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INTRODUCTION
Dharma-Dhyāna especially Samsthānavica ya just as Piņdastha, Rūpastha and Rūpātita Dhyānas are a part of the said division of Dharma-Dhyāna. Mantras and Vidyās for achieving evil objects are part of Arta or Raudra i. e. Malignant Dhyāna. To them, who would not distinguish between Mantras and Vidyās for achieving good and bad objects and condemn all Mantras and Vidyās absolutely calling them Pāpasruta, this will be an eye-opener. It is needless to add that both Sri Hemacandrācārya and Sri Subhacandråcārya must have been great believers in Mantras and Vidyās, when they introduced this novel mode of describing Dhyānas + as Pindastha, Padastha, Rūpastha and Rūpātīta and described them as a part of Dharma-Dhyāna, and set forth the ancient holy Mantras while treating Padastha Dhyana.
In the said verses the readers would find that Yoga. closely follows Anubhava., while jñānā. paraphrases and expands the same idea. Even 'Vidyāratna' occuring in v. 1, I, Anubhava. is echoed as "Tattvaratnāni', in v. 81, VIII, Yoga. and as 'Tattvāni . . . . Ratnāni' in v. 115, XXXVIII jñānā. Comparing vv. 8 and 15, I, Anubhava, with vv. 74 and 81, VIII, Yoga, and vv. 106 and 115, XXXVIII, Jñānā., we find that Anubhava. and Yoga. agree that the Mantra or Yantra described therein had been extracted from Vidyapravāda Pūrva mainly by Sri Vajraswāmi * , while Jñānā in the said verse 106 says that it was by sages Sañjayanta and others. The former two works represent the Svetāmbara tradition in as much as both of them ascribe the extraction of Mantra or Yantra from Vidyānupravāda to Sri Vajraswāmi, so well known as the last 'Dasapūrvadhara' amongst Svetämbara Jains, while jñānā., following probably the Digambara tradition ascribes it to Sanjayanta and others. The next verse 75,
+ See the writer's article in Gujarati entitled 'Yogišvāra Śri Hemacandrācārya and Dhyananirūpaña' in the monthly named 'Suvasa' Vol. I, 12 & Vol. II, 2. * The correct reading in v. 8, I, Anubhava. as appears from a copy made by the writer form another manuscript is 'श्री वरस्वामिसूरिभिः' instead of 'श्री वीरस्वामिसूरिभिः' Vairaswāmi being the Praksta rendering of Vajraswami.
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