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4 DWĀTRINSIKAS OF SIDDHASENA
167
The play of fancy upon a well-kuown notion of Indra's having 1000 eyes is found in both of these Stotras in almost exactly tbe same manner, The peculiarity of basing the Stotra mainly on philosophy is found in both these Stotras. Both these Stotras show clearly the peculiar greatness of the doctrine of Anekānta, which is, as it were, the very soul of Jaina philosophy and both have accepted Mahā vîra as the founder of this doctrine, and have eulogised him accordingly. In both of these Stutis, under the pretext of eulogy, various branches of Jaina philosophy and various phases of the religious rites of the Jainas have their distinguishing features clearly brought out. In fact the bed-rock on which these to stotras stand, is Jaina philosophy and Jaina religious rites%.
The idea of Trinity of Gods ( in which Swayambhū that is the creator-Brahmā comes first, Vişņu, the Puruşottama, comes second, and Maheswara, that is God Shiva, comes last of all ) is an idea which is most conspi. cuous in Purāņas and has obtained prominent place in the popnlar literature of India. This idea, which had a very strong hold on popular mind, was borrowed from the Paräņas by the author of Saddharmapuņdarika®-an
1 Compare Sway. 89 with Dwā. 5.15.
2 Compare Sway 14, 22, 23, 24, 25, 33, 41, 42, 43, 44, · 52, 54, 59, 60, 61, 62, 63, 64, 65, 82, 98, 99, 100, 101, 118, 119, 120 with Dwa. 1. 20, 24, 26, 28, 29 ; 2. 25 ; 3, 3, 8, 10, 11 ; 4.19 etc. 8 gaa alafaat faux: Falance: Hagata 914: 1 etc.
Saddharma Puņdarika p. 326 Even in Amarakosa we find the words Advayavādi and Vipāyaka
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