMmeM vikalaparamAtmAkA svarUpa AtA hai| pAMca kSepakoM sahita caubIsa dohoMme sakalaparamAtmAkA varNana hai| 6 dohoMmeM jIvake svazarIra-pramANakI carcA hai / phira dravya, guNa, paryAya, karma, nizcayasamyagdRSTi, mithyAtva .

Page #154
prastAvanA 109 AdikI carcA hai / dUsare adhikArameM prArambhake dasa dohoMmeM mokSakA svarUpa, ekameM mokSakA phala, unnIsameM nizcaya aura vyavahAra mokSamArga tathA AThameM abhedaratnatrayakA varNana hai| isake bAda caudahameM samabhAvakI caudahameM puNya pApakI samAnatA kI aura ikatAlIsa dohoMmeM zuddhopayogI ke svarUpakI carcA hai| anta meM paramasamAdhikA kathana hai / paramAtmaprakAzapara samAlocanAtmaka vicAra racanAkAla tathA kucha aitihAsika puruSoMkA ullekha brahmadevake AdhArapara hama isa nirNayapara pahu~cate haiM ki prabhAkara bhaTTake kucha praznoMkA uttara dene ke lie yogIndune paramAtmaprakAzakI racanA kI thii| eka sthalapara prabhAkara bhaTTa ko usake nAmase sambodhita kiyA gayA hai aura 'vaha' jisakA artha brahmadeva 'vasa' karate haiM, tathA 'oiya' ( yogin ) zabdake dvArA to anekabAra unakA ullekha AtA hai| prabhAkara bhaTTa yogInduke ziSya the; isake sivA unake sambandhameM hama kucha nahIM jAnate ! bhaTTa aura prabhAkara ye do pRthak nAma nahIM hai, kintu eka nAma hai| saMbhavataH bhaTTa eka upAdhi rahI hogI; jaise ki kannar3a vyAkaraNa 'zabdAnuzAsana' ( 1604 I0 ) ke racayitA akalaMka bhaTTAkalaMka kahe jAte haiN| bhaTTa prabhAkarake prazna aura yogIndukA unheM sambodhita karanA batalAte haiM ki ve yogInduke eka ziSya the, aura sAdhu the, unakA prasiddha pUrvamImAMsaka prabhAkara bhaTTa ( lagabhaga 600 I0 ) ke sAtha koI sambandha nahIM hai / yogIndu aura prabhAkara ke nAmake sivA grantha meM kinhIM Arya zAntike matakA bhI ullekha hai / niHsandeha inase pahale koI zAnti nAmake granthakAra hue hoMge, kintu vizeSa pramANoM ke abhAva meM hama una jJAna granthakAroMke sAtha inakI ekatA nahIM ThaharA sakate, jinake nAmake prArambhameM 'zAnti' zabda AtA hai / grantha-racanAkA uddeza aura usameM saphalatA --jaisA ki granthameM ullekha hai, prabhAkara zikAyata karatA hai ki usane saMsAra meM bahuta duHkha bhoge haiM; ataH vaha usa prakAzakI khojameM hai, jo use ajJAnAndhakAra se mukta kara ske| isaliye sabase pahale yogIndu AtmAkA varNana karate haiM, Atma-sAkSAtkArakI AvazyakatA batalAte haiM, aura kucha gUr3ha Atmika anubhavoMkI carcA karate haiM / isake bAda ve muktikA svarUpa, usakA phala, aura usake upAya samajhAte haiM mukti ke upAyoMkA varNana karate hue ve nIti aura anuzAsana sambandhI bahuta-sI zikSAeM dete haiN| bhaTTa prabhAkarako jisa prakAzakI AvazyakatA yo bahutasI AtmAeM usa prakAzakI prApti ke liye utsuka haiM, aura jaisA ki granthakA nAma tathA viSaya batalAte haiM, sacamuca yaha grantha paramAtmA kI samasyApara bahuta sarala tarIkese prakAza DAlatA hai / viSaya varNanakI zailI -- jaisA ki brahmadevake mUlase mAlUma hotA hai, svayaM granthakArane hI prabhAkara bhaTTake do praznoMke AdhArapara granthako do adhikAroMmeM vibhakta kiyA thaa| dUsare bhAgakI apekSA pahalA bhAga adhika kramabaddha hai| kahIM kahIM granthakArane svayaM prazna uThAkara unakA bhinna-bhinna dRSTiyoMse samAdhAna kiyA hai| isa prantha meM zAbdika punarAvRttikI kamI nahIM hai, kintu isa punarAvRttise andhakAra anajAna na thA, kyoM ki vaha svayaM kahatA hai ki bhaTTa prabhAkarako samajhAneke liye aneka bAteM bAra-bAra kahI gaI hai| AdhyA tmika granthoMmeM kisI bAtako bAra bAra kahanekA vizeSa prayojana hotA hai, vahA~ nyAyazAstra ke samAna yuktiyoM kA koTikrama aura usake dvArA siddhAnta nirNaya apekSita nahIM rahatA / vahA~ granthakAra ke pAsa naitika aura AdhyAtmika vicAroMkI pU~jI hotI hai, aura usake prati pAThakoMko ruci utpanna karanA usakA mukhya uddeza hotA hai, ataH apane kapanako prabhAvaka banAneke liye yaha eka bAThako kucha hera-phera ke sAtha doharAtA aura 211 do0 2- dekho 1.11 / 3-dekho 261 / 1- dekho 1 a0 8 do0 aura 2 a0 3-dekho 2 211 /

Page #155
110 paramAtmaprakAza upamAoMse spaSTa karatA hai| brahmadevane bhI "atra bhAvanAgranthe samAdhizatakavat punaruktadUSaNaM nAsti" Adi likhakara punaruktikA samarthana kiyA hai| upamAeM aura unakA upayoga-apane upadezako rocaka banAneke liye eka dharmopadeSTA upamA rUpaka AdikA upayoga karatA hai| yadi ve ( upamA rUpaka Adi ) dainika vyavahArakI vastuoMse liye gaye hoM to pAThakoM aura zrotAoMko prakRta viSayake samajhane meM bahuta sugamatA rahatI hai| yahI kAraNa hai ki bhAratIya nyAyazAstrameM dRSTAntako itanA mahattva diyA gayA hai| viSayakI gRr3hatAke kAraNa eka dharmopadeSTA yA tAkika kI apekSA eka gUr3havAdIko ina saba cIjoMkA upayoga karanA vizeSa Avazyaka hotA hai| dRSTAnta AdikI sahAyatAse vaha apane anubhavoMko pAThakoM tathA zrotAoM taka pahuMcAnemeM samartha hotA hai| gUr3havAdIkI varNanazailImeM anya zailiyoMse antara honekA yaha abhiprAya nahIM hai ki usake anubhava aprAmANika hai, kintu isase yahI pramANita hotA hai ki ve anubhava zabdoM dvArA vyakta nahIM kiye jA sakate / ataH gar3havAdake grantha upamA rUpaka Adise bhare hote haiM / 'yogIndu' bhI isake apavAda nahIM haiM, unake paramAtmaprakAzame dRSTAntoMkI kamI nahIM hai| unameMse kucha to bar3e hI prabhAvaka hai / paramAtmaprakAzake chanda---brahmadevake mUlake anusAra paramAtmaprakAzameM saba 345 padya haiM, unameM 5 gAthAeM eka sragdharA aura eka mAlinI hai kintu inakI bhASA apabhraMza nahIM hai| tathA eka catuSpAdikA aura zeSa 337 apabhraMza dohe haiN| paramAtmaprakAzameM kahIM bhI 'dohA' zabda nahIM AyA, kintu yogIndake dUsare grantha yogasArameM do bAra AyA hai / dohekI donoM paMktiyA~ barAbara hotI haiN| pratyeka paMktimeM do caraNa hote haiM / prathama caraNameM 13 aura dUsare meM 11 mAtrAe~ hotI haiM / kintu jaba hama doheko par3hate haiM yA use gAnekI koziza karate haiM, to aisA mAlUma hotA hai ki hameM 14 mAtrAoMkI AvazyakatA hai-pratyeka caraNako antima mAtrA kucha jorase bolI jAtI hai| ataH yaha kahanA upayukta hogA ki dohekI pratyeka paMktike caudaha aura bAraha mAtrAeM hotI haiM kintu paramAtmaprakAzake ikatIsa dohoMmeM pratyeka paMktike caraNameM antima varNakA guru uccAraNa karanepara bhI teraha mAtrAeM hI hotI haiM / dohekI pratyeka paMktimeM caudaha aura bAraha mAtrAe hotI hai, yaha bAta virahAGka' kI nimnalikhita paribhASAse bhI spaSTa hai| tiNi turaMgA Neurao vi-ppAinakA kaNNu / duvahaa-pacchaddha vi taha vada lakSaNa Na aNNu // 4, 27 // turaMga = 4 mAtrAe~, Neura = 1 guru, pAikka -4 mAtrA aura kaNNa = 2 guru, isa prakAra eka paMktimeM 12 mAtrAe~ hotI haiN| apabhraMza 'ra' aura 'o' prAyaH hrasva bhI hote haiM, ataH ukta dahike akSarazaH vibhAjana karanese prakaTa hotA hai ki 13 aura 11 mAtrAe~ hotI haiN| kavidarpaNa, prAkRtapiMgala, chandakoza Adi chandazAstra batalAte haiM ki dohekI pratyeka paMktimeM 13 aura 11 mAtrAeM hotI haiM, kintu hemacandra 14 aura 12 hI batAte haiN| sArAMza yaha hai ki virahAGka aura hemacandra dohAke zrutimAdhuryakA vizeSa dhyAna rakhate hai, jaba ki anya chandazAstrajJa akSara gaNanAke niyamakA pAlana Avazyaka samajhate haiM / virahAGkane dohekA lakSaNa apabhraMza-bhASAmeM racA hai, aura rudraTa kavi saMskRta tathA apabhraMza bhASAke zleSoMko dohAchandameM likhate haiM, isase pramANita hotA hai ki dohA apabhraMza bhASAkA chanda hai| yahA~ 'dohA' zabdakI vyutpattike sambandha meM vicAra karanA anupayukta na hogaa| joindu ise dohA kahate haiM kintu virahAMka isakA nAma 'duvahA' likhate haiN| yadi dohAkA mUla saMskRta hai to yaha 'viSA' zabdase banA hai, jo batalAtA hai ki dohAko pratyeka paMkti do bhAgoMmeM ba~TI hotI hai, yA dohAchandameM eka hI paMkti do bAra AtI hai| virahAMkakA 'do pAA bhaNNai duvahau' likhanA batalAtA hai ki use 1. eca. DI. velanakara-virahAMkakA vRcajAti samuccaya' .

Page #156
prastAvanA dUsarA artha abhISTa hai| jahA~taka hama jAnate haiM virahAGa ka-jise pro0 eca0 DI0 velaNakara IsAkI navamI zatAbdIse pahalekA batalAte haiM-dohekI paribhASA karanevAloMmeM sabase prAcIna chandakAra hai / bAdake chandakAroMne doheke bheda bhI kiye haiN| AdhyAtmika sahiSNutA-adhyAtmavAdiyoMmeM eka dUsareke prati kAphI sahiSNutA hotI hai, aura isaliye-jaisA ki pro0 'rAnaDekA kahanA hai-saba yugoM aura saba dezoMke adhyAtmavAdI eka ananta aura svargIya samAjakI suSTi karate haiN| ve kisI bhI dArzanika AdhArapara apane gar3havAdakA nirmANa kara sakate hai, kintu zabdoM ke antastalameM ghusakara ve satyakI ekatAkA anubhava karate haiN| yogIndu eka jaina gUr3havAdI hai, kintu unakI vizAladRSTine unake granthameM eka vizAlatA lA dI hai, aura isaliye unake adhikAMza varNana sAmpradAyikatAse alipta hai| unameM bauddhika sahanazIlatA bhI kama nahIM hai| vedAntiyoMkA mata hai ki AtmA sarvagata hai, mImAMsakoMkA kahanA hai ki muktAvasthAmeM jJAna nahIM rahatA; jaina use zarIrapramANa batalAte haiM, aura boddha kahate haiM ki vaha zUnyake sivA kucha bhI nahIM / kintu yogIndu isa matabhedase bilkula nahIM ghabarAte ve jaina adhyAtmake prakAzameM nayoMkI sahAyatAse zAbdika-jAlakA bhedana karake saba matoMke vAstavika abhiprAyako samajhAte haiM / yadyapi anya darzanakAra unakI isa vyAkhyAko svIkAra na kara sakeMge phira bhI yaha zailI eka zAnta adhyAtmavAdIke rUpameM unheM hamAre sAmane khar3A kara detI hai| yogondu paramAtmAkI eka nizcita rUparekhA svIkAra karate haiM kintu use eka nizcita nAmase pukAranepara jora nahIM dete / ve apane paramAtmAko jina, brahma, zAnta, ziva, buddha Adi saMjJAeM dete haiM / isake sivA apanA kAma calAneke liye ve ajaina zabdAvalIkA bhI prayoga karate haiM / 1 a0 22 do0 meM ve dhAraNA, yantra, mantra maNDala mudrA Adi zabdoMkA upayoga karate haiM aura kahate hai ki paramAtmA ina sabase agocara hai / 1, 41 tathA 2, 107 meM unakI zailo vedAntase adhikatara milatI hai / 2,461 jise brahmadeva tathA anya pratiyA~ prakSepaka batalAte haiM, gItAke dUsare adhyAyake 69 veM zlokakA smaraNa karAte hai / 2, 170 veM dohemeM 'haMsAcAra' zabda AtA hai aura brahmadeva 'haMsa' zabdakA artha paramAtmA karate haiN| yaha hameM upaniSadoMke una aMzoMkA smaraNa karAtA hai, jinameM aura paramAtmAke arthameM haMsa zabdakA prayoga kiyA hai / sArAMza yaha hai ki graMthake kucha bhAgako chor3akara-jisameM jaina adhyAtmakA pAribhASika varNana kiyA hai-zeSa bhAgako adhyAtma-zAstrakA pratyeka vidyArthI premapUrvaka par3ha sakatA hai| jaina-sAhityameM yogIndukA sthAna-eka gUr3havAdIke liye yaha Avazyaka nahIM ki vaha bahuta bar3A vidvAn ho, aura na varSoMtaka vyAkaraNa aura nyAyameM sira khapAkara vaha suyogya lekhaka bananekA hI prayatna karatA hai, kintu mAnava-samAjako duHkhI dekha, mAtma sAkSAtkArakA anubhava hI use upadeza dene ke liye prerita karatA hai, aura vyAkaraNa Adike niyamoMkA vizeSa vicAra kiye binA janatAke sAmane vaha apane anubhava rakhatA hai| ataH uccakoTikI racanAoMmeM prayukta kI jAnevAlI saMskRta tathA prAkRta bhASAko chor3akara yogondukA usa samayako pracalita bhASA agnabhraMzako apanAnA mahattvase khAlI nahIM hai| mahArASTrake jJAnadeva, nAmadeva, ekanAtha, tukArAma aura rAmadAsane marAThImeM aura karnATaka ke basavanna tathA anya vIrazaiva vacanakAroMne kannar3ameM bar3e abhimAnake sAtha apane anubhava likhe haiM, jisase adhika loga unake anubhavoMse lAbha uThA skeN| prAcIna granthakAroMne jo kucha saMskRta aura prAkRtameM likhA thA use ho yogIndune bahata sarala tarIkese apane samayakI pracalita bhASAmeM gaMtha diyA hai| prAcIna jaina-sAhityake apane adhyayanake AdhArapara 1 velaNakara aura rAnaDe, bhAratIyadarzana kA itihAsa jilda 7, mahArASTrakA AdhyAtmika gUr3havAda, bhamikA paSTha 2 // 2 mAjhI marAThI bhASA cokhddo| parabrahmoM phAlalI gADhI // 3 ye vacana kannar3a gadya ke sundara namUne hai|

