Jain Journal 1989 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 35

OCTOBER, 1989
Religious-Didactic and Mystical Works
Though Apabhramsa was very rich in narrative (and probably, lyrical) poetry, it does not mean that it was quite so lacking in other poetic varieties. Besides some minor works of a religious-didactic character, there are a few works of mystical spirit and contents which testify to the cultivation of spiritual poetry in Apabhramsa.
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Of these the Paramappapayasa (Sk. Paramātmaprakāśa) and Yogasăra of Yogindudeva (Ap. Joindu) are the most important. The Paramāppapayāsa is divided into two sections. The first section gives in 123 dohās a free rambling exposition of three types of selves-the external self, the internal self and the supreme self. The second section of 214 stanzas, mostly in the doha metre, deals with the topics of liberation and the means thereto. Yogindudeva preaches to the mystic aspirant (Yogi) the supreme importance of self realization which can be achieved by renouncing sensual pleasures, by adhering to the inner spirit rather than the mere external shell of religion, by purifying the mind, by meditating on the true nature of the self.
His Yogasāra in 108 stanzas mostly dohās, purports to awaken and enlighten souls disgusted with wandering in the rounds of births and aspiring for liberation. In form, style and contents it has a family-likeness with the previous collection.
The same remark applies to the Dohā-pāhuḍa (Sk. Dohā-prābhrta) of Ramasimha (possibly before the 12th century) which in 212 stanzas stresses the same mystic-moral outlook that distinguishes the spirit from the body and regards realization of the identity of the individual spirit and the superspirit as the summum bonum of the spiritual aspirant.
These three works reveal a stock of ideas, terms and symbolisms that is commonly shared by them with Brahminical and Buddhistic works of mysticism. Together they make as a noteworthy Jaina contribution to Indian mystical literature.
Buddhists too, like the Jainas, had some of their mystical works in Apabhramsa. Their authors were Siddhas of the Tantric sects of Vajrayana and Sahajayana deriving from Mahayana Buddhism. Of these the Doha-kosas of Kanha and Saraha (possibly c. 10th century) are more
• The Buddhist sect Sammatiya is said to have its sacred literature in Apabhramsa. But no such work has yet come to light.