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Studies in Jainology, Prakrit
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No. 6, Mysore, 1969. (iii) Vide Dr. Upadhye's critique on this: Intro. to the Brhat-Kathākoša, pp. 63-72. (iv) This same classic was the subject of my Ph.D. Thesis (Karnatak University, 1968) the title being, Vaddaradhane : A Study of Religious, Social Literary and Linguistic Aspects. This has come out recently from the Pradrit Text Society, No. 15. It is learnt that this is to be published soon by Dr. Upadhye. This, with Hindi translation, is published in three volumes by the Jaina Mitra Kāryalaya, Bombay, Vira Samvat 2440-42. For more details about all these Kathakośas, see Intro. to the Brhat-Kathākoša, pp. 57-63. Vide Buhler, The Indian Sect of the Jainas, Eng. Tr. by Burgess, London, 1903, p. 22. Bangalore, 1898. (i) The literary Kannada, available now in inscriptional form dates back to 450 A.D. (ii) The Kavirājamārga notes (verses 27-32) varied and rich literary forms together with names of the authors of some of them. (i) pp. 6, 83, 142 etc., (ii) It is worth noting at this context that the Bhagavatī Aradhanā was not merely studied by the monks and teachers in Karnatak, but its principles, the crest of which was Samādhimarana, were zealously practised in ancient and medieval Karnataka: Since Candragupa Maurya submitted himself to Samādhimarana afrer his teacher Bhadrabahu on a hill at Śravanabelgola, a good number of others followed the great path. It is interesting to know, “no less than 94 individual cases are recorded at Sravanabelgola alone, besides the 700 who are said to have followed the example of
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