Page #157
112 paramAtmaprakAza merA mata hai ki yogIndu kundakunda aura pUjyapAdake RNI hai| yogIndukRta tIna AtmAoMkA varNana (1,121 4) mokkhapAhur3a (4-8) se bilkula milanA hai / samyagdRSTi aura mithyAdRSTikI paribhASAe~ bhI ( 1,7677) sAdhAraNatayA kundakundake mokkhapAhur3a ( 14-5 ) meM datta paribhASAoM jaisI hI hai, aura brahmadevane ina dohoM kI TIkAmeM una gAthAoMko uddhRta bhI kiyA hai / isake sivA nIce likhI samAnatA bhI dhyAna dene yogya hai-mo0 pA0 24 aura pa0 pra0 1, 86; mo0 pA0 37 aura pa0 pra02, 13; mo0 pA0 51 aura pa. pra0 2, 176 75; mo0 pA0 66-69 aura pa0 pra0 2, 81 aadi| mokkhapAhur3a Adiko saMskRtaTIkAmeM zrutasAgarasUrikA paramAtmaprakAzase dohe uddhRta karanA bhI nirarthaka nahIM hai| isa prakAra sakSma chAnabInase yaha spaSTa ho jAtA hai ki yogIndune kundakundase bahuta kucha liyA hai| pUjyapAdake samAdhizataka aura paramAtmaprakAzameM ghaniSTha samAnatA hai| mere vicArase yogIndune pUjyapAdakA akSarazaH anusaraNa kiyA hai| vistArake Darase yahA~ kucha samAnatAoMkA ullekhamAtra karatA hai| sa0 za0 4-5 aura pa0 pra0 1.11-14; sa. za0 31 aura pa0 pra0 2, 175, 1. 123*2; sa0 za0 6466 aura pa0 pra02, 178-80; sa0 za0 70 aura pa0 pra0 1,80, sa0 za0 78 aura pa0 pra0 2, 4-6*1; sa0 za0 87-88 aura 10 pra0 1, 82 Adi / ina samAnatAoMke sivA ina donoM meM vicArasAmya bhI bahuta hai kintu donoMkI zailI meM bar3A antara hai| vaiyAkaraNa honeke kAraNa 'arddhapAtrAlAcavaM putrotsavaM manyante vaiyAkaraNAH' ke anusAra pUjyapAdake udgAra saMkSipta, bhASA parimArjita aura bhAva vyavasthita hai, kintu yogIndukI kRti-jaisA ki pahale kahA jA cukA hai-punarAvRtti aura idhara udharako bAtoMse bharI hai| pUjyapAdako zailIne unakI kRtiko gahana banA diyA thA, aura vidvAn loga hI usase lAbha uThA sakate the, saMbhavataH iso liye yogondune samAdhizatakake mantavyoMko pracalita bhASA aura janasAdhAraNako zailImeM nibaddha kiyA thaa| yogIndukI isa racanAne kAphI khyAti prApta kI hai, aura jayasena, zrutasAgara aura ratnakIti sarIkhe TIkAkAroMne usase padya uddhRta kiye the / devasenake tattvasAra aura paramAtmaprakAzameM bhI kAphI samAnatA hai| devasenake granthoMpara apabhraMzakA prabhAva hai; apane bhAvasaMgrahameM unhoMne kucha apabhraMza padya bho diye haiM, aura 'bahirappA' aise zabdoMkA prayoga kiyA hai / ina kAraNoMse merA mata hai ki devasenane yogIndukA anusaraNa kiyA hai| yogIndu, kANha aura saraha-kANha aura saraha bauddha-gUr3havAdI the| unake grantha uttarakAlIna mahAyAna sampradAyase khAsakara taMtravAdase sambandha rakhate hai, aura zeva yogiyoM ke sAtha unakI kucha paramparAe~ milatIjulatI hai| kANhakA samaya DA0 zAhIdullA I0 700 ke lagabhaga aura DA0 esa0 ke0 caTarjI IsAkI bArahavIM zatAbdIkA anta batalAte haiN| saraha I0 1000 ke lagabhaga vidyamAna the| ina donoM granthakAroMke dohAkozoMkA viSaya paramAtmaprakAzake jaisA ho hai| yadyapi unake granthoMkA nAma 'dohA-koza' hai, kintu paramAtmaprakAzakI taraha unameM kevala dohA hI nahIM haiM, balki aneka chanda haiN| prAnta-bhedake kAraNa utpanna kucha vizeSatAoMkA chor3akara unakI apabhraMza bhI yogInduke jaisI hI hai| gar3havAdiyoMke vicAra aura zabda prAyaH samAna hote haiM, jo vibhinna dharmoMke gar3havAdake granthoM meM dekhaneko milate haiN| kANha aura sarahane apane padyoMmeM prAyaH apane nAma diye haiM, para yogondune aisA nahIM kiyA / tukArAma Adi mahArASTra santoMne bhI apanI racanAoM meM apane nAma diye haiM ora karnATakake zava vacanakAroMne apanI mudrikAoMkA ullekha kiyA hai| udAharaNake liye 'vasavaNNa' ko mudrikA 'kUDala-saMgama-deva' hai, aura gaGgammAkI 'gnggeshvrlingg'| vizeSakara sarahake dohA-kozake bahatase vicAra, vAkyAza, tathA kahanekI zailiyA~ paramAtmaprakAzake jaisI hI haiN|

Page #158
prastAvanA paramAtmaprakAzake dArzanika mantavya aura gar3havAda / vyavahAra aura nizcaya - bhAratIya sAhitya ke itihAsa meM yaha eka nizcita siddhAnta hai ki granthakA zuddha artha karanemeM prAyaH TIkAkAra pramANa mAne jAte haiN| Rgvedake vyAkhyAkAra sAyana ke sambandha meM jo bAta satya hai, paramAtmaprakAzake TIkAkAra brahmadeva ke sambandha meM vaha bAta aura bhI adhika satya hai / granthako vyAkhyA karate hue, brahmadevane bAra bAra nizcayanaya aura vyavahAranayakA avalambana liyA hai / yaha bahuta saMbhava hai ki unhoMne kucha atyukti kI ho, kintu granthake kucha sthaloMse spaSTa hai ki ye donoM dRSTiyA~ joinduko bhI iSTa thIM / ataH paramAtmaprakAzakA adhyayana karate samaya hama ina donoM nayoMkI upekSA nahIM kara sakate / 113 isa prakArake nayoMkI AvazyakatA - bhAratavarSa meM eka ora dharma zabdakA artha hotA hai -kaThora saMyamake dhArI mahAtmAoM ke AdhyAtmika anubhava, aura dUsarI ora una AdhyAtmika siddhAntoMke anuyAyI samAjakA patha-pradarzana karanevAle vyAvahArika niyama / arthAt gharmake do rUpa haiM eka saMddhAntika yA AdhyA tmika aura dUsarA vyAvahArika yA sAmAjika | ina do rUpoMke kAraNa hI isa prakArake nayoMkI AvazyakatA hotI hai; aura jainadharmameM to -- jahA~ bhedavijJAna ke binA satyakI prApti hI nahIM hotI -- apanA khAsa sthAna rakhate haiM / vyavahAranaya vAcAla hai aura usakA viSaya hai korA tarkavAda, jaba ki nizcayanaya mUka hai, aura usakA viSaya hai antarAtmAse svayaM udbhUta honevAle anubhava jainadharmAnusAra gRhasthadharma aura munidharma paraspara meM eka dUsare ke Azrita haiM, aura mokSaprAptimeM eka dUsarekI sahAyatA karate haiM / yahI dazA vyavahAra aura nizcayakI hai; jaise pratyeka gRhastha saMnyAsa letA hai, aura apane Atmika lakSyako pahacAnatA hai, usI taraha vyavahAranaya nizcayakI prApti ke liye AtmasamarpaNa kara detA hai| I anya zAstroMmeM isa prakArako dRSTiya - muNDakopaniSad ( 1, 4-5 ) meM vidyAke do bheda kiye haiM- aparA aura parA / pahalIkA viSaya vedajJAna hai, aura dUsarokA zAzvata brahmajJAna / ye bheda satyake tArkika aura AnubhavikajJAnake jaise hI haiM, ataH inakA vyavahAra aura nizcaya ke sAtha tulanA kI jA sakatI hai / bauddhaghameM bhI satyake do bheda kiye haiM saMvRtisatya yA vyavahArasatya aura paramArthasatya / zaGkarAcArya bhI vyavahAra aura paramArthaM dRSTiyoM ko apanAte haiM / dharmako kucha Adhunika paribhASAoM meM bhI isa prakArake bhedakI jhalaka pAI jAtI haiM, jinameM se viliyama jemsa 'sAmAjika aura vyaktigata' ina do dRSTiyoMko mAnate haiM / nayoMkA sApekSa mahattva - vyavahAranaya tabhItaka lAbhadAyaka aura Avazyaka hai jabataka vaha nizcaya kI ora le jAtA hai | akelA vyavahAra apUrNa hai, aura kabhI pUrNa nahIM ho sktaa| billokI upamA tabhotaka kAma de sakatI hai, jabataka hamane zera ko nahIM dekhaa| donoM nayoMkA sApekSa mahatva batalAte hue amRtacandra likhate haiM--vyavahAra unhoMke liye upayogI ho sakatA hai jo AdhyAtmika jIvanako pahalI sIr3hIpara reMga rahe hai / kintu, jo apane lakSyako jAnate haiM aura apane caitanya svarUpakA anubhava karate haiM, unake liye vyavahAra bilkula upayogI nahIM hai / AtmAke tIna bheda - AtmAke tIna bheda haiM, bahirAtmA, antarAtmA aura paramAtmA / zarIrako AtmA samajhanA ajJAnatA hai, ataH eka jJAnI manuSyakA kartavya hai ki vaha apaneko zarIrase bhinna aura jJAnamaya jAne, aura isa taraha Atma dhyAna meM lIna hokara paramAtmAko pahacAne / samasta bAhirI vastuoMkA tyAga karane para antarAtmA hI paramAtmA hojAtA hai / 1 samayasAra gAthA 12 samayasAra kalaza / 50 15

Page #159
paramAtmaprakAza AtmAke bheda aura prAcIna granthakAra-sabase pahale yogIndune hI ina bhedoMkA ullekha nahIM kiyA hai| kintu usase pahale kundakundane ( IsvI san kA prArambha ) apane mokkhapAhur3ameM aura pUjyapAdane ( IsAkI pAMcavIM zatAbdIke antima pAdake lagabhaga ) samAdhizatakameM inakI carcA kI hai| joinduke bAda amRtacandra, guNabhadra, amitagati Adi aneka granthakAroMne AtmAkI carcA karate samaya isa bhedako dRSTimeM rakkhA hai / anya darzanoMmeM isa bhedakI pratidhvani-yadyapi prAthamika vaidika sAhityameM AtmavAdake darzana nahIM hote kintu upaniSadoM meM isakI vistRta carcA pAI jAtI hai| usa samaya yajana-yAjana Adi vaidika kRtyameM saMlagna purohitoMke sivA sAdhuoMkA bhI eka sampradAya thA, jo apane jIvanakA bahubhAga isa AtmavidyAke cintanameM hI vyatIta karatA thaa| upaniSadoM tathA bAdake sAhityameM isa Atma-vidyAke prati bar3A anurAga darzAyA gayA / taittiriiyopnissd| pA~ca AvaraNa batalAye hai-annarasamaya, prANamaya, manomaya, vijJAnamaya aura Anandamaya / inameMse pratyekako AtmA kahA hai / kaThopaniSad- AtmAke tIna bheda kiye hai-jJAnAtmA, mahadAtmA aura zAntAtmA / chAndogya 308, 7-12 ko dRSTimeM rakhakara DaoNyasana ( Deusson ) ne AtmAkI tIna avasthAe~ batalAI hai-zarIrAtmA, jIvAtmA aura prmaatmaa| aneka sthaloMpara upaniSadoMmeM AtmA aura zarIrako judA judA batalAyA hai / nyAya-vaizeSikakA jIvAtmA aura paramAtmAkA bheda to prasiddha hI hai| isake bAda, rAmadAsa AtmAke cAra bheda karate haiM-1 jIvAtmA, jo zarIrase baddha haiM, 2 zivAtmA, jo vizvavyApI hai, 3 paramAtmA jo vizvake aura usase bAhara bhI vyApta hai, 4 aura nirmalAtmA, jo niSkriya aura jJAnamaya hai| kintu rAmadAsakA kahanA hai ki antatogatvA ye saba sarvathA eka hI hai| Atmika-vijJAna-Atma-jJAnase saMsAra bhramaNakA anta hotA hai| AtmA usI samaya AtmA kahA jAtA hai, jaba vaha karmoM se mukta ho jAtA hai| zuddha AtmAkA dhyAna karanese mukti zIghra milatI hai / AtmajJAnake binA zAstroMkA adhyayana AcArakA pAlana Adi saba kRtya-karma bekAra haiN| AtmAkA svabhAva-yadyapi AtmA zarIrameM nivAsa karatA hai, kintu zarIrase bilkula judA hai| chaH dravyoM meM kevala yahI eka cetana dravya hai, zeSa jar3a hai| yaha ananta jJAna aura ananta AnandakA bhaNDAra hai| anAdi aura ananta hai; darzana aura jJAna usake mukhya guNa haiM: zarIrapramANa hai| maktAvasthAmeM use zunya bhI kaha sakate haiM, kyoMki usa samaya vaha karmabandhanase zUnya ( rahita ) ho jAtA hai / yadyapi saba AtmAoMkA astitva judA judA hai, kintu guNoMkI apekSA unameM koI antara nahIM hai; saba AtmAeM anantajJAna, anantadarzana, anantasUkha aura anantavIryake bhaNDAra haiM / azuddha dazAmeM unake ye gaNa karmose DhaMke rahate haiN| paramAtmAkA svabhAva-tInoM lokoMke Upara mokSa sthAnameM paramAtmA nivAsa karatA hai / vaha zAzvata jJAna aura sukhakA AgAra hai, puNya aura pApase nilipta hai| kevala nirmala dhyAnase hI usakI prApti ho sakatI hai| jisa prakAra malina darpaNameM rUpa dikhAI nahIM detA, usI taraha malina cittameM paramAtmAkA jJAna nahIM hotaa| paramAtmA vizvake mastakapara virAjamAna hai, aura vizva usake jJAnameM, kyoMki vaha sabako jAnatA hai| paramAtmA aneka hai, aura unameM koI antara nahIM hai / vaha na to indri yagamya hai, aura na kevala zAstrAmyAsase hI hama use jAna sakate haiN| vaha kevala eka nirmala dhyAnakA viSaya hai| brahma, parabrahma, ziva, zAnta Adi usIke nAmAntara hai / .... karmoMkA svabhAva-rAga, dveSa Adi mAnasika bhAvoMke nimittase jo paramANu AtmAse sambaddha ho jAte haiM, unheM karma kahate haiN| jIva ora karmakA sambandha anAdi hai| karmoM ke kAraNa ho AtmAkI aneka dazAyeM

Page #160
prastAvanA hotI hai; karmoke kAraNa hI AtmAko zarIrameM rahanA par3atA hai| ye karma-kalaGka dhyAnarUpI agnimeM jalakara bhasma ho jAte haiN| AtmA aura paramAtmA-AtmA hI paramAtmA hai, kintu karmabandhake kAraNa vaha paramAtmA nahIM bana sktaa| jyoM hI vaha apaneko jAna letA hai, paramAtmA bana jAtA hai| svAbhAvika guNoMkI apekSAse AtmA aura paramAtmAmeM koI antara nahIM hai| jaba AtmA-karmabandhanase mukta ho jAtA hai, usake AnandakA pArAvAra nahIM rhtaa| upaniSadoMmeM AtmA aura brahma-upaniSadoMmeM brahma eka vizvavyApI tattva mAnA gayA hai; samasta jIvAtmAeM usIke aMza hai / bahutase sthaloMpara AtmA aura brahma zabdakA eka hI arthameM prayoga kiyA hai| jaise lohekA eka Tukar3A pRthvIke garbha meM daba jAneke bAda pRthvImeM ho mila jAtA hai, usI taraha pratyeka jIvAtmA brahmameM samA jAtA hai| avidyAke prabhAvase pratyeka AtmA apaneko svatantra samajhatA hai, kintu vAstavameM hama saba brahmake hI aMza hai / prArambhameM yaha brahma eka zaktizAlI RcAke rUpameM mAnA jAtA thA, kintu bAdameM yaha usa mahAn zaktikA pratinidhi bana gayA, jo vizvako utpanna karatI aura naSTa karatI hai| yadyapi bAra bAra brahmako nirguNa kahA hai kintu isameM sandeha nahIM ki use eka svatantra ananta aura sanAtana tattvake rUpameM mAnA hai, jisase pratyeka vastu apanA astitva prApta karatI hai| isa taraha upaniSadoMmeM brahma hI AtmA hai / yogInduke paramAtmAkI upaniSadoMke brahmase tulanA-'brahma' zabda vaidika hai, aura upaniSadoMmeM brahmako eka aura advitIya likhA hai| joIndune isa zabdako vaidika sAhityase liyA hai, aura apane granthameM usakA bAra bAra prayoga kiyA hai "ahiMsA bhUtAnAM jagati viditaM brahma paramam" likhakara svAmI samantabhadrane bhI 'brahma' zabdakA vyApaka artha meM prayoga kiyA hai| upaniSadoMmeM paramAtmAkI apekSA brahma zabda adhika AyA hai yadyapi 'nRsiMhottaratApanI' AdigranthoM meM donoMko ekArthavAcI batalAyA hai / upaniSadoMkA brahma eka hai kintu, joIndu bahutase brahma mAnate haiN| jainadharmake anusAra paramAtmA kRtakRtya ho jAtA hai. aura use kucha karanA zeSa nahIM rahatA; vaha vizvako kevala jAnatA aura dekhatA hai, kyoMki jAnanA aura dekhanA usakA svabhAva hai| kintu, upaniSadoMkA brahma pratyeka vastukA utpAdaka aura ASaya hai| yadyapi upaniSadoMke brahma aura jainoM ke paramAtmAmeM bahutaso samAnatAeM haiM, kintu unake arthameM bheda hai| udAharaNa ke liye, upaniSadoMmeM 'svayaMbha' zabdakA 'svayaM paidA honevAlA' aura 'svayaM rahanevAlA' hai, kintu jainadharmake anusAra 'svayaM paramAtmA honevAlA' hai| yogInduko ekatA-yogInduke paramAtmA aura upaniSadoMke brahmameM uparyukta antara hote hue bhI, yogIndu bilkula upaniSadoMke svarameM paramAtmAoMke ekatvakI carcA karate haiM. aura paramAtmapadake abhilASiyoMse nivedana karate haiM ki ve paramAtmAoMke bheda-kalpanA na kareM kyoMki unake svarUpameM koI antara nahIM hai| parantu upaniSadoMkA ekatva vAstavika hai, aura joIndukA kevala ApekSika / kintu jaba yogIndu AtmA aura paramAtmA ke ekatvakI carcA karate haiM to ve usakA pUrNatayA samarthana karate haiM, kyoMki jainadharmake anusAra AtmA paramAtmA hai; karmabandhake kAraNa use paramAtmA na kahakara AtmA kahate haiM / sampUrNa AtmAoMkI yaha samAnatA jainadharmake prANimAtra prati mAnasika, vAcanika aura kAyika ahiMsAvAdake bilkula anurUpa hai, isa prasaMgameM sAMkhyoMkI taraha jainauko bhI satkAryavAdI kahA jA sakatA hai| upaniSadoMkA brahma sarvathA eka aura advaita hai, kintu jainoMke paramAtmAmeM yaha bAta nahIM hai| jainadharma saMsArako bhedadRSTise dekhatA hai, aura usakA AtmA tapa aura dhyAnake mArgapara calakara paramAtmA bana jAtA hai, kintu upaniSad saMsArako eka brahmake rUpameM hI dekhate haiN|

