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better that the date of Bhāskaranandi is kept open until we have more conclusive evidence.
Incidentally, Bhāskaranandi's name appears in some epigraphical sources. One occurs in the inscription in Hungund, Bombay, dated 1074 A. D., listing Bhāskaranandi Pandita in Mala sangha, Sūrastha gana and Chitrakūta anvaya (cf. Jainism in South India and Some Jaina Epigraphs, by P. B. Desai, Sholapur, 1957, pp. 107-8): The other is found in a nişidhilekha of 1077-78 A. D. in Lakşmeśvara (Mysore ), informing samadhimarana of Bhaskaranandi Panditadeva (cf. Jainaśilalekha sangraha, pt. 4, ed. by Joharāpurakara, 1965, p. 113).
Finally, I would like to add here that Yogîndra refers to the four-sthas in his Yogasara 97. It reads that a wise man who honours pindastha, padastha, likewise, rūpastha and rūpătīta as taught by Jina, attains easily through them to the highest and pure state of Self. The theme and tone of Yogasăra is similar to his Paramātmaprakaśa. And it is interesting enough that the technical terms pertaining to dhyāna such as dharmya and śukla do not occur in Yogasara This dohā enumerating pindastha etc. without any explanation is preceded by that which seems like dealing with sukla dhyāna. It is most likely that these are treated under the head of the object of meditation, independently from the traditional classification of dhyāna as Amitagati did. It certainly indicates that these divisions are foreign to the traditional category of Jaina yoga. This may suggest that these four divisions had gained popularity among the Jains at the time of
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