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Shri Mahavir Jain Aradhana Kendra
Acharya Shri Kailassagarsuri Gyanmandir
www.kobatirth.org
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posed to be his own jurisdiction. Krsnadeva Gaņa, author of the Cidānanda-mandākini (6229), however, refers to the religious taboo on the use of books written by non-Brahmins and justifies his own action in writing the book by suggesting that the taboo does not apply to serious literature (jñāna-sästra).
The names of authors present peculiar difficulties in ascertaining the actual identity of the authors of Tantric works. Mere identity of names, in the absence of more definite evidence, does not naturally justify any personal identification 1. Hence, the same name has been repeated more than once in the author's index. On the other hand, the same person is also not infrequently known by different names-pre-initiation and post-initiation names. In a number of cases both these names are available 2, while in others, we know only one of the names. Thus different works of the same author sometimes seem to belong to different authors 3.
Details that could be gathered about some of the authors are given below under the names arranged in an alphabetical order.
BALAMBHAȚȚA.
Bālam bhatta 4, who is evidently different from the great Smrti writer of the same name (18th century), was the son of Rāmabhatta
1 But occasionally there is legitimate room for doubt. And one would feel tempted to identify Krşnabhatta, at whose instance Lakşmibhatta (6346) wrote, with the preceptor of the author of the Sundari-saparyā (6349) and with the author of the work on which the Bhairavapūjā-paddhati (6467) is based. Similarly Rāmānanda, author of the Sundari-mahodaya (6348) may be identical with the preceptor of the author of the Dattārcana-candrikā (6353).
2 Adyānandana-Navamisimha (6308).
Vidyānandanātha-Srinivāsa (6340). Cidānandanātha-Laksminātha (6346). Sivanandanātha-Kašinātha. Sankarānandanātha--Sambhubhatta (6348). Bhairavānanda-Rāmabhatta (6349). (This is known from a variant reading,
सुन्दरौयजनं वक्ष्ये भैरवानन्दसंज्ञकः, of the second introductory verse, as
recorded in the above MS.) Nijātmānandanātha---Mallikārjuna (6351).
3 Thus Prof. Peterson thought that the Saubhāgyaratnākara of Vidyananda was the work of one who is different from and a co-pupil of Srinivāsa (Ulwar, 2444).
Compare in this connection Study of Manuscripts (Kane Festschrift, pp. 77-8).
4 Quite a number of authors appear to have had the same name. The names of the father and grandfather of the present author are referred to respectively as those of the brother and son of two of them (Cat. Cat., . 372).
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