Page #161
116 1 upaniSadoMke AtmA se yogInduke AtmAkI tulanA - jainadharma meM AtmA aura pudgala donoM vAstavika haiM, AtmAeM ananta haiM aura muktAvasthA meM bhI pratyeka AtmAkA svatantra astitva rahatA hai / kintu upaniSadoM meM AtmAke sivA ko ki brahmakA hI nAmAntara hai, kucha bhI satya nahIM hai| jainadharma meM upaniSadoMkI taraha AtmA eka vizvavyApI tattvakA aMza nahIM hai-kintu usake andara paramAtmasvake bIja vartamAna rahate haiM aura jaba vaha karmabandhana se mukta ho jAtA hai, taba vaha paramAtmA bana jAtA hai| upaniSad tathA gItAmeM bure aura acche kAyako karma kahA hai, kintu jainadharma meM yaha eka prakArakA sUkSma padArtha ( matter ) hai, jo AtmAkI pratyeka mAnasika, vAcika aura kAyika-kriyAke sAtha AtmAse sambaddha ho jAtA hai aura use janma-maraNake cakrameM ghumAtA hai / jainadharmaMke anusAra AtmA aura paramAtmA eka hI haiM, kyoMki ye eka hI vastukI do avasthAeM haiM, aura isa taraha pratyeka AtmA paramAtmA hai / tathA saMsAra anAdi hai, aura agaNita AtmAoM kI raMgabhUmi hai / kintu vedAntameM AtmA paramAtmA aura vizva eka brahmasvarUpa hI hai| do vibhinna siddhAnta - AtmA aura brahma siddhAntako milAkara upaniSad eka svatantra advaitavAdakI sRSTi karate haiN| vAstavameM AtmavAda aura brahmabAda ye donoM hI svatantra siddhAnta haiM aura ekase dUsarekA vikAsa nahIM ho sakatA / prathama siddhAnta ke anusAra agaNita AtmAeM saMsAra meM bhramaNa kara rahI haiM; jaba koI AtmA bandhanase 'mukta ho jAtA hai paramAtmA bana jAtA hai / paramAtmA bhI agaNita hai, kintu unake guNoMmeM koI antara nahIM hai; ataH ve eka prakArakI ekatAkA pratinidhitva karate haiN| ye paramAtmA saMsArakI utpatti, sthiti aura layameM koI bhAga nahIM lete / isake viparIta, brahmavAdake anusAra pratyeka vastu brahmase hI utpanna hotI hai, aura usImeM laya ho jAtI hai; vibhinna AtmAe~ eka parabrahmake hI aMza hai| jaina aura sAMkhya mukhyatayA AtmavAdake siddhAntako mAnate haiM, jaba ki vaidika dharma brahmavAdako kintu upaniSad ina donoM siddhAntoMko milA dete haiM, aura AtmA aura brahmake aivayakA samarthana karate haiM / paramAtmaprakAza J saMsAra aura mokSa -- saMsAra aura mokSa AtmAkI do avasthAeM haiM viruddha haiN| saMsAra janma aura mRtyukA pratinidhi hai, to mokSa unakA virodhI caMgula meM pha~sA rahatA hai, aura naraka, pazu, manuSya aura deva ina cAroM gatiyoMmeM ghUmatA phiratA hai, kintu mokSa usase viparIta hai, use pacamagati bhI kahate haiN| jaba AtmA caudaha guNasthAnoMmeMse hokara samasta karmako naSTa kara detA hai, taba use paJcamAgatikI prApti hotI hai| saMsAra dazAmeM karma AtmAkI zaktiko prakaTa nahIM hone dete / kintu muktAvasthA meM, jahA~ AtmA paramAtmA bana jAtA hai, aura anantajJAna, anantadarzana, anantasukha, anantavIryakA dhAraka hotA hai, ve zaktiyAM prakaTa ho jAtI hai / mokSaprAptike upAya - vyavahAranayase, samyagdarzana, samyagjJAna aura samyakcAritra, ye tInoM milakara mokSa ke mArga haiM, inheM 'ratnatraya' bhI kahate haiM; aura nizcayanayase ratnatrayAtma AtmA hI mokSakA kAraNa hai, kyoMki ye tInoM hI AtmAke svAbhAvika guNa haiM / , mahAsamAthi - isa pranyameM pAribhASika zabdoM kI bharamArake binA mahAsamAdhikA bar3A hI prabhAvaka varNana hai, jo jJAnArNava, yogasAra tatvAnuzAsana AdimeM bhI pAyA jAtA hai| usa dhyAnako prAptike liye jisameM AtmA paramAtmAkA sAkSAtkAra karatA hai, manakI sthiratA atyanta Avazyaka hai / usa samaya na to iSTa vastuoMke prati manameM rAga hI honA cAhie aura na aniSTake prati dveSa tathA mana vacana aura kAya ekApra hone cAhie, aura bAtmA AtmAmeM lIna honA caahie| isa silasile meM do avasthAeM ullekhanIya hai--eka siddha aura dUsarI mahaMta samasta karmakA nAza karake pratyeka AtmA siddhapada prApta kara sakatA hai, kintu matpada kevala tIrthakara hI prApta kara sakate hai| tIra dhArmika siddhAntoMke pracArakameM apanA kucha aura donoM eka dUsare se bilkula saMsAra dazAmeM AtmA karmaka

Page #162
prastAvanA 117 samaya dete haiM, kintu siddha sadA apane meM hI lIna rahate haiN| ataH samAjake liye, tIrthaGkara vizeSa lAbhadAyaka hote haiN| gUr3havAdako kucha vizeSatAe~-gaDhavAda yA rahasyavAdakI vyAkhyA kara sakanA sarala nahIM hai| yaha manakI usa avasthAko batalAtA hai, jo turanta nirvikAra paramAtmAkA sAkSAt darzana karAtI hai| yaha AtmA aura paramAtmAke bIcameM pArasparika anubhUtikA sAkSAtkAra hai, o AtmA aura antima satyakI ekatAko batalAtA hai / isameM jIva apanI pUrNatA aura svatantrakA anubhava karatA hai| dUsare, isakA anubhava karaneke lie aisI AtmAko AvazyakatA hai, jo apaneko jJAna aura sukhakA bhaNDAra samajhe tathA apaneko paramAtma padake yogya jAne / tIsare, yadi gar3havAda AdhyAtmika aura dhArmika ho to dharmako dhyeya aura dhyAtAmeM ekatva sthApita karanekA upAya avazya batAnA caahie| cauthe, gUDha vAda sAdhAraNatayA saMsArake sambandhameM aura vizeSa- . tayA sAMsArika pralobhanoMke sambandhameM svAbhAvika udAsInatA dikhAtA hai| pAMcaveM gar3havAdane usa sAmagrIkI prApti hotI hai jo laukikajJAnake sAdhana mana aura indriyoMkI sahAyatAke binA hI pUrNa satyako jAna letI hai / chaThe, dhArmika gUDhavAdameM kucha naitika niyama rahate haiM, jo eka Astikako avazya pAlane caahie| sAtaveM, gUr3havAdasambandhI rahasyoMkA upadeza karanevAle guruoMkA sammAna karanA bhI eka gUDhavAdIkA kartavya hai| jainadharmameM gUr3havAda-kyA jainadharma sarIkhe vedavirodhI dharmameM gar3havAdakA honA saMbhava hai ? kundakunda aura pUjyapAdake granthoM ke avalokanase ukta zaMkA nirAdhAra pramANita hotI hai| yahA~ yaha adhika yuktisaGgata hogA ki prAcIna jainagranthoMse kucha bAteM (Data ) saGkalita kI jAveM, aura dekhA jAve ki jainadharmane gUDhavAda ko kauna-sI maulika vastu pradAna kI hai, aura vedAntake gar3havAdase usameM kyA samAnatA yA antara hai ? RSabhadeva, neminAtha, pArzvanAtha, mahAvIra Adi jainatIrthaGkara saMsArake gine cune gar3havAdiyoMmeMse haiN| jainadharmake prathama tIrthaGkara zrIRSabhadevake sambandhameM pro0 rAnaDe ne ThIka hI likhA hai, ki ve eka bhinna hI prakArake gaDhavAdI the, unakI apane zarIrake prati atyanta udAsInatA unake AtmasAkSAtkArako pramANita karatI hai| pAThakoMko yaha jAnakara prasannatA hogI ki bhAgavatameM prApta RSabhadevakA varNana jaina paurANika varNanoMse bilkUla milatA hai| jainadharmameM gUr3havAda-sambandhI sAmagrI-IzvaravAdiyoMke advaitavAdase kahIM adhika advaitavAda aura IzvaravAdako gUr3havAdakA AdhAra mAnA jAtA hai / anubhavakI zreSTha dazAmeM AtmA kisI daivI zakti ke sAtha ekatAkA anubhava karatA hai| viliyama jemsakA kahanA hai ki manakI gUr3ha vRttiyA~ pratyeka mAtrAmeM sarvadA nahIM to prAyaH advaitavAdakA samarthana karatI haiM, jaisA ki itihAsase pradarzita hotA hai / ataH gar3havAdameM advatavAda ke lie paryApta sthAna hai, aura jaisA ki Upara kaha Aye haiN| vedAntameM to brahma hI saba kucha hai| kintu, jJAnadevakA AdhyAtmika gar3havAda advata aura dvatako milA detA hai kyoMki unameM ekatva aura nAnAtva, donoMko hI sthAna diyA hai| jaina gar3havAda do tattvoMpara avalambita hai| ve do tattva hai-AtmA aura prmaatmaa| kintu paramAtmAse matalaba Izvara hai, na ki jaganmiyatA / jainadRSTise AtmA aura paramAtmAmeM koI antara nahIM hai, kevala saMsAra avasthAmeM AtmA karmabandhanake kAraNa paramAtmA nahIM ho sktaa| karmoMkA nAza karake gUDhavAdI isa ekatA yA samAnatAkA anubhava karatA hai| jainadharmakI paramAtmA sambandhI mAnyatA Atmakaivalya ( Personal absolute ) se kucha milatI-julatI hai| jainadharma meM AtmA paramAtmA ho jAtA hai, kintu vedAntiyoMkI taraha brahmameM lIna nahIM hotaa| jainadharmameM AdhyAtmika anubhavase matalaba eka vibhakta 1 mahArASTrameM gur3havAda, pR0 9 /

Page #163
paramAtmaprakAza AtmAkA ekatvameM mila jAnA nahIM hai, kintu usakA sImita vyaktitva usake sambhAvita paramAtmAkA anubhavana karatA hai / kammaparyADa, kammapAhur3a, kasAyapAhur3a, gommaTasAra Adi prAcIna jainazAstroMmeM batalAyA hai ki kisa taraha AtmA guNasthAnoMpara ArohaNa karatA huA unnata, unnatara hotA jAtA hai aura kisa taraha pratyeka guNasthAnameM usake karma naSTa hote jAte haiM / yahA~ una saba bAtoMkA varNana karaneke liye sthAna nahIM hai / vAstava meM jainadharma eka tapasyApradhAna dharma hai / yadyapi usameM gRhasthAzramakA bhI eka darjA hai, kintu mokSaprApti ke icchuka pratyeka vyaktiko sAdhu-jIvana bitAnA Avazyaka evaM anivArya hotA hai / sAdhuoMke AcAra viSayaka niyama ati kaThora haiM; ve ekAkI vihAra nahIM kara sakate, kyoMki sAMsArika pralobhana saba jagaha vartamAna hai / ve apanA adhika samaya svAdhyAya aura Atma dhyAnameM hI bitAte haiM; aura pratidina guruke pAdamUlameM baiThakara apane doSoMkI AlocanA karate haiM, aura unase Atma-vidyA yA Atma-jJAnakA pATha par3hate hai / ina saba bAtoM se yaha spaSTa hai ki jainadharma meM gUr3havAdake saba Avazyaka aMga pAye jAte haiM / puNya aura pApa - mAnasika, vAcanika aura kAyika kriyAse AtmAke pradezoMmeM halana calana hotA hai, usase, karma - paramANu AtmAkI ora AkarSita hote haiM / yadi kriyA zubha hotI hai, to puNyakarmako lAtI hai, aura yadi azubha ho to pApakarmako / kintu puNya ho yA pApa, donoMkI upasthiti AtmAko parataMtratAkA kAraNa hai / kevala itanA antara hai, ki puNya karma sonekI ber3I hai aura pApakarma lohekI / ataH svataMtratA ke abhilASI mumukSu donoM hI se mukta hone kI ceSTA karate haiM / paramAtmaprakAzakI apabhraMza aura AcArya hemacandrakA prAkRta vyAkaraNa 'hai' yA 'hu~' aura 'he' kama uccAraNa hotA apabhraMza aura usakI vizeSatA - apabhraMkSakA AdhAra prAkRta bhASA hai / yaha vartamAna prAntIya bhASAoM se adhika prAcIna hai / upalabdha apabhraMza - sAhitya ke dekhanese mAlUma hotA hai ki janasAdhAraNa meM pracalita kavitA ke liye isa bhASAko apanAyA gayA thA, isIse isameM prAntIya parivartanoMke sivA kucha sAmAnya bAteM ( Common characteristics ) bhI pAI jAtI haiN| hemacandrane apanI apabhraMzameM prAkRtakI kucha vizeSatAoM ko bhI apavAdarUpase sammilita kara liyA hai| unhoMne udAharaNa ke liye apabhraMza-padya uddhRta kiye haiM, eka- Agha zabda yA rUpako chor3akara unase kucha padya bilkula prAkRta meM haiM / kucha bAtoMse yaha spaSTa hai ki prAkRtako sarala karaneke liye apabhraMzameM aneka upAya kiye gaye haiM / udAharaNa ke lie, 1 apabhraMza meM svaravinimaya tathA unake dIrgha yA hrasva karanekI svataMtratA hai, jaise eka hI kArakameM 'hu' pratyaya pAye jAte haiM; aura 'o' pratyayakI jagaha meM 'u' AtA hai / 2 'ma' kA bahuta hai, kyoMki isake sthAna meM prAyaH 'va' ho jAtA hai / 3 vibhaktike anta meM 'sa' ke sthAna meM 'ha' ho jAtA hai| aura isase aneka vicitra rUpa samajha meM A jAte haiM / yathA, mArkaNDeya tathA anya lekhakoMke dvArA prayukta 'devaho' vaidika 'devAsa:' se milatA julatA hai / isI taraha 'devaha~' prAkRtake 'devassa' se 'tAha~' tassa se 'tahi~ ' 'taMsi' se aura 'ehu' 'eso' se liyA gayA hai / avestA tathA IrAnI bhASAoM meM bhI parivartana ho jAtA hai / vartamAna gujarAtI meM bhI kabhI kabhI 'sa' kA 'ha' ho jAtA hai / banAne ke liye prAkRtako sandhiyA~ prAyaH zithila kara dI gaI haiM / 5 kabhI kabhI kartA, karma aura sambandha kArakameM pratyaya nahIM lagAyA jAtA / 6 zabdoMke rUpoMpara svaraparivartanakA prabhAva par3atA hai / 7 avyayoM meM itanA adhika parivartana ho gayA hai ki unakA pahacAnanA bhI kaThina hai; unameM se kucha to sambhavataH dezo bhASAoMse Aye haiM / 8 aneka zabdoM meM 'ka' 'Da' 'la' Adi jor3a diye gaye haiM / 9 aura dezI zabdoMkA bhI kAphI bAhulya hai / saMskRta 'sa' kA 'ha' meM 4 uccAraNako sarala

