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PRAVACANASĀRA.
of karmic influx. The following are the topics on which the monk is to reflect constantly. I. Various paraphernalia, relatives, physical strength and beauty etc., are all transitory; the soul alone is eternal and above all these (1-7). 2. No external things like gems, medicines, armies and weapons can rescue the soul from death; the only shelter is the self itself which is the seat of five dignitaries and an abode of Right faith, knowledge, conduct and austerities (8-13). 3. The soul is alone, alone responsible for the fruits of the acts done (14-20). 4. Relatives, friends and this body: all these constitute the object external, and are absolutely separate from the soul which is an embodiment of faith and knowledge (21-3). 5. The soul is wandering in samsāra suffering many miseries with false motives and pretended attachments; the soul, when it is free from karmas, gets out of samsāra (24-38). 6. This universe is threefold with hells below and heavens above that are the consequences of inauspicious and auspicious manifestations of conciousness; when there is pure manifestation, liberation is attained (39-42). 7. Everything in this world is impure, and the soul alone, when free from karman, is pure and an abode of eternal happiness (43-46). 8. Mithyātva, vowlessness,
d various activities are the causes of karmic influx which is the of samsāra : so these causes should be removed (47-60). 9. Such religious activities, which counteract the karmic influx, should be reflected upon (61-65). 10. Further the twofold way of shedding the karmic matter should be considered (66-67). II. Then Ii pratimās of a house-holder and 10 dharmas of a monk should be considered; the internal and external attachment should be given up, and one should meditate on the pure nature of the self (68-82). 12. Enlightenment is rare, so one should reflect on the means of attaining it (83-86). Reflection on these 12 topics is spiritually fruitful, and leads one to liberation. The subject has been thus treated, from ordinary and real points of view, by the preceptor Kundakunda (87-91). CRITICAL REMARKS ON BĀRASA-AŅUVĚKKHĀ.--The text of Bārasa.
efinite; as I have seen from comparison the number of gāthās varies from MS. to MS.; even the last gäthä, in which Kundakunda's s name is mentioned, is not found in some MSS. Whether the last gātha is
composed by Kundakunda or not cannot be said at this stage, but this much is certain that the tradition is uniform in attributing this work to Kundakunda. There is an appearance of antiquity about the text: some of the gāthās are common with the 8th chapter of Mūlācāra_which possibly indicates that these verses are traditionally inherited ; five găthās from this work are quoted, in the same order, in Sarvārthasiddhi by Pūjyapāda; and the method of exposition is quite traditional and dogmatic. Many ideas and even sentences from this book are taken and elaborated in later texts on anuprekņā.
NIYAMASĀRA: It contains 187 gathās according to the text preser
.
1 Published by Jaina Grantharátnakara Kuryalaya, Bombay 1916; this edition is accom.
panied by the Sk. commentary of Padmaprabha Maladhäriders and & Hindi translation of the samo by Br. Shitalprasadaji. As to the date of Padmaprabhs, I would indicate here only the tentative limits of his age. In the introductory Yerses he mentions
