Tiloy Pannati Part 2

Author(s): Vrushabhacharya, A N Upadhye, Hiralal Jain
Publisher: Jain Sanskruti Samrakshak Sangh Solapur

Page 15

TULOYAPANNATTI
Mülayara (Mūlācāra): The opinion of this text is quoted at VIII. 532, and we are able to trace it in the present-day text of the Mulācāra, Paryāyādhikūra, 80.
Loyaviņicchaya (Lokaviniscaya): This work is mentioned nearly a dozen times (IV. 1869, 1975, 1982, 2023, V. 69, 129, 167, VII. 230, VIII. 270, 386, IX. 9 as a Grantha). No work of this name has come to light as yet. Possibly it is the title of this work that has served as a model for Akalanka who has composed works like Siddhi-viniscaya and Nyāya-viniscaya etc.
Loyavibhāga (Lokavibhāga): This is mentioned some five times (I. 281, IV. 2448, 2491, VII. 115, VIII. 635). It is being referred to rather along with Aggäyaņi (IV. 2448) and Loyaviņicchaya (IX. 9) than as a section thereof. At present there is available a Sanskrit text Lokavibhāga in 11 chapters by Simhasūri. The author tells us that his Sanskrit rendering is bassed on a similar work in Prakrit composed in Sakı 380 (+78)=458 A. D. by Sarvanandi in the 22nd year of the reign of Simhavarman of Kāñci. The work of Sarvanandi is not available at present. Comparing the views mentioned in TP with those in the Sanskrit Lokavibhāga (which quotes a number of gāthās from TP), Pt. Jugalkishore has rightly suggested that the Author of TP had before him the Präkrit Lokavibhāga of Sarvanandi.
Logāiņi (Lokāyani): This text is mentioned twice (ignoring the difference in spelling) (IV. 244, VIII. 530) with a specific reference to its contents or views. It is called a grantha-pravard which indicates its authority and importance.
The facts that the necessary contents referred to in the TP are found in the present-day text of the Mülācāra and that similar contents are traced in the Sanskrit Lokavibhāga heighten the authenticity of these references. We have to see whether the Mss. of works like Lokaviniscaya, Loya vibhāga (in Prākrit) etc. are found in any of the libraries of Gujarat and Karnāta ka which have disclosed rare finds in recent years.
Most of these works, mentioned in the TP, belong to the primary stratum of Jaina literature. We are far from being certain about the date of Mūlācāra, though it is looked upon as an ancient Jaina text. As long as it is not shown that there was a still earlier text called Lokavibhāga than the one of Sarvanandi, it is quite reasonable to accept that the TP is later, in its present form, than A. D. 458. . According to Indranandi's Srutāvatāra (verses 160-61 ), Padmanandi of Kundakundapura [i, e., Kundakunda] studied the Siddhānta through his teachers and wrote a commentary Parikarma by name on the three Khandas of the Satkhandāgama. At a time when Dhavală and Jayadhavală were not available for thorough study, I doubted the existence of such a commentary. But now with the publication of these works it has been abundantly clear that there was an earlier commentary called Pariyamma which is referred to and quoted in the Dhavala. Thus there was a text called Pariyamma, and as long as there is no conflict from any other source we may accept with Indranandi that its author was Kundakunda. It is highly probable that TP also is referring to the Pariyamma of Kundakunda. So Yativrsabha flourished after Kundakunda whose age lies at the beginning of the Christian era (Pravacanasāra, Intro. Bombay 1935).
; 4) The TP contains a great deal of historical material in the context of post-Mahāvira chronology: first, about the continuity of the inheritance of scriptural knowledge; and secondly, about the royal dynasties.
After Lord Mahāvīra attained liberation (TP IV. 1478 ff.) 3 Kevalins flourished in 62 years; 5 Sruta-Kevalins, in 100 years; 11 Dasapūrvins, in 183 years; 5 Ekā
Lokavihniy text of the the necessa