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in the subsequent chapters. The readers would thus see that there is no truth in the said charge of repetition. One is really amused to see that while Mr. Patel is hypercritical about the supposed want of proportion and repetition in Yogaśāstra, he is quite oblivious of the frequent repetitions, panegyrics and laudatory verses occuring at various places in Jñānārņava. We are however sure that Mr. Patel's attention was not drawn to Anubhavasiddamantradvátrimsikā published in 1937 A. D. as Appendix 30 to Sri Bhairava Padmāvati Kalpa, a year prior to his 'Yogaśāstra', otherwise he would not have failed to take it into account while considering the question of priority between Yogaśāstra and Jñanārņava.
We should like to note here a fact which has not been considered in the discussion about the priority between the two works. As a result of the historic debate, already mentioned at p. 216 ante, between Svetāmbara Vādi Devasūri and Digambara Kumudacandra, which took place in the court of Siddharāja in 1181 Vikrama era, the Digambara Jains had to leave the country ruled over by King Siddharāja. The new works composed by Digambara Jains were not therefore available to Svetambara Jains. On the other hand, whatever Srī Hemacandrācārya wrote was widely circulated by his Royal patrons. There is therefore a greater probability of Yogaśāstra having come to the hands of Sri Subhacandrācārya and having been largely drawn upon by him for writing Jñānārņava rather than Jñanārnāva coming to the hands of Sri Hemacandrācārya.
APPENDIX 31 This appendix contains the famous hymn 'Laghusānti' of Sri Manadevasūri pupil of Pradyotanasūri. He was born of Jinadatta and Dhāraņi at Nadol. We have already described his life (see pp. 196-7 ante). We have also stated that the epidemic at Taxilā was the occasion for the composition of this hymn (see p. 197 ante). He was a great Mantrika and was constantly attended upon by the deities Jaya and Vijayā (according to Gurvāvali also by Padmā and Aparājitā). In the
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