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102
VAISHALI RËSEARCH BULLETIN No. 3 gāhā 1776 in the Mülārādhanā of śivārya.18 It is also gāhā 26 in Bā. A. Qt. No. 11 Savve payadi etc., is gāhā 29 in Bā. A. And Qt. No. 12 Savva. vi poggalā etc., is gāhā 25 in Bä. A. again. 19 Qts. Nos. 3 and 5, however, yet remain to be traced to their sources.
Thus Cāmundarāya's main sources for his Prakrit quotations are : (i) The Mūlārādhanā of śivārya (c. 1st Century A. D.) (ii) The Mülācāra of Vațțakera (c. 2nd Cent. A. D.) (iii) The Bārasa Anuvekkhā of Kundakunda (c. 2nd Cent. A. D.) (iv) The Gommatasāra of Nemicandra (10th Cent. A. D.)
We already know that Cāmundarāya has respectfully referred to the Mulārādhanā and the Mülācāra in the early part of his work. As a pious lay disciple and receiving proper instruction in the essential tenets of Jainism at the feet of his revered teacher, he must have been acquainted with the Bārasa Anuvekkhā of Kundakunda. The Gommatasāra was specially composed for him. Moreover he had the credit of producing some desi (Kannada) work (pratilipi or chāyā) concerning it.20 Hence, it appears, he was quite pleased to draw upon all these four sources for most of his Prakrit quotations so as to make his Kannada work much more venerable for the liberable readers. Moreover these Prakrit quotations reflect Cāmundarāya's scholastic equipment with the knowledge of the Jaina Procanonical works, the credit of possessing which, really, must go to his teacher, Ācarya Nemicandra the Siddhanta Cakravarti.
18. 19.
Vide the Sholapur edition. Pt. J. K. Mukhtar notes that the five gābās of the Bārasa Anuvekkha (25 to 29) are quoted in the commentary on S. 10 of Ch. II in the Sarvārthasidhi of Pūjyapāda. Vide Op. cit., p. 13. As stated with pride by his own teacher. Vide Gommațasāra (Karma Kānda) gāhā 972, S. B. J. Series, Vol. VI.
20.
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