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the works Śikṣā-Samuccaya, Sūtra-Samuccaya and Bodhicaryāvatāra.!)
Now there are two pieces of evidence which so far have not come to the attention of the scholars, and which inditcate that there is some basis for the tradition that Śāntideva was a prince in his early life and that he was the same person who was called Bhusuku in several Caryās as their author.
In Caryā no. 41 Bhusuka is referred to as 17371 (= 14T) (TTBT 4015 onaf hes 405, verse no.5). The same is the case with Caryā no. 43 (TIS / BT 97913).
In the 379 1 given in the fifth issue of Dhih, published from Sarnath, there is cited an Apabramśa passage (p. 34) from the Sekoddeśa-Commentary in which twice the names of Bhusuka and śānti occur and there is
Tāranātha, Geschichte des Budhdismus, übers. von Schiefner, p. 162 ff. The biography of Santideva, which Haraprasada Sastri (Ind.Ant.42, 1913, pp. 4952) found in a Nepalese manuscript of the 14th century, agrees in the main with Tāranātha. In this MS. Rājā Mañjuvarmā is mentioned as his father. It is said here that he had the additional name "Bhusuka", because he was well versed in the meditation called "Bhusuka". He is also said to have been the author of a Tantra, and Haraprasāda found works of the Vajrayāna school and songs in the Old Bengali language, which are attibuted to a certain Bhusuka. This biography, too, speaks of three works of Santideva. The assumption of P. L. Vaidya (Etudes sur Aryadeva, p. 54) that by Siksă-Samuccaya, the text of the Kärikās is meant, and by Sutra-Samuccaya the commentary containing the quotations from Sūtras, is indeed very tempting : nevertheless, I regard it as far more likely that the statement about the threc works of Santideva is merely based upon an erroneous interpretation of the verses Bodhicaryāvatāra V.105 f., where Sāntideva recommends the study of his Siksä-Samuccaya or the Sūtra-Samuccaya of Nāgārjuna; s. Winternitz is WZKM 26, 1912, 246 ff. Cf. also P. L. Vaidya, 1. c., p. 54 ff. and Kieth, HSL, pp. 72 f., 236.
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