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INTRODUCTION
XLI
ved in the Sk. commentary of Padmaprabha Maladhārideva. The author has composed, following the words of Jina, this work as an excuse for self-medita
im is to give some essential discussion on Three jewels which necessarily (niyamena) form the path of liberation (2-4). Right faith consists in believing in āpta, āgama and tattaus; after the description of the first two (5-8) follows the detailed discussion about the tattvas or principles of Jainism. Jīve is described with regard to its two upayogas and its natural and abnormal modifications (10-19); then further are discussed non-sentient principles, namely, matter, dharma, adharma, ākās'a and kāla; with Jīva they are called six substances, and the same are known as astilcāya, when time or kāla is excepted (20-37). It is the duty of the soul to reliquish the objects external and pursue its own nature, since every soul, from the point of view of initial purity, is a Siddha itself (38-51). This Right faith is devoid of perverted motives.
Right knowledge is free from doubt, perversity or delusion and vacillation; and it consists in the correct understanding as to what is acceptable and what is rejectable.( 51-52). i Right conduct, from the vyavahāra or ordinary point of view, consists in observing five Mahāvratas, five Samitis and three Guptis, all of which are precisely defined (56-68); this topic is concluded with some remarks from the nis'caya point of view (69-70 ) and with the description of five dignitaries, viz., Arhat, Siddha, Acārya, Upādhyāya and Sādhu (71-75). Then, in order to confirm the aspirant in his bhedābhyāsa or bheda-vijñāna (77-82), a discussion about Right conduct from nis'caya-naya is set forth mainly describing the āvas'yakas (with their attendant reflections) such as Pratikrămaņa (83-94), Pratyākhyāna ( 95-106), Ālocană of four kinds ( 107-12), Kāyotšarga (119-23), (these two being the forms of prāyas'citta 113-118), Sāmāyika (124-33) and Parama-bhakti which is two-fold: Nirvști and Yoga-bhakti ( 134-40). An exposition on āvas'yaka, which is defined as avasassa kamma āvassayam, is given from the realistic point of view. These rites like pratikramana etc. lead a
k to vitarāga caritra, passionless conduct; these are verbal rites, and one should exert his utmost to convert them into meditational ones; the practice of avas' yakas leads to self-realization (141-58) attended with wherein dars'ana and jñāna are simultaneou
na and jñāna are simultaneous, just as light and heat are simultaneous in the Sun. Omniscience is not merely self-illuminating, but it
Siddhasena, Pūjyapāda, Bhattākalarika and Virapandı-Tratindra, It is necessary to see who is this Viranandi. We know two Viranandis, one the author of Cansiraprablocarta who flourished earlier than 1025 A. D., as Vādīrāja refers to him in his Pārs'ua. nāthacarita composed in that year; the second Viranandi, the author of Accrastra, comes much later and belongs possibly to the first half of the 12th century A. D. Further in the light of Nidugall inscription (EC, XII, Pavugada Nos. 51-52 ) of about 1232 A. D., I would say that Padmaprabha vas a pupil of this second Viranandı; 80 he might have flourished about the middle of the 12th century A. D. It remains to be seen, however, as to what data would be supplied by various works referred to and
by different quotations in his commentary. 11 Simultaneity of imana and darg'ana in an omniscient is upheld here; Siddhagens, too,
in his Sanimatitarha II: 3 ff, accepts this very position; while Jinabhadra-kşamās'ramada