Page #164
prastAvanA 119 apabhraMza bhASAkI mohakatA - apabhraMza padya komalatA aura mAdhuryaM se paripUrNa hote | apabhraMza meM naye naye chandoMkI kamI nahIM hai, kintu ye chanda mAtrA chanda hote haiM, aura saralatAse gAye jA sakate haiM / ataH adhika nahIM to chaThI zatAbdI meM, apabhraMzakA janasAdhAraNakI kavitAkA mAdhyama honA koI acarajakI bAta nahIM hai / yaha kahA jAtA hai ki valabhIke gRhatenane, I0559 se 569 takake jinake smArakalekha pAye jAte haiM, saMskRta, prAkRta aura apabhraMza meM padya racanA kI thI / udyotanasUri ( 778 I0 ) ne bhI apabhraMzakA bahuta kucha guNagAna kiyA hai, aura bhASAoMke sambandha meM unakI AlocanA eka mahattvako vastu hai / unake vicAra se lambe samAsa, avyaya, upasarga, vibhakti, vacana aura liGgakAThinyase pUrNa saMskRtabhASA durjanake hRdayakI taraha durUha hai, kintu prAkRta, sajjanoMke vacanakI taraha AnandadAyaka hai / yaha aneka kalAoMke vivecanarUpI taraMgoM se pUrNaM sAMsArika anubhavoM kA samudra hai, jo vidvAnoMse mathana kiye jAnepara Tapakane vAlI amRta kI bU~doMse bharA hai / yaha ( apabhraMza ) zuddha aura mizrita saMskRta tathA prAkRta zabdoMkA samAnupAtika evaM AnandadAyaka sammizraNa hai / yaha komala ho yA kaThora, barasAtI pahAr3I nadiyoMkI taraha isakA pravAha beroka hai, aura praNaya-kupitAnAyikAke vacanoM kI taraha yaha zIghra hI manuSya ke manako vazameM kara letI hai / udyotanasUri svayaM uccakoTike granthakAra the, unhoMne jaTilAcArya, raviSeNa Adi saMskRtakaviyoMkI bar3I prazaMsA kI hai, apabhraMza bhASAke prati unake ye udgAra spaSTa batalAte haiM ki IsAko AThavIM zatAbdItaka vaha padya racanAkA eka AkarSakamAdhyama samajhI jAtI thI / paramAtmaprakAzake RNI hemacaMdra- - upalabdha prAkRta vyAkaraNoMmeM, hemacandrake vyAkaraNameM apabhraMzakA pUrA vivecana milatA hai| unake vivecanakI vizeSatA yaha hai ki ve apane niyamoMke udAharaNa meM aneka padya uddhRta karate haiN| bahuta samayataka unake dvArA uddhRta padyoMke sthaloMkA patA nahIM laga sakA thaa| DaoN0 pizalakA kahanA thA ki satasaI jaisI padya saMgrahase ve uddhata kiye gaye haiM / kintu padyoMko bhASA aura vicAroMmeM antara honese yaha nizcita hai ki ve kisI eka hI sthAnase nahIM liye gaye haiN| maiMne yaha batalAyA thA ki hemacandrane paramAtmaprakAzase bhI kucha padya liye haiM / ve padya nimna prakAra haiM / 1. sUtra 4-389 ke udAharaNa meM saMtA bhoga ju pariharai tasu kaMtaho bali kIsu / tasu daiveNa vi muMDiyau~ jasu khallihaDau~ sIsu // paramAtmaprakAza meM yaha padya ( 2-139 ) isa prakAra haiM saMtA visaya ju pariharai cali krijjau hau~ tAsu / so daiveNa ji muMDiyau sIsu khaDillau jAsu // yadi sUtra aura usakI vyAkhyAko dekhA jAve to 'kijajau' ke sthAna meM 'kisa' kA parivartana samajhameM ThIka ThIka A jAtA hai / kyoMki 'kijjau~' eka vaikalpika rUpa hai, aura usakA udAharaNa diyA gayA hai"bali kijjau~ suaNassu / " 2. sUtra 4-427 meM - bhidi nAyagu vasi karahu jasu aghinnai~ annaI / mUli viThThai tuMbiNihe avarse sukkahiM paNNai // kucha bhedoMke hote hue bhI, isameM koI sandeha nahIM ki yaha dohA paramAtmaprakAzake 2 - 140 hI rUpAntara hai, jo isa prakAra hai paMcaha~ NAyaku vasu karahu jeNa hoMti vasi aNNa / mUla viNaTThaha taruvaraha~ avasai~ sukkahi~ paNa isa dohe meM kucha parivartana to sUtra ke niyamoMke udAharaNa deneke liye liye gaye haiM / tathA paramAtmaprakAzameM ina donoM dohoMkI kramAgata saMkhyA bhI skhalita nahIM hai, aura yadi isase koI natIjA nikAlanA saMbhava { fl vaha yaha hai ki hemacandra paramAtmaprakAzase hI ina padyoMko uddhRta kiyA hai /

Page #165
12. paramAtmaprakAza 3. sUtra 4-365 meM Ayaho daDhDhakalevaraho jaM vAhiu taM sAru / jai uTThabhai to kuhai aha Dajjhai to chAru // paramAtmaprakAzameM yaha dohA (2-147 ) isa prakAra hai bali kiu mANusa-jammaDA dekkhaMtaha para sAru / jai uTThabhai to kuhai aha ujjhai to chAru // donoMkI dUsaro paMkti bilkula eka hai, kintu sUtrakA udAharaNa deneke liye pahalImeM parivartana kiyA gayA hai| 4. sUtra 2-80 ke udAharaNameM, hemacandra eka choTAsA vAkya uddhRta karate haiM--- 'vodrahadrahammi paDiyA' / yaha paramAtmaprakAzake dohA (2-117) kA aMza hai, jo isa prakAra haite ciya ghaNNA te ciya sappurisA te jiyatu jiyaloe / voddahadahammi paDiyA taraMti je ceva lIlAe / hemacandrane rakArakA prayoga kiyA hai, kintu paramAtmaprakAzako kisI bhI pratimeM hemacandrakA pATha nahIM milatA / isa padya kI bhASA apabhraMza nahIM hai aura yaha gAthA bhI 'uktaM ca' karake hai, ataH isake paramAtmaprakAzakA mUla padya hone meM sandeha hai| merA vicAra hai ki svayaM joindune hI ise apane granthameM sammilita kiyA hogA, kyoMki paramAtmaprakAzakI kamase kama padyasaMkhyAvAlI pratiyoMmeM bhI yaha padya pAyA jAtA hai| hemacandrakI apabhraMza-hemacandrane apabhraMzakI upabhASAoMkA vaisA spaSTa nirdeza nahIM kiyA, jaisA mArkaNDeya tathA bAdake granthakAroMne kiyA hai| unake niyamoMkA sAvadhAnoke sAtha adhyayana karanese patA calegA ki unakI apabhraMza eka hI prakArakI nahIM hai, kintu kaI upabhASAoMkA mizraNa hai| hemacandrake kathana "prAyo grahaNAdyasyApabhraMze vizeSo vakSyate tasyApi kvacit prAkRtavat zaurasenIvacca kAryaM bhavati / " (4-329 ) se yaha spaSTa hai ki ve apanI apabhraMzake do AdhAra mAnate haiM, eka prAkRta aura dUsarA zorasenI / caturthapAdake sUtra 341, 360, 372, 391, 393, 394, 398, 399, 414, 438 Adi tathA unake udAharaNa apabhraMzake jina tatvoMko batalAte haiM, ve usIke anya sUtroMse mela nahIM khaate| hemacandrakI prAkRta bhASAoMke sAtha jaba hama unakI kucha vizeSatAoMkA adhyayana karate haiM, to ve ApasameM itanI viruddha jAna par3atI haiM ki eka bhASAmeM unakI upasthiti saMbhava pratIta nahIM hotii| paramAtmaprakAzako apabhraMzake sAtha hemacandra ko apabhraMzakI tulanA-hemacandrakA sutra "svarANAM svarAH prAyopabhraMze" svara-parivartanake liye koI Avazyaka niyAmaka nahIM hai| kintu isakA kevala itanA hI abhiprAya hai ki hemacandrakI apabhraMzameM svara-parivartana kAphI svataMtra hai| parantu paramAtmaprakAzameM hama isa prakArako svataMtratA nahIM dekhate / vyaJjanoMke parivartanake sambandhameM hemacandra kahate haiM (4-396 ) ki asaMyakta 'ka' 'kha' 'ta''tha' 'pa' aura 'pha' ke sthAnameM kramaza: 'ga' 'gha' 'da' 'dha' 'ba' aura 'bha' hote haiM, kintu hemacandra ke udAharaNoMmeM prayukta kucha prayoga unake isa niyamako bhaMga kara dete haiN| paramAtmaprakAzameM bhI isa niyamakA anusaraNa nahIM kiyA gayA hai, kintu hemacandrane prAkRta bhASAke liye vyaJjanoMke sambandhameM jo niyama nirdhArita kiyA hai ki asaMyukta 'ka' 'ga' 'ca' 'ja' 'ta' 'da' 'pa' 'ya' aura 'va' kA prAyaHlopa hotA hai (1-177) paramAtmaprakAza usase sahamata hai| anunAsipha akSaroMke sambandhameM, hemacandra ke vyAkaraNake anusAra zabdake AdimeM 'na' ho to vaha kAyama rahatA hai tathApi apabhraMza padyoMke apane navIna saMskaraNameM pizelane Adima tathA madhyama 'na' ke sthAnameM 'Na' ko hI rakkhA hai| paramAtmaprakAzameM bhI sarvatra 'Na' hI AtA hai, kevala 'ba' pratimeM kahIM kahIM 'na' pAyA jAtA hai| kannar3a pratiyoMmeM sarvatra 'Na' hI hai| isake sivA bhI donoM granthoMko apabhraMzameM kaI vizeSatAe~ haiM, jo aMgrejI prastAvanAse jAnI jA sakatI haiN| talanAkA niSkarSa-paramAtmaprakAzakI apabhraMza sarvatra ekasI hai; jaba ki hemacandrakI apabhraMzameM

Page #166
prastAvanA 121 kamase kama do upabhASAeM mizrita hai| kucha hera-pherake sAtha hemacandrane paramAtmaprakAzase bahutase dohe uddhRta kiye haiM, aura apane vyAkaraNake liye usase kAphI sAmagrI bhI lI hai| svara aura vibhakti sambandhI choTe moTe bhedoMko bhulAkara bhI paramAtmaprakAza aura hemacandra ke vyAkaraNako apabhraMzoM meM kAphI maulika antara pAyA jAtA hai / hemacandrakA apabhrazakA AdhAra zaurasenIkA paramAtmaprakAzameM patA bhI nahIM miltaa| isake sivA hemacandra apabhraMzako aura bhI bahatasI bAteM paramAtmaprakAzameM nahIM pAI jaatii| 2 paramAtmaprakAzake racayitA joindu yogIndra nahIM, yogIndu joindu aura unakA saMskRta nAma-yaha bar3e hI duHkha kI bAta hai ki joindu jaise mahAn adhyAtmavettAke jIvanake sambandhameM vistRta varNana nahIM miltaa| zrutasAgara unheM 'bhaTTAraka' likhate haiM, kintu ise kevala eka AdarasUcaka zabda samajhanA caahiye| unake granthoMmeM bhI unake jIvana tathA sthAnake bAremeM koI ullekha nahIM miltaa| unakI racanAe~ unheM AdhyAtmika rAjyake unnata siMhAsanapara virAjamAna eka zaktizAlI AtmAke rUpameM citrita karatI haiN| ve AdhyAtmika utsAhake kendra haiN| paramAtmaprakAzameM ra nAma joindu AtA hai / jayasena tathA yogIndra devairapyuktam' karake paramAtmaprakAzase eka padya uddhRta karate hai| brahmadevane aneka sthaloMpara granthakArakA nAma yogIndra likhA hai / 'yogIndradevanAmnA bhaTTArakeNa' likhakara zratasAgara eka padya uddhRta karate haiN| kucha pratiyoM meM yogendra bhI pAyA jAtA hai| isa prakAra unake nAmakA saMskRtarUpa yogIndra bahuta pracalita rahA hai| zabdoM tathA bhAvoMko samAnatA honese yogasAra bhI joindukIracanA mAnA gayA hai| isake aMtima padyameM graMthakArakA nAma jogicandra likhA hai, kiMtu yaha nAma yogIndrase mela nahIM khAtA / ataH merI rAyameM yogIndrake sthAnapara yogIndu pATha hai, jo yogicaMdrakA samAnArthaka hai / aise aneka dRSTAMta haiM, jahAM vyaktigata nAmoM meM iMdu aura caMdra ApasameM badala diye gaye haiM jaise-bhAgeMdu aura bhAgacaMdra tathA zubhedu aura zubhacaMdra / galatIse joiMduko saMskRta rUpa yogIndra mAna liyA gayA aura vaha pracalita ho gyaa| aise bahatase prAkRta zabda haiM jo vibhinna lekhakoM ke dvArA galatarUpameM tathA prAyaH vibhinna rUpoMmeM saMskRtameM parivartita kiye gaye haiN| yogasArake sampAdakane isa galatIkA nirdeza kiyA thA, kiMtu unhoMne donoM nAmoMko milAkara eka tIsare 'yogIndracaMdra' nAmako sRSTi kara DAlI, aura isa taraha vidvAnoMko ha~sanekA avasara de diyaa| kiMta, yadi hama unakA nAma joindu = yogIndu rakhate haiM, to saba bAteM ThIka-ThIka ghaTita ho jAtI hai| yogIndukI racanAe~ paramparAgata racanAe~-nimnalikhita graMtha paramparAse yogonduviracita kahe jAte haiM-1 paramAtmaprakAza ( apabhraMza), 2 naukArazrAvakAcAra (apa0), 3 yogasAra ( apa0), 4 adhyAtmasaMdoha (saM0), 5 subhASitaMtra (saM0), aura 6 tatvArthaTIkA ( sN0)| inake sivA yogIndra ke nAmapara tIna aura graMtha bhI prakAzameM A cuke haiM-eka dohApADur3a ( apa0), dUsarA amRtAzIti ( saM0 ) aura tIsarA nijAtmASTaka (prA.), inameM se nambara 4 aura 5 ke bAremeM hama kucha nahIM jAnate aura naM0 6 ke bAremeM yogadeva, jinhoMne tattvArtha-strapara saMskRtameM TokA banAI hai, aura yogIndra deva nAmoMko samAnatA saMdehameM DAla detI hai| paramAtmaprakAza paricaya-isa bhUmikAke prAraMbhameM isake bAremeM bahuta kucha likhA jA cukA hai| isake joiMduviracita honemeM koI saMdeha nahIM hai| yaha kahanA ki unake kisI ziSyane ise saMgrahIta kiyA thA, Upara 5016

Page #167
122 paramAtmaprakAza kiyA jA cukA hai / isa granthameM joindu apanA nAma dete haiM aura likhate haiM ki bhaTTa prabhAkarake liye isa granthakI racanA kI gaI hai| tathA zratasAgara, bAlacandra, brahmadeva aura jayasena joinduko isa pranthakA kartA batalAte haiN| yathArthameM yaha grantha joindukI racanAoMmeM sabase utkRSTa hai, aura isIke kAraNa adhyAtmavettA nAmase unakI khyAti hai| yogasAra paricaya-yogasArakA mukhya viSaya bhI vahI hai jo paramAtmaprakAzakA hai| isameM saMsArakI pratyeka vastuse AtmAko sarvathA pRthak anubhavana karanekA upadeza diyA gayA hai| granthakAra kahate haiM ki saMsArase bhayabhIta aura mokSake liye utsuka prANiyoMkI AtmAko jagAne ke liye jogicanda sAdhune ina dohoMko racA hai / granthakAra likhate haiM ki unane granthako dohoMmeM racA hai, kintu upalabdha pratimeM eka caupAI aura do soraThA bhI hai, isase anumAna hotA hai ki saMbhavataH pratiyA~ pUrNa surakSita nahIM rahI haiN| antima padyameM granthakartAkA nAma jogicanda (joindu = yogIndu) kA ullekha, Arambhika maGgalAcaraNakI sadRzatA, mukhyaviSayakI ekatA, varNanakI zailI, aura vAkya tathA paMktiyoMkI samAnatA batalAtI hai ki donoM grantha eka hI kartA joindukI racanAeM haiN| yogasAra mANikacandragranthamAlA bambaIse prakAzita huA hai, kintu usameM aneka azuddhiyAM haiN| yadi usake azuddha pAThoMko dRSTimeM na lAyA jAye to bhASAkI dRSTise bhI donoM granthoMmeM samAnatA hai| kevala kucha antara, jo pAThakake hRdayako sparza karate haiM, isa prakAra hai-yogasArameM eka vacanameM prAyaH 'hu' aura 'ha' AtA hai kintu paramAtmaprakAzameM AtA hai| yogasArameM vartamAnakAlake dvitIya puruSa ekavacanameM 'ha' aura 'hi' pAyA jAtA hai, kintu paramAtmaprakAzameM kevala 'hiM AtA hai / paJcAstikAyako TIkAmeM jayasena yogasArase eka padya bhI uddhRta kiyA hai| sAvayadhammadohA paricaya-isa granthameM mukhyatayA zrAvakoMke AcAra sAdhAraNa kintu AkarSaka zailImeM batalAye gaye haiM / upamAoMne isake upadezoMko rocaka banA diyA hai aura isa zreNIke anya granthoMke sAtha isakI tulanA karanepara isameM pAribhASika zabdoMkI kamI pAI jAtI hai / viSaya tathA dohAchaMdake AdhArapara isakA nAma zrAvakAcAradohaka hai| prArambhake zabdoMke AdhArapara ise nava ( nau ) kAra zrAvakAcAra bhI kahate haiM / pro0 hIrAlAlajIne bahuta kucha UhApohake bAda isakA nAma sAvayaSammadohA rakkhA hai| isakA kartA-joindu sambandho apane lekhameM meMne batalAyA thA ki jogendra, devasenI aura lakSmIcandra yA lakSmIdharako isakA kartA kahA jAtA hai, usake bAda isakI lagabhaga nau pratiyA~ prakAzameM AI haiN| apanI prastAvanAmeM isake kartAke sambandhameM pro0 hIrAlAlajIne vistArase vicAra kiyA hai kintu unakA dRSTikoNa kisI bhI taraha svIkAra nahIM kiyA jA sakatA / ataH usapara vicAra karanA Avazyaka hai| joindu-joinduko isakA kartA do AdhArapara mAnA jAtA hai, eka to paramparAgata sUciyoMmeM joinduko isakA kartA likhA hai, dUsare 'a' pratike antameM ise 'jogendrakRta' batalAyA hai, aura 'bha' pratike eka pUraka padya meM yogIndradevake sAtha isakA nAtA jor3A gayA hai| jogendra aura yogIndrase paramAtmaprakAzake kartAkA hI Azaya mAlUma hotA hai| kintu paramAtmaprakAza aura yogasArakI taraha isa granthameM joindu ne apanA nAma nahIM diyA; dUsare, joinduke unnata AdhyAtmika vicAroMkA digdarzana bhI isameM nahIM hotA, tathA zrAvakAcArake mukhya viSayakI tAna rahasyavAdI joinduke svarase mela nahIM khaatii| tIsare, pro0 hIrAlAlajIke matase joinduko anya racanAoMkI apekSA isakI kavitA adhika gahana hai tathA unakA yaha bhI kahanA hai ki yaha joindukI vAvasthAkI racanA nahIM hai / cauthe, kucha sAmAnya vicAroMke sivA, isameM aura paramAtmaprakAzameM koI

