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योगसार- प्राभृत
Amitagati II completed his SRS in Sam. 1050 (when Muñja was on the throne). DP in Sam. 1070, and PS in Sam. 1073. As Amitagati I was two generations earlier, he can be assigned to the beginning of the 11th century of the Samvat era, or middle of the 10th century A.D.
१०
Pt. Jugalkishoreji has based his edition of the YSP on (i) the printed edition brought out by Pannalal Bakalival (Calcutta, 1918) and some Mss. (II a) Amer No. 836, Mahavira Bhavan, Jaipur; (II b) ibid. No. 837, which is incomplete and dated Sam. 1586 both of these have marginal glosses; (II c) one Ms. from Beawar. He has given the necessary details about these Mss., and also discussed some of the points arising out of their references such as whether there was any commentary called Tattva-dipika on the text, etc.
The YSP is divided into nine Adhikaras which deal respectively with Jiva (vv, 59), ajiva (vv. 50), asrava (vv. 40), bandha (vv. 41), samvara (vv. 62), nirjara (vv. 50), moksa (vv. 54), caritra (vv. 100), culika (vv. 84), this being an appendix or
crest.
The YSP is composed in verses. The total number of them is 540 of which 524 are of the Anustubh or sloka type which is obviously the predominant metre in this work. The remaining sixteen are in different vrttas, and they are serially arranged here: Malini (I, 59), Upajäti (II, 50), Sardula-vikriḍita (III, 40, IX, 82), Harini (IV, 41). Svāgatā (V, 62), Mandäkräntä (VI, 49-50; IX, 83), Pṛthvi (VII, 54). Vamsastha (VIII, 99), Šālini (IX, 80), Sraghara (VIII, 100; IX 81), Rathoddhată (II, 49, IX, 84). The change over to a longer vrtta at the close of a canto is the common practice seen in the mahākāvyas which the author is following here at the end of his adhikaras.
The titles of adhikāras clearly indicate that this work covers the fundamentals of Jainism which are presented from the higher plane of self-realization. The first adhikara, while exposing the nature of jiva fully propounds the concepts of darsana and jñäna as well as the types of jana and its relation with jreya. It is for the Yogin to realize the vivikt-atman. The adhikara II is a discourse on five ajiva-dravyas, their satta and their attendant origination, destruction and permanence and their accompaniments of guna and paryaya. Every one of them is fully explained; and the adhikara is concluded with a detailed discussion of the karmapudgala, its nature and its relation with atman. The adhikara III explains the causes of asrava and the various pariņāmas in that context in a very critical manner. The adhikära IV deals with bandha, or the karmic bondage, and its types, indicating how one can try to be immune from the bondage of karmans, both punya and papa. The adhikara V propounds the principle of samvara in its two aspects, bhava and dravya. The details are highly instructive, showing how sāmāyika etc. are of great benefit for the seeker of self-realization. The adhikara VI sheds light on nirjara of two types. How nirjara, shedding away of karmans, becomes possible for a Yogin is expounded in a dignified manner with requisite illustrations and practical guide-lines. The adhikāra VII gives the nature of mokṣa in the context of spiritual meditation on which a man of learning has to embark to reach this experience. The adhikara VIII deals with caritra, namely, the internal and external life of a Jaina monk. The whole subject is dealt with in all its
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