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Studies in Jainotogy, Prakrit
• Commentaries. Later there must have appeared, following the
general trend of development of such literature noted above, one or more exhaustive Kannada Arādhanā Kathākośas in the porcess of separating the story element from the Commentaries like that of Bhrajisnu. The Vaddarādhane, which is a partial Aradhana Kathākośa uniquely representing the Kavasca Adhikāra in the Bhaktapratyākhyāna Section of the Bhagavati Aradhanā, appears to have been composed later than one or more complete Aradhanā Kathākosas none of which unfortunately is known to us so far. Could there be any Arādhanā Kathakośakāra in the galaxy of the Kannada prose authors mentioned in the Kavirajamärga (9th cent.A.D.)?23 Could the rich story literature in Kannada noted by Nagavarma in his Kavyavalokanam (C.1150A.D.) include at least one such Aradhana Kathakosa?24
In the light of all the above discussed facts and possibilities, literary, historical, ascetic etc., I may draw the following conclusion25 : Leaving aside Sanskrit, Prakrit and Apabhramsa, cxcept in old Kannada in no other Modern Indian Language, Aryan or Dravidian, is so far know or found any commentary on the Bhagavati Aradhanā or any Kathākosa associated with it. The Aradhanā (ie, the Bhagavati Aradhana) was studied and taught with great faith and reverance in ancient and mcdicval Karnatak. Bhrajisnu's Kannada Commentary on it was one of the thorough Commentaries (including tales) composed in this part of the country. Later, at least one exhaustive Arādhanā Kathākosa in old Kannada must have flourished; but unfortunately it has not come down to us. And it is after such complete Aradhanā Kathākośa that Vaddaradhane, which is a partial and specially cast one (i.e, as Aradhanā KavacaKathākosa), appeared in the first quarter of the 10th century A.D. and standa now as the carliest among all the available Aradhanā Kathākošas in general.
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