Page #168
prastAvanA 123 ullekhanIya zAbdika samAnatA bhI nahIM hai / pA~caveM, sAvayadhammadohAmeM paJcamo aura SaSThoke eka vacanameM 'hu' AtA hai, jaba ki paramAtmaprakAzameM ekavacana aura bahuvacana donoMmeM 'hai' AtA hai| ataH isa graMthako joindukRta mAnane meM koI bhI prabala pramANa nahIM hai| saMbhavataH isakI bhASA tathA kucha vicAroMkI sAmyatAko dekhakara kisone joinduko isakA kartA likha diyA hogaa| devasena-nimnalikhita AdhAroMpara pro0 horAlAlajIkA mata hai ki isake kartA devasena hai| 1 'ka' pratike antima padyameM 'devasenai uvadiTTha' AtA hai| 2 devasenake bhAvasaMgraha aura sAvayadhammadohAmeM bahuta kucha samAnatA hai| 3 devasenako 'dohA' racanekI bahuta cAha tho / aura saMbhavataH usa samaya chandazAstrameM yaha eka navIna AviSkAra thaa| kintu unake ukta AdhAra prabala nahIM haiM / prathama, 'ka' prati vizvasanIya nahIM hai, kyoMki anya pratiyoMko apekSA usameM padyasaMkhyA sabase adhika hai, tathA vaha sabake bAdakI likhI huI hai| isake sivA, jisa dohemeM devasenakA nAma AtA hai, vaha kevala sadoSa hI nahIM hai kintu usameM spaSTa azuddhiyA~ hai| usakA 'devasene' pATha bar3A hI vicitra hai, aura pustakabharameM isa DhaMgakA dUsarA udAharaNa khojanepara bhI nahIM milatA / chandazAstrakI dRSTise bho usa dohekI donoM paMktiyA~ azuddha haiM, aura sabase majekI bAta to yaha hai ki pro0 horAlAlajIne svasampAdita sAvayadhammadohAke mUlameM use sthAna nahIM diyaa| ataH isa prakArake antima dohekA sambandha sAvayadhammadohAke kartAke sAtha nahIM jor3A jA sakatA, aura hama yaha vizvAsa nahIM kara sakate ki darzanasArake yitA devasenane ise racA hai| devasenake cAra prAkRta graMthoMkA nirIkSaNa karanepara hama dekhate hai ki bhAvasaMgrahameM ve apanA nAma 'vimalasenakA ziSya devasena' dete hai; ArAdhanA sArameM kevala 'devasena' likhA hai| darzanasArameM 'dhArAnivAsI devasena gaNI' AtA hai, aura tattvasArameM 'maninAtha devasena' likhA hai| kintu sAvayadhammadohAmeM inameMse ekakA mI ullekha nahIM hai| ataH pahalo yukti Thoka nahIM hai| yaha satya hai ki bhAvasaMgraha aura sAvayadhammadohAkI kucha carcAe~ milatI julatI hai, kintu pro0 hIrAlAlajIke dvArA uddhRta 18 sadRza vAkyoMmeMse muzkilase do tIna vAkya ApasameM mela khAte hai / paramparAgata zailIke AdhArapara race gaye sAhityameM kucha zabdoM tathA bhAvoMkI samAnatA koI mUlya nahIM rakhatI / bhAvasaMgrahameM kucha apabhraMza padya pAye jAte hai, aura sampAdakane likhA hai ki bhAvasaMgrahako pratiyoMmeM devasenake bAdake graMthakAroMke bhI padya pAye jAte haiM, ataH yaha asaMbhava nahIM hai ki kisI lekhakakI kRpAse sAvayadhammadohAke padya usameM jA mile hoN| tIsare AdhArase bhI koI bAta siddha nahIM hotI hai. kyoMki dohAchaMda kaba pracalita huA yaha abhItaka nirNIta nahIM ho sakA hai| kAlidAsake vikramorvazIyameM hama eka dohA dekhate hai; rudraTake kAvyAlaGkArameM do dohe pAye jAte hai, aura AnaMdavardhana ( lagabhaga 850 I0 ) ne bhI apane dhvanyAlokameM eka dohA uddhRta kiyA hai / rudraTakA samaya navIM zatAbdIkA prArambha samajhA jAtA hai| yadi yaha mAna bhI liyA jAve ki devasenako dohA racanekI bahuta cAha thI, to bhI unakA sAvayadhammadohAkA kartA honA isase pramANita nahIM hotaa| lakSmIcandra-'pa' 'bha' aura 'bha 3' pratiyA~ ise lakSmIcandrakRta batalAtI haiN| zrutasAgarane isa graMthase nau padya udhata kiye hai, unameMse eka vaha lakSmIcandrakA batalAte haiM, aura zeSa lakSmIdharake; ataH zrutasAgarake ullekhake anusAra lakSmIcaMda upanAma lakSmISara sAvayadhammadohAke kartA hai| kiMtu nimnalikhita

Page #169
124 paramAtmaprakAza kAraNoMse pro0 hIrAlAlajIne lakSmIcandrako isakA kartA nahIM maanaa| 1 'bha' pratike antima padyameM likhA hai ki yaha grantha yogIndrane banAyA hai, isakI paJjikA lakSmIcandrane aura vRtti prabhAcandrane / 2 mallibhUSaNake ziSya lakSmaNa hI lakSmIdhara haiN| 3 'pa' pratikA lekha 'lakSmIcandraviracite' lekhakakI bhUlakA pariNAma hai usake sthAnapara 'lakSmIcandralikhite' yA 'lakSmIcandrArthalikhite' honA cAhie thaa| 4 lakSmIcandraracita kisI dUsare granthase hama paricita nahIM haiN| isakA samAdhAna nimna prakAra hai-1'bha' pratikA antima padya bAdameM jor3A gayA hai, kyoMki vaha antima sandhi 'iti zrAvakAcAradohakaM lakSmIcandra viracitaM samAptam' ke bAda AtA hai aura usakA abhiprAya bho sandhise viruddha hai| 2 '' pratike anta meM likhe lakSmaNa aura lakSmIcandra eka hI vyaktike do nAma nahIM haiM, kyoMki pahale "iti upAsakAcAre AcArya zrIlakSmIcandraviracite dohakasUtrANi samAptAni" likhA hai, aura phira likhA hai ki samvat 1555 meM yaha dohAzrAvakAcAra mallibhUSaNake ziSya paM0 lakSmaNake liye likhA gyaa| isase spaSTa hai ki sandhimeM granthakArakA nAma AyA hai aura bAdakI paMkti lekhakane likhI hai| 3 jaba lakSmIcandra aura lakSmaNakI ekatA ho siddha nahIM ho sakI to 'pa' pratike pAThameM sudhAra karanekA kAraNa hI nahIM rhtaa| 4 antima AdhAra bhI anya tIna AdhAroMpara hI nirbhara hai, ata: usake bAremeM alaga samAdhAna karaneko AvazyakatA nahIM hai| isa taraha lakSmIcandrake viruddha pro0 hIrAlAlajIko ApattiyAM ucita nahIM hai aura unakA dAvA ki devasena isake kartA hai, pramANita nahIM ho sakA, ataH zrutasAgarake ullekha tathA anya pramANoM ke AdhArapara lakSmIcandrako hI sAvayadhammadohAkA kartA mAnanA cAhiye / yaha lakSmIcandra zrutasAgarake samakAlIna lakSmIcandrase jude haiN| jahA~taka hama inake bAremeM jAnate haiM, zrutasAgara aura brahma nemidatta (1528 I0) donoMse yaha adhika prAcIna hai| dohApAhuDa paricaya-isa granthakI upalabdha do pratiyoMmeMse ekameM isakA nAma dohapAhur3a likhA hai, aura dUsarImeM pAhur3adohA / pro0 horAlAlajIne isakI prastAvanAmeM isake nAmakA artha samajhAyA hai, aura unake batalAye arthake anusAra bhI granthakA nAma dohApAhur3a honA cAhiye / paramAtmaprakAzakI taraha yaha bhI eka AdhyAtmika grantha hai, isameM granthakArane Atmatattvapara vicAra kiyA hai| isakI upalabdha prati apanI asalI hAlatameM nahIM hai; usake antameM do padya saMskRtameM hai, aura dohA naM0:11-jisameM rAmasiMhakA nAma AtA hai, jo eka pratike antima vAkyake anusAra granthake racayitA hai-ke bAda do gAthAe~ mahArASTrImeM haiN| joindu-'ka' pratiko antima sandhimeM ise yogendrakI racanA batalAyA hai, aura isake bahutase dohe paramAtmaprakAza aura yogasArase milate julate bhI haiM / kintu nimnalikhita kAraNoMse isako yogIndrakI racanA mAnanA sAdhAra pratIta nahIM hotA-1 paramAtmaprakAza aura yogasArakI taraha isameM unhoMne apanA nAma nahIM diyA, jabaki padya naM0 211 meM rAmasiMhakA nAma AtA hai| 2 dohApAhur3ameM akArAnta zabdake SaSThIke ekavacavameM 'ho' aura 'hU~' pratyaya Ate haiM, kintu paramAtmaprakAzameM kevala 'hai' hI pAyA jAtA hai, tathA tuhArau, tuhArI, dohiM mi, dehahaMmi, kahimi Adi rUpa paramAtmaprakAzameM nahIM pAye jAte / 3 'da' pratike antima vAkya meM rAmasiMhako isakA kartA batalAyA hai, jisakA nAma padya naM0 211 meM bhI AtA hai| prArambhameM mujhe sandeha thA ki paramAtmaprakAzake 'zAnti' ko taraha kyA rAmasiMha bhI koI prAcIna granthakAra hai ? kintu dohApAhur3akI gaharI chAnabInake pazcAta maiM isa pariNAmapara pahuMcA haiM ki isake joindukRta hone meM koI prabala pramANa nahIM hai / kucha padyoMkI samAnatA aura apabhraMza bhASAko lakSameM rakhakara kisIne isakI sandhimeM yogIndrakA nAma jor3a diyA hai, jabaki granthameM rAmasiMhakA nAma AtA hai|

Page #170
prastAvanA 125 rAmasiMha-dohApAhar3ake rAmasiMha racita honemeM do pramANa hai. eka to isakI upalabdha donoM pratiyoMmeM granthake andara unakA nAma AtA hai, dUsare, eka pratikI sandhimeM bhI unakA nAma AyA hai| unake viruddha kevala eka hI bAta hai ki antima padya meM unakA nAma nahIM AyA / kintu maiM Upara likha AyA hU~ ki upalabdha prati apanI asalI hAlatameM nahIM hai, aura 211 ke bAda bahutase padya bAdake milAye jAna par3ate haiM / ataH upalabdha sAmagrIke AdhArapara rAmasiMhako hI isakA kartA mAnanA caahiye| rAmasiMha yogInduke bahuta RNI haiM, kyoMki unake granthakA eka paJcamAMza-jaisA ki pro0 hIrAlAlajo kahate haiM-paramAtmaprakAzase liyA gayA hai| rAmasiMha rahasyavAdake premI the, aura saMbhavataH isIse prAcIna granthakAroMke padyoMkA upayoga unhoMne apane granthameM kiyA hai| unake samayake bAremeM kevala itanA hI kahA jA sakatA hai ki joindu aura hemacandrake madhyameM ve hue haiN| zrutasAgara, brahmadeva, jayasena aura hemacandrane unake dohApAhur3ase kucha padya uddhRta kiye haiN| dohApAhur3a aura sAvayadhammadohAmeM do padya bilkula samAna hai| kintu eka to devasena sAvayadhammadohAke kartA pramANita nahIM ho sake, dUsare, prakSepakoMse pUrNa dohApAhur3akI pratike AdhArapara usakI AlocanA bhI nahIM kI jA sktii| ataH naI pratiyA~ milanepara isa samasyApara vizeSa prakAza DAlA jA skegaa| amRtAzIti aura nijAtmASTaka amRtAzIti-yaha eka upadezaprada racanA hai| isameM vibhinna chandoMmeM 82 padya haiM aura jainadharmake aneka viSayoMko unameM carcA hai| hama nahIM jAnate ki isameM sandhisthala sampAdakane jor3A hai, yA pratimeM hIthA ? antima padya meM yogIndra zabda AyA hai, jo candraprabhakA vizeSaNa bhI kiyA jA sakatA hai| paramAtmaprakAzake kartAke sAtha isakA sambandha jor3aneke liye koI pramANa nahIM hai / isa racanAmeM vidyAnaMdi, jaTA siMhanaMdi, aura akalaMkadevake bhI kucha padya haiN| kucha padya bhartaharike zatakatrayase milate haiN| padmaprabhamaladhAridevane apanI niyamasArako TIkAmeM isase tInapadya (naM0 57.58, aura 59) uddhRta kiye haiN| usI TIkAma nimnalikhita eka anya padya bhI uddhRta hai tathA coktaM zrIyogIndradevaiH / tathAhi muktyaGganAlimapunarbhavasaukhyamUlaM durbhAvanAtimirasaMhaticaMdrakItim / saMbhAvayAmi samatAmahamuccakaistAM yA sammatA bhavati saMyaminAmajasram // kintu yaha padya amRtAzItimeM nahIM hai| premIjIkA anumAna hai ki sambhavataH yaha padya yogIndraracita kahe jAnevAle adhyAtmasaMdohakA hai| nijAtmASTaka-isakI bhASA prAkRta hai; isameM sragdharA chandameM ATha padya hai, aura unameM siddhaparameSThIkA svarUpa batalAyA hai| kisI bhI padya meM racayitAkA nAma nahIM diyA, kintu saMskRtameM racita aMtima vAkyameM yogIndrakA nAma AyA hai| parantu paramAtmaprakAzake kartAke sAtha isakA sambandha jor3aneke liye yaha kAfI pramANa nahIM hai| niSkarSa-isa lambI carcAke bAda hama isa nirNayapara pahuMcate haiM ki jisa paramparAke AdhArapara yogIndrako ukta granthoMkA racayitA kahA jAtA hai, vaha prAmANika nahIM hai| ataH vartamAnameM paramAtmaprakAza aura yogasAra ye do hI anya joiMduracita siddha hote haiN|

