Pravachanasara

SR No.: 003289
Original Sutra Author: N/A
Author: A N Upadhye
Publisher: Shrimad Rajchandra Ashram
Publication Year: 1964
Total Pages: 612
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 16 MB

Page 158

Introduction
125
Page 68, foot-note 5: When I wrote this I was not aware of a foot-note of
H. Jacobi (SBE, 45, Jaina Sūtras part ii, pp. 406-7, foot-note 3) where he describes the five bodies which an individual possesses according to Jainism; and at the close of his note, he remarks 'Compare also the Sãmkhya terms vaikyta and taijasa, Garbe, Die Sāmkhya Philosophie pp. 236, 249.' It appears that the remaining terms had not then attracted his attention. At any rate the similarity, very close one indeed, is a
fact. Page 73, line 7, on the word Brahman: Biahman as an omniscient Being, see the
Vedānta-siddhānta-sūkti-mañjarī, Calcutta Sk. Series, No. IV, Intro. p. 39,
note also the text, pp. 57–60. Page 84, foot-note 1: Haribhadra also has quoted this line in his commentary on
the Dasaveyāliya, I, 3. So possibly it is a pretty old definition tradi
tionally handed down. Poge 92, line 7: The Süyagadam possibly accepts a naked monk as an ideal one
(I, 7, 22); and nāganiya means a nude monk. Page 94, paragraph 2, on the word style etc.: In this context, the observations of
Dr. F. W. Thomas deserve special attention: 'His [i. e., Amstacandra's] commentary on the Pravacanasāra is elaborate and of a severe, almost painful, precision which leaves nothing to be supplied and by no means shrinks from reiteration. He is an excellent master of Jaina Sanskrit: he employs a fullness of phrase which not unfrequently gives an impression of an enjoyment of sonorous circumlocution and complicated sentences rather than of a simple striving for exactitude, and which renders the work of interpretation and translation extremely difficult; but no special charity is required for recognising in the remorselessness of style the outcome of an inflexible religious faith. Like other Jaina writings, the commentary is entirely void of personal display; but there are some few passages where it adopts a strain of enthusiasm and even indulges in verse (p. 24, Intro. to
the ed., noted above, on p. 47). Page 96, at the end of the paragraph, on the words '10th century A. D.' See Pt.
Paramananda's note on Amrtacandra in the Anekānta, VIII, pp. 173-4. Jayasena, the author of the Dharmaratnākara, composed at Sakalikarahāțaka in Samvat 1055 (-57=998 A. D.) quotes many verses from the Puruşārtha-siddhyupāya of Amộtacandra. So Amộtacandra must have flourished earlier than 998 A. D. See also Jaina Samdeśa, sodhānka V, pp.
177 f., Mathura 1959; The Voice of Ahińsā, Vol. XI, No. 6, June 1961. Page 96, on the foot-note No. 2. This reference is elaborated by Pt. Sukhalalaji
in an article on the age of Siddhasena (Bhāratīya Vidyā, Hindi, III, 1, pp. 132-3, July 1945) assigning him to the 5th century of the Vikrama era. His note is also included in the Sanmati-prakaraṇa, Hindi, p. 10f., Ahmedabad 1963. Pt. Sukhalalaji accepts that the Jainendra-vyākarana refers to Siddhasena, but, in his opinion, it could not have referred to Samantabhadra as an author. He holds the view that 'Samantabhadra' possibly stands for the "Samantabhadra-vyākarana' of the Buddhist author