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INTRODUCTION
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लोगो बिलीयदि हमो केणो व सदेवमासतिरिस्खो। रिद्धीभो सम्बामो सिविनयसंदसणसमायो॥ बिज्व लाई विट्ठपणहाई सम्बसोक्खाई । जलबुल्खुदो च्व अधुवाणि होति सम्वाणि आगाणि ॥ जावागदा व महुगइप विदा होति सम्बसंबंधी । सम्मेसिमासया वि मणिचा अहवमसंघाया । संवासो विमणियो पहियाण पिवणं व लाहीए । पीदी चि माच्छिरागो व मणिचा सम्बनीवाण ॥ रति एगम्मि दमे सडणाण पिंजण व संशोगो। परिवेसो व अणियो इस्सरियाणाधणारोग्य इंदियसामग्गी पि अणिया संझा व होइ जीवाणे । मझाई व णराण जोवणबाहिद कोरे ॥ चंदो हीणो व पुणो बहदि एदि य उ मदीरो बिण दुजोवण जियत्तदिणदीबलमदिति चेव ॥ घावदि गिरिणदिसोद व भाउर्ग सधजीवलोगम्मि सुकुमालदा बिहीयदि लोगे पुन्वाहछाही ॥ अधरपक्षछाही च अहिद पडदे जरा लोगे । रू पिणासदिनहुंजले व लिहिलेलय' स्व॥ तेभो वि इंधणुतेजसंणिहो होइ सबजीवाण । दिट्टपणा बुद्धी वि होइ मुका व जीवाण ॥ मदिवार बर्स सिर्ण रूवं धूलीकरबरं छाए । बीची व अगुवं पीरियं पि लोगम्मि जीवाणं ॥ हिमणिचो बिध नसणासपाय होसिकिसी लोए संझम्मरागोन। किह दा सत्ता कम्मवसता सारदियइसरि समि गं । ण मुमति जगमपि मरणयसमुत्पिपा संता ।।
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Though we are not definite about the relative chronology of Kundakunda, Šivārya and Vattakera, a comparative study of their exposition of Anuprekşā is interesting. These three authors form a trio in this regpeot, and their works have a close kinship, besides each having its individuality. The twelve aruproksīs are egunerated by them in the same order, and many ideas are common betweon them. Kundakunda addresses both nonky srd householders, while Sivārya and Vattukera have obviously the ascetic congregation in view. These two show greater affinity with canonical texts. Kundakundu, and Sivarya have mentioned five-fol.] Sassāra; and in that context the latter's text, as it is available, seems to ruote a few gāthis from the for mer (B26-270r Bha.. 1776 and 1778). One of the gathas of Sivarya, No. 1824, occurs in Prajatstirrary where Aartacandrm calls it Siddhantasutra, possibly an ancient vecae inherited in traditional memory. Some gathās of Kundukundu have close resemblance with those of Sivirya (ef., B 13, 48,48 & 67 respectively with Bha. 1746, 1825-6 & 1847). Between Vattakera and Sivarya two verses are almost common (M65° and o7 and Bhu. 1867& 1870); both of then use the term logra-dhvanias (M 23 and Bha. 1811); and there are some gathas which show a good deal of common ideas and expressions (of. M 17, 26, 27,31, 32, 37, 43-4, 50, 56,57, 61 &66 respectively with Bha. 1789,
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1) The forta lihilalayo is quite interesting #od valuable to explaia the Marathi p. }', forms lihilele, etc.
2) Generally some ten stories or justsaces are narrated to illustrate the rarity of human birth (Seamy Notes, p. 381, Brhres-Krsthikoses, Bounbay 1943 ); and juga-nniladiyhnu is one of thein. Something like it is found in Buddhists works as weli; for instance, Mitrceta, in his Adhyardha-srxtra.ka, speaks thua : सोऽहं प्राप्य मनुष्यत्वं समयममोत्तमम् । महापर्यावयुगछिद्रकूर्मग्रीवार्पणोपमम् ।।. This illnstration is fully explained by Uddyotana in his Kuvalayamata, ss 326-327, of uy editiori, Bombay 1969.