Page #171
126 paramAtmaprakAza joindukA samaya samayakA vicAra -- joiMduke ukta donoM graMthoMse unake samaya ke bAremeM kucha bhI mAlUma nahIM hotA / ataH aba hamAre sAmane eka ho mArga zeSa raha jAtA hai, aura vaha hai joinduke graMthase uddharaNa denevAle graMthoM kA nirIkSaNa | nimnalikhita pramANoM ke AdhAra para hama joinduke samayakI aMtima avadhi nirdhArita karanekA prayatna karate hai 1 zrutasAgara, jo IsAkI solahavIM zatAbdI ke prArambha meM hue haiM, SaTprAbhRtakI TokAmeM paramAtmaprakAzase 6 padya uddhRta karate haiM / 2 paramAtmaprakAzapara, maladhAri bAlacaMdrane kanar3I meM aura brahmadevane saMskRta meM TIkA banAI hai, aura una donoMkA samaya kramazaH IsAko caudahavoM aura terahavIM zatAbdI ke lagabhaga hai / 3 jayasena, jinhoMne kuMdakuMdake paJcAstikAya, pravacanasAra aura samayasArapara saMskRta meM TIkAe~ racI haiM, joindu aura unake donoM graMthoMse acchI taraha paricita haiM / samayasArako TIkA meM ve paramAtmaprakAzakA ullekha karate haiM, aura usase eka padya bhI uddhRta karate haiM / paJcAstikAyakI TIkA meM bhI ve eka padya uddhRta karate haiM, jo yogasArakA 56 vA~ padya hai / jayasenakA samaya IsAkI bArahavIM zatAbdI ke uttarArddhake lagabhaga hai / 4 Upara yaha batalAyA hai ki hemacaMdra paramAtmaprakAzase paricita haiM, unhoMne paramAtmaprakAzase kucha sAmagrI lI hai; aura apane apabhraMza-vyAkaraNake sUtroMke udAharaNameM, thor3e bahuta parivartana ke sAtha paramAtmaprakAzase kucha dohe bhI uddhRta kiye haiM / hemacaMdra 1089 I0 meM paidA hue aura 1173 I0 meM svargavAsI hue| kisI bhASA itihAsa meM yaha koI anahonI ghaTanA nahIM hai ki sAhityika rUpameM avatarita honeke bAda hI - cAhe vaha sAhityikarUpa paramparAgata smRti rUpameM rahA ho yA pustakarUpameM -- usa bhASA ke vizAla vyAkaraNakI racanA hotI hai | ataH isa kalpanAke liye paryApta sAdhana nahIM haiM ki hemacaMdra ke dvArA nibaddha apabhraMza hI usa samayakI pracalita bhASA thI / yaha kahanA adhika yuktisaMgata hogA ki apane vyAkaraNake dvArA unhoMne apabhraMzake sAhityika rUpako nibaddha kiyA hai, aura yaha rUpa unake samayameM pracalita bhASAke pUrvakA yA usase bhI adhika prAcIna rahA hogA / kyoMki vyAkaraNakA AdhAra kevala bolacAlakI bhASA nahIM hotI / ataH hemacaMdrase kamase kama do zatAbdI pUrva joiMdukA samaya mAnanA hogA / 5 pro0 hIrAlAlajIne batalAyA hai ki hemacaMdrane rAmasiMhake dohApAhur3ase kucha padya uddhRta kiye haiM aura rAmasiMhane joiMduke yogasAra aura paramAtmaprakAzase bahutase dohe lekara apanI racanAko samRddha kiyA hai / ataH joiMdu hemacaMdra ke kevala pUrvavartI hI nahIM hai kiMtu una donoMke madhya meM rAmasiMha hue haiM / 6 Upara meM batalA AyA hU~ ki devasenake tattvasArake kucha padya paramAtmaprakAzake dohoMse bahuta milate haiN| yaha bhI saMbhava ho sakatA hai ki donoMke racayitAoMne kisI eka sthAnase unheM liyA ho| kiMtu padyoMkI paristhiti aura Upara batalAye gaye kAraNoMko dRSTimeM rakhate hue merA mata hai ki devasenane yogIndukA anusaraNa kiyA hai / apanI racanAoMmeM devasena ne apane pUrvavartI graMthoMkA prAyaH upayoga kiyA hai| unhoMne vi0 saM0 990 (933 I0) meM apanA darzanasAra samApta kiyA thA / 7 nIceke do padya tulanAke yogya haiM 1 yogasAra, 65 - viralA jAhiM tattu buhu viralA NisunahiM tattu / viralA jhAyahiM tattu jiya viralA dhArahiM tattu //

Page #172
2 kattigeyANuppekkhA, 279 prastAvanA viralA NisuNahi tacca viralA jANaMti taccado taccaM / viralA bhAvahi tacca viralANaM dhAraNA hAdi // kumArakI kattigeyANupekkhA apabhraMza bhASAmeM likhI gaI hai, ataH vartamAnakAla tRtIyapuruSake bahuvacanake rUpa 'NisuNahi' aura 'bhAvahi' usameM jabarana ghusa gaye haiM, kintu yogasArameM ve hI rUpa ThIka haiM / donoM padyoMkA Azaya eka hI hai, kevala doheko gAthA meM parivartita kara diyA hai, kintu yaha kisI lekhakakI sUjha nahIM hai, balki, kumArane hI jAna yA anajAna meM, joinduke dohekA anusaraNa kiyA hai| kucha dantakathAoMne kumArake vyaktitvako andhakArameM DAla diyA hai, aura unakA samaya abhItaka bhI nizcita nahIM ho sakA hai / maukhika paramparAoMke AdhArapara yaha kahA jAtA hai ki vikramasaMvatse koI do yA tIna zatAbdI pahale kumAra hue haiM, aura aisA mAlUma hotA hai ki Adhunika kucha vidvAnoMpara isa paramparAkA prabhAva bhI hai / kumArakI kattigeyANupekkhAkI kevala eka hI saMskRtaTIkA upalabdha hai, jo 1556 I0 meM zubhacandrane banAI thI / kinhIM prAcIna TIkAoMmeM kumArakA ullekha bhI nahIM milatA / kumArane bAraha anuprekSAoMkI gaNanAkA krama tattvArthasUtra ke anusAra rakkhA hai, jo vaTTakera, zivArya aura kundakundake kramase thor3A bhinna hai / ye saba bAteM kumArakI paramparAgata prAcInatA ke viruddha jAtI haiM / yadyapi kattigeyANuppekkhAkA koI zuddha saMskaraNa prakAzita nahIM huA hai, kintu gAthAoM ke dekhane se patA calatA hai ki unakI bhASA pravacanasArake jitanI prAcIna nahIM hai / 25 vIM gAthA 'kSetrapAla' zabdase anumAna hotA hai ki kumAra dakSiNaprAntake nivAsI the, jahA~ kSetrapAlakI pUjAkA bahuta pracAra rahA hai / dakSiNa meM kumArasena nAmake kaI sAdhu hue haiM / mulagunda maMdirake zilAlekhameM, jo 903 I0 se pahale kA hai, eka kumArasenakA ullekha hai; tathA 1145 I0 bogadIke zilAlekha meM eka kumArasvAmIkA nAma AtA hai / kintu ekatA ke liye kevala nAmakI samatA hI paryApta nahIM hai / ataH ina bAtoMko dRSTimeM rakhate hue maiM kumArakA koI nizcita samaya ThaharAnA nahIM cAhatA, kintu kevala itanA hI kahanA hai ki paramparAke AdhArapara kalpita kumArakI prAcInatA pramANita nahIM hotI tathA usake viruddha aneka joradAra yuktiyA~ mojada haiM / merA mata hai ki joindu aura kumArameMse joindu prAcIna haiM / 9 prAkRtalakSaNake kartA caNDane apane sUtra " yathA tathA anayoH sthAne" ke udAharaNameM nimnalikhita dohA uddhRta kiyA hai kAlu laheviNu joiyA jima jima tima tima daMsaNu lahai jo niyameM mohu galei / appu muNei // 127 yaha paramAtmaprakAzake prathama adhikArakA 85 vAM dohA hai / donoMmeM kevala itanA hI antara hai ki paramAtmaprakAzameM 'jima' ke sthAnapara 'jima' 'tima' ke sthAnapara 'timu' tathA 'jo' ke sthAnapara 'jiu ' pATha hai, kintu caNDakA prAkRta vyAkaraNa apanI asalI hAlata meM nahIM hai / yaha eka suvyavasthita pustaka na hokara eka ardhavyavasthita noTabukake jaisA hai' / 1880 I0 meM jaba prAkRtakA adhyayana apanI bAlyAvasthAmeM thA, aura apabhraMza - sAhityase loga aparicita the, haeNnleM (Hoernle ) ne isakA sampAdana kiyA thA / unake pAsa sAdhanoM kI kamI thI, aura kevala pAlIbhASA tathA azokake zilAlekhoMpara dRSTi rakhakara usakA vyavasthita saMskaraNa sampAdita kara sakanA kaThina thA / haeNleMne usake sampAdanameM bar3I kar3AIse kAma liyA hai, 1 dalAla aura guNe likhita 'bhavisayattakahA' kI prastAvanA, pR0 62 / Adi / 2 harle kI prastAvanA, pR0 1,20,

Page #173
128 aura aisI kar3AI ke liye unhoMne kaiphiyata bhI dI hai kintu pizela tathA guNe isakI zikAyata karate haiM / isI kar3AIne unase ukta sUtra tathA usake udAharaNako mUlase pRthak karAke pariziSTa meM DalavA diyA hai / haeNrlekA kahanA hai lekhakoM kI kRpAse yaha sUtra mUlameM A milA hai / ve kahate haiM ki vyAkaraNake jisa prasaMga meM ukta sUtra apane udAharaNa ke sAtha AtA hai, vaha vyavasthita nahIM hai| unake isa matase hama bhI sahamata hai| kintu isa bAtakA smaraNa rakhate hue ki sUtroMke krama meM parivartana kiyA gayA hai, hama usakI maulikatAko asvIkAra nahIM kara sakate / caNDa eka apabhraMza bhASAse paricita haiM, jisameM ra, jaba vaha kisI zabda meM dvitIya vyaJjanake rUpameM AtA hai, surakSita rahatA hai / abhraMza bhASA meM yaha bAta pAI jAtI hai; hemacandrake kucha udAharaNoMmeM tathA rudraTake zleya-padyoMmeM bhI isa bAtako citrita kiyA gayA hai| hameM AzA hai ki kevala eka sUtra ke dvArA caSTane apabhraMzakA pRthakakaraNa na kiyA hogA ataH anya sUtroM ko bhI caNDakRta svIkAra karanepara apabhraMzake sambandhameM adhika jAnakArI ho jAtI hai / yaha svAbhAvika hai ki apane sUtroMke udAharaNameM vaiyAkaraNa kAvya-granthoMse padya uddhRta karate haiM / hemacandra vyAkaraNameM ukta padyakA na pAyA hai yaha isa bAtakA nirAkaraNa karatA hai ki hemacandra ke vyAkaraNase lekara lekhakoMne use yahA~ milA diyA hogaa| guNekA kahanA hai ki yaha sUtra mUla granthakA hI hai aura hama isase sahamata haiM / jAnA nirarthaka nahIM + caNDake samaya ke bAremeM aneka mata haiM / haeNnleMkA kahanA hai ki IsA se tIna zatAbdI pUrvake kucha bAda aura IsvI sanke prArambhase pahale caNDakA vyAkaraNa racA gayA hai| haeNglaeNke anusAra ukta sUtra tathA usake udAharaNa vararucise bhI bAdameM grantha meM sammilita kiye gaye haiM kintu kitane bAda meM sammilita kiye gaye haiM, yaha vaha nahIM batAte haiN| vararucikA samaya 500 I0 ke lagabhaga batalAyA jAtA hai| guNe kA kahanA hai ki caNDa usa samaya hue haiM, jaba apabhraMza kevala AbhIroMke bolacAla kI bhASA na thI balki sAhityika bhASA ho cukI thI, arthAt IsAkI chaTThI zatAbdI ke bAdameM / isa prakAra caNDake vyAkaraNa ke vyavasthita ( revised ) rUpakA samaya IsAkI sAtavIM zatAbdI ke lagabhaga rakhA jA sakatA hai, ataH paramAtmaprakAzako prAkRtalakSaNase purAnA mAnanA cAhiye / paramAtmaprakAza joindu samayakI Arambhika avadhi - Upara yaha batAyA gayA hai ki joindu, kundakundake pAda aura pUjyapAda ke samAdhizatakake bahuta RNI hai| vAstavameM paramAtmaprakAza meM samAdhitaka ke kucha tAttvika vicAroMko bar3e parizrama se nibaddha kiyA hai| kundakundakA samaya IsvI sanke prArambhake lagabhaga hai. aura pUjyapAdakA pA~cavIM zatAbdI ke antima pAdase kucha pUrva isa carcA ke AdhArapara meM paramAtmaprakAzako / samAdhizataka aura prAkRtalakSaNake madhyakAlakI racanA mAnatA huuN| isaliye joindu IsAkI chaTThI zatAbdI meM ye hai / 1. apabhraMga pATAvalI meM thI. ema. sI. modIne paramAtmaprakAzase bhI kucha padya saMkalita kiye hai| unapara TippaNa karate hue unhoMne mere 'joindu' viSayaka lekhakA ullekha kiyA hai, aura likhA hai ki yadyapi joinduko hemacandrakA pUrvaja kahA jA sakatA hai kintu unheM vi. saM. kI dasavIM yA gyArahavIM zatAbdoMse bhI pahalekA batalAnA Thoka nahIM hai| zrI modIke niSkarSa nikAlane DhaMgako dekhakara mujhe mokSamUlarake eka vAkyakA smaraNa AtA hai - "aitihAsika vyaktiyoMkA samaya jAnanekI vidyA kevala rucikI bAta nahIM hai, jo kevala smaraNake prabhAvase hI nizcita kI jA ske| apabhraMza svaroMkA vicAra karanevara 'aNNu' aura 'aNu' samaya nirNaya karane meM sahAyaka nahIM ho sakate / yadyapi brahmadevane 'javalA' kA artha 'samIpe' kiyA hai kintu yaha arthaM bilkula aprAsaGgika haiM / yaha saMskRta ke 'yamala' zabda se banA hai, jisakA artha 'jor3A' hotA hai / 'javala' zabda zvetAmbara AgamoMmeM bhI AtA hai / apabhraMza meM 'ma' kA 'va' ho jAtA hai / .

Page #174
prastAvanA 129 3 paramAtmaprakAzako TIkAeM 'ka' pratikI kannaDaTIkA bAlacandrako TokA aura 'ka' pratiko kannar3aTIkA-yaha likhA jA cukA hai adhyAtmI bAlacandrane jinane kundakundatrayIpara kannaDaTIkA banAI hai, paramAtmaprakAzapara bhI eka kannaDaTIkA racI hai| paramAtmaprakAzako 'ka' pratimeM eka kannar3aTIkA pAI jAtI hai| kintu yaha nahIM kahA jA sakatA ki yaha TIkA bAlacandrakI hI hai kyoMki 'ka' pratise isa sambandhameM koI sUcanA nahIM milatI aura ma0 Ara0 narasiMhAcAryane bAlacandrako TIkAkA kucha aMza nahIM diyA, jisase 'ka' pratikI TIkA milAI jA sake / kannar3aTIkAkA paricaya-'ka' pratikI kannar3aTIkAmeM paramAtmaprakAzake dohoMkI vyAkhyA bahuta acche rUpameM kI gaI hai, jahA~taka maiMne ise ulaTa-palaTa kara dekhA apabhraMza zabdoMkA tulyArthaka saMskRta zabda kahIM bhI mere dekhanemeM nahIM AyA, kevala kannar3ameM unake athaM diye haiM / anuvAda ke kucha aMza TIkAkArake bhASApANDitya paricaya dete haiN| majhe kucha aise zabda bhI mile. jinake ThIka ThIka artha TIkAkArane nahIM kiye haiN| TIka sarala aura sAdI hai, aura dohoMkA artha karane meM kAphI sAvadhAnIse kAma liyA hai| brahmadevakI saMskRtaTIkAke samAna na to inameM vizeSa dArzanika vivecana hI hai, aura na uddharaNa hI / isakI svatantratA-brahmadevakI saMskRtaTIkAke sAtha maiMne isake kaI sthaloMkA milAna kiyA hai, aura maiM isa natIjepara pahu~cA hU~ ki TIkAkAra brahmadevako TIkAse aparicita hai| yadi unake sAmane brahmadevakI TokA hotI to unake samAna ve bhI apabhraMza zabdoMke saMskRta rUpa dete aura vizeSa vivecana tathA uddharaNoMse apanI TIkAkI zobhA bar3hAte / isake sivA donoMmeM kucha maulika asamAnatAe~ bhI hai| brahmadevako apekSA 'ka' pratimeM 113 padya kama hai / tathA aneka aise maulika pAThAntara aura anuvAda hai,jo brahmadevakI TIkAmeM nahIM pAye jaate| 'ka' pratiko TIkAkA samaya-isa TIkAke gambhIra anusandhAnake bAda maiMne niSkarSa nikAlA hai ki na kevala brahmadeva TIkA se, balki paramAtmaprakAzakI karIba karIba sabhI TIkAoMse yaha TIkA prAcIna mAlUma hotI hai| brahmadeva aura unakI vRtti brahmadeva aura unakI racanAeM-apane TIkAoMmeM brahmadevane apane sambandhameM kucha nahIM likhA hai / dravyasaMgrahakI TIkAmeM kevala unakA nAma AtA hai / bahadadravyasaMgrahakI bhamikAmeM paM. javAharalAlajIne likhA hai ki brahma unakI upAdhi thI, jo batalAtI hai ki ve brahmacArI the, aura devajI unakA nAma thaa| yadyapi ArAdhanAkathAkozake kartA nemidattane aura prAkRta zrutaskaMdhake racayitA hemacandrane upAdhike rUpameM brahma zabdakA upayoga kiyA hai kintu brahmadeva nAmameM 'brahma' zabda upAdhisUcaka nahIM mAlUma detA, kAraNa, jainaparamparAmeM brahmamuni, brahmasena, brahmasUri bAdi nAmoMke aneka pranthakAra huye haiM tathA deva koI pracalita nAma bhI nahIM hai kintu prAyaH nAmake anta meM AtA hai ataH brahmadeva eka hI nAma hai| paramparAke anusAra nimnalikhita racanAe~ brahmadevakI mAnI jAtI hai 1-paramAtmaprakAzaTIkA 2-bRhadravyasaMgrahaTIkA 3-tattvadIpaka 4-jJAnadIpaka 5-trivarNAcAradIpaka 6-pratiSThAtilaka 7-vivAhapaTala aura 8-kathAkoza / jabataka grantha na mileM, tabataka nambara 3, 4 aura 7 ke viSayameM kucha nahIM kahA jA sktaa| saMbhavataH nAmake AdimeM brahma zabda honeke kAraNa brahmanemidattakA kathAkoza aura brahmasUrike trivarNAcAra (dIpaka) aura pratiSThAtilakako galatIse brahmadevake nAmake sAtha

