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Preface (By the Bhasyakara)
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We had written Bhasya on Ayaro in Sanskrit, but we have preferred Hindi for writing this Bhasya on Bhagavai (the English translation of which is given here in the English Version).
In our translation versions of Thanam, Sayagado etc., our style of presentation has been in this way-Original Text in Prakrit, Sanskrit Chäyä, Hindi Translation followed by the notes or bhāṣya on the whole sthāna (in case of Thānam) and adhyayana (in case of other agamas such as Suyagado) at the end of each chapter. In the present Bhasya on Bhagavati, we have adopted a new style-by writing Bhasya on each sutra or each alapaka (L.e. a topic comprising several sutras).
The appendices at the end of the Hindi version are:
1. Name Index
2. Index of the words on which Bhāṣya is written
3. Index of the technical terms used in the text or Bhāṣya
4. Bibliography (List of the books consulted)
5. Cuni (Text) by Jinadasa Mahattara (Šatakas 1, 2) 6. Vrtti (Text) by Abhayadevasūri (Šatakas 1, 2)
(In English version we have given only the first four appendicies).
Each Sataka is preluded with a brief preface, with the text of the references, used therein, given in the footnotes.
The Special Feature of the Bhāṣya on Bhagavati
The Bhagavati Satra is the biggest agama in the available agamas. It is an inexhaustible treasure of metaphysical knowledge. Besides, we get some such important information about the ancient history (of India) as not to be found elsewhere. Although several scholars have done some work on it, yet, according to our humble submission the labour undertaken so far is not that much as it should have been. Garudeva (Acharya Tulsi) had the feeling that we should. undertake this task by exerting strenuous endeavour adn making deeper studies. We have heartily obeyed to this indication and the outcome of our efforts is also in accordance with the Gurudeva's feeling. Only those who would undertake deep study of our work would be able to evaluate the outcome. It is our definite opinion that without making extensive studies of the treatises of all traditions (mentioned above and adopting wider perspective it would be difficult to grasp the actual purport of the present agama. For example, we can take a word 'avara" occuring in 1.349. Pt. Bechardasji has interpreted it as 'another one (nadi)".
Now, let us examine it critically. According to the Carakasanthita, the embryo (foetus) in the womb gets nutrition through "rasavahinis" (the ducts carrying the rasa from the mother's body). A nädi (duct) is appended to the navel of the foetus; there is "apara" (1.e., the placenta with which is connected the nad of the foetus; and the apară is connected (at the other end) with the heart of the mother. The mother's heart would saturate the apară (placenta) through the secreting veins (in which the conduction of rasa and blood takes place) with rasa and blood.2 (See
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