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Works on Anupreksā in Kannada Literature
(iv) A Palm-leaf Ms. is there with Dr. M. D. Vasantharāj in Mysore and the text is identical with Bāhubali Aśrama paper Ms. Dr. M. D. Vasantharaj's Ms. is an incomplete one and also does not give any details about the commentator.
(iv) In the Ms. Library of Jaina Mutha, Humca, there is a papermanuscript of a commentary on Bārasa-aņuvekkhā (No. H. 1818). In the colophon it is said, that the commentary was written in softKannada ( 3) by Sāntikityārya. A microfilm of this Ms. is in the microfilm Library, I. K. S. Mysore University. When I compared the text of this commentary with Bāhubali-Aśrama's and Dr. M. D. Vasantharāj's Mss., it became clear that they are not identical.
(v) There is another Palm-leaf Ms. of the commentary on Bārasaanuvekkha in the Ms. Library af Jaina Dharmaśālā, Moodabidre. The commentator's name is mentioned as Bahubali.
So far no commentary of Bārasa-aņuvekkhā is published. Critical edition of these Kannada commentaries is an urgent necessity. Dr. A. N. upadhye had already mentioned about this in his introduction to Kārtikeyânupreksā. A good critical edition of Kannada commentary may throw light on the original gāhās of Būrasa-a nuvekkha.
A Tamil work on Anu preksā
There is a work on anupreksă in Tamil Literature. As in Kannada, the name of this work is also “Jivasambod hanai”. This work was written by Devendramahämuni. No information is available on the date and place of the author. By his name we can only say that he was an ascetic. Though the work begins with the description of Samavasarana, Gautama-gañadhara and king Sreņika in a traditional way, the form and the contents are identical with the Kannada Jivassbodhane. In Tamil work the verses and prose writings are in equal number and Venbās are always accompanied by a prose as in Kannada work. The style of the language of this work is mani pravālam.
The stories narrated here to illustrate the anu prekşās are identical with Kannada work, except at one place. In Kannada, Bandhuvarama, gives four stories to asravānuprekse, where as Devendramuni in his Tamil work gives two more stories. Mr. Gajapati Jain opines that there is a great deal of influence of Bandhuvarma on the Tarnil work.
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