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INTRODUCTION
Samskrta. In his later work the Kāvyānusāsana ? he arrives at the very opposite stand-point maintained by Väkpatirāja and Namisādhu and speaks of the speech of Jina "as not artificial, as sweet-worded and as transformed into all other speeches." 3 In his Dešināmamālā which was written after his grammar and the Kāvyānusāsana he maintains the same view. In the opening stanza of the Deśīnāmamālā he salutes the speech of Jina (i.e., Ardhamāgadhi Prākṣta) as the origin of all other speeches. In support of his view that Ardhamāgadhi has developed into all other speeches, in the Commentary on it he quotes a stanza already quoted in the Kāvyānuśāsana“The speech of Jina was understood by the Gods as divine speech, by men as human speech, by Savaras as Savari speech and by the brates as their own speech." It is also possible Hemacandra as a pious Jaina held this view even when he wrote his grammar in which, however, he adopted the stand-point of Sanskrit origin of Prakrit for convenience of treatment.
Indian writers on Prakrit Grammar and Lexicography and Rhetoric adopt a threefold classification of Prakrit. Though
? See above, p. xv footnote no. 1.
· That 'Siddha Hemacandra' is an earliar production is clear from its mention in the Kävyänušāsana (ed. Kāvyamālā 70.) p. 2 Sloka 2 narareASस्माभिः साध्वयो, वाची विवेचिताः।' swfmerçuet Thiefauferatą 1
utarafrat got 995 Kävyānusāsana, p. 1., sl, 1. In the Commentary on it Hemacandra seems to follow Namisādhu in regarding Prakrit to be of a homogeneous character like rain falling from the clouds.' (0989 P 225**HITEHT af faga fcaera64941 afwata I)
• Mention is made of Siddha Hemacandra and Kāvyānuśāsana in Deśīnāmamālā, 1. 8. Com,