Page #175
paramAtmaprakAza jor3a diyA hai / ataH brahmadevakI kevala do hI prAmANika racanAe~ raha jAtI hai| eka paramAtmaprakAzavRtti aura dUsarI dravyasaMgrahavRtti / paramAtmaprakAzavRtti-paramAtmaprakAzakI vRttimeM brahmadevajIne apanA nAma nahIM diyA / bAlacandra brahmadevakI eka saMskRtaTIkAkA ullekha karate haiM, dUsare, daulatarAmajI saMskRtavRttiko brahmadevaracita kahate haiM, tIsare, paramAtmaprakAzakI vRtti dravyasaMgrahakI vRttise, jisameM brahmadevane apanA nAma diyA hai, bahuta milatI julatI hai / ataH isameM koI sandeha nahIM hai ki donoM vRttiyA~ eka hI brahmadevakI hai| brahmadevakI vyAkhyA zuddha sAhityika vyAkhyA hai, ve arthapara adhika jora dete haiM, isaliye vyAkaraNakI gutthiyAM eka do sthAnapara hI sulajhAI gaI haiM / sabase pahale ve zabdArtha dete haiM, phira nayoMkA-khAsakara nizcayanayakA avalambana lete hue vizeSa varNana karate haiN| kintu unake ye varNana dravyasaMgrahakI TIkAke varNanoMke samAna kaThina nahIM hai / yadi yaha TIkA na hotI to paramAtmaprakAza itanA prasiddha na hotA; usakI khyAtikA kAraNa yaha TIkA hI hai / / jayasena aura brahmadeva-padaccheda, utthAnikA, prakaraNasaMgata carcA tathA brahmadevakI TokAkI kucha anya bAteM hameM jayasenako TokAkI yAda dilAtI hai| brahmadevane jayasenakA pUrA pUrA anukaraNa kiyA hai / paramAtmaprakAzakI TIkAkI kucha carcAe~ jayasenake paJcAstikAyakI TIkAkI carcAoMke samAna hai| udAharaNake liye paramAtmaprakAza 2-21 aura paJcAstikAya 23. pa. pra. 2-33 aura paMcA0 152, tathA pra. pa. 2-36 aura paMcA0146 kI TIkAoMko parasparameM milAnA caahie| brahmadevakA samaya-brahmadevane apane granthoMmeM unakA racanA-kAla nahIM diyA hai / paM0 daulatarAmajI (I. 18 vIM zatAbdIkA uttarArdha) kahate haiM ki brahmadevakI saMskRtaTIkAke AdhArapara unhoMne apanI hindITIkA banAI hai / paM. javAharalAlajI likhate haiM ki zubhacandrane kattageyANuprokkhAkI TIkAmeM brahmadevakRta dravyasaMgrahavRttise bahuta kucha liyA hai| maladhAri bAlacandra brahmadevakI TIkAkA spaSTa ullekha karate haiM, kintu bAlacandrakA samaya svatantra AdhAroMpara nizcita nahIM kiyA jA sakatA / jaisalamerake bhaNDArameM brahmadevakI dravyasaMgrahavattikI eka prati maujada hai jo saMvat 1485 (1428 I0) meM mANDavameM likhI gaI thI, usa samaya vahA~ rAya zrIcAndarAya rAjya karate the / isa prakAra ina bAhirI pramANoMke AdhArapara brahmadevake samayakI antima avadhi 1428 I0 se pahale ThaharatI hai / aba hama dekheMge ki unakI racanAoMse unake samayake sambandhameM hama kyA jAna sakate haiM ? paramAtmaprakAzakI TokAmeM brahmadevane zivAryakI ArAdhanAse, kundakunda (I0 ko prathama za0) ke bhAvapAhuDa, mokkhapAhuDa, paJcAstikAya, pravacanasAra aura samayasArase, umAsvAtike tattvArthasUtrase, samantabhadra (dUsarI zatAbdo) ke ratnakaraNDase, pUjyapAda (5vIM zatAbdI ke lagabhaga) ke saMskRta siddhabhakti aura iSTopadezase, kumArakI kattigeyANuSpekkhAse, amoghavarSa (I0 815 se 877 ke lagabhaga) ko praznottararatnamAlikAse, guNabhadrake (jinane 23 jUna 897 meM mahApurANa samApta kiyA) AtmAnuzAsanase, saMbhavataH nemicandra (10 vIM za0) ke gommaTasAra jIvakANDa aura dravyasaMgrahase amRtacandrake (lagabhaga 10 voM za0 ko samApti) puruSArthasiddhayupAyase amitagati (lagabhaga 10 vIM za* kA prArambha) ke yogasArase, somadevake (959 I0) yazastilakacampUse, rAmasiMha (hemacandrake pUrva) ke dohApAhuDase, rAmasena (AzAdhara-13 voM za0 kA pUrvArddhase pahile) ke tattvAnuzAsanase aura padmanandikI (padmaprabha-12 vIM za0 kA antake pahile) paJcaviMzatikAse padya uddhRta kiye haiM / uddharaNoMkI isa chAnabInase hama nizcita taurapara kaha sakate haiM ki brahmadeva somadevase (10 vIM za0 kA madhya) bAdameM hue haiM / dravyasaMgrahavRttiko Arambhika utthAnikAmeM brahmadeva likhate haiM ki pahale nemicandrane ladhudravyasaMgrahakI racanA kI thI, jisameM kevala 26 gAthAe~ thiiN| bAdako mAlavadezekI dhArAnagarIke rAjA bhojake AdhIna maNDalezvara zrIpAlake koSAdhyakSa, Azramapura nivAso somake liye ise bar3hAyA gayA / yataH sAmayika pramANoMse isa bAtakI puSTi nahIM hotI, ataH hama na to neyicandrako dhArAke rAjA bhojakA samakAlIna hI mA ne

Page #176
prastAvanA sakate haiM, aura na laghudravyasaMgrahakA bRhad vyasaMgraha ke rUpa meM parivartana hI svIkAra kiyA jA sakatA hai| kintu eka bAta satya hai ki brahmadeva dhArAke rAjA bhojase , jise ve kalikAla cakravartI batalAte haiM, bahuta bAdameM hue haiN| isameM koI sandeha nahIM hai ki brahma devake bhoja mAlavAke paramAra aura saMskRta-vidyAke AzrayadAtA prasiddha bhoja hI hai| bhojadevakA samaya I0 1018-1060 hai / brahmadevakA yaha ullekha batalAtA hai ki ve 11vIM zatAbdIse bhI bahuta bAdameM hue haiN| Upara yaha batalAyA gayA hai ki jayasenakI TIkAoMkA brahmadevapara bahata prabhAva hai / jayasena IsAkI bArahavIM zatAbdoke uttarArddhake lagabhaga hue haiN| ataH brahmadeva bArahavIM zatAbdIse bAdake hai / ina Abhyantara aura bAhiro pramANoMke AdhArapara brahmadeva somadeva (959 I0), dhArAke rAjA bhoja (I0 1018-60). aura jayasena (12vIM zatAbdIke lagabhaga) se bAdameM hue hai, ataH brahmadevako 13vIM zatAbdIkA vidvAn kahA jA sakatA hai| maladhAri bAlacandrako kannaDaTIkA maladhAri bAlacandra aura unakI kannar3aTIkA-paramAtmaprakAzakI 'pa' pratimeM eka kannaDaTIkA pAI jAtI hai, usake prArambhika upodghAtase yaha spaSTa hai ki isa TIkAkA mukhya AdhAra brahmadevakI vRtti hai / tathA isa bAtake pakSa meM bhI kAphI pramANa hai ki usake kartAkA nAma bAlacandra hai| saMbhavataH apane samakAlIna anya bAlacandroMse apaneko jadA karane ke lie unhoMne apane nAmake sAtha, 'kukkuTAsana malapAri' upAdhi lagAI hai| brahmadevako TIkAse tulanA-bAlacandra likhate haiM ki brahmadevakI TIkAmeM jo viSaya spaSTa nahIM ho sake haiM, unheM prakAzameM lAneke liye unhoMne yaha TokA racI hai / yaha spaSTa ukti batalAtI hai ki unhoMna brahmadevakA anusaraNa kiyA hai| kintu brahmadevake mUlakI apekSA bAlacandrake mUlameM 6 dohe adhika hai| kucha bhedoMko chor3akara, jo anya kannar3a pratiyoMmeM bhI pAye jAte haiM, dohoMkI apabhraMzabhASAke sambandhameM donoM ekamata hai / kintu bAlacandrane brahmadevake atirikta, varNanoMko saMkSipta kara diyA hai| dohoMke pratyeka zabdako vyAkhyA karanA hI bAlacandra kA mukhya lakSya mAlUma hotA hai, unhoMne brahmadevakI taraha bhAvArtha bahuta hI kama diye hai / brahmadevake uddharaNoMko bhI unhoMne chor3a diyA hai, kintu kucha sthaloMpara kannar3a-padya uddhata kiye haiM / granthake antameM brahmadevake atirikta varNanoMkI upekSA karake unhoMne kevala zabdazaH anuvAdakI ora hI vizeSa dhyAna diyA hai / 'paMDavarAmahi' Adi padya ke bAda bAlacandra eka aura padya dete haiM, jo isa prakAra hai jaM allINA jIvA taraMti saMsArasAyaramaNataM / taM bhavvajIvasajjhaM gaMdau jiNasAsaNaM suiraM // bAlacandra nAmake anya lekhaka-kannar3a-sAhityame bAlacandra nAmake aneka TIkAkAra tathA granthakAra hue haiM, aura unake bAremeM jo sUcanAyeM prApta hotI hai, unake AdhArapara ekako dUsarese pRthaka karanA kaThina hai / ma0 Ara0 narasiMhAcArya bAlacandra nAmake cAra vyaktiyoMko batalAte haiM / abhinavapampake guru bAlacandra munike bAremeM likhate hue zrI em0 goviMda pai lagabhaga nau bAlacandroMkA ullekha karate haiM / kintu 'kukkuTAsana malaghAri' padavA ke kAraNa yaha bAlacandra anya bAlacandroMse jude ho jAte hai / apane samAnanAmA anya vyaktiyoMse apaneko judA karaneke liye kucha sAdhujana apane nAmake sAtha maladhAri vizeSaNa lagAte the| zravaNabelagolAke zilAlekhoMmeM aise muniyoMkA ullekha milatA hai, jaise, maladhAri malliSeNa, malapAri rAmacandra, maladhAri hemacandra aura digambara aura zvetAmbara donoM hI sampradAyake munijana isa padavIkA upayoga karate the| zvetAmbara sampradAyameM bhI eka maladhAri hemacandra hae haiM, jo prasiddha hemacandrase jude haiN|

Page #177
132 paramAtmaprakAza maladhAri bAlacandrakA samaya-apaneko 'kukkuTAsana maladhAri' likhaneke sivA ina bAlacandrane apane bAremeM kucha bhI nahIM likhaa| ataH inakA samaya nizcita karanA vizeSa kaThina hai| zravaNabelagolAke zilAlekhoM meM vyaktigata nAmoMke rUpameM 'maladhArideva' aura 'kukkuTAsana malaghArideva' zabda Ate haiM kintu isameM sandeha nahIM ki yaha hamAre bAlacandrako padavI hai / saMbhavataH yaha kisI prasiddha AcAryakA nAma thA, aura unakI paramparAke sAdhugaNa ise padavIke taurapara dhAraNa karate the| zaka saM0 1200 (I0 1278) ke amarapuram samAdhi-lekhameM, jisameM eka jainamandirako kucha dAna denekA ullekha hai, bAlendu maladhAridevakA nAma AtA hai / yadyapi nAmoMmeM indu aura candrakA parasparameM parivartana dekhA jAtA hai phira bhI vaha bAlendu hamAre bAlacandra nahIM ho sakate, kyoMki unake nAmake sAtha kukkuTAsana upAdhi nahIM hai, tathA unakA samaya bhI hamAre TIkAkArase pahale jAtA hai| hamAre TIkAkArake bAremeM itanI bAta nizcita hai ki ve brahmadevake bAdameM hue haiM kyoMki unhoMne brahmadevakI TokAkA anusaraNa kiyA hai, aura jAMca-par3atAla karaneke bAda hamane brahmadevakA samaya IsAkI terahavIM zatAbdI nirNIta kiyA hai| bAlacandra karnATakI the, sambhavataH zravaNabelagolAke nikaTa kisI sthAnapara ve rahate the| kintu brahmadeva uttaraprAntake vAsI the ataH donoM TIkAkAroMke bIca meM kamase kama AdhI zatAbdIkA antara avazya mAnanA hogA, kyoMki usa samayako yAtrA AdikI paristhitiyoMko dekhate hue, dakSiNa prAntavAsI bAlacandrake hAthameM uttara prAntavAsI brahmadevakI TIkAke pahuMcane meM itanA samaya laga jAnA sambhava hai / ataH bAlacandrako IsAkI caudahavIM zatAbdIke madhyakA vidvAn mAnA jA sakatA hai / adhyAtmI bAlacandrako TIkA-ma0 Ara0 narasiMhAcAryakA kahanA hai, ki adhyAtmI bAlacandrane bhI paramAtmaprakAzapara kannar3ImeM eka TIkA banAI thI, kintu ina tInoM kannaDaTIkAoMmeMse koI bhI unakI nahIM hai| unhoMne mujhe sUcita kiyA hai ki kavicaritake ullekhoMko chor3akara unake pAsa isa sambandhameM koIbhI anya sAmagrI nahIM hai / yadyapi yaha koI anahonI bAta nahIM hai ki adhyAtmI bAlacandrane kundakundake prAkRta granthoMpara apanI kannaDaTIkAoMkI taraha paramAtmaprakAzapara bhI TIkA likhI hogI kintu nizcayapUrvaka kucha kahanA kaThina hai, kyoMki eka to kavicaritekA ullekha bahuta kamajora hai, dUsare yaha bhI sambhava hai ki galatIse bAlacaMdra malapArike sthAnameM bAlacaMdra adhyAtmI likhA gayA ho / aura eka kannaDaTIkA paramAtmaprakAzapara dUsarI kannar3aTIkA-yahAM paramAtmaprakAzakI dUsarI kannar3aTIkAkA paricaya diyA jAtA hai / "isa TIkAke samaya tathA kartAka bAremeM hama koI bAta nahIM jAna ske| pratike aMtameM likhA hai-"munibhadrasvAmIke caraNa zaraNa hai|" isase itanA patA calatA hai ki isa kannar3aTIkAkA racayitA yA iha prati athavA isa pratiko mUla pratikA lekhaka munibhadrasvAmIkA ziSya thaa| isa TIkAkA paricaya-'ka' TIkAkI taraha isa TokA bhI dohoMkA kevala zabdArtha diyA hai| kintu isa TIkAko apekSA 'ka' TIkAmeM mUlakA anusaraNa vagairaha adhika tatparatAse kiyA gayA hai| binA nAmakI ina TIkAoMke dekhanese patA calatA hai ki dhArmika janasAdhuoM aura gRhasthoMmeM paramAtmaprakAza kitanA adhika prasiddha thaa| aisA mAlUma hotA hai ki bahatase naye abhyAsI apane adhyApakase dohoMkA artha samajha leneke bAda apanI mAtabhASAmeM unake zabdArtha sikha lete the| anya TokAoMke sAtha isa TIkAko tulanA--'ka' pratikI TIkA, brahmadevakI saMskRtaTIkA aura maladhAri bAlacaMdrakI kannaDa TIkAke sAtha isakI tulanA karanepara maiM isa nirNayapara pahu~cA haiM ki yadyapi isake pATha 'ka' TIkA Adike pAThoMse bahuta milate julate haiM tathApi yaha TIkA brahmadevakI bahuta kucha RNI hai| yataH isa TIkAmeM kevala zabdArtha diyA hai, ataH brahmadevake atirikta varNana isameM nahIM milte|'' TIkA

