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34
Paramātma-prakasa
Tattvasara with a slightly different division. For these reasons and in the light of the context, I think, it is Devasena that follows Yogindu and not otherwise.
Yogindu, Kanha and Saraha-Kāpha and Saraha are Buddhistic mystico-moralists. Their works belong to the later phase of Mahāyāna Buddhism, especially Tantricism; and they have some common traditions with Saivite Yogins ? Dr. M. Shahidulla puts Kānha about 700 A.D., while Dr. S. K. Chatterji puts him at the end of the 12th century. Saraha lived about 1000 A.D.2 Dohákosas of these two authors breathe the same spirit as that of P.-Prakāša. Unlike P.-Prakaša they are not uniformly composed in dohās; but they have a variety of metres, though they are called Dohakoša. Excepting a few peculiarities, which might be due to local influences, their Apabhramśa is similar to that of Yogindu though forms here and there show some advancement towards simplification. Mystico-moralists have often inherited a common stock of ideas and terminology which appear and re-appear in the mystical works of different religions. The terms of address Vadha, Putta. etc., are found in these texts as well. Kanha and Saraha very often mention their names in their verses, thus stamping them with their individualities. This is conspicuously absent in the verses of Yogindu. Marāthā saints like Tukārāma have mentioned their names like this, and the Saivite Vacanakāras of Karnataka have mentioned their mudrikas : for instance, the mudrika of Basavanna is Kūdala-sangama-deva, that of Gangamma is Gangesvaralinga and so forth. Especially the Dohākośa of Saraha has many ideas, phrases and modes of expression common with P.-prakāša. I note here a few parallels selected at random : P.-prakaša.l. 22 & Dohä-koša of Saraha 25; Pp. II. 107 & Dk. 28: Pp. II. 112 & Dk. 73; Pp, II 161-62 & Dk. 48, Pp. II. 163 & Dk. 32; Pp. II. 174 & Dk. 107. Also compare Pp. & Dk. of Kānha 10; Pp. I. 22 & Dk. 28.
e) Philosophy and Mysticism of P.-prakasa 1. The Two Points of View: Vyavahara and Niscaya, or Practical and Realistic- The Ātman is really Paramātman (1 46). It is true from the ordinary or practical point of view that the Atman, because of Karmic association, undergoes various conditions (I 60); but from the real point of view, upheld by the great Jinas, the Ātman simply sees and knows: Ātman does not bring about bondage and liberation which are caused by Karman for him. (1. 64, 65, 68). Atman is omniscience; and every other predication about him is true from the practical point of view (I. 96). Really speaking 1 S. K. Chhatterji The Origin and the Development of the Bengali Language, Intro.
pp. 110-23. 2 M. Shahidulla : Les chants mystiques de Kanha et de Saraha, Paris 1928 pp. 28,
31 etc.
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