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Studies in Jainology, Prakrit
107
that the author of the Vadďaradhane called all such sages as bhatāra. Further, yogagrahana (126.237) - accepting Yoga, appears to have been used for entering a mystic trance. Sārvari-yoga (139.116) - night-yoga, stands for rātri-pratimā. Gatiyoga (130.8) appears to have been some occult of fast movement possessed by a monk.
The following compound words, found in these stories, rather indicate the extent of hold of the term yoga on the mind of the author, Harisena, and hence, on the surrounding locality of the period; mithyodarsana-yogatah (139.20), Jinokta-jñāna-yogatah (136.48), vibhanga-jñāna- yogatah (134.52), daiva-yogatah (127.28 etc.), mantra-yoga (126.111), kākatāliya- yoga (141.41) etc.
Samadhi (127.207, 127.278), here too, indicates the final stage of sukla-dhyāna; but the word samādhi-marana is not at all found in any one of these corresponding stories.
This study may be concluded with the following general observation : During the 10th century A.D. in Karnatak the religious striving for liberation of the Jaina monk as well as of the laymen was known mostly as tapa. The Jaina teacher, who trodded the path of such tapa, was called bhatāra. But in the Kathiyāvad of the same period, though the term tapa was sparingly used for such religious striving of the Jaina monk, he was generally known as yogi. It appears that Haribhadra's synthetic approach towards Jaina Yoga was having its gradual impact on the Kathiyavad of this period.
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