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Introduction
75
language is fossilised in literary form either in traditional memory or in books. So there is no sufficient justification for the assumption that the Apabhraísa treated by Hemacandra is the same as the current language of his times. It is more reasonable to say that the Apabhramsa stage represented by his grammar was altogether fossilised in literary form, and it must have been at least the next previous, or even earlier, stage of the language current in his times. Grammars cannot be based on merely spoken languages: at the most we can appeal to this or that usage in the current language with such phrases as lokē". This means that Joindu can be put earlier than Hemacandra at least by a couple of centuries.
v) Hemacandra, it has been shown by Prof. Hiralali quotes some verses from Dohāpahuda of Rāmasimha who in turn has enriched his work by drawing bodily many dohās from P.-prakasa and Yogasära of Joindu. So Joindu is not merely earlier than Hemacandra, but the periods of these two are intervened by that of Rāmasimha.
vi) I have shown above how some verses of Tattvasära have close similarities with the dohās of P.-prakāša. It is not improbable that both might have drawn from some common source. But as the verses stand, in view of the reasons stated by me above I think, it is Devasena that follows Yogindu. Devasena has often utilised material from earlier works in his compositions. We know Devasena's date definitely. He finished his Daršanasara in Samvat 990, i.e., A.D. 933.
vii) The following two verses deserve comparison 1. Yogasära, 65:
विरला जाणहि तत्तु बुहु विरला णिसुणहि तत्तु ।
विरला झायहि तत्तु जिय विरला धारहि तत्तु । 2. Kattigžyānuppěkkha, 279
बिरला णिसुहि तच्चं विरला जाणंति तच्चदो तच्च ।
विरला भावहि तच्च विरलाणं धारणा होदि ।। Kattigēgānuppěkka3 of Kumāra is not written in the Apabh. dialect; so the Present tense 3rd p. pl. forms, nisunahi and bhāvahi (preferably -hi) are intruders there, but the same are justified in Yogasära. The contents of both the verses are identical. The fact that the dohā is converted into a gāthā does not admit the possibility that some later copyist might have taken it over from Yogasāra. In all probability it is Kumāra that is following the above verse of Joindu consciously or unconsciously. The personality of Kumāra is much obscured by certain mythical associations, and his age is
1 Intro, to. Dohāpāhuda p. 22. 2 On p. 28 3 Published with Jayacandra's Hindi Commentary, Bombay 1904.
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