Dvadasharnaychakram Part 4

Author(s): Mallavadi Kshamashraman, Labdhisuri
Publisher: Chandulal Jamnadas Shah

Page 94

43
A verse having the same meaning and differing from it very slightly is quoted as under by the commentator on Page 461 :
जीवपरिणामहेउं कम्मत्ता पुग्गला परिणमति ।
पोग्गलकम्मणमित्तं जीवोवि तहेव परिणमेइ । Even in the commentary, of Malayagiri Suri on Prajnapana this very verse occurs. This verse is met with in other works, too. It occurs in Curni, a Paiya (Prakrit) commentators on "Karma-prakrti'. We have not so far at all studied the questions as to who its author is and when he flourished. Whatever it may be, this verse must have been compossed by Kundakunda Acarya, It is believed that this Acarya flourished in the first century of the Vikrama era. If Kundkunda Acarya really belongs to the first century, it may have to be surely accepted that he flourished prior to the date of the division of the Jaina Church as Svatambara and Digambara. The commentator has cited as authority even Kalpasutra as under :
“ 37 qot face STTTIVET ET 5" It is well known that the author of this “Kalpasutra' is Bhadrabahuswamin, a "caturdasapurvadhara'. This proves the antiquity of even "Kalpasutra". Some raise a doubt that this Bhadrabahusyamin is not one who flourished in Vira Samvat 170 but he is one belonging to the sixth century of the Vikrama era. Scholars may investigate the proprierity of this statement.
Simhasuri Gani has cited even Yoniprabhrta as an authority. (This) Yoniprabhrla is a portion of Purva sutra ( a part of the twelth "anga". Purvas became extinct in Vira Smvat 1000. Hence the chance of attainment is not only for remove but is impossible. If the commentator has given a quotation on seeing "Yoniprabhrta", it must be said that this Acarya must have been conversant with Purva. The adjective Ksamsramana, too, proves this fact. Jinabhadra Gani Ksamasramana has suggested in V. 1775 of his 'Visesavasyakabhasya" that by Joniviharana is meant Yoniprabhrta, a Prakirnaka. In the "bhasya" (V. 58 ) of "Vyavaharasutra" and in the "bhasya" (v. 1303 ) of Brhatkalpa, the meaning of 'Joni' is stated to be "Yoniprabhrta : In one of the sutras, the meaning of 'Joni' is mentioned as indicating * Jyotisa' (astrology ). One manuscript of Yoniprabhrta exists at present in a library at Berlin and author at Poona. We cannot decide whether this two manuscripts are of the same work or not, since we have not seen those manuscripts. But the manuscripts of Poona has been described by many scholars. The commentator has while citing Yoniprabhrta has treated this topic as under:
"द्विविधंयोनिः, योनिप्राभूतेऽभिहिता सचित्ताऽचित्ताच, तत्र सचित्ता योनिद्रव्याणि संयोज्य भूमौ निखाते दन्तरहित मनुष्यसपदिजात्युत्पत्तिः अचित्ता योनिद्रव्ययोगेच यथाविधि सुवर्णरजतप्रवालाद्युत्पत्तिरिति ।
This topic is not to be found in the manuscript of Yoniprabhrta at Poona. Therein, it seems that are treated topics pertaining to medical science etc., so Yoniprabhrta referred to by the commentator is a portion of Purva and nothing else.
The commentator has mentioned "Vrksayurveda", too, as an authority. As this " Vrksayurveda" could not be had, I remain contented by merely mentioning its name regarding its subject matter. In “Sarmgadharapaddhati", a chapter consisting of 236 verses and named as "Vrksayurveda or "Upavana Vinoda" is preserved. Durgashankar Kevalram Shastri says that another work named as "Vrksayurveda" and composed by Raghavabhatta is available".
1. Is said to be the begining of the christia era. 2, Vide" Vaidyakalpataru" ( May, 1932; No. 5)