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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailassagarsuri Gyanmandir
16
FOREWORD
and the mention of the Sattvatas in such an ancient work will prove beyond doubt that the Pāñcarātra school existed even in the 10th century B. C. if not earlier. It seems, therefore, very probable that within a few centuries after the Mahābhārata. war the human character of Krşņa was forgotten and he was deified along with his relatives, Sankarşana, Pradyumna and Aniruddha, and their worship was made a special feature of a particular tribe or a section of people who came to be recognized as belonging to the Pāñcarātra or the Bhāgavata or the Sāttvata or the Vasudeva school.
COSMOLOGY AND PhilosoPHY OF THE JAYAKHYASAMHITĀ.
In this section the theoretical philosophy and an account of the cosmological transformation of the highest Brahman as presented in the Jayakhyasaṁhita only will be treated, as a detailed account of the philosophy and the cosmological evolution according to the Pāñcarătra school has already been dealt with in detail by 0. Schrader in his valuable introduction to the Pāñcarătra. It must be remembered that in all Pāñcarătras as also in many Tantras the philosophy and cosmology are inseparably intertwined so that it becomes almost impossible to describe the philosophy without referring to the story of creation.
Brahman. Parabrahma or the highest god Brahman who is selfexistent and is of the nature of the highest knowledge and eternal bliss is identified' with the all-pervading Väsudeva from whom the universe takes its origin. The highest Brahman is further described (pp. 33-37, sl. 60–117) as Joy or
1. d41144 TH TH 1
चित्सामान्यं जगत्यस्मिन् परमानन्दलक्षणम् ॥ वासुदेवादि ( द ? ) भिन्नं तु वह्नयर्केन्दुशतप्रभम् । a argeat oraingHI RAT: 11 (p. 27.) आनन्दलक्षणं ब्रह्म सर्वहेयविवर्जितम् । स्वसंवेद्यमनौपम्यं परा काष्ठा परा गतिः॥ affufafanji amar41: : 1 p. 33
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