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PREFACE : XXIX
forms used in the verses of the third, twenty-eighth and the twenty-ninth chapters of Uttarādhyayana from those of the verses of Candravedhyaka, but those found in the ninth chapter, are verbatim. The verse of Candravedhyaka found in the ninth and the twentyninth chapters of Uttarādhyayana are so current that they are found in many other works too. The verse of the twenty-ninth chapter seem to be quoted only as the whole chapter is in prose except this verse. At other places the verses are contextual and seem to be original. However, it is difficult to reach on any conclusion on the basis of this similarity of verses. One possibility is that these verses might have been taken in both these works from some other but same sources.
If we consider the linguistic character of these verses, we conclude that the linguistic character seems older in Candravedhyaka as compared to that in the other works. But, at the same time, it is difficult to prove the ancient origin of the verses of Candravedhyaka on the basis of their linguistic character alone. Because, the more current verses in the Jaina tradition are very much affected by Mahārāștrī Prāksta, and to prove the priority or posterity of the verses on the basis of Mahā rāştrī Prāksta content in the verses is a difficult task.
The Palm-leaf copies of this work are also available. This proves that it has been an old and a very current treatise. Even than we do not get much help from this fact for deciding the period of its composition. However, we do have a definite pointer in the subject matter of this prakīrņaka, which may help us in deciding the period of its coming into being. In verse number 111 of Candravedhyaka, clarifying the relationship between the right belief (Samyagdarśana) and the right conduct (Samyakcāritra), it has been said that a person with the right belief may or may not have the right conduct, but one with the right conduct certainly has the right belief. We also come across
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