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0. Stein. शुभ्रं जिनं चंद्रप्रभं ब्रुवे); of the Ksapanakas (सोम इव सोमस्तं सोमं शान्तम् ). The name of Somadeva has to be explained like that of his guru Nemideva whose name consists of Nemi-contained in the name of the 22nd Tirthamkara Neminātha. Thus Somadeva bears his name after Chandraprabha or Chandranátha, the 8th Tirthamkara, Soma being a synonym of Chandra, the moon. Therefore, the mangala-verse in the Yasastilaka, another work by Somadeva, opens:
श्रियं कुवलयानन्दप्रसादितमहोदयः ।
देवश्चन्द्रप्रभः पुण्याजगन्मानसवासिनीम् ॥ and the Commentary on that runs:विद्यानन्दिनमानन्दप्रदं सोमप्रभं जिनं । प्रणम्य संप्रवक्ष्यामि यशस्तिलकचन्द्रिकाम् ॥
At the end of the first book ( asvasa ) of the Yaśastilaka there is an anagraph:
सोऽयमाशार्पितयशा महेन्द्रामरमान्यधिः ।
देयात्ते सन्ततानन्दं वस्त्वभीष्टं जिनाधिपः । . Even conceded the analogy between the introductory verses in the text and Commentary of the Nitiv. there is no sufficient proof therein that the latter's author has been a Vaisņava, his name being Haribala. Not only does this word not occupy the same place as the corresponding Somadeva; but names containing Hari-disclose nothing about the religion of their bearers. Haribhadra, the well-known author, was a Jaina; in inscriptions occur names of monks witb names like Nārāyaṇa, Visņubhatta; Visņudeva was a saint, Sivakoti a guru, and Sivasarmasūri an lauthor. Such an assertion about the Tīkā kāra's Vaisňava-religion had to get some corroboration by his work. The argument, to be brought forward perhaps, that he had no opportunity to stress his own confe. ssion in a work on Niti, by a Jinist author cannot be accepted as: some passages indicate, as it seems, that he nourished either sympathy for Visņuism, or had at least some religious animosity against the Saiva-religion. Thus p. 81 ( on Nītiv. 7, 3) he mentions as instance
. See e. g. llpigraphia Carnatica II, Index; for the last name Winternitz, History of Indian Literature vol. II, p. 592. Shatabdi Granth )
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