Indian Antiquary Vol 41

Author(s): Richard Carnac Temple, Devadatta Ramkrishna Bhandarkar
Publisher: Swati Publications

Page 237

OCTOBER, 1912.
DANDIN, THE NYASAKARA, AND BHAMAHA.
293
has changed this reading into affarop by omitting the reph on f. His opinion about the date of the Nydsakara being unsettled is, on this account, not entitled to consideration. But the word - is frequently used in the sense of a grammatical treatise or commentary. It occurs in the following verse in this sense :
न्यासं जैनेन्द्रसंशं सकळबुधनुतं पाणिनीयस्य भूयोन्यासं शब्दावतारं मनुजततिहितं वैद्यशास्त्रं च कृत्वा । यस्तत्वात्य॑स्य टीकां व्यरचयदिह तां भात्यसौ पूज्यपादस्वामी भूपालवन्धः स्वपरहितवचा पूर्णदृग्बोधवृत्तः॥
Epigr. Carn., Vol. VIII, Part II, p. 268. Mr. Narasimhacharal quotes from this verse the words arftatzea irure Toate and would have is believe that the second word Fare in this verse is the name of Pujyapada's commentary on Pånini. This view is amply refuted by the Hebbûr plates, which describe king Durvinita : शब्दावतारकार-देव-भारतीनिव[बद्ध-बृहत्पथः
Epigr. Carn., Vol. XII, p. 17. "He who was restricted to the path of eminence by the words of Deva (Devanandin] the author of the Sabdaratdra."
In my paper on "Půjyapâda and the authorship of the Jainendra.Vydkarana" I have shown that Půjyapada wrote the Jainendra-Vydkarana and that his other name was Devanandin. I have also given Vșittaviļása's verse saying that Pujyapada also wrote a commentary on Påņini. But Vritta vilása does not give the name of this commentary. In the passage quoted from the Hebbur plates, the word 'Deva' stands for Devabandin. Jinasena speaks of the author of the Jainendra Vydkarana as Deva:
कवीनां तीर्थकृहेवः किंतरां तत्र वर्ण्यते । विषां वाङ्मलध्वंसि तीर्थ यस्य वचोमयं ।।
Adipurdna, chap. I, 52. It is thus clear that Pujyapada is spoken of in the Hebbûr plates as Tartarcar, and not as Farre. It follows, therefore, that in the other Mysore inscription quoted above, the words पाणिनीयस्य न्यासं शब्दावतारं कृत्वा mean " having composed a commentary called शब्दावतार on Panini's work." It may be stated here that Pujyapada is never spoken of as Nydsakdra in Jaina or Brahmanical literature. Vardhamana refers to him thus:
सामुद्रस्थलकः। अयं दिग्वस्वमतेन.
Ganaratnamahodadhi, Benares Ed., p. 196. The terms saruna and P ayre are reserved for the Buddhist commentator of the Kasika : परिषत्समुदायशब्दौ न्यासकृन्मतेन.
Idem. p. 269. अष्टमः प्रहरणमस्य आष्टमीकः | भयं जिनेन्द्र शुद्धिमतेन.
Idem. p. 215. I shall now proceed to deal with the objection urged by Mr. Trivedi against the identity of Dhamaha's Nydsakdra with the Buddhist commentator of the Katika. Mr. Trivedi says: "Prof. K. B. Pathak brought to my notice that he had found the reference alluded to by Bhå maha, viz., tiejustitication of the compound rar, in Jinendrabuddhi's Kåsikd-vivarana-pañijikd. I thereupon
1 Ante, April 1912.
Anto, Vol. XII, p. 20.
Introduction to his edition of Prata panidriya.