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of his pupils. It is clear therefore that the Stotra contained in this appendix which contains the same Mantra is the composition of Sri Hemacandrācārya and not of any Sadhvi named Sivaryā. Each of the words Sadhvi, Siva and Arya is a name of Sarasvati-see Sarasvatī-sahasranama, Pancangasangraha (Benares, s. y. 1954). We give in the footnote Sarasvatavidya by Sri Bhadrabāhu* from the writer's collection for comparison. V. 7 of the hymn in this appendix 13 describes Jnanamudra as a symbol of Sarasvati instead of Viņa, the other symbols being book, and two lotuses. The swan is mentioned to be the vehicle.
APPENDICES: 13
We have already described the life of Sri Hemacandrācārya (see pp. 218-220). We may however add that about his time last of the Tantrika Siddhas flourished and the Natha cult was about to rise. His Yogasāstra belonged to this transitional period when the people appreciated and valued miraculous powers but strongly disapproved of the Vāmācāri practices. The way had already been paved for this by Samayamata preached by Sri Sankarācārya.
As an illustration of his faith in the efficacy of Mantra, we may refer the readers to his Kāvyānusāsana where he mentions 'Pratibha' or genius as the cause of poetical powers and says that it is of two kinds: (i) natural and (ii) acquired through Mantra by the grace of Mantric deity etc. He adds however that in the latter case also there is temporary or permanent removal of the veil of Karma showing that Mantric powers were not inconsistent with the Jain. philosophy of Karma.
| श्री भद्रबाहुकृता सारस्वतविद्या |
* "ॐ नमो भगवईए सुयदेवयाए सन्नसुअमायाए बारसंगपवयण जणणीए सरस्वईए सच्चयणि सुवन्न ओभर २ देवि मम सरीरं पविस मुहं पविस सव्वजणमयहरीए अरिहंतसिरीए किरि २ मिहिरे मिहिरे नमः।। " लक्षत्रयजापेन वरदा भवति । महाव्रतधारिणा भाव्यं । पठितन आदेयवचो भवति ॥
+ " प्रतिभास्य (काव्यस्य) हेतुः । सावरणक्षयोपशममात्रात्सहजा मन्त्रादरौपाधेिको ।" काव्यानुशासनम् ॥ अलंकारचूडामणिवृत्ति:- " मन्त्रदेवतानुग्रहादिप्रभवोपाधिकी प्रतिभा । इयमध्यावरणक्षयोपशमनिमित्तैव । effazancıgı silmaga 1”
