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22
KIRTTIKOYANUPBRKSA
In the method of exposition it is characteristic of Kundakunda that he uses both niscaya- and wavahdra-rayas. Apart from his discussion about transitorines etc. of external adjuncts. he necessarily insigte on the meditstion of the Atman which is eternal, the ultimate shelter, unique on account of its distinguishing churacteristics, quite separate from all others, not to be lost sight of in this transmigratory circuit, worthy of being realised in this universe, pure as distinguished from its body, to be understood as quite apart from inflax, stoppage, bondage and shedding of Karmas, to be realized in purity without any confusion either with the routine of a monk's' or householder's life, and to be kpown fully for attaining spiritual happiness. Selfrealization is the ultimate and the only object of twelve-fold reflection; and Kandakunda does not lose sight of this onlike others who are often lost in didactic exbortations which obscure the central theme of self-realization. Tho druprekrīs cover a wider purpose of religious practices such as reporting of, renunciation of and atonement for sins and equanimous attitude and meditation. The gāthās on anitya-, are as below:
परभवणजाणवाहणसयणासण देवमशवरायाण । मातापिसजणभिवसंबधिणो य पिदिवियामिया ॥३॥ सामग्गिदियरूवं मारोग्ग जोबणं बलं तेजी लोहार्ग कावण सरवणुमिव सस्सर्य ग इवे ॥1॥ बलबुबुवसाधणूसणरुचिषजसोहमिव थिरं प हवे । महामवाणाई बलदेवप्पडविपजाया ॥ ५ ॥ जीषणिबई देई बीरोदयमिव विणस्सदे सिग्वं । भोगोपभोगकारणवच णि ऋद होदि । । YEAH 17 TOTAA salita at way to fine forang font un
The Malacārot (M)* of Vattakera, chap. VIII, in 74 gātbas, is devoted to a discourse on the 12 Aguprekşās or Bhavanas. The porsonality of Vattakera (who is the author of M. according to the commentary of Vaaunandi) is still in obscurity and his ago, especially with reference to that of Kuadakunda (who also is mentioned by some Mgg. as the author of M.) is a matter of investigation. The Mülhedra is undoubtedly an ancient text and shows by its contents close affinity with Ardhamaayadhi canonica! texts and the Nijuttis. The nature of the language excludes the possibility that it is a direct adaptation of the prosent-day canonical passages.
In the exposition of nuprelşa both the Bärasa-anuvekkha and Maldocira show some common gathis partly or fully (BI, a Kannada Ms. reads siddhe namamsidūra ya for ramina swa-sildho & M 1; B2 & M 2; BS & M 3, uspecially line 2; B 4 & M 4, especially bine 1; B 14 & M 9, of., Maranasamahi 585; B 22-3 & M 11-2, cf. also Maranasamāhi 588; B 36 &
1) v. l. High qurtarea 449
I in the Malacana. 2) Compare Pravacanmāra, I. 6. 3) Ed. Minikaondra D.J, G, No. 23, Borbay 1923,
