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John E. Cort
Jambū-jyoti
the Tapā Gaccha intellectual tradition today?. In the 63-verse Caityavandanabhāsya, he explains the rite of veneration of the Jinas; in the 41-verse Guruvandanabhäsya, he explains the rite of veneration of the mendicant gurus; and in the 48-verse Pratyakhtanabhāsya, he explains the rite of stating one's intention to perform austerities, as well as many of the details of Jain ascetic and dietary practice.
Six Karmagranthas
These textbooks on Jain Karma theory are also largely the work of Devendrasuri. In a total of 304 Prakrit verses, he wrote revised versions of five of the six classical Karmagranthas. His set was therefore known also as the Navya Karmagranthas. The titles of these five, which were the same as the titles of the classical texts, are Karmavipāka, Karmastava, Bandhasvāmitva, Sadasīti, and Sataka. While Devendrasūri himself wrote Sanskrit commentaries on these five texts, most modern popular editions are accompanied instead by a vernacular commentary. Most editions are also completed by the 91-verse Prakrit Saptati, the sixth of the classical Karmagranthas, attributed by Candrarși Mahattara®. Together these texts provide a thorough, albeit often dense, treatment of the Jain karma doctrine.
Two Brhadsangrahaņīs
These are two more texts on Jain cosmology. One is a 318-verse Prakrit text by the 12th century Candrasūri, disciple of the great commentator Hemacandrasūri Maladhāri (not to be confused with his contemporary namesake Ācārya Hemacandra (1089-1172], known as Kalikālasarvajña or "the omniscient one of the dark age"). The other is a 367-verse Prakrit text by Jinabhadragani Kşamāśramana (c. 6th c.). Folkert's notes indicate that, according to Muni Jambūvijayjī, the former is more widely read. It is certainly more widely available, as several popular editions of it have been published, whereas the latter exists only in out-of-print editions from early in the century.
Two Brhadksetrasamāsas
These are still further cosmological texts. One is in 637 or 655 verses, and composed by the same Jinabhadragani Ksamāśramana mentioned above (Mehtā and Kāpadiyā 1968: 168-69). Folkert's notes do not indicate who the author of the second of these texts might be; Mehtā and Kāpadiyā
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