________________ Similarly, when Mammata quotes a Praksta Gatha (Kavyaprakasa, VII. 218, Mysore edn., pt. II p. 80)-- Jam pariharium tirai... Manikyacandra, like a modern scholar, adds the source in all detail : Anandavardhaniya-pancabanalilakathagathheyam In one word, he has told us that it is a verse in Prakrit gatha metre; the name of the poem is Pancabana-lila ; and that it belongs to the literary form of Katha or verse-poem. The value of such precise information to research scholars is inestimable. Jaina writers have also given us very objective literary judgements. We might cite here one impartial judgement of the prestigious biography of Harsa by Banabhatta who is usually adorated as an incarnation of Sarasvati Herself! Manikyacandra states that having introduced the topic of Harsa's warlike glory in the work, Bana had no business to stray far away into a long irrelevant excursion on his autobiography. This has spoilt the unity of the work : Harsakhyayikayan 'jayati jvalad...'ityadina Harsotkarsavad-vijaya-bijamupaksipya anupayogi-Bananvayasya Varnanam. (Loc. cit., II, p. 177) VI We might close this article by indicating a line of critical survey of concepts, thoroughly attempted only by Jaina writers, on Poetics, like Hemacandra and Manikyacandra. The development in the concept of gunas from Bharata to Mammata, undergoing substantial variations in Bhamaha, Dandin, Udbhatta, Vamana and Mangalam-is laid bare at great length in the works of both these authors. Judging from the style of this first-band material, it appears as if they have given us the lost chapter of Rajasekhara himself on the subject of gunas from his Kavyamimamsa. It is only a hypothesis, yei to be proved on more solid evidence. Yet the foregoing considerations would show how the contribution of Jainas to the development of Indian poetics is both substantial and significant. जैनाचार्य एवं जनभाषा जैनाचार्य जहां भी गये, उन्होंने वहां की जनभाषा को अपनाया और उसे प्रभावकारी माध्यम के रूप में समद्ध किया। उनके लिए भाषा एक माध्यम मात्र थी। उन्होंने भाषा को अभिव्यक्ति का माध्यम बनाया। उनका उद्देश्य, सामाजिक जन-मानस को सद-आचरण के लिए शिक्षित करना था ताकि समाज को स्थिर आधार मिले / इसीलिए उन्होंने अपनी शक्ति को ऐसे साहित्य के निर्माण में लगाया जो समाज के आचार-विषयक स्तर और नैतिक मूल्यों को उन्नत करे / - स्व० डॉ० आ० दे० उपाध्ये नैन साहित्यानुशीलन 43 Jain Education International For Private & Personal Use Only www.jainelibrary.org