Page #178
prastAvanA aura isa TIkAkI samAnatAko dekhate hue yaha saMbhava hai ki isa TIkAke kartAne 'ka' TIkAse bhI sahAyatA lI ho| maiMne isa TIkAmeM aisI koI maulika azuddhiyA~ aura pAThAntara nahIM dekhe, jinake AdhArapara ise brahmadevakI saMskRtaTIkAse svataMtra kahA jA ske| isa TIkAkA samaya-UparakI tulanAse yaha spaSTa hai ki yaha TIkA brahmadevase aura saMbhavataH maladhAri bAlacandrase bhI bAdakI hai / yadi isake kartA munibhadrake ziSya haiM, aura yadi yaha munibhadra vahI hai jinakI matyakA ullekha I0 sana 1388 ke lagabhagake udrI zilAlekhameM pAyA jAtA hai| to isa TIkAkI racanA IsAkI 14 vIM zatAbdIke antima bhAgameM ho sakatI hai| aisA mAlUma hotA hai ki munibhadrake aneka prasiddha ziSya the, jinakI mRtyukA ullekha kucha zilAlekhoMmeM pAyA jAtA hai| paM0 daulatarAmajIkRta bhASATokA paM0 daulatarAmajI aura unako bhASATIkA-paM0 daulatarAmajIkI bhASATIkA, jo isa saMskaraNameM mudrita hai, unakI bhASA Adhunika hindI meM parivartita rUpa hai| daulatarAmajIkI bhASA, jo saMbhavataH unake samayameM unakI janmabhUmimeM pracalita thI, Adhunika hindIse bhinna hai / isa vicArase ko kaI jainagRhasthoM aura sAdhuoMko yaha vizeSa upayogI hogii| paM0 manoharalAlajIne use Adhunika hiMdIkA rUpa de diyA hai / mAmUlI saMzodhanake sAtha yahI rUpAntara isa dUsare saMskaraNameM chapA hai| yahA~ maiM daulatarAmajIke anuvAdakA kucha aMza uddhRta karatA haiM, isase pAThaka unako bhASAkA anumAna kara sakeMge "bahari tini siddhinike samUhikaM maiM bandU huuN| je siddhinike samUhi nizcayanayakari apane svarUpa viSa tiSThe hai, ari vivahArinayakari sarva lokAlokakU nisaMdehapaNa prattakSa dekhe hai| parantu paripadArthani viSa tanmayI nAhIM, apane svarUpaviSa tanmayI hai| jo parapadArthanivirSa tanmayI hoI to parAe sukha dukhakara Apa sukhI dukhI hoI, so kadApi nAhIM / vivahArinayakari sthUla sUkSma sakali kU kevalijJAni kari pratakSa nisandeha / jAne haiN| kAha padArthasu rAgi dveSa naahiiN| rAgike hetukari jo kAhu~ko jAne to rAga dveSamaI hoya, so iha bar3A dUSaNa hai| tAteM yahI nizcayabhayA jo nizcayakari apane svarUpa viSa tiSThaM haiM, para virSe nAhIM / ari apanI jJAyaka zakti kari sabikaM pratakSa dekhe haiM jAna hai| jo nizcayakara apane svarUpa viSa nivAsa kayA so apanA svarUpahI ArAdhive yogya hai yaha bhAvArtha hai // 5 // " solApurakI eka naI pratise maiMne yaha aMza uddhRta kiyA hai, aura bambaIkI eka prAcIna pratike sahAre zrI premIjIne isakA saMzodhana kiyA hai| paM0 pramIjIkA kahanA hai ki kucha anya prAcIna pratiyoMke sAtha isakA milAna karanepara aba bhI bhASAsambandhI kucha bheda nikala sakate haiN| kyoMki ise pracalita bhASAmeM lAne ke liye nakala karate samaya zikSita lekhaka yahA~-vahA~ bhASAsambandhI sudhAra kara sakatA hai| apabhraMzasAhityake vidyAthiyoMko isase eka acchI zikSA milatI hai aura apabhraMza granthoMkI vibhinna pratiyoMmeM jo svarabheda dekhA jAtA hai, usapara bhI prakAza par3atA hai| TIkAkA paricaya-isa TIkAmeM koI maulikatA nahIM hai / brahmadevakI saMskRta TIkAkA yaha anuvAdamAtra hai / brahmadevake kucha kaThina pAribhASika zabdoMko hiMdI meM sugamatAse samajhA diyA hai| brahmadevake samAna daulatarAmajIne bhI pahale zabdArtha diyA hai, aura bAdako brahmadevake anusAra hI saMkSepame bhAvArtha diyA hai| isa bAtako koI asvIkAra nahIM kara sakatA ki isa hiMdI anuvAdake hI kAraNa joindu aura unake paramAtmaprakAzako itanI khyAti mila sakI hai| paramAtmaprakAzake paThana-pAThanameM daulatarAmajIkA utanA hI hAtha hai, jitanA samayasAra aura pravacanasArake paThana-pAThanameM rAjamalla aura pANDe hemarAja kA /

Page #179
paramAtmaprakAza paM0 daulatarAmajIkA samaya-daulatarAmajI khaNDelavAla the. unakA gotra kAzalIvAla thaa| unake pitA AnandarAma the, janmabhUmi basavA thI kintu ve jayaparameM rahate the. tathA rAjAke pradhAna karmacArI the / unakI racanAoMko dekhanese mAlUma hotA hai ki ve saMskRtake acche vidvAna the, aura apanI mAtRbhASAse bhI bahuta prema karate the| sambat 1795 meM jaba unhoMne apanA kriyAkoza samApta kiyA, ve kisI jayasuta rAjAke maMtrI the, aura udayapurameM rahate the| apane harivaMzapurANameM ve likhate haiM ki jayapurake dIvAna prAyaH jainasampradAyake hote haiN| unake samakAlIna dIvAna ratanacaMdra the| unhoMne saM0 1795 meM kriyAkoza samApta kiyA, aura 1829 meM harivaMzapurANa, ata: unakA sAhityika kAryakAla I0 kI 18vIM zatAbdIkA uttarArddha jAnanA caahiye| unakI racanAe~-unake kriyAkozakA ullekha pahale kara cuke haiN| jayapurake eka dhArmika gRhastha rAyamallakI prArthanA para unhoMne samvat 1823 meM padmapurANakI hindITIkA kI thI, isake bAda 1824 meM AdipurANa kI, 1829 meM harivaMzapurANa aura zrIpAlacaritrakA hindI-gadya meM anuvAda kiyA, isake bAda brahmadevakI saMskRtaTIkAke AdhArapara paramAtmaprakAzakI hiMdI TIkA kii| isake bAda saM0 1827 meM unhoMne paM0 pravara ToDaramallajI racita puruSArthasiddhayupAyakI apUrNa hindITIkAko pUrNa kiyaa| premIjIkA mata hai ki purANoM ke ina hindI-anuvAdoMne jainaparamparAkA kevala rakSaNa aura pracAra hI nahIM kiyA kintu jainasamAjake liye ye bahuta lAbhadAyaka siddha hue / 4 isa granthake sampAdana meM upayukta pratiyoMkA paricaya 'e' prati-yaha prati bhANDArakara prAcyavidyAmandira pUnAse prApta huI thii| isameM 124 pRSTha aura pratyeka pRSThameM 13 lAineM haiM / dohoMke nIce brahmadeva kI saMskRtaTIkA hai jo bilkula zuddha hai| isa saMskaraNakI saM0 TIkAkA isIke AdhArase saMzodhana kiyA hai| 'bI' prati-sadalagAnivAsI mere kAkA svargIya bAbAjI upAdhyeke saMgrahase yaha prati prApta huI thii| 'a' prati kI taraha yaha bhI devanAgarI akSaroMmeM likhI hai| kintu yaha acchI hAlatameM nahIM hai| yaha kamase kama 200 varSa prAcIna hai| madhyameM dohoMkI krama-saMkhyA meM kucha bhUla ho gaI hai / antima dohepara 342 nambara par3A hai| 'sI' prati-yaha prati bhANDArakara prAcyavidyAmandira pUnA kI hai| isameM 21 pRSTha aura haraeka pRSThamai 9 lAineM haiM, sundara devanAgarI akSaroM meM likhI huI hai| isameM kevala dohe hI haiM, jo zuddha haiM / kintu lekhakakI bhUlase kucha azuddhiyA~ raha gaI haiN| 'pI' prati-yaha prati jainasiddhAnta bhavana ArA kI hai| isapara likhA hai-'paramAtmaprakAza karnATaka ttiikaashit'| yaha kannar3a akSaroMmeM likhI gaI hai, isameM kukkuTAsana malaghAri bAlacandrakI kannaDaTIkA hai, yaha koI 50 varSa pUrvakI likhI huI hai / brahma devake mUlase isameM 6 padya adhika hai| 'kyU' prati-yaha prati bhI ArAke bhavanakI hai, isameM bhI eka karnATakavRtti hai, aura likhI bhI kannar3a akSaroMmeM hai| yaha tAr3apatrapara hai, isake prArambhakA eka patra kho gayA hai / 'Ara' prati-yaha bhI tAr3apatrapara hai, aura ArAke bhavanakI hai, isameM kevala mUla paramAtmaprakAza hai / aura akSara kannar3a haiN| 'esa' prati-jai. si. bha. ArAkI tAr3apatrakI isa pratipara 'yogIndra gAthA' likhA hai, yaha karIba 75 varSa purAnI hai| isameM kannar3I akSaroMmeM kevala dohe hI likhe haiN|

Page #180
prastAvanA 135 'TI' prati-yaha prati tAr3apatrapara hai| aura yaha zrIvIravANIvilAsa-bhavana muDabidrIse prApta huI thii| yaha purAne kannar3I akSaroM meM likhI huI hai / isameM kevala dohe hI haiM / 'ke' prati-yaha bhI maDabidrIke. vIravANIvilAsa-bhavanakI prati hai| hastakSaroMkI samAnatAse yaha spaSTa hai ki 'TI' aura 'ke' prati eka hI lekhakako likhI huI hai / isakI lipi purAnI kannar3I hai / 'ema' prati-isameM bhI kevala mala hI hai| isakA lekhaka tADapatrapara likhane meM pravINa nahIM thaa| isameM naM016 se 23 taka kevala ATha patra haiN| pahale patra meM 'mokSaprAbha' para bAla candra kI kannar3aTIkA hai usake bAda binA kisI utthAnikAke paramAtmaprakAzakA dohA likhA hai| ina pratiyoMkA parasparameM sambandha-joiMduke mUlake do rUpa hai, eka saMkSipta aura dUsarA vistRta / 'TI' 'ke' aura 'ema' prati usake saMkSipta rUpake anuyAyI hai, aura 'pI' 'e' 'bI' 'sI' aura 'esa' usake vistRta rUpa ke| 'kya' prati 'e' prati se milatI hai, kintu usa para 'TI' 'ke' aura 'ema' ke bhI prabhAva haiN| 'Ar' pratipara 'e' 'pI' 'TI' 'ke' aura 'em' kA prabhAva hai| 5 yogasArako pratiyA~ yogasArako pratiyoMkA tulanAtmaka varNana-isa saMskaraNa meM mudrita yogasArakA sampAdana nIce likhI pratiyoMke AdhArapara kiyA gayA hai| 'a'-50 ke0 bhajabali zAstrIkI kRpAse jainasiddhAnta bhavana ArAse yaha prati prApta huI thii| isameM dasa patre haiM, jo donoM ora likhe hae hai, kevala pahalA aura antima patra eka ora hI likhA hai / samvat 1992 meM dehalIke kisI bhaNDArakI prAcIna pratike AdhArapara Adhunika devanAgarI akSaroM meM yaha prati likhI gaI hai / isameM dohe aura unapara gujarAtI bhASAke Tabbe haiM, isameM azuddhiyA~ adhika haiN| pa'-muni zrIpuNyavijayajI mahArAjako kRpAse pATanake bhaNDArase yaha prati prApta huI thii| isameM bhI dohe aura unakA gujarAtI anuvAda hai / yaha anuvAda 'a' pratike anuvAdase milatA julatA hai / yaha prati bilkula zuddha hai aura 'a' pratiko azuddhiyoMkA zovana karane meM isase kAfI sahAyatA milI hai, gujarAtI anuvAda (Tabbe) meM isakA lekhana-kAla samvat 1712 caitra zukla 12 diyA hai / 'ba'-bambaIke paM0 nAtharAmajI premIse yaha prati prApta huI thii| isameM kevala dohe hI hai. devanAgarI akSaroMmeM likhe hai| yaha prati prAyaH zuddha hai| isake kamaz2ora patroM aura TUTe kinAroMse yaha prati saMpAdanameM upayukta cAroM pratiyoM meM se sabase adhika prAcIna mAlUma hotI hai mAlUma huA hai ki maNikacandragranthamAlAmeM mudrita yogasArakA sampAdana isI pratike AdhArapara kiyA gayA hai| 'jha'--paM0 pannAlAlajI sonIkI kRpAse jhAlarApATanake zrIailaka pannAlAla di0 jaina sarasvatI bhavana se yaha prati prApta huI thii| isameM kevala dohe hI haiN| isakI lipi sundara devanAgarI hai| isameM azuddhiyA~ adhika hai| isake kucha khAsa pATha mA0 jainagraMthamAlAmeM mudrita yogasArase milate haiN| ye cAra pratiyA~ do vibhinna paramparAoMko batalAtI haiM, eka paramparAma kevala 'ba' prati hai, aura dUsarImeM 'a', 'pa' aura 'jha' / 'a' aura 'pa' kA udgama eka hI sthAnase huA jAna par3atA hai, kyoMki donoMkA mula aura gujarAtI anuvAda ekasA hI hai| kintu 'a' pratise 'pa' pratike gujarAtI anuvAdakI bhASA prAcIna hai| 'ba' pratike viruddha jo ki sabase prAcIna hai, 'a' aura 'pa' meM kartA kArakake ekavacanameM 'a' ke sthAnameM u pAyA jAtA hai / anusvArakI ora bilkula dhyAsa nahIM hai, aura 'ara' ke sthAnameM prAyaH o likhA hai /

Page #181
136 paramAtmaprakAza yogasArakA prAkRta mUla aura pAThAntara - yogasArake sampAdana meM paramparAgata mUlakA saMgraha karaneko ora hI merA lakSya rahA hai / apabhraMza granthakA sampAdana karanemeM, vizeSatayA jaba vibhinna pratiyoM meM svarabheda pAyA jAtA ho, lekhakoMkI azuddhiyoMke bIcameMse maulikapAThako pRthak karanA prAyaH kaThina hotA hai / svaroMke sambandha meM maiMne 'pa' aura 'ba' pratikA hI vizeSatayA anusaraNa kiyA hai| Adhunika pratiyoMmeM i aura hameM ghokhA ho jAtA hai, ataH maiMne mUlameM kucha parivartana bhI kiye haiM, aura unake lagA diye haiM / maiMne bahutase pAThAntara kevala mUlake pATha-bhedoMpara kAfI prakAza DAlaneke liye hI diye haiM / kintu mANikacandragranthamAlA meM mudrita yogasArake pAThAntara maiMne nahIM diye, kyoMki jisa pratike AdhArapara isakA mudraNa huA batAyA jAtA hai, usase maiMne milAna kara liyA hai; tathA kisI svataMtra evaM prAmANika pratike AvArapara usakA sampAdana hone meM mujhe sandeha hai, jaisA ki usameM pratiyoMke nAmake binA diye gaye pAThAntaroMse mAlUma hotA hai / sAmane praznasUcaka cihna saMskRtachAyA - nimnalikhita kAraNoMse apabhraMza grantha meM saMskRtachAyA deneke meM viruddha hU~ / prathama yaha eka galata mArga hai, jo na to bhASA aura na itihAsa kI dRSTise hI ucita hai / dUsare, chAyA bhaddI saMskRtakA eka namUnA bana jAtI hai / kyoMki apabhraMzane vAkya vinyAsa aura varNanakI zailIne unnati kara lI hai, jo prAcIna saMskRta meM nahIM pAI jaatii| tIsare, usakA duSpariNAma yaha hotA hai ki bahutase pAThaka kevala chAyA par3hakara hI santoSa kara lete haiM / prAkRta granthoMmeM saMskRtachAyA denekI paddhatine bhAratIya bhASAoMke adhyayanako bahuta hAni pahu~cAI hai / logoMne prAkRta ke adhyayanakI orase mukha phera liyA hai, mRcchakaTika aura zAkuntala sarIkhe nATaka kevala saMskRtake graMtha bana gaye haiM, jaba ki svayaM racayitAoMne unake mukya bhAgoMko prAkRta meM racA thA; pariNAmasvarUpa Adhunika bhAratIya bhASAeM prAkRtakA bhulAkara kevala saMskRta zabdoMse apanA kalevara puSTa kara rahI haiM / tathApi prakAzakake Agrahake kAraNa mujhe chAyA denI par3I hai / chAyA meM apabhraMza zabdoMke saMskRta zabda dete hue kahIM kahIM unake vaikalpika zabda bhI maiMne braikeTa ( koSTaka ) meM de diye haiM / saMskRtakA eka svataMtra vAkya samajhakara chAyAkA parIkSaNa na cAhiye, kintu smaraNa rakhanA cAhiye ki yaha apabhraMzakI kevala chAyA mAtra hai / pAThakoM kI suvidhAke liye sandhike niyamoMkA dhyAna nahIM rakhA gayA hai / aneka sthaloMpara mA0 jainagranthamAlAmeM mudrita yogasAra kI chAyAse merI chAyAse merI chAyA meM antara hai / } zrIsyAdvAda mahAvidyAlaya, kAzI bhAdrapada zukla 5 dazalAkSaNa mahAparva, vIra saM0 2463 hindI anuvAdakartA - - kailAzacandra zAstrI

Page #182
For Private & Personal use only www.jainelibrary.